An analysis of the two versions of the Ten Commandments.

Weiss, Samuel A.

Some time ago, an article published three years earlier was brought to my attention by my wife, Alice: "The Commandment Mystery." (1) Over the years, I addressed various groups on the topic but had not committed my ideas to a formal article. The published issue lay on my desk for weeks. I felt it winking at me, inveigling me and inducing guilt to write to the author. Finally, I addressed the author. The present article is an elaboration of my communication to him.

INTRODUCTORY STATEMENT:

My approach to the problem of the two versions is from the point of view of Traditional Judaism and, as expressed by Maimonides in his Thirteen Principles of Faith, that the Torah is the accurate word of G-d as given to Moshe (Moses). My essay is an Orthodox presentation that explains all seeming contradictious without compromising the integrity and unity of the sacred written text, the "Torah She-bikhtav."

THEORETICAL CONSIDERATIONS:

Before proceeding to deal with the differences between the Exodus and Deuteronomy versions of the Ten Commandments, the following considerations apply:

If two different theories explain a finding, one complex and the other simpler, the simpler one is usually the better theory. An example of this is the competition between the complex Ptolemaic and simpler Copernican theories as to the path of the sun, earth, and other heavenly bodies. It is the simpler Copernican theory that has prevailed.

A good theory usually answers not only the main question posed but also explains other phenomena not originally considered. With these considerations in mind, I present a solution to the Zakhor V'Shamor question. My solution will apply to other differences, as well, between the two versions which are not accorded as much attention.

OUR ANSWER TO THE POSED QUESTIONS: THE FOURTH COMMANDMENT:

1) The Exodus and Deuteronomy Statements:

In Exodus (20:11) we read, "Far in six days the Lord made heaven and earth, the sea, and all therein, and rated on the seventh day; therefore, the Lord blessed the Sabbath and made it holy." In contrast, in Deuteronomy (5:15), the reason provided for Sabbath observance is different: "And you shall remember that you were a slave in the land of Egypt and the Lord, your G-d, removed you from there with a strong hand and an outstretched arm; therefore, the Lord, your G-d commanded you to do (observe) the

Sabbath Day." Exodus emphasizes creation and Deuteronomy emphasizes the importance of remembering our enslavement in Egypt.

2) Differences in phraseology

Attention has been focused on the differences in phraseology between the two versions of the Ten Commandments, the Aseret Hadibrot. (2) The fourth commandment, especially, has been accorded scrutiny. In Shemot (Exodus 20:8): "Remember the Sabbath Day to keep it holy" "Zakhor et Yom HaShabbat le'kadsho," the first word is "zakho" whereas in Devarim, (Deuteronomy 5:12), the first word is "shamor" (observe or guard) the Sabbath to keep it holy. The Talmud (Shavuot 20b) states, "Zakhor V'shamor be-dibur ehad ne'emru ma she'ain hapeh yakhol l'daber u'ma she'ain ha'ozen yakhol lishmoa." "Zakhor" and Shamor were said in one utterance, simultaneously--that which the mouth cannot utter and the ear cannot hear. This implies that there is no contradiction. (3) Even if this explanation is accepted, there are still differences between the Exodus (Shmot) and Deuteronomy (Devarim) versions (to be discussed).

3) Which of the versions is primary?

The Exodus version is primary. Moshe had broken the tablets when he saw the people worshiping the Golden Calf. After obtaining G-d's forgiveness, he is told (Exodus 34:1) "Carve for yourself two stone tablets like the first ones, and I shall inscribe on the tablets the words that were on the first tablets which you shattered." Placed in the ark were only a) the broken tablets and b) its replacement, the "carved luchot."

The Deuteronomy version proclaimed by Moshe was not an emendation. Moshe was not replacing the Exodus version. He was merely emphasizing some aspects which would be especially important to those about to enter Eretz Yisrael, (as will be explained).

4) Views of Rabbi Sherira Gaon and Avraham ben

David (RAVAD):

Turning to the statement that Zakhor and Shamor were said in one utterance, the principle underscored by Rabbi Sherira Gaon (900-1000 CE) is relevant: "The words emanating from the written texts are termed Midrash and Agadah; many are only suppositions. Some of them are valid and others are not; therefore, we do not rely on Agadah. Those supported by (both) reason and the text we shall accept." (See note). This reasoning implies that the cited Midrash stating that Zakhor and Shamorwere said in one utterance, simultaneously--that which the mouth cannot utter and the ear cannot hear"--is not necessarily authoritative.

Moreover, there is a similar negation of some Midrashim by Rabbi Avraham ben David (RAVAD) (1120-1198) of Posquieres, France, the ubiquitous commentator, and, at times, most severe critic of Maimonides's opus, Mishneh Torah, In Hilchot T'shuvah (Laws of Penitence) (3:7), Maimonides characterizes a person as a meen (heretic) if he says that G-d "has a body and image." RAVAD comments, "And why did he (Rambam) characterize this person a meen? Many greater and better than he (!) followed this thought because of that which they saw in the texts and, especially, because of that which they saw in the words of the agadot that distort thinking (!) (My translation). These judgments of some midrashim by these two towering figures appear to minimize the statement that Zakhor and Shamor were said in one utterance simultaneously.

Two questions may now be posed:

1. Why is Zakhor the verb form used in Exodus and Shamor the verb form used in Deuteronomy?

2. Why do the reasons for Shabbat observance differ in the Exodus and Deuteronomy versions?

ANSWER TO SEEMING CONTRADICTIONS:

If the reader compares the two Hebrew versions (Exodus 20:8 and Deuteronomy 5:12), the references to the text will be clearly understood. The seeming contradictions between the two versions of the Ten Commandments may be explained as follows: The commandments were given to different populations with different past experiences or impending future experiences separated in time by forty years.

The first version, in Exodus (20:1-14), was given on Mount Sinai to the Israelites who had left Egypt two months earlier. With few exceptions, this congregation of emancipated slaves was later sentenced to remain in the desert for forty years. This was a result of their loss of faith when the spies (excepting Joshua and Caleb) broke the people's spirit by emphasizing Israel's weakness in comparison to the Canaanites as they contemplated their entry into the Promised Land (Numbers 13-14).

The second version of The Ten Commandments (Deuteronomy 5:6-18) was recited by Moses from memory a short time before his passing. Although the actual commandments in the two versions are almost identical, the reasons in Exodus and Deuteronomy for Sabbath observance differ.

In Exodus, the creation of the world is emphasized because the former slaves were oblivious of the Sabbath, on which day they were compelled to work (except towards the end of their servitude). In contrast, the survivors to whom Moses spoke (Deuteronomy) forty years later had learned to observe the Sabbath, as seen in Exodus (Ch. 16-17). This congregation was about to enter the Promised Land. The manna which had fed them was soon to cease (Joshua 5:12); they would be required to labor, plow, and harvest, and the temptation to work all week would be great. Moses, therefore, emphasized the importance of rest for themselves, their children, servants, and animals.

Exodus (20:8) states: "Remember the Sabbath to keep it holy." In Deuteronomy (5:12), the word is "observe, guard." "Guard the Sabbath day to keep it holy as the Lord your G-d has commanded you (on Mount Sinai)." Remembering alone was not sufficient; refraining from work, despite temptation, is the emphasis for the soon-to-be farmers. Moreover, note that in Exodus, "Do not do any work, you, your son, and daughter, manservant and maidservant and all your animals ... and the stranger within your gates." Compare with Deuteronomy: "... do not do any work, your son and daughter, and manservant and maidservant' where there is an addition of "... your ox and donkey, and all your animals, and the stranger within your gates, so that your manservant and maid-servant rest like you." Moses is also more specific, adding "ox and donkey" to "animals"--not relying on the latter general term alone. He also adds the phrase, "rest like you." It was not only "remember" but a reminder to beware of becoming enslaved to the concept of perpetual labor.

In summary, we have dealt with the differences between the two versions with regard to (a) phraseology, (b) reasons given for Sabbath observance, and (c) in Deuteronomy, the addition of words that are not present in Exodus.

THE TENTH COMMANDMENT:

In Exodus (20:14), the commandment proclaimed to the recently freed slaves states: Thou shalt not covet, (Lo tachmod) your neighbors house. Thou shall not covet (Lo tachmod) your neighbor's wife, and his ox and donkey and all that is your neighbor's." Note that "house" precedes "wife."

In Deuteronomy (5:18), recited by Moses forty years later, there is an interesting reversal of terms. "Wife" is stated before "house": "And thou shalt not covet (Lo tachmod) your neighbor's wife and thou shalt not covet (Lo tit-aveh) [a different word for covet] your neighbor 's house, his field, and manservant and maidservant, his ox and donkey and all that is your neighbor's." What accounts for (a) the difference in order and (b) different Hebrew words for "covet"?

A reasonable explanation is the following: In Egypt, though slaves, the Hebrews lived in their own houses and neighborhoods--Goshen--"only in the land of Goshen where the children of Israel were, there was no hail (Exodus 9:26)." So, "house" was the obvious asset to be coveted. Furthermore, although the Hebrew slaves worshipped idols in Egypt, they were moral with regard to adultery (Leviticus 24:11, Rashi's commentary). Coveting a neighbor's wife was a secondary consideration in the minds of the recently freed slaves. Forty years later, however, the Israelites were exposed to the allure of the Moabite women. "And Israel settled in Shittim and the people began to commit harlotry with the daughters of Moab. They invited the people to the feasts of their gods; the people ate and prostrated themselves to their gods. Israel became attached to Baal-Peor and the wrath of the Lord flared up against Israel." (Numbers 25:1-3). Twenty-four thousand members of the tribe of Shimon (about forty-one percent of its original population) died in a plague. Sexual temptation had become prevalent. Moses, therefore, in his review of the tenth commandment, placed "neighbor's wife" before "neighbor's house."

The Deuteronomy population had lived in tents, not houses, during the forty years in the desert, and a house was not foremost in their minds. "House" is, therefore, secondary to "wife" and, as a result, is placed second. With regard to the word "covet," the word tachmod is derived from the word chain, "heat." It is more intense and emphatic than the word, tit'taveh, which means "desiring" referring here to "house."

Additional support for our theory relating to the different character of the Exodus and Deuteronomy congregations is seen in the differences in the "tokhachah" (rebuke and warning) portions to both populations. The passion with which Moses spoke to those about to enter the Promised Land may be appreciated by the fact that the chapters warning against rejection of the Torah differ. The Deuteronomy section (28: 15-68) is almost twice the length of the Leviticus section (26:14-43) that had been given to the Exodus congregation. The Deuteronomy congregation was admonished more intensely because it was about to enter Canaan where it would be tempted by the idolatrous nations just as it had succumbed to the wiles of the Moabite women.

In summary, the Exodus and Deuteronomy versions of the Aseret Hadibrot were proclaimed to two distinct congregations explaining not only the different words, zakhor and shamor but other differences as well--not usually noted, such as the disparate reasons for Sabbath observance--creation in Exodus and rest in Deuteronomy, the lesser form of coveting, tit'aveh, referring to "house" while the stronger form, lo tahmod placed first referring to the coveting of a wife. The order of these words reflects their varying significance to the two congregations.

The contrasting lengths of the tokhachah (rebuke) in Exodus and Deuteronomy are also in harmony with our explanation. The pattern of these differences is not sporadic; it is organic. (4,5)

EPILOGUE:

The gigantic personality of Moses contrasts with his humility. In relation to the Lord, Moses is termed, "eved Hashem," a servant of G-d (Leviticus 12:8): "Why did you not fear to speak against my servant (avdi), Moses?" (Deuteronomy 34:5) "So, Moses, servant of Hashem, died there in the land of Moab, by the mouth of Hashem." (Joshua 1:1-2): "It happened after the death of Moses, servant (eved) Hashem, that Hashem said to Joshua, son of Nun, attendant of Moses, saying, 'Moses my servant (avdi) has died.'"

In relation to Hashem, Moses is termed, "eyed Hashera," servant of Hashem. But in relation to the children of Israel, when a blessing is in order, he is termed, "Ish Hadokim.," the man of G-d." (Deuteronomy 33:1) Most moving are his words (Deuteronomy 1:10-11) "Hashem, your G-d, has multiplied you and behold! You are like the stars of heaven in abundance. May Hashem, the G-d of your forefathers add to you a thousand times and bless you as he has spoken to you."

To repeat the basic points of this analysis: the distinct characteristics of the two populations, Exodus and Deuteronomy, explain (1) the varying placement of zakhor and shamor, (2) different reasons given for Sabbath rest, (3) the addition of words in Deuteronomy, (4) the reversal of "house" and "wife" regarding coveting, (5) the use of different terms for the verb, "to covet." and (6) the far greater length of the tokhachah (rebuke) in Deuteronomy.

One simple theory accounts for the six noted variations. Also explained (see Note 4) are the differences in kativ (written) and keri (read) spellings in the second commandment.

NOTES

(1.) Newsweek, 7/11/2005, p. 58, author Allan Sloan, now Editor at Large, Fortune.

(2.) Torah Temimah, Exodus 20

(3.) Otsar Yisrael (Hebrew). Encyclopedia, ed, J.D. Eisenstein (Shiloh, Jerusalem) no date given. Vol. 1, Agadah, pp. 106-115.) The prevailing view is presented that Agadah is that which does not prohibit or permit. If so, the principle underscored by Rabbi Sherira Gaon (900-1000 C.E.) is relevant. "The words emanating from the written texts and are termed Midrash and Agadah, and many are only suppositions. Some of them are valid and others not; therefore, we do not rely on agadah, and those supported by reason and the text we shall accept." (Vol. 10. p. 214) (My translation). Even if we accept the literal meaning of the statement that zakhor and shamor were said simultaneously, the question remains, "Why is zakhor in Exodus replaced in Deuteronomy by the word shamor?"

(4.) The second commandment deals with the prohibition of worshipping other deities and the making of images. The Deuteronomy version (5:10) concludes with the Lord saying he shows kindness to thousands "who love me and obey my commandments" ("le-ohaveye u'leshomrai mitzvoteye") The last word is read (keri, "mitzvoteye," my commandments, but it is written, (ketiv,) "mitzvotav," "'His' commandments." Why is there a difference between the "written" and the "read"? Some sages (Makot 24a) say that the congregation at Mount Sinai (Exodus) heard directly from G-d only the first two commandments. The other eight they heard from Moses. We may speculate that in the Deuteronomy version, forty years later, when Moses was quoting G-d in the first two commandments, his modesty produced a tension within him. He was thinking of saying "His" commandments, "mitzvotav" but he knew he had to quote G-d accurately; therefore, he said "mitzvoteye," My commandments." (See also S.A. Weiss, The Biblical Story of Ruth: Analytic Implications of the Hebrew Masoretic Text. The American Imago 18:No. 2, 1959.)

(5.) In Exodus (20:13), the ninth commandment states: "Lo ta'ane b're'akha ed shaker." Thou shalt not bear false witness against your neighbor." In Deuteronomy (5:17), the word, sheker (Shaker at the end of a sentence) is replaced by the word shav. The word shav is translated as both "in vain" and "false." The third commandment states, "Thou shalt not take the name of the Lord, thy G-d in vain--la-shav." The word, "la-shav" means "in vain." For example, when (a) one swears that an obviously gold object is gold or (b) one swears that this same object is wood. Nevertheless, shav also means "false," sheker. (Talmud Pesachim 118a). The Targum Onkelos, in both Exodus 20:7 and Deuteronomy 5:11, in the same sentence, translates shav as both "in vain" and "false." So, shav and shaft are used, at times, as synonyms.

(6.) I greatly appreciate the stylistic emendations of my daughter, Susan J. Gurspan, M.S.

SAMUEL A. WEISS was ordained as rabbi by Yeshiva University and earned his doctorate in Clinical Psychology from New York University. For eleven years, he served as Adjunct Associate Professor at Stern College for Women. He also served as Research Scientist/Project Coordinator of the Amputee Psychology Group of the Prosthetic and Orthotic Studies Group at New York University Medical Center. He is in the private practice of psychotherapy and psychoanalysis.