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Reprinted with permission from The Torah: A Women’s Commentary, edited by Tamara Cohn Eskenazi and Andrea L. Weiss (New York: URJ Press and Women of Reform Judaism, 2008).
The second account of the Decalogue (“Ten Commandments”) described in this portion has long been scrutinized for how it differs from the version in Parashat Yitro. One obvious difference is the reason given for observing the Sabbath. Exodus states that we should rest on the seventh day in imitation of God at Creation, but Deuteronomy 5:15 focuses on our need as humans to rest. Another discrepancy is that Exodus 19 situates the revelation at while 5:2 refers to this sacred site as Horeb. But the most significant difference between these two texts lies in the Israelites’ own state of mind.
When the Israelites stand at Mount Sinai in Exodus19-20, they have successfully fled the Egyptians, crossed the Sea of Reeds, and been fed in the wilderness on manna; the danger is behind them. When they hear the first of the “Ten Words”–“I Adonai am your God who brought you out of the land of Egypt”–each of them has a personal understanding of the God they have known and experienced.
In Deuteronomy, however, the danger lies ahead. Of those hearing Moses’ recitation of the commandments this time, almost none actually fled Egypt themselves. Earlier, they may have witnessed their rebellious parents’ refusal to fight for the Promised Land (Numbers 13-14); but now, precious few of them still has a living parent. The giants of their youth–Moses, Aaron, and Miriam–are either dead or soon will be. The Israelites themselves, untested, will have to battle their way into the Promised Land in order to settle there, In Exodus, the Israelites are preoccupied with the present; in Deuteronomy, they are focused on the future.
The Death of a Parent
Religion promises us a meaningful world. If we are not free, whether because of physical or psychological enslavement, then life may not be meaningful. But death also threatens meaning, so one of religion’s major tasks is to reconcile us to the losses we experience and, ultimately, to our own mortality. Our religion must convince us that although death exits, meaning abides. We are finite not only because we die, but also because we have chosen the particular life we live. A people’s story spreads over a large canvas and lifts up everyone who participates in its story. When we identify with those who came before us and when we are invested in those who will come after us, then we are part of something much larger than our individual lives and efforts.
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