The Torah as we all well know is multilayered. The rabbis have taught us that there are seventy facets to every piece of the written Torah. We are thus also aware that no written word can adequately convey to us all of the nuances and possible meanings that lie embedded in the written word. Therefore the Torah requires elucidation, commentary and explanation in order for any proper understanding of its message to be gained. The entire book of Dvarim is an elucidation and explanation of the first four books of Moshe. As such, by the inherent nature of explanation and commentary, different words and phrases will be employed to describe events and commandments that were previously mentioned in the Torah. A prime example of this appears in this week’s parsha where the Torah repeats for us the Ten Commandments revealed to Israel at Sinai. The wording here in Dvarim differs slightly from the wording recorded for us in Shemot. The Talmud in its rendition of the Oral Law states that these discrepancies - such as the use of the word shamor instead of the original zachor regarding the observance of the Shabat - indicate that these words were stated simultaneously by God, so to speak, a feat that is beyond human comprehension and ability. The Talmud means to indicate to us with this statement that all of the possible interpretations and layers of meaning in the Torah all were given to us simultaneously and at once at Sinai. Only the Oral Law and the work of the commentators to the Torah over all of the ages has revealed to us these original layers of meaning and interpretation for our study and practice. By itself using different words to explain what was already written the Torah points the way to our understanding of the Torah only by way of the Oral Law and the great commentators of Israel over the ages.

In the final commandment of the Ten Commandments, the Torah here in Dvarim uses the word titaveh whereas in Shemot it used the word tachmode. The Torah points out to us that there are different forms of desire and wanting something. One is an impulsive, spur of the moment desire that arises out of seemingly chance circumstance - an advertisement in the media or a chance meeting or sighting. Such a desire is not planned and stems from the inherent human weakness within all of us to want to possess what we do not yet have. But there is another type of desire. It is long planned and had been part of our lives for years and decades. It borders on being an obsession or an addiction within our makeup. Both of these types of desire can destroy a person. The Torah cautions us against these symptoms of self-destructive behavior. And by the use of these different Hebrew verbs the Torah indicates to us that there are different types of desires and that one must be defensive against all of them. The Talmud tells us that the eyes see and the heart thereupon desires. Guarding one’s eyes guards one’s heart as well. This example of the Torah’s self elucidation of the matter makes the lesson clear to all and challenges us to apply it wisely in one’s own life.