Moshe gathered all of Klal Yisrael together and commenced his speech, declaring, “These are the words (things) that Hashem has commanded that you should do them.” Moshe, however, followed his announcement of what the people should do with the exhortation concerning the laws of Shabbos, which are clearly things they should not do. How do we reconcile this seeming inconsistency in the text?
In response to this question, Horav Simcha Z. Broide, Shlita, cites the Yalkut Shimoni that attributes a different meaning to these pesukim. The Yalkut states: Hashem said to Moshe, “Make for yourself great congregations and study before them, in public, the laws of Shabbos so that future generations will learn from you to gather congregations to study each and every Shabbos.” The Midrash suggests that the purpose of this assembly was to impart to Bnei Yisrael the importance of Torah study on Shabbos. The focus was not on Shabbos desecration, but rather on Shabbos enhancement, via the vehicle of Torah study. Moreover, the purpose of this great assembly was to call for increased public Torah study, especially on Shabbos when one has more discretionary time.
This Midrash is striking! Rashi contends that the “assembly” took place the day after Moshe returned from Har Sinai the second time, with the second set of luchos on Yom Kippur. The first command that Moshe related to Bnei Yisrael on this day was to study Torah. Only through continued Torah study could they ensure that the tragedy of the Golden Calf would not recur.
Horav Broide differentiates between Torah study and mitzvah observance in regard to their therapeutic effect on Bnei Yisrael. The Torah is Torah ohr, a brilliant light which illuminates the spiritual path one should take in life. Its light shines even in the far off distance. Conversely, mitzvah observance is viewed as a ner, candle, which illuminates the immediate path, protecting the individual from any obstacles which he might confront. Mitzvah observance is certainly therapeutic. In the long term, however, one who does not study Torah may stumble into a spiritual obstruction just as Bnei Yisrael did with the Golden Calf.
