Hidden behind one of the oldest nicknames in Judaism lies a profound lesson for society. Sefer Devarim is also known as משנֵה תורה (Mishneih Torah). Perhaps self-given[1], this title was adopted by Jewish tradition[2] and has remained the book’s enduring moniker.

But what does משנֵה (Mishneih) mean? At least three answers are possible[3]: It could mean that it is a repeat, a summary of what has originally been mentioned in the Torah[4]. The Hebrew word for second is שני (sheni).  Indeed, many of the laws in Devarim have been taught before. In fact, all of its stories –  with the notable exception of Moshe’s heart-wrenching plea to enter the Land of Israel[5] – have already been told. A second explanation[6], could be related to the word שנון (shinun), literally “sharpen” – in the context of education – to impress and foster diligence upon students. Indeed, many of the rousing parts of Moshe’s speech and the memorable ceremonies that he directs, talk to the soul of the listener. A third alternative[7], is to relate it to the word משנֶה (Mishneh) which means secondary. This sees Sefer Devarim as a secondary layer to the primary text of the Torah. Rather than merely repeating what came before, it refracts the Torah through a new lens, adding an new dimension to what proceeded it.

These three explanations are not mutually exclusive. In Sefer Devarim we find many repetitions that are taught in a way that leaves a lasting imprint upon the reader and/or reveal a newfound perspective on an established idea.

The foremost example of this appears in our parashah. The story of the Ten Commandments first appears in Parashat Yitro. It is repeated, with notable differences in Parashat Vaetchanan. The most significant deviation appears between the two versions of the command to keep Shabbat. The first and most commonly known difference is the two different words used to introduce the mitzva of Shabbat. However, even more blatant are the completely different reasons the Torah gives for the observance of Shabbat in........

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