The repetition of the Ten Commandments introduces a distinct shift in the instruction regarding the Sabbath, moving the focus from simply remembering the day to actively guarding it. The primary approach among commentators addresses the well-known contrast between the command given earlier to remember the Sabbath and the current instruction to keep it. According to accepted tradition, God spoke both concepts simultaneously in a single, supernatural utterance that transcends normal human experience [רש״י, מזרחי, גור אריה].
Commentators explore several layers of meaning in this dual command. On a practical level, remembering relates to positive actions performed through speech, such as verbally sanctifying the day over wine. Keeping the day, on the other hand, relates to its prohibitions, expressing the need to rest, avoid labor, and protect the heart from profaning the Sabbath [רמב״ן, מזרחי, ביאור יש״ר]. Because these two concepts are deeply intertwined, the commentators emphasize that anyone obligated to refrain from work is equally obligated to actively remember the day. Consequently, women are biblically required to perform the verbal sanctification of the Sabbath [רבנו בחיי, גור אריה].
On a historical level, remembering points back to the creation of the world, while keeping the Sabbath points to the Exodus from Egypt. By resting from labor, a person demonstrates that they are a free individual and no longer a slave [אברבנאל, בכור שור]. Furthermore, the concept of keeping carries an element of anticipation. Throughout the week, a person is expected to look forward to the Sabbath and prepare their needs in advance. This ensures they do not find themselves in a pressured situation that might force them to violate the day of rest [שד״ל, חזקוני, העמק דבר, שפתי כהן].
Merely abstaining from work is not enough to truly sanctify the Sabbath. Achieving genuine holiness requires dedicating the day to spiritual elevation by engaging in Torah study and fulfilling commandments. It also involves limiting excessive eating and drinking, which can lead to drunkenness and a descent into pure materialism [ספורנו, שפתי כהן, אברבנאל]. However, a simpler view suggests that the call to sanctify the day is primarily a warning to avoid profaning its holiness through prohibited labor [מזרחי].
The instruction concludes by grounding the Sabbath in a prior divine directive. The primary approach among commentators is that this refers to a specific historical event before the revelation at Mount Sinai, when the Israelites were given the Sabbath command at Marah shortly after leaving Egypt [רש״י, ספורנו, תורה תמימה, דברי דוד, חתם סופר]. Alternatively, some scholars suggest it points directly to the original command given at Mount Sinai in the first tablets [רבנו בחיי, רשב״ם, הטור הארוך]. In either case, referencing the earlier command serves a crucial purpose. It clarifies to the listeners that although Moses uses a new term to describe keeping the Sabbath, he is not inventing ideas or altering God's words. Rather, he is echoing an original divine decree [שפתי כהן, מזרחי]. Finally, because observing the Sabbath requires active commitment, it is fitting to reinforce the instruction by reminding the people that it comes directly from God [רשב״ם, חזקוני].