It's not just a stylistic choice. Our sages teach that each word carries a world of meaning. Take the word tzav (צו), for instance. What does it really mean when God commands?

In the beginning of Parashat Tzav, in the book of Leviticus, we read "Command [tzav] the children of Israel" (Leviticus 6:2). The Midrash, specifically Bamidbar Rabbah, dives deep into this very question. It points out that wherever the word tzav appears, it signifies a command that is both immediate and eternal – meant to be acted upon right away and observed throughout all generations. It's not a suggestion; it’s a directive!

But then, Rabbi Yehuda ben Beteira offers a different perspective. He argues that tzivui (ציווי), a related word, is actually a form of exhortation or encouragement. He draws our attention to the verse, "Command Joshua and encourage him" (Deuteronomy 3:28). According to this understanding, we only encourage those who are already inclined, already encouraged. It's about bolstering someone who's already on the right path.

Now, Rabbi Shimon ben Yoḥai throws another fascinating idea into the mix. He suggests that the word "command," wherever it appears, implies a monetary obligation. Fulfilling the command will cost you something. He supports this with several examples: "Command the children of Israel and they shall take to you pure olive oil" (Leviticus 24:2); "command the children of Israel and they shall send out [lepers from the camp]" (Numbers 5:2); "command the children of Israel and they shall give to the Levites" (Numbers 35:2); "command the children of Israel and say to them: My offering" (Numbers 28:2). All of these commands require some kind of financial expenditure.

However, Rabbi Shimon ben Yoḥai adds a twist. There's one exception to this rule about monetary loss: "Command the children of Israel and say to them that you are coming to the land, Canaan" (Numbers 34:2). This command concerns the division of the land, which isn't about spending money, but about inheriting something of immense value.

Finally, Rabbi [Yehuda HaNasi], the compiler of the Mishnah, weighs in. He proposes that "command" is essentially an admonition or warning. He takes us back to the Garden of Eden: "God commanded the man…but of the tree of knowledge of good and evil [you shall not eat]" (Genesis 2:16–17). Here, the command is a prohibition, a cautionary word against a specific action.

So, what can we take away from all this? It seems the simple word "command" is anything but simple. It’s a multi-layered concept, encompassing immediacy, encouragement, financial obligation, and admonition. Each interpretation adds depth to our understanding of how God communicates with us and what He expects of us. As Ginzberg beautifully puts it in Legends of the Jews, the Torah is full of hidden depths waiting to be plumbed.

Perhaps the next time we encounter a "command" in the Torah, we can pause and consider all the nuances embedded within that single word. What is being asked of us? Is it a call to immediate action, a gentle nudge of encouragement, a financial obligation, or a word of caution? Or maybe, just maybe, it’s a little bit of all of the above.