Difference between revisions of "Ma'amad Har Sinai in Shemot and Devarim/0"
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<h2>Points of Contrast</h2> | <h2>Points of Contrast</h2> | ||
<p>The differences between the accounts are summarized below:</p> | <p>The differences between the accounts are summarized below:</p> | ||
| + | <p>Roles of Hashem vs. Moshe – Shemot highlights the role played by Moshe during revelation, suggesting that one of its goals was to instill belief in him as a leader. Thus, Hashem tells him that through the episode the nation will come to believe in him ("וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם"). His position on the mountain, away from the people, highlights his distinct status, and several verses imply that Moshe played some type of mediating role during the experience. Devarim, in contrast, adds a second goal – belief in Hashem ("אֲשֶׁר יִלְמְדוּן לְיִרְאָה אֹתִי"). Moshe highlights how the people heard the Decalogue directly from Hashem, referring to it as a "face to face" encounter (Devarim 5:4), and he makes no mention of his unique location on the mountain. However, he does not ignore his own role even saying "" (Devarim 5:5). Most of the chapter, though, casts him in the role of law-giver</p> | ||
| + | <ul> | ||
| + | <li><b>Goal of revelation</b> – In Shemot, Hashem tells Moshe that through the episode the nation will come to believe in Moshe ("וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם"), while in Devarim, Moshe says that the people will learn to fear Hashem ("אֲשֶׁר יִלְמְדוּן לְיִרְאָה אֹתִי").</li> | ||
| + | </ul> | ||
<ul> | <ul> | ||
| − | |||
<li><b>Emphasis on not seeing Hashem</b> – In Devarim there is a repeated emphasis on the fact that the nation only heard Hashem's voice at Sinai,<fn>See 9:12, 15, 33 and 10:20-22.</fn>  but never saw a Divine form.<fn>undefined</fn>   This point is not highlighted in Shemot. </li> | <li><b>Emphasis on not seeing Hashem</b> – In Devarim there is a repeated emphasis on the fact that the nation only heard Hashem's voice at Sinai,<fn>See 9:12, 15, 33 and 10:20-22.</fn>  but never saw a Divine form.<fn>undefined</fn>   This point is not highlighted in Shemot. </li> | ||
<li><b>Uniqueness of the episode</b> – Only in Moshe's retelling is there mention of the uniqueness of the experience, and how no other nation but Israel merited Hashem to reveal Himself to them.</li> | <li><b>Uniqueness of the episode</b> – Only in Moshe's retelling is there mention of the uniqueness of the experience, and how no other nation but Israel merited Hashem to reveal Himself to them.</li> | ||
<li><b>Personal or mediated encounter</b> – Various verses in Shemot 19 imply that Moshe played some type of mediating role during Hashem's revelation.<fn>See Shemot 19:9: "בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ" and 19:19, "מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל." However, it is not clear from the chapter if these verses refer to the giving over of the Decalogue, or to other conversations between Hashem and Moshe on the mountain.</fn>  In contrast, verses throughout Devarim 4 highlight how the people heard Hashem's voice itself, suggesting that revelation was a direct, "face to face" encounter (as explicitly described in Devarim 5:4). Devarim 5:5, however, appears to corroborate the verses in Shemot, implying that the people only heard Hashem's word via Moshe ("אָנֹכִי עֹמֵד בֵּין י"י וּבֵינֵיכֶם בָּעֵת הַהִוא לְהַגִּיד לָכֶם אֶת דְּבַר י"י").</li> | <li><b>Personal or mediated encounter</b> – Various verses in Shemot 19 imply that Moshe played some type of mediating role during Hashem's revelation.<fn>See Shemot 19:9: "בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ" and 19:19, "מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל." However, it is not clear from the chapter if these verses refer to the giving over of the Decalogue, or to other conversations between Hashem and Moshe on the mountain.</fn>  In contrast, verses throughout Devarim 4 highlight how the people heard Hashem's voice itself, suggesting that revelation was a direct, "face to face" encounter (as explicitly described in Devarim 5:4). Devarim 5:5, however, appears to corroborate the verses in Shemot, implying that the people only heard Hashem's word via Moshe ("אָנֹכִי עֹמֵד בֵּין י"י וּבֵינֵיכֶם בָּעֵת הַהִוא לְהַגִּיד לָכֶם אֶת דְּבַר י"י").</li> | ||
| + | <li><b>Moshe's location</b> – In Shemot, there is a clear distinction between the physical location of Moshe and the rest of the nation during revelation. While Moshe is told to ascend the mountain, they are told to stay put. Devarim says nothing regarding the positioning of each group.</li> | ||
<li><b>Natural phenomena </b>– Both accounts describe how Hashem's revelation was accompanied by various natural phenomena, but while Shemot highlights the thunder, lightening, shofar blasts and smoke, Devarim emphasizes the fiery mountainside (repeating the word fire 14 times in the unit).</li> | <li><b>Natural phenomena </b>– Both accounts describe how Hashem's revelation was accompanied by various natural phenomena, but while Shemot highlights the thunder, lightening, shofar blasts and smoke, Devarim emphasizes the fiery mountainside (repeating the word fire 14 times in the unit).</li> | ||
<li><b>The nation's fear</b> – Though both books mention the people's fear, they differ regarding several points.  While Sefer Shemot presents the "nation" approaching Moshe, Devarim refers to the "heads of the tribes and elders". Shemot mentions the episode only after the giving of the Decalogue, while in Devarim Moshe alludes to it also beforehand. Finally, only in Devarim do the people express a fear of being devoured specifically by the fire engulfing Mt. Sinai.</li> | <li><b>The nation's fear</b> – Though both books mention the people's fear, they differ regarding several points.  While Sefer Shemot presents the "nation" approaching Moshe, Devarim refers to the "heads of the tribes and elders". Shemot mentions the episode only after the giving of the Decalogue, while in Devarim Moshe alludes to it also beforehand. Finally, only in Devarim do the people express a fear of being devoured specifically by the fire engulfing Mt. Sinai.</li> | ||
| − | |||
<li><b>Preparation and Warnings</b> – Only in Shemot are there warnings about not approaching the mountain and directives regarding the proper preparation for Hashem's revelation.</li> | <li><b>Preparation and Warnings</b> – Only in Shemot are there warnings about not approaching the mountain and directives regarding the proper preparation for Hashem's revelation.</li> | ||
</ul> | </ul> | ||
| Line 25: | Line 28: | ||
<li>Emphasis on hearing but not seeing Hashem – As Moshe is concerned that the nation will turn to idolatry, in his recounting of the episode he emphasizes not only how the people heard Hashem (a reason to believe) but also that they saw no Divine form (lest they mistakenly create images, even for the purpose of serving God.)<fn>The point is highlighted by the fact that the word "תְּמוּנָה" appears six times in this unit and no where else in Devarim. Two of the appearances refer to the nation not having seen Hashem's picture, while the other verses warn lest the nation make a picture or form.</fn></li> | <li>Emphasis on hearing but not seeing Hashem – As Moshe is concerned that the nation will turn to idolatry, in his recounting of the episode he emphasizes not only how the people heard Hashem (a reason to believe) but also that they saw no Divine form (lest they mistakenly create images, even for the purpose of serving God.)<fn>The point is highlighted by the fact that the word "תְּמוּנָה" appears six times in this unit and no where else in Devarim. Two of the appearances refer to the nation not having seen Hashem's picture, while the other verses warn lest the nation make a picture or form.</fn></li> | ||
<li>Uniqueness of the encounter – Moshe highlights how no other nation heard the voice of God, so that the people should recognize that He is the only true God.  Through the unique experience they should recognize the uniqueness of Hashem, as Moshe says:  "אַתָּה הׇרְאֵתָ לָדַעַת כִּי י"י הוּא הָאֱלֹהִים".</li> | <li>Uniqueness of the encounter – Moshe highlights how no other nation heard the voice of God, so that the people should recognize that He is the only true God.  Through the unique experience they should recognize the uniqueness of Hashem, as Moshe says:  "אַתָּה הׇרְאֵתָ לָדַעַת כִּי י"י הוּא הָאֱלֹהִים".</li> | ||
| − | <li> | + | <li>Moshe vs. Hashem – Shemot highlights the role played by Moshe during revelation, suggesting that one of its goals was to instill belief in him as a leader. Thus, Hashem tells him that through the episode the nation will come to believe in him ("וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם"). His position on the mountain, away from the people, highlights his distinct status, and several verses imply that Moshe played some type of mediating role during the experience. Devarim, in contrast, adds a second goal – belief in Hashem ("אֲשֶׁר יִלְמְדוּן לְיִרְאָה אֹתִי"). Moshe highlights how the people heard the Decalogue directly from Hashem, referring to it as a "face to face" encounter (Devarim 5:4), and he makes no mention of his unique location on the mountain. However, he does not ignore his own role even saying, "" </li> |
| + | <li>Fear</li> | ||
</ul> | </ul> | ||
Version as of 03:52, 18 July 2018
Ma'amad Har Sinai in Shemot and Devarim
Introduction
Hashem's revelation at Sinai is described at length in Shemot 19-20 and then recounted by Moshe to the nation in Devarim 4-5.1 Moshe's speech actually comprises two distinct retellings of the episode. In Chapter 4, he speaks of the overall experience in a general fashion, interspersing exhortatory messages throughout, while in Chapter 5 he focuses on the giving of the Decalogue and the people's reaction to it.2 On the whole, Moshe's account is consistent with the original, though he omits certain details and adds or emphasizes others. These slight variations (together with Moshe's explicit commentary) shed light on the specific messages Moshe wished to impart to the nation before he died.
Points of Contrast
The differences between the accounts are summarized below:
Roles of Hashem vs. Moshe – Shemot highlights the role played by Moshe during revelation, suggesting that one of its goals was to instill belief in him as a leader. Thus, Hashem tells him that through the episode the nation will come to believe in him ("וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם"). His position on the mountain, away from the people, highlights his distinct status, and several verses imply that Moshe played some type of mediating role during the experience. Devarim, in contrast, adds a second goal – belief in Hashem ("אֲשֶׁר יִלְמְדוּן לְיִרְאָה אֹתִי"). Moshe highlights how the people heard the Decalogue directly from Hashem, referring to it as a "face to face" encounter (Devarim 5:4), and he makes no mention of his unique location on the mountain. However, he does not ignore his own role even saying "" (Devarim 5:5). Most of the chapter, though, casts him in the role of law-giver
- Goal of revelation – In Shemot, Hashem tells Moshe that through the episode the nation will come to believe in Moshe ("וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם"), while in Devarim, Moshe says that the people will learn to fear Hashem ("אֲשֶׁר יִלְמְדוּן לְיִרְאָה אֹתִי").
- Emphasis on not seeing Hashem – In Devarim there is a repeated emphasis on the fact that the nation only heard Hashem's voice at Sinai,3 but never saw a Divine form.4 This point is not highlighted in Shemot.
- Uniqueness of the episode – Only in Moshe's retelling is there mention of the uniqueness of the experience, and how no other nation but Israel merited Hashem to reveal Himself to them.
- Personal or mediated encounter – Various verses in Shemot 19 imply that Moshe played some type of mediating role during Hashem's revelation.5 In contrast, verses throughout Devarim 4 highlight how the people heard Hashem's voice itself, suggesting that revelation was a direct, "face to face" encounter (as explicitly described in Devarim 5:4). Devarim 5:5, however, appears to corroborate the verses in Shemot, implying that the people only heard Hashem's word via Moshe ("אָנֹכִי עֹמֵד בֵּין י"י וּבֵינֵיכֶם בָּעֵת הַהִוא לְהַגִּיד לָכֶם אֶת דְּבַר י"י").
- Moshe's location – In Shemot, there is a clear distinction between the physical location of Moshe and the rest of the nation during revelation. While Moshe is told to ascend the mountain, they are told to stay put. Devarim says nothing regarding the positioning of each group.
- Natural phenomena – Both accounts describe how Hashem's revelation was accompanied by various natural phenomena, but while Shemot highlights the thunder, lightening, shofar blasts and smoke, Devarim emphasizes the fiery mountainside (repeating the word fire 14 times in the unit).
- The nation's fear – Though both books mention the people's fear, they differ regarding several points. While Sefer Shemot presents the "nation" approaching Moshe, Devarim refers to the "heads of the tribes and elders". Shemot mentions the episode only after the giving of the Decalogue, while in Devarim Moshe alludes to it also beforehand. Finally, only in Devarim do the people express a fear of being devoured specifically by the fire engulfing Mt. Sinai.
- Preparation and Warnings – Only in Shemot are there warnings about not approaching the mountain and directives regarding the proper preparation for Hashem's revelation.
Analysis
As the people stand on the eve of their entry into the land, Moshe has two fundamental concerns regarding the nation. He fears that with foreign influences, they will stop believing in Hashem and turn to other gods, and moreover, that even if they retain belief, they will question the authority of the laws transmitted via Moshe. To address these issues, Moshe prefaces his legal speech by recounting the events at Sinai, presenting them as the basis for both belief and observance. This objective can explain some of the unique features of Moshe's retelling of the episode in Devarim 4-5:
- Emphasis on hearing but not seeing Hashem – As Moshe is concerned that the nation will turn to idolatry, in his recounting of the episode he emphasizes not only how the people heard Hashem (a reason to believe) but also that they saw no Divine form (lest they mistakenly create images, even for the purpose of serving God.)6
- Uniqueness of the encounter – Moshe highlights how no other nation heard the voice of God, so that the people should recognize that He is the only true God. Through the unique experience they should recognize the uniqueness of Hashem, as Moshe says: "אַתָּה הׇרְאֵתָ לָדַעַת כִּי י"י הוּא הָאֱלֹהִים".
- Moshe vs. Hashem – Shemot highlights the role played by Moshe during revelation, suggesting that one of its goals was to instill belief in him as a leader. Thus, Hashem tells him that through the episode the nation will come to believe in him ("וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם"). His position on the mountain, away from the people, highlights his distinct status, and several verses imply that Moshe played some type of mediating role during the experience. Devarim, in contrast, adds a second goal – belief in Hashem ("אֲשֶׁר יִלְמְדוּן לְיִרְאָה אֹתִי"). Moshe highlights how the people heard the Decalogue directly from Hashem, referring to it as a "face to face" encounter (Devarim 5:4), and he makes no mention of his unique location on the mountain. However, he does not ignore his own role even saying, ""
- Fear
Comparison Table
The following table highlights the similarities and differences between the accounts:
EN/HEע/E
| שמות יט-כ | דברים ד-ה | |
| מטרת ההתגלות | (ט) וַיֹּאמֶר י"י אֶל מֹשֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל י"י. | (ט) רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן תִּשְׁכַּח אֶת הַדְּבָרִים אֲשֶׁר רָאוּ עֵינֶיךָ וּפֶן יָסוּרוּ מִלְּבָבְךָ כֹּל יְמֵי חַיֶּיךָ וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ. (י) יוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי י"י אֱלֹהֶיךָ בְּחֹרֵב בֶּאֱמֹר י"י אֵלַי הַקְהֶל לִי אֶת הָעָם וְאַשְׁמִעֵם אֶת דְּבָרָי אֲשֶׁר יִלְמְדוּן לְיִרְאָה אֹתִי כׇּל הַיָּמִים אֲשֶׁר הֵם חַיִּים עַל הָאֲדָמָה וְאֶת בְּנֵיהֶם יְלַמֵּדוּן. |
| הכנות (שלושת ימי הגבלה) | (י) וַיֹּאמֶר י"י אֶל מֹשֶׁה לֵךְ אֶל הָעָם וְקִדַּשְׁתָּם הַיּוֹם וּמָחָר וְכִבְּסוּ שִׂמְלֹתָם. (יא) וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי... | |
| תיאור המעמד | (טז) וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל הָהָר וְקֹל שֹׁפָר חָזָק מְאֹד וַיֶּחֱרַד כׇּל הָעָם אֲשֶׁר בַּמַּחֲנֶה. (יז) וַיּוֹצֵא מֹשֶׁה אֶת הָעָם לִקְרַאת הָאֱלֹהִים מִן הַמַּחֲנֶה וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר. (יח) וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו י"י בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן וַיֶּחֱרַד כׇּל הָהָר מְאֹד. (יט) וַיְהִי קוֹל הַשֹּׁפָר הוֹלֵךְ וְחָזֵק מְאֹד מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל. | (יא) וַתִּקְרְבוּן וַתַּעַמְדוּן תַּחַת הָהָר וְהָהָר בֹּעֵר בָּאֵשׁ עַד לֵב הַשָּׁמַיִם חֹשֶׁךְ עָנָן וַעֲרָפֶל. (יב) וַיְדַבֵּר י"י אֲלֵיכֶם מִתּוֹךְ הָאֵשׁ קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים וּתְמוּנָה אֵינְכֶם רֹאִים זוּלָתִי קוֹל. |
| אזהרות על הגבלת ההר | (כא) וַיֹּאמֶר י"י אֶל מֹשֶׁה רֵד הָעֵד בָּעָם פֶּן יֶהֶרְסוּ אֶל י"י לִרְאוֹת וְנָפַל מִמֶּנּוּ רָב.... | |
| מיקום משה | (כד) וַיֹּאמֶר אֵלָיו י"י לֶךְ רֵד וְעָלִיתָ אַתָּה וְאַהֲרֹן עִמָּךְ וְהַכֹּהֲנִים וְהָעָם אַל יֶהֶרְסוּ לַעֲלֹת אֶל י"י פֶּן יִפְרׇץ בָּם. | |
| עשרת הדברות | [ראה שמות כ:א-יג] | (יג) וַיַּגֵּד לָכֶם אֶת בְּרִיתוֹ אֲשֶׁר צִוָּה אֶתְכֶם לַעֲשׂוֹת עֲשֶׂרֶת הַדְּבָרִים וַיִּכְתְּבֵם עַל שְׁנֵי לֻחוֹת אֲבָנִים. |
| מסר מן מעמד הר סיני: לא לעבוד ע"ז | [שמות כ:יח-יט] [(יח) וַיֹּאמֶר י"י אֶל מֹשֶׁה כֹּה תֹאמַר אֶל בְּנֵי יִשְׂרָאֵל אַתֶּם רְאִיתֶם כִּי מִן הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם. (יט) לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם.] | (יד) וְאֹתִי צִוָּה י"י בָּעֵת הַהִוא לְלַמֵּד אֶתְכֶם חֻקִּים וּמִשְׁפָּטִים לַעֲשֹׂתְכֶם אֹתָם בָּאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים שָׁמָּה לְרִשְׁתָּהּ. (טו) וְנִשְׁמַרְתֶּם מְאֹד לְנַפְשֹׁתֵיכֶם כִּי לֹא רְאִיתֶם כָּל תְּמוּנָה בְּיוֹם דִּבֶּר י"י אֲלֵיכֶם בְּחֹרֵב מִתּוֹךְ הָאֵשׁ. (טז) פֶּן תַּשְׁחִתוּן וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כׇּל סָמֶל תַּבְנִית זָכָר אוֹ נְקֵבָה... (כב) כִּי אָנֹכִי מֵת בָּאָרֶץ הַזֹּאת אֵינֶנִּי עֹבֵר אֶת הַיַּרְדֵּן... (כג) הִשָּׁמְרוּ לָכֶם פֶּן תִּשְׁכְּחוּ אֶת בְּרִית י"י אֱלֹהֵיכֶם אֲשֶׁר כָּרַת עִמָּכֶם וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כֹּל אֲשֶׁר צִוְּךָ י"י אֱלֹהֶיךָ... |
| מעמד הר סיני כראייה לאמונה בה' | (לב) כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים... הֲנִהְיָה כַּדָּבָר הַגָּדוֹל הַזֶּה אוֹ הֲנִשְׁמַע כָּמֹהוּ. (לג) הֲשָׁמַע עָם קוֹל אֱלֹהִים מְדַבֵּר מִתּוֹךְ הָאֵשׁ כַּאֲשֶׁר שָׁמַעְתָּ אַתָּה וַיֶּחִי... (לה) אַתָּה הׇרְאֵתָ לָדַעַת כִּי י"י הוּא הָאֱלֹהִים אֵין עוֹד מִלְּבַדּוֹ... (מ) וְשָׁמַרְתָּ אֶת חֻקָּיו וְאֶת מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם... | |
| תפקיד משה במעמד | [שמות יט:יג] [(יג) לֹא תִגַּע בּוֹ יָד... בִּמְשֹׁךְ הַיֹּבֵל הֵמָּה יַעֲלוּ בָהָר.] | (ה:א) וַיִּקְרָא מֹשֶׁה אֶל כׇּל יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם שְׁמַע יִשְׂרָאֵל אֶת הַחֻקִּים וְאֶת הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי דֹּבֵר בְּאׇזְנֵיכֶם הַיּוֹם וּלְמַדְתֶּם אֹתָם וּשְׁמַרְתֶּם לַעֲשֹׂתָם. (ב) י"י אֱלֹהֵינוּ כָּרַת עִמָּנוּ בְּרִית בְּחֹרֵב. (ג) לֹא אֶת אֲבֹתֵינוּ כָּרַת י"י אֶת הַבְּרִית הַזֹּאת כִּי אִתָּנוּ אֲנַחְנוּ אֵלֶּה פֹה הַיּוֹם כֻּלָּנוּ חַיִּים. (ד) פָּנִים בְּפָנִים דִּבֶּר י"י עִמָּכֶם בָּהָר מִתּוֹךְ הָאֵשׁ. (ה) אָנֹכִי עֹמֵד בֵּין י"י וּבֵינֵיכֶם בָּעֵת הַהִוא לְהַגִּיד לָכֶם אֶת דְּבַר י"י כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא עֲלִיתֶם בָּהָר לֵאמֹר. |
| עשרת הדברות | שמות כ:ב-יג / דברים ה:ו-יז See: Decalogue Differences Between Shemot and Devarim | |
| פחד העם | (כ:יד) וְכׇל הָעָם רֹאִים אֶת הַקּוֹלֹת וְאֶת הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק. (טו) וַיֹּאמְרוּ אֶל מֹשֶׁה דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה וְאַל יְדַבֵּר עִמָּנוּ אֱלֹהִים פֶּן נָמוּת. | (יט) וַיְהִי כְּשׇׁמְעֲכֶם אֶת הַקּוֹל מִתּוֹךְ הַחֹשֶׁךְ וְהָהָר בֹּעֵר בָּאֵשׁ וַתִּקְרְבוּן אֵלַי כׇּל רָאשֵׁי שִׁבְטֵיכֶם וְזִקְנֵיכֶם. (כ) וַתֹּאמְרוּ הֵן הֶרְאָנוּ י"י אֱלֹהֵינוּ אֶת כְּבֹדוֹ וְאֶת גׇּדְלוֹ וְאֶת קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי יְדַבֵּר אֱלֹהִים אֶת הָאָדָם וָחָי. (כא) וְעַתָּה לָמָּה נָמוּת כִּי תֹאכְלֵנוּ הָאֵשׁ הַגְּדֹלָה הַזֹּאת אִם יֹסְפִים אֲנַחְנוּ לִשְׁמֹעַ אֶת קוֹל י"י אֱלֹהֵינוּ עוֹד וָמָתְנוּ. (כב) כִּי מִי כׇל בָּשָׂר אֲשֶׁר שָׁמַע קוֹל אֱלֹהִים חַיִּים מְדַבֵּר מִתּוֹךְ הָאֵשׁ כָּמֹנוּ וַיֶּחִי. (כג) קְרַב אַתָּה וּשְׁמָע אֵת כׇּל אֲשֶׁר יֹאמַר י"י אֱלֹהֵינוּ וְאַתְּ תְּדַבֵּר אֵלֵינוּ אֵת כׇּל אֲשֶׁר יְדַבֵּר י"י אֱלֹהֵינוּ אֵלֶיךָ וְשָׁמַעְנוּ וְעָשִׂינוּ. |
| תגובת ה' | (טז) וַיֹּאמֶר מֹשֶׁה אֶל הָעָם אַל תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ. (יז) וַיַּעֲמֹד הָעָם מֵרָחֹק וּמֹשֶׁה נִגַּשׁ אֶל הָעֲרָפֶל אֲשֶׁר שָׁם הָאֱלֹהִים.... (כא:א) וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם. | (כד) וַיִּשְׁמַע י"י אֶת קוֹל דִּבְרֵיכֶם בְּדַבֶּרְכֶם אֵלָי וַיֹּאמֶר י"י אֵלַי שָׁמַעְתִּי אֶת קוֹל דִּבְרֵי הָעָם הַזֶּה אֲשֶׁר דִּבְּרוּ אֵלֶיךָ הֵיטִיבוּ כׇּל אֲשֶׁר דִּבֵּרוּ. (כה) מִי יִתֵּן וְהָיָה לְבָבָם זֶה לָהֶם לְיִרְאָה אֹתִי וְלִשְׁמֹר אֶת כׇּל מִצְוֺתַי כׇּל הַיָּמִים לְמַעַן יִיטַב לָהֶם וְלִבְנֵיהֶם לְעֹלָם. (כו) לֵךְ אֱמֹר לָהֶם שׁוּבוּ לָכֶם לְאׇהֳלֵיכֶם. (כז) וְאַתָּה פֹּה עֲמֹד עִמָּדִי וַאֲדַבְּרָה אֵלֶיךָ אֵת כׇּל הַמִּצְוָה וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר תְּלַמְּדֵם וְעָשׂוּ בָאָרֶץ אֲשֶׁר אָנֹכִי נֹתֵן לָהֶם לְרִשְׁתָּהּ. |
