Ma'amad Har Sinai in Shemot and Devarim/0

Ma'amad Har Sinai in Shemot and Devarim

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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 is comprised of two parts. In Chapter 4, he speaks of the overall experience of revelation, 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 Moshe vs. Hashem – The books differ in their portrayal of the relative roles of Hashem and Moshe during revelation:
• 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").
• Direct or mediated encounter – Shemot 19:9 and 19 imply that Moshe played some sort of mediating role during revelation.³ Devarim, in contrast, paints a more mixed picture, with several verses highlighting Hashem's direct revelation (see 4:12, 15, 33 and 5:4.), and others focusing on Moshe's role (see 4:14 and 5:5 :"אָנֹכִי עֹמֵד בֵּין י"י וּבֵינֵיכֶם בָּעֵת הַהִוא לְהַגִּיד לָכֶם אֶת דְּבַר י"י").⁴
• 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,⁵ but never saw a Divine form. 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,⁶ as Moshe highlights how no other nation but Israel merited Hashem to reveal Himself to them.
• Moshe as lawgiver – Throughout the discussion in Sefer Devarim, Moshe reiterates how Hashem appointed him as teacher of Hashem's laws.⁷ Though Moshe plays this role in Shemot as well, it is not mentioned in the middle of the description of Ma'mad Har Sinai.
• Moshe's location – In Shemot, there is a clear distinction between the physical location of Moshe and the rest of the nation. 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.⁸
• The nation's fear – Though both books mention the people's fear, they differ regarding several aspects of the episode.  While Sefer Shemot presents the "nation" approaching Moshe, Devarim refers to the "heads of the tribes and elders". In Shemot, Moshe attempts to calm the people, while in Devarim, it is Hashem who responds.  In Shemot, the story closes with the people  "standing at a distance". In Devarim, they return to their tents, and Moshe is told to relay to them the rest of the laws.
• 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

On the eve of the people's entry into the land, Moshe had two fundamental concerns regarding the nation. He feared that with foreign influences, they would stop believing in Hashem and turn to other gods, and additionally, that even if they retained belief, they would question the authority of the laws transmitted via Moshe and be lax in their observance.  To address these issues, Moshe prefaced 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:

• Moshe vs. Hashem – Devarim's somewhat balanced presentation of the roles of Hashem and Moshe is easily understood in light of the above agenda. Moshe wanted to ensure that the people believed not only in Hashem, but also in his role as Divine messenger.  One wonders, however, why the account in Shemot omits mentioning the goal of attaining belief in Hashem, and focuses instead on Moshe. This can be accounted for in several ways:
• Change in plan – Rashbam posits that initially Hashem had wanted to relay all 613 commandments directly to the people, without Moshe as a mediator.⁹ As there was supposed to be ongoing revelation, the event was not aimed at instilling belief in God, but rather at having the people recognize Moshe's distinct status as leader (as highlighted in Shemot).¹⁰ However, when the people were overcome with fear and requested that Moshe act as mediator, Hashem acquiesced, changing the way Ma'amad Har Sinai was viewed from then on. Revelation became a one-time event, necessitating both proof of the existence of Hashem and the authorization of Moshe as law-giver (and not only national leader). In retrospect, the experience at Mt. Sinai provided evidence of both, and is presented as such by Moshe in the fortieth year.
• Minimize differences – Alternatively one could suggest that in reality both books view revelation as having a dual goal (of instilling belief in both Hashem and Moshe). Yet, when Hashem speaks in Shemot, He honors Moshe by mentioning only the latter, and when Moshe speaks in Devarim, he honors Hashem by mentioning the former.¹¹

• 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 (giving them a reason to believe) but also that they saw no Divine form (lest they mistakenly create images, even for the purpose of serving God.)¹²
• 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, as Moshe says:  "אַתָּה הׇרְאֵתָ לָדַעַת כִּי י"י הוּא הָאֱ-לֹהִים".
• Moshe's role as lawgiver – In Devarim, Moshe repeatedly mentions that he was given the role of teaching Hashem's laws to ensure that the people recognize that all of the commandments, even those relayed by Moshe, are Divinely given and need be obeyed.
• Fear – According to Ramban, the differences between the two descriptions prove that they refer to distinct episodes. Shemot is speaking of the nation's fear before revelation,¹³ while Devarim, in contrast, is speaking of the people's reaction after the fact.¹⁴ If so, Moshe might speak only of the second event since it alone relates to one of the goals of his farewell address. He reminds the people that, due to their fear, they themselves requested that the laws not be given directly by Hashem, but by Moshe. As such, they should recognize their validity.
• Fire – It is possible that Moshe's emphasis on fire is an attempt to frighten the people into obedience. Hashem appeared in fire, and is presented as an " אֵשׁ אֹכְלָה" to remind the people that straying from Hashem will result in their destruction.
• Preparation and Warnings – Moshe omits these points as they are irrelevant to his message.

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 אֱ-לֹהֶיךָ 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 הָאֱ-לֹהִים 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 וְהָאֱ-לֹהִים 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.
משה מלמד חוקים		(יד) וְאֹתִי צִוָּה י"י בָּעֵת הַהִוא לְלַמֵּד אֶתְכֶם חֻקִּים וּמִשְׁפָּטִים לַעֲשֹׂתְכֶם אֹתָם בָּאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים שָׁמָּה לְרִשְׁתָּהּ.
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.]	(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 אֱ-לֹהֵיכֶם אֲשֶׁר כָּרַת עִמָּכֶם וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כֹּל אֲשֶׁר צִוְּךָ י"י אֱ-לֹהֶיךָ...
מעמד הר סיני כראייה לאמונה בה'		(לב) כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים... הֲנִהְיָה כַּדָּבָר הַגָּדוֹל הַזֶּה אוֹ הֲנִשְׁמַע כָּמֹהוּ. (לג) הֲשָׁמַע עָם קוֹל אֱ-לֹהִים מְדַבֵּר מִתּוֹךְ הָאֵשׁ כַּאֲשֶׁר שָׁמַעְתָּ אַתָּה וַיֶּחִי...  (לה) אַתָּה הׇרְאֵתָ לָדַעַת כִּי י"י הוּא הָאֱ-לֹהִים 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 אֱ-לֹהֵינוּ 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 אֱ-לֹהִים פֶּן נָמוּת.	(יט) וַיְהִי כְּשׇׁמְעֲכֶם אֶת הַקּוֹל מִתּוֹךְ הַחֹשֶׁךְ וְהָהָר בֹּעֵר בָּאֵשׁ וַתִּקְרְבוּן אֵלַי כׇּל רָאשֵׁי שִׁבְטֵיכֶם וְזִקְנֵיכֶם. (כ) וַתֹּאמְרוּ הֵן הֶרְאָנוּ י"י אֱ-לֹהֵינוּ אֶת כְּבֹדוֹ וְאֶת גׇּדְלוֹ וְאֶת קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי יְדַבֵּר אֱ-לֹהִים אֶת הָאָדָם וָחָי. (כא) וְעַתָּה לָמָּה נָמוּת כִּי תֹאכְלֵנוּ הָאֵשׁ הַגְּדֹלָה הַזֹּאת אִם יֹסְפִים אֲנַחְנוּ לִשְׁמֹעַ אֶת קוֹל י"י אֱ-לֹהֵינוּ עוֹד וָמָתְנוּ. (כב) כִּי מִי כׇל בָּשָׂר אֲשֶׁר שָׁמַע קוֹל אֱ-לֹהִים חַיִּים מְדַבֵּר מִתּוֹךְ הָאֵשׁ כָּמֹנוּ וַיֶּחִי. (כג) קְרַב אַתָּה וּשְׁמָע אֵת כׇּל אֲשֶׁר יֹאמַר י"י אֱ-לֹהֵינוּ וְאַתְּ תְּדַבֵּר אֵלֵינוּ אֵת כׇּל אֲשֶׁר יְדַבֵּר י"י אֱ-לֹהֵינוּ אֵלֶיךָ וְשָׁמַעְנוּ וְעָשִׂינוּ.
תגובת ה'	(טז) וַיֹּאמֶר מֹשֶׁה אֶל הָעָם אַל תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱ-לֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ. (יז) וַיַּעֲמֹד הָעָם מֵרָחֹק וּמֹשֶׁה נִגַּשׁ אֶל הָעֲרָפֶל אֲשֶׁר שָׁם הָאֱ-לֹהִים.... [(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.

¹ This topic will compare the different accounts of the experience of revelation as a whole rather than the differences between the two versions of the Decalogue.  The latter issue is discussed at length in Decalogue Differences Between Shemot and Devarim.

² This section is a more straightforward historical review, without added personal commentary.

³ Shemot 19:9 shares: "בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ" and 19:19 reads "מֹשֶׁה יְדַבֵּר וְהָאֱ-לֹהִים 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.

⁴ Devarim ends up appearing to contradict itself, with two consecutive verses presenting opposing portraits. Devarim 5:4 suggests that revelation was a direct, "face to face" encounter, while Devarim 5:5 suggests that it was mediated by Moshe.  For a comprehensive discussion of the issue, see The Decalogue: Direct From Hashem or Via Moshe?.

⁵ See Devarim 4:12, 15, 33 and 5:20-22.

⁶ See Devarim 4:32-33.

⁷ In fact, variations of the phrase the phrase "חֻקִּים וְהַמִּשְׁפָּטִים" appear seven times in the two chapters, and further serve to frame the unit which both begins and ends with a warning to the people to obey these ordinances.  In Shemot 19-20, in contrast, the words do not appear at all.

⁸ The word fire is repeated 14 times in the unit (4:11, 4:12, 4:15, 4:24, 4:33, 4:36 (x2), 5:4, 5:5, 5:18, 5:19, 5:20, 5:21, and 5:22).

⁹ Many disagree and assume instead that Hashem had always planned on relaying only the Decalogue directly, and that from the very beginning, He had wanted Moshe to relay the rest of the 613 commandments. [See The Decalogue: Direct From Hashem or Via Moshe for elaboration on the dispute.]   These sources would have to find an alternative explanation for the difference in emphasis between Shemot and Devarim. 

¹⁰ This explains the verses in Shemot which present Hashem as speaking to or through Moshe rather than directly to the nation, Shemot's mention of Moshe's unique position on the mountain, and Hashem's explicit statement: "וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם".

¹¹ The difference in emphasis between the books might be further minimized by rereading some of the verses.  Thus, it is possible that Shemot 19:9 and 19 refer to the nation hearing Hashem speak to Moshe before the giving of the Decalogue and say nothing of his mediating role during the episode itself.

¹² 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.

¹³ This was expressed by the people as a whole, and dissipated when Moshe calmed the people.

¹⁴ This fear was expressed to Moshe by the elders alone, and resulted in Hashem appointing Moshe as lawgiver, while the people returned to their tents.