Difference between revisions of "The Decalogue: Direct From Hashem or Via Moshe/2/en"
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<multilink><a href="Josephus3-5-4" data-aht="source">Josephus</a><a href="Josephus3-5-4" data-aht="source">Antiquities 3:5:4 (89-90)</a><a href="Josephus" data-aht="parshan">About Josephus</a></multilink>, Sages in <multilink><a href="SHSRabbah1-2" data-aht="source">Shir HaShirim Rabbah</a><a href="SHSRabbah1-2" data-aht="source">1:2</a><a href="Shir HaShirim Rabbah" data-aht="parshan">About Shir HaShirim Rabbah</a></multilink>, <multilink><a href="TanchumaBuberYitro17" data-aht="source">Tanchuma (Buber)</a><a href="TanchumaBuberYitro17" data-aht="source">Yitro 17</a><a href="Tanchuma" data-aht="parshan">About Tanchuma (Buber)</a></multilink>, Sages in  <multilink><a href="PesiktaRabbati22" data-aht="source">Pesikta Rabbati</a><a href="PesiktaRabbati22" data-aht="source">22</a><a href="Pesikta Rabbati" data-aht="parshan">About Pesikta Rabbati</a></multilink>, <multilink><a href="RashbamShemot19-19" data-aht="source">Rashbam</a><a href="RashbamShemot19-19" data-aht="source">Shemot 19:19</a><a href="RashbamShemot20-15" data-aht="source">Shemot 20:15</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, <multilink><a href="IbnEzraShemotLong20-1" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotLong20-1" data-aht="source">Shemot Long Commentary 20:1</a><a href="IbnEzraDevarim5-5" data-aht="source">Devarim 5:5</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RalbagShemot19-8" data-aht="source">Ralbag</a><a href="RalbagShemot19-8" data-aht="source">Shemot 19:8-9</a><a href="RalbagShemot20-15" data-aht="source">Shemot 20:15</a><a href="RalbagDevarim5-5" data-aht="source">Devarim 5:5</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>, <multilink><a href="AbarbanelShemot20" data-aht="source">Abarbanel</a><a href="AbarbanelShemot19Q13" data-aht="source">Shemot 19-20, Questions 13-14</a><a href="AbarbanelShemot19-9" data-aht="source">Shemot 19:9</a><a href="AbarbanelShemot19-19" data-aht="source">Shemot 19:19</a><a href="AbarbanelShemot19-20-22" data-aht="source">Shemot 19:20-22</a><a href="AbarbanelShemot19" data-aht="source">Shemot 19:23</a><a href="AbarbanelShemot20" data-aht="source">Shemot 20</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> | <multilink><a href="Josephus3-5-4" data-aht="source">Josephus</a><a href="Josephus3-5-4" data-aht="source">Antiquities 3:5:4 (89-90)</a><a href="Josephus" data-aht="parshan">About Josephus</a></multilink>, Sages in <multilink><a href="SHSRabbah1-2" data-aht="source">Shir HaShirim Rabbah</a><a href="SHSRabbah1-2" data-aht="source">1:2</a><a href="Shir HaShirim Rabbah" data-aht="parshan">About Shir HaShirim Rabbah</a></multilink>, <multilink><a href="TanchumaBuberYitro17" data-aht="source">Tanchuma (Buber)</a><a href="TanchumaBuberYitro17" data-aht="source">Yitro 17</a><a href="Tanchuma" data-aht="parshan">About Tanchuma (Buber)</a></multilink>, Sages in  <multilink><a href="PesiktaRabbati22" data-aht="source">Pesikta Rabbati</a><a href="PesiktaRabbati22" data-aht="source">22</a><a href="Pesikta Rabbati" data-aht="parshan">About Pesikta Rabbati</a></multilink>, <multilink><a href="RashbamShemot19-19" data-aht="source">Rashbam</a><a href="RashbamShemot19-19" data-aht="source">Shemot 19:19</a><a href="RashbamShemot20-15" data-aht="source">Shemot 20:15</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, <multilink><a href="IbnEzraShemotLong20-1" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotLong20-1" data-aht="source">Shemot Long Commentary 20:1</a><a href="IbnEzraDevarim5-5" data-aht="source">Devarim 5:5</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RalbagShemot19-8" data-aht="source">Ralbag</a><a href="RalbagShemot19-8" data-aht="source">Shemot 19:8-9</a><a href="RalbagShemot20-15" data-aht="source">Shemot 20:15</a><a href="RalbagDevarim5-5" data-aht="source">Devarim 5:5</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>, <multilink><a href="AbarbanelShemot20" data-aht="source">Abarbanel</a><a href="AbarbanelShemot19Q13" data-aht="source">Shemot 19-20, Questions 13-14</a><a href="AbarbanelShemot19-9" data-aht="source">Shemot 19:9</a><a href="AbarbanelShemot19-19" data-aht="source">Shemot 19:19</a><a href="AbarbanelShemot19-20-22" data-aht="source">Shemot 19:20-22</a><a href="AbarbanelShemot19" data-aht="source">Shemot 19:23</a><a href="AbarbanelShemot20" data-aht="source">Shemot 20</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> | ||
</mekorot> | </mekorot> | ||
− | <point><b>Moshe's role?</b> According to these sources, Moshe did not play any significant role during Revelation. He, like the rest of the nation, simply listened to Hashem.  According to Abarbanel, even physically | + | <point><b>Moshe's role?</b> According to these sources, Moshe did not play any significant role during Revelation. He, like the rest of the nation, simply listened to Hashem.  According to Abarbanel, even physically Moshe was positioned amongst the people and not set aside higher up on the mountain.</point> |
<point><b>"פָּנִים בְּפָנִים"</b> – These commentators understand the phrase "פָּנִים בְּפָנִים" to refer to a direct, unmediated encounter.  R. Levi in the Tanchuma describes the experience as one in which each member of the nation felt as if Hashem was speaking to him personally.</point> | <point><b>"פָּנִים בְּפָנִים"</b> – These commentators understand the phrase "פָּנִים בְּפָנִים" to refer to a direct, unmediated encounter.  R. Levi in the Tanchuma describes the experience as one in which each member of the nation felt as if Hashem was speaking to him personally.</point> | ||
<point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – According to most of these commentators, these words refer to the mediating role that Moshe assumed after receiving the Decalogue, when giving over the rest of the commandments.<fn>Ibn Ezra and Abarbanel say this explicitly.  According to them, the phrase "בָּעֵת הַהִוא" (at that time) does not refer to the immediate period spoken of in the verse (the giving of the Decalogue) but rather some point afterwards forward.  See בָּעֵת הַהִוא for a discussion of the term's usage in Tanakh.<br/>The Sages and Ralbag are more ambiguous.  They don't say explicitly that the words refer to the giving over of the other commandments, only that Moshe is referring to the conversation in which the people confess their fear and request that Moshe speak with them rather than Hashem.</fn>  </point> | <point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – According to most of these commentators, these words refer to the mediating role that Moshe assumed after receiving the Decalogue, when giving over the rest of the commandments.<fn>Ibn Ezra and Abarbanel say this explicitly.  According to them, the phrase "בָּעֵת הַהִוא" (at that time) does not refer to the immediate period spoken of in the verse (the giving of the Decalogue) but rather some point afterwards forward.  See בָּעֵת הַהִוא for a discussion of the term's usage in Tanakh.<br/>The Sages and Ralbag are more ambiguous.  They don't say explicitly that the words refer to the giving over of the other commandments, only that Moshe is referring to the conversation in which the people confess their fear and request that Moshe speak with them rather than Hashem.</fn>  </point> | ||
− | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה"</b> – Ibn Ezra supports the idea that Hashem relayed all the commandments directly from the text's usage of the words "‎‏<b>כָּל</b> הַדְּבָרִים"‎.<fn>He argues against the position below which posits that only two commandments were transmitted directly by Hashem by pointing out that the word "all" assumes that there was differentiation between the manner in which the commandments were relayed; all were from Hashem directly</fn></point> | + | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה"</b> – Ibn Ezra supports the idea that Hashem relayed all the commandments directly from the text's usage of the words "‎‏<b>כָּל</b> הַדְּבָרִים"‎.<fn>He argues against the position below which posits that only two commandments were transmitted directly by Hashem by pointing out that the word "all" assumes that there was no differentiation between the manner in which the commandments were relayed; all were from Hashem directly</fn></point> |
<point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b><ul> | <point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b><ul> | ||
<li><b>Spoke to all</b> – According to Ibn Ezra, this verse does not insinuate that Hashem was to speak to Moshe alone, but only that when Hashem did speak to him (along with everyone else), his prophetic stature would be verified. The nation had doubted Moshe's prophecy, believing that if Hashem speaks to a person he cannot live afterwards.  Thus, Hashem tells Moshe that when the nation sees Him speaking to Moshe during the giving of the Decalogue, they will finally recognize that this is not true.</li> | <li><b>Spoke to all</b> – According to Ibn Ezra, this verse does not insinuate that Hashem was to speak to Moshe alone, but only that when Hashem did speak to him (along with everyone else), his prophetic stature would be verified. The nation had doubted Moshe's prophecy, believing that if Hashem speaks to a person he cannot live afterwards.  Thus, Hashem tells Moshe that when the nation sees Him speaking to Moshe during the giving of the Decalogue, they will finally recognize that this is not true.</li> | ||
</ul> | </ul> | ||
<ul> | <ul> | ||
− | <li><b>Change of plan</b> - According to Ralbag and Abarbanel, originally, Hashem told Moshe that he would speak to him alone and the nation would overhear, leading them to believe in Moshe's prophecy.  Moshe then | + | <li><b>Change of plan</b> - According to Ralbag and Abarbanel, originally, Hashem told Moshe that he would speak to him alone and the nation would overhear, leading them to believe in Moshe's prophecy.  Moshe then clarified to Hashem that the nation preferred not to have a mediator but desired a direct face to face revelation, which Hashem then acquiesced to.<fn>The two commentators differ in the details of this theory.  Both are trying to solve the problem of the double "וַיַּגֵּד מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל ה" and to understand what "words of the people" Moshe is relaying each time.  According to Ralbag, when the people told Moshe that "כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה" he understood that they wanted a sign that would prove that it was Hashem who had spoken to  Moshe all along.  Hashem, thus, suggested that they overhear Him speak to Moshe in the cloud.  Only then did Moshe realize that he had been mistaken and the nation had really requested to hear Hashem directly (thinking that if they hear Him, then they would surely do His commandments).  This is consistent with Ralbag's general view of Moshe as fallible, especially with regards to his interactions with people. <br/>According to Abarbanel, in contrast, Moshe understood this all along.  When he first relays the people's words to Hashem, though, he simply tells Hashem that the people said they want to listen to Hashem's voice and if so, they will keep His covenant.  Hashem, thus responds that He will reveal Himself to Moshe with a physical voice (rather than giving him a mental prophecy) so that the nation can overhear.  Only then does Moshe clarify that the people really wanted to hear Hashem directly.</fn></li> |
</ul></point> | </ul></point> | ||
− | <point><b>"דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – According to these sources, this scene is found in its chronological place and only occurred after Hashem finished relaying the entire Decalogue. | + | <point><b>"דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – According to these sources, this scene is found in its chronological place and only occurred after Hashem finished relaying the entire Decalogue.<fn>The Sages bring this as proof against the position below which asserts that the people became fearful mid-way through the event and Moshe took over from Hashem after the second statement.</fn>  According to Rashbam, Ibn Ezra, and Ralbag, were it not for this fear, Hashem would have relayed all 613 commandments to the people directly.<fn>It should be noted that in this aspect, this position and the combination approach below which asserts that the nation heard only two commandments directly form Hashem, are somewhat similar.  Both assume that at some point Hashem's original plan changed due to the nation's fear, disagreeing only regarding at which point it was that the fear hit the nation (after commandment 2 or 10).  In choosing which, one position is motivated by the switch in speaker and the other by the placement of the scene depicting the fear. The other main point oif difference relates to what was the original plan - to hear only 10 or all 613 commandments directly form Hashem.<br/><br/></fn> </point> |
+ | <point><b>"כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא עֲלִיתֶם בָּהָר"</b> – According to Ibn Ezra, Moshe is saying that the nation feared from the fire, despite the fact that they did not go up the mountain.  This position could have said instead that the original plan (had the nation not be overcome by fear) was to ascend the mountain after the giving of the Decalogue and to hear the rest of the 613 commandments from perhaps an even closer vantage point and at a higher spiritual level.</point> | ||
<point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b><ul> | <point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b><ul> | ||
<li><b>Before the Decalogue</b> – According to Ibn Ezra and Abarbanel<fn>Rashbam is ambiguous but seems to agree.</fn> this refers to the conversation between Moshe and Hashem before the giving of the Decalogue and, as such, cannot be used to support any position regarding how Hashem delivered the commandments.<fn>Ibn Ezra asserts that the verse is simply saying that Moshe did not fear from the thunder and continued to listen as Hashem spoke to him loudly over nature. Abarbanel, in contrast, assumes that the verse is relaying that this conversation between Hashem and Moshe was not a mental one, but said in a physical voice, so that it could be heard by the nation as well.</fn> </li> | <li><b>Before the Decalogue</b> – According to Ibn Ezra and Abarbanel<fn>Rashbam is ambiguous but seems to agree.</fn> this refers to the conversation between Moshe and Hashem before the giving of the Decalogue and, as such, cannot be used to support any position regarding how Hashem delivered the commandments.<fn>Ibn Ezra asserts that the verse is simply saying that Moshe did not fear from the thunder and continued to listen as Hashem spoke to him loudly over nature. Abarbanel, in contrast, assumes that the verse is relaying that this conversation between Hashem and Moshe was not a mental one, but said in a physical voice, so that it could be heard by the nation as well.</fn> </li> |
Version as of 10:17, 19 May 2015
The Decalogue: Direct From Hashem or Via Moshe?
Exegetical Approaches
All From Hashem
The nation heard the entire Decalogue from Hashem. This position subdivides regarding whether Hashem was directing his words at the people or at Moshe.
Direct Communication
Hashem spoke to the people themselves; they, not Moshe, were his target audience.
- Spoke to all – According to Ibn Ezra, this verse does not insinuate that Hashem was to speak to Moshe alone, but only that when Hashem did speak to him (along with everyone else), his prophetic stature would be verified. The nation had doubted Moshe's prophecy, believing that if Hashem speaks to a person he cannot live afterwards. Thus, Hashem tells Moshe that when the nation sees Him speaking to Moshe during the giving of the Decalogue, they will finally recognize that this is not true.
- Change of plan - According to Ralbag and Abarbanel, originally, Hashem told Moshe that he would speak to him alone and the nation would overhear, leading them to believe in Moshe's prophecy. Moshe then clarified to Hashem that the nation preferred not to have a mediator but desired a direct face to face revelation, which Hashem then acquiesced to.3
- Before the Decalogue – According to Ibn Ezra and Abarbanel6 this refers to the conversation between Moshe and Hashem before the giving of the Decalogue and, as such, cannot be used to support any position regarding how Hashem delivered the commandments.7
- Before and during – Ralbag maintains that the verse refers to Hashem's words both before and during the Decalogue.8 Hashem conversed with Moshe prophetically, but at the same time, He had the message emerge out loud (via a concrete voice rather than a mental transmission) to the nation.
Overheard
Hashem's speech was really directed at Moshe, but Hashem ensured that the nation overheard the conversation.
All Via Moshe
The nation understood none of Hashem's words, requiring Moshe to mediate between the people and Hashem throughout the entire Decalogue.
Combination - Two versus Eight
Heard only two
The nation heard Hashem directly during the first two commandments, but then got scared and asked Moshe to tell them the rest.
Comprehended Only Two
Hashem gave all of the commandments directly to the nation, but were able to comprehend only the first two, and Moshe had to transmit the contents of the last eight to them.