Difference between revisions of "The Decalogue: Direct From Hashem or Via Moshe/2/en"
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<p>Hashem spoke to the people themselves; they, not Moshe, were his target audience.</p> | <p>Hashem spoke to the people themselves; they, not Moshe, were his target audience.</p> | ||
<mekorot> | <mekorot> | ||
− | <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>, Shadal |
</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 Moshe was positioned amongst the people and not set aside higher up on the mountain.<fn>Abarbanel is following the approach laid forth in <a href="ShemotRabbah28-3" data-aht="source">Shemot Rabbah</a>.</fn></point> | <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.<fn>Abarbanel is following the approach laid forth in <a href="ShemotRabbah28-3" data-aht="source">Shemot Rabbah</a>.</fn></point> | ||
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<p>Hashem's speech was really directed at Moshe, but Hashem ensured that the nation overheard the conversation.</p> | <p>Hashem's speech was really directed at Moshe, but Hashem ensured that the nation overheard the conversation.</p> | ||
<mekorot> | <mekorot> | ||
− | <multilink><a href="RasagShemot19-9" data-aht="source">R. Saadia Gaon</a><a href="RasagShemot19-9" data-aht="source">Commentary Shemot 19:9-21, 20:1</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, <multilink><a href="RAvrahamShemot20-1" data-aht="source">R. Maimon</a><a href="RAvrahamShemot20-1" data-aht="source">Shemot 20:1</a><a href="R. Avraham Maimonides" data-aht="parshan">About R. Avraham Maimonides</a></multilink> | + | <multilink><a href="RasagShemot19-9" data-aht="source">R. Saadia Gaon</a><a href="RasagShemot19-9" data-aht="source">Commentary Shemot 19:9-21, 20:1</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>,<fn>R. Saadia Gaon's comments are cut off in the middle of his discussion of the issue so it is difficult to totally reconstruct is position.</fn> <multilink><a href="RAvrahamShemot20-1" data-aht="source">R. Maimon</a><a href="RAvrahamShemot20-1" data-aht="source">Shemot 20:1</a><a href="R. Avraham Maimonides" data-aht="parshan">About R. Avraham Maimonides</a></multilink> |
</mekorot> | </mekorot> | ||
− | <point><b>Moshe's role?</b> R. Saadia and R. Maimon do not suggest that Moshe played an intermediary role in the sense of explaining or relaying commandments in Hashem's stead, but do assert that the positioning | + | <point><b>Moshe's role?</b> R. Saadia and R. Maimon do not suggest that Moshe played an intermediary role in the sense of explaining or relaying commandments in Hashem's stead, but do assert that the positioning (having the nation listening in to Hashem and Moshe's conversation) set him up as "go-between" of sorts and highlighted his elevated status. R. Saadia also adds that after each of Hashem's statements, Moshe repeated it to the people.<fn>Thus, the nation heard each commandment in the Decalogue twice, once from Hashem and once from Moshe.  We do not have the end of R. Saadia's comments, which end right before he is to explain what he thinks is the purpose of such doubling.</fn></point> |
<point><b>"פָּנִים בְּפָנִים"</b> – This phrase is somewhat difficult for this approach, since one would not normally refer to overheard speech as a face to face encounter. The commentators might suggest that Moshe is simply saying that, despite the positioning, the nation understood Hashem's words clearly, as if the statements were said to them face to face.</point> | <point><b>"פָּנִים בְּפָנִים"</b> – This phrase is somewhat difficult for this approach, since one would not normally refer to overheard speech as a face to face encounter. The commentators might suggest that Moshe is simply saying that, despite the positioning, the nation understood Hashem's words clearly, as if the statements were said to them face to face.</point> | ||
<point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – R. Saadia and R. Maimon suggest that the phrase refers to Moshe's role during revelation itself.  According to R. Saadia, Moshe literally stood between the nation and Hashem to repeat to them Hashem's words.<fn>According to R. Maimon, Moshe did not say anything, so the phrase "לְהַגִּיד לָכֶם אֶת דְּבַר ה'" is difficult. He might say that it was as if Moshe was speaking because it was his position in between the nation and Hashem that enabled them to hear Hashem's speech.</fn></point> | <point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – R. Saadia and R. Maimon suggest that the phrase refers to Moshe's role during revelation itself.  According to R. Saadia, Moshe literally stood between the nation and Hashem to repeat to them Hashem's words.<fn>According to R. Maimon, Moshe did not say anything, so the phrase "לְהַגִּיד לָכֶם אֶת דְּבַר ה'" is difficult. He might say that it was as if Moshe was speaking because it was his position in between the nation and Hashem that enabled them to hear Hashem's speech.</fn></point> | ||
− | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה"</b> – R. Maimon suggests that there is no stated audience in this sentence since the audience was all who were present | + | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה"</b> – R. Maimon suggests that there is no stated audience in this sentence since the audience was all who were present: Moshe, Aharon and the nation as a whole.  Hashem spoke to all (despite directing his words at Moshe).  This position might also point to the word "" as evidence that <b>all</b> ten were said by Hashem.<fn>See Ibn Ezra above.</fn></point> |
<point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b> – According to R. Saadia and R. Maimon the verse is understood according to its simple meaning. Hashem did in fact direct his speech to Moshe and was only overheard by the rest of the people. Such a method had the benefit of instilling belief in Moshe.</point> | <point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b> – According to R. Saadia and R. Maimon the verse is understood according to its simple meaning. Hashem did in fact direct his speech to Moshe and was only overheard by the rest of the people. Such a method had the benefit of instilling belief in Moshe.</point> | ||
<point><b>"דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – As above, according to this approach, this scene is found in its chronological place and only occurred after Hashem finished relaying the entire Decalogue.</point> | <point><b>"דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – As above, according to this approach, this scene is found in its chronological place and only occurred after Hashem finished relaying the entire Decalogue.</point> | ||
− | <point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b> – R. Saadia connects this verse to the above "בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ", suggesting that he thinks that it, too, refers to Hashem's speech during the Decalogue.  | + | <point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b> – R. Saadia connects this verse to the above "בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ", suggesting that he thinks that it, too, refers to Hashem's speech during the Decalogue.<fn>Ibn Ezra and Shadal understand that R.Saadia thinks that both verses refer to the period before revelation, when Hashem issues to Moshe the various warnings.  R. Saadia's comments to verse 9, though, clearly suggest that he assumes that the verse refers to the Decalogue itself.</fn>  He asserts that it comes to tell the reader that, to be heard over the shofar, both Moshe and Hashem spoke in loud voices.<fn>According to him, both Moshe and Hashem were speaking since Moshe repeated each of Hashem's statements to the nation.   Since Moshe spoke second, though, one might have expected the verse to be written in the opposite order "ה' ידבר ומשה יעננו בקול".  As written, it sounds as if Moshe spoke first.</fn></point> |
<point><b>Grammatical alternations</b> – This position would agree with Ibn Ezra above that the switch is an example of legitimate, normal variation in Tanakh and holds no extra significance.</point> | <point><b>Grammatical alternations</b> – This position would agree with Ibn Ezra above that the switch is an example of legitimate, normal variation in Tanakh and holds no extra significance.</point> | ||
− | <point><b>Purpose of Sinaitic revelation</b></point> | + | <point><b>Purpose of Sinaitic revelation</b> – This approach understands that the epsiode had a dula purpose, to instill belief in Moshe as Hashem's messenger, and in Hashem Himself.  The former was accomplished by having Hashem direct his words at Moshe, elevating Him above the nation, while the latter was fulfilled when the people heard Hashem speak.</point> |
<point><b>Prophecy for the masses</b> – This approach assumes that all can prophecy if Hashem so desires, even without lengthy preparation. R. Maimon, though, does qualify that each person understood Hashem's words differently, according to their own abilities and level.</point> | <point><b>Prophecy for the masses</b> – This approach assumes that all can prophecy if Hashem so desires, even without lengthy preparation. R. Maimon, though, does qualify that each person understood Hashem's words differently, according to their own abilities and level.</point> | ||
</opinion> | </opinion> |
Version as of 11:39, 20 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.4
- 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 instead said, as R. D"Z Hoffmann suggests,7 that the original plan (had the nation not been 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.8
- Before the Decalogue – According to Ibn Ezra and Abarbanel9 this refers to the conversation between Moshe and Hashem before the giving of the Decalogue and, as such, provides no information regarding how Hashem delivered the commandments.10
- Before and during – Ralbag maintains that the verse refers to Hashem's words both before and during the Decalogue.11 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.
- During the Decalogue – R. Eliezer suggests that that the verse is simply saying that before Hashem spoke to the nation, He waited for Moshe to tell Him that they were ready.
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.