Difference between revisions of "The Decalogue: Direct From Hashem or Via Moshe/2/en"
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<point><b>Switch from 1st to 3rd person</b> – R. Yosef Kara adduces support for this approach from the fact that the Decalogue switches from first person to third person immediately after the second commandment.  If this is when Moshe began to speak, the third person references to Hashem make sense.</point> | <point><b>Switch from 1st to 3rd person</b> – R. Yosef Kara adduces support for this approach from the fact that the Decalogue switches from first person to third person immediately after the second commandment.  If this is when Moshe began to speak, the third person references to Hashem make sense.</point> | ||
<point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b> – Rashi explains that when Moshe relayed the eight commandments, Hashem gave Moshe's voice extra strength so that he could be heard.<fn>The phrase "יַעֲנֶנּוּ בְקוֹל"" does not mean that Hashem responded to Moshe (which He did not do) but that he amplified the volume of his words. </fn></point> | <point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b> – Rashi explains that when Moshe relayed the eight commandments, Hashem gave Moshe's voice extra strength so that he could be heard.<fn>The phrase "יַעֲנֶנּוּ בְקוֹל"" does not mean that Hashem responded to Moshe (which He did not do) but that he amplified the volume of his words. </fn></point> | ||
− | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים"</b> – Ibn Ezra argues against this position from the word "כָּל" which suggests that there was no differentiation between the commandments.  Rashi explains that the verse comes to teach that originally Hashem said all ten commandments simultaneously and only afterwards distinguished each one.</point> | + | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים"</b> – Ibn Ezra argues against this position from the word "כָּל" which suggests that there was no differentiation between the commandments.  Rashi explains that the verse comes to teach that, originally, Hashem said all ten commandments simultaneously and only afterwards distinguished each one.</point> |
− | <point><b>"וַיְדַבֵּר אֱלֹהִים... לֵאמֹר"</b> – Rashi might suggest that the audience of Hashem's words is left ambiguous, because there were two different, consecutive audiences.  Hashem first spoke to the nation and then to Moshe.</point> | + | <point><b>"וַיְדַבֵּר אֱלֹהִים... לֵאמֹר"</b> – Rashi might suggest that the audience of Hashem's words is left ambiguous, because there were two different, consecutive, audiences for the different sections of the Decalogue.  Hashem first spoke to the nation and then to Moshe alone.</point> |
− | <point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b> – This verse is difficult for these sources since they maintain that the original plan was not to speak to Moshe, but rather directly to the nation.  They could explain that this refers to the nation listening to Hashem's earlier conversation, when he | + | <point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b> – This verse is difficult for these sources since they maintain that the original plan was not to speak to Moshe, but rather directly to the nation.  They could explain that this refers to the nation listening to Hashem's earlier conversation, when he instructs Moshe before the Decalogue.</point> |
− | <point><b>Purpose of Sinaitic revelation</b> – This position | + | <point><b>Purpose of Sinaitic revelation</b> – This position could posit that the revelation was aimed at instilling belief in Hashem, rather than Moshe as prophet.  It was only a concession to the people's fear that led Moshe to play any part at all.</point> |
− | <point><b>Prophecy for the Masses</b> – These commentators assume that Hashem | + | <point><b>Prophecy for the Masses</b> – These commentators assume that Hashem sometimes grants prophetic powers to the uninitiated.</point> |
</opinion> | </opinion> | ||
<opinion name="">Voice but No Words | <opinion name="">Voice but No Words | ||
− | <p>Hashem communicated also the other eight commandments to the nation, but in these they discerned only His voice and needed Moshe | + | <p>Hashem communicated also the other eight commandments to the nation, but in these they discerned only His voice and needed Moshe as an interpreter.</p> |
<mekorot> | <mekorot> | ||
<multilink><a href="RambanShemot20-6" data-aht="source">Ramban</a><a href="RambanShemot19-9" data-aht="source">Shemot 19:9</a><a href="RambanShemot20-6" data-aht="source">Shemot 20:6</a><a href="RambanShemot20-14" data-aht="source">Shemot 20:14</a><a href="RambanDevarim5-5" data-aht="source">Devarim 5:5</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> | <multilink><a href="RambanShemot20-6" data-aht="source">Ramban</a><a href="RambanShemot19-9" data-aht="source">Shemot 19:9</a><a href="RambanShemot20-6" data-aht="source">Shemot 20:6</a><a href="RambanShemot20-14" data-aht="source">Shemot 20:14</a><a href="RambanDevarim5-5" data-aht="source">Devarim 5:5</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> | ||
</mekorot> | </mekorot> | ||
− | <point><b>Why the split?</b> Ramban suggests that Hashem intentionally desired that Moshe explain the final commandments to the nation, thereby displaying his exalted prophetic status, | + | <point><b>Why the split?</b> Ramban suggests that Hashem intentionally desired that Moshe explain the final commandments to the nation, thereby displaying his exalted prophetic status, but that He also wanted the nation to understand the first two from Him directly, as these relate to belief and serve as the basis for the rest of Torah.<fn>Thus, in contrast to the above position, Ramban asserts that this was the original plan.</fn></point> |
− | <point><b>"פָּנִים בְּפָנִים"</b> – According to Ramban, the people heard | + | <point><b>"פָּנִים בְּפָנִים"</b> – According to Ramban, the people heard the entire Decalogue "face to face", but only comprehended the first two commandments.</point> |
− | <point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – This clause refers to Moshe's intermediary role during | + | <point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – This clause refers to Moshe's intermediary role during the second part of the encounter, when Moshe explained the final eight commandments.</point> |
− | <point><b>Switch from 1st to 3rd person</b> – | + | <point><b>Switch from 1st to 3rd person</b> – To support the change of speaker, Ramban points to the fact that only the first two commandments speak of Hashem in first person.</point> |
− | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים"</b> – The word "כָּל" is what motivates Ramban to suggest that the nation | + | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים"</b> – The word "כָּל" is what motivates Ramban to suggest that the nation actually heard all of the commandments (even if they did not comprehend all).</point> |
− | <point><b>The nation's fear – "דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – Ramban asserts that this took place before the Decalogue. Even before Hashem began to speak the nation distanced themselves even further than required by the boundary and | + | <point><b>The nation's fear – "דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – Ramban asserts that this took place before the Decalogue. Even before Hashem began to speak, the nation distanced themselves even further than required by the boundary and requested that Moshe speak.<fn>Moshe managed to calm them enough that they stood their ground and listened.</fn>  Ramban maintains that the similar description in Devarim which speaks of the elders conveying their fears refers to a different episode, which took place after the Decalogue.  Assuming that Hashem was to give over the rest of the commandments in the same manner, the elders asked Moshe that he instead receive them alone.  Hashem agreed since He had never planned on doing otherwise.</point> |
− | <point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b> – Ramban maintains that these words refer to Moshe and Hashem's conversation during the three days of preparations.<fn>See Ibn Ezra and others above.  It is possible that he explains thus, despite maintaining that Moshe did speak during the Decalogue, because the phrase assumes that Hashem responded to Moshe and not vice versa.</fn></point> | + | <point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b> – Ramban maintains that these words refer to Moshe and Hashem's conversation during the three days of preparations for the revelation.<fn>See Ibn Ezra and others above.  It is possible that he explains thus, despite maintaining that Moshe did speak during the Decalogue, because the phrase assumes that Hashem responded to Moshe and not vice versa.</fn></point> |
− | <point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b> – According to Ramban this refers to the Decalogue. Hashem tells Moshe that when the nation experiences prophecy and hears Hashem speak, they will finally recognize that it is Hashem who regularly speaks with Moshe.  This will lead them to believe in both.</point> | + | <point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b> – According to Ramban, this refers to the Decalogue. Hashem tells Moshe that when the nation experiences prophecy and hears Hashem speak, they will finally recognize that it is Hashem who regularly speaks with Moshe.  This will lead them to believe in both.</point> |
− | <point><b>Purpose of Sinaitic revelation</b> – Revelation had a | + | <point><b>Purpose of Sinaitic revelation</b> – Revelation had a dual purpose, to instill belief in both Hashem and Moshe as His prophet.  The latter was necessary since it was to be Moshe's job to give over the rest of the commandments.</point> |
<point><b>Prophecy for the Masses</b> – This approach assumes that even without lengthy preparation one can prophesy if Hashem so chooses.</point> | <point><b>Prophecy for the Masses</b> – This approach assumes that even without lengthy preparation one can prophesy if Hashem so chooses.</point> | ||
</opinion> | </opinion> |
Version as of 04:46, 22 May 2015
The Decalogue: Direct From Hashem or Via Moshe?
Exegetical Approaches
Understood None
The nation heard only the voice of Hashem, but understood none of His words, thus requiring Moshe's mediation between the people and Hashem throughout the entire Decalogue. Commentators disagree whether the sound was directed at the nation or they merely overheard the sounds of the Divine conversation with Moshe.
Overheard Voice
The people listened as Hashem communicated the Decalogue to Moshe, but they only heard the Divine voice and could not decipher His words.
Heard Voice Directly
Hashem spoke to the people directly, but due to their distance, they could make out only a voice and not distinct words.
R. D"Z Hoffmann brings support for the idea that the nation did not comprehend Hashem's words from the repeated emphasis on having heard His voice rather than His words. See Devarim 4:12, 4:33-36, and 5:19-22.9
Understood All Ten
The nation understood the entire Decalogue from Hashem. This position subdivides regarding whether Hashem's words were aimed at the people or Moshe.
Overheard Words
Hashem's spoke to Moshe only, but He intended that the nation would listen in on this conversation.
Heard Words Directly
Hashem spoke directly to the people themselves, and they, not Moshe, were his target audience for the entire Decalogue.
- 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 their preconception was false.
- Change of plan - According to Ralbag and Abarbanel, Hashem originally 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 to not have a mediator, but rather desired a direct face to face encounter. As a result, Hashem acquiesced and changed the original plan.23
- Before the Decalogue – Shadal asserts that this refers to the nation hearing Hashem's conversation with Moshe before the Decalogue.
- 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 also maintain 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.26
- Before the Decalogue – According to Ibn Ezra, Abarbanel, and Shadal,27 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.28
- Before and during – Ralbag maintains that the verse refers to Hashem's words both before and during the Decalogue.29 The mention of Moshe speaking refers only to the earlier conversation, but the fact that Hashem spoke "בְקוֹל" can refer to both.30
- During the Decalogue – R. Eliezer suggests that that the verse refers to the Decalogue but is simply saying that before Hashem spoke to the nation, He waited for Moshe to tell Him that they were ready.31
- This position highlights the goal of teaching the nation to believe in Hashem. As Moshe says in Sefer Devarim, after hearing Hashem directly, "אַתָּה הָרְאֵתָ לָדַעַת כִּי ה' הוּא הָאֱלֹהִים".33
- According to Shadal, there may have been a dual purpose of instilling belief in both Moshe and Hashem. By hearing Hashem speak to Moshe before the actual revelation, the nation recognized his prophetic stature, and by hearing Hashem on their own during revelation, they came to believe in God.
Understood Only Two
The nation understood only two commandments directly from Hashem. The commentators disagree as to how the nation received the other eight:
Eight From Moshe
Due to the nation's fear, Hashem stopped speaking to them and instead spoke only to Moshe, who then relayed the final eight commandments to the nation.
Voice but No Words
Hashem communicated also the other eight commandments to the nation, but in these they discerned only His voice and needed Moshe as an interpreter.