Difference between revisions of "The Decalogue: Direct From Hashem or Via Moshe/2/en"
m |
m |
||
Line 59: | Line 59: | ||
</category> | </category> | ||
<category name="">All Via Moshe | <category name="">All Via Moshe | ||
− | <p>The nation understood none of Hashem's words, requiring Moshe to mediate between the people and Hashem throughout the entire Decalogue.  As above this approach | + | <p>The nation understood none of Hashem's words, requiring Moshe to mediate between the people and Hashem throughout the entire Decalogue.  As above, this approach subdivides regarding whether Hashem aimed his words at Moshe or at the people as a whole.</p> |
− | <opinion name="">Moshe | + | <opinion name="">Spoke to Moshe |
− | <p>Hashem spoke to Moshe, who then relayed | + | <p>Hashem spoke to Moshe, who then relayed Hashem's words to the nation.  The people themselves did not hear any of Hashem's words, only His voice.</p> |
<mekorot> | <mekorot> | ||
Perhaps R. Akiva in <multilink><a href="MekhiltaBachodesh4" data-aht="source">Mekhilta DeRabbi Yishmael</a><a href="MekhiltaBachodesh4" data-aht="source">Bachodesh 4</a><a href="Mekhilta DeRabbi Yishmael" data-aht="parshan">About Mekhilta DeRabbi Yishmael</a></multilink>,<fn>This is how the Rambam appears to understand R. Akiva's words.  R. D"Z Hoffmann, though, thinks that  R. Akiva's words refer to the conversation between Moshe and Hashem prior to the Decalogue, and say nothing about the Decalogue itself.</fn> <multilink><a href="RambamMoreh2-33" data-aht="source">Rambam</a><a href="RambamMoreh2-32" data-aht="source">Moreh Nevukhim 2:32</a><a href="RambamMoreh2-33" data-aht="source">Moreh Nevukhim 2:33</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe Maimonides</a></multilink>,<fn>In Rambam's <a href="RambamHilchotYesodaiHaTorah8-1" data-aht="source">Hilchot Yesodai HaTorah,</a> he contradicts himself somewhat.  He presents the episode as one in which Hashem told Moshe what to say to the nation, but there assumes that that the nation did  heard and understand His words: ואנו שומעים משה משה לך אמור להן כך וכך.</fn> <multilink><a href="RAvrahamShemot20-1" data-aht="source">R. Avraham HeChasid</a><a href="RAvrahamShemot20-1" data-aht="source">cited by R. Avraham b. HaRambam Shemot 20:1</a><a href="R. Avraham HeChasid" data-aht="parshan">About R. Avraham HeChasid</a></multilink> | Perhaps R. Akiva in <multilink><a href="MekhiltaBachodesh4" data-aht="source">Mekhilta DeRabbi Yishmael</a><a href="MekhiltaBachodesh4" data-aht="source">Bachodesh 4</a><a href="Mekhilta DeRabbi Yishmael" data-aht="parshan">About Mekhilta DeRabbi Yishmael</a></multilink>,<fn>This is how the Rambam appears to understand R. Akiva's words.  R. D"Z Hoffmann, though, thinks that  R. Akiva's words refer to the conversation between Moshe and Hashem prior to the Decalogue, and say nothing about the Decalogue itself.</fn> <multilink><a href="RambamMoreh2-33" data-aht="source">Rambam</a><a href="RambamMoreh2-32" data-aht="source">Moreh Nevukhim 2:32</a><a href="RambamMoreh2-33" data-aht="source">Moreh Nevukhim 2:33</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe Maimonides</a></multilink>,<fn>In Rambam's <a href="RambamHilchotYesodaiHaTorah8-1" data-aht="source">Hilchot Yesodai HaTorah,</a> he contradicts himself somewhat.  He presents the episode as one in which Hashem told Moshe what to say to the nation, but there assumes that that the nation did  heard and understand His words: ואנו שומעים משה משה לך אמור להן כך וכך.</fn> <multilink><a href="RAvrahamShemot20-1" data-aht="source">R. Avraham HeChasid</a><a href="RAvrahamShemot20-1" data-aht="source">cited by R. Avraham b. HaRambam Shemot 20:1</a><a href="R. Avraham HeChasid" data-aht="parshan">About R. Avraham HeChasid</a></multilink> | ||
Line 80: | Line 80: | ||
<point><b>Prophecy for the Masses</b> – According to the Rambam, indiscriminate prophecy is impossible, and therefore the only one who heard the full Decalogue directly from Hashem was Moshe. However, the Rambam agrees that other people, such as Aharon and his sons, could hear something, depending on their spiritual level.</point> | <point><b>Prophecy for the Masses</b> – According to the Rambam, indiscriminate prophecy is impossible, and therefore the only one who heard the full Decalogue directly from Hashem was Moshe. However, the Rambam agrees that other people, such as Aharon and his sons, could hear something, depending on their spiritual level.</point> | ||
</opinion> | </opinion> | ||
− | <opinion name="">Nation | + | <opinion name="">Spoke to Nation |
− | <p>Hashem spoke to the entire nation | + | <p>Hashem spoke to the entire nation but due to their distance, only Moshe could understand Hashem's words fully, leading him to act as a translator.</p> |
<mekorot> | <mekorot> | ||
R. D"Z Hoffmann | R. D"Z Hoffmann | ||
</mekorot> | </mekorot> | ||
<point><b>Moshe's role</b> – Though Hashem addressed His words to all, Moshe relayed and explained them to the nation who was too far away to comprehend what was being said.<fn>R. D"Z Hoffmann posits that the nation was not sufficiently sanctified to come any closer, but that Moshe was on the mountain itself during the giving of the Decalogue.  Moshe's role was somewhat akin to that of a TA in a large lecture hall.</fn></point> | <point><b>Moshe's role</b> – Though Hashem addressed His words to all, Moshe relayed and explained them to the nation who was too far away to comprehend what was being said.<fn>R. D"Z Hoffmann posits that the nation was not sufficiently sanctified to come any closer, but that Moshe was on the mountain itself during the giving of the Decalogue.  Moshe's role was somewhat akin to that of a TA in a large lecture hall.</fn></point> | ||
− | <point><b>פָּנִים בְּפָנִים</b> – R. Hoffmann would assert that the encounter was considered face to face since Hashem was addressing Himself to the nation as a whole and not just to Moshe.</point> | + | <point><b>"פָּנִים בְּפָנִים"</b> – R. Hoffmann would assert that the encounter was considered face to face since Hashem was addressing Himself to the nation as a whole and not just to Moshe.</point> |
<point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – This verse is understood simply to refer to Moshe's role as middle-man, both in terms of his positioning on the mountain in between Hashem and the nation and his job as translator during the giving of the Decalogue.</point> | <point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – This verse is understood simply to refer to Moshe's role as middle-man, both in terms of his positioning on the mountain in between Hashem and the nation and his job as translator during the giving of the Decalogue.</point> | ||
<point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b> – According to R. D"Z Hoffmann, Hashem here tells Moshe that He will appear to him in the presence of the entire nation so that they will no longer doubt his prophecy.  This, though, does not insinuate that Hashem did not also direct His words at the rest of the people.</point> | <point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b> – According to R. D"Z Hoffmann, Hashem here tells Moshe that He will appear to him in the presence of the entire nation so that they will no longer doubt his prophecy.  This, though, does not insinuate that Hashem did not also direct His words at the rest of the people.</point> | ||
Line 101: | Line 101: | ||
</category> | </category> | ||
<category name="Combination">Combination - Two versus Eight | <category name="Combination">Combination - Two versus Eight | ||
+ | <p>The nation heard and understood only two commandments without any intermediary.  The other eight were delivered via Moshe.</p> | ||
<opinion name="">Heard only two | <opinion name="">Heard only two | ||
<p>The nation heard Hashem directly during the first two commandments, but then got scared and asked Moshe to tell them the rest.</p> | <p>The nation heard Hashem directly during the first two commandments, but then got scared and asked Moshe to tell them the rest.</p> | ||
Line 106: | Line 107: | ||
R. Hamnuna in <multilink><a href="BavliMakkot23b" data-aht="source">Bavli Makkot</a><a href="BavliMakkot23b" data-aht="source">Makkot 23b-24a</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>, R. Yishmael in <multilink><a href="BavliHorayot8a" data-aht="source">Bavli Horayot</a><a href="BavliHorayot8a" data-aht="source">Horayot 23b-24a</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>, R. Yehoshua 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="PsJShemot20-2" data-aht="source">Targum Pseudo-Jonathan</a><a href="PsJShemot20-2" data-aht="source">Shemot 20:2</a><a href="Targum Pseudo-Jonathan" data-aht="parshan">About Targum Pseudo-Jonathan</a></multilink>, R. Yehoshua b. Levi 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="RashiShemot19-19" data-aht="source">Rashi</a><a href="RashiShemot19-19" data-aht="source">Shemot 19:19</a><a href="RashiShemot20-1" data-aht="source">Shemot 20:1</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RYBSShemot20-1" data-aht="source">R. Yosef Kara</a><a href="RYBSShemot20-1" data-aht="source">R. Yosef Bekhor Shor Shemot 20:1</a><a href="R. Yosef Kara" data-aht="parshan">About R. Yosef Kara</a></multilink>, <multilink><a href="RYBSDevarim5-4" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBSDevarim5-4" data-aht="source">Devarim 5:4-5</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> | R. Hamnuna in <multilink><a href="BavliMakkot23b" data-aht="source">Bavli Makkot</a><a href="BavliMakkot23b" data-aht="source">Makkot 23b-24a</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>, R. Yishmael in <multilink><a href="BavliHorayot8a" data-aht="source">Bavli Horayot</a><a href="BavliHorayot8a" data-aht="source">Horayot 23b-24a</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>, R. Yehoshua 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="PsJShemot20-2" data-aht="source">Targum Pseudo-Jonathan</a><a href="PsJShemot20-2" data-aht="source">Shemot 20:2</a><a href="Targum Pseudo-Jonathan" data-aht="parshan">About Targum Pseudo-Jonathan</a></multilink>, R. Yehoshua b. Levi 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="RashiShemot19-19" data-aht="source">Rashi</a><a href="RashiShemot19-19" data-aht="source">Shemot 19:19</a><a href="RashiShemot20-1" data-aht="source">Shemot 20:1</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RYBSShemot20-1" data-aht="source">R. Yosef Kara</a><a href="RYBSShemot20-1" data-aht="source">R. Yosef Bekhor Shor Shemot 20:1</a><a href="R. Yosef Kara" data-aht="parshan">About R. Yosef Kara</a></multilink>, <multilink><a href="RYBSDevarim5-4" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBSDevarim5-4" data-aht="source">Devarim 5:4-5</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> | ||
</mekorot> | </mekorot> | ||
− | <point><b>פָּנִים בְּפָנִים</b> – The first two commandments were given "face to face", directly from Hashem to Israel.</point> | + | <point><b>"פָּנִים בְּפָנִים"</b> – This phrase describes the first part of the encounter.  The first two commandments were given "face to face", directly from Hashem to Israel.</point> |
− | <point><b>אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם</b> – | + | <point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – This clause refers to the second part of the experience when Moshe served as an intermediary to deliver the final eight commandments.</point> |
+ | <point><b>The nation's fear – "דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – This position asserts that this episode took place in the middle of the Decalogue, between the second and third commandments.<fn>In other words, there is overlap between this scene and the previous one describing the giving of the Decalogue.</fn>  It is written out of order so as not to interrupt the flow of the storyline and to keep the ten commandments in one continuous list.</point> | ||
+ | <point><b>Grammatical Alternations</b> – R. Yosef Kara adduces support for this approach from the fact that the Decalogue switches from first person to third person right after the second commandment when Moshe began to speak.</point> | ||
+ | <point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b> – Rashi explains that when Moshe relayed the eight commandments, Hashem strengthened his voice so that he could be heard.<fn>The phrase "יַעֲנֶנּוּ בְקוֹל"" does not mean that Hashem responded to Moshe 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 offers a somewhat forced explanation, 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> – This position might suggest that the audience of Hashem's words is not mentioned, leaving it ambiguous, because there were multiple targets.  Hashem first spoke to the nation and then to Moshe.</point> | ||
<point><b>בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ</b></point> | <point><b>בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ</b></point> | ||
− | |||
− | |||
<point><b>Purpose of Sinaitic revelation</b></point> | <point><b>Purpose of Sinaitic revelation</b></point> | ||
<point><b>Prophecy for the Masses</b> – These commentators assume that Hashem may allow the uninitiated to prophesy.</point> | <point><b>Prophecy for the Masses</b> – These commentators assume that Hashem may allow the uninitiated to prophesy.</point> | ||
</opinion> | </opinion> | ||
− | <opinion name="">Comprehended | + | <opinion name="">Heard Ten, Comprehended Two |
− | <p>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.</p> | + | <p>Hashem gave all of the commandments directly to the nation, but they were able to comprehend only the first two, and Moshe had to transmit the contents of the last eight to them.</p> |
<mekorot> | <mekorot> | ||
<multilink><a href="RambanShemot20-6" data-aht="source">Ramban</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 Nachmanides</a></multilink> | <multilink><a href="RambanShemot20-6" data-aht="source">Ramban</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 Nachmanides</a></multilink> |
Version as of 06:23, 21 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. Hashem acquiesced and changed the original plan.4
- 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 have instead said 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.7
- Before the Decalogue – According to Ibn Ezra, Abarbanel and Shadal,8 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.9
- Before and during – Ralbag maintains that the verse refers to Hashem's words both before and during the Decalogue.10 Hashem conversed with Moshe prophetically, but simultaneously transmitted the message to the nation out loud (via a concrete voice rather than a mental prophecy).
- 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.
- 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".12
- According to Shadal, there might have been a dual purpose of instilling belief in both Moshe and Hashem. By hearing Hashem speak to Moshe before the actual revelation they recognized his prophetic stature, and by hearing Hashem themselves during revelation, they came to belief in God.
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. As above, this approach subdivides regarding whether Hashem aimed his words at Moshe or at the people as a whole.
Spoke to Moshe
Hashem spoke to Moshe, who then relayed Hashem's words to the nation. The people themselves did not hear any of Hashem's words, only His voice.
Spoke to Nation
Hashem spoke to the entire nation but due to their distance, only Moshe could understand Hashem's words fully, leading him to act as a translator.
As above. R. D"Z Hoffmann supports the idea that the nation did not comprehend Hashem's words by the repeated emphasis on having heard His voice rather than His words. See Devarim 4:12, 4:33-36, and 5:19-22.26
Combination - Two versus Eight
The nation heard and understood only two commandments without any intermediary. The other eight were delivered via Moshe.
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.
Heard Ten, Comprehended Two
Hashem gave all of the commandments directly to the nation, but they were able to comprehend only the first two, and Moshe had to transmit the contents of the last eight to them.