Difference between revisions of "The Decalogue: Direct From Hashem or Via Moshe/2/en"

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<p>The nation heard the entire Decalogue directly from Hashem.</p>
 
<p>The nation heard the entire Decalogue directly from Hashem.</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&#160; <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>,&#160;<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="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="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="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" data-aht="source">Shemot 19</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&#160; <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>,&#160;<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="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="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="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" data-aht="source">Shemot 19</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>Did Moshe play any role?</b><ul>
 
<point><b>Did Moshe play any role?</b><ul>
 
<li><b>No</b>&#160;– According to most of these sources, Moshe did not play any significant role during Revelation. He, like the rest of the nation, simply listened to Hashem.</li>
 
<li><b>No</b>&#160;– According to most of these sources, Moshe did not play any significant role during Revelation. He, like the rest of the nation, simply listened to Hashem.</li>
<li><b>Yes</b>&#160;– R. Saadia and R. Maimon, in contrast, distinguish Moshe from the nation.&#160; Both suggest that Hashem's words were really directed at Moshe, but Hashem ensured that the nation overheard the conversation.&#160; R. Saadia 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.</fn> </li>
+
<li><b>Yes</b>&#160;– R. Saadia and R. Maimon, in contrast, distinguish Moshe from the nation.&#160; Both suggest that Hashem's words were really directed at Moshe, but Hashem ensured that the nation overheard the conversation.&#160; R. Saadia 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.</fn></li>
 
</ul></point>
 
</ul></point>
 
<point><b>"פָּנִים בְּפָנִים"</b><ul>
 
<point><b>"פָּנִים בְּפָנִים"</b><ul>
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<point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b><ul>
 
<point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b><ul>
 
<li><b>After revelation</b>&#160; – According to most of these commentators, these words refer to the mediating role that Moshe assumed after the Decalogue (when giving over the rest of the commandments).<fn>Ibn Ezra and Abarbanel say this explicitly.&#160; 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 the from that time forward.&#160; See&#160;בָּעֵת הַהִוא for a discussion of the term's usage in Tanakh.<br/>The Sages and Ralbag are more ambiguous.&#160; 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 requested that Moshe speak with them rather than Hashem.</fn>&#160;</li>
 
<li><b>After revelation</b>&#160; – According to most of these commentators, these words refer to the mediating role that Moshe assumed after the Decalogue (when giving over the rest of the commandments).<fn>Ibn Ezra and Abarbanel say this explicitly.&#160; 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 the from that time forward.&#160; See&#160;בָּעֵת הַהִוא for a discussion of the term's usage in Tanakh.<br/>The Sages and Ralbag are more ambiguous.&#160; 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 requested that Moshe speak with them rather than Hashem.</fn>&#160;</li>
<li><b>During revelation</b> – R. Saadia and R. Maimon, though, 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 Hashem's words.<fn>According to R. Maimon, Moshe did not say anything, so the phrase "לְהַגִּיד לָכֶם אֶת דְּבַר ה'" is difficult.&#160; 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> &#160; </li>
+
<li><b>During revelation</b> – R. Saadia and R. Maimon, though, 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 Hashem's words.<fn>According to R. Maimon, Moshe did not say anything, so the phrase "לְהַגִּיד לָכֶם אֶת דְּבַר ה'" is difficult.&#160; 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> &#160;</li>
 
</ul></point>
 
</ul></point>
<point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b></point>
+
<point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b><ul>
<point><b>"דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – According to this position this scene is found in its chronological place and only occurred after Hashem finished relaying the entire Decalogue.&#160; The Sages bring this as proof against the position below which asserts that the people feared mid-way through the event and Moshe took over from Hashem after the second statement.</point>
+
<li><b>Spoke to Moshe</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.</li>
<point><b>Grammatical Alternations</b> – Ibn Ezra points out that it is the way of the text to switch between first and third person.&#160; In other places too, such as&#160;Shemot 23:18-19, Hashem alternates between speaking of Himself in first and third persons.<fn>See Abarbanel who brings a whole list of verses as proofs, pointing to</fn> He also offers an explanation for the specific location of the switch,&#160; pointing out that after the nation accepted Hashem as their god in the first two commandments, He could then refer to Himself as the Israelites' God in third person.</point>
+
<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.&#160; 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>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.<fn>Abarbanel understands "עַב הֶעָנָן" to refer to the manner of prophecy.&#160; even though normally Hashem could speak directly to Moshe's mind, here He was palnning on using a physical voice so the nation could hear.</fn>&#160; Moshe then clarifies that the nation preferred not to have a mediator but desire a direct face to face revelation which Hashem acquiesced to.<fn>The two commentators differ in the details of this theory.&#160; 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.&#160; 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&#160; Moshe all along.&#160; Hashem, thus, suggested that they overhear Him speak to Moshe in the cloud.&#160; Only then did Moshe realize that he had been mistaken and the nation had really requested to hear Hashem directly (if they hear him, then they would surely do his commandments).&#160; 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.&#160; 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.&#160; Hashem, thus repsonds, that he will reveal Himself to Moshewitha physical voice (rather than giving him a mental prophecy) so that the nation can overhear.&#160; Only then doe Moshe clarify that the people really wanted to hear Hashem directly.</fn></li>
 +
</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.&#160; 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.</point>
 +
<point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b><ul>
 +
<li>According to Ibn Ezra and Abarbanel this refers to the conversation between Moshe and Hashem before the giving of the Decalogue.&#160; 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.&#160; Abarbanel, in contrast, assumes that the verse means that the nation overheard this conversation which was said in a physical voice.</li>
 +
<li>Ralbag maintains that the verse refers to Hashem's words both before and during the Decalogue.<fn>Abarbanel claims that Ralbag assumes the verse refers only to the Decalogue but Ralbag himself does not seem to limit it.&#160; In his comments to verses 20-21 he says explicitly that all the commandments given to Moshe were heard "בקול".</fn>&#160; 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.</li>
 +
</ul></point>
 +
<point><b>Grammatical Alternations</b> – Ibn Ezra argues that it is a normal for the text to switch between first and third person; in other places too, such as&#160;Shemot 23:18-19, Hashem alternates between speaking of Himself in first and third persons.<fn>See Abarbanel who brings a whole list of verses as proofs, pointing to</fn> Ibvn Eza also explains the specific location of the switch,&#160; pointing out that after the nation accepted Hashem as their god in the first two commandments, He could then refer to Himself as the Israelites' God in third person.</point>
 
<point><b>Purpose of Sinaitic revelation</b></point>
 
<point><b>Purpose of Sinaitic revelation</b></point>
 
<point><b>Prophecy for the Masses</b> – This approach must assume that Hashem is capable of making any one prophesy.</point>
 
<point><b>Prophecy for the Masses</b> – This approach must assume that Hashem is capable of making any one prophesy.</point>
Line 67: Line 75:
 
<point><b>Difference Between Commandments</b> – Ramban explains that the first two commandments are necessary foundations, upon which all other commandments rest, and therefore were given directly by Hashem. The last eight were explained by Moshe in order to prove that he is the messenger of Hashem.</point>
 
<point><b>Difference Between Commandments</b> – Ramban explains that the first two commandments are necessary foundations, upon which all other commandments rest, and therefore were given directly by Hashem. The last eight were explained by Moshe in order to prove that he is the messenger of Hashem.</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 when referring to Hashem.</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 when referring to Hashem.</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>
 
</opinion>
 
<opinion name="Overheard All From Hashem">The Israelites Overheard all of the Decalogue From Hashem
 
<p>Hashem spoke only to Moshe, but the nation listened in on the conversation.</p>
 
<mekorot>
 
<multilink><a href="RAvrahamShemot20-1" data-aht="source">R. Maimon</a><a href="RAvrahamShemot20-1" data-aht="source">R. Avraham b. HaRambam Shemot 20:1</a><a href="R. Maimon" data-aht="parshan">About R. Maimon</a></multilink>
 
</mekorot>
 
<point><b>פָּנִים בְּפָנִים</b> – The nation heard the Decalogue directly from Hashem.</point>
 
<point><b>אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם</b> – While the nation heard Hashem directly, Hashem was only talking to Moshe, who can be considered as standing between them.</point>
 
<point><b>בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ</b> – According to R. Maimon, Hashem spoke to Moshe, but the nation overheard what He said to him.</point>
 
<point><b>דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה</b></point>
 
<point><b>Grammatical Alternations</b> – R. Maimon would presumably understand the grammatical fluctuation as legitimate literary variation.</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>
 
</opinion>
 
<opinion name="Heard From Both">The Israelites Heard the Commandments Once From Hashem and Once From Moshe
 
<p>Hashem spoke only to Moshe while the Israelites listened on, and Moshe then repeated the entire Decalogue to the nation.</p>
 
<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>
 
</mekorot>
 
<point><b>פָּנִים בְּפָנִים</b> – All of the commandments were given "face to face".</point>
 
<point><b>אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם</b> – Moshe served as an intermediary, repeating every commandment as it was said.</point>
 
<point><b>בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ</b> – Hashem spoke to Moshe, while the nation overheard, and then Moshe repeated the Decalogue to the nation.</point>
 
<point><b>דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה</b></point>
 
<point><b>Grammatical Alternations</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>

Version as of 11:19, 17 May 2015

The Decalogue: Direct From Hashem or Via Moshe?

Exegetical Approaches

THIS TOPIC HAS NOT YET UNDERGONE EDITORIAL REVIEW

All From Hashem

The nation heard the entire Decalogue directly from Hashem.

Did Moshe play any role?
  • No – According to most of these sources, Moshe did not play any significant role during Revelation. He, like the rest of the nation, simply listened to Hashem.
  • Yes – R. Saadia and R. Maimon, in contrast, distinguish Moshe from the nation.  Both suggest that Hashem's words were really directed at Moshe, but Hashem ensured that the nation overheard the conversation.  R. Saadia adds that after each of Hashem's statements, Moshe repeated it to the people.1
"פָּנִים בְּפָנִים"
  • Almost all of 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.
  • According to R. Saadia and R. Maimon who posit that Hashem directed His speech at Moshe and the nation simply listened in, the phrase is more difficult. They might suggest that, despite the positioning, the nation understood Hashem's words as if they were said to them face to face.
"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"
  • After revelation  – According to most of these commentators, these words refer to the mediating role that Moshe assumed after the Decalogue (when giving over the rest of the commandments).2 
  • During revelation – R. Saadia and R. Maimon, though, 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 Hashem's words.3  
"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"
  • Spoke to Moshe – 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.
  • 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.4  Moshe then clarifies that the nation preferred not to have a mediator but desire a direct face to face revelation which Hashem acquiesced to.5
"דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה" – According to these sources, this scene is found in its chronological place and only occurred after Hashem finished relaying the entire Decalogue.  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.
"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"
  • According to Ibn Ezra and Abarbanel this refers to the conversation between Moshe and Hashem before the giving of the Decalogue.  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 means that the nation overheard this conversation which was said in a physical voice.
  • Ralbag maintains that the verse refers to Hashem's words both before and during the Decalogue.6  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.
Grammatical Alternations – Ibn Ezra argues that it is a normal for the text to switch between first and third person; in other places too, such as Shemot 23:18-19, Hashem alternates between speaking of Himself in first and third persons.7 Ibvn Eza also explains the specific location of the switch,  pointing out that after the nation accepted Hashem as their god in the first two commandments, He could then refer to Himself as the Israelites' God in third person.
Purpose of Sinaitic revelation
Prophecy for the Masses – This approach must assume that Hashem is capable of making any one prophesy.

All Via Moshe

The nation understood none of Hashem's words, requiring Moshe to mediate between the people and Hashem throughout the entire Decalogue.

פָּנִים בְּפָנִים – The words "פָּנִים בְּפָנִים" may refer to the sound the nation saw directly (even though they did not understand it).
אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם – This verse can be understood simply by these commentators.
בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ – According to the Rambam, the nation heard a sound, but only Moshe heard Hashem's words. He proves this from Devarim 4:12, where we are told "קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים", which implies they only heard a sound ("קוֹל"), but not the words themselves.
דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה – Even the plain sound was enough to scare the people, who wanted that in the future Moshe would hear Hashem's commands privately, without a terrible noise.
Grammatical Alternations – The Rambam ignores the grammatical differences between the commandments, presumably attributing them to literary variation.
Purpose of Sinaitic revelation
Prophecy for the Masses – 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.

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.

פָּנִים בְּפָנִים – The first two commandments were given "face to face", directly from Hashem to Israel.
אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם – During the last eight commandments, Moshe served as an intermediary.
בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ
דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה – This approach understands this to have happened in the middle of the Decalogue, between the second and third commandments.
Grammatical Alternations – R. Yosef Kara adduces support for this approach from the fact that the Decalogue switches from first person to third person when referring to Hashem.
Purpose of Sinaitic revelation
Prophecy for the Masses – These commentators assume that Hashem may allow the uninitiated to prophesy.

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.

פָּנִים בְּפָנִים – All of the commandments were given "face to face", although the Israelites did not understand all of them.
אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם – During the last eight commandments, Moshe served as an intermediary, explaining to the Israelites what they heard.
בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ
דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה – This approach understands this to have happened in the middle of the Decalogue, between the second and third commandments.
Difference Between Commandments – Ramban explains that the first two commandments are necessary foundations, upon which all other commandments rest, and therefore were given directly by Hashem. The last eight were explained by Moshe in order to prove that he is the messenger of Hashem.
Grammatical Alternations – R. Yosef Kara adduces support for this approach from the fact that the Decalogue switches from first person to third person when referring to Hashem.
Purpose of Sinaitic revelation
Prophecy for the Masses – These commentators assume that Hashem may allow the uninitiated to prophesy.