Difference between revisions of "The Decalogue: Direct From Hashem or Via Moshe/2/en"
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<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>, <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 | + | <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 suggest that the positioning of the 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.</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 they would if | + | <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 they would 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> | + | <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> – Ibn Ezra</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, 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" | + | <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>"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.  It simply tells the reader that, to be heard over the shofar, both Moshe and Hashem spoke in loud voices.<fn>Since he claims that Hashem would say each of the Dibrot and then Moshe would repeat it, 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 which holds no significance.</point> | |
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− | <point><b>"דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – | ||
− | <point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל" | ||
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− | <point><b>Grammatical | ||
<point><b>Purpose of Sinaitic revelation</b></point> | <point><b>Purpose of Sinaitic revelation</b></point> | ||
− | <point><b>Prophecy for the | + | <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> | ||
</category> | </category> |
Version as of 07:13, 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 clarifies to Hashem that the nation preferred not to have a mediator but desire a direct face to face revelation which Hashem acquiesced to.3
- Before the Decalogue – According to Ibn Ezra and Abarbanel4 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.5
- Before and during – 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.
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.