Difference between revisions of "The Decalogue: Direct From Hashem or Via Moshe/2/en"
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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 the nation did first hear and even understand Hashem's words.  He writes that the people said,  ואנו שומעים משה משה לך אמור להן כך וכך.  In R. Yosef Albo's Sefer HaIkkarim, he presents Rambam's scenario slightly differently, having the people say, "לך אמר להם שובו לכם לאהליכם " .  If so, there is no contradiction.</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 the nation did first hear and even understand Hashem's words.  He writes that the people said,  ואנו שומעים משה משה לך אמור להן כך וכך.  In R. Yosef Albo's Sefer HaIkkarim, he presents Rambam's scenario slightly differently, having the people say, "לך אמר להם שובו לכם לאהליכם " .  If so, there is no contradiction.</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> | ||
</mekorot> | </mekorot> | ||
− | <point><b>Moshe's role</b> – Since the nation was not at a high enough prophetic level to understand Hashem, Hashem spoke to Moshe who then relayed Hashem's messages to the people.</point> | + | <point><b>Moshe's role</b> – Since the nation was not at a high enough prophetic level to understand Hashem, Hashem spoke only to Moshe who then relayed Hashem's messages to the people.</point> |
<point><b>פָּנִים בְּפָנִים</b> – This phrase is difficult for this position since according to these exegetes there was no face to face encounter.<fn>Hashem was speaking to Moshe not the nation.</fn>  They would have to explain that the words "פָּנִים בְּפָנִים" refer to the manner in which the nation heard Hashem's voice.  This was direct, though the words were unintelligible.</point> | <point><b>פָּנִים בְּפָנִים</b> – This phrase is difficult for this position since according to these exegetes there was no face to face encounter.<fn>Hashem was speaking to Moshe not the nation.</fn>  They would have to explain that the words "פָּנִים בְּפָנִים" refer to the manner in which the nation heard Hashem's voice.  This was direct, though the words were unintelligible.</point> | ||
<point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – This verse is understood according to its simple sense to refer to Moshe's mediating role during the giving of the Decalogue.</point> | <point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – This verse is understood according to its simple sense to refer to Moshe's mediating role during the giving of the Decalogue.</point> | ||
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<point><b>Grammatical Alternations</b> – This approach would likely attribute the switch from first to third person to literary variation and not attribute it any further significance.<fn>See Ibn Ezra below.</fn></point> | <point><b>Grammatical Alternations</b> – This approach would likely attribute the switch from first to third person to literary variation and not attribute it any further significance.<fn>See Ibn Ezra below.</fn></point> | ||
<point><b>אנכי ולא יהיה לך מפי הגבורה שמענום</b> – Rambam explains this statement of Chazal to mean that the nation was able to grasp the first two commandments cognitively, on their own, without the need for prophecy.</point> | <point><b>אנכי ולא יהיה לך מפי הגבורה שמענום</b> – Rambam explains this statement of Chazal to mean that the nation was able to grasp the first two commandments cognitively, on their own, without the need for prophecy.</point> | ||
− | <point><b>Purpose of Sinaitic revelation</b> – Rambam states that the main purpose of the revelation was to teach the nation to believe in Moshe's prophecy | + | <point><b>Purpose of Sinaitic revelation</b> – Rambam states that the main purpose of the revelation was not to instill belief in Hashem but to teach the nation to believe in Moshe's prophecy. This was best accomplished by having the nation watch as Hashem spoke to their leader. This is supported by Hashem's words, "הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם" . </point> |
<point><b>Prophecy for the Masses</b> – Rambam's position is likely motivated by his belief that indiscriminate prophecy is impossible.  The nation was not significantly prepared or trained to understand Hashem. However, the Rambam agrees that specific people, such as Aharon and his sons, could potentuially have understood something, depending on their spiritual level.</point> | <point><b>Prophecy for the Masses</b> – Rambam's position is likely motivated by his belief that indiscriminate prophecy is impossible.  The nation was not significantly prepared or trained to understand Hashem. However, the Rambam agrees that specific people, such as Aharon and his sons, could potentuially have understood something, depending on their spiritual level.</point> | ||
</opinion> | </opinion> | ||
<opinion name="">Heard Voice | <opinion name="">Heard Voice | ||
− | <p>Hashem relayed the Decalogue to the people directly, but due to their distance, they heard only a voice and not distinct words | + | <p>Hashem relayed the Decalogue to the people directly, but due to their distance, they heard only a voice and not distinct words.</p> |
<mekorot> | <mekorot> | ||
R. D"Z Hoffmann | R. D"Z Hoffmann | ||
</mekorot> | </mekorot> | ||
− | <point><b>Moshe's role</b> – | + | <point><b>Moshe's role</b> – Since the people were not sanctified enough to come close to Hashem they stood further away than Moshe.  Thus, although Hashem addressed His words to all, Moshe was needed to act as a translator to relay and explain what they could not hear or comprehend.<fn>Moshe's role was somewhat akin to that of a teaching assistant in a large lecture hall.  It is unclear, though, why Hashem would not have simply spoken loudly and clearly  enough for all to hear.  It, therefore seems likely that the positioning is intentional and Hashem purposefully wanted to set up Moshe in the role of translator while still addressing the nation as a whole, thereby having leading the nation to belief in both Hashem and Moshe. <br/>It is possible, though, that R. D"Z Hoffmann is motivated more by textual concerns and the desire to make sense of the seemingly contradictory verses, than by conceptual ones.  His reading manages to explain the verses which sound as if Hashem is speaking to the nation, those that present Moshe as mediator, and those that insinuate that only a voice was heard as all being true.<br/><br/></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, but more simply that the positioning boosted the nation's belief in Moshe.</point> |
<point><b>"קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים"</b> – <p>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 <a href="Devarim4-10" data-aht="source">Devarim 4:12</a>, <a href="Devarim4-33" data-aht="source">4:33-36</a>, and <a href="Devarim5-19-28" data-aht="source">5:19-22</a>.<fn>R. D"Z Hoffmann would explain the other verses which suggest that Hashem actually spoke to the nation (and did not just give forth a voice) to refer to the fact that Hashem did in fact address them, even if they did not comprehend what He said.</fn></p></point> | <point><b>"קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים"</b> – <p>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 <a href="Devarim4-10" data-aht="source">Devarim 4:12</a>, <a href="Devarim4-33" data-aht="source">4:33-36</a>, and <a href="Devarim5-19-28" data-aht="source">5:19-22</a>.<fn>R. D"Z Hoffmann would explain the other verses which suggest that Hashem actually spoke to the nation (and did not just give forth a voice) to refer to the fact that Hashem did in fact address them, even if they did not comprehend what He said.</fn></p></point> | ||
− | <point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b> – According to R. Hoffmann this verse refers to Moshe conversation with Hashem in verses 20-25 and not during the Decalogue.  Only | + | <point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b> – According to R. Hoffmann this verse refers to Moshe's conversation with Hashem in verses 20-25 and not during the Decalogue.  Only when relaying the warnings is there a conversation where Hashem sometimes respond to Moshe.  During revelation, Moshe repeated Hashem's words but Hashem never responded to him.<fn>Though R. D"Z Hoffmann agrees with ramabam above that Moshe played a mediating role, due to textual reasons, he prefers not to bring this verse as evidence.</fn></point> |
− | <point><b>"וַיֵּרֶד מֹשֶׁה אֶל הָעָם וַיֹּאמֶר אֲלֵהֶם"</b> – R. D"Z Hoffmann asserts that this verse refers to transmitting Hashem's warnings to the nation.</point> | + | <point><b>"וַיֵּרֶד מֹשֶׁה אֶל הָעָם וַיֹּאמֶר אֲלֵהֶם"</b> – R. D"Z Hoffmann asserts that this verse refers to transmitting Hashem's warnings to the nation, not the Decalogue..</point> |
<point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים"</b> – According to R. D"Z Hoffmann, Hashem did relay all of the Decalogue to the nation.  They simply needed a go-between to understand what He said.</point> | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים"</b> – According to R. D"Z Hoffmann, Hashem did relay all of the Decalogue to the nation.  They simply needed a go-between to understand what He said.</point> | ||
− | <point><b>Singular formulation</b> – R. D"Z Hoffmann would likely attribute no significance to the single rather than plural formulation, as there are many instances in Torah where Hashem addresses the nation in singular.<fn>See, for instance, all the commandments in Vayikra 19:13-19.</fn></point> | + | <point><b>Singular formulation</b> – R. D"Z Hoffmann would likely attribute no significance to the single rather than plural formulation, as there are many instances in Torah where Hashem addresses the nation in singular.<fn>See, for instance, all the commandments in Vayikra 19:13-19.</fn> Thus, this is not sufficent evidence that hashem directed His words at Moshe alone.</point> |
− | <point><b>The nation's fear – "דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – R. D"Z Hoffmann assumes that this event occurred after the giving of the ten commandments and suggests that had the nation not feared, Hashem would have relayed the rest of the commandments to them as well.  He even raises the possibility that originally, afterwards they were to approach even closer and maybe ascend the mountain so as to partake in the establishing of the covenant.</point> | + | <point><b>The nation's fear – "דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – R. D"Z Hoffmann assumes that this event occurred after the giving of the ten commandments and suggests that had the nation not feared, Hashem would have relayed the rest of the commandments to them as well.  He even raises the possibility that originally, afterwards they were to approach even closer and maybe ascend the mountain so as to partake in the establishing of the covenant over the commandments.</point> |
− | <point><b>Grammatical Alternations</b> – R. D"Z Hoffmann | + | <point><b>Grammatical Alternations</b> – R. D"Z Hoffmann agrees with Ibn Ezra's rejection of the first person-third person swicth as insignificant, because "משפט אנשי לשון הקודש לדבר ככה".</point> |
− | <point><b>Purpose of Sinaitic revelation</b></point> | + | <point><b>Purpose of Sinaitic revelation</b> – As Hashem could have created a scenario where all the people could hear Him despite their distance, R. D"Z Hoffmann's approach is only logical if one posits that Hashem intentionally positioned Moshe closer, requiring him to act as translator, while still addressing His words to all. This pushed the people to recognize Moshe's stature as prophet but simultaneously connected them to Hashem and promoted belief in Him.</point> |
− | <point><b>Prophecy for the Masses</b></point> | + | <point><b>Prophecy for the Masses</b> – R. D"Z Hoffmann suggests that the people were at a lower level of sanctity, requiring a greater distance and thus lower prophetic abilities. </point> |
</opinion> | </opinion> | ||
</category> | </category> |
Version as of 00:35, 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, requiring Moshe to mediate between the people and Hashem throughout the entire Decalogue. Commentators disagree whether the nation heard this voice directly or only overheard it via Hashem's conversation with Moshe.
Overheard Voice
The people listened as Hashem relayed the Decalogue to Moshe, but they could only hear His voice and could not decipher the words.
Heard Voice
Hashem relayed the Decalogue to the people directly, but due to their distance, they heard only a voice and not distinct words.
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 5:19-22.9
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.
Heard
Hashem spoke directly to the people themselves, and 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.15
- 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.18
- Before the Decalogue – According to Ibn Ezra, Abarbanel and Shadal,19 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.20
- Before and during – Ralbag maintains that the verse refers to Hashem's words both before and during the Decalogue.21 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".23
- 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 spoke to Moshe only, but He intended that the nation would overhear this conversation.
Understood Only Two
The nation heard and understood only two commandments directly from Hashem. The other eight were delivered via Moshe.
- Fear – According to most of these sources, the original plan was for Hashem to say all ten commandments directly to the nation. After Hashem relayed the second commandment, though, the nation became frightened and requested that Moshe mediate.
- Direct transmission of cardinal principles – Ramban, in contrast, suggests that there was no change of plan. Hashem had always desired that Moshe explain the final commandments, but 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.
- Two – According to most of these sources, the first two commandments were given "face to face", directly from Hashem to Israel. This phrase, thus, describes only the first part of the encounter.
- Ten – According to Ramban, in contrast, the people actually heard all ten commandments "face to face", but they only comprehended the first two.
- In the middle – According to most of these sources this episode took place in the middle of the Decalogue, between the second and third commandments.32 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. R. Yosef Bekhor Shor suggests that had it not been for their fear, the nation might have heard all the commandments in this manner. Alternatively, Hashem had never planned on relaying more than the ten commandments regardless.
- Before and after – In contrast to the above, 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 asked that Moshe speak.33 Ramban maintains that the similar description in Devarim which speaks of the elders 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.
- This is what motivates Ramban to suggest that the nation did actually hear all ten commandments (even if they did not comprehend all).
- Rashi, in contrast, explains that the verse comes to teach that originally Hashem said all ten commandments simultaneously and only afterwards distinguished each one.
- Before – This verse is difficult for most of these sources36 since they maintain that the original plan was not to speak to Moshe, but rather directly to the nation. They could suggest that this refers to the nation listening to Hashem warn Moshe before the Decalogue.
- During – According to Ramban, in contrast, this does refer to the Decalogue. Hashem tells Moshe that when the nation hears Hashem speak, and they experience prophecy, they will recognize that it is Hashem who regularly speaks to Moshe and come to believe in both Hashem and Moshe.