The Decalogue: Direct From Hashem or Via Moshe/2/en

The Decalogue: Direct From Hashem or Via Moshe?

Exegetical Approaches

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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 nation heard Hashem's voice directly or only overheard it via His conversation with Moshe.

Overheard Voice

The people listened as Hashem communicated the Decalogue to Moshe, but they could hear only the Divine voice and not decipher the words.

Sources: Perhaps R. Akiva in Mekhilta DeRabbi YishmaelBachodesh 4About Mekhilta DeRabbi Yishmael,¹ RambamMoreh Nevukhim 2:32Moreh Nevukhim 2:33About R. Moshe Maimonides,² R. Avraham HeChasidcited by R. Avraham b. HaRambam Shemot 20:1About R. Avraham HeChasid

Moshe's role – 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.

פָּנִים בְּפָנִים – This phrase is difficult for this position since according to these exegetes there was no face to face encounter.³  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.

"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם" – This verse is understood according to its simple sense to refer to Moshe's mediating role during the giving of the Decalogue.

"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ" – This position is supported by this verse which makes no mention of speaking to the nation, only of them listening as Hashem spoke to Moshe.

"קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים" – To support their position, these commentators point to the many verses in the description of the event in Devarim which continuously refer to the voice that the nation heard, and not the words. See Devarim 4:12, 4:33-36, and 5:19-22.⁴

"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל" – Rambam suggests that these words refer to the role Moshe played during the Decalogue, when he relayed to the nation every statement of Hashem just as he heard it.⁵

"וַיֵּרֶד מֹשֶׁה אֶל הָעָם וַיֹּאמֶר אֲלֵהֶם" – The verse does not specify what it is that Moshe said.  According to this approach, the content of his speech might be found in the beginning of the very next chapter, the ten commandments.⁶

"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים" – Rambam assumes that Moshe is the unstated audience of this verse, and it is to him that Hashem addressed all His words.

Singular formulation – Rambam explains that since Hashem was speaking just to Moshe, he used the singular ("לְךָ", "עָשִׂיתָ", "תִּגְנֹב" etc.) rather than the plural as might have been expected if they were aimed at all the Israelites.

"דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה" – These sources do not address the issue of the nation's fear but would likely explain that the sound of Hashem's voice alone was enough to scare the people. Thus, after the giving of the Decalogue, they requested that in the future Moshe receive Hashem's words privately. Had the nation not feared, perhaps all communications between Hashem and Moshe would have been privy to the nation.

Grammatical Alternations – This approach would likely attribute the switch from first to third person to literary variation and not attribute it any further significance.⁷

אנכי ולא יהיה לך מפי הגבורה שמענום – 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.

Purpose of Sinaitic revelation – 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" . 

Prophecy for the Masses – 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.

Heard Voice

Hashem relayed the Decalogue to the people directly, but due to their distance, they heard only a voice and not distinct words.

Sources: R. D"Z Hoffmann

Moshe's role – 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.⁸

"פָּנִים בְּפָנִים" – 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.

"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם" – 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.

"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ" – 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.

"קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים" –

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

"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל" – 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.¹⁰

"וַיֵּרֶד מֹשֶׁה אֶל הָעָם וַיֹּאמֶר אֲלֵהֶם" – R. D"Z Hoffmann asserts that this verse refers to transmitting Hashem's warnings to the nation, not the Decalogue..

"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים" – 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.

Singular formulation – 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.¹¹ Thus, this is not sufficent evidence that hashem directed His words at Moshe alone.

The nation's fear – "דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה" – 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.

Grammatical Alternations – 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".

Purpose of Sinaitic revelation – 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.

Prophecy for the Masses – R. D"Z Hoffmann suggests that the people were at a lower level of sanctity, requiring a greater distance and thus lower prophetic abilities. 

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.

Sources: JosephusAntiquities 3:5:4 (89-90)About Josephus, the Sages in Shir HaShirim Rabbah1:2About Shir HaShirim Rabbah and Pesikta Rabbati22About Pesikta Rabbati, Tanchuma (Buber)Yitro 17About Tanchuma (Buber), R. Yehuda HaLevi1:87About R. Yehuda HaLevi, RashbamShemot 19:19Shemot 20:15About R. Shemuel b. Meir, Ibn EzraShemot Long Commentary 20:1Devarim 5:5About R. Avraham ibn Ezra, RalbagShemot 19:8-9Shemot 20:15Devarim 5:5About R. Levi b. Gershom, AbarbanelShemot 19-20, Questions 13-14Shemot 19:9Shemot 19:19Shemot 19:20-22Shemot 19:23Shemot 20About R. Yitzchak Abarbanel, ShadalShemot 19:9Shemot 19:19Shemot 19:24Shemot 20:1About R. Shemuel David Luzzatto

Moshe's role? According to these sources, Moshe did not play any significant role during Revelation. He, like the rest of the nation, simply listened to Hashem.  According to Abarbanel and Shadal, even physically Moshe was positioned amongst the people and not set aside higher up on the mountain.¹²

"פָּנִים בְּפָנִים" – 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.

"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם" – According to most of these commentators, these words refer to the mediating role that Moshe assumed after receiving the Decalogue, when giving over the rest of the commandments.¹³ Alternatively, this position could posit, as does Ramban,¹⁴ that  this refers to Moshe's role before the Decalogue when he acted as a go-between to relay all of Hashem's instructions to the nation.

"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה" – Ibn Ezra supports the idea that Hashem relayed all the commandments directly from the text's usage of the words "‎‏כָּל הַדְּבָרִים"‎.¹⁵ Shadal adds proofs from Devarim 4:12-13, 4:36 and 5:19-21, all of which emphasize how Hashem spoke (and did not just give forth a voice) to the nation ("וַיְדַבֵּר ה' אֲלֵיכֶם", "וּדְבָרָיו שָׁמַעְתָּ", "רָאִינוּ כִּי יְדַבֵּר אֱלֹהִים אֶת הָאָדָם וָחָי").

"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"

• 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.¹⁶
• Before the Decalogue – Shadal asserts that this refers to the nation hearing Hashem's conversation with Moshe before the Decalogue.

The nation's fear - "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.¹⁷  According to Rashbam, Ibn Ezra, and Ralbag, were it not for this fear, Hashem would have relayed all 613 commandments to the people directly.¹⁸

"כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא עֲלִיתֶם בָּהָר"

• 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.¹⁹

"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"

• Before the Decalogue – According to Ibn Ezra, Abarbanel and Shadal,²⁰ 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.²¹
• Before and during – Ralbag maintains that the verse refers to Hashem's words both before and during the Decalogue.²²  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.

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.²³ Ibn 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

• 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"‎.²⁴ 
• 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.

Prophecy for the Masses – This approach assumes that anyone can prophesy, even without extended preparation.  Nonetheless, most of these commentators do limit the level of prophecy of the people. Thus, R. Yose b. R. Chanina in the Tanchuma says that each person grasped Hashem's word according to his own capabilities, while Ralbag and Abarbanel emphasizes how the nation could only experience Revelation via their physical senses, hearing a concrete (rather than mental) voice.²⁵

Overheard

Hashem's spoke to Moshe only, but He intended that the nation would overhear this conversation.

Sources: R. Saadia GaonCommentary Shemot 19:9-21, 20:1About R. Saadia Gaon,²⁶ R. MaimonShemot 20:1About R. Avraham Maimonides

Moshe's role? 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 assert that the positioning (having the nation listening in to Hashem and Moshe's 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.²⁷

"פָּנִים בְּפָנִים" – 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 if the statements were said to them face to face.

"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם" – 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.²⁸

"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ" – 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.

"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה" – 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 "כָּל" as evidence that all ten were said by Hashem.²⁹

"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל" – 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.³⁰  He asserts that it comes to tell the reader that, to be heard over the shofar, both Moshe and Hashem spoke in loud voices.³¹

The nation's fear – "דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה" – As above, according to this approach, this scene is found in its chronological place and only occurred after Hashem finished relaying the entire Decalogue.

Grammatical alternations – This position would agree with Ibn Ezra above that the switch is an example of legitimate, normal variation in Tanakh and holds no extra significance.

Purpose of Sinaitic revelation – This approach understands that the epsiode had a double goal, to instill faith in Moshe as Hashem's messenger, and to inculcate belief in Hashem Himself.  The former was accomplished by having Hashem direct his words at Moshe, elevating Him above the nation, while the latter was fulfilled when the people heard Hashem speak.

Prophecy for the masses – 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.

Understood Only Two

The nation heard and understood only two commandments directly from Hashem. The other eight were delivered via Moshe.

Sources: R. Hamnuna in Bavli MakkotMakkot 23b-24aAbout the Bavli, R. Yishmael in Bavli HorayotHorayot 23b-24aAbout the Bavli, R. Yehoshua in Shir HaShirim Rabbah1:2About Shir HaShirim Rabbah, Targum Pseudo-JonathanShemot 20:2About Targum Pseudo-Jonathan, R. Yehoshua b. Levi in Pesikta Rabbati22About Pesikta Rabbati, RashiShemot 19:19Shemot 20:1About R. Shelomo Yitzchaki, R. Yosef KaraR. Yosef Bekhor Shor Shemot 20:1About R. Yosef Kara, R. Yosef Bekhor ShorDevarim 5:4-5About R. Yosef Bekhor Shor,³² RambanShemot 19:9Shemot 20:6Shemot 20:14Devarim 5:5About R. Moshe b. Nachman

Why the split?

• 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.

"פָּנִים בְּפָנִים"

• 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.

"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם" – This clause refers to the second part of the experience when Moshe served as an intermediary to deliver/explain the final eight commandments.

The nation's fear – "דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"

• 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.³³  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.³⁴  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.

Grammatical Alternations – 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.  If this is when Moshe began to speak, the third person references to Hashem make sense.

"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"

• During the Decalogue – Rashi explains that when Moshe relayed the eight commandments, Hashem strengthened his voice so that he could be heard.³⁵
• Before the Decalogue – Ramban, in contrast, asserts that these words refer to Moshe and Hashem's conversation during the three days of preparations.³⁶

"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים" – Ibn Ezra argues against this position from the word "כָּל" which suggests that there was no differentiation between the commandments. 

• 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.

"וַיְדַבֵּר אֱלֹהִים... לֵאמֹר" – Rashi might suggest that the audience of Hashem's words is left ambiguous, because there were multiple audiences.  Hashem first spoke to the nation and then to Moshe.

בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ

• Before – This verse is difficult for most of these sources³⁷ 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.

Purpose of Sinaitic revelation

Prophecy for the Masses – These commentators assume that Hashem at times allows the uninitiated to prophesy.

¹ 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.

² In Rambam's Hilchot Yesodai HaTorah, 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.

³ Hashem was speaking to Moshe not the nation.

⁴ These include, "קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים", "הֲשָׁמַע עָם קוֹל אֱלֹהִים", "מִן הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת קֹלוֹ", "כְּשׇׁמְעֲכֶם אֶת הַקּוֹל", "וְאֶת קֹלוֹ שָׁמַעְנוּ". It should be noted, though, that Shadal, points to other parts of many of these same verses to prove that Hashem spoke directly to the nation. Thus, for insatnce, despite the fact that the nation speaks of hearing Hashem's voice, Hashem himself prefaces His remarks by saying, "וְאַשְׁמִעֵם אֶת דְּבָרָי", I will have them listen to my words.

⁵ According to this, though, one might have expected the verse to read "ה' ידבר ומשה יעננו בקול" since Hashem speaks first and only then does Moshe transmit.

⁶ The intervening verse, "וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים", interrupts the mention of the speaker from the quote, because the text needs to tell the reader that both Moshe and Hashem spoke these words (Hashem to Moshe and Moshe to the nation).

⁷ See Ibn Ezra below.

⁸ 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.
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.

⁹ 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.

¹⁰ 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.

¹¹ See, for instance, all the commandments in Vayikra 19:13-19.

¹² This follows the approach laid forth in Shemot Rabbah.

¹³ Ibn Ezra and Abarbanel say this explicitly.  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 some point afterwards forward.  See בָּעֵת הַהִוא for a discussion of the term's usage in Tanakh.
The Sages and Ralbag are more ambiguous.  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 request that Moshe speak with them rather than Hashem.

¹⁴ See the first approach that he brings in his comments to Devarim 5:5.

¹⁵ He argues against the position below which posits that only two commandments were transmitted directly by Hashem by pointing out that the word "all" assumes that there was no differentiation between the manner in which the commandments were relayed; all were from Hashem directly.  Shadal adds proofs from Devarim 4:12-13, 4:36 and 5:19-21 all of which emphasize how Hashem spoke to the nation ("וַיְדַבֵּר ה' אֲלֵיכֶם", "וּדְבָרָיו שָׁמַעְתָּ", "רָאִינוּ כִּי יְדַבֵּר אֱלֹהִים אֶת הָאָדָם וָחָי").

¹⁶ The two commentators differ in the details of this theory.  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.  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  Moshe all along.  Hashem, thus, suggested that they overhear Him speak to Moshe in the cloud.  Only then did Moshe realize that he had been mistaken and the nation had really requested to hear Hashem directly (thinking that if they hear Him, then they would surely do His commandments).  This is consistent with Ralbag's general view of Moshe as fallible, especially with regards to his interactions with people.
According to Abarbanel, in contrast, Moshe understood this all along.  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.  Hashem, thus responds that He will reveal Himself to Moshe with a physical voice (rather than giving him a mental prophecy) so that the nation can overhear.  Only then does Moshe clarify that the people really wanted to hear Hashem directly.

¹⁷ Support for the fact the verses are in their chronological place and that the people only feared after the Decalogue might come from Hashem's response to Moshe, "לֵךְ אֱמֹר לָהֶם שׁוּבוּ לָכֶם לְאׇהֳלֵיכֶם וְאַתָּה פֹּה עֲמֹד עִמָּדִי".  Hashem's call to the nation that they return to their tents makes much more sense if it after the Decalogue and not in the middle of Hashem's revelation.

¹⁸ Hashem's reaction to the fear, "הֵיטִיבוּ כׇּל אֲשֶׁר דִּבֵּרוּ... לֵךְ אֱמֹר לָהֶם שׁוּבוּ לָכֶם לְאׇהֳלֵיכֶם וְאַתָּה פֹּה עֲמֹד עִמָּדִי וַאֲדַבְּרָה אֵלֶיךָ אֵת כׇּל הַמִּצְוָה וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר תְּלַמְּדֵם" would support this supposition.  Hashem is apparently telling Moshe that he agrees with the nation, and that the new plan is that he should ascend the mountain to hear the rest of the laws.

¹⁹ See R. D" z Hoffmann below, who heads in this direction.   He understands the phrase, "בִּמְשֹׁךְ הַיֹּבֵל הֵמָּה יַעֲלוּ בָהָר" to mean that originally there was to be some call from the shofar to assemble the people to ascend the mountain. Such a blast is not mentioned because in the end the nation was too fearful and preferred not to hear any more from Hashem. Cf. R. Leibtag and R. Grossman who also explain the phrase "בִּמְשֹׁךְ הַיֹּבֵל " not as a sign to indicate that Hashem's presence has left, but as a call for the nation to ascend the mountain in order to hear Hashem.  They suggest , though, that the original plan was to ascend the mountain so as to hear the Decalogue itself.

²⁰ Rashbam is not explicit but seems to agree.

²¹ 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 is relaying that this conversation between Hashem and Moshe was not a mental one, but said in a physical voice, so that it could be heard by the nation as well.

²² Abarbanel claims that Ralbag assumes the verse refers only to the Decalogue but in Ralbag's comments to verses 20-21 he says explicitly that all the warnings of those verses were given to Moshe and heard by the nation "בקול".

²³ See Abarbanel who brings a whole list of verses as proofs, pointing to

²⁴ Shemot 19:9 seems to contradict this, explicitly stating that the goal was to establish faith in Moshe.  Ibn Ezra agrees that this, too, was accomplished when the nation learned that speaking to God does not automatically result in death, and that it was thus possible that Moshe had all along been speaking to Hashem. Ralbag and Abarbanel, in contrast, suggest that instilling faith in Moshe was  part of an original plan (where Hashem thought He would speak to Moshe and not directly to the nation) but that plan was then rejected.  See above bullet for elaboration.

²⁵ Ralbag points out that this was in contrast to Moshe who heard the Decalogue "prophetically", using his mental facilities.

²⁶ R. Saadia Gaon's comments are cut off in the middle of his discussion of the issue so it is difficult to totally reconstruct is position.

²⁷ Thus, the nation heard each commandment in the Decalogue twice, once from Hashem and once from Moshe.  We do not have the end of R. Saadia's comments, which end right before he is to explain what he thinks is the purpose of such doubling.

²⁸ 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.

²⁹ See Ibn Ezra above.

³⁰ Ibn Ezra and Shadal understand that R.Saadia thinks that both verses refer to the period before revelation, when Hashem issues to Moshe the various warnings.  R. Saadia's comments to verse 9, though, clearly suggest that he assumes that the verse refers to the Decalogue itself.

³¹ According to him, both Moshe and Hashem were speaking since Moshe repeated each of Hashem's statements to the nation.   Since Moshe spoke second, though, 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.

³² This is how he explains the encounter in his comments on Devarim 5. In Shemot, though, he first suggests that the nation heard all ten commandments from Hashem and only afterwards brings the opinion that there was a split in the middle.

³³ In other words, there is overlap between this scene and the previous one describing the giving of the Decalogue.

³⁴ Moshe managed to calm them enough that they stood their ground and listened.

³⁵ The phrase "יַעֲנֶנּוּ בְקוֹל"" does not mean that Hashem responded to Moshe but that he amplified the volume of his words.

³⁶ See Ibn Ezra and others above.

³⁷ ramban is the exception, since he asserts that Hashem ahd always meant for Moshe to act as interpreter for some of the commandments.