Difference between revisions of "The Decalogue: Direct From Hashem or Via Moshe/2/en"
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<p>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 sound was directed at the nation or they merely overheard the sounds of the Divine conversation with Moshe.</p> | <p>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 sound was directed at the nation or they merely overheard the sounds of the Divine conversation with Moshe.</p> | ||
<opinion name="">Overheard Voice | <opinion name="">Overheard Voice | ||
− | <p>The people listened as Hashem communicated the Decalogue to Moshe, but they could hear | + | <p>The people listened as Hashem communicated the Decalogue to Moshe, but they could only hear the Divine voice and not decipher His words.</p> |
<mekorot> | <mekorot> | ||
Perhaps R. Akiva in <multilink><a href="MekhiltaBachodesh4" data-aht="source">Mekhilta DeRabbi Yishmael</a><a href="MekhiltaBachodesh4" data-aht="source">Bachodesh 4</a><a href="Mekhilta DeRabbi Yishmael" data-aht="parshan">About Mekhilta DeRabbi Yishmael</a></multilink>,<fn>This is how the Rambam appears to understand R. Akiva's words.  R. D"Z Hoffmann, though, thinks that  R. Akiva's words refer to the conversation between Moshe and Hashem prior to the Decalogue, and say nothing about the Decalogue itself.</fn> <multilink><a href="RambamMoreh2-33" data-aht="source">Rambam</a><a href="RambamMoreh2-32" data-aht="source">Moreh Nevukhim 2:32</a><a href="RambamMoreh2-33" data-aht="source">Moreh Nevukhim 2:33</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe Maimonides</a></multilink>,<fn>In Rambam's <a href="RambamHilchotYesodaiHaTorah8-1" data-aht="source">Hilchot Yesodai HaTorah,</a> he contradicts himself somewhat.  He presents the episode as one in which Hashem told Moshe what to say to the nation, but there assumes that 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> | ||
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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 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><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> | ||
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<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>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> – 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>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> – 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><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> | ||
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</ul> | </ul> | ||
<ul> | <ul> | ||
− | <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.  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.<fn>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. <br/>According to Abarbanel, in contrast, Moshe understood this all along.  When he first | + | <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.  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.<fn>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, for then they were sure to adhere to his words.  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. <br/>According to Abarbanel, in contrast, Moshe understood this all along.  When he first relayed the people's words to Hashem, though, he simply told Hashem that the people said they want to listen to Hashem's voice and if so, they will keep His covenant.  Hashem, thus responded 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 did Moshe clarify that the people really wanted to hear Hashem directly.</fn></li> |
<li><b>Before the Decalogue</b> – Shadal asserts that this refers to the nation hearing Hashem's conversation with Moshe <i>before</i> the Decalogue.</li> | <li><b>Before the Decalogue</b> – Shadal asserts that this refers to the nation hearing Hashem's conversation with Moshe <i>before</i> the Decalogue.</li> | ||
</ul></point> | </ul></point> | ||
− | <point><b>The nation's fear - "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.<fn>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.</fn>  According to Rashbam, Ibn Ezra, and Ralbag, were it not for this fear, Hashem would have relayed all 613 commandments to the people directly.<fn>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 <i>new</i> plan is that he should ascend the mountain to hear the rest of the laws.</fn></point> | + | <point><b>The nation's fear - "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.<fn>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 is after the Decalogue and not in the middle of Hashem's revelation.</fn>  According to Rashbam, Ibn Ezra, and Ralbag, were it not for this fear, Hashem would have relayed all 613 commandments to the people directly.<fn>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 <i>new</i> plan is that he should ascend the mountain to hear the rest of the laws.</fn></point> |
<point><b>"כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא עֲלִיתֶם בָּהָר"</b><ul> | <point><b>"כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא עֲלִיתֶם בָּהָר"</b><ul> | ||
<li>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. </li> | <li>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. </li> | ||
− | <li>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.<fn>See R. D" | + | <li>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.<fn>See R. D" Z Hoffmann above, 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.</fn></li> |
</ul></point> | </ul></point> | ||
<point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b><ul> | <point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b><ul> | ||
<li><b>Before the Decalogue</b> – According to Ibn Ezra, Abarbanel and Shadal,<fn>Rashbam is not explicit but seems to agree.</fn> 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.<fn>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.</fn></li> | <li><b>Before the Decalogue</b> – According to Ibn Ezra, Abarbanel and Shadal,<fn>Rashbam is not explicit but seems to agree.</fn> 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.<fn>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.</fn></li> | ||
− | <li><b>Before and during</b> – 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 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".</fn>  Hashem conversed with Moshe prophetically, but simultaneously transmitted the message to the nation out loud (via a concrete voice rather than a mental prophecy).</li> | + | <li><b>Before and during</b> – 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 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".</fn>  The mention of Moshe speaking refers only to the earlier conversation, but the fact that Hashem spoke "בְקוֹל" can refer to both.<fn>He assumes that the verse is coming to teach that Hashem conversed with Moshe prophetically, but simultaneously transmitted the message to the nation out loud (via a concrete voice rather than a mental prophecy).</fn></li> |
− | <li><b>During</b> <b>the Decalogue</b> – <a href="MekhiltaBachodesh4" data-aht="source">R. Eliezer</a> 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.</li> | + | <li><b>During</b> <b>the Decalogue</b> – <a href="MekhiltaBachodesh4" data-aht="source">R. Eliezer</a> suggests that that the verse refers to the Decalogue but is simply saying that before Hashem spoke to the nation, He waited for Moshe to tell Him that they were ready.<fn>Thus, when Moshe spoke and gave the "go-ahead", Hashem replied with the ten commandments.</fn></li> |
</ul></point> | </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 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 | + | <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 Shemot 23:18-19, Hashem alternates between speaking of Himself in first and third persons.<fn>See also Abarbanel who brings a whole list of verses as further proofs.</fn> 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.</point> |
<point><b>Purpose of Sinaitic revelation</b><ul> | <point><b>Purpose of Sinaitic revelation</b><ul> | ||
− | <li>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"‎.<fn>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.</fn> </li> | + | <li>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"‎.<fn>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 only  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.</fn> </li> |
− | <li>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 | + | <li>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 on their own during revelation, they came to belief in God.</li> |
</ul></point> | </ul></point> | ||
<point><b>Prophecy for the Masses</b> – 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.<fn>Ralbag points out that this was in contrast to Moshe who heard the Decalogue "prophetically", using his mental facilities.</fn></point> | <point><b>Prophecy for the Masses</b> – 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.<fn>Ralbag points out that this was in contrast to Moshe who heard the Decalogue "prophetically", using his mental facilities.</fn></point> | ||
Line 107: | Line 107: | ||
<point><b>Why the split?</b><ul> | <point><b>Why the split?</b><ul> | ||
<li><b>Fear</b> – 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.</li> | <li><b>Fear</b> – 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.</li> | ||
− | <li><b>Direct transmission of cardinal principles</b> – 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.</li> | + | <li><b>Direct transmission of cardinal principles</b> – 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.</li> |
</ul></point> | </ul></point> | ||
<point><b>"פָּנִים בְּפָנִים"</b><ul> | <point><b>"פָּנִים בְּפָנִים"</b><ul> | ||
− | <li><b>Two</b> – 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. </li> | + | <li><b>Two</b> – 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.</li> |
<li><b>Ten</b> – According to Ramban, in contrast, the people actually heard all ten commandments "face to face", but they only comprehended the first two.</li> | <li><b>Ten</b> – According to Ramban, in contrast, the people actually heard all ten commandments "face to face", but they only comprehended the first two.</li> | ||
</ul></point> | </ul></point> |
Version as of 01:45, 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, thus requiring Moshe's mediation between the people and Hashem throughout the entire Decalogue. Commentators disagree whether the sound was directed at the nation or they merely overheard the sounds of the Divine conversation with Moshe.
Overheard Voice
The people listened as Hashem communicated the Decalogue to Moshe, but they could only hear the Divine voice and not decipher His words.
Heard Voice
Hashem spoke to the people directly, but due to their distance, they could make out 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.
Overheard
Hashem's spoke to Moshe only, but He intended that the nation would listen in on this conversation.
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.23
- 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.26
- Before the Decalogue – According to Ibn Ezra, Abarbanel and Shadal,27 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.28
- Before and during – Ralbag maintains that the verse refers to Hashem's words both before and during the Decalogue.29 The mention of Moshe speaking refers only to the earlier conversation, but the fact that Hashem spoke "בְקוֹל" can refer to both.30
- During the Decalogue – R. Eliezer suggests that that the verse refers to the Decalogue but is simply saying that before Hashem spoke to the nation, He waited for Moshe to tell Him that they were ready.31
- 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".33
- 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 on their own during revelation, they came to belief in God.
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.36 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.37 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 sources40 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.