Difference between revisions of "The Decalogue: Direct From Hashem or Via Moshe/2/en"
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<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>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> | ||
− | <point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b> – This position | + | <point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b> – This position finds support from here, as this verse makes no mention of Hashem desiring to speak to the nation, only of them listening as Hashem spoke to Moshe.</point> |
<point><b>"קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים"</b> – 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 <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>These include, "<b>קוֹל</b> דְּבָרִים אַתֶּם שֹׁמְעִים", "הֲשָׁמַע עָם <b>קוֹל</b> אֱלֹהִים", "מִן הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת <b>קֹלוֹ</b>", "כְּשׇׁמְעֲכֶם אֶת <b>הַקּוֹל</b>", "וְאֶת <b>קֹלוֹ</b> 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 <b>דְּבָרָי</b>", I will have them listen to my<b> words</b>.</fn></point> | <point><b>"קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים"</b> – 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 <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>These include, "<b>קוֹל</b> דְּבָרִים אַתֶּם שֹׁמְעִים", "הֲשָׁמַע עָם <b>קוֹל</b> אֱלֹהִים", "מִן הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת <b>קֹלוֹ</b>", "כְּשׇׁמְעֲכֶם אֶת <b>הַקּוֹל</b>", "וְאֶת <b>קֹלוֹ</b> 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 <b>דְּבָרָי</b>", I will have them listen to my<b> words</b>.</fn></point> | ||
<point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b> – 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.<fn>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.</fn></point> | <point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b> – 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.<fn>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.</fn></point> | ||
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<point><b>"דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – 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.</point> | <point><b>"דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – 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.</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>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 | + | <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 any 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> | <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 potentially 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 potentially have understood something, depending on their spiritual level.</point> |
Version as of 03:28, 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 only heard the Divine voice and could not decipher His words.
Heard Voice Directly
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 Words
Hashem's spoke to Moshe only, but He intended that the nation would listen in on this conversation.
Heard Words Directly
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 understood only two commandments directly from Hashem. The commentators disagree as to how the nation received the other eight: