Difference between revisions of "The Decalogue: Direct From Hashem or Via Moshe/2/en"
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<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 consistently refer to the voice that the nation heard, rather than 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 consistently refer to the voice that the nation heard, rather than 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 exactly 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 exactly 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>"וַיֵּרֶד מֹשֶׁה אֶל הָעָם וַיֹּאמֶר אֲלֵהֶם"</b> – According to this approach, this verse refers to Moshe's relaying of the ten commandments, which appear | + | <point><b>"וַיֵּרֶד מֹשֶׁה אֶל הָעָם וַיֹּאמֶר אֲלֵהֶם"</b> – According to this approach, this verse refers to Moshe's relaying of the ten commandments, which appear one verse later.<fn>The single 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 Hashem and Moshe spoke these words (Hashem to Moshe and then Moshe to the nation).</fn></point> |
<point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים"</b> – Rambam assumes that Moshe is the unstated audience of this verse, and it is to him that Hashem addressed all of His words.</point> | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים"</b> – Rambam assumes that Moshe is the unstated audience of this verse, and it is to him that Hashem addressed all of His words.</point> | ||
− | <point><b>Singular | + | <point><b>Singular conjugation</b> – 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.</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>"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> | + | <point><b>Switch from 1st to 3rd person</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 any 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 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> | ||
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<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>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 over the commandments.</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> | + | <point><b>Switch from 1st to 3rd person</b> – R. D"Z Hoffmann agrees with Ibn Ezra's view that the first person to third person switch is insignificant, as "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> | <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> | ||
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<point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b> – R. Saadia connects this verse to the above "בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ", suggesting that he thinks that it, too, refers to Hashem's speech during the Decalogue.<fn>Ibn Ezra and Shadal understand that R.Saadia thinks that both verses refer to the period before the giving of the Decalogue, 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.</fn>  He asserts that it comes to tell the reader that, to be heard over the shofar, both Moshe and Hashem spoke in loud voices.<fn>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.</fn> R. Maimon who does not assert that Moshe spoke at all during the Decalogue might suggest that this refers to Moshe and Hashem's earlier conversation in verses 20-25.</point> | <point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b> – R. Saadia connects this verse to the above "בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ", suggesting that he thinks that it, too, refers to Hashem's speech during the Decalogue.<fn>Ibn Ezra and Shadal understand that R.Saadia thinks that both verses refer to the period before the giving of the Decalogue, 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.</fn>  He asserts that it comes to tell the reader that, to be heard over the shofar, both Moshe and Hashem spoke in loud voices.<fn>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.</fn> R. Maimon who does not assert that Moshe spoke at all during the Decalogue might suggest that this refers to Moshe and Hashem's earlier conversation in verses 20-25.</point> | ||
<point><b>The nation's fear – "דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – According to this approach, this scene is found in its chronological place and only occurred after Hashem finished relaying the entire Decalogue.</point> | <point><b>The nation's fear – "דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – According to this approach, this scene is found in its chronological place and only occurred after Hashem finished relaying the entire Decalogue.</point> | ||
− | <point><b> | + | <point><b>Switch from 1st to 3rd person</b> – This position would agree with Ibn Ezra below that the switch is an example of legitimate, normal, variation in Tanakh and carries no extra significance.</point> |
<point><b>Purpose of Sinaitic revelation</b> – This approach understands that the episode 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.</point> | <point><b>Purpose of Sinaitic revelation</b> – This approach understands that the episode 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.</point> | ||
<point><b>Prophecy for the masses</b> – This approach assumes that all can prophecy if Hashem so desires, even without lengthy preparation. R. Maimon, though, does qualify that each person understood Hashem's words differently, according to their own abilities and level.</point> | <point><b>Prophecy for the masses</b> – This approach assumes that all can prophecy if Hashem so desires, even without lengthy preparation. R. Maimon, though, does qualify that each person understood Hashem's words differently, according to their own abilities and level.</point> | ||
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<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> | <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> | + | <point><b>Switch from 1st to 3rd person</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 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>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> | ||
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<point><b>The nation's fear – "דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – According to these sources this episode took place in the middle of the Decalogue, between the second and third commandments  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.</point> | <point><b>The nation's fear – "דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – According to these sources this episode took place in the middle of the Decalogue, between the second and third commandments  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.</point> | ||
<point><b>"כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא עֲלִיתֶם בָּהָר"</b> – This verse is difficult for this approach which assumes that the people feared midway through the Decalogue, since at that point it was prohibited from ascending the mountain regardless.  They might explain, as Ibn Ezra above, that Moshe is saying that despite the fact that they did not ascend the mountain, they still feared.<fn>As above, R"Y Bekhor Shor, in contrast, posits that Moshe is referring to a future ascent of the mountain, to hear the rest of the commandments.</fn></point> | <point><b>"כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא עֲלִיתֶם בָּהָר"</b> – This verse is difficult for this approach which assumes that the people feared midway through the Decalogue, since at that point it was prohibited from ascending the mountain regardless.  They might explain, as Ibn Ezra above, that Moshe is saying that despite the fact that they did not ascend the mountain, they still feared.<fn>As above, R"Y Bekhor Shor, in contrast, posits that Moshe is referring to a future ascent of the mountain, to hear the rest of the commandments.</fn></point> | ||
− | <point><b> | + | <point><b>Switch from 1st to 3rd person</b> – 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.</point> |
<point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b> – Rashi explains that when Moshe relayed the eight commandments, Hashem strengthened his voice so that he could be heard.<fn>The phrase "יַעֲנֶנּוּ בְקוֹל"" does not mean that Hashem responded to Moshe (which He did not do) but that he amplified the volume of his words. </fn></point> | <point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b> – Rashi explains that when Moshe relayed the eight commandments, Hashem strengthened his voice so that he could be heard.<fn>The phrase "יַעֲנֶנּוּ בְקוֹל"" does not mean that Hashem responded to Moshe (which He did not do) but that he amplified the volume of his words. </fn></point> | ||
<point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים"</b> – Ibn Ezra argues against this position from the word "כָּל" which suggests that there was no differentiation between the commandments.  Rashi explains that the verse comes to teach that originally Hashem said all ten commandments simultaneously and only afterwards distinguished each one.</point> | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים"</b> – Ibn Ezra argues against this position from the word "כָּל" which suggests that there was no differentiation between the commandments.  Rashi explains that the verse comes to teach that originally Hashem said all ten commandments simultaneously and only afterwards distinguished each one.</point> | ||
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<point><b>"פָּנִים בְּפָנִים"</b> – According to Ramban, the people heard all ten commandments "face to face", but only comprehended the first two.</point> | <point><b>"פָּנִים בְּפָנִים"</b> – According to Ramban, the people heard all ten commandments "face to face", but only comprehended the first two.</point> | ||
<point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – This clause refers to Moshe's intermediary role during he second part of the encounter, when Moshe explained the final eight commandments.</point> | <point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – This clause refers to Moshe's intermediary role during he second part of the encounter, when Moshe explained the final eight commandments.</point> | ||
− | <point><b> | + | <point><b>Switch from 1st to 3rd person</b> – As above, to support the change of speaker, Ramban points to the fact that only the first two commandments speak of Hashem in first person.</point> |
<point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים"</b> – The word "כָּל" is what motivates Ramban to suggest that the nation did actually hear all ten commandments (even if they did not comprehend all).</point> | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים"</b> – The word "כָּל" is what motivates Ramban to suggest that the nation did actually hear all ten commandments (even if they did not comprehend all).</point> | ||
<point><b>The nation's fear – "דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – 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.<fn>Moshe managed to calm them enough that they stood their ground and listened.</fn>  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.</point> | <point><b>The nation's fear – "דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – 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.<fn>Moshe managed to calm them enough that they stood their ground and listened.</fn>  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.</point> |
Version as of 03:58, 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: