Difference between revisions of "The Decalogue: Direct From Hashem or Via Moshe/2/en"
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<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>"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 form</b> – Rambam explains that since Hashem was speaking just to Moshe, he used the singular ("לְךָ", "עָשִׂיתָ", "תִּגְנֹב" etc.), rather than the plural which might have been expected if the speech was aimed at all of 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 | + | <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 in private.  Had the nation not been fearful, perhaps all communications between Hashem and Moshe would have been overheard by the nation.</point> |
− | <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 | + | <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 to it any additional 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 | + | <point><b>"אנכי ולא יהיה לך מפי הגבורה שמענום"</b> – Rambam explains this statement of Chazal to mean that the nation was able to cognitively grasp the first two commandments, on their own, without any need for a prophetic experience.</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 | + | <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 achieved 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 | + | <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, Rambam agrees that specific people, such as Aharon and his sons, could potentially have understood something, depending on their spiritual level.</point> |
</opinion> | </opinion> | ||
<opinion name="">Heard Voice Directly | <opinion name="">Heard Voice Directly | ||
<p>Hashem spoke to the people directly, but due to their distance, they could make out only a voice and not distinct words.</p> | <p>Hashem spoke to the people directly, but due to their distance, they could make out only a voice and not distinct words.</p> | ||
<mekorot> | <mekorot> | ||
− | R. D"Z Hoffmann | + | <multilink><a href="RDZHoffmannShemot20-1" data-aht="source">R. D"Z Hoffmann</a><a href="RDZHoffmannShemot19-7-9" data-aht="source">Shemot 19:7-9</a><a href="RDZHoffmannShemot20-1" data-aht="source">Shemot 20:1</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink> |
</mekorot> | </mekorot> | ||
<point><b>Moshe's role</b> – Since the people were not sanctified enough to come close to Hashem they stood further away than Moshe.  Thus, although Hashem addressed His words to all, Moshe was needed to act as a translator to relay and explain what they could not hear or comprehend.<fn>Moshe's role was somewhat akin to that of a teaching assistant in a large lecture hall.  It is unclear, though, why Hashem would not have simply spoken loudly and clearly  enough for all to hear.  It, therefore seems likely that the positioning is intentional and Hashem purposefully wanted to set up Moshe in the role of translator while still addressing the nation as a whole, thereby having leading the nation to belief in both Hashem and Moshe. <br/>It is possible, though, that R. D"Z Hoffmann is motivated more by textual concerns and the desire to make sense of the seemingly contradictory verses, than by conceptual ones.  His reading manages to explain the verses which sound as if Hashem is speaking to the nation, those that present Moshe as mediator, and those that insinuate that only a voice was heard as all being true.<br/><br/></fn></point> | <point><b>Moshe's role</b> – Since the people were not sanctified enough to come close to Hashem they stood further away than Moshe.  Thus, although Hashem addressed His words to all, Moshe was needed to act as a translator to relay and explain what they could not hear or comprehend.<fn>Moshe's role was somewhat akin to that of a teaching assistant in a large lecture hall.  It is unclear, though, why Hashem would not have simply spoken loudly and clearly  enough for all to hear.  It, therefore seems likely that the positioning is intentional and Hashem purposefully wanted to set up Moshe in the role of translator while still addressing the nation as a whole, thereby having leading the nation to belief in both Hashem and Moshe. <br/>It is possible, though, that R. D"Z Hoffmann is motivated more by textual concerns and the desire to make sense of the seemingly contradictory verses, than by conceptual ones.  His reading manages to explain the verses which sound as if Hashem is speaking to the nation, those that present Moshe as mediator, and those that insinuate that only a voice was heard as all being true.<br/><br/></fn></point> | ||
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<point><b>"וַיֵּרֶד מֹשֶׁה אֶל הָעָם וַיֹּאמֶר אֲלֵהֶם"</b> – R. D"Z Hoffmann asserts that this verse refers to transmitting Hashem's warnings to the nation, not the Decalogue..</point> | <point><b>"וַיֵּרֶד מֹשֶׁה אֶל הָעָם וַיֹּאמֶר אֲלֵהֶם"</b> – R. D"Z Hoffmann asserts that this verse refers to transmitting Hashem's warnings to the nation, not the Decalogue..</point> | ||
<point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים"</b> – According to R. D"Z Hoffmann, Hashem did relay all of the Decalogue to the nation.  They simply needed a go-between to understand what He said.</point> | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים"</b> – According to R. D"Z Hoffmann, Hashem did relay all of the Decalogue to the nation.  They simply needed a go-between to understand what He said.</point> | ||
− | <point><b>Singular | + | <point><b>Singular form</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 sufficient 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>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>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> |
Version as of 04:04, 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: