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 | + | <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 rather than to the nation.</fn>  They would need to explain that the words "פָּנִים בְּפָנִים" refer only to the manner in which the nation heard Hashem's voice.  This was indeed direct, although 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 finds support from this verse, as it makes no mention of Hashem intending to speak to the nation, only of them listening as Hashem speaks to Moshe.</point> | <point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b> – This position finds support from this verse, as it makes no mention of Hashem intending to speak to the nation, only of them listening as Hashem speaks 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 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 | + | <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 instance, 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 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> | ||
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<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> | <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 needed to act as a translator to relay and explain what the nation 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 | + | <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 needed to act as a translator to relay and explain what the nation 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 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 issues.  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.</fn></point> |
<point><b>"פָּנִים בְּפָנִים"</b> – R. D"Z 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.</point> | <point><b>"פָּנִים בְּפָנִים"</b> – R. D"Z 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.</point> | ||
<point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – This verse is understood simply to refer to Moshe's role as a middleman, both in terms of his physical positioning on the mountain in between Hashem and the nation and his job as translator during the delivering of the Decalogue.</point> | <point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – This verse is understood simply to refer to Moshe's role as a middleman, both in terms of his physical positioning on the mountain in between Hashem and the nation and his job as translator during the delivering of the Decalogue.</point> | ||
<point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b> – According to R. D"Z Hoffmann, Hashem is telling 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.</point> | <point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b> – According to R. D"Z Hoffmann, Hashem is telling 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.</point> | ||
<point><b>"קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים"</b> – <p>R. D"Z Hoffmann brings support for the idea that the nation did not comprehend Hashem's words from the repeated emphasis on having heard His voice rather than His 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>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.</fn></p></point> | <point><b>"קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים"</b> – <p>R. D"Z Hoffmann brings support for the idea that the nation did not comprehend Hashem's words from the repeated emphasis on having heard His voice rather than His 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>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.</fn></p></point> | ||
− | <point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b> – According to R. Hoffmann, this verse refers to Moshe's dialogue with Hashem in <a href="Shemot19-16" data-aht="source">Shemot 19:19-25</a> and not to the Decalogue.  Only when relaying the warnings is there a conversation where Hashem sometimes respond to Moshe.  During the revelation itself, Moshe repeated Hashem's words to the people, but Hashem's words were not a response to Moshe and would not be aptly described as "יַעֲנֶנּוּ בְקוֹל‏‎".<fn> | + | <point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b> – According to R. Hoffmann, this verse refers to Moshe's dialogue with Hashem in <a href="Shemot19-16" data-aht="source">Shemot 19:19-25</a> and not to the Decalogue.  Only when relaying the warnings is there a conversation where Hashem sometimes respond to Moshe.  During the revelation itself, Moshe repeated Hashem's words to the people, but Hashem's words were not a response to Moshe and would not be aptly described as "יַעֲנֶנּוּ בְקוֹל‏‎".<fn>Thus, though R. D"Z Hoffmann agrees with Rambam above that Moshe played a mediating role, due to textual reasons, he prefers not to bring this verse as evidence.</fn></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, and not to 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, and not to the Decalogue..</point> | ||
<point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים"</b> – According to R. D"Z Hoffmann, Hashem did communicate the entire 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 communicate the entire Decalogue to the nation.  They simply needed a go-between to understand what He said.</point> | ||
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<p>Hashem's spoke to Moshe only, but He intended that the nation would listen in on this conversation.</p> | <p>Hashem's spoke to Moshe only, but He intended that the nation would listen in on this conversation.</p> | ||
<mekorot> | <mekorot> | ||
− | <multilink><a href="RasagShemot19-9" data-aht="source">R. Saadia Gaon</a><a href="RasagShemot19-9" data-aht="source">Commentary Shemot 19:9-21, 20:1</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>,<fn>R. Saadia Gaon's comments are cut off in the middle of his discussion of the issue so it is difficult to totally reconstruct | + | <multilink><a href="RasagShemot19-9" data-aht="source">R. Saadia Gaon</a><a href="RasagShemot19-9" data-aht="source">Commentary Shemot 19:9-21, 20:1</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>,<fn>R. Saadia Gaon's comments are cut off in the middle of his discussion of the issue so it is difficult to totally reconstruct his position.</fn> <multilink><a href="RAvrahamShemot20-1" data-aht="source">R. Maimon</a><a href="RAvrahamShemot20-1" data-aht="source">Shemot 20:1</a><a href="R. Avraham Maimonides" data-aht="parshan">About R. Avraham Maimonides</a></multilink> |
</mekorot> | </mekorot> | ||
<point><b>Moshe's role</b> – 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 a "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.<fn>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 are cut off right before he is to explain what he thinks is the purpose of such doubling.</fn></point> | <point><b>Moshe's role</b> – 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 a "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.<fn>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 are cut off right before he is to explain what he thinks is the purpose of such doubling.</fn></point> | ||
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<point><b>Moshe's role</b> – According to these sources, Moshe did not play any significant role during the Revelation. He, like the rest of the nation, simply listened to Hashem.  According to Abarbanel and Shadal, even physically, Moshe was positioned amidst the people and was not higher up on the mountain.<fn>This follows the approach laid forth in <a href="ShemotRabbah28-3" data-aht="source">Shemot Rabbah</a>.</fn></point> | <point><b>Moshe's role</b> – According to these sources, Moshe did not play any significant role during the Revelation. He, like the rest of the nation, simply listened to Hashem.  According to Abarbanel and Shadal, even physically, Moshe was positioned amidst the people and was not higher up on the mountain.<fn>This follows the approach laid forth in <a href="ShemotRabbah28-3" data-aht="source">Shemot Rabbah</a>.</fn></point> | ||
<point><b>"פָּנִים בְּפָנִים"</b> – 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.</point> | <point><b>"פָּנִים בְּפָנִים"</b> – 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.</point> | ||
− | <point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – 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.<fn>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 | + | <point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – 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.<fn>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.  See בָּעֵת הַהִוא for a discussion of the term's usage in Tanakh.<br/>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.</fn> Alternatively, this position could posit, as does <a href="RambanDevarim5-5" data-aht="source">Ramban</a>,<fn>See the first approach that he brings in his comments to Devarim 5:5.</fn> 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 prepare the nation.</point> |
− | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה"</b> – Ibn Ezra supports the idea that Hashem communicated all the commandments directly from the text's usage of the words "‎‏<b>כָּל</b> הַדְּבָרִים"‎.<fn>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.  | + | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה"</b> – Ibn Ezra supports the idea that Hashem communicated all the commandments directly from the text's usage of the words "‎‏<b>כָּל</b> הַדְּבָרִים"‎.<fn>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. </fn> Shadal adds proofs from <a href="Devarim4-10" data-aht="source">Devarim 4:12-13</a>, <a href="Devarim4-33" data-aht="source">4:36</a> and <a href="Devarim5-19-28" data-aht="source">5:19-21</a>, all of which emphasize how Hashem spoke (and did not produce merely the sound of a voice) to the nation.<fn>See the phrases: "וַיְדַבֵּר ה' אֲלֵיכֶם", "וּדְבָרָיו שָׁמַעְתָּ", "רָאִינוּ כִּי יְדַבֵּר אֱלֹהִים אֶת הָאָדָם וָחָי".</fn></point> |
<point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b><ul> | <point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b><ul> | ||
<li><b>Spoke to all</b> – 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 their preconception was false.</li> | <li><b>Spoke to all</b> – 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 their preconception was false.</li> | ||
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<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. | + | <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.  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> | ||
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<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>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 | + | <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 point for elaboration.</fn></li> |
<li>According to Shadal, there may have been a dual purpose of instilling belief in both Moshe and Hashem.  By hearing Hashem speak to Moshe before the actual revelation, the nation recognized his prophetic stature, and by hearing Hashem on their own during revelation, they came to believe in God.</li> | <li>According to Shadal, there may have been a dual purpose of instilling belief in both Moshe and Hashem.  By hearing Hashem speak to Moshe before the actual revelation, the nation recognized his prophetic stature, and by hearing Hashem on their own during revelation, they came to believe in God.</li> | ||
</ul></point> | </ul></point> | ||
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<point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – This clause refers to the second part of the experience when Moshe served as an intermediary to deliver the final eight commandments.</point> | <point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – This clause refers to the second part of the experience when Moshe served as an intermediary to deliver the final eight commandments.</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 only written out of order so as not to interrupt the flow of the storyline and to keep the Decalogue in one continuous list.  R. Yosef Bekhor Shor adds 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 of their fears.<fn>It should be noted that in this aspect, this position is much more similar to the approach above that has the nation hear all ten commandments, than to Ramban below.  In contrast to Ramban, both these positions assume that at some point Hashem's original plan changed due to the nation's fear, disagreeing only regarding at which point it was that the fear hit the nation (after commandment 2 or 10).  In choosing the specific scenario, one position is motivated by the switch in speaker and the other by the placement of the scene depicting the fear.</fn></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 only written out of order so as not to interrupt the flow of the storyline and to keep the Decalogue in one continuous list.  R. Yosef Bekhor Shor adds 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 of their fears.<fn>It should be noted that in this aspect, this position is much more similar to the approach above that has the nation hear all ten commandments, than to Ramban below.  In contrast to Ramban, both these positions assume that at some point Hashem's original plan changed due to the nation's fear, disagreeing only regarding at which point it was that the fear hit the nation (after commandment 2 or 10).  In choosing the specific scenario, one position is motivated by the switch in speaker and the other by the placement of the scene depicting the fear.</fn></point> | ||
− | <point><b>"כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא עֲלִיתֶם בָּהָר"</b> – This verse seems to imply that, were it not for their fears, the people could have ascended the mountain.  This poses a difficulty for this approach which maintains that the people expressed their fears midway through the Decalogue, as at that point it was prohibited from ascending the mountain regardless of whether they were afraid.  Thus, this approach might need to explain, as Ibn Ezra above, that Moshe is saying that despite the fact that they did not ascend the mountain, they were still in fear.<fn> | + | <point><b>"כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא עֲלִיתֶם בָּהָר"</b> – This verse seems to imply that, were it not for their fears, the people could have ascended the mountain.  This poses a difficulty for this approach which maintains that the people expressed their fears midway through the Decalogue, as at that point it was prohibited from ascending the mountain regardless of whether they were afraid.  Thus, this approach might need to explain, as Ibn Ezra above, that Moshe is saying that despite the fact that they did not ascend the mountain, they were still in fear.<fn>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>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 immediately after the second commandment.  If this is when Moshe began to speak, the third person references to Hashem make sense.</point> | <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 immediately 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 gave Moshe's voice extra strength 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 gave Moshe's voice extra strength 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> |
Version as of 08:39, 22 May 2015
The Decalogue: Direct From Hashem or Via Moshe?
Exegetical Approaches
Overview
The Torah's contrasting portraits of Hashem's revelation to the nation lead commentators to varying understandings of what the nation grasped directly from Hashem and what they understood only via Moshe. On one end of the spectrum, Rambam and R. D"Z Hoffmann focus on the verses which present Moshe as an intermediary, asserting that the people heard only the voice of Hashem, but could not distinguish His words. Moshe, thus, acted as translator for all ten.
On the other end of the spectrum, many commentators look at the depiction of the episode as a "face to face" encounter. They, thus, maintain that the nation understood all ten commandments directly from Hashem. While Ibn Ezra and others assume that Hashem conversed directly with the people, R. Saadia, in contrast, suggests that the nation only listened in on Hashem's conversation with Moshe.
A middle ground is charted by Rashi, Ramban, and others, who attempt to harmonize the various portraits by positing that there was a split in the commandments. The nation only understood the first two from Hashem, but needed Moshe to explain the final eight.
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.
R. D"Z Hoffmann brings support for the idea that the nation did not comprehend Hashem's words from 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 for the entire Decalogue.
- 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 their preconception was false.
- Change of plan - According to Ralbag and Abarbanel, Hashem originally 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 to not have a mediator, but rather desired a direct face to face encounter. As a result, 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 also maintain 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.25
- Before the Decalogue – According to Ibn Ezra, Abarbanel, and Shadal,26 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.27
- Before and during – Ralbag maintains that the verse refers to Hashem's words both before and during the Decalogue.28 The mention of Moshe speaking refers only to the earlier conversation, but the fact that Hashem spoke "בְקוֹל" can refer to both.29
- 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.30
- 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".32
- According to Shadal, there may have been a dual purpose of instilling belief in both Moshe and Hashem. By hearing Hashem speak to Moshe before the actual revelation, the nation recognized his prophetic stature, and by hearing Hashem on their own during revelation, they came to believe 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:
Eight From Moshe
Due to the nation's fear, Hashem stopped speaking to them and instead spoke only to Moshe, who then relayed the final eight commandments to the nation.
Voice but No Words
Hashem communicated also the other eight commandments to the nation, but in these they discerned only His voice and needed Moshe as an interpreter.