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| | <page type="Approaches"> | | <page type="Approaches"> |
| | <h1>The Decalogue: Direct From Hashem or Via Moshe?</h1> | | <h1>The Decalogue: Direct From Hashem or Via Moshe?</h1> |
| − | <div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | + | <div><b><center>THIS TOPIC HAS NOT YET UNDERGONE EDITORIAL REVIEW</center></b></div> |
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| | <div class="overview"> | | <div class="overview"> |
| | <h2>Overview</h2> | | <h2>Overview</h2> |
| − | <p>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.</p> | + | |
| − | <p>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.</p> | + | <continue> |
| − | <p>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.</p></div> | + | |
| − | | + | </continue> |
| | + | </div> |
| | + | <p></p> |
| | + | --> |
| | <approaches> | | <approaches> |
| − | | + | <category name="All From Hashem">The Israelites Heard All of the Decalogue From Hashem |
| − | <category name="">Understood None | + | <p>Hashem spoke to the whole nation directly, and Moshe was uninvolved in the transmission of the Decalogue.</p> |
| − | <p>The nation heard only the voice of Hashem, but understood none of His words, thus requiring Moshe's mediation between the people and Hashem throughout the entire Decalogue.  Commentators disagree whether the sound was directed at the nation or they merely overheard the sounds of the Divine conversation with Moshe.</p> | + | <mekorot> |
| − | <opinion name="">Overheard Voice | + | <multilink><a href="Josephus3-5-4" data-aht="source">Josephus</a><a href="Josephus3-5-4" data-aht="source">Antiquities 3:5:4 (89-90)</a><a href="Josephus" data-aht="parshan">About Josephus</a></multilink>, |
| − | <p>The people listened as Hashem communicated the Decalogue to Moshe, but they only heard the Divine voice and could not decipher His words.</p> | + | <multilink><a href="TanchumaBuberYitro17" data-aht="source">Tanchuma (Buber)</a><a href="TanchumaBuberYitro17" data-aht="source">Yitro 17</a><a href="Tanchuma" data-aht="parshan">About Tanchuma (Buber)</a></multilink>, |
| − | <mekorot>
| + | <multilink><a href=" PesiktaRabbati22" data-aht="source"> Pesikta Rabbati</a><a href=" PesiktaRabbati22" data-aht="source"> 22</a><a href=" Pesikta Rabbati" data-aht="parshan">About Pesikta Rabbati</a></multilink>, |
| − | Perhaps R. Akiva in <multilink><a href=" MekhiltaBachodesh4" data-aht="source"> Mekhilta DeRabbi Yishmael</a><a href=" MekhiltaBachodesh4" data-aht="source"> Bachodesh 4</a><a href=" Mekhilta DeRabbi Yishmael" data-aht="parshan">About Mekhilta DeRabbi Yishmael</a></multilink>,< fn> This is how the Rambam appears to understand R. Akiva's words.   R. D" Z Hoffmann, though, thinks that R. Akiva's words refer to the conversation between Moshe and Hashem prior to the Decalogue, and say nothing about the Decalogue itself.</ fn> <multilink><a href=" RambamMoreh2- 33" data-aht="source"> Rambam</a><a href=" RambamMoreh2- 32" data-aht="source"> Moreh Nevukhim 2: 32</a><a href=" RambamMoreh2- 33" data-aht="source"> Moreh Nevukhim 2: 33</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe Maimonides</a></multilink>,< fn> In Rambam's <a href=" RambamHilchotYesodaiHaTorah8- 1" data-aht="source"> Hilkhot Yesodei HaTorah</a> , he seems to contradict himself. There, he assumes that the nation not only heard but even understood Hashem's words. He presents the nation as hearing Hashem tell Moshe, " לך אמור להן כך וכך" , implying that the nation heard the entire Decalogue while Hashem was communicating it to Moshe. In R. Yosef Albo's Sefer HaIkkarim, however, he presents Rambam's scenario slightly differently, having the nation hear Hashem say to Moshe only, " לך אמר להם שובו לכם לאהליכם" , rather than the words of the Decalogue. According to this version, the contradiction is obviated.</ fn> <multilink><a href=" RAvrahamShemot20- 1" data-aht="source"> R. Avraham HeChasid</a><a href=" RAvrahamShemot20- 1" data-aht="source"> cited by R. Avraham b. HaRambam Shemot 20 :1</a><a href="R. Avraham HeChasid" data-aht="parshan">About R. Avraham HeChasid</a></multilink> | + | <multilink><a href="RashbamShemot19-19" data-aht="source">Rashbam</a><a href="RashbamShemot19-19" data-aht="source">Shemot 19:19</a><a href="RashbamShemot20-15" data-aht="source">Shemot 20:15</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, |
| | + | <multilink><a href=" IbnEzraShemotLong20- 1" data-aht="source"> Ibn Ezra</a><a href=" IbnEzraShemotLong20- 1" data-aht="source"> Shemot Long Commentary 20: 1</a><a href=" IbnEzraDevarim5- 5" data-aht="source"> Devarim 5: 5</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, |
| | + | < multilink><a href=" RalbagShemot19-8" data- aht="source">Ralbag</a><a href="RalbagShemot19-8" data-aht="source">Shemot 19:8-9</a><a href="RalbagShemot20-15" data-aht="source"> Shemot 20:15</a> <a href="RalbagDevarim5-5" data-aht="source" >Devarim 5:5</a><a href=" R. Levi b. Gershom (Ralbag, Gersonides)" data-aht=" parshan" >About R. Levi b. Gershom</ a> </multilink>, |
| | + | <multilink><a href=" AbarbanelShemot20" data- aht="source">Abarbanel</a><a href="AbarbanelShemot19Q13" data-aht="source"> Shemot 19-20, Questions 13-14</a><a href=" AbarbanelShemot19" data- aht="source">Shemot 19</a><a href="AbarbanelShemot20" data-aht="source">Shemot 20</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> |
| | </mekorot> | | </mekorot> |
| − | <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 approach understands "פָּנִים בְּפָנִים" literally, that in a singular occurrence Hashem spoke to the entire nation directly.</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 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> – Ibn Ezra explains these words to be referring to after 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> – </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> דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה</b> – Rabanan bring proof from this verse that only after the whole Decalogue was given, the Israelites asked Moshe to serve as an intermediary.</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 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> Grammatical Alternations</b> – Ibn Ezra explains that after Hashem became accepted to the nation as their god in the first two commandments, He could refer to Himself as the Israelites' God in third person. In addition, he notes that in other verses, such as Shemot 23:18-19, Hashem alternates between speaking of Himself in first and third persons.</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>Purpose of Sinaitic revelation</b> – </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>Prophecy for the Masses</b> – This approach must assume that Hashem is capable of making any one prophesy.</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>
| + | </category> |
| − | <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>
| + | <category name="All From Moshe">The Israelites Heard All of the Decalogue From Moshe, and Not From Hashem |
| − | <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>
| + | <p>The nation understood none of Hashem's words, requiring Moshe to mediate between them and Hashem throughout the entire Decalogue.</p> |
| − | <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 give it any additional significance.<fn>See Ibn Ezra below.</fn></point>
| + | <mekorot> |
| − | <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>
| + | <multilink><a href=" MekhiltaBachodesh4" data-aht="source"> Mekhilta DeRabbi Yishmael</a><a href=" MekhiltaBachodesh4" data-aht="source"> Bachodesh 4</a><a href=" Mekhilta DeRabbi Yishmael" data-aht=" parshan"> About Mekhilta DeRabbi Yishmael</a ></multilink>, |
| − | <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> | + | <multilink><a href=" SHSRabbah1-2" data-aht=" source"> Shir HaShirim Rabbah</a>< a href="SHSRabbah1-2" data-aht="source"> 1:2</ a><a href=" Shir HaShirim Rabbah" data-aht=" parshan"> About Shir HaShirim Rabbah</a></ multilink>, |
| − | <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> | + | < multilink><a href=" RambamMoreh2- 33" data-aht="source"> Rambam</a><a href=" RambamMoreh2- 32" data-aht="source"> Moreh Nevukhim 2: 32</a><a href=" RambamMoreh2- 33" data-aht="source"> Moreh Nevukhim 2: 33</a>< a href="R. Moshe b. Maimon ( Rambam, Maimonides) " data-aht="parshan">About R. Moshe Maimonides</ a></ multilink> , |
| − | </opinion>
| + | < multilink>< a href="RAvrahamShemot20-1" data-aht=" source" >R. Avraham HeChasid</ a><a href=" RAvrahamShemot20- 1" data-aht="source"> cited by R. Avraham b. HaRambam Shemot 20: 1</a> <a href="R. Avraham HeChasid" data-aht=" parshan"> About R. Avraham HeChasid</a ></ multilink></ mekorot> |
| − | <opinion name="">Heard Voice Directly
| + | <point><b> פָּנִים בְּפָנִים</b> – The words "פָּנִים בְּפָנִים" may refer to the sound the nation saw directly (even though they did not understand it).</point> |
| − | <p>Hashem spoke to the people directly, but due to their distance, they could make out only a voice and not distinct words.</p> | + | <point><b> אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם</b> – This verse can be understood simply by these commentators.</point> |
| − | <mekorot>
| + | <point><b> בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ</b> – According to the Rambam, the nation heard a sound, but only Moshe heard Hashem's words. He proves this from Devarim 4:12, where we are told "קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים", which implies they only heard a sound ("קוֹל"), but not the words themselves.</point> |
| − | <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> | + | <point><b>דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה</b> – Even the plain sound was enough to scare the people, who wanted that in the future Moshe would hear Hashem 's commands privately, without a terrible noise.</point> |
| − | </mekorot>
| + | <point><b> Grammatical Alternations</b> – The Rambam ignores the grammatical differences between the commandments, presumably attributing them to literary variation.</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 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>Purpose of Sinaitic revelation</b> – </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>Prophecy for the Masses</b> – According to the Rambam, indiscriminate prophecy is impossible, and therefore the only one who heard the full Decalogue directly from Hashem was Moshe. However, the Rambam agrees that other people, such as Aharon and his sons, could hear something, depending on their spiritual level.</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>"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> 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> "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> Singular form</b> – R. D"Z Hoffmann would likely attribute no significance to the singular rather than plural formulation, as there are many instances in Torah where Hashem addresses the nation and refers to them as a singular unit. <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 the original plan was that the after the Decalogue, the nation would approach and perhaps even ascend the mountain 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>Purpose of Sinaitic revelation</b> – As Hashem could have created a scenario in which all the people could understand 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 their 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 capabilities.</point > | |
| − | </opinion>
| |
| | </category> | | </category> |
| − | <category name="">Understood All Ten | + | <category name="Combination">The Israelites Heard The Decalogue From a Combination of Hashem and Moshe |
| − | <p>The nation understood the entire Decalogue from Hashem. This position subdivides regarding whether Hashem's words were aimed at the people or Moshe.</p>
| + | <opinion name="Two vs. Eight">The Israelites Heard the First Two Commandments From Hashem, and the Last Eight From Moshe |
| − | <opinion name="">Overheard Words | + | <p>The nation heard Hashem directly during the first two commandments, but then got scared and asked Moshe to tell them the rest.</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 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> | + | R. Hamnuna in <multilink><a href=" BavliMakkot23b" data- aht="source">Bavli Makkot</a><a href="BavliMakkot23b" data-aht="source"> Makkot 23b-24a</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>, |
| | + | R. Yishmael in <multilink><a href="BavliHorayot8a" data-aht="source">Bavli Horayot</a><a href=" BavliHorayot8a" data- aht="source">Horayot 23b-24a</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>, |
| | + | <multilink><a href="SHSRabbah1-2" data-aht="source">Shir HaShirim Rabbah</a><a href="SHSRabbah1-2" data-aht="source">1:2</a><a href="Shir HaShirim Rabbah" data-aht="parshan">About Shir HaShirim Rabbah</a></multilink>, |
| | + | <multilink><a href="PsJShemot20-2" data-aht="source">Targum Pseudo-Jonathan</a><a href="PsJShemot20-2" data-aht="source">Shemot 20: 2</a><a href=" Targum Pseudo-Jonathan" data-aht="parshan">About Targum Pseudo-Jonathan</a></multilink>, |
| | + | R. Yehoshua b. Levi in <multilink><a href="PesiktaRabbati22" data-aht="source">Pesikta Rabbati</a><a href="PesiktaRabbati22" data-aht="source">22</a><a href="Pesikta Rabbati" data-aht="parshan">About Pesikta Rabbati</a></multilink>, |
| | + | <multilink><a href="RashiShemot19-19" data-aht="source">Rashi</a><a href="RashiShemot19-19" data-aht="source">Shemot 19:19</a><a href="RashiShemot20-1" data-aht="source">Shemot 20:1</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, |
| | + | <multilink><a href=" RYBSShemot20-1" data-aht="source">R. Yosef Kara</a><a href=" RYBSShemot20-1" data-aht="source"> R. Yosef Bekhor Shor Shemot 20:1</a><a href="R. Yosef Kara" data-aht="parshan">About R. Yosef Kara</a></multilink>, |
| | + | <multilink><a href="RYBSDevarim5-4" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBSDevarim5-4" data-aht="source">Devarim 5:4-5</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</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>פָּנִים בְּפָנִים</b> – The first two commandments were given "face to face", directly from Hashem to Israel.</point> |
| − | <point><b>"פָּנִים בְּפָנִים"</b> – This phrase is somewhat difficult for this approach, since one would not normally refer to overheard speech as a "face to face" encounter. These commentators might suggest that Moshe is simply saying that, despite the positioning, the nation understood Hashem's words clearly, as if the statements were said to them face to face.</point>
| + | <point><b>אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם</b> – During the last eight commandments, Moshe served as an intermediary.</point> |
| − | <point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – R. Saadia and R. Maimon suggest that the phrase refers to Moshe's role during revelation itself.  According to R. Saadia, Moshe literally stood between the nation and Hashem in order to repeat to them Hashem's words.<fn>According to R. Maimon, Moshe did not say anything, so the phrase "לְהַגִּיד לָכֶם אֶת דְּבַר ה'" is difficult. He might say that it was as if Moshe was speaking because it was his position in between the nation and Hashem that enabled them to hear Hashem's speech.</fn></point> | + | <point><b>בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ</b> – </point> |
| − | <point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b> – According to R. Saadia and R. Maimon, the verse is understood according to its simple meaning. Hashem did, in fact, direct His speech to Moshe and was only overheard by the rest of the people. Such a method had the extra benefit of instilling belief in Moshe.</point> | + | <point><b>דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה</b> – This approach understands this to have happened in the middle of the Decalogue, between the second and third commandments.</point> |
| − | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה"</b> – R. Maimon suggests that there is no stated audience in this sentence since the audience was all who were present: Moshe, Aharon and the nation as a whole.  Hashem spoke to all (despite directing His words at Moshe).  This position might also point to the word "כָּל" as evidence that <b>all</b> ten were said by Hashem.<fn>See Ibn Ezra below.</fn></point> | + | <point><b>Grammatical Alternations</b> – R. Yosef Kara adduces support for this approach from the fact that the Decalogue switches from first person to third person when referring to Hashem.</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 the verse comes to inform the reader that, to be heard over the loud blast of the shofar, both Moshe and Hashem needed to speak at a high volume.<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>Purpose of Sinaitic revelation</b> – </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>Prophecy for the Masses</b> – These commentators assume that Hashem may allow the uninitiated to prophesy.</point> |
| − | <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 dual objective, 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 prophesy if Hashem so desires, even without extensive preparation. R. Maimon, though, does qualify that each person understood Hashem's words differently, according to their own abilities and level.</point> | |
| | </opinion> | | </opinion> |
| − | <opinion name="">Heard Words Directly | + | <opinion name="Comprehended Two">The Israelites Heard all of the Commandments From Hashem, but Only Understood the First Two |
| − | <p>Hashem spoke directly to the people themselves, and they, not Moshe, were His target audience for the entire Decalogue.</p> | + | <p>Hashem gave all of the commandments directly to the nation, but were able to comprehend only the first two, and Moshe had to transmit the contents of the last eight to them.</p> |
| | <mekorot> | | <mekorot> |
| − | <multilink><a href=" Josephus3- 5-4" data-aht="source">Josephus</a><a href="Josephus3-5-4" data-aht="source">Antiquities 3:5:4 (89-90)</a><a href="Josephus" data-aht="parshan">About Josephus</a></multilink>, the Sages in <multilink><a href="SHSRabbah1-2" data-aht="source"> Shir HaShirim Rabbah</a><a href=" SHSRabbah1- 2" data-aht="source">1:2</a><a href="Shir HaShirim Rabbah" data-aht="parshan">About Shir HaShirim Rabbah</a></multilink> and <multilink><a href="PesiktaRabbati22" data-aht="source">Pesikta Rabbati</a><a href="PesiktaRabbati22" data-aht="source">22</a><a href="Pesikta Rabbati" data-aht="parshan">About Pesikta Rabbati</a></multilink>, <multilink><a href="TanchumaBuberYitro17" data-aht="source">Tanchuma (Buber)</a><a href="TanchumaBuberYitro17" data-aht="source">Yitro 17</a><a href="Tanchuma" data-aht="parshan">About Tanchuma (Buber)</a></multilink>, <multilink><a href="Kuzari1-87" data-aht="source">R. Yehuda HaLevi</a><a href="Kuzari1-87" data-aht="source">1:87</a><a href="R. Yehuda HaLevi" data-aht="parshan">About R. Yehuda HaLevi</a></multilink>, <multilink><a href="RashbamShemot19-19" data-aht="source">Rashbam</a><a href="RashbamShemot19-19" data-aht="source">Shemot 19:19</a><a href="RashbamShemot20-15" data-aht="source">Shemot 20: 15</a><a href=" R. Shemuel b. Meir (Rashbam)" data- aht="parshan">About R. Shemuel b. Meir</a></multilink>, <multilink><a href="IbnEzraShemotLong20-1" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotLong20-1" data-aht="source">Shemot Long Commentary 20: 1</a><a href="IbnEzraDevarim5-5" data-aht="source">Devarim 5:5</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RalbagShemot19-8" data-aht="source">Ralbag</a><a href="RalbagShemot19-8" data-aht="source">Shemot 19:8-9</a><a href=" RalbagShemot20-15" data-aht="source">Shemot 20:15</a><a href="RalbagDevarim5-5" data-aht="source">Devarim 5:5</a><a href="R. Levi b. Gershom ( Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>, <multilink><a href="AbarbanelShemot20" data-aht="source">Abarbanel</a><a href="AbarbanelShemot19Q13" data-aht="source">Shemot 19-20, Questions 13-14</a><a href="AbarbanelShemot19-9" data-aht="source">Shemot 19:9</a><a href="AbarbanelShemot19-19" data-aht="source">Shemot 19:19</a><a href="AbarbanelShemot19-20-22" data-aht="source">Shemot 19:20-22</a><a href="AbarbanelShemot19" data-aht="source">Shemot 19:23</a><a href="AbarbanelShemot20" data-aht="source">Shemot 20</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="ShadalShemot20-1" data-aht="source">Shadal</a><a href="ShadalShemot19-9" data-aht="source">Shemot 19:9</a><a href="ShadalShemot19-19" data-aht="source">Shemot 19:19</a><a href="ShadalShemot19-24" data-aht="source">Shemot 19:24</a><a href="ShadalShemot20-1" data-aht="source">Shemot 20:1</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> | + | <multilink><a href=" RambanShemot20- 6" data-aht="source"> Ramban</a><a href=" RambanShemot20- 6" data-aht="source">Shemot 20: 6</a><a href=" RambanShemot20- 14" data-aht="source">Shemot 20: 14</a><a href=" RambanDevarim5-5" data-aht="source">Devarim 5:5</a><a href="R. Moshe b. Nachman ( Ramban, Nachmanides)" data-aht="parshan">About R. Moshe Nachmanides</a></multilink> |
| | </mekorot> | | </mekorot> |
| − | <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> – All of the commandments were given "face to face", although the Israelites did not understand all of them.</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> – During the last eight commandments, Moshe served as an intermediary, explaining to the Israelites what they heard.</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.  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>בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ</b> – </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. </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>דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה</b> – This approach understands this to have happened in the middle of the Decalogue, between the second and third commandments.</point> |
| − | <point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b><ul> | + | <point><b>Difference Between Commandments</b> – Ramban explains that the first two commandments are necessary foundations, upon which all other commandments rest, and therefore were given directly by Hashem. The last eight were explained by Moshe in order to prove that he is the messenger of Hashem.</point> |
| − | <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>
| + | <point><b>Grammatical Alternations</b> – R. Yosef Kara adduces support for this approach from the fact that the Decalogue switches from first person to third person when referring to Hashem.</point> |
| − | <li><b>Change of plan</b> - 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.<fn>The two commentators differ in the details of this theory.  Both are trying to solve the problem of the double "וַיַּגֵּד מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל ה" and to understand what "words of the people" Moshe is relaying each time.  According to Ralbag, when the people told Moshe that "כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה" he understood that they wanted a sign that would prove that it was Hashem who had spoken to Moshe all along, for then they were sure to adhere to his words.  Hashem, thus, suggested that they overhear Him speak to Moshe in the cloud.  Only then did Moshe realize that he had been mistaken and the nation had really requested to hear Hashem directly (thinking that if they hear Him, then they would surely do His commandments).  This is consistent with Ralbag's general view of Moshe as fallible, especially with regards to his interactions with people. <br/>According to Abarbanel, in contrast, Moshe understood this all along.  When he first relayed the people's words to Hashem, though, he simply told Hashem that the people said they want to listen to Hashem's voice and if so, they will keep His covenant.  Hashem, thus responded that He will reveal Himself to Moshe with a physical voice (rather than giving him a mental prophecy) so that the nation can overhear.  Only then did Moshe clarify that the people really wanted to hear Hashem directly.</fn></li>
| + | <point><b>Purpose of Sinaitic revelation</b> – </point> |
| − | <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>
| + | <point><b>Prophecy for the Masses</b> – These commentators assume that Hashem may allow the uninitiated to prophesy.</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.  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> | |
| − | <li>According to Ibn Ezra, Moshe is saying that the nation feared from the fire, despite the fact that they did not go up the mountain.</li>
| |
| − | <li>This position could 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.<fn>See R. D" Z Hoffmann above, who heads in this direction.  He understands the phrase, "בִּמְשֹׁךְ הַיֹּבֵל הֵמָּה יַעֲלוּ בָהָר" to mean that originally there was to be some call from the shofar to assemble the people to ascend the mountain. Such a blast is not mentioned because in the end the nation was too fearful and preferred not to hear any more from Hashem. Cf. R. Leibtag and R. Grossman who also explain the phrase "בִּמְשֹׁךְ הַיֹּבֵל" not as a sign to indicate that Hashem's presence has left, but as a call for the nation to ascend the mountain in order to hear Hashem.  They suggest, though, that the original plan was to ascend the mountain so as to hear the Decalogue itself.</fn></li>
| |
| − | </ul></point>
| |
| − | <point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b><ul> | |
| − | <li><b>Before the Decalogue</b> – According to Ibn Ezra, Abarbanel, and Shadal,<fn>Rashbam is not explicit but seems to agree.</fn> this refers to the conversation between Moshe and Hashem before the giving of the Decalogue and, as such, provides no information regarding how Hashem delivered the commandments.<fn>Ibn Ezra asserts that the verse is simply saying that Moshe did not fear from the thunder and continued to listen as Hashem spoke to him loudly over nature. Abarbanel, in contrast, assumes that the verse is relaying that this conversation between Hashem and Moshe was not a mental one, but said in a physical voice, so that it could be heard by the nation as well.</fn></li>
| |
| − | <li><b>Before and during</b> – Ralbag maintains that the verse refers to Hashem's words both before and during the Decalogue.<fn>Abarbanel claims that Ralbag assumes the verse refers only to the Decalogue but in Ralbag's comments to verses 20-21 he says explicitly that all the warnings of those verses were given to Moshe and heard by the nation "בקול".</fn>  The mention of Moshe speaking refers only to the earlier conversation, but the fact that Hashem spoke "בְקוֹל" can refer to both.<fn>He assumes that the verse is coming to teach that Hashem conversed with Moshe prophetically, but simultaneously transmitted the message to the nation out loud (via a concrete voice rather than a mental prophecy).</fn></li>
| |
| − | <li><b>During</b> <b>the Decalogue</b> – <a href="MekhiltaBachodesh4" data-aht="source">R. Eliezer</a> suggests that that the verse 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>
| |
| − | <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> | |
| − | <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>
| |
| − | </ul></point>
| |
| − | <point><b>Prophecy for the Masses</b> – This approach assumes that anyone can prophesy, even without extended preparation.  Nonetheless, most of these commentators do limit the level of prophecy of the people. Thus, R. Yose b. R. Chanina in the Tanchuma says that each person grasped Hashem's word according to his own capabilities, while Ralbag and Abarbanel emphasize how the nation could only experience Revelation via their physical senses, hearing a concrete (rather than mental) voice.<fn>Ralbag points out that this was in contrast to Moshe who heard the Decalogue "prophetically", using his mental facilities.</fn></point> | |
| | </opinion> | | </opinion> |
| − | </category> | + | <opinion name="Overheard All From Hashem">The Israelites Overheard all of the Decalogue From Hashem |
| − | <category name="">Understood Only Two
| + | <p>Hashem spoke only to Moshe, but the nation listened in on the conversation.</p> |
| − | <p>The nation understood only two commandments directly from Hashem. The commentators disagree as to how the nation received the other eight:</p>
| + | <mekorot><multilink><a href=" RAvrahamShemot20- 1" data-aht="source">R. Maimon</a><a href=" RAvrahamShemot20-1" data-aht="source">R. Avraham b. HaRambam Shemot 20:1</a><a href="R. Maimon" data-aht="parshan">About R. Maimon</a></multilink></mekorot> |
| − | <opinion name="">Eight From Moshe
| + | <point><b>פָּנִים בְּפָנִים</b> – The nation heard the Decalogue directly from Hashem.</point> |
| − | <p>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.</p> | + | <point><b>אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם</b> – While the nation heard Hashem directly, Hashem was only talking to Moshe, who can be considered as standing between them.</point> |
| − | <mekorot> | + | <point><b>בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ</b> – According to R. Maimon, Hashem spoke to Moshe, but the nation overheard what He said to him.</point> |
| − | R. Hamnuna in <multilink><a href=" BavliMakkot23b" data- aht="source">Bavli Makkot</a><a href="BavliMakkot23b" data-aht="source"> Makkot 23b-24a</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>, R. Yishmael in <multilink><a href="BavliHorayot8a" data-aht="source">Bavli Horayot</a><a href=" BavliHorayot8a" data- aht="source">Horayot 23b-24a</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>, R. Yehoshua in <multilink><a href="SHSRabbah1-2" data-aht="source">Shir HaShirim Rabbah</a><a href="SHSRabbah1-2" data-aht="source">1 :2</a><a href="Shir HaShirim Rabbah" data-aht="parshan">About Shir HaShirim Rabbah</a></multilink>, <multilink><a href="PsJShemot20-2" data-aht="source"> Targum Pseudo-Jonathan</a><a href="PsJShemot20-2" data-aht="source">Shemot 20:2</a><a href="Targum Pseudo-Jonathan" data-aht="parshan">About Targum Pseudo-Jonathan</a></multilink>, R. Yehoshua b. Levi in <multilink><a href="PesiktaRabbati22" data-aht="source">Pesikta Rabbati</a><a href="PesiktaRabbati22" data-aht="source">22</a><a href="Pesikta Rabbati" data-aht="parshan">About Pesikta Rabbati</a></multilink>, <multilink><a href="RashiShemot19-19" data-aht="source">Rashi</a><a href="RashiShemot19-19" data-aht="source">Shemot 19:19</a><a href="RashiShemot20-1" data-aht="source">Shemot 20:1</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RYBSShemot20-1" data-aht="source">R. Yosef Kara</a><a href="RYBSShemot20-1" data-aht="source">R. Yosef Bekhor Shor Shemot 20:1</a><a href="R. Yosef Kara" data-aht="parshan">About R. Yosef Kara</a></multilink>, <multilink><a href="RYBSDevarim5-4" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBSDevarim5-4" data-aht="source">Devarim 5:4-5</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> ,<fn>This is how he explains the encounter in his comments on Devarim 5. In Shemot, though, he first suggests that the nation heard all ten commandments from Hashem and only afterwards brings the opinion that there was a split in the middle.</fn> | + | <point><b>דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה</b> – </point> |
| − | </mekorot>
| + | <point><b>Grammatical Alternations</b> – R. Maimon would presumably understand the grammatical fluctuation as legitimate literary variation.</point> |
| − | <point><b>Moshe's role</b> – Moshe acted as an intermediary for the last eight commandments, relaying them to the nation in Hashem's stead.</point> | + | <point><b>Purpose of Sinaitic revelation</b> – </point> |
| − | <point><b>Why the split?</b> According to these sources, the original plan was for Hashem to say all ten commandments directly to the nation.  After Hashem relayed the second commandment, though, the nation became frightened and requested that Moshe mediate.</point>
| + | <point><b>Prophecy for the Masses</b> – These commentators assume that Hashem may allow the uninitiated to prophesy.</point> |
| − | <point><b>"פָּנִים בְּפָנִים"</b> – This phrase describes the first part of the encounter, when the nation heard and understood the first two commandments directly from Hashem.</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>"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>"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>"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... לֵאמֹר"</b> – Rashi might suggest that the audience of Hashem's words is left ambiguous, because there were two different, consecutive, audiences for the different sections of the Decalogue.  Hashem first spoke to the nation and then to Moshe alone.</point> | |
| − | <point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b> – This verse is difficult for these sources since they maintain that the original plan was not to speak to Moshe, but rather directly to the nation.  They could explain that this refers to the nation listening to Hashem's earlier conversation, when He instructs Moshe before the Decalogue.</point> | |
| − | <point><b>Purpose of Sinaitic revelation</b> – This position could posit that the revelation was aimed at instilling belief in Hashem, rather than Moshe as prophet.  It was only a concession to the people's fear that led Moshe to play any part at all.</point> | |
| − | <point><b>Prophecy for the Masses</b> – These commentators assume that Hashem sometimes grants prophetic powers to the uninitiated.</point> | |
| | </opinion> | | </opinion> |
| − | <opinion name="">Voice but No Words | + | <opinion name="Heard From Both">The Israelites Heard the Commandments Once From Hashem and Once From Moshe |
| − | <p>Hashem communicated also the other eight commandments to the nation, but in these they discerned only His voice and needed Moshe as an interpreter.</p> | + | <p>Hashem spoke only to Moshe while the Israelites listened on, and Moshe then repeated the entire Decalogue to the nation.</p> |
| | <mekorot> | | <mekorot> |
| − | <multilink><a href=" RambanShemot20- 6" data-aht="source"> Ramban</a><a href=" RambanShemot19-9" data-aht="source">Shemot 19:9 </a><a href="RambanShemot20- 6" data-aht="source">Shemot 20:6</a><a href="RambanShemot20-14" data-aht="source">Shemot 20: 14</a><a href="RambanDevarim5-5" data-aht="source">Devarim 5:5</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> | + | <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> |
| | </mekorot> | | </mekorot> |
| − | <point><b>Why the split?</b> Ramban suggests that Hashem intentionally desired that Moshe explain the final commandments to the nation, thereby displaying his exalted prophetic status, but that He also wanted the nation to understand the first two from Him directly, as these relate to belief and serve as the basis for the rest of Torah.<fn>Thus, in contrast to the above position, Ramban asserts that this was the original plan.</fn></point> | + | <point><b>פָּנִים בְּפָנִים</b> – All of the commandments were given "face to face".</point> |
| − | <point><b>"פָּנִים בְּפָנִים"</b> – According to Ramban, the people heard the entire Decalogue "face to face", but only comprehended the first two commandments.</point>
| + | <point><b>אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם</b> – Moshe served as an intermediary, repeating every commandment as it was said.</point> |
| − | <point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – This clause refers to Moshe's intermediary role during the second part of the encounter, when Moshe explained the final eight commandments.</point> | + | <point><b>בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ</b> – Hashem spoke to Moshe, while the nation overheard, and then Moshe repeated the Decalogue to the nation.</point> |
| − | <point><b>Switch from 1st to 3rd person</b> – 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>דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה</b> – </point> |
| − | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים"</b> – The word "כָּל" is what motivates Ramban to suggest that the nation actually heard all of the commandments (even if they did not comprehend all).</point>
| + | <point><b>Grammatical Alternations</b> – </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 requested 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 conveying their fears 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>Purpose of Sinaitic revelation</b> – </point> |
| − | <point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b> – Ramban maintains that these words refer to Moshe and Hashem's conversation during the three days of preparations for the revelation.<fn>See Ibn Ezra and others above.  It is possible that he explains thus, despite maintaining that Moshe did speak during the Decalogue, because the phrase assumes that Hashem responded to Moshe and not vice versa.</fn></point> | + | <point><b>Prophecy for the Masses</b> – These commentators assume that Hashem may allow the uninitiated to prophesy.</point> |
| − | <point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b> – According to Ramban, this refers to the Decalogue. Hashem tells Moshe that when the nation experiences prophecy and hears Hashem speak, they will finally recognize that it is Hashem who regularly speaks with Moshe.  This will lead them to believe in both.</point> | |
| − | <point><b>Purpose of Sinaitic revelation</b> – Revelation had a dual purpose, to instill belief in both Hashem and Moshe as His prophet.  The latter was necessary since it was to be Moshe's job to give over the rest of the commandments.</point> | |
| − | <point><b>Prophecy for the Masses</b> – This approach assumes that even without lengthy preparation one can prophesy if Hashem so chooses.</point> | |
| | </opinion> | | </opinion> |
| | </category> | | </category> |
| | </approaches> | | </approaches> |
| − | </page> | + | </page> |
| | + | |
| | </aht-xml> | | </aht-xml> |
