Difference between revisions of "The Decalogue: Direct From Hashem or Via Moshe/2/en"
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<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> – 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></point> | <point><b>"קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים"</b> – 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></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 | + | <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 responds 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><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> | ||
<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>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> | ||
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<point><b>Switch from 1st to 3rd person</b> – R. D"Z Hoffmann agrees with Ibn Ezra's view that the first person to third person switch is insignificant, as "משפט אנשי לשון הקודש לדבר ככה".</point> | <point><b>Switch from 1st to 3rd person</b> – R. D"Z Hoffmann agrees with Ibn Ezra's view that the first person to third person switch is insignificant, as "משפט אנשי לשון הקודש לדבר ככה".</point> | ||
<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>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 | + | <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> | </opinion> | ||
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<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>"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> – 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>"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>"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>"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 utterances were said by Hashem.<fn>See Ibn Ezra below.</fn></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>"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>The nation's fear – "דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – According to this approach, this scene is found in its chronological place and only occurred after Hashem finished relaying the entire Decalogue.</point> | <point><b>The nation's fear – "דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – According to this approach, this scene is found in its chronological place and only occurred after Hashem finished relaying the entire Decalogue.</point> | ||
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<li><b>During</b> <b>the Decalogue</b> – <a href="MekhiltaBachodesh4" data-aht="source">R. Eliezer</a> suggests that that the verse refers to the Decalogue but is simply saying that before Hashem spoke to the nation, He waited for Moshe to tell Him that they were ready.<fn>Thus, when Moshe spoke and gave the "go-ahead", Hashem replied with the ten commandments.</fn></li> | <li><b>During</b> <b>the Decalogue</b> – <a href="MekhiltaBachodesh4" data-aht="source">R. Eliezer</a> suggests that that the verse refers to the Decalogue but is simply saying that before Hashem spoke to the nation, He waited for Moshe to tell Him that they were ready.<fn>Thus, when Moshe spoke and gave the "go-ahead", Hashem replied with the ten commandments.</fn></li> | ||
</ul></point> | </ul></point> | ||
− | <point><b>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 | + | <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 Ezra 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 point for elaboration.</fn></li> | <li>This position highlights the goal of teaching the nation to believe in Hashem.  As Moshe says in Sefer Devarim, after hearing Hashem directly, "אַתָּה הָרְאֵתָ לָדַעַת כִּי ה' הוּא הָאֱלֹהִים"‎.<fn>Shemot 19:9 seems to contradict this, explicitly stating that the goal was to establish faith in Moshe.  Ibn Ezra agrees that this, too, was accomplished when the nation learned that speaking to God does not automatically result in death, and that it was thus possible that Moshe had all along been speaking to Hashem. Ralbag and Abarbanel, in contrast, suggest that instilling faith in Moshe was only part of an original plan (where Hashem thought He would speak to Moshe and not directly to the nation) but that plan was then rejected.  See above point for elaboration.</fn></li> |
Version as of 11:20, 26 May 2019
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.
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.