Difference between revisions of "The Decalogue: Direct From Hashem or Via Moshe/2/en"
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<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 per the verse in Devarim, "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 communicating with 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 below for elaboration.</fn>  R. Yehuda HaLevi emphasizes that Divine revelation to a mass audience was a unique event in world history, and constitutes one of the strongest proofs of God's existence and the Torah's Divine origin.<fn>If someone had simply fabricated the story of revelation, it would have been illogical to suggest that it was a mass revelation, witnessed by the entire nation, since that would have been easily | + | <li>This position highlights the goal of teaching the nation to believe in Hashem, as per the verse in Devarim, "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 communicating with 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 below for elaboration.</fn>  R. Yehuda HaLevi emphasizes that Divine revelation to a mass audience was a unique event in world history, and constitutes one of the strongest proofs of God's existence and the Torah's Divine origin.<fn>If someone had simply fabricated the story of revelation, it would have been illogical to suggest that it was a mass revelation, witnessed by the entire nation, since that would have been easily disproven.</fn></li> |
<li>According to Shadal, there may have been a dual purpose of instilling belief in both Hashem and Moshe. By hearing Hashem speak to Moshe before the actual revelation (see below), 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 Hashem and Moshe. By hearing Hashem speak to Moshe before the actual revelation (see below), the nation recognized his prophetic stature, and by hearing Hashem on their own during revelation, they came to believe in God.</li> | ||
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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 not higher up on the mountain.<fn>This follows the approach found 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 not higher up on the mountain.<fn>This follows the approach found 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 them 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 them 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.  See | + | <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 <a href="Literary:Chronological and Thematic Order" data-aht="page">Chronological and Thematic Order</a> for a discussion of the term's usage in Tanakh.<br/>The Sages and Ralbag are more ambiguous.  They do not say explicitly that the words refer to relaying 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>, 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 "‎‏כָּל" implies 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.</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 "‎‏כָּל" implies 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.</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> | ||
− | <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 | + | <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 observe His commandments).  This is consistent with Ralbag's general view of Moshe as fallible, especially with regards to his interactions with people. See <a href="Did Moshe Need Yitro's Advice" data-aht="page">Did Moshe Need Yitro's Advice?</a>.<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> |
<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> | ||
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<point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b><ul> | <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 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 was 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>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> | <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> | ||
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<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>"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>"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 recorded out of order so as not to interrupt the flow of the story 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 these commandments regardless of the nation's 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 | + | <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 recorded out of order so as not to interrupt the flow of the story 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 these commandments regardless of the nation's 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 the nation was fearful (after the second or tenth commandment).  In selecting between the possibilities, 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 would 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>"כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא עֲלִיתֶם בָּהָר"</b> – This verse seems to imply that, were it not for their fears, the people would 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> |
Version as of 22:36, 9 June 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. These, in turn, have important ramifications for how one understands the entire purpose of the revelation at Mt. Sinai.
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 a mediator or translator for all ten. As such, the main purpose of revelation was not to instill faith in Hashem, but to teach the nation to believe in Moshe's prophecy. On the other end of the spectrum, Ibn Ezra and others look at the depiction of the episode as a "face to face" encounter. They posit that Hashem conversed directly with the people, relaying to them all ten utterances with the goal of inculcating belief in God.
A middle ground is charted by Rashi, Ramban, and others, who attempt to harmonize the various verses by positing that there was a split in the commandments. The nation understood only the first two from Hashem, but needed Moshe to explain the final eight. Ramban explains that the goal of Revelation was twofold – to instill belief in both Hashem and in Moshe as His prophet. The fundamentals of faith were thus relayed directly, while the rest was taught via Moshe, who from this point on was to continue in this capacity as teacher of the law.
Understood None
The nation heard only the voice of Hashem, but understood none of His words, and Moshe's mediation between the people and Hashem was thus needed throughout the entire Decalogue. Commentators disagree whether the voice was directed at the nation or if 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.
- This position highlights the goal of teaching the nation to believe in Hashem, as per the verse in Devarim, "אַתָּה הָרְאֵתָ לָדַעַת כִּי ה' הוּא הָאֱלֹהִים".21 R. Yehuda HaLevi emphasizes that Divine revelation to a mass audience was a unique event in world history, and constitutes one of the strongest proofs of God's existence and the Torah's Divine origin.22
- According to Shadal, there may have been a dual purpose of instilling belief in both Hashem and Moshe. By hearing Hashem speak to Moshe before the actual revelation (see below), the nation recognized his prophetic stature, and by hearing Hashem on their own during revelation, they came to believe in God.
- 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.27
- 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 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.29
- Before the Decalogue – According to Ibn Ezra, Abarbanel, and Shadal,30 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.31
- Before and during – Ralbag maintains that the verse refers to Hashem's words both before and during the Decalogue.32 The mention of Moshe speaking refers only to the earlier conversation, but the fact that Hashem spoke "בְקוֹל" can refer to both.33
- 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.34
Understood Only Two
The nation understood only two commandments directly from Hashem. These 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 final eight commandments to the nation, but in these they discerned only His voice and needed Moshe to serve as an interpreter.