Difference between revisions of "The Decalogue: Direct From Hashem or Via Moshe/2/en"
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<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 explain 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>"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 explain 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 לְהַגִּיד לָכֶם אֶת דְּבַר ה'‏"</b> – According to R. Saadia, the phrase refers to Moshe's role during revelation itself, as Moshe literally stood between the nation and Hashem in order to repeat to them Hashem's words.<fn>Alternatively, the phrase means only that Moshe's positioning between the nation and Hashem is what enabled them to overhear Hashem's speech.  This might be the position of R. Maimon.</fn></point> | <point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם לְהַגִּיד לָכֶם אֶת דְּבַר ה'‏"</b> – According to R. Saadia, the phrase refers to Moshe's role during revelation itself, as Moshe literally stood between the nation and Hashem in order to repeat to them Hashem's words.<fn>Alternatively, the phrase means only that Moshe's positioning between the nation and Hashem is what enabled them to overhear Hashem's speech.  This might be the position of R. Maimon.</fn></point> | ||
− | <point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b> – R. Saadia explains this verse according to its simple reading. Hashem's speech was directed solely to Moshe and was only overheard by the rest of the people. Thus, the nation was able to hear God while simultaneously | + | <point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b> – R. Saadia explains this verse according to its simple reading. Hashem's speech was directed solely to Moshe and was only overheard by the rest of the people. Thus, the nation was able to hear God while simultaneously appreciating the greatness of Moshe.</point> |
− | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה"</b> – R. Maimon suggests that | + | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה"</b> – R. Maimon suggests that the audience in this sentence is not explicit since Hashem's words were directed to all who were present, including 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 to all.<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>  In contrast, 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>  In contrast, 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 | + | <point><b>The nation's fear – "דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – According to this approach, this scene is recorded in chronological order, as it occurred only after Hashem finished relaying the entire Decalogue.</point> |
− | <point><b>Switch from 1st to 3rd person</b> – This position would agree with Ibn Ezra below that the switch is | + | <point><b>Switch from 1st to 3rd person</b> – This position would agree with Ibn Ezra below that the switch in person is merely common variation in Tanakh and has no special 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 | + | <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 and elevate 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 | + | <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 experienced Hashem's words differently, as per their spiritual level.<fn>Cf. Rambam's position above.</fn></point> |
</opinion> | </opinion> | ||
<opinion>Heard Words Directly | <opinion>Heard Words Directly | ||
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<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> | <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> | ||
<mekorot> | <mekorot> | ||
− | 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> | + | 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">cited by 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="RYBSShemot20-1" data-aht="source">Shemot 20:1</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 20, though, he first suggests that the nation heard all ten commandments from Hashem and only afterwards brings the opinion that there were two stages.</fn> |
</mekorot> | </mekorot> | ||
<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>Moshe's role</b> – Moshe acted as an intermediary for the last eight commandments, relaying them to the nation in Hashem's stead.</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 | + | <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 only 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 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 | + | <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> | ||
− | <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> | + | <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>Accordingly, the phrase "יַעֲנֶנּוּ בְקוֹל" means that Hashem amplified the volume of Moshe's words, and not that He responded to Moshe.</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 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>"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>"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 | + | <point><b>Purpose of Sinaitic revelation</b> – This position could posit that the revelation was aimed at instilling belief in Hashem, rather than in Moshe's prophecy.  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> | <point><b>Prophecy for the masses</b> – These commentators assume that Hashem sometimes grants prophetic powers to the uninitiated.</point> | ||
</opinion> | </opinion> | ||
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<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>"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>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>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>"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>"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 of them).</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 | + | <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 transpired after the Decalogue.  Assuming that Hashem intended to transmit the rest of the Torah in the same manner, the elders asked Moshe that he instead be an intermediary.  Hashem agreed since He had never intended to do otherwise.</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 the verse in this manner, 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>"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 the verse in this manner, 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>"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>"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>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 | + | <point><b>Prophecy for the masses</b> – This approach assumes that, even without extensive preparation, one can prophesy if Hashem so chooses.</point> |
</opinion> | </opinion> | ||
</category> | </category> |
Version as of 20:39, 6 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. 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.
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 utterances 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 overheard Hashem's conversation with Moshe.
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.
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.
- 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.25
- 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.27
- Before the Decalogue – According to Ibn Ezra, Abarbanel, and Shadal,28 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.29
- Before and during – Ralbag maintains that the verse refers to Hashem's words both before and during the Decalogue.30 The mention of Moshe speaking refers only to the earlier conversation, but the fact that Hashem spoke "בְקוֹל" can refer to both.31
- 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.32
- 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".34
- 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 to serve as an interpreter.