Difference between revisions of "The Decalogue: Direct From Hashem or Via Moshe/2/en"
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<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> | <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> | ||
<mekorot> | <mekorot> | ||
− | 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="RambamHilkhotYesodeiHaTorah7-6" data-aht="source">Hilkhot Yesodei HaTorah 7:6</a><a href="MorehNevukhim1-37" data-aht="source">Moreh Nevukhim 1:37</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> | + | 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="RambamHilkhotYesodeiHaTorah7-6" data-aht="source">Hilkhot Yesodei HaTorah 7:6</a><a href="RambamHilchotYesodaiHaTorah8-1" data-aht="source">Hilkhot Yesodei HaTorah 8:1</a><a href="MorehNevukhim1-37" data-aht="source">Moreh Nevukhim 1:37</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 of Rambam's wording, 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> |
</mekorot> | </mekorot> | ||
− | <point><b>Purpose of Sinaitic revelation</b> – Rambam states that the main purpose of the revelation was, not to instill belief in Hashem,<fn>According to Rambam belief in God is not attained by prophetic experiences but by logical reasoning.  Revelation, thus, was not necessary to prove Hashem's existence, but only to prove Moshe's prophetic powers.</fn> 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> | + | <point><b>Purpose of Sinaitic revelation</b> – <a href="RambamHilchotYesodaiHaTorah8-1" data-aht="source">Rambam</a> states that the main purpose of the revelation was, not to instill belief in Hashem,<fn>According to Rambam belief in God is not attained by prophetic experiences but by logical reasoning.  Revelation, thus, was not necessary to prove Hashem's existence, but only to prove Moshe's prophetic powers.</fn> 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> |
<point><b>Prophecy for the masses</b> – Rambam's position is motivated by his belief that indiscriminate prophecy is impossible, and his understanding that the nation was not prepared or qualified to understand Hashem. However, Rambam allows for the possibility that specific people, like Aharon and his sons, could potentially have understood more, depending on their spiritual level.</point> | <point><b>Prophecy for the masses</b> – Rambam's position is motivated by his belief that indiscriminate prophecy is impossible, and his understanding that the nation was not prepared or qualified to understand Hashem. However, Rambam allows for the possibility that specific people, like Aharon and his sons, could potentially have understood more, depending on their spiritual level.</point> | ||
<point><b>Moshe's role</b> – Since the nation was not on a high enough prophetic level to understand Hashem, Hashem spoke only to Moshe, who then relayed Hashem's messages to the people.</point> | <point><b>Moshe's role</b> – Since the nation was not on a high enough prophetic level to understand Hashem, Hashem spoke only to Moshe, who then relayed Hashem's messages to the people.</point> | ||
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</mekorot> | </mekorot> | ||
<point><b>Moshe's role</b> – Since the people were not sanctified enough to come very 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 was intentional. 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 harmonize between 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.</fn></point> | <point><b>Moshe's role</b> – Since the people were not sanctified enough to come very 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 was intentional. 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 harmonize between 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.</fn></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 | + | <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 logical only if one posits that Hashem intentionally positioned Moshe closer, requiring him to act as translator, while still addressing His words to all. This ensured that the people would recognize Moshe's stature as prophet, but simultaneously connected them to Hashem and bolstered 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 than Moshe.  This necessitated a greater distance from Hashem and resulted in reduced prophetic capabilities.</point> | <point><b>Prophecy for the masses</b> – R. D"Z Hoffmann suggests that the people were at a lower level of sanctity than Moshe.  This necessitated a greater distance from Hashem and resulted in reduced prophetic capabilities.</point> | ||
<point><b>"פָּנִים בְּפָנִים"</b> – R. D"Z Hoffmann would assert that the encounter was considered "face to face" since Hashem was addressing Himself to the nation as a whole and not just to Moshe.</point> | <point><b>"פָּנִים בְּפָנִים"</b> – R. D"Z Hoffmann would assert that the encounter was considered "face to face" since Hashem was addressing Himself to the nation as a whole and not just to Moshe.</point> | ||
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<point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים"</b> – According to R. D"Z Hoffmann, Hashem did communicate the entire Decalogue to the nation.  A go-between was necessary, though, to fully 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.  A go-between was necessary, though, to fully understand what He said.</point> | ||
<point><b>Singular form</b> – R. D"Z Hoffmann would likely attribute no special 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, 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 special 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, 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 Decalogue and suggests that had the nation not been fearful, Hashem would have relayed the rest of the commandments to them as well.  He even raises the possibility that the original plan was that, after the Decalogue, the nation would approach and perhaps even ascend the mountain to partake in the | + | <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 Decalogue and suggests that had the nation not been fearful, Hashem would have relayed the rest of the commandments to them as well.  He even raises the possibility that the original plan was that, after the Decalogue, the nation would approach and perhaps even ascend the mountain to partake in the sealing 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>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> | ||
</opinion> | </opinion> | ||
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<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> | <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> | ||
<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 the 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 appreciating the greatness of Moshe.</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 appreciating the greatness of Moshe.</point> | ||
− | <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 | + | <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 everyone.<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 recorded in chronological order, as it occurred only 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 recorded in chronological order, as it occurred only after Hashem finished relaying the entire Decalogue.</point> | ||
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</mekorot> | </mekorot> | ||
<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 | + | <li>This position highlights the goal of teaching the nation to believe in Hashem,<fn>undefined</fn> 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 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 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 disproved.</fn></li> |
− | <li>According to Shadal, there may have been a dual purpose of instilling belief in both Moshe | + | <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> |
</ul></point> | </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 | + | <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> |
− | <point><b>Moshe's role</b> – According to these sources, Moshe did not play any significant role during the | + | <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 laid forth in <a href="ShemotRabbah28-3" data-aht="source">Shemot Rabbah</a>.</fn></point> |
<point><b>"פָּנִים בְּפָנִים"</b> – These commentators understand the phrase "פָּנִים בְּפָנִים" to refer to a direct, unmediated encounter.  R. Levi in the Tanchuma describes the experience as one in which each member of the nation felt as if Hashem was speaking to 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 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>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – According to most of these commentators, these words refer to the mediating role that Moshe assumed after receiving the Decalogue, when giving over the rest of the commandments.<fn>Ibn Ezra and Abarbanel say this explicitly.  According to them, the phrase "בָּעֵת הַהִוא" (at that time) does not refer to the immediate period spoken of in the verse (the giving of the Decalogue) but rather some point afterwards.  See בָּעֵת הַהִוא for a discussion of the term's usage in Tanakh.<br/>The Sages and Ralbag are more ambiguous.  They don't say explicitly that the words refer to the giving over of the other commandments, only that Moshe is referring to the conversation in which the people confess their fear and request that Moshe speak with them rather than Hashem.</fn> Alternatively, this position could posit, as does <a href="RambanDevarim5-5" data-aht="source">Ramban</a>,<fn>See the first approach that he brings in his comments to Devarim 5:5.</fn> that this refers to Moshe's role before the Decalogue when he acted as a go-between to relay all of Hashem's instructions to prepare the nation.</point> | ||
− | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה"</b> – Ibn Ezra supports the idea that Hashem communicated all the commandments directly from the text's usage of the words "‎‏<b>כָּל</b> הַדְּבָרִים"‎.<fn>He argues against the position below which posits that only two commandments were transmitted directly by Hashem by pointing out that the word "all" assumes that there was no differentiation between the manner in which the commandments were relayed; all were from Hashem directly. </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>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה"</b> – Ibn Ezra supports the idea that Hashem communicated all the commandments directly from the text's usage of the words "‎‏<b>כָּל</b> הַדְּבָרִים"‎.<fn>He argues against the position below which posits that only two commandments were transmitted directly by Hashem by pointing out that the word "all" assumes that there was no differentiation between the manner in which the commandments were relayed; all were from Hashem directly. </fn> Shadal adds proofs from <a href="Devarim4-10" data-aht="source">Devarim 4:12-13</a>, <a href="Devarim4-33" data-aht="source">4:36</a>, and <a href="Devarim5-19-28" data-aht="source">5:19-21</a>, all of which emphasize how Hashem spoke (and did not produce merely the sound of a voice) to the nation.<fn>See the phrases: "וַיְדַבֵּר ה' אֲלֵיכֶם", "וּדְבָרָיו שָׁמַעְתָּ", "רָאִינוּ כִּי יְדַבֵּר אֱלֹהִים אֶת הָאָדָם וָחָי".</fn></point> |
<point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b><ul> | <point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b><ul> | ||
<li><b>Spoke to all</b> – According to Ibn Ezra, this verse does not insinuate that Hashem was to speak to Moshe alone, but only that when Hashem did speak to him (along with everyone else), his prophetic stature would be verified. The nation had doubted Moshe's prophecy, believing that if Hashem speaks to a person, he cannot live afterwards.  Thus, Hashem tells Moshe that when the nation sees Him speaking to Moshe during the giving of the Decalogue, they will finally recognize that their preconception was false.</li> | <li><b>Spoke to all</b> – According to Ibn Ezra, this verse does not insinuate that Hashem was to speak to Moshe alone, but only that when Hashem did speak to him (along with everyone else), his prophetic stature would be verified. The nation had doubted Moshe's prophecy, believing that if Hashem speaks to a person, he cannot live afterwards.  Thus, Hashem tells Moshe that when the nation sees Him speaking to Moshe during the giving of the Decalogue, they will finally recognize that their preconception was false.</li> | ||
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<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>The nation's fear - "דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – According to these sources, this scene is found in its chronological place and only occurred after Hashem finished relaying the entire Decalogue.  According to Rashbam, Ibn Ezra, and Ralbag, were it not for this fear, Hashem would have relayed all 613 commandments to the people directly.<fn>Hashem's reaction to the fear, "הֵיטִיבוּ כׇּל אֲשֶׁר דִּבֵּרוּ... לֵךְ אֱמֹר לָהֶם שׁוּבוּ לָכֶם לְאׇהֳלֵיכֶם וְאַתָּה פֹּה עֲמֹד עִמָּדִי וַאֲדַבְּרָה אֵלֶיךָ אֵת כׇּל הַמִּצְוָה וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר תְּלַמְּדֵם" would support this supposition.  Hashem is apparently telling Moshe that he agrees with the nation, and that the <i>new</i> plan is that he should ascend the mountain to hear the rest of the laws.</fn></point> | ||
<point><b>"כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא עֲלִיתֶם בָּהָר"</b><ul> | <point><b>"כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא עֲלִיתֶם בָּהָר"</b><ul> | ||
− | <li>According to Ibn Ezra, Moshe is saying that the nation feared | + | <li>According to Ibn Ezra, Moshe is saying that the nation feared 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"M Leibtag, "<a href="https://tanach.org/shmot/yitro/yitros1.htm">Parshat Yitro - The Four Stages of Ma'amad Har Sinai</a>" and R.Y Grossman, "<a href="https://www.etzion.org.il/he/%D7%A4%D7%A8%D7%A9%D7%AA-%D7%99%D7%AA%D7%A8%D7%95-%D7%91%D7%9E%D7%A9%D7%9A-%D7%94%D7%99%D7%95%D7%91%D7%9C-%D7%94%D7%9E%D7%94-%D7%99%D7%A2%D7%9C%D7%95-%D7%91%D7%94%D7%A8">פרשת יתרו - במשך היובל המה יעלו בהר</a>" 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> | <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"M Leibtag, "<a href="https://tanach.org/shmot/yitro/yitros1.htm">Parshat Yitro - The Four Stages of Ma'amad Har Sinai</a>" and R.Y Grossman, "<a href="https://www.etzion.org.il/he/%D7%A4%D7%A8%D7%A9%D7%AA-%D7%99%D7%AA%D7%A8%D7%95-%D7%91%D7%9E%D7%A9%D7%9A-%D7%94%D7%99%D7%95%D7%91%D7%9C-%D7%94%D7%9E%D7%94-%D7%99%D7%A2%D7%9C%D7%95-%D7%91%D7%94%D7%A8">פרשת יתרו - במשך היובל המה יעלו בהר</a>" 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> | </ul></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 | + | <point><b>Switch from 1st to 3rd person</b> – Ibn Ezra argues that it is 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> |
</opinion> | </opinion> | ||
</category> | </category> |
Version as of 21:49, 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.
This phrase is difficult for this position, since according to these exegetes, there was no "face to face" encounter, as the people were only listening in as Hashem spoke to Moshe and they were not even able to understand His words.4 Rambam explains that the words "פָּנִים בְּפָנִים" refer to a vivid sensory experience of apprehending the Divine without the intervention of an angel.5 Thus, even though the people only overheard Hashem's voice, this sound was heard directly, not via a messenger. As such, the experience could be termed a "פָּנִים בְּפָנִים" encounter.
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,21 as per the verse in Devarim, "אַתָּה הָרְאֵתָ לָדַעַת כִּי ה' הוּא הָאֱלֹהִים".22 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.23
- 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.30
- 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.32
- Before the Decalogue – According to Ibn Ezra, Abarbanel, and Shadal,33 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.34
- Before and during – Ralbag maintains that the verse refers to Hashem's words both before and during the Decalogue.35 The mention of Moshe speaking refers only to the earlier conversation, but the fact that Hashem spoke "בְקוֹל" can refer to both.36
- 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.37
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.