The Decalogue: Direct From Hashem or Via Moshe/2/en

The Decalogue: Direct From Hashem or Via Moshe?

Exegetical Approaches

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All From Hashem

The nation heard the entire Decalogue from Hashem. This position subdivides regarding whether Hashem was directing his words at the people or at Moshe.

Direct Communication

Hashem spoke to the people themselves; they, not Moshe, were his target audience.

Sources: JosephusAntiquities 3:5:4 (89-90)About Josephus, Sages in Shir HaShirim Rabbah1:2About Shir HaShirim Rabbah, Tanchuma (Buber)Yitro 17About Tanchuma (Buber), Sages in  Pesikta Rabbati22About Pesikta Rabbati, RashbamShemot 19:19Shemot 20:15About R. Shemuel b. Meir, Ibn EzraShemot Long Commentary 20:1Devarim 5:5About R. Avraham ibn Ezra, RalbagShemot 19:8-9Shemot 20:15Devarim 5:5About R. Levi b. Gershom, AbarbanelShemot 19-20, Questions 13-14Shemot 19:9Shemot 19:19Shemot 19:20-22Shemot 19:23Shemot 20About R. Yitzchak Abarbanel

Moshe's role? According to these sources, Moshe did not play any significant role during Revelation. He, like the rest of the nation, simply listened to Hashem.  According to Abarbanel, even physically Moshe was positioned amongst the people and not set aside higher up on the mountain.¹

"פָּנִים בְּפָנִים" – These commentators understand the phrase "פָּנִים בְּפָנִים" to refer to a direct, unmediated encounter.  R. Levi in the Tanchuma describes the experience as one in which each member of the nation felt as if Hashem was speaking to him personally.

"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם" – 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.²

"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה" – Ibn Ezra supports the idea that Hashem relayed all the commandments directly from the text's usage of the words "‎‏כָּל הַדְּבָרִים"‎.³

"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"

• 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 this is not true.

• Change of plan - According to Ralbag and Abarbanel, originally, Hashem 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 not to have a mediator but desired a direct face to face revelation, which Hashem then acquiesced to.⁴

"דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה" – According to these sources, this scene is found in its chronological place and only occurred after Hashem finished relaying the entire Decalogue.⁵  According to Rashbam, Ibn Ezra, and Ralbag, were it not for this fear, Hashem would have relayed all 613 commandments to the people directly.⁶

"כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא עֲלִיתֶם בָּהָר"

• 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 have instead said, as R. D"Z Hoffmann suggests,⁷ 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.⁸

"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"

• Before the Decalogue – According to Ibn Ezra and Abarbanel⁹ 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.¹⁰
• Before and during – Ralbag maintains that the verse refers to Hashem's words both before and during the Decalogue.¹¹  Hashem conversed with Moshe prophetically, but at the same time, He had the message emerge out loud (via a concrete voice rather than a mental transmission) to the nation.
• During the Decalogue – R. Eliezer suggests that that the verse is simply saying that before Hashem spoke to the nation, He waited for Moshe to tell Him that they were ready.

Grammatical Alternations – Ibn Ezra argues that it is a normal for the text to switch between first and third person; in other places too, such as Shemot 23:18-19, Hashem alternates between speaking of Himself in first and third persons.¹² Ibn Eza also explains the specific location of the switch,  pointing out that after the nation accepted Hashem as their god in the first two commandments, He could then refer to Himself as the Israelites' God in third person.

Purpose of Sinaitic revelation – 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".¹³ 

Prophecy for the Masses – 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 emphasizes how the nation could only experience Revelation via their physical senses, hearing a concrete (rather than mental) voice.¹⁴

Overheard

Hashem's speech was really directed at Moshe, but Hashem ensured that the nation overheard the conversation.

Sources: R. Saadia GaonCommentary Shemot 19:9-21, 20:1About R. Saadia Gaon, R. MaimonShemot 20:1About R. Avraham Maimonides

Moshe's role? R. Saadia and R. Maimon do not suggest that Moshe played an intermediary role in the sense of explaining or relaying commandments in Hashem's stead, but do assert that the positioning of the conversation set him up as "go-between" of sorts and highlighted his elevated status. R. Saadia also adds that after each of Hashem's statements, Moshe repeated it to the people.¹⁵

"פָּנִים בְּפָנִים" – This phrase is somewhat difficult for this approach, since one would not normally refer to overheard speech as a face to face encounter. The commentators might suggest that Moshe is simply saying that, despite the positioning, the nation understood Hashem's words clearly, as if the statements were said to them face to face.

"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם" – R. Saadia and R. Maimon suggest that the phrase refers to Moshe's role during revelation itself.  According to R. Saadia, Moshe literally stood between the nation and Hashem to repeat to them Hashem's words.¹⁶

"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה" – R. Maimon suggests that there is no stated audience in this sentence since the audience was all who were present, Moshe, Aharon and the nation as a whole.  Hashem spoke to all (despite directing his words at Moshe).  This position might also point to the word "" as evidence that all ten were said by Hashem.¹⁷

"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ" – According to R. Saadia and R. Maimon the verse is understood according to its simple meaning. Hashem did in fact direct his speech to Moshe and was only overheard by the rest of the people. Such a method had the benefit of instilling belief in Moshe.

"דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה" – As above, according to this approach, this scene is found in its chronological place and only occurred after Hashem finished relaying the entire Decalogue.

"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל" – 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.  It simply tells the reader that, to be heard over the shofar, both Moshe and Hashem spoke in loud voices.¹⁸

Grammatical alternations – This position would agree with Ibn Ezra above that the switch is an example of legitimate, normal variation in Tanakh and holds no extra significance.

Purpose of Sinaitic revelation

Prophecy for the masses – This approach assumes that all can prophecy if Hashem so desires, even without lengthy preparation. R. Maimon, though, does qualify that each person understood Hashem's words differently, according to their own abilities and level.

All Via Moshe

The nation understood none of Hashem's words, requiring Moshe to mediate between the people and Hashem throughout the entire Decalogue.

Sources: Mekhilta DeRabbi YishmaelBachodesh 4About Mekhilta DeRabbi Yishmael, RambamMoreh Nevukhim 2:32Moreh Nevukhim 2:33About R. Moshe Maimonides, R. Avraham HeChasidcited by R. Avraham b. HaRambam Shemot 20:1About R. Avraham HeChasid

פָּנִים בְּפָנִים – The words "פָּנִים בְּפָנִים" may refer to the sound the nation saw directly (even though they did not understand it).

אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם – This verse can be understood simply by these commentators.

בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ – According to the Rambam, the nation heard a sound, but only Moshe heard Hashem's words. He proves this from Devarim 4:12, where we are told "קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים", which implies they only heard a sound ("קוֹל"), but not the words themselves.

דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה – Even the plain sound was enough to scare the people, who wanted that in the future Moshe would hear Hashem's commands privately, without a terrible noise.

Grammatical Alternations – The Rambam ignores the grammatical differences between the commandments, presumably attributing them to literary variation.

Purpose of Sinaitic revelation

Prophecy for the Masses – According to the Rambam, indiscriminate prophecy is impossible, and therefore the only one who heard the full Decalogue directly from Hashem was Moshe. However, the Rambam agrees that other people, such as Aharon and his sons, could hear something, depending on their spiritual level.

Combination - Two versus Eight

Heard only two

The nation heard Hashem directly during the first two commandments, but then got scared and asked Moshe to tell them the rest.

Sources: R. Hamnuna in Bavli MakkotMakkot 23b-24aAbout the Bavli, R. Yishmael in Bavli HorayotHorayot 23b-24aAbout the Bavli, R. Yehoshua in Shir HaShirim Rabbah1:2About Shir HaShirim Rabbah, Targum Pseudo-JonathanShemot 20:2About Targum Pseudo-Jonathan, R. Yehoshua b. Levi in Pesikta Rabbati22About Pesikta Rabbati, RashiShemot 19:19Shemot 20:1About R. Shelomo Yitzchaki, R. Yosef KaraR. Yosef Bekhor Shor Shemot 20:1About R. Yosef Kara, R. Yosef Bekhor ShorDevarim 5:4-5About R. Yosef Bekhor Shor

פָּנִים בְּפָנִים – The first two commandments were given "face to face", directly from Hashem to Israel.

אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם – During the last eight commandments, Moshe served as an intermediary.

בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ

דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה – This approach understands this to have happened in the middle of the Decalogue, between the second and third commandments.

Grammatical Alternations – R. Yosef Kara adduces support for this approach from the fact that the Decalogue switches from first person to third person when referring to Hashem.

Purpose of Sinaitic revelation

Prophecy for the Masses – These commentators assume that Hashem may allow the uninitiated to prophesy.

Comprehended Only Two

Hashem gave all of the commandments directly to the nation, but were able to comprehend only the first two, and Moshe had to transmit the contents of the last eight to them.

Sources: RambanShemot 20:6Shemot 20:14Devarim 5:5About R. Moshe Nachmanides

פָּנִים בְּפָנִים – All of the commandments were given "face to face", although the Israelites did not understand all of them.

אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם – During the last eight commandments, Moshe served as an intermediary, explaining to the Israelites what they heard.

בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ

דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה – This approach understands this to have happened in the middle of the Decalogue, between the second and third commandments.

Difference Between Commandments – Ramban explains that the first two commandments are necessary foundations, upon which all other commandments rest, and therefore were given directly by Hashem. The last eight were explained by Moshe in order to prove that he is the messenger of Hashem.

Grammatical Alternations – R. Yosef Kara adduces support for this approach from the fact that the Decalogue switches from first person to third person when referring to Hashem.

Purpose of Sinaitic revelation

Prophecy for the Masses – These commentators assume that Hashem may allow the uninitiated to prophesy.

¹ Abarbanel is following the approach laid forth in Shemot Rabbah.

² 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 forward.  See בָּעֵת הַהִוא for a discussion of the term's usage in Tanakh.
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.

³ 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

⁴ 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.  Hashem, thus, suggested that they overhear Him speak to Moshe in the cloud.  Only then did Moshe realize that he had been mistaken and the nation had really requested to hear Hashem directly (thinking that if they hear Him, then they would surely do His commandments).  This is consistent with Ralbag's general view of Moshe as fallible, especially with regards to his interactions with people.
According to Abarbanel, in contrast, Moshe understood this all along.  When he first relays the people's words to Hashem, though, he simply tells Hashem that the people said they want to listen to Hashem's voice and if so, they will keep His covenant.  Hashem, thus responds 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 does Moshe clarify that the people really wanted to hear Hashem directly.

⁵ The Sages bring this as proof against the position below which asserts that the people became fearful mid-way through the event and Moshe took over from Hashem after the second statement.
Support for the fact the verses are in their chronological place and that the people only feared after the Decalogue might come from Hashem's response to Moshe, "לֵךְ אֱמֹר לָהֶם שׁוּבוּ לָכֶם לְאׇהֳלֵיכֶם וְאַתָּה פֹּה עֲמֹד עִמָּדִי".  Hashem's call to the nation that they return to their tents makes much more sense if it after the Decalogue and not in the middle of Hashem's revelation.

⁶ 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 new plan is that he should ascend the mountain to hear the rest of the laws.

⁷ He learns this from the phrase, "בִּמְשֹׁךְ הַיֹּבֵל הֵמָּה יַעֲלוּ בָהָר" which he understands to mean that originally there was to be some call from teh 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.

⁸ Cf. R. Leibtag and R. Grossman who also explain the phrase "בִּמְשֹׁךְ הַיֹּבֵל " not as a sign to indicate that Hashem's presence has left, but as a call for the nation to ascend the mountain in order to hear Hashem.  They suggest , though, that the original plan was to ascend the mountain so as to hear the Decalogue itself.

⁹ Rashbam is not explicit but seems to agree.

¹⁰ 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.

¹¹ 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".

¹² See Abarbanel who brings a whole list of verses as proofs, pointing to

¹³ 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  part of an original plan (where Hashem thought He would speak to Moshe and not directly to the nation) but that plan was then rejected.  See above bullet for elaboration.

¹⁴ Ralbag points out that this was in contrast to Moshe who heard the Decalogue "prophetically", using his mental facilities.

¹⁵ Thus, the nation heard each commandment in the Decalogue twice, once from Hashem and once from Moshe.

¹⁶ According to R. Maimon, Moshe did not say anything, so the phrase "לְהַגִּיד לָכֶם אֶת דְּבַר ה'" is difficult. He might say that it was as if Moshe was speaking because it was his position in between the nation and Hashem that enabled them to hear Hashem's speech.

¹⁷ See Ibn Ezra above.

¹⁸ Since he claims that Hashem would say each of the Dibrot and then Moshe would repeat it, 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.