Difference between revisions of "The Decalogue: Direct From Hashem or Via Moshe/2/en"
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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>,<fn>This is how he explains the encounter in his comments on Devarim 5. In Shemot, though, he first suggests that the nation heard all ten commandments from Hashem and only afterwards brings the opinion that there was a split in the middle.</fn> | 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>,<fn>This is how he explains the encounter in his comments on Devarim 5. In Shemot, though, he first suggests that the nation heard all ten commandments from Hashem and only afterwards brings the opinion that there was a split in the middle.</fn> | ||
</mekorot> | </mekorot> | ||
− | <point><b>Moshe's role</b> – Moshe acted as an intermediary for the last eight commandments, telling them to the nation in Hashem's stead. | + | <point><b>Moshe's role</b> – Moshe acted as an intermediary for the last eight commandments, telling them to the nation in Hashem's stead.</point> |
− | <point><b>Why the split?</b> | + | <point><b>Why the split?</b> According to these sources, the original plan was for Hashem to say all ten commandments directly to the nation.  After Hashem relayed the second commandment, though, the nation became frightened and requested that Moshe mediate.</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>"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 written out of order so as not to interrupt the flow of the storyline and to keep the ten commandments in one continuous list.  R. Yosef Bekhor Shor suggests 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 the ten commandments regardless.</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 written out of order so as not to interrupt the flow of the storyline and to keep the ten commandments in one continuous list.  R. Yosef Bekhor Shor suggests 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 the ten commandments regardless.</point> | ||
+ | <point><b>"כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא עֲלִיתֶם בָּהָר"</b> – This verse is difficult for this approach which assumes that the people feared midway through the Decalogue, since at that point it was prohibited from ascending the mountain regardless.  They might explain, as Ibn Ezra above, that Moshe is saying that despite the fact that they did not ascend the mountain, they still feared.<fn>As above, 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>Grammatical Alternations</b> – R. Yosef Kara adduces support for this approach from the fact that the Decalogue switches from first person to third person right after the second commandment.  If this is when Moshe began to speak, the third person references to Hashem make sense.</point> | <point><b>Grammatical Alternations</b> – R. Yosef Kara adduces support for this approach from the fact that the Decalogue switches from first person to third person right 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 strengthened his voice so that he could be heard.<fn>The phrase "יַעֲנֶנּוּ בְקוֹל"" does not mean that Hashem responded to Moshe (which He did not do) but that he amplified the volume of his words. </fn></point> | <point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b> – Rashi explains that when Moshe relayed the eight commandments, Hashem strengthened his voice so that he could be heard.<fn>The phrase "יַעֲנֶנּוּ בְקוֹל"" does not mean that Hashem responded to Moshe (which He did not do) but that he amplified the volume of his words. </fn></point> | ||
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<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 warns 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 warns Moshe before the Decalogue.</point> | ||
<point><b>Purpose of Sinaitic revelation</b> – This position would suggest that the revelation was aimed at instilling belief in Hashem, rather than Moshe as prophet.  It was only a concession to the people's fear that led Moshe to play any part at all.</point> | <point><b>Purpose of Sinaitic revelation</b> – This position would suggest that the revelation was aimed at instilling belief in Hashem, rather than Moshe as prophet.  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 | + | <point><b>Prophecy for the Masses</b> – These commentators assume that Hashem allows the uninitiated to prophesy.</point> |
</opinion> | </opinion> | ||
<opinion name=""> <mekorot> | <opinion name=""> <mekorot> | ||
− | + | <multilink><a href="RambanShemot20-6" data-aht="source">Ramban</a><a href="RambanShemot19-9" data-aht="source">Shemot 19:9</a><a href="RambanShemot20-6" data-aht="source">Shemot 20:6</a><a href="RambanShemot20-14" data-aht="source">Shemot 20:14</a><a href="RambanDevarim5-5" data-aht="source">Devarim 5:5</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> | |
</mekorot> | </mekorot> | ||
− | <point><b>Why the split?</b> | + | <point><b>Why the split?</b> Ramban suggests that Hashem intentionally desired that Moshe explain the final commandments to the nation, thereby displaying his exalted prophetic status,  but wanted the nation to understand the first two from Him directly, as these relate to belief and serve as the basis for the rest of Torah.<fn>Thus, in contrast to the above position, Ramban asserts that this was the original plan.</fn></point> |
− | + | <point><b>"פָּנִים בְּפָנִים"</b> –  According to Ramban the people heard all ten commandments "face to face", but only comprehended the first two.</point> | |
− | + | <point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – This clause refers to Moshe's intermediary role during he second part of the encounter, when Moshe explained the final eight commandments.</point> | |
− | </ | + | <point><b>Grammatical Alternations</b> – As above, 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>"פָּנִים בְּפָנִים" | + | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים"</b> – The word "כָּל" is what motivates Ramban to suggest that the nation did actually hear all ten commandments (even if they did not comprehend all).</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 asked 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 refers to a different episode, which took place after the Decalogue.  Assuming that Hashem was to give over the rest of the commandments in the same manner, the elders asked Moshe that he instead receive them alone.  Hashem agreed since He had never planned on doing 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.<fn>See Ibn Ezra and others above.  It is possible that he explains thus, 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>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – This clause refers to | + | <point><b>Purpose of Sinaitic revelation</b> – Revelation had a two fold 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> | + | <point><b>Prophecy for the Masses</b> – This approach assumes that even without lengthy preparation one can prophesy if Hashem so chooses.</point> |
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− | <point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל" | ||
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− | <point><b>Purpose of Sinaitic revelation</b></point> | ||
− | <point><b>Prophecy for the Masses</b> – | ||
</opinion> | </opinion> | ||
</category> | </category> |
Version as of 02:38, 22 May 2015
The Decalogue: Direct From Hashem or Via Moshe?
Exegetical Approaches
Understood None
The nation heard only the voice of Hashem, but understood none of His words, thus requiring Moshe's mediation between the people and Hashem throughout the entire Decalogue. Commentators disagree whether the sound was directed at the nation or they merely overheard the sounds of the Divine conversation with Moshe.
Overheard Voice
The people listened as Hashem communicated the Decalogue to Moshe, but they could only hear the Divine voice and not decipher His words.
Heard Voice
Hashem spoke to the people directly, but due to their distance, they could make out only a voice and not distinct words.
As above. R. D"Z Hoffmann supports the idea that the nation did not comprehend Hashem's words by the repeated emphasis on having heard His voice rather than His words. See Devarim 4:12, 4:33-36, and 5:19-22.9
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
Hashem's spoke to Moshe only, but He intended that the nation would listen in on this conversation.
Heard
Hashem spoke directly to the people themselves, and they, not Moshe, were his target audience.
- 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. Hashem acquiesced and changed the original plan.23
- Before the Decalogue – Shadal asserts that this refers to the nation hearing Hashem's conversation with Moshe before the Decalogue.
- According to Ibn Ezra, Moshe is saying that the nation feared from the fire, despite the fact that they did not go up the mountain.
- This position could have instead said 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.26
- Before the Decalogue – According to Ibn Ezra, Abarbanel and Shadal,27 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.28
- Before and during – Ralbag maintains that the verse refers to Hashem's words both before and during the Decalogue.29 The mention of Moshe speaking refers only to the earlier conversation, but the fact that Hashem spoke "בְקוֹל" can refer to both.30
- 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.31
- 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".33
- According to Shadal, there might have been a dual purpose of instilling belief in both Moshe and Hashem. By hearing Hashem speak to Moshe before the actual revelation they recognized his prophetic stature, and by hearing Hashem on their own during revelation, they came to belief in God.
Understood Only Two
The nation understood only two commandments directly from Hashem. The other eight were delivered via Moshe.