Difference between revisions of "The Decalogue: Direct From Hashem or Via Moshe/2/en"
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<p>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 translator for all ten.</p> | <p>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 translator for all ten.</p> | ||
<p>On the other end of the spectrum, many commentators foucs on the depiction of the episode as a "face to face" encounter. They, thus, maintain that the nation understood all ten commandments 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 listened in on Hashem's conversation with Moshe.</p> | <p>On the other end of the spectrum, many commentators foucs on the depiction of the episode as a "face to face" encounter. They, thus, maintain that the nation understood all ten commandments 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 listened in on Hashem's conversation with Moshe.</p> | ||
− | <p>A middle ground is charted by Rashi, Ramban, and others, who attempt to harmonize the various | + | <p>A middle ground is charted by Rashi, Ramban, and others, who attempt to harmonize the various portraits by positing that there was a split in the commandments. The nation only understood the first two from Hashem, but needed Moshe to explain the final eight.</p></div> |
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<approaches> | <approaches> | ||
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<point><b>"וַיֵּרֶד מֹשֶׁה אֶל הָעָם וַיֹּאמֶר אֲלֵהֶם"</b> – According to this approach, this verse refers to Moshe's relaying of the ten commandments, which appear one verse later.<fn>The single intervening verse, "וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים", interrupts the mention of the speaker from the quote, because the text needs to tell the reader that both Hashem and Moshe spoke these words (Hashem to Moshe and then Moshe to the nation).</fn></point> | <point><b>"וַיֵּרֶד מֹשֶׁה אֶל הָעָם וַיֹּאמֶר אֲלֵהֶם"</b> – According to this approach, this verse refers to Moshe's relaying of the ten commandments, which appear one verse later.<fn>The single intervening verse, "וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים", interrupts the mention of the speaker from the quote, because the text needs to tell the reader that both Hashem and Moshe spoke these words (Hashem to Moshe and then Moshe to the nation).</fn></point> | ||
<point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים"</b> – Rambam assumes that Moshe is the unstated audience of this verse, and it is to him that Hashem addressed all of His words.</point> | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים"</b> – Rambam assumes that Moshe is the unstated audience of this verse, and it is to him that Hashem addressed all of His words.</point> | ||
− | <point><b>Singular form</b> – Rambam explains that since Hashem was speaking just to Moshe, | + | <point><b>Singular form</b> – Rambam explains that since Hashem was speaking just to Moshe, He used the singular ("לְךָ", "עָשִׂיתָ", "תִּגְנֹב" etc.), rather than the plural which might have been expected if the speech was aimed at all of the Israelites.</point> |
<point><b>"דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – These sources do not address the issue of the nation's fear but would likely explain that the sound of Hashem's voice alone was enough to scare the people. Thus, after the giving of the Decalogue, they requested that in the future Moshe receive Hashem's words in private.  Had the nation not been fearful, perhaps all communications between Hashem and Moshe would have been overheard by the nation.</point> | <point><b>"דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה"</b> – These sources do not address the issue of the nation's fear but would likely explain that the sound of Hashem's voice alone was enough to scare the people. Thus, after the giving of the Decalogue, they requested that in the future Moshe receive Hashem's words in private.  Had the nation not been fearful, perhaps all communications between Hashem and Moshe would have been overheard by the nation.</point> | ||
<point><b>Switch from 1st to 3rd person</b> – This approach would likely attribute the switch from first to third person to literary variation and not give it any additional significance.<fn>See Ibn Ezra below.</fn></point> | <point><b>Switch from 1st to 3rd person</b> – This approach would likely attribute the switch from first to third person to literary variation and not give it any additional significance.<fn>See Ibn Ezra below.</fn></point> | ||
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<multilink><a href="RDZHoffmannShemot20-1" data-aht="source">R. D"Z Hoffmann</a><a href="RDZHoffmannShemot19-7-9" data-aht="source">Shemot 19:7-9</a><a href="RDZHoffmannShemot20-1" data-aht="source">Shemot 20:1</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink> | <multilink><a href="RDZHoffmannShemot20-1" data-aht="source">R. D"Z Hoffmann</a><a href="RDZHoffmannShemot19-7-9" data-aht="source">Shemot 19:7-9</a><a href="RDZHoffmannShemot20-1" data-aht="source">Shemot 20:1</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink> | ||
</mekorot> | </mekorot> | ||
− | <point><b>Moshe's role</b> – Since the people were not sanctified enough to come 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 is intentional and Hashem purposefully wanted to set up Moshe in the role of translator while still addressing the nation as a whole, thereby having 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 ones.  His reading manages to explain 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 as all being true. | + | <point><b>Moshe's role</b> – Since the people were not sanctified enough to come 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 is intentional and Hashem purposefully wanted to set up Moshe in the role of translator while still addressing the nation as a whole, thereby having 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 ones.  His reading manages to explain 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 as all being true.</fn></point> |
− | <point><b>"פָּנִים בְּפָנִים"</b> – R. 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> |
<point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – This verse is understood simply to refer to Moshe's role as a middleman, both in terms of his physical positioning on the mountain in between Hashem and the nation and his job as translator during the delivering of the Decalogue.</point> | <point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – This verse is understood simply to refer to Moshe's role as a middleman, both in terms of his physical positioning on the mountain in between Hashem and the nation and his job as translator during the delivering of the Decalogue.</point> | ||
<point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b> – According to R. D"Z Hoffmann, Hashem is telling Moshe that He will appear to him in the presence of the entire nation so that they will no longer doubt his prophecy.  This, though, does not insinuate that Hashem did not also direct His words at the rest of the people, but more simply that the positioning boosted the nation's belief in Moshe.</point> | <point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b> – According to R. D"Z Hoffmann, Hashem is telling Moshe that He will appear to him in the presence of the entire nation so that they will no longer doubt his prophecy.  This, though, does not insinuate that Hashem did not also direct His words at the rest of the people, but more simply that the positioning boosted the nation's belief in Moshe.</point> | ||
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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 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.</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 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.</point> | ||
<point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – 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 in order to repeat to them Hashem's words.<fn>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.</fn></point> | <point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם"</b> – 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 in order to repeat to them Hashem's words.<fn>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.</fn></point> | ||
− | <point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b> – According to R. Saadia and R. Maimon, the verse is understood according to its simple meaning. Hashem did, in fact, direct | + | <point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b> – 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 extra benefit of instilling belief in Moshe.</point> |
− | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה"</b> – 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 | + | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה"</b> – 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 "כָּל" as evidence that <b>all</b> ten were said by Hashem.<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> 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> 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 found in its chronological place and only occurred 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 found in its chronological place and only occurred 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 an example of legitimate, normal, variation in Tanakh and carries no extra significance.</point> | <point><b>Switch from 1st to 3rd person</b> – This position would agree with Ibn Ezra below that the switch is an example of legitimate, normal, variation in Tanakh and carries no extra 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 | + | <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, elevating 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 understood Hashem's words differently, according to their own abilities and level.</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 understood Hashem's words differently, according to their own abilities and level.</point> | ||
</opinion> | </opinion> | ||
<opinion name="">Heard Words Directly | <opinion name="">Heard Words Directly | ||
− | <p>Hashem spoke directly to the people themselves, and they, not Moshe, were | + | <p>Hashem spoke directly to the people themselves, and they, not Moshe, were His target audience for the entire Decalogue.</p> |
<mekorot> | <mekorot> | ||
<multilink><a href="Josephus3-5-4" data-aht="source">Josephus</a><a href="Josephus3-5-4" data-aht="source">Antiquities 3:5:4 (89-90)</a><a href="Josephus" data-aht="parshan">About Josephus</a></multilink>, the Sages 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> and <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="TanchumaBuberYitro17" data-aht="source">Tanchuma (Buber)</a><a href="TanchumaBuberYitro17" data-aht="source">Yitro 17</a><a href="Tanchuma" data-aht="parshan">About Tanchuma (Buber)</a></multilink>, <multilink><a href="Kuzari1-87" data-aht="source">R. Yehuda HaLevi</a><a href="Kuzari1-87" data-aht="source">1:87</a><a href="R. Yehuda HaLevi" data-aht="parshan">About R. Yehuda HaLevi</a></multilink>, <multilink><a href="RashbamShemot19-19" data-aht="source">Rashbam</a><a href="RashbamShemot19-19" data-aht="source">Shemot 19:19</a><a href="RashbamShemot20-15" data-aht="source">Shemot 20:15</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, <multilink><a href="IbnEzraShemotLong20-1" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotLong20-1" data-aht="source">Shemot Long Commentary 20:1</a><a href="IbnEzraDevarim5-5" data-aht="source">Devarim 5:5</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RalbagShemot19-8" data-aht="source">Ralbag</a><a href="RalbagShemot19-8" data-aht="source">Shemot 19:8-9</a><a href="RalbagShemot20-15" data-aht="source">Shemot 20:15</a><a href="RalbagDevarim5-5" data-aht="source">Devarim 5:5</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>, <multilink><a href="AbarbanelShemot20" data-aht="source">Abarbanel</a><a href="AbarbanelShemot19Q13" data-aht="source">Shemot 19-20, Questions 13-14</a><a href="AbarbanelShemot19-9" data-aht="source">Shemot 19:9</a><a href="AbarbanelShemot19-19" data-aht="source">Shemot 19:19</a><a href="AbarbanelShemot19-20-22" data-aht="source">Shemot 19:20-22</a><a href="AbarbanelShemot19" data-aht="source">Shemot 19:23</a><a href="AbarbanelShemot20" data-aht="source">Shemot 20</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="ShadalShemot20-1" data-aht="source">Shadal</a><a href="ShadalShemot19-9" data-aht="source">Shemot 19:9</a><a href="ShadalShemot19-19" data-aht="source">Shemot 19:19</a><a href="ShadalShemot19-24" data-aht="source">Shemot 19:24</a><a href="ShadalShemot20-1" data-aht="source">Shemot 20:1</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> | <multilink><a href="Josephus3-5-4" data-aht="source">Josephus</a><a href="Josephus3-5-4" data-aht="source">Antiquities 3:5:4 (89-90)</a><a href="Josephus" data-aht="parshan">About Josephus</a></multilink>, the Sages 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> and <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="TanchumaBuberYitro17" data-aht="source">Tanchuma (Buber)</a><a href="TanchumaBuberYitro17" data-aht="source">Yitro 17</a><a href="Tanchuma" data-aht="parshan">About Tanchuma (Buber)</a></multilink>, <multilink><a href="Kuzari1-87" data-aht="source">R. Yehuda HaLevi</a><a href="Kuzari1-87" data-aht="source">1:87</a><a href="R. Yehuda HaLevi" data-aht="parshan">About R. Yehuda HaLevi</a></multilink>, <multilink><a href="RashbamShemot19-19" data-aht="source">Rashbam</a><a href="RashbamShemot19-19" data-aht="source">Shemot 19:19</a><a href="RashbamShemot20-15" data-aht="source">Shemot 20:15</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, <multilink><a href="IbnEzraShemotLong20-1" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotLong20-1" data-aht="source">Shemot Long Commentary 20:1</a><a href="IbnEzraDevarim5-5" data-aht="source">Devarim 5:5</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RalbagShemot19-8" data-aht="source">Ralbag</a><a href="RalbagShemot19-8" data-aht="source">Shemot 19:8-9</a><a href="RalbagShemot20-15" data-aht="source">Shemot 20:15</a><a href="RalbagDevarim5-5" data-aht="source">Devarim 5:5</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>, <multilink><a href="AbarbanelShemot20" data-aht="source">Abarbanel</a><a href="AbarbanelShemot19Q13" data-aht="source">Shemot 19-20, Questions 13-14</a><a href="AbarbanelShemot19-9" data-aht="source">Shemot 19:9</a><a href="AbarbanelShemot19-19" data-aht="source">Shemot 19:19</a><a href="AbarbanelShemot19-20-22" data-aht="source">Shemot 19:20-22</a><a href="AbarbanelShemot19" data-aht="source">Shemot 19:23</a><a href="AbarbanelShemot20" data-aht="source">Shemot 20</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="ShadalShemot20-1" data-aht="source">Shadal</a><a href="ShadalShemot19-9" data-aht="source">Shemot 19:9</a><a href="ShadalShemot19-19" data-aht="source">Shemot 19:19</a><a href="ShadalShemot19-24" data-aht="source">Shemot 19:24</a><a href="ShadalShemot20-1" data-aht="source">Shemot 20:1</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> | ||
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<point><b>Moshe's role</b> – According to these sources, Moshe did not play any significant role during the Revelation. He, like the rest of the nation, simply listened to Hashem.  According to Abarbanel and Shadal, even physically, Moshe was positioned amidst the people and was 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>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 was 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 him 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 him 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 forward.  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 | + | <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 forward.  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.  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 to the nation ("וַיְדַבֵּר ה' אֲלֵיכֶם", "וּדְבָרָיו שָׁמַעְתָּ", "רָאִינוּ כִּי יְדַבֵּר אֱלֹהִים אֶת הָאָדָם וָחָי").</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.  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 to the nation ("וַיְדַבֵּר ה' אֲלֵיכֶם", "וּדְבָרָיו שָׁמַעְתָּ", "רָאִינוּ כִּי יְדַבֵּר אֱלֹהִים אֶת הָאָדָם וָחָי").</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> | ||
− | <li><b>Change of plan</b> - According to Ralbag and Abarbanel, Hashem originally told Moshe that | + | <li><b>Change of plan</b> - According to Ralbag and Abarbanel, Hashem originally told Moshe that He would speak to him alone and the nation would overhear, leading them to believe in Moshe's prophecy.  Moshe then clarified to Hashem that the nation preferred to not have a mediator, but rather desired a direct face to face encounter. As a result, Hashem acquiesced and changed the original plan.<fn>The two commentators differ in the details of this theory.  Both are trying to solve the problem of the double "וַיַּגֵּד מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל ה" and to understand what "words of the people" Moshe is relaying each time.  According to Ralbag, when the people told Moshe that "כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה" he understood that they wanted a sign that would prove that it was Hashem who had spoken to  Moshe all along, for then they were sure to adhere to his words.  Hashem, thus, suggested that they overhear Him speak to Moshe in the cloud.  Only then did Moshe realize that he had been mistaken and the nation had really requested to hear Hashem directly (thinking that if they hear Him, then they would surely do His commandments).  This is consistent with Ralbag's general view of Moshe as fallible, especially with regards to his interactions with people. <br/>According to Abarbanel, in contrast, Moshe understood this all along.  When he first relayed the people's words to Hashem, though, he simply told Hashem that the people said they want to listen to Hashem's voice and if so, they will keep His covenant.  Hashem, thus responded that He will reveal Himself to Moshe with a physical voice (rather than giving him a mental prophecy) so that the nation can overhear.  Only then did Moshe clarify that the people really wanted to hear Hashem directly.</fn></li> |
<li><b>Before the Decalogue</b> – Shadal asserts that this refers to the nation hearing Hashem's conversation with Moshe <i>before</i> the Decalogue.</li> | <li><b>Before the Decalogue</b> – Shadal asserts that this refers to the nation hearing Hashem's conversation with Moshe <i>before</i> the Decalogue.</li> | ||
</ul></point> | </ul></point> | ||
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<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 from the fire, despite the fact that they did not go up the mountain. </li> | <li>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. </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. | + | <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. 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.</fn></li> |
</ul></point> | </ul></point> | ||
<point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b><ul> | <point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b><ul> | ||
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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 only written out of order so as not to interrupt the flow of the storyline 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. | + | <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 only written out of order so as not to interrupt the flow of the storyline 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 the ten commandments regardless of their 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 could 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>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>"כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא עֲלִיתֶם בָּהָר"</b> – This verse seems to imply that, were it not for their fears, the people could 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>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>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>The phrase "יַעֲנֶנּוּ בְקוֹל | + | <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>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>"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 | + | <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 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 could posit 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 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> |
Version as of 06:44, 22 May 2015
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 translator for all ten.
On the other end of the spectrum, many commentators foucs on the depiction of the episode as a "face to face" encounter. They, thus, maintain that the nation understood all ten commandments 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 listened in on Hashem's conversation with Moshe.
A middle ground is charted by Rashi, Ramban, and others, who attempt to harmonize the various portraits by positing that there was a split in the commandments. The nation only understood 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, 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 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.
R. D"Z Hoffmann brings support for the idea that the nation did not comprehend Hashem's words from 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 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.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 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.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 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 as an interpreter.