Difference between revisions of "The Decalogue: Direct From Hashem or Via Moshe/2/en"
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<point><b>"קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים"</b> – To support their position, these commentators point to the many verses in the description of the event in Devarim which consistently refer to the voice that the nation heard, rather than any words. See <a href="Devarim4-10" data-aht="source">Devarim 4:12</a>, <a href="Devarim4-33" data-aht="source">4:33-36</a>, and <a href="Devarim5-19-28" data-aht="source">5:19-22</a>.<fn>These include: "<b>קוֹל</b> דְּבָרִים אַתֶּם שֹׁמְעִים", "הֲשָׁמַע עָם <b>קוֹל</b> אֱלֹהִים", "מִן הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת <b>קֹלוֹ</b>", "כְּשׇׁמְעֲכֶם אֶת <b>הַקּוֹל</b>", "וְאֶת <b>קֹלוֹ</b> שָׁמַעְנוּ". It should be noted, though, that Shadal points to other parts of many of these same verses to prove that Hashem spoke directly to the nation. Thus, for instance, despite the fact that the nation speaks of hearing Hashem's voice, Hashem himself prefaces His remarks by saying, "וְאַשְׁמִעֵם אֶת <b>דְּבָרָי</b>", I will have them listen to my<b> words</b>.</fn></point> | <point><b>"קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים"</b> – To support their position, these commentators point to the many verses in the description of the event in Devarim which consistently refer to the voice that the nation heard, rather than any words. See <a href="Devarim4-10" data-aht="source">Devarim 4:12</a>, <a href="Devarim4-33" data-aht="source">4:33-36</a>, and <a href="Devarim5-19-28" data-aht="source">5:19-22</a>.<fn>These include: "<b>קוֹל</b> דְּבָרִים אַתֶּם שֹׁמְעִים", "הֲשָׁמַע עָם <b>קוֹל</b> אֱלֹהִים", "מִן הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת <b>קֹלוֹ</b>", "כְּשׇׁמְעֲכֶם אֶת <b>הַקּוֹל</b>", "וְאֶת <b>קֹלוֹ</b> שָׁמַעְנוּ". It should be noted, though, that Shadal points to other parts of many of these same verses to prove that Hashem spoke directly to the nation. Thus, for instance, despite the fact that the nation speaks of hearing Hashem's voice, Hashem himself prefaces His remarks by saying, "וְאַשְׁמִעֵם אֶת <b>דְּבָרָי</b>", I will have them listen to my<b> words</b>.</fn></point> | ||
<point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b> – Rambam suggests that these words refer to the role Moshe played during the Decalogue, when he relayed to the nation every statement of Hashem exactly as he heard it.<fn>According to this, though, one might have expected the verse to read "ה' ידבר ומשה יעננו בקול" since Hashem speaks first and only then does Moshe transmit.</fn></point> | <point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b> – Rambam suggests that these words refer to the role Moshe played during the Decalogue, when he relayed to the nation every statement of Hashem exactly as he heard it.<fn>According to this, though, one might have expected the verse to read "ה' ידבר ומשה יעננו בקול" since Hashem speaks first and only then does Moshe transmit.</fn></point> | ||
− | <point><b>"וַיֵּרֶד מֹשֶׁה אֶל הָעָם וַיֹּאמֶר אֲלֵהֶם"</b> – According to this approach, this verse refers to Moshe's relaying of the Decalogue which begins a mere one verse later.<fn>The single intervening verse, "וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים", interrupts the mention of the speaker | + | <point><b>"וַיֵּרֶד מֹשֶׁה אֶל הָעָם וַיֹּאמֶר אֲלֵהֶם"</b> – According to this approach, this verse refers to Moshe's relaying of the Decalogue which begins a mere one verse later.<fn>The single intervening verse, "וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים", interrupts between the mention of the speaker and the actual words spoken, 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>"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> | ||
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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="RDavidZviHoffmannDevarim5-5" data-aht="source">Devarim 5:5</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="RDavidZviHoffmannDevarim5-5" data-aht="source">Devarim 5:5</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 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 is intentional and 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 | + | <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 is intentional and 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>"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> | ||
<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, as well as his duties 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, as well as his duties as translator during the delivering of the Decalogue.</point> | ||
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<p>Hashem's spoke to Moshe only, but He intended that the nation would listen in on this conversation.</p> | <p>Hashem's spoke to Moshe only, but He intended that the nation would listen in on this conversation.</p> | ||
<mekorot> | <mekorot> | ||
− | <multilink><a href="RasagShemot19-9" data-aht="source">R. Saadia Gaon</a><a href="RasagShemot19-9" data-aht="source">Commentary Shemot 19:9-21, 20:1</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>,<fn>R. Saadia Gaon's | + | <multilink><a href="RasagShemot19-9" data-aht="source">R. Saadia Gaon</a><a href="RasagShemot19-9" data-aht="source">Commentary Shemot 19:9-21, 20:1</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>,<fn>Only part of R. Saadia Gaon's commentary here is extant, making it difficult to completely reconstruct his position.</fn> <multilink><a href="RAvrahamShemot20-1" data-aht="source">R. Maimon</a><a href="RAvrahamShemot20-1" data-aht="source">Shemot 20:1 (cited by his grandson)</a><a href="R. Avraham Maimonides" data-aht="parshan">About R. Avraham Maimonides</a></multilink> |
</mekorot> | </mekorot> | ||
− | <point><b>Moshe's role</b> – 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 they do assert that the positioning (having the nation listening in to Hashem and Moshe's conversation) highlighted his elevated status. R. Saadia also adds that after each of Hashem's statements, Moshe repeated it to the people.<fn>Thus, the nation heard each commandment in the Decalogue twice, once from Hashem and once from Moshe.  We do not have the | + | <point><b>Moshe's role</b> – 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 they do assert that the positioning (having the nation listening in to Hashem and Moshe's conversation) highlighted his elevated status. R. Saadia also adds that after each of Hashem's statements, Moshe repeated it to the people.<fn>Thus, the nation heard each commandment in the Decalogue twice, once from Hashem and once from Moshe.  We do not have the continuation of R. Saadia's commentary, where he presumably explained the purpose of such a doubling.</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"</b> – R. Saadia | + | <point><b>"אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם לְהַגִּיד לָכֶם אֶת דְּבַר ה'‏"</b> – According to R. Saadia, the phrase refers to Moshe's role during revelation itself, as Moshe literally stood between the nation and Hashem in order to repeat to them Hashem's words.<fn>Alternatively, the phrase means only that Moshe's positioning between the nation and Hashem is what enabled them to overhear Hashem's speech.  This might be the position of R. Maimon.</fn></point> |
− | <point><b>"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ"</b> – | + | <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 seeing the uniqueness of Moshe.</point> |
<point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה"</b> – R. Maimon suggests that there is no stated audience in this sentence since Hashem's words were directed to all who were present, including Moshe, Aharon and the nation as a whole.  Hashem spoke to all (despite directing His words at Moshe).  This position might also point to the word "כָּל" as evidence that <b>all</b> ten utterances were said by Hashem to all.<fn>See Ibn Ezra below.</fn></point> | <point><b>"וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה"</b> – R. Maimon suggests that there is no stated audience in this sentence since Hashem's words were directed to all who were present, including Moshe, Aharon and the nation as a whole.  Hashem spoke to all (despite directing His words at Moshe).  This position might also point to the word "כָּל" as evidence that <b>all</b> ten utterances were said by Hashem to all.<fn>See Ibn Ezra below.</fn></point> | ||
<point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b> – R. Saadia connects this verse to the above "בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ", suggesting that he thinks that it, too, refers to Hashem's speech during the Decalogue.<fn>Ibn Ezra and Shadal understand that R.Saadia thinks that both verses refer to the period before the giving of the Decalogue, when Hashem issues to Moshe the various warnings.  R. Saadia's comments to verse 9, though, clearly suggest that he assumes that the verse refers to the Decalogue itself.</fn>  He asserts that the verse comes to inform the reader that, to be heard over the loud blast of the shofar, both Moshe and Hashem needed to speak at a high volume.<fn>According to him, both Moshe and Hashem were speaking since Moshe repeated each of Hashem's statements to the nation.  Since Moshe spoke second, though, one might have expected the verse to be written in the opposite order "ה' ידבר ומשה יעננו בקול".  As written, it sounds as if Moshe spoke first.</fn>  In contrast, R. Maimon who does not assert that Moshe spoke at all during the Decalogue might suggest that this refers to Moshe and Hashem's earlier conversation in verses 20-25.</point> | <point><b>"מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל"</b> – R. Saadia connects this verse to the above "בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ", suggesting that he thinks that it, too, refers to Hashem's speech during the Decalogue.<fn>Ibn Ezra and Shadal understand that R.Saadia thinks that both verses refer to the period before the giving of the Decalogue, when Hashem issues to Moshe the various warnings.  R. Saadia's comments to verse 9, though, clearly suggest that he assumes that the verse refers to the Decalogue itself.</fn>  He asserts that the verse comes to inform the reader that, to be heard over the loud blast of the shofar, both Moshe and Hashem needed to speak at a high volume.<fn>According to him, both Moshe and Hashem were speaking since Moshe repeated each of Hashem's statements to the nation.  Since Moshe spoke second, though, one might have expected the verse to be written in the opposite order "ה' ידבר ומשה יעננו בקול".  As written, it sounds as if Moshe spoke first.</fn>  In contrast, R. Maimon who does not assert that Moshe spoke at all during the Decalogue might suggest that this refers to Moshe and Hashem's earlier conversation in verses 20-25.</point> |
Version as of 20:11, 6 June 2019
The Decalogue: Direct From Hashem or Via Moshe?
Exegetical Approaches
Overview
The Torah's contrasting portraits of Hashem's revelation to the nation lead commentators to varying understandings of what the nation grasped directly from Hashem and what they understood only via Moshe. On one end of the spectrum, Rambam and R. D"Z Hoffmann focus on the verses which present Moshe as an intermediary, asserting that the people heard only the voice of Hashem, but could not distinguish His words. Moshe, thus, acted as a mediator or translator for all ten.
On the other end of the spectrum, many commentators look at the depiction of the episode as a "face to face" encounter. They, thus, maintain that the nation understood all ten utterances directly from Hashem. While Ibn Ezra and others assume that Hashem conversed directly with the people, R. Saadia, in contrast, suggests that the nation only overheard Hashem's conversation with Moshe.
A middle ground is charted by Rashi, Ramban, and others, who attempt to harmonize the various verses by positing that there was a split in the commandments. The nation understood only the first two from Hashem, but needed Moshe to explain the final eight.
Understood None
The nation heard only the voice of Hashem, but understood none of His words, and Moshe's mediation between the people and Hashem was thus needed throughout the entire Decalogue. Commentators disagree whether the voice was directed at the nation or if they merely overheard the sounds of the Divine conversation with Moshe.
Overheard Voice
The people listened as Hashem communicated the Decalogue to Moshe, but they only heard the Divine voice and could not decipher His words.
Heard Voice Directly
Hashem spoke to the people directly, but due to their distance, they could make out only a voice and not distinct words.
Understood All Ten
The nation understood the entire Decalogue from Hashem. This position subdivides regarding whether Hashem's words were aimed at the people or Moshe.
Overheard Words
Hashem's spoke to Moshe only, but He intended that the nation would listen in on this conversation.
Heard Words Directly
Hashem spoke directly to the people themselves, and they, not Moshe, were His target audience for the entire Decalogue.
- Spoke to all – According to Ibn Ezra, this verse does not insinuate that Hashem was to speak to Moshe alone, but only that when Hashem did speak to him (along with everyone else), his prophetic stature would be verified. The nation had doubted Moshe's prophecy, believing that if Hashem speaks to a person, he cannot live afterwards. Thus, Hashem tells Moshe that when the nation sees Him speaking to Moshe during the giving of the Decalogue, they will finally recognize that their preconception was false.
- Change of plan – According to Ralbag and Abarbanel, Hashem originally told Moshe that He would speak to him alone and the nation would overhear, leading them to believe in Moshe's prophecy. Moshe then clarified to Hashem that the nation preferred to not have a mediator, but rather desired a direct face to face encounter. As a result, Hashem acquiesced and changed the original plan.25
- Before the Decalogue – Shadal asserts that this refers to the nation hearing Hashem's conversation with Moshe before the Decalogue.
- According to Ibn Ezra, Moshe is saying that the nation feared from the fire, despite the fact that they did not go up the mountain.
- This position could also maintain that the original plan (had the nation not been overcome by fear) was to ascend the mountain after the giving of the Decalogue and to hear the rest of the 613 commandments from perhaps an even closer vantage point and at a higher spiritual level.27
- Before the Decalogue – According to Ibn Ezra, Abarbanel, and Shadal,28 this refers to the conversation between Moshe and Hashem before the giving of the Decalogue and, as such, provides no information regarding how Hashem delivered the commandments.29
- Before and during – Ralbag maintains that the verse refers to Hashem's words both before and during the Decalogue.30 The mention of Moshe speaking refers only to the earlier conversation, but the fact that Hashem spoke "בְקוֹל" can refer to both.31
- During the Decalogue – R. Eliezer suggests that that the verse refers to the Decalogue but is simply saying that before Hashem spoke to the nation, He waited for Moshe to tell Him that they were ready.32
- This position highlights the goal of teaching the nation to believe in Hashem. As Moshe says in Sefer Devarim, after hearing Hashem directly, "אַתָּה הָרְאֵתָ לָדַעַת כִּי ה' הוּא הָאֱלֹהִים".34
- According to Shadal, there may have been a dual purpose of instilling belief in both Moshe and Hashem. By hearing Hashem speak to Moshe before the actual revelation, the nation recognized his prophetic stature, and by hearing Hashem on their own during revelation, they came to believe in God.
Understood Only Two
The nation understood only two commandments directly from Hashem. The commentators disagree as to how the nation received the other eight:
Eight From Moshe
Due to the nation's fear, Hashem stopped speaking to them and instead spoke only to Moshe, who then relayed the final eight commandments to the nation.
Voice but No Words
Hashem communicated also the other eight commandments to the nation, but in these they discerned only His voice and needed Moshe to serve as an interpreter.