וְעַתָּה֙ לָ֣מָּה נָמ֔וּת כִּ֣י תֹֽאכְלֵ֔נוּ הָאֵ֥שׁ הַגְּדֹלָ֖ה הַזֹּ֑את אִם־יֹסְפִ֣ים ׀ אֲנַ֗חְנוּ לִ֠שְׁמֹעַ אֶת־ק֨וֹל יְהוָ֧ה אֱלֹהֵ֛ינוּ ע֖וֹד וָמָֽתְנוּ׃
און אַצונד, נאָך װאָס זאָלן מיר שטאַרבן? װאָרום דאָס דאָזיקע גרױסע פֿײַער װעט אונדז פֿאַרצערן; אױב מיר הערן נאָך װײַטער דעם קָול פֿון ה׳ אונדזער גאָט, װעלן מיר שטאַרבן.
Ramban
AND HE WENT NOT, AS AT OTHER TIMES, TO SEEK FOR ENCHANTMENTS. [This means] that on the previous [two] occasions Balaam acted as an enchanter, and wanted to curse them by means of enchantment, and G-d came to him as if by chance, and not because he [Balaam] had concentrated on [attaining] prophecy, nor because of any superior status that he had achieved [because he was in fact not worthy of prophecy]. But now when he was told, For there is no enchantment in Jacob, neither is there any divination in Israel,158Verse 23. whether to do them evil or good, Balaam abandoned his enchantments, and he went not [any more] as at [the] other times to seek them. Instead, he set his face toward the wilderness where Israel was [encamped], so that he would see them and prepare his soul towards them, so that the Divine communication would come unto him, as had happened to him twice [previous], and so indeed it happened to him now. Therefore Scripture states, and ‘the spirit of G-d’ came upon him,175Verse 2. for now the hand of the Eternal was upon him as it was upon the prophets,176Ezekiel 37:1: The hand of the Eternal was upon me. and just as Moses said, would that all the Eternal’s people were prophets, that the Eternal would put ‘His spirit’ upon them!177Above, 11:29. — and it is further said: ‘The spirit of the Eternal G-d’ is upon me.178Isaiah 61:1. Therefore Balaam now referred to himself as him who heareth the words of G-d,179Verse 4. for he was [for that particular moment] a prophet.180Genesis 20:7. Now Rashi commented: “And he set his face toward the wilderness. This is to be understood as the Targum [Onkelos] rendered it.” For the Rabbi’s [Rashi’s] Targum contained [the following text]: “He directed his face toward the wilderness in which the children of Israel had made the [golden] calf.” But this is not found in accurate editions of Onkelos’ Targum,181Nor is it found in our texts of Onkelos. and is [only] written in some of the texts [of Onkelos], which were emended on the basis of the Targum Yerushalmi,182It is also found in our texts of the Targum of Yonathan ben Uziel. — There are three traditional Targumim (translations) of the Pentateuch: Onkelos, Yonathan, and Yerushalmi. The latter was lost for many centuries, and only parts of it have reached us. Recently, however, a copy of this Jerusalem Targum has been found in its full version, and the text quoted here by Ramban appears in it. but the correct interpretation is as we have explained [above, that Balaam turned to the wilderness in order to receive Divine communication as he had previously, and not because that was the place where they had made the golden calf].
Scripture says [in describing Balaam]: Who seeth the vision of the Almighty,179Verse 4. meaning that he now saw through a lucid spectrum, as did the early prophets of whom it is said, And I appeared unto Abraham, unto Isaac, and unto Jacob by the Name ‘E-il Sha-dai’ (G-d Almighty).183Exodus 6:3. Or it may be that Balaam [only] received [the Divine communication] through a degree [of vision] less than theirs, since ‘the vision of’ the Almighty179Verse 4. is not the same as the Almighty.183Exodus 6:3. Thus the patriarchs saw by ‘E-il Sha-dai’ (G-d Almighty), [a double expression], whereas Balaam saw only by ‘the vision of’ the Almighty — two degrees lower than them [because only one Name of G-d is used, and he only saw a vision of it]. Therefore Balaam described himself as [one who saw the vision of the Almighty] with opened eyes, which is the degree of prophecy attained by the sons [i.e., the disciples] of the prophets, as it is said, Eternal, open the eyes of these men etc.,184II Kings 6:20. and in connection with Balaam himself it says, upon his seeing the angel, And the Eternal opened the eyes of Balaam.185Above, 22:31. Now do not [be induced to] think otherwise than that which we have explained in this matter, because of the statement of our Rabbis who said in the Sifre:186Sifre, Berachah, 357. “And there hath not arisen a prophet since in Israel like unto Moses.187Deuteronomy 34:10. In Israel there hath not arisen, but in the [other] nations of the world there has arisen. And who was he? It was Balaam. But there was a difference between the prophecy of Moses and that of Balaam, because Moses did not know about what G-d was going to speak to him [as will be explained further on], and Balaam knew about what He was going to speak to him, as it is said, The saying of him who heareth the words of G-d.179Verse 4. Moses did not know when He would speak to him, as it is said, [then he heard the Voice] speaking unto him,188Above, 7:89. and Balaam knew when He would speak to him, as it is said, and knoweth the knowledge of the Most High.189Further, Verse 16. He spoke to Moses while he was standing, as it is said, But as for thee [Moses], ‘stand’ thou here by Me,190Deuteronomy 5:28. and to Balaam He spoke when he was fallen down, as it is said, fallen down, yet with opened eyes.179Verse 4. [The prophecy of Balaam may be] compared to the cook of a king, who knows what expenses the king has for [the food on] his table.”
The explanation of the meaning of this Beraitha191The teachings of the Sifre are considered Beraithoth. See in Vol. II, p. 133, Note 209, for fuller explanation of this term. is as follows: Scripture stated, And there hath not arisen a prophet since in Israel like unto Moses,187Deuteronomy 34:10. and our Rabbis explained that this verse does not come to declare the superiority of Moses’ prophecy over that of the other prophets, since Scripture has already informed us of his superiority over them in two places — in the verse, And I appeared unto Abraham, unto Isaac, and unto Jacob by the Name ‘E-il Sha-dai’ (G-d Almighty), but by My Name, the Eternal, was I not known unto them,183Exodus 6:3. and in the verse, If there be a prophet among you etc.192Above, 12:6. But now [in speaking of Moses’ prophecy]187Deuteronomy 34:10. He did not say about Moses that he knew G-d, as Moses had requested, Show me now Thy ways, that I may know Thee,193Exodus 33:13. for the verse there187Deuteronomy 34:10. does not say that “he knew G-d face to face,” but says: whom ‘the Eternal’ knew face to face,187Deuteronomy 34:10. because it is telling us an explanation of [the nature of] Moses’ prophecy. It is thus saying that to Moses our teacher [the Divine communication] used to come clearly, like one who speaks to his friend face to face,187Deuteronomy 34:10. and tells him his words and his meaning until he sees from [the expression on] his face that he understands his words and his intention, and [indicates this] by saying so and by showing on his face that he recognizes what [his friend] wants. Thus the Rabbis [in the Sifre quoted above] said that Balaam had this [degree of prophecy only] when he prophesied in honor of Israel, for he fully understood the words of G-d and His intention and wish in all that was destined to happen to Israel. And even so there was still a difference between the prophecy of Moses and that of Balaam! For Moses did not know what He would tell him, and about what topic or which commandment He would speak to him, but he was ready at any time for the Divine communication, and the Holy One, blessed be He, would command him as He so desired. But Balaam had to concentrate and think about the [particular] matter which he wanted [G-d to speak to him about], and he would retire into solitude and prepare himself spiritually so that the [Divine] Spirit63See Vol. I, p. 59, Note 237. See also ibid., pp. 228-231, where Ramban discusses at length the subject of angels in relation to prophecy. would come upon him, peradventure the Eternal will come to meet him, as is explicitly stated here [in our verse]. He knew [also] that if the Spirit were to come upon him, it would speak to him [only] about that subject which he had thought of, and not about any other matter. Furthermore, Moses did not know when He would speak to him, because he did not have any fixed time for the [Divine] communication, but whenever Moses wanted it and directed his mind towards [receiving] a Divine communication, He would speak to him; as Moses said, Stay ye, that I may hear what the Eternal will command concerning you,194Above, 9:8. Although Moses had not been told in advance that G-d would speak to him, he knew that if he concentrated on receiving a Divine communication, he would surely receive one. and similarly whenever G-d wanted to command him from the Tent of Meeting,195Leviticus 1:1. then he [Moses] heard the Voice speaking unto him.188Above, 7:89. But Balaam knew how to determine the [exact] moment when he would have the [Divine] communication, and the Spirit would only rest upon him at that moment. Perhaps this is “the moment” that our Rabbis speak of in Tractate Berachoth196Berachoth 7a. The Gemara there states that there is “one moment” every day when G-d, is angry, and Balaam knew precisely when that moment was. The anger is occasioned when the sun begins to shine “and the kings of the world put on their crowns and prostrate themselves to the sun.” — It is the Rabbis’ way of saying that the deification of nature by man occasions the displeasure of the Creator, for how could they change His glory for that which is His creation and tool! and in Tractate Sanhedrin,197Sanhedrin 105b. The same text as in Berachoth 7a is also quoted there. and at that moment he [thought he] would utter the curse, and it was [only] at that moment that the Spirit would rest upon him, and never at any other time. Similarly the fact that Moses remained standing [during the Divine communication] indicates his superiority, whereas Balaam’s falling down denoted his inferiority, [implying] that he could not endure the prophecy, just as it says, if we hear the voice of the Eternal our G-d any more, then we shall die;198Deuteronomy 5:22. Go thou near, and hear.199Ibid., Verse 24. The Rabbis further said [in the Sifre quoted above]: “[The prophecy of Balaam may be] compared to the cook of a king, who knows etc.” [This comparison refers] to the first distinction [between Moses’ prophecy and that of Balaam, namely, that Moses did not know in advance about what G-d would speak to him, whereas Balaam did know], and the intention of the Rabbis thereby is to say that the cook knows what are the expenses of the [upkeep of the] king’s table, but his minister who is trusted in all his house200A reference to Moses. See above, 12:7. and knows his secrets, does not know the expenses of the household. This example indicates that the Sages’ intention was to say that Balaam himself knew, after concentrating [his intention on receiving a Divine communication], that G-d would tell him [to say]: How shall I curse, whom G-d hath not cursed?201Above, 23:8. and the whole of the blessing [mentioned in the verses], and that afterwards he would hear the communication in [precisely] those words which he had thought of in his heart. This is, as I have mentioned,202Ibid., 22:5; 31. because he was a diviner, and thus future [events which would befall the people of Israel] would come into his heart [through divination]; but now on account of Israel he also heard the [Divine] utterance about them, and therefore he now prided himself, saying, The saying of him who heareth the words of G-d.179Verse 4.
Now I have seen this same subject which is taught in the Sifre [quoted above] said in another form in the homiletics of Bamidbar Sinai Rabbah,203Bamidbar Rabbah 20:1. but there is no need for me to prolong [this subject]. The general idea is that the Sages intended to say that Balaam’s prophecy came to him in words which he clearly understood, and the reason for this was, as the Sages have said,203Bamidbar Rabbah 20:1. so that the nations of the world should not have an excuse to say: “If we had had a prophet like Moses, we would have served the Holy One, blessed be He.” But the degree of Balaam’s prophecy was [nonetheless] lower than that of the other prophets, because it was [only] by the ‘vision’ of the Almighty,179Verse 4. as we have explained. And so also the Rabbis have said in Vayikra Rabbah:204Vayikra Rabbah 1:13. “The Holy One, blessed be He, only revealed Himself to the prophets of the [other] nations of the world with a half-communication,’ as it is said: ‘Vayikar Elokim’ (And G-d ‘happened to meet’ Balaam)205Above, 23:4. [instead of saying ‘vayikra’ Elokim — and G-d ‘called’ to Balaam], but to the prophets of Israel [He revealed Himself] with a complete communication, as it is said: ‘Vayikra’ (And He called) unto Moses.”195Leviticus 1:1. The meaning of [the expression] “a half-communication” you will understand from what we have explained [above].
Scripture says [in describing Balaam]: Who seeth the vision of the Almighty,179Verse 4. meaning that he now saw through a lucid spectrum, as did the early prophets of whom it is said, And I appeared unto Abraham, unto Isaac, and unto Jacob by the Name ‘E-il Sha-dai’ (G-d Almighty).183Exodus 6:3. Or it may be that Balaam [only] received [the Divine communication] through a degree [of vision] less than theirs, since ‘the vision of’ the Almighty179Verse 4. is not the same as the Almighty.183Exodus 6:3. Thus the patriarchs saw by ‘E-il Sha-dai’ (G-d Almighty), [a double expression], whereas Balaam saw only by ‘the vision of’ the Almighty — two degrees lower than them [because only one Name of G-d is used, and he only saw a vision of it]. Therefore Balaam described himself as [one who saw the vision of the Almighty] with opened eyes, which is the degree of prophecy attained by the sons [i.e., the disciples] of the prophets, as it is said, Eternal, open the eyes of these men etc.,184II Kings 6:20. and in connection with Balaam himself it says, upon his seeing the angel, And the Eternal opened the eyes of Balaam.185Above, 22:31. Now do not [be induced to] think otherwise than that which we have explained in this matter, because of the statement of our Rabbis who said in the Sifre:186Sifre, Berachah, 357. “And there hath not arisen a prophet since in Israel like unto Moses.187Deuteronomy 34:10. In Israel there hath not arisen, but in the [other] nations of the world there has arisen. And who was he? It was Balaam. But there was a difference between the prophecy of Moses and that of Balaam, because Moses did not know about what G-d was going to speak to him [as will be explained further on], and Balaam knew about what He was going to speak to him, as it is said, The saying of him who heareth the words of G-d.179Verse 4. Moses did not know when He would speak to him, as it is said, [then he heard the Voice] speaking unto him,188Above, 7:89. and Balaam knew when He would speak to him, as it is said, and knoweth the knowledge of the Most High.189Further, Verse 16. He spoke to Moses while he was standing, as it is said, But as for thee [Moses], ‘stand’ thou here by Me,190Deuteronomy 5:28. and to Balaam He spoke when he was fallen down, as it is said, fallen down, yet with opened eyes.179Verse 4. [The prophecy of Balaam may be] compared to the cook of a king, who knows what expenses the king has for [the food on] his table.”
The explanation of the meaning of this Beraitha191The teachings of the Sifre are considered Beraithoth. See in Vol. II, p. 133, Note 209, for fuller explanation of this term. is as follows: Scripture stated, And there hath not arisen a prophet since in Israel like unto Moses,187Deuteronomy 34:10. and our Rabbis explained that this verse does not come to declare the superiority of Moses’ prophecy over that of the other prophets, since Scripture has already informed us of his superiority over them in two places — in the verse, And I appeared unto Abraham, unto Isaac, and unto Jacob by the Name ‘E-il Sha-dai’ (G-d Almighty), but by My Name, the Eternal, was I not known unto them,183Exodus 6:3. and in the verse, If there be a prophet among you etc.192Above, 12:6. But now [in speaking of Moses’ prophecy]187Deuteronomy 34:10. He did not say about Moses that he knew G-d, as Moses had requested, Show me now Thy ways, that I may know Thee,193Exodus 33:13. for the verse there187Deuteronomy 34:10. does not say that “he knew G-d face to face,” but says: whom ‘the Eternal’ knew face to face,187Deuteronomy 34:10. because it is telling us an explanation of [the nature of] Moses’ prophecy. It is thus saying that to Moses our teacher [the Divine communication] used to come clearly, like one who speaks to his friend face to face,187Deuteronomy 34:10. and tells him his words and his meaning until he sees from [the expression on] his face that he understands his words and his intention, and [indicates this] by saying so and by showing on his face that he recognizes what [his friend] wants. Thus the Rabbis [in the Sifre quoted above] said that Balaam had this [degree of prophecy only] when he prophesied in honor of Israel, for he fully understood the words of G-d and His intention and wish in all that was destined to happen to Israel. And even so there was still a difference between the prophecy of Moses and that of Balaam! For Moses did not know what He would tell him, and about what topic or which commandment He would speak to him, but he was ready at any time for the Divine communication, and the Holy One, blessed be He, would command him as He so desired. But Balaam had to concentrate and think about the [particular] matter which he wanted [G-d to speak to him about], and he would retire into solitude and prepare himself spiritually so that the [Divine] Spirit63See Vol. I, p. 59, Note 237. See also ibid., pp. 228-231, where Ramban discusses at length the subject of angels in relation to prophecy. would come upon him, peradventure the Eternal will come to meet him, as is explicitly stated here [in our verse]. He knew [also] that if the Spirit were to come upon him, it would speak to him [only] about that subject which he had thought of, and not about any other matter. Furthermore, Moses did not know when He would speak to him, because he did not have any fixed time for the [Divine] communication, but whenever Moses wanted it and directed his mind towards [receiving] a Divine communication, He would speak to him; as Moses said, Stay ye, that I may hear what the Eternal will command concerning you,194Above, 9:8. Although Moses had not been told in advance that G-d would speak to him, he knew that if he concentrated on receiving a Divine communication, he would surely receive one. and similarly whenever G-d wanted to command him from the Tent of Meeting,195Leviticus 1:1. then he [Moses] heard the Voice speaking unto him.188Above, 7:89. But Balaam knew how to determine the [exact] moment when he would have the [Divine] communication, and the Spirit would only rest upon him at that moment. Perhaps this is “the moment” that our Rabbis speak of in Tractate Berachoth196Berachoth 7a. The Gemara there states that there is “one moment” every day when G-d, is angry, and Balaam knew precisely when that moment was. The anger is occasioned when the sun begins to shine “and the kings of the world put on their crowns and prostrate themselves to the sun.” — It is the Rabbis’ way of saying that the deification of nature by man occasions the displeasure of the Creator, for how could they change His glory for that which is His creation and tool! and in Tractate Sanhedrin,197Sanhedrin 105b. The same text as in Berachoth 7a is also quoted there. and at that moment he [thought he] would utter the curse, and it was [only] at that moment that the Spirit would rest upon him, and never at any other time. Similarly the fact that Moses remained standing [during the Divine communication] indicates his superiority, whereas Balaam’s falling down denoted his inferiority, [implying] that he could not endure the prophecy, just as it says, if we hear the voice of the Eternal our G-d any more, then we shall die;198Deuteronomy 5:22. Go thou near, and hear.199Ibid., Verse 24. The Rabbis further said [in the Sifre quoted above]: “[The prophecy of Balaam may be] compared to the cook of a king, who knows etc.” [This comparison refers] to the first distinction [between Moses’ prophecy and that of Balaam, namely, that Moses did not know in advance about what G-d would speak to him, whereas Balaam did know], and the intention of the Rabbis thereby is to say that the cook knows what are the expenses of the [upkeep of the] king’s table, but his minister who is trusted in all his house200A reference to Moses. See above, 12:7. and knows his secrets, does not know the expenses of the household. This example indicates that the Sages’ intention was to say that Balaam himself knew, after concentrating [his intention on receiving a Divine communication], that G-d would tell him [to say]: How shall I curse, whom G-d hath not cursed?201Above, 23:8. and the whole of the blessing [mentioned in the verses], and that afterwards he would hear the communication in [precisely] those words which he had thought of in his heart. This is, as I have mentioned,202Ibid., 22:5; 31. because he was a diviner, and thus future [events which would befall the people of Israel] would come into his heart [through divination]; but now on account of Israel he also heard the [Divine] utterance about them, and therefore he now prided himself, saying, The saying of him who heareth the words of G-d.179Verse 4.
Now I have seen this same subject which is taught in the Sifre [quoted above] said in another form in the homiletics of Bamidbar Sinai Rabbah,203Bamidbar Rabbah 20:1. but there is no need for me to prolong [this subject]. The general idea is that the Sages intended to say that Balaam’s prophecy came to him in words which he clearly understood, and the reason for this was, as the Sages have said,203Bamidbar Rabbah 20:1. so that the nations of the world should not have an excuse to say: “If we had had a prophet like Moses, we would have served the Holy One, blessed be He.” But the degree of Balaam’s prophecy was [nonetheless] lower than that of the other prophets, because it was [only] by the ‘vision’ of the Almighty,179Verse 4. as we have explained. And so also the Rabbis have said in Vayikra Rabbah:204Vayikra Rabbah 1:13. “The Holy One, blessed be He, only revealed Himself to the prophets of the [other] nations of the world with a half-communication,’ as it is said: ‘Vayikar Elokim’ (And G-d ‘happened to meet’ Balaam)205Above, 23:4. [instead of saying ‘vayikra’ Elokim — and G-d ‘called’ to Balaam], but to the prophets of Israel [He revealed Himself] with a complete communication, as it is said: ‘Vayikra’ (And He called) unto Moses.”195Leviticus 1:1. The meaning of [the expression] “a half-communication” you will understand from what we have explained [above].
Rabbeinu Bahya
You should know that in the view of Maimonides (Moreh Nevuchim section 2 chapter 33) at the revelation at Mount Sinai the sound the Children of Israel heard (G’d’s voice) had been created for the purpose. This was a one-time manifestation of that sound and while they heard it, they were not able to separate different letters from one another. It was heard a single time and comprised only the first two of the Ten Commandments. Concerning this phenomenon the Torah wrote (Deut. 5,19) “a powerful sound without break.” The Torah also wrote concerning this sound (Deut. 5,20) “when you heard the sound.” Furthermore, in Deut. 4,12 Moses said קול דברים אתם שמעים, “you hear the sound of words.” Significantly, Moses did not say that the people actually heard words,” i.e. were able to hear distinct letters. This is also what is meant in Exodus 19,9: “in order that the people hear when I speak with you (Moses).” The meaning is that the people will hear the sound but will not be able to make out the individual words.
Our sages (Makkot 24) say that the Israelites heard the first two commandments from G’d’s own mouth. The wording there is: מפי הגבורה שמענום. This reflects the difference between what Moses heard and what the people heard. The people only heard קול דברים, “the sound of words,” whereas Moses heard the words themselves. This is why Moses interpreted the words he had heard to the people by separating between letter and letter and word and word. This is what Moses referred to when he said (Deut. 5,5) “I was standing between you and G’d at that time in order to tell you the word of the Lord.” Moses referred to the first two commandments which the people, though having heard them, had not been able to understand.
This explains the way Onkelos renders both the words וידבר אלוה-הים את כל הדברים האלה לאמור, and וידבר אלו-הים אל משה לאמור, as ומליל ה’ as if both verses meant the same. He is correct because the word לאמור in each verse means that Moses was to communicate G’d’s words to the people. In 20,15 when Onkelos translates the people saying to Moses ואל ידבר עמנו אלו-הים פן נמות, “let not G’d speak to us so that we shall not die,” he translates this as ולא יתמלל עמנא מן קדם ה’, instead of ולא ימלל עמנא. The distinction Onkelos makes between the way the people heard G’d’s voice and the way Moses perceived it is clearly reflected in his rendering what the people had heard as מן קדם ה’. The people had been aware that what they heard was something other than words.
After the people had heard the first two commandments by hearing G’d’s voice their souls departed as we know from Song of Songs 5,6 (compare our comments page 1049 this volume on Exodus 19,17) נפשי יצאה בדברו, “my soul departed at His decree.” They were afraid that they would continue to hear G’d’s voice and were afraid they would die as a result. This is when they said to Moses (Deut. 5,22) “let us not die,”....(and in verse 24) ”approach you and hear what G’d says,....and tell us what G’d said.” Moses heard every one of the Ten Commandments one at a time and related them to the people. To sum up: the Israelites did hear the first two commandments at the same time and from the same source as did Moses, but they could not make sense out of them. The other eight commandments they heard from Moses just as they heard all other commandments in the Torah from Moses. This is what is meant at the beginning of Shir Hashirim Rabbah (5,6), that the words in Deut. 33,4 תורה צוה לנו משה “Moses commanded us the Torah” (not G’d), means that Moses relayed to the people 611 of the 613 commandments. The numerical value of the letters in the word תורה add up to 611. The other two commandments G’d personally commanded the people. Seeing that the first two commandments were heard by the people as a continuous utterance (no break between letters to form words or sentences), this was what David had said in Psalms 62,12: “G’d said a single word but I heard two.” This is the opinion of Maimonides of what transpired at the giving of the Torah.
Our sages (Makkot 24) say that the Israelites heard the first two commandments from G’d’s own mouth. The wording there is: מפי הגבורה שמענום. This reflects the difference between what Moses heard and what the people heard. The people only heard קול דברים, “the sound of words,” whereas Moses heard the words themselves. This is why Moses interpreted the words he had heard to the people by separating between letter and letter and word and word. This is what Moses referred to when he said (Deut. 5,5) “I was standing between you and G’d at that time in order to tell you the word of the Lord.” Moses referred to the first two commandments which the people, though having heard them, had not been able to understand.
This explains the way Onkelos renders both the words וידבר אלוה-הים את כל הדברים האלה לאמור, and וידבר אלו-הים אל משה לאמור, as ומליל ה’ as if both verses meant the same. He is correct because the word לאמור in each verse means that Moses was to communicate G’d’s words to the people. In 20,15 when Onkelos translates the people saying to Moses ואל ידבר עמנו אלו-הים פן נמות, “let not G’d speak to us so that we shall not die,” he translates this as ולא יתמלל עמנא מן קדם ה’, instead of ולא ימלל עמנא. The distinction Onkelos makes between the way the people heard G’d’s voice and the way Moses perceived it is clearly reflected in his rendering what the people had heard as מן קדם ה’. The people had been aware that what they heard was something other than words.
After the people had heard the first two commandments by hearing G’d’s voice their souls departed as we know from Song of Songs 5,6 (compare our comments page 1049 this volume on Exodus 19,17) נפשי יצאה בדברו, “my soul departed at His decree.” They were afraid that they would continue to hear G’d’s voice and were afraid they would die as a result. This is when they said to Moses (Deut. 5,22) “let us not die,”....(and in verse 24) ”approach you and hear what G’d says,....and tell us what G’d said.” Moses heard every one of the Ten Commandments one at a time and related them to the people. To sum up: the Israelites did hear the first two commandments at the same time and from the same source as did Moses, but they could not make sense out of them. The other eight commandments they heard from Moses just as they heard all other commandments in the Torah from Moses. This is what is meant at the beginning of Shir Hashirim Rabbah (5,6), that the words in Deut. 33,4 תורה צוה לנו משה “Moses commanded us the Torah” (not G’d), means that Moses relayed to the people 611 of the 613 commandments. The numerical value of the letters in the word תורה add up to 611. The other two commandments G’d personally commanded the people. Seeing that the first two commandments were heard by the people as a continuous utterance (no break between letters to form words or sentences), this was what David had said in Psalms 62,12: “G’d said a single word but I heard two.” This is the opinion of Maimonides of what transpired at the giving of the Torah.
Rabbeinu Bahya
You must appreciate that in view of the fact that actually the attribute Hashem was speaking, the Torah should have written here: וידבר ה’ את כל הדברים האלה, just as Moses said when he recalled the event of 40 years ago to the people in Deuteronomy. At that point he said in Deut. 5,19: את הדברים האלה דבר ה’ אל כל קהלכם בהר מתוך האש הענן והערפל קול גדול ולא יסף. Also in Deut. 4,12 Moses quotes G’d as וידבר ה’ אליכם מתוך האש.
Seeing that that in Exodus 19,18 the Torah wrote אשר ירד עליו ה’ באש, “on which Hashem descended in fire,” and it has been explained that His great name represents the emanation תפארת, which “resides within fire,” it had now become necessary to write וידבר אלו-הים, as these words reflect that the sound of the voice emanated from the fire. In other words, the Israelites heard a sound which seemed to come out of the fire. We find a similar description [involving both the attributes Elohim and Hashem. Ed.] in Deut. 5,21: הן הראנו ה’ אלו-הינו את כבודו ואת גדלו ואת קולו שמענו מתוך האש. “The Lord our G’d has just shown us His majestic Presence, and we heard His voice out of the fire.” [Israel speaking, Moses quoting how they had perceived what they had experienced. 40 years earlier. Ed.]. Keeping all these factors in mind, when Moses mentioned וידבר ה’ אליכם in Deut. 4,12 he immediately added the words “out of the fire.” He did the same again when referring to what had occurred in Deut. 5,19 after reviewing the Ten Commandments immediately prior to that verse. The reason is that whereas in Hebrew, and to Hebrew speakers the achievements of Israel are considered primary, in the Aramaic translation of Onkelos (which reflects the use of the language by people speaking that tongue) the achievements of Moses are highlighted. When the Torah (in Hebrew) writes וידבר אלו-הים, this reflects the spiritual level reached by the Jewish people, whereas when Onkelos translates as if the Torah had written וידבר ה’, this reflects the spiritual level achieved by Moses. Onkelos wants to make plain by his very translation of the words of the Torah that Moses had attained a higher spiritual plateau than had the people. Isaiah 26,4 writes as follows: בטחו בי-ה-ו-ה עדי עד כי בי-ה י-ה-ו-ה צור עולמים, “trust in Hashem for ever and ever, for in Yah Hashem you have an everlasting Rock.” What the prophet means is that the name Hashem which symbolizes the concept of “an everlasting Rock” may be described on occasion as Yah. When G’d is described in 20,2 saying: אנכי ה’ אלו-היך, He is described as speaking in His capacity as Yah, an aspect of the צור עולמים. This צור עולמים contains this name as we learn from Exodus 23,21 כי שמי בקרבו “for My name is within it,” the “it” being the צור עולמים. This is also the mystical dimension of אני ה’ בקרב הארץ (Exodus 8,18) a reference to this Rock.
A kabbalistic approach to the words אשר הוצאתיך, “who has taken you out.” The Exodus, as distinct from the utterance of the Ten Commandments, was orchestrated by G’d in His capacity as Hashem. This is the reason the Torah writes (13,16 ) כי בחזק יד הוציאנו י-ה-ו-ה ממצרים, “for with the power of the hand Hashem took us out of Egypt.” The same formula is repeated in 13,3.
When the Torah writes: (20,3) לא יהיה לך אלו-הים אחרים על פני, generally translated as “you must not have (recognize) any other gods in My Presence,” the meaning is that the only Presence you are to recognize as divine is My Presence, i.e. פני. The wording here is similar to the wording in Genesis 31,50 where Lavan warns Yaakov not to marry any additional wives. He said: ואם תקח נשים על בנותי. Lavan meant: ”but my daughters certainly are to remain your wives.” Similarly here; G’d forbids other gods to be recognised implying that most certainly He is to be recognised as G’d. The fact that this is so is demonstrated by the use by G’d of the word פנים in Deut. 34,10 when describing His relationship with Moses as אשר ידעו י-ה-ו-ה פנים אל פנים, “whom G’d knew (intimately) face to face.” A similar use of the word פנים is found in Deut. 5,4 describing the close relationship of G’d to the whole people at the revelation at Mount Sinai. The Torah describes this as פנים בפנים דבר י-ה-ו-ה עמכם, “face to face Hashem spoke to you.” All these expressions made it necessary to repeatedly use the expression מתוך האש, in order to explain whence G’d’s voice emanated. The best way to understand these words is that the power of G’d is within another power, just as the appearance of fire, while representing a display of power, contains within it another core of power. This what is meant in Numbers 14,14 כי עין בעין נראה אתה ה’, “that You, Hashem, appeared eye to eye.” The true meaning is that though You Hashem appeared to the eye, there is an inner dimension to this manifestation which remained invisible. This is also the mystical dimension of 20,23 לא תעשון אתי, “you shall not make ‘with’ Me, etc.” The meaning is that no other so-called deity shall share על פני, “My Divine Presence.” When the Torah writes about Moses ascending the mountain (19,3) ומשה עלה אל האלו-הים ויקרא אליו - י-ה-ו-ה that “Moses ascended to G’d, and Hashem called to him,” the meaning is that Hashem called to him from within the attribute אלו-הים. This too is the meaning in Deut. 5,21 ואת קולו שמענו מתוך האש, “and we have heard His voice out of the fire.” The voice referred to there is the voice of the attribute Hashem. It was this voice which the people had been afraid of hearing again, and this is why they said: אם יוספים אנחנו לשמוע את קול י-ה-ו-ה אלו-הינו עוד ומתנו “if we will continue to hear the voice of Hashem, our G’d, again we will die.” This is also the mystical aspect of our sages’ saying (Shevuot 20) זכור ושמור בדבור אחד נאמרו, “the words זכור and שמור [one of which appears in the first version of the Ten Commandments in Exodus and the other in the version in Deuteronomy, Ed.] were said as one.” The former refers to the attribute of Mercy, i.e. י-ה-ו-ה, the other to the attribute of Justice, the attribute known best as אלו-הים. The attribute of Mercy spoke from within the attribute of Justice. This was also why there were two Tablets instead of merely one. One represented the attribute of Mercy, the other the attribute of Justice. The Tablet on which the words לא תרצח, “do not murder,” was inscribed at the top represented the attribute of Justice. (according to the view that five of the Commandments were written on each Tablet) Moses, who, as we explained had attained the level of communicating with G’d’s attribute (emanation) תפארת, heard the word זכור, i.e. as a positive commandment, an expression of the attribute of Mercy. The people who had not attained such a lofty level of communication with G’d heard the word as שמור, as a negative commandment, as an expression of the attribute of Justice.
When we find an expression (verse 22) such as כי מן השמים דברתי עמכם, ”for I have spoken with you from the heaven,” the meaning of the word מתוך in that verse is similar to the meaning of the words מתוך האש in the verses we have already discussed. If you peruse all the verses connected with מתן תורה, you will not find a single one mentioning the tetragrammaton unless it is connected to the words מתוך האש.
Seeing that that in Exodus 19,18 the Torah wrote אשר ירד עליו ה’ באש, “on which Hashem descended in fire,” and it has been explained that His great name represents the emanation תפארת, which “resides within fire,” it had now become necessary to write וידבר אלו-הים, as these words reflect that the sound of the voice emanated from the fire. In other words, the Israelites heard a sound which seemed to come out of the fire. We find a similar description [involving both the attributes Elohim and Hashem. Ed.] in Deut. 5,21: הן הראנו ה’ אלו-הינו את כבודו ואת גדלו ואת קולו שמענו מתוך האש. “The Lord our G’d has just shown us His majestic Presence, and we heard His voice out of the fire.” [Israel speaking, Moses quoting how they had perceived what they had experienced. 40 years earlier. Ed.]. Keeping all these factors in mind, when Moses mentioned וידבר ה’ אליכם in Deut. 4,12 he immediately added the words “out of the fire.” He did the same again when referring to what had occurred in Deut. 5,19 after reviewing the Ten Commandments immediately prior to that verse. The reason is that whereas in Hebrew, and to Hebrew speakers the achievements of Israel are considered primary, in the Aramaic translation of Onkelos (which reflects the use of the language by people speaking that tongue) the achievements of Moses are highlighted. When the Torah (in Hebrew) writes וידבר אלו-הים, this reflects the spiritual level reached by the Jewish people, whereas when Onkelos translates as if the Torah had written וידבר ה’, this reflects the spiritual level achieved by Moses. Onkelos wants to make plain by his very translation of the words of the Torah that Moses had attained a higher spiritual plateau than had the people. Isaiah 26,4 writes as follows: בטחו בי-ה-ו-ה עדי עד כי בי-ה י-ה-ו-ה צור עולמים, “trust in Hashem for ever and ever, for in Yah Hashem you have an everlasting Rock.” What the prophet means is that the name Hashem which symbolizes the concept of “an everlasting Rock” may be described on occasion as Yah. When G’d is described in 20,2 saying: אנכי ה’ אלו-היך, He is described as speaking in His capacity as Yah, an aspect of the צור עולמים. This צור עולמים contains this name as we learn from Exodus 23,21 כי שמי בקרבו “for My name is within it,” the “it” being the צור עולמים. This is also the mystical dimension of אני ה’ בקרב הארץ (Exodus 8,18) a reference to this Rock.
A kabbalistic approach to the words אשר הוצאתיך, “who has taken you out.” The Exodus, as distinct from the utterance of the Ten Commandments, was orchestrated by G’d in His capacity as Hashem. This is the reason the Torah writes (13,16 ) כי בחזק יד הוציאנו י-ה-ו-ה ממצרים, “for with the power of the hand Hashem took us out of Egypt.” The same formula is repeated in 13,3.
When the Torah writes: (20,3) לא יהיה לך אלו-הים אחרים על פני, generally translated as “you must not have (recognize) any other gods in My Presence,” the meaning is that the only Presence you are to recognize as divine is My Presence, i.e. פני. The wording here is similar to the wording in Genesis 31,50 where Lavan warns Yaakov not to marry any additional wives. He said: ואם תקח נשים על בנותי. Lavan meant: ”but my daughters certainly are to remain your wives.” Similarly here; G’d forbids other gods to be recognised implying that most certainly He is to be recognised as G’d. The fact that this is so is demonstrated by the use by G’d of the word פנים in Deut. 34,10 when describing His relationship with Moses as אשר ידעו י-ה-ו-ה פנים אל פנים, “whom G’d knew (intimately) face to face.” A similar use of the word פנים is found in Deut. 5,4 describing the close relationship of G’d to the whole people at the revelation at Mount Sinai. The Torah describes this as פנים בפנים דבר י-ה-ו-ה עמכם, “face to face Hashem spoke to you.” All these expressions made it necessary to repeatedly use the expression מתוך האש, in order to explain whence G’d’s voice emanated. The best way to understand these words is that the power of G’d is within another power, just as the appearance of fire, while representing a display of power, contains within it another core of power. This what is meant in Numbers 14,14 כי עין בעין נראה אתה ה’, “that You, Hashem, appeared eye to eye.” The true meaning is that though You Hashem appeared to the eye, there is an inner dimension to this manifestation which remained invisible. This is also the mystical dimension of 20,23 לא תעשון אתי, “you shall not make ‘with’ Me, etc.” The meaning is that no other so-called deity shall share על פני, “My Divine Presence.” When the Torah writes about Moses ascending the mountain (19,3) ומשה עלה אל האלו-הים ויקרא אליו - י-ה-ו-ה that “Moses ascended to G’d, and Hashem called to him,” the meaning is that Hashem called to him from within the attribute אלו-הים. This too is the meaning in Deut. 5,21 ואת קולו שמענו מתוך האש, “and we have heard His voice out of the fire.” The voice referred to there is the voice of the attribute Hashem. It was this voice which the people had been afraid of hearing again, and this is why they said: אם יוספים אנחנו לשמוע את קול י-ה-ו-ה אלו-הינו עוד ומתנו “if we will continue to hear the voice of Hashem, our G’d, again we will die.” This is also the mystical aspect of our sages’ saying (Shevuot 20) זכור ושמור בדבור אחד נאמרו, “the words זכור and שמור [one of which appears in the first version of the Ten Commandments in Exodus and the other in the version in Deuteronomy, Ed.] were said as one.” The former refers to the attribute of Mercy, i.e. י-ה-ו-ה, the other to the attribute of Justice, the attribute known best as אלו-הים. The attribute of Mercy spoke from within the attribute of Justice. This was also why there were two Tablets instead of merely one. One represented the attribute of Mercy, the other the attribute of Justice. The Tablet on which the words לא תרצח, “do not murder,” was inscribed at the top represented the attribute of Justice. (according to the view that five of the Commandments were written on each Tablet) Moses, who, as we explained had attained the level of communicating with G’d’s attribute (emanation) תפארת, heard the word זכור, i.e. as a positive commandment, an expression of the attribute of Mercy. The people who had not attained such a lofty level of communication with G’d heard the word as שמור, as a negative commandment, as an expression of the attribute of Justice.
When we find an expression (verse 22) such as כי מן השמים דברתי עמכם, ”for I have spoken with you from the heaven,” the meaning of the word מתוך in that verse is similar to the meaning of the words מתוך האש in the verses we have already discussed. If you peruse all the verses connected with מתן תורה, you will not find a single one mentioning the tetragrammaton unless it is connected to the words מתוך האש.