Revelation: Parts I and II

I am Hashem your G-d who brought you forth from the Land of Egypt. (Sefer Shemot 20:2)

1. The first statement of the Decalogue is a commandment

The above passage is the first of the statements of the Decalogue. The balance of the Decalogue is composed of commandments. This first statement seems to be an introduction of the rest of the Decalogue. The speaker and author of the Decalogue identifies Himself as the deity who redeemed the nation from Egypt.

This is not the view generally accepted among our Sages. Our Sages maintain that this statement is a commandment. The Talmud explains that 613 commandments are included in the text of the Torah that Moshe received at Sinai. The Talmud explains that although the number of commandments is not specifically stated in the text of the Torah, there is an allusion to the number in the text. Where is this allusion?

The Torah states, “The Torah was commanded to us by Moshe. It is a legacy for the assembly of Yaakov.” (Sefer Devarim 33:4) Each letter of the Hebrew alphabet has a numerical value. The numerical values of the letters composing the word Torah is 611. The Talmud explains that this corresponds with the number of commandments the people received from Hashem, through the agency of Moshe. Hashem taught Moshe 611 of the Torah’s commandments. Moshe taught them to the people. The Talmud adds that two other commandments were not received through Moshe. These the people heard directly from Hashem. They heard Hashem say, “I am Hashem your G-d, etc.” They also heard Him say “You shall have on other gods before Me.” The addition of these commandments to the 611 that were received through Moshe, provides a total of 613 mitzvot.

The discussion in the Talmud clearly treats the first statement of the Decalogue – “I am Hashem you G-d” as one of the 613 commandments. Based on this discussion, most of our Sages concluded that the Decalogue’s opening statement is indeed a commandment.

What does this statement command? According to Maimonides, this statement commands that we know or accept that Hashem is the cause of all that exists and that all existence is sustained by His will.[1]

This first commandment of the Decalogue includes an interesting nuance of expression. The Hebrew language has two words for the first person singular pronoun – “I”. One is ani and the other is anochi. The two words are near synonyms. However, they are not completely interchangeable.

And Yaakov said to his father: I (anochi) am Esav your first born. I have done as you commanded me. Please arise and eat from my game so that you will bless me. (Sefer Beresheit 27:19)

And Yaakov said to Shimon and Leyve: You have disturbed me by evoking hatred against me among the dwellers of the land – the Canaanites and that Prezites. I (ve’ani) am few in number. They will gather against me, strike me, and destroy me and my household. (Sefer Beresheit 34:30)

2. The difference between ani and anochi

Rav Yosef Dov Soloveitchik Zt”l suggests that the word ani is a simple first person singular pronoun. It does not, in itself, communicate anything beyond the identity of the speaker. Anochi is a more expressive term. It communicates the uniqueness of the speaker. Anochi’s the message is often “it is I and no other.”[2]

The two passages above illustrate the contrast between ani and anochi. In the first passage Yaakov disguises himself as Esav in order to secure the blessings intended for his older brother. He approaches his father. Yitzchak’s eyesight is failing and he asks his visitor to identify himself. Yaakov responds, “I am Esav your first born.” Yaakov is responding to his father’s uncertainty regarding the identity of his visitor. He responds: It is I, Esav, your first born. The term anochi is used because Yaakov is telling Yitzchak: It is I and no other.

In the second passage above Yaakov chastises his sons for destroying the city of Shechem. He tells them that they have incited the land’s inhabitants against him. He says to them: I am a leader of a small group. He does not intend to emphasis the “I”. Therefore, he employs the pronoun ani.[3]

Based on this analysis, can any message be derived from the use of the word anochi in the first statement of the Decalogue? Let us begin by considering another instance in which the word anochi is used.

And Moshe said to G-d: Who am I (anochi) that I should go to Paroh and will I bring forth Bnai Yisrael from Egypt? And He said: For I will be with you. And this is the sign that I (anochi) have sent you – when you bring forth the nation from Egypt you will serve G-d upon this mountain. (Sefer Shemot 3:11-12).

3. Moshe’s objection to his mission

In his first prophecy, Hashem spoke to Moshe and informed him that he had been selected to lead forth Bnai Yisrael from Egypt. Moshe questioned his suitability for this mission. He said to Hashem, “Who am I to challenge Paroh and demand that he release his slaves?” Moshe identifies himself with the word anochi. Based on the discussion above, this is to be expected. Moshe seems to be asking Hashem why he has been selected. Why he and not someone more appropriate?

Hashem responds, “For I will be with you.” Here too the word anochi is used. However, the reason for the use of this word and not the word ani is less obvious.

In order to understand Hashem’s use of anochi, Moshe’s objection must be reconsidered. Moshe could not understand how he could influence or coerce Paroh into releasing Bnai Yisrael. He protested that he had neither the eloquence to persuade nor the power to force Paroh. Hashem responded, “I will be with you.” He was not contesting Moshe’s analysis. He was not suggesting that Moshe could accomplish the task he was assigned. Hashem responded that He – Hashem – would be the agent of Bnai Yisrael’s liberation. Moshe would not secure his people’s freedom. Without revealing to Moshe the specific events that would soon occur, Hashem responded that He would be involved in the forthcoming events in an unprecedented manner.[4]

4. Hashem tells Moshe that He will be with him

Now, Hashem’s use of the word anochi is explained. He responded to Moshe that He would be with Moshe. The emphasis was upon His uniqueness. Because He will be Moshe’s companion on this mission and He is omnipotent, the otherwise unachievable is possible.

Hashem explained to Moshe that the Egypt redemption would be brought about through a manifest expression of divine intervention without precedent. Hashem had performed miracles for the Avot – the patriarchs – but these were subtle or minor compared to those that would be performed in Egypt. In Egypt, Hashem would reveal Himself as ruler over all creation. He would demonstrate His omnipotence to the Egyptians, Bnai Yisrael, and humanity.

From the passages in the Torah one cannot determine the level of detail that Hashem shared with Moshe at this point. However, it is clear that Hashem communicated to him that something unique and unprecedented was about to take place.

5. The sign offered to Moshe that Hashem will be his companion

Hashem then provided Moshe with a sign that confirmed His message. After emerging from their bondage, the nation would serve Hashem at Sinai. The commentators note that this is a difficult sign to understand. Hashem understood that Moshe required some assurance that He would be with him. He provided, as a sign, news of an event that will occur many months in the future. How would this sign reassure Moshe?

As explained above, Hashem had told Moshe that an unprecedented event was to take place in Egypt. Hashem would reveal and involve himself in the redemption of Bnai Yisrael to a degree that was never before experienced by humanity. He anticipated Moshe would receive this news with some degree of confusion. Moshe would not understand why Hashem would take such extraordinary measures on behalf of Bnai Yisrael.

Hashem responded that the explanation lay in the events that would take place at Sinai. At Sinai, the nation would serve Hashem. This Sinai experience would be a unique event in the experience of humanity. Hashem would reveal Himself to humanity and speak to Moshe and the nation. The nation would experience Divine Revelation. Sinai would represent the initiation of a new stage in Hashem’s relationship with humanity.

The Avot and other special individuals had sought out Hashem and discovered Him. They experienced their own personal revelations. However, Hashem had never before revealed Himself though manifestly interacting and demonstrating His presence to a nation. At Sinai, He would speak to Moshe and to Bnai Yisrael. Sinai would not be a private and personal revelation like those experienced by the Avot. It would be a public and manifest revelation. In other words, the Sinai Revelation would be the beginning of a new relationship between Hashem and humanity. No longer would Hashem be revealed only to those who relentlessly pursued Him. Now, each and every person would have manifest evidence of Hashem and His omnipotence.

This explained to Moshe Hashem’s extraordinarily overt involvement in the Egypt redemption. The goal of the redemption was not only to liberate an oppressed people. The redemption was the opening act of a very pubic manifestation of Hashem’s existence, His omnipotence, and His providence.

Hashem was not telling Moshe that the events of Sinai – once they occurred – would be a sign or provide evidence of His partnership with Moshe in Egypt. He told Moshe that the explanation for everything He had told him about Egypt lay in understanding the destined future of the nation – in appreciating the meaning of the Sinai experience.

6. The phases of Revelation

Now, let us return to the Decalogue. In its first statement Hashem says, “I am Hashem your G-d who brought you forth from the Land of Egypt.” Hashem identifies Himself as anochi. Why does He use this form of the first person singular pronoun? Hashem is introducing Himself – He who now addresses the nation – as the G-d who revealed Himself in Egypt. He is explaining that the events of Egypt were the precursor to this wondrous moment. That omnipotent G-d who had triumphed over Paroh and over nature itself now spoke to the nation and gave His commandments to the people. In Egypt, He revealed Himself to the nation as the omnipotent creator and ruler of the universe. At Sinai, He introduced Himself as the G-d who was encountered in Egypt and who would now speak to the people as teacher and lawgiver.

He identifies Himself as anochi. He declares, “It is I – the G-d who redeemed you with wonders and miracles. I am the one who now speaks to you as teacher and lawgiver.” In this introduction Hashem provided to the people a meaning for their experiences. Suddenly, they understood all that had occurred to them and its purpose. They had encountered the omnipotent creator in Egypt so that now they would understand and appreciate the G-d who addresses them.

 

[1] This position engenders a number of problems. First, we assume that commandments are volitional. In other words, one who chooses to perform the commandment has it within his power to do so. Issues of conviction do not seem to meet this criterion. One cannot will oneself to believe in something of which he is not convinced. Second, specifically Maimonides’ formulation of the commandment is confusing. In his Mishne Torah he states that one is obligated to know the existence of Hashem. In his Sefer HaMitzvot – as the text is typically translated – he states that one must believe in Hashem’s existence. Both of these issues have received extensive attention elsewhere.

[2] Rav Yosef Dov Soloveitchick, recorded lecture on aseret HaDibrot.

3The above examples support Rav Soloveitchik’s interpretation of the words ani and anochi. However, it must be acknowledged that there are instances in which the use of these two words does not seem to conform to Rav Soloveitchik’s view.

[4] Many commentators make this point. Some express themselves more clearly than others. See Rashi, Rabbaynu Yosef Bechor Shur, Emek Davar.