Speaking the Word of Hashem
And Moshe spoke to the leaders of the tribes of Bnai Yisrael saying: This is the matter that Hashem commanded. (BeMidbar 30:2)
- Only Moshe said: This is the matter
This pasuk introduces a discussion of laws governing vows. Rashi, based upon the midrash, makes an enigmatic comment on this passage. He explains that Moshe sometimes prefaced a communcation with the phrase, khoe – “thus said Hashem.” This introduction was also used by other prophets. In our pasuk, Moshe begins with the phrase, zeh – “this is the matter that Hashem commanded.” The preface zeh – this – was not used by other prophets.[1]
What is the message of Rashi? Rashi apparently maintains that these two phrases are very different. “This is the matter that Hashem commanded” is uniquely appropriate for Moshe. Other prophets could not use this introduction. However, the two phrases seem very similar! What is the difference between these two statements?
Rav Eliyahu Mizrachi explains that these two phrases are actually very different from one another. When a prophet uses the preface “thus said Hashem”, he indicates that he is attributing the substance of his message to Hashem. He is not suggesting that the words with which he will present the message are the words of Hashem. The content of his message is from Hashem. The specific form or wording that the prophet uses to present the content is his own.
The preface “this is the matter that Hashem commanded” communicates the words that Moshe will use, are the exact words provided by Hashem. Both the substance and the form of the message that will be communicated are from Hashem.
- The unique character of Moshe’s prophecy
Mizrachi explains that Moshe achieved a higher level of prophecy than any other prophet. One of the special aspects of Moshe’s prophecy was its absolute clarity. He communicated with Hashem as clearly as two mortal individuals communicate with one other. He perceived the communication as the words of Hashem. Therefore, he transmitted his prophecy to the nation with the preface “this is the matter that Hashem commanded”. In other words, these are Hashem’s own words.
Other prophets did not communicate with Hashem on this level. The message that they perceived through prophecy was not expressed in specific words. They received visions and the visions were accompanied by understanding of the visions’ meanings. However, part of the role of the prophets was to put into words their understanding of the visions. They prefaced their communications to the people with “thus said Hashem”. They were telling the people that their message came from Hashem. The words in which they expressed the message were their own.[2]
Rav Yaakov Kaminetsky Zt”l supports and expands this interpretation. His comments are based upon a difficult text in the Talmud. The Talmud explains each prophet expressed his or her prophecy with a unique language and expression. It is impossible for two prophets to express the same prophecy employing identical wording. Should this occur, we can be sure that one is a false prophet.[3]
This is a difficult concept. Genuine prophecy is received from Hashem. If Hashem delivered the identical prophecy to a number of prophets, should not each provide exactly the same report of the prophecy? Why is this very consistency indicative of falsehood and subterfuge?
Rav Kaminetsky suggests that prophecy involves a personal element. The prophet receives a message from Hashem. The prophet is charged with the duty of communicating the message to the people. It is the responsibility of the prophet to choose the wording and phrasing for this communication. Each will naturally construct a unique presentation. It is impossible that different individuals will independently construct identical presentations. If all the prophets communicate the message in identical language, then it is evident that some collusion has taken place.[4]
In summary, the distinction between these phrases reflects a basic difference between Moshe’s prophecy and other prophets’ prophecy. Only Moshe could communicate Hashem’s exact words. Other prophets could only communicate the substance of the message, and were required to express the message in their own words. Therefore, they were enjoined against introducing their prophecy with the word “this”. This word was reserved for Moshe alone.
- Early in his career, Moshe introduced messages with “thus”
Rashi acknowledges that Moshe sometimes did introduce his communications with “thus said Hashem”. We understand that other prophets used this introduction because it reflected their level of prophecy. However, Moshe was on a higher level of prophecy. Why did he ever use this introduction?
Mizrachi suggests that Moshe was not initially qualitatively distinguished from other prophets. The Torah describes Moshe’s first prophecy. He observed a bush that had a fire in its midst, but yet, was not consumed. This was a vision. At this stage, Moshe had not yet achieved the level of prophecy that would distinguish him from all prophets who proceeded or would follow him. He received a vision – much like other prophets. Most of the instances in which Moshe introduced his communications with “thus” are from this early period in his prophetic career. He had not yet achieved the unique greatness that distinguished him from other prophets. He did not yet communicate with Hashem with the clarity requisite for use of the introduction “this is the matter”.[5]
- Moshe received two types of prophecy
Gur Aryeh does not accept Mizrachi’s explanation for Moshe’s use of “thus”. Mizrachi insists that Moshe used this phrase only before he achieved his full prophetic stature. Gur Aryeh notes that there is one instance in which Moshe used “thus” after he had fully attained his special status.
After the people heard the Decalogue at Sinai, Moshe ascended the mountain in order to receive the Torah. Hashem communicated to Moshe the exact words of the text. Only because Moshe had achieved his unique level of prophecy was he capable of receiving from Hashem the precise words of the Torah. Essentially, Moshe’s prophetic attainment made it possible for him to act as Hashem’s stenographer.
Before Moshe could descend from the mountain, the nation committed the sin of the egel – the golden calf. Moshe was expelled from the presence of Hashem and ordered to quickly descend from the mountain. He descended, entered the camp, and observed the people participating in the worship of the egel. Moshe summoned those loyal to Hashem. The tribe of Leyve rallied to him. He communicated to them a directive from Hashem. They must pass through the camp of the Bnai Yisrael and execute those guilty of idolatry. He introduced this directive with “thus said Hashem”.
Gur Aryeh notes that this incident occurred after Moshe had achieved his distinct prophetic greatness. Why did he introduce his message with “thus”? He should have said “this is the matter that Hashem has commanded”.
Gur Aryeh responds that Moshe received two types of prophecy. Some of his prophecies were instructions or messages relevant for the specific moment. These instructions or messages are not part of the Torah’s 613 commandments. Because the relevance of the messages and instructions was related to the time at which they were communicated, their exact wording and text was not important. Content was important but not the exact words. In these instances, Moshe was required to communicate the substance of the message. He was not required to express himself with the same words used by Hashem. In these instances, Moshe prefaced his remarks with “thus”. He was suggesting that the substance of the message was from Hashem but he was using his own words.
The commandments of the Torah and the Torah’s actual text are intended for all generations. Each word is important. The text communicates an overt message. Other messages are communicated by the words selected and the phrasing used. The many laws which are to be followed to fulfill the commandments are imbedded in the nuances of the language and phrasing of the passages. In the communication of the commandments and in the text of the Torah, the exact words are essential. The distinction between form and substance is not valid in regard to the commandments and the text of the Torah. The exact text is an inseparable element of the substance of the prophecy.
Gur Aryeh explains that when Moshe spoke to the tribe of Leyve, in real time, he was providing them with instructions for that moment. He was not communicating a commandment for future generations. In that instance, the exact wording Hashem had used was not important. Moshe needed to communicate, to those who would follow him, the substance of Hashem’s commandment but not His exact words. Therefore, he used the phrase “thus”. However, Moshe never used the phrase “thus” when communicating commandments.[6]
- The Torah is the word of Hashem
Gur Aryeh’s comments are a reminder to us of the remarkable character of the Torah. The Torah is not composed of Moshe’s personal directives. It is not his presentation of the communications that he had with Hashem. It is the exact words that Hashem dictated to Moshe. When we read and study the Torah, we are contemplating the actual words of Hashem.
[1] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer BeMidbar 30:2.
[2] Rav Eliyahu Mizrahi, Commentary on Rashi, BeMidbar 30:2.
[3] Mesechet Sanhedrin 89a.
[4] Rav Yaakov Kaminetsky, Emet LeYaakov (RJJ School Press, 1990), Sefer BeMidbar 30:2.
[5] Rav Eliyahu Mizrahi, Commentary on Rashi, BeMidbar 30:2.
[6] Rav Yehuda Loew of Prague (Maharal), Gur Aryeh Commentary on Sefer BeMidbar 30:2.