No community start suggestion yet.
Why do prophets say 'ko amar Hashem (ה׳)' while Moshe sometimes uses 'ze hadavar'? Other prophets receive visions they must interpret, but Moshe achieved direct divine communication with God's exact words. When Moshe did use 'ko amar Hashem,' it was for specific reasons like speaking to Pharaoh or after the Golden Calf when Israel rejected direct communication.
This shiur explores the fundamental distinction between Moshe Rabbeinu's prophetic level and that of all other prophets, analyzing when and why different formulations are used in transmitting divine messages. The discussion begins with Rashi (רש"י)'s commentary on Parshas Bo, examining the phrase 'dabru el kol adas Yisrael' where both Moshe and Aharon are commanded to speak, yet only Moshe actually delivered the message. The speaker addresses several difficulties in understanding how 'the words came out from between both of them' and what it means that they gave honor to each other. The core teaching centers on the distinction between 'ko amar Hashem (ה׳)' (thus said Hashem) and 'ze hadavar' (these are the words). Other prophets always use 'ko amar Hashem' because they receive visions and imagery which they must translate into their own understanding and words - making their prophecy approximate. Moshe alone achieved 'aspaklaria hame'ira' (clear vision), receiving God's exact words while awake, enabling direct divine communication. However, Moshe sometimes used 'ko amar Hashem' for specific reasons: when speaking to Pharaoh (because God didn't want direct communication with him), when he deliberately changed God's message (like saying 'approximately midnight' instead of 'exactly midnight'), or after the sin of the Golden Calf when the Jewish people rejected direct divine communication. The shiur explains that when giving mitzvos to the Jewish people, Moshe not only transmitted God's exact words but also provided the authoritative explanation. This is where Aharon's role becomes crucial - Moshe would discuss his understanding with Aharon to ensure complete clarity before transmitting to the people. This collaborative understanding is why both are said to 'speak' and why they are considered 'equal' in this specific aspect, despite Moshe's superior prophetic level. The analysis reveals that Torah (תורה) transmission requires both the exact divine words and their proper understanding, establishing the unique relationship between God and Israel through direct communication via Moshe.
Dedicate a Shiur in Aggadita
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Up Next in this Series
How long must Hashem tolerate the Jewish people's rebellious behavior? A Midrash compares this to the halachic question of carrying a child holding muktze on Shabbos. The analysis reveals that rejecting Eretz Yisrael represents a deeper spiritual corruption than individual acts of avoda zara.
Parshas Bo 12:1-3
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
What did Dovid mean when he reduced the 613 mitzvos to twelve principles? The Gemara reveals that mitzvos have two dimensions: fulfilling the obligation and achieving personal completion (hashlomah). Dovid identified twelve core principles that encapsulate the essential character development aspect of all mitzvos.
