Short Commentary: On Exodus and Numbers

On the Song of Moses (Exodus 15)

Now comes a song corresponding to the favors of God by means of thanksgiving, and by the recounting of His qualities and His great deeds. This song was uttered now, and not before, as the mind could [now] find repose in safety. And know that various kinds of terms are used in connection to the praises and the magnifying of God. Some of these terms are specially adapted for this purpose, and others are only attached to this usage in connection to either praise or thanksgiving. To the first class belong expressions such as I shall bless, I shall sing, I shall praise, etc. To the second, verbs such as I shall speak, I shall say, I shall relate, etc. And the term shīr [song] implies an excellence of two kinds, since it [firstly] assumes in Hebrew the form of poetic prose, and in Arabic that of verse, being also distinguished in its manner of composition in accordance with the requirements of eloquence and oratory. [Secondly] because it is for the most part used in connection to a matter that has just freshly happened, or is happening at the time, be this matter one of deliverance from oppression, or relating to some other benefit; as for instance the Song of David (Psalms 18; 2 Samuel 22), concerning which it is said: And David spoke to the Lord the words of this song on the day in which the Lord delivered him from the hand, etc.

On the Ten Commandments (Exodus 20:2–20:17)

[ . . . ] It seems fit that we should, by way of preface, make remarks after the manner of question and answer, in as brief a form as possible. We thus say that the nation was aware of God speaking with them without an intermediary, this being in accordance with what the prophet—praise be upon him—relates, besides the evidence afforded by such expressions as a great voice (Deuteronomy 5:19) and and He added no more (Deuteronomy 5:19), which show that there was a mighty and continued sound, without a break. The same idea is obtained from the fact that it was heard from various sides, and from the certain knowledge of the people that God was addressing them. It is also certain that He said to them, “Know that it is I who am addressing you without an intermediary, at the presence of these wonders.” This assumption is indeed one for which proof exists.

And as for His speech, we know that He requires no instrument, but that which is extensive may be found in one part thereof.¹ And when He says with regard to the prophet mouth to mouth (Numbers 12:8), this phrase does not necessitate the use of an instrument, although it is clear that He may cause it [i.e., the voice] to exist in an instrument for the sake of adaptability; but it is more likely that the phrases mouth to mouth, face to face imply the absence of an intermediary.²