Parshat Matos 5779
Rabbi Jablinowitz
We read in the beginning of this week's parsha that Moshe Rabbeinu commands Bnei Yisrael the mitzvah of Nedarim. Moshe begins teaching the laws of making vows with the words Zeh HaDavar Asher Tzivah Hashem; these are the words which Hashem has commanded. Rashi comments that all the prophets prophesied using the term Koh Amar Hashem. But only Moshe said over what he heard from Hashem using the terminology Zeh HaDavar. How does the term Zeh HaDavar express the higher level of prophecy which Moshe Rabbeinu had over the other prophets?
The Sfas Emes explains the difference between prophesying using Zeh HaDavar and with using Koh Amar Hashem in a similar manner to the distinction between the Asarah Ma'amorot and the Aseret HaDibrot. As we have explained previously, Amar is a more subtle form of speech while Dibur indicates a stronger, harsher tone. This distinction can be understood on a deeper level as Dibur being the fundamental or essential speaking; there is a concept of a Medaber. In contrast, the word Amar expresses the communication of the idea further but not as the actual speech itself. There is no concept of an "Omer". An illustration of this would be the oft repeated pasuk Vayedaber Hashem el Moshe Lamor. The word Vayedaber is the actual speaking; the word Lamor references the communication of the idea outward to Moshe.
This distinction is also expressed in the difference between the creation of the world in Asarah Ma'amorot and the giving of the Torah with the Aseret HaDibrot. We see the effects of the creation as expressing the will of Gd; hence the Asarah Ma'amorot. But the direct hand of Hashem in the physical world is not necessarily apparent; hence the use of the word Ma'maort which indicate a more subtle form of communication. This is in contradistinction to the Aseret HaDibrot where Hashem spoke directly to Bnei Yisrael and gave us the Torah. Here Hashem served directly as the Medaber, as opposed to creation of the world in Asarah Ma'amorot.
This distinction also explains the different terms used in prophesy. All the prophets prophesied using the term Koh Amar Hashem. The Navi would take the prophesy he received from Hashem and communicate this idea to the people, which is an expression of the word Amar, the outward transmission of the word of Gd. However, Moshe Rabbeinu was on a higher level and he prophesied with the words Zeh HaDavar; his words were like a direct transmission of the actual words of Hashem. It was as if Hashem was speaking through the throat of Moshe, Medaber Mitoch Gerono. When Moshe used the words Zeh HaDavar, it was as if Hashem was being the Medaber.
This distinction is also indicated in the words Koh and Zeh. The word Koh is paired with the word Amar because the communication outward can be expressed on different levels. This is similar to light being refracted through a prism reflecting different colors. Therefore the term of prophesy is Koh Amar; Koh expresses an inexact version of the word of Hashem based on the experience of the Navi.
Only Moshe Rabbeinu prophesied using the words Zeh HaDavar. When Bnei Yisrael witnessed Keriyas Yam Suf, they said Zeh Keili V'Anveihu, and Chazal teach the level of prophecy of even a simple maidservant among them was greater than the prophecy of the Navi Yechezkel. And therefore the word Zeh is used; it was if they could point to Hashem and say Zeh Keili. Similarly, Moshe prophesied using the words Zeh HaDavar; it was if he was saying these are the exact words of Hashem. It is as if, so to speak, Hashem is the Medaber Himself.
During the week, the Sheshes Yemei Ha'Ma'aseh, Hashem relates to us through the Asarah Ma'amarot. Our connection is through Koh Amar. But on Shabbos we have a direct connection to Hashem. It is a connection of Aseret HaDibrot, as the Gemara in Shabbos 86B states, U'Dekulei Alma B'Shabbos Nitnah Torah L'Yisrael. Everyone agrees the Torah was given on Shabbos. And Chazal derive in the Gemara in Shabbos 113B from the words of the Navi Yeshayahu (Chapter 58, Pasuk 13) V'Daber Davar, Shelo Yeha Diburcha B'Shabbos Ke'Diburcha B'Chol. Your speaking, your Dibur on Shabbos is not like your speaking during the week. Our Dibur on Shabbos is the Dibur of Zeh HaDavar, a direct connection to the word of Hashem. This is through the Neshamah Yeseirah we receive on Shabbos which enables us to reach levels great enough that we can relate to Hashem on the level of the prophesy of Moshe Rabbeinu, of Zeh HaDavar.
Good Shabbos
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