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Moshe Rabeinu talking in Hashem’s name


I was confused a few weeks ago when going over פרשת עקב.
משה is doing all the talking. And when משה says over what Hashem said it is indicated – for example with the word לאמר or אמר ה.
So why in שישי פסוק יג/יד is there no introduction that either Hashem is now speaking or Moshe is quoting Hashem?
יג: אל מצותי אשר אנכי מצוה אתכם
יד: ונתתי מטר ארצכם



You are asking a very good question. However before answering the question let’s add another one to it. The verse right before this one Moshe Rabeinu says “לאהבה את ד’ אלוקיכם”, and he talking about Hashem in third person, and then in the next verse , while he is talking he changes the tense? R’ C. Velozoner in Nefesh Hachaim 3-14 speaks about this, and he says that something unusual happened here. Moshe Rabeinu was constantly rising in his spiritual level, and getting closer to Hashem, and making himself subservient to Hashem. Until he reached the zenith, precisely when he said this verse, and he was able to totally subject himself to Hashem to the degree that he didn’t exist at all! It was specifically at that point that he was able to talk as Hashem’s messenger, as if it is Hashem Himself talking. Not because Moshe was acting as if is Hashem chas v’shalom, as the Ramban asks, it is Moshe who is the one that gives rain? Rather at this point he reached the level, that he rid himself of all selfishness, and as if he himself didn’t exist at all, and Hashem is the one talking here, but through Moshe mouth.  An example of this would be, that when you ask someone to give over a message, so it is the messenger saying over what he was told to say. However, when a person speaks with a loudspeaker, is it the loudspeaker talking, or the person talking thru the loudspeaker? The loudspeaker is not its own entity, and we don’t look at it as if the is talking from someone else, rather we look at it as if the person himself is talking. So too at this point, Moshe reached the level of being totally selfless, therefore he was able to use this terminology.

As a side point, this is also an understanding why no other Navi came close to the prophecy of Moshe, because when Moshe said it, it was coming from a much clearer place, without any interference of a personality in between.

Best wishes


Here is a copy of what he says.

והיה הולך וגדול בזאת המדרגה בכל עת עד שעלה בידו וזכה אליה קודם סלוקו מן העולם בשלימות היותר אפשרי בכח האדם לזכות בעודו בזה העולם כמו שמצינו במשנה תורה בפרשת והיה אם שמוע דברים י”א שתחלה אמר לאהבה את ה’ אלקיכם וכו’ ותיכף לו בפסוק שאחריו אמר בלשון מדבר בעדו “ונתתי מטר ארצכם וכו'” שהוא הנותן והפועל כי התבטל בעיני עצמו ממציאות כלל ורק השכינה לבד המדברת לכן אמר ונתתי וזה שאמרו ז”ל (זוהר פנחס רלב) שכינה מדברת מתוך גרונו של משה וכמו שאמר הכתוב שמות י”ב ח’ פה אל פה אדבר בו ולא כתיב אליו אלא בו בתוכו ממש.

ולזאת המדרגה בשלימות עדיין לא זכה אליה שום אדם זולתו מעת חטא אדם הראשון וגם לא יזכה אליה שום אנש על יבשתא עד ביאת הגואל במהרה בימינו. כמו שהעידה התורה הקדושה (דברים ל”ד י’) ולא קם נביא עוד בישראל כמשה וכו’.


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  1. Ah. Thank you so much.
    So if I understand correctly it seems that this state lasted for Moshe only while Hashem was describing through him the bracha that Hashem will bestow in the “good” scenario when the עם will listen. But by פסוק טז with the “bad” scenario of the עם turning away from Hashem, Moshe was back to himself and speaking of Hashem in third person.

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