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Numbers 4:21 - Divine command to Moshe revealed

Numbers 4:21 - במדבר 4:21

Hebrew Text

וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃

English Translation

And the Lord spoke to Moshe, saying,

Transliteration

Vayedaber Adonai el-Moshe lemor.

Hebrew Leining Text

וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃

🎵 Listen to leining

Parasha Commentary

The Divine Communication to Moshe

The verse "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר" ("And the Lord spoke to Moshe, saying") appears frequently in the Torah, marking the beginning of divine communication. Rashi (on Shemot 6:2) explains that this phrase emphasizes the clarity and directness of Hashem's speech to Moshe, distinguishing it from other forms of prophecy. Unlike other prophets who received messages through visions or allegories, Moshe heard Hashem's words "פה אל פה" ("mouth to mouth"), as stated in Bamidbar 12:8.

The Significance of "לֵּאמֹר"

The term "לֵּאמֹר" ("saying") is interpreted in multiple ways by our sages:

  • Ramban (Shemot 6:2) explains that it indicates Moshe was commanded to relay the message to Bnei Yisrael, underscoring his role as the intermediary between Hashem and the people.
  • Ibn Ezra suggests that "לֵּאמֹר" implies the message was to be transmitted verbatim, without alteration, highlighting the precision required in divine communication.
  • The Midrash Tanchuma (Vayikra 1) teaches that this phrasing reinforces Moshe's humility—he did not speak on his own initiative but only when commanded by Hashem.

The Unique Relationship Between Hashem and Moshe

The Talmud (Yevamot 49b) elaborates that Moshe's prophecy was unparalleled, as he was the only one to experience "אספקלריא המאירה" ("a clear lens") of divine revelation. The Rambam (Hilchos Yesodei HaTorah 7:6) further codifies this principle, stating that Moshe's level of prophecy was unique and will never be matched by another prophet.

Context in the Torah

This phrase often introduces mitzvot or pivotal moments in Jewish history. The Ohr HaChaim (Shemot 6:2) notes that each instance of "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה" carries its own significance, whether it be the giving of the Torah, the construction of the Mishkan, or the establishment of laws for Bnei Yisrael.

📚 Talmud Citations

This verse is not quoted in the Talmud.

Frequently Asked Questions

Q: What does it mean when the verse says 'And the Lord spoke to Moshe, saying'?
A: This phrase is a common introduction in the Torah indicating that Hashem is giving a direct commandment or instruction to Moshe (Moses). Rashi explains that this wording emphasizes the divine origin of the commandments and Moshe's role as the faithful transmitter of Hashem's word to Bnei Yisrael.
Q: Why does the Torah repeat 'saying' after 'spoke'?
A: The double language of 'spoke... saying' teaches that Moshe was commanded not only to hear the words himself but also to relay them to Bnei Yisrael. The Talmud (Yoma 4b) derives from this that a leader must clearly communicate Hashem's commandments to the people.
Q: How many times does this phrase appear in the Torah?
A: The exact phrase 'And the Lord spoke to Moshe, saying' appears over 70 times in the Torah. Each instance introduces new commandments or instructions, showing how Moshe served as the constant link between Hashem and the Jewish people during their journey in the wilderness.
Q: What can we learn from how Hashem communicated with Moshe?
A: We learn several important lessons: 1) Hashem communicates clearly with those who are spiritually prepared (Rambam in Moreh Nevuchim). 2) Leadership requires being a faithful transmitter of divine wisdom (as Moshe was). 3) The repetition teaches us the importance of clearly relaying Torah teachings to others.
Q: Why is Moshe referred to by name here instead of as 'Moshe Rabbeinu'?
A: The Torah typically refers to Moshe simply by his name to emphasize his human role as a prophet. Though he was the greatest of prophets (as stated in Deuteronomy 34:10), the Torah wants us to understand that he was a human being who faithfully transmitted Hashem's word, not a divine figure himself.