The Divine Word In Yisrael

אמרו חז"ל משה רבינו ע"ה התנבא בכה אמר ה' נוסף ע"ז נתנבא בזה הדבר

Chazal taught that Moshe Rabbeinu, alav hashalom, prophesied with the expression "Ko amar Hashem" — "So says Hashem"; in addition to this, he prophesied with "Zeh hadavar" — "This is the matter" (Bamidbar 30:2).

Chazal note that Moshe was given a higher form of prophecy than the other nevi'im: not only "So says Hashem," but the clearer, more direct "This is the matter." The Sfas Emes will build on the special weight of the word "davar," speech.

כבר כתבנו כי זה ההפרש בין עשרה מאמרות קיום הטבע ובין עשרת הדיברות שהוא עצם הדיבור, ובח' זו מיוחדת רק לבנ"י כמ"ש שמעה עמי ואדברה שבחי' הדיבור מיוחד רק לבנ"י כמ"ש ואשים דברי בפיך

We have already written that this is the difference between the Asarah Maamaros, the Ten Utterances through which the natural world endures, and the Aseres HaDibros, the Ten Commandments, which are the very essence of speech (dibbur); and this dimension of dibbur is unique to Bnei Yisrael alone, as it says, "Hear, My people, and I will speak" (Tehillim 50:7) — that the level of dibbur is set apart for Bnei Yisrael alone, as it says, "And I have placed My words in your mouth" (Yeshayahu 51:16).

The Sfas Emes distinguishes two modes of the Divine word. The Ten Utterances of Creation merely sustain nature, but the Ten Commandments are the essence of true speech, a level bound up specifically with Bnei Yisrael, into whose mouths Hashem placed His words.

ולכן נאמר לא יחל דברו שיש כח דבר ה' בפיהם של ישראל

Therefore it says, "He shall not profane his word" (Bamidbar 30:3) — for the power of the word of Hashem rests in the mouths of Bnei Yisrael.

Because the power of Hashem's word actually rests in the mouths of Bnei Yisrael, the Torah charges a person, "He shall not profane his word" — a Jew's spoken commitment carries genuine Divine force.

ובפסיקתא דשמעו איתא שמעו דבר ה' הוא בחי' השבת כמ"ש ודבר דבר וכתיב ואתה דבר אל בנ"י במצות שבת

And in the Pesikta of "Shimu" it is brought that "Hear the word of Hashem" is the level of Shabbos, as it says, "and speaking a word" (Yeshayahu 58:13), and it is written, "And you, speak to Bnei Yisrael" (Shemos 31:13) regarding the mitzvah of Shabbos.

The Pesikta connects "Hear the word of Hashem" to Shabbos, since the same root "davar" appears both in the laws of guarding one's speech on Shabbos and in the command to speak to Bnei Yisrael about Shabbos.

כי שבת אחד מעשרת הדיברות ונק' דבר ה' שהיא הנהגת המיוחדת מאתו ית' שלא ע"י התלבשות הטבע והנהגה זו אין שום בריה מוכן לקבלה רק בנ"י

For Shabbos is one of the Aseres HaDibros and is called "the word of Hashem," since it is the unique mode of governance from Him, yisbarach, that does not come by way of clothing itself within nature; and to receive this mode of governance no creature is prepared except Bnei Yisrael.

Shabbos belongs to the Ten Commandments and is itself called "the word of Hashem" because it is a direct mode of Divine governance that bypasses the garment of nature. Only Bnei Yisrael are fit to receive such an unmediated relationship.

ולכן אמרו במדרש יתרו שמעו דבר ה' הואיל וקבלתם עליכם אשר דיבר ה' נעשה ע"ש:

And therefore they said in the Midrash on Yisro, "Hear the word of Hashem" — since you have accepted upon yourselves that which Hashem has spoken, it shall be done, as it is stated there.

The Midrash on Yisro reads "Hear the word of Hashem" as the reward for Bnei Yisrael's acceptance: because they took the Divine word upon themselves, that word becomes effective and is fulfilled through them.

Summary: The Sfas Emes contrasts the Asarah Maamaros, which merely keep nature running, with the Aseres HaDibros, which are the very essence of dibbur and belong uniquely to Bnei Yisrael, into whose mouths Hashem placed His words. Because the power of Hashem's word truly rests in their mouths, the Torah warns that a person must not profane his word — a Jew's spoken commitment carries Divine force. The Pesikta and Midrash tie this directly to Shabbos, which is one of the Aseres HaDibros and is itself called "the word of Hashem," a mode of Divine governance unclothed in nature. Only Bnei Yisrael are prepared to receive this unmediated relationship, and precisely because they accepted the Divine word upon themselves, that word is realized and fulfilled through them.