(Yithro 20:2) "I am the L–rd your G–d": Why were the ten commandments not stated at the beginning of the Torah? An analogy: A man enters a province and says (to the inhabitants): I will rule over you. They respond: Did you do anything for us that you would rule over us? Whereupon he builds the (city) wall for them, provides water for them, wages war for them, and then says: I will rule over you — whereupon they respond: Yes! Yes!
Thus, the L–rd took Israel out of Egypt, split the sea for them, brought down manna for them, raised the well for them, brought in quail for them, waged war with Amalek for them, and then said to them: I will rule over you — whereupon they responded: Yes! Yes!
Rebbi says: (The thrust of "your [singular] G–d") is to apprise us of the eminence of Israel, that when they all stood at Mount Sinai to receive the Torah, they were all of one heart, to receive the kingdom of Heaven with joy. And, what is more, they all stood security for each other (for observance of the mitzvoth.) And not only over what was revealed alone did the Holy One Blessed be He appear to them (in Arvoth Moav, viz. Devarim 29:9) to forge a covenant with them, but even over what was concealed, as it is written (Devarim 29:28) "What is hidden (is known to) the L–rd our G–d, and what is revealed is for us and for our children forever" — this, by way of saying: Over what is revealed we will enter into a covenant with you, but not over what is concealed, so that one not sin in secret and the congregation be bound thereby.
"I am the L–rd your G–d who took you out of the land of Egypt." What is the intent of this? Because He appeared at the Red Sea as a hero waging war, viz. (Exodus 15:3) "The L–rd is a Man of war," and at Mount Sinai, as an elder full of mercy, so as not to provide an opening for the nations of the world to say that there are two Deities, (He said) "I am the L–rd your G–d." It was I at the Red Sea, and it is I on the dry land. It was I in the past and it will be I in time to come. I in this world and I in the world to come. As it is written (Devarim 32:39) "See, now, that I, I am He," (Isaiah 46:4) "And until you grow old, it is I," (Ibid. 44:6) "Thus said the L–rd, the King of Israel, and its Redeemer, the L–rd of hosts: I am first and I am last," and (Ibid. 41:4) "Who wrought and did, the caller of the generations from the beginning? I, the L–rd, am first, and with the last it will be I."
R. Nathan says: This is the retort to those heretics who would contend that there are two Deities. When the Holy One Blessed be He stood (at Mount Sinai) and said "I am the L–rd your G–d," who stood up and contended with Him? If you would say that this took place in concealment, is it not written (Ibid. 45:19) "Not in secret did I speak, etc." I did not reserve it (the Torah) for them alone. And thus is it written (Ibid.) "I, the L–rd, speak righteously; I tell what is true."
Variantly: "I am the L–rd your G–d": When the Holy One Blessed be He stood and said "I am the L–rd your G–d," the mountains shook and the hills quivered, and Tavor came from Be'er Elim and Carmel from Aspamia, as it is written (Jeremiah 46:18) "As I live, says the King — the L–rd of hosts is His name — that as Tavor among the mountains and as Carmel by the sea shall he come," each one saying "It is I who was called." But once they heard from His mouth "who took you out of the land of Egypt," each remained in its place, saying "He intends only those whom He took out of Egypt."... Variantly: "I am the L–rd your G–d": When the Holy One Blessed be He arose and proclaimed "I am the L–rd your G–d," the earth took ill, as it is written (Judges 5:4) "O L–rd, when You came forth from Seir, when You strode from the field of Edom, the earth shook; the heavens, too, dripped," and (Ibid. 5) "Mountains dripped before the L–rd," and (Psalms 29:4) "The voice of the L–rd in strength; the voice of the L–rd in glory!" … (Ibid. 9) "And in His sanctuary all proclaim "'Glory!'" Until their houses were suffused with the splendor of the Shechinah…
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לְפִיכָךְ נִתְבְּעוּ אֻמּוֹת הָעוֹלָם,*נִתְבְּעוּ: מובאים למשפט על מעשיהם הרעים, כי סירבו לקבל את התורה. שֶׁלֹּא יְהֵי לָהֶן פִּתְחוֹן פֶּה לוֹמַר: אִלּוּ נִתְבַּעְנוּ, כְּבַר קִבַּלְנוּ עָלֵינוּ!*אִלּוּ נִתְבַּעְנוּ: אם היה מבקש ממנו. וַהֲרֵי שֶׁנִּתְבָּעוּ, וְלֹא קִבְּלוּ עֲלֵיהֶם! שֶׁנֶּאֱמַר: (דברים לג,ב) "וַיֹּאמַר: יי מִסִּינַי בָּא, וְזָרַח מִשֵּׂעִיר לָמוֹ, הוֹפִיעַ מֵהַר פָּארָן, וְאָתָה מֵרִבְבֹת קֹדֶשׁ, מִימִינוֹ אֵשׁ דָּת לָמוֹ."
And it was for this reason that the nations of the world were solicited (to accept the Torah.) So as not to give them a pretext vis-à-vis the Shechinah — to say: Had we been solicited, we would have accepted it. They were solicited and did not accept it! As it is written (Devarim 33:2) "And he said: L–rd came from Sinai, etc."
He came and revealed Himself to the sons of the wicked Esav and asked them: Will you accept the Torah? They: What is written in it? He: "You shall not kill." They: But this is what we have inherited from our father, as it is written (Genesis 27:40) "By your sword shall you live!"
He revealed Himself to the sons of Ammon and Moav and asked them: Will you accept the Torah? They: What is written in it? He: "You shall not commit adultery." They: But we are all the sons of incest, as it is written (Genesis 19:36) "And the two daughters of Lot conceived by their father." How, then, shall we accept it?
He came and revealed Himself to the sons of Ishmael and asked them: Will you accept the Torah? They: What is written in it? He: "You shall not steal." They: But this is the blessing by which our father was blessed, as it is written (Genesis 16:12) "And he (Ishmael) shall be a brutish man, etc." And when He came to Israel (Devarim 32:2), "in His right hand, the fire of the Law for them," they all opened their mouths and cried (Exodus 24:7) "All that the L–rd says, we shall do and we shall hear!" And thus is it written (Habakkuk 3:6) "He stood and measured the land; He looked and dispersed the nations."
R. Shimon b. Elazar said: If the sons of Noach could not abide by the seven mitzvoth commanded them, how much more so (could they not abide) by all the mitzvoth of the Torah! An analogy: A king appoints two caretakers, one over stores of grain, and one over stores of silver and gold. The first bridles at not having been appointed over the stores of silver and gold, and the second says to him: Empty one, if you were faithless with grain, how much more so with silver and gold! If the sons of Noach could not abide by seven mitzvoth alone, how much more so (could they not abide by the six hundred and thirteen mitzvoth (of the Torah)! Why was the Torah not given in Eretz Yisrael? So as not to provide a pretext to the nations of the world, viz.: Because it was not given in our land, that is why we did not accept it. Variantly: So as not to rouse contention among the tribes, one saying, it was given in my land; the other: it was given in my land. That is why it was given in the open desert. In three settings was the Torah given — desert, fire, and water. Just as these are free for all, so, Torah.
"who took you out from the land of Egypt": They were servants of kings. You say, they were servants of kings, but perhaps they were servants of servants. (Devarim 7:8) "And he redeemed you from the house of servants, from the hand of Pharaoh, the king of Egypt," makes it clear that they were servants of kings and not servants of servants. Variantly: ("from the house of servants":) from the house of the servants of idolatry.
(שמות כ,ב) ["אָנֹכִי יי אֱלֹהֶיךָ, אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים, לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי."] "אָנֹכִי יי אֱלֹהֶיךָ". מִפְּנֵי מָה לֹא נֶאֶמְרוּ עֲשֶׂרֶת הַדִּבְּרוֹת בִּתְחִלַּת הַתּוֹרָה? מוֹשְׁלוֹ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה? לְמֶלֶךְ בָּשָׂר וָדָם שֶׁנִּכְנַס לִמְדִינָה. אָמַר לָהֶן: אֶמְלֹךְ עֲלֵיכֶם! אָמְרוּ לוֹ: כְּלוּם עָשִׂיתָ לָנוּ, שֶׁתִּמְלֹךְ עָלֵינוּ? מָה עָשָׂה? בָּנָה לָהֶם אֶת הַחוֹמָה, הִכְנִיס לָהֶם אֶת הַמַּיִם, עָשָׂה לָהֶם מִלְחָמוֹת, אָמַר לָהֶן: אֶמְלֹךְ עֲלֵיכֶם! אָמְרוּ לוֹ: הֵן וְהֵן!
(Yithro 20:2) "I am the L–rd your G–d": Why were the ten commandments not stated at the beginning of the Torah? An analogy: A man enters a province and says (to the inhabitants): I will rule over you. They respond: Did you do anything for us that you would rule over us? Whereupon he builds the (city) wall for them, provides water for them, wages war for them, and then says: I will rule over you — whereupon they respond: Yes! Yes!
כָּךְ הוֹצִיא הַמָּקוֹם אֶת יִשְׂרָאֵל מִמִּצְרַיִם, קָרַע לָהֶם אֶת הַיָּם, הוֹרִיד לָהֶן אֶת הַמָּן, הֵגִיז לָהֶן אֶת הַשְּׂלָו,*הֵגִיז. העביר במעוף. הֶעֱלָה לָהֶן אֶת הַבְּאֵר, עָשָׂה לָהֶן מִלְחֶמֶת עֲמָלֵק, אָמַר לָהֶן: אֶמְלֹךְ עֲלֵיכֶם! אָמְרוּ לוֹ: הֵן וְהֵן!
Thus, the L–rd took Israel out of Egypt, split the sea for them, brought down manna for them, raised the well for them, brought in quail for them, waged war with Amalek for them, and then said to them: I will rule over you — whereupon they responded: Yes! Yes!
רַבִּי אוֹמֵר: לְהוֹדִיעַ שְׁבָחָן שֶׁלְּיִשְׂרָאֵל, שֶׁכְּשֶׁעָמְדוּ כֻלָּן לִפְנֵי הַר סִינַי לְקַבֵּל אֶת הַתּוֹרָה, הִשְׁווּ כֻלָּן לֵב אֶחָד, לְקַבֵּל מַלְכוּת אֱלֹהִים בְּשִׂמְחָה. וְלֹא עוֹד, אֶלָּא שֶׁהָיוּ מְמֻשְׁכָּנִים זֶה עַל יְדֵי זֶה.*מְמֻשְׁכָּנִים: עֲרֵבִים. וְלֹא עוֹד, אֶלָּא שֶׁנִּגְלָה הַקֹּדֶשׁ בָּרוּךְ הוּא לִכְרוֹת עִמָּהֶן בְּרִית עַל הַסְּתָרִים, שֶׁנֶּאֱמַר: (דברים כט,כח) "הַנִּסְתָּרֹת לַיי אֱלֹהֵינוּ, וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ". אָמְרוּ לוֹ: עַל הַגְּלוּיִין אָנוּ כּוֹרְתִין עִמָּךְ בְּרִית, וְאֵין אָנוּ כּוֹרְתִין עִמָּךְ בְּרִית עַל הַסְּתָרִים, שֶׁלֹּא יְהֵי אֶחָד חוֹטֵא בַסֵּתֶר, וִיהֵא הַצִּבּוּר מִתְמַשְׁכֵּן.
Rebbi says: (The thrust of "your [singular] G–d") is to apprise us of the eminence of Israel, that when they all stood at Mount Sinai to receive the Torah, they were all of one heart, to receive the kingdom of Heaven with joy. And, what is more, they all stood security for each other (for observance of the mitzvoth.) And not only over what was revealed alone did the Holy One Blessed be He appear to them (in Arvoth Moav, viz. Devarim 29:9) to forge a covenant with them, but even over what was concealed, as it is written (Devarim 29:28) "What is hidden (is known to) the L–rd our G–d, and what is revealed is for us and for our children forever" — this, by way of saying: Over what is revealed we will enter into a covenant with you, but not over what is concealed, so that one not sin in secret and the congregation be bound thereby.
"אָנֹכִי יי אֱלֹהֶיךָ", לָמָּה נֶאֱמַר? לְפִי שֶׁנִּגְלָה עַל הַיָּם כְּגִבּוֹר עוֹשֶׂה מִלְחָמוֹת, שֶׁנֶּאֱמַר: (שמות טו,ג) "יי אִישׁ מִלְחָמָה". נִגְלָה עַל הַר סִינַי כְּזָקֵן מָלֵא רַחֲמִים, שֶׁנֶּאֱמַר: (שמות כד,י) "וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל, וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר", וּכְשֶׁנִּגְאֲלוּ, מַה הוּא אוֹמֵר? (שמות כד,י) "וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר." וְאוֹמֵר: *(דניאל ז,ט-י)** רוֹאֶה הָיִיתִי, עַד אֲשֶׁר כִּסְאוֹת הֻשְׁלְכוּ, וְעַתִּיק יָמִים יָשַׁב, לְבוּשׁוֹ כְּשֶׁלֶג לָבָן וּשְׂעַר רֹאשׁוֹ כְּצֶמֶר נָקִי, כִּסְאוֹ שְׁבִיבִים שֶׁל אֵשׁ גַּלְגַּלָּיו אֵשׁ בּוֹעֶרֶת. נָהָר שֶׁל אֵשׁ נִמְשָׁךְ וְיוֹצֵא מִלְּפָנָיו, אֶלֶף אֲלָפִים יְשָׁרְתוּהוּ וְרִבּוֹא רְבָבוֹת לְפָנָיו יַעַמְדוּ, הַמִּשְׁפָט יָשַׁב וּסְפָרִים נִפְתְּחוּ. "חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו, וְעַתִּיק יוֹמִין יְתִב, לְבוּשֵׁהּ כִּתְלַג חִוָּר, וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא, כָּרְסְיֵהּ שְׁבִבִין דִּי נוּר, גַּלְגִּלּוֹהִי נוּר דָּלִק. נְהַר דִּי נוּר נָגֵד וְנָפֵק מִן קֳדָמוֹהִי, אֶלֶף אַלְפִין יְשַׁמְּשׁוּנֵּהּ, וְרִבּוֹ רִבְבָן קָדָמוֹהִי יְקוּמוּן, דִּינָא יְתִב וְסִפְרִין פְּתִיחוּ." שֶׁלֹּא לִתֵּן פִּתְחוֹן פֶּה לְאֻמּוֹת הָעוֹלָם לוֹמַר: שְׁתֵּי רָשֻׁיּוֹת הֵן! אֶלָּא "אָנֹכִי יי אֱלֹהֶיךָ". אֲנִי בְּמִצְרַיִם, אֲנִי עַל הַיָּם, אֲנִי בְּסִינַי, אֲנִי לְשֶׁעָבַר, אֲנִי לֶעָתִיד לָבֹא, אֲנִי בָעוֹלָם הַזֶּה, אֲנִי לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: (דברים לב,לט) "רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא!" וְאוֹמֵר (ישעיה מו,ד) "וְעַד זִקְנָה אֲנִי הוּא". וְאוֹמֵר: (ישעיה מד,ו) "כֹּה אָמַר יי מֶלֶךְ יִשְׂרָאֵל וְגֹאֲלוֹ, יי צְבָאוֹת: אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן". וְאוֹמֵר: (ישעיה מא,ד) "מִי פָעַל וְעָשָׂה? קֹרֵא הַדֹּרוֹת מֵרֹאשׁ, אֲנִי יי רִאשׁוֹן, וְאֶת אַחֲרֹנִים אֲנִי הוּא!"
"I am the L–rd your G–d who took you out of the land of Egypt." What is the intent of this? Because He appeared at the Red Sea as a hero waging war, viz. (Exodus 15:3) "The L–rd is a Man of war," and at Mount Sinai, as an elder full of mercy, so as not to provide an opening for the nations of the world to say that there are two Deities, (He said) "I am the L–rd your G–d." It was I at the Red Sea, and it is I on the dry land. It was I in the past and it will be I in time to come. I in this world and I in the world to come. As it is written (Devarim 32:39) "See, now, that I, I am He," (Isaiah 46:4) "And until you grow old, it is I," (Ibid. 44:6) "Thus said the L–rd, the King of Israel, and its Redeemer, the L–rd of hosts: I am first and I am last," and (Ibid. 41:4) "Who wrought and did, the caller of the generations from the beginning? I, the L–rd, am first, and with the last it will be I."
רַבִּי נָתָן אוֹמֵר: מִכָּן תְּשׁוּבָה לַמִּינִין, שֶׁהָיוּ אוֹמְרִים: שְׁתֵּי רָשֻׁיּוֹת הֵן! שֶׁכְּשֶׁעָמַד הַקֹּדֶשׁ וְאָמַר "אָנֹכִי יי אֱלֹהֶיךָ", מִי עָמַד וּמִחָה כְּנֶגְדּוֹ? אִם תֹּאמַר, בְּמַטְמוֹנִיּוֹת הָיָה הַדָּבָר!*בְּמַטְמוֹנִיּוֹת: בסתר, באופן פרטי. וַהֲלֹא כְבָר נֶאֱמַר: (ישעיה מה,יט) "לֹא בַסֵּתֶר דִּבַּרְתִּי, בִּמְקוֹם אֶרֶץ חֹשֶׁךְ, לֹא אָמַרְתִּי לְזֶרַע יַעֲקֹב" לְאֵלּוּ אֲנִי נוֹתְנָהּ, אֶלָּא "תֹּהוּ בַקְּשׁוּנִי!" וְלֹא נְתַתִּיהָ פִּנְגָּס.*פִּנְגָּס. pignus: ערבון. וְכֵן הוּא אוֹמֵר: (ישעיה מה,יט) "אֲנִי יי דֹּבֵר צֶדֶק, מַגִּיד מֵישָׁרִים." דָּבָר אַחֵר: (שמות כ,ב) "אָנֹכִי יי אֱלֹהֶיךָ". כְּשֶׁעָמַד הַקֹּדֶשׁ וְאָמַר "אָנֹכִי יי אֱלֹהֶיךָ", הָיוּ הֶהָרִים מִתְרַעֲשִׁין וְהַגְּבָעוֹת מִתְמוֹטְטוֹת, וּבָא תָּבוֹר מִבֵּית אֵלִים וְכַרְמֶל מֵאַסְפַּמְיָא, שֶׁנֶּאֱמַר: (ירמיה מו,יח)*אַסְפַּמְיָא. ספרד. "חַי אָנִי! נְאֻם הַמֶּלֶךְ יי צְבָאוֹת שְׁמוֹ, כִּי כְּתָבוֹר בֶּהָרִים וּכְכַרְמֶל בַּיָּם יָבוֹא." זֶה אוֹמֵר: אֲנִי נִקְרֵאתִי! וְזֶה אוֹמֵר: אֲנִי נִקְרֵאתִי! וְכֵיוָן שֶׁשָּׁמְעוּ מִפִּיו: (שמות כ,ב) "אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם", עָמַד כָּל אֶחָד וְאֶחָד בִּמְקוֹמוֹ וְאָמְרוּ: "לֹא עָסַק אֶלָּא עִם מִי שֶׁהוֹצִיא מִמִּצְרַיִם."
R. Nathan says: This is the retort to those heretics who would contend that there are two Deities. When the Holy One Blessed be He stood (at Mount Sinai) and said "I am the L–rd your G–d," who stood up and contended with Him? If you would say that this took place in concealment, is it not written (Ibid. 45:19) "Not in secret did I speak, etc." I did not reserve it (the Torah) for them alone. And thus is it written (Ibid.) "I, the L–rd, speak righteously; I tell what is true."
דָּבָר אַחֵר: (שמות כ,ב) "אָנֹכִי יי אֱלֹהֶיךָ". שֶׁכְּשֶׁעָמַד הַקֹּדֶשׁ וְאָמַר "אָנֹכִי יי אֱלֹהֶיךָ", הָיַת הָאָרֶץ חָלָה, שֶׁנֶּאֱמַר: (שופטים ה,ד-ה)*חָלָה: רעדה, רקדה. "יי בְּצֵאתְךָ מִשֵּׂעִיר, בְּצַעְדְּךָ מִשְּׂדֵה אֱדוֹם, אֶרֶץ רָעָשָׁה, גַּם שָׁמַיִם נָטָפוּ, גַּם עָבִים נָטְפוּ מָיִם. הָרִים נָזְלוּ מִפְּנֵי יי, זֶה סִינַי מִפְּנֵי יי אֱלֹהֵי יִשְׂרָאֵל." וְאוֹמֵר: (תהלים כט,ג-ט) "קוֹל יי בַּכֹּחַ, קוֹל יי בֶּהָדָר. קוֹל יי שֹׁבֵר אֲרָזִים, וַיְשַׁבֵּר יי אֶת אַרְזֵי הַלְּבָנוֹן. וַיַּרְקִידֵם כְּמוֹ עֵגֶל, לְבָנוֹן וְשִׂרְיֹן כְּמוֹ בֶן רְאֵמִים. קוֹל יי חֹצֵב לַהֲבוֹת אֵשׁ. קוֹל יי יָחִיל מִדְבָּר, יָחִיל יי מִדְבַּר קָדֵשׁ.*יָחִיל: ירעיד. קוֹל יי יְחוֹלֵל אַיָּלוֹת, וַיֶּחֱשֹׂף יְעָרוֹת,*יְחוֹלֵל: ירעיד, יפחיד ויגרום לריצתן המבוהלת. וּבְהֵיכָלוֹ כֻּלּוֹ אֹמֵר כָּבוֹד." עַד שֶׁנִּתְמַלְּאוּ בָתֵּיהֶם מִזִּיו הַשְּׁכִינָה. בְּאוֹתָהּ שָׁעָה נִתְכַּנְּסוּ כָּל אֻמּוֹת הָעוֹלָם, וּבָאוּ לָהֶן אֵצֶל בִּלְעָם הָרָשָׁע, וְאָמְרוּ לוֹ: שֶׁמָּא הַמָּקוֹם מַחֲרִיב עוֹלָמוֹ בְמַבּוּל? אָמַר לָהֶם: שׁוֹטִים שֶׁבָּעוֹלָם! כְּבַר נִשְׁבַּע הַמָּקוֹם לְנֹחַ, שֶׁאֵינוֹ מֵבִיא מַבּוּל לְעוֹלָם, שֶׁנֶּאֱמַר: (ישעיה נד,ט) "כִּי מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי!" אָמְרוּ לוֹ: מַבּוּל שֶׁלְּמַיִם אֵינוֹ מֵבִיא, אֲבָל מֵבִיא הוּא מַבּוּל שֶׁלְּאֵשׁ? אָמַר לָהֶם: אֵינוֹ מֵבִיא לֹא מַבּוּל שֶׁלְּמַיִם, וְלֹא מַבּוּל שֶׁלְּאֵשׁ! אֶלָּא הַקֹּדֶשׁ נוֹתֵן תּוֹרָה לְעַמּוֹ יִשְׂרָאֵל, שֶׁנֶּאֱמַר: (תהלים כט,יא) "יי עֹז לְעַמּוֹ יִתֵּן, יי יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם." וְכֵיוָן שֶׁשָּׁמְעוּ מִפִּיו הַדָּבָר הַזֶּה, פָּנוּ כֻלָּם וְהָלְכוּ אִישׁ לִמְקוֹמוֹ.
Variantly: "I am the L–rd your G–d": When the Holy One Blessed be He stood and said "I am the L–rd your G–d," the mountains shook and the hills quivered, and Tavor came from Be'er Elim and Carmel from Aspamia, as it is written (Jeremiah 46:18) "As I live, says the King — the L–rd of hosts is His name — that as Tavor among the mountains and as Carmel by the sea shall he come," each one saying "It is I who was called." But once they heard from His mouth "who took you out of the land of Egypt," each remained in its place, saying "He intends only those whom He took out of Egypt."... Variantly: "I am the L–rd your G–d": When the Holy One Blessed be He arose and proclaimed "I am the L–rd your G–d," the earth took ill, as it is written (Judges 5:4) "O L–rd, when You came forth from Seir, when You strode from the field of Edom, the earth shook; the heavens, too, dripped," and (Ibid. 5) "Mountains dripped before the L–rd," and (Psalms 29:4) "The voice of the L–rd in strength; the voice of the L–rd in glory!" … (Ibid. 9) "And in His sanctuary all proclaim "'Glory!'" Until their houses were suffused with the splendor of the Shechinah…
לְפִיכָךְ נִתְבְּעוּ אֻמּוֹת הָעוֹלָם,*נִתְבְּעוּ: מובאים למשפט על מעשיהם הרעים, כי סירבו לקבל את התורה. שֶׁלֹּא יְהֵי לָהֶן פִּתְחוֹן פֶּה לוֹמַר: אִלּוּ נִתְבַּעְנוּ, כְּבַר קִבַּלְנוּ עָלֵינוּ!*אִלּוּ נִתְבַּעְנוּ: אם היה מבקש ממנו. וַהֲרֵי שֶׁנִּתְבָּעוּ, וְלֹא קִבְּלוּ עֲלֵיהֶם! שֶׁנֶּאֱמַר: (דברים לג,ב) "וַיֹּאמַר: יי מִסִּינַי בָּא, וְזָרַח מִשֵּׂעִיר לָמוֹ, הוֹפִיעַ מֵהַר פָּארָן, וְאָתָה מֵרִבְבֹת קֹדֶשׁ, מִימִינוֹ אֵשׁ דָּת לָמוֹ."
And it was for this reason that the nations of the world were solicited (to accept the Torah.) So as not to give them a pretext vis-à-vis the Shechinah — to say: Had we been solicited, we would have accepted it. They were solicited and did not accept it! As it is written (Devarim 33:2) "And he said: L–rd came from Sinai, etc."
נִגְלָה עַל בְּנֵי עֵשָׂו הָרָשָׁע, אָמַר לָהֶן: מְקַבְּלִים אַתֶּם עֲלֵיכֶם אֶת הַתּוֹרָה? אָמְרוּ לוֹ: מַה כָּתוּב בָּהּ? אָמַר לָהֶן: (שמות כ,יב) לֹא תִרְצָח! אָמְרוּ לוֹ: זוֹ הִיא יְרֻשָּׁה שֶׁהוֹרִישׁ לָנוּ אָבִינוּ: (בראשית כז,מ) "וְעַל חַרְבְּךָ תִחְיֶה".
He came and revealed Himself to the sons of the wicked Esav and asked them: Will you accept the Torah? They: What is written in it? He: "You shall not kill." They: But this is what we have inherited from our father, as it is written (Genesis 27:40) "By your sword shall you live!"
נִגְלָה עַל בְּנֵי עַמּוֹן וּמוֹאָב, אָמַר לָהֶן: מְקַבְּלִים אַתֶּם אֶת הַתּוֹרָה? אָמְרוּ לוֹ: מַה כָּתוּב בָּהּ? אָמַר לָהֶן: (שמות כ,יב) "לֹא תִנְאָף!" אָמְרוּ לוֹ: כֻּלָּם בְּנֵי מְנָאֲפִים הֵן, שֶׁנֶּאֱמַר: (בראשית יט,לו) "וַתַּהֲרֶיןָ שְׁתֵּי בְנוֹת לוֹט מֵאֲבִיהֶן".
He revealed Himself to the sons of Ammon and Moav and asked them: Will you accept the Torah? They: What is written in it? He: "You shall not commit adultery." They: But we are all the sons of incest, as it is written (Genesis 19:36) "And the two daughters of Lot conceived by their father." How, then, shall we accept it?
נִגְלָה עַל בְּנֵי יִשְׁמָעֵאל, אָמַר לָהֶן: מְקַבְּלִים אַתֶּם עֲלֵיכֶם אֶת הַתּוֹרָה? אָמְרוּ לוֹ: מַה כָּתוּב בָּהּ? אָמַר לָהֶן: (שמות כ,יב) "לֹא תִגְנֹב!" אָמְרוּ לוֹ: זוֹ הִיא בְּרָכָה שֶׁנֶּאֶמְרָה בָהֶן: (בראשית טז,יב) "וְהוּא יִהְיֶה פֶּרֶא אָדָם". וְכָתוּב: (בראשית מ,טו) "כִּי גֻנֹּב גֻּנַּבְתִּי מֵאֶרֶץ הָעִבְרִים". וּכְשֶׁבָּא אֵצֶל יִשְׂרָאֵל, פָּתְחוּ כֻלָּם פִּיהֶם וְאָמְרוּ: (שמות כד,ז) "כֹּל אֲשֶׁר דִּבֶּר יי, נַעֲשֶׂה וְנִשְׁמָע." וְכֵן הוּא אוֹמֵר: (חבקוק ג,טו) "עָמַד וַיְמֹדֶד*וַיְמֹדֶד: מוטט, פורר. אֶרֶץ, רָאָה וַיַּתֵּר גּוֹיִם".*וַיַּתֵּר גּוֹיִם: התיר ושחרר גוים.
He came and revealed Himself to the sons of Ishmael and asked them: Will you accept the Torah? They: What is written in it? He: "You shall not steal." They: But this is the blessing by which our father was blessed, as it is written (Genesis 16:12) "And he (Ishmael) shall be a brutish man, etc." And when He came to Israel (Devarim 32:2), "in His right hand, the fire of the Law for them," they all opened their mouths and cried (Exodus 24:7) "All that the L–rd says, we shall do and we shall hear!" And thus is it written (Habakkuk 3:6) "He stood and measured the land; He looked and dispersed the nations."
אָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר: מָה, אִם בְּשֶׁבַע מִצְווֹת שֶׁנִּצְטַוּוּ בְנֵי נֹחַ, לֹא יָכְלוּ לַעֲמֹד בָּהֶן, עַל אַחַת כַּמָּה וְכַמָּה בְּכָל הַמִּצְווֹת שֶׁבַּתּוֹרָה! מָשָׁל לְמֶלֶךְ שֶׁמִּנָּה לוֹ שְׁנֵי אֶפִּיטְרוֹפִּין,*אֶפִּיטְרוֹפִּין. epítropos: ממונה על רכוש. אֶחָד מְמֻנֶּה עַל אוֹצָר שֶׁלַּתֶּבֶן, וְאֶחָד מְמֻנֶּה עַל אוֹצָר שֶׁלַּכֶּסֶף וְשֶׁלַּזָּהָב. נֶחְשַׁד זֶה שֶׁהָיָה מְמֻנֶּה עַל אוֹצָר שֶׁלַּתֶּבֶן, וְהָיָה מִתְרָעֵם עַל שֶׁלֹּא מִנּוּ אוֹתוֹ עַל אוֹצָר שֶׁלַּכֶּסֶף וְשֶׁלַּזָּהָב. אָמְרוּ לוֹ: רֵיקָה!*רֵיקָה: רשע! אִם עַל אוֹצָר שֶׁלַּתֶּבֶן נֶחְשַׁדְתָּ, הֵיאָךְ יַאֲמִינוּ אוֹתָךְ עַל אוֹצָר שֶׁלַּכֶּסֶף וְשֶׁלַּזָּהָב? וַהֲרֵי דְּבָרִים קַל וָחֹמֶר: וּמָה אִם בְּשֶׁבַע מִצְווֹת שֶׁנִּצְטַוּוּ בְנֵי נֹחַ, לֹא יָכְלוּ לַעֲמֹד בָּהֶן, עַל אַחַת כַּמָּה וְכַמָּה בְּכָל הַמִּצְווֹת שֶׁבַּתּוֹרָה! וּמִפְּנֵי מָה לֹא נִתְּנָה תוֹרָה בְּאֶרֶץ יִשְׂרָאֵל? שֶׁלֹּא לִתֵּן פִּתְחוֹן פֶּה לְאֻמּוֹת הָעוֹלָם לוֹמַר: לְפִי שֶׁנִּתְּנָה תוֹרָה בְאַרְצוֹ, לְפִיכָךְ לֹא קִבַּלְנוּ עָלֵינוּ! דָּבָר אַחֵר: שֶׁלֹּא לְהָטִיל מַחְלֹקֶת בֵּין הַשְּׁבָטִים, שֶׁלֹּא יְהֵי זֶה אוֹמֵר: בְּאַרְצִי נִתְּנָה תוֹרָה! וְזֶה אוֹמֵר: בְּאַרְצִי נִתְּנָה תוֹרָה! לְפִיכָךְ נִתְּנָה תוֹרָה בַּמִּדְבָּר, דֵּמוֹס,*דֵּמוֹס. dēmos: ציבורי. פַּרְהֶסְיָא,*פַּרְהֶסְיָא. parrhēsía: דיבור חופשי; בגלוי. בִּמְקוֹם הֶפְקֵר. בִּשְׁלֹשָׁה דְּבָרִים נִמְשְׁלָה תוֹרָה: בַּמִּדְבָּר, בָּאֵשׁ, וּבַמַּיִם. לוֹמַר לָךְ: מָה אֵלּוּ חִנָּם, כָּךְ דִּבְרֵי תוֹרָה חִנָּם לְכָל בָּאֵי הָעוֹלָם.
R. Shimon b. Elazar said: If the sons of Noach could not abide by the seven mitzvoth commanded them, how much more so (could they not abide) by all the mitzvoth of the Torah! An analogy: A king appoints two caretakers, one over stores of grain, and one over stores of silver and gold. The first bridles at not having been appointed over the stores of silver and gold, and the second says to him: Empty one, if you were faithless with grain, how much more so with silver and gold! If the sons of Noach could not abide by seven mitzvoth alone, how much more so (could they not abide by the six hundred and thirteen mitzvoth (of the Torah)! Why was the Torah not given in Eretz Yisrael? So as not to provide a pretext to the nations of the world, viz.: Because it was not given in our land, that is why we did not accept it. Variantly: So as not to rouse contention among the tribes, one saying, it was given in my land; the other: it was given in my land. That is why it was given in the open desert. In three settings was the Torah given — desert, fire, and water. Just as these are free for all, so, Torah.
"אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם, מִבֵּית עֲבָדִים." עֲבָדִים לִמְלָכִים הָיוּ. אַתָּה אוֹמֵר עֲבָדִים לִמְלָכִים הָיוּ, אוֹ עֲבָדִים לַעֲבָדִים הָיוּ? כְּשֶׁהוּא אוֹמֵר: (דברים ז,י) "וַיִּפְדְּךָ מִבֵּית עֲבָדִים, מִיַּד פַּרְעֹה מֶלֶךְ מִצְרָיִם", עֲבָדִים לִמְלָכִים הָיוּ, וְלֹא עֲבָדִים לַעֲבָדִים. דָּבָר אַחֵר: "מִבֵּית עֲבָדִים". מִבֵּית הָעוֹבְדִים, שֶׁהָיוּ עוֹבְדִים לַעֲבוֹדָה זָרָה.
"who took you out from the land of Egypt": They were servants of kings. You say, they were servants of kings, but perhaps they were servants of servants. (Devarim 7:8) "And he redeemed you from the house of servants, from the hand of Pharaoh, the king of Egypt," makes it clear that they were servants of kings and not servants of servants. Variantly: ("from the house of servants":) from the house of the servants of idolatry.