“Moses ascended to God. The Lord called to him from the mountain, saying: So you shall say to the house of Jacob and tell to the children of Israel” (Exodus 19:3). “Moses ascended to God” – that is what is written: “You ascended on high; you took captives” (Psalms 68:19). What is “ascended”? You were exalted.1The term “ascended” is understood in the spiritual sense, but not that Moses physically ascended to heaven. You struggled with angels on high.2Moses debated with the angels as to whether the Torah should be given to human beings (see Shabbat 88b). Another matter: “You ascended on high” – that there was no creature who prevailed on high like Moses prevailed. Rabbi Berekhya said: The length of the tablets was six handbreadths. As it were, there were two handbreadths in the hand of the One who spoke and the world came into being, two handbreadths in the hand of Moses, and two handbreadths separated between the two hands. Another matter: “You ascended on high; you took captives” – the way of the world is that one who enters a province takes an item to which the residents of the province do not direct their attention, but Moses ascended on high and took the Torah, to which everyone directed their attention. That is, “you ascended on high; you took captives.” Is it, perhaps, that because he took it captive he took it for free?3Did Moses perhaps take it without effort or hardship? The verse states: “You received gifts among men” (Psalms 68:19) – it was given to him as an acquisition.4The word for “you received [lakaḥta]” is often translated as, “you acquired.” The implication is that just as one must work to acquire something, Moses had to work hard to receive the Torah. Was he, perhaps, obligated to give Him money? The verse states: “gifts”; it was given to him as a gift. At that moment, the ministering angels sought to harm Moses. The Holy One blessed be He made the image of Moses’s face similar to Abraham. The Holy One blessed be He said to them: ‘Are you not ashamed before him? Is he not that one to whom you descended and ate in his house?’ The Holy One blessed be He said to Moses: ‘The Torah was given to you due only to the merit of Abraham,’ as it is stated: “You received gifts among men [adam]” (Psalms 68:19). The adam stated here is no one other than Abraham, as it is stated: “The greatest man [adam] among the Anakim” (Joshua 14:15).5This is expounded as a reference to Abraham (Soferim 21:9). That is, “Moses ascended to God.”
“The Lord called to him from the mountain, saying” – due to the merit of the mountain. The mountain is nothing other than the patriarchs, as it is stated: “Listen, mountains, to the Lord’s quarrel” (Micah 6:2). “Moses ascended to God” – he ascended in a cloud, and the merit of the patriarchs ascended and descended with him. “So you shall say to the house of Jacob” – these are the women. He said to him: ‘Say to them the major principles, which they are capable of understanding.’ “And tell to the children of Israel” – these are the men. He said to him: ‘Say to them the fine points, which they are capable of understanding.’ Another matter: Why to the women first? Because they have alacrity regarding mitzvot. Alternatively, so they will guide their children to Torah. Rabbi Taḥlifa of Caesarea said: The Holy One blessed be He said: When I created the world, I commanded only Adam the first man, and thereafter Eve was commanded and she corrupted the world. Now, if I do not summon the women first, they will nullify the Torah. That is why it is stated: “So you shall say to the house of Jacob.” Rabbi Yoḥanan said: “So you shall say to the house of Jacob” – these are the Sanhedrin, as it is stated: “House of Jacob, come, let us walk by the light of the Lord” (Isaiah 2:5). “God spoke all these matters, saying” (Exodus 20:1). “God spoke all these matters, saying” – the Holy One blessed be He conducted Himself vis-à-vis Israel with protocols of royalty, as it is stated: “With me, from Lebanon, my bride” (Song of Songs 4:8).6It is not obvious how this verse pertains to the previous statement. See Rabbi David Luria; Etz Yosef). Why was it so? Due to the merit of their saying: “[All that the Lord has spoken] we will perform and we will heed” (Exodus 24:7).
“Moses reported the statement of the people to the Lord” (Exodus 19:8) – at that moment, the Holy One blessed be He sought to give them the Torah and to speak with them, but Moses was standing [on the mountain]. The Holy One blessed be He said: What shall I do about Moses? Rabbi Levi said: This is analogous to a king who sought to issue a proclamation without the input of his chief official. He said to him: ‘Do such and such.’ He said to him: ‘It is already done.’ He then said to him: ‘Go and summon so-and-so the adviser and let him come with you.’ When he went, the king did what he sought to do. So too, the Holy One blessed be He sought to give the Ten Commandments. Moses was standing to His side. The Holy One blessed be He said: When I reveal the firmament to them and say: “I am the Lord your God” (Exodus 20:2), they will say: ‘Who spoke; was it the Holy One blessed be He or Moses?’ Rather, let Moses descend, and afterward I will say: “I am the Lord your God.” So, the Holy One blessed be He said to Moses: “Go to the people and sanctify them today and tomorrow, and they shall wash their garments” (Exodus 19:10). He said to Him: ‘I already sanctified them,’ as it is stated: “As you have warned us, saying: [Demarcate the mountain and sanctify it]” (Exodus 19:23). He said to him: “Go, descend, and you shall ascend and Aaron with you” (Exodus 19:24). When Moses descended, the Holy One blessed be He revealed Himself, as it is stated: “Moses descended to the people” (Exodus 19:25), [and] immediately, “God spoke.”
“All these matters, saying” – He does everything concurrently. He kills and revives concurrently. He strikes and heals concurrently. A woman on the birthing stool, seafarers, travelers in the wilderness, those incarcerated in prison, one in the east, one in the west, one in the north, and one in the south, He hears them all concurrently. Likewise, it says: “I form light and create darkness” (Isaiah 45:7). Likewise, dust is transformed into a person and then transformed back into dust, as it is stated: “He transforms the shadow of death into morning” (Amos 5:8). What is “into morning”? As it was at the outset. What does it say at the outset? “All the water that was in the Nile was transformed into blood” (Exodus 7:20), then the blood was restored to water. Living flesh was transformed into dead, and the dead was restored to living.7This was when Moses’s hand turned leprous and then healed (Exodus 4:6–7). The staff was transformed into a serpent, and the serpent was transformed back into a staff.8See, e.g., Exodus 4:2–4. The sea was transformed into dry land, and the dry land was then transformed into sea. Likewise it says: “He calls for the waters of the sea…” (Amos 5:8). Likewise in speech, “Remember the Shabbat day to sanctify it” (Exodus 20:8), and it says: “On the Shabbat day two lambs of the first year” (Numbers 28:9).9He commanded Shabbat observance and concurrently commanded the sacrifice of offerings, which requires acts otherwise prohibited on Shabbat. Speech, “You shall not reveal the nakedness of your brother’s wife” (Leviticus 18:16); “when brothers dwell together” (Deuteronomy 25:5).10This is the mitzva of levirate marriage with the widow of one’s childless brother. This mitzva constitutes an exception to the general prohibition to marry a woman who had been married to one’s brother. All were said concurrently. That is, “God spoke all these matters, saying.”
Come and see that the attributes of the Holy One blessed be He are unlike the attributes of flesh and blood. A king of flesh and blood is unable to be a warrior and to be a Torah scholar and a schoolteacher. For the Holy One blessed be He it is not so. Yesterday, at the sea, like a warrior, as it is stated: “The Lord is a Man of war” (Exodus 15:3). And it says: “With His might, He calmed the sea” (Job 26:12). Today, at the giving of the Torah, He descended to teach Torah to His children, and likewise it says: “Behold, God is exalted in His power; who is a teacher like Him?” (Job 36:22). That is, “God spoke all these matters, saying.”
Another matter: “God spoke all these matters, saying” – Rabbi Yitzḥak said: What the prophets are destined to prophesy in each and every generation, they received at Mount Sinai, as Moses says to Israel: “Rather, with him who is here with us standing today [before the Lord our God], and with him who is not here with us today” (Deuteronomy 29:14). It is not written here, “standing with us today,” but rather, “with us today.” These are the souls [of people] who are destined to be created, which lack substance, in whose regard standing is not stated. Even though they were not there at that moment, each and every one received his due. Likewise it says: “The prophecy of the word of the Lord to Israel through Malachi” (Malachi 1:1). It is not stated, “in the days of Malachi,” but rather, “through Malachi,” as the prophecy was with him since Mount Sinai, but he had not been given permission to prophesy until that time. Likewise, Isaiah said: “From the time that it was, I was there” (Isaiah 48:16). Isaiah said: From the day that the Torah was given at Sinai, I was there and I received this prophecy; however, “now the Lord God has sent me with His spirit” (Isaiah 48:16). Until then, permission had not been given to him to prophesy. Not only did all the prophets receive their prophecy from Sinai, but all the Sages who arise in each and every generation, each and every one received their [wisdom] from Sinai. Likewise it says: “These words the Lord spoke to your entire assembly (Deuteronomy 5:19). “A great voice that did not cease” (Deuteronomy 5:19) – Rabbi Yoḥanan said: One voice that was divided into seven voices, and they were divided into seventy languages. Rabbi Shimon ben Lakish said: From it, all the prophets who prophesied stood. The Rabbis say: It had no echo.11The term yasaf in the phrase “that did not cease [yasaf]” can be understood as related to the word continue [hosif] such that the verse would mean “that did not continue.” It would seem that the Rabbis interpret the verse in this manner (Maharzu). However, some commentaries dispute this assertion (see, e.g., Etz Yosef). Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: What is: “The voice of the Lord is with might” (Psalms 29:4)? Is it possible to say so? Is it not so, that even an angel, there is no creature that can withstand its voice, as it is stated: “His body was like beryl…and the sound of his speech, like the noise of a multitude” (Daniel 10:6)? The Holy One blessed be He in whose regard it is written: “Do I not fill the heavens and the earth” (Jeremiah 23:24), does He need to speak mightily? Rather, “the voice of the Lord is with might [bakoaḥ],” with the might appropriate for each of the voices. In the opinion of Rabbi Yoḥanan, this verse supports him, as it is stated: “My Lord gives the word, and the heralds are great armies” (Psalms 68:12).12The implication is that God’s voice is split into many voices, referred to as members of the great armies.
וּמשֶׁה עָלָה אֶל הָאֱלֹהִים, הֲדָא הוּא דִכְתִיב (תהלים סח, יט): עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶׁבִי, מַהוּ עָלִיתָ, נִתְעֲלֵיתָ, נִתְגַּשַׁשְׁתָּ עִם הַמַּלְאָכִים שֶׁל מַעְלָה. דָּבָר אַחֵר, עָלִיתָ לַמָּרוֹם, שֶׁלֹא שָׁלְטָה בְּרִיָה מִלְּמַעְלָן כְּשֵׁם שֶׁשָּׁלַט משֶׁה. אָמַר רַבִּי בֶּרֶכְיָה הַלּוּחוֹת הָיוּ אָרְכָּן שִׁשָּׁה טְפָחִים, כִּבְיָכוֹל הָיוּ בְּיַד מִי שֶׁאָמַר וְהָיָה הָעוֹלָם שְׁנֵי טְפָחִים וּבְיָדוֹ שֶׁל משֶׁה שְׁנֵי טְפָחִים וּשְׁנֵי טְפָחִים הָיוּ מַפְרִישִׁין בֵּין יַד לְיַד. דָּבָר אַחֵר, עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶׁבִי, בְּנֹהַג שֶׁבָּעוֹלָם הַנִּכְנָס לִמְדִינָה נוֹטֵל דָּבָר שֶׁאֵין עֵין בְּנֵי הַמְדִינָה עָלָיו, וּמשֶׁה עָלָה לַמָּרוֹם וְנָטַל אֶת הַתּוֹרָה שֶׁהָיוּ הַכֹּל נוֹשְׂאִין עֵינֵיהֶם עָלֶיהָ, הֱוֵי: עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶׁבִי, יָכוֹל מִפְּנֵי שֶׁשָּׁבָה אוֹתָהּ נְטָלָהּ חִנָּם, תַּלְמוּד לוֹמַר (תהלים סח, יט): לָקַחְתָּ מַתָּנוֹת בָּאָדָם, בִּלְקִיחָה נִתְּנָה לוֹ. יָכוֹל יְהֵא חַיָּב לִתֵּן לוֹ דָּמִים, תַּלְמוּד לוֹמַר מַתָּנוֹת, בְּמַתָּנָה נִתְּנָה לוֹ. בְּאוֹתָהּ שָׁעָה בִּקְּשׁוּ מַלְאֲכֵי הַשָּׁרֵת לִפְגֹעַ בְּמשֶׁה, עָשָׂה בּוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא קְלַסְטֵירִין שֶׁל פָּנָיו שֶׁל משֶׁה דּוֹמֶה לְאַבְרָהָם, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אִי אַתֶּם מִתְבַּיְשִׁין הֵימֶנּוּ לֹא זֶהוּ שֶׁיְּרַדְתֶּם אֶצְלוֹ וַאֲכַלְתֶּם בְּתוֹךְ בֵּיתוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה לֹא נִתְּנָה לְךָ תּוֹרָה אֶלָּא בִּזְכוּת אַבְרָהָם, שֶׁנֶּאֱמַר: לָקַחְתָּ מַתָּנוֹת בָּאָדָם, וְאֵין אָדָם הָאָמוּר כָּאן אֶלָּא אַבְרָהָם, שֶׁנֶּאֱמַר (יהושע יד, טו): הָאָדָם הַגָּדוֹל בָּעֲנָקִים, הֱוֵי: וּמשֶׁה עָלָה אֶל הָאֱלֹהִים.
“Moses ascended to God. The Lord called to him from the mountain, saying: So you shall say to the house of Jacob and tell to the children of Israel” (Exodus 19:3).
“Moses ascended to God” – that is what is written: “You ascended on high; you took captives” (Psalms 68:19). What is “ascended”? You were exalted.1The term “ascended” is understood in the spiritual sense, but not that Moses physically ascended to heaven. You struggled with angels on high.2Moses debated with the angels as to whether the Torah should be given to human beings (see Shabbat 88b).
Another matter: “You ascended on high” – that there was no creature who prevailed on high like Moses prevailed. Rabbi Berekhya said: The length of the tablets was six handbreadths. As it were, there were two handbreadths in the hand of the One who spoke and the world came into being, two handbreadths in the hand of Moses, and two handbreadths separated between the two hands.
Another matter: “You ascended on high; you took captives” – the way of the world is that one who enters a province takes an item to which the residents of the province do not direct their attention, but Moses ascended on high and took the Torah, to which everyone directed their attention. That is, “you ascended on high; you took captives.” Is it, perhaps, that because he took it captive he took it for free?3Did Moses perhaps take it without effort or hardship? The verse states: “You received gifts among men” (Psalms 68:19) – it was given to him as an acquisition.4The word for “you received [lakaḥta]” is often translated as, “you acquired.” The implication is that just as one must work to acquire something, Moses had to work hard to receive the Torah. Was he, perhaps, obligated to give Him money? The verse states: “gifts”; it was given to him as a gift.
At that moment, the ministering angels sought to harm Moses. The Holy One blessed be He made the image of Moses’s face similar to Abraham. The Holy One blessed be He said to them: ‘Are you not ashamed before him? Is he not that one to whom you descended and ate in his house?’ The Holy One blessed be He said to Moses: ‘The Torah was given to you due only to the merit of Abraham,’ as it is stated: “You received gifts among men [adam]” (Psalms 68:19). The adam stated here is no one other than Abraham, as it is stated: “The greatest man [adam] among the Anakim” (Joshua 14:15).5This is expounded as a reference to Abraham (Soferim 21:9). That is, “Moses ascended to God.”
וַיִּקְרָא אֵלָיו ה' מִן הָהָר לֵאמֹר, בִּזְכוּת הָהָר, וְאֵין הָהָר אֶלָּא אָבוֹת, שֶׁנֶּאֱמַר (מיכה ו, ב): שִׁמְעוּ הָרִים אֶת רִיב ה'. וּמשֶׁה עָלָה אֶל הָאֱלֹהִים, עָלָה בֶּעָנָן וְיָרַד בֶּעָנָן וּזְכוּת אָבוֹת עוֹלָה וְיוֹרֶדֶת עִמּוֹ. כֹּה תֹאמַר לְבֵית יַעֲקֹב, אֵלּוּ הַנָּשִׁים, אָמַר לוֹ אֱמֹר לָהֶם רָאשֵׁי דְבָרִים שֶׁהֵם יְכוֹלוֹת לִשְׁמֹעַ, וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל, אֵלּוּ הָאֲנָשִׁים, אָמַר לוֹ אֱמֹר לָהֶם דִּקְדּוּקֵי דְּבָרִים שֶׁהֵם יְכוֹלִים לִשְׁמֹעַ. דָּבָר אַחֵר, לָמָּה לַנָּשִׁים תְּחִלָּה, שֶׁהֵן מִזְדָּרְזוֹת בְּמִצְווֹת. דָּבָר אַחֵר, כְּדֵי שֶׁיְהוּ מַנְהִיגוֹת אֶת בְּנֵיהֶן לַתּוֹרָה. אָמַר רַבִּי תַּחְלִיפָא דְּקֵיסָרִין, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כְּשֶׁבָּרָאתִי אֶת הָעוֹלָם, לֹא צִוִּיתִי אֶלָּא לְאָדָם הָרִאשׁוֹן, וְאַחַר כָּךְ נִצְטַוֵּית חַוָּה וְעָבְרָה וְקִלְקְלָה אֶת הָעוֹלָם, עַכְשָׁיו אִם אֵינִי קוֹרֵא לַנָּשִׁים תְּחִלָּה, הֵן מְבַטְּלוֹת אֶת הַתּוֹרָה, לְכָךְ נֶאֱמַר: כֹּה תֹאמַר לְבֵית יַעֲקֹב. וְרַבִּי יוֹחָנָן אָמַר: כֹּה תֹאמַר לְבֵית יַעֲקֹב, אֵלּוּ סַנְהֶדְּרִין, שֶׁנֶּאֱמַר (ישעיה ב, ה): בֵּית יַעֲקֹב לְכוּ וְנֵלְכָה בְּאוֹר ה'. וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה לֵאמֹר, בְּטַכְסִיס שֶׁל מְלָכִים נָהַג הַקָּדוֹשׁ בָּרוּךְ הוּא עִם יִשְׂרָאֵל, שֶׁנֶּאֱמַר (שיר השירים ד, ח): אִתִּי מִלְּבָנוֹן כַּלָּה, לָמָּה כָּךְ בִּזְכוּת שֶׁאָמְרוּ (שמות כד, ז): נַעֲשֶׂה וְנִשְׁמָע.
“The Lord called to him from the mountain, saying” – due to the merit of the mountain. The mountain is nothing other than the patriarchs, as it is stated: “Listen, mountains, to the Lord’s quarrel” (Micah 6:2). “Moses ascended to God” – he ascended in a cloud, and the merit of the patriarchs ascended and descended with him.
“So you shall say to the house of Jacob” – these are the women. He said to him: ‘Say to them the major principles, which they are capable of understanding.’ “And tell to the children of Israel” – these are the men. He said to him: ‘Say to them the fine points, which they are capable of understanding.’
Another matter: Why to the women first? Because they have alacrity regarding mitzvot. Alternatively, so they will guide their children to Torah.
Rabbi Taḥlifa of Caesarea said: The Holy One blessed be He said: When I created the world, I commanded only Adam the first man, and thereafter Eve was commanded and she corrupted the world. Now, if I do not summon the women first, they will nullify the Torah. That is why it is stated: “So you shall say to the house of Jacob.”
Rabbi Yoḥanan said: “So you shall say to the house of Jacob” – these are the Sanhedrin, as it is stated: “House of Jacob, come, let us walk by the light of the Lord” (Isaiah 2:5).
“God spoke all these matters, saying” (Exodus 20:1).
“God spoke all these matters, saying” – the Holy One blessed be He conducted Himself vis-à-vis Israel with protocols of royalty, as it is stated: “With me, from Lebanon, my bride” (Song of Songs 4:8).6It is not obvious how this verse pertains to the previous statement. See Rabbi David Luria; Etz Yosef). Why was it so? Due to the merit of their saying: “[All that the Lord has spoken] we will perform and we will heed” (Exodus 24:7).
וַיָּשֶׁב משֶׁה אֶת דִּבְרֵי הָעָם אֶל ה', אוֹתָהּ שָׁעָה בִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לִתֵּן לָהֶם אֶת הַתּוֹרָה וּלְדַבֵּר עִמָּהֶם, וְהָיָה משֶׁה עוֹמֵד, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מָה אֶעֱשֶׂה מִפְּנֵי משֶׁה, אָמַר רַבִּי לֵוִי מָשָׁל לְמֶלֶךְ שֶׁבִּקֵּשׁ לַעֲשׂוֹת אוֹפִימְשְׁטָאטָא חוּץ מִדַּעְתּוֹ שֶׁל אִפַּרְכוֹס, אָמַר לוֹ עֲשֵׂה דָבָר פְּלוֹנִי, אָמַר לוֹ, כְּבָר נַעֲשֵׂית. שׁוּב אָמַר לוֹ, לֵךְ קְרָא לִפְלוֹנִי סִינְקְלִיטָקוֹס וְיָבֹא עִמְּךָ, עַד שֶׁהוּא הוֹלֵךְ עָשָׂה הַמֶּלֶךְ מַה שֶּׁבִּקֵּשׁ. כָּךְ בִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לִתֵּן עֶשֶׂר דִּבְּרוֹת, הָיָה משֶׁה עוֹמֵד מִצִּדּוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אֲנִי גוֹלֶה לָהֶם אֶת הָרָקִיעַ וְאוֹמֵר (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. הֵם אוֹמְרִים, מִי אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹ משֶׁה, אֶלָּא יֵרֵד משֶׁה וְאַחַר כָּךְ אֲנִי אוֹמֵר: אָנֹכִי ה' אֱלֹהֶיךָ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה (שמות יט, י): לֵךְ אֶל הָעָם וְקִדַּשְׁתָּם הַיּוֹם וּמָחָר וְכִבְּסוּ שִׂמְלֹתָם, אָמַר לוֹ כְּבָר הִקְדַּשְׁתִּים, שֶׁנֶּאֱמַר (שמות יט, כג): כִּי אַתָּה הַעֵדֹתָה בָּנוּ לֵאמֹר וגו'. אָמַר לוֹ (שמות יט, כד): לֶךְ רֵד וְעָלִיתָ אַתָּה וְאַהֲרֹן עִמָּךְ, עַד שֶׁמּשֶׁה יוֹרֵד, נִגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות יט, כה): וַיֵּרֶד משֶׁה אֶל הָעָם, מִיָּד (שמות כ, א): וַיְדַבֵּר אֱלֹהִים.
“Moses reported the statement of the people to the Lord” (Exodus 19:8) – at that moment, the Holy One blessed be He sought to give them the Torah and to speak with them, but Moses was standing [on the mountain]. The Holy One blessed be He said: What shall I do about Moses? Rabbi Levi said: This is analogous to a king who sought to issue a proclamation without the input of his chief official. He said to him: ‘Do such and such.’ He said to him: ‘It is already done.’ He then said to him: ‘Go and summon so-and-so the adviser and let him come with you.’ When he went, the king did what he sought to do. So too, the Holy One blessed be He sought to give the Ten Commandments. Moses was standing to His side. The Holy One blessed be He said: When I reveal the firmament to them and say: “I am the Lord your God” (Exodus 20:2), they will say: ‘Who spoke; was it the Holy One blessed be He or Moses?’ Rather, let Moses descend, and afterward I will say: “I am the Lord your God.” So, the Holy One blessed be He said to Moses: “Go to the people and sanctify them today and tomorrow, and they shall wash their garments” (Exodus 19:10). He said to Him: ‘I already sanctified them,’ as it is stated: “As you have warned us, saying: [Demarcate the mountain and sanctify it]” (Exodus 19:23). He said to him: “Go, descend, and you shall ascend and Aaron with you” (Exodus 19:24). When Moses descended, the Holy One blessed be He revealed Himself, as it is stated: “Moses descended to the people” (Exodus 19:25), [and] immediately, “God spoke.”
אֵת כָּל הַדְּבָרִים הָאֵלֶּה לֵאמֹר, שֶׁהוּא עוֹשֶׂה אֶת הַכֹּל בְּבַת אֶחָת, מֵמִית וּמְחַיֶּה בְּבַת אֶחָת, מַכֶּה וְרוֹפֵא בְּבַת אֶחָת, אִשָּׁה עַל הַמַּשְׁבֵּר, יוֹרְדֵי הַיָּם וְהוֹלְכֵי מִדְבָּרוֹת וַחֲבוּשֵׁי בְּבֵית הָאֲסוּרִין, אֶחָד בַּמִּזְרָח וְאֶחָד בַּמַּעֲרָב וְאֶחָד בַּצָּפוֹן וְאֶחָד בַּדָּרוֹם, שׁוֹמֵעַ כֻּלָּן בְּבַת אַחַת, וְכֵן הוּא אוֹמֵר (ישעיה מה, ז): יוֹצֵר אוֹר וּבוֹרֵא חשֶׁךְ. עָפָר כְּמוֹ כֵן נֶהְפַּךְ לְאָדָם, חָזַר נֶהְפַּךְ לֶעָפָר, שֶׁנֶּאֱמַר (עמוס ה, ח): וְהֹפֵךְ לַבֹּקֶר צַלְמָוֶת, מַהוּ לַבֹּקֶר, כִּתְחִלָּתוֹ, בִּתְחִלָּתוֹ מַהוּ אוֹמֵר (שמות ז, כ): וַיֵּהָפְכוּ כָּל הַמַּיִם אֲשֶׁר בַּיְאֹר לְדָם, חָזַר וְנֶהְפַּךְ הַדָּם לְמַיִם. בָּשָׂר חַי נֶהְפַּךְ לְמֵת, חָזַר הַמֵּת וְנֶהְפַּךְ לְחָי. הַמַּטֶּה נֶהְפַּךְ לְנָחָשׁ, חָזַר הַנָּחָשׁ וְנֶהְפַּךְ לְמַטֶּה. הַיָּם נֶהְפַּךְ לְיַבָּשָׁה, חָזְרָה הַיַּבָּשָׁה וְנֶהְפְּכָה לְיָם, וְכֵן הוּא אוֹמֵר (עמוס ה, ח) (עמוס ט, ו): הַקּוֹרֵא לְמֵי הַיָּם וגו'. וְכֵן דִּבּוּר (שמות כ, ח): זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ, וְאוֹמֵר (במדבר כח, ט): וּבְיוֹם הַשַּׁבָּת שְׁנֵי כְבָשִׂים בְּנֵי שָׁנָה. דִּבּוּר (ויקרא יח, טז): עֶרְוַת אֵשֶׁת אָחִיךָ לֹא תְגַלֵּה, (דברים כה, ה): כִּי יֵשְׁבוּ אַחִים יַחְדָּו, וְכֻלָּן אֲמָרָן בְּבַת אַחַת, הֱוֵי: וַיְדַבֵּר אֱלֹהִים אֶת כָּל הַדְּבָרִים הָאֵלֶּה לֵאמֹר.
“All these matters, saying” – He does everything concurrently. He kills and revives concurrently. He strikes and heals concurrently. A woman on the birthing stool, seafarers, travelers in the wilderness, those incarcerated in prison, one in the east, one in the west, one in the north, and one in the south, He hears them all concurrently. Likewise, it says: “I form light and create darkness” (Isaiah 45:7). Likewise, dust is transformed into a person and then transformed back into dust, as it is stated: “He transforms the shadow of death into morning” (Amos 5:8). What is “into morning”? As it was at the outset. What does it say at the outset? “All the water that was in the Nile was transformed into blood” (Exodus 7:20), then the blood was restored to water. Living flesh was transformed into dead, and the dead was restored to living.7This was when Moses’s hand turned leprous and then healed (Exodus 4:6–7). The staff was transformed into a serpent, and the serpent was transformed back into a staff.8See, e.g., Exodus 4:2–4. The sea was transformed into dry land, and the dry land was then transformed into sea. Likewise it says: “He calls for the waters of the sea…” (Amos 5:8).
Likewise in speech, “Remember the Shabbat day to sanctify it” (Exodus 20:8), and it says: “On the Shabbat day two lambs of the first year” (Numbers 28:9).9He commanded Shabbat observance and concurrently commanded the sacrifice of offerings, which requires acts otherwise prohibited on Shabbat. Speech, “You shall not reveal the nakedness of your brother’s wife” (Leviticus 18:16); “when brothers dwell together” (Deuteronomy 25:5).10This is the mitzva of levirate marriage with the widow of one’s childless brother. This mitzva constitutes an exception to the general prohibition to marry a woman who had been married to one’s brother. All were said concurrently. That is, “God spoke all these matters, saying.”
בּוֹא וּרְאֵה שֶׁאֵין מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמִדַּת בָּשָׂר וָדָם, מֶלֶךְ בָּשָׂר וָדָם אֵינוֹ יָכוֹל לִהְיוֹת עוֹשֶׂה מִלְחָמָה וְלִהְיוֹת סוֹפֵר וּמְלַמֵּד תִּינוֹקוֹת, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינֶנּוּ כֵן, אֶתְמוֹל בַּיָּם כְּעוֹשֶׂה מִלְחָמָה, שֶׁנֶּאֱמַר (שמות טו, ג): ה' אִישׁ מִלְחָמָה, וְאוֹמֵר (איוב כו, יב): בְּכֹחוֹ רָגַע הַיָּם, וְהַיּוֹם בְּמַתַּן תּוֹרָה יָרַד לְלַמֵּד תּוֹרָה לְבָנָיו, וְכֵן הוּא אוֹמֵר (איוב לו, כב): הֶן אֵל יַשְׂגִּיב בְּכֹחוֹ מִי כָמֹהוּ מוֹרֶה, הֱוֵי: וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה.
Come and see that the attributes of the Holy One blessed be He are unlike the attributes of flesh and blood. A king of flesh and blood is unable to be a warrior and to be a Torah scholar and a schoolteacher. For the Holy One blessed be He it is not so. Yesterday, at the sea, like a warrior, as it is stated: “The Lord is a Man of war” (Exodus 15:3). And it says: “With His might, He calmed the sea” (Job 26:12). Today, at the giving of the Torah, He descended to teach Torah to His children, and likewise it says: “Behold, God is exalted in His power; who is a teacher like Him?” (Job 36:22). That is, “God spoke all these matters, saying.”
דָּבָר אַחֵר, וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה לֵאמֹר, אָמַר רַבִּי יִצְחָק, מַה שֶּׁהַנְּבִיאִים עֲתִידִים לְהִתְנַבְּאוֹת בְּכָל דּוֹר וָדוֹר קִבְּלוּ מֵהַר סִינַי, שֶׁכֵּן משֶׁה אוֹמֵר לָהֶם לְיִשְׂרָאֵל (דברים כט, יד): כִּי אֶת אֲשֶׁר יֶשְׁנוֹ פֹּה עִמָּנוּ עֹמֵד הַיּוֹם וְאֵת אֲשֶׁר אֵינֶנּוּ פֹּה עִמָּנוּ הַיּוֹם, עִמָּנוּ עוֹמֵד הַיּוֹם, אֵין כְּתִיב כָּאן, אֶלָּא עִמָּנוּ הַיּוֹם, אֵלּוּ הַנְּשָׁמוֹת הָעֲתִידוֹת לְהִבָּרְאוֹת שֶׁאֵין בָּהֶם מַמָּשׁ, שֶׁלֹא נֶאֶמְרָה בָּהֶם עֲמִידָה, שֶׁאַף עַל פִּי שֶׁלֹא הָיוּ בְּאוֹתָהּ שָׁעָה, כָּל אֶחָד וְאֶחָד קִבֵּל אֶת שֶׁלּוֹ. וְכֵן הוּא אוֹמֵר (מלאכי א, א): מַשָֹּׂא דְּבַר ה' אֶל יִשְׂרָאֵל בְּיַד מַלְאָכִי, בִּימֵי מַלְאָכִי לֹא נֶאֱמַר, אֶלָּא בְּיַד מַלְאָכִי, שֶׁכְּבָר הָיְתָה הַנְּבוּאָה בְּיָדוֹ מֵהַר סִינַי, וְעַד אוֹתָהּ שָׁעָה לֹא נִתְּנָה לוֹ רְשׁוּת לְהִתְנַבְּאוֹת. וְכֵן יְשַׁעְיָה אָמַר (ישעיה מח, טז): מֵעֵת הֱיוֹתָהּ שָׁם אָנִי, אָמַר יְשַׁעְיָה מִיּוֹם שֶׁנִּתְּנָה תּוֹרָה בְּסִינַי שָׁם הָיִיתִי וְקִבַּלְתִּי אֶת הַנְּבוּאָה הַזֹּאת, אֶלָּא (ישעיה מח, טז): וְעַתָּה אֲדֹנָי אֱלֹהִים שְׁלָחַנִּי וְרוּחוֹ, עַד עַכְשָׁיו לֹא נִתַּן לוֹ רְשׁוּת לְהִתְנַבְּאוֹת. וְלֹא כָּל הַנְּבִיאִים בִּלְבָד קִבְּלוּ מִסִּינַי נְבוּאָתָן, אֶלָּא אַף הַחֲכָמִים הָעוֹמְדִים בְּכָל דּוֹר וָדוֹר כָּל אֶחָד וְאֶחָד קִבֵּל אֶת שֶׁלּוֹ מִסִּינַי, וְכֵן הוּא אוֹמֵר (דברים ה, יט): אֶת הַדְּבָרִים הָאֵלֶּה דִּבֶּר ה' אֶל כָּל קְהַלְכֶם. קוֹל גָּדוֹל וְלֹא יָסָף, רַבִּי יוֹחָנָן אָמַר קוֹל אֶחָד נֶחְלַק לְשִׁבְעָה קוֹלוֹת וְהֵם נֶחְלָקִים לְשִׁבְעִים לָשׁוֹן. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר שֶׁמִּמֶּנּוּ נִתְנַבְּאוּ כָּל הַנְּבִיאִים שֶׁעָמְדוּ. רַבָּנָן אָמְרֵי שֶׁלֹא הָיָה לוֹ בַּת קוֹל. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחֲמָנִי אָמַר רַבִּי יוֹנָתָן, מַהוּ (תהלים כט, ד): קוֹל ה' בַּכֹּחַ, אֶפְשָׁר לוֹמַר כֵּן, וַהֲלוֹא מַלְאָךְ אֶחָד אֵין כָּל בְּרִיָּה יְכוֹלָה לַעֲמֹד בְּקוֹלוֹ, שֶׁנֶּאֱמַר (דניאל י, ו): וּגְוִיָּתוֹ כְּתַרְשִׁישׁ וְקוֹל דְּבָרָיו כְּקוֹל הָמוֹן, וְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁכָּתוּב בּוֹ (ירמיה כג, כד): הֲלוֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא, צָרִיךְ לְדַבֵּר בְּכֹחַ, אֶלָּא קוֹל ה' בַּכֹּחַ, בְּכֹחַ כָּל הַקּוֹלוֹת. וְעַל דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן הֲדָא קְרָא מְסַיֵּעַ לֵיהּ, שֶׁנֶּאֱמַר (תהלים סח, יב): ה' יִתֶּן אֹמֶר הַמְבַשְֹּׂרוֹת צָבָא רָב.
Another matter: “God spoke all these matters, saying” – Rabbi Yitzḥak said: What the prophets are destined to prophesy in each and every generation, they received at Mount Sinai, as Moses says to Israel: “Rather, with him who is here with us standing today [before the Lord our God], and with him who is not here with us today” (Deuteronomy 29:14). It is not written here, “standing with us today,” but rather, “with us today.” These are the souls [of people] who are destined to be created, which lack substance, in whose regard standing is not stated. Even though they were not there at that moment, each and every one received his due.
Likewise it says: “The prophecy of the word of the Lord to Israel through Malachi” (Malachi 1:1). It is not stated, “in the days of Malachi,” but rather, “through Malachi,” as the prophecy was with him since Mount Sinai, but he had not been given permission to prophesy until that time. Likewise, Isaiah said: “From the time that it was, I was there” (Isaiah 48:16). Isaiah said: From the day that the Torah was given at Sinai, I was there and I received this prophecy; however, “now the Lord God has sent me with His spirit” (Isaiah 48:16). Until then, permission had not been given to him to prophesy.
Not only did all the prophets receive their prophecy from Sinai, but all the Sages who arise in each and every generation, each and every one received their [wisdom] from Sinai. Likewise it says: “These words the Lord spoke to your entire assembly (Deuteronomy 5:19).
“A great voice that did not cease” (Deuteronomy 5:19) – Rabbi Yoḥanan said: One voice that was divided into seven voices, and they were divided into seventy languages. Rabbi Shimon ben Lakish said: From it, all the prophets who prophesied stood. The Rabbis say: It had no echo.11The term yasaf in the phrase “that did not cease [yasaf]” can be understood as related to the word continue [hosif] such that the verse would mean “that did not continue.” It would seem that the Rabbis interpret the verse in this manner (Maharzu). However, some commentaries dispute this assertion (see, e.g., Etz Yosef).
Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: What is: “The voice of the Lord is with might” (Psalms 29:4)? Is it possible to say so? Is it not so, that even an angel, there is no creature that can withstand its voice, as it is stated: “His body was like beryl…and the sound of his speech, like the noise of a multitude” (Daniel 10:6)? The Holy One blessed be He in whose regard it is written: “Do I not fill the heavens and the earth” (Jeremiah 23:24), does He need to speak mightily? Rather, “the voice of the Lord is with might [bakoaḥ],” with the might appropriate for each of the voices. In the opinion of Rabbi Yoḥanan, this verse supports him, as it is stated: “My Lord gives the word, and the heralds are great armies” (Psalms 68:12).12The implication is that God’s voice is split into many voices, referred to as members of the great armies.