“I am the Lord your God, who took you out of the land of Egypt, from the house of slavery” (Exodus 20:2). “I am the Lord your God” – that is what is written: “Has a people heard the voice of God [speaking [medaber] from the midst of the fire, as you heard, and lived?]” (Deuteronomy 4:33). The heretics asked Rabbi Simlai, they said to him: ‘Are there many gods in the world?’ He said to them: ‘Why?’ They said to him: ‘As, it is written: “Has a people heard the voice of God [Elohim]?”’1Elohim is a plural term. He said to them: ‘Does it say medaberim?2This is the plural term for speaking. The verse uses the singular medaber. Rather, it says medaber.’ His disciples said to him: ‘Rabbi, you rebuffed them with a smashed reed;3Your response to them was unconvincing. what do you respond to us?’ Rabbi Levi then interpreted it, he said to them: ‘“Has a people heard the voice of God” – how so? Had it been written: “The voice of the Lord is with His might,” the world would have been unable to survive. Rather, “the voice of the Lord is with might” (Psalms 29:4) – with the might of each and every individual, the lads in accordance with their might, the elders in accordance with their might, and children according to their might. The Holy One blessed be He said to Israel: Do not believe that because you heard many voices, perhaps there are many gods in the heavens, but rather, know that I am the Lord your God, as it is stated: “I am the Lord your God”’ (Deuteronomy 5:6).
Another matter: “I am the Lord your God” – that is what is written: “Face to face the Lord spoke with you” (Deuteronomy 5:4). Rabbi Avdimi of Haifa said: Twenty-two thousand [angels] descended with the Holy One blessed be He to Sinai, as it is stated: “The chariots of God are myriads, thousands of angels [shinan]” (Psalms 68:18).4Since myriad in biblical and Talmudic usage means ten thousand, myriads indicates at least twenty thousand. Likewise, “thousands” indicates at least two thousand. Therefore, together there must be at least twenty-two thousand. They were fine and praiseworthy. Is it, perhaps, that because they were many they were crowded? The verse states: Shinan, they were tranquil [shaanan] and serene. “My Lord is in their midst” (Psalms 68:18) – it is not written with yod, but rather with alef dalet; the Lord of the entire world was in their midst.5In this verse the name of God is not written as the Tetragrammaton, which begins with a yod, but is rather spelled alef-dalet-nun-yod, which is a word that literally means our master, or lord. This emphasizes God’s mastery over the world. Alternatively, “my Lord is in their midst” – Rabbi Levi said: There was a tablet with the ineffable name inscribed over their hearts. Another matter: “My Lord is in their midst” (Psalms 68:18) – the Rabbis say: The name of God6El was intermingled with the name of each and every one [of the angels, e.g.], Mikhael and Gavriel. The Holy One blessed be He said to Israel: ‘Do not think that because you saw many faces perhaps there are many gods in the heavens. Know that I am the one Lord, as it is stated: “I am the Lord your God.”’
Rabbi Toviya ben Rabbi Yitzḥak said: “I am the Lord your God”; for that reason I took you out of the land of Egypt, so that you will accept My divinity upon yourselves. Alternatively, “I am the Lord your God” – this is analogous to a princess who was taken captive by robbers, and the king came and rescued her. Some time later, he sought to take her as a wife. She said to him: ‘What will you give me?’ He said to her: ‘If all you receive from me is that I redeemed you from the robbers, it is sufficient.’
Another matter: “I am the Lord your God” – Rabbi Aḥa ben Rabbi Ḥanina began with this: “Hear, My people, and I will speak” (Psalms 50:7), 7The reference is to a midrash on the Ten Commandments, which is unavailable. Some suggest that the reference should be to Rut Rabba 1:1, where the upcoming quote is cited. until [the words]>: Rabbi Shimon ben Yoḥai said: The Holy One blessed be He said to Israel: ‘I am the God over all of humanity, but I associated My name only with you. I am not called the God of idolaters, but rather, the God of Israel.’ Rabbi Levi said: Israel requested two matters from before the Holy One blessed be He: That they would see His glory and hear His voice. They were seeing His glory and hearing His voice, as it is stated: “You said: Behold, the Lord our God has shown us His glory and His greatness” (Deuteronomy 5:21), and it is written: “And His voice we heard from the midst of the fire” (Deuteronomy 5:21), and they did not have the strength to withstand it. When they came to Sinai and He revealed Himself to them, their soul departed because He spoke with them, as it is stated: “My soul departed as He spoke” (Song of Songs 5:6). However, the Torah asked for mercy before the Holy One blessed be He on their behalf: ‘Is there a king who marries his daughter and kills the members of his household? The entire world is rejoicing and Your children are dying?’ Immediately, their souls were restored, as it is stated: “The Torah of the Lord is perfect, restoring the soul” (Psalms 19:8). Rabbi Levi said: Was it not known before the Omnipresent that if He would show His glory to Israel and let them hear His voice, that they would be unable to withstand it? Rather, the Holy One blessed be He foresaw that they were destined to engage in idol worship. So they would not say: Had He shown us His glory and His greatness and let us hear His voice, we would not have engaged in idol worship, that is why it is stated: “Hear, My people, and I will speak.”
Another matter: “I am the Lord your God” – Rabbi Abbahu said: This is analogous to a king of flesh and blood who rules but who has a father or a brother.8These relatives of the king are also given great honor. Additionally, if the king dies, he will be succeeded by another member of the royal family. The Holy One blessed be He said: I am not so. “I am first” (Isaiah 44:6), as I have no father; “and I am last” (Isaiah 44:6), as I have no brother; “and besides Me there is no God” (Isaiah 44:6), as I have no son. Another matter: “I am the Lord your God” – that is what is written: “I related, I saved, and I announced…” (Isaiah 43:12). “I related” to Egypt that you fled, so they would hear, pursue you, and drown in the sea, as it is stated: “It was told to the king of Egypt that the people had fled” (Exodus 14:5). “I saved” you, as it is stated: “The Lord saved Israel on that day” (Exodus 14:30). “And I announced” to the idolaters, as it is stated: “Peoples heard, they were agitated” (Exodus 15:14). “There was no stranger among you” (Isaiah 43:12) – as it is stated: “Moses sent his father-in-law away” (Exodus 18:27); immediately, “In the third month [from the exodus of the children of Israel from the land of Egypt, on that day they came to the wilderness of Sinai]” (Exodus 19:1). “You are My witnesses, the utterance of the Lord, and I am God” (Isaiah 43:12).
“I am the Lord your God” – this is analogous to a king of flesh and blood who enters a city. They sweep it, sprinkle water on it, decorate it, spread fine curtains and tapestries, and kindle lamps. The Holy One blessed be He said: I am not so, but rather, when I entered My world, I spread tapestries, as it is stated: “Who spreads the heavens like a curtain” (Isaiah 40:22). I kindled lamps, as it is written: “God said: Let there be lights” (Genesis 1:14). I sprinkled water, as it is stated: “Let the waters be gathered” (Genesis 1:9). I decorated everything that I made, as it is stated: “The heavens and the earth and their entire host were completed” (Genesis 2:1).
“I am the Lord your God” – when a king of flesh and blood builds a palace, can he, perhaps, move it from its place? But I am not so, as it is stated: “I made and I will carry, I will bear and I will rescue” (Isaiah 46:4). “I made,” as it is stated: “The Lord God made for Adam and for his wife” (Genesis 3:21). “And I will carry,” as it is stated: “The Lord God took the man” (Genesis 2:15). Another matter: “I made” (Isaiah 46:4) – “as I regret that I made them” (Genesis 6:7). “I will carry” (Isaiah 46:4) Noah, as it is stated: “The Lord shut him in” (Genesis 7:16). “I will bear” (Isaiah 46:4), as it is stated: “The Lord descended to see the city and the tower” (Genesis 11:5).9God bore their sin, meaning that He did not destroy them as He had done to the generation of the Flood (Rabbi David Luria). “And I will rescue” (Isaiah 46:4) Abraham, as it is stated: The Lord “said to him: I am the Lord who took you out of Ur of the Chaldeans” (Genesis 15:7). Another matter: “I made” (Isaiah 46:4) Israel, as it is stated: “He made you and established you” (Deuteronomy 32:6). “I will carry” (Isaiah 46:4), as it is stated: “I carried you on the wings of eagles” (Exodus 19:4). “I will bear” (Isaiah 46:4) in the incident of the [Golden] Calf. “And I will rescue” (Isaiah 46:4), as it is stated: “The Lord said: I have forgiven in accordance with your word” (Numbers 14:20).
Another matter: when a king of flesh and blood goes out for a proclamation, he goes out alone. When he wages war, myriads upon myriads go out with him. But the Holy One blessed be He is not so, but rather when He goes out to war He goes out alone, as it is stated: “The Lord is a warrior” (Exodus 15:3). But when He went out to give the Torah at Sinai, myriads upon myriads went out with him, as it is stated: “The chariots of God are myriads, thousands of angels” (Psalms 68:18).
Another matter: “I am the Lord your God” – that is what is written: “A lion has roared; who will not fear?” (Amos 3:8). And that is what is written: “Who would not fear You, King of the nations? For it befits You” (Jeremiah 10:7). The prophets said to Jeremiah: ‘What did you see that led you to say “King of the nations”? All the prophets call Him King of Israel, and you call Him “King of the nations”?’ He said to them: ‘I heard from Him: “I appointed you a prophet for the nations” (Jeremiah 1:5). I said “King of the nations” to say: If He does not spare His children and the members of His household, will He spare others?’ As it is stated: “You are awesome from Your Sanctuary” (Psalms 68:36). “Who would not fear You, King of the nations?” Who will not fear You?10After seeing what You have done to Israel, they will all fear You. This is analogous to a usurer who filled his purse with gold coins, and he was standing and shouting: Whoever wants should come and borrow. Everyone would hear and flee, saying: When he comes to collect his debt from the borrower, who can withstand him? So too, as it were, the Holy One blessed be He descended to Sinai to give the commandments so the world would not collapse, as it is stated: “The earth quaked, the heavens rained [before God, this is Sinai]” (Psalms 68:9), and likewise: “The mountains flowed before the Lord; [this is Sinai]” (Judges 5:8), and likewise: “The pillars of the heavens sag” (Job 26:11). And Israel was trembling, as it is stated: “and all the people [who were in the camp] trembled” (Exodus 19:16). And the mountain was trembling, as it is stated: “The entire mountain trembled greatly” (Exodus 19:18). Why was all this? It is only because He spoke commandments of life. The prophet shouts: “A lion has roared; who will not fear?” (Amos 3:8). Rabbi Yirmeya said: If at a time when He gives life to the world, “the earth quaked,” when He comes to exact retribution against the wicked who violated the words of the Torah, all the more so, as it is stated: “Who can stand before His fury” (Nahum 1:6), “Who can endure the day of His coming?” (Malachi 3:2). If when He is appeased no person can withstand His power, when He rises in His enflamed wrath, who will stand before Him? That is, “who would not fear You, King of the nations?” (Jeremiah 10:7). Another matter: “A lion has roared” (Amos 3:8) – that is what is written: “They will follow the Lord; He will roar like a lion” (Hosea 11:10). Rabbi Simon said: This is analogous to a king who entered his palace; his queen heard, made room for him, and was trembling. If the queen is afraid, what will the maidservants and slaves do? So too, when the Holy One blessed be He revealed himself to give the Torah to Israel, they heard the sounds and died, as it is stated: “My soul departed as He spoke” (Song of Songs 5:6). If it is true for Israel, for the idolaters it is all the more so. Another matter: “A lion has roared” (Amos 3:8) – the Rabbis say in the name of Rabbi Hoshaya: Baltza asked Rabbi Akiva, he said to him: ‘From where was the noise generated?’ [Rabbi Akiva] said to him: ‘When the Holy One blessed be He looks at the houses of idol worship and its worshippers, how they are situated in serenity and tranquility in the world, and He sees His Temple destroyed and given into the hands of idolaters, as it were, He is jealous and roars. Immediately, the heavens and the earth quake, as it is stated: “[The Lord] will roar from Zion, and from Jerusalem He will project His voice” (Joel 4:16). What does Israel do? As it were, He defends them, as it is stated: “But the Lord is shelter for His people” (Joel 4:16). Another matter: “A lion has roared” (Amos 3:8) – come and see, the Temple is called lion [arye], as it is stated: “Oh Ariel, Ariel” (Isaiah 29:1). The royal house of David is called a lion, as it is stated: “[Take up a lamentation for the princes of Israel and say:] How your mother was a lioness; among lions she crouched” (Ezekiel 19:1-2). Israel is called a lion, as it is stated: “Judah is a lion cub” (Genesis 49:9). Nebuchadnezzar is called a lion, as it is stated: “A lion rose from its thicket” (Jeremiah 4:7), and he destroyed the Temple, seized the kingship of the house of David, and exiled Israel. The Holy One blessed be He says: “Where is the lions’ den?” (Nahum 2:12). Where are My children? At that moment: “He will roar over His abode” (Jeremiah 25:30). Another matter: “A lion has roared” (Amos 3:8) – the Holy One blessed be He said to Israel: ‘Do you accept the Ten Commandments?’ They said to Him: ‘Yes,’ as it is stated: “With a ten-stringed lute [alei asor] and with harp” (Psalms 92:4). It is incumbent upon me [alai] to accept the Ten [eser] Commandments. What is “the Lord God has spoken; who will not prophesy” (Amos 3:8)? Rabbi Abbahu said in the name of Rabbi Yoḥanan: When the Holy One blessed be He gave the Torah, no bird tweeted, no fowl flew, no bull lowed, no wheels11Of the Divine Chariot flew, seraphs did not say: “Holy, holy” (see Isaiah 6:3), the sea did not tremble, people did not speak, but rather, the entire world was quiet and silent. The voice emerged: “I am the Lord your God.” Likewise it says: “These words the Lord spoke to your entire assembly…with a great voice, and it went on no more” (Deuteronomy 5:19) – Rabbi Shimon ben Lakish said: What is “and it went on no more”? When a person calls to another, his voice has an echo, but the voice that was emerging from the mouth of the Holy One blessed be He did not have an echo. If you are astonished by this, Elijah, when he came to Carmel, he assembled all the priests and said to them: “Call in a great voice…as he is a god” (I Kings 18:27). What did the Holy One blessed be He do? He muted the entire world and silenced the heavenly and earthly beings. The world was emptiness and disorder as though there was no creature in the world, as it is stated: “There was no voice, no respondent, and no listener” (I Kings 18:29). Had anyone spoken, they would have said that Baal responded. All the more so, when the Holy One blessed be He spoke on Mount Sinai, He silenced the entire world, so that the creatures would know that there is no one other than He. He said: “I am the Lord your God.” Regarding the future it is written: “I, it is I who is your Comforter” (Isaiah 51:12).
אָנֹכִי ה' אֱלֹהֶיךָ, הֲדָא הוּא דִכְתִיב (דברים ד, לג): הֲשָׁמַע עָם קוֹל אֱלֹהִים, הַמִּינִין שָׁאֲלוּ אֶת רַבִּי שִׂמְלָאי אָמְרוּ לוֹ אֱלֹהוֹת הַרְבֵּה יֵשׁ בָּעוֹלָם, אָמַר לָהֶם, לָמָּה, אָמְרוּ לוֹ, שֶׁהֲרֵי כְּתִיב: הֲשָׁמַע עָם קוֹל אֱלֹהִים, אָמַר לָהֶם, שֶׁמָּא כָּתוּב מְדַבְּרִים, אֶלָּא (דברים לד, ג): מְדַבֵּר. אָמְרוּ לוֹ תַּלְמִידָיו, רַבִּי, לָאֵלּוּ דָּחִיתָ בְּקָנֶה רָצוּץ, לָנוּ מָה אַתָּה מֵשִׁיב, חָזַר רַבִּי לֵוִי וּפֵרְשָׁהּ, אָמַר לָהֶם: הֲשָׁמַע עָם קוֹל אֱלֹהִים, כֵּיצַד, אִלּוּ הָיָה כָּתוּב קוֹל ה' בְּכֹחוֹ, לֹא הָיָה הָעוֹלָם יָכוֹל לַעֲמֹד, אֶלָּא (תהלים כט, ד): קוֹל ה' בַּכֹּחַ, בַּכֹּחַ שֶׁל כָּל אֶחָד וְאֶחָד, הַבַּחוּרִים לְפִי כֹּחָן וְהַזְּקֵנִים לְפִי כֹּחָן וְהַקְּטַנִּים לְפִי כֹּחָן. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, לֹא בִּשְׁבִיל שֶׁשְּׁמַעְתֶּם קוֹלוֹת הַרְבֵּה תִּהְיוּ סְבוּרִין שֶׁמָּא אֱלֹהוֹת הַרְבֵּה יֵשׁ בַּשָּׁמַיִם, אֶלָּא תִּהְיוּ יוֹדְעִים שֶׁאֲנִי הוּא ה' אֱלֹהֶיךָ, שֶׁנֶּאֱמַר (דברים ה, ו): אָנֹכִי ה' אֱלֹהֶיךָ.
“I am the Lord your God, who took you out of the land of Egypt, from the house of slavery” (Exodus 20:2).
“I am the Lord your God” – that is what is written: “Has a people heard the voice of God [speaking [medaber] from the midst of the fire, as you heard, and lived?]” (Deuteronomy 4:33). The heretics asked Rabbi Simlai, they said to him: ‘Are there many gods in the world?’ He said to them: ‘Why?’ They said to him: ‘As, it is written: “Has a people heard the voice of God [Elohim]?”’1Elohim is a plural term. He said to them: ‘Does it say medaberim?2This is the plural term for speaking. The verse uses the singular medaber. Rather, it says medaber.’ His disciples said to him: ‘Rabbi, you rebuffed them with a smashed reed;3Your response to them was unconvincing. what do you respond to us?’ Rabbi Levi then interpreted it, he said to them: ‘“Has a people heard the voice of God” – how so? Had it been written: “The voice of the Lord is with His might,” the world would have been unable to survive. Rather, “the voice of the Lord is with might” (Psalms 29:4) – with the might of each and every individual, the lads in accordance with their might, the elders in accordance with their might, and children according to their might. The Holy One blessed be He said to Israel: Do not believe that because you heard many voices, perhaps there are many gods in the heavens, but rather, know that I am the Lord your God, as it is stated: “I am the Lord your God”’ (Deuteronomy 5:6).
דָּבָר אַחֵר, אָנֹכִי ה' אֱלֹהֶיךָ, הֲדָא הוּא דִּכְתִיב (דברים ה, ד): פָּנִים בְּפָנִים דִּבֶּר ה' עִמָּכֶם, אָמַר רַבִּי אַבְדִּימֵי דְּמִן חֵיפָה, עֶשְׂרִים וּשְׁנַיִם אֶלֶף יָרְדוּ עִם הַקָּדוֹשׁ בָּרוּךְ הוּא לְסִינַי, שֶׁנֶּאֱמַר (תהלים סח, יח): רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן, הַנָּאִים וְהַמְשֻׁבָּחִים, יָכוֹל אַף עַל פִּי שֶׁהָיוּ רַבִּים דְּחוּקִים הָיוּ, תַּלְמוּד לוֹמַר שִׁנְאָן, שַׁאֲנָן וְהַשְׁקֵט. (תהלים סח, יח): אֲדֹנָי בָּם, אֵין כְּתִיב בְּיוּ"ד, אֶלָּא בְּאָלֶ"ף דָּלֶ"ת, אֲדוֹנוֹ שֶׁל כָּל הָעוֹלָם בָּהֶם. דָּבָר אַחֵר, אֲדֹנָי בָּם, אָמַר רַבִּי לֵוִי שֶׁהָיָה טַבְלָא שֶׁל שֵׁם הַמְפֹרָשׁ כָּתוּב עַל לִבָּם. דָּבָר אַחֵר, אֲדֹנָי בָּם, רַבָּנָן אָמְרִין שְׁמוֹ שֶׁל אֱלֹהִים הָיָה מְעֹרָב עִם כָּל אֶחָד וְאֶחָד, מִיכָאֵל וְגַבְרִיאֵל. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל לֹא בִּשְׁבִיל שֶׁרְאִיתֶם פָּנִים הַרְבֵּה תִּהְיוּ סְבוּרִין שֶׁמָּא אֱלֹהוֹת הַרְבֵּה בַּשָּׁמַיִם, דְּעוּ שֶׁאֲנִי הוּא ה' אֶחָד, שֶׁנֶּאֱמַר: אָנֹכִי ה' אֱלֹהֶיךָ.
Another matter: “I am the Lord your God” – that is what is written: “Face to face the Lord spoke with you” (Deuteronomy 5:4). Rabbi Avdimi of Haifa said: Twenty-two thousand [angels] descended with the Holy One blessed be He to Sinai, as it is stated: “The chariots of God are myriads, thousands of angels [shinan]” (Psalms 68:18).4Since myriad in biblical and Talmudic usage means ten thousand, myriads indicates at least twenty thousand. Likewise, “thousands” indicates at least two thousand. Therefore, together there must be at least twenty-two thousand. They were fine and praiseworthy. Is it, perhaps, that because they were many they were crowded? The verse states: Shinan, they were tranquil [shaanan] and serene.
“My Lord is in their midst” (Psalms 68:18) – it is not written with yod, but rather with alef dalet; the Lord of the entire world was in their midst.5In this verse the name of God is not written as the Tetragrammaton, which begins with a yod, but is rather spelled alef-dalet-nun-yod, which is a word that literally means our master, or lord. This emphasizes God’s mastery over the world. Alternatively, “my Lord is in their midst” – Rabbi Levi said: There was a tablet with the ineffable name inscribed over their hearts.
Another matter: “My Lord is in their midst” (Psalms 68:18) – the Rabbis say: The name of God6El was intermingled with the name of each and every one [of the angels, e.g.], Mikhael and Gavriel. The Holy One blessed be He said to Israel: ‘Do not think that because you saw many faces perhaps there are many gods in the heavens. Know that I am the one Lord, as it is stated: “I am the Lord your God.”’
אָמַר רַבִּי טוֹבִיָּה בֶּן רַבִּי יִצְחָק אָנֹכִי ה' אֱלֹהֶיךָ, שֶׁעַל מְנָת כֵּן הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם שֶׁתְּקַבֵּל אֱלָהוּתִי עָלֶיךָ. דָּבָר אַחֵר, אָנֹכִי ה' אֱלֹהֶיךָ, מָשָׁל לְבַת מְלָכִים שֶׁנִּשְׁבֵּית בְּיַד הַלִּסְטִים וּבָא הַמֶּלֶךְ וְהִצִּילָהּ, לְאַחַר יָמִים בִּקֵּשׁ לִשָֹּׂא אוֹתָהּ לְאִשָּׁה, אָמְרָה לוֹ מַה אַתָּה נוֹתֵן לִי, אָמַר לָהּ אִם אֵין לִיךְ עָלַי אֶלָּא שֶׁפְּדִיתִיךָ מִיַּד הַלִּסְטִים, דַּי.
Rabbi Toviya ben Rabbi Yitzḥak said: “I am the Lord your God”; for that reason I took you out of the land of Egypt, so that you will accept My divinity upon yourselves. Alternatively, “I am the Lord your God” – this is analogous to a princess who was taken captive by robbers, and the king came and rescued her. Some time later, he sought to take her as a wife. She said to him: ‘What will you give me?’ He said to her: ‘If all you receive from me is that I redeemed you from the robbers, it is sufficient.’
דָּבָר אַחֵר, אָנֹכִי ה' אֱלֹהֶיךָ, רַבִּי אַחָא בְּרַבִּי חֲנִינָא פָּתַח בּוֹ (תהלים נ, ז): שִׁמְעָה עַמִּי וַאֲדַבֵּרָה [כמו שכתוב בעשרת הדברות, עד]: אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, אֱלוֹהַּ אֲנִי עַל כָּל בָּאֵי עוֹלָם, אֲבָל לֹא יִחַדְתִּי שְׁמִי אֶלָּא עֲלֵיכֶם, אֵינִי נִקְרָא אֱלֹהֵי עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת, אֶלָּא אֱלֹהֵי יִשְׂרָאֵל. אָמַר רַבִּי לֵוִי, שְׁנֵי דְבָרִים שָׁאֲלוּ יִשְׂרָאֵל מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁיִּרְאוּ כְבוֹדוֹ וְיִשְׁמְעוּ קוֹלוֹ, וְהָיוּ רוֹאִין אֶת כְּבוֹדוֹ וְשׁוֹמְעִין אֶת קוֹלוֹ, שֶׁנֶּאֱמַר (דברים ה, כא); וַתֹּאמְרוּ הֵן הֶרְאָנוּ ה' אֱלֹהֵינוּ אֶת כְּבֹדוֹ וְאֶת גָּדְלוֹ, וּכְתִיב (דברים ה, כא): וְאֶת קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ, וְלֹא הָיָה בָהֶם כֹּחַ לַעֲמֹד, שֶׁכֵּיוָן שֶׁבָּאוּ לְסִינַי וְנִגְלָה לָהֶם, פָּרְחָה נִשְׁמָתָם עַל שֶׁדִּבֵּר עִמָּהֶם, שֶׁנֶּאֱמַר (שיר השירים ה, ו): נַפְשִׁי יָצְאָה בְּדַבְּרוֹ. אֲבָל הַתּוֹרָה בִּקְּשָׁה עֲלֵיהֶם רַחֲמִים מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, יֵשׁ מֶלֶךְ מַשִֹּׂיא בִתּוֹ וְהוֹרֵג אַנְשֵׁי בֵיתוֹ, כָּל הָעוֹלָם כֻּלּוֹ שְׂמֵחִים וּבָנֶיךָ מֵתִים, מִיָּד חָזְרָה נִשְׁמָתָן, שֶׁנֶּאֱמַר (תהלים יט, ח): תּוֹרַת ה' תְּמִימָה מְשִׁיבַת נָפֶשׁ, אָמַר רַבִּי לֵוִי, וְכִי לֹא הָיָה גָּלוּי לִפְנֵי הַמָּקוֹם שֶׁאִם הוּא מַרְאֶה כְּבוֹדוֹ לְיִשְׂרָאֵל וּמַשְׁמִיעָן קוֹלוֹ שֶׁאֵינָן יְכוֹלִין לַעֲמֹד, אֶלָּא צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהֵן עֲתִידִין לַעֲשׂוֹת עֲבוֹדַת כּוֹכָבִים, שֶׁלֹא יְהוּ אוֹמְרִין אִלּוּ הֶרְאָנוּ אֶת כְּבוֹדוֹ וְאֶת גָּדְלוֹ וְהִשְׁמִיעָנוּ אֶת קוֹלוֹ, לֹא הָיִינוּ עוֹשִׂים עֲבוֹדַת כּוֹכָבִים, לְכָךְ נֶאֱמַר: שִׁמְעָה עַמִּי וַאֲדַבֵּרָה.
Another matter: “I am the Lord your God” – Rabbi Aḥa ben Rabbi Ḥanina began with this: “Hear, My people, and I will speak” (Psalms 50:7),7The reference is to a midrash on the Ten Commandments, which is unavailable. Some suggest that the reference should be to Rut Rabba 1:1, where the upcoming quote is cited. until [the words]>: Rabbi Shimon ben Yoḥai said: The Holy One blessed be He said to Israel: ‘I am the God over all of humanity, but I associated My name only with you. I am not called the God of idolaters, but rather, the God of Israel.’
Rabbi Levi said: Israel requested two matters from before the Holy One blessed be He: That they would see His glory and hear His voice. They were seeing His glory and hearing His voice, as it is stated: “You said: Behold, the Lord our God has shown us His glory and His greatness” (Deuteronomy 5:21), and it is written: “And His voice we heard from the midst of the fire” (Deuteronomy 5:21), and they did not have the strength to withstand it. When they came to Sinai and He revealed Himself to them, their soul departed because He spoke with them, as it is stated: “My soul departed as He spoke” (Song of Songs 5:6). However, the Torah asked for mercy before the Holy One blessed be He on their behalf: ‘Is there a king who marries his daughter and kills the members of his household? The entire world is rejoicing and Your children are dying?’ Immediately, their souls were restored, as it is stated: “The Torah of the Lord is perfect, restoring the soul” (Psalms 19:8). Rabbi Levi said: Was it not known before the Omnipresent that if He would show His glory to Israel and let them hear His voice, that they would be unable to withstand it? Rather, the Holy One blessed be He foresaw that they were destined to engage in idol worship. So they would not say: Had He shown us His glory and His greatness and let us hear His voice, we would not have engaged in idol worship, that is why it is stated: “Hear, My people, and I will speak.”
דָּבָר אַחֵר, אָנֹכִי ה' אֱלֹהֶיךָ, אָמַר רַבִּי אַבָּהוּ מָשָׁל לְמֶלֶךְ בָּשָׂר וָדָם מוֹלֵךְ וְיֵשׁ לוֹ אָב אוֹ אָח, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי אֵינִי כֵן (ישעיה מד, ו): אֲנִי רִאשׁוֹן, שֶׁאֵין לִי אָב, (ישעיה מד, ו): וַאֲנִי אַחֲרוֹן, שֶׁאֵין לִי אָח, (ישעיה מד, ו): וּמִבַּלְעָדַי אֵין אֱלֹהִים, שֶׁאֵין לִי בֵּן. דָּבָר אַחֵר, אָנֹכִי ה' אֱלֹהֶיךָ, הֲדָא הוּא דִכְתִיב (ישעיה מג, יב): אָנֹכִי הִגַּדְתִּי וְהוֹשַׁעְתִּי וְהִשְׁמַעְתִּי וגו', אָנֹכִי הִגַּדְתִּי לְמִצְרַיִם שֶׁבְּרַחְתֶּם, כְּדֵי שֶׁיִּשְׁמְעוּ וְיִרְדְּפוּ אַחֲרֵיכֶם וְיִטְבְּעוּ בַּיָּם, שֶׁנֶּאֱמַר (שמות יד, ה): וַיֻּגַּד לְמֶלֶךְ מִצְרַיִם כִּי בָרַח הָעָם. וְהוֹשַׁעְתִּי אֶתְכֶם, שֶׁנֶּאֱמַר (שמות יד, ל): וַיּוֹשַׁע ה' בַּיּוֹם הַהוּא אֶת יִשְׂרָאֵל. וְהִשְׁמַעְתִּי לְעוֹבְדֵי כּוֹכָבִים, שֶׁנֶּאֱמַר (שמות טו, יד): שָׁמְעוּ עַמִּים יִרְגָּזוּן, וְאֵין בָּכֶם זָר, שֶׁנֶּאֱמַר (שמות יח, כז): וַיְשַׁלַּח משֶׁה אֶת חֹתְנוֹ, מִיָּד (שמות יט, א): בַּחֹדֶשׁ הַשְּׁלִישִׁי. וְאַתֶּם עֵדַי נְאֻם ה' וַאֲנִי אֵל, אָנֹכִי ה' אֱלֹהֶיךָ.
Another matter: “I am the Lord your God” – Rabbi Abbahu said: This is analogous to a king of flesh and blood who rules but who has a father or a brother.8These relatives of the king are also given great honor. Additionally, if the king dies, he will be succeeded by another member of the royal family. The Holy One blessed be He said: I am not so. “I am first” (Isaiah 44:6), as I have no father; “and I am last” (Isaiah 44:6), as I have no brother; “and besides Me there is no God” (Isaiah 44:6), as I have no son.
Another matter: “I am the Lord your God” – that is what is written: “I related, I saved, and I announced…” (Isaiah 43:12). “I related” to Egypt that you fled, so they would hear, pursue you, and drown in the sea, as it is stated: “It was told to the king of Egypt that the people had fled” (Exodus 14:5). “I saved” you, as it is stated: “The Lord saved Israel on that day” (Exodus 14:30). “And I announced” to the idolaters, as it is stated: “Peoples heard, they were agitated” (Exodus 15:14). “There was no stranger among you” (Isaiah 43:12) – as it is stated: “Moses sent his father-in-law away” (Exodus 18:27); immediately, “In the third month [from the exodus of the children of Israel from the land of Egypt, on that day they came to the wilderness of Sinai]” (Exodus 19:1). “You are My witnesses, the utterance of the Lord, and I am God” (Isaiah 43:12).
מָשָׁל לְמֶלֶךְ בָּשָׂר וָדָם שֶׁנִּכְנַס לַמְדִינָה מְכַבְּדִין אוֹתָהּ וּמַרְבִּיצִין אוֹתָהּ וּמְעַטְּרִים אוֹתָהּ וּמַפְרִישִׂין קִיטָאוֹת וְכֵלִים נָאִים וּמַדְלִיקִין נֵרוֹת, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי אֵינִי כֵן, אֶלָּא נִכְנַסְתִּי בְּעוֹלָמִי פָּרַשְׂתִּי קִיטָאוֹת, שֶׁנֶּאֱמַר (ישעיה מ, כב): הַנּוֹטֶה כַדֹּק שָׁמַיִם. הִדְלַקְתִּי נֵרוֹת, שֶׁנֶּאֱמַר (בראשית א, יד): וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת. רִבַּצְתִּי מַיִם, שֶׁנֶּאֱמַר (בראשית א, ט): יִקָּווּ הַמַּיִם. עִטַּרְתִּי כָּל מַה שֶּׁעָשִׂיתִי, שֶׁנֶּאֱמַר (בראשית ב, א): וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם.
“I am the Lord your God” – this is analogous to a king of flesh and blood who enters a city. They sweep it, sprinkle water on it, decorate it, spread fine curtains and tapestries, and kindle lamps. The Holy One blessed be He said: I am not so, but rather, when I entered My world, I spread tapestries, as it is stated: “Who spreads the heavens like a curtain” (Isaiah 40:22). I kindled lamps, as it is written: “God said: Let there be lights” (Genesis 1:14). I sprinkled water, as it is stated: “Let the waters be gathered” (Genesis 1:9). I decorated everything that I made, as it is stated: “The heavens and the earth and their entire host were completed” (Genesis 2:1).
אָנֹכִי ה' אֱלֹהֶיךָ, מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין שֶׁמָּא יָכוֹל לְהָזִיז אוֹתוֹ מִמְּקוֹמוֹ, אֲנִי אֵינִי כָךְ, שֶׁנֶּאֱמַר (ישעיה מו, ד): אֲנִי עָשִׂיתִי וַאֲנִי אֶשָֹּׂא וַאֲנִי אֶסְבֹּל וַאֲמַלֵּט. אֲנִי עָשִׂיתִי, שֶׁנֶּאֱמַר (בראשית ג, כא): וַיַּעַשׂ ה' אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ. וַאֲנִי אֶשָֹּׂא (בראשית ב, טו): וַיִּקַּח ה' אֱלֹהִים אֶת הָאָדָם. דָּבָר אַחֵר, אֲנִי עָשִׂיתִי (בראשית ו, ז): כִּי נִחַמְתִּי כִּי עֲשִׂיתִם. וַאֲנִי אֶשָֹּׂא, לְנֹחַ, שֶׁנֶּאֱמַר (בראשית ז, טז): וַיִּסְגֹּר ה' בַּעֲדוֹ. וַאֲנִי אֶסְבֹּל, שֶׁנֶּאֱמַר (בראשית יא, ה): וַיֵּרֶד ה' לִרְאֹת אֶת הָעִיר וְאֶת הַמִּגְדָּל. וַאֲמַלֵּט, לְאַבְרָהָם, שֶׁנֶּאֱמַר (בראשית טו, ז): וַיֹּאמֶר ה' אֵלָיו אֲנִי ה' אֲשֶׁר הוֹצֵאתִיךָ מֵאוּר כַּשְׂדִּים. דָּבָר אַחֵר, אֲנִי עָשִׂיתִי לְיִשְׂרָאֵל, שֶׁנֶּאֱמַר (דברים לב, ו): הוּא עָשְׂךָ וַיְכֹנְנֶךָ. וַאֲנִי אֶשָֹּׂא, שֶׁנֶּאֱמַר (שמות יט, ד): וָאֶשָֹּׂא אֶתְכֶם עַל כַּנְפֵי נְשָׁרִים. אֲנִי אֶסְבֹּל, בָּעֵגֶל. וַאֲמַלֵּט, שֶׁנֶּאֱמַר (במדבר יד, כ): וַיֹּאמֶר ה' סָלַחְתִּי כִּדְבָרֶךָ.
“I am the Lord your God” – when a king of flesh and blood builds a palace, can he, perhaps, move it from its place? But I am not so, as it is stated: “I made and I will carry, I will bear and I will rescue” (Isaiah 46:4). “I made,” as it is stated: “The Lord God made for Adam and for his wife” (Genesis 3:21). “And I will carry,” as it is stated: “The Lord God took the man” (Genesis 2:15).
Another matter: “I made” (Isaiah 46:4) – “as I regret that I made them” (Genesis 6:7). “I will carry” (Isaiah 46:4) Noah, as it is stated: “The Lord shut him in” (Genesis 7:16). “I will bear” (Isaiah 46:4), as it is stated: “The Lord descended to see the city and the tower” (Genesis 11:5).9God bore their sin, meaning that He did not destroy them as He had done to the generation of the Flood (Rabbi David Luria). “And I will rescue” (Isaiah 46:4) Abraham, as it is stated: The Lord “said to him: I am the Lord who took you out of Ur of the Chaldeans” (Genesis 15:7).
Another matter: “I made” (Isaiah 46:4) Israel, as it is stated: “He made you and established you” (Deuteronomy 32:6). “I will carry” (Isaiah 46:4), as it is stated: “I carried you on the wings of eagles” (Exodus 19:4). “I will bear” (Isaiah 46:4) in the incident of the [Golden] Calf. “And I will rescue” (Isaiah 46:4), as it is stated: “The Lord said: I have forgiven in accordance with your word” (Numbers 14:20).
דָּבָר אַחֵר, מֶלֶךְ בָּשָׂר וָדָם יוֹצֵא לַאֲמִירָה, יוֹצֵא יְחִידִי. נִלְחַם, יוֹצְאִין עִמּוֹ רִבֵּי רְבָבוֹת. וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא כְּשֶׁיּוֹצֵא לְמִלְחָמָה יוֹצֵא לְעַצְמוֹ, שֶׁנֶּאֱמַר (שמות טו, ג): ה' אִישׁ מִלְחָמָה, וּכְשֶׁהוּא יוֹצֵא לָתֵת תּוֹרָה בְּסִינַי, יָצְאוּ עִמּוֹ רִבֵּי רְבָבוֹת, שֶׁנֶּאֱמַר (תהלים סח, יח): רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן.
Another matter: when a king of flesh and blood goes out for a proclamation, he goes out alone. When he wages war, myriads upon myriads go out with him. But the Holy One blessed be He is not so, but rather when He goes out to war He goes out alone, as it is stated: “The Lord is a warrior” (Exodus 15:3). But when He went out to give the Torah at Sinai, myriads upon myriads went out with him, as it is stated: “The chariots of God are myriads, thousands of angels” (Psalms 68:18).
דָּבָר אַחֵר, אָנֹכִי ה' אֱלֹהֶיךָ, הֲדָא הוּא דִכְתִיב (עמוס ג, ח): אַרְיֵה שָׁאָג מִי לֹא יִירָא, וְזֶהוּ דִכְתִיב (ירמיה י, ז): מִי לֹא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם כִּי לְךָ יָאָתָה, אָמְרוּ הַנְּבִיאִים לְיִרְמְיָהוּ מָה רָאִיתָ לוֹמַר מֶלֶךְ הַגּוֹיִם, כָּל הַנְּבִיאִים קוֹרִין אוֹתוֹ מֶלֶךְ יִשְׂרָאֵל, וְאַתָּה קוֹרֵא אוֹתוֹ מֶלֶךְ הַגּוֹיִם. אָמַר לָהֶן שָׁמַעְתִּי מִמֶּנּוּ (ירמיה א, ה): נָבִיא לַגּוֹיִם נְתַתִּיךָ, וַאֲנִי אָמַרְתִּי מֶלֶךְ הַגּוֹיִם, לוֹמַר אִם עַל בָּנָיו וְעַל בְּנֵי בֵיתוֹ לֹא חָס עַל אֲחֵרִים הוּא חָס, שֶׁנֶּאֱמַר (תהלים סח, לו): נוֹרָא אֱלֹהִים מִמִּקְדָּשֶׁיךָ. מִי לֹא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם, מִי לֹא יִתְיָרֵא מִמְּךָ, מָשָׁל לְדָנֵיסְטוּס שֶׁמִּלֵּא כִיסוֹ זְהוּבִים וְהָיָה עוֹמֵד וְצוֹוֵחַ מִי שֶׁהוּא מְבַקֵּשׁ יָבוֹא וְיִשְׁאַל, וְהָיוּ הַכֹּל שׁוֹמְעִים וּבוֹרְחִים, לוֹמַר כְּשֶׁיָּבוֹא לִפָּרַע מִמִּי שֶׁלָּוָה מִי יוּכַל לַעֲמֹד. כָּךְ כִּבְיָכוֹל יָרַד הַקָּדוֹשׁ בָּרוּךְ הוּא לְסִינַי לִתֵּן הַדִּבְּרוֹת שֶׁלֹא יִהְיֶה הָעוֹלָם מִתְמוֹטֵט, שֶׁנֶּאֱמַר (תהלים סח, ט): אֶרֶץ רָעָשָׁה אַף שָׁמַיִם נָטְפוּ, וְכֵן (שופטים ה, ה): הָרִים נָזְלוּ מִפְּנֵי ה', וְכֵן (איוב כו, יא): עַמּוּדֵי שָׁמַיִם יְרוֹפָפוּ, וְיִשְׂרָאֵל מַרְתִּיתִין, שֶׁנֶּאֱמַר (שמות יט, טז): וַיֶּחֱרַד כָּל הָעָם, וְהָהָר מְרַתֵּת, שֶׁנֶּאֱמַר (שמות יט, יח): וַיֶּחֱרַד כָּל הָהָר מְאֹד, כָּל אֵלּוּ לָמָּה אֶלָּא מִפְּנֵי שֶׁדִּבֵּר דִּבְּרוֹת שֶׁל חַיִּים, וְהַנָּבִיא צוֹוֵחַ: אַרְיֵה שָׁאָג מִי לֹא יִירָא. אָמַר רַבִּי יִרְמְיָה, וּמַה אִם בְּשָׁעָה שֶׁהוּא נוֹתֵן חַיִּים לָעוֹלָם, אֶרֶץ רָעָשָׁה, כְּשֶׁיָּבוֹא לִפְרֹעַ מִן הָרְשָׁעִים שֶׁעָבְרוּ עַל דִּבְרֵי תוֹרָה, עַל אַחַת כַּמָּה וְכַמָּה, שֶׁנֶּאֱמַר (נחום א, ו): לִפְנֵי זַעְמוֹ מִי יַעֲמוֹד, (מלאכי ג, ב): וּמִי מְכַלְכֵּל אֶת יוֹם בּוֹאוֹ, כְּשֶׁהוּא רָצוּי, אֵין בְּרִיָה יְכוֹלָה לַעֲמֹד בְּכֹחוֹ, כְּשֶׁהוּא קָם בַּחֲרוֹן אַפּוֹ, מִי יַעֲמֹד לְפָנָיו, הֱוֵי (ירמיה י, ז): מִי לֹא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם, דָּבָר אַחֵר, אַרְיֵה שָׁאָג, הֲדָא הוּא דִכְתִיב (הושע יא, י): אַחֲרֵי ה' יֵלְכוּ כְּאַרְיֵה יִשְׁאָג, אָמַר רַבִּי סִימוֹן, מָשָׁל לְמֶלֶךְ שֶׁנִּכְנַס בַּפָּלָטִין שֶׁלּוֹ, שָׁמְעָה מַטְרוֹנָה שֶׁלּוֹ וְנָתְנָה מָקוֹם וְהָיְתָה מְרַתֶּתֶת, אִם הַמַּטְרוֹנָה מִתְיָרֵאת מַה יַּעֲשׂוּ הַשְּׁפָחוֹת וְהָעֲבָדִים. כָּךְ כְּשֶׁנִּגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא לִתֵּן תּוֹרָה לְיִשְׂרָאֵל שָׁמְעוּ קוֹלוֹת וָמֵתוּ, שֶׁנֶּאֱמַר (שיר השירים ה, ו): נַפְשִׁי יָצְאָה בְדַבְּרוֹ, אִם יִשְׂרָאֵל כָּךְ עוֹבְדֵי כּוֹכָבִים עַל אַחַת כַּמָּה וְכַמָּה. דָּבָר אַחֵר, אַרְיֵה שָׁאָג, אָמְרֵי רַבָּנָן בְּשֵׁם רַבִּי הוֹשְׁעְיָא שָׁאַל בַּלְצָא אֶת רַבִּי עֲקִיבָא אָמַר לוֹ, מֵהֵיכָן הָרַעַשׁ נַעֲשָׂה, אָמַר לוֹ בְּשָׁעָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מִסְתַּכֵּל בְּבָתֵּי עֲבוֹדַת כּוֹכָבִים וּבְעוֹבְדֶיהָ הֵיאַךְ נְתוּנִים בְּשֶׁקֶט וּבְשַׁלְוָה בָּעוֹלָם, וְרוֹאֶה בֵּיתוֹ חָרֵב וְנָתוּן בְּיָדָם שֶׁל עוֹבְדֵי כּוֹכָבִים, כִּבְיָכוֹל הוּא מְקַנֵּא וְשׁוֹאֵג, וּמִיָּד הַשָּׁמַיִם וְהָאָרֶץ רוֹעֲשִׁים, שֶׁנֶּאֱמַר (יואל ד, טז): מִצִּיּוֹן יִשְׁאָג וּמִיְרוּשָׁלָיִם יִתֵּן קוֹלוֹ. וְיִשְׂרָאֵל מָה הָיוּ עוֹשִׂין, כִּבְיָכוֹל הוּא מֵגֵּן עֲלֵיהֶם, שֶׁנֶּאֱמַר (יואל ד, טז): וַה' מַחֲסֶה לְעַמּוֹ. דָּבָר אַחֵר, אַרְיֵה שָׁאָג, בּוֹא וּרְאֵה בֵּית הַמִּקְדָּשׁ נִקְרָא אַרְיֵה, שֶׁנֶּאֱמַר (ישעיה כט, א): הוֹי אֲרִיאֵל אֲרִיאֵל, וּמַלְכוּת בֵּית דָּוִד נִקְרָא אַרְיֵה, שֶׁנֶּאֱמַר (יחזקאל יט, ב): מָה אִמְּךָ לְבִיָּא בֵּין אֲרָיוֹת רָבָצָה. יִשְׂרָאֵל נִקְרָא אַרְיֵה, שֶׁנֶּאֱמַר (בראשית מט, ט): גּוּר אַרְיֵה יְהוּדָה. וּנְבוּכַדְנֶצַּר נִקְרָא אַרְיֵה, שֶׁנֶּאֱמַר (ירמיה ד, ז): עָלָה אַרְיֵה מִסֻּבְּכוֹ, וְהֶחֱרִיב בֵּית הַמִּקְדָּשׁ וְנָטַל מַלְכוּת בֵּית דָּוִד וְהֶגְלָה אֶת יִשְׂרָאֵל, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר (נחום ב, יב): אַיֵּה מְעוֹן אֲרָיוֹת, הֵיכָן הֵם בָּנַי. בְּאוֹתָהּ שָׁעָה (ירמיה כה, ל): שָׁאֹג יִשְׁאַג עַל נָוֵהוּ. דָּבָר אַחֵר, אַרְיֵה שָׁאָג, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, מְקַבְּלִין אַתֶּם עֲשֶׂרֶת הַדִּבְּרוֹת, אָמְרוּ לוֹ, הֵן, שֶׁנֶּאֱמַר (תהלים צב, ד): עֲלֵי עָשׂוֹר וַעֲלֵי נָבֶל, עָלַי לְקַבֵּל עֲשֶׂרֶת הַדִּבְּרוֹת, וּמַהוּ (עמוס ג, ח): ה' אֱלֹהִים דִּבֶּר מִי לֹא יִנָּבֵא, אָמַר רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי יוֹחָנָן, כְּשֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַתּוֹרָה, צִפּוֹר לֹא צָוַח, עוֹף לֹא פָּרַח, שׁוֹר לֹא גָּעָה, אוֹפַנִּים לֹא עָפוּ, שְׂרָפִים לֹא אָמְרוּ קָדוֹשׁ קָדוֹשׁ, הַיָּם לֹא נִזְדַּעֲזָע, הַבְּרִיּוֹת לֹא דִּבְּרוּ, אֶלָּא הָעוֹלָם שׁוֹתֵק וּמַחֲרִישׁ, וְיָצָא הַקּוֹל: אָנֹכִי ה' אֱלֹהֶיךָ, וְכֵן הוּא אוֹמֵר (דברים ה, יט): אֶת הַדְּבָרִים הָאֵלֶּה דִּבֶּר ה' אֶל כָּל קְהַלְכֶם קוֹל גָּדוֹל וְלֹא יָסָף, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, מַהוּ וְלֹא יָסָף, אֶלָּא כְּשֶׁאָדָם קוֹרֵא לַחֲבֵרוֹ יֵשׁ לְקוֹלוֹ בַּת קוֹל, וְהַקּוֹל שֶׁהָיָה יוֹצֵא מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא, לֹא הָיָה לְקוֹלוֹ בַּת קוֹל, וְאִם תָּמֵהַּ אַתָּה עַל זוֹ, הֲרֵי אֵלִיָּהוּ שֶׁבָּא לַכַּרְמֶל כִּנֵּס כָּל הַכְּמָרִים וְאָמַר לָהֶם (מלכים א יח, כז): קִרְאוּ בְקוֹל גָּדוֹל כִּי אֱלֹהִים הוּא, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, הִדְמִים כָּל הָעוֹלָם וְהִשְׁתִּיק הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים, וְהָיָה הָעוֹלָם תֹּהוּ וָבֹהוּ כְּאִלּוּ לֹא הָיָה בְּרִיָּה בָּעוֹלָם, שֶׁנֶּאֱמַר (מלכים א יח, כט): וְאֵין קוֹל וְאֵין עֹנֶה וְאֵין קָשֶׁב, שֶׁאִם יְדַבֵּר הֵם אוֹמְרִים הַבַּעַל עָנָנוּ, עַל אַחַת כַּמָּה וְכַמָּה כְּשֶׁדִּבֵּר הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַר סִינַי, הִשְׁתִּיק כָּל הָעוֹלָם, כְּדֵי שֶׁיֵּדְעוּ הַבְּרִיּוֹת שֶׁאֵין חוּץ מִמֶּנּוּ, וְאָמַר: אָנֹכִי ה' אֱלֹהֶיךָ, וְלֶעָתִיד לָבוֹא כְּתִיב (ישעיה נא, יב): אָנֹכִי אָנֹכִי הוּא מְנַחֶמְכֶם.
Another matter: “I am the Lord your God” – that is what is written: “A lion has roared; who will not fear?” (Amos 3:8). And that is what is written: “Who would not fear You, King of the nations? For it befits You” (Jeremiah 10:7). The prophets said to Jeremiah: ‘What did you see that led you to say “King of the nations”? All the prophets call Him King of Israel, and you call Him “King of the nations”?’ He said to them: ‘I heard from Him: “I appointed you a prophet for the nations” (Jeremiah 1:5). I said “King of the nations” to say: If He does not spare His children and the members of His household, will He spare others?’ As it is stated: “You are awesome from Your Sanctuary” (Psalms 68:36). “Who would not fear You, King of the nations?” Who will not fear You?10After seeing what You have done to Israel, they will all fear You.
This is analogous to a usurer who filled his purse with gold coins, and he was standing and shouting: Whoever wants should come and borrow. Everyone would hear and flee, saying: When he comes to collect his debt from the borrower, who can withstand him? So too, as it were, the Holy One blessed be He descended to Sinai to give the commandments so the world would not collapse, as it is stated: “The earth quaked, the heavens rained [before God, this is Sinai]” (Psalms 68:9), and likewise: “The mountains flowed before the Lord; [this is Sinai]” (Judges 5:8), and likewise: “The pillars of the heavens sag” (Job 26:11). And Israel was trembling, as it is stated: “and all the people [who were in the camp] trembled” (Exodus 19:16). And the mountain was trembling, as it is stated: “The entire mountain trembled greatly” (Exodus 19:18). Why was all this? It is only because He spoke commandments of life. The prophet shouts: “A lion has roared; who will not fear?” (Amos 3:8). Rabbi Yirmeya said: If at a time when He gives life to the world, “the earth quaked,” when He comes to exact retribution against the wicked who violated the words of the Torah, all the more so, as it is stated: “Who can stand before His fury” (Nahum 1:6), “Who can endure the day of His coming?” (Malachi 3:2). If when He is appeased no person can withstand His power, when He rises in His enflamed wrath, who will stand before Him? That is, “who would not fear You, King of the nations?” (Jeremiah 10:7).
Another matter: “A lion has roared” (Amos 3:8) – that is what is written: “They will follow the Lord; He will roar like a lion” (Hosea 11:10). Rabbi Simon said: This is analogous to a king who entered his palace; his queen heard, made room for him, and was trembling. If the queen is afraid, what will the maidservants and slaves do? So too, when the Holy One blessed be He revealed himself to give the Torah to Israel, they heard the sounds and died, as it is stated: “My soul departed as He spoke” (Song of Songs 5:6). If it is true for Israel, for the idolaters it is all the more so.
Another matter: “A lion has roared” (Amos 3:8) – the Rabbis say in the name of Rabbi Hoshaya: Baltza asked Rabbi Akiva, he said to him: ‘From where was the noise generated?’ [Rabbi Akiva] said to him: ‘When the Holy One blessed be He looks at the houses of idol worship and its worshippers, how they are situated in serenity and tranquility in the world, and He sees His Temple destroyed and given into the hands of idolaters, as it were, He is jealous and roars. Immediately, the heavens and the earth quake, as it is stated: “[The Lord] will roar from Zion, and from Jerusalem He will project His voice” (Joel 4:16). What does Israel do? As it were, He defends them, as it is stated: “But the Lord is shelter for His people” (Joel 4:16).
Another matter: “A lion has roared” (Amos 3:8) – come and see, the Temple is called lion [arye], as it is stated: “Oh Ariel, Ariel” (Isaiah 29:1). The royal house of David is called a lion, as it is stated: “[Take up a lamentation for the princes of Israel and say:] How your mother was a lioness; among lions she crouched” (Ezekiel 19:1-2). Israel is called a lion, as it is stated: “Judah is a lion cub” (Genesis 49:9). Nebuchadnezzar is called a lion, as it is stated: “A lion rose from its thicket” (Jeremiah 4:7), and he destroyed the Temple, seized the kingship of the house of David, and exiled Israel. The Holy One blessed be He says: “Where is the lions’ den?” (Nahum 2:12). Where are My children? At that moment: “He will roar over His abode” (Jeremiah 25:30).
Another matter: “A lion has roared” (Amos 3:8) – the Holy One blessed be He said to Israel: ‘Do you accept the Ten Commandments?’ They said to Him: ‘Yes,’ as it is stated: “With a ten-stringed lute [alei asor] and with harp” (Psalms 92:4). It is incumbent upon me [alai] to accept the Ten [eser] Commandments. What is “the Lord God has spoken; who will not prophesy” (Amos 3:8)? Rabbi Abbahu said in the name of Rabbi Yoḥanan: When the Holy One blessed be He gave the Torah, no bird tweeted, no fowl flew, no bull lowed, no wheels11Of the Divine Chariot flew, seraphs did not say: “Holy, holy” (see Isaiah 6:3), the sea did not tremble, people did not speak, but rather, the entire world was quiet and silent. The voice emerged: “I am the Lord your God.”
Likewise it says: “These words the Lord spoke to your entire assembly…with a great voice, and it went on no more” (Deuteronomy 5:19) – Rabbi Shimon ben Lakish said: What is “and it went on no more”? When a person calls to another, his voice has an echo, but the voice that was emerging from the mouth of the Holy One blessed be He did not have an echo. If you are astonished by this, Elijah, when he came to Carmel, he assembled all the priests and said to them: “Call in a great voice…as he is a god” (I Kings 18:27). What did the Holy One blessed be He do? He muted the entire world and silenced the heavenly and earthly beings. The world was emptiness and disorder as though there was no creature in the world, as it is stated: “There was no voice, no respondent, and no listener” (I Kings 18:29). Had anyone spoken, they would have said that Baal responded. All the more so, when the Holy One blessed be He spoke on Mount Sinai, He silenced the entire world, so that the creatures would know that there is no one other than He. He said: “I am the Lord your God.” Regarding the future it is written: “I, it is I who is your Comforter” (Isaiah 51:12).