Midras Ulangan 5:23: Vayikra Rabbah, Shir HaShirim Rabbah, Shemot Rabbah & Midrash Tanchuma Buber

Rabbi Yehoshua ben Levi said: Had the nations of the world known how beneficial the Tent of Meeting was for them, they would have surrounded it with encampments and fortifications. You find that until the Tabernacle was erected, the nations of the world would hear the sound of the divine speech and would be afflicted with diarrhea in their palaces.²⁰The point is that the divine speech was so overpowering that those who heard it would lose control of their physical faculties. That is what is written: “For who of all flesh that heard the voice of the living God [speaking from the midst of the fire like us, has lived?]” (Deuteronomy 5:23). Rabbi Simon said: The speech would emerge with two natures, as an elixir of life for Israel and an elixir of death for the nations of the world. That is what is written: “[Has a people heard the voice of God…] as you heard, and lived?” (Deuteronomy 4:33). You heard and lived, but the nations of the world would hear and die. Rabbi Ḥiyya taught: “[The Lord spoke to him] from the Tent of Meeting” – this teaches that the voice would stop and would not emerge outside the Tent of Meeting.

Rabbi Yehoshua ben Levi said: If the nations had known how beneficial the Tent of Meeting was for them, they would have surrounded it [to protect it] with military encampments and fortifications, as until the Tent of Meeting stood, they would hear the sound of divine speech, and would lose control of their bowels in the halls of their palaces.⁴⁴Many of them lost control of their faculties and even died due to the fear and trepidation involved in hearing the divine speech. That is what is written: “For who of all flesh who heard the voice of the living God… [has lived?]” (Deuteronomy 5:23). Rabbi Simon said: The divine speech would emerge in two forms; an elixir of life for Israel and an elixir of death for the nations of the world. An elixir of life for Israel, “[Has a people heard the voice of God speaking…] as you heard, and lived?” (Deuteronomy 4:33); you heard and lived. And an elixir of death for the nations of the world, they heard and died. Therefore it says: “Under the apple tree I roused you” (Song of Songs 8:5).⁴⁵The apple tree is understood here as an allusion to Mount Sinai (Maharzu). The verse indicates that God roused Israel from the dead after speaking to them, whereas He did not rouse the nations of the world who heard Him speak (Etz Yosef).
“[The Lord called to Moses, and spoke to him] from the Tent of Meeting” (Leviticus 1:1). Rabbi Ḥiyya taught that from there the voice would stop and would not emerge outside the tent. Rabbi Yitzḥak said: Before the Tent of Meeting stood, prophecy was found among the nations of the world. Once the Tent of Meeting stood, prophecy ceased from them. From there, “I grasped him and I would not release him” (Song of Songs 3:4).⁴⁶This is expounded in reference to prophecy. If you say: But did Bilam ben Beor not prophesy? Say, it was for the benefit of Israel that he prophesied, as it is stated: “How goodly are your tents, Jacob” (Numbers 24:5); “one has seen no iniquity in Jacob” (Numbers 23:21); “for there is no divination in Jacob” (Numbers 23:23); “who has counted the dust of Jacob” (Numbers 23:10); “a star has risen from Jacob” (Numbers 24:17); “one from Jacob will rule” (Numbers 24:19).

“The Lord said to Aaron: Go into the wilderness to meet Moses. He went, and he met him at the mountain of God and he kissed him” (Exodus 4:27).
“The Lord said to Aaron: Go into the wilderness to meet Moses” – that is what is written: “God thunders marvelously with His voice” (Job 37:5). What is “thunders”? When the Holy One blessed be He gave the Torah at Sinai, He displayed His voice to Israel with miracles and wonders. How so? The Holy One blessed be He would speak, and the voice emerged and circulated throughout the world. Israel heard the voice coming to them from the south and were running to the south to greet the voice. From the south it shifted for them to the north, and they were running to the north. From the north it shifted to the east, and they were running to the east. From the east it shifted for them to the west, and they were running to the west. From the west it shifted for them to the heavens, and they were raising their eyes. It shifted to the earth, and they were looking at the earth, as it is stated: “From the heavens, He sounded His voice to you to admonish you [and on the earth He showed you His great fire]” (Deuteronomy 4:36).
Israel were saying to each other: “But wisdom, where shall it be found?” (Job 28:12). Israel was saying: ‘From where does the Holy One blessed be He come, from the east or from the south?’ As it is stated: “The Lord came from Sinai and shone to them from Seir” (Deuteronomy 33:2), and it is written: “God came from the south” (Habakkuk 3:3), and it says: “All the people were seeing the voices” (Exodus 20:15). Voice is not written here, but “voices.” Rabbi Yoḥanan said: The voice would emerge and divide into seventy voices for seventy languages, so that all the nations could understand. Each and every nation would hear a voice in the language of that nation, and their souls departed. But Israel heard and they were not harmed.
How would the voice emerge? Rabbi Tanḥuma said: It would emerge in two forms: It would kill the idolaters, who did not accept it, and would give life to Israel, who accepted the Torah. That is what Moses said to them at the end of forty years: “For who is there of all flesh who heard the voice of the living God speaking from the midst of the fire [as we have, and lived?]” (Deuteronomy 5:22). You heard His voice and lived, but idolaters heard and died. Come and see how the voice would emerge to each one of Israel, each and every one in accordance with his capability; the elderly according to their capability, the young men according to their capability, the children according to their capability, the nursing babies according to their capability, the women according to their capability, and Moses, too, according to his capability, as it is stated: “Moses would speak, and God would answer him with a voice” (Exodus 19:19), with a voice that he could withstand. Likewise it says: “The voice of the Lord is powerful [bako’aḥ]” (Psalms 29:4). It does not say His capability, bekoḥo, but rather bako’aḥ, according to the capability of each and every one, and even pregnant women according to their capability. That is: Each and every one according to his capability.
Rabbi Yosei bar Ḥanina said: If you are astonished about this matter, learn from the manna that would fall for Israel only according to the capability of each and every one of Israel. The young men would eat it as bread, as it is stated: “Behold I will rain bread for you from the heavens…” (Exodus 16:4); the elderly, like honey wafers, as it is stated: “And its taste was like wafers with honey” (Exodus 16:31); the nursing babies, like milk from his mother’s breasts [shedei], as it is stated: “Its taste was like the taste of a cake [leshad] with oil” (Numbers 11:8); and the ill, like fine flour mixed with honey, as it is stated: “My bread that I gave you, fine flour, and oil, and honey, with which I fed you” (Ezekiel 16:19); the idolaters tasted it bitter like a coriander seed, as it is stated: “The manna was like a coriander seed” (Numbers 11:7).
Rabbi Yosei bar Ḥanina said: If the manna, which was one type, transformed into several types to fill the need of each and every one, the voice that had power in it,¹²The voice of God, in accordance with the verse cited above: “The voice of the Lord is powerful” (Psalms 29:4). all the more so that it would change for each and every one so they would not be harmed. From where is it derived that the voice divided into several voices so they would not be harmed? It is as it is stated: “All the people were seeing the voices” (Exodus 20:15). That is: “God thunders marvelously with His voice” (Job 37:5).
Another interpretation: “God thunders marvelously with His voice” – Rabbi Levi said: Three sounds carry from one end of the world to the other, and creatures are between them and do not hear anything, and these are they: The day, the rains, and the soul at the moment that it leaves the body.
The day, from where is it derived? Rabbi Yehuda bar Rabbi Ilai said: This is the star that moves stealthily in the heavens, but is actually like a saw [variant reading, like a nail] that cuts into wood.
The rains, from where is it derived? It is as it is stated: “Depth calls to depth at the sound of your watercourses” (Psalms 42:8). How so? There is a tree whose roots descend twenty cubits, another [whose roots descend] thirty [cubits], another fifty, and some descend only three handbreadths. If the rains from above irrigate [to a depth of] only three handbreadths, those [whose roots descend] fifty cubits will die. If those of fifty cubits are irrigated, it will destroy those of three handbreadths. Rather, the upper depth¹³In the heavens calls to the lower depth¹⁴Under the earth and says to it: ‘Ascend, and I will descend.’ And the lower says to it: ‘Descend and I will ascend.’ The upper descends and irrigates those of three handbreadths, and the lower ascends and irrigates those of fifty cubits. Come and see how far it is between these and those and they call to each other, and people are in the middle but do not hear. That is: “God thunders marvelously with His voice.”
The soul, at the moment that it leaves the body [also makes a very loud sound], and the people sitting with him do not hear. That is: “God thunders marvelously with His voice.”
Rabbi Reuven said: When the Holy One blessed be He said to Moses in Midyan: “Go, return to Egypt” (Exodus 4:19), the speech was divided into two voices and assumed two forms. Moses heard in Midyan: “Go, return to Egypt,” and Aaron heard: “Go into the wilderness to meet Moses” (Exodus 4:27). That is: “God thunders marvelously with His voice.”