Midrash su Esodo 34:27

Rabbi Menaḥem bar Avin interpreted the verse as referring to Moses. “And Yokim” (I Chronicles 4:22) – on the basis of: “Rise [kuma] Lord, and let Your enemies be scattered” (Numbers 10:35). “And the people of Kozeva” (I Chronicles 4:22) – as he rendered the word of the Holy One blessed be He like falsehoods [kazav], as it is stated: “Why, Lord, is Your wrath enflamed at Your people?” (Exodus 32:11).⁷⁵God had said that He would consume the Israelites (Exodus 32:10), but after Moses’ prayer, He relented and did not destroy them. “Yoash” (I Chronicles 4:22) – as he despaired [nitya’ash] of living,” as it is stated: “And if not, please expunge me” (Exodus 32:32). “And Saraf” (I Chronicles 4:22) - as he mentioned the act of those who were burned [serufim], “Remember Abraham, Isaac, and Israel your servants” (Exodus 32:13).⁷⁶See footnote 18. “Who had dominion [ba’alu] over Moav” (I Chronicles 4:22) – as his pleasant actions ascended [alu] and came before his Father [aviv] in Heaven. “And Yashuvi Laḥem” (I Chronicles 4:22) – as he ascended on high and captured the Torah, on the basis of what is stated: “You ascended on high and you took a captive [shevi]” (Psalms 68:19).
“And the matters are ancient [atikim]” (I Chronicles 4:22) – Rabbi Aivu and Rabbi Yehuda ben Simon, Rabbi Aivu said: Even items that were taken [nitatku] from them, [Moses] returned, as it is stated: “Hew for yourself [two tablets of stone like the first]” (Exodus 34:1). These matters⁷⁷On the tablets. were stated by He who will [ultimately] remove [ma’atik] the world, as it is said: “He removed from there” (Genesis 12:8).⁷⁸Thus, the term atikim in the verse in I Chronicles is interpreted to refer to the tablets broken by Moses and then replaced, which contained the word of God. Rabbi Yehuda ben Rabbi Simon said: These matters are vague here, but explicit elsewhere. He restored [the tablets] to them, as it is stated: “The Lord said to Moses: ‘Write these matters for yourself, as on the basis of these matters [I have established a covenant with you and with Israel]’” (Exodus 34:27). “They are the yotzerim” (I Chronicles 4:23) – on the basis of: “The Lord God formed [vayitzer]” (Genesis 2:19).⁷⁹The midrash interprets the word yotzerim in the sense of yetzurim, creations. The subject is the words of Torah, because God’s intent in creating the world was in order to give the Torah (Etz Yosef).
Another matter, “they are the yotzerim” (I Chronicles 4:23) – these are the souls of the righteous with whom the Holy One blessed be He consulted when creating the world. “And the dwellers among the plants” (I Chronicles 4:23) – on the basis of: “And the Lord God planted” (Genesis 2:8). “And a fence” (I Chronicles 4:23) – on the basis of what is stated: “Who placed the sand for the bound of the sea” (Jeremiah 5:22). “With the king in his service” (I Chronicles 4:23) – the souls of the righteous sat there with the King who is the king of kings, the Holy One blessed be He, and He consulted them and created His world.

It says elsewhere in Scripture in reference to the Oral Law: Neither is it found in the land of the living (ibid. 28:13). What is the meaning of the verse Neither is it found in the land of the living? Does it mean that the Oral Law is found only among the deceased? Indeed not. It means that the Oral Law is not found among those who pursue the pleasures of this world—its passions, its glory, or its greatness, but only among those who deprive themselves for its sake, as it is said: This is the law; when a man dieth in a tent (Num. 19:40). The following is the path that leads to an understanding of the law: “A morsel of bread with salt shall you eat; a measure of water shall you drink; upon the earth shall you sleep; a life of hardship shall you lead; and in the law shall you labor.”⁵Pirkei Avot 6:4. The Holy One, blessed be He, established His covenant with Israel through the Oral Law, as it is said: According to the tenor of these words have I made a covenant with thee and with Israel (Exod. 34:27).

We are taught Rabbi says: "Circumcision is so important that although there is no one greater in meritorious deeds than Abraham our patriarch, nevertheless he was not called perfect but through the act of circumcision, as it is said (Ex. 17, 1) Walk before Me, and be thou perfect, and again it is written. And I will make My covenant between Me and thee. Another reason may be given why circumicision is so important, because it equals in importance all commandments of the Torah. as it is said (Ex. 34, 27) For after the tenor of these words have I made with thee a covenant and with Israel. Another reason may be given why circumcision is so important, because if not for circumcision heaven and earth would not have been in existence, as it is said (Jer. 33, 25) Had My Covenant not been by day and night, I should not have appointed the heaven and earth." This differs with the opinion of R. Elazar, for R. Elazar said: "Torah is so important that if not for the Torah, heaven and earth would not have been in existence, as it is said, Had My covenant not been by day and night," etc. R. Juda said in the name of Rab: "At the time when the Holy One, praised be He! said: Walk before Me and be thou perfect, Abraham began to tremble and said, 'Perhaps there is something disgraceful within me.' But as soon as God said to him (Ib., ib., 2) And I will make My covenant between Me and thee, he immediately calmed himself (Ib., ib., 15, 5) And he brought me forth abroad. Abraham said before him: "Sovereign of the Universe, 'I have consulted my horoscope and have found that I am incapable of having a son except the one Ishmael." Whereupon the Holy One, praised be He! said unto him: "Cease thy esterylogical speculation, for Israel stands not under planatory influence."