Midrash su Esodo 19:19

{R. said:} [Another interpretation:] AND YOUR HUMILITY HAS MAGNIFIED ME: R. Julianus ben Tiberinus said in the name of R. Isaac: See the humility of the Holy One. See what is written (in Exod. 19:19): MOSES SPOKE, AND GOD ANSWERED HIM OUT LOUD. Should it not rather have said, "God spoke, and Moses answered him out loud"? He did not do that. Instead, MOSES SPOKE, < AND GOD ANSWERED HIM >…. Ergo (in Ps. 18:36 = II Sam. 22:36): AND YOUR HUMILITY HAS MAGNIFIED ME.

The Chajjôth stand next to the throne of His glory and they do not know the place of His glory. The Chajjôth stand in awe and dread, in fear and trembling, and from the perspiration of their faces a river of fire arises and goes forth before Him, as it is said, "A fiery stream issued and came forth from before him…"(Dan. 7:10). And the wings of Gallizur the angel, who stands next to the Chajjôth, (are spread forth) so that the fire which consumes the fire of the angels should not burn (them). Two Seraphim stand, one on His right and one on His left, each one has six wings, with twain they cover their face so as not to behold the presence of the Shekhinah, with twain they cover their feet so that they should not be seen before the presence of the Shekhinah, || so that the standing of the foot of the calf might be forgotten. With twain do they fly, praising and reverencing, and they sanctify. One answers and another calls, one calls and another answers, and they say, "Holy, Holy, Holy, is the Lord of Hosts; the whole earth is full of his glory" (Isa. 6:3).

"And God said to Aharon, 'Go to meet Moshe in the wilderness'": This is that which is written (Job 37:5), "God thunders wonders with His voice" - what is it that he thunders? When the Holy One, blessed be He, gave the Torah at Sinai, He showed wonders of wonders to Israel. How is it? The Holy One, blessed be He would speak and the voice would go out and travel the whole world: Israel would hear the voice coming to them from the South and they would run to the South to meet the voice; and from the South, it would switch for them to the North, and they would all run to the North; and from the North, it would switch to the East, and they would run to the East; and from the East, it would switch to the West, and they would run to the West; and from the West, it would switch [to be] from the heavens, and they would suspend their eyes [to the heavens], and it would switch [to be] in the earth, and they would stare at the earth, as it is stated (Deuteronomy 4:36), "From the Heavens did He make you hear His voice, to discipline you." And Israel would say one to the other, "And wisdom, from where can it be found" (Job 28:12). And Israel would say, from where is the Holy One, blessed be He, coming, from the East or from the South? As it is stated (Deuteronomy 33:2), "The Lord came from Sinai, and shone from Seir (in the East) to them"; and it is written (Habakuk 3:3), "And God will come from Teiman (in the South)." And it is stated (Exodus 20:15), "And all the people saw the sounds (literally, voices)" - it is not written, "sound," here, but rather, "sounds." Rabbi Yochanan said, "The voice would go out and divide into seventy voices for the seventy languages, so that all the nations would hear. And each and every nation would hear in the language of the nation and their souls would depart. But Israel would hear and they were not injured." How did the voice go out? Rabbi Tanchuma said, "It would come go with two faces; [one] would kill the idolaters who did not accept it, and [one] would give life to Israel that did accept it." This is what Moshe stated to them at the end of forty years (Deuteronomy 5:23), "As who is it, from all flesh that heard the voice of the living God speak from amidst the fire" - you would hear His voice and live, but the idolaters heard and died. Come and see how the voice would go out among all of Israel - each and every one according to his strength: the elders according to their strength; the young men according to their strength; the infants according to their strength; the sucklings according to their strength; the women according to their strength; and even Moshe according to his strength, as it is stated (Exodus 19:19), "Moshe would speak and God would answer him with a voice" - with a voice that He could withstand. And so [too,] it states (Psalms 29:4), "The voice of the Lord is in strength" - it is not stated, "in His strength," but rather "in strength"; in the strength of each and every one, and even the pregnant women, according to their strength. Hence one would say each and every one according to his strength. Rabbi Yose bar Chanina said, "If you wonder about this thing, learn from the manna, as it would only come down according to the strength of each and every one of Israel: the young men would eat it like bread, as it is stated (Exodus 16:4), 'Behold I will rain upon you bread from the skies, etc.'; the elders like a wafer in honey, as it is stated (Exodus 16:31), 'and its taste was like a wafer in honey'; the sucklings like the milk of it's mother's breast, as it is stated (Numbers 11:8), 'and its taste, was like the taste of, etc.'; the sick ones like fine flour mixed with honey, as it is stated (Ezekiel 16:19), 'And My bread that I gave you, fine flour and oil I fed you'; and the idolaters tasted it bitter and coriander, as it is stated (Numbers 11:7), 'And the manna was like coriander seed.'" And Rabbi Yose bar Rabbi Chanina said, "And since the manna which was one type switched to many types because of the need of each and every one, all the more so, the voice that had strength in it would change for each and every one, so that that they would not be injured, as it is stated (Exodus 20:15), 'And all the people saw the voices.'" Hence, "God thunders wonders with His voice." Another explanation: "God thunders wonders with His voice" - Rabbi Levi said, "There are three voices that go from the end of the world to its end; and [even though] the creatures are among them, they do not hear at all, and these are them: the day; the rains and the soul at the time that it departs from the body." From where [do I know] the day? Rabbi Yehudah bar Rabbi Eelayai said, "This star (sun) that floats in the sky is none else than a saw (other books: this nail placed in wood)." From where [do I know] the rains? As it is stated (Psalms 42:8), "A depth to a depth calls to the voice of Your channels." How is this? There is a tree with roots going down twenty ells, there is [one] thirty, there is [one] fifty and there is [one] that only goes down three handbreadths. And if the rains above only water the ones that are three handbreadths, the ones of fifty ells die; if the ones of fifty drink, it destroys the ones of three handbreadths. Rather this is the top depth calling to the bottom, saying, "Arise and I will come down"; and the bottom, saying, "Come down and I will arise" - until the top goes down and waters [the ones] of three handbreadths and the bottom comes up and waters the ones of fifty. Come and see how much [distance] is between these and those and they call one to the other; and [even though] people are among them, they do not [know] hear. Hence, "God thunders wonders with His voice." And the soul at the time that it departs from the body, and [even though] people are sitting next to him, they do not hear. Hence, "God thunders wonders with His voice." Rabbi Reuven said, "At the time that the Holy One, blessed be He, said to Moshe in Midian, 'Go return to Egypt' (Exodus 4:19), the speech divided into two voices and it became two faces. And Moshe heard in Midian, 'Go return to Egypt,' but Aharon heard, 'Go to meet Moshe in the wilderness.'" Hence, "God thunders wonders with His voice."

(Fol. 45a) When three men [over thirteen years of age] dine together [on food which requires previous thereto the washing of the hands], they are bound to say the after-meal grace in Mezuman (in company), etc. (Gemara) whence do we infer this? R. Assi said: "Scripture says (Ps. 34, 4.) Oh, you magnify the Lord with me, and let us exalt His name together." R. Abuhu said: "We infer from this. (Deu. 32, 3.) When I will proclaim the name of the Lord; ascribe ye greatness to our God." R. Chanan b. Abba said: "Whence do we infer that a man shall not answer Amen louder than the one that says the benedictions? It is said (Ps. 34, 4.) Oh, magnify the Lord with me, and let us exalt His name together." R. Simon b. Pazi said: "Whence do we infer that the Methurgeman (Interpreter) shall not raise his voice louder than the reader? It is said (Ex. 19, 19.) Moses spoke and God answered him with a loud voice; it was not necessary to say with a loud voice, and what is intimated by saying a loud voice? Just as loud as the voice of Moses." We have also a Baraitha to the same effect: "The Methurgeman shall not raise his voice louder than the reader. If the Methurgeman cannot raise his voice equal to that of the reader, then the reader should lower his voice [in order that the Methurgeman should be heard]."

“On the seventh day…” (Bamidbar 7:48) This is what is written “You gates, lift your heads…” (Tehillim 24:7) You find that at the time when Shlomo built the Holy Temple he sought to bring the ark into the Holy of Holies, and at that moment the gates cleaved to one another. Shlomo said twenty-four songs of joy from the verse “But will God indeed dwell with man on the earth?” (Divre HaYamim II 6:18) to “And now, arise, O Lord God to Your resting place, You and the Ark of Your might…” (Divre HaYamim II 6:41) Twenty four verses and he was not answered. He tried again and said “You gates, lift your heads and be uplifted…” (Tehillim 24:7) and was not answered. He tried again and said “You gates, lift your heads and lift up…” (Tehillim 24:9) and was not answered. Once he said “O Lord God, do not turn back the face of Your anointed one; remember the kind deeds of David Your servant,” (Divre HaYamim II 6:42) he was answered immediately. The gates lifted up their heads, the ark entered, the Divine Presence dwelled in the House and the fire descended from heaven, as is written afterwards “And when Solomon finished praying, and the fire descended from heaven and consumed the burnt offerings and the sacrifices, and the glory of the Lord filled the House.” (Divre HaYamim II 7:1) And why did Shlomo suffer all this? Because he was filled with pride and said “I have surely built You a house to dwell in…” (Melachim I 8:13)

Is there any condescension greater than that shown by the Holy One, blessed be He? R. Abba ben Aha said: Ordinarily, a student in the presence of his master will wait for the master to depart before he leaves, but the Holy One, blessed be He, said to Ezekiel: “Arise, go forth into the plain, and I will speak there with thee”; then I arose, and went forth into the plain; and, behold, the Glory of the Lord stood there, as the glory which I saw by the river Chebar; and I fell on my face (Ezek. 3:22–23). This tells us that the Holy One, blessed be He, permitted him to depart first. Is there an example of condescension greater than this? Similarly it is expressed in the verse Moses spoke, and God answered him loudly (Exod. 19:19). Should not the verse say: “The Holy One, blessed be He, spoke, and Moses answered him loudly”? And it is written elsewhere: And the Lord said unto me: “This gate shall be shut, it shall not be opened, neither shall any man enter it, for the Lord, the God of Israel hath entered in by it” (Ezek. 44:1). But on the Sabbath day it shall be opened, and in the day of the new moon it shall be opened (ibid. 46:1). The honor of a human king demands that he enter through the largest gate rather than through a small one, but the Holy One, blessed be He, entered through the smallest gate.

(Exod. 20:15 [18]:) NOW ALL THE PEOPLE PERCEIVED THE THUNDERINGS (literally: VOICES). What is the meaning of THE VOICES (in the plural)? It was simply that the <one divine > voice was transformed into seven voices and <then> from seven into seventy tongues.¹⁰⁴Exod. R. 5:9; 28:6; M. Pss. 92:3; cf. Shab. 88b. And why into seventy tongues? So that all the nations would hear. But, when the voice went forth, each and every nation heard the voice of the Holy One, and each one's soul departed; but Israel was not harmed. How [did the voice go forth. R. Tanhuma said:] The voice went forth and killed nations {so that they would accept} [because they did not accept] the Torah, but <the voice > gave life to Israel {so that they would accept} [because they accepted] the Torah. That is what Moses said to them at the end of forty years (in Deut. 5:23 [26]): FOR WHO IS THERE OF ALL FLESH THAT HAS HEARD THE VOICE OF THE LIVING GOD SPEAKING FROM THE MIDST OF THE FIRE, AS WE HAVE, AND LIVED? He also says (in Deut. 4:33): HAS ANY PEOPLE HEARD THE VOICE OF GOD <SPEAKING FROM THE MIDST OF THE FIRE, AS YOU HAVE HEARD, AND LIVED >? You have heard it and < still > live, but the nations heard it and died. Come and see how the voice went forth to Israel. Each and every person heard according to his ability (koah): the old ones according to their ability, the youths according to their ability, the lads, the small ones, the babies, the infants according to their ability, and even Moses according to his ability. Thus it is stated (in Exod. 19:19): MOSES SPOKE, AND GOD ANSWERED HIM OUT LOUD. What is the meaning of OUT LOUD (literally: IN A VOICE)? Merely IN A VOICE which Moses was able to endure. And so it says (in Ps. 29:4): THE VOICE OF THE LORD IS IN POWER (koah), <i.e.,> within the ability (koah) of each and everyone, the pregnant women according to their ability and all < others > according to their ability. R. Jose b. R. Hanina said: If you are surprised about it, learn from the manna.¹⁰⁵Tanh. (Buber), Exod. 5:17; PRK 12:25.

(Gen. 35:9:) NOW GOD APPEARED UNTO JACOB AGAIN…. This text is related (to Eccl. 7:2): IT IS BETTER TO GO UNTO A HOUSE OF MOURNING < THAN UNTO A HOUSE OF FEASTING >…. R. Simeon bar Abba said: There are two ways to be charitable, to be charitable with a bride and with the dead. If both of these < opportunities > should present themselves to you, you would not know which of them to seize first. Solomon came and explained (in Eccl. 7:2): IT IS BETTER TO GO INTO THE HOUSE OF MOURNING < THAN UNTO A HOUSE OF FEASTING >…. We have found that, when people have gone to the house of feasting, their names were not specified; but, when people have gone to the house of mourning, they have been excluded from Gehinnom, their names have been specified, and they have prophesied through the Holy Spirit.⁷⁵Eccl.R. 7:2:4. So who were those who entered the house of feasting? It is written (in Gen. 21:8): SO THE CHILD (Isaac) GREW AND WAS WEANED, AND ABRAHAM MADE A GREAT FEAST. What is the meaning of GREAT? It teaches that Shem, Eber, and Abimelech were there; but their names were not specified.⁷⁶Cf. Gen. R. 53:10. However, the names of those who went to the house of mourning {Job and his friends} were excluded from Gehinnom and the Holy Spirit rested upon them, i.e., upon Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. And the Holy Spirit rested upon them, in that it is stated (in Job 4:1): THEN ANSWERED ELIPHAZ THE TEMANITE. Now he would only have answered in the language of prophecy. Thus it is stated (in Exod. 19:19): MOSES SPOKE, AND GOD ANSWERED HIM IN THUNDER.⁷⁷See also ySot. 7:2 (21c). Ergo: IT IS BETTER TO GO INTO THE HOUSE OF MOURNING < THAN INTO A HOUSE OF FEASTING >…. And who was the first to show his face [as a mourner]. See, the Holy One says < when >. When? When Deborah died, as stated (in Gen. 35:8): THEN < REBEKAH'S NURSE > DEBORAH DIED < AND WAS BURIED UNDER THE OAK BELOW BETHEL; AND ITS NAME WAS CALLED WEEPING OAK >. And it is written (in vs. 9): NOW GOD APPEARED UNTO JACOB AGAIN … < AND BLESSED HIM >.⁷⁸According to below, 8:26; Eccl. 7:2:3, the Holy One blessed him with a benediction for mourners.

Observe that His voice went forth to each Israelite in accordance with the individual’s capacity to receive it. The elders, the men, the youths, the little ones, the sucklings—each heard it according to his own capacity. Even Moses heard it according to his capacity, as it is said: Moses spoke, and God answered him by (with) a voice (Exod. 19:19); that is, with a voice that Moses was able to comprehend. Thus, it says: The voice of the Lord was powerful with strength (Ps. 29:1). “With His strength” is not written in this verse, but rather with strength, that is, according to the strength of each individual (to tolerate the sound). Even the pregnant women heard it in accordance with their strength. Therefore it says: Each one of them according to their strength.

Rabbi Chanina ben Dosa said: From that ram, which was created at the twilight, nothing came forth which was useless. The ashes of the ram were the base which was upon the top of the inner altar. The sinews of the ram were the strings of the harp whereon David played. The ram's skin was the girdle (around) the loins of Elijah, may he be remembered for good, as it is said, "And they answered him, He was an hairy man, and girt with a girdle of leather about his loins" (2 Kings 1:8). The horn of the ram of the left side (was the one) wherein He blew upon Mount Sinai, as it is said, "And it shall come to pass, that when the ram's horn soundeth long" (Josh. 6:5). (The horn) of the right side, which is larger than that of the left, is destined in the future to be sounded in the world that is to come, as it is said, "And it shall come to pass in that day, that a great trumpet shall be blown" (Isa. 27:13); and it is said, "And the Lord shall be king over all the earth" (Zech. 14:9).

(Bamidbar 18:1) "And the L-rd said to Aaron: You and your sons and the house of your father shall bear the sin of the sanctuary.": R. Yishmael says: Because the thing (i.e., what follows) is relegated to Aaron, it is he that is exhorted. R. Yoshiyah says: Whence is it derived that if he (a Cohein) sprinkled the blood without knowing in whose name he is doing so or smoked the fat without knowing in whose name he is doing so, that the Cohanim bear the sin for this? From "You and your sons and the house of your father shall bear the sin of the sanctuary." R. Yonathan says: Whence is it derived that if he took the flesh (of a sin-offering or a burnt-offering) before the blood was sprinkled (viz. Vayikra 7:7), or the breast and the shoulder before the smoking of the fats (viz. Ibid. 7:31), that the Cohanim bear the sin for this? From (Bamidbar, Ibid.) "And you and your sons with you shall bear the sin of your priesthood." And thus do we find that the decree of Eli was sealed only because they (the Cohanim) abused the offerings, as it is written (I Samuel 2:15) "Even before they would burn the fat … (16) And the man would say: Let them first burn the fat today (upon the altar) … (17) And the sin of the youths (the attendants of the Cohanim was very great, etc." And similarly we find that the decree of the men of Jerusalem was decreed only because they abused the offerings, viz. (Ezekiel 22:8) "You abused My offerings." (Bamidbar, Ibid.) "And you and your sons with you shall bear the sin of your priesthood.": This refers to a sin (in the area of) what is relegated to the Cohanim (i.e., to keep zarim [non-priests] from entering the sanctuary). You say this, but perhaps it refers to a sin (in the area of) what is relegated to beth-din, (it being their duty to exhort the Cohanim in this regard.) (This is not so, for [Ibid. 7]) "You and your sons, with you shall guard your priesthood for every thing of the altar" already speaks of what is relegated to beth-din. How, then, am I to understand "you shall bear the sin of your priesthood"? As referring to a sin (in the area of) what is relegated to the priesthood. (Ibid. 1) "And you and your sons with you": and not Israelites (i.e., they are not to guard the sanctuary.) You say that Israelites do not bear the sin of the Cohanim, but perhaps Levites, (who also guard the sanctuary) do bear the sin of the Cohanim, (who are remiss in this regard.) It is, therefore, written (Ibid. 23) "And they (the Levites) shall bear their (own) sin" (of remissness), but not the sin of the Cohanim. (Ibid. 2) "And also your brothers": I might think that this also includes Israelites. It is, therefore, written "the tribe of Levi." I might think that the women, too, are included. It is, therefore, written "your brothers" — to exclude the women. "draw near with you": R. Akiva says: It is written here "with you," and elsewhere, (Ibid. 7) "with you." Just as here, the Levites are being referred to, so, there, the Levites are being referred to — to exhort the Levites (against defect) in the song at their stand. (Ibid. 2) "and they shall be joined to you and they shall serve you": through their service. Treasurers and trustees are to be appointed from among them. You say this, but perhaps the intent is that they shall serve you (the Cohanim) in your (priestly) service. It is, therefore, (to negate this) written (Ibid. 3) "And they shall keep your charge and the charge of all the tent." — But perhaps (both are intended, i.e.,) they shall serve you in your (priestly) service and they shall serve you through their service. It is, therefore, written (Ibid. 6) "And I, behold, I have taken your brothers, the Levites, from the midst of the children of Israel, for you as a gift, given to the L-rd." To the L-rd are they given, and not to the Cohanim — whereby we derive that it is not to be construed in the second way (i.e., "for your [priestly] service"), but in the first way, i.e., their being appointed as treasurers and trustees. "and you and your sons with you, before the tent of Testimony": the Cohanim within, (in the court of the sanctuary,) and the Levites outside (the court). You say this, but perhaps the intent is both, within. It is, therefore, written (Ibid. 4) "And they (the Levites) will join you, and they will keep (the watch of) the watch (by the Cohanim within) of the tent of meeting." How, then, am I to understand "and you and your sons with you, before the tent of Testimony"? The Cohanim within, and the Levites outside. (Ibid. 3) "And they shall keep your charge and the charge of all the tent": As stated above: They will serve you through their service, and appoint from among them treasurers and trustees. "But to the vessels of the kodesh they shall not come near." This "hakodesh" ("the holy") refers to the ark, as it is written (Ibid. 4:20) "And they (the Levites) shall not come to see (the vessels) when the kodesh is being covered and they (the Levites) die." "and to the altar": This refers to the (sacrificial) service of the altar. "they shall not come near": the exhortation. "and they shall not die": the punishment. This tells me only of the Levites, that they are punished and exhorted for (appropriating) the service of the Cohanim. Whence do I derive (the same for) Cohanim (appropriating) the service (i.e., singing) of the Levites? From ("so that they not die,) both they (the Levites) and you" (the Cohanim.) And it once happened that R. Yehoshua b. Chanania sought to assist R. Yochanan b. Gogada, when he (R. Yehoshua) said to him: Get back, for you are close to forfeiting your life! For I am of the gatekeepers and you are of the singers. Rebbi says that this ("both they and you") is not needed (for the above learning). For it is already written (Bamidbar 4:18-19) "Do not cut off the tribe of the families of the Kehathi … but do this for them and they will live," (the implication being that otherwise they will die.) This tells me only of the sons of Kehath. Whence do I derive (the same for) the sons of Gershon and the sons of Merari? From (Ibid. 19) "Aaron and his sons shall come and set them (the sons of Levi), each man to his service and to his burden." This tells me only that the Levites are punished for (appropriating) the service of the Cohanim. Whence do I derive (the same for) the Cohanim (appropriating) the service of the Levites? From (Bamidbar 1:51) "And when the mishkan travels, the Levites (and not the Cohanim) shall dismantle it. And the stranger (a non-Levite) that draws near (to this service) shall be put to death." Whence do I derive (the same for) one who goes from his (assigned) service to another? From (Ibid. 3:38) "And those who encamped before the mishkan, in front, before the tent of meeting on the east" (i.e., only these being assigned to the aforementioned service) … and the stranger (to that service, [even a Levite]) that draws near shall be put to death." What, then, is the need for "so that they not die both they and you"? Because Korach came and contested Aaron's prerogative, Scripture reiterated the entire exhortation (on demarcation of bounds). Variantly: "both they and you": Just as you (the Cohanim, are thus forewarned) vis-à-vis the altar service, so, they (the Levites, are thus forewarned). R. Nathan says: Levitical singing is hereby intimated in the Torah, but it (i.e., its nature) was explicated by Ezra. Chanania, the son of the brother of R. Yehoshua says: This (intimation) is not needed, for it is already written (Shemot 19:19) "and G-d answered him (Moses, the Levite) by voice" — relative to the mitzvah of the voice, whence (the mitzvah of Levitical) singing is intimated in the Torah. (Bamidbar 18:4) "And they shall join you": As we have stated, the Cohanim (keep guard) on the inside, and the Levites, on the outside. (Ibid.) "and a stranger shall not draw near to you": Why is this written? (i.e., it has already been mentioned.) — "and the stranger that draws near shall be put to death" tells us (only of) the punishment. Whence do we derive the exhortation? From "and a stranger shall not draw near to you." (Ibid. 5) "And you shall keep the charge of the sanctuary and the charge of the altar.": This is an exhortation to a beth-din of Israelites to exhort the Cohanim towards the proper performance of the (sacrificial) service, which (service), when properly performed, fends off calamity from the world. (Ibid.) "so that there be no more wrath." Why "no more"? For He has already vented His wrath (viz. 17:11). Similarly, (Bereshit 9:11) "and no more shall there be a flood." Why "no more"? For it has already happened. Similarly, (Vayikra 18:7) "And they shall no more offer their sacrifices to the goat-demons." Why "no more"? Because it already happened (in Egypt, viz. Ezekiel 20:7). Similarly, (Bamidbar 18:22) "And the children of Israel shall no more draw near to the tent of meeting." Why "no more"? Because they had already done so (in the time of Korach, viz. Ibid. 16:35). Here, too, (Ibid. 18:5) "so that there be no more wrath." Why "no more"? For He had already vented His wrath, as it is written (Ibid. 17:11) "for the wrath has gone forth, etc."