Midrash su Esodo 20:1

“For everything there is a season, and a time for every purpose under the heavens” (Ecclesiastes 3:1).
There was a time for Adam the first man to enter the Garden of Eden, as it is stated: “He placed him in the Garden of Eden” (Genesis 2:15). And there was a time to depart from there, as it is stated: “He banished the man…” (Genesis 3:24). There was a time for Noah to enter the ark, as it is stated: “Come…to the ark” (Genesis 7:1). And there was a time to emerge from there, as it is stated: “Emerge from the ark” (Genesis 8:16). There was a time for the [mitzva of] circumcision to be given to Abraham, as it is stated: “You shall observe My covenant” (Genesis 17:9). And there was a time for his descendants to be circumcised, [and for many] of them to be circumcised [at once. This occurred] in two places, once in Egypt and once in the wilderness, as it is stated: “All the people who departed were circumcised [and all the people born in the wilderness…were not circumcised]” (Joshua 5:5).¹Joshua saw to their circumcision.
“And a time for every purpose under the heavens” – there was a time for the Torah to be given to Israel. Rav Beivai said: It was time for a certain thing that was located above the heavens to now be given under the heavens. What is that? It is the Torah, as it is stated: “God spoke all these matters, saying” (Exodus 20:1).

The same also lectured: (Deut. 26, 17) "Thou hast this day acknowledged the Lord, and it is written (ibid, ibid) The Lord hath acknowledged thee, this day; i.e., the Holy One, praised be He! said unto Israel 'you have made Me the only object of love in the world as it is written.' (Deut. 6, 4) Hear, O Israel, the Lord our God, is one God; I will therefore make you the only object of love in the world — as it is said (Ib. b) (I Cr. 17, 21) And who is like Thy people, Israel, the only nation." He also opened and lectured: (Eccl. 12, 2) "The words of the wise are like goads, and like nails fastened are the words of the men of the assemblies which are given by one shepherd. Just as the goad directs the cow [which ploughs] straight in the furrows, so as to produce sustenance for the world, so also do the words of the Torah guide those who study them [away] from the ways of death to the ways of life. One might say, that as the goad is movable so also are the words of Law. Therefore it is written, like nails. One might assume that just as the nail [when making a hole in the wall] diminishes [and does not add to it], so also do the words of the Law diminish and do not add. It is therefore written Planted; i.e., as a plant is fruitful and multiplies, so also are the words of the Torah fruitful and multiply. The men of assemblies, this refers to the scholars who sit in the assembly, studying the Torah and discussing these rendering a decision of a certain act as unclean and the others of clean; these declaring a certain thing prohibited and those permitting it; these declaring a certain act valid, those declaring it invalid. One will perhaps say: 'Since these render a decision of unclean and the others of clean; these prohibit and the others permit it; these declare it invalid and the others declare it valid, how can I learn the Torah [since there is no fixed rule]? ' Therefore it is said, Given by one shepherd; i.e., One God gave them, and one master (Moses) spoke it from the mouth of the Lord of all creatures, praised be He! as it is said (Ex. 20, 1) And God spoke all these words. You must also therefore make your ears like the hopper to receive the teachings, and gain an understanding heart to comprehend the reason why these declare it clean, and these unclean; why these prohibit and the others permit; why these declare invalid and the others valid." In this language R. Joshua exclaimed: "Happy is the generation in which R. Elazar b. Azaria lives, for such a generation can never become forsaken!" Why did they not tell him at once the news in the house of learning? Because of a certain incident that happened as stated in the following Baraitha: "It happened once that R. Jose, the son of a Damascene woman, went to visit R. Eliezer in the city of Luda, and R. Elazar asked him: 'What news was there in the house of learning to-day?' And he answered: 'A vote was taken and the decision rendered that the Israelites living in Ammon and Moab should give the tithe to the poor during the Sabbatical year. Whereupon R. Eliezer said to him: 'Jose, stretch out thy hand, and take out thy eyes.' R. Jose did so. Then R. Eliezer wept and said: '[It is written] (Ps. 25, 14) The sacred counsel of the Lord is for those that fear Him, and His covenant to make it known to them. [And why was it necessary to vote for such a positive thing?]' And he said to R. Jose: 'Go and tell them, 'you should not worry about your conclusion to-day, because so have I a tradition from R. Jochanan b. Zakkai, who heard it from his teacher, and his teacher from his teacher, etc., reaching from Moses of Mt. Sinai, that [those living in] the land of Ammon and Moab may give the tithe to the poor on the Sabbatical year. The reason is because those who went out of Egypt subjugated many fortified cities, but those who went out from Babylon did not, and the first sanctification of the land of Israel caused by Israel's occupation, had sanctified the land [temporarily] for that time only, but not for the future. And those who went out from Babylon left these lands for the poor; they should be supported on them on the Sabbatical year.' " In another Baraitha it was taught that after R. Elazar became calm he prayed: "May it be His will that Jose's eyes be cured." Whereupon they were cured.

(Deut. 32:1:) “Give ear, O heavens, and let me speak; let the earth hear the words of my mouth.” This text is related (to Prov. 16:26), “The soul of a laborer labors for him, because his mouth (i.e., hunger) urges him on.” Why did Moses call to the heavens and the earth at the time of his passing away? [It was] simply to teach you that he called them to charge them concerning himself. He said to them, “Behold, the Holy One, blessed be He, has decreed over me that I am to die. Set your mind on how you will receive me in glory, so that you look at me as if I were alive and speaking words of Torah for the world.” (Deut. 32:1:) “Give ear, O heavens,” as I have already told you (in Deut. 4:26), “I have called heaven and earth to witness against you today.” See to it that you do not accuse¹Rt.: QTRG, from the Greek verb kategorein. Israel after my death,²See III Enoch 26:12 = Sefer Enoch: Seder Ruhot, in A. Jellinek, Beth ha-Midrasch (Leipzig: C. W. Vollfath, 1853–57), vol. 5, pp. 179–180. but be mindful, as if I were alive, standing up to ask mercy for [Israel]. Isaiah said (in Is. 1:2), “Hear, O heavens, and give ear, O earth.” What was the reason for Isaiah saying, “Hear, O heavens, and give ear, O earth?” [It was] simply to teach you that all the words of the prophets are equivalent. Moses said, “Give ear, O heavens,” and Isaiah said, “Hear, O heavens.” R. Aqiva said, “[This] teaches that when Moses uttered the Torah, he was in the heavens, and that he was speaking with the heavens like one who is speaking with his friend, since he said, ‘Give ear, O heavens.’ But when he saw that the earth was far from him, he said, ‘Let the earth hear the words of my mouth.’ In the case of Isaiah, however, because he was on earth, he said, ‘Hear, O heavens,’ [since they were] far from him. After that he said, ‘And give ear, O earth, because it was near to him. (Is. 1:2, cont.:) “For the Lord has spoken.” They said to him, “Isaiah our teacher, if the Holy One, blessed be He, had spoken, would not the earth have quaked? Has it not already been stated (in Ps. 68:9), ‘The earth quaked, and the heavens [poured], because of the God of Sinai, [because of God, the God of Israel].’ The waters also trembled, as stated (in Ps. 93:4), ‘Than the roarings of many waters....’ When? [When] (in Exod. 20:1) ‘God spoke all these words, saying.’ If he had spoken with you, would you have lived?” It is comparable to a governor who entered a city. A prefect³Gk.: strategos. of that city came. When the governor came to speak with them, they became bewildered. In a few days, a certain bumpkin came. He said to them, “This is my friend, and I am accustomed to speak with him.” They said to him, “We cannot speak with him, but if he is your friend, speak with him on our behalf, and then [speak] with us [and let us know what he says].” [Similarly,] Israel said to Isaiah, “In our case he has called us his children, as stated (in Exod. 4:22), ‘Israel is My first-born son.’ It is also written (in Is. 46:3), ‘[Hearken unto me, O house of Jacob …,] the ones who have been borne by Me from birth, [carried from the womb].’ When He spoke with us at Sinai, our soul departed with His word. Should He speak with us [again], we shall die. But you are our master; draw near and listen, just as Moses our master did.” And what was this crown (status) that Isaiah had? What is stated (in Is. 49:5), “And now the Lord has spoken, the One who formed me in the womb to be His servant […].” Therefore is it stated (in Is. 32:1:) “Hear, O heavens….”