Musar su Esodo 19:19

Although the words of the Ran are those of an outstanding scholar, we cannot ignore the fact that the Torah states in Exodus 19,19: משה ידבר והאלוקים יעננו בקול, "Moses would speak and G–d would reply in thunder." Since the Ran has said that it was necessary for Moses to be a stutterer prior to the giving of the Torah in order to confer credit on the Torah's words, how can we explain that Moses' stutter was cured prior to the giving of the Torah? One of the astounding features of Moses' voice at that time was that it could be heard clearly throughout the camp of the Israelites which extended over 12 kilometers. His voice was heard in spite of the presence at the same time of lightning, thunder and the sound of an ongoing blast of the Shofar! Our sages already commented how could the man who said: לא איש דברים אנכי, "I am not a man of words," display this ability? For the above cited reasons we cannot accept the Ran's explanation.

I have seen the following very pertinent comment in Tzror Hamor on the words אזכיר את שמי. "G–d says אזכיר instead of תזכיר. This indicates that it is G–d who mentions His name, not the High Priest. Even though, technically, the High Priest utters the name of G–d in the Holy Temple, it is G–d who causes these letters to be put in the mouth of the High Priest. Once they have been placed in his mouth, the High Priest utters them in the order that makes them form the Ineffable Name. This is also what is meant when the Jerusalem Talmud discusses the meaning of Deuteronomy 27,14, where the Levites are told to pronounce the blessings, etc. בקול רם, "with a loud voice." The words בקול רם must be understood as "with the voice of the exalted, the high One." This teaches that G–d reinforced the voice of the Levites; He put the words in their mouths while they uttered them. It is very similar to Exodus 19,19 where Moses is reported as משה ידבר והאלוקים יעננו בקול. Here too we have to understand this as G–d putting the words in Moses' mouth which he was supposed to say.