출애굽기 19:16의 미드라쉬

Further said R. Chelbo in the name of R. Huna: "He who does not cheer the bridegroom, whose wedding feast he has enjoyed, transgresses against the five voices (the passage where voice is mentioned five times) (Jer. 33, 11.) The voice of gladness, the voice of joy, the voice of the bridegroom and the voice of the bride, the voice of those who say Praise ye the Lord of Hosts." And if he does cheer him, what will his reward be? R. Simon b. Lakish said: "He will merit the Torah, which was given with five voices, as it is said (Ex. 19, 16.) And it came to pass on the third day, when it was morning, that there were thunders, and the voice of the cornet, etc.. And the voice of the cornet was, etc., And God answered him with a loud voice." R. Abuhu said: ["To cheer the bridegroom is considered meritorious] as if he brought a thanksgiving offering; for it is said (Jer. 33, 11.) Of those that bring thanksgiving offering unto the house of the Lord." R. Nachman b. Isaac said: "It is as if he had rebuilt one of the ruins of Jerusalem, for it is said (Ib.) For I will cause their captivity to return, as at the first, saith the Lord."

1) (Vayikra 9:1) ("And it was on the eighth day that Moses called to Aaron and to his sons and to the elders of Israel"): This is one of the verses that needs expounding: It is written here: "And it was on the eighth day," and elsewhere (Shemoth 19:16): "and it was on the third day." We do not know whether (this refers to) the third day of the month (Sivan) or the third day of the number (of days of separation, viz. Shemoth 19:15). Its being written (Shemoth 19:11): "… for on the third day the L–rd will go down before the eyes of all the people on Mount Sinai" and then "And it was on the third day, when it was morning etc." tells us that it is the third day of the number, and not of the month, that is being referred to. Here, too, it is written: And it was on the eighth day," and we do not know whether it is the eighth day of the number (of days of miluim [i.e., the first of Nissan]) or the eighth day of the month (of Nissan). Its being written (Vayikra 8:33): "For seven days shall He invest your hands" tells us that it is the eighth day of the number and not the eighth day of the month. That day (the first of Nissan) took ten crowns: It was first for creation of the universe; first for the (sacrificial service of the) nesi'im (the chiefs of the tribes); first for the (sacrificial service of the) Cohanim, (that service having previously been performed by the first-born, and, on the seven days of miluim, by Moses); first for the (sacrificial) service (of the daily offerings [temidim] and all of the communal offerings); first for the descent of fire (upon the altar from Heaven); first for shechitah in the north (of the altar); first for the prohibition of bamoth (temporary altars); first for roshei chodoshim (the beginnings of months); first for the reposing of the shechinah in Israel; first for the (priestly) blessing of Israel.

R. Abdimi maintained: Twenty-two thousand chariots descended with Him to Sinai. What is meant by uttereth His voice? It indicates that first there were thunders and lightnings (Exod. 19:16). After he sent forth the thunder, He gave the Torah. Hence it is said: And the Lord uttereth His voice before His army (Joel 2:11).

Another matter, “as your love is better than wine”—matters of Torah were analogized to water, to oil, to honey, and to milk. To water, “ho, everyone who is thirsty, go to water” (Isaiah 55:1); just as water [extends] from one end of the earth to the other, as it is written: “To the One who spreads the earth over the water” (Psalms 136:6), so too, Torah, [extends] from one end of the earth to the other, as it is stated: “Its measure is longer than the earth” (Job 11:9). Just as water provides life to the world, as it is stated: “A garden spring, a well of living water” (Song of Songs 4:15), so too, Torah provides life to the world, as it is stated: “They are life for those who find them” (Proverbs 4:22), and it is written: “Go, purchase and eat” (Isaiah 55:1).¹³⁵This phrase is interpreted as referring to Torah, and comparing it to food, which sustains life. Just as water is from the heavens, as it is stated: “At the sound of his placement of plenteous water in the heavens” (Jeremiah 10:13), so too, Torah is from the heavens, as it is stated: “That I spoke to you from the heavens” (Exodus 20:19). Just as water [rains down] with thunderous sound, as it is stated: “The voice of the Lord is on the water” (Psalms 29:3), so too, the Torah [was given] with thunderous sound, as it is stated: “It was on the third day when it was morning, there was thunder and lightning” (Exodus 19:16). Just as water restores the soul, as it is stated: “God split the hollow that was in Lehi, [and water emerged from it. He drank, and his spirit returned]” (Judges 15:19), so too, Torah: “The Torah of the Lord is complete, restoring the soul” (Psalms 19:8). Just as water purifies a person from impurity, as it is stated: “I will sprinkle pure water upon you, and you will be purified” (Ezekiel 36:25), so too, Torah purifies the impure from his impurity, as it is stated: “The words of the Lord are pure words” (Psalms 12:7). Just as water purifies the body, as it is stated: “He shall immerse his flesh in water [and become pure]” (Leviticus 14:9), so too, Torah purifies the body, as it is stated: “Your saying is extremely pure” (Psalms 119:140).
Just as water covers the nakedness of the sea, as it is stated: “As the water covers the seabed” (Isaiah 11:9), so too, Torah covers the nakedness of Israel, as it is stated: “Love covers all transgressions” (Proverbs 10:12). ¹³⁶The Torah renders those who engage in it beloved to God. Just as water descends drop by drop but becomes streams upon streams, so too, Torah, a person studies two halakhot today and two tomorrow, until he becomes a flowing stream. Just as water, if a person is not thirsty, it is not pleasant for his body, so too, Torah, if one does not exhaust himself [in its study], it is not pleasant for his body. Just as water forsakes an elevated place and goes to a low place, so too, Torah forsakes one who is arrogant and cleaves to one who is self-effacing. Just as water is not preserved in vessels of silver and gold, but rather, in the lowliest of the vessels, so too, Torah is preserved only in one who renders himself like an earthenware vessel. Just as regarding water, a great man is not ashamed to say to his inferior: ‘Give me water to drink,’ so too, in matters of Torah, a great man is not ashamed to say to his inferior: ‘Teach me one chapter, one matter, one verse, or even one letter.’ Just as water, when a person does not know how to sail on it, he will ultimately capsize, so too, in matters of Torah, if a person does not know how to navigate them and to issue rulings in them, ultimately, he will capsize.
Rabbi Ḥanina of Caesarea said: Just as water is drawn to gardens, orchards, lavatories, and bathhouses, could it be that the same is true of matters of Torah? The verse states: “For the ways of the Lord are straight” (Hosea 14:10). Rabbi Ḥama bar Ukva said: Just as water causes the plants to grow, so too, matters of Torah cause anyone who exerts himself sufficiently in their study to grow.
If so, just as water becomes spoiled and foul in the jug, is the same true regarding matters of Torah? The verse states: “[better than] wine”—just as wine, the longer it ages in the jug it improves, so too matters of Torah, the longer they age in the body of a person, the greater they become. If so, just as water is not recognizable in the body, is the same true regarding matters of Torah? The verse states: “Wine”—just as wine is recognizable in the body, so too, matters of Torah are recognizable in the body. [People] motion, point, and say: ‘This is a Torah scholar.’ If so, just as water does not cause the heart to rejoice, is the same true of matters of Torah? The verse states: “Wine”—just as wine causes the heart to rejoice, as it is stated: “Wine will cause the heart of a person to rejoice” (Psalms 104:15), so too, matters of Torah cause the heart to rejoice, as it is stated: “The precepts of the Lord are upright, causing the heart to rejoice” (Psalms 19:9).
If so, just as wine is sometimes harmful to the head and the body, is the same true regarding matters of Torah? The verse states “oil” (Song of Songs 1:3) just as oil is pleasant for the head and the body, so too, matters of Torah are pleasant for the head and the body, as it is stated: “Your word is a lamp to my feet” (Psalms 119:105). If so, just as oil is bitter at its outset and sweet at its culmination, is the same true regarding matters of Torah? The verse states: “Honey and milk” (Song of Songs 4:11); just as they are sweet, so too, matters of Torah are sweet, as it is stated: “Sweeter than honey” (Psalms 19:11). If so, just as honey has waste,¹³⁷This is a reference to the wax of the honeycomb, and to the elements that are found mixed in with honey before it is purified. is the same true regarding matters of Torah? The verse states: “Milk,” just as milk is pure, so too, matters of Torah are pure, as it is written: “Gold and glass cannot equal it” (Job 28:17). If so, just as milk is bland, is the same true regarding matters of Torah? The verse states: “Honey and milk.” Just as honey and milk when they are mixed do not harm the body, so it is with matters of Torah, as it is stated: “It will be healing for your navel” (Proverbs 3:8), “as they are life for those who find them” (Proverbs 4:22).
Another matter, “as your love is better,” these are the patriarchs; “than wine,” these are the princes.
Alternatively, “as your love is better,” these are the offerings; “than wine,” these are the libations. Rabbi Ḥanina said: Had Moses known how beloved the offerings would be when the Israelites performed that deed,¹³⁸The sin of the Golden Calf. he would have sacrificed all the offerings in the Torah. Instead, he ran to the merit of the patriarchs, as it is stated: “Remember Abraham, Isaac, and Jacob your servants” (Exodus 32:13).
Another matter, “as your love is better,” these are the Jewish people; “than wine [yayin],” these are the gentiles; yod, ten, yod, ten, nun, fifty, the seventy nations,¹³⁹The numerical value of yod is ten and of nun is fifty, such that the numerical value of the word yayin (yod-yod-nun) is seventy, which corresponds to the seventy nations of the world. to teach you that Israel is more beloved to the Holy One blessed be He than all the nations.

Rabbi Pinḥas said in the name of Rabbi Hoshaya: “While the king was at his feast,” while the King of kings, the Holy One blessed be He, was at His feast, in the firmament—He arrived early,²⁷⁸He arrived early for the giving of the Torah. as it is stated: “It was on the third day when it was morning” (Exodus 19:16). [This is analogous] to a king who decreed: On such and such day I will enter the province. The residents of the province slept through the night and when the king arrived, he found them asleep. He positioned trumpets, horns, and a shofar, the governor of that province awakened them and brought them out to meet the king, and the king walked before them until he reached his palace. So too, the Holy One blessed be He arrived early, as it is stated: “It was on the third day when it was morning,” and it is written: “For on the third day, the Lord will descend before the eyes of the entire people” (Exodus 19:11). Israel slept through that entire night because sleep during [the season of] Shavuot is pleasant and the night is short. Rabbi Yudan said: Not even a flea stung them. The Holy One blessed be He came and found them asleep. He began positioning trumpets; that is what is written: “It was on the third day when it was morning, there was thunder and lightning” (Exodus 19:16), and Moses was awakening them and taking them out to meet the King of kings the Holy One blessed be He. That is what is written: “Moses took the people out of the camp toward God” (Exodus 19:17). The Holy One blessed be He was walking before them until He reached Mount Sinai, as it is written: “The entire Mount Sinai was smoking [because the Lord had descended]” (Exodus 19:18). Rabbi Yitzḥak said: This is why He taunted them through Isaiah, as it is stated: “Why have I come and there is no man, I called and there is no one to answer? Is My hand insufficient for redemption?” (Isaiah 50:2).

(Gen. 27:22:) THE VOICE IS THE VOICE OF JACOB. All voices are yours, as stated (in Exod. 19:16): AND THERE WERE VOICES (of thunder) AND LIGHTNINGS. And the rains come down only due to you, as stated (in Jer. 10:13): WHEN HE SOUNDS HIS VOICE, THERE IS TUMULT IN THE WATERS OF HEAVEN.

MOSES ON THE MOUNT
RABBI ELAzAR, son of 'Azariah, said: On Friday, || on the 6th of the month, at the sixth hour of the day, Israel received the Commandments. At the ninth hour of the day they returned to their tents, and the Manna was prepared for them for two days, and Israel rested on that Sabbath full of joy as (with) the joy of the festival, because they were worthy to hear the voice of the Holy One, blessed be He, as it is said, "For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived?" (Deut. 5:26). The Holy One, blessed be He, said to Moses in a pure expression of speech: Go, tell the children of Israel, that for My sake they should return to their tents, (as it is said,) "Go, say to them, Return ye to your tents" (Deut. 5:30). It is possible that even thou (Moses) shouldst return. Hence thou mayest learn that from the hour when Moses brought down the Torah to Israel, he did not approach his wife, as it is said, "But as for thee, stand thou here by me" (Deut. 5:31).

“On the third day, Abraham lifted up his eyes…” (Genesis 22:4) It is written “He will revive us from the two days, on the third day He will set us up, and we will live before Him.” (Hoshea 6:2) On the third day of the tribes it is written “On the third day, Joseph said to them…” (Genesis 42:18) On the third day of the spies, as it says “…and hide yourselves there three days…” (Joshua 2:16) On the third day of the giving of the Torah, as it says “It came to pass on the third day…” (Exodus 19:16) On the third day of Jonah, as it is written “…and Jonah was in the belly of the fish for three days and three nights.” (Jonah 2:1) On the third day of those who came up from exile, as it is written “…and stayed there three days.” (Ezra 8:32) On the third day of the resurrection of the dead, as it is written “He will revive us from the two days, on the third day He will set us up, and we will live before Him.” (Hoshea 6:2) On Esther’s third day “Now it came to pass on the third day, that Esther clothed herself regally…” (Esther 5:1) The royalty of her father’s house. In what merit? This is an argument of the Rabbis and Rabbi Levi. The Rabbis say: in the merit of the third day of the giving of the Torah, as it says “It came to pass on the third day when it was morning…” (Exodus 19:16) Rabbi Levi said: in the merit of the third day of our father Avraham, as it says "On the third day, Abraham lifted up his eyes and saw the place from afar.” (Genesis 22:4) What did he see? He saw a cloud attached to the mountain. He said: it appears that this is the place where the Holy One told me to offer up my son.

"and he heard the Voice": I might think, a low voice; it is, therefore, written "the voice" — the voice explicated elsewhere (Devarim 5:19) "These things the L-rd spoke to all of your congregation … a great voice," and (Shemot 19:16) "and there were thunders (lit., "voices") and lightnings, etc." One verse states "a great voice," and another, (I Kings 19:12) "a voice, silent, thin." How are these two verses to be reconciled? When the Holy One Blessed be He speaks (in His great voice), all are silent, as in (Isaiah 23:2) "Fall silent, you island dwellers. The merchants of Tziddon, the crossings of the sea, would fill you, etc.", and (Vayikra 10:3) "and Aaron was silent." These are the words of R. Yoshiyah. R. Yonathan says: One verse states "a great voice," and another, "a voice, silent, thin." How are these verses to be reconciled? When the Holy One Blessed be He speaks, it is with a great voice; and the angels, in a low voice, as it is written (Isaiah 62:6-7) "… they are never silent. You who 'remind' the L-rd (to rebuild Jerusalem) do not be silent," and (Ibid. 7) "And do not allow Him to be silent until He re-establishes Jerusalem and makes it a glory in the land."