Talmud do Wyjścia 19:19

HALAKHAH: It was stated in the name of Rebbi Jehudah: Any place where it was said in any of these expressions: you begin and say, thus, and thus⁴³The first and last expressions were mentioned in the Mishnah. כה “thus” is the introduction to the priests’ blessing, Num. 6:23., it means in the holy language. Rebbi Eleazar said, the defining paradigm for all is: “Moses would speak and God would answer him by voice⁴⁴Ex. 19:19. This is not a reference to the statement of R. Jehudah, but to the argument of the Mishnah. While in that verse, the root ענה does not have the meaning of “to begin to speak” but “to answer”, the mention of קול “voice”, which was in Hebrew, transfers to the recitation of the Levites, who have to speak בְּקוֹל רָם “in the voice of the High”, where High is a Title of God, Is. 56:15; cf. below, Note 61..” Rebbi Ḥaggai objected, is there not written, “Laban and Bethuel began⁴⁵Gen. 24:50. As noted later, they spoke Aramaic.,” if you say because of “beginning” only, is there not written “and said⁴⁶That verse contains both roots, ענה and אמר, even if they are separated by the names of the speakers. Therefore, the argument of R. Jehudah is invalid.”? If you want to say, by “saying” only, is there not written “from the Eternal came the word”⁴⁷This is a counter-argument. Since Laban and Bethuel admitted that the betrothal of Rebecca was a word of the Eternal, did they not speak Hebrew at that moment?? If you want to say, in the holy language, is there not written “the stone heap of testimony⁴⁸Gen. 31:47. Since Laban had to translate Jacob’s גַלְעֵד into Aramaic, it follows that he did not speak Hebrew.”? If you want to say, before the Torah was given, is there not the text of the declaration of tithes⁴⁹Deut. 26:16. However, there only the root אמר is used. which may be recited in any language⁵⁰Cf. Mishnah 1.?

‘R. Joshua b. Levi said: Every day’, etc. Whence do we know this? For it is written, Hark! the Lord crieth [yiḳra’] unto the city—and it is wisdom to have regard for Thy name.¹⁰⁵Micah 6, 9. Perhaps the verse speaks of an ordinary voice [calling and not a Bath Ḳol]? Here it is stated yiḳra’, and elsewhere it is stated, And the Lord called [wayyiḳra’] unto him out of the mountain:¹⁰⁶Ex. 19, 3. as there it was [God calling] from Sinai, so here too it is [God calling] from Sinai. Alternately, here it states yiḳra’ and of the tent of meeting it states, And the Lord called [wayyiḳra’] unto Moses, and spoke unto him out of the tent of meeting.¹⁰⁷Lev. 1, 1. But it might be argued that here¹⁰⁸In Micah 6, 9, where the word ḳol is used, translated hark. it uses the word ḳol and elsewhere it states, God answered him by a voice [beḳol]!¹⁰⁹Ex. 19, 19, which seems to imply that it was not God Who spoke. Then quote, Then he heard the Voice speaking.¹¹⁰Num. 7, 89. Here it is clear that God is speaking. [It might also be argued,] Here it states, unto the city¹¹¹In Micah 6, 9, and therefore the comparison is not complete. and there it does not! [Draw the inference] from the following: Hark [ḳol]! one calleth [ḳore’]: Clear ye in the wilderness the way of the Lord,¹¹²Isa. 40, 3. where ‘calling’ and ‘wilderness’ occur, and it is written, They encamped in the wilderness¹¹³Ex. 19, 2, which refers to a time before Sinai.—perhaps this refers to the periodical ‘callings’! When it mentions ‘calling’ it implies a regular calling, as it is written, When I call unto them, they stand up together.¹¹⁴Isa. 48, 13.
Our Rabbis have taught:¹¹⁵Ber. 55a (Sonc. ed., p. 335). R. Joḥanan there enumerates three things: famine, plenty and leadership. Five things the Holy One, blessed be He, Himself proclaims, viz.: the leader, famine, plenty, the sword, and those who escape the sword. ‘The leader’, as it is written, See, I have called by name Beẓalel.¹¹⁶Ex. 31, 2. ‘Famine’, as it is written, For the Lord hath called for a famine.¹¹⁷2 Kings 8, 1. ‘Plenty’, as it is written, And I will call for the corn and will increase it.¹¹⁸Ezek. 36, 29. ‘The sword’, as it is written, For I will call for a sword.¹¹⁹Jer. 25, 29. ‘Those who escape the sword’, as it is written, And among the remnant those whom the Lord shall call.¹²⁰Joel 3, 5. It is all right with three since the Divine Name is written in connection with them, but with And I will call for the corn, perhaps [this means] by a messenger, as it is written, I will call my servant Eliaḳim!¹²¹Isa. 22, 20. If you do not admit this, surely there [with Eliaḳim] the Divine Presence called to him [to act as leader], because it was similar to that of Beẓalel who was a leader.