Chasidut к Шмот 19:19

Because of all this, he did not sense the mind and will of God only with his mind or emotions but also with his physical senses, as his body had become sanctified, becoming a soul. He would see visions of God and hear the voice of God.²⁰⁰That is, with his physical senses. What is more, from within himself the Master of masters, the Almighty, would speak; as the Sages said about Moses, regarding the verse “ God would reply with a voice,”²⁰¹Exodus 19:19. JPS translates the Hebrew kol as “thunder.” that is, the voice of Moses.²⁰²Vide Jacob Joseph of Polnoye, Toledot Yaakov Yosef, ad locum.

It is possible, however, to interpret our verse by keeping in ‎mind that Moses’ quality of prophetic visions was superior to ‎that of other prophets. This expressed itself in the rule that ‎whereas other prophets were duty bound to relate the messages ‎they had received in accordance with the way in which they had ‎understood it from G’d without adding, detracting, or changing ‎one iota. People who had heard the message delivered by the ‎prophets were not allowed to alter any part of it. Moses, on the ‎other hand, seeing that G’d’s voice was uttered by his throat, ‎‎(Zohar III 232) so that people hearing it actually heard ‎G’d’s voice, were understood by the people according to the ‎intellectual capacity of each individual. The word ‎וירד‎, “He (G’d) ‎descended”, should therefore be translated as “it descended,” i.e. ‎when G’d’s voice was received by the people who “heard” it from ‎Moses’ throat it underwent a “descent,” i.e. it was understood by ‎each individual according to his perceptive powers.‎
When we understand our verse in this manner the question ‎raised by Tossaphot in B’rachot 45 on the words: ‎‎(Exodus 19,19) ‎משה ידבר והאלוקים יעננו בקול‎, usually translated as ‎‎“Moses would speak and G’d would respond audibly,” can be ‎answered.
[The Talmud there had used this verse to ‎‎”prove” that the person who translated every word read by the ‎Reader from the Torah in Hebrew must not raise his voice to a ‎level louder than that of the reader. Assuming our translation of ‎that verse was correct, Tossaphot argue that we should ‎derive the very opposite from this, namely that the Reader ‎should not raise his voice above the level of the translator! ‎‎Tossaphot, based on Alfassi, attempt some forced ‎explanation. Ed.]‎
Our author translates the verse simply as telling us that ‎although it appeared to the listener that Moses was speaking, ‎actually seeing that G’d’s voice was speaking through his throat, ‎he was in the position of the translator, i.e. communicating what ‎G’d had already initiated.‎

Genesis 27,30 “it was that as soon as Yitzchok had ‎concluded blessing Yaakov, etc.;” we need to understand ‎why Yitzchok had not wanted to bestow a blessing on Yaakov, ‎originally. Nachmanides writes: (not found in Torah commentary) ‎that Yitzchok preferred Yaakov to remain unaware of the ‎blessings bestowed upon him. [Perhaps he felt that way ‎seeing that his own father, Avraham, also had not bestowed a ‎blessing upon him, and left it for G’d to do so after he had died. ‎Compare. Genesis 28,4 where Yitzchok makes it plain to Yaakov ‎that he had not received this blessing from his own father. ‎Ed.] This seems difficult to understand. Perhaps we may ‎understand it better in conjunction with what the Talmud ‎‎B’rachot 45 states that the person translating the public ‎Torah reading must not raise his voice to be louder than the voice ‎of the person reading the Torah from the original scroll. The ‎reader represents G’d, Who has given us the Torah, whereas the ‎translator only represents the reader. The Talmud cites Exodus ‎‎19,19 as the source for this ruling. Anyone reading that verse will ‎be astounded, as it sounds as if G‘d, responding to Moses spoke ‎louder than Moses, when repeating what Moses had told Him. ‎‎(Compare Tossaphot on that folio) However, the point is, as ‎we learned in B’rachot 12, that any benediction that does ‎not contain a reference to G’d as King, is not considered a ‎benediction in the full meaning of the word. Similarly, any ‎benediction which follows immediately after another benediction ‎also does not rank as a (separate) benediction in the full sense of ‎the word so that it does not need to include another reference to ‎G’d as “King”.‎
It appears that Avraham had a “claim” on the word ‎א-ל‎ as a ‎name of G’d, as G’d uses this name when bestowing acts of loving ‎kindness on His creatures. Yitzchok, on the other hand, had a ‎similar claim on the word ‎אלוקים‎ for G’d, as this name represents ‎Justice or judgment. This is why his son Yaakov in Genesis 31,42 ‎speaks of ‎פחד יצחק‎ “He Who Yitzchok was in awe of and Who ‎assisted me,” when describing Yitzchoks’ G’d.” Yaakov, had a ‎‎“claim” on the tetragram, i.e. ‎י-ה-ו-ה‎, the name of G’d representing ‎primarily the attribute of Mercy. In order for the attribute of ‎Justice to be “sweetened” somewhat, it needs to be applied in ‎conjunction with the other two attributes we mentioned.‎
The Ari z’al said that the word ‎אתה‎ when used in the ‎beginning of each benediction is an allusion to the attribute ‎א-ל‎, ‎so that when one commences the benediction with the words ‎ברוך ‏אתה י-ה-ו-ה‎, the word ‎ברוך‎ signifying continuation, or conduit, ‎meaning that G’d continuously dispensing loving kindness by ‎means of both His names ‎אתה א-ל י-ה-ו-ה‎. Through His continuing ‎to do so, G’d automatically “sweetens,” i.e. softens the impact of ‎the attribute of Justice, the one referred to as ‎אלוקינו‎ in every ‎benediction we pronounce. It follows that when one benediction ‎follows on the heels of another benediction, there having been no ‎prayer or psalm interrupting the two, that there is no need to ‎acknowledge G’d once more as being King, as the full impact of ‎the attribute of Justice has already been softened so that we do ‎not need to appeal to G’d as a benevolent ruler, i.e. King, to soften ‎the attribute of Justice once more.