(Exodus 19:3) "And Moses went up to G–d": This was on the second day. "and the L–rd called to him": We are hereby apprised that the calling preceded the speaking. "Thus shall you say": "thus" — in the holy tongue. "Thus" — in this order. "Thus" — on this matter. "Thus" — that you do not detract and that you not add.
"Thus shall you say to the house of Jacob" — gently"; "say" — Give the women the basic ideas. "and speak to the children of Israel": "speak" in detail to the men.
"You have seen what I did to Egypt": I am not speaking to you from tradition. They (i.e., their punishment) is not written down for you. I am not sending you missives. I am not producing witnesses. But you yourselves have seen what they were guilty of — idolatry, illicit relations, and the spilling of blood. In the past, I did not exact punishment of them. (I did so) only for your sakes.
"and I bore you on eagles' wings": R. Eliezer says: This refers to the day of the exodus, when all of them were gathered together and came to Ramses in an instant.
"and I brought you to Me": before Mount Sinai. R. Akiva says: It refers to the day of the giving of the Torah, when Israel recoiled twelve mil and returned twelve mil — so that they "traveled" twenty-four mil for each pronouncement. "and I will bring you" — to the Temple.
Variantly: "and I bore you on eagles' wings": How is the eagle different from all other birds? All other birds keep their young under their feet, fearing other birds that fly above them — unlike the eagle, who fears man alone, that he not shoot an arrow at him. Better that it strike it and not its young.
An analogy: A man was walking on the road leading his son before him, when robbers came to snatch his son — whereupon he placed him behind him — whereupon a wolf came to snatch him from behind — whereupon he placed him before him. Robbers before him and a wolf behind him, he took his son and placed him on his shoulder, viz.: (Devarim 1:31) "… and in the desert, where you saw how the L–rd your G–d bore you, as a man bears his son.
(Ibid. 19:5) "And now, if you hearken to My voice": Take it upon yourselves now, all beginnings being difficult. "If hearken you shall hearken": From here it was derived: If a man hearkened to one mitzvah, he is caused to hearken to many mitzvoth. If he forgot one mitzvah, he is caused to forget many mitzvoth, viz.
"and you shall be unto Me": possessed by Me and occupied with Torah and not with other things. "then you shall be unto Me a segulah" (a select treasure). Just as a man's segulah is beloved by him, so, you will be beloved by Me. R. Yehoshua b. Karcha says "to sharpen the ear": I might think (the intent is) that just as a woman "scrimps" from her husband, and a son from his father, and a servant from his master, and a maid from her mistress, so, you, "scrimp" from Me. It is, therefore, written (Ibid.) "for all the earth is Mine."
(Ibid. 6) "And you shall be unto Me": I am not setting up any others over you, but only "Me." And thus is it written (Psalms 121:4) "He will not slumber and He will not sleep, the (sole) Keeper of Israel."
"a kingdom of Cohanim": I do not crown kings from the peoples of the world, but only from you. And thus is it written (Song of Songs 6:9) "She is one, My dove, My perfect one, etc."
R. Eliezer, the son of R. Yossi Haglili says: Whence is it derived that every one of Israel will have sons like those who left Egypt? From (Psalms 45:17) "In place of your fathers will be your sons." If "sons," I might think (even) the sick and the humble. It is, therefore, written (Ibid.) "You will make the princes." If "princes," I might think merchants. It is, therefore, written (here) "a kingdom." If a king, I might think that he reverts to being a conqueror. It is, therefore, written "Cohanim," "idlers" (from war), as in (II Samuel 8:18) "And the sons of David were Cohanim."
Variantly: From here ("a kingdom of Cohanim") it is derived that all of Israel were fit to eat of the offerings — until they made the golden calf. Once they made the golden calf, it (i.e., the status of Cohanim) was taken from them and given to the (official) Cohanim, as it is written (Jeremiah 50:17) "A scattered sheep is Israel, harried by lions … first it was devoured by Nevuchadnezzar, king of Bavel, etc." It (Israel) is compared to a sheep. Just as a sheep, when one of its lambs is smitten, all of its lambs feel it, so, Israel, if one of them is smitten, all of them feel it. As opposed to the nations of the world. If one of them is killed, all of them rejoice in his downfall.
"and a holy nation": They are called "a holy nation," as it is written (I Chronicles 17:21) "And who is like Your nation, Israel, one nation in the land," holy of holies, separate from the peoples of the world and from their abominations. "These are the things" — not less and not more; "that you shall speak to the children of Israel" — in this order.
(Ibid. 7) "And Moses came, and he called to the elders of the people": We are hereby apprised that Moses accorded honor to the elders. "and he put before them": He enlightened their eyes; "all these things": first, first; last, last. "that the L–rd had commanded him" — to the women as well.
(Ibid. 8) "And all the people answered together": They did not answer deceptively, and they did not consult each other, but they were all one in heart and answered (Ibid.) "Whatever the L–rd has spoken we shall do."
"And Moses returned the words of the people to the L–rd": Now was this necessary? The Torah hereby teaches us derech eretz (proper deportment). Moses came and returned an answer to his sender, saying: Though He knows, I shall return an answer to my sender.
(Ibid. 9) "And the L–rd said to Moses: Behold, I shall come to you in the thickness of the cloud": In a thick cloud. Which is that? "arafel," viz. (Ibid. 20:18) "and Moses drew near to the arafel, where G–d was. (Ibid. 19:9)
"so that the people hear when I speak with you": R. Yehudah says: Whence is it derived that the Holy One Blessed be He said to Moses: I will tell you something (viz. (Ibid. 21), and you will return answer to Me (viz. Ibid. 23), and I will acknowledge your answer (viz. Ibid. 24), so that Israel will say: Great is Moses, whom the L–rd acknowledged (viz. Ibid. 9) "and in you, too, will they believe forever").
Rebbi says: We would have to acknowledge the greatness of Moses only if we assumed that the Holy One Blessed be He retracted His directive (19:21), (which is not the case). Rather, the Holy One Blessed be He said to Moses: I will call you from the top of the mountain and you will ascend, viz. (Ibid. 20) "And the L–rd called Moses to the top of the mountain, and Moses ascended."
"and Moses told": Now what did the L–rd say to Moses to say to Israel or what did Israel say to Moses to say to the L–rd? R. Yossi Haglili says: What is written, viz. (Ibid. 12) "And demarcate bounds for the people, saying, etc." R. Eliezer b. Prata says: Now what did the L–rd say to Moses to say to Israel or what did Israel say to Moses to say to the L–rd? What is written, viz. (Ibid. 24:3) "And Moses came and he told the people, etc." He said to them: If you take upon yourselves punishment (for non-observance of the mitzvoth) with joy, you will receive reward (for their performance), and if not, you will receive punishment (for their non-performance). And they took upon themselves punishment with joy.
Rebbi says: Now what did the L–rd say to Moses to say to Israel or what did Israel say to Moses to say to the L–rd? They said: We want to hear it from our King. There is no comparing hearing it from an attendant to hearing it from the King Himself — whereupon the L–rd said (to Moses): Grant them what they ask, (Ibid. 19:9) "so that the people hear, etc."
Variantly: They said: We want to see our King. There is no comparing hearing to seeing, viz. (Ibid. 11) "for on the third day the L–rd will go down before the eyes of all the people on Mount Sinai."
(שמות יט,ג) ["וּמֹשֶׁה עָלָה אֶל הָאֱלֹהִים, וַיִּקְרָא אֵלָיו יי מִן הָהָר לֵאמֹר: כֹּה תֹאמַר לְבֵית יַעֲקֹב, וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל."] "וּמֹשֶׁה עָלָה אֶל הָאֱלֹהִים", זֶה יוֹם שֵׁנִי. "וַיִּקְרָא אֵלָיו יי מִן הָהָר לֵאמֹר", מַגִּיד שֶׁהַקְּרִיאָה קָדְמָה לַדִּבֵּר. "כֹּה תֹאמַר". "כֹּה", בִּלְשׁוֹן הַקֹּדֶשׁ, "כֹּה", כְּסֵדֶר הַזֶּה, "כֹּה", כָּעִנְיָן הַזֶּה, "כֹּה", שֶׁלֹּא תִּפְחֹת וְלֹא תּוֹסִיף. "תֹאמַר לְבֵית יַעֲקֹב", אֵלּוּ הַנָּשִׁים; "וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל", אֵלּוּ הָאֲנָשִׁים.
(Exodus 19:3) "And Moses went up to G–d": This was on the second day. "and the L–rd called to him": We are hereby apprised that the calling preceded the speaking. "Thus shall you say": "thus" — in the holy tongue. "Thus" — in this order. "Thus" — on this matter. "Thus" — that you do not detract and that you not add.
דָּבָר אַחֵר: (שמות יט,ג) "כֹּה תֹאמַר לְבֵית יַעֲקֹב", בִּזְכוּת יַעֲקֹב; "וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל", בִּזְכוּת יִשְׂרָאֵל.
"Thus shall you say to the house of Jacob" — the women, "and speak to the children of Israel" — the men.
דָּבָר אַחֵר: (שמות יט,ג) "כֹּה תֹאמַר לְבֵית יַעֲקֹב", אֱמֹר בְּלָשׁוֹן רַכָּה רָאשֵׁי הַדְּבָרִים לַנָּשִׁים. "וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל", וּתְדַקְדֵּק עִמָּהֶם וֶאֱמֹר לָהֶם.
"Thus shall you say to the house of Jacob" — gently"; "say" — Give the women the basic ideas. "and speak to the children of Israel": "speak" in detail to the men.
(שמות יט,ד) ["אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם, וָאֶשָּׂא אֶתְכֶם עַל כַּנְפֵי נְשָׁרִים, וָאָבִא אֶתְכֶם אֵלָי."] "אַתֶּם רְאִיתֶם". לֹא בְמָסֹרֶת אֲנִי אוֹמֵר לָכֶם, לֹא כְתָבִים אֲנִי מְשַׁגֵּר לָכֶם, לֹא עֵדִים אֲנִי מַעֲמִיד עֲלֵיכֶם, אֶלָּא "אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם", רְאוּ עַל כַּמָּה הֵן חַיָּבִין לִי! עַל עֲבוֹדָה זָרָה, וְעַל גִּלּוּי עֲרָיוֹת, וְעַל שְׁפִיכוּת דָּמִים לְשֶׁעָבַר, וְלֹא נִפְרַעְתִּי מֵהֶן אֶלָּא עַל יְדֵיכֶם!
"You have seen what I did to Egypt": I am not speaking to you from tradition. They (i.e., their punishment) is not written down for you. I am not sending you missives. I am not producing witnesses. But you yourselves have seen what they were guilty of — idolatry, illicit relations, and the spilling of blood. In the past, I did not exact punishment of them. (I did so) only for your sakes.
"וָאֶשָּׂא אֶתְכֶם עַל כַּנְפֵי נְשָׁרִים". רַבִּי אֱלִיעֶזֶר אוֹמֵר: זֶה יוֹם רַעַמְסֵס, לְפִי שֶׁנִּתְקַבְּצוּ כֻלָּם וּבָאוּ לְרַעַמְסֵס לְשָׁעָה קַלָּה.
"and I bore you on eagles' wings": R. Eliezer says: This refers to the day of the exodus, when all of them were gathered together and came to Ramses in an instant.
"וָאָבִא אֶתְכֶם אֵלָי." לִפְנֵי הַר סִינַי. רַבִּי עֲקִיבָה אוֹמֵר: זֶה יוֹם מַתַּן תּוֹרָה, לְפִי שֶׁהָיוּ יִשְׂרָאֵל נִרְתָּעִין לַאֲחוֹרֵיהֶן שְׁנֵים עָשָׂר מִיל,*מִיל: המיל הרומי כקילומטר וחצי. וְחוֹזְרִין לִפְנֵיהֶן שְׁנֵים עָשָׂר מִיל, הֲרֵי עֶשְׁרִים וְאַרְבָּעָה מִילִין עַל כָּל דִּבּוּר וְדִבּוּר. "וָאָבִא אֶתְכֶם אֵלָי", לְבֵית הַבְּחִירָה.
"and I brought you to Me": before Mount Sinai. R. Akiva says: It refers to the day of the giving of the Torah, when Israel recoiled twelve mil and returned twelve mil — so that they "traveled" twenty-four mil for each pronouncement. "and I will bring you" — to the Temple.
דָּבָר אַחֵר: "וָאֶשָּׂא אֶתְכֶם עַל כַּנְפֵי נְשָׁרִים". מַה נִּשְׁתַּנָּה הַנֶּשֶׁר הַזֶּה מִכָּל הָעוֹפוֹת? שֶׁכָּל הָעוֹפוֹת כֻּלָּן נוֹתְנִין אֶת בְּנֵיהֶם בֵּין רַגְלֵיהֶם, מִפְּנֵי שֶׁהֵן מִתְיָרְאִין מֵעוֹף אַחֵר שֶׁהוּא פּוֹרֵחַ עַל גַּבֵּיהֶן. אֲבָל הַנֶּשֶׁר הַזֶּה, אֵינוֹ מִתְיָרֵא אֶלָּא מֵאָדָם זֶה בִּלְבַד, שֶׁלֹּא יִזְרֹק בּוֹ חֵץ. אוֹמֵר, מוּטָב שֶׁיִּכָּנֵס בִּי וְלֹא בְּבָנַי!
Variantly: "and I bore you on eagles' wings": How is the eagle different from all other birds? All other birds keep their young under their feet, fearing other birds that fly above them — unlike the eagle, who fears man alone, that he not shoot an arrow at him. Better that it strike it and not its young.
מָשָׁל לְאֶחָד שֶׁהָיָה מְהַלֵּךְ בַּדֶּרֶךְ, וְהָיָה מְנַהֵג אֶת בְּנוֹ לְפָנָיו, וּבָאוּ לֶסְטִים לִשְׁבּוֹתוֹ. נְטָלוֹ מִלְּפָנָיו וּנְתָנוֹ מֵאַחֲרָיו. בָּא זְאֵב לִטְּלוֹ מֵאַחֲרָיו. לֶסְטִים מִלְּפָנָיו וּזְאֵב מֵאַחֲרָיו, נְטָלוֹ וּנְתָנוֹ עַל כְּתֵפוֹ, שֶׁנֶּאֱמַר: (דברים א,לא) "וּבַמִּדְבָּר אֲשֶׁר רָאִיתָ, אֲשֶׁר נְשָׂאֲךָ יי אֱלֹהֶיךָ כַּאֲשֶׁר יִשָּׂא אִישׁ אֶת בְּנוֹ, בְּכָל הַדֶּרֶךְ אֲשֶׁר הֲלַכְתֶּם, עַד בֹּאֲכֶם עַד הַמָּקוֹם הַזֶּה."
An analogy: A man was walking on the road leading his son before him, when robbers came to snatch his son — whereupon he placed him behind him — whereupon a wolf came to snatch him from behind — whereupon he placed him before him. Robbers before him and a wolf behind him, he took his son and placed him on his shoulder, viz.: (Devarim 1:31) "… and in the desert, where you saw how the L–rd your G–d bore you, as a man bears his son.
(שמות יט,ה) ["וְעַתָּה, אִם שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי, וּשְׁמַרְתֶּם אֶת בְּרִיתִי, וִהְיִיתֶם לִי סְגֻלָּה מִכָּל הָעַמִּים, כִּי לִי כָּל הָאָרֶץ."] "וְעַתָּה". עַכְשָׁו קַבְּלוּ עֲלֵיכֶם, שֶׁכָּל הַתְּחִלּוֹת קָשׁוֹת! "אִם שָׁמוֹעַ תִּשְׁמְעוּ". מִכָּן אָמָרוּ: שָׁמַע אָדָם מִצְוָה אַחַת, מַשְׁמִיעִין אוֹתוֹ מִצְווֹת הַרְבֵּה, שֶׁנֶּאֱמַר: "אִם שָׁמוֹעַ, תִּשְׁמְעוּ". שָׁכַח, מְשַׁכְּחִין אוֹתוֹ מִצְווֹת הַרְבֵּה, שֶׁנֶּאֱמַר: (דברים ח,יט) "אִם שָׁכֹחַ, תִּשְׁכַּח".
(Ibid. 19:5) "And now, if you hearken to My voice": Take it upon yourselves now, all beginnings being difficult. "If hearken you shall hearken": From here it was derived: If a man hearkened to one mitzvah, he is caused to hearken to many mitzvoth. If he forgot one mitzvah, he is caused to forget many mitzvoth, viz.
"וּשְׁמַרְתֶּם אֶת בְּרִיתִי". רַבִּי אֱלִיעֶזֶר אוֹמֵר: זוֹ בְּרִית שַׁבָּת. רַבִּי עֲקִיבָה אוֹמֵר: זֶה בְּרִית מִילָה וַעֲבוֹדָה זָרָה.
(Devarim 8:19) "If forget you shall forget, etc." "and you keep My covenant": the covenant of Torah. R. Akiva says: the covenant of circumcision.
"וִהְיִיתֶם לִי", שֶׁתְּהוּ פְנוּיִין לִי וַעֲסוּקִין בְּדִבְרֵי תוֹרָתִי, וְלֹא תִהְיוּ עֲסוּקִין בִּדְבָרִים אֲחֵרִים. "סְגֻלָּה", מַה סְּגֻלָּה שֶׁלְּאָדָם חֲבִיבָה עָלָיו, כֵּן תְּהוּ חֲבִיבִין לִי. רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר: כְּדֵי שֶׁתִּקָּבַע אֹזֶן.*שֶׁתִּקָּבַע אֹזֶן. נ"א: שתבקע אזן: כדי לסבר את האוזן. כַּשֵּׁם שֶׁהַאִשָּׁה מְסֻגֶּלֶת מֵאַחַר בַּעְלָהּ,*מְסֻגֶּלֶת מֵאַחַר בַּעְלָהּ: מיוחדת לו והוא תלוי בה. וְהַבֵּן מֵאַחַר אָבִיו, וְהָעֶבֶד מֵאַחַר רַבּוֹ, וְהַשִּׁפְחָה מֵאַחַר גְּבִרְתָּהּ, יָכֹל אַף אַתֶּם תְּהוּ מְסֻגָּלִין לִי מֵאַחֲרַי? תִּלְמֹד לוֹמַר: (שמות יט,ה) "כִּי לִי כָּל הָאָרֶץ."
"and you shall be unto Me": possessed by Me and occupied with Torah and not with other things. "then you shall be unto Me a segulah" (a select treasure). Just as a man's segulah is beloved by him, so, you will be beloved by Me. R. Yehoshua b. Karcha says "to sharpen the ear": I might think (the intent is) that just as a woman "scrimps" from her husband, and a son from his father, and a servant from his master, and a maid from her mistress, so, you, "scrimp" from Me. It is, therefore, written (Ibid.) "for all the earth is Mine."
(שמות יט,ו) ["וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ, אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל בְּנֵי יִשְׂרָאֵל."] "וְאַתֶּם תִּהְיוּ לִי". כִּבְיָכֹל, אֵינִי מַעֲמִיד וְאֵינִי מַשְׁלִיט עֲלֵיכֶם אֲחֵרִים אֶלָּא אֲנִי. וְכֵן הוּא אוֹמֵר: (תהלים קכא,ד) "הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן, שׁוֹמֵר יִשְׂרָאֵל."
(Ibid. 6) "And you shall be unto Me": I am not setting up any others over you, but only "Me." And thus is it written (Psalms 121:4) "He will not slumber and He will not sleep, the (sole) Keeper of Israel."
"מַמְלֶכֶת". אֵינִי מַמְלִיךְ עֲלֵיכֶם מֵאֻמּוֹת הָעוֹלָם, אֶלָּא מִכֶּם. וְכֵן הוּא אוֹמֵר: (שיר השירים ו,ט) "אַחַת הִיא יוֹנָתִי תַמָּתִי, אַחַת הִיא לְאִמָּהּ, בָּרָה הִיא לְיוֹלַדְתָּהּ, רָאוּהָ בָנוֹת וַיְאַשְּׁרוּהָ, מְלָכוֹת וּפִילַגְשִׁים וַיְהַלְלוּהָ."
"a kingdom of Cohanim": I do not crown kings from the peoples of the world, but only from you. And thus is it written (Song of Songs 6:9) "She is one, My dove, My perfect one, etc."
רַבִּי אֱלִיעֶזֶר בֵּרַבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: מְנַיִן אַתָּה אוֹמֵר, שֶׁכָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל, עָתִיד לִרְאוֹת לוֹ בָנִים כְּיוֹצְאֵי מִצְרָיִם? שֶׁנֶּאֱמַר (תהלים מה,יז) "תַּחַת אֲבֹתֶיךָ יִהְיוּ בָנֶיךָ". אִי בָנִים, יָכֹל יְהוּ דּוֹוִים וּסְגוּפִין?*דּוֹוִים וּסְגוּפִין: בעלי גוף כחוש. תִּלְמֹד לוֹמַר: (תהלים מה,יז) "תְּשִׁיתֵמוֹ לְשָׂרִים בְּכָל הָאָרֶץ." אִי שָׂרִים, יָכֹל פְּרַגְמָטֵיוְטִין?*פְּרַגְמָטֵיוְטִין. pragmateutēs: סוחר. תִּלְמֹד לוֹמַר "מַמְלֶכֶת". אִי מֶלֶךְ, יָכֹל יְהֵי חוֹזֵר וּמְכַבֵּשׁ? תִּלְמֹד לוֹמַר "כֹּהֲנִים", בַּטְלָנִין, כָּעִנְיָן שֶׁנֶּאֱמַר: (שמואל ב ח,יח) "וּבְנֵי דָוִד כֹּהֲנִים הָיוּ."
R. Eliezer, the son of R. Yossi Haglili says: Whence is it derived that every one of Israel will have sons like those who left Egypt? From (Psalms 45:17) "In place of your fathers will be your sons." If "sons," I might think (even) the sick and the humble. It is, therefore, written (Ibid.) "You will make the princes." If "princes," I might think merchants. It is, therefore, written (here) "a kingdom." If a king, I might think that he reverts to being a conqueror. It is, therefore, written "Cohanim," "idlers" (from war), as in (II Samuel 8:18) "And the sons of David were Cohanim."
מִכָּן אָמָרוּ: רְאוּיִין הָיוּ יִשְׂרָאֵל לֹאכַל בַּקֳּדָשִׁים, עַד שֶׁלֹּא עָשׂוּ אֶת הָעֵגֶל. מִשֶּׁעָשׂוּ אֶת הָעֵגֶל, נִטְּלוּ מֵהֶם וְנִתְּנוּ לַכֹּהֲנֵים, שֶׁנֶּאֱמַר: (ירמיה נ,יז) "שֶׂה פְזוּרָה יִשְׂרָאֵל". מְשׁוּלִין בַּשֶּׂה: מַה דַּרְכּוֹ שֶׁלַּשֶּׂה, לוֹקֶה עַל אֶחָד מֵאֵבָרָיו, וְכֻלָּן מַרְגִּישִׁין, כָּךְ הֵן יִשְׂרָאֵל, אֶחָד מֵהֶן חוֹטֵא, וְכֻלָּן נֶעֱנָשִׁין. אֲבָל אֻמּוֹת הָעוֹלָם אֵינָן כֵּן, אֶלָּא אֶחָד מֵהֶם נֶהֱרָג, וְכֻלָּן שְׂמֵחִין בְּמַפָּלָתוֹ.
Variantly: From here ("a kingdom of Cohanim") it is derived that all of Israel were fit to eat of the offerings — until they made the golden calf. Once they made the golden calf, it (i.e., the status of Cohanim) was taken from them and given to the (official) Cohanim, as it is written (Jeremiah 50:17) "A scattered sheep is Israel, harried by lions … first it was devoured by Nevuchadnezzar, king of Bavel, etc." It (Israel) is compared to a sheep. Just as a sheep, when one of its lambs is smitten, all of its lambs feel it, so, Israel, if one of them is smitten, all of them feel it. As opposed to the nations of the world. If one of them is killed, all of them rejoice in his downfall.
"וְגוֹי". קְרָאָן גּוֹי, שֶׁנֶּאֱמַר: (שמואל ב ז,כג) "וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ, אֲשֶׁר הָלְכוּ אֱלֹהִים לִפְדּוֹת לוֹ לְעָם, וְלָשׂוּם לוֹ שֵׁם, וְלַעֲשׂוֹת לָכֶם הַגְּדוּלָּה וְנֹרָאוֹת לְאַרְצֶךָ מִפְּנֵי עַמְּךָ אֲשֶׁר פָּדִיתָ לְּךָ מִמִּצְרַיִם גּוֹיִם וֵאלֹהָיו." "קָדוֹשׁ", קְדוֹשִׁים וּמְקֻדָּשִׁים, פְּרוּשִׁים מֵאֻמּוֹת הָעוֹלָם וּמִשִּׁקּוּצֵיהֶם. "אֵלֶּה הַדְּבָרִים", שֶׁלֹּא תִּפְחֹת וְלֹא תּוֹסִיף! "אֲשֶׁר תְּדַבֵּר אֶל בְּנֵי יִשְׂרָאֵל", כַּסֵּדֶר הַזֶּה.
"and a holy nation": They are called "a holy nation," as it is written (I Chronicles 17:21) "And who is like Your nation, Israel, one nation in the land," holy of holies, separate from the peoples of the world and from their abominations. "These are the things" — not less and not more; "that you shall speak to the children of Israel" — in this order.
(שמות יט,ז) ["וַיָּבֹא מֹשֶׁה, וַיִּקְרָא לְזִקְנֵי הָעָם, וַיָּשֶׂם לִפְנֵיהֶם אֵת כָּל הַדְּבָרִים הָאֵלֶּה אֲשֶׁר צִוָּהוּ יי."] "וַיָּבֹא מֹשֶׁה וַיִּקְרָא לְזִקְנֵי הָעָם". מַגִּיד שֶׁמֹּשֶׁה חָלַק כָּבוֹד לַזְּקֵנִים; "וַיָּשֶׂם לִפְנֵיהֶם", הֵאִיר אֶת עֵינֵיהֶם; "אֵת כָּל הַדְּבָרִים", רִאשׁוֹן רִאשׁוֹן, אַחֲרוֹן אַחֲרוֹן; "אֲשֶׁר צִוָּהוּ יי", אַף לַנָּשִׁים.
(Ibid. 7) "And Moses came, and he called to the elders of the people": We are hereby apprised that Moses accorded honor to the elders. "and he put before them": He enlightened their eyes; "all these things": first, first; last, last. "that the L–rd had commanded him" — to the women as well.
(שמות יט,ח) ["וַיַּעֲנוּ כָל הָעָם יַחְדָּו וַיֹּאמְרוּ: כֹּל אֲשֶׁר דִּבֶּר יי, נַעֲשֶׂה! וַיָּשֶׁב מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל יי."] "וַיַּעֲנוּ כָל הָעָם יַחְדָּו". לֹא עָנוּ בַחֲנֻפָּה, וְלֹא קִבְּלוּ זֶה מִזֶּה, אֶלָּא הִשְׁווּ כֻלָּם לֵב אֶחָד וְאָמְרוּ: "כֹּל אֲשֶׁר דִּבֶּר יי נַעֲשֶׂה!"
(Ibid. 8) "And all the people answered together": They did not answer deceptively, and they did not consult each other, but they were all one in heart and answered (Ibid.) "Whatever the L–rd has spoken we shall do."
"וַיָּשֶׁב מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל יי". וְכִי צָרִיךְ הָיָה מֹשֶׁה לְהָשִׁיב? אֶלָּא בָּא הַכָּתוּב לְלַמְּדָךְ דֶּרֶךְ אֶרֶץ מִמֹּשֶׁה, שֶׁלֹּא אָמַר: הוֹאִיל וְיוֹדֵעַ מַה שֶּׁשְּלָחָנִי, אֵינִי צָרִיךְ לְהָשִׁיב.
"And Moses returned the words of the people to the L–rd": Now was this necessary? The Torah hereby teaches us derech eretz (proper deportment). Moses came and returned an answer to his sender, saying: Though He knows, I shall return an answer to my sender.
דָּבָר אַחֵר: כְּדֵי לִתֵּן שָׁכָר לְמֹשֶׁה עַל כָּל עֲלִיָּה וַעֲלִיָּה, וְעַל כָּל יְרִידָה וִירִידָה.
Variantly: (Its purpose is) to accord reward to Moses for every ascent and for every descent.
(שמות יט,ט) ["וַיֹּאמֶר יי אֶל מֹשֶׁה: הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן, בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ, וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם, וַיַּגֵּד מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל יי."] "וַיֹּאמֶר יי אֶל מֹשֶׁה: הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן". בֶּעָנָן עָבֶה, וְאֵי זֶה זֶה? זֶה עֲרָפֶל, שֶׁנֶּאֱמַר: (שמות כ,יז) "וּמֹשֶׁה נִגַּשׁ אֶל הָעֲרָפֶל אֲשֶׁר שָׁם הָאֱלֹהִים."
(Ibid. 9) "And the L–rd said to Moses: Behold, I shall come to you in the thickness of the cloud": In a thick cloud. Which is that? "arafel," viz. (Ibid. 20:18) "and Moses drew near to the arafel, where G–d was. (Ibid. 19:9)
"בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ". רַבִּי יְהוּדָה אוֹמֵר: מְנַיִן אַתָּה אוֹמֵר שֶׁאָמַר הַמָּקוֹם לְמֹשֶׁה: הֲרֵינִי אוֹמֵר לָךְ דָּבָר, וְאַתְּ מַחְזִירֵנִי, וַאֲנִי מוֹדֶה לָךְ, שֶׁיִּהְיוּ יִשְׂרָאֵל אוֹמְרִים: גָּדוֹל מֹשֶׁה שֶׁהוֹדָה לוֹ הַמָּקוֹם? שֶׁנֶּאֱמַר: (שמות יט,ט) "וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם".
"so that the people hear when I speak with you": R. Yehudah says: Whence is it derived that the Holy One Blessed be He said to Moses: I will tell you something (viz. (Ibid. 21), and you will return answer to Me (viz. Ibid. 23), and I will acknowledge your answer (viz. Ibid. 24), so that Israel will say: Great is Moses, whom the L–rd acknowledged (viz. Ibid. 9) "and in you, too, will they believe forever").
רַבִּי אוֹמֵר: אֵין אָנוּ צְרִיכִין לַעֲשׁוֹת לְמֹשֶׁה גָּדוֹל, אֶלָּא אִם כֵּן עָשִׂינוּ לְהַקֹּדֶשׁ שֶׁחָזַר בּוֹ וּבְדִבְּרוֹ! אֶלָּא מְלַמֵּד, שֶׁאָמַר לוֹ הַמָּקוֹם לְמֹשֶׁה: הֲרֵי אֲנִי קוֹרֵא לָךְ מֵרֹאשׁ הָהָר, וְאַתְּ עוֹלֶה, שֶׁנֶּאֱמַר: (שמות יט,כ) "וַיִּקְרָא יי לְמֹשֶׁה אֶל רֹאשׁ הָהָר, וַיַּעַל מֹשֶׁה".
Rebbi says: We would have to acknowledge the greatness of Moses only if we assumed that the Holy One Blessed be He retracted His directive (19:21), (which is not the case). Rather, the Holy One Blessed be He said to Moses: I will call you from the top of the mountain and you will ascend, viz. (Ibid. 20) "And the L–rd called Moses to the top of the mountain, and Moses ascended."
"וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם". גַּם בְּךָ, גַּם בַּנְּבִיאִים הָעֲתִידִין לַעֲמֹד אַחֲרֶיךָ.
(Ibid. 19:9) "and also in you will they believe forever.": also in you, also in the prophets destined to arise after you.
"וַיַּגֵּד מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל יי." וְכִי מָה אָמַר הַמָּקוֹם לְמֹשֶׁה לֵאמֹר לְיִשְׂרָאֵל, אוֹ מָה אָמְרוּ יִשְׂרָאֵל לְמֹשֶׁה לוֹמַר לַמָּקוֹם? אֶלָּא מִתּוֹךְ שֶׁנֶּאֱמַר: (שמות כד,ג) "וַיָּבֹא מֹשֶׁה וַיְסַפֵּר לָעָם אֵת כָּל דִּבְרֵי יי וְאֵת כָּל הַמִּשְׁפָּטִים". אָמַר לָהֶן: אִם מְקַבְּלִין אַתֶּם עֲלֵיכֶם עֳנָשִׁין בְּשִׂמְחָה, הֲרֵי אַתֶּם מְקַבְּלִים שָׁכָר, וְאִם לָאו, הֲרֵי אַתֶּם מְקַבְּלִין פֻּרְעָנוּת. וְקִבְּלוּ עֲלֵיהֶן עֳנָשִׁין בְּשִׂמְחָה.
"and Moses told": Now what did the L–rd say to Moses to say to Israel or what did Israel say to Moses to say to the L–rd? R. Yossi Haglili says: What is written, viz. (Ibid. 12) "And demarcate bounds for the people, saying, etc." R. Eliezer b. Prata says: Now what did the L–rd say to Moses to say to Israel or what did Israel say to Moses to say to the L–rd? What is written, viz. (Ibid. 24:3) "And Moses came and he told the people, etc." He said to them: If you take upon yourselves punishment (for non-observance of the mitzvoth) with joy, you will receive reward (for their performance), and if not, you will receive punishment (for their non-performance). And they took upon themselves punishment with joy.
דָּבָר אַחֵר: וְכִי מָה אָמַר הַמָּקוֹם לְמֹשֶׁה לֵאמֹר לְיִשְׂרָאֵל, אוֹ מָה אָמְרוּ יִשְׂרָאֵל לְמֹשֶׁה לֵאמֹר לַמָּקוֹם? אֶלָּא אָמְרוּ: רְצוֹנֵנוּ לִשְׁמֹעַ מִפִּי מַלְכֵּנוּ! לֹא דּוֹמֶה שׁוֹמֵעַ מִפִּי פַּרְגּוֹד*פַּרְגּוֹד. paragōdēs: וילון. לְשׁוֹמֵעַ מִפִּי הַמֶּלֶךְ! אָמַר הַמָּקוֹם: תֵּן לָהֶם מַה שֶּׁבִּקְּשׁוּ! "בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ".
Rebbi says: Now what did the L–rd say to Moses to say to Israel or what did Israel say to Moses to say to the L–rd? They said: We want to hear it from our King. There is no comparing hearing it from an attendant to hearing it from the King Himself — whereupon the L–rd said (to Moses): Grant them what they ask, (Ibid. 19:9) "so that the people hear, etc."
דָּבָר אַחֵר: אָמְרוּ: רְצוֹנֵנוּ לִרְאוֹת אֶת מַלְכֵּנוּ! לֹא דּוֹמֶה שׁוֹמֵעַ לְרוֹאֶה! אָמַר לוֹ הַמָּקוֹם: תֵּן לָהֶם מַה שֶּׁבִּקְּשׁוּ! (שמות יט,יא) "כִּי בַּיּוֹם הַשְּׁלִשִׁי, יֵרֵד יי לְעֵינֵי כָל הָעָם עַל הַר סִינָי."
Variantly: They said: We want to see our King. There is no comparing hearing to seeing, viz. (Ibid. 11) "for on the third day the L–rd will go down before the eyes of all the people on Mount Sinai."