(Devarim 33:2) "And he (Moses) said: The L-rd came from Sinai, and He shone forth from Seir to them": Scripture (hereby) relates that Moses did not open with the needs of Israel until he opened with the praise of the L-rd. To what may this be compared? To an advocate's standing upon the podium, having been hired by a man to speak in his behalf, and not opening with the needs of that man until opening with the king's praise first — "How exalted is our king! How exalted is our master! The sun has shone upon us! The moon has shone upon us!", all praising with him — after which he opens with the needs of that man, after which he concludes with the praise of the king. Moses, our teacher, likewise, did not open with the needs of Israel until he had opened with praise of the L-rd, viz.: "The L-rd came from Sinai and He shone forth from Seir," after which he opened with the needs of Israel, viz.: (Ibid. 5) "And He was a King in Yeshurun (Israel)," after which he concluded with praise of the L-rd, viz. (Ibid. 26) "There is none like the Almighty, Yeshurun."
David, king of Israel, likewise, did not open with the needs of Israel, until he had opened with the praise of the L-rd, viz. (Psalms 149:1) "Hallelukah! Sing to the L-rd a new song," after which he opened with the needs of Israel, viz. (Ibid. 4) "For the L-rd desires His people," after which he concluded with praise of the L-rd, viz. (Ibid. 6) "The exaltations of the Almighty are in their throats." And Solomon, likewise, did not open with the needs of Israel, until he had opened with the praise of the L-rd, viz. (II Chronicles 6:14) "There is none like You, O G-d, in the heavens or in the earth, preserving the covenant and the lovingkindness for Your servants, who walk before You with all their heart," after which he opened with the needs of Israel, viz. (Ibid. 28) "A famine if there be in the land…", after which he concluded with the praise of the L-rd, viz. (Ibid. 41) "Rise, O L-rd, to Your resting place."
And, likewise, the Amidah, instituted by the early sages for Israel to pray — they did not open with the needs of Israel until they had opened with the praise of the L-rd, viz. (Nechemiah 9:32) "the great, mighty, awesome G-d," "releasing the bound," "You are holy and awesome is Your name," followed by "Heal us," and concluded with "We thank You."
Variantly: "And he said: The L-rd came from Sinai": When the L-rd appeared to give Torah to Israel, He did so not from one direction, but from four, viz.: "And the L-rd came from Sinai." Which (direction) is this? The fourth, as it is written (Habakkuk 3:3) "G-d came from the south."
Variantly: "And he said: The L-rd came from Sinai": When the Holy One Blessed be He appeared to give Torah to Israel, He did so not with one language but with four languages, viz.: "And he said: "The L-rd came from Sinai" — Hebrew. "and he shone forth from Seir to them" — Romish; "He appeared from Mount Paran" — Arabic; "And He came from the myriads of the holy ones" — Aramaic.
Variantly: "And He said: The L-rd came from Sinai": When the L-rd appeared to give Torah to Israel, it is not to Israel alone that He appeared, but to all of the nations. First He went to the children of Esav, and He asked them: Will you accept the Torah? They asked: What is written in it? He answered: "You shall not kill" (Shemoth 20:13). They answered: The entire essence of our father is murder, as it is written (Bereshith 27:22) "And the hands are the hands of Esav." And it is with this that his father assured him (Ibid. 27:40) "And by your sword shall you live." He then went to the children of Ammon and Moav and asked them: Will you accept the Torah? They asked: What is written in it? He answered "You shall not commit adultery." They answered: L-rd of the Universe, ervah (illicit relations) is our entire essence, as it is written (Ibid. 19:36) "And the two daughters of Lot conceived by their father." He then went and found the children of Yishmael and asked them: Will you accept the Torah? They asked: What is written in it? He answered: "You shall not steal" (Shemoth, Ibid.) They answered: L-rd of the Universe, our father's entire essence is stealing, viz. (Bereshith 16:12) "And he (Yishmael) shall be a wild man, his hand against all." There was none among all of the nations to whom He did not go and speak and knock at their door, asking if they would accept the Torah, viz. (Psalms 138:4) "All the kings of the earth will acknowledge You, O L-rd, for they heard the words of Your mouth." I might think they heard and accepted; it is, therefore, written (Ezekiel 33:31) "And they did not do them (the mitzvoth)." And (Michah 5:14) "And with anger and wrath will I take revenge of the nations because they did not accept (the mitzvoth)." And even the seven mitzvoth that the sons of Noach took upon themselves they could not abide by, until they divested themselves of them and ceded them to Israel. An analogy: One sent his ass and his dog to the threshing floor, loading his ass with a lethech (a dry measure) and his dog with three sa’ah. The ass went and the dog buckled, whereupon he took a sa'ah from it and put it on the ass; and so with the second (sa’ah) and so with the third. Here, too, Israel accepted the Torah with all of its explanations and inferences; but the sons of Noach could not even abide by the seven mitzvoth that they did take upon themselves, until they divested themselves of them and ceded them to Israel, wherefore it is written "And he said: The L-rd came from Sinai, etc."
Variantly: "And he said: The L-rd came from Sinai.": When the L-rd is destined to exact payment of Seir, He is destined to "thunder" all of the world on its inhabitants, as He did at the giving of the Torah, viz. (Judges 5:14) "O L-rd, when You went out of Seir, when You strode from the field of Edom, the earth thundered; the heavens, too, trickled; the heights, too, dripped water."
Variantly: To what may this be compared? To one who desired to give a gift to one of his sons, but feared his brothers, his lovers, and his kinsmen. What did that son do? He arose and exposed himself and shore his hair, whereupon the king said to him: To you shall I give the gift. Similarly, when our father Abraham came to the world, a blemish issued from him — Yishmael and the sons of Keturah reverted to wickedness, more than their predecessors. When Isaac came, a blemish issued from him — Esav and all the chiefs of Edom. But in Jacob no blemish was found, as it is written (Bereshith 25:27) "And Jacob was an upright man, a dweller of tents" — whereupon the L-rd said to him: To you shall I give the Torah — wherefore it is written "And he said: The L-rd came from Sinai, etc."
When the Holy One Blessed be He appeared to give Torah to Israel, He "thundered" the entire world on its inhabitants," as it is written (Psalms 29:3) "The voice of the L-rd upon the waters; the G-d of glory thunders. When the nations of the world heard the thunders all of them gathered near Bilam and said to him: It seems that G-d is going to destroy His world. He answered: Is it not already written (Bereshith 9:15) "And the waters will no more be a deluge to destroy all flesh"? They asked: What is this sound? He answered (Psalms 29:11) "The L-rd is giving oz to His people," oz being nothing other than Torah, as it is written (Iyyov 12:16) "With Him there is oz and might" — whereupon they responded: If so, "let the L-rd bless His people with peace!" (Psalms 29:11).
(Devarim 33:2) "He appeared from Mount Paran": There are four "appearances." The first, in Egypt, viz. (Psalms 80:2) "Shepherd of Israel, hear, who leads Joseph as a flock; Dweller among the cherubs — appear." The second, at the giving of the Torah, viz. "He appeared from Mount Paran." The third, in the days of Gog and Magog, viz. (Psalms 94:1) "A G-d of vengeance is the L-rd — G-d of vengeance, appear!" The fourth, in the days of the Messiah, viz. (Ibid. 50:2) "From Zion, the quintessence of beauty, G-d appeared."
(Devarim 33:2) "And He came from the myriads of His holy ones": Not as the "measure" of the Holy One Blessed be He is the measure of flesh and blood. The measure of flesh and blood: When one makes a (wedding) feast for his son, he rejoices at his chuppah (his marriage canopy). He shows him all of his treasures and all that he possesses. Not so, He who spoke and brought the world into being. He came "from (i.e., with some of) the myriads of His holy ones," and not (with) all of them.
Variantly: "And He came from the myriads of His holy ones": A king of flesh and blood sits in the midst of his entourage. There are men comelier than he, men taller than he, and men stronger than he. With Him who spoke and brought the world into being it is not so, but "He came (ve'atha) from the myriads of His holy ones." He is an oth ([like "ve'atha"] i.e., distinctive) in the midst of the myriads of His holy ones. And when He appeared at the red Sea, He was immediately recognized, viz. (Shemoth 15:2) "This is My G-d and I will extol Him; the G-d of my father, and I will exalt Him." And thus did the nations of the world query Israel (Song of Songs 5:9) "How does your Beloved (differ) from all others," that you so (readily) die for Him, that you give up your lives for Him? As it is written (Ibid. 1:3) "Therefore "alamoth (midrashically "al maveth," "above death") have they loved You" And (Psalms 44:23) "For because of You we are killed all of the day." (The gentiles say:) "You are all comely; you are all strong — come and intermarry with us." And Israel responds: We will tell you part of His praise and you will recognize Him (Song of Songs 5:10-16) "My Beloved is pure and ruddy, distinctive among a myriad. His head is fine gold … His eyes are like doves … His legs are pillars of marble … His palate is sweet …" Upon hearing (of) the beauty and the praise of the Holy One Blessed be He, they said to Israel: Let us come with you, viz. (Ibid. 6:1) "Whither has your Beloved gone, you loveliest among the women?" And Israel responds: You have no portion in Him, (Ibid. 3) "I am my Beloved's and my Beloved is mine."
(Devarim 33:2) "From His right hand (He gave) them the law of fire": When the word left the mouth of the Omnipotent, it left by way of the right hand of the Holy One and the left of Israel and encircled the encampment of Israel, twelve mil by twelve mil, and returned by way of the right of Israel to the left of the L-rd. And the Holy One Blessed be He received it with His left hand and engraved it into the tablet. And His voice traveled from one end of the world to the other, viz. (Psalms 29:7) "The voice of the L-rd cleaves (the tablets with) shafts of fire."
(Ibid. 33:3) "the Law of fire to them": Scripture (hereby) tells us that words of Torah are compared to fire. Just as fire descends from heaven, so words of Torah were given from heaven, viz. (Shemoth 6:22) "You have seen that from the heavens I spoke to you." Just as fire "lives" forever, so words of Torah live forever. Just as fire — one who is close to it is burnt; one who is distant from it is cold and it does not afford heat, so words of Torah — if one "handles" them (for profane purposes) he goes lost; if he separates himself from them, he dies; if he toils in them, they give him life. And just as fire is utilized in this world and in the world to come, so, words of Torah. And just as fire leaves an "impression" on one's body, so Torah scholars, who toil in words of Torah are "recognized" by men in their walking, in their speaking, and in their deportment in the marketplace.
"the law of fire to them": If a law (for immunity from Torah's "flames") had not been given along with it, no man could toil in it (without being consumed by it).
(דברים לג ב) וַיֹּאמַר ה׳ מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר, מַגִּיד הַכָּתוּב שֶׁכְּשֶׁפָּתַח מֹשֶׁה לֹא פָּתַח בְּצָרְכָּם שֶׁל יִשְׂרָאֵל תְּחִלָּה עַד שֶׁפָּתַח בְּשִׁבְחוֹ שֶׁל מָקוֹם. מָשָׁל לְלוֹטְיָר שֶׁהָיָה עוֹמֵד עַל הַבָּמָה וְנִשְׂכַּר לְאֶחָד לְדַבֵּר עַל יָדָיו, וְלֹא פָּתַח בְּצָרְכֵי אוֹתוֹ הָאִישׁ תְּחִלָּה עַד שֶׁפָּתַח בְּשִׁבְחוֹ שֶׁל מֶלֶךְ: אַשְׁרֵי עוֹלָם מִמַּלְכּוֹ, אַשְׁרֵי עוֹלָם מִדַּיָּנוֹ, עָלֵינוּ זָרְחָה חַמָּה, עָלֵינוּ זָרְחָה לְבָנָה, וְהָיוּ אֲחֵרִים מְקַלְּסִים עִמּוֹ, וְאַחַר כֵּן פָּתַח בְּצָרְכּוֹ שֶׁל אוֹתוֹ הָאִישׁ וְחָזַר וְחָתַם בְּשִׁבְחוֹ שֶׁל מֶלֶךְ. אַף מֹשֶׁה רַבֵּינוּ לֹא פָּתַח בְּצָרְכֵי יִשְׂרָאֵל עַד שֶׁפָּתַח בְּשִׁבְחוֹ שֶׁל מָקוֹם, שֶׁנֶּאֱמַר: וַיֹּאמַר ה׳ מִסִּינַי בָּא, וְאַחַר כָּךְ פָּתַח בְּצָרְכָּם שֶׁל יִשְׂרָאֵל: ״וַיְהִי בִישֻׁרוּן מֶלֶךְ״, חָזַר וְחָתַם בְּשִׁבְחוֹ שֶׁל מָקוֹם: ״אֵין כָּאֵל יְשֻׁרוּן״.
(Devarim 33:2) "And he (Moses) said: The L-rd came from Sinai, and He shone forth from Seir to them": Scripture (hereby) relates that Moses did not open with the needs of Israel until he opened with the praise of the L-rd. To what may this be compared? To an advocate's standing upon the podium, having been hired by a man to speak in his behalf, and not opening with the needs of that man until opening with the king's praise first — "How exalted is our king! How exalted is our master! The sun has shone upon us! The moon has shone upon us!", all praising with him — after which he opens with the needs of that man, after which he concludes with the praise of the king. Moses, our teacher, likewise, did not open with the needs of Israel until he had opened with praise of the L-rd, viz.: "The L-rd came from Sinai and He shone forth from Seir," after which he opened with the needs of Israel, viz.: (Ibid. 5) "And He was a King in Yeshurun (Israel)," after which he concluded with praise of the L-rd, viz. (Ibid. 26) "There is none like the Almighty, Yeshurun."
וְאַף דָּוִד הַמֶּלֶךְ פָּתַח בְּשִׁבְחוֹ שֶׁל מָקוֹם תְּחִלָּה, שֶׁנֶּאֱמַר (תהלים קמט א): ״הַלְלוּיָהּ שִׁירוּ לַה׳ שִׁיר חָדָשׁ״, וְאַחַר כָּךְ פָּתַח בְּשִׁבְחָם שֶׁל יִשְׂרָאֵל (תהלים קמט ד): ״כִּי רוֹצֶה ה׳ בְּעַמּוֹ״, וְחָזַר וְחָתַם בְּשִׁבְחוֹ שֶׁל מָקוֹם (תהלים קנ א): ״הַלְלוּ אֵל בְּקָדְשׁוֹ״. וְאַף שְׁלֹמֹה בְנוֹ פָּתַח בְּשִׁבְחוֹ שֶׁל מָקוֹם תְּחִלָּה (דהי״ב ו יד): ״אֵין כָּמוֹךָ אֱלֹהִים בַּשָּׁמַיִם וּבָאָרֶץ שֹׁמֵר הַבְּרִית וְהַחֶסֶד״, וְאַחַר כָּךְ פָּתַח בְּצָרְכָּם שֶׁל יִשְׂרָאֵל (דהי״ב ו כח): ״רָעָב כִּי יִהְיֶה בָאָרֶץ״, וְחָזַר וְחָתַם בְּשִׁבְחוֹ שֶׁל מָקוֹם (דהי״ב ו מא): ״קוּמָה ה׳ אֱלֹהִים לְנוּחֶךָ״.
David, king of Israel, likewise, did not open with the needs of Israel, until he had opened with the praise of the L-rd, viz. (Psalms 149:1) "Hallelukah! Sing to the L-rd a new song," after which he opened with the needs of Israel, viz. (Ibid. 4) "For the L-rd desires His people," after which he concluded with praise of the L-rd, viz. (Ibid. 6) "The exaltations of the Almighty are in their throats." And Solomon, likewise, did not open with the needs of Israel, until he had opened with the praise of the L-rd, viz. (II Chronicles 6:14) "There is none like You, O G-d, in the heavens or in the earth, preserving the covenant and the lovingkindness for Your servants, who walk before You with all their heart," after which he opened with the needs of Israel, viz. (Ibid. 28) "A famine if there be in the land…", after which he concluded with the praise of the L-rd, viz. (Ibid. 41) "Rise, O L-rd, to Your resting place."
וְאַף שְׁמוֹנֶה עֶשְׂרֵה בְּרָכוֹת שֶׁתִּקְּנוּ נְבִיאִים הָרִאשׁוֹנִים שֶׁיְּהוּ יִשְׂרָאֵל מִתְפַּלְּלִים בְּכָל יוֹם לֹא פָּתְחוּ בְּצָרְכָּם שֶׁל יִשְׂרָאֵל עַד שֶׁפָּתְחוּ בְּשִׁבְחוֹ שֶׁל מָקוֹם: ״הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא קָדוֹשׁ אַתָּה וְנוֹרָא שְׁמֶךָ״, וְאַחַר כָּךְ ״מַתִּיר אֲסוּרִים״ וְאַחַר כָּךְ ״רוֹפֵא חוֹלִים״, וְאַחַר כָּךְ ״מוֹדִים אֲנַחְנוּ לָךְ״.
And, likewise, the Amidah, instituted by the early sages for Israel to pray — they did not open with the needs of Israel until they had opened with the praise of the L-rd, viz. (Nechemiah 9:32) "the great, mighty, awesome G-d," "releasing the bound," "You are holy and awesome is Your name," followed by "Heal us," and concluded with "We thank You."
וַיֹּאמַר ה׳ מִסִּינַי בָּא, כְּשֶׁנִּגְלָה הַמָּקוֹם לִתֵּן תּוֹרָה לְיִשְׂרָאֵל, לֹא מֵרוּחַ אַחַת נִגְלָה אֶלָּא מֵאַרְבַּע רוּחוֹת, שֶׁנֶּאֱמַר: וַיֹּאמַר ה׳ מִסִּינַי בָּא, וְזָרַח מִשֵּׂעִיר לָמוֹ, הוֹפִיעַ מֵהַר פָּארָן, וְאֵיזוֹ הִיא רוּחַ רְבִיעִית? (חבקוק ג ג) ״אֱלוֹהַּ מִתֵּימָן יָבוֹא״.
Variantly: "And he said: The L-rd came from Sinai": When the L-rd appeared to give Torah to Israel, He did so not from one direction, but from four, viz.: "And the L-rd came from Sinai." Which (direction) is this? The fourth, as it is written (Habakkuk 3:3) "G-d came from the south."
דָּבָר אַחֵר: כְּשֶׁנִּגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא לִתֵּן תּוֹרָה לְיִשְׂרָאֵל, לֹא בְּלָשׁוֹן אֶחָד אָמַר לָהֶם אֶלָּא בְּאַרְבָּעָה לְשׁוֹנוֹת, שֶׁנֶּאֱמַר (דברים לג ב): וַיֹּאמַר ה׳ מִסִּינַי בָּא – זֶה לְשׁוֹן עִבְרִי, וְזָרַח מִשֵּׂעִיר לָמוֹ – זֶה לְשׁוֹן רוֹמִי, הוֹפִיעַ מֵהַר פָּארָן – זֶה לְשׁוֹן עֲרָבִי, וְאָתָה מֵרִבְבוֹת קֹדֶשׁ – זֶה לְשׁוֹן אֲרָמִי.
Variantly: "And he said: The L-rd came from Sinai": When the Holy One Blessed be He appeared to give Torah to Israel, He did so not with one language but with four languages, viz.: "And he said: "The L-rd came from Sinai" — Hebrew. "and he shone forth from Seir to them" — Romish; "He appeared from Mount Paran" — Arabic; "And He came from the myriads of the holy ones" — Aramaic.
דָּבָר אַחֵר וַיֹּאמַר ה׳ מִסִּינַי בָּא, כְּשֶׁנִּגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא לִתֵּן תּוֹרָה לְיִשְׂרָאֵל, לֹא עַל יִשְׂרָאֵל בִּלְבַד הוּא נִגְלָה אֶלָּא עַל כָּל הָאֻמּוֹת. תְּחִלָּה הָלַךְ אֵצֶל בְּנֵי עֵשָׂו, אָמַר לָהֶם: מְקַבְּלִים אַתֶּם אֶת הַתּוֹרָה? אָמְרוּ לוֹ: מַה כָּתוּב בָּהּ? אָמַר לָהֶם (שמות כ יג): ״לֹא תִרְצָח״. אָמְרוּ, כָּל עַצְמָם שֶׁל אוֹתָם הָאֲנָשִׁים וַאֲבִיהֶם רוֹצֵחַ הוּא, שֶׁנֶּאֱמַר (בראשית כז כב): ״וְהַיָּדַיִם יְדֵי עֵשָׂו״, (שם כז מ) ״וְעַל חַרְבְּךָ תִחְיֶה״. הָלַךְ אֵצֶל בְּנֵי עַמּוֹן וּמוֹאָב, אָמַר לָהֶם: מְקַבְּלִים אַתֶּם אֶת הַתּוֹרָה? אָמְרוּ לוֹ: מַה כָּתוּב בָּהּ? אָמַר לָהֶם (שמות שם): ״לֹא תִנְאָף״. אָמְרוּ לוֹ, כָּל עַצְמָהּ שֶׁל עֶרְוָה לָהֶם הִיא, שֶׁנֶּאֱמַר (בראשית יט לו): ״וַתַּהֲרֶיןָ שְׁתֵּי בְנוֹת לוֹט מֵאֲבִיהֶן״. הָלַךְ אֵצֶל בְּנֵי יִשְׁמָעֵאל, אָמַר לָהֶם: מְקַבְּלִים אַתֶּם אֶת הַתּוֹרָה? אָמְרוּ לוֹ: מַה כָּתוּב בָּהּ? אָמַר לָהֶם (שמות שם): ״לֹא תִגְנֹב״. אָמְרוּ לוֹ, כָּל עַצְמָם אֲבִיהֶם לִיסְטִים הָיָה, שֶׁנֶּאֱמַר (בראשית טז יב): ״וְהוּא יִהְיֶה פֶּרֶא אָדָם״. וְכֵן לְכָל אֻמָּה וְאֻמָּה שָׁאַל לָהֶם אִם מְקַבְּלִים אֶת הַתּוֹרָה, שֶׁנֶּאֱמַר (תהלים קלח ד): ״יוֹדוּךָ ה׳ כָּל מַלְכֵי אָרֶץ כִּי שָׁמְעוּ אִמְרֵי פִיךָ״, יָכוֹל שָׁמְעוּ וְקִבְּלוּ? תַּלְמוּד לוֹמַר (מיכה ה יד): ״וְעָשִׂיתִי בְּאַף וּבְחֵמָה נָקָם אֶת הַגּוֹיִם אֲשֶׁר לֹא שָׁמֵעוּ״, לֹא דַיָּם שֶׁלֹּא שָׁמְעוּ אֶלָּא אֲפִלּוּ שֶׁבַע מִצְוֹת שֶׁקִּבְּלוּ עֲלֵיהֶם בְּנֵי נֹחַ לֹא יָכְלוּ לַעֲמֹד בָּהֶם עַד שֶׁפְּרָקוּם. כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ, נְתָנָם לְיִשְׂרָאֵל. מָשָׁל לְאֶחָד שֶׁשִּׁלַּח אֶת חֲמוֹרוֹ וְכַלְבּוֹ לַגֹּרֶן, וְהִטְעִינוֹ לַחֲמוֹר לֶתֶךְ וְלַכֶּלֶב שָׁלֹשׁ סְאִים. הָיָה הַחֲמוֹר מְהַלֵּךְ וְהַכֶּלֶב מַלְחִית. פָּרַק מִמֶּנּוּ סְאָה וּנְתָנוֹ עַל הַחֲמוֹר. וְכֵן שֵׁנִי וְכֵן שְׁלִישִׁי. כָּךְ יִשְׂרָאֵל קִבְּלוּ אֶת הַתּוֹרָה בְּפֵרוּשֶׁיהָ וּבְדִקְדּוּקֶיהָ, אַף אוֹתָם שֶׁבַע מִצְוֹת שֶׁלֹּא יָכְלוּ בְּנֵי נֹחַ לַעֲמֹד בָּהֶם וּפְרָקוּם בָּאוּ יִשְׂרָאֵל וְקִבְּלוּם. לְכָךְ נֶאֱמַר: וַיֹּאמַר ה׳ מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ.
Variantly: "And He said: The L-rd came from Sinai": When the L-rd appeared to give Torah to Israel, it is not to Israel alone that He appeared, but to all of the nations. First He went to the children of Esav, and He asked them: Will you accept the Torah? They asked: What is written in it? He answered: "You shall not kill" (Shemoth 20:13). They answered: The entire essence of our father is murder, as it is written (Bereshith 27:22) "And the hands are the hands of Esav." And it is with this that his father assured him (Ibid. 27:40) "And by your sword shall you live." He then went to the children of Ammon and Moav and asked them: Will you accept the Torah? They asked: What is written in it? He answered "You shall not commit adultery." They answered: L-rd of the Universe, ervah (illicit relations) is our entire essence, as it is written (Ibid. 19:36) "And the two daughters of Lot conceived by their father." He then went and found the children of Yishmael and asked them: Will you accept the Torah? They asked: What is written in it? He answered: "You shall not steal" (Shemoth, Ibid.) They answered: L-rd of the Universe, our father's entire essence is stealing, viz. (Bereshith 16:12) "And he (Yishmael) shall be a wild man, his hand against all." There was none among all of the nations to whom He did not go and speak and knock at their door, asking if they would accept the Torah, viz. (Psalms 138:4) "All the kings of the earth will acknowledge You, O L-rd, for they heard the words of Your mouth." I might think they heard and accepted; it is, therefore, written (Ezekiel 33:31) "And they did not do them (the mitzvoth)." And (Michah 5:14) "And with anger and wrath will I take revenge of the nations because they did not accept (the mitzvoth)." And even the seven mitzvoth that the sons of Noach took upon themselves they could not abide by, until they divested themselves of them and ceded them to Israel. An analogy: One sent his ass and his dog to the threshing floor, loading his ass with a lethech (a dry measure) and his dog with three sa’ah. The ass went and the dog buckled, whereupon he took a sa'ah from it and put it on the ass; and so with the second (sa’ah) and so with the third. Here, too, Israel accepted the Torah with all of its explanations and inferences; but the sons of Noach could not even abide by the seven mitzvoth that they did take upon themselves, until they divested themselves of them and ceded them to Israel, wherefore it is written "And he said: The L-rd came from Sinai, etc."
דָּבָר אַחֵר, וְזָרַח מִשֵּׂעִיר לָמוֹ, כְּשֶׁעוֹמֵד הַקָּדוֹשׁ בָּרוּךְ הוּא לִפָּרַע מִשֵּׂעִיר עָתִיד לְהַרְעִישׁ אֶת הָעוֹלָם כֻּלּוֹ עַל יוֹשְׁבָיו כְּדֶרֶךְ שֶׁהִרְעִישׁ בְּמַתַּן תּוֹרָה, שֶׁנֶּאֱמַר (שופטים ה ד): ״ה׳ בְּצֵאתְךָ מִשֵּׂעִיר בְּצַעְדְּךָ מִשְּׂדֵה אֱדוֹם אֶרֶץ רָעָשָׁה גַּם שָׁמַיִם נָטָפוּ גַּם שְׁחָקִים יִזְּלוּ מָיִם״, וְאוֹמֵר (בראשית כה כו): ״וְאַחֲרֵי כֵן יָצָא אָחִיו וְיָדוֹ אוֹחֶזֶת בַּעֲקֵב עֵשָׂו וַיִּקְרָא שְׁמוֹ יַעֲקֹב״. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: אֵין כָּל אֻמָּה וְלָשׁוֹן נִכְנֶסֶת בֵּינֵיכֶם.
Variantly: "And he said: The L-rd came from Sinai.": When the L-rd is destined to exact payment of Seir, He is destined to "thunder" all of the world on its inhabitants, as He did at the giving of the Torah, viz. (Judges 5:14) "O L-rd, when You went out of Seir, when You strode from the field of Edom, the earth thundered; the heavens, too, trickled; the heights, too, dripped water."
מָשָׁל לְמֶלֶךְ שֶׁהָיָה מְבַקֵּשׁ לִתֵּן מַתָּנָה לְאֶחָד מִבָּנָיו, וְהָיָה הַמֶּלֶךְ מִתְיָרֵא מִפְּנֵי אֶחָיו וּמִפְּנֵי אוֹהֲבָיו וּמִפְּנֵי קְרוֹבָיו. מֶה עָשָׂה אוֹתוֹ הַבֵּן? עָמַד וּפִרְכֵּס אֶת עַצְמוֹ, וְסִפֵּר אֶת שְׂעָרוֹ. אָמַר לוֹ הַמֶּלֶךְ: לְךָ אֲנִי נוֹתֵן מַתָּנָה. כָּךְ כְּשֶׁבָּא אַבְרָהָם אָבִינוּ לָעוֹלָם יָצָא מִמֶּנּוּ פְּסֹלֶת יִשְׁמָעֵאל וּבְנֵי קְטוּרָה, חָזְרוּ לִהְיוֹת רָעִים יוֹתֵר מִן הָרִאשׁוֹנִים. וּכְשֶׁבָּא יִצְחָק, יָצָא מִמֶּנּוּ פְּסֹלֶת עֵשָׂו וְכָל אַלּוּפֵי אֱדוֹם, חָזְרוּ לִהְיוֹת רָעִים יוֹתֵר מִן הָרִאשׁוֹנִים. וּכְשֶׁבָּא יַעֲקֹב, לֹא יָצָא מִמֶּנּוּ פְּסֹלֶת אֶלָּא נוֹלְדוּ כָּל בָּנָיו תְּמִימִים, כָּעִנְיָן שֶׁנֶּאֱמַר (בראשית כה כז): ״וְיַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִים״. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: לְךָ אֲנִי נוֹתֵן אֶת הַתּוֹרָה. לְכָךְ נֶאֱמַר: ה׳ מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ.
Variantly: To what may this be compared? To one who desired to give a gift to one of his sons, but feared his brothers, his lovers, and his kinsmen. What did that son do? He arose and exposed himself and shore his hair, whereupon the king said to him: To you shall I give the gift. Similarly, when our father Abraham came to the world, a blemish issued from him — Yishmael and the sons of Keturah reverted to wickedness, more than their predecessors. When Isaac came, a blemish issued from him — Esav and all the chiefs of Edom. But in Jacob no blemish was found, as it is written (Bereshith 25:27) "And Jacob was an upright man, a dweller of tents" — whereupon the L-rd said to him: To you shall I give the Torah — wherefore it is written "And he said: The L-rd came from Sinai, etc."
דָּבָר אַחֵר, מִסִּינַי בָּא כְּשֶׁנִּגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא לִתֵּן אֶת הַתּוֹרָה הִרְעִישׁ כָּל הָעוֹלָם עַל יוֹשְׁבָיו, שֶׁנֶּאֱמַר (תהלים כט ג): ״קוֹל ה׳ עַל הַמָּיִם״, וְאוֹמֵר: ״קוֹל ה׳ בַּכֹּחַ״. בְּאוֹתָהּ שָׁעָה נִתְקַבְּצוּ כָּל הָאֻמּוֹת אֵצֶל בִּלְעָם, אָמְרוּ לוֹ: כִּמְדֻמִּים אָנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא מַחֲרִיב אֶת הָעוֹלָם בַּמַּיִם. אָמַר לָהֶם (בראשית ט טו): ״לֹא יִהְיֶה עוֹד הַמַּיִם לְמַבּוּל״. אָמְרוּ לוֹ: מַה הַקּוֹל הַזֶּה? אָמַר לָהֶם (תהלים כט יא): ״ה׳ עֹז לְעַמּוֹ יִתֵּן״, וְאֵין עֹז אֶלָּא תוֹרָה, שֶׁנֶּאֱמַר (איוב יב טז): ״עִמּוֹ עֹז וְתוּשִׁיָּה״. אָמְרוּ לוֹ: אִם כֵּן (תהלים כט יא) ״ה׳ יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם״.
When the Holy One Blessed be He appeared to give Torah to Israel, He "thundered" the entire world on its inhabitants," as it is written (Psalms 29:3) "The voice of the L-rd upon the waters; the G-d of glory thunders. When the nations of the world heard the thunders all of them gathered near Bilam and said to him: It seems that G-d is going to destroy His world. He answered: Is it not already written (Bereshith 9:15) "And the waters will no more be a deluge to destroy all flesh"? They asked: What is this sound? He answered (Psalms 29:11) "The L-rd is giving oz to His people," oz being nothing other than Torah, as it is written (Iyyov 12:16) "With Him there is oz and might" — whereupon they responded: If so, "let the L-rd bless His people with peace!" (Psalms 29:11).
הוֹפִיעַ מֵהַר פָּארָן, אַרְבַּע הוֹפָעוֹת הֵם: רִאשׁוֹנָה בְּמִצְרַיִם, שֶׁנֶּאֱמַר (תהלים פ ב): ״רוֹעֵה יִשְׂרָאֵל הַאֲזִינָה נֹהֵג כַּצֹּאן יוֹסֵף יוֹשֵׁב הַכְּרוּבִים הוֹפִיעָה״; שְׁנִיָּה בִּשְׁעַת מַתַּן תּוֹרָה, שֶׁנֶּאֱמַר: ״הוֹפִיעַ מֵהַר פָּארָן״; שְׁלִישִׁית לִימוֹת גּוֹג וּמָגוֹג, שֶׁנֶּאֱמַר (שם צד א): ״אֵל נְקָמוֹת ה׳ אֵל נְקָמוֹת הוֹפִיעַ״; רְבִיעִית לִימוֹת הַמָּשִׁיחַ, שֶׁנֶּאֱמַר (שם נ ב): ״מִצִּיּוֹן מִכְלַל יֹפִי אֱלֹהִים הוֹפִיעַ״.
(Devarim 33:2) "He appeared from Mount Paran": There are four "appearances." The first, in Egypt, viz. (Psalms 80:2) "Shepherd of Israel, hear, who leads Joseph as a flock; Dweller among the cherubs — appear." The second, at the giving of the Torah, viz. "He appeared from Mount Paran." The third, in the days of Gog and Magog, viz. (Psalms 94:1) "A G-d of vengeance is the L-rd — G-d of vengeance, appear!" The fourth, in the days of the Messiah, viz. (Ibid. 50:2) "From Zion, the quintessence of beauty, G-d appeared."
וְאָתָא מֵרִבְבֹת קֹדֶשׁ, שֶׁלֹּא כְּמִדַּת הַקָּדוֹשׁ בָּרוּךְ הוּא מִדַּת בָּשָׂר וָדָם. מִדַּת בָּשָׂר וָדָם כְּשֶׁהוּא עוֹשֶׂה מִשְׁתֶּה לִבְנוֹ וּכְשֶׁהוּא שָׂמֵחַ בְּחֻפָּתוֹ מַרְאֶה הוּא אֶת גְּנָזָיו וְאֶת כָּל אֲשֶׁר לוֹ, אֲבָל מִי שֶׁאָמַר וְהָיָה הָעוֹלָם אֵינוֹ כֵן, אֶלָּא וְאָתָא מֵרִבְבֹת קֹדֶשׁ, וְלֹא כָּל רִבְבוֹת קֹדֶשׁ.
(Devarim 33:2) "And He came from the myriads of His holy ones": Not as the "measure" of the Holy One Blessed be He is the measure of flesh and blood. The measure of flesh and blood: When one makes a (wedding) feast for his son, he rejoices at his chuppah (his marriage canopy). He shows him all of his treasures and all that he possesses. Not so, He who spoke and brought the world into being. He came "from (i.e., with some of) the myriads of His holy ones," and not (with) all of them.
דָּבָר אַחֵר וְאָתָא מֵרִבְבֹת קֹדֶשׁ, מֶלֶךְ בָּשָׂר וָדָם יוֹשֵׁב בְּתוֹךְ פַּלְטְיָא שֶׁלּוֹ, יֵשׁ בָּהּ בְּנֵי אָדָם נָאִים מִמֶּנּוּ, בְּנֵי אָדָם מְשֻׁבָּחִים מִמֶּנּוּ, בְּנֵי אָדָם גִּבּוֹרִים מִמֶּנּוּ. אֲבָל מִי שֶׁאָמַר וְהָיָה הָעוֹלָם אֵינוֹ כֵן, אֶלָּא וְאָתָא מֵרִבְבֹת קֹדֶשׁ אוֹת הוּא בְּתוֹךְ רִבְבוֹת קֹדֶשׁ. וּכְשֶׁנִּגְלָה עַל הַיָּם מִיָּד הִכִּירוּהוּ, שֶׁנֶּאֱמַר (שמות טו ב): ״זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ״. כָּךְ הָיוּ אֻמּוֹת הָעוֹלָם שׁוֹאֲלִים אֶת יִשְׂרָאֵל וְאוֹמְרִים לָהֶם (שיר השירים ה ט): ״מַה דּוֹדֵךְ מִדּוֹד״ שֶׁכָּךְ אַתֶּם מוּמָתִים עָלָיו, כָּעִנְיָן שֶׁנֶּאֱמַר (שם א ג): ״עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ״, וְאוֹמֵר (תהלים מד כג): ״כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם״, כֻּלְּכֶם נָאִים, כֻּלְּכֶם גִּבּוֹרִים, בֹּאוּ וְנִתְעָרֵב יַחַד. וְיִשְׂרָאֵל אוֹמְרִים: נֹאמַר לָכֶם מִקְצָת שִׁבְחוֹ וְאַתֶּם מַכִּירִים אוֹתוֹ (שיר השירים ה י-טז): ״דּוֹדִי צַח וְאָדוֹם, רֹאשׁוֹ כֶּתֶם פָּז, עֵינָיו כְּיוֹנִים עַל אֲפִיקֵי מָיִם, לְחָיָו כַּעֲרוּגַת הַבֹּשֶׂם, יָדָיו גְּלִילֵי זָהָב, שׁוֹקָיו עַמּוּדֵי שֵׁשׁ, חִכּוֹ מַמְתַקִּים וְכֻלּוֹ מַחֲמַדִּים״. כֵּיוָן שֶׁשָּׁמְעוּ אֻמּוֹת הָעוֹלָם נוֹיוֹ וְשִׁבְחוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרוּ לָהֶם: נָבֹא עִמָּכֶם, שֶׁנֶּאֱמַר (שם ו א): ״אָנָה הָלַךְ דּוֹדֵךְ הַיָּפָה בַּנָּשִׁים אָנָה פָּנָה דוֹדֵךְ וּנְבַקְשֶׁנּוּ עִמָּךְ״. מָה יִשְׂרָאֵל אוֹמְרִים לָהֶם? אֵין לָהֶם חֵלֶק בּוֹ, (שם ו ג) ״אֲנִי לְדוֹדִי וְדוֹדִי לִי הָרֹעֶה בַּשּׁוֹשַׁנִּים״.
Variantly: "And He came from the myriads of His holy ones": A king of flesh and blood sits in the midst of his entourage. There are men comelier than he, men taller than he, and men stronger than he. With Him who spoke and brought the world into being it is not so, but "He came (ve'atha) from the myriads of His holy ones." He is an oth ([like "ve'atha"] i.e., distinctive) in the midst of the myriads of His holy ones. And when He appeared at the red Sea, He was immediately recognized, viz. (Shemoth 15:2) "This is My G-d and I will extol Him; the G-d of my father, and I will exalt Him." And thus did the nations of the world query Israel (Song of Songs 5:9) "How does your Beloved (differ) from all others," that you so (readily) die for Him, that you give up your lives for Him? As it is written (Ibid. 1:3) "Therefore "alamoth (midrashically "al maveth," "above death") have they loved You" And (Psalms 44:23) "For because of You we are killed all of the day." (The gentiles say:) "You are all comely; you are all strong — come and intermarry with us." And Israel responds: We will tell you part of His praise and you will recognize Him (Song of Songs 5:10-16) "My Beloved is pure and ruddy, distinctive among a myriad. His head is fine gold … His eyes are like doves … His legs are pillars of marble … His palate is sweet …" Upon hearing (of) the beauty and the praise of the Holy One Blessed be He, they said to Israel: Let us come with you, viz. (Ibid. 6:1) "Whither has your Beloved gone, you loveliest among the women?" And Israel responds: You have no portion in Him, (Ibid. 3) "I am my Beloved's and my Beloved is mine."
מִימִינוֹ אֵשׁ דָּת לָמוֹ, כְּשֶׁהָיָה הַדִּבּוּר יוֹצֵא מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה יוֹצֵא דֶּרֶךְ יְמִינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לִשְׂמֹאל יִשְׂרָאֵל, וְעוֹקֵב אֶת מַחֲנֵה יִשְׂרָאֵל שְׁנֵים עָשָׂר מִיל עַל שְׁנֵים עָשָׂר מִיל, וְחוֹזֵר וּבָא דֶּרֶךְ יְמִינָם שֶׁל יִשְׂרָאֵל לִשְׂמֹאלוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְקַבְּלוֹ בִּימִינוֹ וְחוֹקְקוֹ בַּלּוּחַ, וְהָיָה קוֹלוֹ הוֹלֵךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, שֶׁנֶּאֱמַר (תהלים כט ז): ״קוֹל ה׳ חֹצֵב לַהֲבוֹת אֵשׁ״.
(Devarim 33:2) "From His right hand (He gave) them the law of fire": When the word left the mouth of the Omnipotent, it left by way of the right hand of the Holy One and the left of Israel and encircled the encampment of Israel, twelve mil by twelve mil, and returned by way of the right of Israel to the left of the L-rd. And the Holy One Blessed be He received it with His left hand and engraved it into the tablet. And His voice traveled from one end of the world to the other, viz. (Psalms 29:7) "The voice of the L-rd cleaves (the tablets with) shafts of fire."
מִימִינוֹ אֵשׁ דָּת לָמוֹ, מַגִּיד שֶׁדִּבְרֵי תוֹרָה מְשׁוּלִים בָּאֵשׁ: מָה אֵשׁ נִתְּנָה מִן הַשָּׁמַיִם כָּךְ דִּבְרֵי תוֹרָה נִתְּנוּ מִן הַשָּׁמַיִם, שֶׁנֶּאֱמַר (שמות כ יט): ״אַתֶּם רְאִיתֶם כִּי מִן הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם״; מָה אֵשׁ חַיִּים לָעוֹלָם כָּךְ דִּבְרֵי תוֹרָה חַיִּים לָעוֹלָם; מָה אֵשׁ קָרוֹב לָהּ אָדָם נִכְוֶה רָחוֹק מִמֶּנָּה צוֹנֵן, כָּךְ דִּבְרֵי תוֹרָה כָּל זְמַן שֶׁאָדָם עָמֵל בָּהֶם חַיִּים הֵם לוֹ, פֵּרֵשׁ מֵהֶם מְמִיתִים אוֹתוֹ; מָה אֵשׁ מִשְׁתַּמְּשִׁים בָּהּ בָּעוֹלָם הַזֶּה וְלָעוֹלָם הַבָּא, כָּךְ דִּבְרֵי תוֹרָה מִשְׁתַּמְּשִׁים בָּהֶם בָּעוֹלָם הַזֶּה וּלְעוֹלָם הַבָּא; מָה אֵשׁ כָּל הַמִּשְׁתַּמֵּשׁ בָּהּ עוֹשֶׂה גוּפוֹ רֹשֶׁם, כָּךְ דִּבְרֵי תוֹרָה כָּל הַמִּשְׁתַּמֵּשׁ בָּהֶם עוֹשֶׂה גוּפוֹ רֹשֶׁם; מָה אֵשׁ עֲמֵלִים בָּהּ נִכָּרִים בֵּין הַבְּרִיּוֹת, כָּךְ תַּלְמִידֵי חֲכָמִים נִכָּרִים בַּהֲלִיכָתָם וּבְדִבּוּרָם וּבַעֲטִיפָתָם בַּשּׁוּק.
(Ibid. 33:3) "the Law of fire to them": Scripture (hereby) tells us that words of Torah are compared to fire. Just as fire descends from heaven, so words of Torah were given from heaven, viz. (Shemoth 6:22) "You have seen that from the heavens I spoke to you." Just as fire "lives" forever, so words of Torah live forever. Just as fire — one who is close to it is burnt; one who is distant from it is cold and it does not afford heat, so words of Torah — if one "handles" them (for profane purposes) he goes lost; if he separates himself from them, he dies; if he toils in them, they give him life. And just as fire is utilized in this world and in the world to come, so, words of Torah. And just as fire leaves an "impression" on one's body, so Torah scholars, who toil in words of Torah are "recognized" by men in their walking, in their speaking, and in their deportment in the marketplace.
אֵשׁ דָּת לָמוֹ, אִלּוּלֵא דָת שֶׁנִּתְּנָה עִמָּהּ אֵין אָדָם יָכוֹל לַעֲמֹד בָּהּ.
"the law of fire to them": If a law (for immunity from Torah's "flames") had not been given along with it, no man could toil in it (without being consumed by it).