What does the Torah mean when it writes that "all the people saw the Voices"?
Rashi (citing the Mechilta): It means that they literally saw what is otherwise impossible to see. 1
Seforno: It means (not that they saw, but) that they considered 2 the issue of the voices that they heard - and concluded that they could no longer bear hearing it. 3
Hadar Zekenim: Bearing in mind that Hashem's voice is synonymous with fire, as the Pasuk writes in Tehilim 29:7 "Kol Hashem Chotzev Lahavos Eish", they saw the voice (fire) leave His mouth, and carving itself into the Luchos.
Rosh: It means that they derived pleasure from the voices. 4
Oznayim la'Torah: It means, either that, having shed the 'filth of the snake', they were able to see what an ordinary human-being cannot see, or that Hashem attached the Voices to the flashes of lightning, giving them a physical form that rendered them visible.
Just as Hashem enables us to see physical objects and to hear sounds, He can just as well enable us to see what is normally heard and to hear what is normally seen, as R, Chanina ben Dosa stated in Ta'anis (25a) 'The One who tells oil to burn can just as well tell vinegar to burn!'
As we find in Koheles, 1:16.
As the Torah explains in Devarim 18:16.
Like we find in Yeshayah 44:16 "Chamosi Ra'isi Ur" and in Keddoshim Vayikra, 20:17 "Vera'ah es Ervasah" - and one is not liable for merely seeing, only for Hana'ah - intimacy.
Why does the Torah insert the word "ve'Chol ha'Am Ro'im"?
Rashi: To teach us that there was not even one blind person among them. 1
Which "Voices" is the Torah referring to?
Rashi #1, Ramban (citing the commentaries [See Ibn Ezra]) and Targum Yonasan: 'ha'Kolos" is referring to the Voices of Hashem 1 as they proclaimed the Aseres ha'Dibros 2 (and "Kol ha'Shofar", to the Techiy'as ha'Meisim" that the sound of the Shofar brought aabout - Targum Yonasan).
Rashi (in Shabbos, 88b): It is referring to the thunder that they heard already before the Torah was given. 3
Rashbam: It is referring to the stones and the hail that accompanied Matan Torah. 4
Hadar Zekenim: Refer to 20:15:1:3.
Rashi (in Pasuk 2): Refer to 20:2:2:2*.
When did this Parshah take place?
Rashi, Ramban #1 (citing Ibn Ezra) and Rashbam: This Pasuk, and the Pesukim in Devarim (5:20-22), took place after Matan Torah. 1
Ramban #2: It took place before Matan Torah. 2 Petrified by the thunder, the flashes of lightning and the Shofar blasts 3 that they heard on the morning of Matan Torah, prior to the arrival of the Shechinah, 4 the people in the camp trembled with fear. 5 Meanwhile, Moshe soothed them and took them out to meet Hashem and they stood at the foot of the mountain. 6 At that point, the Shechinah descended in fire 7 and the mountain began to shake violently, 8 and the Shofar blast became louder and louder. 9 and the terrified people moved backwards from the camp 10 and requested that Moshe should speak to them, and not Hashem - for fear that they would die. 11 Moshe reassured them that they had nothing to fear, but allowed them to remain where they were whilst he approached the thick cloud. 12
After the Aseres ha'Dibros, because they wee afraid either that Hashem would teach them all the Mitzvos directly (Rashbam), or that He had more to tell them now (Ibn Ezra). Refer also to question of 20:15:6:1.
See Ramban, who cites many proofs in support of this explanation. See also B'rachos, 6b, which says so explacitly.
See earlier Sh'mos 19:16.
See Melachim 1, 19:11.
Sh'mos 19:16.
Sh'mos 19:17.
Sh'mos 19:18.
Like it does when there is an earthquake and perhaps even more, as the Pasuk specifically writes in Tehilim (114:4).
Sh'mos 19:19.
The current Pasuk. Rashi and Targum Yonason: They moved back twelve Mil.
Because, following the vision, "their joints shuddered and their strength left them" (Daniel, 10:16).
What does the Torah mean when it writes "Vayar ha'Am Vayanu'u Vaya'amdu me'Rachok"?
Rashi, Ramban #1 (citing the Mechilta) and Targum Onkelos: It means the people saw, they trembled 1 and moved back (twelve Mil 2 - Rashi).
Ramban #2, and Targum Yonasan: Terrified at what they had seen, they moved backwards 3 away from the camp, where they remained. 4
Seforno: Refer to 20:15:2:2. They now wondered what to do, and they shook violently out of fear and moved back inadvertently (Refer to 20:15:5:1). 5
Rashi (in B'rachos, 22a): As in Yeshayah, 24:20 - 'With dread, with fear, with trepidation and with trembling'. See also Ba'al ha'Turim.
Rashi (citing Shabbos, 88b): The entire length of Machaneh Yisrael, and angels came and helped them to return - as the Pasuk states in Tehilim, 68:13. See also Ba'al ha'Turim.
Ramban: As in Yeshayah, 24:20 and in Matos, 32:13 (Seforno).
Refer to 20:15:4:2 - See conclusion. Matos Bamidbar, 32:13 "Vayeni'em Bamidbar" and in Yeshayah, 24:2: Tanu'a Eretz ka'Shikor"..
As in See Oznayim la'Torah, who explains the Pasuk in similar fashion. See also Oznayim la'Torah on Pasuk 16.
If the voices that Yisrael saw were those of before Matan Torah, why does the Torah not tell us here about Yisrael's request after Matan Torah and Hashem's reply, only in Va'eschanan Devarim 5:20-27?
Ramban: Because it wants first spell out in detail the Mitzvos and Mishpatim, 1 which it taught briefly in the Aseres ha'Dibros.
Refer to 20:13:4:3**. This explanation concurs with 20:15:4:1. Refer also to 20:15:4:2.
Rashi, citing Shabbos 88b, learns from "Malchei Tzeva'os Yidodun Yidodun" (Tehilim 68:13) that angels helped Yisrael to return. But the Pasuk says "Malchei" (kings), not 'Mal'achei' (angels)?
Moshav Zekenim (citing Ri ha'Bechor who cites a Midrash): They were the greatest angels - Micha'el and Gavriel, whom the Pasuk refers to as 'kings', in deference to their greatneness.
How many voices did they hear?
Rashi (in Pasuk #2): They heard voices coming from all four directions, from the Heaven and from the earth.
Hadar Zekenim: The prefix 'Hei' denotes five, and "Kolos" implies at least two; each Dibur divided into seven voices, and into each of the seventy languages. 1
Moshav Zekenim (in Pasuk 17): They heard ten voices - each one more powerful than the previous one.
It seems that this is even when Hashem said each Dibur by itself. How were they able to understand the first two, amidst 490 voices? It seems that this was a miracle. (PF)
QUESTIONS ON RASHI
Rashi writes that they moved back twelve Mil. Seeing as it was Shabbos, how could they leave the Techum?
Moshav Zekenim (in Pasuk 2, citing R. Yehoshua): Since they were surrounded by the clouds, it is as if they were in one Chatzer.
Seforno: Refer to 20:15:5:3.
The Midrash that Rashi cites follows the opinion that Techumim are mi'de'Rabanan (PF)
Rashi writes that "Kol ha'Am Ro'im" teaches us that nobody was blind. But ealier, in 19:11, he explained that we learn this from "le'Einei Kol ha'Am"?
Sifsei Chachamim: Here it teaches us that, even after Matan Torah, their eyes did not become become dim. 1
Bearing in mnd that, even when someone who looks at the Kohanim's hands [whilst they Duchen], his eyes become dim due to the Shechinah, we would have thought all the more so after seeing such a great Giluy Shechinah!
