מתן תורה בזכות האדם ולטובת האדם

בא

אֱֽלֹקִ֗ים בְּ֭צֵאתְךָ לִפְנֵ֣י עַמֶּ֑ךָ בְּצַעְדְּךָ֖ בִישִׁימ֣וֹן סֶֽלָה׃ אֶ֤רֶץ רָעָ֨שָׁה ׀ אַף־שָׁמַ֣יִם נָטְפוּ֮ מִפְּנֵ֢י אֱלֹ֫קִ֥ים זֶ֥ה סִינַ֑י מִפְּנֵ֥י אֱ֝לֹקִ֗ים אֱלֹקֵ֥י יִשְׂרָאֵֽל׃ גֶּ֣שֶׁם נְ֭דָבוֹת ... רֶ֤כֶב אֱלֹקִ֗ים רִבֹּתַ֣יִם אַלְפֵ֣י שִׁנְאָ֑ן אדושם בָ֝֗ם סִינַ֥י בַּקֹּֽדֶשׁ׃ עָ֘לִ֤יתָ לַמָּר֨וֹם ׀ שָׁ֘בִ֤יתָ שֶּׁ֗בִי לָקַ֣חְתָּ מַ֭תָּנוֹת בָּאָדָ֑ם וְאַ֥ף ס֝וֹרְרִ֗ים לִשְׁכֹּ֤ן ׀ יָ֬הּ אֱלֹקִֽים׃

Psalms 68:8-19

O God, when You went at the head of Your army,
when You marched through the desert, selah the earth trembled, the sky rained because of God,
yon Sinai, because of God, the God of Israel. You released a bountiful rain, O God;
when Your own land languished, You sustained it. Your tribe dwells there;
O God, in Your goodness You provide for the needy.
The Lord gives a command;
the women who bring the news are a great host: “The kings and their armies are in headlong flight;
housewives are sharing in the spoils; even for those of you who lie among the sheepfolds
there are wings of a dove sheathed in silver,
its pinions in fine gold.” When Shaddai scattered the kings,
it seemed like a snowstorm in Zalmon.
O majestic mountain, Mount Bashan;
O jagged mountain, Mount Bashan; why so hostile, O jagged mountains,
toward the mountain God desired as His dwelling?
The LORD shall abide there forever.
God’s chariots are myriads upon myriads,
thousands upon thousands;
the Lord is among them as in Sinai in holiness.
You went up to the heights, having taken captives,
having received tribute of men,
even of those who rebel
against the LORD God’s abiding there.

שמות רבה כ״ח:א׳

וּמשֶׁה עָלָה אֶל הָאֱלֹקִים, הֲדָא הוּא דִכְתִיב (תהלים סח, יט): עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶׁבִי, מַהוּ עָלִיתָ, נִתְעֲלֵיתָ, נִתְגַּשַׁשְׁתָּ עִם הַמַּלְאָכִים שֶׁל מַעְלָה. דָּבָר אַחֵר, עָלִיתָ לַמָּרוֹם, שֶׁלֹא שָׁלְטָה בְּרִיָה מִלְּמַעְלָן כְּשֵׁם שֶׁשָּׁלַט משֶׁה... בְּאוֹתָהּ שָׁעָה בִּקְּשׁוּ מַלְאֲכֵי הַשָּׁרֵת לִפְגֹעַ בְּמשֶׁה, עָשָׂה בּוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא קְלַסְטֵירִין שֶׁל פָּנָיו שֶׁל משֶׁה דּוֹמֶה לְאַבְרָהָם, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אִי אַתֶּם מִתְבַּיְשִׁין הֵימֶנּוּ לֹא זֶהוּ שֶׁיְּרַדְתֶּם אֶצְלוֹ וַאֲכַלְתֶּם בְּתוֹךְ בֵּיתוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה לֹא נִתְּנָה לְךָ תּוֹרָה אֶלָּא בִּזְכוּת אַבְרָהָם, שֶׁנֶּאֱמַר: לָקַחְתָּ מַתָּנוֹת בָּאָדָם, וְאֵין אָדָם הָאָמוּר כָּאן אֶלָּא אַבְרָהָם, שֶׁנֶּאֱמַר (יהושע יד, טו): הָאָדָם הַגָּדוֹל בָּעֲנָקִים, הֱוֵי: וּמשֶׁה עָלָה אֶל הָאֱלֹקִים.

Shemot Rabbah 28:1

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רש"י על תהילים ס״ח:י״ט:א׳

עלית. אתה נגיד עמו משה בן עמרם למרום, שבית שבי את התורה, ולקחת מתנות מן העליונים ולתתם לבני אדם:

Rashi on Psalms 68:19:1

you, the leader of His people, Moses the son of Amram ascended on high and took captives.

ידי משה על שמות רבה כ״ח:א׳:ג׳

שבית שבי יכול מפני ששבה וכו'. וא"ת וכי התורה כאנוסה אצלנו הלא התורה נשארה כתובה למעלה באש שחורה ע"ג לבנה רק שהעתיקה משה כדי לפרש הענין פירוש יפ"ת... והר"ן כתב שמטעם זה נקרא שבויה שלפי שבב"ד של מטה אזלינן בתר רוב אע"פ שהוא נגד הדין וגם ע"ד דאיתא גבי קידוש החודש אני ואתם נלך לב"ד של מטה:

Yedei Moshe on Shemot Rabbah 28:1:3

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שבת קכ״ז א:י״ג

אָמַר רַב יְהוּדָה אָמַר רַב: גְּדוֹלָה הַכְנָסַת אוֹרְחִין מֵהַקְבָּלַת פְּנֵי שְׁכִינָה, דִּכְתִיב: ״וַיֹּאמַר ה׳ אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל נָא תַעֲבֹר וְגוֹ׳״

Shabbat 127a:13

We learned in the mishna: One may move baskets of produce due to the guests and in order to prevent the suspension of Torah study in the study hall. Rabbi Yoḥanan said: Hospitality toward guests is as great as rising early to go to the study hall, as the mishna equates them and teaches: Due to the guests and due to suspension of Torah study in the study hall. And Rav Dimi from Neharde’a says: Hospitality toward guests is greater than rising early to the study hall, as it teaches: Due to the guests, and only afterward: And due to suspension of Torah study in the study hall. Rav Yehuda said that Rav said on a related note: Hospitality toward guests is greater than receiving the Divine Presence, as when Abraham invited his guests it is written: “And he said: Lord, if now I have found favor in Your sight, please pass not from Your servant” (Genesis 18:3). Abraham requested that God, the Divine Presence, wait for him while he tended to his guests appropriately. Rabbi Elazar said: Come and see that the attribute of the Holy One, Blessed be He, is not like that of flesh and blood. The attribute of flesh and blood people is such that a less significant person is unable to say to a more significant person: Wait until I come to you, while with regard to the Holy One, Blessed be He, it is written: “And he said: Lord, if now I have found favor in Your sight, please pass not from Your servant.” Abraham requested that God wait for him due to his guests.

מנחות נ״ג ב:ב׳-ד׳

יבא טוב ויקבל טוב מטוב לטובים

יבא טוב זה משה דכתיב (שמות ב, ב) ותרא אותו כי טוב הוא

ויקבל טוב זו תורה דכתיב (משלי ד, ב) כי לקח טוב נתתי לכם

מטוב זה הקב"ה דכתיב (תהלים קמה, ט) טוב ה' לכל

לטובים אלו ישראל דכתיב (תהלים קכה, ד) הטיבה ה' לטובים

יבא זה ויקבל זאת מזה לעם זו

יבא זה זה משה דכתיב (שמות לב, א) כי זה משה האיש

ויקבל זאת זו התורה דכתיב (דברים ד, מד) וזאת התורה אשר שם משה

מזה זה הקב"ה דכתיב (שמות טו, ב) זה אלי ואנוהו

לעם זו אלו ישראל שנאמר (שמות טו, טז) עם זו קנית

Menachot 53b:2-4

In the portion of yadid; this yadid is the tribe of Benjamin, in whose territory the Temple was built, as it is stated that Moses blessed Benjamin in the following terms: “Of Benjamin he said: The beloved [yedid] of the Lord shall dwell in safety by Him” (Deuteronomy 33:12). And let yedidim achieve atonement through it; these yedidim are the Jewish people, as it is written with regard to them: “I have given the dearly beloved [yedidut] of My soul into the hand of her enemies” (Jeremiah 12:7). Rabbi Ezra stated another, similar homily: Let the good one come and receive the good from the Good for the good ones. He explained: Let the good one come; this good is Moses, as it is written about him: “And when she saw him that he was a goodly child” (Exodus 2:2). And receive the good; this good is the Torah, as it is written about the Torah: “For I give you a good doctrine; do not forsake my Torah” (Proverbs 4:2). From the Good; this is referring to the Holy One, Blessed be He, as it is written: “The Lord is good to all” (Psalms 145:9). For the good ones; these good ones are the Jews, as it is written with regard to them: “Do good, Lord, to the good ones” (Psalms 125:4). Rabbi Ezra stated yet another homily structured in a similar manner. Let this one come and receive this from this One for this people. He explained: Let this one come; this is referring to Moses, as it is written about him: “For as for this Moses, the man who brought us up out of the land of Egypt” (Exodus 32:1). And receive this; this is referring to the Torah, as it is written: “And this is the Torah which Moses set before the children of Israel” (Deuteronomy 4:44). From this One; this is referring to the Holy One, Blessed be He, as it is written: “This is my God and I will glorify Him” (Exodus 15:2). For this people; these people are the Jews, as it is stated about them: “This people that You have gotten” (Exodus 15:16).