Another matter: “I am the Lord your God” – Rabbi Aḥa ben Rabbi Ḥanina began with this: “Hear, My people, and I will speak” (Psalms 50:7), 7The reference is to a midrash on the Ten Commandments, which is unavailable. Some suggest that the reference should be to Rut Rabba 1:1, where the upcoming quote is cited. until [the words]>: Rabbi Shimon ben Yoḥai said: The Holy One blessed be He said to Israel: ‘I am the God over all of humanity, but I associated My name only with you.
I am not called the God of idolaters, but rather, the God of Israel.’ Rabbi Levi said: Israel requested two matters from before the Holy One blessed be He: That they would see His glory and hear His voice. They were seeing His glory and hearing His voice, as it is stated: “You said: Behold, the Lord our God has shown us His glory and His greatness” (Deuteronomy 5:21), and it is written: “And His voice we heard from the midst of the fire” (Deuteronomy 5:21), and they did not have the strength to withstand it.
When they came to Sinai and He revealed Himself to them, their soul departed because He spoke with them, as it is stated: “My soul departed as He spoke” (Song of Songs 5:6). However, the Torah asked for mercy before the Holy One blessed be He on their behalf: ‘Is there a king who marries his daughter and kills the members of his household? The entire world is rejoicing and Your children are dying?’
Immediately, their souls were restored, as it is stated: “The Torah of the Lord is perfect, restoring the soul” (Psalms 19:8). Rabbi Levi said: Was it not known before the Omnipresent that if He would show His glory to Israel and let them hear His voice, that they would be unable to withstand it? Rather, the Holy One blessed be He foresaw that they were destined to engage in idol worship. So they would not say: Had He shown us His glory and His greatness and let us hear His voice, we would not have engaged in idol worship, that is why it is stated: “Hear, My people, and I will speak.”