Why did the sound of the Shofar begin softly, and become gradually louder?
Rashi #1: Because, as opposed to a human-being, 1 who begins to blow loudly, but the sound becomes gradually weaker, Hashem is able to increase the volume.
Rashi #2: To give the people a chance to adjust to the loud volume, which they would otherwise not have been able to bear.
So that the people would know that they were hearing a Divinely produced sound. (PF)
What is the Pasuk referring to when it writes "Moshe Yedaber ve'ha'Elokim Ya'anenu be'Kol"?
Rashi and Ramban #1 (citing the Mechilta): It is referring to the last eight of the Aseres ha'Dibros, 1 which Moshe conveyed to Yisrael - with the help of Hakadosh-Baruch-Hu, who amplified his voice. 2
Ramban #2: It was on the third day, when Hashem descended upon Har Sinai, that Moshe took Yisrael to the foot of the mountain, whilst he ascended to a point short of the top 3 where the Shechinah was encamped, from where he instructed Yisrael (who did not understand what Hashem was saying) what to do (See Pasuk 21). 4
Ramban #3: Others explain that Yisrael were terrified of the increasing tone of the Shofar, 5 so Moshe instructed them to concentrate on what they were about to hear and Hashem responded with 'the Voice'.
Rashbam: Moshe spoke quietly to Hashem, and Hashem spoke to him in a loud Voice, in order to override the tone of the Shofar which was increasing in strength.
Moshav Zekenim (citing R. Yehudah ha'Chasid): Moshe said what he thought Hashem wanted to say (for he understand when Hashem said all the Dibros at once), and Hashem said in more detail - Moshe said 'Lo Sisa', and Hashem said "Lo Sishav'u".
B'rachos 45a: Hashem spoke as loud as Moshe. 6 This teaches that the one who translates [after each Pasuk of Torah is read for the Tzibur] may not speak louder (or quieter - Torah Temimah) 7 than the one who is reading. 8
Arachin, 11a: This hints at the Shiras Levi'im min ha'Torah - since Hashem was instructing Moshe to sing Sirah. 9
Yerushalmi Sotah, 7:2: Whenever the Torah uses a Lashon of 'Aniyah' or 'Amirah' it is in Lashon ha'Kodesh, and this Pasuk - "ve'ha'Elokim Ya'anenu be'Kol" is the main source for this. 10
Seeing as they heard the first two Dibros from Hashem directly (Rashi).
See Oznayim la'Torah, who proves why otherwise, the prople could not have heard Moshe's voice from the top of the Mountain.
It was only after Matan Torah that Moshe entered the thick cloud at the top of the mountain (Ramban).
As the Pasuk explains in Devarim, 5:5 (Ramban).
Moshav Zekenim (in 20:1): This enabled both of them to be heard.
See Torah Temimah citing B'rachos, 45a and note 35.
Riva (citing Tosfos Brachos 45a DH be'Kolo): How can we learn from there? Hashem read and Moshe translated! Rif - Moshe needed to speak loudly, for all of Yisrael to hear. Hashem could speak softly, since only Moshe needed to hear Him. Hashem spoke as loud as Moshe, so that the translator should not be louder than the reader. Moshav Zekenim (20:1) - there was no Targum yet, but surely, just like Hashem was not louder than Moshe, the translator should not be louder than the reader. See note 2.
See Torah Temimah, note 4This is difficult however, since I recall seeing a Midrash that Moshe's task as a Levi was to guard the gates, since he was Pasul to sing Shirah due to his speech defect.
See Torah Temimah, note 41 and 42.
