The passuk states that Hashem said the aseres hadibros to your entire assembly on the mountain… “קול גדול ולא יסף.” Onkelos translates these words as “a great voice that did not stop.” Rashi explains, Hashem’s voice is strong and exists forever. The Maharal is bothered, what does it mean that Hashem voice did not stop? If it refers to the voice of Hashem at Har Sinai, what is the need for it? Also, we don’t actually hear it? If it means that Hashem’s voice is strong when He wants to speak, then it doesn’t make sense to say that it did not stop?
The Maharal explains the great voice refers to the hashpaah of His Torah to us. Hashem is called “מקור חיים, a fountain of life;” just as a fountain of water gushes forth water to its surroundings, so too Hashem who is the epitome of life, constantly gives life to each and every person. At Har Sinai Hashem made our ears able to hear and accept shefa of aseres hadibros until we reached the level of a prophet. Similarly, the Rambam says, at maamad Har Sinai, Yisrael heard the dibros as Moshe heard in his prophecy. The voice of Hashem continuously is mashpiah wisdom from Himself, and it doesn’t stop, as by Hashem there is no change. Only by people, those who receive shefa, is there change, how much we receive.
The HaKsav V’haKabalah explains, the importance of the Torah and its special maaleh never stops. We are always able to enjoy learning the words of Torah without limit, with its breadth and depth. Onkelos hints that Hashem’s voice – the Torah is great and exists forever.
In birchas haTorah we say, “ברוך… נותן התורה, blessed is He… who gives the Torah,” in present tense, not “נתן התורה, who gave the Torah,” in past tense. Also, in shemoneh esrei by the bracha of חונן הדעת we say “אתה חונן לאדם דעת ומלמד לאנוש בינה, You graciously grant a person knowledge and teach a person understanding;” in present tense. The other middle brachos are in future tense, such as השיבנו, return us, and רפאנו, heal us, and so on. Why is this? The Maharal explains each day and all the time, Hashem gives Torah to Yisrael. The giving of Torah constantly and continuously exists, without change.
HaRav Aharon Kotler zatzal points out that there is no zechira, remembrance for matan Torah. Even by the Yom Tov of Shavuos it does not mention to remember matan Torah. However, for leaving Mitzrayim there are many remembrances; such as Pesach, first-born and tefilin. Since matan Torah is a fundamental belief, why isn’t there a remembrance that Torah was given to us from Hashem? Rav Aharon answers, regarding to the redemption from Mitzrayim, all its wonders and miracles are that which we experienced. We need to think about them and remember the past, as though we saw them, or else we will forget them. However, matan Torah doesn’t need a remembrance, everything is in the Torah itself. All the fearful revelations at matan Torah are found in the Torah. Also, all the secrets of ma’aseh Beraishis and ma’aseh Merkavah are hidden in the Torah. Whatever great level the Kadmonim reached are all found in the Torah. It is said about the Vilna Gaon that at the end of his life he showed that all of Torah sh’bal peh, are all in the Torah sh’bichsav which we have now.
At the end of shacharis the siddur has 6 things which we should remember daily. HaRav Minkowitz shlita pointed out, all of them are written with the lashon זכור, remember, aside for matan Torah which states, “פן תשכח, lest you will forget.” Why is this? He answered b’shem Reb Aharon, Hashem’s voice by matan Torah continuously exists; He is presently mashpiah the Torah. One only needs to make sure not to forget it, don’t turn away from it, then it will be remembered.
Let us not forget Hashem’s voice who is presently giving us the Torah.