Borders on the Mountain
שמות פרק יט -יב וְהִגְבַּלְת אֶת-ה ע ם ס בִיב לֵאמֹר הִש מְרוּ ל כֶם עֲלוֹת ב ה ר וּנְגֹעַּ בְק צֵהוּ כ ל-הַּנֹגֵעַּ ב ה ר מוֹת יוּמ ת :
כא וַּיֹאמֶר ה' אֶל-משֶה רֵד ה עֵד ב ע ם פֶן-יֶהֶרְ סוּ אֶל ה' לִרְ אוֹת וְנ פַּל מִמֶנוּ ר ב:
כב וְגַּם הַּכֹהֲנִים הַּנִג שִ ים אֶל ה' יִתְקַּד שוּ פֶן-יִפְרֹץ ב הֶם ה' :
כג וַּיֹאמֶר משֶה אֶל-ה' לֹא -יוּכַּל ה ע ם לַּעֲלֹת אֶל-הַּר סִינ י כִי-אַּת ה הַּעֵדֹת ה ב נוּ לֵאמֹר הַּגְבֵל אֶת-ה ה ר וְקִדַּשְתוֹ :
Need for Repetition of the Information on the Borders (verse 12 and 21-23)
Rashi
The boundary is a sign not to go further. We admonish a person before the act, and we admonish that person again at the time of the act [when it is to be performed].
Others
First verse sets the punishment as death by human courts, the second adds death by heaven.
Ohr HaChaim
The boundary was only needed three days later after the actual time of warning. However, the border was set up earlier to let the people accustom themselves to the boundary in advance, and thus, also commanded earlier.
Malbim
1. At Matan Torah, Moshe stood with the people and they all heard directly and equally from HaShem. Afterwards HaShem directed Moshe to ascend the mountain. The people thought they were equal to Moshe and could also ascend. Therefore, a second command was provided.
2. At Matan Torah, the “Light” of HaShem descended onto the mountain top (and not the entire mountain). Thus, the people felt they could ascend to a portion on the mountain to be closer and see. Therefore, a second warning was provided.
3. First warning was not to get in position to see HaShem. Second warning was not to transgress an intellectual boundary and ascribe a “picture” of HaShem with limitations (a form of Avodah Zarah).
Understanding Dialogue Between Moshe & HaShem (verses 21-23)
Rabbi Saadyah Gaon
These verses puzzled him for years. Then, he came upon a book of protocols for the Persian kings, that when the king tells his messenger to do a task, the messenger, even though he has completed it, should not tell the king that he has completed the task until the king gives him another job to do. Moshe’s response came here only after HaShem told him to warn the people again. At this point it was appropriate to say that he had completed the previous task, and therefore the nation cannot ascend the mountain.
Ibn Ezra
In verse 21 HaShem tells Moshe, “פן יהרסו אל ה' לראות (lest they break their place, to see).” Moshe wondered if there was now an additional prohibition, that of even peering at the happenings taking place on Har Sinai. Moshe said that the nation will not ascend the mountain, as that is all he told them previously, but should he add a restriction against looking? HaShem answered (verse 24) that the restriction is limited to ascent only.
Maharik
Moshe questioned who was included in the ban. Since in verse 21 HaShem said העד בעם (warn the people), Moshe thought that both he and Aharon might be included. (This is evidenced by “Ki atoh haeidoso BONU,” and not “bohem.” Possibly the reading of the whole phrase, “Lo yuchal haom laalos el Har Sinai ki atoh haeidoso bonu” is to be read as a question. “Is the complete nation, included Aharon and me not allowed to ascend since You have restricted US?”). To this question HaShem responded (verse 24) “ועלית אתה ואהרן (and you and Aharon should go up).”
Roke’ach
HaShem indicated to Moshe His great modesty, that Moshe may speak his mind to HaShem (that the borders are not needed).
Mo’orei Ho’a’feiloh
Moshe was so eager to stay in the heavens in HaShem’s presence that he simply wanted to stay there longer, and said that there might be no need to warn the Jews again (and thus, not have to go down again).
Malbim
“Do not to approach the mountain” indicates that one does not attempt to go beyond human understanding in matters of G-d. He refers to the story of the four Rabbis that entered Pardes, and three did not make it out intact. Similarly here the outcome would be as if one would have died.
TWO COMMANDS ON THE BORDER AND MOSHE’S RESPONSE
Three Major 20th-Century Jewish Thinkers
Rabbi Soloveitchik (1957 Shabbos HaGadol)
Two types of borders exist:
Verse 12 - A physical border is a blockage of everything and every person (person or animal).
Verse 23 – An abstract border (per “boundaries of roses” Shir HaShirim 7,3) which is not a physical boundary, but results from recognizing higher values (religious, ethical, etc.). An example of this type of border is a sign “warning - private property.” The sign itself does not stop anything. However, a sensitive person accepts and recognizes the boundary.
Border at Sinai is a boundary of holiness, put a limit around the mountain and sanctify it (Panim Yafos). Thus, verse 12 is a warning to make a physical boundary to the mountain, applying to people and animals. The second verse is not a repetition, but a warning to make a spiritual boundary conveying a central concept of Judaism. A human can understand that crossing borders endangers holiness. And fulfillment of the purpose of life requires commitment to maintaining boundaries.
Tzafnas Pane’ach (Rogachover Gaon)
“The people were not able to ascend (the mountain).” Moshe maintained that at the time of the Giving of the Torah, the evil inclination was uprooted from their hearts. Therefore, the Jews were incapable of doing that which is forbidden to them. Thus, Moshe now says (verse 23) that the Jews at this time would be incapable of ascending the mountain now that HaShem had previously (verse 12) forbidden this approach. Torah is a manual for life, allowing perfection if followed. Unfortunately, Moshe did not know that the Jews would eventually sin, but HaShem did and repeated the command.
Lubavitcher Rebbe (ד' סיון ה'תשמ"ט)
The great revelation at the Giving of the Torah created a new concept of the unity of two distinct points: the upper worlds and the lower worlds were now able to influence each other until this time. Initially the Jews were motivated by the growth of the last 50 days and the excitement of arrival at Har Sinai to draw close to the mountain, the source of the spirituality. Thus, the first warning regarding approach to the mountain presented the concept that the Jews need boundaries that they should not remain completely in spirituality. The second warning was issued that the Jews needed to remain completely below maintaining their full strength, combining the physical and spiritual. This concept is demonstrated in the prior commands to the Jews. “A Kingdom of priests” teaches about the elevation of below to above. A person needs spiritual influence as the guiding principles of life. “A holy nation” teaches about the drawing above down to this world. Our purpose is to specifically make this world a place where HaShem dwells. At the Giving of the Torah (and any time a person experience spiritual revelation) a Jew has a great desire to go up to the spiritual source. However, our soul must remain within its container. Our goal is to bring a balance into our lives, an integration of the infinite (G-d above) and the finite (creations below).
Hint, the “border” to each letter of הר (letters on each side):
ש ר ק ו ה ד (spells the word “holy” קודש )
Marriage is another example of agreed mutual borders.
Shir HaShirim 7,3: שיר השירים פרק ז ג ש רְ רֵךְ אַּגַּן הַּסַּהַּר אַּל-יֶחְסַּר הַּמ זֶג בִטְנֵךְ עֲרֵמַּת חִטִים סוּגָה בַּשּׁוֹשַּנִּים
(Midrash Rabbah) ‘A stack of wheat (chitim)’ refers to a stack of sins (chatoim). ‘Fenced in with roses’ refers to words of Torah which are as soft as roses. R. Levi said: When a Jewish man marries a woman, at the age of 30 or 40, he spends much money on the wedding and finally wants to consummate the marriage. She tells him ‘I saw an emission of [menstrual] blood as red as a rose,’ and he will immediately physically separate from her [as the law of family purity requires]. Who caused him to separate? Is there a wall of iron between them? Is there a steel pillar? Did a snake threaten to bite him? A scorpion? Why will he not approach her? It is only the words of Torah which are as soft as a rose, as it is written (Leviticus 18) “Do not approach a woman in the uncleaness of her period.”
