Moments before the pinnacle of divine revelation, the Israelites undergo a profound transformation to prepare themselves. The demand for readiness requires absolute purification across physical, mental, and spiritual dimensions. In the practical realm, the primary approach among commentators is that this readiness involved temporary separation from marital relations. This ensured the body was completely pure and prepared to receive prophecy face to face through the physical senses [ספורנו, ביאור יש״ר, ברכת אשר]. Additionally, the preparation likely included remaining awake the entire night before the event. Much like the High Priest on the eve of the Day of Atonement, the people stayed alert and full of anticipation to hear the voice of God in the morning [אבן עזרא, תולדות יצחק]. On a mental level, this rigorous process served to detach the nation from worldly materialism, directing their thoughts entirely toward their Father in Heaven [הכתב והקבלה]. It also built essential psychological resilience, ensuring they would not lose their sanity when suddenly confronted with miraculous sights and sounds [העמק דבר].
The designated time for this revelation was set for the third day following the initial warning. There is a general consensus that this occurred on the sixth day of the month of Sivan, falling on the Sabbath [רש״י, חזקוני, קאסוטו]. Certain commentators note that Moses, applying his own deductive reasoning, actually added an extra day of preparation, a decision to which God agreed [מזרחי, ריב״א].
The concept of God coming down to the mountain sparks a deep theological discussion, as the Divine Presence is not confined by physical boundaries of up and down. Rather than a spatial movement, this descent is understood as the revelation and expansion of divine light. What was previously hidden and restricted was now brought into the boundaries of human intellectual and sensory perception [הכתב והקבלה]. Others explain that the Divine Presence did not truly rest upon the physical wood and stones of the mountain; it merely appeared that way to the human eye, while God remained upon His heavenly chariot [אלשיך]. Alternatively, the descent may refer to an angelic messenger rather than God Himself [רשב״ם]. Because the entire nation was about to experience a collective prophecy, yet they were not at the elevated spiritual level of Moses, the revelation had to be filtered. It passed through screens, taking the form of a descent so that human vessels could contain the experience [מלבי״ם].
The public nature of the event ensured that everyone participated. Naturally, the people did not see the actual essence of God, as a human being cannot see Him and survive. Instead, they witnessed the appearance of His glory, manifesting as a consuming fire at the top of the mountain or as a thick cloud [רמב״ן, הטור הארוך, קאסוטו]. This shared experience involved a remarkable double miracle. Physically, God healed all those with disabilities. In response to the people's deep desire to truly see their King, there were no blind, deaf, or mute individuals among them, allowing every person to experience the revelation in its entirety [רש״י, שפתי חכמים, חב״ד]. Spiritually, the nation underwent a profound purification that cured all previous flaws. This restored them to the state of absolute innocence and purity that characterized Adam and Eve before they consumed the fruit of the Tree of Knowledge, transforming the Israelites into a nation of completely righteous individuals [חב״ד].
Underpinning this entire monumental event was the enduring merit of the forefathers, which stood by the Israelites in that hour. The intense preparation and early rising correspond to Abraham. The sound of the ram's horn that would soon echo aligns with Isaac, and the eventual movement out of the camp to meet God reflects the journey of Jacob. Together, these ancestral merits combined to equally bestow the crown of the Torah upon the entire nation [צרור המור].