שמות, פרק כ״ד, פסוק ג׳

At the decisive moment of forging a covenant between God and the Israelites, Moses acts as the essential mediator. A fundamental dispute exists regarding exactly when this mediation takes place. One perspective suggests these events unfold a few days before the giving of the Torah [רש״י, רבנו בחיי, חזקוני]. However, the primary approach among commentators is that this occurs immediately after the revelation at Mount Sinai and the Ten Commandments. Terrified by the great fire, the people had asked Moses to receive the remaining commandments on their behalf. Moses then approached the thick divine cloud alone and is now returning to relay His message [רמב״ן, אבן עזרא, קאסוטו, ביאור יש״ר, מלבי״ם]. The narrative emphasizes his arrival rather than a physical descent from the mountain peak, highlighting his return from the cloud back into the Israelite camp that waited from afar [רמב״ן, אבן עזרא].

Moses does not merely deliver a dry recitation of rules. His transmission is a detailed, comprehensive description that includes practical applications and the oral tradition derived from them [רש״ר הירש]. The exact nature of this message aligns with the timing of the event. According to the view that this happens prior to the giving of the Torah, the divine words consist of preparatory instructions, such as the boundaries and restrictions for approaching the mountain [רש״י, רבנו בחיי]. Furthermore, the accompanying laws represent commandments previously given at Marah—such as the Sabbath, honoring parents, and monetary laws. Moses repeats them now to outline the consequences of their violation as part of the nation's conversion process [גור אריה], and to elevate their spiritual purity ahead of receiving the complete Torah [ברכת אשר]. Conversely, following the primary approach that this takes place after Sinai, the words refer to the general warnings issued right after the Ten Commandments, while the laws encompass the detailed civil and social legislation [אבן עזרא, ספורנו, העמק דבר, מלבי״ם].

The national response to Moses is absolute and instantaneous. The Israelites answer together, their voices merging as if they are a single person [אבן עזרא, ביאור יש״ר]. Unlike previous occasions where they relied on an agreed-upon representative, here every single individual confidently voices their own commitment [העמק דבר]. Their declaration to act carries a profound level of dedication. It encompasses both positive and negative commandments, as the conscious avoidance of sin is viewed as an active fulfillment of God's will [רבנו חננאל]. Moreover, it reflects a deep readiness to uphold the laws even without understanding their underlying rationale [שפתי כהן].

Notably, at this specific moment, the people only commit to action, omitting their famous subsequent promise to also listen and obey. Some explain that the Israelites simply assumed Moses had finished transmitting all the commandments, prompting them to commit to the actions they had just received. Only later, when they saw Moses dividing the blood of the sacrifices, did they realize more instructions were forthcoming, leading them to add their commitment to listen [כלי יקר]. Another perspective suggests a profound spiritual evolution. Initially, the people readily accepted the physical actions and preparations, but they lacked the self-belief that they could reach the spiritual heights required to hear God's voice directly. It was only after Moses read the covenant to them and completed their purification that their confidence solidified, allowing them to finally declare that they were not just ready to act, but fully worthy to hear [אלשיך].