Commento su Esodo 19:12

והגבלת AND THOU SHALT SET BOUNDS — set boundary marks for them as a sign that they should not approach the mountain from the boundary and beyond.

כל הנוגע בהר מות ימות, a warning to deter the people from being harmed in the event they would trample the boundary markers around the mountain in their eagerness to catch a glimpse of G’d. Such people, if they were to become victims of their own folly, would mar the entire joyful experience of the giving of the Torah by defiling the earth around them with their carcasses. They would cause their relatives to become mourners on what should have been the most auspicious experience of their lives. The presence of G’d, the Shechinah, does not manifest itself to people in mourning.

והגבלת את העם סביב, "set a boundary for the people all around." It appears that the instructions to set up this fence applied only for what would take place on the third day; it was meant so that the Israelites would get used to the fact that the Mountain was out of bounds and as a measure of respect for what would happen. It does not mean that touching the Mountain or its edge was forbidden already on the two days preceding the revelation. Mechilta 24 confirms that the obligatory nature of this prohibition applied only on the third day.

והגבלת, mark the border up to which the people are allowed to approach by clearly visible signs.

The boundary says to them. . . Re”m explains [that Rashi knows this] because “Set bounds for the people” cannot mean “Tell them to be careful.” This is because setting bounds for an area and warning people are two different things. Therefore, [since the verse is not speaking of Moshe’s verbal warning, we must say that] לאמר is connected to the boundary, not to Moshe. However, the Torah never punishes without a verbal warning. Therefore Rashi adds, “And you, too, warn them,” for Moshe also told them to be careful. This being so, לאמר connects to Moshe as well as to the boundary.

(Exodus 19:12) "And you shall 'bound' the people": I might think only at the east of the mountain, (where they were encamped). It is, therefore, written "roundabout." "saying": We are hereby apprised that they exhorted each other in this regard. "Take heed unto yourselves": this constitutes a negative commandment. "not to go up on the mountain": I might think that he may not go up, but he may touch it; it is, therefore, written "Whoever touches the mountain." I might think that he may not climb and that he may not touch it but he may ascend in a sedan-chair; it is, therefore, written "not to go up on the mountain" (in any manner). "Whoever touches the mountain shall be put to death": This is the punishment.

והגבלת את ההר, “you are to “fence in“ the mountain; actually the Torah writes: “you shall set boundaries for the people,” את העם. Our author understands this as fencing off the east side of the camp from the mountain. This is the direction from which the glory of G-d would appear, as we know from what Moses described in Deuteronomy 33,2 when he spoke about G-d having first offered His Torah to the gentile nations, who, upon enquiring what it contained decided to decline acceptance. He said then: ,וזרח משעיר למו הופיע מהר פרן, “He shone forth from the land of Seir (in the east) and He appeared from around Mount Paran.”

לאמר SAYING — The boundary says to them, “Take care not to ascend from here and further on” and you, too, admonish them regarding this.

Even its edge. [Rashi knows this] because otherwise, [if ונגוע meant literally, “And touch its edge,”] it would not need to say, “Not to go up the mountain.” For it is impossible to go up without [first] touching its edge. (Re”m) [A second approach:] I heard from a certain sage that Rashi is telling us not to think that, “Not to go up the mountain and touch its edge,” refers to its uppermost edge. Therefore Rashi explains, “Even its edge.” Alternatively, [now returning to the first approach:] It seems to me that Rashi means as follows: “Be careful not to go up” implies not to ascend, but standing at a distance and touching is permitted. Therefore Rashi explains that “And touch its edge” means: “Even to stand at a distance and touch its edge.” (Maharshal)

לאמר, “to tell as a warning so that each Israelite would warn his neighbour.”

ונגע בקצהו OR TOUCH THE EXTREMITY THEREOF — i. e. even the extremity thereof.