Musar do Wyjścia 19:20

This is in line with what I have copied from the writings of Nachmanides where he stated that the dual nature of the tablets, i.e. 2 tablets instead of one, symbolises Heaven and Earth, groom and bride. All is based on the mystical dimension of the Ineffable Name spelled as either י-ה-ו-ה, or א-ד-נ-י. On Exodus 19,20, Nachmanides writes as follows: "If you take a close look at this chapter you will understand that G–d descended on Mount Sinai in His capacity as the Ineffable Name and resided there in fire. Whenever G–d is mentioned as speaking with Moses throughout this chapter, He did so as the Attribute י-ה-ו-ה, i.e. He used the Ineffable Name as His means of communication. G–d elevated Moses and brought him towards a level of great honour and warned that the people should not overstep their bounds or they would cause themselves grave harm (Exodus 19,21). The warning pertained to efforts to secure visions of G–d in His capacity as the Ineffable Name, something that even the אצילי בני ישראל, "The nobility of the children of Israel," mentioned as having a vision of G–d in Exodus 24,10-11, did not see. However, all of Israel heard the voice of G–d out of the fire. Thus far Nachmanides.

This is the reason why we also find the revelation at Mount Sinai and the giving of the Torah alluded to in this dream, as mentioned in Bereshit Rabbah 68, 12. We read there that the words "the ladder stood on the ground, its head reaching heavenwards," describe the ladder as at the foot of Mount Sinai, with its top reaching into the fiery mountain top up unto the heart of Heaven, as described in Deut. 4,11. Another version in the same Midrash points out that the numerical value of the letters in the word סלם, ladder, is equal to the numerical value of the letters in the word 130= סיני. The מלאכי אלוקים, heavenly messengers, are perceived as Moses and Aaron. Proof that prophets are called מלאכים is found in Chagai 1,13: ויאמר חגי מלאך ה' במלאכות ה' לעם. "Chagai, the angel of the Lord, fulfilling the Lord's mission, spoke to the people." When the angels are described as עולים, ascending, this refers to Moses of whom the Torah wrote (Exodus 19,3): ומשה עלה אל האלוקים, Moses ascended to G–d." When the Torah describes the angels as descending the ladder, it also refers to Moses, of whom the Torah wrote: וירד משה, Moses descended (Exodus 19,14). Next, G–d is described in the dream as standing above the ladder, and we know that "G–d descended to the top of Mount Sinai" (Exodus 19,20). Thus far the two versions of the Midrash.