Love and Awe at Mount Sinai: Understanding the Deeper Meaning of the Revelation

When we examine the verses describing the revelation at Mount Sinai, we see that the dimension of awe was powerfully present.

“You shall set boundaries for the people all around, saying: Beware of ascending the mountain or touching its edge. Whoever touches the mountain shall surely die. No hand shall touch it, for he shall surely be stoned or shot. Whether beast or man, he shall not live. When the shofar sounds at length, they may ascend the mountain” (Shemot 19:12–13).

“And it was on the third day, when morning came, that there were sounds and lightning, and a heavy cloud upon the mountain, and the sound of a very strong shofar, and all the people in the camp trembled” (19:16).

“And Mount Sinai was entirely smoking, because the Lord descended upon it in fire. Its smoke rose like the smoke of a furnace, and the entire mountain trembled greatly” (19:18).

“And the Lord said to Moshe: Go down, warn the people, lest they break through to the Lord to see, and many of them fall” (19:21).

The Emphasis on Love in the Oral Torah

In contrast, the Oral Torah places strong emphasis on the dimension of love present at Mount Sinai. For example, Moshe describes the revelation shortly before his death: “The Lord came from Sinai, shone forth from Seir to them, appeared from Mount Paran, and came from the myriads of holiness; from His right hand a fiery law for them” (Devarim 33:2).

Rashi comments: “From Sinai He came forth, to go out toward them when they came to stand at the foot of the mountain, like a groom going out to greet his bride.” When a groom greets his bride, the atmosphere is filled with love, not fear.

Torah Given in Love Through Prayer

In the morning prayer we say: “With abundant love You have loved us… and place in our hearts understanding and insight… all the commandments of Your Torah with love.”

In the evening prayer as well: “With eternal love You have loved Your people Israel; Torah and commandments, statutes and laws You have taught us.”

We emphasize again and again that the Torah was given to the people of Israel in love. Let us try to understand this dimension of love at the giving of the Torah.

Love Disrupts the Order

One of the classic signs of love is expressed in the well known statement: “Love disrupts the order” (Bereishit Rabbah, Vayera). When there is love, both sides are comfortable with changes and deviations, for “love covers all transgressions” (Mishlei 10:12). When there is love, things move beyond the strict lines of order.

It is worth noting that this works in the opposite direction as well. Hatred also disrupts the order, as the Midrash points out.

World, Year, Soul

In the inner teachings of Torah there is a concept known as “world, year, soul,” often abbreviated as Ashan. This concept expresses the unity of the three central dimensions of creation: space, time, and human existence or life. The term Ashan is formed from the initial letters of world, year, and soul. Its source is Sefer Yetzirah (6:1).

If we pay attention, we will see that the departure from order at Mount Sinai occurred in all three dimensions. The explanation is that this event was also a profound moment of love.

Love in the Dimension of Space

We saw earlier the verse: “When the shofar sounds at length, they may ascend the mountain.”

On a simple level, this means that after the shofar blast, the people were permitted to ascend the mountain. But it is much more than that. There is here an expression of divine desire, almost a command, that when the shofar sounds, they should ascend the mountain.

This can be explained with a parable. At weddings, the chuppah is usually conducted at some distance from the crowd. At the end of the ceremony, after the breaking of the glass, the guests rush toward the chuppah to congratulate the bride and groom. It is clear that the bride and groom are waiting for this moment. They would be deeply disappointed if, at the end of the ceremony, everyone simply turned around and went to sit in the hall.

The analogy is clear. During the “chuppah,” the revelation at Mount Sinai, God asked the people to keep their distance. But at the end of the “chuppah,” He was waiting for them to rush toward Him.

We see that the people of Israel wanted to rush up the mountain and break the order, and Moshe had to warn them twice not to touch the mountain. This alone shows that Mount Sinai was an event of love.

Love in the Dimension of Time

In the dimension of time, God instructed Moshe: “Go to the people and sanctify them today and tomorrow, and let them wash their garments. And they shall be ready for the third day, for on the third day the Lord will descend before the eyes of all the people upon Mount Sinai” (Shemot 19:10–11).

The revelation was meant to take place on the third day, after two days of preparation. In practice, Moshe added one additional day of purification and preparation, instructing the people: “Be ready for three days; do not approach a woman” (19:15).

Rashi brings the words of the Talmud: “Be ready for three days, meaning at the end of three days, which is the fourth day, for Moshe added one day on his own initiative, according to Rabbi Yossi” (Shabbat 87a). Moshe’s intention was that the women too would be able to participate in the revelation in purity, which required three days.

This is astonishing. Moshe added a day on his own, and God agreed with him. This, too, reflects a relationship of love. Love disrupts the order.

Love in the Dimension of the Soul

In the dimension of the soul, Rashi brings a Midrash on the verse: “And Moshe told the words of the people to the Lord.” What were the words of the people?

“I heard from them a response regarding this: they wished to hear from You. It is not the same to hear from a messenger as to hear from the king. We want to see our King” (Shemot 19:9).

The people wanted to change the divine plan. Instead of hearing through Moshe, they wanted to hear directly from God Himself.

This is love. Love disrupts the order.