The people were first instructed, three full days in advance, to prepare and purify themselves for the forthcoming divine revelation. Then, at the time of the law-giving, they were warned not to approach the mountain. Each of these rules was intended to emphasise the reality that the Torah was communicated to the Jews from an external superior source, and did not emanate from within them.
Rav Hirsch continues by describing how the fields of anthropology and sociology view religion, like arts and culture, as a mere projection of the social values of society. This approach treats religion as little more than a means by which we can understand the behaviour and beliefs of the social unit formed by its adherents. In this sense, Judaism stands apart and cannot be truly defined as a religion, since the Torah’s rigorous and demanding laws do not reflect the religious and moral status of the nation which first received them. God’s instructions to the Jewish people to purify themselves for several days in advance of receiving the Torah represent a principle of fundamental importance: that its recipients were not inherently worthy of hearing God's word. Additionally, the prohibition against drawing near the mountain during the Ten Commandments reinforces the distinction between the source of the communication and the people to whom it was addressed, thereby emphatically rejecting the notion that the Torah emanated from the people themselves.
The idea that the Jewish people were not initially suited to comply with the demanding standards of the Torah finds further expression in the aftermath of the shocking sin of the Golden Calf, which occurred so soon after the national revelation. As is clear from the conversation between God and Moshe which took place immediately after that sin was committed, the people were considered to be thoroughly unworthy of the recently-received Torah. God even suggests to Moshe that He annihilate the entire nation, replacing it with a new chosen people to be drawn from Moshe's own descendants. God’s proposal, though troubling, also imparts a constructive message: an eternal principle that the Torah contains timeless and unchanging truths.
Thus, when the people sinned en masse with the Golden Calf immediately after having received the strong prohibitions against idolatry, there was no suggestion that the Torah be watered down or altered to accommodate their human weaknesses. It was up to the Jewish people to prove themselves capable of living up to the standards required by the Torah: if they were unable to refine themselves, they could be replaced with a new nation comprised solely of Moshe’s descendants — a nation made up of people who could guard God’s eternal Law and live their lives in a way that embodied His immutable truths. That this first generation of Jews, when proven inadequate, faced the prospect of either having to change or be changed teaches a vital lesson for all generations: people cannot expect the Torah to accommodate and be manipulated to suit their personal preferences and sensibilities.
In summary, the deliberate distancing of the gathered nation from Mount Sinai can be seen as emphasising the gulf that existed between the capabilities of the nation leaving Egypt and the Torah’s lofty ideals. This conscious distancing demonstrated in purely physical terms the axiom that the Torah is not a mere expression of the Jewish people’s beliefs and thoughts of that era. The significance of this point is amplified by the fact that, when the Jewish people were subsequently tested by the episode of the Golden Calf, most of them immediately failed. This failure underscored their initial lack of suitability to be the nation of the Torah, a phenomenon which needed to be tackled by improving the suitability of the recipient nation, and not by tailoring the Torah’s immutable rules.
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