"G-d descended upon Mount Sinai, to the top of the mountain. And G-d called Moses to the top of the mountain, and Moses ascended.( 19:20) If G-d descended from the supernal heights, couldn't He come down just few thousand feet further?  Why trouble a man of eighty to climb to the top of the mountain? Yet therein lies the essential nature of man's comprehension of Torah. G-d is infinite and undefinable. Torah is His wisdom and will - by definition, ungraspable by the finite mind of man. 

The notion that the human intellect can relate to the divine truth, or even meet it half-way, is ludicrous.  It is only because G-d gave us the Torah, only because He chose to suspend the line He drew at creation separating the finite from the infinite, that we can access His communication to man. But the Al-mighty desired that man's understanding of Torah not be a gift from above, but the result a combined effort, the issue of a union between the human mind and the mind of G-d.  Man must give it his intellectual all, and apply to the utmost the powers invested in his brain of flesh.  And when he attains the peak of his finite mountain, there is G-d with His gift of absolute truth. - from the teachings of chassidism (From: Once Upon a Chassid by Yanki Tauber)

"The entire people saw the thunder [that issued from the mouth of Hashem -- Rashi]." (20:15) QUESTION: The Midrash Rabbah (28:5) states that the voice was unique in that it had no echo. Usually, the stronger the voice, the stronger the echo. Isn't the lack of echo from the voice of Hashem a sign of weakness? ANSWER: The distance the voice can travel depends on the strength of the person. When the voice reaches a wall, it rebounds, causing an echo. The Midrash is implying that the voice of Hashem was so powerful that it penetrated and permeated every person and every physical part of the universe, so that there was no echo.

"And G-d spoke all these words, saying." (20:1) QUESTION: The Sages in the Gemara (Shabbat 86b) maintain that the Torah was given on the 6th day of the month of Sivan. Rabbi Yossi, however, claims that it was given on the 7^th of Sivan. The Torah is precise in listing the exact dates of all yamim tovim.  Why does it not specify on which day the Torah was given? ANSWER: Hashem, by not stating the exact date of the giving of the Torah, conveys to us that Torah is not restricted to or connected with any specific time. Twenty four hours a day, every day of the year, a Jew must live in accordance with the Torah. (From: VeDibarta Bam by Rabbi Moshe Bogomilsky)

"You have seen what I did to Egypt, and that I have borne you on the wings of eagles and brought you to Me. And now, if you hearken well to Me and observe My covenant, you shall be to Me the most beloved treasure of all peoples..." (19:4) When a person first becomes religious, he gets tremendous help from Upstairs. He finds himself excited about every new religious experience: He leaps out of bed to put on tefillin (even when it's Shabbos). He can't wait to eat matza, shake the lulav, sit in the succah, and even fast on Yom Kippur. They say that every ba'al teshuva (newly observant person) eventually becomes an FFB (observant from birth). All of a sudden, he can't get up in the morning. He drags himself out of bed, shooting an angry glance at the alarm clock, and manages to make the last minyan in the synagogue. He finds himself mouthing blessings

On the surface, the above verse "You have seen what I did to Egypt, and that I have borne you on the wings of eagles and brought you to Me" doesn't seem to have a lot to do with "And now, if you hearken well to Me and observe My covenant, you shall be to Me the most beloved treasure of all peoples." What's the connection? When the Children of Israel first came out of Egypt they were on a spiritual free ride on the "wings of eagles." But in order for them to attain the exalted level that G-d wanted for them, G-d was ending that extra-special assistance. G-d was telling them "Now, if you will hearken well to Me and observe My covenant." Now, they would have to hearken well and observe the covenant. Now the real work was starting. The Children of Israel would have to become the owners of their spiritual maturity. (Netziv, as heard from Rabbi Moshe Zauderer, From:orsomayach web site)

"Thus you shall say to the House of Jacob and tell the Children of Israel." (19:3) Our sages state that "House of Jacob" refers to the women of Israel, and "Children of Israel" to the men; for when G-d gave the Torah to Israel, He told Moses to approach first the women and the men only thereafter. The purpose of the exodus from Egypt was for the Jewish people to receive the Torah at Sinai, as it is written: "When you will have brought out the people from Egypt, you shall serve G-d upon this mountain." (Exodus 3:12) Of the exodus itself it is said that it occurred by virtue of the pious women of that generation. Thus when it came to the giving of the Torah at Mount Sinai, the women were given precedence, before the men. The Messianic redemption, too, will be by virtue of the righteous women of Israel, as stated in the Midrash: "All generations are redeemed by virtue of the pious women of their generation." Thus the women will again be first to receive the wondrous teachings to be heard from Moshiach. (From: Insights to Geula, Chabad in Cyberspace)

There are two sorts of statutes: a) statutes that create life and b) statutes created by life. Human laws are created by life so they vary from land to land according to circumstances. The A-lmighty's Torah is a G-dly law that creates life. G-d's Torah is the Torah of truth, the same is all places, at all times. Torah is eternal.(From Rebbe's Hayom Yom, Shevat 22).

-The Rebbe