(7) Then he took the record of the covenant and read it aloud to the people. And they said, “All that יהוה has spoken we will do and we will hear!”

(9) Then Moses and Aaron, Nada and Avivhu, and seventy elders of Israel ascended; (10) and they saw the God of Israel—under whose feet was the likeness of a pavement of sapphire, like the very sky for purity.

(20)Bless the ETERNAL One, O angels,mighty creatures who do G8d’s bidding, to listen to the voice of G8d's word

(1) וגר לא תונה — means, do not vex him with words (referring to the fact that he is a stranger); "contrarier" in old French Similar is, (Isaiah 49:26) “And I will feed them that vex thee (מוניך) with their own flesh”. (2) ולא תלחצנו NOR OPPRESS HIM — by robbing him of money (Mekhilta). (3) כי גרים הייתם FOR YOU WERE STRANGERS — If you vex him he can vex you also by saying to you: “You also descend from strangers”. Do not reproach thy fellow-man for a fault which is also thine (Mekhilta). Wherever גר occurs in Scriptures it signifies a person who has not been born in that land (where he is living) but has come from another country to sojourn there.

(1) וגר לא תלחץ AND THOU SHALT NOT OPPRESS THE STRANGER — In numerous passages (36 in number) does the Torah offer a caution about the ill-treatment of the stranger, because his original character is bad (Bava Metzia 59b). (2) אח נפש הגר [FOR YE KNOW] THE SOUL OF A STRANGER — how hard it is for him when people oppress him.

(33) When strangers reside with you in your land, you shall not wrong them. (34) The strangers who reside with you shall be to you as your citizens; you shall love each one as yourself, for you were strangers in the land of Egypt: I the ETERNAL am your God.

(17) For the ETERNAL your God is God supreme and Sovereign supreme, the great, the mighty, and the awesome God, who shows no favor and takes no bribe, (18) but upholds the cause of the fatherless and the widow, and befriends the stranger, providing food and clothing.— (19) You too must befriend the stranger, for you were strangers in the land of Egypt.

ספר הברית THE BOOK OF THE COVENANT — the book which we have said contained the part of the Torah from בראשית till the “Giving of the Torah” including the Commandments that were given to them at Marah (Mekhilta d'Rabbi Yishmael 19:10:2; cf. Rashi on v. 4).

(5) But if the slave declares, “I love my master, and my wife and children: I do not wish to go free,”(6) his master shall take him before God. He shall be brought to the door or the doorpost, and his master shall pierce his ear with an awl; and he shall then remain his master’s slave for life.

Joy is the vessel for receiving enhanced Torah insights. As our Sages, of blessed memory, taught (Shabbat 88a): At the time that the Jewish people declared “We will do and we will hear” (Exodus 24:7), 600,000 angels descended and placed two crowns on the head of each one, and when they sinned…. But in the future the Holy One, blessed be He, will return [the crowns] to us, as it is written (Isaiah 35:10), “an eternal joy on their heads.” Thus we see that joy corresponds to “We will do and we will hear,” which relates to receiving the Torah.

And that is [the meaning of] Israel’s saying we will do and we will listen (Ex. 24:7), which is to say we will do the Service and exert [ourselves]; and afterward we will come to the world of pleasure such that it will be considered Service. “A heavenly voice came out and said, ‘Who revealed this secret… the language the ministering angels [use] etc.” – in truth it is a great thing, for it is even so for the angels: first he must arouse his longing for the Holiness and the life-force from the Blessed Creator.

נעשה ונשמע, a reference to action designed to ensure that they could obey G’d’s directives without thought of any reward that might be in store for them by doing this. We find a similar construction in Psalms 103,20 עושי דברו לשמוע בקולו, “who do His bidding, listening to the words in the Voice of G*d.”