(1) ‘B’MIDBAR SINAI’ (IN THE WILDERNESS OF SINAI). After having explained the laws of the offerings in the third book, He now began to set forth in this book the commandments which they [the children of Israel] were told with reference to the Tent of Meeting. Now He had already given a warning for all times about [the prohibition of] impurity relating to the Sanctuary and its holy things. Here He defined the boundaries of the Tabernacle whilst it was in the wilderness, just as He had set bounds for Mount Sinai when the [Divine] Glory was there, and He commanded that the common man that draweth nigh shall be put to death, just as He had said there, no hand shall touch him [i.e., the mountain], but he shall surely be stoned. He also commanded [here], And they shall not go in to see the holy things as they are being covered, lest they die just as He warned there [at Sinai], lest they break through unto the Eternal to gaze, and many of them perish. He commanded here. And ye shall keep the charge of the holy things and the charge of the altar, [that there be wrath no more upon the children of Israel], just as He said there, And let the priests also, that come near to the Eternal, sanctify themselves, lest the Eternal break forth upon them;and let not the priests and the people break through to come up unto the Eternal, lest He break forth upon them. Thus He commanded [here] how the Tabernacle and its vessels are to be guarded, and how they [the people] are to pitch round about it and how the people are to stand afar off, and how the priests that come near the Eternal are to treat it [the Tabernacle] when it is resting and when it is being carried [during the journeyings], and how they are to guard it. Now these are all [signs of] distinction and honor for the Sanctuary, just as the Rabbis of blessed memory have said, “A King’s palace that has guards over it cannot be compared to a palace that has no such guards.” (2) Now this whole book deals only with those commandments which were meant only for a particular time, being the period when the Israelites stayed in the desert, and [it deals also] with the miracles which were done for them, in order to tell all the wondrous deeds of the Eternal which He wrought for them. It tells how He began to destroy their enemies before them by the sword, and He also commanded how the Land should be divided up amongst them. There are no commandments in this book which are binding for all times except for some commandments about the offerings which He had begun in the Book of [the Law of] the Priests [i.e., Leviticus], and whose explanation was not completed there, therefore He finished them in this book.

You shall set bounds for the people round about, saying, ‘Beware of going up the mountain or touching the border of it. Whoever touches the mountain shall be put to death

without being touched—by being either stoned or shot; animal or person, a trespasser shall not live.’ When the ram’s horn sounds a long blast, they may go up on the mountain.”

GOD said to Moses, “Go down, warn the people not to break through to GOD to gaze, lest many of them perish.

The priests also, who come near GOD, must stay pure, lest GOD break out against them.”

But let not [the Kohathites] go inside and witness the dismantling of the sanctuary, lest they die.

You shall keep My charge not to engage in any of the abhorrent practices that were carried on before you, and you shall not defile yourselves through them: I the ETERNAL am your God.

"and establish a fence for the Torah": A hedge, in order that he not come into contact with a Torah prohibition, such as second degree sexual relationships or rabbinic fences to protect the Shabbat as is written (Lev. 18:30), “You shall keep my guard;” [meaning,] ‘Make a safeguard for my safeguard.’

But Ruth replied, “Do not urge me to leave you, to turn back and not follow you. For wherever you go, I will go; wherever you lodge, I will lodge; your people shall be my people, and your God my God.

The Gemara reconstructs the original dialogue in which Naomi attempted to dissuade Ruth from converting: Naomi said to her: On Shabbat, it is prohibited for us to go beyond the Shabbat limit. Ruth responded: “Where you go, I shall go” (Ruth 1:16), and no further. Naomi said to her: It is forbidden for us to be alone together with a man with whom it is forbidden to engage in relations. Ruth responded: “Where you lodge, I shall lodge” (Ruth 1:16), and in the same manner. Naomi said to her: We are commanded to observe six hundred and thirteen mitzvot. Ruth responded: “Your people are my people” (Ruth 1:16). Naomi said to her: Idolatrous worship is forbidden to us. Ruth responded: “Your God is my God” (Ruth 1:16). Naomi said to her: Four types of capital punishment were handed over to a court with which to punish those who transgress the mitzvot. Ruth responded: “Where you die, I shall die” (Ruth 1:17). Naomi said to her: Two burial grounds were handed over to the court, one for those executed for more severe crimes and another for those executed for less severe crimes. Ruth responded: “And there I shall be buried” (Ruth 1:17).

You shall act in accordance with the instructions given you and the ruling handed down to you; you must not deviate from the verdict that they announce to you either to the right or to the left.

It is from the root of the commandments [that it is] because (see Ramban on Deuteronomy 17:11) the opinions of people are different from one another — never will many intellects agree on things. And the Master of all, blessed be He, knew that if the intention of the verses of the Torah would be given over to the hand of each and every human being — each man, according to his intelligence — every one of them will explain the words of the Torah according to his [own] rationale; and disagreement about the meaning of the commandments would increase in Israel, and the Torah will become like several Torahs — like the matter that I wrote on the commandment of “to incline towards the many” in the Order of Mishpatim (Sefer HaChinukh 78). Hence our God, Who is the Master of all the wisdoms, made our Torah — the Torah of truth — perfect with this commandment; that we were commanded to act within [the Torah] according to the true understanding that was received by our early Sages, peace be upon them; and that we should listen to the sages present [now] that received their words, drank the words of their books, and exerted themselves with many exertions — day and night — to understand the depth of their words and the wonders of their opinions. And with this agreement, we will arrive at the true path in the knowledge of the Torah; and without it — if we are seduced after our thoughts and the poverty of our minds — we will not be successful at anything. And by way of the great truth and praise of this commandment, they, may their memory be blessed, said (Sifrei Devarim 154), “‘You shall not stray from [it] right or left’ — even if they say to you about right that it is left, do not stray from their commandments” — meaning to say that even if they err in one of the things, it is not fitting for us to differ with them. Rather, we should do like their mistake. And it is better to suffer one mistake, and everything be given over under their constant good opinion; and not that each and every one go according to his [own] opinion. As with [the latter], there would be destruction of the religion, dissent in the heart of the people and total loss of the nation. And because of these things, the intention of the Torah was given over to the sages of Israel. And from this root, they were also commanded that the small group of the sages is subordinate to the group of the numerous [sages], and as I wrote there about the commandment of “to incline towards the many.”

And Rabbi Levi bar Ḥama said that Rabbi Shimon ben Lakish said: God said to Moses, “Ascend to Me on the mountain and be there, and I will give you the stone tablets and the Torah and the mitzva that I have written that you may teach them” (Exodus 24:12), meaning that God revealed to Moses not only the Written Torah, but all of Torah, as it would be transmitted through the generations.
The “tablets” are the ten commandments that were written on the tablets of the Covenant,
the “Torah” is the five books of Moses.The “mitzva” is the Mishna, which includes explanations for the mitzvot and how they are to be performed.
“That I have written” refers to the Prophets and Writings, written with divine inspiration.
“That you may teach them” refers to the Talmud, which explains the Mishna.
These explanations are the foundation for the rulings of practical halakha. This verse teaches that all aspects of Torah were given to Moses from Sinai.