והגבלת. שים גבול בהר. ע"כ כמוהו הגבל את ההר וקדשתו לשום גבול בהר. והארכתי כל כך בעבור שאמר המשוגע שהפך בספרו דברי אלהים חיים אמר כי רצה משה לומר הגבל את העם. ויצא מפיו ההר במקום העם: AND THOU SHALT SET BOUNDS. Place a border on the mount.105The Biblical text reads, And thou shalt set bounds (ve-higbalta) unto the people. I.E. interprets this to mean: And thou shalt set bounds on the mount beyond which the people may not cross. Set bounds about the mount, and sanctify it (v. 23) is therefore similar.106For it repeats what is implied in our verse. I dwell on this because the crazy one107Some identify him with Isaac, son of Solomon Israeli (850-950), a court physician to the caliphs of Egypt and Kairouan. He was a philosopher, Bible commentator, and physician. Shadal identifies him with Jonah ibn Janach. who inverted the words of the living God in his book108In his Sefer Ha-Tzachot. I.E. claims that this commentator wanted to make 100 such emendations in the Torah. I.E. suggests that his works be burned. See I.E. on Gen. 36:31,32. Also see Gen. 50, note 17. said that Moses intended to say,109In verse 23. set bounds about the people,110As in our verse. This commentator obviously held that And thou shalt set bounds unto the people does not mean: and thou shalt set bounds on the mountain. He wanted to harmonize our verse and verse 23. but what came out of his mouth was “the mount” rather than “the people.”
כל הנוגע בהר בגופו: WHOSOEVER TOUCHETH THE MOUNT. With his body.111One is not only prohibited from touching the mountain by hand, as verse 13 may be taken to imply, but any contact with the mountain is prohibited (Weiser). Filwarg interprets: one is only prohibited from physically touching the mountain. However, one may cast an object upon it. See next verse.