What is Concealed, What is Revealed?:

(טז) וַיְהִי֩ בַיּ֨וֹם הַשְּׁלִישִׁ֜י בִּֽהְיֹ֣ת הַבֹּ֗קֶר וַיְהִי֩ קֹלֹ֨ת וּבְרָקִ֜ים וְעָנָ֤ן כָּבֵד֙ עַל־הָהָ֔ר וְקֹ֥ל שֹׁפָ֖ר חָזָ֣ק מְאֹ֑ד וַיֶּחֱרַ֥ד כָּל־הָעָ֖ם אֲשֶׁ֥ר בַּֽמַּחֲנֶֽה׃ (יז) וַיּוֹצֵ֨א מֹשֶׁ֧ה אֶת־הָעָ֛ם לִקְרַ֥את הָֽאֱלֹהִ֖ים מִן־הַֽמַּחֲנֶ֑ה וַיִּֽתְיַצְּב֖וּ בְּתַחְתִּ֥ית הָהָֽר׃ (יח) וְהַ֤ר סִינַי֙ עָשַׁ֣ן כֻּלּ֔וֹ מִ֠פְּנֵי אֲשֶׁ֨ר יָרַ֥ד עָלָ֛יו יי בָּאֵ֑שׁ וַיַּ֤עַל עֲשָׁנוֹ֙ כְּעֶ֣שֶׁן הַכִּבְשָׁ֔ן וַיֶּחֱרַ֥ד כָּל־הָהָ֖ר מְאֹֽד׃ (יט) וַיְהִי֙ ק֣וֹל הַשּׁוֹפָ֔ר הוֹלֵ֖ךְ וְחָזֵ֣ק מְאֹ֑ד מֹשֶׁ֣ה יְדַבֵּ֔ר וְהָאֱלֹהִ֖ים יַעֲנֶ֥נּוּ בְקֽוֹל׃

(16) On the third day, as morning dawned, there was thunder, and lightning, and a dense cloud upon the mountain, and a very loud blast of the horn; and all the people who were in the camp trembled. (17) Moses led the people out of the camp toward God, and they took their places at the foot of the mountain. (18) Now Mount Sinai was all in smoke, for Adonai had come down upon it in fire; the smoke rose like the smoke of a kiln, and the whole mountain trembled violently. (19) The blare of the horn grew louder and louder. As Moses spoke, God answered him in thunder.

(א) ירידה ששית שירד לסיני, שנ' וירד ה' על הר סיני וכו'. בששה בסיון נגלה על ישראל הב"ה ובמקומו נגלה על הר סיני ונפתחו השמים ונכנס ראש ההר בתוך השמים והערפל מכסה את ההר והב"ה יושב על כסאו ורגליו עומדות על הערפל שנ' ויט שמים וירד וערפל תחת רגליו.

(1) THE REVELATION ON SINAI
THE sixth descent was when He came down on Sinai, as it is said, "And Adonai came down upon Mount Sinai" (Ex. 19:20). On the sixth of Sivan the Holy One, blessed be He, was revealed unto Israel on Sinai, and from His place was He revealed (on) Mount Sinai, and the heavens were opened, || and the summit of the mountain entered into the heavens. Thick darkness covered the mountain, and the Holy One, blessed be He, sat upon His throne, and His feet stood on the thick darkness, as it is said, "He bowed the heavens also, and came down; and thick darkness was under his feet" (2 Sam. 22:10).

(יא) כִּ֚י הַמִּצְוָ֣ה הַזֹּ֔את אֲשֶׁ֛ר אָנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לֹֽא־נִפְלֵ֥את הִוא֙ מִמְּךָ֔ וְלֹ֥א רְחֹקָ֖ה הִֽוא׃ (יב) לֹ֥א בַשָּׁמַ֖יִם הִ֑וא לֵאמֹ֗ר מִ֣י יַעֲלֶה־לָּ֤נוּ הַשָּׁמַ֙יְמָה֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַעֲשֶֽׂנָּה׃ (יג) וְלֹֽא־מֵעֵ֥בֶר לַיָּ֖ם הִ֑וא לֵאמֹ֗ר מִ֣י יַעֲבָר־לָ֜נוּ אֶל־עֵ֤בֶר הַיָּם֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַעֲשֶֽׂנָּה׃ (יד) כִּֽי־קָר֥וֹב אֵלֶ֛יךָ הַדָּבָ֖ר מְאֹ֑ד בְּפִ֥יךָ וּבִֽלְבָבְךָ֖ לַעֲשֹׂתֽוֹ׃ (ס)
(11) Surely, this Instruction which I enjoin upon you this day is not too baffling for you, nor is it beyond reach. (12) It is not in the heavens, that you should say, “Who among us can go up to the heavens and get it for us and impart it to us, that we may observe it?” (13) Neither is it beyond the sea, that you should say, “Who among us can cross to the other side of the sea and get it for us and impart it to us, that we may observe it?” (14) No, the thing is very close to you, in your mouth and in your heart, to observe it.

(טו) אֲבָל בֶּאֱמֶת אֲפִלּוּ בְּכָל הַהַסְתָּרוֹת, וַאֲפִלּוּ בְּהַהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, בְּוַדַּאי גַּם שָׁם מְלֻבָּשׁ הַשֵּׁם יִתְבָּרַךְ, כִּי בְּוַדַּאי אֵין שׁוּם דָּבָר שֶׁלֹּא יִהְיֶה בּוֹ חִיּוּת הַשֵּׁם יִתְבָּרַךְ, כִּי בִּלְעֲדֵי חִיּוּתוֹ לֹא הָיָה לוֹ קִיּוּם כְּלָל. וְעַל־כֵּן בְּוַדַּאי בְּכָל הַדְּבָרִים, וּבְכָל הַמַּעֲשִׂים, וּבְכָל הַמַּחֲשָׁבוֹת, מְלֻבָּשׁ שָׁם הַשֵּׁם יִתְבָּרַךְ, כִּבְיָכוֹל. וַאֲפִלּוּ אִם, חַס וְשָׁלוֹם, עוֹשִׂין דְּבַר עֲבֵרָה, שֶׁהוּא שֶׁלֹּא כִּרְצוֹן הַשֵּׁם יִתְבָּרַךְ, עִם כָּל זֶה בְּוַדַּאי יֵשׁ שָׁם חִיּוּת הַשֵּׁם יִתְבָּרַךְ, אַךְ שֶׁהוּא בְּהֶעְלֵם וּבְצִמְצוּם גָּדוֹל.

(15) Yet, in truth, even in all the concealments—even in a concealment within a concealment—God is certainly enclothed there as well. Indeed, there is nothing that is without the life force of God, since without His life force it could not exist. Therefore, God is certainly enclothed in all <words> and all deeds and all thoughts, as it were. And even if, Heaven forbid, a person is guilty of sin, which is a transgression of God’s will, God’s life force is certainly still there, albeit in a most hidden and contracted manner.

שיר השירים רבה א׳:ב׳:ב׳

אָמַר רַבִּי יוֹחָנָן מַלְאָךְ הָיָה מוֹצִיא הַדִּבּוּר מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא עַל כָּל דִּבּוּר וְדִבּוּר, וּמַחֲזִירוֹ עַל כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל וְאוֹמֵר לוֹ מְקַבֵּל אַתָּה עָלֶיךָ אֶת הַדִּבּוּר הַזֶּה?... וְרַבָּנִין אָמְרִין, הַדִּבּוּר עַצְמוֹ הָיָה מְחַזֵּר עַל כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל וְאוֹמֵר לוֹ מְקַבְּלֵנִי אַתְּ עָלֶיךָ, כָּךְ וְכָךְ מִצְווֹת יֵשׁ בִּי, וְכָךְ דִּינִין יֵשׁ בִּי, כָּךְ וְכָךְ עֳנָשִׁין יֵשׁ בִּי, כָּךְ וְכָךְ גְּזֵרוֹת יֵשׁ בִּי, כָּךְ וְכָךְ מִצְווֹת יֵשׁ בִּי, כָּךְ וְכָךְ קַלִּין וַחֲמוּרִין יֵשׁ בִּי, כָּךְ וְכָךְ מַתַּן שָׂכָר יֵשׁ בִּי, וְהוּא אוֹמֵר, הֵן וָהֵן, מִיָּד הַדִּבּוּר נוֹשְׁקוֹ עַל פִּיו...

Shir haShirim Rabbah 1:2:2

Said Rebbe Yochanan: An angel would bring out each utterance before the Blessed Holy One, one by one, and to each Israelite the angel would bring (the utterance) and say "Do you accept upon yourself this utterance?"...

And Sages say: The utterance itself would go out to each and every Israelite, and she would say to them: "Do you accept me upon yourself? I have within me such and such commandments, and these judgments, and these and those punishments, and those and these decrees; and these other commandments, some of them easy and others difficult, and these within me give different rewards.

And the Israelite would say, "these and these," and immediately the Utterance would kiss him on the mouth...