We now understand the two acceptances of the Torah and the story of the elders at the end of Parshat Mishpatim. The Jews experienced two distinct revelations at Sinai. The first, described in Parshat Yitro, focused on the concept of limits. G-d repeatedly told Moses to warn the people not to trespass on Mount Sinai. Only Moses could ascend the mountain. This revelation elevated B’nai Yisrael to a marginally higher level than the other nations, yet not high enough to warrant removal of the boundaries between G-d and them. The second revelation, at the end of Parshat Mishpatim, was based on miracles and prophecy which fundamentally differentiated us from the other nations. Comparison between the Jews and the other nations became meaningless. After the second revelation, Moses was no longer the only one who could ascend the mountain. As the Torah tells us, the elders were now able to perceive G-d. Warnings and boundaries were abolished making prophecy available to all Jews.
Nachmanides says that each time G-d gave additional commandments, it resulted in increased sanctity and a new conversion, requiring the recipients to undergo Tevila, immersion. The Jewish people underwent 2 separate conversions at Sinai, corresponding to the two different revelation episodes. The first conversion was connected to the revelation associated with the role of Am Segula, where they attained an additional level of sanctity with the acceptance of the 613 commandments. This conversion required immersion, so the people purified themselves before receiving the Torah. The second conversion occurred after receiving the Torah, with the revelation of Mamlechet Kohanim V’Goy Kadosh, which committed them to strive in order to attain prophecy. Moses brought sacrifices and sprinkled the people as part of this conversion.
B’nai Yisrael are not guided by Mazal, the stars, but by G-d Himself (Shabbat 156b). Natural law is an expression of the cosmic revelation. G-d promised that we will be guided by a higher revelation of miracles and prophecy. According to Maimonides, the highest aspiration of the Jew is to attain prophecy. We can be content with simple commandment observance, to perceive God through cosmic revelation alone, as an Am Segula, marginally better than others. Or we can strive to attain the higher level of Mamlechet Kohanim V’Goy Kadosh, prophecy. Each of us has the ability to reach that level, to be as great as Moses, but it requires great sacrifice and effort. We can fulfill the obligation of Bo Tidbak, to cling to G-d, through the attainment of prophecy. It is up to us to act on that ability. Maimonides (see the conclusion of Hilchot Mlachim) describes the eschatological age as the world filled with the knowledge of G-d. This is the attainment of revelation through prophecy.