## Ramban on Deuteronomy Chapter 24

###### Ramban on Deuteronomy 24:4:1
[Ramban on Deuteronomy 24:4:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/24:4:1)

**אַחֲרֵי אֲשֶׁר הֻטַּמָּאָה**, לְרַבּוֹת סוֹטָה הַנִּסְתֶּרֶת, לְשׁוֹן רַשִׁ"י (רש"י על דברים כ"ד:ד'). וּפֵרוּשׁוֹ אִשָּׁה שֶׁזָּנְתָה תַּחַת בַּעְלָהּ. אֲבָל הַסּוֹטָה הַנִּסְתֶּרֶת בִּלְבַד, לֹא נוֹדַע שֶׁהִיא טְמֵאָה וְאֵינוֹ עוֹבֵר עָלֶיהָ בַּלָּאו הַזֶּה. וְכָךְ מְפֹרָשׁ בְּפֶרֶק רִאשׁוֹן שֶׁל יְבָמוֹת (יא), מַאי וְנִסְתְּרָה, נִבְעֲלָה, וְאַמַּאי קָרֵי לֵהּ נִסְתְּרָה, לִשָּׁנָא מְעַלְּיָא נְקַט. וְשָׁאֲלוּ, נִבְעֲלָה בְּהֶדְיָא כְּתִיב בָּהּ טֻמְאָה (במדבר ה יג), וְנִסְתְּרָה וְהִיא נִטְמָאָה, לְמֵקַם עֲלָהּ בְּלָאו. וְאִם כֵּן יֹאמַר הַכָּתוּב לֹא יוּכַל בַּעְלָהּ הָרִאשׁוֹן אֲשֶׁר שִׁלְּחָהּ לָשׁוּב לְקַחְתָּהּ, וְאַחֲרֵי אֲשֶׁר הֻטַּמָּאָה. וְהִנֵּה הֵם שְׁנֵי לָאוִין, יַזְהִיר בְּמַחְזִיר גְּרוּשָׁתוֹ מִשֶּׁנִּשֵּׂאת, וְיַזְהִיר בְּמַחְזִיר אִשְׁתּוֹ שֶׁנִּטְמְאָה בִּזְנוּת. וְעַל דֶּרֶךְ הַפְּשָׁט אַחֲרֵי אֲשֶׁר הֻטַּמָּאָה לַבַּעַל הָרִאשׁוֹן, יִרְמֹז כִּי כַּאֲשֶׁר יְדָעָהּ אִישׁ אַחֵר תֵּחָשֵׁב לוֹ טְמֵאָה. וְאֵלּוּ מִצְוֹת מְחֻדָּשׁוֹת בַּגֵּט וּבַחֲזִירָה. וְטַעַם הַלָּאו הַזֶּה כְּדֵי שֶׁלֹּא יַחְלִיפוּ נְשׁוֹתֵיהֶן זֶה לָזֶה, יִכְתֹּב לָהּ גֵּט בָּעֶרֶב וּבַבֹּקֶר הִיא שָׁבָה אֵלָיו, וְזֶה טַעַם וְלֹא תַחֲטִיא אֶת הָאָרֶץ, כִּי זֶה סִבָּה לַחֲטָאִים גְּדוֹלִים. וּבְסִפְרֵי (תצא קלו), וְלֹא תַחֲטִיא אֶת הָאָרֶץ, לְהַזְהִיר ב"ד עַל כָּךְ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
[HER FORMER HUSBAND, WHO SENT HER AWAY, MAY NOT TAKE HER AGAIN TO BE HIS WIFE] AFTER THAT SHE IS DEFILED — “this includes a *sotah* (a suspected adulteress) who had been in seclusion [with a man against whom her husband had warned her not to seclude herself].” This is Rashi’s language. But the meaning thereof is that she had committed adultery while she was a married person, but in the case of a *sotah* who had merely been secluded and it is not known whether she was defiled — he [her husband] does not transgress this prohibition [if he continues to live with her]. It is so clearly explained in the first chapter of Tractate Yebamoth:³³⁵ “What is the meaning of *v’nisterah*?³³⁶. She committed adultery. And why does Scripture refer to it as *v’nisterah* [which means, ‘but she was secluded’]? It is a more seemly expression.” On this answer the Gemara asked: “If she committed adultery — that [aspect] is clearly stated, *and she hid and she be defiled*,³³⁶. [and therefore *v’nisterah* in the verse before us must have another meaning]! It is to declare that the husband [whose wife committed adultery and, as a result was divorced] transgresses a negative commandment [if he remarries her].”³³⁷ And if so, Scripture states here: “*Her former husband, who sent her away, may not take her again to be his wife* ‘and’ *after that she is defiled* [he may also not take her again].” Thus, these are two negative commandment: he warns against remarrying his own divorcee after she had married [someone else and was divorced or widowed], and he warns against remarrying his [former] wife who had been defiled by adultery [and divorced]. And in line with the plain meaning of Scripture the expression *after that she is defiled* refers to the first husband, the verse suggesting that because she “knew” [i.e., married] another man she is accounted to him [i.e., the first husband] as “defiled.”
Now these are newly-declared commandments both with respect to divorce and remarriage. And the reason for this prohibition is so that people should not exchange their wives with one another: he would be able to write her a bill of divorce at night, and in the morning she will return to him. This is the sense of the expression, *and thou shalt not cause the Land to sin*,³³⁸ for this is a cause of great sins. And in the Sifre it is stated:³³⁹ 270. “*And thou shalt not cause the Land to sin*³³⁸ — this is intended to admonish the court concerning this.”

footnotes:
³³⁵ Yebamoth 11b.
³³⁶ Numbers 5:13: and it be hid from the eyes of her husband, v’nisterah,’ and she be defiled
³³⁶ Numbers 5:13: and it be hid from the eyes of her husband, v’nisterah,’ and she be defiled
³³⁷ Thus it is proven that this verse applies only if adultery was actually committed, but not if she had just been alone with a man and it is not known whether she was defiled. In the case of mere seclusion, after previously having been warned about it, by her husband, he is forbidden to live with her until she drinks of the waters of bitterness (see Numbers 5:15-28).
³³⁸ Verse 4 before us.
³³⁹ Sifre, Ki Theitzei
³³⁸ Verse 4 before us.


###### Ramban on Deuteronomy 24:5:1
[Ramban on Deuteronomy 24:5:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/24:5:1)

**וְלֹא יַעֲבֹר עָלָיו לְכָל דָּבָר**, דְּבַר הַצָּבָא, לְכָל דָּבָר שֶׁהוּא צֹרֶךְ הַצָּבָא, לֹא לְסַפֵּק מַיִם וּמָזוֹן וְלֹא לְתַקֵּן דְּרָכִים. אֲבָל הַחוֹזְרִים מֵעוֹרְכֵי הַמִּלְחָמָה עַל פִּי כֹהֵן, כְּגוֹן בָּנָה בַיִת חָדָשׁ וְלֹא חֲנָכוֹ, אֵרַשׂ אִשָּׁה וְלֹא לְקָחָהּ, מַסְפִּיקִין מַיִם וּמָזוֹן וּמְתַקְּנִין אֶת הַדְּרָכִים, לְשׁוֹן רַשִׁ"י (רש"י על דברים כ"ד:ה') מִדִּבְרֵי רַבּוֹתֵינוּ (ספרי קלז סוטה מד). וְאִם כֵּן יִהְיֶה **עָלָיו**, עַל הַצָּבָא הַנִּזְכָּר, יֹאמַר שֶׁלֹּא יַעֲבֹר הָאִישׁ הַזֶּה עַל הַצָּבָא לְכָל דָּבָר, לֹא לִהְיוֹת פָּקִיד עַל אַנְשֵׁי הַצָּבָא, אוֹ מַצְבִּיא אֶת עַם הָאָרֶץ, אוֹ לְכָל הַצָּרִיךְ לָהֶם כְּגוֹן סִפּוּק מַיִם, לֹא יַשְׁגִּיחַ עֲלֵיהֶם רַק בְּשִׂמְחָתוֹ. וְהוּא פֵּרוּשׁ נָכוֹן:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
[WHEN A MAN TAKETH A NEW WIFE, HE SHALL NOT GO OUT IN THE HOST] NEITHER SHALL HE BE CHARGED ‘ALAV L’CHOL DAVAR’ (FOR IT WITH ANY THING). “*Davar* (thing) refers to ‘the host’ [i.e., military service]. *L’chol davar* means ‘any thing that is a requirement of the army.’ [Thus he is not] to provide water and food, nor repair the roads. But those who return from the ranks of the army at the bidding of the priest, such as one who built a new house and had not yet dedicated it, or who betrothed a woman and did not take her yet to wife — they are bound to supply water and food and repair the roads.” This is Rashi’s language taken from the words of our Rabbis.³⁴⁰ And if so, the word *alav* [*‘v’lo ya’avor alav’* — *neither shall he be charged ‘for it’*] refers to the aforementioned “host.” The verse is thus stating that this man [in the first year of his marriage] shall not be charged with going to the host; nor shall he be charged *with any thing*, neither to be a captain of the men of the host, nor to muster the people of the land for whatever is needed, such as the provision of water. He is to pay no attention to these matters but only to his rejoicing. This is a correct interpretation.

footnotes:
³⁴⁰ Sotah 44a.


###### Ramban on Deuteronomy 24:8:1
[Ramban on Deuteronomy 24:8:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/24:8:1)

**הִשָּׁמֶר בְּנֶגַע הַצָּרַעַת**, גַּם זוֹ מִצְוָה מְבֹאֶרֶת, יוֹסִיף לָאו בְּקוֹצֵץ בַּהַרְתּוֹ, אוֹ גַּם בְּנִמְנָע מֵהַרְאוֹת נִגְעוֹ לַכֹּהֵן. וּבְדִין הַנְּגָעִים עַצְמָם לֹא הִזְכִּיר כָּאן אֶלָּא הִזְהִיר בְּכָאן רַק כְּכֹל אֲשֶׁר יוֹרוּ אֶתְכֶם הַכֹּהֲנִים הַלְוִיִּם כַּאֲשֶׁר צִוִּיתִם, לְפִי שֶׁהַכֹּהֲנִים זְרִיזִים הֵם וְדַי לָהֶם בְּמָה שֶׁצִּוָּה אוֹתָם, כְּמוֹ שֶׁפֵּרַשְׁתִּי כְּבָר (בתחלת הספר):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
TAKE HEED IN THE PLAGUE OF LEPROSY. This is an explanatory commandment, adding a prohibition against one who cuts out the leprous spot, and also one who avoids showing his plague to the priest. Now, concerning the law of the plagues themselves, he mentioned nothing here, except to state *and do according to all that the priests the Levites shall teach you, as I commanded them*, because the priests are scrupulous, and whatever He commanded is sufficient for them, as I have already explained.³⁴¹

footnotes:
³⁴¹ In the Introduction to this book. Also, above, 1:17.


###### Ramban on Deuteronomy 24:9:1
[Ramban on Deuteronomy 24:9:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/24:9:1)

**זָכוֹר אֵת אֲשֶׁר עָשָׂה ה' אֱלֹהֶיךָ לְמִרְיָם**, אִם בָּאתָ לִזָּהֵר שֶׁלֹּא תִּלְקֶה בְּצָרַעַת, לֹא תְּסַפֵּר לָשׁוֹן הָרַע, לְשׁוֹן רַשִׁ"י (רש"י על דברים כ"ד:ט'). וּלְפִי דַּעְתִּי שֶׁהִיא מִצְוַת עֲשֵׂה מַמָּשׁ, כְּמוֹ זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ (שמות כ ח), זָכוֹר אֶת הַיּוֹם הַזֶּה אֲשֶׁר יְצָאתֶם מִמִּצְרַיִם (שם יג ג), זָכוֹר אֵת אֲשֶׁר עָשָׂה לְךָ עֲמָלֵק (דברים כ"ה:י"ז), כֻּלָּם מִצְוָה, אִם כֵּן גַּם זֶה כְּמוֹתָם, וְהִיא אַזְהָרָה מִלְּדַבֵּר לָשׁוֹן הָרַע; יְצַוֶּה בְּמִצְוַת עֲשֵׂה שֶׁנִּזְכֹּר הָעֹנֶשׁ הַגָּדוֹל שֶׁעָשָׂה ה' לַצַּדֶּקֶת הַנְּבִיאָה שֶׁלֹּא דִּבְּרָה אֶלָּא בְּאָחִיהָ, גְּמוּל חַסְדָּהּ אֲשֶׁר אֲהֵבַתּוּ כְּנַפְשָׁהּ, וְלֹא דִּבְּרָה בְּפָנָיו שֶׁיֵּבוֹשׁ, וְלֹא בִּפְנֵי רַבִּים, רַק בֵּינָהּ לְבֵין אָחִיהָ הַקָּדוֹשׁ בְּצִנְעָה, וְכָל מַעֲשֶׂיהָ הַטּוֹבִים לֹא הוֹעִילוּהָ, גַּם אַתָּה אִם תֵּשֵׁב בְּאָחִיךָ תְדַבֵּר בְּבֶן אִמְּךָ תִּתֶּן דֹּפִי, לֹא תִּנָּצֵל. וּלְשׁוֹן סִפְרָא (בחקותי פרשה א ב ג), כְּשֶׁהוּא אוֹמֵר וְלֹא תַעֲשׂוּ אֵת כָּל הַמִּצְוֹת הָאֵלֶּה (ויקרא כו יד), הֲרֵי מָה שֶׁכָּתוּב בַּתּוֹרָה אָמוּר; אִם כֵּן לָמָּה נֶאֱמַר, וְאִם לֹא תִשְׁמְעוּ לִי, לִהְיוֹת עֲמֵלִים בַּתּוֹרָה. וְכֵן הוּא אוֹמֵר, זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ, יָכוֹל בְּלִבְּךָ, כְּשֶׁהוּא אוֹמֵר שָׁמוֹר הֲרֵי שְׁמִירַת הַלֵּב אֲמוּרָה, הָא מָה אֲנִי מְקַיֵּם זָכוֹר, שֶׁתְּהֵא שׁוֹנֶה בְּפִיךָ. וְכֵן הוּא אוֹמֵר, זְכוֹר אַל תִּשְׁכַּח וְגוֹ', וְכֵן הוּא אוֹמֵר זָכוֹר אֵת אֲשֶׁר עָשָׂה ה' אֱלֹהֶיךָ לְמִרְיָם, יָכוֹל בְּלִבְּךָ, כְּשֶׁהוּא אוֹמֵר, הִשָּׁמֶר בְּנֶגַע הַצָּרַעַת לִשְׁמֹר מְאֹד וְלַעֲשׂוֹת (דברים כ"ד:ח'), הֲרֵי שְׁמִירַת הַלֵּב אֲמוּרָה; הָא מָה אֲנִי מְקַיֵּם זָכוֹר, שֶׁתְּהֵא שׁוֹנֶה בְּפִיךָ. וְכֵן הוּא אוֹמֵר, זָכוֹר אֵת אֲשֶׁר עָשָׂה לְךָ עֲמָלֵק, יָכוֹל בְּלִבְּךָ, כְּשֶׁהוּא אוֹמֵר לֹא תִּשְׁכָּח, הֲרֵי שִׁכְחַת הַלֵּב אֲמוּרָה; הָא מָה אֲנִי מְקַיֵּם זָכוֹר, שֶׁתְּהֵא שׁוֹנֶה בְּפִיךָ. וּפֵרוּשָׁהּ כִּי אֶצְלָם הִשָּׁמֶר בְּנֶגַע הַצָּרַעַת, מִנֶּגַע הַצָּרַעַת, לִשְׁמֹר מְאֹד שֶׁלֹּא תְּבוֹאֲךָ, וְלַעֲשׂוֹת בָּהּ כְּכֹל אֲשֶׁר יוֹרוּ אֶתְכֶם הַכֹּהֲנִים, וְזָכוֹר אֵת אֲשֶׁר עָשָׂה ה' אֱלֹהֶיךָ לְמִרְיָם, שֶׁתְּהֵא מַזְכִּיר זֶה בַּפֶּה תָּמִיד. וּמִכָּאן נִרְאֶה שֶׁרַבּוֹתֵינוּ יַעֲשׂוּ אוֹתָהּ מִצְוָה, לֹא סִפּוּר וְעֵצָה בִּלְבַד לְהִנָּצֵל מִן הַנְּגָעִים. וְאֵיךְ יִתָּכֵן שֶׁלָּשׁוֹן הָרַע שֶׁהוּא שָׁקוּל כִּשְׁפִיכוּת דָּמִים לֹא תִּהְיֶה בּוֹ בַּתּוֹרָה לֹא תַעֲשֶׂה גָּמוּר אוֹ לָאו הַבָּא מִכְּלַל עֲשֵׂה. אֲבָל בַּכָּתוּב הַזֶּה אַזְהָרָה גְּדוֹלָה בּוֹ, לְהִמָּנַע מִמֶּנּוּ בֵּין בַּגָּלוּי בֵּין בַּסֵּתֶר, בֵּין בְּמִתְכַּוֵּן לְהַזִּיק וּלְהַבְזוֹת בֵּין שֶׁאֵין מִתְכַּוֵּן לְהַזִּיק כְּלָל. וְזוֹ מִצְוָה מִכְּלַל תרי"ג מִצְוֹת, וּשְׁכָחָהּ בַּעַל הֲלָכוֹת גְּדוֹלוֹת וְכָל הַמּוֹנִים הַמִּצְוֹת אַחֲרָיו:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
REMEMBER WHAT THE ETERNAL THY G-D DID UNTO MIRIAM. “If you wish to guard yourself against being stricken with leprosy, do not speak slander.” This is Rashi’s language. And in my opinion this actually is a positive commandment, like *Remember the Sabbath-day, to keep it holy;*³⁴² *Remember this day, in which ye came out from Egypt;*³⁴³, 13:3. *Remember what Amalek did unto thee*³⁴⁴ — which are all commandments. If so, this verse, too, is like those, it being an admonition against speaking slander. He commanded by way of a positive precept that we remember the great punishment which G-d inflicted upon the righteous prophetess who spoke only about her brother upon whom she had bestowed her mercy³⁴⁵ and whom she loved as herself. And she spoke nothing wrong to his face, but only, in privacy, between herself and her holy brother [Aaron]. Yet all her good deeds were of no avail to her! You, too, if *thou sittest and speakest against thy brother; thou slanderest thine own mother’s son*³⁴⁶ you will not be saved!
In the language of the Sifra:³⁴⁷. On Sifra, Sifre, etc. see Vol. IV, p. 46, Note 55. “When Scripture states, *and ye will not do all these commandments*,³⁴⁸ this refers to everything written in the Torah. If so, why does it say, *And if ye will not hearken unto Me?*³⁴⁸ It means to study the Torah laboriously. Similarly, He states *Remember the Sabbath-day, to keep it holy*.³⁴² I might think that this means ‘in your heart.’ But *Observe the Sabbath-day*³⁴⁹ refers already to observance of the heart. How then can I fulfill the command *Remember*³⁴² [if that also refers to the heart? I must conclude that *Remember* means] ‘verbal utterance.’³⁵⁰ Similarly, it is said *Remember, forget thou not*, [*how thou didst make the Eternal thy G-d wroth in the wilderness*] etc.³⁵¹ refers to forgetfulness of the heart. How then can I fulfill the command *Remember*? It means ‘verbal utterance.’” It is thus a positive commandment throughout the generations that we speak of G-d’s mercies upon us etc. (see my Hebrew commentary p. 463). And so it is also said, *Remember what the Eternal thy G-d did unto Miriam*. I might think that this means ‘in your heart.’ But *Take heed in the plague of leprosy, that thou observe diligently, and do*³⁵² refers already to forgetfulness of heart. How then can I fulfill the injunction *Remember* [if that also refers to the heart? I must conclude that it means] ‘verbal utterance.’ And so also he states, *Remember what Amalek did unto thee*.³⁴⁴ I might think that it means ‘in your heart.’ But *thou shalt not forget*³⁵³ refers already to forgetfulness of the heart. How then can I obey the injunction *Remember*? ‘By verbal utterance.’” The meaning thereof is as follows: To the Sages the verse *Take heed ‘in’ the plague of leprosy* means, “*Beware ‘from’ the plague of leprosy, observing diligently* that it should not come upon you, *and do* therein *according to all that the priests the Levites shall teach you*,” and *Remember what the Eternal thy G-d did unto Miriam*, meaning that you mention it always in the utterance of words. It appears from here [i.e., from this Sifra] our Rabbis considered this a commandment, not as a narrative and advice on how to be saved from plagues [as Rashi had explained it]. And how is it possible that, concerning slander which is as weighty as bloodshed,³⁵⁴ there should not be a real negative commandment against it in the Torah, or at least a negative commandment derived from a positive commandment! But this verse contains a great admonition to refrain from it both in public and in private, whether with intent to hurt and to shame or with no intent to harm at all. And this commandment is of the *Taryag* (613) Commandments which the author of the “Hilchoth Gedoloth”³⁵⁵ and all those who counted the commandments have forgotten to include.³⁵⁶

footnotes:
³⁴² Exodus 20:8.
³⁴³ Ibid.
³⁴⁴ Further, 25:17.
³⁴⁵ See Exodus 2:7-8.
³⁴⁶ Psalms 50:20.
³⁴⁷ Sifra, at beginning of Seder Bechukothai
³⁴⁸ Leviticus 26:14.
³⁴⁸ Leviticus 26:14.
³⁴² Exodus 20:8.
³⁴⁹ Above 5:12.
³⁴² Exodus 20:8.
³⁵⁰ See Vol. II, pp. 313-315.
³⁵¹ Above, 9:7. “I might think that this means ‘in your heart.’ But forget thou not
³⁵² Verse 8.
³⁴⁴ Further, 25:17.
³⁵³ Further, 25:19.
³⁵⁴ Arakhin 15b.
³⁵⁵ See Vol. II, p. 350, Note 70.
³⁵⁶ It is noteworthy that the author of Megillath Esther who in his notes to Rambam’s Sefer Hamitzvoth, comes to the defense of Rambam against the strictures of Ramban, agrees that Ramban’s position is correct (see Ramban’s Additional Positive Commandments, Commandment 7). Rambam, however, did not “forget” the prohibition against slander, for he included it in the prohibition against bearing tales (see “The Commandments,” Vol. II, p. 280).


###### Ramban on Deuteronomy 24:12:1
[Ramban on Deuteronomy 24:12:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/24:12:1)

**וְאִם אִישׁ עָנִי הוּא**, יִקָּרֵא עָנִי כַּאֲשֶׁר אֵין לוֹ עֲבוֹט אַחֵר כַּיּוֹצֵא בוֹ, הָא אִלּוּ הָיוּ לוֹ שְׁנֵי כֵּלִים מֵאוֹתוֹ הַמִּין נוֹטֵל אֶחָד וּמַחְזִיר אֶחָד, בֵּין שֶׁהוּא עָנִי אוֹ עָשִׁיר בִּנְכָסִים רַבִּים:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND IF HE BE A POOR MAN, [THOU SHALT NOT SLEEP WITH HIS PLEDGE]. The term “poor” applies to him who has no alternative pledge similar to the item he gave him [the creditor]. If he had two utensils of the same kind [and both are required as security for the debt], he [the creditor] may take one and give [the other] one back [to the debtor] whether he is poor or rich with many properties [for, since the debtor has but two utensils and he is in need of one of them the creditor must return it to him].


###### Ramban on Deuteronomy 24:14:1
[Ramban on Deuteronomy 24:14:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/24:14:1)

**לֹא תַעֲשֹׁק שָׂכִיר עָנִי וְאֶבְיוֹן**, יְדַבֵּר הַכָּתוּב בַּהֹוֶה, שֶׁהָעֲנִיִּים וְהָאֶבְיוֹנִים וְהַגֵּרִים מַשְׂכִּירִים עַצְמָם. וְכֵן אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי אֶת הֶעָנִי עִמָּךְ (שמות כב כד), וְכֵן לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה יִהְיֶה (דברים כ"ד:י"ט), שֶׁהֵם הָעֲנִיִּים בָּרֹב. וְכֵן בְּהַרְבֵּה מְקוֹמוֹת יְדַבֵּר בַּהֹוֶה, כְּמוֹ לֹא תַחְסֹם שׁוֹר בְּדִישׁוֹ (דברים כ"ה:ד'), לֹא תַחֲרֹשׁ בְּשׁוֹר וּבַחֲמֹר יַחְדָּו (דברים כ"ב:י'). וּבְסִפְרֵי (תצא קמה) אָמְרוּ, אִם כֵּן לָמָּה נֶאֱמַר עָנִי וְאֶבְיוֹן, מְמַהֵר אֲנִי לִפָּרַע עַל יְדֵי עָנִי וְאֶבְיוֹן יוֹתֵר מִכָּל אָדָם. וְדָרְשׁוּ מִגֵּרְךָ, זֶה גֵּר צֶדֶק, לַעֲבֹר עָלָיו בִּשְׁנֵי לָאוִין:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THOU SHALT NOT WRONG A HIRED SERVANT THAT IS POOR AND NEEDY. Scripture is speaking of the common occurrence, for the poor, the needy, and strangers hire themselves out [for wages, but the law applies to all workers]. Similarly, *If thou lend money to any of My people that is poor by thee*³⁵⁷ and so also, *it shall be for the stranger, for the fatherless, and for the widow*,³⁵⁸ because they are generally poor. Likewise in many places Scripture speaks of common occurrence, such as, *Thou shalt not muzzle the ox when he treadeth out the corn*³⁵⁹, 25:4. [which applies equally to all domestic and wild animals as well as birds]; *Thou shalt not plow with an ox and an ass together*³⁶⁰ [which also applies to any two different species]. And in the Sifre the Rabbis have said:³⁶¹ 278. “If so, why is it stated here *poor and needy* [when the law applies to all workers]? It is because I hasten to punish when the poor and needy are involved more than any other people.” They also interpreted: “*Whether he be of thy strangers* [in Verse 14 before us] — this refers to a righteous proselyte, so that he who wrongs him [in his hire] transgresses two prohibitions” [since he is also *of thy brethren*].

footnotes:
³⁵⁷ Exodus 22:24.
³⁵⁸ Further, Verse 19.
³⁵⁹ Ibid.
³⁶⁰ Above, 22:10.
³⁶¹ Sifre, Ki Theitzei


###### Ramban on Deuteronomy 24:15:1
[Ramban on Deuteronomy 24:15:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/24:15:1)

וְטַעַם **בְּיוֹמוֹ תִתֵּן שְׂכָרוֹ וְלֹא תָבוֹא עָלָיו הַשֶּׁמֶשׁ**, עַל דֶּרֶךְ הַפְּשָׁט בֵּאוּר מִמָּה שֶׁנֶּאֱמַר בַּתּוֹרָה (ויקרא יט יג), לֹא תָלִין פְּעֻלַּת שָׂכִיר אִתְּךָ עַד בֹּקֶר, כִּי דֶּרֶךְ הַכְּתוּבִים לְדַבֵּר בַּהֹוֶה, וְהַמִּנְהָג לִשְׂכֹּר הַפּוֹעֵל בְּיוֹם אֶחָד, וְלָעֶרֶב הוּא יֹצֵא טֶרֶם בֹּא הַשֶּׁמֶשׁ, וִיצַוֶּה הַכָּתוּב לְפָרְעוֹ בְּיוֹמוֹ בְּהַשְׁלִים מְלַאכְתּוֹ מִיָּד וְשֶׁלֹּא תָבוֹא עָלָיו הַשֶּׁמֶשׁ, כְּדֵי שֶׁיִּקְנֶה בִּשְׂכָרוֹ לוֹ וּלְאִשְׁתּוֹ וּלְבָנָיו מָה שֶׁיֹּאכְלוּ בַּלַּיְלָה, כִּי עָנִי הוּא כְּרֻבֵּי הַנִּשְׂכָּרִים, וְאֶל הַשָּׂכָר הַזֶּה הוּא נוֹשֵׂא נַפְשׁוֹ שֶׁיִּקְנֶה בּוֹ מָזוֹן לְהַחֲיוֹת נַפְשׁוֹ. יְלַמֵּד אוֹתָנוּ בְּכָאן כִּי מָה שֶׁאָמַר בַּתּוֹרָה, לֹא תָלִין פְּעֻלַּת שָׂכִיר אִתְּךָ עַד בֹּקֶר, הַכַּוָּנָה בּוֹ שֶׁתִּפְרָעֶנּוּ בְּיוֹמוֹ, שֶׁאִם לֹא תִּפְרָעֶנּוּ בְּצֵאתוֹ מִמְּלַאכְתּוֹ מִיָּד הִנֵּה יֵלֵךְ לְבֵיתוֹ וְיִשָּׁאֵר שְׂכָרוֹ אִתְּךָ עַד בֹּקֶר, וְיָמוּת הוּא בָּרָעָב בַּלַּיְלָה. וְכֵן כִּי הִיא כְּסוּתֹה לְבַדָּהּ הִיא שִׂמְלָתוֹ לְעֹרוֹ בַּמֶּה יִשְׁכָּב (שמות כב כו), יַזְכִּיר טַעַם הַמִּצְוָה בְּרֻבֵּי הַלָּאוִין. וְרַבּוֹתֵינוּ פֵּרְשׁוּ (ב"מ קי) כִּי הַכָּתוּב בַּתּוֹרָה **עַד בֹּקֶר**, בִּשְׂכִיר יוֹם, וְשָׁב לְבָאֵר בְּכָאן דִּין שְׂכִיר לַיְלָה, וְהִנֵּה לְכָל אֶחָד זְמַן לְפֵרָעוֹן שְׁנֵים עָשָׂר שָׁעוֹת. וְהוּא הָאֱמֶת בַּקַּבָּלָה וְהַנָּאוֹת בְּטַעַם נָכוֹן:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
IN THE SAME DAY THOU SHALT GIVE HIM HIS HIRE, NEITHER SHALT THE SUN GO DOWN UPON IT. The meaning thereof by way of the plain sense of Scripture is that this explains what is stated in the Torah, *the wages of a hired servant shall not abide with thee all night until the morning*,³⁶² for it is the manner of verses to speak of the common occurrence, and the custom is to hire a laborer for one day and for him to leave toward evening before sunset. And so Scripture commands [the employer] to pay him during his day as soon as he finishes his work, and that the sun should not set upon him [before he is paid], in order that he should be able to purchase with his wages what he, his wife, and his children, need to eat at night, for he is poor as are most of those who hire themselves out for the day, he has staked his life upon this wage to buy with it food to sustain his life. Thus he teaches us here that the intent of what He said in the Torah, *the wages of a hired servant shall not abide with thee all night until the morning*³⁶² is that you pay him during his day, for if you do not pay him when he leaves his work, he will go home and his wage will be left with you until morning and he may die of hunger at night. In a similar way is the verse, *for that is his only covering, it is his garment for his skin; wherein shall he sleep?*³⁶³ It states the reason for the commandment in most of these prohibitions. And our Rabbis have explained³⁶⁴ that the verse [*the wages of a hired servant shall not abide with thee all night*] *until the morning*³⁶² applies to a day-worker [who departs from work at sundown; the time for paying him his wages is the entire night, and this law is not violated before daybreak]. Then he reverted to explain here the law of a man who is hired for night-work [whose departure from work is at daybreak and the time for paying his wages is the whole day and the law is not violated until sundown]. Thus for each one, there is a twelve hour deadline for payment. This is the truth as received by tradition and is appropriate with correct interpretation.

footnotes:
³⁶² Leviticus 19:13.
³⁶² Leviticus 19:13.
³⁶³ Exodus 22:26.
³⁶⁴ Baba Metzia 110b.
³⁶² Leviticus 19:13.


###### Ramban on Deuteronomy 24:18:1
[Ramban on Deuteronomy 24:18:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/24:18:1)

**וְזָכַרְתָּ כִּי עֶבֶד הָיִיתָ**, עַל מְנָת כֵּן פְּדִיתִיךָ, לִשְׁמֹר חֻקּוֹתַי אֲפִלּוּ בְּדָבָר שֶׁיֵּשׁ בּוֹ חֶסְרוֹן כִּיס, לְשׁוֹן רַשִׁ"י (רש"י על דברים כ"ד:י"ח). וְהַנָּכוֹן שֶׁהוּא חוֹזֵר עַל אַזְהָרַת הַגֵּר, וּכְבָר פֵּרַשְׁתִּי טַעְמוֹ (שמות כב כ):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THOU SHALT REMEMBER THAT THOU WAST A BONDMAN IN EGYPT. “I have redeemed you on the condition that you observe My statutes even though it may involve monetary loss.” This is Rashi’s language. But the correct interpretation is that it refers back to the admonitions concerning the stranger. I have already explained the meaning thereof.³⁶⁵.

footnotes:
³⁶⁵ Exodus 22:20 (Vol. II, pp. 392-393). See also above at end of Seder R’eih