## Ramban on Exodus Chapter 20

###### Ramban on Exodus 20:2:1
[Ramban on Exodus 20:2:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/20:2:1)

**אָנֹכִי ה' אֱלֹהֶיךָ** הַדִּבּוּר הַזֶּה מִצְוַת עֲשֵׂה, אָמַר **אָנֹכִי ה'**, יוֹרֶה וִיצַוֶּה אוֹתָם שֶׁיֵּדְעוּ וְיַאֲמִינוּ כִּי יֵשׁ ה', וְהוּא אֱלֹהִים לָהֶם, כְּלוֹמַר הוֹוֶה, קַדְמוֹן, מֵאִתּוֹ הָיָה הַכֹּל בְּחֵפֶץ וִיכֹלֶת, וְהוּא אֱלֹהִים לָהֶם, שֶׁחַיָּבִים לַעֲבֹד אוֹתוֹ. וְאָמַר **אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם**, כִּי הוֹצָאָתָם מִשָּׁם תּוֹרֶה עַל הַמְּצִיאוּת וְעַל הַחֵפֶץ, כִּי בִּידִיעָה וּבְהַשְׁגָּחָה מִמֶּנּוּ יָצָאנוּ מִשָּׁם, וְגַם תּוֹרֶה עַל הַחִדּוּשׁ, כִּי עִם קַדְמוּת הָעוֹלָם לֹא יִשְׁתַּנֶּה דָּבָר מִטִּבְעוֹ, וְתוֹרֶה עַל הַיְּכֹלֶת, וְהַיְּכֹלֶת תּוֹרֶה עַל הַיִּחוּד, כְּמוֹ שֶׁאָמַר (שמות ט':י"ד) "בַּעֲבוּר תֵּדַע כִּי אֵין כָּמֹנִי בְּכָל הָאָרֶץ". וְזֶה טַעַם "אֲשֶׁר הוֹצֵאתִיךָ", כִּי הֵם הַיּוֹדְעִים וְעֵדִים בְּכָל אֵלֶּה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
I AM THE ETERNAL THY G-D. This Divine utterance constitutes a positive commandment.²⁶⁰ He said, *I am the Eternal*, thus teaching and commanding them that they should know and believe that the Eternal exists and that He is G-d to them. That is to say, there exists an Eternal Being through Whom everything has come into existence by His will²⁶¹ and power, and He is G-d to them, who are obligated to worship Him. He said, *Who brought thee out of the land of Egypt*, because His taking them out from there was the evidence establishing the existence and will of G-d, for it was with His knowledge and providence that we came out from there. The exodus is also evidence for the creation of the world, for assuming the eternity of the universe, [which precludes a Master of the universe Who is in control of it], it would follow that nothing could be changed from its nature.²⁶² And it is also evidence for G-d’s infinite power, and His infinite power is an indication of the Unity, as He said, *that thou* [i.e., Pharaoh] *mayest know that there is none like Me in all the earth*.²⁶³ This is the intent of the expression, *Who brought thee out*, since they are the ones who know and are witnesses to all these things.

footnotes:
²⁶⁰ See my Hebrew commentary, p. 388. on the position of the Hilchoth Gedoloth on this point. Ramban thus sides with Rambam, who, in his Sefer Hamitzvoth, counted this as the first commandment. See my translation, “The Commandments,” I, pp. 1-2.
²⁶¹ The universe is thus a result of design, and not merely of necessity. See Guide of the Perplexed, II, 18.
²⁶² “If you believe in the eternity of matter, it leads to the conclusion that if G-d should desire to shorten a fly’s wing or lengthen an ant’s foot, He would not be able to do it” (Ramban, in his sermon, “G-d’s Law Is Perfect,” Kithvei Haramban, I, p. 146). The miracles preceding the exodus, in which G-d’s mastery of the powers of nature was demonstrated, thus refuted the doctrine of the eternity of matter and established that of Creation.
²⁶³ Above, 9:14.


###### Ramban on Exodus 20:2:2
[Ramban on Exodus 20:2:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/20:2:2)

וְטַעַם **מִבֵּית עֲבָדִים** שֶׁהָיוּ עוֹמְדִים בְּמִצְרַיִם בְּבֵית עֲבָדִים, שְׁבוּיִים לְפַרְעֹה, וְאָמַר לָהֶם זֶה שֶׁהֵם חַיָּבִין שֶׁיִּהְיֶה הַשֵּׁם הַגָּדוֹל וְהַנִּכְבָּד וְהַנּוֹרָא הַזֶּה לָהֶם לֵאלֹהִים, שֶׁיַּעַבְדוּהוּ, כִּי הוּא פָּדָה אוֹתָם מֵעַבְדוּת מִצְרַיִם, כְּטַעַם "עֲבָדַי הֵם אֲשֶׁר הוֹצֵאתִי אֹתָם מֵאֶרֶץ מִצְרָיִם" (ויקרא כה נה). וּכְבָר רָמַזְתִּי עוֹד לְמַעְלָה (יט כ) טַעַם שְׁנֵי הַשֵּׁמוֹת הַקְּדוֹשִׁים עַל דֶּרֶךְ הָאֱמֶת: וְזוֹ הַמִּצְוָה תִּקָּרֵא בְּדִבְרֵי רַבּוֹתֵינוּ (ברכות יג:) קַבָּלַת מַלְכוּת שָׁמַיִם, כִּי הַמִּלּוֹת הָאֵלֶּה אֲשֶׁר הִזְכַּרְתִּי הֵם בַּמֶּלֶךְ כְּנֶגֶד הָעָם. וְכָךְ אָמְרוּ בַּמְּכִילְתָּא (שמות כ':ג') "לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי" לָמָּה נֶאֱמַר, לְפִי שֶׁהוּא אוֹמֵר "אָנֹכִי ה' אֱלֹהֶיךָ", מָשָׁל לְמֶלֶךְ שֶׁנִּכְנַס לַמְּדִינָה, אָמְרוּ לוֹ עֲבָדָיו גְּזֹר עָלֵינוּ גְּזֵרוֹת, אָמַר לָהֶם לָאו, כְּשֶׁתְּקַבְּלוּ מַלְכוּתִי אֶגְזֹר עֲלֵיכֶם גְּזֵרוֹת, שֶׁאִם מַלְכוּתִי אֵינְכֶם מְקַבְּלִים גְּזֵרוֹתַי הַאֵיךְ אַתֶּם מְקַיְּמִין. כָּךְ אָמַר הַמָּקוֹם לְיִשְׂרָאֵל "אָנֹכִי ה' אֱלֹהֶיךָ" "לֹא יִהְיֶה לְךָ", אֲנִי הוּא שֶׁקִּבַּלְתֶּם מַלְכוּתִי עֲלֵיכֶם בְּמִצְרַיִם, אָמְרוּ לוֹ הֵן, כְּשֶׁקִּבַּלְתֶּם מַלְכוּתִי קַבְּלוּ גְּזֵרוֹתַי, כְּלוֹמַר אַחַר שֶׁאַתֶּם מְקַבְּלִים עֲלֵיכֶם וּמוֹדִים שֶׁאֲנִי ה' וַאֲנִי אֱלֹהֵיכֶם מֵאֶרֶץ מִצְרַיִם קִבְּלוּ כָּל מִצְוֹתַי:
וְנֶאֶמְרוּ כָּל הַדִּבְּרוֹת כֻּלָּן בִּלְשׁוֹן יָחִיד, "ה' אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ", וְלֹא כַּאֲשֶׁר הִתְחִיל לָהֶם **אַתֶּם רְאִיתֶם** וְגוֹ', **אִם שָׁמֹעַ תִּשְׁמְעוּ** (לעיל יט ד ה), לְהַזְהִיר כִּי כָּל יָחִיד מֵהֶם יֵעָנֵשׁ עַל הַמִּצְוֹת, כִּי עִם כָּל אֶחָד יְדַבֵּר, וּלְכָל אֶחָד יְצַוֶּה שֶׁלֹּא יַחְשְׁבוּ כִּי אַחַר הָרֹב יֵלֵךְ וְהַיָּחִיד יִנָּצֵל עִמָּהֶם. וִיבָאֵר לָהֶם מֹשֶׁה זֹאת הַכַּוָּנָה בְּסוֹף הַתּוֹרָה בְּפָרָשַׁת אַתֶּם נִצָּבִים (דברים כט יז):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
The meaning of *out of the house of bondage* is that they stayed in Egypt in a house of bondage as captives of Pharaoh.²⁶⁴. They were slaves to kings.” And as Rashi puts it, “from the house of Pharaoh where ye were slaves to him.” He said this to them [in order to indicate] that they are obligated [to accept] *this* Great, *Glorious and Fearful Name*²⁵⁹ as their G-d, and to worship Him, because He redeemed them from Egyptian bondage. It is similar in meaning to the verse, *They are My servants whom I brought forth out of the land of Egypt*.²⁶⁵ I have also already alluded to above²⁶⁶ by way of the Truth, [the mystic lore of the Cabala], to the reason why the two sacred Names — [the Tetragrammaton and *Elokim*] — are mentioned here.
This commandment, in the words of our Rabbis,²⁶⁷ is called the obligation “to take upon oneself the yoke of the Kingdom of Heaven,” for these words, [i.e., *the Eternal your G-d*], which I have mentioned, indicate a King addressing His people. Thus the Rabbis have said in the Mechilta:²⁶⁸ “*Thou shalt have no other gods before Me*.²⁶⁹ Why is this said?²⁷⁰, etc., it already means, “I, am not another.” Why then does He state again, *Thou shalt not have other gods before Me?* Because it says, *I am the Eternal thy G-d*. This can be illustrated by a parable: A king invaded a country, and his attendants said to him, ‘Issue decrees to us.’²⁷¹ He, however, refused, saying: ‘No! When you have accepted my sovereignty, I will issue decrees to you, for if you do not accept my sovereignty, how will you carry out my decrees?’ Similarly, G-d said to Israel: ‘*I am the Eternal thy G-d, thou shalt have no other gods*. I am He Whose sovereignty you have accepted in Egypt.’ And when they said to Him: ‘Yes,’ [He continued]: ‘Now, just as you have accepted My sovereignty, so you must also accept My decrees.’” That is to say, “Since you have accepted upon yourselves and have admitted that I am the Eternal, and that I am your G-d from the [time that you were yet in the] land of Egypt, then accept all My commandments.”
Now all the [Ten] Commandments are expressed in the singular — *the Eternal thy G-d, Who brought ‘thee’ out* — and not, as He began to say, [before the Giving of the Torah]: *‘Ye’ have seen;*²⁷² *if ‘ye’ will hearken*.²⁷³, Verse 5. This is because His intent is to warn that each individual is subject to punishment for [transgression of] the commandments, since He addresses Himself to each one individually, commanding him that he should not think that He will judge according to the majority and that the individual will be saved with them. This intent was explained to the people by Moses at the end of the Torah, in the section of *Atem Nitzavim*.²⁷⁴

footnotes:
²⁶⁴ This accords with the interpretation of the Mechilta here: “Out of the house of bondage
²⁵⁹ Deuteronomy 28:58.
²⁶⁵ Leviticus 25:55.
²⁶⁶ Above, 19:20.
²⁶⁷ Berachoth 13b.
²⁶⁸ Mechilta on Verse 3 here.
²⁶⁹ Verse 3.
²⁷⁰ Since it says, I am the Eternal thy God
²⁷¹ “Us.” In the Mechilta: “them,” i.e., the people.
²⁷² Above, 19:4.
²⁷³ Ibid.
²⁷⁴ Deuteronomy 29:17-19. See Ramban there on Verse 17.


###### Ramban on Exodus 20:3:1
[Ramban on Exodus 20:3:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/20:3:1)

**לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי** כָּתַב רַשִׁ"י (רש"י על שמות כ':ג') **לֹא יִהְיֶה לְךָ** לָמָּה נֶאֱמַר, לְפִי שֶׁנֶּאֱמַר **לֹא תַעֲשֶׂה לְךָ**, אֵין לִי אֶלָּא שֶׁלֹּא יַעֲשֶׂה, הֶעָשׂוּי כְּבָר מִנַּיִן שֶׁלֹּא יְקַיֵּם, ת"ל **לֹא יִהְיֶה לְךָ**. וְזוֹ בֶּאֱמֶת בָּרַיְתָא הִיא שְׁנוּיָה בַּמְּכִילְתָּא (כאן). וְאִם כֵּן תִּהְיֶה זוֹ מִצְוַת לֹא תַעֲשֶׂה בִּלְבַד, אַזְהָרָה לִמְקַיֵּם ע"ז בִּרְשׁוּתוֹ וְאֵין בָּהּ מִיתַת ב"ד, וְלָמָּה הִקְדִּים הַקִּיּוּם שֶׁהוּא בְּלָאו לְהִשְׁתַּחֲוָאָה וַעֲבוֹדָה שֶׁהֵם בְּכָרֵת וּמִיתַת ב"ד. וּלְפִי דַּעְתִּי שֶׁאֵין הֲלָכָה כְּדִבְרֵי זֹאת הַבָּרַיְתָא, וּכְדִבְרֵי יָחִיד הִיא שְׁנוּיָה, שֶׁכָּךְ שָׁנִינוּ בְּסִפְרָא (ריש קדושים) **וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ לָכֶם** (ויקרא יט ד), יָכוֹל יַעֲשׂוּ לָכֶם אֲחֵרִים, ת"ל "לֹא לָכֶם". אֵין לִי אֶלָּא לָכֶם, יָכוֹל הֵן יַעֲשׂוּ לַאֲחֵרִים, ת"ל "לֹא תַעֲשׂוּ" לֹא לָכֶם וְלֹא לַאֲחֵרִים. מִכָּאן אָמְרוּ הָעוֹשֶׂה ע"ז לְעַצְמוֹ עוֹבֵר מִשּׁוּם שְׁתֵּי אַזְהָרוֹת, מִשּׁוּם לֹא תַּעֲשׂוּ וּמִשּׁוּם לֹא לָכֶם. רַבִּי יוֹסֵי אוֹמֵר מִשּׁוּם שָׁלֹשׁ, מִשּׁוּם לֹא תַּעֲשׂוּ וּמִשּׁוּם לֹא לָכֶם וּמִשּׁוּם לֹא יִהְיֶה. הֲרֵי שֶׁר' יוֹסֵי יָחִיד בִּמְקוֹם רַבִּים הוּא הָאוֹמֵר כִּי לֹא יִהְיֶה לְךָ אַזְהָרָה לִמְקַיֵּם צְלָמִים, וּלְדִבְרֵי תַּנָּא קַמָּא אֵינוֹ כֵּן:
וְהַנָּכוֹן גַּם לְפִי הַפְּשָׁט שֶׁהוּא מִלְּשׁוֹן "וְהָיָה ה' לִי לֵאלֹהִים" (בראשית כח כא), "לִהְיוֹת לָכֶם לֵאלֹהִים" (ויקרא יא מה) יֹאמַר, שֶׁלֹּא יִהְיֶה לָנוּ בִּלְתִּי הַשֵּׁם אֱלֹהִים אֲחֵרִים מִכָּל מַלְאֲכֵי מַעְלָה וּמִכָּל צְבָא הַשָּׁמַיִם הַנִּקְרָאִים אֱלֹהִים, כְּעִנְיָן שֶׁנֶּאֱמַר (שמות כ"ב:י"ט) "זֹבֵחַ לָאֱלֹהִים יָחֳרָם בִּלְתִּי לַה' לְבַדּוֹ", וְהִיא מְנִיעָה שֶׁלֹּא יַאֲמִין בְּאֶחָד מֵהֶם וְלֹא יְקַבְּלֵהוּ עָלָיו בֶּאֱלוֹהַּ וְלֹא יֹאמַר לוֹ אֵלִי אַתָּה. וְכֵן דַּעַת אוּנְקְלוֹס (תרגום אונקלוס על שמות כ':ג') שֶׁאָמַר "אֱלָהּ אָחֳרָן בַּר מִנִּי": וְדַע כִּי בְּכָל מָקוֹם שֶׁאָמַר הַכָּתוּב "אֱלֹהִים אֲחֵרִים" הַכַּוָּנָה בּוֹ אֲחֵרִים זוּלָתִי הַשֵּׁם הַנִּכְבָּד, וְיִתְפֹּס זֶה הַלָּשׁוֹן בְּקַבָּלַת הָאֱלֹהוּת אוֹ בָּעֲבוֹדָה לוֹ, כִּי יֹאמַר לֹא תְּקַבְּלוּ עֲלֵיכֶם אֱלוֹהַּ בִּלְתִּי ה' לְבַדּוֹ, אֲבָל כְּשֶׁיְּדַבֵּר בָּעֲשִׂיָּה לֹא יֹאמַר בַּכָּתוּב אֲחֵרִים חָלִילָה, אֲבָל יֹאמַר "וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ לָכֶם" (ויקרא יט ד), "אֱלֹהֵי מַסֵּכָה לֹא תַעֲשֶׂה לָּךְ" (שמות ל"ד:י"ז), וְיִקְרָאֵם כֵּן בַּעֲבוּר שֶׁיַּעֲשֶׂה בְּכַוָּנָה לִהְיוֹת אֱלֹהָיו, אֲבָל בָּהֶם אָמַר הַכָּתוּב (ישעיה לז יט) "כִּי לֹא אֱלֹהִים הֵמָּה כִּי אִם מַעֲשֵׂה יְדֵי אָדָם עֵץ וָאֶבֶן ":
וְהִנֵּה הִזְהִיר בַּדִּבּוּר הַשֵּׁנִי תְּחִלָּה שֶׁלֹּא נְקַבֵּל לָנוּ אָדוֹן מִכָּל הָאֱלֹהִים זוּלָתִי ה', וְאַחַר כָּךְ אָמַר שֶׁלֹּא נַעֲשֶׂה פֶּסֶל וְכָל תְּמוּנָה לְהִשְׁתַּחֲוֹת לָהֶם וְלֹא לְעָבְדָם בְּשׁוּם עֲבוֹדָה בָּעוֹלָם וּלְכָךְ לֹא אָמַר וְלֹא תִּשְׁתַּחֲוֶה לָהֶם, כִּי הוּא נִסְמַךְ אֶל הָעֲשִׂיָּה שֶׁמָּנַע אוֹתָנוּ מֵהִשְׁתַּחֲווֹת לָהֶם. וְהִנֵּה כֻּלָּם אַזְהָרוֹת מֵעֲבוֹדָה זָרָה, וְכֻלָּן חַיָּבֵי מִיתָה, וְאֵין בַּפָּסוּק הַזֶּה אַזְהָרָה לָעֹשֶׂה מֵאָה צְלָמִים שֶׁלֹּא עֲבָדָם, אֲבָל לְמַטָּה יַזְהִיר מִזֶּה "אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם" (שמות כ':כ"ג), וְכֵן "אֱלֹהֵי מַסֵּכָה לֹא תַעֲשֶׂה לָּךְ" (שמות ל"ד:י"ז), "לֹא תַעֲשׂוּ לָכֶם אֱלִילִם" (ויקרא כו א):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THOU SHALT HAVE NO OTHER GODS BEFORE MY FACE. Rashi wrote: “*Thou shalt have no other gods*. Why is this said?²⁷⁰, etc., it already means, “I, am not another.” Why then does He state again, *Thou shalt not have other gods before Me?* It is because it says, *Thou shalt not make unto thee a graven image*.²⁷⁵ From this I would only know that it is forbidden to make an idol. Whence do I know that one may not keep an idol that has already been made? Scripture therefore says, *Thou shalt have no other gods*.” This is indeed a Beraitha²⁷⁶, Note 209. taught in the Mechilta.²⁷⁷ But if this is so, this verse would constitute a negative commandment in itself, being a prohibition against a person who retains an idol on his premises. [The violation thereof] does not make one liable to the death-penalty by the court. So [the question arises]: Why did He state the prohibition against keeping an idol, which makes one liable to whipping, before [He stated] the prohibition against bowing down to idols or worshipping them,²⁷⁸ which makes one liable to extinction [if done intentionally but with no witnesses present], or death by the court [if there were witnesses]?
In my opinion, the final decision of the Law is not in accordance with this Beraitha,²⁷⁶, Note 209. for it represents the opinion of a single Sage [against the opinion of the majority]. Thus we find it taught in the Sifra:²⁷⁹ (Leviticus, Chapter 19). On “Sifra,” See above, Note 52. “*Nor make ye to yourselves molten gods*.²⁸⁰ I might think that others may make it for you. Scripture therefore says, *Nor… to yourselves*. From this I know only that [others may not make it] for you, but I might think that you may make it for others. Scripture therefore says, *Nor make ye*: not for you by others, and not by you for others. It is from here that the Rabbis have derived the principle that he who makes an idol for himself, transgresses two negative commandments: *Nor make ye*, and *Nor… to yourselves*. Rabbi Yosei says, ‘He transgresses three negative commandments: *Nor make ye, Nor… to yourselves*, and also *Thou shalt have no other gods*.’” Thus you see that Rabbi Yosei’s opinion is that of one against a majority, for it is he who says that the verse *Thou shalt have no other gods* constitutes a prohibition against retaining an idol [in one’s house]. However, according to the opinion of the first Sage, [which is that of the majority of the Rabbis], it is not so.
The correct interpretation even according to the literal meaning of Scripture is that the usage of the language of the verse here is similar to the expressions: *and the Eternal shall be my G-d;*²⁸¹ *to be your G-d*.²⁸² The verse here thus states that excepting the Eternal only, we are not to have others as gods, neither from all the angels above nor from all the host of heaven who are called *elohim*. This is something like that which is said, *he that sacrificeth ‘la’elohim’ (unto the gods) save unto the Eternal only, shall be utterly destroyed*.²⁸³ It is thus a prohibition against believing in any of these beings, accepting them as gods, or saying to them, “thou art my god.”²⁸⁴ This is also the opinion of Onkelos, who translated: “[thou shalt have no] other gods excepting Me.”²⁸⁵ as *ta’avath am’maya* (the deceptions of the nations) — see e.g., further, 23:13 — and here he translated, *ela acharan* (other gods), it shows that he referred to the angels of above, etc.
Know that wherever Scripture says *elohim acheirim*, the meaning is “others besides the Glorious Name.” It uses this expression with reference to accepting G-d or worshipping Him, thus saying: “Do not accept them upon yourselves as G-d, with the exception only of the Eternal.” But when Scripture speaks of making idols, it will never say *acheirim* (others) — [“other gods”] — Heaven forbid!²⁸⁶ Instead it says, *Nor make to yourselves molten gods;*²⁸⁰ *Molten gods do not make unto thee*.²⁸⁷ They are called [gods] because they were made with the intent of serving their makers as gods, but in reference to them, Scripture says, *For they were no gods, but the works of men’s hands, wood and stone; therefore they have destroyed them*.²⁸⁸
Thus in the second commandment, He admonished us firstly that we should not accept upon ourselves a master from among all gods excepting the Eternal. He then said that we should not make a graven image or any manner of likeness, [and we are not] to bow down to them or worship them in any manner whatsoever. It is for this reason that He said, *Thou shalt not bow down unto them*,²⁸⁹ and it does not say ‘other gods,’ because the purport of that verse is to be understood in connection with the preceding verse: “do not make a graven image, etc., to bow down ‘unto them.’” But according to Rashi, who interpreted *Thou shalt have no other gods* (Verse 3) as being a prohibition against keeping an idol, and *Thou shalt not make unto thee*, etc., (Verse 4) as being a prohibition against making idols, Verse 5 should have said, “Thou shalt not bow down ‘to other gods,’” since the subject of worshipping the idols as gods is here mentioned for the first time. since it is connected with the making [of idols — mentioned in the preceding verse] — which He prohibited the people from bowing down to them. Thus all [of the first three verses in this second commandment] constitute prohibitions against worshipping idols, and their violations all entail death by the court. This verse, [i.e., *Thou shalt not make unto thee a graven image*, etc. (Verse 4)], is thus not a prohibition against making idols which one does not worship oneself, [as Rashi would have it]. Further on [in Verse 20], He indeed warns against this, as it is said, *gods of silver, or gods of gold, ye shall not make unto thee*. Similarly, *Thou shalt not make unto thee molten gods*,²⁸⁷ *Ye shall not make unto thee idols*.²⁹⁰

footnotes:
²⁷⁰ Since it says, I am the Eternal thy God
²⁷⁵ Verse 4.
²⁷⁶ See Seder Bo
²⁷⁷ Mechilta on the verse here.
²⁷⁸ In Verse 5.
²⁷⁶ See Seder Bo
²⁷⁹ Sifra, beginning of Seder Kedoshim
²⁸⁰ Leviticus 19:4.
²⁸¹ Genesis 28:21.
²⁸² Leviticus 11:45.
²⁸³ Further, 22:19.
²⁸⁴ See Psalms 140:7 and Sanhedrin 60b.
²⁸⁵ Ramban’s intent is evidently as follows: Since Onkelos always translated elohim acheirim
²⁸⁶ “When speaking of accepting or worshipping G-d, Scripture could say, ‘Do not accept or worship any other god besides the Eternal.’ But when Scripture warns against making an idol, how could it say [that we are] not to make ‘other gods’ when it is G-d Who has made everything and Who was not made!” (Tur.)
²⁸⁰ Leviticus 19:4.
²⁸⁷ Further, 34:17.
²⁸⁸ Isaiah 37:19.
²⁸⁹ Verse 5. The intent of Ramban’s words is as follows: According to his own interpretation that this entire second commandment is directed against worshipping idols, we can understand why it says here in Verse 5, Thou shalt not bow down ‘to them’
²⁸⁷ Further, 34:17.
²⁹⁰ Leviticus 26:1.


###### Ramban on Exodus 20:3:2
[Ramban on Exodus 20:3:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/20:3:2)

וְטַעַם **עַל פָּנָי** כְּמוֹ "אִם לֹא עַל פָּנֶיךָ יְבָרֲכֶךָּ" (איוב א יא), "וְעַתָּה הוֹאִילוּ פְנוּ בִּי וְעַל פְּנֵיכֶם אִם אֲכַזֵּב" (שם ו כח). יַזְהִיר לֹא תַעֲשֶׂה לְךָ אֱלֹהִים אֲחֵרִים, כִּי עַל פָּנַי הֵם, שֶׁאֲנִי מִסְתַּכֵּל וּמַבִּיט בְּכָל עֵת וּבְכָל מָקוֹם בָּעוֹשִׂים כֵּן. הַדָּבָר הֶעָשׂוּי בְּפָנָיו שֶׁל אָדָם וְהוּא עוֹמֵד עָלָיו יִקָּרֵא "עַל פָּנָיו", וְכֵן "וַתַּעֲבֹר הַמִּנְחָה עַל פָּנָיו" (בראשית לב כב), וְכֵן "וַיָּמָת נָדָב וַאֲבִיהוּא וַיְכַהֵן אֶלְעָזָר וְאִיתָמָר עַל פְּנֵי אַהֲרֹן אֲבִיהֶם", שֶׁהָיָה אַהֲרֹן אֲבִיהֶם רוֹאֶה וְעוֹמֵד שָׁם, וּבְדִבְרֵי הַיָּמִים (א כד ב) "וַיָּמָת נָדָב וַאֲבִיהוּא לִפְנֵי אֲבִיהֶם וּבָנִים לֹא הָיוּ לָהֶם". וְהִנֵּה אָמַר לֹא תַעֲשֶׂה לְךָ אֱלֹהִים אֲחֵרִים, שֶׁאֲנִי נִמְצָא עִמְּךָ תָּמִיד וְרוֹאֶה אוֹתְךָ בַּסֵּתֶר וּבַגָּלוּי: וְעַל דֶּרֶךְ הָאֱמֶת תָּבִין סוֹד הַפָּנִים מִמַּה שֶׁכָּתַבְנוּ (רמב"ן על שמות ג':ב'), כִּי הַכָּתוּב הִזְהִיר בַּמַּעֲמָד הַזֶּה "פָּנִים בְּפָנִים דִּבֶּר ה' עִמָּכֶם" (דברים ה ד), וְתֵדַע סוֹד מִלַּת "אֲחֵרִים", וְיָבֹא כָּל הַכָּתוּב כִּפְשׁוּטוֹ וּמַשְׁמָעוֹ. וְכֵן רָמַז אוּנְקְלוֹס (תרגום אונקלוס על שמות כ':ג'), וְהוּא שֶׁנֶּאֱמַר (שמות כ':כ"ג) "לֹא תַעֲשׂוּן אִתִּי" וְגוֹ': **כִּי אָנֹכִי ה' אֱלֹהֶיךָ** לְבַדִּי, וְאֵין רָאוּי שֶׁתְּשַׁתֵּף עִמִּי אֲחֵרִים. וְאָנֹכִי אֵל, תַּקִּיף, שֶׁיֵּשׁ לְאֵל יָדִי, וְקַנָּא, שֶׁאֲקַנֵּא בְּנוֹתֵן כְּבוֹדִי לְאַחֵר וּתְהִלָּתִי לַפְּסִילִים. וְלֹא נִמְצָא בַּכָּתוּב בְּשׁוּם מָקוֹם שֶׁיָּבֹא לְשׁוֹן קִנְאָה בַּשֵּׁם הַנִּכְבָּד כִּי אִם בְּעִנְיַן עֲבוֹדָה זָרָה בִּלְבַד. וְאָמַר הָרַב בְּמוֹרֶה הַנְּבֻכִים (א לב) שֶׁלֹּא תִּמְצָא בְּכָל הַתּוֹרָה וּבְכָל סִפְרֵי הַנְּבִיאִים לְשׁוֹן חֲרוֹן אַף וְלֹא לְשׁוֹן כַּעַס וְלֹא לְשׁוֹן קִנְאָה אֶלָּא בְּעִנְיַן ע"ז בִּלְבַד. וְהִנֵּה בִּקְדוֹשֵׁי עֶלְיוֹן, "וַיִּחַר אַף ה' בְּמֹשֶׁה" (שמות ד':י"ד), "וַיִּחַר אַף ה' בָּם וַיֵּלַךְ" (במדבר יב ט), וְכָתוּב (איוב מב ז) "חָרָה אַפִּי בְךָ וּבִשְׁנֵי רֵעֶיךָ כִּי לֹא דִבַּרְתֶּם אֵלַי נְכוֹנָה כְּעַבְדִּי אִיּוֹב". אֲבָל בִּלְשׁוֹן קִנְאָה אֱמֶת הוּא. וְכָךְ אָמְרוּ בַּמְּכִילְתָּא (כאן), בְּקִנְאָה אֲנִי נִפְרָע מֵע"ז אֲבָל אֲנִי חַנּוּן וְרַחוּם בִּדְבָרִים אֲחֵרִים:
וּלְפִי דַּעְתִּי שֶׁיַּזְכִּיר קִנְאָה בע"ז בְּיִשְׂרָאֵל בִּלְבַד, וְטַעַם הַקִּנְאָה כִּי יִשְׂרָאֵל סְגֻלַּת הַשֵּׁם הַנִּכְבָּד אֲשֶׁר הִבְדִּילָם לוֹ, כַּאֲשֶׁר פֵּרַשְׁתִּי לְמַעְלָה (יט ה), וְהִנֵּה אִם הָעָם שֶׁלּוֹ מְשָׁרְתָיו פֹּנִים אֶל אֱלֹהִים אֲחֵרִים יְקַנֵּא בָּהֶם הַשֵּׁם כַּאֲשֶׁר הָאִישׁ מְקַנֵּא בְּאִשְׁתּוֹ בְּלֶכְתָּהּ לַאֲחֵרִים, וּבְעַבְדּוֹ בַּעֲשׂוֹת לוֹ אָדוֹן אַחֵר. וְלֹא יֹאמַר הַכָּתוּב כֵּן בִּשְׁאָר הָעַמִּים אֲשֶׁר חָלַק לָהֶם צִבְאוֹת שָׁמַיִם: וּבְכָאן אֲנִי מַזְכִּיר מַה שֶׁיּוֹרוּ הַכְּתוּבִים בְּעִנְיַן ע"ז, כִּי הָיוּ שְׁלֹשָׁה מִינִין, הָרִאשׁוֹנִים הֵחֵלּוּ לַעֲבֹד אֶת הַמַּלְאָכִים שֶׁהֵם הַשְּׂכָלִים הַנִּבְדָּלִים בַּעֲבוּר שֶׁיָּדְעוּ לְמִקְצָתָם שְׂרָרָה עַל הָאֻמּוֹת, כְּעִנְיָן שֶׁכָּתוּב (דניאל י כ) שַׂר מַלְכוּת יָוָן וְשַׂר מַלְכוּת פָּרַס, וְחָשְׁבוּ שֶׁיֵּשׁ לָהֶם יְכֹלֶת בָּם לְהֵיטִיב אוֹ לְהָרַע, וְכָל אֶחָד עוֹבֵד לַשַּׂר שֶׁלּוֹ כִּי הָיוּ הָרִאשׁוֹנִים יוֹדְעִים אוֹתָם, וְאֵלֶּה הֵם הַנִּקְרָאִים בַּתּוֹרָה וּבַכְּתוּבִים כֻּלָּם "אֱלֹהִים אֲחֵרִים", "אֱלֹהֵי הָעַמִּים", כִּי הַמַּלְאָכִים נִקְרָאִים אֱלֹהִים, כְּמוֹ שֶׁנֶּאֱמַר "הוּא אֱלֹהֵי הָאֱלֹהִים" (דברים י יז), "הִשְׁתַּחֲווּ לוֹ כָּל אֱלֹהִים" (תהלים צז ז), "כִּי גָדוֹל ה' מִכָּל הָאֱלֹהִים" (שמות י"ח:י"א). וְאע"פ שֶׁהָיוּ הָעוֹבְדִים מוֹדִים שֶׁהַכֹּחַ הַגָּדוֹל וְהַיְּכֹלֶת הַגְּמוּרָה לְאֵל עֶלְיוֹן, וְכָךְ אָמְרוּ רַבּוֹתֵינוּ (מנחות קי:) דְּקָרוּ לֵהּ אֱלָהּ דֶּאֱלָהַיָּא, וּבְזֶה אָמַר הַכָּתוּב "זוֹבֵחַ לָאֱלֹהִים יָחֳרָם" הִזְכִּירָם בְּשֵׁם הַיְּדִיעָה:
וְהַמִּין הַשֵּׁנִי בע"ז, שֶׁחָזְרוּ לַעֲבֹד לִצְבָא הַשָּׁמַיִם הַנִּרְאֶה, מֵהֶם עוֹבְדֵי הַשֶּׁמֶשׁ אוֹ הַיָּרֵחַ, וּמֵהֶם לְמַזָּל מִן הַמַּזָּלוֹת, כִּי כָּל אַחַת מִן הָאֻמּוֹת יָדְעָה כֹּחַ הַמַּזָּל בָּהּ כְּפִי מִשְׁטָרוֹ עַל הָאָרֶץ שֶׁלָּהֶם, וְחָשְׁבוּ כִּי בַּעֲבוֹדָתָם יִגְבַּר הַמַּזָּל וְיוֹעִיל לָהֶם, כְּעִנְיָן שֶׁכָּתוּב (ירמיה ח ב) "וּשְׁטָחוּם לַשֶּׁמֶשׁ וְלַיָּרֵחַ וּלְכֹל צְבָא הַשָּׁמַיִם אֲשֶׁר אֲהֵבוּם וַאֲשֶׁר עֲבָדוּם וַאֲשֶׁר הָלְכוּ אַחֲרֵיהֶם וַאֲשֶׁר דְּרָשׁוּם וַאֲשֶׁר הִשְׁתַּחֲווּ לָהֶם", וּכְמוֹ שֶׁנֶּאֱמַר בַּתּוֹרָה בְּאִסּוּר שֶׁל ע"ז (דברים ד יט) "וּפֶן תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת הַשֶּׁמֶשׁ וְאֶת הַיָּרֵחַ וְאֶת הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק ה' אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל הַשָּׁמָיִם", יֹאמַר, כִּי בַּעֲבוּר שֶׁחָלַק הַשֵּׁם אוֹתָם לְכָל הָעַמִּים וְנָתַן לְכָל עַם כּוֹכָב וּמַזָּל, לֹא תִּהְיֶה נִדָּח אַחֲרֵיהֶם לְעָבְדָם. וְאֵלֶּה הָאֲנָשִׁים הֵם שֶׁהֵחֵלּוּ לַעֲשׂוֹת הַצּוּרוֹת הָרַבּוֹת בַּפְּסִילִים וְהָאֲשֵׁרִים וְהַחַמָּנִים, כִּי הָיוּ עוֹשִׂים צוּרוֹת מַזָּלָם בַּשָּׁעוֹת אֲשֶׁר לָהֶם הַכֹּחַ כְּפִי מַעֲלָתָם, וְהָיוּ נוֹתְנִים בָּעָם, כְּפִי מַחְשַׁבְתָּם, כֹּחַ וְהַצְלָחָה: וְקָרוֹב בְּעֵינַי שֶׁהוּחַל זֶה בְּדוֹר הַפַּלָּגָה כַּאֲשֶׁר הֱפִיצָם הַשֵּׁם אֶל הָאֲרָצוֹת, וּמָשְׁלוּ בָּהֶם הַכּוֹכָבִים וְהַמַּזָּלוֹת לְמַחְלְקוֹתֵיהֶם, כִּי הַבּוֹנִים הָיוּ רוֹצִים לַעֲשׂוֹת לָהֶם שֵׁם וְלֹא יִתְחַלְּקוּ, כַּאֲשֶׁר רָמַזְתִּי בִּמְקוֹמוֹ (בראשית יא ב): וְהָיוּ לְכָל אֵלֶּה הַכִּתּוֹת נְבִיאֵי שֶׁקֶר מַגִּידִים לָהֶם מִן הָעֲתִידוֹת וּמוֹדִיעִים קְצָת הַבָּאוֹת עֲלֵיהֶם בְּחָכְמַת הַקֶּסֶם וְהַנִּחוּשׁ, כִּי יֵשׁ גַּם לַמַּזָּלוֹת שָׂרִים שׁוֹכְנִים בָּאֲוִיר כַּמַּלְאָכִים בַּשָּׁמַיִם יוֹדְעִים בָּעֲתִידוֹת. וּמִמִּין הָעֲבוֹדָה הַזֹּאת הָיוּ מֵהֶם עוֹבְדִים לַאֲנָשִׁים, כִּי בִּרְאוֹתָם לְאֶחָד מִבְּנֵי הָאָדָם מֶמְשָׁלָה גְּדוֹלָה וּמַזָּלוֹ עוֹלֶה מְאֹד כִּנְבוּכַדְנֶצַּר, הָיוּ אַנְשֵׁי אַרְצוֹ חוֹשְׁבִים כִּי בְּקַבְּלָם עֲלֵיהֶם עֲבוֹדָתוֹ וְכַוָּנָתָם אֵלָיו יַעֲלֶה מַזָּלָם עִם מַזָּלוֹ, וְהוּא ג"כ יַחְשֹׁב כִּי בְּהִדָּבֵק מַחְשַׁבְתָּם בּוֹ תּוֹסִיף לוֹ הַצְלָחָה בְּכֹחַ נַפְשׁוֹתֵיהֶם הַמְּכֻוָּנוֹת אֵלָיו. וְזֶה הָיָה דַּעַת פַּרְעֹה כְּדִבְרֵי רַבּוֹתֵינוּ (שמו"ר ט ז), וְדַעַת סַנְחֵרִיב שֶׁאָמַר הַכָּתוּב בְּמַחְשַׁבְתּוֹ "אֶעֱלֶה עַל בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן" (ישעיה יד יד), וְחִירָם וַחֲבֵרָיו שֶׁעָשׂוּ עַצְמָם אֱלוֹהוֹת, כִּי הָיוּ רְשָׁעִים לֹא שׁוֹטִים גְּמוּרִים:
וְהַמִּין הַשְּׁלִישִׁי בע"ז, אַחַר כָּךְ חָזְרוּ לַעֲבֹד אֶת הַשֵּׁדִים שֶׁהֵם רוּחוֹת, כַּאֲשֶׁר אֲפָרֵשׁ בע"ה (ויקרא יז ז), כִּי גַּם מֵהֶם יֵשׁ מְמֻנִּים עַל הָאֻמּוֹת שֶׁיִּהְיוּ הֵם בַּעֲלֵי הָאָרֶץ הַהִיא לְהַזִּיק לְצָרֵיהֶם וְלַנִּכְשָׁלִים שֶׁבָּהֶם, כַּיָּדוּעַ מֵעִנְיָנָם בְּחָכְמַת נֶגְרְמוֹנְסְיָא, גַּם בְּדִבְרֵי רַבּוֹתֵינוּ. וּבְזֶה אָמַר הַכָּתוּב (דברים לב יז) "יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַּ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם", לָעַג לָהֶם הַכָּתוּב שֶׁהֵם זוֹבְחִים גַּם לַשֵּׁדִים שֶׁאֵינָם אֱלוֹהַּ כְּלָל, כְּלוֹמַר שֶׁאֵינָם כַּמַּלְאָכִים הַנִּקְרָאִים אֱלוֹהַּ, אֲבָל הֵם אֱלֹהִים שֶׁלֹּא יְדָעוּם, כְּלוֹמַר שֶׁלֹּא מָצְאוּ בָּהֶם שׁוּם אֱלֹהוּת וְכֹחַ שׁוּלְטָנוּת, וְהֵם חֲדָשִׁים לָהֶם שֶׁלָּמְדוּ לַעֲשׂוֹת כֵּן מֵחָדָשׁ מִן הַמִּצְרִים הַמְּכַשְּׁפִים, וְגַם אֲבוֹתֵיהֶם הָרְשָׁעִים כְּתֶרַח וְנִמְרוֹד לֹא שְׂעָרוּם כְּלָל. וּמִזֶּה מַזְהִיר "וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם לַשְּׂעִירִם אֲשֶׁר הֵם זֹנִים אַחֲרֵיהֶם" (ויקרא יז ז):
וְהִנֵּה הַתּוֹרָה אָסְרָה בַּדִּבּוּר הַזֶּה הַשֵּׁנִי כָּל עֲבוֹדָה בִּלְתִּי לַה' לְבַדּוֹ, וּלְכָךְ הִזְהִיר בַּתְּחִלָּה **לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי**, שֶׁהֵם הַמִּין הָרִאשׁוֹן, וְזֶהוּ **עַל פָּנָי**, כַּאֲשֶׁר רָמַזְתִּי סוֹדוֹ וְהִזְהִיר עוֹד עַל הַפֶּסֶל וְגַם עַל הַתְּמוּנָה שֶׁהִיא תִּרְמֹז גַּם לַדָּבָר הָרוּחָנִי הַמְדֻמֶּה, כְּעִנְיָן שֶׁכָּתוּב (איוב ד טז) "יַעֲמֹד וְלֹא אַכִּיר מַרְאֵהוּ תְּמוּנָה לְנֶגֶד עֵינָי". וְכָךְ אָמְרוּ (ר"ה כד:) "אֲשֶׁר בַּשָּׁמַיִם", לְרַבּוֹת חַמָּה וּלְבָנָה כּוֹכָבִים וּמַזָּלוֹת, "מִמַּעַל" לְרַבּוֹת מַלְאֲכֵי הַשָּׁרֵת. כִּי גַּם בָּהֶם יַעֲשׂוּ צוּרוֹת לַשְּׂכָלִים הַנִּבְדָּלִים אֲשֶׁר הֵם נֶפֶשׁ לַמַּזָּלוֹת, כַּאֲשֶׁר הָיָה בְּעִנְיַן מַעֲשֵׂה הָעֵגֶל שֶׁאֲנִי עָתִיד לְפָרֵשׁ בע"ה (רמב"ן על שמות ל"ב:א').

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AL PANAI’ (BEFORE MY FACE). This is similar in meaning to these expressions: *Surely ‘al panecha’ (to Thy face) he will blaspheme Thee;*²⁹¹ *Now therefore be pleased to look upon me; for surely I shall not lie ‘al p’neichem’ (to your face)*.²⁹², 6:28. He thus admonishes here: “Do not make unto yourselves other gods, for they are before My face, as I look and gaze at all times and in all places at those who make them.” A thing which is done in the face of a person when he is aware thereof is called *al panav* (before his face). Thus: *So the present passed over ‘al panav’ (before him)*.²⁹³ So also: *And Nadab and Abihu died… and Eleazar and Ithamar ministered in the priest’s office ‘al p’nei’ (in the presence of) Aaron their father*,²⁹⁴ meaning that Aaron their father saw it and was aware thereof. In the Book of Chronicles it is written: *And Nadab and Abihu died ‘liphnei’ (before) their father, and had no children*.²⁹⁵, Ramban therefore also quotes the verse from Chronicles, where it is stated that they died before their father. Hence the significance of the statement that he saw the remaining two sons performing the Divine Service in his presence. Thus the purport of the verse here is: “Do not make other gods unto yourselves, for I am present with you always and see you in private and in public.”
By way of the Truth, [the mystic lore of the Cabala], you will understand the secret of *panim* (face) from that which we have written²⁹⁶ that Scripture warned concerning the Revelation:²⁹⁷ *‘Panim b’phanim’ (face to face) did the Eternal speak with you*.²⁹⁸ And you will know the secret of the word *acheirim* (others), and then the entire verse will come [to light] in its plain meaning and purport. And so did Onkelos say it.²⁹⁹ as *bar mini* (outside of Me). Thus the sense of the verse is as follows: “Do not worship *elohim acheirim*, since they were all created, excepting G-d, Who is eternal and has not been created by any being.” See also Note 285 above. It is this which is said, *Ye shall not make with Me*.³⁰⁰ “*For I the Eternal thy G-d am a jealous G-d*,³⁰¹ i.e., to be worshipped alone, and it is not fitting that you join others to Me. And I am *E-il*,³⁰². the Mighty One,³⁰³ Who has the power in My hand;³⁰⁴, 31:29. and I am, furthermore, *kana*, avenging from the one who gives My glory to another and My praise to graven images.”³⁰⁵
Now in no place in Scripture is an expression of ‘jealousy’ found in reference to the Glorious Name except in the matter of idol-worship. Thus the Rabbi [Moshe ben Maimon] wrote in the Moreh Nebuchim³⁰⁶ that in the entire Torah and in all the books of the Prophets, you will not find the term *burning anger*, wrath, or jealousy [applied to G-d] except in reference to idolatry. But of the holy ones of the Supreme One it is written: *And the anger of the Eternal was kindled against Moses;*³⁰⁷ *And the anger of the Eternal was kindled against them* [i.e., Aaron and Miriam] *and He departed!*³⁰⁸ And it is further written, *My wrath is kindled against thee* [i.e., Eliphaz the Temanite] *and against thy two friends, for ye have not spoken of Me the thing that is right, as My servant Job has*.³⁰⁹ However, as far as the term ‘jealousy’ is concerned, [Rambam] is correct [in maintaining that it is not applied to G-d except in reference to idolatry]. And so did the Rabbis say in the Mechilta:³¹⁰ “I zealously exact punishment for idolatry, but in other matters, I am gracious and merciful.”
In my opinion, jealousy is mentioned only with reference to idolatry in Israel. The reason for the jealousy is that Israel is the treasured possession of the Glorious Name, which He has separated to Himself, as I have explained above.³¹¹ Now if His people, His servants, turn to other gods, G-d is ‘jealous’ of them even as a man is jealous of his wife when she goes to other men, and of a servant who makes another master for himself. But Scripture uses no such term of jealousy with reference to other peoples to whom He has allotted the hosts of heaven.³¹²
At this point, I make mention of what Scripture teaches concerning idolatry. There were three kinds of idol-worship. The first [group of idol-worshippers] began to worship the angels, who are the Separate Intelligences,³¹³ because it is known that some of them have rulership over the peoples, something like it is written, *the prince of* the kingdom of *Greece*,³¹⁴ *the prince of the kingdom of Persia*.³¹⁵, Verse 13. They thought that [these angels] have power over them to do good or to do evil, and so each people began to worship the prince appointed over them, as the first [peoples] knew how to identify them. Now these are referred to in the Torah and in all the Writings as *other gods, the gods of the peoples*,³¹⁶ for angels are called *elohim*, as it is said, *He is G-d of gods;*³¹⁷, 10:17. *Bow down to Him, all ye gods;*³¹⁸ *For the Eternal is greater than all gods*.³¹⁹ They worshipped the angels even though they admitted that supreme strength and infinite power belonged only to G-d the Most High. Thus did the Rabbis say,³²⁰ [with reference to the peoples of the world], that they call G-d the Most High “G-d of gods.” Regarding this kind of idol-worship, Scripture has said, *He that sacrificeth ‘la’elohim’ (to the gods) shall be utterly destroyed*.³²¹ It thus mentioned them by the name with which they were known.
The second kind of idolatry appeared when people began worshipping the visible hosts of heaven, some worshipping the sun or the moon, and others worshipping one of the constellations. Each of the nations knew the power of the constellation according to the dominion thereof in their land,³²² and they thought that by worshipping them, the constellation would be strengthened and it would help them, something like it is written, *or the sun, or the moon, or any of the host of heaven*, etc.³²³ And it is further written, *And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and to whom they have bowed*,³²⁴ and as it is said in the Torah with reference to the prohibition of idolatry: *And lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them and serve them, which the Eternal thy G-d hath allotted unto all the peoples under the whole heaven*.³¹² That is to say, because G-d allotted them to all the peoples and gave each people a star or constellation, you should not let yourself be allured to worshipping them. Now these are the people who began making the many forms of graven images, *Asheirim and the sun-images*.³²⁵ They would make the forms of the constellations in the hours of their strength according to their rank, and in the opinion of the people, it bestowed power and success upon them. It appears likely to me that this [form of idolatry] began in the Generation of the Dispersion,³²⁶ when G-d scattered the nations to various countries and the stars and the constellations began holding sway over them according to their divisions. The builders of the Tower had declared their intention to make themselves a name³²⁷ and not be scattered, as I have hinted in its place.³²⁶ Now all these groups had false prophets who foretold them future events and informed them through the arts of sorcery and divination some of the things that were to come upon them. The constellations also have lords who abide in the atmosphere as the angels do in the heavens, and know the things that are to come.
Closely related to this kind of idolatry was the worship of human beings. When people of a country saw that a certain individual — such as Nebuchadnezzar — had great power and that his star was very much in the ascendancy, they thought that by accepting his worship upon themselves and directing their thought towards him, their star would also ascend together with his. He would also think that by their attaching their thoughts to him, his success would be augmented on account of the power of their souls directed towards him. This was the opinion of Pharaoh, who, according to the words of our Rabbis, [looked upon himself as a god],³²⁸ and of Sennacherib, concerning whose ideas Scripture says, *I will ascend above the heights of the clouds; I will be like the Most High*,³²⁹, Verses 4, and 22). Accordingly, it is difficult to understand why Ramban here mentions Sennacherib who was king of Assyria, and not Nebuchadnezzar, king of Babylon. See however, in Sefer Hage’ulah (Kithvei Haramban I, p. 274) where Ramban writes that Scripture sometimes “interchanges from the name of the king of Babylon to the king of Assyria” and he quotes various verses to prove it. In this sense it may be understood here that Ramban mentioned “Sennacherib” when his intent was really to the king of Babylon. and of Hiram³³⁰ and his companions³³¹ who made themselves gods. They were wicked, but they were not absolute fools.
The third kind of idolatry appeared afterwards when people began worshipping the demons which are spirits, as I will explain with G-d’s help.³³² (Leviticus 17:6). Some of them too are appointed over the peoples to be masters in their lands and to harm their beleagured ones and those who have stumbled, as is known of their activity through the art of necromancy, as well as through the words of our Rabbis.³³³ It is with reference to this [third kind of idolatry] that Scripture says, *They sacrificed unto demons, no-gods, gods that they knew not, new gods that came up of late, which your fathers dreaded not*.³³⁴ Scripture ridicules them, [i.e., the Israelites], saying they sacrifice also to the demons who are no gods at all. That is to say, they are not like the angels who are called *eloha*. Instead, they are gods that they knew not, meaning that they found in them no trace of might or power of rulership. Furthermore, they are new to them, having learned only lately to worship them from the Egyptian sorcerers, and even their wicked forefathers such as Terach and Nimrod³³⁵ did not dread them at all. Of this [kind of idolatry] Scripture warns, *And they shall no more sacrifice their sacrifices unto the demons, after whom they go astray*.³³⁶
Thus in this second commandment, the Torah prohibited all [kinds of] worship, *save unto the Eternal only*.³³⁷ It is for this reason that He first admonished, *Thou shalt have no other gods ‘al panai’ (before My face)*, which is a reference to the first kind of idolatry, namely, the worship of the angels. This is the intent of *al panai*, whose secret I have alluded to. Then He further admonished against graven images and *any manner of likeness of any thing that is in heaven above*,³³⁸ which also alludes to mental images of spiritual phenomena, something like it is written, *It stood still, but I could not discern the appearance thereof; a form was before mine eyes*.³³⁹ And so have the Rabbis said:³⁴⁰ “*That is in heaven*. This includes the sun, moon, stars, and constellations. *Above*. This includes the ministering angels.” Of them, too, [the worshippers] would make figures representing the Separate Intelligences³¹³ which are the souls of the constellations, as happened in the case of the [golden calf], as I am prepared to explain there with the help of G-d.³⁴¹

footnotes:
²⁹¹ Job 1:11.
²⁹² Ibid.
²⁹³ Genesis 32:22.
²⁹⁴ Numbers 3:4.
²⁹⁵ I Chronicles 24:2. Since in the above verse (Numbers 3:4), it says that Nadab and Abihu died before the Eternal
²⁹⁶ Above, 19:20.
²⁹⁷ See above, Note 17.
²⁹⁸ Deuteronomy 5:4.
²⁹⁹ Onkelos translated al panai
³⁰⁰ Verse 20. And as Rashi explains it: “Do not make any likeness of My ministers that serve Me.”
³⁰¹ Verse 5.
³⁰² Ramban now continues to explain the two Hebrew words in the above Verse: E-il kana (a jealous G-d)
³⁰³ See Ramban on Genesis 17:1 (Vol. I, pp. 214-215).
³⁰⁴ See ibid.
³⁰⁵ See Isaiah 42:8.
³⁰⁶ Guide of the Perplexed, I, 36.
³⁰⁷ Exodus 4:14.
³⁰⁸ Numbers 12:9.
³⁰⁹ Job 42:7.
³¹⁰ Mechilta on Verse 5 here.
³¹¹ Above, 19:4.
³¹² See Deuteronomy 4:19.
³¹³ “For the angels are not material bodies but only forms distinguished from each other… All these forms live and realize the Creator, and their knowledge of Him is exceedingly great” (Rambam, Mishneh Torah, Hilchoth Yesodei Hatorah 2:3-8). For Rambam’s version of the development of idolatry, see his first chapter in Hilchoth Akum. See also Guide of the Perplexed I, 49, on figurative expressions applied to angels.
³¹⁴ Daniel 10:20.
³¹⁵ Ibid.
³¹⁶ Deuteronomy 6:14.
³¹⁷ Ibid.
³¹⁸ Psalms 97:7.
³¹⁹ Above, 18:11.
³²⁰ Menachoth 110a.
³²¹ Further, 22:19.
³²² See Job 38:33.
³²³ Deuteronomy 17:3.
³²⁴ Jeremiah 8:2.
³¹² See Deuteronomy 4:19.
³²⁵ Isaiah 27:9.
³²⁶ See Ramban, Genesis 11:2 (Vol. I, pp. 154-155). In describing the beginnings of this second stage of idolatry, Rambam introduces it with this statement: “In the course of time, there arose among men false prophets who said that G-d commanded them, saying ‘Worship that particular star’” (Mishneh Torah, Hilchoth Akum 1:2). Ramban here is more specific and suggests that the beginnings of this kind of idolatry took place in the age of the dispersion of the nations. This would seem to be the intent of Ramban’s words, “It appears likely to me…”
³²⁷ Genesis 11:4.
³²⁶ See Ramban, Genesis 11:2 (Vol. I, pp. 154-155). In describing the beginnings of this second stage of idolatry, Rambam introduces it with this statement: “In the course of time, there arose among men false prophets who said that G-d commanded them, saying ‘Worship that particular star’” (Mishneh Torah, Hilchoth Akum 1:2). Ramban here is more specific and suggests that the beginnings of this kind of idolatry took place in the age of the dispersion of the nations. This would seem to be the intent of Ramban’s words, “It appears likely to me…”
³²⁸ Shemoth Rabbah 9:7.
³²⁹ Isaiah 14:14. It is to be noted though that this prophecy was said with reference to the king of Babylon (ibid.
³³⁰ Ezekiel 28:2.
³³¹ Such as Nimrod. See Chullin 89a.
³³² In Seder Acharei Moth
³³³ Berachoth 6a. See my Hebrew commentary, p. 393.
³³⁴ Deuteronomy 32:17.
³³⁵ Genesis 10:9. See Ramban there (Vol. I, p. 147).
³³⁶ Leviticus 17:7.
³³⁷ Further, 22:19.
³³⁸ Verse 4.
³³⁹ Job 4:16.
³⁴⁰ Rosh Hashanah 24b.
³¹³ “For the angels are not material bodies but only forms distinguished from each other… All these forms live and realize the Creator, and their knowledge of Him is exceedingly great” (Rambam, Mishneh Torah, Hilchoth Yesodei Hatorah 2:3-8). For Rambam’s version of the development of idolatry, see his first chapter in Hilchoth Akum. See also Guide of the Perplexed I, 49, on figurative expressions applied to angels.
³⁴¹ Further, 32:1.


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

וְאָמַר **אֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ** לְרַבּוֹת הַשֵּׁדִים, "מִתַּחַת מַיִם וְשׁוֹכְנֵיהֶם" (איוב כו ה), וְכָךְ אָמְרוּ (במכילתא כאן) לְהָבִיא אֶת הַבּוּבְיָא וְאָמַר בְּכֻלָּם **לֹא תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם** בְּשׁוּם עֲבוֹדָה כְּלָל, וַאֲפִלּוּ לֹא יְהֵא דַּעְתּוֹ לְהוֹצִיא עַצְמוֹ מֵרְשׁוּתוֹ שֶׁל הקב"ה, וְהִנֵּה רִיקֵן כָּל הָעֲבוֹדוֹת כֻּלָּן לַשֵּׁם הַמְיֻחָד ית' (סנהדרין ס:):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
ALL THAT IS IN THE WATER UNDER THE EARTH. This expression includes the demons *beneath the waters and the inhabitants thereof*.³⁴² And so the Rabbis have said,³⁴³ “*All that is in the water under the earth:* this includes the reflected images [which appear in the water].” Of all of them He said, *Thou shalt not bow down unto them, nor serve them*³⁴⁴ in any manner of worship whatsoever, even if the worshipper’s intent is not to remove himself from the authority of the Holy One, blessed be He. Thus He has ordered all these services to be devoted to the Proper Name [of the Eternal], blessed be He.

footnotes:
³⁴² Job 26:5.
³⁴³ Mechilta on the verse here.
³⁴⁴ Verse 5.


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

**פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים** אָמַר ר"א כִּי טַעַם פְּקִידָה כְּטַעַם זְכִירָה, כְּמוֹ "וַה' פָּקַד אֶת שָׂרָה" (בראשית כא א), שֶׁהוּא כְּמוֹ "וַיִּזְכְּרֶהָ ה'" (שמואל א א':י"ט). וְהַטַּעַם, כִּי הַשֵּׁם יַאֲרִיךְ לָרָשָׁע אוּלַי יָשׁוּב וְיוֹלִיד בֵּן צַדִּיק, אֲבָל אִם הָלַךְ הַבֵּן בְּדַרְכֵי אָבִיו גַּם הַדּוֹר הַשְּׁלִישִׁי גַּם הַדּוֹר הָרְבִיעִי יֹאבַד זִכְרָם. כִּי הַשֵּׁם יִזְכֹּר מַה שֶׁעָשׂוּ הָאָבוֹת, וְלֹא יַאֲרִיךְ עוֹד. וְכָזֶה אָמְרוּ כָּל הַמְפָרְשִׁים. וְא"כ לֹא יִפְקֹד עֲוֹן אָבוֹת עַל בָּנִים וְעַל שִׁלֵּשִׁים, רַק עַל רִבֵּעִים, וְרָאוּי הָיָה שֶׁיֹּאמַר פֹּקֵד עֲוֹן אָבוֹת וּבָנִים וְשִׁלֵּשִׁים עַל רִבֵּעִים. וְאוּלַי יֹאמְרוּ שֶׁהוּא זוֹכֵר הֶעָוֹן עַל הַבָּנִים לֵאמֹר אַתָּה וְאָבִיךָ חֲטָאתֶם, וְכֵן יַעֲשֶׂה עִם הַשִּׁלֵּשִׁים וְעִם הָרִבֵּעִים, וְאָז יִנָּקֵם מֵהֶם וְלֹא יִפְקֹד לָהֶם עוֹד כִּי יַכְרִיתֵם בַּעֲוֹן כֻּלָּם: וְאֵין פֵּרוּשָׁם נָכוֹן, שֶׁיֹּאמַר הַכָּתוּב הַזְּכִירָה בְּכֻלָּם בְּשָׁוֶה, וְלֹא יַזְכִּיר הַנְּקָמָה שֶׁתְּהֵא בָּרִבֵּעִים בַּסּוֹף וּלְשׁוֹן פְּקִידָה עִם מִלַּת "עַל" לֹא תָּבֹא עַל זְכִירָה, אֲבָל הִיא הַנְּקָמָה, וְכֵן "וּבְיוֹם פָּקְדִי וּפָקַדְתִּי עֲלֵיהֶם חַטָּאתָם" (שמות ל"ב:ל"ד), וְכֵן "יִפְקֹד ה' בְּחַרְבּוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת הַתַּנִּין אֲשֶׁר בַּיָּם" (ישעיה כז א), וְכֵן "יִפְקֹד ה' עַל צְבָא הַמָּרוֹם בַּמָּרוֹם" (שם כד כא), כֻּלָּם הַנְּקָמָה וְהָעֹנֶשׁ:
וְהַנָּכוֹן בְּעֵינַי שֶׁיֹּאמַר כִּי הוּא פּוֹקֵד הֶעָוֹן אֲשֶׁר עָשָׂה הָאָב עַל בָּנָיו וּמַכְרִיתָם בַּעֲוֹן אֲבִיהֶם, כְּעִנְיָן שֶׁנֶּאֱמַר (שם יד כא) "הָכִינוּ לְבָנָיו מַטְבֵּחַ בַּעֲוֹן אֲבוֹתָם", וְכֵן יִפְקֹד אוֹתוֹ עַל שִׁלֵּשִׁים כְּשֶׁלֹּא יִהְיֶה עֲוֹנָם שָׁלֵם בִּשְׁנֵי הַדּוֹרוֹת, כְּעִנְיַן "כִּי לֹא שָׁלֵם עֲוֹן הָאֱמֹרִי עַד הֵנָּה" (בראשית טו טז) וּפְעָמִים יִפְקֹד עֲוֹן כֻּלָּם עַל הָרִבֵּעִים שֶׁנִּתְמַלְּאָה סְאָתָם וְיַכְרִיתֵם, אֲבָל בְּדוֹר חֲמִישִׁי לֹא יֵעָנֵשׁ הַבֵּן בַּעֲוֹן אָבִיו הָרִאשׁוֹן. וְהוֹסִיף בְּמִשְׁנֵה הַתּוֹרָה (דברים ה ט) "וְעַל שִׁלֵּשִׁים וְעַל רִבֵּעִים לְשֹׂנְאָי", כְּטַעַם אוֹ: וְאָמַר ר"א (אבן עזרא על שמות כ':ה') כִּי בְּנֵי הַבָּנִים נִקְרָאִים בָּנִים, עַל כֵּן אָחַז דֶּרֶךְ קְצָרָה, כִּי מִמִּלַּת שִׁלֵּשִׁים וְרִבֵּעִים יִתְבּוֹנֵן זֶה. וְאֵינֶנּוּ כֵּן, אֲבָל שִׁלֵּשִׁים, הַדּוֹר הַשְּׁלִישִׁי בֶּעָוֹן, וְרִבֵּעִים כֵּן, כִּי הֵם אַרְבָּעָה חַטָּאִים. וְהַכָּתוּב שֶׁאָמַר בִּשְׁלֹשׁ עֶשְׂרֵה מִדּוֹת (שמות ל"ד:ז') "פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים וְעַל בְּנֵי בָנִים עַל שִׁלֵּשִׁים וְעַל רִבֵּעִים", יְפָרֵשׁ עַל בְּנֵי בָּנִים הַשִּׁלֵּשִׁים וְהָרִבֵּעִים. וּלְפִיכָךְ חָזַר מֹשֶׁה בַּמְּרַגְּלִים וְאָמַר "עַל בָּנִים עַל שִׁלֵּשִׁים וְעַל רִבֵּעִים" (במדבר יד יח), וְלֹא הִזְכִּיר בְּנֵי בָנִים, וְהַכֹּל אֶחָד: וְאָמַר הַכָּתוּב **לְשֹׂנְאָי**, כְּשֶׁיִּהְיוּ הַבָּנִים שׂוֹנְאֵי הַשֵּׁם, שֶׁאִם הוֹלִיד בֵּן צַדִּיק לֹא יִשָּׂא בַּעֲוֹן הָאָב, כְּמוֹ שֶׁפֵּי' יְחֶזְקֵאל (יחזקאל יח כ): וּמִדִּבְרֵי רַבּוֹתֵינוּ (מכילתא כאן) נִרְאֶה כַּפֵּרוּשׁ הַזֶּה שֶׁפֵּרַשְׁתִּי, שֶׁלָּמְדוּ מִכָּאן שֶׁמִּדָּה טוֹבָה מְרֻבָּה עַל מִדַּת פֻּרְעָנוּת, שֶׁמִּדַּת פּוּרְעָנוּת לְאַרְבָּעָה דּוֹרוֹת וְכוּ', וְאִם הָיָה כַּפֵּרוּשׁ הָרִאשׁוֹן הַזֶּה שֶׁפֵּרַשְׁתִּי, הָיְתָה מִדָּה טוֹבָה מְרֻבָּה אִם יַאֲרִיךְ גַּם דּוֹר עֲשִׂירִי. וְיִתָּכֵן שֶׁתִּהְיֶה הַמִּדָּה הַחֲמוּרָה הַזֹּאת בַּעֲבוֹדָה זָרָה בִּלְבַד, כִּי בָּהּ יַזְהִיר, אֲבָל בִּשְׁאָר הַמִּצְוֹת אִישׁ בַּעֲוֹנוֹ יָמוּת (ירמיה לא כט). וְהַסּוֹד הַנִּסְתָּר בְּפוֹקֵד עֲוֹן אָבוֹת עַל בָּנִים בִּתְחִלַּת סֵפֶר קֹהֶלֶת (א ד) תִּמְצָאֶנּוּ, וּכְבָר כְּתַבְתִּיו (בראשית לח ח):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
POKEID’ (VISITING) THE INIQUITY OF THE FATHERS UPON THE CHILDREN UNTO THE THIRD AND FOURTH GENERATION OF THEM THAT HATE ME. Rabbi Abraham ibn Ezra said that the meaning of the term *p’kidah* is similar to that of *z’chirah* (remembrance), just as in the verse, *And the Eternal ‘pakad’ Sarah*,³⁴⁵ which is like: “and the Eternal remembered her.” The purport [of the verse here, according to Ibn Ezra], is that G-d will postpone [punishment] of the wicked person because perhaps he will repent and beget a righteous son. But if the son walks in his father’s ways, as also the third and fourth generations, their memories will be destroyed, for G-d will ‘remember’ [to visit punishment upon them for] what the parents have done, and He will no longer postpone their punishment. All the commentators have similarly interpreted [the above Scriptural expression]. But if this be so, the sins of the fathers will not be visited upon their children nor upon the third generation, but only on the fourth. It would have been proper then for Scripture to say that He will visit the iniquity of the fathers and their sons and of the third generation upon the fourth generation! Perhaps these commentators will say that the sense of the verse is that He remembers the iniquity of the fathers upon their sons, saying [to them], “You and your fathers have sinned.” He does thus with the third and fourth generations, and then takes vengeance upon them, and never again does He visit it upon them, for He destroys them all in their iniquity.
But their explanation is not correct. Scripture mentions G-d’s remembrance of all of them equally, and it does not specify that the vengeance is exacted [only] in the end, i.e., on the fourth generation. Besides, the term *p’kidah* in conjunction with the word *al* — [as it occurs here: *‘pokeid’ avon avoth ‘al’ banim*] — is not used in connection with remembrance, but rather signifies vengeance [or punishment]. Thus: *And on the day ‘pokdi upakad’ti’ (that I do punish, I will punish) them for their sin;*³⁴⁶ *In that day ‘yiphkod hashem’ (the Eternal will punish) with his sore and great and strong sword leviathan the slant serpent, and leviathan the tortuous serpent, and He will slay the dragon that is in the sea;*³⁴⁷ *‘yiphkod hashem’ (the Eternal will punish) the host of the high heaven on high*.³⁴⁸, 24:21. All of these are expression of vengeance and punishment.
The correct interpretation thus appears to me to be that Scripture is stating that He visits the iniquity, which the father perpetrated, upon his children, and excises them on account of the iniquity of their father, something like it is said, *Prepare ye slaughter for his children for the iniquity of their fathers*.³⁴⁹, 14:21. Similarly, He visits it upon the third generation if the sin of the two generations is not yet full, something like [it is said], *for the iniquity of the Amorite is not yet full*.³⁵⁰ Sometimes He visits the iniquity of all three generations upon the fourth one when their measure [of iniquity] is filled and then he excises them. But in the fifth generation, no one is punished for the iniquity of his ancestor in the first generation. Now in the Book of Deuteronomy, [where the Ten Commandments are restated], He added a *vav* [to the expression *‘al shileishim’ (unto the third generation)*, thus making it] *‘v’al’ shileishim v’al ribei’im l’sonai*.³⁵¹ But the meaning of the *vav* [there is not the usual “and”] but “or” — [” ‘or’ unto the third generation ‘or’ unto the fourth generation of them that hate me” — as explained above].
Now Rabbi Abraham ibn Ezra wrote that children’s children are called “children.” This is why He used the briefer term.³⁵² and *ribei’im* to signify the third and fourth generations, why does it not say *shni’im* for the second generation instead of using the term *banim* (children)? For this reason, Ibn Ezra interpreted *banim* as meaning “children and children’s children,” for they are both called *banim*. Hence, Scripture could not use the term *shni’im*, for that would have meant only the second generation after the sinner, who is the first generation. However, in fact the second *and* third generations also need to be included here. For this reason, Scripture used *banim*, which includes the children’s children as well, i.e., the third generation after the sinner. Accordingly, in Ibn Ezra’s opinion, *shileishim* will mean the children of the third generation, who are the fourth generation after the sinner, and *ribei’im* will mean the children of the fourth generation, who constitute the fifth generation. Ramban will differ with this entire interpretation. You can understand this from the terms *shileishim* (the third generation) and *ribei’im* (the fourth generation).³⁵³ and *ribei’im*, this question will occur: Why does Scripture not use the term *shni’im* instead of *banim?* You must then conclude as explained in the preceding note. But this is not so. *Shileishim* means the third generation in that sin. [Hence, it includes only the father, his children, and his children’s children.] Likewise, *ribei’im* means the fourth generation in that sin, totalling four sinners. And the verse stated in connection with the thirteen attributes of G-d, *visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third generation and unto the fourth generation*,³⁵⁴ is to be explained³⁵⁵ (upon the children’s children) is the *shileishim* (the third generation) and *ribei’im* (the fourth generation).” In other words, *al b’nei banim* is in apposition to *al shileishim v’al ribei’im*. as “the children’s children, *who are* the third and fourth generations.” It is for this reason that Moses, [when invoking the thirteen attributes] in the case of the spies, turned back [to this specific attribute as expressed here in the Ten Commandments] and said, *visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation*.³⁵⁶ He did not mention “children’s children,” for it is all one, [i.e., “children’s children” is the same as *shileishim*].
Now Scripture states [that this attribute of punishment applies only to] *those that hate Me*. That is, if the children hate G-d. If the sinner begot a righteous son, he does not bear the iniquity of the father, as [the prophet] Ezekiel has explained.³⁵⁷
From the words of our Rabbis,³⁵⁸ there appears a proof to the explanation I have presented above, [i.e., that *‘pokeid’ the sins of the fathers*, etc., is to be understood in the sense of “visiting” or “punishing”]. From here, they have derived the principle that the [Divine] measure of good is greater than the measure of punishment, for the measure of punishment is for four generations [while that of reward is for thousands]. But if it were as the first explanation has it, [namely, that of Ibn Ezra, that *pokeid* means “remembers,” thus signifying that He postpones the punishment of the sinner until the fourth generation in the hope that perhaps he will beget a righteous son], then “the measure of good” would have been greater if He postponed punishment even to the tenth generation!³⁵⁹ — for *pokeid* means “punishing,” and the verse declares that the effects of the punishment are felt up to and including the fourth generation — that question cannot be asked. If punishment were extended to the tenth generation, it would no longer represent “a measure of good.” On the contrary, it would be a harsher judgment.
It is possible that this strict measure [of punishment that is imposed on a sinner and which is felt up to the fourth generation] applies only to idolatry, for it is with regard to this prohibition that He is warning here. However, in the rest of the commandments, [the rule applies that] *every one shall die of his iniquity*.³⁶⁰ You will find the hidden secret of *visiting the iniquity of the fathers upon the children* in the Book of Ecclesiastes.³⁶¹ (Ecclesiastes 1:4), upon which the Sefer Habahir commented: “that hath come already.” This means that the generation that passes away had come into the sins of the father “that had come already” in a previous generation, and the sins of the father are now visited upon the son, etc. (Ma’or V’shamesh). The mystic doctrine of the transmigration of souls is thus alluded to here. I have already written concerning it.³⁶²

footnotes:
³⁴⁵ Genesis 21:1.
³⁴⁶ Further, 32:34.
³⁴⁷ Isaiah 27:1.
³⁴⁸ Ibid.
³⁴⁹ Ibid.
³⁵⁰ Genesis 15:16.
³⁵¹ Deuteronomy 5:9.
³⁵² Ibn Ezra tried to answer this question: Since Scripture uses the terms shileishim
³⁵³ Ibn Ezra’s intent is that when you consider the words shileishim
³⁵⁴ Further, 34:7.
³⁵⁵ The Hebrew text possibly lends itself to this translation: “He — [i.e., G-d, Who is proclaiming these thirteen attributes] — is explaining that al b’nei banim
³⁵⁶ Numbers 14:18.
³⁵⁷ Ezekiel 18:20.
³⁵⁸ Tosephta Sotah 4:1.
³⁵⁹ According to Ibn Ezra, the phrase in question represents a measure of G-d’s mercy. He does not punish the sinner immediately but “remembers” it until the third and fourth generations because perhaps he will repent and beget a righteous son. But, asks Ramban, if that were the interpretation, “the measure of Divine good” would be increased if such “punishment” were withheld even to the tenth generation! Why then did the Rabbis in the above-mentioned text speak of the Divine measure of good being manifested in punishment only to four generations when that Divine manifestation would apply even if it were extended to the tenth generation? But according to Ramban, who asserts that this verse represents a measure of G-d’s judgment
³⁶⁰ Jeremiah 31:30.
³⁶¹ The allusion is to the verse, One generation passeth away, and another generation cometh
³⁶² Genesis 38:8 (Vol. I, pp. 469-470).


###### Ramban on Exodus 20:6:1
[Ramban on Exodus 20:6:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/20:6:1)

**לְאֹהֲבַי וּלְשׁוֹמְרֵי מִצְוֹתַי** הַנִּרְאֶה מִמַּשְׁמָעוּת הַכָּתוּב שֶׁזּוֹ הַבְטָחָה בְּעִנְיַן הַמִּצְוֹת הָאֵלּוּ אֲשֶׁר הִזְכִּיר, יֹאמַר כִּי הוּא עוֹשֶׂה בָּהֶן **חֶסֶד לַאֲלָפִים לְאֹהֲבָיו**, הֵם הַמּוֹסְרִים נַפְשָׁם עָלָיו, כִּי הַמּוֹדִים בַּשֵּׁם הַנִּכְבָּד וּבֶאֱלֹהוּתוֹ לְבַדּוֹ וְיִכְפְּרוּ בְּכָל אֱלוֹהַּ נֵכָר וְלֹא יַעַבְדוּ אוֹתָם עִם סַכָּנַת נַפְשָׁם, יִקָּרְאוּ אוֹהֲבָיו, כִּי זוֹ הִיא הָאַהֲבָה שֶׁנִּתְחַיַּבְנוּ בָּהּ בְּנַפְשׁוֹתֵינוּ, כְּמוֹ שֶׁאָמַר "וְאָהַבְתָּ אֵת ה' אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ" (דברים ו ה), שֶׁתִּמְסֹר נַפְשְׁךָ וְחַיֶּיךָ בְּאַהֲבָתוֹ, שֶׁלֹּא תַּחֲלִיפֶנּוּ בְּאֵל אַחֵר, וְלֹא תְּשַׁתֵּף עִמּוֹ אֵל נֵכָר, וּלְכָךְ נֶאֱמַר בְּאַבְרָהָם "זֶרַע אַבְרָהָם אוֹהֲבִי" (ישעיה מא ח), שֶׁנָּתַן נַפְשׁוֹ שֶׁלֹּא יַעֲבֹד ע"ז בְּאוּר כַּשְׂדִּים. וּשְׁאָר הַצַּדִּיקִים יִקָּרְאוּ שׁוֹמְרֵי מִצְוֹתָיו:
וְרַבִּים פֵּרְשׁוּ (עי' רמב"ם בפירוש משנה סנהדרין ריש פרק י) כִּי אוֹהֲבָיו הָעוֹבְדִים מֵאַהֲבָה שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס, כְּמוֹ שֶׁהִזְכִּירוּ חֲכָמִים (בספרי דברים יא יג): וּמָצָאתִי בַּמְּכִילְתָּא (כאן) "לְאֹהֲבַי", זֶה אַבְרָהָם וְכַיּוֹצֵא בּוֹ. "וּלְשׁוֹמְרֵי מִצְוֹתָי", אֵלּוּ הַנְּבִיאִים וְהַזְּקֵנִים. רַבִּי נָתָן אוֹמֵר, "לְאֹהֲבַי וּלְשׁוֹמְרֵי מִצְוֹתָי", אֵלּוּ שֶׁהֵם יוֹשְׁבִים בְּאֶרֶץ יִשְׂרָאֵל וְנוֹתְנִין נַפְשָׁם עַל הַמִּצְוֹת. מַה לְךָ יוֹצֵא לֵהָרֵג, עַל שֶׁמַּלְתִּי אֶת בְּנִי. מַה לְךָ יוֹצֵא לִשָּׂרֵף, עַל שֶׁקָּרָאתִי בַּתּוֹרָה. מַה לְךָ יוֹצֵא לִצָּלֵב, עַל שֶׁאָכַלְתִּי אֶת הַמַּצָּה. מַה לְךָ לוֹקֶה מֵאֲפַרְגָּל, עַל שֶׁנָּטַלְתִּי אֶת הַלּוּלָב. וְאוֹמֵר (זכריה יג ו) "אֲשֶׁר הֻכֵּיתִי בֵּית מְאַהֲבָי", הַמַּכּוֹת הָאֵלֶּה גָּרְמוּ לִי לֵאָהֵב לְאָבִי שֶׁבַּשָּׁמַיִם. הֲרֵי פֵּרֵשׁ רַבִּי נָתָן כִּי הָאַהֲבָה מְסִירַת הַנֶּפֶשׁ עַל הַמִּצְוָה. וְהַכָּתוּב וַדַּאי עַל ע"ז כִּי בָּהּ נִתְחַיַּבְנוּ בְּיֵהָרֵג וְאַל יַעֲבֹר בְּכָל הַזְּמַנִּים לְעוֹלָם, אֲבָל הִרְחִיב הָעִנְיָן לְכָל הַמִּצְוֹת, לְפִי שֶׁבִּשְׁעַת הַשְּׁמָד אָנוּ נֶהֱרָגִין עַל כֻּלָּן מִן הַכָּתוּב הָאַחֵר "וְלֹא תְחַלְּלוּ אֶת שֵׁם קָדְשִׁי" (ויקרא כב לב). וְת"ק שֶׁאָמַר זֶה אַבְרָהָם וְאֵלּוּ הַנְּבִיאִים, אֵינוֹ נָכוֹן שֶׁיֹּאמַר שֶׁהָיוּ הַנְּבִיאִים עוֹשִׂים עַל מְנָת לְקַבֵּל פְּרָס, אֲבָל יֵשׁ בָּזֶה סוֹד, אָמַר שֶׁאַבְרָהָם מָסַר נַפְשׁוֹ בְּאַהֲבָה, כְּעִנְיָן שֶׁכָּתוּב "חֶסֶד לְאַבְרָהָם", וּשְׁאָר הַנְּבִיאִים בִּגְבוּרָה. וְהָבֵן זֶה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE SHOWETH MERCY UNTO THE THOUSANDTH GENERATION OF THEM THAT LOVE ME AND KEEP MY COMMANDMENTS. It appears from the sense of the verse that this Divine assurance is with respect to the subject-matter of the commandments that He mentioned. He is thus saying that to those that love Him, He will show mercy to their thousandth generation. These are the ones who sacrifice their lives for Him, for they are the ones who acknowledge only the Glorious Name and His G-dship and deny all strange gods, refusing to worship them even if they are in mortal danger. They are called “the lovers [of G-d],” for this is the kind of love that we have been obligated to observe even at the sacrifice of life, just as He has said, *And thou shalt love the Eternal thy G-d with all thy heart, and with all thy soul, and with all thy might*,³⁶³ meaning that you should give your very life because of your love of Him, that you should not alter Him for another god, nor join Him together with a strange god. It is for this reason that [the prophet] said of Abraham, *the seed of Abraham my friend*,³⁶⁴ since he risked his life in order not to worship the idols in Ur of the Chaldees.³⁶⁵ The rest of the righteous are called *those that keep My commandments*.
Now many scholars³⁶⁶ have explained that “His lovers” are those who worship Him without the intention of receiving a reward, just as our Sages have mentioned.³⁶⁷ But I have found in the Mechilta that it is said:³⁶⁸ “*Of them that love Me*. This refers to Abraham and those like him. *And those that keep My commandments*. This refers to the prophets and the elders. Rabbi Nathan says that the verse, *of them that love Me and keep My commandments*, refers to those who dwell in the Land of Israel and give their lives for the commandments.³⁶⁹ ‘Why are you being led out to be executed?’ ‘Because I have circumcised my son.’ ‘Why are you being led out to be burned?’ ‘Because I read the Torah.’ ‘Why are you being led out to be hanged?’ ‘Because I ate the unleavened bread.’ ‘Why are you being lashed with the whip?’³⁷⁰ ‘Because I took the *lulav*.’³⁷¹ And it says, *Those with which I was wounded in the house of my friends*.³⁷² These are the wounds which have caused me to become beloved of My Father in heaven.” Thus Rabbi Nathan explained that the love [of G-d, which is referred to in the verse before us], meant the sacrifice of life for the sake of the commandments. Now the verse here certainly refers to idolatry, for it is with reference to it that we are obligated at all times forever to suffer death rather than transgress [the law].³⁷³ But [Rabbi Nathan] broadened the matter to include all the commandments, [such as circumcision, the study of Torah, the eating of unleavened bread on Passover, the taking of the *lulav*³⁷¹ on Succoth — as mentioned above] — because in the time of religious persecutions, we are obligated to suffer death for any of the commandments³⁷³ [rather than transgress them], as derived from the other verse, *And ye shall not profane My holy Name*.³⁷⁴ And it would also be incorrect to say of the first Sage [in the above Mechilta] — i.e., who said that [*those who love Me*] refers to Abraham, while [*those who keep My commandments*] refers to the prophets — that he is of the opinion that the prophets kept the commandments with the intention that they receive a reward! [Thus the explanation of “the many scholars”³⁶⁶ mentioned above is refuted by the Mechilta.] However, there is a secret in this [Mechilta]: Abraham risked his life in love³⁷⁵ — something like it is written, *mercy to Abraham*³⁷⁶ — and the rest of the prophets in *g’vurah* (might).³⁷⁵ Understand this.

footnotes:
³⁶³ Deuteronomy 6:5.
³⁶⁴ Isaiah 41:8. See Maimonides’ “The Commandments,” Vol. I, p. 4.
³⁶⁵ See Ramban on Genesis 11:28 (Vol. I, pp. 156-161).
³⁶⁶ So it appears from Rashi’s commentary to Sotah 31 a, and from Rambam’s introduction to the tenth chapter of Sanhedrin. See my Hebrew commentary here, p. 395.
³⁶⁷ Aboth 1:3, “Be not like servants who minister to their Master with the intention of receiving a reward; but be like the servants who minister to their Master without the intention of receiving a reward.”
³⁶⁸ Mechilta on the verse here.
³⁶⁹ The reference is obviously to the persecutions by the Roman emperor Hadrian (117-138 Common Era), when the Jews in the Land of Israel were forbidden the practice of Judaism, including the study of Torah. Their determination to remain in the Land of Israel and practice their faith instead of emigrating to more peaceful lands such as Babylon, was at those times constituted as a special manifestation of their love of G-d.
³⁷⁰ In our Mechilta: “Why are you whipped with a hundred lashes?”
³⁷¹ “The Palm-branch.” See Leviticus 23:40.
³⁷² Zechariah 13:6.
³⁷³ Sanhedrin 74a. See Rambam, Mishneh Torah, Hilchoth Yesodei Hatorah 5:2-3.
³⁷¹ “The Palm-branch.” See Leviticus 23:40.
³⁷³ Sanhedrin 74a. See Rambam, Mishneh Torah, Hilchoth Yesodei Hatorah 5:2-3.
³⁷⁴ Leviticus 22:32. For full discussion of this topic, see my translation of Maimonides’ “The Commandments.” Vol. II, commandment 63, pp. 61-63.
³⁶⁶ So it appears from Rashi’s commentary to Sotah 31 a, and from Rambam’s introduction to the tenth chapter of Sanhedrin. See my Hebrew commentary here, p. 395.
³⁷⁵ Abusaula, in his commentary on the mystic passages in Ramban, explains this as follows: “Abraham’s power revealed itself in mercy, while that of the rest of the prophets in the ameliorated Divine attribute of justice.” See Ramban, Genesis Vol. I, p. 543.
³⁷⁶ Micah 7:20. “Know that mercy is love” (Ma’or V’shamesh).
³⁷⁵ Abusaula, in his commentary on the mystic passages in Ramban, explains this as follows: “Abraham’s power revealed itself in mercy, while that of the rest of the prophets in the ameliorated Divine attribute of justice.” See Ramban, Genesis Vol. I, p. 543.


###### Ramban on Exodus 20:7:1
[Ramban on Exodus 20:7:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/20:7:1)

**לֹא תִשָּׂא אֶת שֵׁם ה' אֱלֹהֶיךָ לַשָּׁוְא** כְּבָר נִתְפָּרֵשׁ זֶה הַכָּתוּב בְּדִבְרֵי רַבּוֹתֵינוּ (שבועות כא.) שֶׁהוּא אוֹסֵר לְהִשָּׁבַע בַּשֵּׁם הַנִּכְבָּד לָרִיק, כְּגוֹן הַנִּשְׁבָּע עַל הַיָּדוּעַ לָאָדָם לְשַׁנּוֹתוֹ אוֹ לְקַיְּמוֹ, עַל עַמּוּד שֶׁל שַׁיִשׁ שֶׁהוּא שֶׁל זָהָב אוֹ שֶׁהוּא שֶׁל שַׁיִשׁ, וְהוּא עוֹמֵד לִפְנֵיהֶם וּמַכִּירִים בּוֹ. וְעַל דֶּרֶךְ הַפְּשָׁט יֶאֱסֹר עוֹד שֶׁלֹּא יִשָּׂא עַל שְׂפָתָיו הַשֵּׁם הַנִּכְבָּד עַל חִנָּם, כִּלְשׁוֹן "לֹא תִשָּׂא שֵׁמַע שָׁוְא" (שמות כ"ג:א'), "וּבַל אֶשָּׂא אֶת שְׁמוֹתָם עַל שְׂפָתָי" (תהלים טז ד), כִּי הַדִּבּוּר יִקָּרֵא כֵן בַּעֲבוּר שֶׁיִּשָּׂא בּוֹ קוֹל. וְכֵן "מַשָּׂא דְּבַר ה'" (זכריה ט א), וְכֵן "יִשָּׂא בַיּוֹם הַהוּא לֵאמֹר לֹא אֶהְיֶה חֹבֵשׁ" (ישעיה ג ז), שֶׁיִּשָּׂא קוֹלוֹ לֵאמֹר כֵּן:
וּבֶאֱמֶת שֶׁגַּם זֶה אָסוּר, וְנִקְרָא בִּלְשׁוֹן חֲכָמִים מוֹצִיא שֵׁם שָׁמַיִם לְבַטָּלָה (תמורה ג:). וּכְבָר אָמְרוּ רַבּוֹתֵינוּ (ספרא ויקרא ב, נדרים י:) מִנַּיִן שֶׁלֹּא יֹאמַר אָדָם לַה' עוֹלָה, לַה' חַטָּאת, אֶלָּא יֹאמַר עוֹלָה לַה', חַטָּאת לַה', ת"ל "קָרְבָּן לַה'" (ויקרא א ב), וַהֲלֹא דְּבָרִים קַל וָחֹמֶר, וּמַה אִם מִי שֶׁהוּא עָתִיד לְהַקְדִּישׁ אָמְרָה תּוֹרָה לֹא יָחוּל שְׁמִי אֶלָּא עַל הַקָּרְבָּן, קַל וָחֹמֶר וְכוּ': וְסִדֵּר זוֹ הַמִּצְוָה אַחַר אַזְהָרַת ע"ז, כִּי כַּאֲשֶׁר רָאוּי לְיִרְאָה אֶת ה' הַגָּדוֹל וְהַנּוֹרָא שֶׁלֹּא לָתֵת כְּבוֹדוֹ לְאַחֵר, כֵּן רָאוּי לָתֵת כָּבוֹד לִשְׁמוֹ, וְהַנּוֹשֵׂא אוֹתוֹ לַשָּׁוְא מְחַלְּלוֹ, כְּעִנְיָן שֶׁכָּתוּב "וְלֹא תִשָּׁבְעוּ בִשְׁמִי לַשָּׁקֶר וְחִלַּלְתָּ אֶת שֵׁם אֱלֹהֶיךָ" (ויקרא יט יב). וּכְמוֹ שֶׁהֶחְמִיר בע"ז וְכָתַב הָעֹנֶשׁ כִּי הוּא אֵל קַנָּא פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים, כֵּן כָּתַב בָּזֶה הָעֹנֶשׁ כִּי לֹא יְנַקֶּה אוֹתוֹ. וְאָמַר בַּלָּשׁוֹן הַזֶּה, וְלֹא אָמַר כִּי יִפְקֹד עָלָיו, בַּעֲבוּר שֶׁאֵינוֹ אֵצֶל הַנִּשְׁבָּעִים עֲבֵרָה גְּמוּרָה וְיַחְשֹׁב שֶׁרָאוּי לִמְחֹל לוֹ, אָמַר כִּי לֹא יִנָּקֶה כָּל הַנֹּגֵעַ. וְדִבְרֵי ר"א עַל הַכָּתוּב הַזֶּה כַּהֹגֶן:
וְהִנֵּה לְשׁוֹן הַכָּתוּב הַזֶּה **אֶת שֵׁם ה' אֱלֹהֶיךָ**, כְּאִלּוּ מֹשֶׁה יְדַבֵּר, וְכֵן בְּכָל הַדִּבְּרוֹת אַחֲרֵי כֵן, וּבִשְׁנַיִם הַפְּסוּקִים הָרִאשׁוֹנִים הַשֵּׁם יְדַבֵּר **אָנֹכִי**, **אֲשֶׁר הוֹצֵאתִיךָ**, **עַל פָּנָי**, **כִּי אָנֹכִי**, **לְאֹהֲבַי וּלְשׁוֹמְרֵי מִצְוֹתָי** וּמִפְּנֵי זֶה אָמְרוּ רַבּוֹתֵינוּ זַ"ל (מכות כד.) אָנֹכִי וְלֹא יִהְיֶה לְךָ מִפִּי הַגְּבוּרָה שְׁמַעְנוּם, שֶׁהֵם עִקַּר הַכֹּל. ור"א הִקְשָׁה כִּי הַכָּתוּב אָמַר (שמות כ':א') "וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה", וּמְפֹרָשׁ מִזֶּה "אֶת הַדְּבָרִים הָאֵלֶּה דִּבֶּר ה' אֶל כָּל קְהַלְכֶם" (דברים ה יט), וְשָׁם כָּתוּב עוֹד "וַיִּכְתְּבֵם עַל שְׁנֵי לֻחֹת אֲבָנִים", כִּי כַּאֲשֶׁר אֲמָרָם אֶל כָּל קְהַלְכֶם כֵּן כְּתָבָם עַל הַלּוּחוֹת: וַאֲנִי אֲפָרֵשׁ לְךָ קַבָּלַת רַבּוֹתֵינוּ. בְּוַדַּאי שֶׁכָּל עֲשֶׂרֶת הַדִּבְּרוֹת שָׁמְעוּ כָּל יִשְׂרָאֵל מִפִּי אֱלֹהִים כִּפְשׁוּטוֹ שֶׁל כָּתוּב, אֲבָל בִּשְׁנֵי הַדִּבְּרוֹת הָרִאשׁוֹנוֹת הָיוּ שׁוֹמְעִים הַדִּבּוּר וּמְבִינִים אוֹתוֹ מִמֶּנּוּ כַּאֲשֶׁר יָבִין אוֹתָם מֹשֶׁה, וְעַל כֵּן יְדַבֵּר עִמָּהֶם כַּאֲשֶׁר יְדַבֵּר הָאָדוֹן אֶל עַבְדּוֹ, כְּמוֹ שֶׁהִזְכַּרְתִּי. וּמִכָּאן וָאֵילָךְ בִּשְׁאָר הַדִּבְּרוֹת יִשְׁמְעוּ קוֹל הַדִּבּוּר וְלֹא יָבִינוּ אוֹתוֹ, וְיִצְטָרֵךְ מֹשֶׁה לְתַרְגֵּם לָהֶם כָּל דִּבּוּר וְדִבּוּר עַד שֶׁיָּבִינוּ אוֹתוֹ מִמֹּשֶׁה. וְכָךְ הֵם מְפָרְשִׁים **מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל** (שמות י"ט:י"ט) וְעַל כֵּן הָיוּ בָּהֶם דִּבְרֵי ה' עִם מֹשֶׁה שֶׁיֹּאמַר לָהֶם כֵּן. וְהַכַּוָּנָה הָיְתָה בָּזֶה כְּדֵי שֶׁיִּהְיוּ כֻּלָּם נְבִיאִים בֶּאֱמוּנַת ה' וּבְאִסּוּר ע"ז, כַּאֲשֶׁר פֵּרַשְׁתִּי (שם ט), לְפִי שֶׁהֵם הָעִקָּר לְכָל הַתּוֹרָה וְהַמִּצְוֹת, כְּמוֹ שֶׁאָמַר "הַקְהֶל לִי אֶת הָעָם וְאַשְׁמִעֵם אֶת דְּבָרָי אֲשֶׁר יִלְמְדוּן לְיִרְאָה אֹתִי כָּל הַיָּמִים" (דברים ד י). אֲבָל בִּשְׁאָר הַדִּבְּרוֹת יְקַבְּלוּ מִפִּי מֹשֶׁה בֵּאוּרָן עִם שְׁמִיעָתָם קוֹל הַדְּבָרִים, וּבִשְׁאָר הַמִּצְוֹת יַאֲמִינוּ בְּמֹשֶׁה בַּכֹּל:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
LO THISA’ (THOU SHALT NOT TAKE) THE NAME OF THE ETERNAL THY G-D IN VAIN. This verse has already been explained in the words of our Rabbis.³⁷⁷ He prohibits [here] swearing by the Glorious Name in vain, such as swearing that which is contrary to facts known to man, or swearing to [the truth of] a self-evident fact. For example: if one swears that a pillar of marble is of gold, or that it is of marble, and the pillar is right before them and they recognize it as such [that it is of marble].
By way of the plain meaning of Scripture, the verse also prohibits the taking of the Glorious Name in vain upon one’s lips [even without an oath], the usage of the term [*lo thisa*] being similar to these expressions: *‘Lo thisa’ (Thou shalt not utter) a false report;*³⁷⁸ *Nor ‘esa’ (do I take) their names upon my lips*.³⁷⁹ Speaking is called *thisa*, [which literally means “lifting”], because the speaker thereby lifts up his voice. Similarly: *‘masa’ (The burden) of the word of the Eternal;*³⁸⁰ also, *In that day ‘yisa’ (shall he swear), saying: I will not be a healer*,³⁸¹ which means that he will lift up his voice to say so. And in truth, this — [i.e., just taking G-d’s Name in vain even without an oath] — is also forbidden, and in the language of the Sages,³⁸² it is called “pronouncing the Name of Heaven to no purpose.” Thus our Rabbis have already said:³⁸³ 2. “Whence do we know that [in dedicating a beast for a sacrifice] a man should not say, ‘Unto the Eternal this is a whole-offering,’ or ‘Unto the Eternal this is a sin-offering,’ but instead he should say, ‘This is a whole-offering unto the Eternal,’ ‘This is a sin-offering unto the Eternal’?³⁸⁴ Scripture therefore says, *an offering unto the Eternal*.³⁸⁵ And must we not reason by using the method of *kal vachomer?*³⁸⁶, Note 208. If the Torah said of him who is about to dedicate [something to Heaven], ‘Let My Name not rest on it until [he has first said] *korban* (sacrifice)’, is it not logical [that we must not pronounce the Name of Heaven to no purpose]!”
He has placed this commandment after the prohibition of idolatry, because just as it is proper to fear the Great and Fearful Name by not giving His Glory to another,³⁸⁷ so it is fitting to give glory to His Name. He who takes it in vain profanes it, similar to that which is written, *And ye shall not swear by My Name falsely, so that thou profane not the Name of thy G-d*.³⁸⁸ Just as He was stringent in the case of idolatry and wrote the punishment [for transgression], i.e., that He is *a jealous G-d, visiting the iniquity of the fathers upon the children*,³⁸⁹ so did He record here the punishment *that He will not hold him guiltless*. He used this expression instead of saying that He will visit his sin upon him, [as He did in the case of idolatry], because people who swear [in vain] do not consider it a real sin, and they think it is proper that He forgive them. Therefore He said that *whosoever toucheth* that *shall not go unpunished*.³⁹⁰ Rabbi Abraham ibn Ezra has written appropriately on this verse.³⁹¹
Now the language of this verse, *the Name of the Eternal thy G-d*, implies that it is as if Moses was speaking, and so also in the case of all the following commandments, whereas in the first two verses³⁹² G-d is speaking: *I; Who brought thee out; before Me; For I; Of them that love Me and keep My commandments*. It is for this reason that our Rabbis of blessed memory have said:³⁹³ “We heard the two commandments — *I am the Eternal thy G-d* and *Thou shalt have no other gods* — from the Almighty Himself,” for they are the root of everything. But Rabbi Abraham ibn Ezra asked [concerning this tradition of the Rabbis] that Scripture says, *And G-d spoke all these words*,³⁹⁴ and still more clearly it is written [following the Ten Commandments], *These words the Eternal spoke unto all your assembly*,³⁹⁵ and again it is written there, *And He wrote them down upon two Tablets of stone*,³⁹⁶, 4:13. meaning that as He said the Ten Commandments *to all your assembly*, so He wrote them down upon the Tablets!³⁹⁷
I will explain to you the tradition of our Rabbis [that we heard the first two commandments from the Almighty Himself]. Surely all Israel heard the entire Ten Commandments from the mouth of G-d, as the literal meaning of Scripture indicates. But in the first two commandments, they heard the utterance of speech and understood their words even as Moses understood them. Therefore He spoke to them directly [in the first person], just as a master speaks to his servant, as I have mentioned. From then on, in the rest of the commandments, they heard a voice of speech but they did not understand it, and it became necessary for Moses to explain to them each and every commandment until they understood it from Moses. And so [the Rabbis] explained:³⁹⁸. In explanation thereof, the Sages said in the Mechilta that Moses brought to them every commandment as he heard it.” I have not been able to identify the exact quotation in the Mechilta. *Moses spoke, and G-d answered him by a voice*.³⁹⁹ Therefore [the rest of the Ten Commandments] were addressed by G-d to Moses so that he should tell them thus. The reason [that the first two commandments were spoken to the people directly by G-d] was so that they should all be prophets in the belief of G-d, [His existence, and His Unity], and in the prohibition of idolatry, as I have explained.⁴⁰⁰, 19:9. Those are the root of the whole Torah and the commandments, just as He said, *Assemble Me the people, and I will make them hear My words, that they may learn to fear Me all the days*.⁴⁰¹ But in the rest of the Ten Commandments, they received their explanation from the mouth of Moses after having heard *a voice of words*,⁴⁰², Verse 12. while in all other commandments [of the whole Torah], they believed in Moses completely.

footnotes:
³⁷⁷ Shebuoth 21a. Maimonides’ “The Commandments,” Vol. II, commandment 62, pp. 60-61.
³⁷⁸ Further, 23:1.
³⁷⁹ Psalms 16:4.
³⁸⁰ Zechariah 9:1.
³⁸¹ Isaiah 3:7.
³⁸² Temurah 3b.
³⁸³ Sifra, Vayikra
³⁸⁴ The reason for the prohibition is that if he mentions the Name of G-d first and he immediately changes his mind about bringing the beast as an offering, he will have taken the Name of Heaven for no purpose (Nedarim 10 b, Rashi).
³⁸⁵ Leviticus 1:2. Here the word “offering” is mentioned first and then the Name of G-d follows.
³⁸⁶ See Seder Bo
³⁸⁷ See Isaiah 42:8.
³⁸⁸ Leviticus 19:12.
³⁸⁹ Verse 5.
³⁹⁰ Proverbs 6:29.
³⁹¹ The purport of Ibn Ezra’s explanation is as follows: When one swears by the Name of G-d, his intent is to imply that just as G-d is true, so is his word true. When he fails to fulfill it, it is thus tantamount to denying Him. The same reasoning applies to an oath taken in vain.
³⁹² “First two verses.” When the Ten Commandments are read in public, all the five verses contained in the first and second commandments are read as if they were one verse. Ramban’s language must then be understood as: “the first two commandments.”
³⁹³ Makkoth 24a.
³⁹⁴ Above, Verse 1.
³⁹⁵ Deuteronomy 5:19.
³⁹⁶ Ibid.
³⁹⁷ According to Ibn Ezra, all these verses apparently stand in contradiction to that which the Rabbis have said, i.e., that we heard only the first two commandments from the Almighty Himself. Ramban proceeds to remove the difficulty.
³⁹⁸ Guide of the Perplexed, II, 33: “Moses spoke, and G-d answered by a voice
³⁹⁹ Above, 19:19.
⁴⁰⁰ Ibid.
⁴⁰¹ Deuteronomy 4:10.
⁴⁰² Ibid.


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

**זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ** אַחַר שֶׁצִּוָּה שֶׁנַּאֲמִין בַּשֵּׁם הַמְיֻחָד יִתְבָּרַךְ שֶׁהוּא הַנִּמְצָא, הוּא הַבּוֹרֵא, הוּא הַמֵּבִין, וְהַיָּכוֹל, וְשֶׁנְּיַחֵד הָאֱמוּנָה בְּכָל אֵלֶּה וְהַכָּבוֹד לוֹ לְבַדּוֹ, וְצִוָּה שֶׁנְּכַבֵּד זֵכֶר שְׁמוֹ, צִוָּה שֶׁנַּעֲשָׂה בָּזֶה סִימָן וְזִכָּרוֹן תָּמִיד לְהוֹדִיעַ שֶׁהוּא בָּרָא הַכֹּל, וְהִיא מִצְוַת הַשַּׁבָּת שֶׁהִיא זֵכֶר לְמַעֲשֵׂה בְּרֵאשִׁית:
וְאָמַר **זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ** וּבְמִשְׁנֵה תּוֹרָה (דברים ה יב) כָּתוּב "שָׁמוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ". וְרַבּוֹתֵינוּ אָמְרוּ בָּזֶה (ר"ה כז.) זָכוֹר וְשָׁמוֹר בְּדִבּוּר אֶחָד נֶאֶמְרוּ, וְלֹא הִקְפִּידוּ בִּלְשׁוֹנוֹת אֲחֵרִים שֶׁנִּתְחַלְּפוּ לָהֶם. וְהַכַּוָּנָה לָהֶם זַ"ל, כִּי "זָכוֹר" מִצְוַת עֲשֵׂה, צִוָּה שֶׁנִּזְכֹּר יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ וְלֹא נִשְׁכָּחֵהוּ, וְ"שָׁמוֹר" אֶצְלָם מִצְוַת לֹא תַעֲשֶׂה, שֶׁכָּל מָקוֹם שֶׁנֶּאֱמַר הִשָּׁמֶר פֶּן וְאַל אֵינוֹ אֶלָּא לֹא תַעֲשֶׂה (עירובין צו.), יַזְהִיר שֶׁנִּשְׁמֹר אוֹתוֹ לְקַדְּשׁוֹ שֶׁלֹּא נְחַלְּלֵהוּ, וְאֵין רָאוּי לְמֹשֶׁה שֶׁיַּחְלִיף דִּבְרֵי הַשֵּׁם מִמִּצְוַת עֲשֵׂה לְמִצְוַת לֹא תַעֲשֶׂה. אֲבָל אִם הֶחְלִיף בַּדִּבּוּר הַשֵּׁנִי וְכָל תְּמוּנָה וְאָמַר כָּל תְּמוּנָה, בְּחֶסְרוֹן וָא"ו, וְהוֹסִיף אוֹתָהּ בְּ"וְעַל שִׁלֵּשִׁים", וְכֵן כָּל כַּיּוֹצֵא בָּזֶה בִּשְׁאָר הַדִּבְּרוֹת, אֵין בְּכָךְ כְּלוּם, כִּי הַכֹּל אֶחָד. וְהַטַּעַם הַזֶּה לֹא יִסְבֹּל אוֹתוֹ אֶלָּא מִי שֶׁאֵינוֹ רָגִיל בַּתַּלְמוּד: וּמְפֹרָשׁ אָמְרוּ (ברכות כ:) נָשִׁים חַיָּבוֹת בְּקִדּוּשׁ הַיּוֹם דְּבַר תּוֹרָה, שֶׁנֶּאֱמַר זָכוֹר וְשָׁמוֹר, כָּל שֶׁיֶּשְׁנוֹ בִּשְׁמִירָה יֶשְׁנוֹ בִּזְכִירָה, וְהָנֵי נְשֵׁי הוֹאִיל וְאִיתַנְהוּ בִּשְׁמִירָה אִיתַנְהוּ בִּזְכִירָה, שֶׁהַנָּשִׁים חַיָּבוֹת בִּשְׁמִירָה, שֶׁבְּכָל מִצְוַת לֹא תַעֲשֶׂה הֵן חַיָּבוֹת, וְלֹא הָיוּ חַיָּבוֹת בִּזְכִירָה שֶׁהִיא מִצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָא וְנָשִׁים פְּטוּרוֹת, אֶלָּא שֶׁהַהֶקֵּשׁ הַזֶּה מְחַיֵּב אוֹתָן. וַאֲנִי תָּמֵהַּ אִם נֶאֱמַר זָכוֹר וְשָׁמוֹר מִפִּי הַגְּבוּרָה, לָמָּה לֹא נִכְתַּב בַּלּוּחוֹת הָרִאשׁוֹנוֹת. וְיִתָּכֵן שֶׁהָיָה בַּלּוּחוֹת הָרִאשׁוֹנוֹת וּבַשְּׁנִיּוֹת כָּתוּב זָכוֹר, וּמֹשֶׁה פֵּרֵשׁ לְיִשְׂרָאֵל כִּי שָׁמוֹר נֶאֱמַר עִמּוֹ. וְזוֹ כַּוָּנָתָם בֶּאֱמֶת:
וּבְמִדְרָשׁוֹ שֶׁל רַבִּי נְחוּנְיָא בֶּן הַקָּנָה (ספר הבהיר אות קפב) הִזְכִּירוּ עוֹד סוֹד גָּדוֹל בְּזָכוֹר וְשָׁמוֹר, וְעַל הַכְּלָל תִּהְיֶה הַזְּכִירָה בַּיּוֹם וְהַשְּׁמִירָה בַּלַּיְלָה, וְזֶהוּ מַאֲמַר הַחֲכָמִים (ב"ק לב:) שֶׁאוֹמְרִים בְּעֶרֶב שַׁבָּת בֹּאִי כַּלָּה בֹּאִי כַּלָּה, בֹּאוּ וְנֵצֵא לִקְרַאת שַׁבָּת מַלְכָּה כַּלָּה, וְיִקְרְאוּ לְבִרְכַּת הַיּוֹם קִדּוּשָׁא רַבָּא (פסחים קו) שֶׁהוּא הַקִּדּוּשׁ הַגָּדוֹל, וְתָבִין זֶה. וֶאֱמֶת הוּא ג"כ כִּי מִדַּת זָכוֹר רָמְזוּ בְּמִצְוַת עֲשֵׂה, וְהוּא הַיּוֹצֵא מִמִּדַּת הָאַהֲבָה וְהוּא לְמִדַּת הָרַחֲמִים, כִּי הָעוֹשֶׂה מִצְוַת אֲדוֹנָיו אָהוּב לוֹ וַאֲדוֹנָיו מְרַחֵם עָלָיו, וּמִדַּת שָׁמוֹר בְּמִצְוַת לֹא תַעֲשֶׂה, וְהוּא לְמִדַּת הַדִּין וְיוֹצֵא מִמִּדַּת הַיִּרְאָה, כִּי הַנִּשְׁמָר מֵעֲשׂוֹת דָּבָר הָרַע בְּעֵינֵי אֲדוֹנָיו יָרֵא אוֹתוֹ, וְלָכֵן מִצְוַת עֲשֵׂה גְּדוֹלָה מִמִּצְוַת לֹא תַעֲשֶׂה, כְּמוֹ שֶׁהָאַהֲבָה גְּדוֹלָה מֵהַיִּרְאָה, כִּי הַמְּקַיֵּם וְעֹשֶׂה בְּגוּפוֹ וּבְמָמוֹנוֹ רְצוֹן אֲדוֹנָיו הוּא גָּדוֹל מֵהַנִּשְׁמָר מֵעֲשׂוֹת הָרַע בְּעֵינָיו, וּלְכָךְ אָמְרוּ דְּאָתֵי עֲשֵׂה וְדָחֵי לֹא תַעֲשֶׂה, וּמִפְּנֵי זֶה יִהְיֶה הָעֹנֶשׁ בְּמִצְוַת לֹא תַעֲשֶׂה גָּדוֹל וְעוֹשִׂין בּוֹ דִּין כְּגוֹן מַלְקוּת וּמִיתָה, וְאֵין עוֹשִׂין בּוֹ דִּין בְּמִצְוַת עֲשֵׂה כְּלָל אֶלָּא בַּמּוֹרְדִין, כְּמוֹ לוּלָב וְצִיצִית אֵינִי עוֹשֶׂה, סֻכָּה אֵינִי עוֹשֶׂה, שֶׁסַּנְהֶדְרִין הָיוּ מַכִּין אוֹתוֹ עַד שֶׁיְּקַבֵּל עָלָיו לַעֲשׂוֹת אוֹ עַד שֶׁתֵּצֵא נַפְשׁוֹ:
וְכָתַב רַשִׁ"י (רש"י על שמות כ':ח') בְּפֵרוּשׁ זָכוֹר תְּנוּ לֵב לִזְכֹּר תָּמִיד אֶת יוֹם הַשַּׁבָּת שֶׁאִם נִזְדַּמֵּן לוֹ חֵלֶק יָפֶה יְהֵא מַזְמִינוֹ לְשַׁבָּת. וְזוֹ בָּרַיְתָא הִיא שֶׁשְּׁנוּיָה בַּמְּכִילְתָּא (כאן) כָּךְ, רַבִּי אֶלְעָזָר בֶּן חֲנַנְיָה בֶּן חִזְקִיָּה בֶּן גָּרוֹן אוֹמֵר זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ, תְּהֵא זוֹכְרוֹ מֵאֶחָד בְּשַׁבָּת, שֶׁאִם נִזְדַּמֵּן לְךָ חֵפֶץ יָפֶה תְּהֵא מַתְקִינוֹ לְשַׁבָּת. אֲבָל בִּלְשׁוֹן יָחִיד שְׁנוּיָה, וְאֵינָהּ כַּהֲלָכָה, שֶׁהֲרֵי בַּגְּמָרָא (ביצה טז.) אָמְרוּ תַּנְיָא אָמְרוּ עָלָיו עַל שַׁמַּאי הַזָּקֵן כָּל יָמָיו הָיָה אוֹכֵל לִכְבוֹד שַׁבָּת, כֵּיצַד מָצָא בְּהֵמָה נָאָה אוֹמֵר תְּהֵא זוֹ לִכְבוֹד שַׁבָּת, לְמָחָר מָצָא אַחֶרֶת נָאָה הֵימֶנָּה מַנִּיחַ הַשְּׁנִיָּה וְאוֹכֵל אֶת הָרִאשׁוֹנָה, אֲבָל הִלֵּל הַזָּקֵן מִדָּה אַחֶרֶת הָיְתָה בּוֹ, כָּל מַעֲשָׂיו הָיוּ לְשֵׁם שָׁמַיִם, שֶׁנֶּאֱמַר (תהלים סח כ) "בָּרוּךְ ה' יוֹם יוֹם". תַּנְיָא נָמֵי הָכִי, בֵּית שַׁמַּאי אוֹמְרִים בְּחַד בְּשַׁבִּיךְ לְשַׁבְּתִיךְ, וּב"ה אוֹמְרִים "בָּרוּךְ ה' יוֹם יוֹם":
וּבִמְכִילְתָּא אַחֶרֶת (מכילתא דרשב"י) שַׁמַּאי הַזָּקֵן אוֹמֵר זְכִירָה עַד שֶׁלֹּא תָּבֹא, שְׁמִירָה מִשֶּׁתָּבֹא, וּמַעֲשֶׂה בְּשַׁמַּאי הַזָּקֵן שֶׁלֹּא הָיָה זִכְרוֹן שַׁבָּת זָז מִפִּיו, לָקַח חֵפֶץ טוֹב אוֹמֵר זֶה לְשַׁבָּת, כְּלִי חָדָשׁ אוֹמֵר זֶה לְשַׁבָּת אֲבָל הִלֵּל הַזָּקֵן מִדָּה אַחֶרֶת הָיְתָה בּוֹ שֶׁהָיָה אוֹמֵר כָּל מַעֲשֶׂיךָ יִהְיוּ לְשֵׁם שָׁמַיִם. וַהֲלָכָה הִיא כְּדִבְרֵי ב"ה: וְעַל דֶּרֶךְ הַפְּשָׁט אָמְרוּ (במכילתא כאן) שֶׁהִיא מִצְוָה שֶׁנִּזְכֹּר תָּמִיד בְּכָל יוֹם אֶת הַשַּׁבָּת שֶׁלֹּא נִשְׁכָּחֵהוּ וְלֹא יִתְחַלֵּף לָנוּ בִּשְׁאָר הַיָּמִים, כִּי בְּזָכְרֵנוּ אוֹתוֹ תָּמִיד יִזְכֹּר מַעֲשֵׂה בְּרֵאשִׁית בְּכָל עֵת, וְנוֹדֶה בְּכָל עֵת שֶׁיֵּשׁ לָעוֹלָם בּוֹרֵא, וְהוּא צִוָּה אוֹתָנוּ בָּאוֹת הַזֶּה כְּמוֹ שֶׁאָמַר (שמות ל"א:י"ג) "כִּי אוֹת הִיא בֵּינִי וּבֵינֵיכֶם" וְזֶה עִקָּר גָּדוֹל בֶּאֱמוּנַת הָאֵל:
וְטַעַם **לְקַדְּשׁוֹ** שֶׁיְּהֵא זִכְרוֹנֵנוּ בּוֹ לִהְיוֹת קָדוֹשׁ בְּעֵינֵינוּ, כְּמוֹ שֶׁאָמַר "וְקָרָאתָ לַשַּׁבָּת עֹנֶג לִקְדוֹשׁ ה' מְכֻבָּד" (ישעיה נח יג). וְהַטַּעַם, שֶׁתְּהֵא הַשְּׁבִיתָה בְּעֵינֵינוּ בַּעֲבוּר שֶׁהוּא יוֹם קָדוֹשׁ, לְהִפָּנוֹת בּוֹ מֵעִסְקֵי הַמַּחְשָׁבוֹת וְהַבְלֵי הַזְּמַנִּים, וְלָתֵת בּוֹ עֹנֶג לְנַפְשֵׁנוּ בְּדַרְכֵי ה', וְלָלֶכֶת אֶל הַחֲכָמִים וְאֶל הַנְּבִיאִים לִשְׁמֹעַ דִּבְרֵי ה', כְּמוֹ שֶׁנֶּאֱמַר (מלכים ב ד':כ"ג) "מַדּוּעַ אַתְּ הֹלֶכֶת אֵלָיו הַיּוֹם לֹא חֹדֶשׁ וְלֹא שַׁבָּת", שֶׁהָיָה דַּרְכָּם כֵּן, וְכָךְ אָמְרוּ רז"ל (ר"ה טז.) מִכְּלָל דִּבְחֹדֶשׁ וְשַׁבָּת בָּעֵי לְמֵיזַל. וְזֶה טַעַם שְׁבִיתַת הַבְּהֵמָה, שֶׁלֹּא תְּהֵא בְּלִבֵּנוּ מַחְשָׁבָה עָלֶיהָ: וּלְכָךְ אָמְרוּ זַ"ל (חולין ה) שֶׁהַשַּׁבָּת שְׁקוּלָה כְּנֶגֶד כָּל מִצְוֹת שֶׁבַּתּוֹרָה, כְּמוֹ שֶׁאָמְרוּ בע"ז, מִפְּנֵי שֶׁבָּהּ נָעִיד עַל כָּל עִקְּרֵי הָאֱמוּנָה בַּחִדּוּשׁ וּבַהַשְׁגָּחָה וּבַנְּבוּאָה. וּבַמְּכִילְתָּא (כאן) רַבִּי יִצְחָק אוֹמֵר, לֹא תְּהֵא מוֹנֶה כְּדֶרֶךְ שֶׁהָאֲחֵרִים מוֹנִים, אֶלָּא תְּהֵא מוֹנֶה לְשֵׁם שַׁבָּת. וּפֵרוּשָׁהּ, שֶׁהַגּוֹיִם מוֹנִין יְמֵי הַשָּׁבוּעַ לְשֵׁם הַיָּמִים עַצְמָן, יִקְרְאוּ לְכָל יוֹם שֵׁם בִּפְנֵי עַצְמוֹ, אוֹ עַל שְׁמוֹת הַמְשָׁרְתִים, כַּנּוֹצְרִים, אוֹ שֵׁמוֹת אֲחֵרִים שֶׁיִּקְרְאוּ לָהֶם, וְיִשְׂרָאֵל מוֹנִים כָּל הַיָּמִים לְשֵׁם שַׁבָּת, אֶחָד בְּשַׁבָּת, שֵׁנִי בְּשַׁבָּת, כִּי זוֹ מִן הַמִּצְוָה שֶׁנִּצְטַוֵּינוּ בּוֹ לְזָכְרוֹ תָּמִיד בְּכָל יוֹם. וְזֶה פְּשׁוּטוֹ שֶׁל מִקְרָא, וְכָךְ פֵּרֵשׁ ר"א: וְאוֹמֵר אֲנִי שֶׁזֶּהוּ מִדְרָשׁוֹ שֶׁל שַׁמַּאי הַזָּקֵן (במכילתא דרשב"י) שֶׁפֵּרֵשׁ מִצְוַת זָכוֹר עַד שֶׁלֹּא תָּבֹא, כְּלוֹמַר שֶׁלֹּא נִשְׁכָּחֵהוּ בְּשׁוּם פָּנִים, אֲבָל הִזְכִּירוּ בַּבָּרַיְתָא (בביצה טז:) עוֹד מִדַּת חֲסִידוּתוֹ שֶׁהָיָה הוּא מַזְכִּירוֹ גַּם בְּמַאֲכָלָיו וְאוֹכֵל לִכְבוֹד שַׁבָּת כָּל יְמֵי חַיָּיו, וְהִלֵּל עַצְמוֹ מוֹדֶה בְּמִדְרָשׁוֹ שֶׁל שַׁמַּאי, אֲבָל הָיְתָה בּוֹ מִדָּה אַחֶרֶת בַּמַּאֲכָלִים מִפְּנֵי שֶׁכָּל מַעֲשָׂיו הָיוּ לְשֵׁם שָׁמַיִם, וְהָיָה בּוֹטֵחַ בַּה' שֶׁיַּזְמִין לוֹ לְשַׁבָּת מָנָה יָפָה מִכָּל הַיָּמִים:
אֲבָל לְרַבּוֹתֵינוּ עוֹד בּוֹ מִדְרָשׁ מִמִּלַּת "לְקַדְּשׁוֹ", שֶׁנְּקַדְּשֵׁהוּ בְּזִכָּרוֹן, כְּעִנְיַן "וְקִדַּשְׁתֶּם אֵת שְׁנַת הַחֲמִשִּׁים שָׁנָה" (ויקרא כה י), שֶׁהוּא טָעוּן קִדּוּשׁ ב"ד לוֹמַר בַּיּוֹבֵל מְקֻדָּשׁ מְקֻדָּשׁ, אַף כָּאן צִוָּה שֶׁנִּזְכֹּר אֶת יוֹם הַשַּׁבָּת בְּקַדְּשֵׁנוּ אוֹתוֹ. וְכָךְ אָמְרוּ בַּמְּכִילְתָּא (כאן) "לְקַדְּשׁוֹ", קַדְּשֵׁהוּ בִּבְרָכָה, מִכָּאן אָמְרוּ מְקַדְּשִׁין עַל הַיַּיִן בִּכְנִיסָתוֹ, אֵין לִי אֶלָּא לַיּוֹם, לַלַּיְלָה מִנַּיִן, ת"ל "וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת" (שמות ל"א:י"ד), וְזֶהוּ קִדּוּשׁ הַיּוֹם, וְהוּא מִן הַתּוֹרָה, אֵינוֹ אַסְמַכְתָּא. וְכָךְ אָמְרוּ (ברכות כ:) נָשִׁים חַיָּבוֹת בְּקִדּוּשׁ הַיּוֹם דְּבַר תּוֹרָה, וְזֶה עַל קִדּוּשׁ הַלַּיְלָה, לְפִי שֶׁכָּל הַטְּעוּנִים קִדּוּשׁ מִתְקַדְּשִׁים בִּכְנִיסָתָן פַּעַם אַחַת, כְּגוֹן קִדּוּשׁ הַחֹדֶשׁ, וְקִדּוּשׁ הַיּוֹבֵל, אֲבָל בַּיּוֹם אַסְמַכְתָּא, וְאֵין אוֹמְרִים בּוֹ מְקֻדָּשׁ כְּלָל, שֶׁדַּיֵּנוּ בְּפַעַם אַחַת בִּכְנִיסָתוֹ. וְכֵן עַל הַיַּיִן אַסְמַכְתָּא וְאֵינוֹ קֶבַע כְּלָל: וּבַגְּמָרָא פְּסָחִים (קו) אָמְרוּ **זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ**, זָכְרֵהוּ עַל הַיַּיִן בִּכְנִיסָתוֹ, אֵין לִי אֶלָּא בַּיּוֹם, בַּלַּיְלָה מִנַּיִן, ת"ל **אֶת יוֹם הַשַּׁבָּת**, הַאי תַּנָּא מַהְדַּר אַלֵּילְיָא וְנָסַב לֵיהּ קְרָא דִּימָמָא, וְעוֹד, עִקַּר קִדּוּשָׁא בַּלַּיְלָה הוּא, אֶלָּא הָכִי קָאָמַר, **זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ**, זָכְרֵהוּ עַל הַיַּיִן בִּכְנִיסָתוֹ, אֵין לִי אֶלָּא בַּלַּיְלָה בַּיּוֹם מִנַּיִן, ת"ל **אֶת יוֹם הַשַּׁבָּת**. וְכֵן הַבָּרַיְתָא שֶׁבַּמְּכִילְתָּא יְתָרֵץ בָּהּ אֵין לִי אֶלָּא בַּלַּיְלָה שֶׁהוּא עִקַּר הַקִּדּוּשׁ, לַיּוֹם מִנַּיִן וְכוּ', וְהוּא אַסְמַכְתָּא בְּעָלְמָא. וּמִשָּׁם תִּלְמֹד שֶׁהַמִּצְוָה הַזֹּאת לְמֵדָה מִמִּלַּת "לְקַדְּשׁוֹ", אֲבָל **זָכוֹר אֶת יוֹם הַשַּׁבָּת** מִצְוָה לְזָכְרוֹ תָּמִיד בְּכָל יוֹם, כְּמוֹ שֶׁפֵּרַשְׁנוּ, אֶלָּא שֶׁכָּל מִצְוֹת הַזְּכִירָה בְּמִנְיָן אֶחָד בְּחֶשְׁבּוֹן רמ"ח מִצְוֹת שֶׁנִּצְטַוֵּינוּ. וְדַע זֶה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
REMEMBER THE SABBATH DAY, TO KEEP IT HOLY. After He commanded that we believe in the Proper Name of G-d, blessed be He — i.e., that He exists, that He is the Creator, that He understands [and watches over all that happens to man], and that He is the All-powerful⁴⁰³ — and [after commanding] that we should direct both our faith in all these matters and all honor towards Him alone,⁴⁰⁴ and He further commanded that the remembrance of His Name be done in a manner of respect,⁴⁰⁵ He now commanded that we make in this matter a sign and perpetual remembrance to let it be known that He created everything. This is in the commandment of the Sabbath, which is a remembrance of the creation.
Now He said here, *‘Remember’ the Sabbath-day, to keep it holy;* and in the Book of Deuteronomy it is written, *‘Observe’ the Sabbath-day, to keep it holy*.⁴⁰⁶ Our Rabbis have said with respect to these verses:⁴⁰⁷ “*Remember* and *Observe* were both spoken with one utterance.” Now the Rabbis were not so particular as to comment on the other changes of language [between the Ten Commandments written here and those in the Book of Deuteronomy. They commented only on the above-mentioned change] because their intent is to point out that *zachor* (remember) constitutes a positive commandment, i.e., that He commanded that we remember the Sabbath-day to keep it holy and that we do not forget it, [as will be explained further on]. [They considered] *shamor* (observe), on the other hand, as a negative commandment, just as they have said,⁴⁰⁸ “Wherever Scripture says *take heed (‘hishamer’)*, or *lest (‘pen’)*, or *do not (‘al’)*, there is a negative commandment.” It warns us that we should watch it [i.e., the Sabbath] to keep it holy and that we should not profane it, [thus clearly implying both a positive commandment and a negative one with respect to the Sabbath]. It would not have been proper for Moses to change G-d’s words from a positive commandment to a negative commandment. [Therefore the Rabbis were careful to point out that both *remember* and *observe* were spoken by G-d in one utterance.] However, the change in the second commandment from *‘and’ any manner of likeness*⁴⁰⁹ *to any manner of likeness*,⁴¹⁰ omitting the *vav* (and), and then adding it [to the expression *al shileishim (unto the third generation)*, which is found here in Verse 5, rendering it there in Deuteronomy], *v’al shileishim (‘and’ unto the third generation)*,⁴¹¹, Verse 9. and all such similar changes in the rest of the Ten Commandments, do not matter, for it is all one. This explanation [of why the Rabbis were particular to comment only on the change from *remember* to *observe*] will not be entertained by one who is not used to the ways of the Talmud.⁴¹² And the Rabbis have expressly said:⁴¹³ “Women are obligated by law of the Torah to proclaim the sanctity of the Sabbath,⁴¹⁴ because it is said, *remember* and *observe*, thus equating them so that all those who are obligated to *observe* the Sabbath are obligated also to *remember* it.⁴¹⁵ commandments that depend on time is incumbent on men but not on women, but the observance of all the *negative* commandments, whether they depend on time or not, is incumbent both on men and women” (Kiddushin 29 a). Now proclaiming the sanctity of the Sabbath is naturally dependent on time — i.e., the arrival of the Sabbath — and one would therefore say that women are not obligated to observe that commandment. But *‘shamor’ (observe) the Sabbath-day to keep it holy*, as was explained in the text, constitutes a negative commandment, and therefore applies to women as well. Now since the Torah equated *zachor* (remember) with *shamor* (observe), it follows that women are also obligated in the positive commandment of proclaiming the sanctity of the Sabbath. And since women are obligated in the observance [of the Sabbath] — for women are obligated in the observance thereof, since the observance of all negative commandments is incumbent on women, [and *shamor* (observe) the Sabbath, as was mentioned above, constitutes a negative commandment] — they are obligated also to *remember* the Sabbath. Now women would not have been bound to remember the Sabbath — for it is a positive commandment that is dependent on time and is [therefore] not incumbent on women — were it not for this analogy [of *remember* and *observe*, i.e., that all who are obligated to observe are bound to *remember*], which does make it incumbent on them.⁴¹⁶ to *observe* and not about the other changes in the Decalogues, is that here, the change represents a reclassification from a positive to a negative commandment. Hence it became necessary for them to point out that both words were spoken with one Divine utterance.
But I wonder! If *remember* and *observe* were both said by the Almighty, why were they not [both] written in the first Tablets? It is possible that in both the first and second Tablets, [only] *remember* was written, and Moses explained to Israel that *observe* was [also] said with it. This is indeed the true intent [of the saying of the Rabbis that “*remember* and *observe* were both spoken with one utterance]”. And in the Midrash of Rabbi Nechunya ben Hakanah,⁴¹⁷ the Sages have mentioned also a great secret in this matter of *remember* and *observe*.⁴¹⁸ Generally, [in the mystic lore], remembrance is at daytime and observance is at night, and this is the intent of what the Sages used to say on the Sabbath-eve at twilight [when welcoming the Sabbath]:⁴¹⁹ “Come, O Bride; Come, O Bride; Come, let us go forth to meet the Sabbath, the Queen, the Bride.”⁴²⁰ And the Sages call the blessing that is recited [over the *Kiddush*-cup] on the Sabbath-day “the great *Kiddush*,”⁴²¹ for it is the sanctification of the Great One.⁴²² Understand this.
It is also true that the attribute of “remembering” is alluded to in a positive commandment and issues forth from the attribute of love to that of mercy, for he who does his master’s command is beloved of him and his master shows him mercy. But the attribute of “observing” is alluded to in a negative commandment, which goes to the attribute of justice and issues forth from that of fear, for he who guards himself from doing anything which does not please his master does so out of fear for him. It is for this reason that a positive commandment is greater than a negative commandment,⁴²³ just as love is greater than fear, for he who fulfills and observes the will of his master with his body and his possessions is greater than he who guards himself from doing that which is not pleasing to him. This is why the Rabbis have said⁴²⁴ that a positive commandment overrides a negative commandment. And it is for this reason that punishment for violation of the negative commandments is great, — the court punishing the transgressor with whipping or death — whereas no punishment at all is meted out in the case of failure to fulfill the positive commandments, excepting when one is in brazen rebelliousness, such as when he says, “I shall not take the *lulav*,³⁷¹ I shall not make fringes [on my four-cournered garment],⁴²⁵ I shall not make a tabernacle.”⁴²⁶ In these cases, the Sanhedrin would whip him until he accepts upon himself to do them, or until he dies.⁴²⁷
In explanation of the word *zachor* (remember) — [*remember the Sabbath-day*] — Rashi wrote: “Take care always to remember the Sabbath-day, so that if a food of good quality happens to come your way, you should put it away for the Sabbath.” This is a Beraitha⁴²⁸. taught in the Mechilta⁴²⁹ in the following way: “Rabbi Eleazar the son of Chananyah the son of Chizkiyah the son of Garon says: ‘*Remember the Sabbath-day, to keep it holy*, and remember it from the first day of the week, so that if a good portion happens to come your way, prepare it for the Sabbath.’” But this [Beraitha in the Mechilta] is taught in the name of a single Sage and is not the final decision of the law. In the Gemara,⁴³⁰. we find that the Rabbis have said: “We have been taught [in the Beraitha]: They have told about Shammai the Elder that all his life, he ate in honor of the Sabbath. How so? If he found a beautiful animal to buy, he would say, ‘This one will be in honor of the Sabbath.’ On the following day, if he would find a more beautiful one, he left the second one for the Sabbath, and ate the first.⁴³¹ But Hillel the Elder was guided by another principle. All his deeds were for the sake of Heaven, as it is said, *Blessed be the Eternal, day by day He beareth our burden*.⁴³² We have also been so taught [in another Beraitha]: The School of Shammai say that on the first day of the week, you should begin preparing for your Sabbath. And the School of Hillel say: *Blessed be the Eternal, day by day He beareth our burden*.”⁴³² And in another Mechilta⁴³³ Mechilta,” see Vol. I, p. 603, Note 245. we find: “Shammai the Elder says: ‘Remembering’ — [*Remember the Sabbath-day*] — means remember it before it comes; ‘observing’ — [*Observe the Sabbath-day*]⁴⁰⁶ — means observe it when it comes. It was told of Shammai the Elder that the memory of the Shabbath never left his lips. If he bought a good article he would say, ‘This is for the Sabbath;’ a new garment, he would say ‘This is for the Sabbath.’ But Hillel the Elder was guided by another principle, for he would say, ‘Let all thy deeds be done for the sake of Heaven.’” And the accepted decision is like that of the School of Hillel. [Thus it is clear that Rashi’s explanation is like that of Shammai the Elder, or of the School of Shammai, while the accepted decision of law is like that of Hillel or that of the School of Hillel.]⁴³⁴
In line with the plain meaning of Scripture, the Rabbis have said⁴³⁵ that this verse commands us that we should always remember the Sabbath on every day, so that we should neither forget it nor confuse it with the other days.⁴³⁶ By always remembering the Sabbath, it will at all times remind us of the creation, and we will forever acknowledge that the universe has a Creator, and that He commanded us regarding this sign, [i.e., the Sabbath], as He has said, *for it is a sign between Me and you*,⁴³⁷ this being a fundamental principle in the belief of G-d. The meaning of *l’kadsho* (to keep it holy) is that our remembrance of it should be to the end that it be holy to us, just as He said, *and call the Sabbath a delight, the sacred of the Eternal honorable*.⁴³⁸ The purport of this is that the resting thereon should be ours because it is a holy day, [which enables us] to turn away from our mental preoccupations and the vanities of the times and instead to give delight to our souls in the ways of G-d, and go to the Sages and to the prophets to hear the words of G-d. This is just as it is said, *Wherefore wilt thou go to him* [the prophet] *today? it is neither New Moon nor Sabbath*,⁴³⁹ for such was their custom. And so did our Rabbis of blessed memory say:⁴⁴⁰ “From this you learn that on the New Moon and on the Sabbath one must go [to the prophet].” This is the reason [that the Torah commanded us concerning the resting of cattle on the Sabbath], i.e., in order that we should harbor no thought of it in our hearts. And it is for this reason that the Rabbis, of blessed memory, have said⁴⁴¹ that the Sabbath is equal in importance to all the commandments in the Torah, just as they have said with reference to idolatry,⁴⁴¹ because on the Sabbath we testify to all the fundamentals of the faith — creation, providence, and prophecy. And in the Mechilta we find:⁴⁴² “Rabbi Yitzchak says: ‘You should not count [the days of the week] as others count them. Rather you should count them with reference to the Sabbath.’” The meaning of this is that other nations count the days of the week in such a manner that each is independent of the other. Thus they call each day by a separate name or by a name of the ministers [in heaven, such as Sunday, which means “sun’s day,” Monday which means “moon’s day,” etc.], or by any other names which they call them. But Israel counts all days with reference to the Sabbath: “one day after the Sabbath,” “two days after the Sabbath.” This is of the essence of the commandment which we have been obligated always to remember the Sabbath every day [of the week]. This is the literal meaning of the verse, and so did Rabbi Abraham ibn Ezra interpret it.
And I say further that this is the intent of Shammai the Elder’s interpretation [mentioned above],⁴³³ Mechilta,” see Vol. I, p. 603, Note 245. who explained the command *remember* as meaning “[remember the Sabbath] before it comes.” That is to say, we should by no means forget it. [By counting the days of the week with reference to the Sabbath, forgetting it will thus be impossible.] But in the Beraitha [quoted above], they also mentioned a degree of his piety, i.e., that he would remember the Sabbath even in his eating, for all his life he ate in honor of the Sabbath. Now Hillel himself agreed to the interpretation of Shammai [that we are to count the days of the week with reference to the Sabbath], but in food-matters he followed another principle, for all of his deeds were for the sake of Heaven, and he trusted in G-d that He would provide him with a better portion for the Sabbath than that of all the other days of the week.
However, our Rabbis have yet another Midrash on the word *l’kadsho* (to keep it holy),⁴⁴³ namely, that we are to sanctify it by utterance of words. This is similar in usage to the verse, *And ye shall hallow the fiftieth year*,⁴⁴⁴ which requires the sanctification of the court, i.e., that they say of the Jubilee year, “It is hallowed! It is hallowed!”⁴⁴⁵ Here too He commanded that we remember the Sabbath-day by proclaiming its sanctity.⁴⁴⁶ And so the Rabbis have said in the Mechilta:⁴⁴² “*To keep it holy*. Sanctify it by reciting a blessing. Based on this verse, the Rabbis have said: ‘On its entrance, proclaim the sanctity of the Sabbath over wine. But from this verse, I know only the sanctification for the day. Whence do we know that this applies also for the night? [We know it] from the words of Scripture, *And ye shall keep the Sabbath*.”⁴⁴⁷, it indicates that the proclamation of the Sabbath is to be observed at its entrance at night. See also further in the text here for a more correct version of this Mechilta as Ramban explains it. This is “the sanctification of the [Sabbath-] day” [to which the Rabbis refer].⁴⁴⁸ It is incumbent upon us by law of the Torah, and is not a mere *asmachta*.⁴⁴⁹. Thus the Rabbis have said:⁴⁴⁸ “Women are obligated by law of the Torah to proclaim the sanctity of the day.” Now this really refers to the sanctification recited at night, for all things requiring sanctification need to be done only once at the time of their entrance, such as the sanctification of the New Moon and the sanctification of the Jubilee year. However, the duty to recite it on the day itself is but an *asmachta*,⁴⁴⁹. and [the *kiddush* at daytime] contains no reference to the holiness of the day — [since only a benediction over the wine is recited] — because it is sufficient that we proclaimed the sanctity of the Sabbath once at its entrance. So also is the recital [of the sanctity of the Sabbath] over wine only an *asmachta*⁴⁴⁹. and is not at all a fixed part of the commandment itself.
And in the Gemara Pesachim,⁴⁵⁰ the Rabbis have said: “*Remember the Sabbath-day, to keep it holy*. That is, remember it over wine at its entrance. From this, I know only that it be done at daytime. Whence do we know that it must be done at night? It is from the Scriptural words, *the Sabbath-'day.’* [On the version of the Beraitha, the Sages of the Gemara asked]: ‘This Tanna⁴⁵¹ is seeking to find a basis for the sanctification at night, and he mentions a verse which speaks of the day! Besides, the main sanctification is at nighttime!’ Rather, you must learn [the above Beraitha] in this way: ‘*Remember the Sabbath-day, to keep it holy*. That is, remember it over wine at its entrance. From this, I know only that the Sabbath is to be sanctified at night.’ Whence do we know that it must be done at daytime? It is from the Scriptural words, *the Sabbath day*.” In a similar way we will explain the Mechilta [mentioned above to make it read as follows]: “From this, I know only that the sanctification of the Sabbath is to be done at night, which is the main *kiddush*. Whence do we know that it must be done at daytime, etc.,” this being but a mere *asmachta*.⁴⁴⁹. And from there you will learn that this commandment [of proclaiming the sanctity of the Sabbath] is derived from the word *l’kadsho* (to sanctify it), while the expression, *Remember the Sabbath-day*, constitutes the commandment to remember it continually every day, as we have explained. However, in the number of two hundred and forty-eight positive commandments that we have been commanded to observe, both aspects are included in the one commandment of remembering the Sabbath. Know this.

footnotes:
⁴⁰³ All these principles of truth were made evident through expressing the first commandment. See Ramban above, Verse 2.
⁴⁰⁴ This was the theme of the second commandment.
⁴⁰⁵ As opposed to taking His Name in vain, as was stated in the third commandment.
⁴⁰⁶ Deuteronomy 5:12.
⁴⁰⁷ Mechilta on the verse here. Also Shebuoth 20b.
⁴⁰⁸ Erubin 96 a, etc.
⁴⁰⁹ Verse 4.
⁴¹⁰ Deuteronomy 5:8.
⁴¹¹ Ibid.
⁴¹² See my Hebrew commentary, p. 398, that this is a veiled criticism of Ibn Ezra, who, in his commentary on Verse 1, continued to raise difficulties on this saying of the Sages and finally concluded that “reason does not bear out all these words.” To this came the retort of Ramban: “this explanation, etc.” In a Ramban manuscript, I found this remark expressed in a positive manner: “This explanation will be entertained by him who is used to the ways of the Talmud.” Thus Ramban avoids casting a direct aspersion on Ibn Ezra’s knowledge of the ways of the Talmud.
⁴¹³ Berachoth 20b.
⁴¹⁴ The proclaiming of the sanctity of the Sabbath is one of the six hundred thirteen commandments of the Torah. See “The Commandments,” Vol. I, pp. 164-165.
⁴¹⁵ The general rule is: “The observance of all positive
⁴¹⁶ Ramban thus brought proof to his original point that the reason the Rabbis were particular about this change from remember
⁴¹⁷ Sefer Habahir, 182. See Vol. I, p. 24, Note 42.
⁴¹⁸ See my Hebrew commentary, p. 399.
⁴¹⁹ Baba Kamma 32b.
⁴²⁰ “The Queen, the Bride.” In our Gemara: “the Bride, the Queen.” — These words of welcome constitute to this day the official reception of the Sabbath in the Synagogue service as the worshippers bid “the Sabbath bride” come in peace.
⁴²¹ Pesachim 106a.
⁴²² Ma’or V’shamesh.
⁴²³ The question arises: Since, as Ramban writes, a positive commandment is greater than a negative one, why are all punishments for violation of the precepts specified in the Torah only for the negative commandments? This would indicate that the negative commandments are stricter than the positive ones, and indeed, the Rabbis in the Talmud do speak of the negative commandments as being stricter than the positive. Why then did Ramban write that the positive ones are greater? See my Hebrew commentary, p. 399, for lengthy discussion of this problem. In conclusion, the answer presented is as follows: Ramban did not write that a positive commandment is “stricter” than a negative one; he wrote only “greater.” Fulfillment of a Divine positive commandment represents an act of “doing good,” while observance of a negative precept is an expression of one’s “departing from evil.” Between the two — doing good and departing from evil — the former indeed represents “a greater” expression of man’s active dedication to the Divine service. Hence Ramban’s statement above. As for the stricter punishment of the negative commandments, see further in text and also Note 427.
⁴²⁴ Shabbath 132 b, etc.
³⁷¹ “The Palm-branch.” See Leviticus 23:40.
⁴²⁵ Numbers 15:38.
⁴²⁶ Leviticus 23:42.
⁴²⁷ This rule applies only if the time of the performance is still applicable, but if, for example, the festival of Tabernacles has passed, he is not to be punished for his failure to observe the commandment. See Maimonides’, “The Commandments,” Vol. II, p. 423, where it is clearly so explained. Ramban’s intent is obvious: The violation of a negative commandment entails an act on the part of the sinner, which goes in direct opposition to the King’s command. Hence the punishment is “stricter” than in the case of a violation of a positive commandment, which entails only failure to act in accordance with the King’s desire. Hence if the time for fulfillment of the positive commandment has not yet passed and he is in open defiance of the law, the court may act against him, but if the time for fulfillment has passed, no punishment is to be imposed on him.
⁴²⁸ See Note 209 in Seder Bo
⁴²⁹ Mechilta on the verse here.
⁴³⁰ Beitza 16a. For the word “Gemara,” see Note 204 in Seder Bo
⁴³¹ His eating the first one thus entailed something on which the honor of the Sabbath had rested (see Rashi in Beitza 16 a). Thus all his life he ate in honor of the Sabbath.
⁴³² Psalms 68:20. Hillel was thus confident that before the Sabbath, G-d would provide him with his proper needs (Rashi, Beitza).
⁴³² Psalms 68:20. Hillel was thus confident that before the Sabbath, G-d would provide him with his proper needs (Rashi, Beitza).
⁴³³ This is the Mechilta of Rabbi Shimon ben Yochai (Hoffman edition, p. 107). For the significance of the expression “another
⁴⁰⁶ Deuteronomy 5:12.
⁴³⁴ See my Hebrew commentary, p. 400, for Mizrachi’s defense of Rashi’s explanation.
⁴³⁵ In the Mechilta quote further on. See Note 442.
⁴³⁶ If each of the days of the week were to have a name of its own — such as Sunday, Monday, etc. — then the Sabbath-day is confused with the other days. But if we refer to the days of the week in relation to the Sabbath — “the first day after the Sabbath,” etc. — then the Sabbath-day stands unique.
⁴³⁷ Further 31:13.
⁴³⁸ Isaiah 58:13.
⁴³⁹ II Kings 4:23.
⁴⁴⁰ Rosh Hashanah 16b.
⁴⁴¹ Chullin 5a. See also Vol. I, p. 332.
⁴⁴¹ Chullin 5a. See also Vol. I, p. 332.
⁴⁴² Mechilta on the verse here.
⁴³³ This is the Mechilta of Rabbi Shimon ben Yochai (Hoffman edition, p. 107). For the significance of the expression “another
⁴⁴³ In the Mechilta mentioned further in the text.
⁴⁴⁴ Leviticus 25:10.
⁴⁴⁵ Rosh Hashanah 8 b, Rashi.
⁴⁴⁶ See Maimonides’, “The Commandments,” Vol. I, pp. 164-165.
⁴⁴² Mechilta on the verse here.
⁴⁴⁷ Further, 31:14. Since the word “day” is not mentioned in this verse, as it is in the verse before us, Remember the Sabbath-'day’ to keep it holy
⁴⁴⁸ Berachoth 20b.
⁴⁴⁹ Literally: “Support.” Where a law is actually of Rabbinic origin but a Scriptural text is quoted as a support, it is called an asmachta
⁴⁴⁸ Berachoth 20b.
⁴⁴⁹ Literally: “Support.” Where a law is actually of Rabbinic origin but a Scriptural text is quoted as a support, it is called an asmachta
⁴⁴⁹ Literally: “Support.” Where a law is actually of Rabbinic origin but a Scriptural text is quoted as a support, it is called an asmachta
⁴⁵⁰ Pesachim 106a.
⁴⁵¹ A Rabbi mentioned in a Mishnah or Beraitha.
⁴⁴⁹ Literally: “Support.” Where a law is actually of Rabbinic origin but a Scriptural text is quoted as a support, it is called an asmachta


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

**שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל מְלַאכְתֶּךָ** עִנְיַן עֲבוֹדָה הִיא מְלָאכָה שֶׁאֵינָהּ לַהֲנָאַת הַגּוּף כְּאֹכֶל נֶפֶשׁ וְכַיּוֹצֵא בָּהּ, כְּעִנְיָן שֶׁנֶּאֱמַר "וּבְכָל עֲבוֹדָה בַּשָּׂדֶה" (שמות א יד), "כִּי תַעֲבֹד אֶת הָאֲדָמָה" (בראשית ד יב), "וְנֶעֱבַדְתֶּם וְנִזְרַעְתֶּם" (יחזקאל לו ט), וְכַאֲשֶׁר אֲפָרֵשׁ עוֹד בע"ה (ויקרא כג ז). וּלְכָךְ אָמַר **שֵׁשֶׁת יָמִים תַּעֲבֹד** אֶת הָאֲדָמָה, **וְעָשִׂיתָ כָּל מְלַאכְתֶּךָ**, אֲשֶׁר הִיא לְצֹרֶךְ גּוּפְךָ וְלַהֲנָאָתְךָ, כְּעִנְיַן "אֵת אֲשֶׁר תֹּאפוּ אֵפוּ" (שמות ט"ז:כ"ג), וּבְשַׁבָּת לֹא תַעֲשֶׂה שׁוּם מְלָאכָה: **אַתָּה וּבִנְךָ וּבִתֶּךָ** הַקְּטַנִּים, הִזְהִירָנוּ בְּשַׁבָּת שֶׁלֹּא יַעֲשׂוּ הַבָּנִים הַקְּטַנִּים מְלָאכָה לְדַעְתֵּנוּ וּבִרְצוֹנֵנוּ (שבת קכא.): **וְעַבְדְּךָ וַאֲמָתְךָ** הָעֲבָדִים שֶׁמָּלוּ וְטָבְלוּ שֶׁחַיָּבִין בְּכָל דִּינֵי הַשַּׁבָּת כְּיִשְׂרָאֵל, כְּמוֹ שֶׁאָמַר בְּמִשְׁנֵה תּוֹרָה (דברים ה יד) "לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ כָּמוֹךָ". וְאֵלּוּ חַיָּבִין בְּכָל הַמִּצְוֹת כַּנָּשִׁים, כְּמוֹ שֶׁמְּפֹרָשׁ בְּדִבְרֵי רַבּוֹתֵינוּ (חגיגה ד.), וְרָאוּי הָיָה שֶׁיַּזְהִיר לָהֶם בְּעַצְמָם, כִּי הֵם עַצְמָם מְצֻוִּים בַּשַּׁבָּת, אֲבָל דִּבֵּר הַכָּתוּב עִמָּנוּ מִפְּנֵי שֶׁהָעֲבָדִים בִּרְשׁוּתֵנוּ, לוֹמַר שֶׁשְּׁבִיתָתָם עָלֵינוּ, וְאִם לֹא נִמְנָעֵם אֲנַחְנוּ נֶעֱנָשִׁים עֲלֵיהֶם. וְעוֹד, בַּעֲבוּר שֶׁעִם יִשְׂרָאֵל יְדַבֵּר אֱלֹהִים בְּכָל עֲשֶׂרֶת הַדִּבְּרוֹת:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
SIX DAYS SHALT THOU LABOR, AND DO ALL THY WORK. The term “labor” applies to work which is not for the needs of the body, such as cooking and the like, something like it is said: *and in all manner of labor in the field;*⁴⁵² *when thou tillest the ground;*⁴⁵³ *and ye shall be tilled and sown*,⁴⁵⁴ and as I will yet explain with the help of G-d.⁴⁵⁵ It is for this reason that He said: “Six days you shall work the ground *and do all thy work* which is for your physical needs and your benefit, something like, *bake that which you will bake*.⁴⁵⁶ But on the Sabbath, you shall not do any kind of work, *thou, thy son, nor thy daughter* — i.e., the minors.” Thus He has warned us against our minor children doing work on the Sabbath with our knowledge and consent. *Nor thy manservant, nor thy maidservant* means the servants who have undergone circumcision and immersion,⁴⁵⁷ (children of the covenant). See Mechilta here. See also above, Note 79. who are obligated to observe all laws of the Sabbath just as Israelites, even as He said in the Book of Deuteronomy, *that thy manservant and thy maidservant may rest as well as thou*.⁴⁵⁸ In all [other] commandments of the Torah, observance is incumbent upon them as it is upon women, as is explained in the words of our Rabbis.⁴⁵⁹ Now it would have been proper that He warn them directly, for they themselves are duty-bound to observe the Sabbath. Scripture, however, speaks to us because the servants are in our possession, thus telling us that their resting is incumbent upon us and that if they are not hindered from doing work, we will be punished on account of them. Besides, it is with Israel that G-d speaks in all of the Ten Commandments, [and for this reason, the command is not given directly to the servants].

footnotes:
⁴⁵² Above, 1:14.
⁴⁵³ Genesis 4:12.
⁴⁵⁴ Ezekiel 36:9.
⁴⁵⁵ Leviticus 23:7.
⁴⁵⁶ Above, 16:23.
⁴⁵⁷ And are thus b’nei b’rith
⁴⁵⁸ Deuteronomy 5:14.
⁴⁵⁹ Chagigah 4 a, etc. And see Note 415 above.


###### Ramban on Exodus 20:10:1
[Ramban on Exodus 20:10:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/20:10:1)

**וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ** עַל דֶּרֶךְ הַפְּשָׁט גֵּר שַׁעַר לְעוֹלָם הוּא גֵּר תּוֹשָׁב שֶׁבָּא לָגוּר בְּשַׁעֲרֵי עִירֵנוּ וְקִבֵּל עָלָיו שֶׁבַע מִצְוֹת בְּנֵי נֹחַ, וְהוּא הַנִּקְרָא "גֵּר אוֹכֵל נְבֵלוֹת" (ע"ז סד:) שֶׁאָמַר בּוֹ הַכָּתוּב (דברים יד כא) "לַגֵּר אֲשֶׁר בִּשְׁעָרֶיךָ תִּתְּנֶנָּה וַאֲכָלָהּ". וְלָכֵן לֹא הָיְתָה בּוֹ הַמִּצְוָה שֶׁיֹּאמַר לֹא תַעֲשֶׂה בּוֹ מְלָאכָה הָאֶזְרָח וְהַגֵּר, אֲבָל לָנוּ יְצַוֶּה שֶׁלֹּא יַעֲשֶׂה מְלָאכָה לְצָרְכֵנוּ כַּקְּטַנִּים וְהַבְּהֵמָה, וְהוּא בְּעַצְמוֹ אֵין עָלָיו זֹאת הַמִּצְוָה, וְעֹשֶׂה מְלָאכָה לְעַצְמוֹ בְּשַׁבָּת. וְהַכָּתוּב שֶׁאָמַר (שמות כ"ג:י"ב) "וְיִנָּפֵשׁ בֶּן אֲמָתְךָ וְהַגֵּר", הוּא גֵּר צֶדֶק שֶׁנִּתְיַהֵד וְחָזַר לְתוֹרָתֵנוּ, שֶׁצִּוָּה אוֹתוֹ בַּשַּׁבָּת וְכֵן בְּכָל שְׁאָר הַמִּצְוֹת כַּאֲשֶׁר אָמַר "תּוֹרָה אַחַת וּמִשְׁפָּט אֶחָד יִהְיֶה לָכֶם וְלַגֵּר הַגָּר אִתְּכֶם" (במדבר טו טז), "וְלַגֵּר וּלְאֶזְרַח הָאָרֶץ" (שם ט יד):
אֲבָל מָצָאנוּ לְרַבּוֹתֵינוּ (במכילתא כאן) שֶׁדָּרְשׁוּ בְּהֶפֶךְ, אָמְרוּ כִּי "וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ" עַל דֶּרֶךְ הַפְּשָׁט הוּא גֵּר צֶדֶק, וְהוּא חַיָּב כָּמוֹנוּ בַּשְּׁבִיתָה, "וְיִנָּפֵשׁ בֶּן אֲמָתְךָ וְהַגֵּר" (שמות כ"ג:י"ב) לְרַבּוֹת גֵּר תּוֹשָׁב הֶעָרֵל. וּרְצוֹנָם שֶׁיִּהְיֶה הַמֻּזְהָר תְּחִלָּה הַגֵּר הַנִּמּוֹל שֶׁחַיָּב כָּמוֹנוּ, וְהַכָּתוּב הַשֵּׁנִי לְרַבּוֹת הֶעָרֵל. וּלְפִיכָךְ הֻקַּשׁ לַבְּהֵמָה, שֶׁאָמַר (שם) "לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ וְיִנָּפֵשׁ בֶּן אֲמָתְךָ וְהַגֵּר", צִוָּנוּ בִּשְׁבִיתַת כֻּלָּם בְּשָׁוֶה, שֶׁלֹּא יַעֲשׂוּ לָנוּ, וְיַעֲשׂוּ כִּרְצוֹנָם לְעַצְמָם, וְכֵן יִהְיוּ הָעֶבֶד וְהַגֵּר הַנִּזְכָּרִים בַּעֲשֶׂרֶת הַדִּבְּרוֹת שָׁוִים, וְחַיָּבִים בְּכָל דִּין הַשַּׁבָּת כָּמוֹנוּ, כְּמוֹ שֶׁאָמַר (דברים ה יד) "לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ כָּמוֹךָ":

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
NOR THY STRANGER THAT IS WITHIN THY GATES. In line with the plain meaning of Scripture, “the stranger of the gate” is always the *geir toshav*,⁴⁶⁰ are described here in the text. who came to dwell in “the gates of our cities” and has taken upon himself the Seven Laws of the Noachides.⁴⁶¹ It is he who is called “the stranger who eats the unlawfully-slaughtered animal,” of whom Scripture says, *thou mayest give it to the stranger that is within thy gates, that he may eat it*.⁴⁶² Therefore, the commandment [prohibiting work on the Sabbath] was not directed to him so that Scripture would be saying: “Do not do any work on it, the home-born or the stranger.” Instead, it is we who are commanded that he do no work for our benefit, just as [we are commanded about] our minors and the cattle, but this commandment is not incumbent upon him and he may do work for himself on the Sabbath. The verse which states, *so that the son of thy handmaid, and the stranger, may rest*,⁴⁶³ speaks of the righteous proselyte who has become Jewish and embraced our Torah, which has commanded him concerning the Sabbath and all the rest of the commandments as well, as He has said, *One law and one ordinance shall be both for you, and for the stranger that sojourneth with you;*⁴⁶⁴ *both for the stranger, and for him that is born in the land*.⁴⁶⁵, 9:14.
However, we have found in the words of our Rabbis that they have interpreted it in the opposite manner. Thus they have said⁴⁶⁶ that by way of the plain meaning of Scripture, *thy stranger that is within thy gates* means the righteous proselyte, and ceasing from work [on the Sabbath] is incumbent upon him as it is upon us. The verse, *so that the son of thy handmaid, and the stranger, may rest*,⁴⁶³ includes the uncircumcised *geir toshav*.⁴⁶⁰ are described here in the text. The Rabbis’ intent in so explaining the verses is that first, [i.e., right here in the Ten Commandments], “the stranger” warned is the proselyte who has been circumcised, who is obligated in the observance of the Sabbath as we are. The second verse — [further, 23:12] — includes the uncircumcised [*geir toshav*]. Therefore, he is likened there to the cattle, as the verse says, *that thine ox and thine ass may have rest, and the son of thy handmaid, and the stranger, may rest*.⁴⁶³ Thus He commanded us concerning the resting of all of them alike that they should not work for us, but they may do [work] for themselves if they so wish. Similarly, the servant and the stranger mentioned in the Ten Commandments are alike, being obligated in the observance of all laws of the Sabbath as we are, even as He has said, *that thy manservant and thy maidservant may rest as well as thou*.⁴⁵⁸

footnotes:
⁴⁶⁰ Literally: “resident alien,” so called because he was permitted to dwell within the Land of Israel. The conditions under which he becomes a geir toshav
⁴⁶¹ See Vol. I, p. 417, Note 148, and see also in index there under “Noachides.”
⁴⁶² Deuteronomy 14:21.
⁴⁶³ Further, 23:12.
⁴⁶⁴ Numbers 15:16.
⁴⁶⁵ Ibid.
⁴⁶⁶ Mechilta on the verse here.
⁴⁶³ Further, 23:12.
⁴⁶⁰ Literally: “resident alien,” so called because he was permitted to dwell within the Land of Israel. The conditions under which he becomes a geir toshav
⁴⁶³ Further, 23:12.
⁴⁵⁸ Deuteronomy 5:14.


###### Ramban on Exodus 20:11:1
[Ramban on Exodus 20:11:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/20:11:1)

**בֵּרַךְ ה' אֶת יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ** אָמַר שֶׁיִּהְיֶה יוֹם הַשַּׁבָּת מְבֹרָךְ וְקָדוֹשׁ, כִּי צִוָּה בַּזְּכִירָה לְבָרֵךְ אוֹתוֹ וּלְהַדְּרוֹ, וְצִוָּה בַּשְּׁבִיתָה שֶׁיִּהְיֶה לָנוּ קָדוֹשׁ וְלֹא נַעֲשֶׂה בּוֹ מְלָאכָה. ור"א אָמַר כִּי בֵּרֵךְ ה' הַיּוֹם הַזֶּה וְקִדְּשׁוֹ, שֶׁזִּמֵּן אוֹתוֹ לְקַבֵּל בּוֹ הַנֶּפֶשׁ תּוֹסֶפֶת חָכְמָה יוֹתֵר מִכָּל הַיָּמִים: וְדֶרֶךְ הָאֱמֶת כְּתַבְתִּיו (בבראשית ב ב) בְּפָסוּק "וַיְכֻלּוּ", וּמִשָּׁם תַּשְׂכִּיל וְתָבִין **כִּי שֵׁשֶׁת יָמִים עָשָׂה ה'** לֹא יֶחְסַר בֵּי"ת, אֲבָל "כִּי שֵׁשֶׁת יָמִים עָשָׂה ה' וּבַיּוֹם הַשְּׁבִיעִי שָׁבַת וַיִּנָּפַשׁ" (שמות ל"א:י"ז):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THE ETERNAL BLESSED THE SABBATH-DAY, AND SANCTIFIED IT. The verse is stating that the Sabbath-day will be blessed and hallowed because He has commanded to bless it and glorify it by remembering it. Therefore, He commanded us to rest thereon so that the day will be sacred to us, and that we should not do any work on it. And Rabbi Abraham ibn Ezra wrote that G-d blessed this day and sanctified it by endowing it with a greater capacity to enable the soul to receive additional wisdom than on all of the other days. I have already written concerning this matter by way of the Truth, [the mystic lore of the Cabala], on the verse in *Vayechulu*.⁴⁶⁷ From there, you will succeed in understanding that the expression *ki sheisheth yamim asa hashem* — [literally: “for six days the Eternal made”]⁴⁶⁸ six days the Eternal made.” — is not missing the letter *beth*, [which would make the verse read: “for *in* six days the Eternal made”]. Rather, the sense of the verse is that G-d made six days⁴⁶⁹ six days G-d made.” The six days represent the six milleniums of world-history, while the seventh millenium “will be wholly a Sabbath and will bring rest for life everlasting” (*ibid.*, p. 64). *and on the seventh day He ceased from work and rested*.⁴⁷⁰

footnotes:
⁴⁶⁷ Genesis 2:1. Ramban’s discussion of the mystic nature of the blessing of the Sabbath is found there on Verse 3 (Vol. I, p. 60).
⁴⁶⁸ Here in the verse before us, which is generally translated: “for in
⁴⁶⁹ Ramban is hinting here to what he wrote on Genesis 2:3, i.e., that the six days of creation allude to the six thousand years which are “all the days of the world.” See Vol. I, pp. 61-64. Thus the sense of the verse here is clearly, “for G-d made six days,” and not, “for in
⁴⁷⁰ Further, 31:17.


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

**כַּבֵּד אֶת אָבִיךָ** הִנֵּה הִשְׁלִים כָּל מַה שֶׁאָנוּ חַיָּבִין בְּדִבְרֵי הַבּוֹרֵא בְּעַצְמוֹ וּבִכְבוֹדוֹ, וְחָזַר לְצַוּוֹת אוֹתָנוּ בְּעִנְיְנֵי הַנִּבְרָאִים, וְהִתְחִיל מִן הָאָב שֶׁהוּא לְתוֹלְדוֹתָיו כְּעִנְיַן בּוֹרֵא מִשְׁתַּתֵּף בַּיְּצִירָה, כִּי הַשֵּׁם אָבִינוּ הָרִאשׁוֹן, וְהַמּוֹלִיד אָבִינוּ הָאַחֲרוֹן, וּלְכָךְ אָמַר בְּמִשְׁנֵה תּוֹרָה (דברים ה טז) כַּאֲשֶׁר צִוִּיתִךָ בִּכְבוֹדִי כֵּן אָנֹכִי מְצַוְּךָ בִּכְבוֹד הַמִּשְׁתַּתֵּף עִמִּי בִּיצִירָתְךָ. וְלֹא פֵּרֵשׁ הַכָּתוּב הַכָּבוֹד, שֶׁהוּא נִלְמַד מִן הַכָּבוֹד הַנֶּאֱמָר לְמַעְלָה בָּאָב הָרִאשׁוֹן יִתְבָּרַךְ, שֶׁיּוֹדֶה בּוֹ שֶׁהוּא אָבִיו וְלֹא יִכְפֹּר בּוֹ לֵאמֹר עַל אָדָם אַחֵר שֶׁהוּא אָבִיו, וְלֹא יַעַבְדֶנּוּ כְּבֵן לִירֻשָּׁתוֹ, אוֹ לְעִנְיָן אַחֵר שֶׁיְּצַפֶּה מִמֶּנּוּ, וְלֹא יִשָּׂא שֵׁם אָבִיו וְיִשָּׁבַע בְּחַיֵּי אָבִיו לַשָּׁוְא וְלַשֶּׁקֶר. וְיִכָּנְסוּ בִּכְלַל הַכָּבוֹד דְּבָרִים אֲחֵרִים, כִּי בְּכָל כְּבוֹדוֹ נִצְטַוֵּינוּ, וּמְפֹרָשִׁים הֵם בְּדִבְרֵי רַבּוֹתֵינוּ (קדושין לא:), וּכְבָר אָמְרוּ (שם ל:) שֶׁהֻקַּשׁ כְּבוֹדוֹ לִכְבוֹד הַמָּקוֹם: וְכַאֲשֶׁר הַמִּצְוָה הַזֹּאת הִיא בַּתַּחְתּוֹנִים, כֵּן נָתַן שְׂכָרָהּ בַּאֲרִיכוּת יָמִים בָּאָרֶץ אֲשֶׁר יִתֵּן לָנוּ. וְעַל דַּעַת רַבּוֹתֵינוּ (קידושין לט:) עִנְיַן הַכָּתוּב **לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה**, יַבְטִיחַ כִּי בַּמִּצְוָה הַזֹּאת יִהְיוּ כָּל יְמוֹתֵינוּ אֲרֻכִּים, כִּי יְמַלֵּא הַשֵּׁם יָמֵינוּ בָּעוֹלָם הַזֶּה, וְיִהְיוּ אֲרֻכִּים בָּעוֹלָם הַבָּא שֶׁכֻּלּוֹ אָרֹךְ, וְתִהְיֶה יְשִׁיבָתֵנוּ לָעַד עַל הָאֲדָמָה הַטּוֹבָה שֶׁיִּתֵּן לָנוּ, וּבְמִשְׁנֵה תּוֹרָה (דברים ה טז) פֵּרֵשׁ "לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה", וְהִנֵּה הֵם שְׁתֵּי הַבְטָחוֹת:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
HONOR THY FATHER. Having finished all that we are obligated towards the Creator Himself and His glory, He turns now to command us about those matters which concern created beings. He begins with the father, for in relation to his offspring, he is akin to a creator, being partner with Him in the forming of the child.⁴⁷¹ G-d is our first Father, and he who begets it [i.e., the child] is our last male parent. This is why He said in the Book of Deuteronomy, [*Honor thy father… as the Eternal thy G-d commanded thee*].⁴⁷² That is, “just as I have commanded you concerning My honor, so do I command you concerning the honor of those who have joined Me in your formation.” Now Scripture has not explained [the nature of the honor we are to give our parents], for it may be derived from the honor mentioned above that we owe to our first Father, blessed be He. Thus, one is to acknowledge [his male parent] as his father and not deny him, saying of another man that he is his father. Nor should he serve him because of his estate or any other benefit he hopes to derive from him. Nor should he take his father’s name and swear “by the life of my father” in vain or falsely. There are other matters which are included within the term “honor,” for we are commanded in every aspect thereof, and they are explained in the words of our Rabbis.⁴⁷³ The Sages have already said⁴⁷⁴, 30b. that honoring parents has been likened to honoring G-d.
Now since this commandment refers to creatures on the earth, He has designated its reward to be prolongation of life on earth which He will give us. But in the opinion of our Rabbis,⁴⁷⁵, 39b. the purport of the verse is “*that thy days may be long* and *upon the Land*.” [It thus expresses two declarations]: He promises that our lives will be prolonged by observing this commandment — i.e., that G-d will fulfill our days in this world and they will be prolonged in the World to Come, which is unending — and that our dwelling will forever be on the good earth⁴⁷⁶ which He will give us. And in the Book of Deuteronomy, He expressly stated it: *that thy day may be long, and that it may go well with thee, upon the Land which the Eternal thy G-d giveth thee*.⁴⁷² Thus they are two promises.

footnotes:
⁴⁷¹ Kiddushin 30 b: “There are three partners in man: the Holy One, blessed be He, his father and his mother.”
⁴⁷² Deuteronomy 5:16.
⁴⁷³ “What is honoring [one’s parents? It entails] providing them with food and drink, raiment and warmth, and guiding their footsteps [when they are old and infirm]” (Kiddushin 31 b).
⁴⁷⁴ Ibid.
⁴⁷⁵ Ibid.
⁴⁷⁶ A reference to eternal life.
⁴⁷² Deuteronomy 5:16.


###### Ramban on Exodus 20:13:1
[Ramban on Exodus 20:13:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/20:13:1)

**לֹא תִּרְצָח לֹא תִּנְאָף לֹא תִּגְנֹב** אָמַר, הִנֵּה צִוִּיתִיךָ לְהוֹדוֹת שֶׁאֲנִי בּוֹרֵא אֶת הַכֹּל בַּלֵּב וּבְמַעֲשֶׂה, וּלְכַבֵּד הָאָבוֹת בַּעֲבוּר שֶׁהֵם מִשְׁתַּתְּפִים בַּיְּצִירָה, אִם כֵּן הִשָּׁמֶר פֶּן תַּחֲבֹל מַעֲשֵׂה יָדַי וְתִשְׁפֹּךְ דַּם הָאָדָם אֲשֶׁר בָּרָאתִי לִכְבוֹדִי וּלְהוֹדוֹת לִי בְּכָל אֵלֶּה, **וְלֹא תִּנְאָף** אֵשֶׁת רֵעֶךָ, כִּי תְּחַבֵּל עִנְיַן כְּבוֹד הָאָבוֹת לִכְפֹּר בָּאֱמֶת וּלְהוֹדוֹת בַּשֶּׁקֶר, כִּי לֹא יֵדְעוּ אֶת אֲבִיהֶם וְיִתְּנוּ כְּבוֹדָם לְאַחֵר, כַּאֲשֶׁר יַעֲשׂוּ עוֹבְדֵי ע"ז "אֹמְרִים לָעֵץ אָבִי אַתָּה" (ירמיה ב כז), וְלֹא יָדְעוּ אֲבִיהֶם שֶׁבְּרָאָם מֵאַיִן. וְאַחַר כֵּן הִזְהִיר **לֹא תִּגְנֹב** נֶפֶשׁ, כִּי הוּא כְּמוֹ כֵן גּוֹרֵם כָּזֹאת, וְכֵן סֵדֶר הַמִּצְוֹת בְּחוּמְרָן וְעָנְשָׁן כָּךְ הוּא, אַחַר ע"ז שְׁפִיכוּת דָּמִים, וְאַחֲרֵי כֵּן גִּלּוּי עֲרָיוֹת וְאַחַר כָּךְ הִזְהִיר גְּנֵבַת נֶפֶשׁ וְעֵדוּת שֶׁקֶר וְגָזֵל. וּמִי שֶׁלֹּא יַחְמֹד לֹא יַזִּיק לְעוֹלָם לַחֲבֵרוֹ. וְהִנֵּה הִשְׁלִים כָּל מַה שֶׁאָדָם חַיָּב בְּשֶׁל חֲבֵרוֹ. וְאַחַר כֵּן יְבָאֵר הַמִּשְׁפָּטִים בִּפְרָט, כִּי הַמִּתְחַיֵּב לַחֲבֵרוֹ בְּמִשְׁפָּט מִן הַמִּשְׁפָּטִים אִם לֹא יַחְמֹד וְלֹא יִתְאַוֶּה לְמָה שֶׁאֵינוֹ שֶׁלּוֹ יְשַׁלֵּם מַה שֶׁעָלָיו:
וְאָמַר ר"א (אבן עזרא על שמות כ':א') (בהקדמה לעשרת הדברות) כִּי אָחַז הַכָּתוּב דֶּרֶךְ אֶרֶץ לֵאמֹר תְּחִלָּה בֵּית רֵעֶךָ, כִּי הַמַּשְׂכִּיל יַקְדִּים לִהְיוֹת לוֹ בַּיִת וְאַחֲרֵי כֵּן יִקַּח אִשָּׁה לַהֲבִיאָהּ אֶל בֵּיתוֹ, וְאַחֲרֵי כֵּן יִקְנֶה עֶבֶד וְאָמָה, וּבְמִשְׁנֵה תּוֹרָה הִזְכִּיר הָאִשָּׁה תְּחִלָּה, כִּי הַבַּחוּרִים יִתְאַוּוּ לָשֵׂאת אִשָּׁה תְּחִלָּה. אוֹ שֶׁחֶמְדַּת הָאִשָּׁה הָאִסּוּר הַגָּדוֹל שֶׁבָּהֶם. וְהִנֵּה עֲשֶׂרֶת הַדִּבְּרוֹת חֲמִשָּׁה בִּכְבוֹד הַבּוֹרֵא וַחֲמִשָּׁה לְטוֹבַת הָאָדָם, כִּי **כַּבֵּד אֶת אָבִיךָ** כְּבוֹד הָאֵל, כִּי לִכְבוֹד הַבּוֹרֵא צִוָּה לְכַבֵּד הָאָב הַמִּשְׁתַּתֵּף בַּיְּצִירָה, וְנִשְׁאֲרוּ חֲמִשָּׁה לָאָדָם בְּצָרְכּוֹ וְטוֹבָתוֹ:
וְהִנֵּה הִזְכִּיר בִּקְצָת הַדִּבְּרוֹת גְּמוּלָם, וּבִקְצָתָם לֹא הִזְכִּיר, כִּי בַּדִּבּוּר הַשֵּׁנִי **אֵל קַנָּא**, בַּשְּׁלִישִׁי **כִּי לֹא יְנַקֶּה**, בַּחֲמִישִׁי **לְמַעַן יַאֲרִיכוּן**, וְלֹא הִזְכִּיר בַּאֲחֵרִים עֹנֶשׁ אוֹ שָׂכָר וְהָיָה זֶה, כִּי הַחֲמִשָּׁה דְּבָרִים הָאַחֲרוֹנִים טוֹבַת הָאָדָם הֵם, וְהִנֵּה שְׂכָרוֹ אִתּוֹ וּפְעֻלָּתוֹ לְפָנָיו. אֲבָל בע"ז צָרִיךְ אַזְהָרַת עֹנֶשׁ לַחֹמֶר הַגָּדוֹל שֶׁבָּהּ, וְהוּא לִכְבוֹד הַבּוֹרֵא: וְהַנִּרְאֶה אֵלַי כִּי אָמַר **אֵל קַנָּא**, עַל **לֹא יִהְיֶה לְךָ**, וְאָמַר **וְעֹשֶׂה חֶסֶד**, עַל **אָנֹכִי**, כִּי הָעֹנֶשׁ יָבֹא עַל מִצְוַת לֹא תַעֲשֶׂה, וְהַשָּׂכָר עַל מִצְוַת עֲשֵׂה, וְקַבָּלַת מַלְכוּת הָאֵל וְאַזְהָרַת עֲבוֹדַת זוּלָתוֹ עִנְיָן אֶחָד, וְהִשְׁלִים הַדָּבָר וְאַחַר כָּךְ הִזְהִיר עַל הָעוֹבֵר, וְהִבְטִיחַ בַּשָּׂכָר עַל הָעוֹשֶׂה. וְהִזְהִיר בִּשְׁבוּעַת שָׁוְא בְּעֹנֶשׁ **לֹא יְנַקֶּה**, וְלֹא הִזְכִּיר בַּשַּׁבָּת גְּמוּל כְּלָל, וְלֹא אָמַר עַל הַמְחַלֵּל הַשַּׁבָּת עֹנֶשׁ הַכָּרֵת אוֹ עֹנֶשׁ אַחֵר זוּלָתוֹ, וְלֹא הִזְכִּיר שָׂכָר עַל הַשּׁוֹמֵר שַׁבָּת מֵחַלְּלוֹ, מִפְּנֵי שֶׁהַשַּׁבָּת נִכְלָל בִּשְׁתֵּי מִצְוֹת הָרִאשׁוֹנוֹת, כִּי הַשּׁוֹמֵר שַׁבָּת מֵעִיד עַל מַעֲשֵׂה בְּרֵאשִׁית וּמוֹדֶה בְּמִצְוַת **אָנֹכִי**, וְהַמְּחַלְּלוֹ מַכְחִישׁ בְּמַעֲשֵׂה בְּרֵאשִׁית וּמוֹדֶה בְּקַדְמוּת הָעוֹלָם לְהַכְחִישׁ בְּמִצְוַת **אָנֹכִי**, וְהִנֵּה הוּא בִּכְלַל **אֵל קַנָּא פֹּקֵד**, וּבִכְלַל **וְעֹשֶׂה חֶסֶד לַאֲלָפִים** וּבַדִּבּוּר הַחֲמִישִׁי בִּכְבוֹד הָאָבוֹת הִזְכִּיר שָׂכָר כִּי הִיא מִצְוַת עֲשֵׂה:
וְהַנִּרְאֶה בְּמִכְתַּב הַלּוּחוֹת שֶׁהָיוּ הֶחָמֵשׁ רִאשׁוֹנוֹת בְּלוּחַ אֶחָד שֶׁהֵם כְּבוֹד הַבּוֹרֵא כְּמוֹ שֶׁהִזְכַּרְתִּי, וְהֶחָמֵשׁ הַשְּׁנִיּוֹת בְּלוּחַ אֶחָד, שֶׁיִּהְיוּ חָמֵשׁ כְּנֶגֶד חָמֵשׁ, כְּעִנְיָן שֶׁהִזְכִּירוּ בְּסֵפֶר יְצִירָה (א ג) בְּעֶשֶׂר סְפִירוֹת בְּלִי מָה כְּמִסְפַּר עֶשֶׂר אֶצְבָּעוֹת, חָמֵשׁ כְּנֶגֶד חָמֵשׁ, וּבְרִית יָחִיד מְכֻוֶּנֶת בָּאֶמְצַע. וּמִזֶּה יִתְבָּרֵר לְךָ לָמָּה הָיוּ שְׁתַּיִם, כִּי עַד **כַּבֵּד אֶת אָבִיךָ** הוּא כְּנֶגֶד תּוֹרָה שֶׁבִּכְתָב, וּמִכָּאן וְאֵילָךְ כְּנֶגֶד תּוֹרָה שֶׁבְּעַל פֶּה. וְנִרְאֶה שֶׁלָּזֶה רָמְזוּ רַבּוֹתֵינוּ זַ"ל שֶׁאָמְרוּ (תנחומא עקב י) שְׁתֵּי לוּחוֹת כְּנֶגֶד שָׁמַיִם וָאָרֶץ וּכְנֶגֶד חָתָן וְכַלָּה וּכְנֶגֶד שְׁנֵי שׁוֹשְׁבִינִין וּכְנֶגֶד שְׁנֵי עוֹלָמִים. וְכָל זֶה רֶמֶז אֶחָד, וְהַמַּשְׂכִּיל יָבִין הַסּוֹד:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THOU SHALT NOT MURDER. THOU SHALT NOT COMMIT ADULTERY. THOU SHALT NOT STEAL. He is stating: “Now I have commanded you to acknowledge in thought and in deed that I am the Creator of all, and to honor parents because they joined [Me] in your formation. If so, guard against destroying the work of My hands and spilling the blood of man, whom I have created to honor Me and acknowledge Me in all these matters.⁴⁷⁷. And do not commit adultery with your fellow-man’s wife, because you will thereby destroy the principle of honoring parents, [causing the children] to deny the truth and acknowledge falsehood. They will not know their fathers and will thus give their honor to another, just as the idol-worshippers do, *who say to a block of wood, ‘thou art my father,’*⁴⁷⁸ and they do not know their Father who created them out of nothing.” After that, He warned against stealing a human being,⁴⁷⁹ for that too brings about a similar [disintegration of values].⁴⁸⁰
With respect to their stringency and penalties, the order of the commandments is as follows: after idolatry comes bloodshed, and after that adultery, and then stealing of a human being and false testimony and robbery;⁴⁸¹ and he who does not covet, will never harm his neighbor. Thus, He completed all obligations that a person owes towards his neighbor. After that, [in the *Seder* of *Mishpatim* which follows], He will explain the ordinances in detail, for he who has been found guilty in any suit to pay his neighbor will pay the amount he is so obligated if he does not covet or desire that which is not his.
Rabbi Abraham ibn Ezra wrote⁴⁸² [of the commandment, *Thou shalt not covet thy neighbor’s house… thy neighbor’s wife, nor his manservant, nor his maidservant*, etc.], that Scripture adopted a normal course of life. First, it mentioned the neighbor’s house, for an enlightened person will first acquire a house, and then marry a woman to bring her to his house, and only afterwards will he acquire a manservant or a maidservant. But in the Book of Deuteronomy,⁴⁸³ it mentions the wife first, because young men desire to marry first [before they acquire a house]. It may be⁴⁸⁴ that because the coveting of a neighbor’s wife is the greatest sin of all things mentioned in that verse, [it is listed first].
Thus, of the Ten Commandments, there are five which refer to the glory of the Creator and five are for the welfare of man, for [the fifth commandment], *Honor thy father*, is for the glory of G-d, since it is for the glory of the Creator that He commanded that one honor one’s father who is a partner in the formation of the child. Five commandments thus remain for the needs and welfare of man.
In some commandments, He mentioned their recompense, and in others He did not. Thus, in the second commandment, He mentioned *a jealous G-d;*⁴⁸⁵ in the third, *for the Eternal will not hold him guiltless;*⁴⁸⁶ in the fifth, *that thy days may be long*.⁴⁸⁷ But in the others, He mentioned neither punishment [for transgression], nor reward [for fulfillment]. The reason for this is that the last five commandments deal with the welfare of man, and *behold, His reward is with Him, and His recompense before Him*.⁴⁸⁸ But in the case of idolatry, a warning of punishment is needed because of its great stringency, involving as it does the glory of the Creator.
It appears to me that His saying *a jealous G-d*⁴⁸⁵ refers to the commandment, *Thou shalt have no other gods*,⁴⁸⁹ and that His saying, *And He showeth mercy*⁴⁹⁰ refers to *I am the Eternal*,⁴⁹¹ for punishment comes for [transgressing] the negative commandments, and reward for [fulfillment of] the positive commandments. [He did not mention the reward immediately in the first commandment because] the acceptance of the Kingdom of G-d, [as mentioned in the first commandment], and the admonition against the worship of anything besides Him, constitute one subject. Therefore, He first finished that entire matter and then warned the idol-worshipper of punishment, and then He assured reward for he who fulfills the commandments.
He warned of punishment in case of a vain oath, *the Eternal will not hold him guiltless*,⁴⁸⁶ but He mentioned no reward [for observing it]. For profaning the Sabbath, He mentioned neither excision⁴⁹² nor any other punishment, neither did He mention a reward for him *that keepeth the Sabbath from profaning it*.⁴⁹³ This is because it is included in the first two commandments. He who observes the Sabbath testifies to the Creation and acknowledges his belief in the commandment, *I am the Eternal*, while he who profanes the Sabbath denies the Creation and admits the eternity of the universe, thereby denying the commandment, *I am the Eternal*. Thus, [the punishment for profaning the Sabbath] is included in: *a jealous G-d, visiting the iniquity*,⁴⁸⁵ while [the reward for he who keeps the Sabbath] is included in the verse, *And He showeth mercy unto the thousandth generation*.⁴⁹⁰ In the fifth commandment, which concerns the honor due to parents, He mentioned the reward because it is a positive commandment, [and as mentioned above, reward is for fulfillment of the positive commandments].
With reference to the writing on the Tablets of law, it would appear that the first five commandments were on one Tablet, for they are for the glory of the Creator, as I have mentioned, and the second five commandments were on another Tablet. Thus there were five opposite five, something like the Rabbis mentioned in the Book of Creation:⁴⁹⁴ “With ten emanations,⁴⁹⁵ intangible, as is the number of ten fingers, five opposite five, and the Covenant of the Unity placed directly in the middle.” From this it will be made clear to you why there were two Tablets, for up to *Honor thy father*, it corresponds to the Written Torah, and from there on it corresponds to the Oral Torah. It would appear that it is this that our Rabbis, of blessed memory, have alluded to in saying⁴⁹⁶ that the two Tablets correspond to heaven and earth,⁴⁹⁷) to a groom and bride,⁴⁹⁸ to the two friends [of the groom and bride], and to the two worlds [this world and the World to Come]. All these constitute one allusion, and the person learned in the mystic lore of the Cabala will understand the secret.

footnotes:
⁴⁷⁷ See Ramban at end of Seder Bo
⁴⁷⁸ Jeremiah 2:27.
⁴⁷⁹ Mechilta on the verse here.
⁴⁸⁰ See Ramban further, 21:15.
⁴⁸¹ Since coveting also relates to action by robbery, Ramban mentions here “robbery” although the tenth commandment speaks of coveting.
⁴⁸² In his introduction to the Ten Commandments.
⁴⁸³ Deuteronomy 5:18.
⁴⁸⁴ This is Ramban’s own comment.
⁴⁸⁵ Verse 5.
⁴⁸⁶ Verse 7.
⁴⁸⁷ Verse 12.
⁴⁸⁸ Isaiah 40:10. In other words, the recompense for the last five commandments is self-evident. If man observes them, his society will prosper, and if not, the whole fabric of society will collapse.
⁴⁸⁵ Verse 5.
⁴⁸⁹ Verse 3.
⁴⁹⁰ Verse 6.
⁴⁹¹ Verse 2.
⁴⁸⁶ Verse 7.
⁴⁹² Further, 31:14.
⁴⁹³ Isaiah 56:2.
⁴⁸⁵ Verse 5.
⁴⁹⁰ Verse 6.
⁴⁹⁴ Sefer Yetzirah 1:3. This is one of the earliest books on the Cabala. Saadia Gaon was among the first great scholars to write a commentary on it. It is written in profound symbolic language.
⁴⁹⁵ In our version of Sefer Yetzirah: “Ten Emanations”; the word “with” is not present.
⁴⁹⁶ Shemoth Rabbah 41:7.
⁴⁹⁷ Since the Torah was the instrument with which the world was created, the first Tablet containing our duties towards G-d thus corresponds to heaven, while the second Tablet which states our duties to man corresponds to earth (Eitz Yoseph, ibid.
⁴⁹⁸ The symbol is that of the bestower and the bestowed. Heaven is the bestower and earth is the bestowed. So also is the relationship between G-d and man.


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

**וְכָל הָעָם רֹאִים אֶת הַקּוֹלֹת וַיֹּאמְרוּ אֶל מֹשֶׁה** דַּעַת הַמְּפָרְשִׁים שֶׁהָיָה זֶה אַחַר מַתַּן תּוֹרָה, וְהוּא שֶׁאָמַר (דברים ה כ-כב) "וַתִּקְרְבוּן אֵלַי כָּל רָאשֵׁי שִׁבְטֵיכֶם וְזִקְנֵיכֶם וַתֹּאמְרוּ הֵן הֶרְאָנוּ ה' אֱלֹהֵינוּ וְגוֹ' אִם יֹסְפִים אֲנַחְנוּ לִשְׁמֹעַ אֶת קוֹל ה' עוֹד וָמָתְנוּ" וְגוֹ'. וְאֵין כֵּן דַּעְתִּי, בַּעֲבוּר שֶׁאָמַר בְּכָאן "וְאַל יְדַבֵּר עִמָּנוּ אֱלֹהִים", וְלֹא אָמַר "עוֹד", וּמֹשֶׁה אָמַר בְּכָאן "אַל תִּירָאוּ", וְשָׁם נֶאֱמַר (שם ה כה) "הֵיטִיבוּ כָּל אֲשֶׁר דִּבֵּרוּ". וְעוֹד, כִּי בְּכָאן לֹא סִפֵּר שֶׁיִּפְחֲדוּ רַק מִן הַקּוֹלוֹת וְהַלַּפִּידִים וּמִן הָהָר שֶׁהוּא עָשֵׁן, וְשָׁם פָּחֲדוּ מִדִּבּוּר הַשְּׁכִינָה, שֶׁאָמְרוּ "כִּי מִי כָל בָּשָׂר אֲשֶׁר שָׁמַע קוֹל אֱלֹהִים חַיִּים מְדַבֵּר מִתּוֹךְ הָאֵשׁ כָּמֹנוּ וַיֶּחִי" (שם ה כג). וְעוֹד, כִּי בְּכָאן (שמות כ':כ"א) אָמַר "וּמֹשֶׁה נִגַּשׁ אֶל הָעֲרָפֶל", וְלֹא אָמַר שֶׁבָּא בְּתוֹכוֹ:
וְהַנָּכוֹן בְּעֵינַי בַּפָּרָשָׁה וּבְסִדּוּר הָעִנְיָן, כִּי **וְכָל הָעָם רוֹאִים וַיֹּאמְרוּ אֶל מֹשֶׁה** הָיָה קֹדֶם מַתַּן תּוֹרָה, וּמִתְּחִלָּה הִזְכִּיר כַּסֵּדֶר כָּל דִּבְרֵי הָאֱלֹהִים מַה שֶׁצִּוָּה לְמֹשֶׁה בְּהַגְבָּלַת הָהָר וְאַזְהָרַת הָעָם וַעֲשֶׂרֶת הַדִּבְּרוֹת, וְעַתָּה חָזַר וְהִזְכִּיר דִּבְרֵי הָעָם אֶל מֹשֶׁה וְאָמַר כִּי מֵעֵת שֶׁרָאוּ אֶת הַקּוֹלֹת וְאֶת הַלַּפִּידִם נָעוּ לְאָחוֹר וְעָמְדוּ מֵרָחוֹק יוֹתֵר מִגְּבוּל הָהָר אֲשֶׁר הִגְבִּיל מֹשֶׁה:
וְהַסֵּדֶר בַּדְּבָרִים, כִּי בַּבֹּקֶר הָיוּ קוֹלוֹת וּבְרָקִים וְקוֹל שׁוֹפָר חָזָק (שמות י"ט:ט"ז) וַעֲדַיִן לֹא יָרְדָה שְׁכִינָה, כְּעִנְיַן "וְרוּחַ גְּדוֹלָה וְחָזָק מְפָרֵק הָרִים מְשַׁבֵּר סְלָעִים לִפְנֵי ה' לֹא בָרוּחַ ה'" (מלכים א י"ט:י"א), וְחָרְדוּ הָעָם בַּמַּחֲנֶה בִּמְקוֹם תַּחֲנוֹתָם (שמות י"ט:ט"ז), וּמֹשֶׁה חִזֵּק לִבָּם וְהוֹצִיאָם לִקְרַאת הָאֱלֹהִים וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר (שם יז), וּבִהְיוֹתָם שָׁם בְּתַחְתִּית הָהָר מְצַפִּים וּמִתְיַצְּבִים יָרַד ה' עַל הָהָר בָּאֵשׁ (שם יח), וַיַּעַל עֲשָׁנוֹ עַד לֵב הַשָּׁמַיִם חֹשֶׁךְ עָנָן וַעֲרָפֶל (דברים ד יא), וְחָרַד הָהָר עַצְמוֹ וְנִזְדַּעְזַע (שמות י"ט:י"ח) כַּאֲשֶׁר יַעֲשׂוּ בָּרַעַשׁ הַנִּקְרָא "זַלְזָלָה" אוֹ יוֹתֵר מִכֵּן, וְכֵן כָּתוּב (תהלים קיד ד) "הֶהָרִים רָקְדוּ כְאֵילִים גְּבָעוֹת כִּבְנֵי צֹאן", וְאֵינֶנּוּ מָשָׁל, כַּאֲשֶׁר אֵינֶנּוּ מָשָׁל "הַיָּם רָאָה וַיָּנֹס הַיַּרְדֵּן יִסֹּב לְאָחוֹר" (שם ג), וְנִתְחַזֵּק קוֹל הַשּׁוֹפָר מְאֹד (שמות י"ט:י"ט), אָז רָאוּ הָעָם וַיָּנֻעוּ לְאָחוֹר וַיַּעַמְדוּ מֵרָחוֹק (כאן) יוֹתֵר מִן הַגְּבוּל, וְאָז אָמְרוּ אֵלָיו כֻּלָּם שֶׁלֹּא יְדַבֵּר עִמָּהֶם הָאֱלֹהִים כְּלָל פֶּן יָמוּתוּ, כִּי בַּמַּרְאָה נֶהֶפְכוּ צִירֵיהֶם עֲלֵיהֶם וְלֹא עָצְרוּ כֹחַ (דניאל י טז), וְאִם יִשְׁמְעוּ הַדִּבּוּר יָמוּתוּ, וּמֹשֶׁה חִזְּקָם וְאָמַר לָהֶם "אַל תִּירָאוּ" (שמות כ':כ'), וְשָׁמְעוּ אֵלָיו וַיַּעֲמֹד הָעָם מֵרָחוֹק בְּמַעֲמָדָם (שמות כ':כ"א), כִּי לֹא רָצוּ בְּכָל דְּבָרָיו לְהִתְקָרֵב אֶל הַגְּבוּל, וּמֹשֶׁה נִגַּשׁ אֶל הָעֲרָפֶל (שם), לֹא בָּא בְּתוֹכוֹ, וְאָז דִּבֵּר אֱלֹהִים עֲשֶׂרֶת הַדִּבְּרוֹת:
וְאַחַר עֲשֶׂרֶת הַדִּבְּרוֹת לֹא הִזְכִּיר כָּאן מַה שֶׁאָמְרוּ הַזְּקֵנִים לְמֹשֶׁה, כִּי רָצָה לְבָאֵר כַּסֵּדֶר הַמִּצְוֹת וְהַמִּשְׁפָּטִים, אֲבָל בְּמִשְׁנֵה תּוֹרָה (דברים ה כ) הִזְכִּיר מֹשֶׁה כִּי אַחֲרֵי הַדִּבְּרוֹת קָרְבוּ אֵלָיו כָּל רָאשֵׁי שִׁבְטֵיהֶם וְזִקְנֵיהֶם וְאָמְרוּ לוֹ "אִם יֹסְפִים אֲנַחְנוּ לִשְׁמֹעַ אֶת קוֹל ה' אֱלֹהֵינוּ עוֹד וָמָתְנוּ", כִּי שִׁעַרְנוּ בְּנַפְשׁוֹתֵינוּ שֶׁלֹּא נוּכַל עוֹד לִסְבֹּל מַשָּׂא דְּבַר ה' אֱלֹהִים, כִּי חָשְׁבוּ שֶׁיִּרְצֶה הָאֱלֹהִים לְדַבֵּר אֲלֵיהֶם כָּל הַמִּצְווֹת, וּלְכָךְ אָמְרוּ "קְרַב אַתָּה וּשֲׁמָע אֵת כָּל אֲשֶׁר יֹאמַר ה' אֱלֹהֵינוּ וְאַתְּ תְּדַבֵּר אֵלֵינוּ וְשָׁמַעְנוּ וְעָשִׂינוּ" (שם כד), וְהקב"ה הוֹדָה לְדִבְרֵיהֶם וְאָמַר "הֵיטִיבוּ כָּל אֲשֶׁר דִּבֵּרוּ", כִּי כֵן הָיָה הַחֵפֶץ לְפָנָיו שֶׁלֹּא יַשְׁמִיעֵם רַק עֲשֶׂרֶת הַדִּבְּרוֹת, וְהַיִּרְאָה יָשְׁרָה לְפָנָיו:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND ALL THE PEOPLE PERCEIVED THE THUNDERINGS… 16. AND THEY SAID UNTO MOSES. In the opinion of the commentators,⁴⁹⁹ this happened after the Giving of the Torah. It is with reference to this that Scripture says, *And ye came near unto me, even all the heads of your tribes, and your elders, and ye said: Behold, the Eternal our G-d hath shown us His Glory*, etc. *If we hear the Voice of the Eternal our G-d any more, then we shall die*.⁵⁰⁰
But such is not my opinion, for it says here, *but let not G-d speak with us*,⁵⁰¹ and it does not say “any more.” Besides, Moses said here to the people, *Fear not*,⁵⁰² and there it is said, *They have well said all that they have spoken*.⁵⁰³ Moreover, here it is told that they feared only the thunderings, the lightnings, and the smoking mountain, and there it is said that they feared the speaking of the Divine Presence, for they said, *For who is there of all flesh, that hath heard the Voice of the living G-d, speaking out of the midst of the fire, as we have, and lived?*⁵⁰⁴, Verse 23. Again, here it is said, *And Moses drew near unto the thick darkness*,⁵⁰⁵ but it does not say that “he entered into it.” [If the events narrated in this section of the Torah happened after the Revelation, it should have said that he came “into the midst of the cloud,” as it says further on in 24:18.]
The correct interpretation regarding this section of the Torah and the [entire] order of events pertaining to the Revelation appears to me to be as follows: *And all the people perceived… And they said unto Moses* — all this happened before the Revelation. Now at first, [in Chapter 19], Scripture mentioned in sequence all the words of G-d that were commanded to Moses regarding the setting of a boundary to Mount Sinai and the admonition given to the people.⁵⁰⁶ This is followed [at the beginning of Chapter 20] by the Ten Commandments, and now Scripture refers back and mentions the words of the people to Moses, relating that from the moment they had perceived the thunderings and the lightnings, they moved backwards and stood afar off, further away from the boundary of the mountain that Moses had set for them.
The order of events [on the day of the Revelation] was thus as follows: In the morning, there were thunderings and lightnings and the loud voice of the horn,⁵⁰⁷, Verse 16. but the Divine Presence had not yet come down on the mountain, something like it is written, *And a great and strong wind rent the mountains, and broke in pieces the rocks before the Eternal; but the Eternal was not in the wind*.⁵⁰⁸ *And the people that were in the camp* — i.e., in their place of encampment — *trembled*.⁵⁰⁷, Verse 16. But Moses encouraged them and brought them forth *towards G-d… and they stood at the nether part of the mount*.⁵⁰⁹ While they were standing there at the nether part of the mount in anticipation, *the Eternal descended upon the mount in fire and the smoke thereof ascended*⁵¹⁰, Verse 18. *unto the heart of heaven, with darkness, cloud, and thick darkness*.⁵¹¹ The mountain itself trembled⁵¹⁰, Verse 18. and quivered as mountains do in an earthquake called *zalzalah*,⁵¹². or even more than that. And so it is written, *What aileth thee… ye mountains, that ye skip like rams; ye hills, like young sheep?*⁵¹³ This is not a figure of speech, just as the preceding verse — *The sea saw it, and fled; the Jordan turned backwards*⁵¹⁴, Verse 3. — is not a mere figure of speech. Meanwhile, the voice of the horn waxed louder and louder.⁵¹⁵ Then the people saw what was happening, and they moved backwards and stood further away from the boundary [that Moses had set for them]. They all said to Moses that G-d should not speak with them at all lest they die, for *by reason of the vision*, their pains came upon them and they retained no strength,⁵¹⁶ and if they would hear the Divine utterance, they would die. Moses, however, encouraged them, and he said to them, *Fear not*.⁵⁰² And they heard him, *and the people stood from afar off*⁵⁰⁵ at their positions, for in spite of all his words, they did not want to come near the boundary [he had set for them]. *And Moses drew near unto the thick darkness*⁵⁰⁵ but did not come into it, and then G-d uttered the Ten Commandments. Now following the Ten Commandments, Scripture did not mention here what the elders said to Moses, for it wanted to explain the commandments and the ordinances in succession. But in the Book of Deuteronomy, Moses mentioned that after the Ten Commandments [were given], all the heads of the tribes and their elders approached him and said to him, “*If we hear the Voice of the Eternal our G-d any more, then we shall die*,⁵¹⁷ for we have estimated our powers [and found] that we could not stand any more the burden of the word of the Eternal G-d.” They had thought that G-d wanted to relate to them all the commandments [of the Torah], and therefore they said, *Go thou near, and hear all that the Eternal our G-d may say; and thou shalt speak unto us all that the Eternal our G-d may speak unto thee; and we will hear it, and do it*.⁵¹⁸, Verse 24. And the Holy One, blessed be He, agreed to their words, and He said, *They have well said all that they have spoken*,⁵¹⁹, Verse 25. for such was His desire to proclaim to them only the Ten Commandments, and their fear appeared correct to Him.

footnotes:
⁴⁹⁹ Ibn Ezra in Verse 16.
⁵⁰⁰ Deuteronomy 5:20-22.
⁵⁰¹ Verse 16.
⁵⁰² Verse 17.
⁵⁰³ Deuteronomy 5:25.
⁵⁰⁴ Ibid.
⁵⁰⁵ Verse 18.
⁵⁰⁶ Above, 19:24.
⁵⁰⁷ Ibid.
⁵⁰⁸ I Kings 19:11.
⁵⁰⁷ Ibid.
⁵⁰⁹ Above, 19:17.
⁵¹⁰ Ibid.
⁵¹¹ Deuteronomy 4:11.
⁵¹⁰ Ibid.
⁵¹² An Arabic word meaning earthquake. In another Ramban manuscript, the reading is chalchalah
⁵¹³ Psalms 114:6. See Pesachim 118 a that this verse refers to the time of the Giving of the Torah.
⁵¹⁴ Ibid.
⁵¹⁵ Above 19:19.
⁵¹⁶ See Daniel 10:16.
⁵⁰² Verse 17.
⁵⁰⁵ Verse 18.
⁵⁰⁵ Verse 18.
⁵¹⁷ Deuteronomy 5:22.
⁵¹⁸ Ibid.
⁵¹⁹ Ibid.


###### Ramban on Exodus 20:15:2
[Ramban on Exodus 20:15:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/20:15:2)

**וַיָּנֻעוּ** עַל דַּעַת רַבּוֹתֵינוּ (במכילתא כאן) אֵין נוֹעַ בְּכָאן אֶלָּא זִיעַ, וְכֵן הוּא אוֹמֵר (ישעיה כד כ) "נוֹעַ תָּנוּעַ אֶרֶץ כַּשִּׁכּוֹר", וְאִם כֵּן יֹאמַר כִּי נִזְדַּעְזְעוּ, וּמִפַּחְדָּם חָזְרוּ עוֹד לְאָחוֹר וְעָמְדוּ מֵרָחוֹק. וְעַל דַּעַת בַּעֲלֵי הַפְּשָׁט **וַיָּנֻעוּ** שֶׁנָּעוּ מִמְּקוֹמָם לַאֲחוֹרֵיהֶם וְעָמְדוּ מֵרָחוֹק, מִלְּשׁוֹן "נָע וָנָד תִּהְיֶה בָאָרֶץ" (בראשית ד ב), וְכֵן "וַיְנִעֵם בַּמִּדְבָּר" (במדבר לב יג):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
VAYANU’U.’ In the opinion of our Rabbis,⁵²⁰ the term *nu’a* here can only denote reeling to and fro, and so it says, *The earth ‘no’a tanu’a’ (reeleth to and fro) like a drunken man*.⁵²¹ If so, the verse is stating [two things]: that the people were shaken up, and that out of their fear, they retreated farther backwards and stood afar off. But in the opinion of “the masters of the plain meaning of Scripture,”⁵²² *vayanu’u* means that “‘they moved’ backwards from their place and stood from afar,” the usage of the word being similar to: *‘na’ (a fugitive) and a wanderer shalt thou be in the earth*,⁵²³ and so also: *‘vay’ni’eim’ (and He made them wander) in the wilderness*.⁵²⁴

footnotes:
⁵²⁰ Mechilta on the verse here, and mentioned partly in Rashi.
⁵²¹ Isaiah 24:20.
⁵²² The allusion is to Ibn Ezra, who interprets it so.
⁵²³ Genesis 4:12.
⁵²⁴ Numbers 32:13.


###### Ramban on Exodus 20:16:1
[Ramban on Exodus 20:16:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/20:16:1)

**וְאַל יְדַבֵּר עִמָּנוּ אֱלֹהִים** הִשְׁגִּיחַ הָרַב בְּמוֹרֶה הַנְּבֻכִים (ב לג) בְּאוּנְקְלוֹס (תרגום אונקלוס על שמות כ':ט"ז) שֶׁתִּרְגֵּם **וְאַל יְדַבֵּר עִמָּנוּ אֱלֹהִים** - "וְאַל יִתְמַלַּל עִמַּנָא מִן קֳדָם ה'", וְלֹא עָשָׂה כֵן בִּשְׁאָר הַמְּקוֹמוֹת, כִּי תִּרְגֵּם "וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה" (שמות כ':א') - "וּמַלֵּל ה'", וְכֵן בְּכָל מָקוֹם "וַיְדַבֵּר ה' אֶל מֹשֶׁה" - "וּמַלֵּל ה'", וְהַטַּעַם אֶצְלוֹ, כִּי הַדִּבּוּר הָרִאשׁוֹן אע"פ שֶׁשְּׁמָעוּהוּ כָּל יִשְׂרָאֵל אֵין מַעֲלָתָם בּוֹ כְּמַעֲלַת מֹשֶׁה רַבֵּינוּ. וא"כ כְּדַעְתּוֹ לָמָּה תִּרְגֵּם "כִּי מִן הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם" (שמות כ':כ"ב) - "מַלֵּלִית עִמְּכוֹן", וְהָיָה לוֹ לוֹמַר "אִתְמַלַּל מִן קֳדָמַי עִמְּכוֹן", וְכֵן בְּמִשְׁנֵה תּוֹרָה (דברים ה יט) "אֶת הַדְּבָרִים הָאֵלֶּה דִּבֶּר ה' אֶל כָּל קְהַלְכֶם", תִּרְגֵּם אוֹתוֹ "מַלֵּל ה'", וְכֵן אָמְרוּ הֵם "וְאֶת קוֹלוֹ שָׁמַעְנוּ" (שם כא), וְתִרְגֵּם "יָת קָל מֵימְרֵהּ שְׁמַעְנָא יוֹמָא דֵּין חֲזֵינָא אֲרֵי יְמַלֵּל ה' עִם אִינָשָׁא", וְכֵן "פָּנִים בְּפָנִים דִּבֶּר ה' עִמָּכֶם" (שם ד) - "מַלֵּל ה'", וְעוֹד, שֶׁהֲרֵי תִּרְגֵּם "וְהָאֱלֹהִים יַעֲנֶנּוּ בְּקוֹל" (לעיל יט יט) - "וּמִן קֳדָם ה' מִתְעַנֵּי לֵיהּ בְּקָל", וּכְבָר בָּא בִּלְשׁוֹן הַתּוֹרָה כֵּן בְּמֹשֶׁה עַצְמוֹ, "וַיִּשְׁמַע אֶת הַקּוֹל מִדַּבֵּר אֵלָיו" (במדבר ז פט), וְתַרְגּוּמוֹ "מִתְמַלַּל", וְכֵן "יֵרֵד עַמּוּד הֶעָנָן וְעָמַד פֶּתַח הָאֹהֶל וְדִבֶּר עִם מֹשֶׁה" (שמות ל"ג:ט') "וּמִתְמַלַּל":
אֲבָל הַטַּעַם לְאוּנְקְלוֹס מְבֹאָר, שֶׁלֹּא נֶאֱמַר בְּכָל מַתַּן תּוֹרָה דִּבּוּר הַשֵּׁם לְיִשְׂרָאֵל רַק מִתּוֹךְ הָאֵשׁ (דברים ה כא), וּמִן הָאֵשׁ שָׁמְעוּ, וְהוּא מַה שֶׁהִשִּׂיגוּ הֵם, וְכֵן "כִּי מִן הַשָּׁמַיִם" (שמות כ':י"ט) עַל דֶּרֶךְ הָאֱמֶת, מִתּוֹךְ הַשָּׁמַיִם, וְהוּא מִתּוֹךְ הָאֵשׁ בְּשָׁוֶה, וּכְבָר נִתְבָּאֵר עִנְיָנוֹ (רמב"ן על שמות י"ט:כ'). וְהִנֵּה כְּשֶׁרָאָה אוּנְקְלוֹס בְּכָאן **וְאַל יְדַבֵּר עִמָּנוּ אֱלֹהִים** שֶׁלֹּא הֻזְכַּר בּוֹ מְחִצָּה, לֹא רָאָה לְתַרְגֵּם בּוֹ "וְלָא יְמַלֵּל עִמַּנָא ה'", וְאֵין בִּלְשׁוֹנוֹ כִּנּוּי לְמִלַּת "אֱלֹהִים", וּלְכָךְ שָׁלַל בְּכָאן מֵהֶם הַדִּבּוּר מַמָּשׁ:
וּמִן הַמֻּפְלָא בְּחָכְמַת אוּנְקְלוֹס שֶׁלֹּא הִזְכִּיר בְּמַעֲמַד הַר סִינַי "יְקָרָא דַּה'" אוֹ "מֵימְרָא דַּה'", וְתִרְגֵּם "הָא אֲנָא מִתְגְּלֵי לָךְ" (שם ט), "יִתְגְּלֵי ה' לְעֵינֵי כָל עַמָּא עַל טוּרָא דְּסִינָי" (שם יא), "דְּאִתְגְּלִי עֲלוֹהִי" (שם יח), "וְאִתְגְּלִי ה' עַל טוּרָא דְּסִינַי" (שם כ), וְלֹא תִּרְגֵּם "וְאִתְגְּלִי יְקָרָא דַּה'" כַּאֲשֶׁר הוּא מְתַרְגֵּם תְּחִלָּה "הַר הָאֱלֹהִים" (שמות ג':א') "טוּרָא דְּאִיתְגְּלִי עֲלוֹהִי יְקָרָא דַּה'", כֵּן עָשָׂה בְּכָל מָקוֹם שֶׁהִזְכִּיר הַשֵּׁם הַמְיֻחָד בַּיְּרִידָה הַזֹּאת. אֲבָל כַּאֲשֶׁר יַזְכִּיר הַכָּתוּב "אֱלֹהִים" תִּרְגֵּם "לִקְרַאת הָאֱלֹהִים" (תרגום אונקלוס על שמות י"ט:י"ז) "לְקַדָּמוּת מֵימְרָא דַּה'", וְתִרְגֵּם "בָּא הָאֱלֹהִים" (כ יז) "יִתְגְּלֵי לְכוֹן יְקָרָא דַּה'", וְלֹא אָמַר "יִתְגְּלֵי לְכוֹן ה'", "דְּתַמָּן יְקָרָא דַּה'" (שם יח), וְכֵן אָמַר "וּמִן קֳדָם ה' מִתְעֲנֵי לֵיהּ בְּקָל" (לעיל יט יט), וְכָל זֶה מְבֹאָר וּמְפֹרָשׁ לְמִי שֶׁיַּשְׂכִּיל דְּבָרֵינוּ הַמְפֹרָשִׁים לְמַעְלָה (יט כ). וְכֵן רָאִיתִי בְּנֻסְחָאוֹת מְדֻקְדָּקוֹת "וַיַּעַל מֹשֶׁה אֶל הַר הָאֱלֹהִים" (שמות כ"ד:י"ג) "וּסְלֵק מֹשֶׁה לְטוּרָא דַּה'", כִּי אַחֲרֵי מַתַּן תּוֹרָה יֹאמַר כֵּן, וּכְתִיב "וַיִּסְעוּ מֵהַר ה'" (במדבר י לג):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
BUT LET NOT G-D SPEAK WITH US. The Rabbi [Moshe ben Maimon] noted in the Moreh Nebuchim⁵²⁵ that Onkelos translated *but let not G-d speak with us* as, “Let not aught be spoken to us from before G-d.” However, he did not paraphrase in [a similar manner] in other such places, for he translated literally, *And G-d spoke all these words*,⁵²⁶ and so also in all places where it says, *And the Eternal spoke unto Moses*!⁵²⁷, 6:10, etc. Now the reason for Onkelos’ paraphrasing it here, [according to Maimonides], was that even though all Israel heard the first commandment,⁵²⁸ their capacity for comprehending it was unlike that of Moses our teacher.⁵²⁹, for Moses achieved the highest comprehension humanly possible in prophecy, and therefore he received the word of G-d directly. But where the people were concerned, since their comprehension was of a far lesser degree, Onkelos translated, “from before G-d.” But if [Maimonides’ opinion is correct], why did Onkelos translate literally, *For I have talked with you from heaven*,⁵³⁰ when he should have rendered it, “It was spoken to you from before Me!” Similarly in the Book of Deuteronomy, he translated literally: *These words the Eternal spoke unto all your assembly*,⁵³¹ [and he did not paraphrase it]! So also he translated literally their words, *and we have heard His Voice*,⁵³², Verse 21. which he rendered as follows: “we have heard the voice of His word; this day we have seen that G-d speaks with man!” Likewise he translated literally, *The Eternal spoke with you face to face*.⁵³³, Verse 5. Moreover, [with reference to Moses] he translated, *And G-d answered him by a voice*⁵¹⁵ as “and from before G-d he was answered by a voice!” [Here Onkelos paraphrased it with regard to Moses himself, which according to Maimonides he should have translated literally!] In fact, such usage already occurs in the Torah with reference to Moses himself! Thus: *And he heard the Voice speaking*⁵³⁴, not *m’dabeir* (speaking), and Rashi markedly comments that it means “uttering itself” and Moses heard it of himself. It is out of reverence for G-d that this expression is used. *unto him*,⁵³⁵ which Onkelos translated as “being spoken.” So also in the verse, *The pillar of the cloud descended, and stood at the door of the Tent, and He spoke with Moses*,⁵³⁶ which Onkelos translated, “and it was spoken!”
But the reason for Onkelos’ translating here, [“Let not aught be spoken to us from before G-d”], is clear. In the entire Revelation, we find Israel hearing G-d’s word only *out of the midst of the fire*,⁵³², Verse 21. and this is what they comprehended. Similarly, *that I have talked with you from heaven*⁵³⁰ means, by way of the Truth, “from out of the midst of heaven,” and it is identical with *out of the midst of the fire*.⁵³², Verse 21. The purport thereof has already been explained.⁵³⁷ Now when Onkelos saw here the expression, *but let not G-d speak with us*, [which indicates *direct* revelation], and no “partition” is mentioned, he did not deem it fit to translate literally. [That would have implied that in their comprehension of the Revelation, they were equal to Moses], and since in his language [i.e., Aramaic] there is no epithet for the word *Elokim*,⁵³⁸ and the Tetragrammaton. He translates both alike: *Ado-noy*. he therefore negated here any direct communication to them, [and translated, “Let not aught *be spoken* to us *from before G-d*”].
Now the amazing thing in Onkelos’ wisdom is that in the Revelation on Mount Sinai, he did not mention “the Glory of G-d,” or “the word of G-d,” but instead translated: “Behold, I will reveal Myself to you;”⁵³⁹. “G-d will reveal Himself in the sight of all the people upon Mount Sinai;”⁵⁴⁰, Verse 11. the verse reads: *the Eternal will come down*. “because He revealed Himself upon it;”⁵⁴¹, Verse 18. The verse reads: *because the Eternal descended upon it*. “And G-d revealed Himself upon Mount Sinai.”⁵⁴², Verse 20. The verse reads: *And the Eternal came down*. He did not translate, “and the Glory of G-d revealed itself,” as he translated the expression, *the mountain of G-d*,⁵⁴³ at the beginning [of this book] as “the mountain upon which the Glory of G-d revealed itself.” Likewise, Onkelos did so regarding this descent [upon Mount Sinai]; wherever the Proper Name of G-d [i.e., the Tetragrammaton] is mentioned, [he did not translate “the Glory of G-d”]. But when Scripture mentioned *Elokim*, such as *towards ‘ha’Elokim,’*⁵⁴⁴, 19:17. he translated “towards the word of G-d.” Similarly, he translated *‘ha’Elokim’ is come*⁵⁴⁵ as “the Glory of G-d has revealed itself to you,” and he did not render it “G-d has revealed Himself to you.” Likewise, [he translated *where ‘ha’Elokim’ was*⁵⁴⁶ as] “where the Glory of G-d was.” And so also he translated [*‘v’ha’Elokim’ answered him by a voice*⁵⁴⁷ as] “and from before G-d, he was answered with a voice.” All this is clear and lucid to him who comprehends our words explained above.⁵⁴⁸, Verse 20. Also in Vol. I, pp. 550-552. Similarly, I have seen in carefully-edited texts of Onkelos that he translated literally the verse, *And Moses went up into ‘har’ha’Elokim’ (the mount of G-d)*.⁵⁴⁹ Since it was after the Giving of the Torah, [he translated even the name *Elokim* literally, and he did not render it, “and Moses went up into the mountain upon which the Glory of G-d revealed itself”], and so it is written, *And they set forward from the mount of the Eternal*.⁵⁵⁰

footnotes:
⁵²⁵ Guide of the Perplexed, II, 33.
⁵²⁶ Above, Verse 1.
⁵²⁷ Ibid.
⁵²⁸ Reference is to the first two commandments, for we heard both of them from the Almighty Himself, as explained above. See also above, Note 392.
⁵²⁹ Therefore, with reference to Moses, Onkelos translated literally, And G-d spoke
⁵³⁰ Further, Verse 19. Now here it refers to G-d speaking to the people, and yet Onkelos did not paraphrase it!
⁵³¹ Deuteronomy 5:19.
⁵³² Ibid.
⁵³³ Ibid.
⁵¹⁵ Above 19:19.
⁵³⁴ The Hebrew is midabeir
⁵³⁵ Numbers 7:89.
⁵³⁶ Further, 33:9.
⁵³² Ibid.
⁵³⁰ Further, Verse 19. Now here it refers to G-d speaking to the people, and yet Onkelos did not paraphrase it!
⁵³² Ibid.
⁵³⁷ Above, 19:20.
⁵³⁸ Throughout his translation, Onkelos does not distinguish between Elokim
⁵³⁹ Above, 19:9. The verse reads: Behold, I come unto thee
⁵⁴⁰ Ibid.
⁵⁴¹ Ibid.
⁵⁴² Ibid.
⁵⁴³ Above, 3:1.
⁵⁴⁴ Ibid.
⁵⁴⁵ Verse 17.
⁵⁴⁶ Further, Verse 18.
⁵⁴⁷ Above, 19:19.
⁵⁴⁸ Ibid.
⁵⁴⁹ Further, 24:13.
⁵⁵⁰ Numbers 10:33.


###### Ramban on Exodus 20:17:1
[Ramban on Exodus 20:17:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/20:17:1)

**כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים** לְגַדֵּל אֶתְכֶם בָּעוֹלָם שֶׁיֵּצֵא לָכֶם שֵׁם בַּגּוֹיִם שֶׁהוּא בִּכְבוֹדוֹ נִגְלָה עֲלֵיכֶם. **נַסּוֹת**, לְשׁוֹן הֲרָמָה וּגְדֻלָּה, כְּמוֹ "הָרִימוּ נֵס" (ישעיה סב י), "כַּנֵּס עַל הַגִּבְעָה" (שם ל יז), שֶׁהוּא זָקוּף, לְשׁוֹן רַשִׁ"י (רש"י על שמות כ':י"ז). וְאֵינֶנּוּ נָכוֹן. אֲבָל יִתָּכֵן שֶׁיֹּאמַר, כִּי **לְבַעֲבוּר** הַרְגִּילְכֶם בֶּאֱמוּנָתוֹ **בָּא הָאֱלֹהִים**, שֶׁכֵּיוָן שֶׁהֶרְאָה לָכֶם גִּלּוּי הַשְּׁכִינָה נִכְנְסָה אֱמוּנָתוֹ בִּלְבַבְכֶם לְדָבְקָה בּוֹ, וְלֹא תִּפָּרֵד נַפְשְׁכֶם מִמֶּנָּה לְעוֹלָם, וּלְמַעַן **תִּהְיֶה יִרְאָתוֹ עַל פְּנֵיכֶם** בִּרְאוֹתְכֶם כִּי הוּא לְבַדּוֹ הָאֱלֹהִים בַּשָּׁמַיִם וּבָאָרֶץ וְתִירְאוּן מִמֶּנּוּ יִרְאָה גְּדוֹלָה. אוֹ יֹאמַר, שֶׁתִּהְיֶה עַל פְּנֵיכֶם יִרְאַת הָאֵשׁ הַגְּדוֹלָה הַזֹּאת וְלֹא תֶּחֶטְאוּ מִיִּרְאַתְכֶם מִמֶּנָּה. וְיִהְיֶה הַלָּשׁוֹן מִן "וַיֹּאֶל לָלֶכֶת כִּי לֹא נִסָּה, וַיֹּאמֶר דָּוִד אֶל שָׁאוּל לֹא אוּכַל לָלֶכֶת בָּאֵלֶּה כִּי לֹא נִסִּיתִי" (שמואל א י"ז:ל"ט), כְּעִנְיַן רְגִילוּת:
וְהָרַב אָמַר בְּמוֹרֶה הַנְּבֻכִים (ג כד) כִּי אָמַר לָהֶם **אַל תִּירָאוּ**, כִּי זֶה אֲשֶׁר רְאִיתֶם הָיָה שֶׁכְּשֶׁיְּנַסֶּה ה' אֱלֹהִים אֶתְכֶם לְהוֹדִיעַ עֵרֶךְ אֱמוּנַתְכֶם, וְיִשְׁלַח לָכֶם נְבִיא שֶׁקֶר שֶׁיִּרְצֶה לִסְתֹּר מַה שֶׁשְּׁמַעְתֶּם, לֹא תִּמְעַד אֲשׁוּרֵיכֶם לְעוֹלָם מִדֶּרֶךְ הָאֱמֶת, כִּי כְּבָר רְאִיתֶם הָאֱמֶת בְּעֵינֵיכֶם. וְאִם כֵּן יֹאמַר, בַּעֲבוּר שֶׁיּוּכַל לְנַסּוֹת אֶתְכֶם לֶעָתִיד **בָּא הָאֱלֹהִים** עַתָּה כְּדֵי שֶׁתִּהְיוּ עוֹמְדִים לוֹ בְּכָל נִסָּיוֹן: וְעַל דַּעְתִּי הוּא נִסָּיוֹן מַמָּשׁ, יֹאמַר, הִנֵּה רָצָה הָאֱלֹהִים לְנַסּוֹתְכֶם הֲתִשְׁמְרוּ מִצְוֹתָיו כִּי הוֹצִיא מִלִּבְּכֶם כָּל סָפֵק, וּמֵעַתָּה יִרְאֶה הֲיִשְׁכֶם אוֹהֲבִים אוֹתוֹ וְאִם תַּחְפְּצוּ בּוֹ וּבְמִצְוֹתָיו. וְכֵן כָּל לְשׁוֹן נִסָּיוֹן - בְּחִינָה, "לָלֶכֶת בָּאֵלֶּה כִּי לֹא נִסִּיתִי" (שמואל א י"ז:ל"ט), לֹא בָּחַנְתִּי נַפְשִׁי מֵעוֹלָם לָלֶכֶת בָּהֶם. וְיִתָּכֵן שֶׁיִּהְיֶה הַנִּסָּיוֹן הַזֶּה בְּטוֹבָה, כִּי הָאָדוֹן פַּעַם יְנַסֶּה עַבְדּוֹ בַּעֲבוֹדָה קָשָׁה לָדַעַת אִם יִסְבְּלֶנָּה לְאַהֲבָתוֹ, וּפַעַם יֵיטִיב עִמּוֹ לָדַעַת אִם יִגְמֹל אוֹתוֹ בַּטּוֹבָה אֲשֶׁר עָשָׂה עִמּוֹ לְהוֹסִיף לַאֲדוֹנָיו עֲבוֹדָה וְכָבוֹד, כְּעִנְיָן שֶׁאָמְרוּ חֲכָמִים (שמו"ר לא כ) אַשְׁרֵי אָדָם שֶׁעוֹמֵד בְּנִסְיוֹנָיו, שֶׁאֵין לְךָ בְּרִיָּה שֶׁאֵין הקב"ה מְנַסֶּה אוֹתָהּ, הֶעָשִׁיר מְנַסֶּה אוֹתוֹ אִם תִּהְיֶה יָדוֹ פְּתוּחָה לַעֲנִיִּים, הֶעָנִי מְנַסֶּה אוֹתוֹ אִם יוּכַל לְקַבֵּל יִסּוּרִין וְכוּ'. וּלְכָךְ אָמַר הַכָּתוּב, הֵטִיב לָכֶם הָאֱלֹהִים לְהַרְאוֹתְכֶם אֶת כְּבוֹדוֹ, אֲשֶׁר לֹא עָשָׂה כֵן לְכָל גּוֹי, לְנַסּוֹתְכֶם אִם תִּגְמְלוּ לְפָנָיו כַּטּוֹבָה אֲשֶׁר עָשָׂה עִמָּכֶם לִהְיוֹת לוֹ לְעַם נַחֲלָה, כְּעִנְיָן שֶׁאָמַר "הַלְה' תִּגְמְלוּ זֹאת" (דברים לב ו), וְאָמַר "רַק אֶתְכֶם יָדַעְתִּי מִכֹּל מִשְׁפְּחוֹת הָאֲדָמָה עַל כֵּן אֶפְקֹד עֲלֵיכֶם אֵת כָּל עֲוֹנֹתֵיכֶם" (עמוס ג ב), כִּי הָעַמִּים אֵינָם חַיָּבִים לִי כָּכֶם אֲשֶׁר יָדַעְתִּי אֶתְכֶם פָּנִים בְּפָנִים:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
FOR G-D IS COME IN ORDER TO ‘NASOTH’ YOU. “I.e., to make you ‘great’ in the world, [to ensure] that you obtain a name amongst the nations [because of the fact] that He in His Glory revealed Himself to you. *Nasoth* is a term for ‘exalting’ and ‘greatness,’ just as in the verses: *Lift up a ‘neis’ (an ensign);*⁵⁵¹ *‘k’neis’ (as an ensign) on a hill*,⁵⁵², 30:17. which is so called because it is high.” Thus Rashi’s language. But this is not correct.⁵⁵³ with *neis* (ensign, banner). Ramban objects to this because in his opinion, the root of the word *nasoth* is *nasoh* (try, accustom). Instead, it is possible that Moses is saying that “it is in order to get you ‘accustomed’ to have faith in Him that G-d is come. Since He has shown you the Revelation of the Divine Presence, your faith in Him has entered your hearts to cleave to Him, and your souls will never be separated from it forever. *And that His fear may be before you* when you see that He alone is G-d in heaven and upon the earth, you will have great fear of Him.” It may be that Moses is saying that “the fear of *this great fire*⁵⁵⁴ will be before you, and you will not sin because of your fear of it.” And the word *nasoth* is similar in expression to the verses: *And he* [David] *assayed to go, but could not, for he had ‘nisah’ (tried) it. And David said unto Saul: I cannot go with these; for I have not ‘nisithi’ (tried) them*,⁵⁵⁵ something like “accustomed.”
The Rabbi [Moshe ben Maimon] has said in the Moreh Nebuchim⁵⁵⁶ that Moses said to the people, “*Fear not*, because the purpose of that which you have seen is that when the Eternal G-d, in order to demonstrate your faithfulness to Him, will test you by sending you a false prophet who will aim to reverse that which you have heard, your steps will never slide from the way of the truth, for you have seen the truth with your own eyes.” But if so, the sense of the verse, [according to Rabbi Moshe ben Maimon], is that “in order to be able to prove you *in the future*, G-d came now so that you should remain faithful to Him in all trials.”
In my opinion, the real “trial” is now, [and not as Rambam has it that “He now came in order to be able to prove you in the future”]. Moses is saying: “Now G-d wanted to try you whether you will keep His commandments,⁵⁵⁷ since He has now removed all doubt from your hearts. From now on, He will see *whether ye do love Him*,⁵⁵⁸, 13:4. and whether you want Him and His commandments.” So also does every expression of *nisayon* mean “test,” such as: *I cannot go with these; for I have not ‘nisithi’ them*,⁵⁵⁵ which means “I have never tried to walk with them.”
It is possible that this “trial” is for the good [of the one who is being tried],⁵⁵⁹ for the master will sometimes try his servant with hard work in order to know whether he will endure it out of his love for him. Sometimes he will do him good in order to know whether he will requite him with additional service and honor for the good he has done him. This is similar to what the Sages have said:⁵⁶⁰ “Happy is the person who stands through his trials, for there is no man whom the Holy One, blessed be He, does not try. He tries the rich to see if his hand will be open for the poor; He tries the poor if he can bear suffering, etc.” This is why Scripture says here: “G-d has been good to you in showing you His Glory, which *He hath not dealt with any nation*,⁵⁶¹ in order to prove you whether you will requite Him according to the good He has done to you *to be unto Him a people of inheritance*,⁵⁶² similar to what He said, *Do ye thus requite the Eternal?*⁵⁶³, 32:6. And it is said. “*You only have I known of all the families of the earth; therefore I will visit upon you all your iniquities*,⁵⁶⁴ for the nations are not obligated to me as are you, whom I have known face to face.”

footnotes:
⁵⁵¹ Isaiah 62:10.
⁵⁵² Ibid.
⁵⁵³ Rashi connects nasoth
⁵⁵⁴ Deuteronomy 5:22.
⁵⁵⁵ I Samuel 17:39.
⁵⁵⁶ Guide of the Perplexed, III, 24. The Hebrew text here follows Al Charizi’s translation, and not that of Ibn Tibbon.
⁵⁵⁷ See Deuteronomy 8:2.
⁵⁵⁸ Ibid.
⁵⁵⁵ I Samuel 17:39.
⁵⁵⁹ See Vol. I, p. 275.
⁵⁶⁰ Shemoth Rabbah 31:2.
⁵⁶¹ Psalms 147:20.
⁵⁶² Deuteronomy 4:20.
⁵⁶³ Ibid.
⁵⁶⁴ Amos 3:2.


###### Ramban on Exodus 20:19:1
[Ramban on Exodus 20:19:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/20:19:1)

**אַתֶּם רְאִיתֶם כִּי מִן הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם** צִוָּה שֶׁיֹּאמַר לָהֶם אַחֲרֵי שֶׁרְאִיתֶם בְּעֵינֵיכֶם כִּי **מִן הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם** וַאֲנִי הוּא הָאָדוֹן בַּשָּׁמַיִם וּבָאָרֶץ, אַל תְּשַׁתְּפוּ עִמִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב כִּי אֵין לָכֶם צֹרֶךְ אִתִּי אֶל עֵזֶר אַחֵר, וְשִׁעוּר הַכָּתוּב, לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וְלֹא תַּעֲשׂוּ לָכֶם אֱלֹהֵי זָהָב. וּלְדַעְתִּי פֵּרוּשׁוֹ לֹא תַעֲשׂוּן אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לִהְיוֹת לָכֶם לֵאלֹהִים אִתִּי, וְלֹא תַּעֲשׂוּ לָכֶם כְּלָל, הִזְהִיר מִן הָאֱמוּנָה בָּהֶם, וְחָזַר וְהִזְהִיר מִן הָעֲשִׂיָּה לְבַדָּהּ, כְּעִנְיַן "וּפֶסֶל וּמַצֵּבָה לֹא תָקִימוּ לָכֶם" (ויקרא כו א):
וְעַל דֶּרֶךְ הָאֱמֶת טַעַם "אִתִּי" כְּטַעַם "עַל פָּנַי", וּכְבָר רָמַזְתִּי פֵּרוּשׁוֹ (רמב"ן על שמות כ':ג'): וְכָתַב רַשִׁ"י (רש"י על שמות כ':י"ט) **כִּי מִן הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם**, וְכָתוּב אַחֵר אוֹמֵר "וַיֵּרֶד הַשֵּׁם עַל הַר סִינַי" (לעיל יט כ), בָּא הַשְּׁלִישִׁי לְהַכְרִיעַ בֵּינֵיהֶם, "מִן הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת קֹלוֹ לְיַסְּרֶךָּ וְעַל הָאָרֶץ הֶרְאֲךָ אֶת אִשּׁוֹ הַגְּדוֹלָה" (דברים ד לו), כְּבוֹדוֹ בַּשָּׁמַיִם וְאִשּׁוֹ וּגְבוּרָתוֹ בָּאָרֶץ, זֶהוּ לְשׁוֹן הָרַב. וְאֵינֶנּוּ מְכֻוָּן. אֲבָל הֶכְרֵעַ הַפְּסוּקִים מִדְרַשׁ חֲכָמִים הוּא (מכילתא כאן), וֶאֱמֶת הוּא כִּי הַשֵּׁם בַּשָּׁמַיִם וּכְבוֹדוֹ בְּהַר סִינַי כִּי בָּאֵשׁ ה', וְכָתוּב "וְעַל הַר סִינַי יָרַדְתָּ וְדַבֵּר עִמָּהֶם מִשָּׁמָיִם" (נחמיה ט יג), וְהַמִּקְרָאוֹת כֻּלָּן מְבֹאָרוֹת בִּלְשׁוֹנָן לְכָל יוֹדֵעַ, וּכְבָר בֵּאַרְתִּי הַכֹּל לְמַעְלָה (לעיל יט כ). וְרַבִּי אַבְרָהָם אָמַר (אבן עזרא על שמות כ':י"ט) כִּי מִי שֶׁיֵּשׁ לוֹ לֵב יָבִין הַטַּעַם בְּפָרָשַׁת כִּי תִשָּׂא (שמות לג כא). וְדִבְרֵי פִּי חָכָם חֵן (קהלת י יב):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
YE YOURSELVES HAVE SEEN THAT I HAVE TALKED WITH YOU FROM HEAVEN. He commanded that Moses tell them: “Since you yourselves have seen that I have talked with you from heaven and that I am Master in heaven and upon the earth, do not combine *gods of silver or gods of gold*⁵⁶⁵ with Me, for you have no need of another aid with Me.” The purport of the verse is: *Ye shall not make with Me gods of silver*, and *ye shall not make unto you gods of gold*. In my opinion, the explanation of the verse is as follows: “Do not make gods of silver or gods of gold to be to you for gods with Him; *and ye shall not make them* altogether.” Thus He warned against believing in them, and again warned against merely making them, similar to the verse, *Neither shall ye rear you up a graven image, or a pillar*.⁵⁶⁶, i.e., to believe in them — and then He warned against the mere making of them. By way of the Truth, [the mystic lore of the Cabala], the meaning of the word *iti (with Me)* is like the Expression *al panai* (before My face),⁵⁶⁷ and I have already alluded to its explanation.⁵⁶⁷
Rashi wrote: “*That I have talked with you from heaven*. But another verse states, *And the Eternal came down upon Sinai!*⁵⁶⁸, 19:20. There comes a third verse to harmonize them: *Out of heaven He made thee to hear His Voice, that He might instruct thee; and upon earth He made thee to see His great fire*.⁵⁶⁹ His Glory was in heaven, and His might was [manifest] upon the earth.” Thus Rashi’s language. But it is not precise.⁵⁷⁰ The harmonizing of the verses is indeed a Midrash of the Sages,⁵⁷¹ and it is true that G-d was in heaven, and His Glory was upon Mount Sinai,⁵⁷² for G-d was in the fire, and it is written, *Thou camest down also upon Mount Sinai, and spokest with them from heaven*.⁵⁷³ All the verses in their various expressions are thus clear to all who know [the mystic teachings of the Cabala]. I have already explained it all above.⁵⁶⁸, 19:20. And Rabbi Abraham ibn Ezra wrote that he who has a discerning heart will understand the meaning thereof in the section of *Ki Thisa*.⁵⁷⁴ *The words of a wise man’s mouth are gracious*.⁵⁷⁵

footnotes:
⁵⁶⁵ Verse 20.
⁵⁶⁶ Leviticus 26:1. There too He first admonished against believing in the idols — Ye shall make you no idols
⁵⁶⁷ Above, Verse 3.
⁵⁶⁷ Above, Verse 3.
⁵⁶⁸ Ibid.
⁵⁶⁹ Deuteronomy 4:36.
⁵⁷⁰ Ramban’s intent, as is evident from the text which follows, is to this effect: The harmonizing of the verses is correct, for so it is stated in the Mechilta, but that which Rashi added: “His Glory was in heaven, etc.,” is not precise, as will be explained that the Glory was upon Mount Sinai.
⁵⁷¹ Mechilta on the verse here.
⁵⁷² This is unlike Rashi, who wrote that “His Glory was in heaven.”
⁵⁷³ Nehemiah 9:13. Thus, it is stated that He was in heaven and His Glory was upon Mount Sinai.
⁵⁶⁸ Ibid.
⁵⁷⁴ Further, 33:21. In harmonizing the above-mentioned conflicting verses, Ibn Ezra also suggests that His Glory came down upon Mount Sinai and the Voice was heard from heaven. This is identical with Ramban’s explanation, and Ramban praises him for it.
⁵⁷⁵ Ecclesiastes 10:12.


###### Ramban on Exodus 20:21:1
[Ramban on Exodus 20:21:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/20:21:1)

**מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִּי** פֵּרֵשׁ ר"א (אבן עזרא על שמות כ':כ"א) כִּי אָמַר **לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב** לְקַבֵּל כֹּחַ עֶלְיוֹנִים בְּצוּרָתָם לִהְיוֹת אֶמְצָעִיִּים בֵּינִי וּבֵינֵיכֶם, כִּי **בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי אָבֹא אֵלֶיךָ** אֲנִי בִּכְבוֹדִי **וּבֵרַכְתִּיךָ**, אֵין לְךָ צֹרֶךְ לְאֶמְצָעִי כְּלָל. וְעַל דַּעַת רַבּוֹתֵינוּ (במכילתא כאן) בַּמִּזְבְּחוֹת, שֶׁהֵם הַנַּעֲשִׂים בַּמִּשְׁכָּן וּבַמִּקְדָּשׁ, הִזְכִּיר מִצְוַת הַמִּזְבְּחוֹת בָּאֲדָמָה וּבָאֲבָנִים לֵאמֹר שֶׁיַּעֲשׂוּ גַּם כֵּן הַמִּזְבְּחוֹת לַשֵּׁם לְבַדּוֹ, וְשָׁם יִזְבְּחוּ הָעוֹלוֹת וְהַשְּׁלָמִים, וְלֹא לַשֵּׁדִים עַל פְּנֵי הַשָּׂדֶה, וּבְכָל הַמָּקוֹם אֲשֶׁר יַזְכִּירוּ אֶת שְׁמוֹ יָבֹא בִּכְבוֹדוֹ עֲלֵיהֶן לְשַׁכֵּן שְׁכִינָתוֹ בְּתוֹכָם וּלְבָרֵךְ אוֹתָם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AN ALTAR OF EARTH THOU SHALT MAKE UNTO ME. Rabbi Abraham ibn Ezra explained that He is saying: “*Ye shall not make with Me gods of silver, or gods of gold*⁵⁶⁵ to receive power from heavenly creatures through them, that they be intermediaries between Me and you, for *in every place where I cause My Name to be mentioned I — I in* My Glory — *will come unto thee and bless thee*.⁵⁷⁶ You have no need at all for an intermediary.” And according to the opinion of the Rabbis concerning [the verses here, i.e., that they speak of] the altars that were made in the Tabernacle and in the Sanctuary,⁵⁷¹ He mentioned the commandment of the altars of earth and of stones⁵⁷⁷ in order to say that they also make the altars for G-d alone and that there they shall sacrifice the burnt-offerings and the peace-offerings, and not to the demons in the open field.⁵⁷⁸ In every place where they will mention His Name, He will come upon them in His Glory to make His Divine Presence dwell among them and to bless them.

footnotes:
⁵⁶⁵ Verse 20.
⁵⁷⁶ Verse 21.
⁵⁷¹ Mechilta on the verse here.
⁵⁷⁷ Verse 22.
⁵⁷⁸ Leviticus 17:5-7.


###### Ramban on Exodus 20:22:1
[Ramban on Exodus 20:22:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/20:22:1)

וְטַעַם **וְאִם** בְּמִצְוַת חוֹבָה, לוֹמַר, אִם יַגִּיעַ הַזְּמַן שֶׁתִּזְכּוּ לָרֶשֶׁת הָאָרֶץ וְלִבְנוֹת לִי מִזְבַּח אֲבָנִים בְּבֵית הַבְּחִירָה, הִשָּׁמֶר שֶׁלֹּא תִּבְנֶה אֶתְהֶן גָּזִית שֶׁתַּחְשֹׁב לַעֲשׂוֹת כֵּן לְמַעֲלַת הַבִּנְיָן. וְדַעַת ר"א שֶׁהַמִּצְוָה עַל מִזְבַּח הַבְּרִית שֶׁבְּסֵדֶר וְאֵלֶּה הַמִּשְׁפָּטִים (שמות כ"ד:ד') בְּפֵרוּשָׁיו:
וְעַל דֶּרֶךְ הָאֱמֶת, הַכְּתוּבִים כְּסִדְרָן, **אַתֶּם רְאִיתֶם כִּי מִן הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם** בִּשְׁמִי הַגָּדוֹל, **וְלֹא תַעֲשׂוּן** עַל פָּנַי **אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב**, אֲבָל אֲנִי מַתִּיר לָכֶם שֶׁתַּעֲשׂוּ מִזְבֵּחַ לִי לְבַדִּי וְלִזְבֹּחַ עָלָיו עוֹלוֹת גַּם שְׁלָמִים **בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי** כִּי **אָבֹא אֵלֶיךָ וּבֵרַכְתִּיךָ**, בִּרְכֹת שָׁמַיִם מֵעָל בִּרְכֹת תְּהוֹם רֹבֶצֶת תָּחַת (בראשית מט כה), וְ"אַזְכִּיר" מִן "זְכָרָנוּ יְבָרֵךְ" (תהלים קטו יב):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND IF THOU MAKE ME AN ALTAR OF STONE. The meaning of the word *v’im* (and if) in an obligatory commandment⁵⁷⁹ (and if)? Ramban proceeds to answer this question. is: If the time comes that you will be worthy to inherit the Land and to build Me an altar of stone, beware that *thou shalt not build it of hewn stones*, for you may think to make it so to enhance the beauty of the structure. In his commentaries,⁵⁸⁰ Rabbi Abraham ibn Ezra’s opinion is that [the verse here refers] to the altar of the covenant [mentioned] in the section of *V’eileh Hamishpatim*.⁵⁸¹ The sense of the expression, *‘and if’ thou make Me an altar of stone* is thus as follows: “Make Me now an altar of earth, and if you will merit it, then you shall make Me an altar of stone for the altar of the covenant.” See Ibn Ezra here.
By way of the Truth, [the mystic lore of the Cabala], the verses are in methodical arrangement: “*Ye yourselves have seen that from heaven I have talked with you* with My Great Name, *and ye shall not make* before My face *gods of silver, or of gold*. But I permit you to make an altar to Me alone and to sacrifice thereon burnt-offerings, and also peace-offerings, *in every place where I cause My Name to be mentioned* for *I will come unto thee and bless thee — with blessings of heaven above, blessings of the deep that coucheth beneath*.”⁵⁸² The word *azkir* (I will cause it to be mentioned) is associated with the expression: *He hath been mindful of us, He will bless*.⁵⁸³

footnotes:
⁵⁷⁹ Since it is obligatory upon us to build an altar of stone in the Sanctuary, the question arises: Why does the Torah here use the word v’im
⁵⁸⁰ Further, 24:4.
⁵⁸¹ Ibid.
⁵⁸² Genesis 49:25.
⁵⁸³ Psalms 115:12.


###### Ramban on Exodus 20:22:2
[Ramban on Exodus 20:22:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/20:22:2)

**כִּי חַרְבְּךָ הֵנַפְתָּ עָלֶיהָ** לֶאֱסֹר בָּהֶם נְגִיעַת הַבַּרְזֶל, כְּמוֹ שֶׁנֶּאֱמַר "אֲבָנִים שְׁלֵמוֹת תִּבְנֶה אֶת מִזְבַּח ה' אֱלֹהֶיךָ" (דברים כז ו), "לֹא תָנִיף עֲלֵיהֶן בַּרְזֶל" (שם ה). וְהִזְכִּיר כָּאן הַבַּרְזֶל בִּלְשׁוֹן חֶרֶב, כִּי כָל כְּלִי בַּרְזֶל אֲשֶׁר בָּהֶם פִּיּוֹת כּוֹרְתוֹת יִקָּרְאוּ חֶרֶב. יֹאמַר בַּסַּיִף, "וַיַּעַשׂ לוֹ אֵהוּד חֶרֶב וְלָהּ שְׁנֵי פֵיוֹת" (שופטים ג טז), וּבָאִזְמֵל, "קַח לְךָ חֶרֶב חַדָּה" (יחזקאל ה א), וְיֹאמַר בְּכַשִּׁיל וְכֵילַפּוֹת אֲשֶׁר יִסְתְּרוּ בּוֹ הַבִּנְיָן "וּמִגְדְּלוֹתַיִךְ יִתֹּץ בְּחַרְבוֹתָיו" (שם כו ט), וְכֵן זֶה הַמְּסַתֵּת אֲבָנִים יִקְרָאֶנּוּ חֶרֶב: וְטַעַם הַמִּצְוָה בְּדִבְרֵי רַבּוֹתֵינוּ (במכילתא כאן) לְהִדּוּר מִצְוָה, שֶׁלֹּא יוּנַף הַמְקַצֵּר עַל הַמַּאֲרִיךְ. ור"א אָמַר שֶׁלֹּא יִשָּׁאֵר הַנִּפְסָל מִן הָאֶבֶן בָּאַשְׁפַּתּוֹת, וְהַמִּקְצָת בָּנוּי בְּמִזְבַּח הַשֵּׁם. אוֹ שֶׁלֹּא יִלָּקַח מִמֶּנָּה לַעֲשׂוֹת מִזְבֵּחַ לְע"ז, כִּי עוֹבְדֶיהָ יַעֲשׂוּ כֵן אוּלַי יַצְלִיחוּ. וְהָרַב אָמַר בְּמוֹרֶה הַנְּבֻכִים (ג מה) שֶׁהִיא הַרְחָקָה, שֶׁלֹּא יָבֹאוּ לַעֲשׂוֹת בָּהֶן צוּרָה וְתִהְיֶה אֶבֶן מַשְׂכִּית, כִּי הָיָה כֵן מִנְהַג עוֹבְדֵי ע"ז:
וַאֲנִי אוֹמֵר כִּי טַעַם הַמִּצְוָה, בַּעֲבוּר הֱיוֹת הַבַּרְזֶל חֶרֶב וְהוּא הַמַּחֲרִיב הָעוֹלָם, וְלָכֵן נִקְרָא כָּךְ, וְהִנֵּה עֵשָׂו אֲשֶׁר שְׂנֵאוֹ הַשֵּׁם (מלאכי א ג) הוּא הַיּוֹרֵשׁ הַחֶרֶב, שֶׁאָמַר לוֹ "וְעַל חַרְבְּךָ תִחְיֶה" (בראשית כז מ), וְהַחֶרֶב הוּא כֹּחוֹ בַּשָּׁמַיִם וּבָאָרֶץ, כִּי בְּמַאְדִּים וּבְמַזָּלוֹת הַדָּם הַחֶרֶב יַצְלִיחַ, וּבָהֶם תֵּרָאֶה גְּבוּרָתוֹ, וְלָכֵן לֹא יוּבָא בֵּית ה': וְזֶהוּ הַטַּעַם שֶׁהִזְכִּירוֹ הַכָּתוּב בְּפֵרוּשׁ אֲשֶׁר **לֹא תִבְנֶה אֶתְהֶן גָּזִית**, כִּי בַּהֲנִיפְךָ עֲלֵיהֶם שׁוּם בַּרְזֶל לַעֲשׂוֹתָם כֵּן **הֵנַפְתָּ עָלֶיהָ** חַרְבְּךָ הַמְרַצֵּחַ וּמַרְבֶּה חֲלָלִים וְחִלַּלְתָּ אוֹתָהּ:
וּמִפְּנֵי זֶה לֹא הָיָה בַּמִּשְׁכָּן בַּרְזֶל, כִּי גַּם יְתֵדֹתָיו שֶׁהָיוּ טוֹבוֹת יוֹתֵר מִבַּרְזֶל, עָשָׂה נְחֹשֶׁת וְכֵן בְּבֵית עוֹלָמִים לֹא נַעֲשָׂה בּוֹ כְּלִי בַּרְזֶל מִלְּבַד הַסַּכִּינִים, כִּי הַשְּׁחִיטָה אֵינָהּ עֲבוֹדָה. וְהַכָּתוּב לֹא אָסַר לִבְנוֹת גָּזִית רַק בְּהָנִיף עֲלֵיהֶן בַּרְזֶל, כִּי פֵּרֵשׁ כַּאֲשֶׁר חַרְבְּךָ הֵנַפְתָּ עָלֶיהָ, וּמְפֹרָשׁ בָּזֶה "לֹא תָנִיף עֲלֵיהֶן בַּרְזֶל" (דברים כז ה), וְאִם בָּא לְסַתֵּת אוֹתָן בִּכְלֵי כֶּסֶף אוֹ בַּשָּׁמִיר שֶׁהִזְכִּירוּ רַבּוֹתֵינוּ (סוטה מח:) הֲרֵי זֶה מֻתָּר, אע"פ שֶׁאֵינָן שְׁלֵמוֹת. וְזֶה יְשַׁבֵּר טַעְמוֹ שֶׁל ר"א. גַּם טַעַם הָרַב בַּעֲבוּר זֶה אֵינֶנּוּ נָכוֹן: וְהִנֵּה שְׁלֹמֹה הוֹסִיף בַּמִּצְוָה שֶׁלֹּא נִשְׁמַע כָּל כְּלִי בַּרְזֶל בַּבַּיִת בְּהִבָּנֹתוֹ (מלכים א ו':ז'), אע"פ שֶׁהָיָה מֻתָּר, שֶׁכָּךְ שָׁנִינוּ בַּמְּכִילְתָּא (כאן) "לֹא תִבְנֶה אֶתְהֶן גָּזִית", בּוֹ אִי אַתָּה בּוֹנֶה אֲבָל אַתָּה בּוֹנֶה בַּהֵיכָל וּבְקָדְשֵׁי קָדָשִׁים, וּמָה אֲנִי מְקַיֵּם "וּמַקָּבוֹת וְהַגַּרְזֶן כָּל כְּלִי בַרְזֶל לֹא נִשְׁמַע בַּבַּיִת בְּהִבָּנֹתוֹ", בַּבַּיִת אֵינוֹ נִשְׁמָע אֲבָל בַּחוּץ נִשְׁמָע. וְהָיָה הָעִנְיָן הַזֶּה, שֶׁהָיוּ עוֹקְרִין הָאֲבָנִים מֵהַרְרֵיהֶן בִּכְלֵי בַּרְזֶל וּמְסַתְּתִים אוֹתָם שָׁם בְּבַרְזֶל, כַּאֲשֶׁר יִכְרְתוּ ג"כ בְּבַרְזֶל הָעֵצִים וְהַבְּרוֹשִׁים אֲשֶׁר הָיוּ בַּבַּיִת, וְכֵן כָּתוּב (שם ה לא) "וַיַּסִּעוּ אֲבָנִים גְּדֹלוֹת אֲבָנִים יְקָרוֹת לְיַסֵּד הַבָּיִת אַבְנֵי גָזִית". וְכַאֲשֶׁר יָבִיאוּ אוֹתָן אֶל הַבַּיִת לִבְנוֹת הַקִּירוֹת לֹא יְתַקְּנוּ אוֹתָם בְּבַרְזֶל וְלֹא יָנִיפוּ אוֹתוֹ עֲלֵיהֶן כְּלָל כְּדֶרֶךְ הַבּוֹנִים:
וְזֶהוּ שֶׁאָמַר (שם ו ז) "אֶבֶן שְׁלֵמָה מַסָּע נִבְנָה", לֹא שֶׁהִיא שְׁלֵמָה לְגַמְרֵי, רַק שֶׁהִיא שְׁלֵמָה שֶׁאֵין בָּהּ פְּגָם כְּדֵי שֶׁתַּחְגֹּר בָּהּ צִפֹּרֶן, אֲבָל הִיא חֲלָקָה וְשָׁוָה (ס"א ונאה). וּפֵרוּשׁ "מַסָּע", שֶׁהִיא גְּדוֹלָה כַּאֲשֶׁר הִסִּיעוּ אוֹתָהּ מִן הָהָר, לֹא חִלְּקוּ הַסֶּלַע לַאֲבָנִים מְרֻבּוֹת כְּמִנְהַג הַבּוֹנִים, וְלֹא יְתַקְּנוּ אוֹתָהּ בְּכָאן, וְלֹא יְשִׁיבוּהָ בְּמַקָּבוֹת וְהַגַּרְזֶן כְּמִנְהַג כָּל בִּנְיָן אַחֵר, כִּי לֹא רָצָה שְׁלֹמֹה שֶׁיִּבָּנֶה וְשֶׁיִּשָּׁמַע בְּכָל הַר הַבַּיִת קוֹל בַּרְזֶל, וְכָל זֶה לְהַרְחִיק הַבַּרְזֶל מִמֶּנּוּ. וְזֶה כְּדַעַת רַבִּי יִרְמְיָה בְּמַסֶּכֶת סוֹטָה (מח:), אֲבָל לְדַעַת רַבִּי יְהוּדָה (שם) אַבְנֵי גָּזִית בְּבֵיתוֹ שָׂם אוֹתָן, לֹא בְּבֵית הַמִּקְדָּשׁ. וְעַל דַּעְתּוֹ פֵּרוּשׁ הַמִּקְרָא "וַיַּסִּעוּ אֲבָנִים גְּדֹלוֹת אֲבָנִים יְקָרוֹת לְיַסֵּד אֶת הַבַּיִת אַבְנֵי גָזִית" (מלכים א ה':ל"א), כְּלוֹמַר שֶׁהִסִּיעוּ גַּם אַבְנֵי גָּזִית וְהֵם לְבֵיתוֹ. וְכֵן נִרְאֶה בִּפְשַׁט הַכָּתוּב כִּי הֶחָצֵר עָשָׂה אַבְנֵי גָּזִית, דִּכְתִיב (שם ו לו) "וַיִּבֶן אֶת הֶחָצֵר שְׁלֹשָׁה טוּרֵי גָזִית", וְלֹא הֶחְמִיר רַק בַּהֵיכָל וּבַדְּבִיר. וְכָל זֶה רִחוּק הַבַּרְזֶל מִן הַקֹּדֶשׁ. וְהַבַּרְזֶל אֲשֶׁר הִקְדִּישׁ דָּוִד שֶׁלֹּא נֶחְקַר מִשְׁקָלוֹ (דהי"א כב יד), לַעֲשׂוֹת מִמֶּנּוּ כֵּלִים לִכְרוֹת הָעֵצִים וְלַחְצֹב הָאֲבָנִים הָיָה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
FOR IF THOU LIFTETH UP ‘CHARB’CHA’⁵⁸⁴ (THY IRON TOOL) UPON IT THOU HAST PROFANED IT. This is to prohibit the touching of the stones of the altar with an iron tool, just as He said, *Thou shalt build the altar of the Eternal thy G-d of unhewn stones;*⁵⁸⁵ *thou shalt lift up no iron tool upon them*.⁵⁸⁶, Verse 5. He mentioned iron here by the term *cherev* (sword), because all iron tools that have sharp edges are called *cherev*. Thus it is said of a sword, *And Ehud made him ‘cherev’ (a sword) which had two edges;*⁵⁸⁷ and of a blade it is said, *Take thee a sharp ‘cherev’ (sword)*.⁵⁸⁸ Of hatchet and hammers with which a building is demolished it is said, *And he shall break down thy towers ‘b’charbothav’ (with his axes)*.⁵⁸⁹, 26:9. Similarly, an iron tool with which stones are cut is called *cherev*.
According to our Rabbis,⁵⁹² the reason for the commandment [against building an altar of stones which have been touched by iron] is the glorification of the altar: [It is not right] that that which shortens life [i.e., iron] is to be lifted up against that which prolongs life. Rabbi Abraham ibn Ezra said that this is in order that the chips of the stones should not remain in the dunghills, while part of them [i.e., the stones] is built into G-d’s altar, or that the chips should not be taken to make an altar for the idols, since their worshippers might do so, hoping that perhaps this will bring them success. And the Rabbi [Moshe ben Maimon] wrote in Moreh Nebuchim⁵⁹³ that this prohibition is an extraordinary precaution against making stones into certain shapes, thus being hewn stones, for such was the custom of the heathens [to build their altars with hewn stones].⁵⁹⁴
But I say that the reason for the commandment is that a sword is made out of iron and is the destroyer of the world. In fact, this is why it is called *cherev* (sword) [which is of the same root as *churban* (destruction)]. And since Esau whom G-d hated⁵⁹⁵ is the inheritor of the sword — for to him it was said, *And by thy sword shalt thou live*⁵⁹⁶ — and the sword is his power in heaven and upon the earth — for with [the power of] Mars and the stars [which influence] bloodshed, the sword succeeds, and with them Esau’s might is shown — therefore it must not be brought into the House of G-d. It is this reason which Scripture mentions expressly: “You should not build [the altar] of hewn stones, for in lifting up any iron to make them, you have lifted up your murderous sword, and increased victims; and thus you have profaned it.” It was for this reason that there was no iron in the Tabernacle, for even its pins, which would have been better if made of iron, were made of copper.⁵⁹⁷ Similarly, in the Sanctuary⁵⁹⁸ there were no vessels of iron except the ritual slaughtering-knives, for slaughtering [of the sacrifice] was not an act of “worship” [requiring a priest].⁵⁹⁹
Scripture prohibited only the building of an altar with hewn stones if touched by iron, for so it is clearly stated, *when thou lifteth up thy sword upon it thou has profaned it*, and still more clearly, *thou shalt lift up no iron tool upon it*.⁵⁸⁶, Verse 5. But if he comes to chisel them with silver tools or the *shamir*,⁶⁰⁰ which our Rabbis have mentioned,⁶⁰¹ it is permissible, even though the stones are not whole. This law will refute the reasoning of Rabbi Abraham ibn Ezra.⁶⁰² The reason advanced by the Rabbi [Moshe ben Maimon] is also incorrect on account of this law.
Now [when building the Sanctuary], Solomon added a stricture in the commandment, i.e., that *no tool of iron was heard in the House while it was in building*⁶⁰³ even though it was permissible, [the prohibition applying only to the altar]. Thus we were taught in the Mechilta:⁶⁰⁴ “*Thou shalt not build it of hewn stones*. You are not allowed to build the altar of hewn stones, but you may build the Sanctuary and the Holy of Holies of hewn stones. And how do I explain the verse, *And there was neither hammer nor axe nor any tool of iron heard in the House, while it was in building?*⁶⁰³ They were not heard ‘in the House,’ but outside of the House they were heard.” What happened was thus as follows: They would remove the stones from their mountains with iron tools and chisel them there with iron, just as they also cut with iron the trees and the cypresses⁶⁰⁵, Verse 31. which were in the House. And so it is written, *And they quarried great stones, costly stones, to lay the foundation of the House with hewn stone*.⁶⁰⁶, Verse 31. When they brought them to the House to build the walls, they did not fix them with iron, nor did they lift up any iron tool upon them as is the custom of builders. And that which Scripture says, *It was built of whole stones from the quarry*,⁶⁰³ does not mean that they were whole and complete; they were whole only insomuch as they had no notch deep enough for the nail to halt over on passing upon the edge,⁶⁰⁷ but they were smooth and even. The meaning of the word *masa*⁶⁰⁸ (I Kings 6:7) is generally translated “at the quarry.” Ramban interprets *masa* to mean “great,” and the sense of the verse is: “it was built of whole large stones.” is “great”; for when they moved them from the mountain, they did not divide the rocks into many stones as is the custom of the builders, and they did not fix them there, nor did they set them into the building with hammers or axes as any other building is built. Solomon did not want it to be built [with any iron tool], or that the sound of iron be even heard in the whole Mount of the House. All these strictures were for the purpose of removing iron from it. This is according to the opinion of Rabbi Yirmiyah in Tractate Sotah.⁶⁰⁹ But according to Rabbi Yehudah, the hewn stones were for Solomon’s own house, not for the Sanctuary. According to his opinion, the verse stating, *And they quarried great stones, costly stones, to lay the foundation of the house with hewn stone*,⁶⁰⁶, Verse 31. means that they also quarried hewn stones which were for his own house. So also it appears from the plain meaning of Scripture, that he built the court with hewn stone, as it is written, *And he built the inner court with three rows of hewn stone*,⁶¹⁰ and he placed himself under restriction [to build with unhewn stone] only in the Sanctuary and the Holy of Holies. All this was for the sake of removing iron from the Sanctuary. And regarding *the iron without weight* which David prepared,⁶¹¹ that was to make instruments of it [with which] to cut the trees and to quarry the stones.

footnotes:
⁵⁸⁴ Literally: “thy sword.” The significance of it is explained further on in the text.
⁵⁸⁵ Deuteronomy 27:6.
⁵⁸⁶ Ibid.
⁵⁸⁷ Judges 3:16.
⁵⁸⁸ Ezekiel 5:1.
⁵⁸⁹ Ibid.
⁵⁹² Mechilta on the verse here.
⁵⁹³ Guide of the Perplexed, III, 45.
⁵⁹⁴ Thus by prohibiting the building of an altar with stones which have been touched by iron, the Torah gave us an extraordinary precaution to guard against idolatry.
⁵⁹⁵ Malachi 1:3.
⁵⁹⁶ Genesis 27:40.
⁵⁹⁷ Further, 27:19.
⁵⁹⁸ Literally: “The Permanent House,” a synonym for the Sanctuary in Jerusalem, which cannot be built in any other location. It stands in contrast to the Tabernacle, which could be moved from place to place.
⁵⁹⁹ Yoma 42a.
⁵⁸⁶ Ibid.
⁶⁰⁰ A worm that pierced stones with its touch.
⁶⁰¹ Sotah 48b.
⁶⁰² If, as Ibn Ezra suggested, the reason for the commandment is that the chips of the stones should not be on a dunghill while the stones be in the altar of G-d, why then is it permissible if the chiselling is done with a silver tool? The same question applies to Rambam’s explanation that the commandment is a precautionary measure against idolatry.
⁶⁰³ I Kings 6:7.
⁶⁰⁴ Mechilta on the verse here.
⁶⁰³ I Kings 6:7.
⁶⁰⁵ Ibid.
⁶⁰⁶ Ibid.
⁶⁰³ I Kings 6:7.
⁶⁰⁷ Chullin 18a.
⁶⁰⁸ It was built of whole stones ‘masa’
⁶⁰⁹ Sotah 48b. In our Gemara: Rabbi Nechemyah.
⁶⁰⁶ Ibid.
⁶¹⁰ I Kings 6:36.
⁶¹¹ I Chronicles 22:14.


###### Ramban on Exodus 20:23:1
[Ramban on Exodus 20:23:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/20:23:1)

**וְלֹא תַעֲלֶה בְמַעֲלֹת עַל מִזְבְּחִי** בַּעֲבוּר כִּי הִתְחִיל לְצַוּוֹת בַּמִּזְבֵּחַ הִשְׁלִים מִצְוָתוֹ, וְלֹא אִחֵר זֶה עַד צַוּוֹתוֹ בְּדִבְרֵי הַקָּרְבָּנוֹת בְּתוֹרַת כֹּהֲנִים, וְזוֹ רְאָיָה לְדִבְרֵי חֲכָמִים וְאֵין צְרִיכִין חִזּוּק. וְטַעַם הַמַּעֲלוֹת, יִרְאַת הַמִּזְבֵּחַ וְהִדּוּרוֹ לִכְבוֹד הַשֵּׁם. וּלְמִצְוֹת הַשֵּׁם טְעָמִים רַבִּים בְּכָל אַחַת, כִּי יֵשׁ בְּכָל אַחַת תּוֹעָלוֹת רַבּוֹת לַגּוּף וְלַנֶּפֶשׁ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
NEITHER SHALT THOU GO UP BY STEPS UNTO MINE ALTAR. Because He began the commandment of the altar, He therefore completed it and did not postpone it until He would command about the subject of the sacrifices in *Torath Kohanim*⁵⁹⁰ This is proof to the words of the Sages,⁵⁹¹ which are not really in need of defense.
The reason for [the prohibition against ascending the altar with] steps is that the fear of the altar and its enhancement is for the glory of G-d. Each of G-d’s commandments has many reasons, there being many benefits in each for body and soul.
Mishpatim

footnotes:
⁵⁹⁰ Literally: “Law of the Priests.” Generally, it is another name for the Book of Leviticus.
⁵⁹¹ Mentioned above in Verse 21, that the altars referred to here are those of the Tabernacle and the Sanctuary. Now since these altars were ascended by a ramp connecting them with the ground, this verse, which states that the altar should not be ascended by steps, fits in with the general subject. But if it is as Ibn Ezra wrote, (mentioned here in the text above, Verse 22), that the altar of stone referred to here was the altar of the covenant made at Mount Sinai the present verse does not fit in here because that altar had no ramp.