AND MOSES CALLED UNTO ALL ISRAEL. As I have explained,¹ to make the children hear the words of the covenant.²

footnotes: ¹ See I.E. on Deut. 1:5. ² The Decalogue.

IN HOREB. This is Sinai.³

footnotes: ³ Horeb is another name for Sinai.

THE LORD MADE NOT THIS COVENANT WITH OUR FATHERS. Alone.⁴

footnotes: ⁴ But also with us.

BUT WITH US, EVEN US. The meaning of ittanu⁵ (even us) is, but also with us.⁶). I.E. believes that this should be interpreted: The Lord made not this covenant with our fathers alone, but also with us. In other words, ittanu (us) should be interpreted as if written gam (also) ittanu. It is similar to thy name shall not be called any more Jacob (Gen. 35:10).⁷ should be read as if written, Thy name shall not be called any more only Jacob. See I.E. on Gen. 35:10 (Vol. 1, p. 332). Or it means the Lord did not make a covenant with our fathers who were in Egypt but only with us,⁸ for there were many in the camp who heard the covenant from the mouth of God.⁹ Moses therefore said even us, those who are here, and are alive. Moses’ words, with you (v. 4) and [I stood] between [the Lord] and you (v. 5) is proof of the correctness of this interpretation.

footnotes: ⁵ Literally, with us. ⁶ Our verse literally reads: The Lord made not this covenant with our fathers, but with us (ittanu ⁷ Thy name shall not be called any more Jacob ⁸ In this case, no words have to be added to our verse and the clause is to be taken literally; i.e., the Lord made not this covenant with our fathers, but with us. ⁹ The tribe of Levi and those who were under twenty when Moses sent out the spies to Canaan.

FACE TO FACE. Without an intermediary.¹⁰ This means I spoke to you, although you did not see Me. The metaphor used in our verse is that of a person who speaks to another person face to face even though the person being spoken to does not see that speaker.¹¹

footnotes: ¹⁰ Face to face is not to be taken literally, for God has no face. ¹¹ This would be the case when the speaker and the addressed would be in a pitch dark room. I.E.’s point is that Moses received a clear message.

I STOOD BETWEEN THE LORD AND YOU. I have already explained this.¹²

footnotes: ¹² Moses could say this because “for there were many in the camp who heard the covenant from the mouth of God.” See I.E. on verse 3.

FOR YE WERE AFRAID BECAUSE OF THE FIRE. Even though you did not go up the mountain.

[SAYING.] The word saying is connected to the previous verse. Its meaning is, The Lord spoke with you face to face…out of the midst of the fire (v. 4) saying.¹³, etc. It is possible that I stood between the Lord and you means I stood between the Lord and you after the revelation at Sinai. Its meaning is, God spoke with you face to face [at Sinai] and from that day on I stood between the Lord and you because you were afraid,¹⁴ as Moses goes on to explain.

footnotes: ¹³ I am the Lord thy God ¹⁴ Of the fire.

AND WENT NOT UP INTO THE MOUNT. When I went up. Compare, but Moses drew near unto the thick darkness (Ex. 20:18). Do not pay attention to the fact that the word saying is far removed [from the end of verse 4],¹⁵ for there are many such instances.¹⁶ The speaker¹⁷ did not separate the verses and sections.¹⁸ Also do not pay attention to the words,¹⁹ for they are like bodies and their meanings are like souls.²⁰ One who cuts with two similar tools produces the same result. Scripture therefore interchanges shav (false)²¹ (v. 17) and sheker (false) (Ex. 20:13),²² (ed shaker). Deut. 5:17 reads: Neither shalt thou bear false/vain witness (ed shav). as these terms are brothers.²³ All lies are vanity. I have already explained that the word zakhor (remember) (v. 8) means the same as shamor (keep).²⁴ (zakhor) the sabbath day to keep it holy. Deut. 5:12 reads: Remember (shamor) the sabbath day to keep it holy. Hence I.E.’s comment. Moses adds,²⁵ is not found in Exodus. Hence I.E.’s comment. as the Lord thy God commanded thee (v. 12). It means, when you stood around Mount Sinai.²⁶ is keep the Sabbath as God commanded you at Sinai when he revealed the Decalogue.

footnotes: ¹⁵ In other words, do not be surprised that the last word in verse 5 is to be interpreted as the conclusion of verse 4. ¹⁶ Where a word is not connected to what immediately precedes it. ¹⁷ Moses. ¹⁸ This was done later. I.E. apparently takes issues with those who believe that the arrangement of the verses and chapters of the Torah is from Sinai. ¹⁹ The difference in wording between the Decalogue in Deuteronomy and that in Exodus. I.E. discusses these differences in his commentary on the latter. See I.E. on Ex. 20:1 (Vol. 2, pp. 394-406). ²⁰ In other words, it is the ideas and not the exact wording that matters. See I.E. on Ex. 20:1 (Vol. 2, pp. 394-406). ²¹ Literally, vain. ²² Ex. 20:13 reads: Thou shalt not bear false witness ²³ They convey the same meaning. ²⁴ Ex. 20:8 reads: Remember ²⁵ When repeating the commandment in Deuteronomy to observe the Sabbath. As the Lord thy God commanded thee ²⁶ The meaning of as the Lord thy God commanded thee

NOR THINE OX, NOR THINE ASS, NOR ANY OF THY CATTLE. A particular followed by a general term.²⁷ At first²⁸. Ox and ass are not mentioned. only the general term is used. Both say the same.²⁹

footnotes: ²⁷ Ox and ass are particulars. Cattle is the general term. ²⁸ In the first version of the Decalogue. The parallel verse in Ex. 20:10 reads: nor thy cattle ²⁹ Both versions state the same idea.

THAT…MAY REST. Scripture here adds the explanation of the law regarding the man-servant and the maid-servant,³⁰ namely, And thou shalt remember that thou was a servant.³¹ Now God gave rest to your servant. Therefore the Lord your God commanded [thee] to do this on the Sabbath day refers to giving rest to one’s servant.³². Some say³³. that a servant does not rest.³⁴ Now God took you out of slavery and commanded you to rest so that you will remember that you were a slave.³⁵ In the commandment that begins with the word Honor (v. 16),³⁶. Scripture goes on to say, as the Lord thy God commanded thee. This is to be understood in line with my interpretation.³⁷ (v. 12) means as the Lord thy God commanded thee when you stood around Mount Sinai. Similarly, here.

footnotes: ³⁰ Why they are to rest on the Sabbath. ³¹ This explanation is not found in the parallel verse in Exodus. ³² I.E.’s paraphrase of therefore the Lord thy God commanded thee to keep the sabbath day ³³ Some offer another meaning for And thou shalt remember that thou was a servant ³⁴ The Jews in Egypt did not have any rest. ³⁵ According to this interpretation, it is not a reason for giving the servant rest but it is a reason why the Israelite himself must rest. He must do so because his rest will remind him that he was a slave and that God freed him. ³⁶ Honor thy father and thy mother ³⁷ On verse 5. There I.E. comments that as the Lord thy God commanded thee

AND THAT IT MAY GO WELL WITH THEE. Some say that this alludes to the world to come. I will allude to the secret of the world to come in my comments on I kill, and I make alive (Deut. 32:39).

THY DAYS. Scripture goes on to explain that they will be good days.³⁸ elaborates on that thy days may be long; i.e., your long days will be good days. Know that all the early sages are of the opinion that I am (v. 6) is the first statement³⁹ even though there is room to ask why the one who separated the statements did not separate Thou shalt have no other gods (v. 7).⁴⁰. The Decalogue is divided into ten sections in the massoretic edition of the Torah. Each of these sections is devoted to a particular statement. Now, if I am is an independent statement, it should form an independent section. However, it does not. Hence I am seems to be an introduction to that which follows. We have followed Vat. Ebr. 38 which reads lo hifsik. I have already explained the Ten Statements,⁴¹ is the first of the Ten Statements. See I.E.’s comments on Ex. 20:1 in both the long and the short commentary. See Vol. 2, pp. 401-404. relying on their opinion.⁴² However, I believe that the statement I am is not part of the Ten Statements, for the meaning of I am is, I am the one who commands. I am is the basis of the commandments, as I have explained previously.⁴³ includes all precepts directed at the heart, tongue, and human deeds. For one who does not believe in his heart that God exists has no reason to be obligated to observe any commandments” (I.E., Vol. 2, p. 415).

footnotes: ³⁸ And that it may be well with thee ³⁹ Contra I.E. who believes that the Decalogue begins with v. 7. ⁴⁰ From I am ⁴¹ And noted that I am ⁴² On the opinion of the early sages. ⁴³ “I am

The word chamad (coveted) has two meanings in Hebrew.⁴⁴ (neither shalt thou covet). One is to rob, to extort, to take someone’s property by force and compulsion. This is the meaning of the word in neither shall any man covet (yachmod) thy land⁴⁵ (yachmod) thy land means no one shall desire your land, then the Land of Israel would be an undesirable land. Hence the meaning of neither shall any man covet (yachmod) thy land must be no one will take your land. (Ex. 34:24). For if this is not its meaning, then the land is bad. But Scripture only comes to praise the land. The second meeting is to desire in the heart without acting.⁴⁶ Now, Neither shalt thou covet thy neighbor’s house (Ex. 20:14) is the ninth statement, and thou shalt not covet thy neighbor’s wife (Ibid.) is the tenth statement.⁴⁷ as the first statement of the Decalogue. Therefore, it counts Neither shalt thou covet thy neighbor’s house and thou shalt not covet thy neighbor’s wife as two separate statements. According to this interpretation, thy neighbor’s house and thy neighbor’s wife are connected to each other.⁴⁸ precedes thou shalt not covet thy neighbor’s wife, while the reverse is true in Deuteronomy (Weiser). On the other hand, thy neighbor’s house might be a general rule.⁴⁹ is the tenth statement. Scripture first states the general rule and then goes into detail; that is, Neither…thy neighbor’s house includes your neighbor’s wife, servant, ox, ass, and all that he owns. According to this interpretation, I am is the first statement and Neither shalt thou covet thy neighbor’s house is the tenth. The fact that Moses in this book [Deuteronomy] in which he explains the Torah, employs ve-lo⁵⁰. titavveh (neither shalt thou covet) (v. 18) in place of lo tachmod (thou shalt not covet) (Ex. 20:14) is proof of this.⁵¹ is a general statement, for Moses explains it by using a different term in Deuteronomy. Many say that one cannot sin with one’s thoughts and there is no reward and punishment for what one thinks. However, one can refute them by quoting many verses. I will not prolong my argument. I will merely point to the following: A heart that deviseth wicked thoughts (Prov. 6:18); thou didst well that it was in thy heart (II Chron. 6:8); And to them that are upright in their hearts (Ps. 125:4). Moses at the end⁵² said, in thy mouth, and in thy heart, that thou mayest do it (Deut. 30:14). The main purpose of the mitzvot is to perfect the heart. Most of them serve as a memorial.⁵³, translated by H. Norman Strickman, Jason Aaronson, 1995, p. 78: “Some commandments serve as reminders of the fundamental precepts. For example, the Sabbath commemorates creation. Likewise, not permitting one’s slave to work on the Sabbath recalls the Exodus from Egypt. Similarly, the Pascal lamb, the matzot, the bitter herbs, the sukkah, the mezuzah, and the tefillin worn on the hand and head. Likewise, the tzitzit.” The distinction made between a sin committed deliberately and one committed inadvertently should convince them.⁵⁴

footnotes: ⁴⁴ I.E. is commenting on verse 18, which reads: ve-lo tachmod ⁴⁵ If neither shall any man covet ⁴⁶ On the desire. ⁴⁷ This interpretation does not count I am ⁴⁸ That is, they have a similar meaning even though they form two separate statements. Hence Scripture can invert these statements. I.E. comments thus because in Exodus the prohibition against coveting thy neighbor’s house ⁴⁹ In other words, Neither shalt thou covet thy neighbor’s house ⁵⁰ I.E, lo ⁵¹ That Neither shalt thou covet thy neighbor’s house ⁵² Of his review of the commandments. ⁵³ They remind the heart what it is to believe. See The Secret of Torah, A Translation of Ibn Ezra’s Yesod Mora ⁵⁴ That one can sin with one’s thought, for one who sins deliberately is punished while one who sins inadvertently is not.

THESE WORDS. Its meaning is, these Ten Statements and not the words which follow them.⁵⁵

footnotes: ⁵⁵ In the Torah.

A GREAT VOICE. They never heard one like it.

AND IT WENT ON NO MORE. This occurred only one time. Observe, Scripture explains why the voice went on no more, namely, And it came to pass, when ye heard…(v. 20).

HIS GLORY. The appearance of fire.

AND HIS GREATNESS. The voices, the lightning, and the sound of the shofar.

AND…HIS VOICE. The Ten Statements. There is one opinion that God only uttered I am (v. 6).⁵⁶ is short for, that God only uttered I am and Thou shalt have no… See I.E. on Ex. 20:1 (Vol. 2, p. 393). Also see Horiyot 8a.

footnotes: ⁵⁶ If the reference is to a Rabbinic sage, then “that God only uttered I am”

THE VOICE OF THE LIVING GOD. Elohim (God), as I have explained,⁵⁷ is in the plural.

footnotes: ⁵⁷ See I.E. on Gen. 1:1 (Vol. 1, p. 24).

I believe that Scripture uses the term living to differentiate between God⁵⁸ and the heavenly host,⁵⁹ for the heavenly host does not move by its own power.⁶⁰

footnotes: ⁵⁸ God is the prime mover of the universe. ⁵⁹ The stars and planets are moved by God. They do not move on their own. ⁶⁰ As God is the source of its movement.

AND THOU SHALT SPEAK UNTO US ALL. The word at (thou)⁶¹ (you) is a feminine pronoun. is similar to the word at (thou) in And if Thou⁶² (at) deal thus with me (Num. 11:15). It is explained there.⁶³ can be used in the masculine.

footnotes: ⁶¹ At ⁶² God. ⁶³ There I.E. explains that at

THEY HAVE WELL SAID. Hetivu (they have well) is a verb in the perfect. It comes from a root in which only two letters are sounded.⁶⁴.

footnotes: ⁶⁴ Its root is tet, vav, bet

OH THAT. Scripture does not say mi yitten li (oh that I) but rather mi yitten la-hem (oh that they).⁶⁵ is Israel not God. The word la-hem (they) thus follows ve-hayah levavam zeh (such a heart as this).⁶⁶ (oh that they). This literally reads, Oh that such a heart as this to them. I.E. believes that this should be read as if written, mi yitten la-hem ve-hayah levavam zeh lahem (oh that they had such a heart as this). Note, God’s decrees are the source of all actions and movements.⁶⁷ The power and nature of all that is found beneath the heavens is determined by the arrangement of the heavenly bodies. These are connected to the roots below.⁶⁸ The same applies to the compounds.⁶⁹ All things similarly depend on the movements of the heavenly bodies day by day and time by time, for there is always a change,⁷⁰, p. 173). as the author of the Sefer Yetizrah explained.⁷¹ is a mystical work composed between the third and sixth centuries either in the Land of Israel or in Babylonia. The parts⁷² receive⁷³ from the categories⁷⁴ according to their nature.⁷⁵ It is due to the power of the “categories” that they⁷⁶ can make some small changes in nature.⁷⁷ This is the meaning of and the Lord hardened Pharaoh’s heart (Ex. 11:10).⁷⁸ In another place, Scripture states, and hardened his heart, he and his servants (Ex. 9:34).⁷⁹ It is all true. Scripture therefore states, O Lord, I know that man’s way is not his own (Jer. 10:23). It similarly states, O Lord, why dost Thou make us to err from Thy ways (Jer. 63:17). Moses said, therefore choose life (Deut. 30:19).⁸⁰ Now, since God does not withhold good,⁸¹ He loves to do good. Scripture employs human language when it says, Oh that.⁸²

footnotes: ⁶⁵ In other words, the object of mi yitten ⁶⁶ Our verse reads, mi yitten ve-hayah levavam zeh la-hem ⁶⁷ In heaven and on earth. In other words, God is the first cause of everything. ⁶⁸ The root of all things, every element on earth, is influenced by a heavenly source. ⁶⁹ To all things that are compounds of the four elements. ⁷⁰ Everything on earth is in a state of flux. “It is because of the heavenly motions that change comes to all things born of the earth, be they metal, plants, or living beings” (Yesod Mora ⁷¹ The Book of Creation ⁷² The particular (individual items) of each category. ⁷³ Sustenance. ⁷⁴ According to I.E. the hosts of heaven are in charge of the categories, which are eternal. Everything belongs to its own category, i.e., human beings, animals, plants, etc. See I.E. on Ex. 33:21 (Vol. 2, p. 698), “Note, all plants, all that live on the earth, all fowl, cattle…and human beings are tied to the 48 forms of the sphere.” ⁷⁵ The categories are eternal. They influence their parts on earth. For example, life is a category. Different creatures have different life spans based on their nature. The heavenly apparatus which influences life will thus provide life to a creature according to its unique nature. ⁷⁶ Human beings. ⁷⁷ By mastering the science of the categories man can save himself from what the stars have decreed. See I.E. on Ex. 33:21, Vol. 2, pp. 691-692. ⁷⁸ Pharaoh was born with a “hard heart.” ⁷⁹ Pharaoh choose not to develop his soul. ⁸⁰ For man has free will to improve and develop his soul. According to I.E. a person is born with certain personality traits. Some of these traits may be evil. God may thus be said to determine man’s behavior. However, man has it in his power to overcome these evil traits. Thus man has free will. See I.E. on Ex. 7:3 (Vol. 2, p. 145) and the notes thereto. ⁸¹ From the deserving. God has so arranged the world that good will automatically befall the person who leads a good life. God will not interfere with nature and prevent good from descending upon that person. ⁸² Moses spoke as people normally do when he said, Oh that…

GO SAY TO THEM. Moses was to go down.⁸³

footnotes: ⁸³ From Mount Sinai and tell the people to return to their tents.

STAND THOU HERE BY ME. Moses was to return.⁸⁴ Scripture similarly states, and I will speak unto thee all the commandment, and the statutes, and the ordinances. It is thus clear that most of the Torah was told to Moses at Sinai. However, Moses transmitted it in the wilderness of Sinai. I believe that he did so in the eleven days that they traveled from Sinai.⁸⁵

footnotes: ⁸⁴ After telling the people to return to their tents, Moses was to return to Mount Sinai. ⁸⁵ To Kadesh-barnea. See I.E. on Deut. 1:2.

YE SHALL OBSERVE TO DO. Scripture states this⁸⁶ in order to add, and ye shall not turn aside to the right hand or to the left.

footnotes: ⁸⁶ Our verse seems to be repeating verse 29. Hence I.E.’s comment.

IN ALL THE WAY. This explains to the right hand or to the left.⁸⁷ The main purpose of this commandment⁸⁸ and the statutes and ordinances is that you, your son, and your son’s son fear the Lord. Faith of the heart is the basis of the commandments. When you fear God, you are fulfilling your destiny as a person. Man, as is noted by Koheleth, was created for this very reason.⁸⁹. Furthermore, your days will be prolonged with everyone⁹⁰ on the land and for the individual,⁹¹ in the world to come.⁹²

footnotes: ⁸⁷ In the previous verse. ⁸⁸ That is, these commandments. I.E. employs a collective noun. ⁸⁹ See Eccles. 12:13, Fear God, and keep His commandments; for this is the whole man ⁹⁰ With your fellow Israelites. ⁹¹ The select few who are worthy of enjoying the world to come. ⁹² Some editions have “in this world.” However, this rendering appears incorrect, for what difference is there between “on the land” and “in this world”?