AND NO MAN SHALL COME UP WITH THEE. None of the elders of Israel at all should go up with you, as they had done at the first Tablets of the Law.⁵⁰¹

footnotes: ⁵⁰¹ Above, 24:9.

NEITHER LET ANY MAN BE SEEN THROUGHOUT ALL THE MOUNT — even at the foot of the mountain, where Israel had stood at first [during the Revelation].

NEITHER LET THE FLOCKS NOR HERDS FEED BEFORE THAT MOUNT — in front of it. For at [the giving of] the first Tablets they had been warned only, no hand shall touch it [i.e., the mountain] … whether it be beast or man,⁵⁰², 19:13. and now they were still under that admonition, for the Glory was always on the mountain until the last Tablets of the Law were given. However, at the giving of these Tablets He was now more stringent than at the first Revelation [in requiring that none of the elders accompany Moses]. The reason for all this was that at the first Tablets the Revelation was for all Israel, whereas this one was only for Moses, because of his merit and his prayer, and the Glory revealed on the mountain for [the giving of] the last Tablets would be greater than that of the first ones.

footnotes: ⁵⁰² Ibid.

AND HE STOOD WITH HIM THERE. That is, the Eternal stood — something like it is said, And the Eternal came, and stood⁵⁰³ — with Moses, meaning, that Moses entered into the cloud as he had done at first.⁵⁰⁴.

footnotes: ⁵⁰³ I Samuel 3:10. ⁵⁰⁴ Above, 24:18: And Moses entered into the midst of the cloud

AND THE ETERNAL PASSED BY BEFORE HIM. This means that He fulfilled His promise to Moses, I will make all My goodness pass before thee.⁴⁹⁴

footnotes: ⁴⁹⁴ Verse 19.

AND HE PROCLAIMED: ‘HASHEM HASHEM E-IL’ (THE ETERNAL, THE ETERNAL, G-D). These three words are sacred Names of G-d which the Sages call midoth (attributes), being that they constitute the attribute of the Lord of repentance, the attribute of His mercies and that of His goodness.⁵⁰⁵ as separate attributes. See, however, Guide of the Perplexed, Vol. I, p. 193, Note 5, in Friedlander’s translation. The Proper Name of G-d [i.e. the Tetragrammaton], however does not lend itself to any plural form.⁵⁰⁶] does not lend itself to any plural form, in spite of the fact that the various attributes are here cited (Abusaula). And the attributes which are perceived in human terms are ten: merciful and gracious, etc. Thus on one side they are all attributes, and on the other, there are the three which denote the Names of His essence, whereas the Ten are attributes. Now the attributes also represent Names of G-d, for merciful and gracious, long-suffering etc. are all with reference to the essence of G-d the Most High. Therefore it does not say “the G-d Who has mercy, grace, and is long-suffering,” for [that would have meant that these are His ways with the lower creatures; instead it says, merciful and gracious, long-suffering, indicating] that these actions emanate from G-d’s attributes, [which are His essence].⁵⁰⁷

footnotes: ⁵⁰⁵ See my Hebrew commentary, p. 522, for some elucidation of these Cabalistic terms. — It is noteworthy that Ramban here follows a long line of authorities who count Eternal, Eternal ⁵⁰⁶ Ramban’s intent here is to stress the perfect Unity, regardless of the various attributes. This is why he stresses that the Proper Name of G-d [and as stated here: Hashem, Hashem… ⁵⁰⁷ Abusaula.

And abounding in goodness and truth; keeping mercy upon the thousandth generation — these three denote the attribute of mercy, since He increases the goodness over His strength and might and the truth in His mercies. And ‘notzeir’ (keeping) mercy unto the thousandth generation, for He hath remembered His mercy and His faithfulness toward the house of Israel.⁵⁰⁸ Or it may be that the word notzeir means “sprouting,” of the root, ‘v’neitzer’ (and a twig) shall grow forth out of his roots.⁵⁰⁹ And in His goodness He is ‘nosei’ (forgiving) iniquity and transgression and sin. This is of the expression, I have made, and I ‘esa’ (will bear).⁵¹⁰ The two phrases, and that will by no means clear the guilty, and visiting the iniquity of the fathers upon the children, are an explanation to the one of forgiving iniquity [mentioned before]. It is called an “attribute”⁵¹¹ because He clears the sinner by this visitation. And because this act of forgiving is not equal for iniquity, transgression and sin, but instead in each category has its own form of clearing the sinner, it is called in each case “one attribute.”⁵¹² etc., also constitute an independent attribute, for the ‘clearing’ done in this form of forgiving is by visitation, it being another way of forgiveness of sin, that He will not forgive it outright, but visit it upon the generations etc.” (Abusaula).

footnotes: ⁵⁰⁸ Psalms 98:3. ⁵⁰⁹ Isaiah 11:1. ⁵¹⁰ Isaiah 46:4. ⁵¹¹ Thus it is now clear that Ramban counts the thirteen attributes as follows: 1. The Eternal. 2. The Eternal. 3. G-d. 4. Merciful. 5. Gracious 6. Long-suffering. 7.-8. Abounding in goodness and truth. 9. Keeping mercy unto the thousandth generation. 10.-11.-12. Forgiving iniquity, transgression and sin. 13. That will by no means clear the guilty, visiting the iniquity etc. — See Tosafoth Rosh Hashanah 17 b that such is also the opinion of Rabbeinu Tam. Ibn Ezra likewise follows generally this interpretation. ⁵¹² “And the expressions, and that will by no means clear the guilty; visiting the iniquity of the fathers

Now Moses bowed his head to G-d Who passed by before him, and prayed that G-d should always go in their midst and forgive their iniquity and their sin⁵¹³ in whatever they might do, and that He cause them to inherit the Land. Moses, however, did not ask that G-d forgive “our transgressions,” since it is not possible that G-d forgive transgressions, which are sins of a rebellious nature; in those cases He is only to bear them [through visitation] and not to destroy them. It will not be concealed from you why these two Names [*If now I have found grace in Thy sight, O Lord, let the Lord, I pray Thee, go in the midst of us…*⁵¹³] are written with Aleph Daleth [instead of in the letters of the Tetragrammaton];⁵¹⁴. Thus the first Name is in place of the Tegragrammaton, and Moses prayed that the Lord [written in Aleph Daleth] go in our midst in the absolute perfection of the Unity of the two Names (Abusaula). it is for this reason that G-d said, Behold, I make a covenant,⁵¹⁵ until [all people shall see…] the work of the Eternal that it is tremendous.⁵¹⁵

footnotes: ⁵¹³ Verse 9. ⁵¹³ Verse 9. ⁵¹⁴ As Moses now prayed for the perfect Unity to go in the midst of Israel. At such time it is as if all is in the Aleph Daleth ⁵¹⁵ Verse 10. ⁵¹⁵ Verse 10.

FOR IT IS A STIFFNECKED PEOPLE. This is to be understood in its literal sense. G-d is to go in their midst because they are a stiffnecked people, for now that the Holy One, blessed be He, became reconciled with them, His Presence amongst those who are stiffnecked would be better than that of the angel. For He will want to increase their blessings more, since they are His people and His inheritance.⁵¹⁶ And just as at the time of anger it was better for them that He send before them an angel, because they are a stiffnecked people, just as He said, lest I consume thee in the way,⁵¹⁷ so at the time of good-will it is better for them that the Divine Glory go with them, because they are a stiffnecked people, and He would more readily show grace and mercy upon His servants. And G-d answered him that He would do so, that He would make the covenant and do marvels because of it, just as Moses had asked for, so that we are distinguished, I and Thy people.⁵¹⁸, Verse 16. He said, before all thy people I will do marvels… and all the people amongst which thou art shall see, because all these great and tremendous things He would do with Moses and for his sake, and the people would merely be in the covenant. It is not possible, however, to explain that G-d was promising that He would now do with Israel wonders such as have not been wrought before and in all the earth, nor in any nation, for [we do not find] that after this [statement] there were any wonders done for them, greater than those which had been wrought for them at the beginning in Egypt and at the sea; on the contrary, at first there were wrought and done for them greater things. Rather, the purport thereof hints at the dwelling of the Divine Glory amongst them, and at G-d being with Moses, for splendor and for beauty⁵¹⁹, 28:2. in hidden and wondrous matters, as he said, *‘v’niphlinu’ (so that we are distinguished)*⁵¹⁸, Verse 16. [which is of the root peleh — wonder], and as I have explained. May the Holy One, blessed be He, show us wonders in His Torah.

footnotes: ⁵¹⁶ See Deuteronomy 9:29 and 32:9. ⁵¹⁷ Above, 33:3. ⁵¹⁸ Ibid. ⁵¹⁹ Ibid. ⁵¹⁸ Ibid.

OBSERVE THOU THAT WHICH I AM COMMANDING THEE THIS DAY. Of all the commandments mentioned previously He did not say I am commanding thee. Therefore we must explain the meaning of His words as follows: “Observe the commandments which I command you today, and do not treat them as you have treated those which I commanded you at first, when you violated everything by worshipping the idols.” Now He promised here to drive out from before them the peoples [of the Land], and He warned them against their idols and against making a covenant with them, just as He had done in the section of Behold, I send an angel before thee,⁵²⁰, 23:20. thus going over the first conditions again. However, He added here, Thou shalt make thee no molten gods,⁵²¹ meaning that they should not do as they had done with the calf, even if their thoughts are directed to Heaven, to make themselves a guide. He restated here the subject of the three festivals,⁵²², Verse 23. that they appear before the Eternal G-d, the G-d of Israel,⁵²², Verse 23. as He had mentioned it there.⁵²³ The reason [for the restatement] is known, since it comes after the admonition against idolatry. I have already explained it at the end of [Seder] Vayishma Yithro.⁵²⁴, 20:21.

footnotes: ⁵²⁰ Ibid. ⁵²¹ Further, Verse 17. ⁵²² Ibid. ⁵²² Ibid. ⁵²³ Above, 23:17. ⁵²⁴ Ibid.

AND THOU EAT OF THEIR SACRIFICE. “You might think that there is no punishment for eating thereof, but I will account it to you as if you agreed to its idolatrous worship.” This is Rashi’s language.⁵²⁵ But I say in accordance with the opinion of our Rabbis that this constitutes an admonition against eating of the sacrifices to idols, which they said⁵²⁶ is forbidden by law of the Torah, and we find no verse concerning it except this one. And the following is the meaning of the verse: “Lest thou make a covenant with the inhabitants of the land, and they go astray after their gods, for they will always be sacrificing to them, and lest they call thee and thou eat of their sacrifice, which he will sacrifice to his gods in his going astray after them, and lest thou take of their daughters unto thy sons.” Thus they are all admonitions following the first prohibition, concerning which He said, lest thou make a covenant.⁵²⁷

footnotes: ⁵²⁵ In our text of Rashi the text concludes: “Because through this [partaking of his meals] you will come to take of his daughters to your sons” (as mentioned in the following Verse 16). Rashi thus connects Verse 15 with the following verse, as if to say that the danger of partaking of his meals (mentioned in Verse 15) is that it will lead to the taking of his daughters to your sons (mentioned in Verse 16). Ramban will differ with this interpretation, and hold that Verse 15 constitutes an independent prohibition. ⁵²⁶ Abodah Zarah 29b. ⁵²⁷ In Verse 15 before us.

IN PLOWING TIME AND IN HARVEST THOU SHALT REST. In line with the plain meaning of Scripture He mentioned plowing and harvesting [as works forbidden on the Sabbath] because they are the mainstay of man’s life. He mentioned the Sabbath between the holidays, putting it next to the feast of unleavened bread and the sanctification of the firstborn,⁵²⁸ because they are all a reminder of the act of Creation, for in the exodus from Egypt itself there is a sign and wonder referring to the Creation, as I have explained in the Ten Commandments.⁵²⁹ Besides, Scripture states that in the Sabbath likewise there is a reminder of the exodus from Egypt, as it says in the second Ten Commandments, And thou shalt remember that thou wast a servant in the land of Egypt, and the Eternal thy G-d brought thee out thence [by a mighty hand and by an outstretched arm]; therefore the Eternal thy G-d commanded thee to keep the Sabbath-day.⁵³⁰ There I will explain it, with the help of G-d, blessed and exalted be He.

footnotes: ⁵²⁸ Verses 19-20. ⁵²⁹ Above, 20:2. ⁵³⁰ Deuteronomy 5:15.

NEITHER SHALL THE SACRIFICE OF THE FEAST OF THE PASSOVER BE LEFT UNTO THE MORNING. In line with the plain meaning of Scripture this admonition applies to the whole [Passover-] offering, [the sacrificial portions burnt on the altar, and the flesh eaten by the Passover celebrants]: that one should not leave over of the flesh unto the morning, for that which remains of it until the morning shall be burnt with fire,⁵³¹ and also the fat of it should be burnt on the altar only until the morning. Onkelos, however, translated the verse as applying [only] to the fat which had to be taken up to be burnt on the altar,⁵³² for this “feast” [mentioned there] is explained there, neither shall the fat of My feast remain all night until the morning,⁵³³ since all these commandments [mentioned here] are based upon those cited there. Now Rashi wrote: “Neither shall [the sacrifice of the feast of the Passover] be left unto the morning. This is to be understood as the Targum renders it [namely, that it refers to the fat, as explained above]. An offering left overnight is not invalidated if it was placed on top of the altar [during the night, even though it was not burnt at night; and it may be burnt on the altar the following day], neither is it invalidated until the dawn of morning [i.e., if at that time it is not on top of the altar, it is deemed to have been ‘left-over’]. The sacrifice of the feast of the Passover. This refers to the sacrificial portions. From here you derive the law concerning the burning of all fats and limbs of sacrifices [which were burnt on the altar].” In the section of Tzav⁵³⁴ I will explain this with the help of G-d. And with regard to what Rashi wrote about an offering left overnight if it was placed on top of the altar [during the night it is not invalidated] — there is a difference of opinion on this matter in the Gemara,⁵³⁵ and in the opinion of Raba it does become invalidated even if on top of the altar; thus if limbs of a sacrifice were left there [on top of the altar] overnight, and then by accident they were taken down [from the altar to the pavement], they may no longer be taken up. On the other hand, if they were not taken down, then even those limbs that had been left over on the pavement of the Court for many days, and by accident were taken up, do not need to come down [and are burnt upon the altar], as is found in the Chapter “The Altar.”⁵³⁵

footnotes: ⁵³¹ Above, 12:10. ⁵³² Thus Onkelos translated: “There shall not remain [overnight] away from the altar till the morning the fat of the sacrifice of the feast of the Passover.” ⁵³³ Above, 23:18. ⁵³⁴ Leviticus 6:2. ⁵³⁵ Zebachim 87a. ⁵³⁵ Zebachim 87a.

THE CHOICEST FIRST-FRUITS OF THY LAND THOU SHALT BRING INTO THE HOUSE OF THE ETERNAL THY G-D. Because He mentioned that they should bring the first-ripe fruits of all that is in their land⁵³⁶ to the house of G-d, He placed next to it, Thou shalt not seethe a kid in its mother’s milk. For at the time of bringing the first-fruits of the earth they would also take along all firstlings of cattle, goats and sheep, and at that season the goats have grown up and begin giving milk. Thus they would often bring up the mother with its firstborn whilst it was still a suckling, in order that it should not die. Now those who came to celebrate the festival would enjoy eating the firstlings amongst all tasty foods, together with the priests. That is why He mentioned the prohibition [against seething the kid in its mother’s milk] together with the precept of the first-fruits. In the Book of Deuteronomy, however, He mentioned this commandment together with the laws of prohibited foods,⁵³⁷ after He cited the laws of unclean cattle, fish, and unclean fowl, and carrion, for that is the fitting place to mention it, since it is a prohibition concerning eating, and not merely a prohibition against seething it alone, as those wanting in faith and devoid of knowledge think.⁵³⁸

footnotes: ⁵³⁶ Numbers 18:13. — Ramban’s intention of course is to the verse here before us, but as a matter of style he uses similar language referring to that commandment found elsewhere in Scripture. This can be observed in countless instances. ⁵³⁷ Deuteronomy 14:21. ⁵³⁸ Reference is to the Karaites. See Ibn Ezra who writes in a vein similar to that of Ramban. — See also Vol. I, p. 22, where Ramban uses a similar reproof to those who scoff at the words of our Rabbis.

WRITE THOU THESE WORDS. G-d commanded Moses that he write a book of covenant and read it in the hearing of the people,⁵³⁹ and they should accept it upon themselves by saying, we will do and we will obey,⁵³⁹ as they had done at first; for He wanted that the whole procedure with the first Tablets should now be repeated with the second Tablets. There is no doubt that Moses actually did repeat it; however, Scripture did not want to prolong the account by saying, “and Moses did so,” as I have shown you in many places.⁵⁴⁰, 10:2, etc. The correct interpretation appears to me to be, that since Israel had sinned and violated the [first] covenant, the Holy One, blessed be He, had to renew the covenant with them, so that He should not nullify His covenant with them, and so He told Moses to write the conditions [of the renewed covenant]. This is the sense of the verse, for after the tenor of these words I have made a covenant with thee and with Israel. The meaning of with thee is that for your sake I have done it with them, and it will not be necessary for them to bring themselves into the bond of this covenant.⁵⁴¹ However, G-d, blessed be He, had to make with them a covenant on the forgiveness that He extended to them [for their sin with the calf], and so [Moses] wrote the forgiveness, and the conditions [of the new covenant].

footnotes: ⁵³⁹ Above, 24:7. ⁵³⁹ Above, 24:7. ⁵⁴⁰ Ibid. ⁵⁴¹ Ezekiel 20:37.

AND HE WAS THERE WITH THE ETERNAL FORTY DAYS AND FORTY NIGHTS… AND HE WROTE UPON THE TABLETS THE WORDS OF THE COVENANT, THE TEN WORDS. The verse is stating that Moses was on top of the mountain for forty days and forty nights, and he wrote there upon the Tablets. And in the opinion of our Rabbis⁵⁴² the meaning of the verse is that Moses was there with G-d for forty days and forty nights,⁵⁴³ during which time He wrote on the Tablets the words of this second covenant. But he had stayed there for another forty days⁵⁴⁴ prior to these to pray for all his requests, as is narrated in the section beginning, *See, Thou sayest unto me: Bring up this people;*⁵⁴⁵ and with reference to these days it is said in the Book of Deuteronomy, So I fell down before the Eternal the forty days and forty nights that I fell down; because the Eternal had said He would destroy you.⁵⁴⁶ Here, however, Scripture did not explain how many days were the duration of this period of supplication and prayer, for it is known that it was from the time he went up to the mountain until he came down to hew the second Tablets.⁵⁴⁷ But it said that the matter of the second Tablets was like that of the first in every respect — the writing of G-d, and the number of days he stood before G-d, so that he should not think that he had already learned the Torah during the first time, and that therefore it would not be necessary for him to stay there many days.

footnotes: ⁵⁴² Shemoth Rabbah 47:12. ⁵⁴³ From the first of Ellul to the tenth of Tishri, which is the Day of Atonement. ⁵⁴⁴ From the nineteenth of Tammuz to the twenty-ninth of Ab. ⁵⁴⁵ Above, 33:12. ⁵⁴⁶ Deuteronomy 9:25. ⁵⁴⁷ This was on the first day of Ellul (see Ramban above, 33:7). Having hewn the Tablets, he went up to the mountain and stayed until the tenth of Tishri. From this we learn that the forty-day period of prayer preceded it, which brings it to the days between the nineteenth of Tammuz and the twenty-ninth of Ab.

‘Va’yichtov’ upon the Tablets — this means that G-d wrote, and does not refer back to Moses [mentioned in the preceding phrase, he did neither eat bread, nor drink water], for so He said, and I will write upon the Tablets.⁵⁴⁸ Similarly, in the Book of Deuteronomy it says, and I hewed two Tablets of stone like unto the first, and went up into the mount, having the two Tablets in my hand. And He wrote on the Tablets, according to the first writing.⁵⁴⁹ And since it says according to the first writing, we know that they were written with the finger of G-d.⁵⁵⁰ Thus the meaning of the expression, and I will write⁵⁴⁸ means “with the finger,” and you know [already] the meaning of “finger” from that of “the hand.”⁵⁵¹, 14:31. See Ramban there.

footnotes: ⁵⁴⁸ Above, Verse 1. ⁵⁴⁹ Deuteronomy 10:3-4. ⁵⁵⁰ Above, 31:18. ⁵⁴⁸ Above, Verse 1. ⁵⁵¹ Ibid.

VA’YEDABEIR MOSHEH’ (AND MOSES SPOKE) TO THEM. “This whole section denotes a [continuing] present action [thus making the sense of the verbs: ‘and Moses used to speak…’ ‘and they used to come near…’]. 32. AND AFTERWARDS ALL THE CHILDREN OF ISRAEL CAME NIGH. After Moses had taught the elders, he would again teach the section or the specific law to the Israelites.” All this is Rashi’s language. But it is not so [that this section describes a continuing occurrence — whenever Moses spoke to Israel]. Rather, Scripture is stating that when all Israel went forth to meet him [upon his descent from the mountain with the second Tablets], they saw the beams of glory streaming from his face, and they were afraid to come nigh him⁵⁵² and stepped backwards. Perhaps they thought that the Glory of G-d was there, or that the angels of Him on high were with him, and they feared lest the Eternal break forth upon them.⁵⁵³ Then Moses called unto them; and Aaron and all the princes, who walked before them returned unto him,⁵⁵⁴ and Moses spoke to them words of peace,⁵⁵⁵ and told them the tidings of the forgiveness of their sin and of the Tablets he brought down. And afterwards when all the children of Israel saw that he was speaking with the princes of the congregation, they all came near to him, and then he commanded them all that the Eternal had spoken with him in Mount Sinai,⁵⁵⁶ these being the second Ten Commandments that He gave him, and all that was said to him from the beginning of, Observe thou that which I am commanding thee this day,⁵⁵⁷ to the end of the section; for he told them that G-d had commanded him to make a covenant with them after the tenor of these words.⁵⁵⁸, Verse 27. Scripture, however, shortened the account and narrated the matter in general terms. Then Scripture says that when Moses had done speaking with them the whole subject mentioned, he put a veil upon his face,⁵⁵⁹ for he understood that upon his return [from the mountain] the skin of his face sent forth beams,⁵⁶⁰ or perhaps they told it to him. Finally, after having told the account of the events of that day, Scripture states, But when Moses went in before the Eternal etc.⁵⁶¹ It is this part of Scripture that represents the continuing action, meaning that so did Moses conduct himself with them all the days.⁵⁶² section (from Verses 31 to 35) represents a frequentative action. According to Ramban this applies only to Verses 34-35. Vayakheil

footnotes: ⁵⁵² Verse 30. ⁵⁵³ Above, 19:22. ⁵⁵⁴ Verse 31. ⁵⁵⁵ Esther 9:30. ⁵⁵⁶ Verse 32. ⁵⁵⁷ Above, Verse 11. ⁵⁵⁸ Ibid. ⁵⁵⁹ Verse 33. ⁵⁶⁰ Verse 29. ⁵⁶¹ Verse 34. ⁵⁶² But not, as Rashi put it, that this whole