{"versions": [{"status": "locked", "priority": 3.0, "license": "CC-BY", "versionNotes": "", "formatAsPoetry": "", "digitizedBySefaria": true, "method": "", "heversionSource": "", "versionUrl": "", "versionTitleInHebrew": "", "versionNotesInHebrew": "", "shortVersionTitle": "Charles B. Chavel. Shilo Pub. House, 1971-1976", "shortVersionTitleInHebrew": "", "extendedNotes": "", "extendedNotesHebrew": "", "purchaseInformationImage": "", "purchaseInformationURL": "", "hasManuallyWrappedRefs": "", "language": "en", "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108945/NLI", "versionTitle": "Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976", "actualLanguage": "en", "languageFamilyName": "english", "isSource": false, "isPrimary": false, "direction": "ltr", "text": [[], ["I AM THE ETERNAL THY G-D. This Divine utterance constitutes a positive commandment. 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 will 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. 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. 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.", "The meaning of out of the house of bondage is that they stayed in Egypt in a house of bondage as captives of Pharaoh. He said this to them [in order to indicate] that they are obligated [to accept] this Great, Glorious and Fearful Name 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. I have also already alluded to above 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, 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: “Thou shalt have no other gods before Me. Why is this said? 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.’ 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; if ‘ye’ will hearken. 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."], ["THOU SHALT HAVE NO OTHER GODS BEFORE MY FACE. Rashi wrote: “Thou shalt have no other gods. Why is this said? It is because it says, Thou shalt not make unto thee a graven image. 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 Beraitha taught in the Mechilta. 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, 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, for it represents the opinion of a single Sage [against the opinion of the majority]. Thus we find it taught in the Sifra: “Nor make ye to yourselves molten gods. 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; to be your G-d. 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. It is thus a prohibition against believing in any of these beings, accepting them as gods, or saying to them, “thou art my god.” This is also the opinion of Onkelos, who translated: “[thou shalt have no] other gods excepting Me.”
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! Instead it says, Nor make to yourselves molten gods; Molten gods do not make unto thee. 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.
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, 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, Ye shall not make unto thee idols.", "AL PANAI’ (BEFORE MY FACE). This is similar in meaning to these expressions: Surely ‘al panecha’ (to Thy face) he will blaspheme Thee; Now therefore be pleased to look upon me; for surely I shall not lie ‘al p’neichem’ (to your face). 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). 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, 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. 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 written that Scripture warned concerning the Revelation: ‘Panim b’phanim’ (face to face) did the Eternal speak with you. 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. It is this which is said, Ye shall not make with Me. “For I the Eternal thy G-d am a jealous G-d, i.e., to be worshipped alone, and it is not fitting that you join others to Me. And I am E-il, the Mighty One, Who has the power in My hand; and I am, furthermore, kana, avenging from the one who gives My glory to another and My praise to graven images.”
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 Nebuchim 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; And the anger of the Eternal was kindled against them [i.e., Aaron and Miriam] and He departed! 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. 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: “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. 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.
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, 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, the prince of the kingdom of Persia. 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, for angels are called elohim, as it is said, He is G-d of gods; Bow down to Him, all ye gods; For the Eternal is greater than all gods. 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, [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. 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, 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. 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, 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. 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. 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, 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 name and not be scattered, as I have hinted in its place. 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], and of Sennacherib, concerning whose ideas Scripture says, I will ascend above the heights of the clouds; I will be like the Most High, and of Hiram and his companions 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. 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. 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. 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 Nimrod 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.
Thus in this second commandment, the Torah prohibited all [kinds of] worship, save unto the Eternal only. 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, 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. And so have the Rabbis said: “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 Intelligences 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."], ["ALL THAT IS IN THE WATER UNDER THE EARTH. This expression includes the demons beneath the waters and the inhabitants thereof. And so the Rabbis have said, “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 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."], ["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, 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; 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; ‘yiphkod hashem’ (the Eternal will punish) the host of the high heaven on high. 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. 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. 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. 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. You can understand this from the terms shileishim (the third generation) and ribei’im (the fourth generation). 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, is to be explained 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. 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.
From the words of our Rabbis, 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!
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. You will find the hidden secret of visiting the iniquity of the fathers upon the children in the Book of Ecclesiastes. I have already written concerning it."], ["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, 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, since he risked his life in order not to worship the idols in Ur of the Chaldees. The rest of the righteous are called those that keep My commandments.
Now many scholars have explained that “His lovers” are those who worship Him without the intention of receiving a reward, just as our Sages have mentioned. But I have found in the Mechilta that it is said: “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. ‘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?’ ‘Because I took the lulav.’ And it says, Those with which I was wounded in the house of my friends. 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]. 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 on Succoth — as mentioned above] — because in the time of religious persecutions, we are obligated to suffer death for any of the commandments [rather than transgress them], as derived from the other verse, And ye shall not profane My holy Name. 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” mentioned above is refuted by the Mechilta.] However, there is a secret in this [Mechilta]: Abraham risked his life in love — something like it is written, mercy to Abraham — and the rest of the prophets in g’vurah (might). Understand this."], ["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. 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; Nor ‘esa’ (do I take) their names upon my lips. 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; also, In that day ‘yisa’ (shall he swear), saying: I will not be a healer, 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, it is called “pronouncing the Name of Heaven to no purpose.” Thus our Rabbis have already said: “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’? Scripture therefore says, an offering unto the Eternal. And must we not reason by using the method of kal vachomer? 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, 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. 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, 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. Rabbi Abraham ibn Ezra has written appropriately on this verse.
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 verses 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: “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, and still more clearly it is written [following the Ten Commandments], These words the Eternal spoke unto all your assembly, and again it is written there, And He wrote them down upon two Tablets of stone, meaning that as He said the Ten Commandments to all your assembly, so He wrote them down upon the Tablets!
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: Moses spoke, and G-d answered him by a voice. 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. 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. But in the rest of the Ten Commandments, they received their explanation from the mouth of Moses after having heard a voice of words, while in all other commandments [of the whole Torah], they believed in Moses completely."], ["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-powerful — and [after commanding] that we should direct both our faith in all these matters and all honor towards Him alone, and He further commanded that the remembrance of His Name be done in a manner of respect, 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. Our Rabbis have said with respect to these verses: “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, “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 to any manner of likeness, 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), 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. And the Rabbis have expressly said: “Women are obligated by law of the Torah to proclaim the sanctity of the Sabbath, 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. 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.
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, the Sages have mentioned also a great secret in this matter of remember and observe. 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]: “Come, O Bride; Come, O Bride; Come, let us go forth to meet the Sabbath, the Queen, the Bride.” And the Sages call the blessing that is recited [over the Kiddush-cup] on the Sabbath-day “the great Kiddush,” for it is the sanctification of the Great One. 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, 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 said 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, I shall not make fringes [on my four-cournered garment], I shall not make a tabernacle.” In these cases, the Sanhedrin would whip him until he accepts upon himself to do them, or until he dies.
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 Beraitha taught in the Mechilta 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, 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. 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. 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.” And in another Mechilta we find: “Shammai the Elder says: ‘Remembering’ — [Remember the Sabbath-day] — means remember it before it comes; ‘observing’ — [Observe the Sabbath-day] — 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.]
In line with the plain meaning of Scripture, the Rabbis have said 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. 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, 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. 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, for such was their custom. And so did our Rabbis of blessed memory say: “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 said that the Sabbath is equal in importance to all the commandments in the Torah, just as they have said with reference to idolatry, because on the Sabbath we testify to all the fundamentals of the faith — creation, providence, and prophecy. And in the Mechilta we find: “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], 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), 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, which requires the sanctification of the court, i.e., that they say of the Jubilee year, “It is hallowed! It is hallowed!” Here too He commanded that we remember the Sabbath-day by proclaiming its sanctity. And so the Rabbis have said in the Mechilta: “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.” This is “the sanctification of the [Sabbath-] day” [to which the Rabbis refer]. It is incumbent upon us by law of the Torah, and is not a mere asmachta. Thus the Rabbis have said: “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, 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 and is not at all a fixed part of the commandment itself.
And in the Gemara Pesachim, 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 Tanna 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. 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."], ["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; when thou tillest the ground; and ye shall be tilled and sown, and as I will yet explain with the help of G-d. 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. 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, 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. 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. 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]."], ["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, who came to dwell in “the gates of our cities” and has taken upon himself the Seven Laws of the Noachides. 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. 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, 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; both for the stranger, and for him that is born in the land.
However, we have found in the words of our Rabbis that they have interpreted it in the opposite manner. Thus they have said 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, includes the uncircumcised geir toshav. 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. 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."], ["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. From there, you will succeed in understanding that the expression ki sheisheth yamim asa hashem — [literally: “for 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 days and on the seventh day He ceased from work and rested."], ["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. 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]. 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. The Sages have already said 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, 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 earth 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. Thus they are two promises."], ["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. 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,’ and they do not know their Father who created them out of nothing.” After that, He warned against stealing a human being, for that too brings about a similar [disintegration of values].
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; 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 wrote [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, it mentions the wife first, because young men desire to marry first [before they acquire a house]. It may be 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; in the third, for the Eternal will not hold him guiltless; in the fifth, that thy days may be long. 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. 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 refers to the commandment, Thou shalt have no other gods, and that His saying, And He showeth mercy refers to I am the Eternal, 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, but He mentioned no reward [for observing it]. For profaning the Sabbath, He mentioned neither excision nor any other punishment, neither did He mention a reward for him that keepeth the Sabbath from profaning it. 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, while [the reward for he who keeps the Sabbath] is included in the verse, And He showeth mercy unto the thousandth generation. 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: “With ten emanations, 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 saying that the two Tablets correspond to heaven and earth, to a groom and bride, 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."], [], ["AND ALL THE PEOPLE PERCEIVED THE THUNDERINGS… 16. AND THEY SAID UNTO MOSES. In the opinion of the commentators, 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.
But such is not my opinion, for it says here, but let not G-d speak with us, and it does not say “any more.” Besides, Moses said here to the people, Fear not, and there it is said, They have well said all that they have spoken. 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? Again, here it is said, And Moses drew near unto the thick darkness, 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. 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, 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. And the people that were in the camp — i.e., in their place of encampment — trembled. But Moses encouraged them and brought them forth towards G-d… and they stood at the nether part of the mount. 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 unto the heart of heaven, with darkness, cloud, and thick darkness. The mountain itself trembled and quivered as mountains do in an earthquake called zalzalah, 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? This is not a figure of speech, just as the preceding verse — The sea saw it, and fled; the Jordan turned backwards — is not a mere figure of speech. Meanwhile, the voice of the horn waxed louder and louder. 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, and if they would hear the Divine utterance, they would die. Moses, however, encouraged them, and he said to them, Fear not. And they heard him, and the people stood from afar off 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 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, 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. And the Holy One, blessed be He, agreed to their words, and He said, They have well said all that they have spoken, for such was His desire to proclaim to them only the Ten Commandments, and their fear appeared correct to Him.", "VAYANU’U.’ In the opinion of our Rabbis, 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. 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,” 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, and so also: ‘vay’ni’eim’ (and He made them wander) in the wilderness."], ["BUT LET NOT G-D SPEAK WITH US. The Rabbi [Moshe ben Maimon] noted in the Moreh Nebuchim 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, and so also in all places where it says, And the Eternal spoke unto Moses! Now the reason for Onkelos’ paraphrasing it here, [according to Maimonides], was that even though all Israel heard the first commandment, their capacity for comprehending it was unlike that of Moses our teacher. But if [Maimonides’ opinion is correct], why did Onkelos translate literally, For I have talked with you from heaven, 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, [and he did not paraphrase it]! So also he translated literally their words, and we have heard His Voice, 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. Moreover, [with reference to Moses] he translated, And G-d answered him by a voice 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 unto him, 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, 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, and this is what they comprehended. Similarly, that I have talked with you from heaven 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. The purport thereof has already been explained. 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, 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;” “G-d will reveal Himself in the sight of all the people upon Mount Sinai;” “because He revealed Himself upon it;” “And G-d revealed Himself upon Mount Sinai.” He did not translate, “and the Glory of G-d revealed itself,” as he translated the expression, the mountain of G-d, 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,’ he translated “towards the word of G-d.” Similarly, he translated ‘ha’Elokim’ is come 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 as] “where the Glory of G-d was.” And so also he translated [‘v’ha’Elokim’ answered him by a voice 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. 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). 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."], ["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); ‘k’neis’ (as an ensign) on a hill, which is so called because it is high.” Thus Rashi’s language. But this is not correct. 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 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, something like “accustomed.”
The Rabbi [Moshe ben Maimon] has said in the Moreh Nebuchim 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, since He has now removed all doubt from your hearts. From now on, He will see whether ye do love Him, 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, 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], 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: “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, 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, similar to what He said, Do ye thus requite the Eternal? 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, for the nations are not obligated to me as are you, whom I have known face to face.”"], [], ["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 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. 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), and I have already alluded to its explanation.
Rashi wrote: “That I have talked with you from heaven. But another verse states, And the Eternal came down upon Sinai! 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. His Glory was in heaven, and His might was [manifest] upon the earth.” Thus Rashi’s language. But it is not precise. The harmonizing of the verses is indeed a Midrash of the Sages, and it is true that G-d was in heaven, and His Glory was upon Mount Sinai, for G-d was in the fire, and it is written, Thou camest down also upon Mount Sinai, and spokest with them from heaven. 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. And Rabbi Abraham ibn Ezra wrote that he who has a discerning heart will understand the meaning thereof in the section of Ki Thisa. The words of a wise man’s mouth are gracious."], [], ["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 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. 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, He mentioned the commandment of the altars of earth and of stones 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. 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."], ["AND IF THOU MAKE ME AN ALTAR OF STONE. The meaning of the word v’im (and if) in an obligatory commandment 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, 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.
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.” The word azkir (I will cause it to be mentioned) is associated with the expression: He hath been mindful of us, He will bless.", "FOR IF THOU LIFTETH UP ‘CHARB’CHA’ (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; thou shalt lift up no iron tool upon them. 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; and of a blade it is said, Take thee a sharp ‘cherev’ (sword). 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). Similarly, an iron tool with which stones are cut is called cherev.
According to our Rabbis, 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 Nebuchim 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].
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 hated is the inheritor of the sword — for to him it was said, And by thy sword shalt thou live — 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. Similarly, in the Sanctuary 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].
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. But if he comes to chisel them with silver tools or the shamir, which our Rabbis have mentioned, it is permissible, even though the stones are not whole. This law will refute the reasoning of Rabbi Abraham ibn Ezra. 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 even though it was permissible, [the prohibition applying only to the altar]. Thus we were taught in the Mechilta: “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? 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 cypresses 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. 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, 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, but they were smooth and even. The meaning of the word masa 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. 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, 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, 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, that was to make instruments of it [with which] to cut the trees and to quarry the stones."], ["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 This is proof to the words of the Sages, 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."]]}], "available_versions": [{"status": "locked", "priority": 5.0, "license": "CC0", "versionNotes": "", "formatAsPoetry": "", "digitizedBySefaria": "", "method": "", "heversionSource": "", "versionUrl": "", "versionTitleInHebrew": "", "versionNotesInHebrew": "", "shortVersionTitle": "", "shortVersionTitleInHebrew": "", "extendedNotes": "", "extendedNotesHebrew": "", "purchaseInformationImage": "", "purchaseInformationURL": "", "hasManuallyWrappedRefs": "", "language": "he", "title": "Ramban on Exodus", "versionSource": "https://www.sefaria.org/", "versionTitle": "Sefaria Vocalized Edition", "actualLanguage": "he", "languageFamilyName": "hebrew", "isSource": true, "isPrimary": true, "direction": "rtl"}, {"status": "locked", "priority": 3.0, "license": "CC-BY", "versionNotes": "", "formatAsPoetry": "", "digitizedBySefaria": true, "method": "", "heversionSource": "", "versionUrl": "", "versionTitleInHebrew": "", "versionNotesInHebrew": "", "shortVersionTitle": "Charles B. Chavel. Shilo Pub. House, 1971-1976", "shortVersionTitleInHebrew": "", "extendedNotes": "", "extendedNotesHebrew": "", "purchaseInformationImage": "", "purchaseInformationURL": "", "hasManuallyWrappedRefs": "", "language": "en", "title": "Ramban on Exodus", "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108945/NLI", "versionTitle": "Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976", "actualLanguage": "en", "languageFamilyName": "english", "isSource": false, "isPrimary": false, "direction": "ltr"}, {"status": "", "priority": "", "license": "CC0", "versionNotes": "", "formatAsPoetry": "", "digitizedBySefaria": "", "method": "", "heversionSource": "", "versionUrl": "", "versionTitleInHebrew": "תרגום קהילת ספריא", "versionNotesInHebrew": "", "shortVersionTitle": "", "shortVersionTitleInHebrew": "", "extendedNotes": "", "extendedNotesHebrew": "", "purchaseInformationImage": "", "purchaseInformationURL": "", "hasManuallyWrappedRefs": "", "language": "en", "title": "Ramban on Exodus", "versionSource": "https://www.sefaria.org", "versionTitle": "Sefaria Community Translation", "actualLanguage": "en", "languageFamilyName": "english", "isSource": false, "isPrimary": false, "direction": "ltr"}, {"status": "locked", "priority": "", "license": "Public Domain", "versionNotes": "", "formatAsPoetry": "", "digitizedBySefaria": "", "method": "", "heversionSource": "", "versionUrl": "", "versionTitleInHebrew": "", "versionNotesInHebrew": "", "shortVersionTitle": "", "shortVersionTitleInHebrew": "", "extendedNotes": "", "extendedNotesHebrew": "", "purchaseInformationImage": "", "purchaseInformationURL": "", "hasManuallyWrappedRefs": "", "language": "he", "title": "Ramban on Exodus", "versionSource": "http://mobile.tora.ws/", "versionTitle": "On Your Way", "actualLanguage": "he", "languageFamilyName": "hebrew", "isSource": true, "isPrimary": true, "direction": "rtl"}], "ref": "Ramban on Exodus 20", "heRef": "רמב\"ן על שמות כ׳", "sections": ["20"], "toSections": ["20"], "sectionRef": "Ramban on Exodus 20", "heSectionRef": "רמב\"ן על שמות כ׳", "firstAvailableSectionRef": "Ramban on Exodus 20:2", "isSpanning": false, "next": "Ramban on Exodus 21:1", "prev": "Ramban on Exodus 19:22", "title": "Ramban on Exodus 20", "book": "Ramban on Exodus", "heTitle": "רמב\"ן על שמות", "primary_category": "Commentary", "type": "Commentary", "indexTitle": "Ramban on Exodus", "categories": ["Tanakh", "Rishonim on Tanakh", "Ramban", "Torah"], "heIndexTitle": "רמב\"ן על שמות", "isComplex": true, "isDependant": true, "order": "", "collectiveTitle": "Ramban", "heCollectiveTitle": "רמב\"ן", "alts": [], "textDepth": 3, "sectionNames": ["Chapter", "Verse", "Comment"], "addressTypes": ["Perek", "Pasuk", "Integer"], "titleVariants": [], "heTitleVariants": [], "index_offsets_by_depth": {}, "warnings": []}