כִּ֛י אִם־אִ֥ישׁ בַּעֲוֺנ֖וֹ יָמ֑וּת כָּל־הָֽאָדָ֛ם הָאֹכֵ֥ל הַבֹּ֖סֶר תִּקְהֶ֥ינָה שִׁנָּֽיו׃ (ס)
Sebaliknya, setiap orang akan mati karena kesalahannya sendiri; setiap orang yang makan buah anggur yang masam, giginya sendirilah yang akan menjadi ngilu.
Ramban
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,345Genesis 21:1. 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;346Further, 32:34. 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;347Isaiah 27:1. ‘yiphkod hashem’ (the Eternal will punish) the host of the high heaven on high.348Ibid., 24:21. All of these are expression of vengeance and punishment.
The correct interpretation thus appears to me to be that Scripture is stating that He visits the iniquity, which the father perpetrated, upon his children, and excises them on account of the iniquity of their father, something like it is said, Prepare ye slaughter for his children for the iniquity of their fathers.349Ibid., 14:21. Similarly, He visits it upon the third generation if the sin of the two generations is not yet full, something like [it is said], for the iniquity of the Amorite is not yet full.350Genesis 15:16. 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.351Deuteronomy 5:9. 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.352Ibn Ezra tried to answer this question: Since Scripture uses the terms shileishim and ribei’im to signify the third and fourth generations, why does it not say shni’im for the second generation instead of using the term banim (children)? For this reason, Ibn Ezra interpreted banim as meaning “children and children’s children,” for they are both called banim. Hence, Scripture could not use the term shni’im, for that would have meant only the second generation after the sinner, who is the first generation. However, in fact the second and third generations also need to be included here. For this reason, Scripture used banim, which includes the children’s children as well, i.e., the third generation after the sinner. Accordingly, in Ibn Ezra’s opinion, shileishim will mean the children of the third generation, who are the fourth generation after the sinner, and ribei’im will mean the children of the fourth generation, who constitute the fifth generation. Ramban will differ with this entire interpretation. You can understand this from the terms shileishim (the third generation) and ribei’im (the fourth generation).353Ibn Ezra’s intent is that when you consider the words shileishim and ribei’im, this question will occur: Why does Scripture not use the term shni’im instead of banim? You must then conclude as explained in the preceding note. But this is not so. Shileishim means the third generation in that sin. [Hence, it includes only the father, his children, and his children’s children.] Likewise, ribei’im means the fourth generation in that sin, totalling four sinners. And the verse stated in connection with the thirteen attributes of G-d, visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third generation and unto the fourth generation,354Further, 34:7. is to be explained355The Hebrew text possibly lends itself to this translation: “He — [i.e., G-d, Who is proclaiming these thirteen attributes] — is explaining that al b’nei banim (upon the children’s children) is the shileishim (the third generation) and ribei’im (the fourth generation).” In other words, al b’nei banim is in apposition to al shileishim v’al ribei’im. as “the children’s children, who are the third and fourth generations.” It is for this reason that Moses, [when invoking the thirteen attributes] in the case of the spies, turned back [to this specific attribute as expressed here in the Ten Commandments] and said, visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation.356Numbers 14:18. 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.357Ezekiel 18:20.
From the words of our Rabbis,358Tosephta Sotah 4:1. 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!359According to Ibn Ezra, the phrase in question represents a measure of G-d’s mercy. He does not punish the sinner immediately but “remembers” it until the third and fourth generations because perhaps he will repent and beget a righteous son. But, asks Ramban, if that were the interpretation, “the measure of Divine good” would be increased if such “punishment” were withheld even to the tenth generation! Why then did the Rabbis in the above-mentioned text speak of the Divine measure of good being manifested in punishment only to four generations when that Divine manifestation would apply even if it were extended to the tenth generation? But according to Ramban, who asserts that this verse represents a measure of G-d’s judgment — for pokeid means “punishing,” and the verse declares that the effects of the punishment are felt up to and including the fourth generation — that question cannot be asked. If punishment were extended to the tenth generation, it would no longer represent “a measure of good.” On the contrary, it would be a harsher judgment.
It is possible that this strict measure [of punishment that is imposed on a sinner and which is felt up to the fourth generation] applies only to idolatry, for it is with regard to this prohibition that He is warning here. However, in the rest of the commandments, [the rule applies that] every one shall die of his iniquity.360Jeremiah 31:30. You will find the hidden secret of visiting the iniquity of the fathers upon the children in the Book of Ecclesiastes.361The allusion is to the verse, One generation passeth away, and another generation cometh (Ecclesiastes 1:4), upon which the Sefer Habahir commented: “that hath come already.” This means that the generation that passes away had come into the sins of the father “that had come already” in a previous generation, and the sins of the father are now visited upon the son, etc. (Ma’or V’shamesh). The mystic doctrine of the transmigration of souls is thus alluded to here. I have already written concerning it.362Genesis 38:8 (Vol. I, pp. 469-470).
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;346Further, 32:34. 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;347Isaiah 27:1. ‘yiphkod hashem’ (the Eternal will punish) the host of the high heaven on high.348Ibid., 24:21. All of these are expression of vengeance and punishment.
The correct interpretation thus appears to me to be that Scripture is stating that He visits the iniquity, which the father perpetrated, upon his children, and excises them on account of the iniquity of their father, something like it is said, Prepare ye slaughter for his children for the iniquity of their fathers.349Ibid., 14:21. Similarly, He visits it upon the third generation if the sin of the two generations is not yet full, something like [it is said], for the iniquity of the Amorite is not yet full.350Genesis 15:16. 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.351Deuteronomy 5:9. 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.352Ibn Ezra tried to answer this question: Since Scripture uses the terms shileishim and ribei’im to signify the third and fourth generations, why does it not say shni’im for the second generation instead of using the term banim (children)? For this reason, Ibn Ezra interpreted banim as meaning “children and children’s children,” for they are both called banim. Hence, Scripture could not use the term shni’im, for that would have meant only the second generation after the sinner, who is the first generation. However, in fact the second and third generations also need to be included here. For this reason, Scripture used banim, which includes the children’s children as well, i.e., the third generation after the sinner. Accordingly, in Ibn Ezra’s opinion, shileishim will mean the children of the third generation, who are the fourth generation after the sinner, and ribei’im will mean the children of the fourth generation, who constitute the fifth generation. Ramban will differ with this entire interpretation. You can understand this from the terms shileishim (the third generation) and ribei’im (the fourth generation).353Ibn Ezra’s intent is that when you consider the words shileishim and ribei’im, this question will occur: Why does Scripture not use the term shni’im instead of banim? You must then conclude as explained in the preceding note. But this is not so. Shileishim means the third generation in that sin. [Hence, it includes only the father, his children, and his children’s children.] Likewise, ribei’im means the fourth generation in that sin, totalling four sinners. And the verse stated in connection with the thirteen attributes of G-d, visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third generation and unto the fourth generation,354Further, 34:7. is to be explained355The Hebrew text possibly lends itself to this translation: “He — [i.e., G-d, Who is proclaiming these thirteen attributes] — is explaining that al b’nei banim (upon the children’s children) is the shileishim (the third generation) and ribei’im (the fourth generation).” In other words, al b’nei banim is in apposition to al shileishim v’al ribei’im. as “the children’s children, who are the third and fourth generations.” It is for this reason that Moses, [when invoking the thirteen attributes] in the case of the spies, turned back [to this specific attribute as expressed here in the Ten Commandments] and said, visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation.356Numbers 14:18. 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.357Ezekiel 18:20.
From the words of our Rabbis,358Tosephta Sotah 4:1. 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!359According to Ibn Ezra, the phrase in question represents a measure of G-d’s mercy. He does not punish the sinner immediately but “remembers” it until the third and fourth generations because perhaps he will repent and beget a righteous son. But, asks Ramban, if that were the interpretation, “the measure of Divine good” would be increased if such “punishment” were withheld even to the tenth generation! Why then did the Rabbis in the above-mentioned text speak of the Divine measure of good being manifested in punishment only to four generations when that Divine manifestation would apply even if it were extended to the tenth generation? But according to Ramban, who asserts that this verse represents a measure of G-d’s judgment — for pokeid means “punishing,” and the verse declares that the effects of the punishment are felt up to and including the fourth generation — that question cannot be asked. If punishment were extended to the tenth generation, it would no longer represent “a measure of good.” On the contrary, it would be a harsher judgment.
It is possible that this strict measure [of punishment that is imposed on a sinner and which is felt up to the fourth generation] applies only to idolatry, for it is with regard to this prohibition that He is warning here. However, in the rest of the commandments, [the rule applies that] every one shall die of his iniquity.360Jeremiah 31:30. You will find the hidden secret of visiting the iniquity of the fathers upon the children in the Book of Ecclesiastes.361The allusion is to the verse, One generation passeth away, and another generation cometh (Ecclesiastes 1:4), upon which the Sefer Habahir commented: “that hath come already.” This means that the generation that passes away had come into the sins of the father “that had come already” in a previous generation, and the sins of the father are now visited upon the son, etc. (Ma’or V’shamesh). The mystic doctrine of the transmigration of souls is thus alluded to here. I have already written concerning it.362Genesis 38:8 (Vol. I, pp. 469-470).
Ramban
AND THE ETERNAL THY G-D WILL CIRCUMCISE THY HEART. It is this which the Rabbis have said,57Shabbath 104a. “If someone comes to purify himself, they assist him” [from on High]. The verse assures you that you will return to Him with all your heart and He will help you.
This following subject is very apparent from Scripture: Since the time of Creation, man has had the power58Literally: “the permission.” to do as he pleased, to be righteous or wicked. This [grant of free will] applies likewise to the entire Torah-period, so that people can gain merit upon choosing the good and punishment for preferring evil. But in the days of the Messiah, the choice of their [genuine] good will be natural; the heart will not desire the improper and it will have no craving whatever for it. This is the “circumcision” mentioned here, for lust and desire are the “foreskin” of the heart, and circumcision of the heart means that it will not covet or desire evil. Man will return at that time to what he was before the sin of Adam, when by his nature he did what should properly be done, and there were no conflicting desires in his will, as I have explained in Seder Bereshith.59Genesis 2:9 (Vol. I, pp. 72-73). See also Vol. III, pp. 456-457. — It should be noted here that Ramban’s intention is not to state that man in the era of Messiah will be completely devoid of the desire to do evil, for if that were the case there would be no place for reward and punishment, which is founded upon the principle of man’s freedom of choice between good and evil. Rather, the import of his words is to state that man will then be so motivated for good that he will naturally be doing the good and proper according to the Will of G-d, and it will appear as if the instinct for evil has been completely eliminated from him, although potentially it will still be with him. The case is similar to what we say now of a normal knowledgeable person that it is “impossible” for him to jump into a blazing fire. Of course, it is within his powers to do so, but it is his knowledge of the danger entailed that makes it “impossible” for him to do so. In the Messianic era man will have that kind of reaction to all things prohibited by G-d. There will, therefore, still be place for reward and punishment, since potentially man will still have his freedom of choice. See my Hebrew commentary, Vol. I, p. 36-37, where I quote this thought in the name of Rabbi Yeruchum, one of the great leaders of the Musar movement. It is this which Scripture states in [the Book of] Jeremiah, Behold, the days come, saith the Eternal, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers etc. But this is the covenant that I will make with the house of Israel after those days, saith the Eternal, I will put my Law in their inward parts, and in their heart will I write it.60Jeremiah 31:30-32. This is a reference to the annulment of the evil instinct and to the natural performance by the heart of its proper function. Therefore Jeremiah said further, and I will be their G-d, and they shall be My people; and they shall teach no more every man his neighbor, and every man his brother, saying: ‘Know the Eternal;’ for they shall all know Me, from the least of them unto the greatest of them.61Ibid., Verses 32-33. Now, it is known that the imagination of man’s heart is evil from his youth62Genesis 8:21. and it is necessary to instruct them, but at that time it will not be necessary to instruct them [to avoid evil] for their evil instinct will then be completely abolished. And so it is declared by Ezekiel, A new heart will I also give you, and a new spirit will I put within you;63Ezekiel 36:26. and I will cause you to walk in My statutes.64Ibid., Verse 27. The new heart alludes to man’s nature, and the [new] spirit to the desire and will. It is this which our Rabbis have said:65Shabbath 151b. “And the years draw nigh, when thou shalt say: ‘I have no pleasure in them’66Ecclesiastes 12:1. — these are the days of the Messiah, as they will offer opportunity neither for merit nor for guilt,” for in the days of the Messiah there will be no [evil] desire in man but he will naturally perform the proper deeds and therefore there will be neither merit nor guilt in them, for merit and guilt are dependent upon desire.
This following subject is very apparent from Scripture: Since the time of Creation, man has had the power58Literally: “the permission.” to do as he pleased, to be righteous or wicked. This [grant of free will] applies likewise to the entire Torah-period, so that people can gain merit upon choosing the good and punishment for preferring evil. But in the days of the Messiah, the choice of their [genuine] good will be natural; the heart will not desire the improper and it will have no craving whatever for it. This is the “circumcision” mentioned here, for lust and desire are the “foreskin” of the heart, and circumcision of the heart means that it will not covet or desire evil. Man will return at that time to what he was before the sin of Adam, when by his nature he did what should properly be done, and there were no conflicting desires in his will, as I have explained in Seder Bereshith.59Genesis 2:9 (Vol. I, pp. 72-73). See also Vol. III, pp. 456-457. — It should be noted here that Ramban’s intention is not to state that man in the era of Messiah will be completely devoid of the desire to do evil, for if that were the case there would be no place for reward and punishment, which is founded upon the principle of man’s freedom of choice between good and evil. Rather, the import of his words is to state that man will then be so motivated for good that he will naturally be doing the good and proper according to the Will of G-d, and it will appear as if the instinct for evil has been completely eliminated from him, although potentially it will still be with him. The case is similar to what we say now of a normal knowledgeable person that it is “impossible” for him to jump into a blazing fire. Of course, it is within his powers to do so, but it is his knowledge of the danger entailed that makes it “impossible” for him to do so. In the Messianic era man will have that kind of reaction to all things prohibited by G-d. There will, therefore, still be place for reward and punishment, since potentially man will still have his freedom of choice. See my Hebrew commentary, Vol. I, p. 36-37, where I quote this thought in the name of Rabbi Yeruchum, one of the great leaders of the Musar movement. It is this which Scripture states in [the Book of] Jeremiah, Behold, the days come, saith the Eternal, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers etc. But this is the covenant that I will make with the house of Israel after those days, saith the Eternal, I will put my Law in their inward parts, and in their heart will I write it.60Jeremiah 31:30-32. This is a reference to the annulment of the evil instinct and to the natural performance by the heart of its proper function. Therefore Jeremiah said further, and I will be their G-d, and they shall be My people; and they shall teach no more every man his neighbor, and every man his brother, saying: ‘Know the Eternal;’ for they shall all know Me, from the least of them unto the greatest of them.61Ibid., Verses 32-33. Now, it is known that the imagination of man’s heart is evil from his youth62Genesis 8:21. and it is necessary to instruct them, but at that time it will not be necessary to instruct them [to avoid evil] for their evil instinct will then be completely abolished. And so it is declared by Ezekiel, A new heart will I also give you, and a new spirit will I put within you;63Ezekiel 36:26. and I will cause you to walk in My statutes.64Ibid., Verse 27. The new heart alludes to man’s nature, and the [new] spirit to the desire and will. It is this which our Rabbis have said:65Shabbath 151b. “And the years draw nigh, when thou shalt say: ‘I have no pleasure in them’66Ecclesiastes 12:1. — these are the days of the Messiah, as they will offer opportunity neither for merit nor for guilt,” for in the days of the Messiah there will be no [evil] desire in man but he will naturally perform the proper deeds and therefore there will be neither merit nor guilt in them, for merit and guilt are dependent upon desire.
Rashi
והקמתי את בריתי אתכם AND I WILL ESTABLISH MY COVENANT WITH YOU — a new covenant; not like that covenant which you broke by worshipping the golden calf), as it said, (Jeremiah 31:31-32): “[Behold, the days come, saith the Lord that] I will make a new covenant with the house of Israel, and with the house of Judah. Not according to the covenant [that I made with their fathers,… which My covenant they broke, but… I will put My law in their inward parts, and write it in their hearts]” (Sifra, Bechukotai, Chapter 2 5).