Komentarz do Wyjścia 20:5

אל קנא A JEALOUS GOD — He is jealous to exact punishment, and does not pass over His rights by pardoning idolatry (Mekhilta d'Rabbi Yishmael 20:5:1). Wherever: the expression קנא occurs it signifies in old French emportement, English zeal, — determining to exact punishment.

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).

לא תשתחוה להם, to any phenomena in the universe not man-made.