תַּבְנִ֕ית כָּל־רֹמֵ֖שׂ בָּאֲדָמָ֑ה תַּבְנִ֛ית כָּל־דָּגָ֥ה אֲשֶׁר־בַּמַּ֖יִם מִתַּ֥חַת לָאָֽרֶץ׃
подобие любой вещи, которая ползет по земле, подобие любой рыбы, которая находится в воде под землей; ,
Pat Lechem
"Tavnis" is the form. It is called "tavnis", derived from the (similar Hebrew letters of the) word "binyan" (building), since the form is like a building, built from the assembly of specific parts according to a determined amount. This term is used for living creatures such as "tavnis of all fish" (Deut. 4:18), since they are built and synthesized from different organs/parts. And they are of form. This term is also used in buildings such as "tavnis heychal" (the form of the inner temple), unlike fire or wind where the term "tavnis" is not relevant to them since they don't have a specific form. It is only correct to employ for them the term "demus" (likeness), since they are grasped in likeness by a mirror. But G-d is beyond any form or likeness...and for other types of physical characteristics such as sleep, laughter, joy, sadness, or the like he said "dimyon" (comparison), that would make comparable through these acts to His creations. Understand this.
Ramban
TAKE YE THEREFORE GOOD HEED UNTO YOURSELVES. He warns them lest they mistakenly follow the voice they heard and they commit the corruption of “mutilating the shoots.”64This consists of separating any of the Ten Emanations and worshipping it independently. See Vol. II p. 556, Note 308. He states first the likeness of male or female,65Verse 16. [lest they corrupt themselves by making a graven image in the likeness of male or female] of the Being66See my Hebrew commentary p. 362. from Whom the voice came. Afterwards he mentioned all that is on the earth of beast and of fowl,67See Verse 17. of those that creep on the ground, and of the fish that are in the water,68See Verse 18. and then he reverts to the host of heaven.69Verse 19. Now I have already explained70In Leviticus 18:25; Numbers 11:16. the expression, which the Eternal thy G-d hath allotted unto all peoples,69Verse 19. for every nation has a star and constellation, and, above them71Ecclesiastes 5:7. the angels of the Supreme One, like those mentioned in the Book of Daniel, the prince of the kingdom of Persia,72Daniel 10:13. and the prince of the kingdom of Greece73Ibid., Verse 20. — this being the reason why they [the nations] make of them gods for themselves and worship them. Scripture continues, And you the Eternal hath taken,74Verse 20 here. for you are the portion of the Eternal.75Deuteronomy 32:9. You are thus not to appoint a prince or helper over yourselves except for Him, for it is He Who brought you forth out of the iron furnace74Verse 20 here. when you were in Egypt in the midst of a furnace of fire and wood [i.e., a furnace of affliction] and He took you out from there in spite of their princes against whom He executed judgments.76Exodus 12:12. See Ramban there, Vol. II, pp. 129-131. Had He not brought about their downfall you would not have gone out, for they were [so much] in their ascendancy that you would not be able to leave. Thus He has done all this in order that you be “an inheritance” to Him77Deuteronomy 32:9: Jacob is the lot of His inheritance. and be to His Great Name a treasure from among all peoples.78See Exodus 19:5.
Ramban
AND ALL THE PEOPLE PERCEIVED THE THUNDERINGS… 16. AND THEY SAID UNTO MOSES. In the opinion of the commentators,499Ibn Ezra in Verse 16. 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.500Deuteronomy 5:20-22.
But such is not my opinion, for it says here, but let not G-d speak with us,501Verse 16. and it does not say “any more.” Besides, Moses said here to the people, Fear not,502Verse 17. and there it is said, They have well said all that they have spoken.503Deuteronomy 5:25. 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?504Ibid., Verse 23. Again, here it is said, And Moses drew near unto the thick darkness,505Verse 18. 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.506Above, 19:24. 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,507Ibid., Verse 16. 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.508I Kings 19:11. And the people that were in the camp — i.e., in their place of encampment — trembled.507Ibid., Verse 16. But Moses encouraged them and brought them forth towards G-d… and they stood at the nether part of the mount.509Above, 19:17. 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 ascended510Ibid., Verse 18. unto the heart of heaven, with darkness, cloud, and thick darkness.511Deuteronomy 4:11. The mountain itself trembled510Ibid., Verse 18. and quivered as mountains do in an earthquake called zalzalah,512An Arabic word meaning earthquake. In another Ramban manuscript, the reading is chalchalah. 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?513Psalms 114:6. See Pesachim 118 a that this verse refers to the time of the Giving of the Torah. This is not a figure of speech, just as the preceding verse — The sea saw it, and fled; the Jordan turned backwards514Ibid., Verse 3. — is not a mere figure of speech. Meanwhile, the voice of the horn waxed louder and louder.515Above 19:19. 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,516See Daniel 10:16. and if they would hear the Divine utterance, they would die. Moses, however, encouraged them, and he said to them, Fear not.502Verse 17. And they heard him, and the people stood from afar off505Verse 18. 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 darkness505Verse 18. 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,517Deuteronomy 5:22. 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.518Ibid., Verse 24. And the Holy One, blessed be He, agreed to their words, and He said, They have well said all that they have spoken,519Ibid., Verse 25. for such was His desire to proclaim to them only the Ten Commandments, and their fear appeared correct to Him.
But such is not my opinion, for it says here, but let not G-d speak with us,501Verse 16. and it does not say “any more.” Besides, Moses said here to the people, Fear not,502Verse 17. and there it is said, They have well said all that they have spoken.503Deuteronomy 5:25. 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?504Ibid., Verse 23. Again, here it is said, And Moses drew near unto the thick darkness,505Verse 18. 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.506Above, 19:24. 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,507Ibid., Verse 16. 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.508I Kings 19:11. And the people that were in the camp — i.e., in their place of encampment — trembled.507Ibid., Verse 16. But Moses encouraged them and brought them forth towards G-d… and they stood at the nether part of the mount.509Above, 19:17. 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 ascended510Ibid., Verse 18. unto the heart of heaven, with darkness, cloud, and thick darkness.511Deuteronomy 4:11. The mountain itself trembled510Ibid., Verse 18. and quivered as mountains do in an earthquake called zalzalah,512An Arabic word meaning earthquake. In another Ramban manuscript, the reading is chalchalah. 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?513Psalms 114:6. See Pesachim 118 a that this verse refers to the time of the Giving of the Torah. This is not a figure of speech, just as the preceding verse — The sea saw it, and fled; the Jordan turned backwards514Ibid., Verse 3. — is not a mere figure of speech. Meanwhile, the voice of the horn waxed louder and louder.515Above 19:19. 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,516See Daniel 10:16. and if they would hear the Divine utterance, they would die. Moses, however, encouraged them, and he said to them, Fear not.502Verse 17. And they heard him, and the people stood from afar off505Verse 18. 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 darkness505Verse 18. 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,517Deuteronomy 5:22. 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.518Ibid., Verse 24. And the Holy One, blessed be He, agreed to their words, and He said, They have well said all that they have spoken,519Ibid., Verse 25. for such was His desire to proclaim to them only the Ten Commandments, and their fear appeared correct to Him.