אֲהַלְלָ֣ה יְהוָ֣ה בְּחַיָּ֑י אֲזַמְּרָ֖ה לֵֽאלֹהַ֣י בְּעוֹדִֽי׃
איך װעל זינגען צו מײַן גאָט װי לאַנג איך בין.
Ramban
AND BY HIS NAME SHALT THOU SWEAR. This is not a commandment to swear [by His Name],284The intent is to differ with Rambam who, in his Sefer Hamitzvoth, enumerated this verse as one of the positive commandments wherein we are commanded to swear only by His Name whenever we are required to confirm or deny something under oath. See “The Commandments,” Vol. I, pp. 10-11. but it is an admonishment that [in the event one is required to take an oath] he should swear only by His Name and not by the name of another deity. After this [injunction to swear only by the name of G-d] it is written, Ye shall not go after other gods,285Verse 14. meaning that you should not follow them in any of these matters: that you not fear them, that you not serve them, and that you not swear by their names. However, in the Gemara of Tractate Temurah286Temurah 3 b. See Note 66 in my Hebrew edition p. 374 that in our text of the Gemara there is a variant text. the Rabbis interpreted this verse to teach that a true oath is permissible.287“Permissible” — but not obligatory in the sense that Rambam wrote of it (see Note 284 above). Thus they said: “Why did the Merciful One state and by His Name shalt thou swear? Since it cannot refer to the oaths administered by the judges, because they have already been derived from the verse the oath of the Eternal shall be between them,288Exodus 22:10. apply it to indicate that other oaths are permissible. And since it cannot refer to an oath by which one binds himself to perform a commandment, as that is derived from the expression, and to Him shalt thou cleave,289Further, 10:20. “This constitutes a commandment that we swear by His Name to fulfill His commandments” (Ramban in his notes to Rambam’s Sefer Hamitzvoth, Positive Commandment 6). then apply it to an oath about a non-sacred [i.e., a permissible, but non-obligatory] matter.”
Now, I have further seen the following text in the Tanchuma:290Tanchuma, Vayikra 7. “The Holy One, blessed be He, said to Israel: Do not think that it has been made permissible to you to swear by My Name. You are not permitted to swear by My Name even truthfully unless you possess all these qualities: Thou shalt fear the Eternal thy G-d,289Further, 10:20. “This constitutes a commandment that we swear by His Name to fulfill His commandments” (Ramban in his notes to Rambam’s Sefer Hamitzvoth, Positive Commandment 6). that you will be like those who were called ‘men who fear the Eternal G-d,’ such as Abraham,291Genesis 22:12. Job,292Job 1:1. and Joseph.293Genesis 39:9. And Him shalt thou serve,289Further, 10:20. “This constitutes a commandment that we swear by His Name to fulfill His commandments” (Ramban in his notes to Rambam’s Sefer Hamitzvoth, Positive Commandment 6). that you will devote yourself to [the study of] Torah and [the observance of] the commandments and you will have no other preoccupation. Therefore it is stated, and Him thou shalt serve. And to Him shalt thou cleave289Further, 10:20. “This constitutes a commandment that we swear by His Name to fulfill His commandments” (Ramban in his notes to Rambam’s Sefer Hamitzvoth, Positive Commandment 6). — but is it possible for a human being to cleave to the Divine Glory? Has it not been stated, For the Eternal thy G-d is a devouring fire?294Above, 4:24. But this statement is intended to teach you that whoever gives his daughter in marriage to a scholar who learns Torah and studies Mishnah, and who trades on his behalf and who benefits him from his wealth — of this He says, and to Him shalt thou cleave. If you possess all these virtues, you may swear [by My Name] and if not, you may not swear.” Thus far is the text of this Agadah. Thus, the interpretation of the verse [before us], and by His Name shalt thou swear, in the opinion of the Rabbis, is a grant of permission, that He allows us, as an expression of esteem, to do so. It is as if he had said, “Thou shalt fear the Eternal thy G-d; nevertheless you may swear by His Name and you need not fear doing so.” And because this permission is placed after the commands to fear G-d and to serve Him, the Rabbis inferred that there is no authorization to swear until after these virtues have been attained. Or Scripture may be stating Thou shalt fear the Eternal thy G-d and His awe will be so great upon you that His very Name will be an oath to you, so that even when you wish to confirm something you will swear by His Name even to your disadvantage and you will not misrepresent.295See Psalms 15:4. And in the opinion of the Rabbis, the meaning of the expression and Him shalt thou serve is that you should act toward him at all times like a bondsman constantly in service before his master, considering the work of his master as primary and his own needs as casual, until, [resulting] from this [attitude] he attains what the Rabbis have said, “And let all thy deeds be done for the sake of Heaven.”296Aboth 2:17. For even bodily needs should be for the purpose of G-d’s worship. Thus a person should eat and sleep and attend to his needs to assure the existence of the body to serve G-d. This is similar to what the Rabbis have said,297Bereshith Rabbah 9:8. “And G-d saw every thing that He had made, and, behold, it was very good298Genesis 1:31. — this refers to sleep. Is sleep good? [It is ‘good’] because, if a person sleeps a little, he rises and engages in the study of Torah.”299See ibid., Vol. I, pp. 58-59. Thus, in satisfying bodily needs, one should concentrate upon the verse I will praise the Eternal while I live; I will sing praises unto my G-d while I have my being.300Psalms 146:2. See also Vol. III, pp. 282-284. This is a correct interpretation.
Now, I have further seen the following text in the Tanchuma:290Tanchuma, Vayikra 7. “The Holy One, blessed be He, said to Israel: Do not think that it has been made permissible to you to swear by My Name. You are not permitted to swear by My Name even truthfully unless you possess all these qualities: Thou shalt fear the Eternal thy G-d,289Further, 10:20. “This constitutes a commandment that we swear by His Name to fulfill His commandments” (Ramban in his notes to Rambam’s Sefer Hamitzvoth, Positive Commandment 6). that you will be like those who were called ‘men who fear the Eternal G-d,’ such as Abraham,291Genesis 22:12. Job,292Job 1:1. and Joseph.293Genesis 39:9. And Him shalt thou serve,289Further, 10:20. “This constitutes a commandment that we swear by His Name to fulfill His commandments” (Ramban in his notes to Rambam’s Sefer Hamitzvoth, Positive Commandment 6). that you will devote yourself to [the study of] Torah and [the observance of] the commandments and you will have no other preoccupation. Therefore it is stated, and Him thou shalt serve. And to Him shalt thou cleave289Further, 10:20. “This constitutes a commandment that we swear by His Name to fulfill His commandments” (Ramban in his notes to Rambam’s Sefer Hamitzvoth, Positive Commandment 6). — but is it possible for a human being to cleave to the Divine Glory? Has it not been stated, For the Eternal thy G-d is a devouring fire?294Above, 4:24. But this statement is intended to teach you that whoever gives his daughter in marriage to a scholar who learns Torah and studies Mishnah, and who trades on his behalf and who benefits him from his wealth — of this He says, and to Him shalt thou cleave. If you possess all these virtues, you may swear [by My Name] and if not, you may not swear.” Thus far is the text of this Agadah. Thus, the interpretation of the verse [before us], and by His Name shalt thou swear, in the opinion of the Rabbis, is a grant of permission, that He allows us, as an expression of esteem, to do so. It is as if he had said, “Thou shalt fear the Eternal thy G-d; nevertheless you may swear by His Name and you need not fear doing so.” And because this permission is placed after the commands to fear G-d and to serve Him, the Rabbis inferred that there is no authorization to swear until after these virtues have been attained. Or Scripture may be stating Thou shalt fear the Eternal thy G-d and His awe will be so great upon you that His very Name will be an oath to you, so that even when you wish to confirm something you will swear by His Name even to your disadvantage and you will not misrepresent.295See Psalms 15:4. And in the opinion of the Rabbis, the meaning of the expression and Him shalt thou serve is that you should act toward him at all times like a bondsman constantly in service before his master, considering the work of his master as primary and his own needs as casual, until, [resulting] from this [attitude] he attains what the Rabbis have said, “And let all thy deeds be done for the sake of Heaven.”296Aboth 2:17. For even bodily needs should be for the purpose of G-d’s worship. Thus a person should eat and sleep and attend to his needs to assure the existence of the body to serve G-d. This is similar to what the Rabbis have said,297Bereshith Rabbah 9:8. “And G-d saw every thing that He had made, and, behold, it was very good298Genesis 1:31. — this refers to sleep. Is sleep good? [It is ‘good’] because, if a person sleeps a little, he rises and engages in the study of Torah.”299See ibid., Vol. I, pp. 58-59. Thus, in satisfying bodily needs, one should concentrate upon the verse I will praise the Eternal while I live; I will sing praises unto my G-d while I have my being.300Psalms 146:2. See also Vol. III, pp. 282-284. This is a correct interpretation.