## Ramban on Deuteronomy Chapter 11 ###### Ramban on Deuteronomy 11:1:1 [Ramban on Deuteronomy 11:1:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/11:1:1) **וְשָׁמַרְתָּ מִשְׁמַרְתּוֹ**, לְיִרְאָה אוֹתוֹ שֶׁתִּשְׁמֹר מֵחֲטוֹא לְפָנָיו, כִּי אַחַר שֶׁיְּצַוֶּה בָּאַהֲבָה יְצַוֶּה בַּיִּרְאָה, וִיצַוֶּה בַּחֻקִּים וּבַמִּשְׁפָּטִים וּבַמִּצְוֹת. אוֹ וְשָׁמַרְתָּ מִשְׁמַרְתּוֹ, שֶׁתִּשְׁמֹר מָה שֶׁהַשֵּׁם שׁוֹמֵר, שֶׁהוּא שׁוֹמֵר אֶת הַגֵּרִים וְחוֹנֵן דַּלִּים וְאֶבְיוֹנִים וְעֹשֶׂה מִשְׁפַּט יָתוֹם וְאַלְמָנָה, וּכְעִנְיָן שֶׁנֶּאֱמַר בְּמָקוֹם אַחֵר (מלכים א ב ג), לִשְׁמֹר אֶת מִשְׁמֶרֶת ה' אֱלֹהֶיךָ לָלֶכֶת בִּדְרָכָיו, וְאָמְרוּ (שבת קלג) מָה הוּא חַנּוּן וְרַחוּם אַף אַתָּה הֱיֵה חַנּוּן וְרַחוּם וְכוּ': **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND THOU SHALT KEEP HIS CHARGE — to fear Him, that you be heedful of sinning against Him. For after enjoining them concerning the love of G-d,²⁷². He commands them concerning fear [of Him] and He enjoins the observance of the statutes, ordinances, and commandments. Or it may be that the expression *and thou shalt keep His charge* means that you are to protect what G-d protects, for *He preserveth the strangers*,²⁷³ *is gracious unto the poor*²⁷⁴ and the destitute, and *He doth execute justice for the fatherless and the widow*.²⁷⁵ As it is said elsewhere, *to keep the charge of the Eternal thy G-d, to walk in His ways*,²⁷⁶ and the Rabbis have said:²⁷⁷ “Just as He is gracious and merciful,²⁷⁸ so you also be gracious and merciful, etc.” footnotes: ²⁷² At the beginning of this verse: And thou shalt love the Eternal thy G-d ²⁷³ Psalms 146:9. ²⁷⁴ Proverbs 19:17. ²⁷⁵ Above, 10:18. ²⁷⁶ I Kings 2:3. ²⁷⁷ Shabbath 133b. ²⁷⁸ Exodus 34:6. ###### Ramban on Deuteronomy 11:2:1 [Ramban on Deuteronomy 11:2:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/11:2:1) **אֶת גָּדְלוֹ אֶת יָדוֹ הַחֲזָקָה וּזְרֹעוֹ הַנְּטוּיָה**, אָמַר ר"א (אבן עזרא על דברים י"א:ב') לְהוֹצִיא אֶתְכֶם מִמִּצְרַיִם וְהָאוֹתוֹת וְהַמּוֹפְתִים שֶׁעָשָׂה לְפַרְעֹה, וַאֲשֶׁר עָשָׂה לָכֶם בַּמִּדְבָּר בִּדְבַר הַמָּן. וְאֵינֶנּוּ נָכוֹן בְּעֵינַי, כִּי עַתָּה לֹא יְדַבֵּר רַק בַּמּוּסָר אֲשֶׁר יְיַסֵּר בּוֹ הַשֵּׁם לְעוֹבְרֵי רְצוֹנוֹ, אֶת גָּדְלוֹ, שֶׁהָיָה מִתְרוֹמֵם וּמִתְגַּדֵּל לֵאמֹר הִתְפָּאֵר עָלַי (שמות ח ה), לְמָחָר יִהְיֶה (שם פסוק יט), וְשַׂמְתִּי פְדוּת (שם), לְמַעַן תֵּדַע כִּי לַה' הָאָרֶץ (שם ט כט). וְאֶת יָדוֹ הַחֲזָקָה, וְשָׁלַחְתִּי אֶת יָדִי וְהִכֵּיתִי אֶת מִצְרַיִם (שם ג כ), אֶת הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה ה' (שם יד לא). וּזְרוֹעוֹ הַנְּטוּיָה, שֶׁלֹּא נָתַן לָהֶם רֶוַח וְהַצָּלָה מֵאָז הָיְתָה יָדוֹ נְטוּיָה עֲלֵיהֶם, וְלֹא הֵשִׁיב יָדוֹ מִבַּלֵּעַ עַד שֶׁאִבְּדָם. וַאֲשֶׁר עָשָׂה לָכֶם בַּמִּדְבָּר (דברים י"א:ה'), אֲשֶׁר נָגַף אֶתְכֶם בָּעֵגֶל וְאֵשׁ תַּבְעֵרָה וְהַנְּחָשִׁים הַשְּׂרָפִים וְקִבְרוֹת הַתַּאֲוָה וּמַגֵּפַת הַשִּׁטִּים וּגְזֵרַת הַמְרַגְּלִים, שֶׁהָיְתָה בָּהֶם יַד ה' עַד בּוֹאָם אֶל הַמָּקוֹם הַזֶּה. וְקִצֵּר בַּפֻּרְעָנוּת שֶׁעָשָׂה לָהֶם. וְאִם כֵּן וּשְׁמַרְתֶּם אֶת כָּל הַמִּצְוָה לְמַעַן תֶּחֶזְקוּ, כִּי יָדוֹ הַחֲזָקָה מַחְזֶקֶת שׁוֹמְרֵי מִצְוֹתָיו וְלֹא יַחֲזִיק בְּיַד מְרֵעִים: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** HIS GREATNESS, HIS MIGHTY HAND, AND HIS OUTSTRETCHED ARM. Rabbi Abraham ibn Ezra commented: “[*His greatness* etc.] to bring you out from Egypt; and the signs²⁷⁹ and wonders, which He did to Pharaoh; *and what He did unto you in the wilderness*,²⁸⁰ in the matter of the manna.” But in my opinion it is incorrect, for now he [Moses] speaks only of the chastisement with which G-d admonished those who transgressed His will; [instead, the correct interpretation of the verse is as follows:] *His greatness* in that He exalted and elevated Himself when saying, *Have thou this glory over me;*²⁸¹ *By tomorrow shall this sign be;*²⁸², Verse 19. *And I will distinguish* [*between My people and thy people*];²⁸², Verse 19. *that thou mayest know that the earth is the Eternal’s*.²⁸³, 9:29. *And His mighty hand* [refers to], *And I will put forth My hand, and smite Egypt;*²⁸⁴, 3:20. *the great work which the Eternal did* [*upon the Egyptians*].²⁸⁵, 14:31. “Work” — literally: “hand.” *And His outstretched arm* [means] that He did not give the Egyptians relief and deliverance from the moment His hand was stretched out upon them, and *He hath not withdrawn His hand from consuming*²⁸⁶ until He destroyed them. *And what He did unto you in the wilderness*,²⁸⁰ [means] that He smote you [Israel] in the affair of the calf,²⁸⁷ in the fire that burned at Taberah,²⁸⁸ [in the affair of] the fiery serpents,²⁸⁹, 21:6. Kibroth-hattaavah,²⁹⁰, 11:35. the plague at Shittim,²⁹¹, 25:9. and the decree in the affair of the spies so that the hand of G-d was upon them until they came to this place. He [Moses] shortened, however, the account of the punishments that He inflicted upon them. And if so, *Therefore shall ye keep all the commandment* etc. *that ye may be strong*,²⁹² for His mighty hand strengthens those who keep His commandments, *neither will He uphold the evildoers*.²⁹³ footnotes: ²⁷⁹ Mentioned in Verse 3. ²⁸⁰ Verse 5. ²⁸¹ Exodus 8:5. These are Moses’ words to Pharaoh to make the plague of frogs cease on the day fixed by Pharaoh. ²⁸² Ibid. ²⁸² Ibid. ²⁸³ Ibid. ²⁸⁴ Ibid. ²⁸⁵ Ibid. ²⁸⁶ Lamentations 2:8. ²⁸⁰ Verse 5. ²⁸⁷ Exodus 32:35. ²⁸⁸ Numbers 11:1-3. ²⁸⁹ Ibid. ²⁹⁰ Ibid. ²⁹¹ Ibid. ²⁹² Verse 8. ²⁹³ Job 8:20. ###### Ramban on Deuteronomy 11:4:1 [Ramban on Deuteronomy 11:4:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/11:4:1) **אֲשֶׁר הֵצִיף אֶת מֵי יַם סוּף וְגוֹ' וַיְאַבְּדֵם ה' עַד הַיּוֹם הַזֶּה**, לֹא הֲבִינוֹתִי טַעַם **עַד הַיּוֹם הַזֶּה**, כִּי כָּל הַמֵּתִים בַּיָּם אָבְדַן עוֹלָם הֵם אוֹבְדִים. וְיִתָּכֵן שֶׁהוּא חוֹזֵר לְסוּסָיו וּלְרִכְבּוֹ, שֶׁאָבַד סוּס וָרֶכֶב מִמִּצְרַיִם בְּכָל הַדּוֹר הַהוּא, כִּי כָל סוּס וָרֶכֶב וְכָל פָּרָשׁ אֲשֶׁר בְּמִצְרַיִם הוֹצִיא עִמּוֹ וְאָבְדוּ כֻּלָּם, וְהָיְתָה מַמְלָכָה שְׁפָלָה בְּלֹא רֶכֶב וְסוּס וְחַיִל וְעִזּוּז. וְאָמַר ר"א (אבן עזרא על דברים י"א:ד') שֶׁלֹּא קָמוּ עוֹד בְּנֵיהֶם תַּחְתָּם לִהְיוֹת כְּמוֹהֶם, ר"ל כִּי הַשֵּׁם אִבֵּד הָרוֹדְפִים בַּיָּם וְאִבֵּד בְּמִצְרַיִם זַרְעָם, וְלֹא נִשְׁאַר לָהֶם שֵׁם וּשְׁאָר כִּי הֵם הִרְשִׁיעוּ יוֹתֵר מִכָּל מִצְרַיִם לִרְדֹּף אַחֲרֵי גְּאוּלֵי הַשֵּׁם. אֲבָל זֶה לֹא נִזְכַּר בַּתּוֹרָה: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** HOW HE MADE THE WATER OF THE RED SEA TO OVERFLOW THEM THAT PURSUED AFTER YOU, AND HOW THE ETERNAL HATH DESTROYED THEM UNTO THIS DAY. I have not understood the meaning of the phrase, *unto this day*, for all who die in the sea are destroyed forever [thus the expression *unto this day* would appear redundant]! Possibly it refers back to the expression *unto their horses, and to their chariots*, that for the entire generation [following the exodus] horses and chariots remained [irretrievably] lost, since Pharaoh had taken along with him all the horses, chariots, and horsemen that were in Egypt and they were all destroyed, and henceforth it was *a lowly kingdom*²⁹⁴ without *the chariot and horse, the army and the power*.²⁹⁵ And Rabbi Abraham ibn Ezra commented that [the expression *unto this day*] denotes that their children afterwards never rose in their stead to resemble them. Rabbi Abraham’s intent is to state that G-d [not only] destroyed the pursuers in the sea, [but] in Egypt [proper] He destroyed the seed [of the pursuers], not leaving them *a name and remnant*,²⁹⁶, 14:22. since they were the most wicked of all the Egyptians to pursue after *the redeemed of the Eternal*.²⁹⁷, 62:12. But this is not mentioned in the Torah! footnotes: ²⁹⁴ Ezekiel 17:14. ²⁹⁵ Isaiah 43:17. ²⁹⁶ Ibid. ²⁹⁷ Ibid. ###### Ramban on Deuteronomy 11:6:1 [Ramban on Deuteronomy 11:6:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/11:6:1) וְהִזְכִּיר **וַאֲשֶׁר עָשָׂה לְדָתָן וְלַאֲבִירָם**, וְלֹא הִזְכִּיר קֹרַח וַעֲדָתוֹ שֶׁיָּצְאָה אֵשׁ מִלִּפְנֵי ה' וַתֹּאכַל אוֹתָם, בַּעֲבוּר כִּי אִישׁ זָר הַקָּרֵב לְהַקְטִיר קְטֹרֶת הוּא מִלָּאוֵי הַתּוֹרָה (במדבר יז ה) וּלְעוֹלָם הוּא נֶעֱנָשׁ לְדוֹרוֹת, כַּאֲשֶׁר קָרָה גַּם לְעֻזִּיָּהוּ (דהי"ב כו יט), עַל כֵּן לֹא מְנָאוֹ בְּאוֹתוֹת הַמִּדְבָּר: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** He mentions *and what He did unto Dathan and A biram*,²⁹⁸ but did not mention of Korach and his company that a fire came forth from before the Eternal and consumed them, because it is a prohibition of the Torah for a stranger [non-priest] to approach [the Sanctuary] to burn incense,²⁹⁹ such a transgressor being punished in all future generations, as happened also to King Uzziah;³⁰⁰ therefore he did not enumerate it among the signs in the wilderness. footnotes: ²⁹⁸ Verse 6. ²⁹⁹ See Ramban to Numbers 17:5 (Vol. IV, pp. 185-186). ³⁰⁰ II Chronicles 26:19. ###### Ramban on Deuteronomy 11:10:1 [Ramban on Deuteronomy 11:10:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/11:10:1) **לֹא כְאֶרֶץ מִצְרַיִם הִיא**, אֶלָּא טוֹבָה הֵימֶנָּה, וְנֶאֶמְרָה הַבְטָחָה זוֹ לְיִשְׂרָאֵל בִּיצִיאָתָם מִמִּצְרַיִם, שֶׁהָיוּ אוֹמְרִים שֶׁמָּא לֹא נָבֹא אֶל אֶרֶץ טוֹבָה וְיָפָה כָּזֹאת. יָכוֹל בִּגְנוּתָהּ הַכָּתוּב מְדַבֵּר, וְכָךְ אָמַר לָהֶם, לֹא כְאֶרֶץ מִצְרַיִם הִיא אֶלָּא רָעָה הֵימֶנָּה, תַּלְמוּד לוֹמַר וְחֶבְרוֹן שֶׁבַע שָׁנִים נִבְנְתָה (במדבר יג כב), אָדָם אֶחָד בְּנָאָן, דֶּרֶךְ אֶרֶץ אָדָם בּוֹנֶה אֶת הַנָּאֶה וְאַחַר כָּךְ אֶת הַגָּרוּעַ וְכוּ', לְשׁוֹן רַשִׁ"י (רש"י על דברים י"א:י') מִסִּפְרֵי (עקב יא). וְעוֹד הֵבִיא מָה שֶׁדָּרְשׁוּ בַּגְּמָרָא בְּמַסֶּכֶת כְּתֻבּוֹת (כתובות קי"ב) בְּעִנְיָן אַחֵר, אֶפְשָׁר אָדָם בּוֹנֶה בַּיִת לִבְנוֹ קָטָן וְאַחַר כָּךְ לִבְנוֹ גָּדוֹל, אֶלָּא שֶׁמְּבֻנָּה אֶחָד מִשִּׁבְעָה בְּצֹעַן. וּפְשׁוּטוֹ שֶׁל מִקְרָא בְּדֶרֶךְ הָאַזְהָרוֹת נֶאֱמַר, שֶׁאָמַר לָהֶם וּשְׁמַרְתֶּם אֶת כָּל הַמִּצְוָה וִירִשְׁתֶּם אֶרֶץ זָבַת חָלָב וּדְבָשׁ, כִּי ה' יִתֵּן מְטַר אַרְצְכֶם בְּעִתּוֹ וְהָאָרֶץ תִּתֵּן יְבוּלָהּ, אֲבָל דְּעוּ לָכֶם שֶׁאֵינָהּ כְּאֶרֶץ מִצְרַיִם לְהַשְׁקוֹת אוֹתָהּ בָּרֶגֶל מִן הַיְּאוֹרִים וּמִן הָאֲגַמִּים כְּגַן הַיָּרָק, רַק הִיא אֶרֶץ הָרִים וּבְקָעֹת לִמְטַר הַשָּׁמַיִם תִּשְׁתֶּה מָּיִם, לֹא בְּעִנְיָן אַחֵר, וּצְרִיכָה שֶׁיִּדְרֹשׁ ה' אוֹתָהּ תָּמִיד בְּמָטָר, כִּי הִיא אֶרֶץ צְמֵאָה מְאֹד וּצְרִיכָה מָטָר כָּל הַשָּׁנָה, וְאִם תַּעַבְרוּ עַל רְצוֹן ה' וְלֹא יִדְרֹשׁ אוֹתָהּ בְּגִשְׁמֵי רָצוֹן, הִנֵּה הִיא רָעָה מְאֹד, לֹא תִזָּרַע וְלֹא תַצְמִחַ וְלֹא יַעֲלֶה בָהּ כָּל עֵשֶׂב בְּהָרֶיהָ. וְיַחְזֹר וִיפָרֵשׁ כָּל זֶה בַּפָּרָשָׁה הַשְּׁנִיָּה (להלן פסוקים יג-יז), כִּי אִם שָׁמֹעַ תִּשְׁמְעוּ אֶל מִצְוֹתַי וְנָתַתִּי מְטַר אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ תָּמִיד, וְאִם לֹא תִּשְׁמְעוּ וְעָצַר אֶת הַשָּׁמַיִם וְגוֹ' וַאֲבַדְתֶּם מְהֵרָה בָּרָעָב מֵעַל הָאָרֶץ הַטּוֹבָה, שֶׁלֹּא תּוּכְלוּ לִחְיוֹת בָּהּ בְּלֹא מָטָר. וְהִנֵּה הַפָּרָשָׁה הַזּוֹ תַּזְהִיר בְּמִנְהָגוֹ שֶׁל עוֹלָם, וּמִמֶּנָּה נִלְמַד כִּי אע"פ שֶׁהַכֹּל בִּרְשׁוּתוֹ וְנָקֵל בְּעֵינֵי ה' יִתְבָּרַךְ לְהַאֲבִיד יוֹשְׁבֵי אֶרֶץ מִצְרַיִם וּלְהוֹבִישׁ נַהֲרוֹתָם וִיאוֹרֵיהֶם, אֲבָל אֶרֶץ כְּנַעַן תֹּאבַד יוֹתֵר מְהֵרָה, שֶׁלֹּא יִתֵּן בָּהּ מִטְרוֹת עֻזּוֹ, הַחוֹלֶה צָרִיךְ זְכוּת וּתְפִלָּה שֶׁיְּרַפְּאֵהוּ הַשֵּׁם יוֹתֵר מִן הַבָּרִיא שֶׁלֹּא בָּא עָלָיו הַחֹלִי, וְכָךְ הַמִּדָּה בְּעָנִי וּבְעָשִׁיר וּמֵאִיר עֵינֵי שְׁנֵיהֶם ה'. וּמִפְּנֵי שֶׁאָמַר (דברים י"א:י"ב) אֶרֶץ אֲשֶׁר ה' אֱלֹהֶיךָ דֹּרֵשׁ אֹתָהּ, וְרָאוּי שֶׁיֹּאמַר וְלִמְטַר הַשָּׁמַיִם תִּשְׁתֶּה מַיִם כַּאֲשֶׁר ה' אֱלֹהֶיךָ יִדְרֹשׁ אוֹתָהּ, יִהְיֶה מִדְרַשׁ רַבּוֹתֵינוּ (ספרי עקב יב) נִרְמָז בַּכָּתוּב, וַהֲלֹא כָּל הָאֲרָצוֹת הוּא דּוֹרֵשׁ, שֶׁנֶּאֱמַר (איוב לח כו) לְהַמְטִיר עַל אֶרֶץ לֹא אִישׁ, כִּבְיָכוֹל אֵינוֹ דּוֹרֵשׁ אֶלָּא אוֹתָהּ וְעַל יְדֵי אוֹתָהּ דְּרִישָׁה שֶׁדּוֹרֵשׁ אוֹתָהּ דּוֹרֵשׁ כָּל הָאֲרָצוֹת. תָּמִיד עֵינֵי ה' אֱלֹהֶיךָ בָּהּ, לִרְאוֹת מַה הִיא צְרִיכָה וּלְחַדֵּשׁ בָּהּ גְּזֵרוֹת, עִתִּים לְטוֹבָה וְעִתִּים לְרָעָה כוּ', כִּדְאִיתָא בְּמַסֶּכֶת ר"ה (יז). וְיֵשׁ בּוֹ סוֹד עָמֹק, כִּי הָאָרֶץ הַזֹּאת נִדְרֶשֶׁת בַּכֹּל, וְהִיא הַכֹּל, וְכָל הָאֲרָצוֹת מִתְפַּרְנְסוֹת מִמֶּנָּה בֶּאֱמֶת: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** [FOR THE LAND, WHITHER THOU GOEST IN TO POSSESS IT, IS] NOT AS THE LAND OF EGYPT — “but better than it. This assurance was given to Israel upon their departure from Egypt, for they said, ‘Perhaps we will not come to a Land as good and beautiful as this’ [hence they were assured that the Land whither they were going was far better than Egypt]. One might, however, think that Scripture speaks in disdain of the Land, and Moses said thus to them: ‘*It is not as the land of Egypt* — but worse than it!’ Scripture states, therefore, *Behold, Hebron ‘nivnethah’ (was built) seven years before Zoan in Egypt*.³⁰¹ One person [Ham] built [both] of them. Usually, a person builds the better city first and afterwards the inferior one etc.”³⁰² This is Rashi’s language from the Sifre.³⁰³ 37. And he further quoted what the Rabbis have interpreted in the Gemara of Tractate Kethuboth³⁰⁴ with a different point of view: “Is it possible that a man would build a house for his younger son first and afterwards for his elder son?³⁰⁴ But the meaning of the expression, *Behold, Hebron ‘nivnethah’ seven years*³⁰¹ is that it was ‘built up’ superior to Zoan sevenfold.” In line with the plain meaning of Scripture the verse here is said by way of the warnings [with which Moses has been admonishing the Israelites]. For he said to them, “*Therefore shall ye keep all the commandments* etc. *that you may possess the Land* etc. *a Land flowing with milk and honey*,³⁰⁵ since G-d will give *the rain of your Land in its season*³⁰⁶ and the Land shall yield her produce. But know you that it is not like the land of Egypt [where one can find sufficient water] to irrigate it with his feet from the streams and the pools *as a garden of herbs*.³⁰⁷ Instead, *it is a Land of hills and valleys, and drinketh water as, the rain of heaven cometh down*,³⁰⁸ not in any other way. Therefore it requires that G-d care for it always by giving it rain because it is a very thirsty Land and needs rain all year. If you transgress G-d’s Will and He does not care for it [the Land] with ‘rains of benevolence’³⁰⁹ it is a very bad one, *it cannot be sown, nor beareth, nor any herb groweth*³¹⁰ on its mountains.” All this he reviews and explains in the following section, that *if ye shall hearken diligently unto My commandments*,³¹¹ then *I shall give the rain of your Land in its season, the former rain and the latter rain*³¹² always, and if you will not listen *He shall shut up the heaven* etc.³¹³ *and ye shall perish* by famine *from off the good Land*,³¹³ since you will not be able to live therein without rain. Thus this section warns in terms of the laws of nature. From it we learn that although everything is within His authority and it was *but a light thing in the sight of the Eternal*,³¹⁴ blessed be He, to destroy the inhabitants of the land of Egypt and to dry up their rivers and streams, the land of Canaan, however, could be destroyed more quickly, by His not providing *the showers of His mighty rain*.³¹⁵, it is more vulnerable to destruction by lack of rain (Bachya). The sick person needs merits and prayer in order that G-d heal him more than the healthy one who is not struck by illness, and such is also the way with the poor and the rich, [although] *the Eternal giveth light to the eyes of them both*.³¹⁶ And because he said, *a Land which the Eternal thy G-d careth for*, when he should have said, “and it drinketh water as the rain of heaven cometh down ‘whenever’ the Eternal thy G-d careth for it,” the following interpretation of our Rabbis³¹⁷ 40. is alluded to in the text: “But does He not care for all lands, as it is said, *to cause it to rain on a land where no man is*?³¹⁸ [The answer is that the verse tells us] as it were, He exercises care for that Land alone, but through the particular care that He bestows on it, He cares also for all lands. *The eyes of the Eternal thy G-d are always upon it*³¹⁹ to see what it requires and to enact new decrees for it, sometimes for good and sometimes for bad etc.”³²⁰ as it is written in Tractate Rosh Hashanah.³²⁰ There is also in this verse a profound secret, being that this Land is cared for “in all things” which is [called] *Kol* (All),³²¹ and all lands are sustained from it in truth. footnotes: ³⁰¹ Numbers 13:22. ³⁰² “For the material that is not good enough for the first he puts into the second etc.” (Rashi). Thus you learn that Hebron was superior to Zoan. There is more on this theme in Numbers 13:22 (Vol. IV, pp. 126-127). ³⁰³ Sifre, Eikev ³⁰⁴ Kethuboth 112a. Among the sons of Ham, Mitzraim was older than Canaan (Genesis 10:6). Therefore, why would Ham, who built both Hebron and Zoan, have erected Hebron for Canaan, his youngest son, seven years before he built Zoan for Mitzraim, his older son? But the meaning is etc. ³⁰⁴ Kethuboth 112a. Among the sons of Ham, Mitzraim was older than Canaan (Genesis 10:6). Therefore, why would Ham, who built both Hebron and Zoan, have erected Hebron for Canaan, his youngest son, seven years before he built Zoan for Mitzraim, his older son? But the meaning is etc. ³⁰¹ Numbers 13:22. ³⁰⁵ Verses 8-9. ³⁰⁶ Further, Verse 14. ³⁰⁷ In Verse 10 before us. See Vol. I, p. 179, Verse 10. ³⁰⁸ Verse 11. ³⁰⁹ Taanith 19a. These are rains which come with blessing and graciousness, and are not destructive nor inadequate. ³¹⁰ Further 29:22. ³¹¹ Verse 13. ³¹² Verse 14. ³¹³ Verse 17. ³¹³ Verse 17. ³¹⁴ II Kings 3:18. ³¹⁵ Job 37:6 — Ramban’s reasoning is as follows: Even if the Land of Israel were similar to the land of Egypt, G-d could also have easily destroyed it by drying up its rivers and streams; yet, due to the fact that this section warns in terms of the laws of nature, and the Land of Israel is a Land of mountains and deep valleys ³¹⁶ Proverbs 29:13. ³¹⁷ Sifre, Eikev ³¹⁸ Job 38:26. ³¹⁹ Verse 12. ³²⁰ “ ‘Sometimes for good.’ In what respect? For instance, if Israel on the New Year [when judgment is passed] were found to be utterly wicked, and it was decreed that very little rain fall for them, but later they repented, [what could be done in such a case?] To increase the quantity of rain cannot be done, since the decree had already been given. But the Holy One, blessed be He, causes it to come down at the proper time, when it is necessary for the benefit of the Land. ‘Sometimes for bad.’ In what respect? For instance, if Israel on the New Year were perfectly righteous etc.” (Rosh Hashanah 17b). ³²⁰ “ ‘Sometimes for good.’ In what respect? For instance, if Israel on the New Year [when judgment is passed] were found to be utterly wicked, and it was decreed that very little rain fall for them, but later they repented, [what could be done in such a case?] To increase the quantity of rain cannot be done, since the decree had already been given. But the Holy One, blessed be He, causes it to come down at the proper time, when it is necessary for the benefit of the Land. ‘Sometimes for bad.’ In what respect? For instance, if Israel on the New Year were perfectly righteous etc.” (Rosh Hashanah 17b). ³²¹ See Genesis 24:1 (Vol. I, pp. 291-292). ###### Ramban on Deuteronomy 11:13:1 [Ramban on Deuteronomy 11:13:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/11:13:1) **בְּכָל לְבַבְכֶם וּבְכָל נַפְשְׁכֶם**, וַהֲלֹא כְּבָר הִזְכִּיר בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ, אֶלָּא אַזְהָרָה לַיָּחִיד וְאַזְהָרָה לַצִּבּוּר, לְשׁוֹן רַשִׁ"י (רש"י על דברים י"א:י"ג) מִסִּפְרֵי (עקב יג). וּבֵאוּר הָעִנְיָן כִּי הַשֵּׁם לֹא יַעֲשֶׂה הַנִּסִּים תָּמִיד לָתֵת מְטַר הָאָרֶץ בְּכָל עֵת יוֹרֶה וּמַלְקוֹשׁ, וּלְהוֹסִיף בַּדָּגָן וּבַתִּירוֹשׁ וּבַיִּצְהָר, וּלְהַרְבּוֹת גַּם הָעֵשֶׂב בַּשָּׂדֶה לַבְּהֵמָה, אוֹ שֶׁיַּעֲצֹר הַשָּׁמַיִם וְיִיבְשׁוּ, רַק עַל מַעֲשֵׂה רֹב הָעָם, אֲבָל הַיָּחִיד הוּא בִּזְכוּתוֹ יִחְיֶה וְהוּא בַּעֲוֹנוֹ יָמוּת. וְהִנֵּה אָמַר כִּי בַּעֲשׂוֹתָם כָּל הַמִּצְוֹת מֵאַהֲבָה שְׁלֵמָה יַעֲשֶׂה עִמָּהֶם אֶת כָּל הַנִּסִּים הָאֵלֶּה לְטוֹבָה. וְאָמַר כִּי בְּעָבְדָם ע"ז יַעֲשֶׂה עִמָּהֶם אוֹת לְרָעָה. וְדַע כִּי הַנִּסִּים לֹא יֵעָשׂוּ לְטוֹבָה אוֹ לְרָעָה רַק לְצַדִּיקִים גְּמוּרִים אוֹ לִרְשָׁעִים גְּמוּרִים, אֲבָל הַבֵּינוֹנִים כְּדֶרֶךְ מִנְהָגוֹ שֶׁל עוֹלָם יֵעָשֶׂה בָּהֶם טוֹבָה אוֹ רָעָה כְּדַרְכָּם וְכַעֲלִילוֹתָם: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** [AND TO SERVE HIM] WITH ALL YOUR HEART AND WITH ALL YOUR SOUL. “Has he not already mentioned *with all thy heart and with all thy soul?*³²² But that warning was addressed to the individual, and this is a warning to the community.” This is Rashi’s language quoting the Sifre.³²³ 41. The explanation of the matter is as follows: G-d does not always perform miracles — every time giving the rain of the Land [in its proper season], the former rain and the latter rain, increasing the corn, wine, and oil, and providing also abundant grass in the fields for the cattle, or, on the contrary, shutting up the heaven and drying up the Land — except according to the deeds of the majority of the people. The individual, however, lives by his own merits, *and he dies in his iniquity*.³²⁴ Thus he is saying that upon their performance of all the commandments out of perfect love, He will do all these miracles with them for the good. And he further says that when they worship idols He will perform with them a sign for bad [to indicate to them the need to repent]. Know further that miracles for good or bad are performed only for perfectly righteous or utterly wicked people. For average people, however, He visits good or bad upon them in a natural manner according to *their way and by their doings*.³²⁵, 36:17. footnotes: ³²² Above, 6:5. ³²³ Sifre, Eikev ³²⁴ Ezekiel 33:9. ³²⁵ Ibid. ###### Ramban on Deuteronomy 11:15:1 [Ramban on Deuteronomy 11:15:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/11:15:1) **וְאָכַלְתָּ וְשָׂבָעְתָּ**, הֲרֵי זוֹ בְּרָכָה אַחֶרֶת, שֶׁתְּהֵא בְרָכָה מְצוּיָה בַּפַּת שֶׁבְּתוֹךְ מֵעֶיךָ וְאָכַלְתָּ וְשָׂבָעְתָּ, לְשׁוֹן רַשִׁ"י (רש"י על דברים י"א:ט"ו). ור"א אָמַר (אבן עזרא על דברים י"א:ט"ו) **וְאָכַלְתָּ וְשָׂבָעְתָּ** שָׁב אֶל דְּגָנְךָ תִּירוֹשְׁךָ וְיִצְהָרֶךָ, לֹא אֶל הַקָּרוֹב שֶׁהוּא **עֵשֶׂב בְּשָׂדְךָ**. וְהַנָּכוֹן בְּעֵינַי שֶׁהוּא שָׁב אֶל הַכֹּל, וְאָכַלְתָּ וְשָׂבָעְתָּ דָּגָן וְתִירוֹשׁ וְיִצְהָר וְגַם בְּנֵי צֹאן וּבָקָר. וּבְסִפְרֵי (עקב טו) וְאָכַלְתָּ וְשָׂבָעְתָּ, כְּשֶׁבְּהֶמְתְּךָ אוֹכֶלֶת וְשֹׂבַעַת עוֹבֶדֶת הָאֲדָמָה, וְכֵן הוּא אוֹמֵר (משלי יד ד) וְרָב תְּבוּאוֹת בְּכֹחַ שׁוֹר. ד"א מִן הַוְּלָדוֹת, אע"פ שֶׁאֵין רְאָיָה לַדָּבָר זֵכֶר לַדָּבָר, שֶׁנֶּאֱמַר (ירמיהו לא יא) וּבָאוּ וְרִנְּנוּ בִמְרוֹם צִיּוֹן וְנָהֲרוּ אֶל טוּב ה' עַל דָּגָן וְעַל תִּירֹשׁ וְעַל יִצְהָר וְעַל בְּנֵי צֹאן וּבָקָר וְגוֹ'. וְזֶהוּ הַנָּכוֹן: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND THOU SHALT EAT AND BE SATISFIED. “This is another blessing, meaning that there will be a blessing on the bread within your stomach, and you eat and be satisfied.” This is Rashi’s language and Rabbi Abraham ibn Ezra commented: “*And thou shalt eat and be satisfied*. This refers back to *thy corn, and thy wine, and thine oil* [mentioned in the preceding verse], not to *the grass in thy fields* which is near [in the same verse].” The correct interpretation in my opinion is that it refers to everything: “*and thou shalt eat and be satisfied* with the corn, wine, and oil, and also the sheep and cattle [will eat and be satisfied with the grass in the field].” And in the Sifre we find:³²⁶ 43. “*And thou shalt eat and be satisfied*, when your cattle eats and is satisfied, it works the ground [with strength], and so it is said, *and much increase is by the strength of the ox*.³²⁷ Another interpretation: [*And thou shalt eat and be satisfied*] from the young [of the cattle]. Although there is no proof of this, yet there is an indication, for it says, *And they shall come and sing in the height of Zion, and shall flow unto the goodness of the Eternal, to the corn, and to the wine, and to the oil, and to the young of the flock and of the herd* etc.”³²⁸ This is the correct interpretation. footnotes: ³²⁶ Sifre, Eikev ³²⁷ Proverbs 14:4. ³²⁸ Jeremiah 31:11. ###### Ramban on Deuteronomy 11:18:1 [Ramban on Deuteronomy 11:18:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/11:18:1) **וְשַׂמְתֶּם אֶת דְּבָרַי אֵלֶּה**, אַף לְאַחַר שֶׁתִּגְלוּ הֱיוּ מְצֻיָּנִין בַּמִּצְוֹת, הַנִּיחוּ תְּפִלִּין, עֲשׂוּ מְזוּזָה, כְּדֵי שֶׁלֹּא יְהוּ עֲלֵיכֶם חֲדָשִׁים כְּשֶׁתַּחְזְרוּ, וְכֵן הוּא אוֹמֵר (שם שם כ) הַצִּיבִי לְךָ צִיּוּנִים, לְשׁוֹן רַשִׁ"י (רש"י על דברים י"א:י"ח). וּכְבָר כָּתַבְתִּי פֵּרוּשׁ הָעִנְיָן כִּי הַמִּצְוֹת הָאֵלֶּה חוֹבַת הַגּוּף הֵם וְדִינָם בְּכָל מָקוֹם כְּמוֹ בָּאָרֶץ, אֲבָל יֵשׁ בּוֹ בַּמִּדְרָשׁ הַזֶּה סוֹד עָמֹק וּכְבָר רָמַזְתִּי מִמֶּנּוּ (ויקרא יח כה). וְהִנֵּה הֶחְזִיר בַּמִּצְוֹת הָאֵלֶּה תְּפִלִּין וְדִבְרֵי תוֹרָה וּמְזוּזָה כָּאן פַּעַם שֵׁנִית, לִרְמֹז בַּהֶקֵּשׁ הַזֶּה שֶׁנִּהְיֶה חַיָּבִים בָּהֶם לְאַחַר הַגָּלוּת בְּחוּצָה לָאָרֶץ, וּמֵהֶם נִלְמוֹד לְכָל הַמִּצְוֹת שֶׁהֵן חוֹבַת הַגּוּף שֶׁחִיּוּבָן בְּכָל מָקוֹם, וְשֶׁנִּהְיֶה פְּטוּרִין בְּחוּצָה לָאָרֶץ מֵחוֹבַת הַקַּרְקַע, כְּגוֹן תְּרוּמָה וּמַעַשְׂרוֹת, כָּךְ הוּא נִדְרָשׁ בְּסִפְרֵי (עקב יז). וְכַוָּנַת הַמִּדְרָשׁ מִפְּנֵי שֶׁסָּמַךְ וְשַׂמְתֶּם אֶל וַאֲבַדְתֶּם, אֲבָל עִקַּר הַכָּתוּב בָּאָרֶץ, דִּכְתִיב (דברים י"א:כ"א) לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה. אוֹ יֹאמַר **לְמַעַן יִרְבּוּ יְמֵיכֶם**, שֶׁתָּשׁוּבוּ וְתַאֲרִיכוּ בָּהּ יָמִים לְעוֹלָם. וְיִתָּכֵן בְּדֶרֶךְ הַפְּשָׁט שֶׁבָּא לְהוֹסִיף בְּכָאן לְדַבֵּר בָּם, כִּי שָׁם (דברים ו':ז') צִוָּה וְדִבַּרְתָּ אַתָּה בָּם בְּשִׁבְתְּךָ בְּבֵיתְךָ, וְכָאן אָמַר שֶׁנְּלַמֵּד אוֹתָם אֶת בָּנֵינוּ עַד שֶׁיְּדַבְּרוּ בָּם הַבָּנִים בְּכָל שָׁעָה, וְכֵן הוֹסִיף בְּכָאן וְלִמַּדְתֶּם אוֹתָם, כִּי **וְשִׁנַּנְתָּם** שֶׁיְּסַפֵּר לָהֶם הַמִּצְוֹת, וְכָאן עַד שֶׁיִּלְמְדוּ אוֹתָם וְיֵדָעוּם וְיָבִינוּ אוֹתָם וְטַעֲמֵיהֶם לְדַבֵּר עִמְּךָ בָּם בְּכָל הָעִתִּים. וְכֵן הוֹסִיף כָּאן כִּימֵי הַשָּׁמַיִם עַל הָאָרֶץ, שֶׁהוּא לְדוֹר דּוֹרִים, אוֹ הֵם הַשָּׁמַיִם וְהָאָרֶץ הָרִאשׁוֹנִים וִימֵי עוֹלָם, וְהַמַּשְׂכִּיל יָבִין: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THEREFORE SHALL YE PUT THESE MY WORDS IN YOUR HEART. “Even after you have been exiled, be distinguished by the commandments. Put on the *T’fillin*, attach a *Mezuzah* [to the doorpost of your home], so that they will not be novelties to you when you return to the Land. And so Scripture states, *Set thee up waymarks*.”³²⁹, Verse 21. Jeremiah lived in the time when the people were about to go into the Babylonian exile. His prophecy was thus a warning that they were to retain their distinctiveness through the commandments. This is Rashi’s language. Now I have already written³³⁰ on the meaning of this matter, that these commandments [the *T’fillin* and the *Mezuzah* mentioned by Rashi] are personal obligations and, as such, their laws apply in all places just as in the Land!³³¹ But there is in this Midrash³³² 43. Hence Ramban refers to it as “this Midrash.” a profound secret, and I have already alluded to it.³³³ Now he repeated these commandments about the *T’fillin*, the study of the words of the Torah, and the *Mezuzah*, a second time³³⁴ in order to allude to this analogy, that we shall be obligated to observe them after being exiled from the Land of Israel. From these [texts] we learn that all commandments that are personal obligations are binding in all places and that, outside the Land of Israel, we are exempt from duties which apply to ground, such as heave-offering and tithes. So it is interpreted in the Sifre.³³⁵ 44. And the intent of this interpretation is suggested by the fact that he placed the expression *therefore shall ye put* [*these my words in your heart*] next to [the verse], *and ye shall perish* [*quickly from off the good Land*³³⁶ thus clearly intimating that even after *ye shall perish from off the good Land* you shall still *put these My words in your heart*]. But the main reference of the verse [even regarding personal obligations] applies to the Land, as it is written, *that your days may be multiplied, and the days of your children, upon the Land;*³³⁷ or it may be that the verse is stating: “*that your days may be multiplied*, so that you will return [to the Land] and you will prolong your days on it forever.”³³⁸ is to the Land of Israel; this is evidenced by the concluding verse, *that your days may be multiplied …upon the Land*. According to the second interpretation the former verse has reference to the exile, while the second verse states the reward, *that your days may be multiplied*, so that you return and live *upon the Land*. In line with the plain meaning of Scripture, it is possible that he comes to add here the expression *to speak of them*,³³⁹.’ for there [in the first charge to the individual] he commanded *and ‘thou’ shalt speak* — you yourself — *of them when ‘thou’ sittest in thy house*,³⁴⁰ and here [in the charge to the community he stated that we are to teach the words of Torah to our children until they speak of them always. So also he added here *and ye shall ‘teach’ them*,³³⁹.’ for the term *v’shinantom* [mentioned there]³⁴⁰ means only that he shall “tell” them the commandments, and here [he added that the obligation extends] until they teach the words of Torah [to their children] and they understand them and their reasons [well enough] to discuss them with you at all times. So also he added here *as the days of the heavens above the earth*³³⁷ which means “for all generations,” or it may refer to the first heaven and earth, and the days of old.³⁴¹ The student learned [in the mysteries of the Cabala] will understand. footnotes: ³²⁹ Ibid. ³³⁰ Above, 4:5. ³³¹ If so, why are these commandments, which are obligatory everywhere, called “waymarks” in the exile? But there is in this Midrash etc. ³³² Rashi’s text comes from the Sifre, Eikev ³³³ See Vol. I, pp. 294, 331-332; Vol. III, p. 272. ³³⁴ See above 6:7-9. ³³⁵ Sifre, Eikev ³³⁶ Verse 17. ³³⁷ Verse 21. ³³⁸ According to the first interpretation, the main reference of the verse put these My words in your heart ³³⁹ Verse 19: And ye shall teach them unto your children ‘to speak of them ³⁴⁰ Above, 6:7. ³³⁹ Verse 19: And ye shall teach them unto your children ‘to speak of them ³⁴⁰ Above, 6:7. ³³⁷ Verse 21. ³⁴¹ See Vol. II, p. 341, Note 23. ###### Ramban on Deuteronomy 11:22:1 [Ramban on Deuteronomy 11:22:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/11:22:1) **וּלְדָבְקָה בוֹ**, אָמַר ר"א (אבן עזרא על דברים י"א:כ"ב) בַּסּוֹף, וְהוּא סוֹד גָּדוֹל. וְאֵין הַסּוֹד מִטַּעַם הַמָּקוֹם הַזֶּה. אוּלַי יֹאמַר לְאַהֲבָה אֶת ה' לָלֶכֶת בְּכָל דְּרָכָיו עַד שֶׁתִּהְיוּ רְאוּיִים לְדָבְקָה בּוֹ בַּסּוֹף, וְנֶאֱמַר בִּיהוֹשֻׁעַ (כג ז ח) וּבְשֵׁם אֱלֹהֵיהֶם לֹא תַזְכִּירוּ וְלֹא תַשְׁבִּיעוּ וְלֹא תַעַבְדוּם וְלֹא תִשְׁתַּחֲווּ לָהֶם כִּי אִם בַּה' אֱלֹהֵיכֶם תִּדְבָּקוּ כַּאֲשֶׁר עֲשִׂיתֶם עַד הַיּוֹם הַזֶּה, אִם כֵּן הִיא אַזְהָרָה מֵאַזְהָרוֹת ע"ז, שֶׁלֹּא תִּפָּרֵד מַחְשַׁבְתּוֹ מִן הַשֵּׁם אֶל אֱלֹהִים אֲחֵרִים, שֶׁלֹּא יַחְשֹׁב שֶׁיִּהְיֶה בע"ז שׁוּם עִקָּר אֶלָּא הַכֹּל אֶפֶס וָאַיִן. וְהִנֵּה זֶה כְּמוֹ שֶׁאָמַר עוֹד (דברים י"ג:ה') וְאֹתוֹ תַעֲבֹדוּ וּבוֹ תִדְבָּקוּן, וְהַכַּוָּנָה לְהַזְהִיר שֶׁלֹּא יַעֲבֹד הַשֵּׁם וְזוּלָתוֹ אֶלָּא לַה' לְבַדּוֹ יַעֲבֹד בְּלִבּוֹ וּבְמַעֲשָׂיו. וְיִתָּכֵן שֶׁתִּכְלֹל הַדְּבִיקָה לוֹמַר שֶׁתִּהְיֶה זוֹכֵר הַשֵּׁם וְאַהֲבָתוֹ תָּמִיד, לֹא תִּפָּרֵד מַחְשַׁבְתְּךָ מִמֶּנּוּ בְּלֶכְתְּךָ בַּדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ, עַד שֶׁיִּהְיוּ דְּבָרָיו עִם בְּנֵי אָדָם בְּפִיו וּבִלְשׁוֹנוֹ וְלִבּוֹ אֵינֶנּוּ עִמָּהֶם אֲבָל הוּא לִפְנֵי ה'. וְיִתָּכֵן בְּאַנְשֵׁי הַמַּעֲלָה הַזֹּאת שֶׁתִּהְיֶה נַפְשָׁם גַּם בְּחַיֵּיהֶם צְרוּרָה בִּצְרוֹר הַחַיִּים, כִּי הֵם בְּעַצְמָם מָעוֹן לַשְּׁכִינָה, כַּאֲשֶׁר רָמַז בַּעַל סֵפֶר הַכּוּזָרִי. וּכְבָר הִזְכַּרְתִּי מִזֶּה בְּפָרָשַׁת הָעֲרָיוֹת (ויקרא יח ד). וּמָה שֶׁאָמַר יְהוֹשֻׁעַ **כַּאֲשֶׁר עֲשִׂיתֶם עַד הַיּוֹם**, כִּי בִּהְיוֹתָם בַּמִּדְבָּר וַעֲנַן ה' עֲלֵיהֶם וְהַמָּן יוֹרֵד מִן הַשָּׁמַיִם וְהַשְּׂלָו עוֹלֶה וְהַבְּאֵר לִפְנֵיהֶם תָּמִיד וְכָל מַעֲשֵׂיהֶם בִּידֵי שָׁמַיִם בִּדְבָרִים נִסִּיִּים, הִנֵּה מַחְשַׁבְתָּם וּמַעֲשֵׂיהֶם עִם הַשֵּׁם תָּמִיד, וְלָכֵן יַזְהִירֵם יְהוֹשֻׁעַ שֶׁגַּם עַתָּה בָּאָרֶץ בְּהִסְתַּלֵּק מֵהֶם הַמַּעֲשִׂים הַנִּפְלָאִים הָהֵם, תִּהְיֶה מַחְשַׁבְתָּם בָּהֶם תָּמִיד לְדָבְקָה בַּשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא וְלֹא תִּפָּרֵד כַּוָּנָתָם מִן הַשֵּׁם: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND TO CLEAVE UNTO HIM. Rabbi Abraham ibn Ezra commented: “[You are to walk in His ways so that you will merit to cleave unto Him] ultimately, this being a great secret.” But the secret is not by reason of this reference [here in the verse before us].³⁴² Perhaps he is stating: “*to love the Eternal, to walk in all His ways* until you become worthy *to cleave unto Him* in the end” [as Ibn Ezra wrote]. But in the Book of Joshua it is stated, *Neither make mention of the name of their gods, nor cause to swear by them, neither serve them, nor worship them; but cleave unto the Eternal your G-d, as ye have done unto this day*³⁴³ [thus indicating that “cleaving to G-d” was not an ultimate goal, but something they had been experiencing all along]. If so, the verse [before us] is one of the admonitions against idolatry, meaning that one’s thought should not part from G-d [and transfer] to other gods, that one should not think that there is any substance to idolatry but instead it is all nought and worthless. Thus this verse is similar to what he said, *and Him shall ye serve, and unto Him shall ye cleave*,³⁴⁴ the intent being to warn that one is not to worship G-d [in combination] with anything besides Him, but to worship [only] G-d alone, with one’s heart and deeds. It is possible that the term “cleaving” includes the obligation that you remember G-d and His love always, that your thought should never be separated from Him *when thou walkest by the way, and when thou liest down, and when thou risest up*³⁴⁵ to such a degree that [a person] during his conversation with people by mouth and tongue, his [entire] heart will not be with them, but instead be directed towards G-d. With men of such excellence it is possible that even in their lifetime, their souls *shall be bound in the bundle of life*,³⁴⁶ since their very being is a “residence” for the Divine Glory, as the author of the Book of the Kuzari alludes.³⁴⁷ I have already mentioned this matter in the section on forbidden relations.³⁴⁸ And when Joshua said *as ye have done unto this day*³⁴³ he meant, that when they were in the wilderness *and the cloud of the Eternal was over them*,³⁴⁹ and the manna would descend from heaven, and the quail would come up and the well was always before them, and all their requirements were provided by Heaven in miraculous ways — then their thoughts and deeds were [perforce] always with G-d. Therefore Joshua warned them that even now in the Land, when these wonderful deeds would be removed from them, their thoughts should always be with them [i.e., the wonders that G-d had done for them], to cleave unto *the glorious and fearful Name*³⁵⁰ and their attention should not be withdrawn from Him. footnotes: ³⁴² Ibn Ezra was of the opinion that this verse constitutes an assurance to the soul that it will ultimately cleave unto G-d. To this Ramban replies: “The secret itself is true, but the assurance is not from this verse, for the intent of the verse is an admonition,” as will be explained. See my Hebrew commentary p. 395. ³⁴³ Joshua 23:7-8. ³⁴⁴ Further, 13:5. ³⁴⁵ Verse 19. ³⁴⁶ I Samuel 25:29. ³⁴⁷ Al Khazari III. 1, by Rabbi Yehudah Halevi. ³⁴⁸ Leviticus 18:4 (Vol. III, pp. 245-246). ³⁴³ Joshua 23:7-8. ³⁴⁹ Numbers 10:34. ³⁵⁰ Further, 28:58. ###### Ramban on Deuteronomy 11:24:1 [Ramban on Deuteronomy 11:24:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/11:24:1) **כָּל הַמָּקוֹם אֲשֶׁר תִּדְרֹךְ כַּף רַגְלְכֶם בּוֹ לָכֶם יִהְיֶה מִן הַמִּדְבָּר וְגוֹ'**, עַל דַּעַת רַבּוֹתֵינוּ הִנֵּה הֵם שְׁתֵּי הַבְטָחוֹת, שֶׁכָּל מָקוֹם אֲשֶׁר יִרְצוּ לִכְבֹּשׁ בְּאֶרֶץ שִׁנְעָר וְאֶרֶץ אַשּׁוּר וְזוּלָתָם יִהְיֶה שֶׁלָּהֶם, וְהַמִּצְוֹת כֻּלָּן נוֹהֲגוֹת בָּהֶם, כִּי הַכֹּל אֶרֶץ יִשְׂרָאֵל, וּמִן הַמִּדְבָּר וְהַלְּבָנוֹן וְעַד הַיָּם הָאַחֲרוֹן יִהְיֶה גְּבֻלְכֶם שֶׁאַתֶּם חַיָּבִים לְכָבְשׁוֹ וּלְאַבֵּד מִשָּׁם הָעַמִּים, כְּמוֹ שֶׁאָמַר כָּאן (דברים י"א:כ"ג) וִירִשְׁתֶּם גּוֹיִם גְּדֹלִים וַעֲצֻמִים מִכֶּם, וְלַעֲקֹר ע"ז וּמְשַׁמְּשֶׁיהָ, כְּמוֹ שֶׁהִזְכִּיר לְמַעְלָה (ז ה כה), וְהִבְטִיחַ כִּי לֹא יִתְיַצֵּב אִישׁ בִּפְנֵיכֶם בֵּין בָּאָרֶץ הַנִּזְכֶּרֶת בֵּין בְּכָל מָקוֹם אֲשֶׁר תִּדְרֹךְ כַּף רַגְלְכֶם בּוֹ. וּמִכָּאן יָצָא לְרַבּוֹתֵינוּ (חלה פ"ד מ"ז) הַמַּחְלֹקֶת בְּסוּרְיָא שֶׁקּוֹרִין אוֹתָהּ כִּבּוּשׁ יָחִיד, וְהַטַּעַם כִּי דָּוִד כָּבַשׁ אוֹתָהּ בִּרְצוֹן נַפְשׁוֹ, שֶׁלֹּא שָׁאַל בָּאוּרִים וְתֻמִּים וְלֹא נִמְלַךְ בַּסַּנְהֶדְרִין, כִּי הָיָה חַיָּב לְהוֹרִישׁ כָּל שִׁבְעַת הַגּוֹיִם בַּתְּחִלָּה וְאַחֲרֵי כֵן אִם יִרְצֶה יֵלֵךְ אֶל אֶרֶץ אַחֶרֶת, כַּאֲשֶׁר הִבְטִיחַ הַשֵּׁם בְּכָאן, וּמִפְּנֵי שֶׁלֹּא נַעֲשָׂה הַכִּבּוּשׁ הַהוּא כְּמִצְוַת הַתּוֹרָה, אָמְרוּ מִקְצָתָם לָא שְׁמֵהּ כִּבּוּשׁ, וְדִינוֹ בַּמִּצְוֹת כְּדִין חוּצָה לָאָרֶץ, וְכָךְ הִיא שְׁנוּיָה בְסִפְרֵי (עקב כד). וּמִקְצָתָם יֹאמְרוּ בַּתַּלְמוּד (ע"ז כא) דִּשְׁמֵהּ כִּבּוּשׁ, כִּי אַף עַל פִּי שֶׁלֹּא נַעֲשָׂה כַּסֵּדֶר, כֵּיוָן שֶׁהָלַךְ שָׁם וּכְבָשָׁהּ נִתְקַיֵּם בּוֹ לָכֶם יִהְיֶה, וְאֶרֶץ יִשְׂרָאֵל הִיא: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** EVERY PLACE WHEREON THE SOLE OF YOUR FOOT SHALL TREAD SHALL BE YOURS: FROM THE WILDERNESS etc. In the opinion of our Rabbis³⁵¹ 51. they constitute two assurances: [First,] that whatever place in the land of Shinar and the land of Assyria and elsewhere they want to conquer, shall be theirs; and that all the commandments are applicable there, because they all are [part of] the Land of Israel [as Scripture says], *from the wilderness and Lebanon* etc. *even unto the Back Sea shall be your border*, meaning that you are obligated to conquer it and to extirpate the peoples from it, just as he said here, *and ye shall dispossess nations greater and mightier than yourselves*,³⁵² and to uproot the idols and their appurtenance, as he mentioned above.³⁵³ And [secondly] he assured them that *there shall no man be able to stand against you*³⁵⁴ whether in the land mentioned or in *every place whereon the sole of your foot shall tread*. It is from here that there originated a division of opinion among our Rabbis³⁵⁵ regarding Syria which they called “the conquest of an individual” [and not a national conquest]. The reason is that David conquered it of his own will, not asking [authorization] of the Urim and Thummim³⁵⁶ and not consulting the Sanhedrin. For he was obligated to dispossess all the seven nations first, and afterwards if he wished, he could go to another land as G-d promised here.³⁵⁷ And because that conquest [of Syria] was not done in accordance with the commandment of the Torah, some of the Rabbis said that it is not considered “a [legal] conquest” [in the sense that it is annexed to the Land], and regarding the commandments [applicable exclusively to the Land], it has the legal status of outside of the Land of Israel. So it is taught in the Sifre.³⁵¹ 51. But some Rabbis say in the Talmud³⁵⁵ that it is termed “a [legal] conquest,” because, although it was not carried out properly, since David went there and conquered it, the Divine assurance *it shall be yours* was fulfilled and it is [part of] the Land of Israel. R’eih footnotes: ³⁵¹ Sifre, Eikev ³⁵² Verse 23. ³⁵³ Above, 7:25. ³⁵⁴ Verse 25. ³⁵⁵ Gittin 8b. ³⁵⁶ See Vol. II, pp. 482-484. ³⁵⁷ But David captured Syria while the Jebusite was still entrenched in Jerusalem (Tosafoth Gittin 8a, quoting the Sifre). ³⁵¹ Sifre, Eikev ³⁵⁵ Gittin 8b. ###### Ramban on Deuteronomy 11:29:1 [Ramban on Deuteronomy 11:29:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/11:29:1) **וְנָתַתָּה אֶת הַבְּרָכָה עַל הַר גְּרִזִים**, כְּתַרְגּוּמוֹ יָת מְבָרְכַיָּא, אֶת הַמְבָרְכִים, עַל הַר גְּרִזִים, כְּלַפֵּי הַר גְּרִיזִים, לְשׁוֹן רַשִׁ"י (רש"י על דברים י"א:כ"ט). וְאֵינֶנּוּ נָכוֹן כְּפִי פְּשׁוּטוֹ, כִּי עֲדַיִן לֹא צִוָּה בַּמְּבָרְכִים. אֶלָּא פֵּרוּשׁוֹ כִּי אֲנִי נוֹתֵן לִפְנֵיכֶם דֶּרֶךְ בְּרָכָה וְדֶרֶךְ קְלָלָה, וְטַעַם **לִפְנֵיכֶם** שֶׁתְּבָרְרוּ לָכֶם מֵהֶן מָה שֶׁתִּרְצוּ, וְאוֹדִיעַ שֶׁתִּהְיֶה לָכֶם הַבְּרָכָה כַּאֲשֶׁר תַּעֲשׂוּ הַמִּצְוֹת וְהַקְּלָלָה אִם לֹא תְּקַיְּמוּ אוֹתָן. וְזֶה כַּאֲשֶׁר אָמַר עוֹד (דברים ל':ט"ו), רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת הַחַיִּים וְאֶת הַטּוֹב וְאֶת הַמָּוֶת וְאֶת הָרָע וְגוֹ'. וְאַחַר כֵּן אָמַר בְּכָאן שֶׁיִּתְּנוּ הַבְּרָכָה הַזֹּאת אֲשֶׁר הוּא אוֹמֵר לָהֶם עַל הַר גְּרִיזִים וְהַקְּלָלָה עַל הַר עֵיבָל, וְהִנֵּה הִיא נְתוּנָה בַּפֶּה, וְכֵן וְנָתַן אֹתָם עַל רֹאשׁ הַשָּׂעִיר (ויקרא טז כא), כְּדִבְרֵי ר"א (אבן עזרא על דברים י"א:כ"ט). וְהִנֵּה אָמַר בְּכָאן בְּדֶרֶךְ הָאַזְהָרָה שֶׁיִּתְּנוּ אֶת הַבְּרָכָה עַל הַר גְּרִזִים, לְבָרֵךְ אֶת הָעָם אִם יִשְׁמְעוּ אֶל מִצְוֹת ה', וְהַקְּלָלָה עַל הַר עֵיבָל, לֵאמֹר אָרוּר אֲשֶׁר לֹא יִשְׁמַע אֶל הַמִּצְוֹת וְיָסוּר מִן הַדֶּרֶךְ אֲשֶׁר צִוָּה ה', וְהָיָה אֶפְשָׁר שֶׁיִּתְּנוּ כָּל הַשְּׁבָטִים הַבְּרָכָה וְכֻלָּם הַקְּלָלָה, אוֹ שֶׁיֹּאמְרוּ הַלְוִיִּם הַכֹּל אוֹ אִישׁ אֶחָד מַשְׁמִיעַ לְכֻלָּם, וְאַחֲרֵי כֵן שָׁב לְבָאֵר שָׁם (להלן כז יב-יד) וְאֵלֶּה יַעַמְדוּ לְבָרֵךְ אֶת הָעָם עַל הַר גְּרִזִים וְאֵלֶּה יַעַמְדוּ עַל הַקְּלָלָה, וְאָמַר וְעָנוּ הַלְוִיִּם, וּפֵרֵשׁ כָּל הָעִנְיָן כִּי בְּכָאן מִפְּנֵי אַזְהָרָתוֹ אֲשֶׁר אָמַר רְאֵה אָנֹכִי נוֹתֵן וְגוֹ', הִזְכִּיר מִקְצַת הַמִּצְוָה וְחָזַר לְבָאֵר אוֹתָהּ בִּמְקוֹמָהּ. וְיִתָּכֵן שֶׁהָיָה הַר גְּרִיזִים לַדָּרוֹם שֶׁהוּא הַיָּמִין וְהַר עֵיבָל מִצָּפוֹן, שֶׁנֶּאֱמַר (ירמיהו א יד) מִצָּפוֹן תִּפָּתַח הָרָעָה: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND THOU SHALT PUT ‘ETH HABRACHAH’ UPON MOUNT GERIZIM. “This is to be understood as the Targum [Onkelos] rendered it: *yath m’vorchaya* — ‘the blessers’ [i.e., those who will pronounce the blessings]. *Upon Mount Gerizim* — toward Mount Gerizim.”¹ This is Rashi’s language, but it is not correct according to the plain meaning of Scripture, for he has not yet instructed concerning [the identity of] those who were to pronounce the blessing [which is only mentioned further on, in Chapter 27:11-14; hence the verse here could not refer to them with the definite article — *habrachah* which implies that their identity was already known]. Rather, the meaning of the verses is as follows: “I have *set ‘before you’ a* way [to attain] *blessing and a* way [to attain] *curse*.² And the expression *before you* signifies that you are to choose for yourselves what you desire, and I inform you that the blessing will be yours when you perform the commandments, and the curse if you do not fulfill them.” This is similar to what he further said. *See, I have set before thee this day the life and the good, the death and the evil* etc.³ [This verse clearly does not pertain to the setting at Mount Gerizim and Mount Ebal, thus disproving Rashi’s interpretation that *the blessing* refers to “those who will pronounce the blessings.”] Then he stated here [in the verse before us], that they were to bestow this blessing of which he speaks, upon them [i.e., the tribes] on Mount Gerizim and the curse on Mount Ebal, this [“bestowal”] being by word of mouth [rather than by some physical act of placing the blessers there, as Rashi rendered it]. In a similar way is the interpretation of Rabbi Abraham ibn Ezra, on this verse, *and he shall ‘put’ them upon the head of the goat*⁴. “Putting” refers to the confession of sins. This coincides with the interpretation of Ramban that the “bestowal” does not refer to the blessers, but to the recitation of the blessing. [meaning that the High Priest, by confessing the sins of the people, “puts” them upon the head of the goat that was to be sent to Azazel]. Thus he is saying here by way of admonition that they are to “put” [or pronounce] the blessing on Mount Gerizim, blessing the people if they will hearken to the commandments of G-d; and the curse on Mount Ebal, saying, “Cursed be he that will not hearken to the commandments and will turn aside from the way which G-d has commanded.” Now it would have been possible [in accordance with the plain meaning of this verse] that all the tribes utter the blessing and all of them [utter] the curse, or that the Levites pronounce them all, or that one individual proclaim them all. Hence he later reverted to explain there, *These shall stand upon Mount Gerizim to bless the people*,⁵ *And these shall stand for the curse*,⁶, Verse 13. and he further declared, *And the Levites shall speak*,⁷, Verse 14. and he explained the whole subject.⁸, Verses 15-26. For here, because of his admonition which he stated, *Behold, I set before you* etc.,² he mentioned part of the commandment and then he reverted to explain it [fully] in its proper place. It is possible that Mount Gerizim is to the south which is “the right” [side of a person who turns eastward facing the sunrise, in which case his right hand is to the south],⁹ and Mount Ebal is to the north, as it is said, *Out of the north the evil shall break forth*.¹⁰ footnotes: ¹ The Levites who were to pronounce the blessings (further, 28:14) were only to face Mount Gerizim, but not to be on the mountain. ² Verse 26. ³ Further, 30:15. ⁴ Leviticus 16:21. Here too, no physical object is placed on the head of the goat ⁵ Further, 27:12. ⁶ Ibid. ⁷ Ibid. ⁸ Ibid. ² Verse 26. ⁹ See Vol. II, p. 467. ¹⁰ Jeremiah 1:14. It is important to note that Ramban’s conjecture [“It is possible that … “] is indeed correct, for Mount Gerizim is south of Shechem, while Mount Ebal is north of it (see Biblical Encyclopedias on these places). ###### Ramban on Deuteronomy 11:32:1 [Ramban on Deuteronomy 11:32:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/11:32:1) **וּשְׁמַרְתֶּם לַעֲשׂוֹת אֵת כָּל הַחֻקִּים וְאֶת הַמִּשְׁפָּטִים**, גַּם בְּכָאן יַזְהִיר עַל הַחֻקִּים וְעַל הַמִּשְׁפָּטִים קֹדֶם שְׁאָר הַמִּצְוֹת. וְיַזְכִּיר תְּחִלָּה הַמִּשְׁפָּט בע"ז וּמְשַׁמְּשֶׁיהָ כַּאֲשֶׁר פֵּרַשְׁתִּי בְּסֵדֶר וָאֶתְחַנַּן (רמב"ן על דברים ד':ג'), וְאַחֲרֵי כֵן יַזְכִּיר מִשְׁפָּטִים רַבִּים בִּנְבִיא הַשֶּׁקֶר וּמֵסִית וְעִיר הַנִּדַּחַת. וְיַזְכִּיר בַּחֻקִּים תְּחִלָּה הַקָּרְבָּנוֹת בַּמִּקְדָּשׁ, ואח"כ אִסּוּר אֲכִילַת כָּל תּוֹעֵבָה וּשְׁאָר הַמִּצְוֹת: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND YE SHALL OBSERVE TO DO ALL THE STATUTES AND THE ORDINANCES. Here, also, he admonishes concerning the statutes and ordinances before mentioning the rest of the commandments, and he cites first the ordinance concerning idolatry and its appurtenances as I have explained in the section of *Va’ethchanan*.¹¹ Afterwards he mentions many ordinances concerning a false prophet,¹² a beguiler,¹³, Verses 7-12. and an apostate city.¹⁴, Verses 13-19. And he mentions among the statutes first, the offerings in the Sanctuary, and afterwards, the prohibition of eating anything abominable, and the rest of the commandments. footnotes: ¹¹ Above, 4:5. ¹² Further, 13:2-6. ¹³ Ibid. ¹⁴ Ibid.