## Ramban on Deuteronomy Chapter 28

###### Ramban on Deuteronomy 28:9:1
[Ramban on Deuteronomy 28:9:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/28:9:1)

**יְקִימְךָ ה' לוֹ לְעַם קָדוֹשׁ כַּאֲשֶׁר נִשְׁבַּע לָךְ**, יִקְרָא שְׁבוּעָה הַבְּרִית אֲשֶׁר כָּרַת עִמָּהֶם בְּהַר סִינַי עַל כָּל הַדְּבָרִים הָאֵלּוּ, כִּי שָׁם נֶאֱמַר (שמות יט ו), וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ. אוֹ שֶׁהַבְּרִית אֲשֶׁר כָּרַת עִם אַבְרָהָם (בראשית יז ז), לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ יִכְלֹל זֶה. וְכֵן אָמַר (דברים כ"ט:י"ב), לְמַעַן הָקִים אֹתְךָ הַיּוֹם לוֹ לְעָם וְהוּא יִהְיֶה לְּךָ לֵאלֹהִים כַּאֲשֶׁר דִּבֶּר לָךְ וְכַאֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב, כִּי לְכֻלָּם בָּא בִּבְרִית:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THE ETERNAL WILL ESTABLISH THEE FOR A HOLY PEOPLE UNTO HIMSELF AS HE HATH SWORN UNTO THEE. He applies the term “oath” to the covenant which He made with them at Mount Sinai concerning all these things, for there it was said, *And ye shall be unto Me a kingdom of priests, and a holy nation*.⁸⁰ Or it may be that the covenant He made with Abraham *to be a G-d unto thee and to thy seed after thee*⁸¹ includes this one.⁸². Similarly he said, *that He may establish thee this day unto Himself for a people, and that He may be unto thee a G-d, as He spoke unto thee, and as He swore unto thy fathers, to Abraham, to Isaac, and to Jacob*,⁸³ for the covenant was made for all of them.

footnotes:
⁸⁰ Exodus 19:6.
⁸¹ Genesis 17:7.
⁸² In other words, G-d’s pledge to Abraham that He would be a G-d to his seed after him includes what is stated here, The Eternal will establish thee for a holy people unto Himself, as He hath sworn unto thee
⁸³ Further, 29:12.


###### Ramban on Deuteronomy 28:13:1
[Ramban on Deuteronomy 28:13:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/28:13:1)

וְטַעַם **לְרֹאשׁ וְלֹא לְזָנָב**, בֵּאוּרוֹ לְרֹאשׁ לְכָל הָעַמִּים וְלֹא לְזָנָב לְאֶחָד מִכָּל הַגּוֹיִם, כִּי יִתָּכֵן שֶׁיִּהְיֶה לְרֹאשׁ עַל עַמִּים רַבִּים וְזָנָב לְעַם אֶחָד נִכְבָּד מִמֶּנּוּ. וְהַנָּכוֹן שֶׁיִּתֶּנְךָ לְרֹאשׁ מֵעַתָּה וְלֹא לְזָנָב עַד עוֹלָם בְּאֶחָד מִכָּל הָעִתִּים, וְכֵן רַק לְמַעְלָה תָּמִיד וְלֹא תִּהְיֶה לְמָטָּה לְעוֹלָם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE ETERNAL WILL MAKE THEE THE HEAD, AND NOT THE TAIL. The meaning thereof is that He will make you the head of all peoples and not the tail of any one of the nations, for it is possible that you will be the head of many peoples and yet be the tail of one nation more distinguished than you. The correct interpretation is that He will henceforth make you the head and at no time will you ever be the tail. Similarly, *thou shalt be above only*⁸⁴ always, *and thou shalt not be beneath*⁸⁴ forever.

footnotes:
⁸⁴ In Verse 13 before us.
⁸⁴ In Verse 13 before us.


###### Ramban on Deuteronomy 28:14:1
[Ramban on Deuteronomy 28:14:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/28:14:1)

**וְלֹא תָסוּר מִכָּל הַדְּבָרִים**, נִמְשָׁךְ עִם **כִּי תִשְׁמַע** (דברים כ"ח:י"ג), שֶׁיָּבוֹאוּ עָלֶיךָ כָּל הַבְּרָכוֹת הָאֵלֶּה כַּאֲשֶׁר תִּשְׁמַע לְמִצְוֹתָיו וְכַאֲשֶׁר לֹא תָּסוּר יָמִין וּשְׂמֹאל מִכָּל הַדְּבָרִים אֲשֶׁר אָנֹכִי מְצַוְּךָ בְּעִנְיַן עֲבוֹדָה זָרָה, שֶׁאִם תֵּלֵךְ אַחֲרֵי אֱלֹהִים אֲחֵרִים לְעָבְדָם כְּבָר סַרְתָּ מִכָּל מִצְוֹתָיו וְאֵין חֵפֶץ כְּלָל בְּכָל הַמִּצְוֹת שֶׁתַּעֲשֶׂה. וְאֵינֶנּוּ כְּדִבְרֵי בַּעַל הַהֲלָכוֹת שֶׁמְּנָאוֹ מִצְוַת לֹא תַעֲשֶׂה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THOU SHALT NOT TURN ASIDE FROM ANY OF THE WORDS WHICH I COMMAND YOU THIS DAY. This is connected with the expression [in the preceding Verse 13] *if thou shalt hearken*, meaning that all these blessings will come upon you when you will hearken to His commandments, and when you will not turn aside *to the right, or to the left*⁸⁵ from any of the words which I command you concerning idolatry. For, if you will *go after other gods to serve them*⁸⁵ you will already have turned aside from all His commandments⁸⁶, is thus not an independent negative commandment, as the author of the “Hilchoth Gedoloth” would have it, but is rather to be understood in connection with the concluding part of that verse, *to go after other gods to serve them*, meaning to say: if you will go after other gods to serve them, you will already have turned aside *from any of the words which, command you this day*. and He shall have no desire whatever for any of the commandments you may observe. The sense of the verse is thus unlike the words of the “Hilchoth Gedoloth”⁵⁹ contained in the Torah. The listing is in the preface to his work “Hilchoth Gedoloth”. His concept was utilized by the *Paitanim*, the writers of liturgical poetry who wrote various *Azharoth* (Exhortations), liturgical poems containing the Divine Commandments. — It should be noted that while the “Hilchoth Gedoloth” contains the first historical record in our possession of an attempt at enumerating the individual commandments, there is no doubt that the author drew upon older sources of such lists, and as Rabbeinu Saadia Gaon writes here, such “a list of the commandments” was written upon the stones by Moses. who counted this verse as a negative commandment.

footnotes:
⁸⁵ In Verse 14 before us.
⁸⁵ In Verse 14 before us.
⁸⁶ See Ramban to Numbers 15:22. — The verse before us, And thou shalt not turn aside from any of the words which I command you this day
⁵⁹ Rabbi Shimon Kairo of the Gaonic period, who flourished in the second half of the eighth century Common Era, was the first to enumerate the Taryag Mitzvoth


###### Ramban on Deuteronomy 28:18:1
[Ramban on Deuteronomy 28:18:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/28:18:1)

הִקְדִּים בַּבְּרָכוֹת **פְּרִי בִּטְנְךָ** וְאַחַר כָּךְ טַנְאֲךָ וּמִשְׁאַרְתֶּךָ (דברים כ"ח:ד'-ה'), כִּי פְּרִי הַבֶּטֶן הַטּוֹב וְהֶחָבִיב יוֹתֵר, וּבַקְּלָלָה אֵחַר אוֹתוֹ כִּי הָעֹנֶשׁ יַגִּיעֵהוּ תְּחִלָּה לִנְכָסָיו, וְאִם לֹא יָשׁוּב יַשִּׂיגֵהוּ בִּפְרִי בִּטְנוֹ. וְכֵן הִקְדִּים בַּבְּרָכוֹת נְגִיפַת הָאוֹיְבִים קֹדֶם הַבְּרָכָה בַּאֲסָמֶיךָ וּבְכֹל מִשְׁלַח יָדֶךָ (דברים כ"ח:ז'-ח'), כִּי נִצּוּחַ הָאוֹיְבִים הוּא לָהֶם הַכָּבוֹד וְהַצֹּרֶךְ הַגָּדוֹל בְּכִבּוּשׁ הָאֲרָצוֹת וּבִישִׁיבָתָם לָבֶטַח בֵּין הָעַמִּים, וּבַקְּלָלוֹת הִקְדִּים הַמְּאֵרָה בְּכָל מִשְׁלַח יָדְךָ וְאַחַר הַנְּגִיפָה מִפְּנֵיהֶם (פסוקים כ כה), כִּי הוּא הָעֹנֶשׁ שֶׁיַּגִּיעַ אֲלֵיהֶם בָּאַחֲרוֹנָה, וְכֵן יִגְלוּ בַּסּוֹף:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
In the blessings he mentioned first *the fruit of thy body*⁸⁷ and afterwards *thy basket and thy kneading-trough*⁸⁸, Verse 5. for the fruit of the body is the best and most beloved, but in the curses he delayed it [mentioning first *thy basket and thy kneading-trough* in Verse 17, and *the fruit of thy body* in Verse 18] because the punishment extends first to a man’s possessions,⁸⁹ and, if he does not repent, it reaches the fruit of his body. Similarly, in the blessings he mentioned first the smiting of the enemies⁹⁰ before the blessing *in thy barns, and in all that thou puttest thy hand unto*,⁹¹, Verse 8. for triumph over the enemy is the honor and necessity for them in the conquest of the lands, and their dwelling safely among the peoples. And in the curses he mentioned first the diminishing *in all that thou puttest thy hand unto to do*⁹² and delayed their being smitten before the enemies,⁹³, Verse 25. for this is the punishment that would reach them afterwards — and in the end they would be exiled.⁹⁴, Verse 68.

footnotes:
⁸⁷ Above, Verse 4.
⁸⁸ Ibid.
⁸⁹ Vayikra Rabbah 17:4: “The Merciful One does not smite human life first.”
⁹⁰ Above, Verse 7.
⁹¹ Ibid.
⁹² Further, Verse 20.
⁹³ Ibid.
⁹⁴ Ibid.


###### Ramban on Deuteronomy 28:42:1
[Ramban on Deuteronomy 28:42:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/28:42:1)

**הַצְּלָצַל**, עַל דַּעַת רַשִׁ"י מִין מִמִּינֵי הָאַרְבֶּה. וא"כ רָאוּי הָיָה שֶׁיְּצָרֵף אוֹתוֹ עִם פָּסוּק הָאַרְבֶּה וְהַתּוֹלַעַת (דברים כ"ח:ל"ח-ל"ט). וְיוֹתֵר נִרְאֶה שֶׁיִּהְיֶה צְלָצַל שֵׁם לְמַחֲנֶה הָאוֹיֵב, אָמַר (דברים כ"ח:מ"א) בָּנִים וּבָנוֹת תּוֹלִיד וְלֹא יִהְיוּ לָךְ לַעֲבֹד אוֹתְךָ וּלְכַלְכֵּל אֶת שֵׂיבָתְךָ כִּי יֵלְכוּ בַּשֶּׁבִי לִפְנֵי הָאוֹיֵב, וְאָמַר כָּל עֵצְךָ וּפְרִי אַדְמָתֶךָ אֲשֶׁר לֹא יִשְׂאוּ לְךָ פֵּרוֹת, כַּאֲשֶׁר הִזְכִּיר, יְיָרֵשׁ הָאוֹיֵב הַבָּא עָלֶיךָ, כִּי הַשָּׁנָה שֶׁיָּבוֹאוּ עָלֶיךָ יִתְּנוּ לָהֶם חֵילָם וְהֵם יֹאכְלוּם. וְיִקָּרֵא הַחַיִל **צְלָצַל**, בַּעֲבוּר שֶׁיַּשְׁמִיעוּ קוֹל מִלְחָמָה בַּמַּחֲנֶה וְקוֹל שׁוֹפָר וְרַעַם שָׂרִים וּתְרוּעָה, מִלְּשׁוֹן צִלְצְלֵי שָׁמַע וְצִלְצְלֵי תְרוּעָה (תהלים קנ ה), וּבִמְנַעַנְעִים וּבְצֶלְצֶלִים (שמואל ב ו ה), וְכֵן אֶרֶץ צִלְצַל כְּנָפָיִם (ישעיהו יח א), אֶרֶץ הַמַּשְׁמַעַת צִלְצוּל כְּנָפֶיהָ שֶׁהוֹלְכוֹת לְמֶרְחַקִּים כַּאֲשֶׁר יִדְאֶה הַנֶּשֶׁר. וּבַגְּמָרָא (ב"ק קטז) נְטָלוּהָ מַסִּיקִין, מַאן דְּתָנֵי מַסִּיקִין לָא מִשְׁתַּבַּשׁ, דִּכְתִיב יְיָרֵשׁ הַצְּלָצַל וּמְתַרְגְּמִינַן יַחְסְנִנֵּהּ סַקָּאָה, וּמַאן דְּתָנֵי מְצִיקִים לֹא מִשְׁתַּבֵּשׁ, דִּכְתִיב בְּמָצוֹר וּבְמָצוֹק, כִּי הוּא אֶצְלָם שֵׁם לִמְבִיאֵי הָאָדָם בְּמָצוֹר וּבְמָצוֹק. וְדַע כִּי הַתּוֹכָחוֹת בַּמְּאֵרָה וּבַמְּהוּמָה וּבַמִּגְעֶרֶת וּבַדֶּבֶר וְהָעֵץ וּפְרִי הָאֲדָמָה וּשְׁאָר כָּל הַתּוֹכָחוֹת הֵם כֻּלָּם עַד כַּלֹּתוֹ אֹתְךָ מֵעַל הָאֲדָמָה אֲשֶׁר אַתָּה בָא שָׁמָּה לְרִשְׁתָּהּ, אֲבָל אַחֲרֵי הַגָּלוּת לֹא יְקַלֵּל אוֹתָם רַק לַעֲבֹד שָׁם אֱלֹהִים אֲחֵרִים עֵץ וָאָבֶן, אֲבָל פְּעָמִים שֶׁיַּחְזֹר לְהוֹכִיחָם בָּאָרֶץ, כַּאֲשֶׁר אָמַר (דברים כ"ח:ל"ו) יוֹלֵךְ הַשֵּׁם אֹתְךָ וְאֶת מַלְכְּךָ אֲשֶׁר תָּקִים עָלֶיךָ אֶל גּוֹי אֲשֶׁר לֹא יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים, וְהוּא הַגָּלוּת שֶׁגָּלִינוּ לְרוֹמִי עַל לֶכֶת אַגְרִיפַּס הַמֶּלֶךְ שָׁם, וְאַחֲרֵי כֵן יָשׁוּב וְיֹאמַר (דברים כ"ח:ל"ח) זֶרַע רַב תּוֹצִיא הַשָּׂדֶה וְגוֹ', וְאֵלֶּה הַתּוֹכָחוֹת בִּהְיוֹתָם בָּאָרֶץ, כִּי כֵן יֹאמַר אַחֲרָיו (דברים כ"ח:ס"ג) וְנִסַּחְתֶּם מֵעַל הָאֲדָמָה, שֶׁהוּא הַגָּלוּת. וְעַל דַּעְתִּי גַּם זֶה מֵרְמִיזוֹתָיו, אָמַר יוֹלֵךְ ה' אֹתְךָ וְאֶת מַלְכְּךָ אֲשֶׁר תָּקִים עָלֶיךָ אֶל גּוֹי אֲשֶׁר לֹא יָדַעְתָּ, עַל לֶכֶת אַגְרִיפַּס הַמֶּלֶךְ לְרוֹמִי. גַּם יִתָּכֵן שֶׁיִּרְמֹז לְמֶלֶךְ אַחֵר קֹדֶם לְאַגְרִיפַּס, וְהוּא אֲרִיסְתּוֹבְלוּס שֶׁתְּפָסוֹ שַׂר צְבָא רוֹמִי וַיּוֹלִיכֵהוּ שָׁמָּה בַּנְחֻשְׁתַּיִם, וְהָיוּ לְמָשָׁל וְלִשְׁנִינָה בְּכָל הָעַמִּים, שֶׁהָיוּ תְּמֵהִים עַל גְּבוּרָתָם אֲשֶׁר מֵעוֹלָם אֵיךְ נָפְלוּ גִבּוֹרִים וַיֹּאבְדוּ כְּלֵי מִלְחַמְתָּם. וְאַחֲרֵי כֵן בָּא אַגְרִיפַּס שֵׁנִית עִם שְׁלִיחַ מֶלֶךְ רוֹמִי בָּאָרֶץ, וְכָבַשׁ בְּאֶרֶץ יְהוּדָה מְדִינוֹת גְּדוֹלוֹת מְאֹד, וְאָז נִתְקַיֵּם מָה שֶׁאָמַר (דברים כ"ח:מ"ח) וְעָבַדְתָּ אֶת אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ ה' בָּךְ בְּרָעָב וּבְצָמָא וְגוֹ', וְאָמַר יִשָּׂא ה' עָלֶיךָ גּוֹי מֵרָחוֹק (דברים כ"ח:מ"ט), כִּי בָּאוּ אַסְפַּסְיָנוּס וְטִיטוּס בְּנוֹ עִם חַיִל גָּדוֹל מֵרוֹמִיִּים בָּאָרֶץ, וְלָכְדוּ כָּל עָרֵי יְהוּדָה הַבְּצֻרוֹת, וְהֵצַר לָהֶם מְאֹד, כַּאֲשֶׁר יָדוּעַ בַּסְּפָרִים, שֶׁלָּכְדוּ גַּם חוֹמוֹת יְרוּשָׁלַיִם, וְלֹא נִשְׁאַר רַק בֵּית הַמִּקְדָּשׁ וְחוֹמַת הָעֲזָרָה, וְהָיוּ אוֹכְלִים בְּשַׂר בְּנֵיהֶם וּבְנוֹתֵיהֶם. וְכַאֲשֶׁר נִלְכְּדָה גַּם הִיא אָז נִתְקַיֵּם וְנִסַּחְתֶּם מֵעַל הָאֲדָמָה, וְאָז שָׁבוּ הָרוֹמִיִּים לְאַרְצָם וּבְיָדָם גָּלוּת יְרוּשָׁלַיִם וּבְיַד עַמִּים רַבִּים אֲשֶׁר אִתָּם, מִיָּוָן וּמִצְרַיִם וַאֲרָם וְיֶתֶר עַמִּים רַבִּים, וְנִתְקַיֵּם (דברים כ"ח:ס"ד) וֶהֱפִיצְךָ ה' בְּכָל הָעַמִּים וְגוֹ'. וְהַכְּתוּבִים הַבָּאִים אַחַר כֵּן עוֹנְשָׁם בַּגָּלוּת, וְכֵן וְהָיוּ חַיֶּיךָ תְּלֻאִים לְךָ מִנֶּגֶד (דברים כ"ח:ס"ו), מִפְּנֵי פַּחְדוּתֵנוּ בַּגָּלוּת בְּיַד הָעַמִּים הַגּוֹזְרִים עָלֵינוּ גְּזֵרוֹת תָּמִיד. וְהַנָּכוֹן שֶׁהוּא רֶמֶז לַדּוֹרוֹת הָהֵם שֶׁהָיוּ בִּזְמַן חֻרְבַּן הַבַּיִת הַשֵּׁנִי, כִּי הָיוּ מִתְנַכְּלִים לָהֶם לְהַאֲבִידָם לְגַמְרֵי, עַל כֵּן אָמַר אַחֲרָיו (דברים כ"ח:ס"ח), וֶהֱשִׁיבְךָ ה' מִצְרַיִם בָּאֳנִיּוֹת, שֶׁהָיָה זֶה כַּאֲשֶׁר כִּלּוּ לְהוֹצִיאָם מִן הָאָרֶץ. וְרַבּוֹתֵינוּ אָמְרוּ (פתיחתא דאסתר רבה), וְלָמָּה לְמִצְרַיִם, לְפִי שֶׁכָּעוּר וְרַע לְעֶבֶד כְּשֶׁהוּא חוֹזֵר לְרַבּוֹ הָרִאשׁוֹן. אִם כֵּן הִזְכִּיר מִצְרַיִם דֶּרֶךְ תּוֹכָחוֹת. אֲבָל אַחֲרֵי הֱיוֹתֵנוּ בַּגָּלוּת בְּאַרְצוֹת אוֹיְבֵינוּ לֹא נִתְקַלְּלוּ מַעֲשֵׂה יָדֵינוּ, וְלֹא אֲלָפֵינוּ וְעַשְׁתְּרוֹת צֹאנֵנוּ, וְלֹא כְּרָמֵינוּ וְזֵיתֵינוּ וַאֲשֶׁר נִזְרַע בַּשָּׂדֶה, אֲבָל אֲנַחְנוּ בָּאֲרָצוֹת כִּשְׁאָר הָעַמִּים יוֹשְׁבֵי הָאָרֶץ הַהִיא אוֹ בְּטוֹב מֵהֶם, שֶׁרַחֲמָיו עָלֵינוּ, כִּי יְשִׁיבָתֵנוּ בַּגָּלוּת הִיא בַּהַבְטָחָה שֶׁאָמַר לָנוּ (ויקרא כו מד) וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם לֹא מְאַסְתִּים וְלֹא גְעַלְתִּים לְכַלֹּתָם לְהָפֵר בְּרִיתִי אִתָּם כִּי אֲנִי ה' אֱלֹהֵיהֶם. וּכְבָר פֵּרַשְׁתִּי בְּסֵדֶר אִם בְּחֻקֹּתַי (שם שם טז) סוֹד הַבְּרִית הַזֹּאת, וְכִי הוּא עַל זְמַן גָּלוּתֵנוּ הַיּוֹם בְּיַד הַחַיָּה הָרְבִיעִית, וְאַחַר כֵּן יַבְטִיחַ בַּגְּאֻלָּה מִמֶּנּוּ. **וְהִנֵּה** הִסְתַּכַּלְנוּ בְּעָנְשֵׁי ע"ז. וְהֻזְכְּרוּ בַּתּוֹרָה בִּמְקוֹמוֹת הַרְבֵּה. וּמֵהֶם מָה שֶׁנֶּאֱמַר תְּחִלָּה כִּי תוֹלִיד בָּנִים וּבְנֵי בָנִים וְנוֹשַׁנְתֶּם בָּאָרֶץ וְהִשְׁחַתֶּם וַעֲשִׂיתֶם פֶּסֶל וְגוֹ'. וְזוֹ אַזְהָרָה בְּיִשְׂרָאֵל אִם יַעַבְדוּ ע"ז אַחֲרֵי עָמְדָם בָּאָרֶץ יָמִים רַבִּים וְיִהְיוּ יְשָׁנִים בָּהּ. וְהָעֹנֶשׁ עַל זֶה. הַעִדֹתִי בָּכֶם הַיּוֹם. עַד וְהֵפִיץ יְיָ אֶתְכֶם בָּעַמִּים וְנִשְׁאַרְתֶּם מְתֵי מִסְפָּר. וְשָׁם אָמַר וַעֲבַדְתֶּם שֵׁם אֱלֹהִים אֲחֵרִים מַעֲשֵׂה יְדֵי אָדָם. וְהִבְטִיחַ וּבִקַּשְׁתֶּם מִשָּׁם אֶת יְיָ אֱלֹהֶיךָ וּמָצָאתָ וְכוּ'. וְזֶה נִתְקַיֵּם בָּהֶם. כַּאֲשֶׁר הִזְכַּרְתִּי וּפֵרַשְׁתִּי כְּבָר. וּבְפָרָשָׁה אַחֶרֶת אָמַר וְהָיָה כִּי יְבִיאֲךָ יְיָ אֱלֹהֶיךָ אֶל הָאָרֶץ אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ וְגוֹ'. לֹא תֵּלְכוּ אַחֲרֵי אֱלֹהִים אֲחֵרִים מֵאֱלֹהֵי הָעַמִּים אֲשֶׁר סְבִיבוֹתֵיכֶם. וְהָעֹנֶשׁ. כִּי אֵל קַנָּא יְיָ אֱלֹהֶיךָ בְּקִרְבֶּךָ פֶּן יֶחֱרֶה אַף יְיָ אֱלֹהֶיךָ בָּךְ וְהִשְׁמִידְךָ מֵעַל פְּנֵי הָאֲדָמָה. זוֹ אַזְהָרָה לְבָאֵי הָאָרֶץ אִם דָּבְקוּ בע"ז מִיָּד וְשָׁכְחוּ הָאֵל הַמּוֹצִיאָם מִמִּצְרָיִם אַחֲרֵי ע"ז. וְזֶה לֹא עָשׂוּ יִשְׂרָאֵל כָּכָה. וְלֹא בָּא לָהֶם הָעֹנֶשׁ כֵּן. וּלְשׁוֹן הַכָּתוּב מוֹרֶה בְּכָךְ שֶׁהִיא אַזְהָרָה. לֹא רָמַז דָּבָר שֶׁעָתִיד לָבֹא. כְּמוֹ שֶׁאָמַר פֶּן יֶחֱרֶה אַף יְיָ אֱלֹהֶיךָ בָּךְ וְהִשְׁמִידְךָ. כלומ' יֵשׁ לְךָ לִירֹא מִזֶּה. פָּרָשָׁה שְׁלִישִׁית. הִשָּׁמֶר לְךָ פֶּן תִּשְׁכַּח אֶת יְיָ אֱלֹהֶיךָ לְבִלְתִּי שְׁמֹר מִצְוֹתָיו וּמִשְׁפָּטָיו וְחֻקֹּתָיו וְכוּ'. וְאָמַר וְרָם לְבָבֶךָ וְשָׁכַחְתָּ אֶת יְיָ אֱלֹהֶיךָ הַמּוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם. הַמּוֹלִיכֲךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא. וְכֻלֵּהּ פָּרָשָׁה. וְאָמַרְתָּ בִּלְבָבֶךָ כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת הַחַיִל הַזֶּה. וְזָכַרְתָּ אֶת יְיָ אֱלֹהֶיךָ כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל. וְאָמַר בְּכָאן וְהָיָה אִם שָׁכֹחַ תִּשְׁכַּח אֶת יְיָ אֱלֹהֶיךָ וְהָלַכְתָּ אַחֲרֵי אֱלֹהִים אֲחֵרִים וַעֲבַדְתָּם וְהִשְׁתַּחֲוִיתָ לָהֶם הַעִדֹתִי בָכֶם הַיּוֹם. וְזֶה גַּם כֵּן אַזְהָרָה לְבָאֵי הָאָרֶץ אִם שָׁכְחוּ הַשֵּׁם הַנִּכְבָּד וְכָפְרוּ שֶׁלֹּא הוֹצִיאָם הוּא מֵאֶרֶץ מִצְרַיִם וְלֹא עָשָׂה עִמָּהֶם דָּבָר. אֶלָּא בְּכֹחָם עָשׂוּ הַכֹּל כִּי גִּבּוֹרִים הֵם. וּלְכָךְ יַעַבְדוּ ע"ז לִרְצוֹנָם. וְהָעֹנֶשׁ בָּזֶה. לְהַכְרִיתָם לְגַמְרֵי. כַּגּוֹיִם אֲשֶׁר יְיָ מַאֲבִיד מִפְּנֵיכֶם כֵּן תֹאבֵדוּן. וְיוֹרֶה לְשׁוֹן הַכָּתוּב שֶׁהוּא מַתְרֶה בָּהֶם פֶּן יַעֲשׂוּ כֵּן בִּזְמַן בּוֹאָם לָאָרֶץ קֹדֶם שֶׁיִּתְיַשְּׁנוּ בָּהּ. טֶרֶם הַכְרִיתָם כָּל הָעַמִּים שֶׁבְּאֶרֶץ. עַל כֵּן אָמַר כַּגּוֹיִם אֲשֶׁר יְיָ מַאֲבִיד מִפְּנֵיכֶם. שֶׁהָיָה בְּעֵת אָבְדַן הָעַמִּים. וּמַזְהִיר שֶׁיָּסִיר יָדוֹ מֵהָאֲבִיד הָעַמִּים וְיַאֲבִיד אֶת יִשְׂרָאֵל כָּהֶם. וְזֶה גַּם כֵּן לֹא עָשׂוּ יִשְׂרָאֵל כָּךְ. וְלֹא בָּא עֲלֵיהֶם כָּזֹאת. וּבְפַעַם הָרְבִיעִית הִזְהִיר וּפֵרֵשׁ וְאָמַר. וְהָיָה אִם לֹא תִשְׁמְעוּ בְּקוֹל יְיָ אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת כָּל מִצְוֹתָיו וְחֻקּוֹתָיו וּבָאוּ עָלֶיךָ כָּל הַקְּלָלוֹת הָאֵלֶּה'' וְגוֹ'. וְכָל דִּבְרֵי הַבְּרִית. וְהַבְטָחָה גְּדוֹלָה בְּסוֹף. וְהָיָה כִי יָבֹאוּ עָלֶיךָ כָּל הַדְּבָרִים הָאֵלֶּה וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ. וְשַׁבְתָּ עַד יְיָ אֱלֹהֶיךָ. וְשָׁב יְיָ אֱלֹהֶיךָ אֶת שְׁבוּתְךָ וְרִחֲמֶךָ וְגָמוֹר הַפָּרָשָׁה. וְזֹאת אַזְהָרָה וְרֶמֶז לְגָלוּתֵנוּ זֶה וְלִגְאֻלָּה הַשְּׁלֵמָה שֶׁנִּגְאַל מִמֶּנּוּ. וּפָרָשָׁה הַחֲמִישִׁית. אַזְהָרָה כְּדֶרֶךְ נְבוּאָה מִתְקַיֶּמֶת. וַיֹּאמֶר יְיָ אֶל מֹשֶׁה הִנְּךָ שֹׁכֵב עִם אֲבֹתֶיךָ וְקָם. וְעָנְתָה הַשִּׁירָה הַזֹּאת לְפָנָיו לְעֵד כִּי לֹא תִשָּׁכַח מִפִּי זַרְעוֹ וְכוּ'. וְזֹאת הַתְרָאָה שֶׁנִּתְקַיְּמָה כֻּלָּהּ כִּפְשָׁטָהּ וּכְמַשְׁמְעָה.

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
HA’TZLATZAL.’ In the opinion of Rashi this is one of the species of the locust. But if so, it would have been proper for him [Moses] to connect it with the verses where he speaks of *the locust*⁹⁵ and *the worm!*⁹⁶ It appears more likely that the word *tz’latzal* is a term for “a hostile army.” He is thus stating, *Thou shalt beget sons and daughters, but they shall not be thine*⁹⁷ to work for you and be *a nourisher of thine old age*,⁹⁸ *for they shall go into captivity*⁹⁷ before the enemy. And he states, *All thy trees and the fruit of thy soil*⁹⁹ which will not bear fruits for you, as he mentioned¹⁰⁰ — the enemy coming upon you will take possession, for in the year during which the enemy will come upon you, [the trees and fields] will yield them their produce and they will eat it. Now, an army is called *tz’latzal* [from the term *tzeltzal* — “cymbal”] because of *the noise of war in the camp*¹⁰¹ which they cause and *the voice of the horn*,¹⁰² *the thunder of the captains*, and *the shouting*.¹⁰³, Verse 25. [The word *tz’latzal* is thus] from the word *‘tziltzelei shama’* (*loud-sounding cymbals*) and *‘tziltzelei t’ruah’* (*clanging cymbals*);¹⁰⁴ *and with rattles*¹⁰⁵ *‘uv’tzeltzelim’* (*and with cymbals*).¹⁰⁶ Similarly, the expression, *Ah, land of ‘tziltzal’ of wings*¹⁰⁷ means a land [i.e., a people] that causes “the sound of its wings” be heard as it goes to far off places *as the vulture swoopeth down*.¹⁰⁸ And in the Gemara we find:¹⁰⁹ “[The Mishnah states: ‘If a man took illegal possession of a field] and *masikin* took it from him.’ The scholar that reads the word as *masikin* is not in error, for it is written *yeyaresh ha’tzlatzal*¹¹⁰ which we translate [in Onkelos’ rendition] ‘*yachs’nine saka’ah’* (the ‘locust’ will take possession). And the scholar that reads the word as *matzikin* is also not in error, for it is written *in the siege ‘uvmatzok’* (*and in the straitness*),”¹¹¹ for the word [*saka’ah* which is the Aramaic equivalent of the Hebrew *tz’latzal*] was to the Sages the term for those who bring people *in the siege and in the straitness*¹¹¹ [and is thus also an expression for a hostile army, and not as Rashi says that it is a species of the locust].
Know that the admonitions concerning scantiness, discomfiture, rebuke,¹¹² pestilence,¹¹³, Verse 21. *trees, and the fruit of the soil*¹¹⁰ and all the other admonitions will all endure until He will cause you to vanish from *the Land whither thou goest in to possess it*.¹¹⁴ But after the exile [will have taken place] he does not imprecate them except by saying, *and there shalt thou serve other gods, wood and stone*.¹¹⁵ At times, however, he reverts to reprove them while still in the Land, as he said, *The Eternal will bring thee, and thy king whom thou shalt set over thee, unto a nation that thou hast not known, thou nor thy fathers; and there thou shalt serve other gods*,¹¹⁵ this being a reference to the exile in which we were expatriated to Rome because of the journey there of King Agrippa¹¹⁶ [the last king during the period of the Second Temple who made a covenant with Rome].¹¹⁷ Afterwards he [Moses] reverts and says, *Thou shalt carry much seed out into the field* etc.¹¹⁸ Now, these admonitions [apply] while they are in the Land, for so he states afterwards, *and ye shall be plucked from off the Land*¹¹⁴ which is a reference to the exile. In my opinion this, too, is part of Moses’ intimations. He states, *The Eternal will bring thee, and thy king whom thou shalt set over thee, unto a nation that thou hast not known*¹¹⁵ which alludes to King Agrippa’s journey to Rome. It is also possible that he alludes to another king, preceding Agrippa, namely Aristobulus¹¹⁹ whom the Roman general [Pompey] captured and brought there [to Rome] in fetters of brass. They [the captives] became *a proverb, and a byword among all the peoples*¹²⁰ who were so amazed at their historic strength [and nevertheless such a calamity befell them that the viewers said], *How are the mighty fallen, and* their *weapons of war perished!*¹²¹ Afterwards¹²² Agrippa [II] came once again with the emissary of the king of Rome into the Land and captured very large cities in the land of Judea. Then was fulfilled what he [Moses] said, *And thou shalt serve thine enemy whom the Eternal shall send against thee, in hunger, and in thirst* etc.¹²³ It further states, *The Eternal will bring a nation against thee from afar*,¹²⁴ for, Vespasian and his son Titus came with a very large Roman army into the Land and captured all the fortified cities of Judea, and oppressed them greatly, as is known from the [history] books that they also captured the walls of Jerusalem and there remained only the Sanctuary and the wall of the Court. They [the besieged] ate the flesh of their sons and their daughters.¹²⁵ And when the Sanctuary was also captured, then was fulfilled *and ye shall be plucked from off the Land*.¹¹⁴ Then the Romans returned to their country taking with them the exile of Jerusalem, as did the many [foreign] peoples, too, who were with them [i.e., the Romans] — from Greece, Egypt, Syria and many other peoples [who had joined the Romans in the destruction of Jerusalem and who took Israelite captives with them]. Then was fulfilled the verse, *And the Eternal shall scatter thee among all peoples* etc.¹²⁶ The verses after that, all refer to their punishment in exile. So also, *And thy life shall hang in doubt before thee*¹²⁷ applies to our fear in exile under peoples who constantly promulgate decrees against us. The correct interpretation is that this verse alludes to those generations that existed at the time of the destruction of the Second Temple, for the Romans were then scheming to destroy the Jews completely. Therefore he says afterwards, *And the Eternal shall bring thee back into Egypt in ships*,¹²⁸ (Opening) to Esther Rabbathi. which happened when [the Romans] finished removing them from the Land. And our Rabbis have said:¹²⁸ (Opening) to Esther Rabbathi. “Why [was it decreed that they be brought back into] Egypt? Because it is offensive and evil for a servant when he returns to his first master.” If so, he mentioned Egypt as a reproof. However, once we have been exiled to the countries of our enemies, the work of our hands has not been accursed. Neither have our oxen and the breeds of our flock, our vineyards and our olive orchards and that which we have sown in the field [been adversely affected]. Rather in the countries [of our exile] we are like the rest of the peoples who inhabit whatever country, or even better than them,¹²⁹ for His mercies are upon us, because our habitations in exile are by [virtue of] the promise He made to us, *And yet for all that, when they are in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly, and to break My covenant with them; for I am the Eternal their G-d*.¹³⁰ I have already explained in *Seder Im Bechukothai*¹³¹, Verse 16 (at the end). the secret of this covenant [mentioned here], and that it refers to the present time of our exile at the hand of the “fourth beast,”¹³² and afterwards He assured us of being [completely] redeemed therefrom.
Now, we have examined the punishments for idolatry which are mentioned in the Torah in many places, among them what is stated at the beginning [of this book]: *When thou shalt beget children, and children’s children, and ye shall have been long in the Land, and shall deal corruptly, and make a graven image* etc.,¹³³ this being a warning to Israel lest they worship idols after being in the Land for many years and having grown old in it. The punishment for that is, *I call heaven and earth to witness* etc.¹³⁴, Verse 26. until *And the Eternal shall scatter you among the peoples, and ye shall be left few in number*.¹³⁵, Verse 27. And there it is stated, *And there ye shall serve gods, the work of men’s hands*,¹³⁶, Verse 28. and he promised, *But from thence ye will seek the Eternal thy G-d, and thou shalt find Him* etc.¹³⁷, Verse 29. This has been fulfilled with them [in the Babylonian exile] as I have already mentioned and explained.¹³¹, Verse 16 (at the end). And in another chapter he said, *And it shall be, when the Eternal thy G-d shall bring thee into the Land which He swore unto thy fathers* etc.;¹³⁸, 6:10. *Ye shall not go after other gods of the peoples that are round about you*.¹³⁹, Verse 14. And the punishment is, *for a jealous G-d, even the Eternal thy G-d, is in the midst of thee; lest the anger of the Eternal thy G-d be kindled against thee, and He destroy thee from off the face of the earth*.¹⁴⁰, Verse 15. This is a warning to those who enter the Land lest they immediately become attached to idolatry and forget the G-d Who brought them forth from Egypt and walk after the idols. This Israel never did, nor did this punishment ever take place. The language of the verse implies this — that it is a warning, not a suggestion of something destined to be, as he said, *lest the anger of the Eternal thy G-d be kindled against thee*,¹⁴⁰, Verse 15. that is to say, you should be fearful of this. In a third chapter he stated *Beware lest thou forget the Eternal thy G-d, in not keeping His commandments, and His ordinances, and His statutes* etc.,¹⁴¹, 8:11. and he said, *and thy heart be lifted up, and thou forget the Eternal thy G-d, Who brought thee forth out of the land of Egypt* etc.; *Who led thee through the great and dreadful wilderness* etc.,¹⁴², Verses 14-15. and so throughout the section. *And thou say in thy heart: ‘My power and the might of my hand hath gotten me this wealth.’ But thou shalt remember the Eternal thy G-d, for it is He that giveth thee power to get wealth*.¹⁴³, Verses 17-18. And here [i.e., in this third chapter] he said, *And it shall be, if thou shalt forget the Eternal thy G-d, and walk after other gods, and serve them, and worship them, I forewarn you this day* etc.¹⁴⁴, Verse 19. This is also a warning to those entering the Land lest they forget *the Glorious Name*¹⁴⁵ and deny that it was He Who brought them forth from the land of Egypt and [lest they claim that] He did nothing for them, but that they did everything by their own power because they were strong and therefore they will worship the idols as they please. The punishment for this would be complete destruction: *As the nations that the Eternal causeth to perish before you, so shall ye perish*.¹⁴⁶ The language of the verse indicates that he is warning them lest they do so when they enter the Land before they grow old in it, before they destroy all the peoples of the Land. Therefore he said, *As the nations that the Eternal causeth to perish before you, so shall ye perish*,¹⁴⁶ which applied to the time when the peoples [of the Land] were destroyed, and he warned them that G-d would turn His hand from the destruction of these peoples and He would destroy Israel like them. This, too, Israel never did, and nothing like it came upon them. The fourth time he warned and explained, saying, *And it shall come to pass, if thou wilt not hearken unto the voice of the Eternal thy G-d, to observe to do all His commandments and His statutes* etc. *that all these curses shall come upon thee* etc.¹⁴⁷ and all the words of the covenant [which follow], and in the end there is the great promise: *And it shall come to pass, when all these things are come upon thee* etc., *and thou shalt bethink thyself* etc., *and shalt return unto the Eternal thy G-d* etc., *that then the Eternal thy G-d will restore thy captivity, and have compassion upon thee*,¹⁴⁸ and so on to the conclusion of the section. Now, this is the warning and allusion to this our [present] exile and to the perfect redemption by which we will be redeemed therefrom. And the fifth chapter is a warning by way of a prophecy to be fulfilled: *And the Eternal said unto Moses: ‘Behold, thou art about to sleep with thy fathers, and this people will rise up …*¹⁴⁹, 31:16. [*Now therefore write ye this Song for you …*] *that this Song shall testify before them as a witness, for it shall not be forgotten out of the mouths of their seed* etc.’¹⁵⁰, Verses 19 and 21. This warning has been wholly fulfilled in its literal sense and wider meaning.

footnotes:
⁹⁵ Verse 38.
⁹⁶ Verse 39.
⁹⁷ Verse 41.
⁹⁸ Ruth 4:15.
⁹⁷ Verse 41.
⁹⁹ In Verse 42 before us.
¹⁰⁰ Verses 38-39.
¹⁰¹ Exodus 32:17.
¹⁰² Job 39:24.
¹⁰³ Ibid.
¹⁰⁴ Psalms 150:5.
¹⁰⁵ A musical instrument, a form of metal rattle.
¹⁰⁶ II Samuel 6:5.
¹⁰⁷ Isaiah 18:1.
¹⁰⁸ Further, Verse 49.
¹⁰⁹ Baba Kamma 116b.
¹¹⁰ In Verse 42 before us.
¹¹¹ Verse 53.
¹¹¹ Verse 53.
¹¹² Above, Verse 20.
¹¹³ Ibid.
¹¹⁰ In Verse 42 before us.
¹¹⁴ Further, Verse 63.
¹¹⁵ Above, Verse 36.
¹¹⁵ Above, Verse 36.
¹¹⁶ See Vol. I, p. 568.
¹¹⁷ See Vol. III, pp. 471-472, Notes 148-149.
¹¹⁸ Above, Verse 38.
¹¹⁴ Further, Verse 63.
¹¹⁵ Above, Verse 36.
¹¹⁹ Aristobulus, the younger son of King Jannai and the brother of Hyrcanus II, fought the Romans during the siege of Jerusalem. When the city finally fell before Pompey, Aristobulus was taken to Rome in chains.
¹²⁰ Verse 37.
¹²¹ II Samuel 1:27.
¹²² I.e., a long time afterwards Pompey conquered the city of Jerusalem in the year 63, before the Common Era, while the Agrippa referred to here was the last king of Judea before the destruction of the Second Temple, which took place in the year 70, Common Era. This Agrippa was known as Agrippa II. His father Agrippa I was a righteous king and is often spoken of favorably by the Sages. His policy was to strengthen the position of the Jews. This was not true of Agrippa II who, as the following text shows, assisted the Romans in their conquest of the Land resulting in the destruction of the Temple, and the exile.
¹²³ Verse 48.
¹²⁴ Verse 49.
¹²⁵ See Verse 53.
¹¹⁴ Further, Verse 63.
¹²⁶ Verse 64.
¹²⁷ Verse 66.
¹²⁸ In the beginning of the P’sichta
¹²⁸ In the beginning of the P’sichta
¹²⁹ An obvious reference to the favorable condition of Jews in Spain.
¹³⁰ Leviticus 26:44.
¹³¹ Ibid.
¹³² In Daniel’s vision concerning the four kingdoms that will rule the world, the fourth beast symbolizes Rome. See Daniel 7:7; also Vol. I, p. 35., Note 8, and Vol. IV, pp. 286-290.
¹³³ Above, 4:25.
¹³⁴ Ibid.
¹³⁵ Ibid.
¹³⁶ Ibid.
¹³⁷ Ibid.
¹³¹ Ibid.
¹³⁸ Ibid.
¹³⁹ Ibid.
¹⁴⁰ Ibid.
¹⁴⁰ Ibid.
¹⁴¹ Ibid.
¹⁴² Ibid.
¹⁴³ Ibid.
¹⁴⁴ Ibid.
¹⁴⁵ Further, Verse 58.
¹⁴⁶ Above, 8:20.
¹⁴⁶ Above, 8:20.
¹⁴⁷ Verse 15 (here).
¹⁴⁸ Further, 30:1-3.
¹⁴⁹ Ibid.
¹⁵⁰ Ibid.