## Ramban on Deuteronomy Chapter 32 ###### Ramban on Deuteronomy 32:1:1 [Ramban on Deuteronomy 32:1:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/32:1:1) **הַאֲזִינוּ הַשָּׁמַיִם**, עַל דֶּרֶךְ הַפְּשָׁט צָדְקוּ דִּבְרֵי ר"א, כִּי הַכְּתוּבִים יִתְּנוּ עֵדֵיהֶם בְּכָל הַדְּבָרִים שֶׁהֵם קַיָּמִים וְעוֹמְדִים, וְכֵן שִׁמְעוּ הָרִים אֶת רִיב ה' (מיכה ו ב), וְגַם אֶבֶן יְהוֹשֻׁעַ, כִּי שָׁם כְּתִיב (יהושע כד כז) כִּי הִיא שָׁמְעָה. וְעַל דֶּרֶךְ הָאֱמֶת הֵם הַשָּׁמַיִם וְהָאָרֶץ הָרִאשׁוֹנִים הַנִּזְכָּרִים בִּבְרֵאשִׁית, כִּי הֵם יָבוֹאוּ בַּבְּרִית עִם יִשְׂרָאֵל. עַל כֵּן אָמַר שֶׁיַּאֲזִינוּ הַשָּׁמַיִם וְיִשְׁמְעוּ הַתְּנָאִים וְאֵיךְ יַעֲשֶׂה בָּהֶם: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** GIVE EAR, YE HEAVENS. By way of the plain meaning of Scripture, the words of Rabbi Abraham ibn Ezra are correct that the Scriptures designate as witnesses all things which exist and endure. Similarly, *Hear O ye mountains, the Eternal’s controversy*.¹ So also with reference to the stone that Joshua set up [after he made the covenant with the people], for there it is written, *for it hath heard* [*all the words of the Eternal which He spoke unto us*].² And by way of the Truth, [the mystic teachings of the Cabala], the reference here is to the first [higher] heavens and earth mentioned in Genesis, for it is they that shall enter the covenant with Israel. Therefore, he states that the heavens should give ear and listen to the conditions, and how he will apply them. footnotes: ¹ Micah 6:2. Because the mountains endure, the prophet designates them as witnesses in his statement of the Eternal’s controversy with Israel. ² Joshua 24:27. See Vol. I, p. 390. ###### Ramban on Deuteronomy 32:2:1 [Ramban on Deuteronomy 32:2:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/32:2:1) וְאָמַר **יַעֲרֹף כַּמָּטָר לִקְחִי**, כִּי מָה שֶׁלָּקַח מִן הַשָּׁמַיִם וְאִמְרָתוֹ עַל הָאָרֶץ יַעֲרֹף עַל יִשְׂרָאֵל וְתִזַּל עֲלֵיהֶם כַּטַּל, כִּי שֵׁם ה' אֶקְרָא בַּשָּׁמַיִם הָבוּ גֹּדֶל לֵאלֹהֵינוּ בָּאָרֶץ, וְעִם כָּל יִשְׂרָאֵל יְדַבֵּר. וְכֵן אֶבֶן יְהוֹשֻׁעַ רֶמֶז עַל הָאָרֶץ הַזֹּאת, כִּי מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל, וּכְבָר פֵּרַשְׁתִּיו (בראשית מט כד). וְכֵן אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה מֵאֵת ה' הָיְתָה זֹּאת וְגוֹ' (תהלים קיח כב כג). וְעַל כֵּן אָמַר יְהוֹשֻׁעַ (יהושע כד כז) הָאֶבֶן הַזֹּאת תִּהְיֶה בָּנוּ לְעֵדָה, וְכֵן כִּי הִנֵּה הָאֶבֶן אֲשֶׁר נָתַתִּי לִפְנֵי יְהוֹשֻׁעַ עַל אֶבֶן אַחַת שִׁבְעָה עֵינָיִם וְגוֹ' (זכריה ג ט), וְהַמַּשְׂכִּיל יָבִין: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** He states *My doctrine shall drop as the rain*,³ for that which he took from the heavens [i.e., the Written Torah]⁴ and His commandment upon the earth [i.e., the Oral Torah]⁴ shall drop upon Israel and distill upon them like dew. *When I shall call the name of the Eternal* in the heavens *ascribe ye greatness to our G-d*⁵ on earth — and he is speaking to all Israel [for it is they who are on earth]. Similarly, the “stone” of Joshua² alludes to this earth, for *from thence is the Shepherd, the Stone of Israel*.⁶, in my Hebrew edition pp. 273-274. I have already explained it.⁶, in my Hebrew edition pp. 273-274. So also, *The stone which the builders rejected has become the chief corner-stone. This is the Eternal’s doing* etc.⁷ Therefore, Joshua said, *Behold, this stone shall be a witness against us*.² And so also, *For behold the stone that I have laid before Joshua; upon one stone are seven facets* etc.⁸ The student learned in the mysteries of the Cabala will understand. footnotes: ³ Verse 2. ⁴ Abusaula. ⁴ Abusaula. ⁵ Verse 3. ² Joshua 24:27. See Vol. I, p. 390. ⁶ Genesis 49:24. See Ramban ibid. ⁶ Genesis 49:24. See Ramban ibid. ⁷ Psalms 118:22-23. ² Joshua 24:27. See Vol. I, p. 390. ⁸ Zechariah 3:9. Reference here is to Joshua the High Priest, who ministered in the early period of the Second Temple. ###### Ramban on Deuteronomy 32:4:1 [Ramban on Deuteronomy 32:4:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/32:4:1) **הַצּוּר תָּמִים פָּעֳלוֹ**, רֶמֶז לְמִדַּת הַדִּין. וְאָמַר **תָּמִים פָּעֳלוֹ**, כִּי הַפֹּעַל הַבָּא מִמֶּנּוּ תָּמִים וְשָׁלֵם, לֹא יִמּוֹט וְלֹא יִשְׁתַּנֶּה לְעוֹלָם, כִּי כָל דְּרָכָיו מִשְׁפָּט הָרַחֲמִים הֵם, וְלֹא תָּבוֹא בַּפֹּעַל חֶסְרוֹן אַךְ בְּמִשְׁפָּט, כִּי הַמִּשְׁפָּט לְאֵל אֱמוּנָה וְאֵין עָוֶל בַּצּוּר, וְהַמִּשְׁפָּט צַדִּיק וְהַצּוּר יָשָׁר: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THE ROCK, HIS WORK IS PERFECT. This is an allusion to the attribute of justice. He states *His work is perfect* for whatever act emanates from Him is perfect and complete, eternally immovable and unchangeable. *For all His ways are justice*. They are [indeed] the merciful⁹ ways, and there is no deficiency in [His] work; [rather, His work is performed] *but in a just measure*.¹⁰ For justice belongs to the *G-d of faithfulness and there is no injustice*¹¹ in the Rock. Thus the justice [dispensed] is righteous and the Rock is upright. footnotes: ⁹ Kesef Mezukak suggests that the word “merciful” is incongruous with “the attribute of justice.” Therefore, he deletes “merciful” and substitutes “perfect.” ¹⁰ Jeremiah 10:24. ¹¹ In Verse 4 before us. ###### Ramban on Deuteronomy 32:5:1 [Ramban on Deuteronomy 32:5:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/32:5:1) **שִׁחֵת לוֹ לֹא בָּנָיו מוּמָם**, הַמּוּם יִקָּרֵא הַשְׁחָתָה, כְּמוֹ שֶׁנֶּאֱמַר (ויקרא כב כה) כִּי מָשְׁחָתָם בָּהֶם מוּם בָּם, וְכֵן וְזוֹבֵחַ מָשְׁחָת לַה' (מלאכי א יד), יֹאמַר כִּי מוּמָם שֶׁל יִשְׂרָאֵל שִׁחֵת לְצוּר עַמּוֹ וְנַחֲלָתוֹ. וּקְרָאָם **לֹא בָּנָיו** כַּאֲשֶׁר יִקְרָאֵם בָּנָיו בְּעֵת רָצוֹן. וְאָמַר כִּי הֵם דּוֹר עִקֵּשׁ וּפְתַלְתֹּל, כִּי הָעִקְּשׁוּת הֶפֶךְ הַיֹּשֶׁר, כְּעִנְיָן שֶׁנֶּאֱמַר (מיכה ג ט) וְאֵת כָּל הַיְשָׁרָה יְעַקֵּשׁוּ, וְהַפְּתַלְתֹּל הֵפֶךְ הַצַּדִּיק, וְאַחֲרֵי שֶׁהוּא צַדִּיק וְיָשָׁר וְהָעָם בְּהֶפֶךְ מִזֶּה, אֵינָם בָּנָיו, אֲבָל הֵם מַשְׁחִיתִים לוֹ. וְשִׁעוּר הַכָּתוּב, שִׁחֵת לוֹ מוּמָם אֶת לֹא בָּנָיו דּוֹר עִקֵּשׁ וּפְתַלְתֹּל. וְהִנֵּה הַטַּעַם שֶׁלֹּא בָּא חֶסְרוֹן מַעֲלָתָם מִפֹּעַל הַצּוּר, כִּי הוּא תָּמִים וְלֹא יָבוֹא בּוֹ חֶסְרוֹן לְעוֹלָם, אֲבָל מוּמָם הוּא הַמַּשְׁחִית אוֹתָם לִפְנֵי אֲבִיהֶם. וְטַעַם **לֹא בָּנָיו**, כְּמוֹ וְאָמַרְתִּי לְלֹא עַמִּי עַמִּי אַתָּה (הושע ב כה), וְכֵן הֵם קִנְאוּנִי בְלֹא אֵל (דברים ל"ב:כ"א), בְּמִי שֶׁאֵינֶנּוּ אֵל, וַיִּשָּׁבְעוּ בְּלֹא אֱלֹהִים (ירמיהו ה ז). אוֹ יֹאמַר שִׁחֵת לוֹ מוּמָם שֶׁאֵינָם בָּנָיו, כִּי הֵם דּוֹר עִקֵּשׁ וּפְתַלְתֹּל הֵפֶךְ מִמֶּנּוּ: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THE CORRUPTION WAS TOWARDS HIM; THEY ARE NOT HIS CHILDREN [BECAUSE OF] THEIR BLEMISH. The blemish is called “corruption,” as it is said, *their corruption is in them, there is a blemish in them*,¹² and similarly, *and he sacrificeth unto the Eternal ‘a corrupted’ thing*,¹³ [which means “a blemished” thing]. He [Moses] thus states that the blemish of Israel is the corruption towards the Rock of His people and His inheritance, and [therefore] he calls them *not His children*, just as, *in an acceptable time*¹⁴ [a time when they conduct themselves properly] he calls them “His children.”¹⁵ He states that they are *a generation crooked and perverse*, for crookedness is the opposite of uprightness, similar to what is said, *and they make crooked all equity*,¹⁶. The contrast between *yashar* (straight) and *akeish* (crooked) is thus clear. and the perverse is the opposite of the righteous. Consequently, since *He is just and right*¹⁷ and they are the opposite of that, they are not [considered] His children; rather, they are considered by Him to be corrupted. And the sequence of the verse is thus: “their corruption towards Him — which is their blemish — has caused them not to be considered His children, [for they are] *a generation crooked and perverse*.” The sense thereof is that the dimunition of their status did not result from the deed of the Rock, for He is perfect and there can never be imperfection in Him, but it is their blemish that corrupts them before their Father. And the meaning of the expression *not His children* is like *And I will say to them that were not My people: ‘Thou art My people.’*¹⁸ is thus identical with *not His ‘people.’* Similarly, *They have aroused Me to jealousy with a no-god*,¹⁹ meaning, with something that is not a god. So also, *and they have sworn by no-gods*.²⁰ Or it may be that the verse here states: “The corruption towards Him is their blemish, that they are not His children, for they are *a generation crooked and perverse*, the opposite of Him.” footnotes: ¹² Leviticus 22:25. Here the word “corruption” is clearly associated with “blemish.” ¹³ Malachi 1:14. ¹⁴ Isaiah 49:8. ¹⁵ See above, 14:1. ¹⁶ Micah 3:9. The text reads: v’eith kol hayesharah ye’akeishu ¹⁷ Verse 4. ¹⁸ Hosea 2:25. The expression not His ‘children’ ¹⁹ Further, Verse 21. ²⁰ Jeremiah 5:7. ###### Ramban on Deuteronomy 32:6:1 [Ramban on Deuteronomy 32:6:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/32:6:1) **עַם נָבָל וְלֹא חָכָם**, שֶׁשָּׁכְחוּ הַטּוֹב שֶׁעָשָׂה לָהֶם. וְלֹא חָכָם, לְהָבִין אֶת הַנּוֹלָד, שֶׁיֵּשׁ בְּיָדוֹ לְהֵטִיב וּלְהָרַע, לְשׁוֹן רַשִׁ"י (רש"י על דברים ל"ב:ו'). וְאוּנְקְלוֹס (תרגום אונקלוס על דברים ל"ב:ו') תִּרְגֵּם, עַמָּא דְּקַבִּילוּ אוֹרָיְתָא, עֲשָׂאוֹ מִן נָבֹל תִּבֹּל (שמות יח יח), שֶׁפֵּרֵשׁ בּוֹ מִלְאָה תִלְאֵה. יֹאמַר, עַם שֶׁנִּלְאוּ בַּעֲשִׂיַּת הַתּוֹרָה, וְלֹא יִתְחַכְּמוּ שֶׁהִיא לְטוֹב לָהֶם כָּל הַיָּמִים. וְכֵן אָמַר בְּגוֹי נָבָל (דברים ל"ב:כ"א), בְּעַמָּא טַפְשָׁא, שֶׁנִּלְאוּ לִהְיוֹת חֲכָמִים אוֹ בַּעֲלֵי דָּת. ור"א אָמַר (אבן עזרא על דברים ל"ב:ו') נָבָל בְּמַעֲשֶׂה, וְלֹא חָכָם בַּלֵּב. וּלְפִי דַּעְתִּי הָעוֹשֶׂה טוֹבַת חִנָּם יִקָּרֵא נָדִיב, וּמְשַׁלֵּם רָעָה לְמִי שֶׁהֵטִיב עִמּוֹ יִקָּרֵא נָבָל, וְהוּא שֶׁאָמַר (ישעיהו לב ה) לֹא יִקָּרֵא עוֹד לְנָבָל נָדִיב, כִּי הוּא הֶפְכּוֹ. וּלְכָךְ אָמְרוּ עַל נָבָל הַכַּרְמְלִי (שמואל א כה כה), כִשְׁמוֹ כֶּן הוּא נָבָל שְׁמוֹ וּנְבָלָה עִמּוֹ, כִּי דָּוִד עָשָׂה עִמּוֹ טוֹבָה גְּדוֹלָה וְשָׁמַר אֶת כָּל אֲשֶׁר לוֹ, וְהוּא לֹא רָצָה לְשַׁלֵּם לוֹ גְּמוּל וַיָּעַט בְּמַלְאָכָיו וַיִּבְזֵהוּ. וְזֶהוּ טַעַם הַכָּתוּב בַּחֲבֵרָיו שֶׁל אִיּוֹב (איוב מב ח), לְבִלְתִּי עֲשׂוֹת עִמָּכֶם נְבָלָה, כִּי הָיוּ הֵם מְלַמְּדִים זְכוּת עַל מַעֲשֵׂה הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא שֶׁהוּא בְּמִשְׁפָּט, וְאִם יָרַע לָהֶם תֵּרָאֶה נְבָלָה. וְיִתָּכֵן שֶׁיִּקָּרֵא כֵן בַּעֲבוּר שֶׁהוּא נוֹפֵל מִבְּנֵי אָדָם, כַּאֲשֶׁר יֹאמַר כְּאֵלָה נֹבֶלֶת עָלֶיהָ (ישעיהו א ל), כְּמוֹ נוֹפֶלֶת עָלֶיהָ, וְיִקְרְאוּ הַמֵּתָה **נְבֵלָה**, שֶׁנָּפְלָה לָאָרֶץ וּמֵתָה, כְּמוֹ שֶׁאָמַר (שופטים יד ח) לִרְאוֹת אֵת מַפֶּלֶת הָאַרְיֵה. אִם כֵּן יֹאמַר הַכָּתוּב, הֲזֹאת תִּגְמְלוּ אֶת הַשֵּׁם עַל הַטּוֹבוֹת שֶׁעָשָׂה עִמָּכֶם, עַם נָבָל שֶׁהוּא מְשַׁלֵּם רָעָה תַּחַת טוֹבָה, וְלֹא חָכָם לָדַעַת כִּי לְנַפְשָׁם גָּמְלוּ הָרָעָה הַזֹּאת, לֹא לָאֵל, כְּעִנְיָן שֶׁנֶּאֱמַר (איוב לה ו ז), אִם חָטָאתָ מַה תִּפְעָל בּוֹ וְרַבּוּ פְשָׁעֶיךָ מַה תַּעֲשֶׂה לּוֹ, אִם צָדַקְתָּ מַה תִּתֶּן לוֹ אוֹ מַה מִיָּדְךָ יִקָּח, הֲלֹא הָאֵל הוּא אָבִיךָ, כִּי הוֹלִידְךָ וְגִדֶּלְךָ, וְהוּא קָנֶךָ, שֶׁשָּׂמְךָ קִנְיָן, כִּי הוֹצִיאֲךָ מֵאַיִן וְהָיִיתָ יֵשׁ, וְכָל יֵשׁ יֵשׁ לוֹ קִנְיָן, כְּעִנְיָן שֶׁנֶּאֱמַר ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ (משלי ח כב), וְכֵן קוֹנֵה שָׁמַיִם וָאָרֶץ (בראשית יד יט), כַּאֲשֶׁר פֵּרַשְׁתִּיו. וְהוּא צוּר עָשְׂךָ וַיְכֹנְנֶךָ, כִּלְשׁוֹן וַיְכֻנֶנּוּ בָּרֶחֶם אֶחָד (איוב לא טו): **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AM NAVAL’ (A FOOLISH PEOPLE), AND NOT WISE. “*A foolish people* — that has forgotten [all] the good that He has done for them. *And not wise* to understand the result [of their actions], that it is in His power to do them good or evil.” This is Rashi’s language. Now, Onkelos rendered [*am naval*]: “a people that has received the Torah, [and who are not wise],” deriving it from [the expression] *navol tibol*²¹ which he translated *milah thilei* (“thou wilt surely become weary”). Thus the verse here states: “it is a people weary of the observance of the Torah and they are not wise [enough to realize] that it is for their eternal good.” Similarly Onkelos rendered *b’goi naval*²² — “with a foolish people,” apathetic in becoming wise or people of faith. And Rabbi Abraham ibn Ezra interpreted: “*Naval* (*foolish*) in deeds, *and not wise* in heart.” In my opinion he who performs an unrequired act [of goodness or kindness] is called *nadiv* (generous), while he who repays his benefactor with evil is called *naval* (a vile person). And so it is stated, *‘L’naval’* (*the vile person*) *will no longer be called ‘nadiv’* (*generous*),²³ for one is the opposite of the other. Therefore it was said of Nabal the Carmelite, *for as his name is, so is he: Nabal is his name, and ‘n’valah’* (*vileness*) *is with him*.²⁴ For David did him a great favor — he guarded all his belongings — and he [Nabal] did not want to pay him any recompense; instead, he shouted at his [David’s] messengers²⁵, Verse 14. and disgraced them. And this is the sense of the verse concerning [G-d’s words to] the friends of Job: [*And my servant Job shall pray for you; for him alone will I receive favorably,*] *so as not to do unto you ‘n’valah’* (*an unseemly act*) [*because you have not spoken of Me properly, as My servant Job hath;*]²⁶ if they were to be punished, although they were to be blamed for having spoken certain things which were not right nor true. since they had defended the deed of *the glorious and fearful Name*,²⁷ saying it was done justly, and if He were to punish them now, it would appear as *n’valah* (an unseemly act).²⁶ if they were to be punished, although they were to be blamed for having spoken certain things which were not right nor true. It is possible that the term *naval* is used [for a vile person] because he is an inferior type of a human being, just as the expression *as an oak whose leaf ‘noveleth’*²⁸ which means “falls” [because it withered. Thus, the word *noveleth* (withers), spelled with a *beth*, is related to *nofeleth* (falls) spelled with a *fei*. Similarly, a person who is *nofel*, “falls” short of acceptable standards of conduct, is referred to as *naval*.] A dead animal is called *n’veilah* because “it falls” upon the earth and dies, just as it is said, *to see the ‘mapeleth’* (*carcass*) *of the lion*.²⁹ If so, Scripture states here: “Do you thus requite G-d for all the good He has done for you? It is an *am naval* that repays evil for good, *and unwise* not to know that *they have wrought this evil unto themselves*,”³⁰ and not to G-d. It is similar to what is stated, *If thou hast sinned, what doest thou against Him? And if thy transgressions be multiplied, what doest thou unto Him? If thou be righteous, what givest thou Him? or what receiveth He of thy hand?*³¹ For G-d *is thy Father*,³² Who brought you forth and raised you; *and He is ‘konecha,’*³² Who made you a *kinyan* (a possession), for He brought you forth from nothingness and you became a being, and every tangible reality can be acquired as a possession. [Therefore, the word *koneh* is used interchangeably to mean “make” or “create” and “acquire” as shown in the following examples.] It is similar to what is said, *The Eternal ‘kanani’* (*made*) *me as the beginning of His way;*³³ likewise, *‘Koneih’* (*Maker*) *of heaven and earth*,³⁴ as I have explained.³⁵, (Vol. I, pp. 190-191). And He created you, *made thee, and established thee*,³² similar to the expression, *and One fashioned us in the womb*.³⁶ footnotes: ²¹ Exodus 18:18. These are Jethro’s words to Moses that he will become weary in attending alone to all the people’s problems. ²² Further, Verse 21. ²³ Isaiah 32:5. In other words, flattery will be extinct in Israel. ²⁴ I Samuel 25:25. ²⁵ Ibid. ²⁶ Job 42:8. The gist of Ramban’s thought is as follows: Since Job’s friends defended G-d’s providence, it would appear, in the eyes of the unlearned, as an unseemly act ²⁷ Above, 28:58. ²⁶ Job 42:8. The gist of Ramban’s thought is as follows: Since Job’s friends defended G-d’s providence, it would appear, in the eyes of the unlearned, as an unseemly act ²⁸ Isaiah 1:30. ²⁹ Judges 14:8. ³⁰ Isaiah 3:9. ³¹ Job 35:6-7. ³² Verse 6 before us. ³² Verse 6 before us. ³³ Proverbs 8:22. ³⁴ Genesis 14:19. ³⁵ Ibid. ³² Verse 6 before us. ³⁶ Job 31:15. ###### Ramban on Deuteronomy 32:7:1 [Ramban on Deuteronomy 32:7:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/32:7:1) **שְׁאַל אָבִיךָ**, רֶמֶז לַמְּבִינִים, וְכֵן זְקֵנֶיךָ, וְהַטַּעַם כְּמוֹ שֶׁאָמַר (דברים ד':י"ט) אֲשֶׁר חָלַק ה' אֱלֹהֶיךָ אֹתָם וְגוֹ', כִּי לְכָל חֵלֶק בְּמַטָּה חֵלֶק לְמַעְלָה, וְטַעַם לְמִסְפַּר בְּנֵי יִשְׂרָאֵל, כִּי צוּרַת יַעֲקֹב חֲקוּקָה בְּכִסֵּא הַכָּבוֹד, וְהוּא סוֹד גָּדוֹל. וְהָעֵד, כִּי חֵלֶק ה' עַמּוֹ, וְזֹאת מַעֲלָה גְּדוֹלָה שֶׁלֹּא עָשָׂה כֵן לְכָל גּוֹי. עַל כֵּן אָמַר הַלְה' תִּגְמְלוּ זֹאת עַם נָבָל וְלֹא חָכָם, שֶׁנָּפַל מִמַּעֲלָתוֹ בְּאִוַּלְתּוֹ. וְזֶה טַעַם אָבִיךָ קָּנֶךָ, כִּי קָנָהוּ לִכְבוֹדוֹ וַיְלַמְּדֵהוּ כַּאֲשֶׁר יְפָרֵשׁ בְּמַעֲשֵׂה הָאָב עִם הַבֵּן, לְשׁוֹן ר"א (אבן עזרא על דברים ל"ב:ח'). וְדִבְרֵי פִי חָכָם חֵן. וְאִם כֵּן יִהְיֶה פֵּרוּשׁ זְכֹר יְמוֹת עוֹלָם, שֶׁיִּתְּנוּ לֵב לִזְכֹּר שֵׁשֶׁת יְמֵי בְּרֵאשִׁית, הַטּוֹבָה שֶׁעָשָׂה לָהֶם בְּעֵת הַיְּצִירָה, כְּמוֹ שֶׁיֹּאמַר בְּהַנְחֵל עֶלְיוֹן גּוֹיִם וְגוֹ', בִּינוּ שְׁנוֹת דֹּר וָדֹר, שֶׁיָּבִינוּ לָדַעַת מָה שֶׁנַּעֲשָׂה לָהֶם בַּדּוֹרוֹת מֵעֵת שֶׁשָּׁרְתָה שְׁכִינָה בֵּינֵיהֶם כַּאֲשֶׁר יְסַפֵּר, יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר וְגוֹ'. וְרַשִׁ"י כָּתַב (רש"י על דברים ל"ב:י') יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר, אוֹתָם מָצָא לוֹ נֶאֱמָנִים בְּאֶרֶץ הַמִּדְבָּר, שֶׁקִּבְּלוּ עֲלֵיהֶם תּוֹרָתוֹ וּמַלְכוּתוֹ וְעֻלּוֹ, מָה שֶׁלֹּא עָשׂוּ יִשְׁמָעֵאל וְעֵשָׂו. וּבְתֹהוּ יְלֵל יְשִׁמוֹן, אֶרֶץ צִיָּה וּשְׁמָמָה מְקוֹם יִלְלַת תַּנִּינִים וּבְנוֹת יַעֲנָה, אַף שָׁם נִמְשְׁכוּ אַחַר הָאֱמוּנָה, וְלֹא אָמְרוּ לְמֹשֶׁה הֵיאַךְ נֵצֵא לַמִּדְבָּר. וְזֶה אֵינֶנּוּ מִטַּעַם הַפָּרָשָׁה, כִּי הַכָּתוּב מוֹכִיחַ אֶת יִשְׂרָאֵל, וּמַזְכִּיר הַטּוֹבוֹת אֲשֶׁר עָשָׂה הַשֵּׁם עִמָּהֶם וְהֵם גָּמְלוּ לָהֶם רָעָה תַּחַת טוֹבָה: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** ASK THY FATHER — “this alludes to those who understand [the events of former days], and so *thine elders* [*and they will tell thee* — for they too, understand the past]. The purport thereof is, as he stated, *which the Eternal thy G-d hath allotted them* etc.,³⁷ since for each portion below, [i.e., each nation on earth] there is a [counterpart] portion on high. And the meaning of the expression [*He set the borders of the peoples*] *according to the number of the children of Israel*³⁸ is that the image of Jacob is inscribed in the Throne of Glory, this being a great secret. And the proof for this is *For the portion of the Eternal is His people*,³⁹ this being a great distinction which *He hath not dealt so with any nation*.⁴⁰ Therefore, he said, *Do ye thus requite the Eternal, O foolish people and unwise?*⁴¹ — a people that has fallen from its distinction because of its foolishness. And the meaning of the expression *thy Father that hath gotten thee*⁴¹ is, that He created you for His honor and taught you, as he explains, as a father does for his son.” Thus far is the language of Rabbi Abraham ibn Ezra. *The words of a wise man’s mouth are gracious*.⁴² If so, the meaning of *Remember the days of old*⁴³ is that they apply their hearts to remember the six days of Creation, the good He did them at the time of the formation [of the nations], as he goes on to say *When the Most High gave to the nations their inheritance* etc.³⁸ *Consider the years of many generations*⁴³ — that they contemplate in order to know what was done for them during the generations since the Divine Presence dwelled among them, as he proceeds to tell: *He found him in a desert land* etc.⁴⁴ Now, Rashi commented: “*He found him in a desert land*.⁴⁴ He found them [the people of Israel] to be faithful to Him in the desert land when they accepted upon themselves His Torah, His Sovereignty, and His yoke — something that the children of Esau and Ishmael did not do. *And in the waste, a howling wilderness*⁴⁴ — a land of drought and desolation, a place of the jackals’ and ostriches’ cry. Even there they continued their faith [in Him] and did not say to Moses, ‘How can we go out into the wilderness?’” But this is not the purport of the chapter, for Scripture [here] reproves Israel, mentioning the favors which G-d did for them — and they requited them [the favors] with evil instead of good. footnotes: ³⁷ Above, 4:19. ³⁸ Verse 8. ³⁹ Verse 9. ⁴⁰ Psalms 147:20. ⁴¹ Verse 6. ⁴¹ Verse 6. ⁴² Ecclesiastes 10:12. Ramban thus gives his approbation to Ibn Ezra’s words. ⁴³ In Verse 7 before us. ³⁸ Verse 8. ⁴³ In Verse 7 before us. ⁴⁴ Verse 10. ⁴⁴ Verse 10. ⁴⁴ Verse 10. ###### Ramban on Deuteronomy 32:10:1 [Ramban on Deuteronomy 32:10:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/32:10:1) וְטַעַם **כְּאִישׁוֹן עֵינוֹ**, רֶמֶז לְנִצּוּר, יֹאמַר שֶׁיִּנְצֹר הַשֵּׁם אוֹתוֹ כַּאֲשֶׁר יִצֹּר הוּא עַצְמוֹ אֶת עֵינוֹ, אוֹ תֶּחְסַר מִלַּת **אִישׁ**, יִצְּרֶנְהוּ כְּאִישׁ אִישׁוֹן עֵינוֹ, כִּי מִן הַסְּתָם בְּאִישׁ יְדַבֵּר, וְכֵן רַבִּים: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** The expression [*He kept him*] *as the apple of His eye*⁴⁴ alludes to watchfulness, the verse stating that G-d watched over him as He would shield “His own eye.” Or it may be that the word “man” is missing here: He watched over him as a man shields the apple of his eye, for generally [where there is no specific reference to the contrary, it is assumed that] Scripture speaks of man. There are many similar verses. footnotes: ⁴⁴ Verse 10. ###### Ramban on Deuteronomy 32:12:1 [Ramban on Deuteronomy 32:12:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/32:12:1) **ה' בָּדָד יַנְחֶנּוּ**, הַשֵּׁם יִשְׁכֹּן בְּיִשְׂרָאֵל בֶּטַח בָּדָד, וְאֵין עִמּוֹ, כִּנּוּי לַשֵּׁם אוֹ לְיִשְׂרָאֵל. וְהָעִנְיָן כִּי אֵין לְיִשְׂרָאֵל שַׂר וּמוֹשֵׁל מִכָּל בְּנֵי אֱלֹהִים שֶׁיַּנְחֶנּוּ אוֹ יַעֲזֹר בְּהַנְחוֹתוֹ בִּלְתִּי הַשֵּׁם לְבַדּוֹ, כִּי הוּא חֶלְקוֹ וְנַחֲלָתוֹ כַּאֲשֶׁר הִזְכִּיר, וּכְבָר כָּתַבְתִּי זֶה (ויקרא יח כה). וּבְסִפְרֵי (האזינו יב), ה' בָּדָד יַנְחֶנּוּ, אָמַר לָהֶם הקב"ה, כְּדֶרֶךְ שֶׁיְּשַׁבְתֶּם יְחִידִים בָּעוֹלָם הַזֶּה וְלֹא נֶהֱנֵיתֶם מִן הָאֻמּוֹת כְּלוּם, כָּךְ אֲנִי עָתִיד לְהוֹשִׁיבְכֶם יְחִידִים לֶעָתִיד לָבוֹא וְאֵין אֶחָד מִן הָאֻמּוֹת נֶהֱנֶה מִכֶּם כְּלוּם. וְאֵין עִמּוֹ אֵל נֵכָר, שֶׁלֹּא תְּהֵא רְשׁוּת לְאֶחָד מִשָּׂרֵי אֻמּוֹת הָעוֹלָם לָבוֹא וְלִשְׁלֹט בָּכֶם, כְּעִנְיָן שֶׁנֶּאֱמַר, וַאֲנִי יוֹצֵא וְהִנֵּה שַׂר יָוָן בָּא (דניאל י כ), וְשַׂר מַלְכוּת פָּרַס עֹמֵד לְנֶגְדִּי (שם פסוק יג), אֲבָל אַגִּיד לְךָ אֶת הָרָשׁוּם בִּכְתָב אֱמֶת וְגוֹ' (שם פסוק כא): **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THE ETERNAL ALONE DID LEAD HIM — G-d dwells in Israel securely alone;⁴⁵ AND THERE WAS NOT WITH HIM — the pronoun referring either to G-d or Israel — ANY STRANGE GOD. The purport is that Israel has no prince or ruler of all the *bnei ha’elohim*⁴⁶ that guides the nation or assists in its guidance except for G-d alone, for it [Israel] is His portion and His inheritance, as he mentioned.³⁹ I have already written on this subject.⁴⁷ And in the Sifre we find:⁴⁸ 315. “*The Eternal alone did lead him*. The Holy One, blessed be He, said to Israel: Just as you dwelled alone in this world and derived no benefit from the nations, so will I place you alone in the World to Come and none of the nations will benefit from you at all. *And there was not with him any strange god* — none of the princes of the nations of the world will have the right to come and dominate you. This is similar to what is said, *and when I go forth, lo, the prince of Greece shall come;*⁴⁹ *but the prince of the kingdom of Persia withstood me;*⁵⁰, Verse 13. *nevertheless I will declare unto thee that which is inscribed in the writing of truth* etc.”⁵¹, Verse 21. footnotes: ⁴⁵ See further, 33:28. ⁴⁶ Genesis 6:2 (Vol. I, pp. 100, 102-103). ³⁹ Verse 9. ⁴⁷ Leviticus 18:25 (Vol. III, pp. 268-269). ⁴⁸ Sifre, Ha’azinu ⁴⁹ Daniel 10:20. ⁵⁰ Ibid. ⁵¹ Ibid. ###### Ramban on Deuteronomy 32:15:1 [Ramban on Deuteronomy 32:15:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/32:15:1) **וַיְנַבֵּל צוּר יְשׁוּעָתוֹ**, גִּנּוּהוּ וּבִזּוּהוּ, כְּמוֹ שֶׁנֶּאֱמַר (יחזקאל ח טז), אֲחֹרֵיהֶם אֶל הֵיכַל ה' וּפְנֵיהֶם קֵדְמָה, אֵין נִבּוּל גָּדוֹל מִזֶּה, לְשׁוֹן רַשִׁ"י (רש"י על דברים ל"ב:ט"ו). ור"א אוֹמֵר, וַיְנַבֵּל, שֶׁגָּרַם לְחַלֵּל אֶת הַשֵּׁם, שֶׁלֹּא יוּכַל לְהוֹשִׁיעוֹ. וְגַם זֶה אֵינֶנּוּ נָכוֹן בְּעֵינַי, כִּי אֵינוֹ מִטַּעַם הַמָּקוֹם, שֶׁעֲדַיִן יְסַפֵּר אֶת חֲטָאֵיהֶם וְלֹא יַזְכִּיר עֹנֶשׁ וּנְקָמָה שֶׁיַּעֲשֶׂה בָּהֶם עַד וַיֹּאמֶר אַסְתִּירָה פָנַי מֵהֶם. וְהַנָּכוֹן בְּעֵינַי מָה שֶׁהִזְכַּרְתִּי לְמַעְלָה (רמב"ן על דברים ל"ב:ו'), כִּי הַנְּבָלָה תַּשְׁלוּם רָעָה תַּחַת טוֹבָה, יֹאמַר שֶׁנָּטַשׁ אֱלוֹהַּ שֶׁבְּרָאוֹ בַּעֲבוּר זָרִים, וַיְנַבֵּל בְּפִיו וּבְמַחְשַׁבְתּוֹ צוּר שֶׁהָיָה מוֹשִׁיעוֹ, לֵאמֹר שֶׁאֵין בַּעֲבוֹדָתוֹ רַק גְּמוּל רַע; בְּעָבְדָם הַזָּרִים יִשְׂבְּעוּ לֶחֶם, וּבְעָבְדָם אֶת הַצּוּר יִהְיוּ נִבְזִים וּשְׁפָלִים לְכָל הָעַמִּים, כַּאֲשֶׁר אָמְרוּ סְכָלֵינוּ (מלאכי ג יד טו), שָׁוְא עֲבֹד אֱלֹהִים וּמַה בֶּצַע כִּי שָׁמַרְנוּ מִשְׁמַרְתּוֹ וְכִי הָלַכְנוּ קְדֹרַנִּית מִפְּנֵי הַשֵּׁם צְבָאוֹת וְעַתָּה אֲנַחְנוּ מְאַשְּׁרִים זֵדִים וְגוֹ', וְכַאֲשֶׁר תֹּאמַרְנָה הַנָּשִׁים הָאֲרוּרוֹת (ירמיהו מד יח), וּמִן אָז חָדַלְנוּ לְקַטֵּר לִמְלֶכֶת הַשָּׁמַיִם וְגוֹ' חָסַרְנוּ כֹל, וְכֵן אַל תִּנְאַץ לְמַעַן שִׁמְךָ אַל תְּנַבֵּל כִּסֵּא כְבוֹדֶךָ (שם יד כא), שֶׁיֹּאמְרוּ עָלָיו שֶׁהוּא מְשַׁלֵּם רָעָה תַּחַת טוֹבָה לְעַמּוֹ וַעֲבָדָיו, כְּמוֹ שֶׁאָמַר (שם) אַל תָּפֵר בְּרִיתְךָ אִתָּנוּ: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** VAYENABEIL’ THE ROCK OF HIS SALVATION — “he showed contempt for Him and disregarded Him, just as it is said, *with their backs towards the Temple of the Eternal, and their faces toward the east*.⁵² There is no greater contempt than this.” This is Rashi’s language. And Rabbi Abraham ibn Ezra commented: “*Vayenabeil* — that he caused ‘the profaning’ of G-d’s Name so that He would no longer help him.” This interpretation, too, does not appear to me to be correct, for it is not within the context of this place [i.e., this section of the Song], for he is still narrating [here] their sins, and will not state their punishment and vengeance that He would inflict upon them until [further on in the verse], *And He said: ‘I will hide My face from them.’*⁵³ The correct interpretation appears to me to be what I have mentioned above,⁵⁴ that the term *n’valah* is used to describe repaying evil for good. The verse thus states that the people of Israel abandoned the G-d Who created them in favor of strange gods and, in utterance and thought, showed disregard for the Rock Who helped them. [Israel] said “In return for serving Him, there is nothing but repayment of evil. By worshipping the strange gods *he shall have plenty of bread;*⁵⁵ but when worshipping the Rock they will be *contemptible and base before all the people*.”⁵⁶ As our fools said, *It is vain to serve G-d; and what profit is it that we have kept His charge, and that we have walked mournfully because of the Eternal of hosts? And now we call the proud happy* etc.,⁵⁷, 3:14-15. and as the accursed women said [to Jeremiah], *But since we let off to offer to the queen of heaven* etc., *we have wanted all things*.⁵⁸ Similarly [the prophet Jeremiah prayed], *Do not abhor us, for Thy Name’s sake, do not dishonor the throne of Thy glory*⁵⁹, 14:21. because they will say of Him that He repays His people with evil for good, just as [the prophet] said, *Break not Thy covenant with us*.⁵⁹, 14:21. footnotes: ⁵² Ezekiel 8:16. ⁵³ Further, Verse 20. ⁵⁴ Above, Verse 6. ⁵⁵ Proverbs 12:11. ⁵⁶ Malachi 2:9. ⁵⁷ Ibid. ⁵⁸ Jeremiah 44:18. ⁵⁹ Ibid. ⁵⁹ Ibid. ###### Ramban on Deuteronomy 32:16:1 [Ramban on Deuteronomy 32:16:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/32:16:1) **בְּתוֹעֵבֹת יַכְעִיסֻהוּ**, הִבְעִירוּ חֲמָתוֹ בְּתוֹעֵבוֹת וּמַעֲשִׂים מְכֹעָרִים כְּגוֹן מִשְׁכַּב זָכָר וּכְשָׁפִים שֶׁיֵּשׁ בָּהֶם תּוֹעֵבָה, לְשׁוֹן רַשִׁ"י (רש"י על דברים ל"ב:ט"ז). וְכֵן אִיתָא בְּסִפְרֵי (האזינו שיח). אֲבָל אֵין בַּשִּׁירָה תּוֹכַחַת אֶלָּא עַל ע"ז בִּלְבַד. וְטַעַם בְּזָרִים, נִמְשָׁךְ אֶל אֱלוֹהַּ עָשָׂהוּ, יַקְנִיאוּהוּ בֵּאלֹהִים זָרִים, כִּלְשׁוֹן אֱלֹהִים אֲחֵרִים. וְטַעַם בְּתוֹעֵבוֹת, הַשֵּׁדִים, לִשְׂרֹף אֶת בְּנֵיהֶם בָּאֵשׁ לֵאלֹהִים אֲחֵרִים, שֶׁכָּל זֶה מְתֹעָב לְפָנָיו, כְּמוֹ שֶׁנֶּאֱמַר (דברים י"ב:ל"א), כִּי כָל תּוֹעֲבַת ה' אֲשֶׁר שָׂנֵא עָשׂוּ לֵאלֹהֵיהֶם כִּי גַם אֶת בְּנֵיהֶם וְאֶת בְּנֹתֵיהֶם יִשְׂרְפוּ בָאֵשׁ לֵאלֹהֵיהֶם, וּכְתִיב (ירמיהו לב לה) אֲשֶׁר לֹא צִוִּיתִים (ולא דברתי) וְלֹא עָלְתָה עַל לִבִּי לַעֲשׂוֹת הַתּוֹעֵבָה הַזֹּאת: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** WITH ABOMINATIONS DID THEY PROVOKE HIM — “they kindled His anger with abominations and unseemly deeds, such as sodomy and sorcery in which there is abomination.” This is Rashi’s language, and it is also so stated in the Sifre.⁶⁰ 318. But in this Song there is reproof for idolatry only [and not for immorality]! And the word *‘b’zarim’* [*They roused Him to jealousy ‘b’zarim’*] is connected with the expression *G-d Who made him* [in the preceding verse, to mean]: “*they roused Him to jealousy with ‘strange* gods,’” similar to the phrase *other gods*.⁶¹ And the meaning of the expression, *with abominations* is [that they worshipped] the demons by burning their children in fire to other gods. For all this is “abominable” to Him, just as it is said, *for every abomination to the Eternal, which He hateth, have they done unto their gods; for even their sons and their daughters do they burn in the fire to their gods*,⁶², 12:31. This is said of the nations that lived in the land of Canaan. and it is further written, *which I commanded not, nor spoke it, neither came it unto My mind*.⁶³ footnotes: ⁶⁰ Sifre, Ha’azinu ⁶¹ Above, 5:7. ⁶² Ibid. ⁶³ Jeremiah 19:5. ###### Ramban on Deuteronomy 32:17:1 [Ramban on Deuteronomy 32:17:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/32:17:1) **יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַּ**, פֵּרַשְׁתִּיו (ויקרא יז ז): **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THEY SACRIFICED UNTO THE DEMONS, NO-GODS. I have [already] explained this.⁶⁴ footnotes: ⁶⁴ Leviticus 17:7 (Vol. III, pp. 235-237). ###### Ramban on Deuteronomy 32:19:1 [Ramban on Deuteronomy 32:19:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/32:19:1) **מִכַּעַס בָּנָיו וּבְנֹתָיו**, הִזְכִּיר הַכָּתוּב הַבָּנוֹת בְּכָאן שֶׁלֹּא כַּמִּנְהָג, כַּאֲשֶׁר אָמַר לְמַעְלָה (דברים ל"ב:ה') לֹא בָּנָיו, וְכֵן בְּכָל מָקוֹם יַזְכִּיר הַבָּנִים, וְהַבָּנוֹת הֵן בִּכְלָל. אֲבָל זֶה מֵרְמִיזוֹתָיו כִּי יִהְיֶה בְּדוֹר הַחֻרְבָּן רֶשַׁע הַנָּשִׁים וּפִשְׁעֵיהֶם גָּדוֹל מְאֹד לְהַכְעִיסוֹ, כִּי הָיוּ נִצְמָדוֹת לע"ז בְּיוֹתֵר, וְהֵן שֶׁמְּפַתּוֹת אֶת הָאֲנָשִׁים לְעָבְדָהּ, כַּאֲשֶׁר מְפֹרָשׁ בְּדִבְרֵי יִרְמְיָהוּ (מד טו), וַיַּעֲנוּ כָּל הָאֲנָשִׁים הַיֹּדְעִים כִּי מְקַטְּרוֹת נְשֵׁיהֶם לֵאלֹהִים אֲחֵרִים וְכָל הַנָּשִׁים הָעֹמְדוֹת קָהָל גָּדוֹל, וְהֵן שֶׁהֵעִיזוּ פְּנֵיהֶם בַּנָּבִיא לֵאמֹר לוֹ (שם פסוק יז), עָשֹׂה נַעֲשֶׂה אֶת כָּל הַדָּבָר אֲשֶׁר יָצָא מִפִּינוּ לְקַטֵּר לִמְלֶכֶת הַשָּׁמַיִם, וְכָתוּב עוֹד שָׁם (פסוק ח) מְפֹרָשׁ, לְהַכְעִסֵנִי בְּמַעֲשֵׂי יְדֵיכֶם לְקַטֵּר לֵאלֹהִים אֲחֵרִים, וְכָתוּב עוֹד שָׁם (דברים ל"ב:ט'), הַשְׁכַחְתֶּם אֶת רָעוֹת אֲבוֹתֵיכֶם וְאֶת רָעוֹת מַלְכֵי יְהוּדָה וְאֵת רָעוֹת נָשָׁיו וְאֵת רָעוֹתֵיכֶם וְאֶת רָעוֹת נְשֵׁיכֶם, וּבִיחֶזְקֵאל (ח יג יד) נֶאֱמַר, עוֹד תָּשׁוּב תִּרְאֶה תּוֹעֵבוֹת גְּדֹלוֹת אֲשֶׁר הֵמָּה עֹשִׂים וַיָּבֵא אֹתִי אֶל פֶּתַח שַׁעַר בֵּית ה' וְגוֹ' וְהִנֵּה שָׁם הַנָּשִׁים יֹשְׁבוֹת מְבַכּוֹת אֶת הַתַּמּוּז: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** [AND THE ETERNAL SAW, AND SPURNED,] BECAUSE OF THE PROVOKING OF HIS SONS AND HIS DAUGHTERS. Scripture uncustomarily mentions here “the daughters” — for just as he said above *lo banav*⁶⁵ [which although literally means “not His sons,” it is yet the custom of Scripture to use it for sons and daughters, rather than specify daughters separately], and so also wherever he mentions *banim* (sons) the daughters are included. [Why then does the verse before us make special reference to *His daughters*?] But this phrase is among his [Moses’] allusions, for, in the generation of the destruction [of the First Temple], the wickedness of the women and their sin would be very great because they provoked G-d. They were especially attached to the idols, and it was they who enticed the men to worship them, as is made clear in the words of Jeremiah, *Then all the men who knew that their wives offered unto other gods, and all the women that stood by, a great assembly*.⁶⁶ It was they [the women] who were impudent against the prophet, saying to him, *But we will certainly perform every word that is gone forth out of our mouth, to offer unto the queen of heaven*.⁶⁷, Verse 17. And it is further written there, *in that ye provoke Me with the works of your hands, offering unto other gods*,⁶⁸, Verse 8. and again it is stated, *Have ye forgotten the wicked deeds of your fathers, and the wicked deeds of the kings of Judah, and the wicked deeds of their wives?*⁶⁹, Verse 9. And in the Book of Ezekiel it is further stated, *He said also unto me: ‘Thou shalt again see yet greater abominations which they do.’ Then he brought me to the door of the gate of the Eternal’s House, which was toward the north; and, behold, there sat the women weeping for Tammuz*.⁷⁰ footnotes: ⁶⁵ Above, Verse 5. ⁶⁶ Jeremiah 44:15. ⁶⁷ Ibid. ⁶⁸ Ibid. ⁶⁹ Ibid. ⁷⁰ Ezekiel 8:13-14. Ezekiel was a contemporary of Jeremiah whose prophetic activity was in Babylon. ###### Ramban on Deuteronomy 32:20:1 [Ramban on Deuteronomy 32:20:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/32:20:1) **וַיֹּאמֶר**, ה' אֶל לִבּוֹ אוֹ אֶל הַמַּלְאָכִים. אַסְתִּירָה פָנַי מֵהֶם, כְּדֶרֶךְ לְשׁוֹן בְּנֵי הָאָדָם, וְכֵן אַעְלִים עֵינַי מִכֶּם (ישעיהו א טו), וְהַטַּעַם כִּי כַּאֲשֶׁר יְבַקְשׁוּנִי לֹא יִמְצָאוּנִי. אֶרְאֶה מָה אַחֲרִיתָם, יֵשׁ אוֹמְרִים אֲנִי אַסְתִּיר אֶת פָּנַי מֵהֶם בַּעֲבוּר שֶׁאֲנִי רוֹאֶה מָה יַעֲשׂוּ בָּאַחֲרוֹנָה. וְהַנָּכוֹן שֶׁהוּא כְּמַשְׁמָעוֹ, עַד שֶׁאֶרְאֶה מָה יַעֲשׂוּ בַּצַּר לָהֶם, דִּבְרֵי ר"א. וְאֵין טַעַם **וַיֹּאמֶר** רַק הַמַּחְשָׁבָה וְהָרָצוֹן לְפָנָיו לַעֲשׂוֹת כֵּן, כְּדֶרֶךְ **וַיֹּאמֶר אֱלֹהִים** בְּמַעֲשֵׂה בְּרֵאשִׁית, וּכְבָר פֵּרַשְׁתִּי (בראשית א ג). וְטַעַם **פָנַי** עַל דֶּרֶךְ הָאֱמֶת, פֵּרַשְׁתִּיו (שמות ג ב שם כ ג). וְהִנֵּה **אַסְתִּירָה פָנַי**, שֶׁאֲסַלֵּק שְׁכִינָתִי. וְטַעַם אֶרְאֶה מָה אַחֲרִיתָם, כְּטַעַם אֵרְדָה נָּא וְאֶרְאֶה (בראשית יח כא), וּכְבָר פֵּרַשְׁתִּיו. כִּי דוֹר תַּהְפֻּכֹת הֵמָּה, וְלֹא יַעַמְדוּ בְּפָנַי. בָּנִים לֹא אֵמֻן בָּם, כִּי אֵין לָהֶם אוֹמֵן וּמְגַדֵּל, וְהַמַּשְׂכִּיל יָבִין. וְהִנֵּה עַד הֵנָּה בְּשִׁירָה זוֹ מֹשֶׁה יָשִׁיר בָּהּ וְהוּא מְדַבֵּר בִּלְשׁוֹן עַצְמוֹ, וּמִן הַכָּתוּב הַזֶּה וְאֵילָךְ שֶׁהִזְכִּיר וַיַּרְא ה' וַיִּנְאָץ וְגוֹ' וַיֹּאמֶר אַסְתִּירָה פָנַי, כֻּלָּם דִּבְרֵי הַשֵּׁם הַנִּכְבָּד, הֵם קִנְאוּנִי כִּעֲסוּנִי, וְכָל הַשִּׁירָה כֵּן: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND HE SAID — “that is, and G-d said in His heart, or to the angels. I WILL HIDE MY FACE FROM THEM. This expression is according to the language of man; so also, *I will hide Mine eyes from you*.⁷¹ And the meaning thereof is that when they will seek Me they will not find Me. I WILL SEE WHAT THEIR END SHALL BE. Some scholars say: ‘I will hide My face from them because I see what they will do in the end.’ But the correct interpretation is as its simple implication: ‘[I will hide My face] until I will see what they do in their distress.’” Thus far are the words of Rabbi Abraham ibn Ezra. Now the word *vayomer* (and He said) applies only to the thought and the will before Him to do so, [rather than to an actual statement], similar to the expression *and G-d said*⁷² in the account of Creation. I have already explained it.⁷³ (Vol. I, pp. 27-28). I have also explained the expression *My face* by way of the Truth.⁷⁴ Thus, *I will hide My face* means that I will remove My Divine Presence. *I will see what their end shall be* is similar to *I will go down now, and see*,⁷⁵ which I have already explained.⁷⁶, Verse 20 (Vol. I, pp. 243-245). *For they are a generation of perversity*⁷⁷ and they will not be able to stand up before Me. *Children in whom is no ‘eimun’* (*training*),⁷⁷ for they have no nurse nor tutor. The person learned in the mysteries of the Cabala will understand.⁷⁸ Now, up to this point Moses utters the Song and speaks in the first person. From this verse onward, wherein he mentioned, *And the Eternal saw, and spurned*,⁷⁹ *And He said: ‘I will hide My face’*⁷⁷ — they are all the words of *the Glorious Name:*⁸⁰ *They have roused Me to jealousy;*⁸¹ *they have provoked Me*,⁸¹ and similarly the entire Song [to the end]. footnotes: ⁷¹ Isaiah 1:15. ⁷² Genesis 1:3. ⁷³ Ibid. ⁷⁴ Exodus 20:3 (Vol. II, pp. 290-291). ⁷⁵ Genesis 18:21. ⁷⁶ Ibid. ⁷⁷ In Verse 20 before us. ⁷⁷ In Verse 20 before us. ⁷⁸ See Ramban to Leviticus 26:42 (Vol. III, p. 475): “Ask on my behalf about the welfare of she who raises them” (Abusaula). ⁷⁹ Verse 19. ⁷⁷ In Verse 20 before us. ⁸⁰ Above, 28:58. ⁸¹ Verse 21. ⁸¹ Verse 21. ###### Ramban on Deuteronomy 32:21:1 [Ramban on Deuteronomy 32:21:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/32:21:1) **הֵם קִנְאוּנִי בְלֹא אֵל**, בְּדָבָר שֶׁאֵין אֱלוֹהַּ, לְשׁוֹן רַשִׁ"י (רש"י על דברים ל"ב:כ"א). וְאִם כֵּן יִרְמֹז לַשֵּׁדִים הַנִּזְכָּרִים. וְהַנָּכוֹן שֶׁיֹּאמַר הֵם קִנְאוּנִי בְלֹא אֵל אֱמֶת, כִּי אֵין אֱלוֹהַּ מִבַּלְעֲדֵי ה' וּמוֹשִׁיעַ אַיִן בִּלְתּוֹ, כְּעִנְיָן שֶׁנֶּאֱמַר (דהי"ב טו ג) וְיָמִים רַבִּים לְיִשְׂרָאֵל לְלֹא אֱלֹהֵי אֱמֶת: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THEY HAVE ROUSED ME TO JEALOUSY WITH A NO-GOD — “with something that is not a god.” This is Rashi’s language. And if so, He alludes to the demons mentioned earlier.⁶⁷, Verse 17. The correct interpretation is that He is stating: “They have roused Me to jealousy with an untrue god, for there is no G-d save the Eternal,⁸² *and beside* Him *there is no savior*,”⁸³ similar to what is stated, *Now for long seasons Israel was without the true G-d*.⁸⁴ footnotes: ⁶⁷ Ibid. ⁸² See Psalms 18:32. ⁸³ Hosea 13:4. ⁸⁴ II Chronicles 15:3. ###### Ramban on Deuteronomy 32:21:2 [Ramban on Deuteronomy 32:21:2](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/32:21:2) **כִּעֲסוּנִי בְּהַבְלֵיהֶם**, הַשֵּׁדִים. **וַאֲנִי אַקְנִיאֵם בְּלֹא עָם**, הַכַּשְׂדִּים, שֶׁנֶּאֱמַר בָּהֶם (ישעיהו כג יג) הֵן אֶרֶץ כַּשְׂדִּים זֶה הָעָם לֹא הָיָה, שֶׁפֵּרוּשׁוֹ הָעָם שֶׁלֹּא הָיָה נֶחְשָׁב לְגוֹי והקב"ה גִּדֵּל אוֹתָם לִרְדּוֹת בָּהֶם אֶת עוֹלָמוֹ, כְּמוֹ שֶׁאָמַר (ירמיהו נא כ) מַפֵּץ אַתָּה לִי כְּלֵי מִלְחָמָה. בְּגוֹי נָבָל אַכְעִיסֵם, עֵשָׂו, שֶׁהוּא נָבָל, וְלֹא זָכַר בְּרִית אַחִים. וְיִרְמֹז לִשְׁנֵי הַגָּלוּיוֹת: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THEY HAVE PROVOKED ME WITH THEIR VANITIES — [their vain belief in] the demons. AND I WILL ROUSE THEM TO JEALOUSY WITH A NO-PEOPLE — the Chaldeans, of whom it is said, *Behold, the land of the Chaldeans, this is the people that was not*,⁸⁵ meaning the people that were not esteemed as a nation, and the Holy One, blessed be He, raised them to subjugate His world through them, as He said, *Thou art My maul and weapons of war*.⁸⁶ I WILL PROVOKE THEM WITH A ‘NAVAL’ (VILE) NATION — with Esau who is vile, *and* he *remembered not the brotherly covenant*.⁸⁷ He thus alludes to both exiles [by the hands of the Chaldeans, i.e., the Babylonians; and by the Edomites, the Romans]. footnotes: ⁸⁵ Isaiah 23:13. ⁸⁶ Jeremiah 51:20. ⁸⁷ Amos 1:9. ###### Ramban on Deuteronomy 32:26:1 [Ramban on Deuteronomy 32:26:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/32:26:1) **אַפְאֵיהֶם**, אָמְרוּ הַמְּדַקְדְּקִים, אֲפַזְּרֵם בְּכָל פֵּאָה. וְאִם כֵּן יִהְיֶה טַעַם **אָמַרְתִּי**, שֶׁהָיָה הָרָצוֹן לְפָנָיו בְּמִדַּת הַדִּין שֶׁיִּהְיוּ כָּכָה לְעוֹלָם מְפֻזָּרִים בְּכָל פֵּאָה, וְשֶׁיִּהְיֶה זִכְרָם מֵאֱנוֹשׁ נִשְׁבָּת לָעַד, לוּלֵי כַּעַס אוֹיֵב אָגוּר. וְעַל דַּעְתִּי הִיא מִלָּה מֻרְכֶּבֶת כַּאֲשֶׁר הִזְכִּירוּ בְּסִפְרֵי (האזינו כו), אַף אֵי הֵם, אֲבָל טַעְמָהּ שֶׁאֲשִׁיתֵם בִּמְקוֹם פֵּאָה וּבְעִנְיָן שֶׁיֹּאמְרוּ עֲלֵיהֶם גַּם אֵי הֵם, לוֹמַר שֶׁלֹּא יִשָּׁאֵר לָהֶם שֵׁם וּשְׁאָר בַּגּוֹיִם וְלֹא יִוָּדַע מְקוֹמָם אַיֵּה. וְהִנֵּה יִרְמֹז לְגָלוּת עֲשֶׂרֶת הַשְּׁבָטִים שֶׁגָּלוּ לִנְהַר גּוֹזָן (מלכים ב יז ו), הוּא שֶׁהַחֲכָמִים קוֹרִין סַמְבַּטְיוֹן, כִּי נִקְרָא גּוֹזָן מִלְּשׁוֹן וַיָּגָז שַׂלְוִים (במדבר יא לא), אַתָּה גוֹזִי (תהלים עא ו), כִּי הָעוֹמְדִים אַחֲרָיו מוּסָרִים מִבְּנֵי אָדָם. וְקוֹרִין אוֹתוֹ סַמְבַּטְיוֹן מִפְּנֵי שְׁבִיתָתוֹ בְּשַׁבָּת, כִּי יוֹם הַשַּׁבָּת בִּלְשׁוֹן הַהוּא סַבְּט כַּאֲשֶׁר הוּא בְּעַרְבִי, וְנָהוּג בִּלְשׁוֹנָם לְהוֹסִיף בַּתְּאָרִים "יוֹן" אֵזוֹבְיוֹן חוֹרְיוֹן מוּלְיוֹן וְכֵן הַרְבֵּה: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** [‘AMARTI’ (I SAID)] ‘APHEIHEM.’ Grammarians⁸⁸. See also Ibn Ezra. explained it as meaning: “I will disperse them into every ‘corner.’” And if so, the word *amarti* means that it was the Will before Him by the attribute of justice that they be so scattered forever in every corner, and that *their memory cease* forever *from among men*⁸⁹ — *were it not that I was in dread of the wrath from the enemy*.⁹⁰ And in my opinion the word *apheihem* is a composite word, as is mentioned in the Sifre,⁹¹ 322. that it consists of these three words: *aph ei heim* [“I said in My ‘anger’ that I will banish them so that it will be said of them ‘where are they?’ “]. The meaning thereof is that I will put them in such a place and in such a manner that it will also be said of them “Where are they?” signifying that there will be no name or remnant left of them among the nations, *and their place* will *not* be *known where they are*.⁹² He thus alludes to the exile of the ten tribes that were banished to the river Gozan,⁹³ this being the river which the Sages call “Sabbatyon.”⁹⁴ The name “Gozan” is of the expressions: *‘vayagaz’* (*and it brought over*) *quails from the sea;*⁹⁵ *Thou art ‘gozi’* (*He that took me out*) *of my mother’s womb*,⁹⁶ because those who remain behind [that river] are “divested” of any contacts with other people. It is called “Sabbatyon” because of its rest on the Sabbath-day, for the Sabbath-day in that language, as in Arabic, is called *Sabbat*, and they add adjectivial suffixes of *‘yon’* to certain nouns, such as: *eizoviyon* (Greek hyssop),⁹⁷ *churyon* (another),⁹⁸. *mulyon* (a mule),⁹⁹ and many others. footnotes: ⁸⁸ R’dak in “Sefer Hasharashim,” root peiah ⁸⁹ In Verse 26 before us. ⁹⁰ Verse 27. ⁹¹ Sifre, Ha’azinu ⁹² Nahum 3:17. ⁹³ II Kings 17:6. The reference is to the exile by Assyria of the ten tribes that formed the kingdom of Israel. ⁹⁴ Sanhedrin 65. The meaning of the name will be explained further on in the text. ⁹⁵ Numbers 11:31. ⁹⁶ Psalms 71:6. ⁹⁷ Shabbath 109b. ⁹⁸ See Aruch Hashaleim, under the term choron ⁹⁹ Yerushalmi Berachoth VIII, 6. ###### Ramban on Deuteronomy 32:26:2 [Ramban on Deuteronomy 32:26:2](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/32:26:2) **אַשְׁבִּיתָה מֵאֱנוֹשׁ זִכְרָם**, גָּלוּתֵנוּ בֵּין הָעַמִּים אֲנַחְנוּ יְהוּדָה וּבִנְיָמִין, שֶׁאֵין לָנוּ זֵכֶר בָּעַמִּים וְלֹא נֵחָשֵׁב לְעַם וְאֻמָּה כְּלָל. וְהִנֵּה יֹאמַר הַכָּתוּב כִּי הָיָה בְּמִדַּת הַדִּין לִהְיוֹתֵנוּ כֵּן בַּגָּלוּת לְעוֹלָם, לוּלֵי כַּעַס אוֹיֵב. וְיוֹרֶה זֶה כִּי בְּגָלוּתֵנוּ עַתָּה תַּמָּה זְכוּת אָבוֹת, וְאֵין לָנוּ הַצָּלָה מִיַּד הָעַמִּים רַק בַּעֲבוּר שְׁמוֹ הַגָּדוֹל ית', כְּעִנְיָן שֶׁאָמַר בִּיחֶזְקֵאל (כ מא מד), וְקִבַּצְתִּי אֶתְכֶם מִן הָאֲרָצוֹת אֲשֶׁר נְפֹצֹתֶם בָּם וְנִקְדַּשְׁתִּי בָכֶם לְעֵינֵי הַגּוֹיִם וִידַעְתֶּם כִּי אֲנִי ה' בַּעֲשׂוֹתִי אִתְּכֶם לְמַעַן שְׁמִי לֹא כְדַרְכֵיכֶם הָרָעִים וְכַעֲלִילוֹתֵיכֶם הַנִּשְׁחָתוֹת בֵּית יִשְׂרָאֵל, וְכֵן נֶאֱמַר עוֹד (שם פסוק ט) וָאַעַשׂ לְמַעַן שְׁמִי לְבִלְתִּי הֵחֵל לְעֵינֵי הַגּוֹיִם וְגוֹ'. וּלְכָךְ הִזְכִּיר מֹשֶׁה בִּתְפִלָּתוֹ (במדבר יד טו), וְאָמְרוּ הַגּוֹיִם אֲשֶׁר שָׁמְעוּ אֶת שִׁמְעֲךָ לֵאמֹר וְגוֹ', וְהַשֵּׁם יִתְבָּרַךְ הוֹדָה לוֹ בָּזֶה (שם פסוק כ), וַיֹּאמֶר ה' סָלַחְתִּי כִּדְבָרֶךָ. וְהַטַּעַם בַּטַּעֲנָה הַזֹּאת אֵינֶנּוּ כְּרוֹצֶה לְהַרְאוֹת כֹּחוֹ בֵּין שׂוֹנְאָיו, כִּי כָּל הַגּוֹיִם כְּאַיִן נֶגְדּוֹ מֵאֶפֶס וָתֹהוּ נֶחְשְׁבוּ לוֹ, אֲבָל הַשֵּׁם בָּרָא אֶת הָאָדָם בַּתַּחְתּוֹנִים שֶׁיַּכִּיר אֶת בּוֹרְאוֹ וְיוֹדֶה לִשְׁמוֹ, וְשָׂם הָרְשׁוּת בְּיָדוֹ לְהָרַע אוֹ לְהֵטִיב, וְכַאֲשֶׁר חָטְאוּ בִּרְצוֹנָם וְכָפְרוּ בּוֹ כֻּלָּם, לֹא נִשְׁאַר רַק הָעָם הַזֶּה לִשְׁמוֹ, וּפִרְסֵם בָּהֶם בְּאוֹתוֹת וּבְמוֹפְתִים כִּי הוּא אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הָאֲדֹנִים, וְנוֹדַע בָּזֶה לְכָל הָעַמִּים. וְהִנֵּה אִם יָשׁוּב וִיאַבֵּד זִכְרָם, יִשְׁכְּחוּ הָעַמִּים אֶת אוֹתוֹתָיו וְאֶת מַעֲשָׂיו וְלֹא יְסֻפַּר עוֹד בָּהֶם, וְאִם אָדָם יַזְכִּיר כֵּן יַחְשְׁבוּ כִּי הָיָה כֹּחַ מִכֹּחוֹת הַמַּזָּלוֹת וְהַכּוֹכָבִים, וְחָלַף וְעָבַר, וְהִנֵּה תִּהְיֶה כַּוָּנַת הַבְּרִיאָה בָּאָדָם בְּטֵלָה לְגַמְרֵי, שֶׁלֹּא יִשָּׁאֵר בָּהֶם יוֹדֵעַ אֶת בּוֹרְאוֹ רַק מַכְעִיס לְפָנָיו. וְעַל כֵּן רָאוּי מִדִּין הָרָצוֹן שֶׁהָיָה בִּבְרִיאַת הָעוֹלָם שֶׁיִּהְיֶה רָצוֹן מִלְּפָנָיו לְהָקִים לוֹ לְעָם כָּל הַיָּמִים, כִּי הֵם הַקְּרוֹבִים אֵלָיו וְהַיּוֹדְעִים אוֹתוֹ מִכָּל הָעַמִּים. וְזֶה טַעַם כִּי יָדִין ה' עַמּוֹ וְעַל עֲבָדָיו יִתְנֶחָם (דברים ל"ב:ל"ו), שֶׁיִּזְכֹּר ה' בְּרַחֲמִים כִּי הֵם עַמּוֹ מֵאָז, וְיִזְכֹּר כִּי הֵם עֲבָדָיו שֶׁעָמְדוּ לוֹ בְּגָלוּתָם כַּעֲבָדִים לִסְבֹּל הַצָּרוֹת וְהַשִּׁעְבּוּד, וּכְעִנְיָן שֶׁנֶּאֱמַר (ישעיהו סג ח) וַיֹּאמֶר אַךְ עַמִּי הֵמָּה בָּנִים לֹא יְשַׁקֵּרוּ. וּכְבָר רָמַזְתִּי בִּבְרִיאַת הָאָדָם סוֹד נִשְׂגָּב וְנֶעֱלָם, צָרִיךְ מִמֶּנּוּ שֶׁנִּהְיֶה לוֹ לְעָם וְהוּא יִהְיֶה לָנוּ לֵאלֹהִים, כָּעִנְיָן שֶׁנֶּאֱמַר (ישעיהו מג ז) כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו וְגוֹ': **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** I WOULD MAKE THEIR MEMORY CEASE FROM AMONG MEN. This is a reference to our exiles among the nations — we, Judah and Benjamin, who have no significance among the nations and we are not considered a people or nation at all. Thus Scripture states that according to the attribute of justice we should remain in this condition of exile forever *were it not that I was in dread of the wrath from the enemy*.⁹⁰ This teaches that, in our present exile, [the protecting influence of] the merits of the patriarchs have ceased¹⁰⁰ and we have no deliverance from the hands of the nations except for the sake of His Great Name, similar to what He stated in the Book of Ezekiel, *when I bring you out from the peoples, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you in the sight of the nations.*¹⁰¹ *And ye shall know that I am the Eternal, when I have wrought with you for My Name’s sake, not according to your evil ways, nor according to your corrupt doings, O ye house of Israel*.¹⁰², Verse 44. And so also it is further stated, *But I wrought for My Name’s sake, that it should not be profaned in the sight of the nations* etc.¹⁰³, Verse 9. Therefore Moses mentioned in his prayer, *then the nations which have heard the fame of Thee will speak, saying* etc.¹⁰⁴ and G-d, blessed be He, acknowledged him in this, *And the Eternal said: ‘I have pardoned according to thy word*.’¹⁰⁵, Verse 20. This plea is not meant to demonstrate His power among His enemies, for *All the nations are as nothing before Him; they are accounted by Him as things of nought, and vanity*.¹⁰⁶ Rather, [the explanation thereof is as follows:] G-d created man among the lower creatures in order that he acknowledge his Creator and be thankful to His Name,¹⁰⁷ and He placed in his hand the choice to do evil or good. But when people sinned willingly and they all denied Him, only this people [Israel] remained devoted to His Name, and so He made known through them by means of signs and wonders that *He is G-d of gods, and Lord of lords*,¹⁰⁸ and this became known to all nations. Now, if He were to reconsider and their memory [i.e., of Israel] be lost, the nations will forget His wonders and His deeds and they will no longer recount them. And if a person should mention them, they will think that it was [done by] one of the powers of the constellations which is *overflowing as he passeth through*,¹⁰⁹ and thus the purpose of the creation of man will be annulled completely, for no one will be left among them who knows his Creator — only those who provoke Him. Therefore, it is appropriate as a consequence of the [Divine] Will which existed at the creation of the world to establish for Himself a people for all time, who are nearer to Him and who know Him more than all the [other] peoples. And the meaning of the verse *For the Eternal will judge His people, and for His servants He will reconsider*¹¹⁰ is, that G-d will remember in mercy that they are His people of old, and He will remember that they are His servants, for they stood by Him in their exile like servants to suffer the troubles and the bondage, similar to what is stated, *For He said: ‘Surely, they are My people, children that will not deal falsely.’*¹¹¹ I have already suggested¹¹² that in the creation of man there is a sublime and recondite secret which requires that we be His people and He be our G-d, similar to what is stated, *Every one that is called by My Name, and whom I have created for My glory, I have formed him, yea, I have made him*.¹¹³ footnotes: ⁹⁰ Verse 27. ¹⁰⁰ Shabbath 55a. Tosafoth there mentions the opinion of Rabbeinu Tam that while the protecting influence of “the merits” of the patriarchs may have ceased, “the covenant of the patriarchs,” remains in force — and it is to the covenant that we refer in our prayers. And according to the opinion of Rabbeinu Yitzchak [“the R’ie” — one of the great masters in the school of the Tosafoth] even “the merits of the patriarchs” have not ceased for the righteous in Israel. ¹⁰¹ Ezekiel 20:41. ¹⁰² Ibid. ¹⁰³ Ibid. ¹⁰⁴ Numbers 14:15. ¹⁰⁵ Ibid. ¹⁰⁶ Isaiah 40:17. ¹⁰⁷ See Vol. II, pp. 174-175. ¹⁰⁸ Above, 10:17. ¹⁰⁹ Isaiah 8:8. ¹¹⁰ Further, Verse 36. ¹¹¹ Isaiah 63:8. ¹¹² Exodus 29:46 (Vol. II, pp. 506-507). ¹¹³ Isaiah 43:7. ###### Ramban on Deuteronomy 32:28:1 [Ramban on Deuteronomy 32:28:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/32:28:1) **כִּי גוֹי אֹבַד עֵצוֹת הֵמָּה**, וְכָל הַפָּרָשָׁה עַל הָאוֹיֵב הַנִּזְכָּר, כְּדִבְרֵי רַבִּי נְחֶמְיָה (ספרי כח). וְטַעַם **כִּי לֹא כְצוּרֵנוּ צוּרָם**, גַּם כֵּן דִּבְרֵי הָאוֹיֵב, יֹאמַר הַכָּתוּב שֶׁהָיָה לָהֶם לַחְשֹׁב וּלְהַשְׂכִּיל זֹאת הַנַּעֲשָׂה בְּיִשְׂרָאֵל כִּי הוּא פֹּעַל הַשֵּׁם עַל עֲוֹנָם, וְיָבִינוּ מִמֶּנָּה לְאַחֲרִית נַפְשָׁם כִּי כֵן יַעֲשֶׂה בַּסּוֹף לְכָל הַגּוֹיִם, כִּי הֵם מוֹרְדִים בַּשֵּׁם יוֹתֵר מִיִּשְׂרָאֵל, יַשְׂכִּילוּ וְיֹאמְרוּ אֵיכָה יִרְדֹּף אֶחָד אֶלֶף מִיִּשְׂרָאֵל, אִם לֹא כִּי צוּרָם מְכָרָם, כִּי צוּרָם הוּא תַּקִּיף וּבַעַל הַיְּכֹלֶת לַעֲזֹר וּלְהַצִּיל יוֹתֵר מִצּוּרֵנוּ, וְאֹיְבֵינוּ פְּלִילִים הָיוּ בָּנוּ מִתְּחִלָּה לַעֲשׂוֹת בָּנוּ שְׁפָטִים כִּרְצוֹנָם, וְעַתָּה לָמָּה בּוֹרְחִים מִפָּנֵינוּ אֶלֶף מִפְּנֵי גַּעֲרַת אִישׁ אֶחָד, לוּלֵי צוּרָם הַתַּקִּיף שֶׁמְּכָרָם וְהֵבִיא מֹרֶךְ בִּלְבָבָם, וְנָפְלוּ וְרוֹדֵף אָיִן. פְּלִילִים, מִלְּשׁוֹן אֲשֶׁר פִּלַּלְתְּ לַאֲחוֹתֵךְ (יחזקאל טז נב), וַיַּעֲמֹד פִּנְחָס וַיְפַלֵּל (תהלים קו ל): **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** FOR THEY ARE A NATION VOID OF COUNSEL. [This verse and] the entire section [further on] refers to the aforementioned enemy, according to the words of Rabbi Nechemyah.¹¹⁴ 322. And, so too, the verse, *For their Rock is not as our rock*¹¹⁵ is to be understood as the words of the enemy. Scripture thus states, the enemy should have considered and understood that what was done with Israel had been brought about by G-d because of their sin, and from it they should have realized their own ultimate punishment, for He would do the same to all the nations since they rebel against G-d more than does Israel. They should have been wise and said: “*How should one pursue a thousand* from Israel *except their Rock had given them over*.¹¹⁶ For their Rock is powerful and possesses the capability to help and save more than does our rock, *and our enemies* [i.e., the Israelites] *were ‘pelilim’* (*judges*)¹¹⁵ over us originally to execute judgments upon us as they wished. And now, why do a thousand [of the Israelites] flee from before us at the shout of one man, except that their mighty Rock gave them over and sent *a faintness into their heart*¹¹⁷ and they fell when there was no pursuer.”¹¹⁸, Verse 37. The term *‘pelilim’* (*judges*)¹¹⁵ is associated with the expressions: *that ‘pilalt’* (*thou hast given judgment*) *for thy sisters;*¹¹⁹ *Then stood up Phinehas ‘vayephaleil’* (*and wrought judgment*).¹²⁰ footnotes: ¹¹⁴ Sifre, Ha’azinu ¹¹⁵ Further, Verse 31. ¹¹⁶ Verse 30. ¹¹⁵ Further, Verse 31. ¹¹⁷ Leviticus 26:36. ¹¹⁸ See ibid. ¹¹⁵ Further, Verse 31. ¹¹⁹ Ezekiel 16:52. ¹²⁰ Psalms 106:30. ###### Ramban on Deuteronomy 32:32:1 [Ramban on Deuteronomy 32:32:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/32:32:1) **כִּי מִגֶּפֶן סְדֹם גַּפְנָם**, יֹאמַר כִּי הָעוֹבְדֵי גִּלּוּלִים אוֹבְדֵי עֵצוֹת הֵמָּה, וְלֹא יַשְׂכִּילוּ וְלֹא יָבִינוּ וְלֹא יַחְשְׁבוּ רַק רַע כָּל הַיּוֹם, כִּי מִשֹּׁרֶשׁ רַע הָיוּ וְלֹא יַעֲשׂוּ רַק פְּרִי רַע וָמָר, הָאוֹכֵל מִמֶּנּוּ יָמוּת. וְהָעִנְיָן כִּי יִשְׂרָאֵל מוֹדִים וּמִתְוַדִּים וְעוֹשִׂים תְּשׁוּבָה בְּעֵת צָרָתָם לֵאמֹר וְלָמָּה מְצָאַתְנוּ כָּל זֹאת (שופטים ו יג), אֲבָל הָעוֹבֵד גִּלּוּלִים אוֹבֵד עֵצוֹת, אֵין לוֹ עֵצָה וְלֹא תְּבוּנָה, רַק הוֹלֵךְ אַחַר ע"ז שֶׁלּוֹ וְכוֹפֵר בַּשֵּׁם הַנִּכְבָּד לְעוֹלָם, כִּי כֵן יָרַשׁ מֵאֲבוֹתָיו. וְהִנֵּה הוּא מִשֹּׁרֶשׁ פֹּרֶה רֹאשׁ וְלַעֲנָה וְאֵין בָּהֶם תּוֹעֶלֶת לְעוֹלָם. אֲבָל יִשְׂרָאֵל שֶׁשָּׁרְשָׁם טוֹב, אִם יִכָּרֵת וְעוֹד יַחֲלִיף וְיַעֲשֶׂה פְּרִי טוֹב: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** FOR THEIR VINE IS OF THE VINE OF SODOM. He is stating that the idolaters are *void of counsel*¹²¹ and they have not understood, neither apprehended, nor thought of anything *but evil continually*,¹²² for they were of evil root and they grow only evil and bitter fruit; *he that eateth of* them *dieth*.¹²³ And the explanation thereof is that Israel admits, confesses, and repents in time of trouble, saying, *and why has all this befallen us?*¹²⁴ But the idolater is *void of counsel, he hath* no *counsel and* no *understanding*,¹²⁵ but only walks after his idol and forever denies *the Glorious Name*,¹²⁶ for this is what he inherited from his fathers. Thus he is of *a root that beareth gall and wormwood*,¹²⁷, 29:17. and no usefulness will ever be found in them. But Israel whose root is good *if it be cut down, then it will sprout again*¹²⁸ and grow good fruit. footnotes: ¹²¹ Verse 28. ¹²² Genesis 6:5. ¹²³ Isaiah 59:5. ¹²⁴ Judges 6:13. ¹²⁵ Job 12:13. ¹²⁶ Above, 28:58. ¹²⁷ Ibid. ¹²⁸ Job 14:7. ###### Ramban on Deuteronomy 32:34:1 [Ramban on Deuteronomy 32:34:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/32:34:1) **הֲלֹא הוּא כָּמֻס עִמָּדִי**, רֹאשׁ הַפֶּתֶן הָאַכְזָרִי שֶׁלָּהֶם שַׂמְתִּי בְּאוֹצְרוֹתַי לְהַאֲכִילָם מִפְּרִי מַעֲשֵׂיהֶם: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** IS NOT THIS LAID UP IN STORE WITH ME — their *cruel poison of asps*?¹²⁹ I have put it *in My treasures*¹³⁰ to feed them from the fruit of their deeds. footnotes: ¹²⁹ Verse 33. ¹³⁰ In Verse 34 before us. ###### Ramban on Deuteronomy 32:35:1 [Ramban on Deuteronomy 32:35:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/32:35:1) כִּי **לִי נָקָם וְשִׁלֵּם**, לִנְקֹם נִקְמַת יִשְׂרָאֵל מִיָּדָם, וְלִי שִׁלֵּם, לְשַׁלֵּם לָהֶם כְּפָעֳלָם שֶׁכִּחֲשׁוּ בִּי, לְעֵת תָּמוּט רַגְלָם, כְּשֶׁתִּתְמַלֵּא סְאָתָם, כְּעִנְיָן כִּי לֹא שָׁלֵם עֲוֹן הָאֱמֹרִי עַד הֵנָּה (בראשית טו טז). ור"א אָמַר (אבן עזרא על דברים ל"ב:ל"ה) שֶׁטַּעְמוֹ וְגַם רָשָׁע לְיוֹם רָעָה (משלי טז ד), וְהוּא סוֹד גָּדוֹל: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** VENGEANCE IS MINE, AND RECOMPENSE. [To Me belongs vengeance] to avenge the cause of Israel from their hands, and Mine is the recompense to pay them according to their deeds for having repudiated Me. AGAINST THE TIME WHEN THEIR FOOT SHALL SLIP — when their measure [of sin] will be full, as it is stated, *for the iniquity of the Amorite is not yet full*.¹³¹ And Rabbi Abraham ibn Ezra commented that “the meaning thereof is [in line with the verse], *yea, even the wicked for the day of evil*,¹³² this constituting a great secret.”¹³³ footnotes: ¹³¹ Genesis 15:16. ¹³² Proverbs 16:4. ¹³³ Reference is to the principle that when the Divine Providence is removed from the wicked he is caught in the web of the evil he has committed and his punishment is already prepared. ###### Ramban on Deuteronomy 32:37:1 [Ramban on Deuteronomy 32:37:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/32:37:1) **וְאָמַר אֵי אֱלֹהֵימוֹ**, הָאוֹיֵב יֹאמַר אַיֵּה אֱלֹהֵי יִשְׂרָאֵל, כְּעִנְיָן לָמָּה יֹאמְרוּ הַגּוֹיִם אַיֵּה נָא אֱלֹהֵיהֶם (תהלים קטו ב): **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND HE SHALL SAY, WHERE ARE THEIR GODS. The enemy will say, “Where is the G-d of Israel?” as it is stated, *Wherefore should the nations say: ‘Where is now their G-d?’*¹³⁴ footnotes: ¹³⁴ Psalms 115:2. ###### Ramban on Deuteronomy 32:38:1 [Ramban on Deuteronomy 32:38:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/32:38:1) **אֲשֶׁר חֵלֶב זְבָחֵימוֹ יֹאכֵלוּ**, כִּי הָיוּ יִשְׂרָאֵל תְּדִירִים בַּעֲבוֹדַת הַקָּרְבָּנוֹת וְהַנְּסָכִים מִכָּל גּוֹי לֵאלֹהָיו. וְהִזְכִּיר לְשׁוֹן רַבִּים, יֹאכְלוּ וְיִשְׁתּוּ אֱלֹהֵימוֹ, שֶׁהוּא לְשׁוֹן הָרַבִּים, וְאֵצֶל הָעַמִּים רַבִּים הֵם, וּלְכָךְ חָזַר וְאָמַר, רְאוּ עַמִּים כֻּלָּם אֲנִי אֲנִי הוּא יָחִיד וְאֵין אֱלֹהִים עִמָּדִי לַעֲזֹר לִי, וְאֵין כְּנֶגְדִּי לְהַצִּיל וּלְמַחוֹת בְּיָדִי מִלַּעֲשׂוֹת כָּל רְצוֹנִי לְהָמִית וְלִמְחֹץ וּלְהַחֲיוֹת וְלִרְפּוֹא: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** WHO ‘YOCHEILU’ (DID EAT) THE FAT OF THEIR SACRIFICES — for Israel was more constant in the service of offerings and drink-offerings than any other nation to its gods. He mentions the plural: ‘*yocheilu’* (*‘they’ did eat*)*, ‘yishthu’* (*‘they’ did drink*), and *their ‘gods’*¹³⁵ which are in the plural [although referring to G-d Who is One] because according to the nations [whose words He is now citing] there are many deities. Therefore He turns [to Israel] and says, *See now* all My people, *that I, even I, am He*, One, *and there is no god with Me*¹³⁶ to assist Me, and there is no one to oppose Me, to deliver out of My hand or object to My doing whatever I wish — to kill, to wound, to make alive and to heal.¹³⁶ footnotes: ¹³⁵ Above, Verse 37. ¹³⁶ Verse 39. ¹³⁶ Verse 39. ###### Ramban on Deuteronomy 32:40:1 [Ramban on Deuteronomy 32:40:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/32:40:1) **כִּי אֶשָּׂא אֶל שָׁמַיִם יָדִי**, עַל דֶּרֶךְ הַפְּשָׁט עִנְיַן שְׁבוּעָה בְּכִסְאוֹ, וְאָמַר **אֶשָּׂא**, כִּי כָל נִשְׁבָּע נוֹשֵׂא יָדוֹ וְנוֹגֵעַ בַּחֵפֶץ אֲשֶׁר הוּא נִשְׁבָּע בּוֹ. וְעַל דֶּרֶךְ הָאֱמֶת, בַּעֲבוּר כִּי בְּעֵת הַגָּלוּת הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל, יֹאמַר שֶׁיִּשָּׂאֶנָּה עַתָּה בְּעֵת רָצוֹן אֶל הַשָּׁמַיִם הָעֶלְיוֹנִים, וְהִיא הַיָּד הַגְּדוֹלָה הַנִּלְחֶמֶת לְיִשְׂרָאֵל. וְזֶה טַעַם וְאָמַרְתִּי חַי אָנֹכִי לְעֹלָם, כִּי אֲנִי מְחַיֶּה יָדִי הַחֲזָקָה בִּהְיוֹתִי מְשַׁנֵּן בְּרַק חַרְבִּי וְסוֹמֵךְ אוֹתָהּ לֶאֱחֹז בְּמִשְׁפָּטָן שֶׁל יִשְׂרָאֵל וּלְהָשִׁיב נָקָם לְצָרָי, כִּי אָז יִהְיֶה הַשֵּׁם שָׁלֵם וְהַכִּסֵּא שָׁלֵם, וְהַמַּשְׂכִּיל יָבִין. וְהִנֵּה הַשִּׁירָה הַזֹּאת אֲשֶׁר הִיא בָּנוּ לְעֵד אֱמֶת וְנֶאֱמָן, תַּגִּיד כָּל הַמּוֹצְאוֹת אוֹתָנוּ בְּבֵאוּר, הִזְכִּירָה תְּחִלָּה הַחֶסֶד שֶׁעָשָׂה עִמָּנוּ הקב"ה מֵאָז שֶׁלְּקָחָנוּ לְחֶלְקוֹ, וְהִזְכִּירָה הַטּוֹבוֹת שֶׁעָשָׂה לָנוּ בַּמִּדְבָּר וַאֲשֶׁר הִנְחִילָנוּ אַרְצוֹת הַגּוֹיִם הַגְּדוֹלִים וְהָעֲצוּמִים וְרֹב הַטּוֹבָה וְהָעֹשֶׁר וְהַכָּבוֹד אֲשֶׁר הִנְחִילָנוּ בָּהּ, וְכִי מֵרֹב כָּל טוֹבָה מָרְדוּ בַּה' לַעֲבֹד ע"ז, וְהִזְכִּירָה הַכַּעַס אֲשֶׁר הָיָה מִלְּפָנָיו עֲלֵיהֶם עַד שֶׁשָּׁלַח בָּהֶם בְּאַרְצָם דֶּבֶר וְרָעָב וְחַיָּה רָעָה וְחֶרֶב, וְאַחֲרֵי כֵן פִּזֵּר אוֹתָם בְּכָל רוּחַ וּפֵאָה. וְיָדוּעַ כִּי כָל זֶה נִתְקַיֵּם וַיְהִי כֵן. וְאָמְרָה הַשִּׁירָה כִּי בַּסּוֹף יָשִׁיב נָקָם לְצָרָיו וְלִמְשַׂנְאָיו יְשַׁלֵּם. וְהַטַּעַם כִּי הֵם עָשׂוּ כָּל הָרָעוֹת עִמָּנוּ לְשִׂנְאָתוֹ שֶׁל הקב"ה, כִּי לֹא יִשְׂנְאוּ אֶת יִשְׂרָאֵל בַּעֲבוּר שֶׁעָשׂוּ ע"ז כָּהֶם, רַק בַּעֲבוּר שֶׁלֹּא יַעֲשׂוּ כְּמַעֲשֵׂיהֶם, וְיַעַבְדוּ אֶת הקב"ה וְיִשְׁמְרוּ אֶת מִצְוֹתָיו וְלֹא יִתְחַתְּנוּ בָּהֶם וְלֹא יֹאכְלוּ מִזִּבְחֵיהֶם וְיָבֹזּוּ ע"ז שֶׁלָּהֶם וִיבַעֲרוּ אוֹתָהּ מִמְּקוֹמוֹתֵיהֶם, וּכְעִנְיָן שֶׁאָמַר (תהלים מד כג) כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם, אִם כֵּן לְשִׂנְאָתוֹ שֶׁל הקב"ה יַעֲשׂוּ בָּנוּ כָּל הָרָעוֹת הָאֵלֶּה, וְהֵם צָרָיו וּמְשַׂנְאָיו, וְעָלָיו לְהִנָּקֵם מֵהֶם. וְזֶה דָּבָר בָּרוּר כִּי עַל הַגְּאֻלָּה הָעֲתִידָה יַבְטִיחַ, כִּי בְּבִנְיַן בַּיִת שֵׁנִי לֹא הִרְנִינוּ גּוֹיִם עַמּוֹ רַק לָעֲגוּ עֲלֵיהֶם (נחמיה ג לד), מָה הַיְּהוּדִים הָאֲמֵלָלִים עֹשִׂים, וְהָיוּ גְּדוֹלֵיהֶם עֲבָדִים בְּהֵיכַל מֶלֶךְ בָּבֶל וְכֻלָּם מְשֻׁעְבָּדִים לוֹ, וּבַיָּמִים הָהֵם לֹא הֵשִׁיב נָקָם לְצָרָיו וְלֹא כִּפֵּר אַדְמָתוֹ עַמּוֹ. וְהִנֵּה אֵין בַּשִּׁירָה הַזֹּאת תְּנַאי בִּתְשׁוּבָה וַעֲבוֹדָה, רַק הִיא שְׁטַר עֵדוּת שֶׁנַּעֲשֶׂה הָרָעוֹת וְנוּכַל, וְשֶׁהוּא יִתְבָּרַךְ יַעֲשֶׂה בָּנוּ בְּתוֹכְחוֹת חֵמָה אֲבָל לֹא יַשְׁבִּית זִכְרֵנוּ, וְיָשׁוּב וְיִתְנַחֵם וְיִפָּרַע מִן הָאוֹיְבִים בְּחַרְבּוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה, וִיכַפֵּר עַל חַטֹּאתֵינוּ לְמַעַן שְׁמוֹ. אִם כֵּן הַשִּׁירָה הַזֹּאת הַבְטָחָה מְבֹאֶרֶת בַּגְּאֻלָּה הָעֲתִידָה עַל כָּרְחָן שֶׁל מִינִין. וְכָךְ הִזְכִּירוּ בְּסִפְרֵי (האזינו מג), גְּדוֹלָה שִׁירָה זוֹ שֶׁיֵּשׁ בָּהּ עַכְשָׁו וְיֵשׁ בָּהּ לְשֶׁעָבַר וְיֵשׁ בָּהּ לֶעָתִיד לָבוֹא, וְיֵשׁ בָּהּ בָּעוֹלָם הַזֶּה וְיֵשׁ בָּהּ לָעוֹלָם הַבָּא. וּלְזֶה רָמַז הַכָּתוּב שֶׁאָמַר (דברים ל"ב:מ"ד), וַיָּבֹא מֹשֶׁה וַיְדַבֵּר אֶת כָּל דִּבְרֵי הַשִּׁירָה הַזֹּאת בְּאָזְנֵי הָעָם, הִזְכִּיר "כָּל" לְהַגִּיד שֶׁהִיא כּוֹלֶלֶת כָּל הָעֲתִידוֹת לָמוֹ וְאִם הִיא קְטַנָּה בְּדִבּוּר, כִּי בֵּאֵר לָהֶם עִנְיָנֶיהָ הָרַבִּים. וְאִלּוּ הָיְתָה הַשִּׁירָה הַזֹּאת מִכְתָּב אֶחָד מִן הַחוֹזִים בַּכּוֹכָבִים שֶׁהִגִּיד מֵרֵאשִׁית אַחֲרִית כֵּן הָיָה רָאוּי לְהַאֲמִין בָּהּ, מִפְּנֵי שֶׁנִּתְקַיְּמוּ כָּל דְּבָרֶיהָ עַד הֵנָּה, לֹא נָפַל דָּבָר אֶחָד, וְאַף כִּי אֲנַחְנוּ נַאֲמִין וּנְצַפֶּה בְּכָל לֵב לְדִבְרֵי הָאֱלֹהִים מִפִּי נְבִיאוֹ הַנֶּאֱמָן בְּכָל בֵּיתוֹ, אֲשֶׁר לֹא הָיָה לְפָנָיו וְאַחֲרָיו כָּמוֹהוּ, עָלָיו הַשָּׁלוֹם: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** FOR I LIFT UP MY HAND TO HEAVEN. By way of the plain meaning of Scripture this is an oath by His throne. He states *I lift up*, for whoever takes an oath raises his hand and touches the object by which he swears. And by way of the Truth, [the mystic teachings of the Cabala], during the time of the exile *He hath cast down from heaven unto the earth the beauty of Israel*.¹³⁷ He, therefore states that now *in an acceptable time*¹³⁸ He will lift His hand to the highest heavens, the reference being to *the great hand*¹³⁹ that fights on behalf of Israel. And this is the sense of the expression, *And I say: As I live forever*,¹⁴⁰ for I make My strong hand active when *I whet the lightning of My sword*¹⁴¹ and support it [My hand] to prevail for the justice of Israel [which, until then, had been cast down to the earth]¹⁴² and to *recompense them that hate Me*,¹⁴¹ for then will G-d’s Name be full and the throne perfect.¹⁴³ The student learned in the mysteries of the Cabala will understand. Now this Song, which is our true and faithful testimony, tells us clearly all that will happen to us. It mentions first the mercy that the Holy One, blessed be He, bestowed upon us from the time He took us to be His portion. It mentions the favors that He did for us in the wilderness, and that He caused us to possess the lands of great and mighty nations, and the abundant good, wealth, and honor that He made us inherit there. Yet despite the abundance of all good, they rebelled against G-d to worship the idols, and it mentions how He was provoked by them until He visited upon them in their country pestilence, famine, the evil beast, and the sword, and then He dispersed them in every direction and corner. It is known that all this has been fulfilled, and it was so. And the Song states that ultimately *He will render vengeance to His adversaries*¹⁴⁴ *and will recompense them that hate* Him.¹⁴¹ The reason [for their punishment] is that they inflicted all these evils upon us out of their hatred of the Holy One, blessed be He: because they do not hate Israel for having made idols like theirs, but only because they do not imitate their deeds. Instead they serve the Holy One, blessed be He, and observe His commandments, neither intermarrying with them nor eating of their slaughterings, and they [Israel] hold their idol in contempt and remove it from their places, similar to what [the psalmist] said, *but for Thy sake are we killed all the day*.¹⁴⁵ If so, it is because of their hatred of the Holy One, blessed be He, that they inflict all these evils upon us; they are thus His adversaries and His enemies, and it is for Him to wreak vengeance upon them. And it is clear, that He assures [Israel] concerning the future redemption, for, during the construction of the Second Temple, the nations did not rejoice with His people,¹⁴⁴ but mocked them: *What are these feeble Jews doing?*¹⁴⁶ And their leaders were servants in the palace of the king of Babylon¹⁴⁷ and all the Jews were subject to him. In those days He did not *render vengeance to His adversaries and* He did not *make expiation for the land of His people*.¹⁴⁴ Now, in this Song there is no condition of repentance or service [of G-d as a prerequisite for the coming redemption], but it is a testamentary document that the evils will come and that we will endure them, and that He, blessed be He, will do with us *in furious rebukes*¹⁴⁸ — but He will not destroy our memory. Rather, He will return and be comforted and will punish the enemies *with His sore and great and strong sword*,¹⁴⁹ *and forgive our sins, for* His *Name’s sake*.¹⁵⁰ If so, this Song is a clear-promise of the future redemption — the infidels notwithstanding. And so the Rabbis mentioned in the Sifre:¹⁵¹ 333. “Great is this Song, for there is in it the present, the past, the future, and there is in it this world and the World to Come.” It is to this that Scripture alludes in saying, *And Moses came and spoke all the words of this Song in the ears of the people*.¹⁵² It mentions *all* [*‘all’ the words*] in order to indicate that the Song contains everything that is to come upon them although it is brief in words, for Moses explained its many subjects to them. Now, if this Song had been written by one of the astrologers *declaring the end from the beginning*¹⁵³ it would have earned belief therein because all its words have been fulfilled by now, *not one thing hath failed*.¹⁵⁴ Certainly we shall continue to believe and look forward with all our heart for the word of G-d by the mouth of His prophet, *the* most *trusted in all* His *house*,¹⁵⁵ [*and like unto him*] *was there no one before him, neither after him*¹⁵⁶ — peace be upon him! V’zoth Habrachah footnotes: ¹³⁷ Lamentations 2:1. ¹³⁸ Isaiah 49:8. ¹³⁹ Exodus 14:31. See Ramban there (Vol. II, pp. 190-191). ¹⁴⁰ In Verse 40 before us. ¹⁴¹ Verse 41. ¹⁴² Abusaula. ¹⁴¹ Verse 41. ¹⁴³ See Exodus 17:16 (Vol. II, pp. 246-248). ¹⁴⁴ Verse 43. ¹⁴¹ Verse 41. ¹⁴⁵ Psalms 44:23. ¹⁴⁴ Verse 43. ¹⁴⁶ Nehemiah 3:34. Will they revive the stones out of the heaps of rubbish, seeing they are burned? ¹⁴⁷ See Daniel 1:19. So was Nehemiah the cupbearer to the Persian king (Nehemiah 2:1). ¹⁴⁴ Verse 43. ¹⁴⁸ Ezekiel 5:15. ¹⁴⁹ Isaiah 27:1. ¹⁵⁰ Psalms 79:9. ¹⁵¹ Sifre, Ha’azinu ¹⁵² Verse 44. ¹⁵³ Isaiah 46:10. ¹⁵⁴ Joshua 23:14. ¹⁵⁵ Numbers 12:7. ¹⁵⁶ II Kings 23:25.