## Ramban on Deuteronomy Chapter 7

###### Ramban on Deuteronomy 7:6:1
[Ramban on Deuteronomy 7:6:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/7:6:1)

**בְּךָ בָּחַר ה' אֱלֹהֶיךָ לִהְיוֹת לוֹ לְעַם סְגֻלָּה**, שֶׁאֵין לְךָ קָצִין שׁוֹטֵר וּמוֹשֵׁל בְּכָל מַלְאֲכֵי מַעְלָה, אֲבָל אַתָּה סְגֻלַּת ה' תַּחַת יָדוֹ, וּלְכָךְ לֹא תִּטְעֶה לַעֲבֹד ע"ז מֵאֱלֹהֵי הָעַמִּים, וּכְבָר הִזְכַּרְתִּי זֶה פְּעָמִים רַבּוֹת. וְזֶה טַעַם לֹא מֵרֻבְּכֶם מִכָּל הָעַמִּים, כִּי הָיָה רָאוּי שֶׁיִּהְיוּ הָרַבִּים לַמֶּלֶךְ, כְּעִנְיָן שֶׁכָּתוּב (משלי יד כח) בְּרָב עָם הַדְרַת מֶלֶךְ, וְיַפְקִיד שָׂרֵי צְבָאוֹת בְּרֹאשׁ הַנִּשְׁאָרִים, וְאַתֶּם הַמְעַט, ואע"פ כֵן חָשַׁק בָּכֶם וַיִּבְחַר בָּכֶם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THE ETERNAL THY G-D HATH CHOSEN THEE TO BE HIS OWN TREASURE. For you have *no chief, overseer, or ruler*³³¹ among all the angels on high, but you are the treasure of G-d under His power, and, therefore, you should not go astray to serve idols from among the gods of the peoples. I have already mentioned this many times.³³² This is the sense of the verse, *The Eternal did not set His love upon you, nor choose you, because ye were more in number than any people*,³³³ for it would have been proper that the King’s [chosen people should] be the most numerous, as it is written, *In the multitude of people is the king’s glory*,³³⁴ and that He appoint captains of the host at the head of the rest of the people.³³⁵ *But you are the fewest* [*of all peoples*] — nevertheless He craved you and chose you!

footnotes:
³³¹ Proverbs 6:7.
³³² Leviticus 18:25; also above, 4:15, etc.
³³³ Verse 7.
³³⁴ Proverbs 14:28.
³³⁵ See further, 20:9.


###### Ramban on Deuteronomy 7:7:1
[Ramban on Deuteronomy 7:7:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/7:7:1)

וְטַעַם **חָשַׁק**, שֶׁנִּקְשַׁר עִמָּכֶם בְּקֶשֶׁר אַמִּיץ שֶׁלֹּא יִפָּרֵד מִכֶּם לְעוֹלָם, מִלְּשׁוֹן וַחֲשׁוּקֵיהֶם כָּסֶף (שמות כז י), וַיִּבְחַר בָּכֶם מִכָּל הָעַמִּים שֶׁתִּהְיוּ אַתֶּם סְגֻלָּה וְנַחֲלָה לוֹ, כִּי הַבְּחִירָה בְּכָל מָקוֹם בְּרִירָה מִן הָאֲחֵרִים. וְאָמַר הַטַּעַם כִּי מֵאַהֲבַת ה' אֶתְכֶם בָּחַר בָּכֶם, שֶׁרָאָה אֶתְכֶם רְאוּיִים לְהִתְאַהֵב לְפָנָיו וְנִבְחָרִים לְאַהֲבָה יוֹתֵר מִכָּל הָעַמִּים. וְלֹא הִזְכִּיר בָּזֶה טַעַם מִן הַבְּחִירָה, כִּי הַנִּבְחָר לְאוֹהֵב הַיּוֹדֵעַ לִסְבֹּל אֶת אוֹהֲבוֹ בְּכָל הַבָּא עָלָיו מִמֶּנּוּ, וְיִשְׂרָאֵל רְאוּיִים לְכָךְ מִכָּל עַם, כְּמוֹ שֶׁאָמְרוּ (ביצה כה) שְׁלֹשָׁה עַזִּים הֵם, יִשְׂרָאֵל בָּאֻמּוֹת, כִּי יַעַמְדוּ לוֹ בְּנִסְיוֹנוֹת, אוֹ יְהוּדִי אוֹ צָלוּב (שמו"ר מב ט). וְטַעַם בָּכֶם, בַּעֲבוּר אֲבוֹתֵיכֶם שֶׁהִגִּיעַ עִנְיָנָם עַד שֶׁנִּשְׁבַּע לָהֶם כְּדֵי שֶׁלֹּא יִגְרֹם הַחֵטְא וְתִבְטַל הַבְטָחָתָם, וְעַל כֵּן הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם בְּיָד חֲזָקָה. וַיִּפְדְּךָ, רָמַז שֶׁהִכָּה אוֹתָם תַּחְתֶּיךָ, כְּעִנְיָן שֶׁנֶּאֱמַר (ישעיהו מג ג) נָתַתִּי כָפְרְךָ מִצְרַיִם כּוּשׁ וּסְבָא תַּחְתֶּיךָ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
CHASHAK’ (HE TOOK DELIGHT). The meaning thereof is that He had “bound” Himself with you with a mighty bond that He will never be separated from you, similar in expression to *‘vachashukeihem’* (*and their fillets* — silver threads encircling the pillars of the Tabernacle) *shall be of silver*.³³⁶ *And He has chosen you* from among all peoples that you be His treasure and inheritance, for “being chosen” always implies selection from others. And he stated the reason, *But because the Eternal loved you*³³⁷ He chose you, meaning, He saw you to be worthier than all peoples to be loved by Him and to be chosen for love. He mentioned for this no [other] reason except that you were chosen [because of His love for you], for he who is chosen to be loved, is known to be ready to suffer whatever comes upon him from his lover, and the Israelites are more qualified for that than any other people. As the Rabbis have said:³³⁸ “Three [creatures] are of strong character, Israel among the nations etc.,” for Israel has stood by Him in all trials. [When challenged by the nations, Israel has stubbornly declared,] “Either [we remain loyal] Jews or [we will be] nailed to the stake.”³³⁹ And the purport of the word *you* [*and He chose ‘you’*] is “because of your fathers,” who became so worthy that He swore to them³⁴⁰ in order that no sin should cause [His] promise [to them] to be nullified. Therefore He brought you out from the land of Egypt with a mighty hand. *And He redeemed you*³³⁷ — this is an allusion that He smote them in your stead, similar to what is said, *I have given Egypt as thy ransom, Ethiopia and Seba for thee*.³⁴¹

footnotes:
³³⁶ Exodus 27:10.
³³⁷ Verse 8.
³³⁸ Beitzah 25 b.
³³⁹ Shemoth Rabbah 42:9.
³⁴⁰ Verse 8.
³³⁷ Verse 8.
³⁴¹ Isaiah 43:3.


###### Ramban on Deuteronomy 7:9:1
[Ramban on Deuteronomy 7:9:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/7:9:1)

**וְיָדַעְתָּ**, מִיְּצִיאַת מִצְרַיִם, כִּי ה' אֱלֹהֶיךָ הוּא הָאֱלֹהִים, שֶׁבָּרָא שָׁמַיִם וָאָרֶץ, כַּאֲשֶׁר פֵּרַשְׁתִּי (רמב"ן על דברים ו':כ'). וְעוֹד תֵּדַע מִזֶּה שֶׁהוּא הָאֵל הַנֶּאֱמָן, שֶׁלֹּא יָשׁוּב דְּבָרוֹ רֵיקָם, וְהוּא שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֹתָיו יִרְאֵי שְׁמוֹ לְאֶלֶף דּוֹר, בְּזַרְעָם, כַּאֲשֶׁר שָׁמַר לְךָ בְּרִית אֲבוֹתֶיךָ. וְתֵדַע כִּי הוּא מְשַׁלֵּם לְשׂוֹנְאָיו רִשְׁעָם אֶל פְּנֵי כָּל אֶחָד מֵהֶם לְהַאֲבִידוֹ כַּאֲשֶׁר הֶאֱבִיד אֶת הַמִּצְרִים וְלֹא אֵחַר לָהֶם. וְהַמִּדָּה הַזֹּאת אֲשֶׁר הִזְכִּיר אֱמֶת לְעוֹלָם, אע"פ שֶׁיֵּשׁ רָשָׁע מַאֲרִיךְ בְּרָעָתוֹ, לֹא יִהְיֶה לוֹ כֵן רַק מִפְּנֵי הַמִּדָּה הַזֹּאת הַנִּזְכֶּרֶת שֶׁהוּא שׁוֹמֵר הַחֶסֶד, וְהִנֵּה עָשָׂה שׁוּם טוֹבָה שֶׁצָּרִיךְ לְשַׁלֵּם לוֹ, אִם כֵּן אֵין בְּמִדּוֹתָיו שֶׁל הקב"ה אֶלָּא שְׁתֵּי מִדּוֹת הַלָּלוּ, מְשַׁלֵּם טוֹבָה תַּחַת טוֹבָה וּמְשַׁלֵּם רָעָה תַּחַת רָעָה. וְיִתָּכֵן כִּי שׂוֹנְאָיו הַמֻּחְלָטִים מַכְחִישִׁים בֶּאֱלֹהוּתוֹ, וְאֵין לָהֶם זְכוּת כְּלָל, וּכְמוֹ שֶׁאָמְרוּ (קהלת רבה ז לב) אָמַר רַבִּי יֹאשִׁיָּה מִפְּנֵי שְׁלֹשָׁה דְּבָרִים הקב"ה מַאֲרִיךְ אַפַּיִם לָרְשָׁעִים בָּעוֹלָם הַזֶּה, שֶׁמָּא יַעֲשׂוּ תְּשׁוּבָה, אוֹ עָשׂוּ מִצְוֹת שהקב"ה יְשַׁלֵּם שְׂכָרָן בָּעוֹלָם הַזֶּה, אוֹ שֶׁמָּא יֵצְאוּ מֵהֶן צַדִּיקִים, שֶׁכָּךְ מָצִינוּ שֶׁהֶאֱרִיךְ אַפַּיִם לְאָחָז וְיָצָא מִמֶּנּוּ חִזְקִיָּהוּ, וְגַם לְאָמוֹן וְיָצָא מִמֶּנּוּ יֹאשִׁיָּהוּ, וְגַם לְשִׁמְעִי וְיָצָא מִמֶּנּוּ מָרְדְּכַי. וְכָל אֵלּוּ אֵינָם בִּכְלַל שׂוֹנְאָיו. וְיֵשׁ בְּמִלַּת **אֶל פָּנָיו** סוֹד בְּרָשָׁע וְטוֹב לוֹ. וְהֶחְזִיר וְשָׁמַרְתָּ אֶת הַמִּצְוָה וְגוֹ', לוֹמַר לָכֵן תִּשְׁמֹר אֶת הַמִּצְוָה וְאֶת הַחֻקִּים וְאֶת הַמִּשְׁפָּטִים, שֶׁלֹּא תִּהְיֶה מִשּׂוֹנְאָיו הָאוֹבְדִים, אֲבָל תִּהְיֶה מֵאוֹהֲבָיו וְשׁוֹמְרֵי מִצְוֹתָיו הַנִּזְכָּרִים לְטוֹבָה וּלְחַיִּים:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
KNOW THEREFORE from the [circumstances of the] departure from Egypt THAT THE ETERNAL THY G-D, HE IS G-D Who created heaven and earth, as I have explained.³⁴² And know furthermore from this that He is THE FAITHFUL G-D Whose word shall not return void,³⁴³ and WHO KEEPETH THE COVENANT AND MERCY WITH THEM THAT LOVE HIM, AND KEEP HIS COMMANDMENTS, who fear His Name, TO A THOUSAND GENERATIONS of their seed, just as He kept for you the covenant of your fathers. And know further that He *repayeth them that hate Him*³⁴⁴ the recompense of their wickedness to the face of each one of them *to destroy them*, just as He destroyed the Egyptians and did not delay [in bringing punishment] to them. Now this attribute that he mentioned is true forever. Thus although *there is a wicked man that prolongeth his life in his evil-doing*,³⁴⁵ it happens to him only because of this above-mentioned attribute that He is the Keeper of Mercy, and he [the wicked] has done some good which must be recompensed. If so, there are among the attributes of the Holy One, blessed be He, but two ways [of dealing with people]: He repays good for good, and evil for evil.
It is possible that *those that hate Him* [mentioned here as destined to be destroyed without delay] are those confirmed sinners who deny His existence and have no merit at all. As the Rabbis have said:³⁴⁶ “Rabbi Yashiyah said: Because of three things the Holy One, blessed be He, is long-suffering to the wicked in this world: they may repent, or they have observed commandments for which the Holy One, blessed be He, repays them their recompense in this world, or perhaps righteous people will descend from them. For so we find that He was long-suffering with Ahaz,³⁴⁷ and Hezekiah came from him; so also to Amon,³⁴⁸, 21:19-22. and Josiah came from him; and so also to Shimei,³⁴⁹ and Mordecai came from him.”³⁵⁰ Thus all these [three above categories] are not included in [the term] *those that hate Him*. Now there is a secret in the expression *‘el panav’* (*to his face*) [*And He repayeth ‘them’ that hate Him ‘el panav’* — “to his face”]³⁵¹], why does it change to the singular [*to ‘his’ face, to destroy ‘him’*]? Ramban alludes to the secret of the transmigration of the soul, so that at some future generation the recompense is still to “the face” of the sinner after he has been rewarded for the good he has done (Abusaula). as applying to a wicked man who has a good [i.e., a happy and prosperous] life.³⁵² And then he returns to say, *Thou shalt therefore keep the commandment* etc.,³⁵³ meaning: “*therefore keep the commandment, and the statutes, and the ordinances* so that you should not be among those who hate Him, who are destroyed, but instead you should be of *those that love Him and keep His commandments*³⁵⁴ who are remembered for good and for life.”
Eikev

footnotes:
³⁴² Above, 6:26.
³⁴³ See Isaiah 55:11.
³⁴⁴ Verse 10.
³⁴⁵ Ecclesiastes 7:15.
³⁴⁶ Koheleth Rabbah 7:32.
³⁴⁷ A wicked king of Judah (II Kings 16:1-5).
³⁴⁸ Ibid.
³⁴⁹ The son of Gera, the Benjamite who cursed David (I Kings 28).
³⁵⁰ Esther 2:5.
³⁵¹ The point is that since the verse begins with the plural [‘those’ that hate Him
³⁵² Berachoth 7 a.
³⁵³ Verse 11.
³⁵⁴ Verse 9.


###### Ramban on Deuteronomy 7:12:1
[Ramban on Deuteronomy 7:12:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/7:12:1)

טַעַם **עֵקֶב**, כְּמוֹ בַּעֲבוּר, וְכֵן עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי (בראשית כו ה), וְכָתַב רַשִׁ"י (רש"י על דברים ז':י"ב) אִם הַמִּצְוֹת הַקַּלּוֹת שֶׁאָדָם דָּשׁ בַּעֲקֵבָיו תִּשְׁמָעוּן יִשְׁמֹר לְךָ הַשֵּׁם הַבְטָחָתוֹ. וְהִזְכִּיר הַכָּתוּב הַמִּשְׁפָּטִים, אוּלַי יַזְהִיר בַּמִּשְׁפָּטִים הַקַּלִּים כְּדִינֵי מָמוֹנוֹת שֶׁלֹּא יִבְזוּ אוֹתָם. וְהַמְּפָרְשִׁים אָמְרוּ כִּי טַעַם **עֵקֶב** שָׂכָר בָּאַחֲרִית, וְכֵן בְּשָׁמְרָם עֵקֶב רָב (תהלים יט יב), יֹאמַר וְהָיָה אַחֲרִית תִּשְׁמְעוּן הַמִּשְׁפָּטִים וְתִשְׁמְרוּ אוֹתָם שֶׁיִּשְׁמֹר הַשֵּׁם לְךָ אֶת הַבְּרִית וְהַחֶסֶד, וַאֲהֵבְךָ. וְנָכוֹן הוּא, כִּי יִקְרְאוּ בִּלְשׁוֹן הַקֹּדֶשׁ תְּחִלַּת כָּל דָּבָר בִּלְשׁוֹן **רֹאשׁ**, כְּעִנְיַן רֹאשׁ דְּבָרְךָ אֱמֶת (שם קיט קס), וְכֵן גְּדוֹל הַדּוֹר רֹאשׁ הָעָם (במדבר כה ד), וְהַמְּשֻׁבָּח רֹאשׁ בְּשָׂמִים (שיר השירים ד יד), וְכֵן יִקְרְאוּ אַחֲרִית כָּל דָּבָר **עֵקֶב**, כִּי הַלָּשׁוֹן יִתְפֹּס דִּמְיוֹנוֹ בְּאָדָם, וְהָרֹאשׁ תְּחִלָּה וְהֶעָקֵב בּוֹ אַחֲרִית וָסוֹף. וְכֵן יֹאמַר הַכָּתוּב (להלן כח יג מד) לְרֹאשׁ וּלְזָנָב, לְדִמְיוֹן גּוּף בְּהֵמָה. וְאוּנְקְלוֹס (תרגום אונקלוס על דברים ז':י"ב) תִּרְגֵּם חֲלָף, כְּמוֹ חֵלֶף עֲבֹדַתְכֶם (במדבר יח לא), עֲשָׂאוֹ לְשׁוֹן סִבּוּב, נִגְזַר מִן וְהָיָה הֶעָקֹב לְמִישׁוֹר (ישעיהו מ ד), הַדֶּרֶךְ הַמְּעֻקָּל הַהֹלֵךְ סָבִיב סָבִיב, וְכֵן עֲקֻבָּה מִדָּם (הושע ו ח), מְסֻבֶּבֶת וּמֻקֶּפֶת, יֹאמַר וְהָיָה סִבַּת שִׁמְעֲכֶם הַמִּשְׁפָּטִים וַעֲשׂוֹתְכֶם אוֹתָם שֶׁיִּשְׁמֹר הַשֵּׁם לָכֶם בְּרִיתוֹ. וְיָפֶה פֵּרֵשׁ, וְדוֹמֶה לָזֶה בִּגְלַל הַדָּבָר הַזֶּה (דברים ט"ו:י'), בְּסִבָּתוֹ, מִלְּשׁוֹן וְגָלְלוּ אֶת הָאֶבֶן (בראשית כט ג). וְכֵן עַל דַּעְתִּי כָּל לְשׁוֹן עֲקִיבָה גִּלְגּוּל וְסִבּוּב, עָקוֹב הַלֵּב (ירמיהו יז ט), וַיַּעְקְבֵנִי זֶה פַעֲמַיִם (בראשית כז לו), וְיֵהוּא עָשָׂה בְּעָקְבָּה (מלכים ב י יט), עִנְיַן גִּלְגּוּלִין וְסִבּוֹת, וְלָכֵן יִקְרְאוּ יַעֲקֹב **יְשֻׁרוּן**, כִּי הֵפֶךְ הֶעָקֹב מִישׁוֹר. וְכֵן אֲחוֹרֵי הָרֶגֶל שֶׁנִּקְרָא עֵקֶב, וְיָדוֹ אֹחֶזֶת בַּעֲקֵב עֵשָׂו (בראשית כה כו), יִקְרָאֶנּוּ כֵן בַּעֲבוּר הֱיוֹתוֹ מְעֻגָּל, כַּאֲשֶׁר יִקְרָא הַלָּשׁוֹן אֶמְצַע הַיָּד וְהָרֶגֶל **כַּפּוֹת**, בַּעֲבוּר הֱיוֹתָם כְּמוֹ כַּפּוֹת הַזָּהָב. וּמֻרְגָּל הוּא בַּלָּשׁוֹן, כְּמוֹ שֶׁאָמְרוּ בְּסִפְרֵי (ברכה ב) מִימִינוֹ אֵשׁ דָּת לָמוֹ (דברים ל"ג:ב'), כְּשֶׁהָיָה יוֹצֵא הַדִּבּוּר מִפִּי הקב"ה הָיָה יוֹצֵא דֶּרֶךְ יְמִינוֹ שֶׁל קֹדֶשׁ לִשְׂמֹאלָן שֶׁל יִשְׂרָאֵל, וְעוֹקֵב אֶת מַחֲנֵה יִשְׂרָאֵל שְׁנֵים עָשָׂר מִיל עַל שְׁנֵים עָשָׂר מִיל, כְּלוֹמַר מַקִּיף. וְכֵן לְשׁוֹנָם (ב"ק קיג) בָּאִים עָלָיו בַּעֲקִיפִין, בְּסִבּוֹת וְגִלְגּוּלִין, כְּמוֹ עֲקִיבִין, שֶׁשְּׁתֵּי הָאוֹתִיּוֹת הָאֵלֶּה שָׁווֹת לָהֶן כַּאֲשֶׁר פֵּרַשְׁתִּי כְּבָר (ויקרא יט כ). וְהִזְכִּיר אֶת הַמִּשְׁפָּטִים הָאֵלֶּה, לְהַזְהִיר מְאֹד בַּמִּשְׁפָּטִים, כִּי לֹא יִהְיֶה עַם רַב כֻּלּוֹ נִזְהָר בַּמִּצְוֹת כֻּלָּן שֶׁלֹּא יֶחֶטְאוּ בָּהֶן כְּלָל, רַק בַּמִּשְׁפָּטִים יַעֲמִידוּ הַתּוֹרָה, כְּמוֹ שֶׁנֶּאֱמַר בָּהֶן (דברים כ"א:כ"א) וְכָל יִשְׂרָאֵל יִשְׁמְעוּ וְיִרָאוּ. וְעוֹד כִּי רַבִּים יְרַחֲמוּ מִלִּסְקֹל הָאִישׁ וְלִשְׂרֹף אוֹתוֹ אַחֲרֵי שֶׁנַּעֲשֵׂית הָעֲבֵרָה, כְּמוֹ שֶׁנֶּאֱמַר (דברים י"ט:י"ג) לֹא תָחוֹס עֵינְךָ, וְעוֹד שֶׁיִּירְאוּ מִן הַתַּקִּיפִים וּמִן הַמַּטְעִים, כְּמוֹ שֶׁאָמַר (דברים א':י"ז) לֹא תָגוּרוּ מִפְּנֵי אִישׁ כִּי הַמִּשְׁפָּט לֵאלֹהִים הוּא, וְאָמַר בִּנְבִיא הַשֶּׁקֶר (דברים י"ח:כ"ב) לֹא תָגוּר מִמֶּנּוּ, וְהִזְכִּיר כָּל אֵלֶּה בַּמֵּסִית (דברים י"ג:ט'), לֹא תֹאבֶה לוֹ וְלֹא תִשְׁמַע אֵלָיו וְלֹא תָחוֹס עֵינְךָ עָלָיו וְלֹא תַחְמֹל וְלֹא תְכַסֶּה עָלָיו, וְיַזְהִיר לֹא תִשְׁמַע אֵלָיו מִפְּנֵי הַטְעָאָתוֹ, וְלֹא תָחוֹס עֵינְךָ מִפְּנֵי הָרַחְמָנוּת שֶׁיְּרַחֲמוּ רַכֵּי הַלֵּבָב עַל הַנִּדּוֹנִים, וְלֹא תְכַסֶּה שֶׁלֹּא תִּשְׁתּוֹק בַּעֲבוּר תָּקְפּוֹ וְיִרְאַת בְּנֵי מִשְׁפַּחְתּוֹ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND IT SHALL COME TO PASS ‘EIKEV’ YE HEARKEN. *Eikev* means “because.” So also, *‘eikev’* (*because*) *that Abraham hearkened to My voice*.¹ And Rashi wrote: “If you will hearken even to the lighter commandments which a person usually treads upon with his ‘heels’ [i.e., those commandments which a person is inclined to treat lightly] then G-d will keep His promise to you.”² as meaning “heel, footprint.” — The term “lighter commandments” thus means “lighter” in the sense that people regard them lightly because they think that the reward for their observance is of minor significance, and therefore, “they tread upon them with their heels,” so to say. But, as Scripture continues, these people are mistaken, since the reward for even these commandments is boundless. Now Scripture mentions *the ordinances* [*And it shall come to pass ‘eikev’ ye hearken to these ‘ordinances’*]³ mentioned here? It must be that the sense of the verse is as follows: “If you will hearken to those commandments which a person is inclined to treat lightly, such as the ordinances about monetary matters — then etc.” Thus, the reason ordinances are singled out more than statutes and testimonies is that Scripture wants to teach us that we should not hold them in disdain despite the fact that they deal merely with monetary matters. perhaps because he admonishes them not to be disdainful of the lightly-esteemed ordinances such as the laws pertaining to monetary matters.
And the commentators⁴ have said that the meaning of the word *eikev* is that “in the end” there will be reward. Similarly, *in keeping them* [the ordinances of G-d] *‘eikev rav’* (*there is* [in the end] *great reward*).⁵ The verse here is thus stating: “and the end [the ultimate consequence] of your hearkening to the ordinances and your observing them is that G-d shall keep the covenant and the mercy, *and He will love thee*. ”⁶ This is correct, for in the Sacred Language the beginning of anything is called *rosh* [literally: “head”], as it is said, *‘rosh’* (*the beginning of*) *Thy word is truth*.⁷ So also is the leader of the generation called “the head of the people,” and the best of spices is called *rosh*.⁸ (*‘the chief’ spices*). Similarly, the conclusion of any matter is called *akeiv* (heel) as the Sacred Language adopts these figurative expressions from the human body; and thus “the head” is the beginning while “the heel” is the conclusion and end of the body. Scripture also speaks of *the head* and *the tail*⁹. [with reference to people], figuratively using the body of the animal.
And Onkelos rendered the word *eikev* as *chalaf* (“in exchange for”), like *‘cheilef’* (*in return for*) *your service*.¹⁰ Onkelos thus made it an expression of “roundabout” [the end result of a series of events], derived from the verse, *and ‘he’akov* (*the crooked*) *shall be made straight*¹¹ — that is, the circuitous road which goes roundabout [will become a straight, level path]. So also *‘akubah’ of blood*¹² means “it is surrounded and encircled” [with blood]. The verse here is thus stating [according to Onkelos]: “and it shall come to pass that the effect caused by your hearkening to the ordinances and your performing them will be that G-d will keep His covenant with you.” He has explained it well. A similar expression is *‘biglal’* (*for the sake of*) *this thing*¹³ which means “on account of,” from the word *‘v’gal’lu’* (*and they roll*) *the stone*.¹⁴ Similarly it is my opinion that every expression of *akeivah* is a term denoting “circle” or “circuit.” Thus: *‘akov haleiv’* (*the heart is deceitful*);¹⁵ *‘vaya’akveini’* (*and he hath gotten the better of me*) *these two times;*¹⁶ *but Jehu did it ‘b’akbah’* (*in subtlety*)¹⁷ — all these being expressions of “rolling” and “circling.” Therefore they called Jacob “Jeshurun”¹⁸ [from the root *yashar* (straight and upright)] because the opposite of “the deceitful one” is he who is “upright” [as indicated by the name “Jeshurun”]. Similarly, the end-part of the foot, called *akeiv* — as it is said, *and his hand seizing ‘ba’akeiv* (*the heel*) *of Esau*¹⁹ — is so called because of its roundness, just as the [Sacred] Language calls the middle part [palm and sole] of the hand and foot *kapoth*,²⁰, 4:11: *And I gave the cup into ‘kaph’* (*the hand of*) *Pharaoh*. Ezekiel 1:7: *‘v’kaph’ (and the sole) of their feet*. because of their being shaped like golden *kapoth* (spoons). This usage [of the term *akeiv*] is common in the [Sacred] Language, just as the Rabbis have said in the Sifre:²¹ 343. “*At His right hand was a fiery law unto them*.²² When the word came forth from the mouth of the Holy One, blessed be He, it would go by way of the right hand of the Holy One to the left of Israel, *v’okeiv* (and it encircled) the camp of Israel twelve miles by twelve miles.” So also is the expression:²³ “they come upon him *ba’akifin*,” meaning “with circuitous and subtle arguments,” like the word *akeivin* as these two letters [the *veth* and the *fei*] were considered by the Sages to be interchangeable, as I have already explained.²⁴
He mentioned *these ordinances*²⁵ suggests “the lighter commandments” [as explained above] we understand why the verse singles out only *these ordinances* [and not the statutes etc.] because the *ordinances*, applying as they do to monetary matters, are often treated lightly by people; hence the need by Scripture to warn against it. But according to the interpretation of Onkelos and Ramban that *eikev* means “in return for,” and the verse refers to the reward for observing the commandments, the question arises why did Scripture single out only *the ordinances*? Ramban proceeds to answer this question: “He mentioned *these ordinances* in order etc.” in order to warn exceedingly concerning the ordinances [i.e., judgments], for it is impossible that of a large nation, everyone be heedful of all commandments so as not to transgress any of them, and it is only through the judgments [of the court] that they establish [the firm authority of] the Torah, just as it says of them, *and all Israel shall hear, and fear*.²⁶ Moreover, many people will have pity [and refrain from] stoning a man or burning him after the transgression had been committed, as it is said, *Thine eye shall not pity him*.²⁷, 19:13. Then also they might fear the mighty ones as well as those who lead astray, as it is said, *ye shall not be afraid of the face of any man, for the judgment is G-d’s*,²⁸ and in the case of the false prophet it says, *thou shalt not be afraid of him*.²⁹ He mentioned all these in the case of an inciter [to worship idols] saying, *thou shalt not consent unto him, nor hearken unto him; neither shalt thine eye pity him, neither shalt thou spare, neither shalt thou conceal him*,³⁰, 13:9. warning *nor hearken unto him*³⁰, 13:9. because of his misleading [you], *neither shalt thine eye pity him*³⁰, 13:9. because of the pity that compassionate people show towards the condemned, and *neither shalt thou conceal him*³⁰, 13:9. by remaining silent [and not presenting testimony against him] because of his might and fear of members of his family.

footnotes:
¹ Genesis 26:5.
² Rashi thus explains eikev
³ In other words, according to Rashi, that the verse is speaking of the “lighter commandments,” the question arises why are the ordinances
⁴ Ibn Ezra and R’dak.
⁵ Psalms 19:12.
⁶ Verse 13.
⁷ Psalms 119:160.
⁸ Exodus 30:23. Take also unto thee ‘b’samim rosh’
⁹ Further, 28:13: And the Eternal shall make thee the head and not the tail
¹⁰ Numbers 18:31.
¹¹ Isaiah 40:4. — I.e., the return of the exiles to Jerusalem will be unimpeded.
¹² Hosea 6:8.
¹³ Further, 15:10.
¹⁴ Genesis 29:8.
¹⁵ Jeremiah 17:9.
¹⁶ Genesis 27:36.
¹⁷ II Kings 10:19.
¹⁸ Further, 33:5. See also above, 2:10 (towards the end).
¹⁹ Genesis 25:26.
²⁰ Ibid.
²¹ Sifre, V’zoth Habrachah
²² Further, 33:2.
²³ Baba Kamma 113a.
²⁴ Leviticus 19:20. See also Exodus 15:10 — Vol. II, p. 198.
²⁵ According to Rashi who explained that the word eikev
²⁶ Further, 21:21.
²⁷ Ibid.
²⁸ Above, 1:17.
²⁹ Further, 18:22.
³⁰ Ibid.
³⁰ Ibid.
³⁰ Ibid.
³⁰ Ibid.


###### Ramban on Deuteronomy 7:13:1
[Ramban on Deuteronomy 7:13:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/7:13:1)

וְטַעַם **וַאֲהֵבְךָ**, כַּאֲשֶׁר תַּעֲשֶׂה הַמִּשְׁפָּטִים לְאַהֲבַת הַשֵּׁם גַּם הוּא יֹאהַב אוֹתְךָ. וְיִתָּכֵן שֶׁיִּהְיֶה **וַאֲהֵבְךָ** יֹצֵא, שֶׁמְּחַבֵּב אוֹתְךָ לְמִשְׁפָּחוֹת הַנִּשְׁפָּטִים וְלֹא יִשְׂנָאוּךָ עֲלֵיהֶם. וּבֵרַכְךָ, שֶׁלֹּא תְאֻנֶּה אֵלֶיךָ רָעָה בַּעֲבוּר הַמִּשְׁפָּט. וְהִרְבֶּךָ, שֶׁלֹּא תִּמְעַט בְּאָבְדַן הָעוֹבְרִים אֲפִלּוּ יִהְיוּ רַבִּים אוֹבְדִים כְּאַנְשֵׁי עִיר הַנִּדַּחַת:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
VA’AHEIVCHA’ (AND HE WILL LOVE THEE). The meaning thereof is that when you will observe the ordinances [i.e., the judgments] out of a love for G-d, He will love you as well. It is possible that *va’aheivcha* is transitive, meaning that He will cause you to be beloved by the families of those judged [to punishment] and you will not be hated because of [what you have done to] them. *And He will bless thee*,³¹ that *there shall no evil befall thee*³² because of the judgment [you have rendered]. *And He will multiply thee*,³¹ that you will not be diminished because of the death of the transgressors, even if many are slain such as the people of an apostate city.³³

footnotes:
³¹ In Verse 13 before us.
³² Psalms 91:10.
³¹ In Verse 13 before us.
³³ Further, 13:13-19.


###### Ramban on Deuteronomy 7:15:1
[Ramban on Deuteronomy 7:15:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/7:15:1)

**וְהֵסִיר ה' מִמְּךָ כָּל חֹלִי**, הַנָּהוּג לָבֹא בָּעוֹלָם. וְהִזְכִּיר כָּל מַדְוֵי מִצְרַיִם הָרָעִים, לְהַבְטִיחַ וּנְתָנָם בְּכָל שׂוֹנְאֶיךָ. אוֹ שֶׁיִּרְמֹז כִּי בַּעֲשׂוֹתָם הַמִּשְׁפָּטִים יִנָּצְלוּ מֵהֶם, וְאִם לֹא יַעֲשׂוּ אוֹתָם יָבוֹאוּ עֲלֵיהֶם כַּאֲשֶׁר בָּאוּ עַל הַמִּצְרִים, כָּאָמוּר בַּתּוֹכָחוֹת (דברים כ"ח:ס') וְהֵשִׁיב בְּךָ אֵת כָּל מַדְוֵי מִצְרַיִם וְגוֹ', וּכְבָר פֵּרַשְׁתִּי זֶה בְּסֵדֶר וַיְהִי בְּשַׁלַּח (שמות טו כו). וְהִזְכִּיר תְּחִלָּה בַּמִּשְׁפָּטִים לְכַלּוֹת וּלְהַכְרִית עוֹבְדֵי ע"ז, וּלְכָךְ אָמַר וְאָכַלְתָּ אֶת כָּל הָעַמִּים, שֶׁתַּכְרִיתֵם, כְּעִנְיָן שֶׁנֶּאֱמַר כִּי לַחְמֵנוּ הֵם (במדבר יד ט), כִּי אָכַל אֶת יַעֲקֹב (תהלים עט ז), וַאֲכָלוּהוּ וַיְכַלֻּהוּ (ירמיהו י כה), וְכֵן רַבִּים. וְאָמַר לֹא תָחֹס עֵינְךָ עֲלֵיהֶם, כַּאֲשֶׁר הִזְכַּרְתִּי (רמב"ן על דברים ז':י"ב) כִּי בְּרַחְמָנוּת הַשּׁוֹפְטִים (ס"א הטפשים) יֹאבַד כָּל מִשְׁפָּט:

**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 TAKE AWAY FROM THEE ALL SICKNESS — ordinary ailments which occur in the world. He further mentioned *all the evil diseases of Egypt* to assure the people that *He will inflict them on all who hate thee*. Or it may be that he is intimating that by observing the ordinances, they will be saved from them [these evil diseases], but if they do not observe them, they [the diseases] will come upon them just as they did come upon the Egyptians, as is stated in the chastisement: *And He will bring back upon thee all the diseases of Egypt* etc.³⁴, 28:60. I have already explained this in the section *And it came to pass, when Pharaoh had let the people go*.³⁵ Now he mentioned as the first among the ordinances, the duty to demolish and destroy the idol-worshippers.³⁶ Therefore he said, *‘v’achalta’* [literally: “and thou shalt eat”] *all the peoples*,³⁶ meaning that you should destroy them, similar to what is said, *for they are bread for us;*³⁷ *for ‘achal’* (*he hath devoured*) *Jacob;*³⁸ *‘va’achaluhu’* (*yea, they have devoured him*) *and consumed him*,³⁹ and so also many similar expressions. He states *thine eye shall not pity them*³⁶ as I have mentioned,⁴⁰ for, through [undue] pity of the judges all law will be destroyed.

footnotes:
³⁴ Ibid.
³⁵ Exodus 15:26 (Vol. II, pp. 212-213).
³⁶ Verse 16.
³⁶ Verse 16.
³⁷ Numbers 14:9.
³⁸ Psalms 79:7.
³⁹ Jeremiah 10:25.
³⁶ Verse 16.
⁴⁰ Above in Verse 12.


###### Ramban on Deuteronomy 7:22:1
[Ramban on Deuteronomy 7:22:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/7:22:1)

**לֹא תוּכַל כַּלֹּתָם מַהֵר**, יַבְטִיחַ שֶׁהַשֵּׁם יַכְרִיתֵם כֻּלָּם וְיִשְׁלַח בָּהֶם אֶת הַצִּרְעָה לְהַאֲבִיד הַנִּשְׁאָרִים וְהַנִּסְתָּרִים וְהִנֵּה כֻּלָּם יֹאבְדוּ, אֲבָל אָמַר שֶׁלֹּא יְכַלֶּה אוֹתָם בְּמִלְחָמָה בְּיוֹם אֶחָד, וְלֹא שֶׁיְּגָרְשֵׁם מִן הָאָרֶץ בְּשָׁנָה אַחַת, פֶּן תִּהְיֶה הָאָרֶץ שְׁמָמָה וְרַבָּה עָלֶיךָ חַיַּת הַשָּׂדֶה. וְהוֹסִיף עוֹד לְהַבְטִיחַ שֶׁלֹּא יִהְיוּ אֵלֶּה הַנִּשְׁאָרִים רֻבָּם, אֲבָל הַשֵּׁם יְהֻמֵּם מְהוּמָה גְּדוֹלָה וְרֻבָּם יֹאבְדוּ בְּיַד יִשְׂרָאֵל, וְכֵן אָמַר (דברים ט':ג') הוּא יַשְׁמִידֵם וְהוּא יַכְנִיעֵם לְפָנֶיךָ וְהוֹרַשְׁתָּם וְהַאֲבַדְתָּם מַהֵר, שֶׁיֹּאבְדוּ רֻבָּם בִּמְהֵרָה לֹא שֶׁיִּכְלוּ, עַד אֲשֶׁר תִּפְרֶה וְנָחַלְתָּ אֶת הָאָרֶץ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THOU MAYEST NOT BE ABLE TO CONSUME THEM SPEEDILY. He is assuring them that G-d will destroy them all and send the hornet among them to destroy *they that are left and they that hide themselves*,⁴¹ and thus they will all [ultimately] perish. He states, however, that He will not completely destroy them in war in one day, nor will He *drive them out* of the Land *in one year, lest the Land become desolate, and the beasts of the field multiply against thee*.⁴² And He assured them further that those [of the peoples] that are left, will not be the majority, but that G-d *shall confound them with a great confusion*⁴³ and most of them will be destroyed by the hand of Israel. And so he said, *He will destroy them, and He will bring them down before thee; so shalt thou drive them out, and make them to perish quickly*,⁴⁴ [meaning] that you will destroy most of them quickly, but they will not be completely vanquished *until thou be increased, and inherit the Land*.⁴⁵

footnotes:
⁴¹ Verse 20.
⁴² Exodus 23:29.
⁴³ Verse 23.
⁴⁴ Further, 9:3.
⁴⁵ Exodus 23:30.


###### Ramban on Deuteronomy 7:24:1
[Ramban on Deuteronomy 7:24:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/7:24:1)

וְאָמַר **וְנָתַן מַלְכֵיהֶם בְּיָדֶךָ וְהַאֲבַדְתָּ אֶת שְׁמָם**, עַד שֶׁלֹּא יִהְיֶה לָהֶם שֵׁם עַל פְּנֵי חוּץ, וְכָל הַנִּצָּב בִּפְנֵיהֶם יַשְׁמִידוּ. וְזֶה כְּעִנְיָן שֶׁבָּא בִּיהוֹשֻׁעַ (יא כ), כִּי מֵאֵת הַשֵּׁם הָיְתָה לְחַזֵּק אֶת לִבָּם לִקְרַאת הַמִּלְחָמָה אֶת יִשְׂרָאֵל לְמַעַן הַחֲרִימָם, וְלֹא נִשְׁאַר לָהֶם מֶלֶךְ בָּאָרֶץ כִּי כָל מַלְכֵיהֶם נָפְלוּ. וְכָתַב רַשִׁ"י (רש"י על דברים ז':כ"ב), פֶּן תִּרְבֶּה עָלֶיךָ חַיַּת הַשָּׂדֶה, וַהֲלֹא אִם עוֹשִׂים רְצוֹנוֹ אֵינָם מִתְיָרְאִים מִן הַחַיָּה, שֶׁנֶּאֱמַר (איוב ה כג) וְחַיַּת הַשָּׂדֶה הָשְׁלְמָה לָךְ, אֶלָּא גָּלוּי הָיָה לְפָנָיו שֶׁעֲתִידִין לַחֲטֹא. וְדִבְרֵי רַבּוֹתֵינוּ הֵם (ספרי). וְאַף עַל פִּי שֶׁהַפָּרָשָׁה הַזֹּאת לְהַבְטָחָה נֶאֶמְרָה, כְּבָר הִזְכַּרְתִּי (רמב"ן על דברים ד':כ"ה) כִּי מֹשֶׁה רַבֵּינוּ בְּמִשְׁנֵה הַתּוֹרָה יַבְטִיחַ וְיַזְהִיר וְיִרְמֹז כִּי לֹא תַּגִּיעַ זְכוּתָם לְהַכְרִיתָם כֻּלָּם כְּאֶחָד וְשֶׁיַּשְׁבִּית חַיָּה רָעָה מִן הָאָרֶץ כַּמֻּבְטָח לָהֶם בְּפָרָשַׁת אִם בְּחֻקֹּתַי (ויקרא כו ו), אֲבָל יִהְיֶה כַּאֲשֶׁר אָמַר שֶׁיַּאֲבִידוּ אֶת רֻבָּם וּמַלְכֵיהֶם בַּתְּחִלָּה וְאַחֲרֵי כֵן יֹאבְדוּ הַנִּשְׁאָרִים:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE SHALL DELIVER THEIR KINGS INTO THY HAND, AND THOU SHALT CAUSE THEIR NAME TO PERISH — until they *shall have no name abroad*⁴⁶ — and the Israelites will destroy all who stand up to oppose them. This is similar to what is stated in the Book of Joshua, *For it was of the Eternal to harden their hearts, to come against Israel in battle, that they might be utterly destroyed*,⁴⁷ and not a king was left to them [the Canaanites] in the Land as all their kings fell [in battle].
And Rashi wrote: “*Lest the beasts of the field increase upon thee*.⁴⁸ But is it not true that when they do His will [as the section begins: *And it shall come to pass, because ye hearken to these ordinances* etc.] they will have no fear of the beasts, as it is said, *and the beasts of the field shall be at peace with thee*?⁴⁹ But [this assurance is stated because] it was manifest before Him that they were destined to sin.” These are the words of our Rabbis.⁵⁰ 50, with many changes. Now, even though this section is stated as a promise [and any reference to future sin apparently contradicts the principle of man’s freedom of choice], I have already mentioned⁵¹ that, in the Book of Deuteronomy, Moses our teacher both assures and warns. He alludes to the fact that their merits will not be sufficient to destroy all the people at once and for Him to *cause evil beasts to cease out of the Land*⁵² as promised to them in the section *If ye walk in My statutes*.⁵³, Verse 3. Instead it will be as he said [here] that they will, in the first stage [of the conquest], destroy most of them together with their kings, and, afterwards, they that are left will be destroyed.

footnotes:
⁴⁶ Job 18:17. No outside nation will therefore come to their help.
⁴⁷ Joshua 11:20.
⁴⁸ In Verse 22.
⁴⁹ Job 5:23.
⁵⁰ Sifre, Eikev
⁵¹ Above, 4:25.
⁵² Leviticus 26:6.
⁵³ Ibid.


###### Ramban on Deuteronomy 7:25:1
[Ramban on Deuteronomy 7:25:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/7:25:1)

**לֹא תַחְמֹד כֶּסֶף וְזָהָב עֲלֵיהֶם**, יֶחְסַר **אֲשֶׁר**, לֹא תַחְמֹד כֶּסֶף וְזָהָב אֲשֶׁר עֲלֵיהֶם, וְהוּא נוֹיֵי ע"ז. צִוָּה תְּחִלָּה לִשְׂרֹף ע"ז עַצְמָהּ שֶׁהִיא **פְּסִילֵי אֱלֹהֵיהֶם**, וְאָסַר גַּם כֵּן הַנּוֹיִין שֶׁעֲלֵיהֶן, וְהִזְהִיר עוֹד וְלֹא תָבִיא תוֹעֵבָה אֶל בֵּיתֶךָ וְהָיִיתָ חֵרֶם כָּמֹהוּ, לֶאֱסֹר בַּהֲנָאָה כָּל עִנְיְנֵי ע"ז, הִיא וּמְשַׁמְּשֶׁיהָ וְתִקְרֹבֶת שֶׁלָּהּ וְהַנּוֹיִין:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THOU SHALT NOT COVET THE SILVER OR THE GOLD ON THEM. The verse omits the word *asher* (which), [and the meaning is]: *thou shalt not covet the silver or the gold* which is *on them*, these being the ornaments of the idols. Thus he first commanded to burn the idol itself, this [being expressed in the statement] *The graven images of their gods shall ye burn*,⁵⁴ and then he also prohibited the ornaments that are upon them. He further warned, *And thou shalt not bring an abomination into thy house, lest thou be a doomed thing like it*⁵⁵ in order to prohibit benefit derived from any aspect of idol-worship — the idol itself, its appurtenances, its offerings, and its ornaments.

footnotes:
⁵⁴ In Verse 25 before us.
⁵⁵ Verse 26.