## Ramban on Deuteronomy Chapter 8

###### Ramban on Deuteronomy 8:1:1
[Ramban on Deuteronomy 8:1:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/8:1:1)

וְטַעַם **כָּל הַמִּצְוָה**, לוֹמַר אע"פ שֶׁהִזְהַרְתִּי אֶתְכֶם בַּמִּשְׁפָּטִים, גַּם כָּל הַמִּצְוֹת תִּשְׁמְרוּן לַעֲשׂוֹת, כִּי בַּעֲשִׂיַּת כֻּלָּן תִּחְיוּן וּרְבִיתֶם בִּפְרִי בֶּטֶן וּפְרִי בְּהֵמָה וּפְרִי הָאֲדָמָה, כְּכָל הַנִּזְכָּר לְמַעְלָה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
ALL THE COMMANDMENT. The purport of it is to state: “Although I have admonished you [specifically] with respect to *the ordinances*,⁵⁶ *all the* [other] *commandments shall ye observe to do* also, for in observing all of them [the ordinances and the commandments] you will live and be fruitful in the fruit of the body, the fruit of the cattle, and the fruit of the ground,” all as mentioned above.⁵⁷, Verse 13.

footnotes:
⁵⁶ Above, 7:12.
⁵⁷ Ibid.


###### Ramban on Deuteronomy 8:2:1
[Ramban on Deuteronomy 8:2:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/8:2:1)

**וְזָכַרְתָּ אֶת כָּל הַדֶּרֶךְ וְגוֹ'**, יֹאמַר כִּי תּוּכַל לָדַעַת שֶׁיֵּשׁ בַּעֲשִׂיַּת הַמִּצְוֹת טוֹבָה שְׁלֵמָה וְלֹא יִהְיֶה צַדִּיק נֶעֱזָב וּמְבַקֵּשׁ לֶחֶם, כִּי הַשֵּׁם מְפַרְנֵס אוֹתְךָ בַּמִּדְבָּר בְּמַעֲשֵׂה נֵס גָּדוֹל בַּעֲבוּר לֶכְתְּךָ אַחַר מִצְוֹתָיו. וּכְבָר פֵּרַשְׁתִּי בְּפָרָשַׁת הַמָּן (שמות טז ד) טַעַם לְמַעַן עַנֹּתְךָ לְנַסֹּתְךָ לָדַעַת אֶת אֲשֶׁר בִּלְבָבְךָ הֲתִשְׁמֹר מִצְוֹתָיו אִם לֹא, כִּי הָיָה נִסָּיוֹן גָּדוֹל לָהֶם שֶׁלֹּא יָדְעוּ עֵצָה לְנַפְשָׁם וַיִּכָּנְסוּ בַּמִּדְבָּר הַגָּדוֹל לֹא מְקוֹם לֶחֶם וְאֵין בְּיָדָם כְּלוּם מִן הַמָּן, אֲבָל יָרַד דְּבַר יוֹם בְּיוֹמוֹ וְחַם הַשֶּׁמֶשׁ וְנָמָס וַיִּרְעֲבוּ אֵלָיו מְאֹד. וְכָל זֶה עָשׂוּ לִשְׁמֹר מִצְוַת הַשֵּׁם לָלֶכֶת כַּאֲשֶׁר יְצַוֶּה. וְהַשֵּׁם הָיָה יָכוֹל לְהוֹלִיכָם בְּדֶרֶךְ הֶעָרִים אֲשֶׁר סְבִיבוֹתֵיהֶם, אֲבָל הֱבִיאָם בַּנִּסָּיוֹן הַזֶּה כִּי מִמֶּנּוּ יִוָּדַע שֶׁיִּשְׁמְרוּ מִצְוֹתָיו לְעוֹלָם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THOU SHALT REMEMBER ALL THE WAY WHICH THE ETERNAL THY G-D HATH LED THEE etc. He is stating that you can realize that in the observance of the commandments is entailed the perfect good and there will not be *the righteous forsaken, nor his seed begging bread*,⁵⁸ for G-d supported you in the wilderness with the performance of a great miracle because you followed after His commandments. I have already explained⁵⁹ in the section of the manna [the verse before us], *that He might afflict thee, to try thee, to know what was in thy heart, whether thou wouldest keep His commandments, or no*, for [the manna itself] was a great trial to them. They did not know what counsel to adopt for themselves when they entered the great wilderness, a place of no food, and they had none of the manna [in reserve because it could not be stored from day to day] but each day’s portion came down on its day, *and as the sun waxed hot, it melted*,⁶⁰, Verse 21. although they hungered mightily after it. All this they did to keep the commandment of G-d, to follow as He commanded. Now G-d could have led them through the [populated] cities that were around them, but instead He brought them into this trial [of never having any food in reserve] for He knew that as a result [of this experience] they would keep His commandments forever.

footnotes:
⁵⁸ Psalms 37:25.
⁵⁹ Exodus 16:4 (Vol.II, pp. 221-222).
⁶⁰ Ibid.


###### Ramban on Deuteronomy 8:3:1
[Ramban on Deuteronomy 8:3:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/8:3:1)

וְטַעַם **אֲשֶׁר לֹא יָדַעְתָּ וְלֹא יָדְעוּן אֲבֹתֶיךָ**, כִּי לֹא יָדַעְתָּ בַּמָּן שֶׁתּוּכְלוּ לִחְיוֹת בּוֹ יָמִים רַבִּים וְלֹא הִגִּיעַ אֲלֵיכֶם כֵּן בְּקַבָּלָה מֵאֲבוֹתֵיכֶם. אוֹ יֹאמַר כִּי עָשָׂה עִמָּכֶם הַחֶסֶד הַגָּדוֹל הַזֶּה אֲשֶׁר אֲבוֹתֵיכֶם הַקְּדוֹשִׁים לֹא הִגִּיעוּ אֵלָיו, כִּי אַף עַל פִּי שֶׁהָלְכוּ אַחֲרָיו כְּכָל אֲשֶׁר צִוָּה אוֹתָם לֶךְ לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ (בראשית יב א), לֹא הִגִּיעַ מַעֲלָתָם שֶׁיְּפַרְנְסֵם בִּדְגַן שָׁמַיִם כַּאֲשֶׁר עָשָׂה לְךָ. וְכֵן אָמְרוּ בְּמִדְרַשׁ בְּמִדְבַּר סִינַי רַבָּה (במדבר רבה א':ב'), בִּזְכוּת מֹשֶׁה הֱיִיתֶם אוֹכְלִים הַמָּן, מָה שֶׁלֹּא רָאוּ אֲבוֹתֶיךָ הַקְּדוֹשִׁים, שֶׁנֶּאֱמַר וְלֹא יָדְעוּן אֲבוֹתֶיךָ. וּפֵרֵשׁ כִּי עָשָׂה זֶה לְהוֹדִיעָם כִּי הוּא הַמְּחַיֶּה הָאָדָם בְּכָל אֲשֶׁר יִגְזֹר, א"כ שְׁמֹר מִצְוֹתָיו וֶחְיֵה. וְיִתָּכֵן לְפָרֵשׁ כִּי וַיְעַנְּךָ וַיַּרְעִבֶךָ וַיַּאֲכִלְךָ אֶת הַמָּן עִנְיָנִים שׁוֹנִים, יֹאמַר כִּי עִנָּה אוֹתְךָ בְּלֶכְתְּךָ בַּמִּדְבָּר אַרְבָּעִים שָׁנָה, כְּעִנְיָן עִנָּה בַדֶּרֶךְ כֹּחִי (תהלים קב כד), וַיַּרְעִבֶךָ מִתְּחִלָּה, כְּמוֹ שֶׁאָמְרוּ (שמות טז ג) לְהָמִית אֶת הַקָּהָל הַזֶּה בָּרָעָב, וְאַחֲרֵי כֵן הֶאֱכִילְךָ אֶת הַמָּן לְהוֹדִיעֲךָ כִּי עַל כָּל מוֹצָא פִי ה' יִחְיֶה הָאָדָם, וְכֵן הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר אֲשֶׁר לֹא יָדְעוּן אֲבֹתֶיךָ (דברים ח':ט"ז), וְסִפֵּר הַנֵּס שֶׁעָשָׂה לָהֶם. וּ**לְמַעַן עַנּוֹתְךָ**, שָׁב אֶל הַמּוֹלִיכֲךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא וְגוֹ' וְצִמָּאוֹן וְגוֹ' (דברים ח':ט"ו). אֲבָל מָה שֶׁאָמַר בְּפָרָשַׁת הַמָּן (שמות טז ד), לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי אִם לֹא, שֶׁאֶתֵּן לָכֶם צָרְכֵיהֶם וּשְׁאֵלָתָם אָבִיא לָהֶם וְאֶרְאֶה אִם יִשְׁמְעוּ אֵלַי בִּרְבוֹת הַטּוֹבָה. וְזֶה עוֹלֶה בְּדֶרֶךְ הַפְּשָׁט, אֲבָל הָעִנְיָן הָרִאשׁוֹן הוּא אֱמֶת וְנָכוֹן:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE FED THEE WITH MANNA, WHICH THOU KNOWEST NOT, NEITHER DID THY FATHERS KNOW. The purport thereof is that you did not know about the manna that you could live by it for many years, nor did such a tradition reach you from your fathers. Or he [Moses] may be saying that He has done with you this great kindness which your holy fathers [i.e., the patriarchs] did not obtain, for, although they walked after Him wherever He commanded them, as is stated, *Get thee out of thy country, and from thy kindred, and from thy father’s house*,⁶¹ yet their eminence did not suffice that He should support them with *the corn of heaven*⁶² as He did for you. And so the Rabbis have said in the Midrash Bamidbar Sinai Rabbah:⁶³ “Because of the merit of Moses you ate the manna that your holy fathers did not see, as it is said, *neither did thy fathers know*.” And he explained that He did this in order to inform them that it is He Who preserves man with whatever He decrees, and if so *observe* His *commandments, and live*.⁶⁴
It is possible to explain that the expressions *And He afflicted thee, and suffered thee to hunger, and fed thee with manna* refer to different subjects. He is stating that He afflicted you when you travelled in the wilderness for forty years, similar to the verse, *He afflicted my strength in the way*,⁶⁵ [meaning that travel drains the strength]. *And He suffered thee to hunger*, at the beginning [of the journey in the wilderness] as the people said, *to kill this whole assembly with hunger*,⁶⁶ and afterwards He fed you with the manna to make you aware that *by every word that proceedeth out of the mouth of the Eternal doth man live*.⁶⁷ So also, *Who fed thee in the wilderness with manna, which thy fathers knew not*,⁶⁸ telling them of the miracle that was done to them. And the expression *that He might afflict thee* [further in Verse 16] reverts to that which he said [in the preceding Verse 15], *Who led thee through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and draught* etc.⁶⁹, Verse 15. In other words, since according to Ramban’s interpretation before us, the expression *that He might afflict thee* refers not to the manna but to the journey through the wilderness, then we must also say that the expression *that He might afflict thee* in Verse 16 preceding the subject of the manna (Verse 17) is to be interpreted as reverting to the beginning of Verse 15, where the subject of the wilderness is mentioned. But that which He said in the section of the manna, *that I may, try them, whether they will walk in My law or not*⁷⁰ means that I will provide them their needs and fulfill their request and [then] see if they will hearken to Me *when goods increase*.⁷¹ This is in consonance with the plain meaning of Scripture, but the first interpretation is true and correct.

footnotes:
⁶¹ Genesis 12:1.
⁶² Psalms 78:24.
⁶³ Bamidbar Rabbah 1:2.
⁶⁴ Proverbs 4:4.
⁶⁵ Psalms 102:24.
⁶⁶ Exodus 16:3.
⁶⁷ Verse 3 before us.
⁶⁸ Further, Verse 16.
⁶⁹ Ibid.
⁷⁰ Exodus 16:4.
⁷¹ Ecclesiastes 5:10. It is the evil of riches which leads to temptation (Proverbs 30:8).


###### Ramban on Deuteronomy 8:4:1
[Ramban on Deuteronomy 8:4:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/8:4:1)

**שִׂמְלָתְךָ לֹא בָלְתָה מֵעָלֶיךָ**, עַנְנֵי כָּבוֹד הָיוּ שָׁפִין בִּכְסוּתָן וּמְגַהֲצִים אוֹתָם כְּמוֹ כֵּלִים הַמְגֹהָצִים, וְכֵן קְטַנֵּיהֶם כְּשֶׁהָיוּ גְּדֵלִין גָּדַל לְבוּשָׁן עִמָּהֶם, לְשׁוֹן רַשִׁ"י (רש"י על דברים ח':ד') וְדִבְרֵי אַגָּדָה (מדרש תהלים כג). אֲבָל ר"א כָּתַב, וַאֲחֵרִים אָמְרוּ כִּי הוֹצִיאוּ מַלְבּוּשִׁים רַבִּים, וְיִתָּכֵן שֶׁאֵין בְּתוֹלֶדֶת הַמָּן לְהוֹלִיד זֵעָה, וְכֵן אָמַר וְרַגְלְךָ לֹא בָּצֵקָה, שֶׁנָּתַן לָהֶם כֹּחַ אוֹ הוֹלִיכָם לְאַט. וְאֵין דְּבָרָיו נְכוֹנִים, כִּי מֹשֶׁה יַזְכִּיר לָהֶם זֶה לֵאמֹר כִּי בַּעֲשִׂיַּת הַמִּצְוָה יִהְיֶה לָהֶם מָזוֹן וּכְסוּת וְיַחֲלִיפוּ כֹחַ, כַּאֲשֶׁר חָיוּ בַּמָּן אַרְבָּעִים שָׁנָה וְהָיוּ לָהֶם הַשְּׂמָלוֹת וְאֹרַח בְּרַגְלָם לֹא יָבֹא, וְהַכֹּל מִמַּעֲשֵׂה הַנֵּס, כִּי עַל כָּל מוֹצָא פִי ה' יִחְיֶה הָאָדָם וְיִתְפַּרְנֵס. וְאִם תְּכַסֶּה אֶת הַקּוֹרָה בְּשִׂמְלָה חֲדָשָׁה בְּאַרְבָּעִים שָׁנָה תִּבְלֶה אע"פ שֶׁאֵין בָּהּ זֵעָה, אַף כִּי אֱנוֹשׁ רִמָּה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THY RAIMENT WAXED NOT OLD UPON THEE. “The clouds of [Divine] Glory brushed their garments and pressed them so that they looked like freshly ironed articles; and so it was with their children, as they grew their garments grew with them.” This is Rashi’s language and also are the words of Agadah.⁷² But Rabbi Abraham ibn Ezra wrote: “Other scholars say that they took many garments out [of Egypt]. And it is possible that it was not in the nature of the manna to produce perspiration [thus enabling their garments to last so long]. And so also he stated that *neither did thy feet swell*, meaning that He gave them strength or that He led them slowly.” But his [Ibn Ezra’s] words are not correct, for Moses mentions this to them in order to say that upon observing the commandment [of G-d] they will have food and raiment, and renew [their] strength, even as they lived by the manna forty years and they had garments, *and the way with* their *feet* they *treadeth not*.⁷³ All of this was miraculous, *for by every thing that proceedeth out of the mouth of the Eternal doth man live*⁶⁷ and becomes supported. And if you were to cover a rafter with a new cloth it would wear out in forty years even though there is no perspiration, *how much less man, that is a worm*.⁷⁴

footnotes:
⁷² Shir Hashirim Rabbah 4:23.
⁷³ Isaiah 41:3.
⁶⁷ Verse 3 before us.
⁷⁴ Job 25:6.


###### Ramban on Deuteronomy 8:5:1
[Ramban on Deuteronomy 8:5:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/8:5:1)

**כִּי כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת בְּנוֹ**, שֶׁיִּתֵּן עָלָיו לְטוֹבָתוֹ עֹל מוּסָר, כְּעִנְיָן שֶׁנֶּאֱמַר (משלי יט יח) יַסֵּר בִּנְךָ כִּי יֵשׁ תִּקְוָה וְאֶל הֲמִיתוֹ אַל תִּשָּׂא נַפְשֶׁךָ, כֵּן ה' אֱלֹהֶיךָ מְיַסֶּרְךָ מִתְּחִלָּה בְּעִנּוּי הַמִּדְבָּר וְנִסְיוֹן הַמָּן, שֶׁתֶּעֱרַב לְנַפְשְׁךָ טוֹבַת הָאָרֶץ וּפֵרוֹתֶיהָ. עַל כֵּן אָמַר אַחֲרָיו (דברים ח':ז'), כִּי ה' אֱלֹהֶיךָ מְבִיאֲךָ אֶל אֶרֶץ טוֹבָה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THOU SHALT CONSIDER IN THY HEART, THAT, AS A MAN CHASTENETH HIS SON, placing upon him the yoke of instruction for his benefit, as it is said, *Chasten thy son, for there is hope; but set not thy heart on his destruction*⁷⁵ — SO THE ETERNAL THY G-D CHASTENETH THEE, at first with the affliction of the wilderness and the trial with the manna so that the goodness of the Land and its fruits should be pleasing to you. Therefore walk after Him, *for the Eternal thy G-d bringeth thee into a good Land*.⁷⁶

footnotes:
⁷⁵ Proverbs 19:18.
⁷⁶ Verse 7.


###### Ramban on Deuteronomy 8:7:1
[Ramban on Deuteronomy 8:7:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/8:7:1)

וְטַעַם **אֶרֶץ נַחֲלֵי מָיִם**, שֶׁהִיא כְּגַן רָוֶה, לֹא שֶׁיַּשְׁקוּהָ מַיִם בָּרֶגֶל כְּאֶרֶץ מִצְרַיִם, כַּאֲשֶׁר יֹאמַר עוֹד (דברים י"א:י"א) כִּי לִמְטַר הַשָּׁמַיִם תִּשְׁתֶּה מָּיִם. וּפֵרֵשׁ כִּי עֲיָנֹת וּתְהֹמֹת יֹצְאִים בַּבִּקְעָה וְגַם בָּהָר, וּמִשָּׁם יִזְחֲלוּ בָּהּ נְחָלִים. וְשִׁעוּר הַכָּתוּב עֲיָנוֹת וַעֲיָנוֹת תְּהוֹמוֹת, כְּמוֹ בַּעֲזוֹז עִינוֹת תְּהוֹם (משלי ח כח), מַעְיְנֹת תְּהוֹם רַבָּה (בראשית ז יא). וְהָעִנְיָן כִּי יֵשׁ מִן הַמַּעְיָנוֹת שֶׁנּוֹזְלִים מִתַּמְצִית לַחוּת הֶהָרִים, מִן הַגְּשָׁמִים שֶׁנִּבְלָעִים בְּתוֹכָם אוֹ מִן הָאֵדִים הָעוֹלִים לָהֶם, וְהֵם שֶׁקָּרָא עֲיָנוֹת, כְּמוֹ אֶל כָּל מַעְיְנֵי מַיִם (מלכים א יח ה), לְמַעְיְנוֹ מָיִם (תהלים קיד ח), וְיֵשׁ מֵהֶם שֶׁיּוֹצְאִים מִמְּקוֹר הַתְּהוֹם, וְהֵם שֶׁקְּרָאָם **תְּהוֹמוֹת**, כְּלוֹמַר מַעְיְנֹת תְּהוֹם, וְאָמַר כִּי מִשְּׁנֵיהֶם בַּבִּקְעָה וְגַם בָּהָר:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
A LAND OF BROOKS OF WATER. The meaning thereof is that it is *like a watered garden*,⁷⁷ and it is not necessary to irrigate it by foot *as the land of Egypt*, as it will yet be stated,⁷⁸ for *it drinketh water as the rain of heaven cometh down*.⁷⁹, Verse 11. Now he explained [here] that *fountains and depths, come out in deep valleys and mountains*,⁸⁰ and from there the brooks flow in the Land, the purport of the verse being *“fountains and* the fountains of *the depths, ”* like: *when the ‘fountains of the deep’ showed their might;*⁸¹ *the fountains of the great deep*.⁸² The reason [for referring to both sources: fountains, and fountains of the deep] is that there are some fountains that flow from the very moisture of the mountains which has been absorbed by them from the rains, or from the clouds that ascend upon them, these being called “fountains” [or “springs”] as it is said, *unto all the springs of water*,⁸³ *the flint* [He turned] *into a fountain of waters*.⁸⁴ There are other kinds of fountains which come forth from the interior of the depth, these being called “deep waters” that is to say, the fountains of the depths. The verse is thus stating that both [kinds of fountains] *come out in deep valleys and mountains*.

footnotes:
⁷⁷ Isaiah 58:11.
⁷⁸ Further, 11:10.
⁷⁹ Ibid.
⁸⁰ Verse 7 before us.
⁸¹ Proverbs 8:28.
⁸² Genesis 7:11.
⁸³ I Kings 18:5.
⁸⁴ Psalms 114:8.


###### Ramban on Deuteronomy 8:9:1
[Ramban on Deuteronomy 8:9:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/8:9:1)

וְטַעַם **אֲשֶׁר אֲבָנֶיהָ בַּרְזֶל**, כִּי בְּמָקוֹם אֲשֶׁר תַּחְשֹׁב שֶׁשָּׁם אֲבָנִים שָׁם תִּמְצָא בַּרְזֶל, כִּי מֵעֲפָרָהּ יֻקַּח. וּבִשְּׂרָם כִּי בְּאֶרֶץ יִשְׂרָאֵל מַחְצֵב נְחֹשֶׁת וּבַרְזֶל שֶׁהֵם צֹרֶךְ גָּדוֹל לְיוֹשְׁבֵי הָאָרֶץ וְלֹא תֶחְסַר כֹּל בָּהּ, אֲבָל מוֹצָא הַכֶּסֶף וְהַזָּהָב אֵינֶנּוּ חִסָּרוֹן בָּאָרֶץ. וּבְתַרְגּוּם יְרוּשַׁלְמִי רָאִיתִי, דְּאַבְנַהָא בְּרִירַן הֵיךְ פַּרְזְלָא וְכוּ', ר"ל שֶׁהַכָּתוּב מְשַׁבֵּחַ הָאָרֶץ שֶׁיִּמָּצְאוּ בָּהּ מַחְצַבִּים מִן אֲבָנִים גְּדֹלוֹת אֲבָנִים יְקָרוֹת אַבְנֵי גָּזִית לִבְנוֹת מֵהֶם בָּתִּים וְחוֹמוֹת וּמִגְדָּלִים, לֹא כְּאֶרֶץ מִצְרַיִם וַאֲרָצוֹת רַבּוֹת שֶׁהֵם שׁוֹכְנֵי בָּתֵּי חֹמֶר וְנַעֲשִׂים לְיוֹשְׁבֵיהֶם קִבְרֵיהֶם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
A LAND WHOSE STONES ARE IRON. The meaning thereof is that in the place where you expect stones, you will find iron, for it will be mined from the dust thereof.⁸⁵ He thus brought them the joyful message that in the Land of Israel there is a quarry of copper and iron which are a great necessity for the inhabitants of the Land, and *thou shalt not lack any thing in it*. But [the absence of] a source of silver and gold⁸⁶, Verse 1. is no deficiency in a land. And in the Targum Yerushalmi I have seen it rendered: “a Land whose stones are as bright as iron,” meaning to say that Scripture is praising the Land because in it there will be found quarries of *great stones, costly stones*,⁸⁷ hewn stones with which to build houses, walls, and towers, unlike the land of Egypt and many lands where people *dwell in houses of clay*⁸⁸ and their houses may become their graves [from excessive rains].⁸⁹

footnotes:
⁸⁵ See Job 28:2.
⁸⁶ See ibid.
⁸⁷ I Kings 5:31.
⁸⁸ Job 4:19.
⁸⁹ Yerushalmi Yoma VI, 4. This was the High Priest’s prayer on the Day of Atonement for the people that live in the flatlands — “that their houses may not become their graves” [from excessive rains]. Ramban uses the expression in the broad sense indicating the advantage of the Land of Israel where homes can be built from rocks that will not endanger the lives of their inhabitants.


###### Ramban on Deuteronomy 8:10:1
[Ramban on Deuteronomy 8:10:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/8:10:1)

וְאָמַר **וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ**, כִּי תִּזְכֹּר עֲבוֹדַת מִצְרַיִם וְעִנּוּי הַמִּדְבָּר, וְכַאֲשֶׁר תֹּאכַל וְתִשְׂבַּע בָּאָרֶץ הַטּוֹבָה תְּבָרֵךְ עָלֶיהָ אֶת הַשֵּׁם. וְרַבּוֹתֵינוּ (ברכות מח) קִבְּלוּ שֶׁזּוֹ מִצְוַת עֲשֵׂה, וְטַעְמוֹ וּתְבָרֵךְ אֶת ה' אֱלֹהֶיךָ. וְכֵן וְעָשִׂיתָ מַעֲקֶה לְגַגֶּךָ (דברים כ"ב:ח'), וְכֵן וְעָשִׂיתָ פֶּסַח לַה' אֱלֹהֶיךָ (דברים ט"ז:א'), וְלָקַחְתָּ מֵרֵאשִׁית כָּל פְּרִי הָאֲדָמָה (דברים כ"ו:ב'), וְרַבִּים כֵּן. וְטַעַם עַל הָאָרֶץ הַטּוֹבָה, כְּמוֹ וְעַל הָאָרֶץ הַטּוֹבָה, יְצַוֶּה שֶׁתְּבָרְכֵהוּ בְּכָל עֵת שֶׁתִּשְׂבַּע עַל הַשֹּׂבַע וְעַל הָאָרֶץ שֶׁנָּתַן לְךָ שֶׁיַּנְחִילֶנָּה לְךָ לְעוֹלָמִים וְתִשְׂבַּע מִטּוּבָהּ. וְהִנֵּה חִיּוּב הַמִּצְוָה הַזֹּאת בְּכָל מָקוֹם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THOU SHALT EAT AND BE SATISFIED, AND BLESS THE ETERNAL THY G-D FOR THE GOOD LAND. He is stating that when you remember the bondage in Egypt and the affliction in the wilderness, and you will eat and be satisfied in the good Land, you will bless G-d for it. And our Rabbis have received by tradition that this is a positive commandment,⁹⁰ its meaning thus being, “and *you shall bless* the Eternal your G-d.” Similarly, *then thou shalt make a parapet for thy roof;*⁹¹ *and thou shalt keep the Passover;*⁹², 16:1. *and thou shalt take of the first of all the fruit of the ground*,⁹³, 26:2. and so also many similar verses [which appear to be mere optional, but are, nevertheless, interpreted as positive commandments]. The meaning of the expression *for the good Land* is “and for the good Land;” that is, He commands that you are to bless Him at all times for the food you eat to satisfaction, and for the Land that He gave you in order that you might have it forever as an inheritance and be satisfied with its goodness. Thus the obligatory nature of this commandment is in all places [i.e., even outside of the Land of Israel, since the commandment to bless Him for the food we eat is independent of the duty to bless Him for the Land He has given us].

footnotes:
⁹⁰ Berachoth 21a. See “The Commandments,” Vol. I, pp. 26-27.
⁹¹ Further, 22:8.
⁹² Ibid.
⁹³ Ibid.


###### Ramban on Deuteronomy 8:18:1
[Ramban on Deuteronomy 8:18:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/8:18:1)

**וְזָכַרְתָּ אֶת ה' אֱלֹהֶיךָ כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל**, יָדוּעַ כִּי יִשְׂרָאֵל גִּבּוֹרִים וְאַנְשֵׁי חַיִל לַמִּלְחָמָה, כִּי נִמְשְׁלוּ לָאֲרָיוֹת וְלִזְאֵב יִטְרָף, וּמַלְכֵי כְּנַעַן בְּמִלְחָמָה נִצְּחוּ אוֹתָם, עַל כֵּן אָמַר אִם תַּחְשֹׁב כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת הַחַיִל הַזֶּה, תִּזְכֹּר הַשֵּׁם שֶׁהוֹצִיא אוֹתְךָ מִמִּצְרַיִם וְלֹא הָיָה לְךָ שָׁם כֹּחַ וְעֹצֶם יָד כְּלָל, וְתִזְכֹּר עוֹד כִּי בַּמִּדְבָּר אֲשֶׁר אֵין לְאֵל יָדְךָ לִחְיוֹת שָׁם עָשָׂה לְךָ כָּל צָרְכֶּךָ, אִם כֵּן גַּם הַחַיִל הַזֶּה אֲשֶׁר עָשִׂיתָ בְּכֹחֲךָ, הַשֵּׁם הוּא שֶׁנָּתַן לְךָ הַכֹּחַ כַּאֲשֶׁר עָשִׂיתָ אוֹתוֹ. וְאִם תִּשְׁכַּח אֶת הַשֵּׁם, יִכְלֶה כֹּחֲךָ וּשְׁאֵרְךָ וְתֹאבַד כַּאֲשֶׁר אָבְדוּ הֵם, כִּי כָל עוֹזְבֵי ה' יִכְלוּ. וְחָזַר לְהָבִיא עוֹד רְאָיָה אַחֶרֶת שֶׁלֹּא תַּחְשֹׁב כֹּחִי וְעֹצֶם יָדִי וְגוֹ', וְאָמַר (ט א) שְׁמַע יִשְׂרָאֵל דְּבַר אֱמֶת מִפִּי, כִּי הַגּוֹיִם הָאֵלֶּה הֵם גְּדוֹלִים וַעֲצוּמִים מִמְּךָ, וְאֵיךְ תְּנַצְּחֵם בְּמִלְחָמָה, וְעוֹד יֵשׁ לָהֶם עָרִים גְּדוֹלוֹת וּבְצוּרוֹת לְרוּם הַשָּׁמַיִם, וְאֵיךְ תִּכְבֹּשׁ אוֹתָם, וְעוֹד שֶׁשָּׁם עַם גָּדוֹל וָרָם בְּנֵי עֲנָקִים, שֶׁאַתָּה יָדַעְתָּ מִן הַמְרַגְּלִים שֶׁרָאוּ אוֹתָם וְאַתָּה שָׁמַעְתָּ מִיָּמִים רִאשׁוֹנִים, שֶׁלֹּא יִתְיַצֵּב אָדָם לִפְנֵיהֶם. וּכְשֶׁיִּתְבָּרֵר לְךָ כָּל זֶה, יֵשׁ לְךָ לָדַעַת וּלְהַאֲמִין מִן הַיּוֹם הַזֶּה כִּי לֹא תּוּכַל לַעֲבֹר עֲלֵיהֶם כְּלָל עַד שֶׁתֵּדַע בִּלְבָבְךָ כִּי ה' הָעוֹבֵר לְפָנֶיךָ הוּא אֵשׁ אֹכְלָה וְהוּא יַשְׁמִידֵם וְיַכְנִיעֵם, לֹא כֹּחַ וְעֹצֶם יָד שֶׁנִּתַּן לְךָ, אֲבָל יַד ה' עָשְׂתָה זֹּאת בַּתַּקִּיפִין שֶׁבָּהֶם. וְזֶה רֶמֶז לְמָה שֶׁאָמַר (יהושע י יא), וַה' הִשְׁלִיךְ עֲלֵיהֶם אֲבָנִים גְּדֹלוֹת מִן הַשָּׁמַיִם, וְכֵן אָמַר שָׁם (דברים ח':י"ד) וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו וְאַחֲרָיו וְגוֹ' כִּי ה' נִלְחָם לְיִשְׂרָאֵל. וְהֶעָרִים הַבְּצוּרוֹת שֶׁהִזְכִּיר כָּאן רֶמֶז לְחוֹמַת יְרִיחוֹ שֶׁנָּפְלָה לִפְנֵי הָאָרוֹן. וְזֶהוּ שֶׁאָמַר דָּוִד (תהלים מד ד) כִּי לֹא בְחַרְבָּם יָרְשׁוּ אָרֶץ וּזְרוֹעָם לֹא הוֹשִׁיעָה לָּמוֹ כִּי יְמִינְךָ וּזְרוֹעֲךָ וְאוֹר פָּנֶיךָ כִּי רְצִיתָם, יְמִין הַשֵּׁם וּזְרוֹעוֹ בַּתַּקִּיפִים, וְאוֹר פָּנָיו שֶׁרָצָם בַּהֲרוּגֵי הַמִּלְחָמָה, שֶׁנָּתַן לָהֶם כֹּחַ עֲלֵיהֶם. וְזֶהוּ שֶׁאָמַר הַכָּתוּב עוֹד (עמוס ב ט) וְאָנֹכִי הִשְׁמַדְתִּי אֶת הָאֱמֹרִי מִפְּנֵיהֶם אֲשֶׁר כְּגֹבַהּ אֲרָזִים גָּבְהוֹ וְחָסֹן הוּא כָּאַלּוֹנִים וָאַשְׁמִיד פִּרְיוֹ מִמַּעַל וְשָׁרָשָׁיו מִתָּחַת. יִחֵד הָאֱמוֹרִי שֶׁהָיָה עָצוּם בָּהֶם, וְהַשֵּׁם הוּא הַמַּשְׁמִיד אוֹתוֹ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THOU SHALT REMEMBER THE ETERNAL THY G-D, FOR IT IS HE WHO GIVETH THEE POWER TO GET WEALTH. It is known that Israelites are mighty men, *valiant men for the war*⁹⁴ because they were likened to lions⁹⁵ and to a ravenous wolf,⁹⁶, Verse 27. and they vanquished the Canaanite kings in battle. Therefore he said, “If you should think, ‘*my power and the might of my hand hath gotten me this wealth*,’⁹⁷ you should remember G-d Who brought you forth from Egypt where you had no power or might of hand at all. You should further remember that He provided all your needs for you in the wilderness, where you had *nought in the power of thy hand*⁹⁸ to survive. If so [concerning] this wealth which you have won by your strength as well, [you should bear in mind that] it is G-d Who gave you the power [that was necessary for you] to accumulate the wealth; and if you forget G-d He will consume *thy flesh and thy body*⁹⁹ and you will perish,¹⁰⁰ just as [the nations before you] perished,¹⁰¹ for all that *forsake the Eternal shall be consumed*.¹⁰²
And then Moses reverted to bring yet another proof that you should not think ‘*my power and the might of my hand* etc.,’⁹⁷ and he said *Hear, O Israel*¹⁰³ a true word from my mouth, that *these nations are greater and mightier than thyself*,¹⁰³ and how will you vanquish them in battle? Besides, they have *cities great and fortified up to* the high *heavens*,¹⁰³ and how will you capture them? Moreover, there is *a people great and tall, the sons of the Anakim, whom thou knowest*¹⁰⁴, Verse 2. from the spies who saw them, *and of whom thou hast heard*¹⁰⁴, Verse 2. from days of yore that no man can stand up against them. And when all this becomes clear to you, you should realize and believe from this day on that you will be unable to go over [the Jordan to do battle] before them at all until you know in your heart *that the Eternal thy G-d is He Who goeth over before thee as a devouring fire*, and *He will destroy them, and He will bring them down*.¹⁰⁵, Verse 3. It is not the power and the might of hand He gave you, but the hand of G-d that did this to the mighty ones among them. This is an allusion to what is stated, *and the Eternal cast down great stones from heaven upon them*,¹⁰⁶ and similarly it is said there, *And there was no day like that before it or after it, that the Eternal hearkened unto the voice of a man; for the Eternal fought for Israel*.¹⁰⁷, Verse 14. The reference to the fortified cities he mentioned here¹⁰³ is an allusion to the wall of Jericho that fell before the ark. This is what David said, *For not by their own sword did they get the Land in possession, neither did their own arm save them; but Thy right hand, and Thine arm, and the light of Thy countenance, because Thou wast favorable unto them*¹⁰⁸ — *the right hand* of G-d *and* His [left] *arm* fought against their mighty ones, *and the light of* His *countenance* that *was favorable unto them* [the Israelites] gave them power over those who were slain in battle. Scripture refers to this in saying further, *And I destroyed the Amorite before them, whose height was like the height of the cedars, and he was strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath*.¹⁰⁹ He [the prophet Amos] singled out the Amorite because it was the mightiest [nation] among them, and it was G-d Who destroyed it.

footnotes:
⁹⁴ Jeremiah 48:14.
⁹⁵ See Genesis 49:9.
⁹⁶ See ibid.
⁹⁷ Verse 17.
⁹⁸ Further, 28:32.
⁹⁹ Proverbs 5:11.
¹⁰⁰ Verse 19.
¹⁰¹ Verse 20.
¹⁰² Isaiah 1:28.
⁹⁷ Verse 17.
¹⁰³ Further, 9:1.
¹⁰³ Further, 9:1.
¹⁰³ Further, 9:1.
¹⁰⁴ Ibid.
¹⁰⁴ Ibid.
¹⁰⁵ Ibid.
¹⁰⁶ Joshua 10:11.
¹⁰⁷ Ibid.
¹⁰³ Further, 9:1.
¹⁰⁸ Psalms 44:4. This psalm is ascribed to the sons of Korach (Verse 1). However, according to the Talmud (Baba Bathra 14b) it is David who wrote the Psalms, including among them the work of the elders, such as the sons of Korach, etc. Hence Ramban correctly writes of this psalm “that David said.”
¹⁰⁹ Amos 2:9.