## Ramban on Deuteronomy Chapter 9

###### Ramban on Deuteronomy 9:3:1
[Ramban on Deuteronomy 9:3:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/9:3:1)

וְטַעַם **הוּא יַשְׁמִידֵם וְהוּא יַכְנִיעֵם**, כְּמוֹ הוּא יַכְנִיעֵם וְהוּא יַשְׁמִידֵם, **יַכְנִיעֵם** עִנְיַן שִׁפְלוּת, מִן הֲרָאִיתָ כִּי נִכְנַע אַחְאָב מִלְּפָנָי (מלכים א כא כט), אוֹ אָז יִכָּנַע לְבָבָם הֶעָרֵל (ויקרא כו מא), וְכֵן כֻּלָּם. וְהַטַּעַם כִּי הָיוּ הָעַמִּים הָהֵם יְרֵאִים מְאֹד מִיִּשְׂרָאֵל, וּבְלֵב רַגָּז וּבְרוּחַ שְׁפָלָה וְרִפְיוֹן יָדַיִם הָיוּ יוֹצְאִים אֲלֵיהֶם לַמִּלְחָמָה, כְּמוֹ שֶׁאָמַר (יהושע ה א) וַיְהִי כִשְׁמֹעַ כָּל מַלְכֵי הָאֱמֹרִי וְגוֹ' וְכָל מַלְכֵי הַכְּנַעֲנִי וְגוֹ' וַיִּמַּס לְבָבָם וְלֹא הָיָה בָם עוֹד רוּחַ מִפְּנֵי בְּנֵי יִשְׂרָאֵל. וְיִתָּכֵן כִּי **הוּא יַשְׁמִידֵם** יִרְמֹז אֶל גּוֹיִם גְּדוֹלִים וַעֲצוּמִים, וְ**יַכְנִיעֵם** אֶל בְּנֵי עֲנָקִים, כִּי עִם כָּל תָּקְפָּם וְגָבְהָם נִכְנַע לִבָּם יוֹתֵר מִשְּׁאָר הָעָם וְלֹא יָצְאוּ לַמִּלְחָמָה כְּלָל, אֲבָל הָיוּ נֶחְבָּאִים בֶּהָרִים וּבְעָרֵי הַבְּצוּרוֹת, כְּמוֹ שֶׁאָמַר (שם יא כא) וַיָּבֹא יְהוֹשֻׁעַ בָּעֵת הַהִיא וַיַּכְרֵת אֶת הָעֲנָקִים מִן הָהָר מִן חֶבְרוֹן מִן דְּבִר מִן עֲנָב וּמִכֹּל הַר יְהוּדָה וּמִכֹּל הַר יִשְׂרָאֵל עִם עָרֵיהֶם הֶחֱרִימָם יְהוֹשֻׁעַ, כְּלוֹמַר בְּעָרֵיהֶם. וְכֵן וַיֵּלֶךְ יְהוּדָה אֶל הַכְּנַעֲנִי הַיּוֹשֵׁב בְּחֶבְרוֹן וַיַּכּוּ אֶת שֵׁשַׁי וְאֶת אֲחִימַן וְאֶת תַּלְמַי (שופטים א י):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
HE WILL DESTROY THEM, AND HE WILL BRING THEM DOWN. The meaning thereof is that “He will bring them down and He will destroy them” [because, obviously, they could be destroyed after having been brought down, but not vice versa]. The expression *‘yachni’eim’* (*He will bring them down*) denotes “humiliation,” as in the usage, *Seest thou how Ahab ‘nichna’* (*humbleth himself*) *before Me*?;¹¹⁰ *if then perchance their uncircumcised heart ‘yikana’* (*be humbled*),¹¹¹ and so all [similar expressions]. And the purport thereof is that these peoples were very frightened of Israel. With *a trembling heart*,¹¹² low spirit and *feebleness of hands*¹¹³ they went out [against them in battle], as it is stated, *And it came to pass, when all the kings of the Amorites, that were beyond the Jordan westward, and all the kings of the Canaanites, that were by the sea, heard how the Eternal had dried up the waters of the Jordan* etc. *that their heart melted, neither was there spirit in them any more, because of the children of Israel*.¹¹⁴ It is possible that the expression *He will destroy them* alludes to *the nations greater and mightier than thyself*¹¹⁵ — *and He will bring them down* refers to *the sons of the Anakim*,¹¹⁶ for despite all their might and height, their hearts were more humbled than [those of] the rest of the people and they did not go into battle at all, but were hiding in the mountains and in the fortified cities, as it is said, *And Joshua came at that time, and cut off the Anakim from the hill-country, from Hebron, from Debir, from Anab, and from all the hill-country of Judah, and from all the hill-country of Israel; ‘with’ their cities Joshua utterly destroyed them*,¹¹⁷ that is to say he destroyed them “in” their cities [indicating that the Anakim never entered the battlefield]. Similarly, it is said, *And Judah went against the Canaanites that dwelt in Hebron* etc. *and they smote Sheshai, and Ahiman, and Talmai*.¹¹⁸

footnotes:
¹¹⁰ I Kings 21:29.
¹¹¹ Leviticus 26:41.
¹¹² Deuteronomy 28:65.
¹¹³ Jeremiah 47:3.
¹¹⁴ Joshua 5:1.
¹¹⁵ Above, Verse 1.
¹¹⁶ Verse 2.
¹¹⁷ Joshua 11:21.
¹¹⁸ Judges 1:10. Here likewise it is stated that the Anakim were “in” Hebron, indicating that they were fearful of entering the field of battle.


###### Ramban on Deuteronomy 9:4:1
[Ramban on Deuteronomy 9:4:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/9:4:1)

**אַל תֹּאמַר בִּלְבָבְךָ**, אַחֲרֵי שֶׁהִזְהִיר שֶׁלֹּא תַּחְשֹׁב כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי, רַק שֶׁתֵּדַע כִּי הַנִּצּוּחִים בַּמִּלְחָמָה הַשֵּׁם נָתַן לָהֶם הַכֹּחַ הַהוּא, וְהַתַּקִּיפִים שֶׁבָּהֶם וְהֶעָרִים הַבְּצוּרוֹת אֲשֶׁר תִּלְכְּדוּ, הַשֵּׁם בִּכְבוֹדוֹ עָשָׂה לָכֶם כֵּן בְּנֵס מְפֻרְסָם מֵאִתּוֹ, חָזַר וְהִזְכִּיר לֹא תַּחְשֹׁב כִּי עָשָׂה ה' עִמְּךָ כָּל זֶה בְּצִדְקָתְךָ, כִּי לֹא עָשָׂה לָכֶם כֵּן רַק בְּרִשְׁעַת הַגּוֹיִם הָאֵלֶּה. וְהִנֵּה זֶה טַעַם בְּאָבְדָן הַגּוֹיִם הָהֵם, וְלֹא נָתַן לָהֶם טַעַם בְּרֶשֶׁת יִשְׂרָאֵל אֶת הָאָרֶץ. עַל כֵּן חָזַר וּבֵאֵר, לֹא בְצִדְקָתְךָ שֶׁתִּהְיֶה צַדִּיק בְּמַעֲשֶׂה, וְלֹא אֲפִלּוּ בְּלֵב יָשָׁר שֶׁהָיָה לְךָ, רַק בְּרִשְׁעַת הַגּוֹיִם אָבְדוּ הֵם, וּבַעֲבוּר שְׁבוּעַת אֲבוֹתֶיךָ יָרַשְׁתָּ אוֹתָהּ הָאָרֶץ, כִּי אֵין הַחֵטְא שֶׁלְּךָ יָכוֹל לְבַטֵּל הַמַּתָּנָה שֶׁנָּתַן לַאֲבוֹתֶיךָ, כִּי בִּשְׁבוּעָה נְתָנָהּ לָהֶם. וְרַשִׁ"י כָּתַב (רש"י על דברים ט':ד') אַל תֹּאמַר בִּלְבָבְךָ צִדְקָתִי וְרִשְׁעַת הַגּוֹיִם גָּרְמָה לִי, לֹא בְצִדְקָתְךָ. וְאֵינֶנּוּ נָכוֹן. וְיֵשׁ עַל הַשּׁוֹאֵל לִשְׁאוֹל, שֶׁהֲרֵי אָמַר (דברים ז':ח') כִּי מֵאַהֲבַת ה' אֶתְכֶם, וְהִנֵּה הֵם אֲהוּבִים לְמַעְלָה, וְהַשֵּׁם לֹא יֹאהַב רַק אֶת הַטּוֹבִים, כִּי רָשָׁע וְאֹהֵב חָמָס שָׂנְאָה נַפְשׁוֹ, אִם כֵּן גַּם בְּצִדְקָתָם יָרְשׁוּ אֶרֶץ. וְהַתְּשׁוּבָה כִּי שָׁם יְדַבֵּר עִם יִשְׂרָאֵל בִּכְלָלָם, וְכָאן יוֹכִיחַ הַדּוֹר הַהוּא שֶׁהָיוּ מַמְרִים אֶת ה' מִיּוֹם הֱיוֹתָם בַּמִּדְבָּר:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
SPEAK NOT THOU IN THY HEART. After cautioning that you should not think ‘*my power and the might of my hand hath gotten me this wealth*.’¹¹⁹ but instead you are to know that the power over the vanquished was given to you by G-d, and that [the victory over] their mighty ones and fortified cities that you will have conquered [was made possible by] G-d in His Glory Who did it for you in a generally known miracle from Him, he further warned them, “Do not think that G-d did all this for you because of your righteousness; rather, He has done so for you only *because of the wickedness of these nations*.”¹²⁰ Now this is a cause for the destruction of these nations, but he gave no reason for Israel’s possession of the Land. Therefore he reverted and explained, *Not for thy righteousness*¹²⁰ that you will be righteous in conduct, nor even because of the upright heart that you will have, but only *because of the wickedness of these nations* will they be destroyed, and because of [His] oath to your fathers will you possess the Land, for your sin cannot annul the gift He gave to your fathers since He gave it to them by an oath. And Rashi wrote: “*Speak not thou in thy heart* — my righteousness and the wickedness of these nations caused me [to possess the Land]. *Not for thy righteousness*.” But this is not correct.¹²¹ the wickedness of the nations was a cause of one thing — their coming into the possession of the Land. On this Ramban comments that the verses indicate instead that there are two separate warnings here: “Do not think that because of your righteousness you are coming to possess the Land, and do not think that because of the wickedness of these nations they are driven out from it” (Mizrachi).
Now one should ask, “Has he not said, *But because the Eternal loved you*,¹²² thus establishing that they are beloved on high, and, [as we know], G-d loves only those who are good, for *the wicked and him that loveth violence His soul hateth*,¹²³ and if so, [it is justifiable that] they come to possess the Land also for their [own] righteousness [so, how can he say here *Not for thy righteousness, etc.*]?” The answer is that there he speaks of Israel in general, and here he reproves that particular generation that has been rebellious against the Eternal from the day they were in the wilderness.

footnotes:
¹¹⁹ Above, 8:17.
¹²⁰ Verse 5.
¹²⁰ Verse 5.
¹²¹ Rashi explained that they were not to think that a combination of their righteousness and
¹²² Above, 7:8.
¹²³ Psalms 11:5.


###### Ramban on Deuteronomy 9:5:1
[Ramban on Deuteronomy 9:5:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/9:5:1)

וְטַעַם **וּלְמַעַן הָקִים אֶת הַדָּבָר**, שֶׁאָמַר וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה (בראשית טו טז):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THAT HE MAY ESTABLISH THE WORD WHICH THE ETERNAL SWORE UNTO THY FATHERS. The purport thereof¹²⁴ is that He had said *and they shall serve them; and they shall afflict them four hundred years*.¹²⁵ *And in the fourth generation they shall come back hither*.¹²⁶, Verse 16. Therefore it could not be postponed to a later generation.

footnotes:
¹²⁴ Since the merits of that generation were not sufficient to bring them victory, the question arises, “Why could not the entry into the Land be delayed for a worthier generation?” Ramban suggests that the verse before us gives an answer to this question.
¹²⁵ Genesis 15:13.
¹²⁶ Ibid.


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

**וּבְחֹרֵב הִקְצַפְתֶּם אֶת ה'**, קֹדֶם שֶׁיִּפְתַּח לָהֶם בְּבֵאוּר הַתּוֹרָה כְּלָל הוֹכִיחַ אוֹתָם בַּעֲוֹנוֹת אֲשֶׁר גָּרְמוּ לָהֶם רָעָה וְלֹא נִמְחֲלוּ, וְהִזְכִּיר לָהֶם עִנְיַן הַמְרַגְּלִים וּמֵי מְרִיבָה. וְאַחַר כֵּן בֵּאֵר עֲשֶׂרֶת הַדִּבְּרוֹת וּפָרָשַׁת יִחוּד הַשֵּׁם, וְהִזְהִירָם בְּעִנְיַן ע"ז אַזְהָרוֹת רַבּוֹת, וְהִזְהִיר בַּמִּצְוֹת בִּכְלָלָם, וְיֹאמַר שֶׁהֵן כֻּלָּן טוֹבוֹת וּבַעֲבוּרָן תָּבֹא לָהֶן כָּל הַטּוֹבָה. וְעַתָּה בָּא לְהַתְחִיל בִּפְרָטֵי הַמִּצְוֹת, וְקֹדֶם שֶׁיַּזְכִּיר אַחַת מֵהֶן בִּפְרָט יַחְזֹר לְהוֹכִיחַ אוֹתָם וְלִפְקֹד עֲלֵיהֶם אֶת כָּל עֲוֹנוֹתֵיהֶם שֶׁעָשׂוּ מֵעֵת שֶׁקִּבְּלוּ הַתּוֹרָה וָהָלְאָה, כִּי הַתְּלוּנוֹת שֶׁעָשׂוּ קֹדֶם מַתַּן תּוֹרָה שֶׁהִמְרוּ עַל יָם בְּיַם סוּף וַיִּלּוֹנוּ בְּמָרָה וּבְאָלוּשׁ לֹא יַזְכִּירֵם לָהֶם, כִּי מֵעֵת שֶׁקִּבְּלוּ הַתּוֹרָה הָיוּ יוֹתֵר חַיָּבִים לִשְׁמֹעַ בְּקוֹל הַשֵּׁם אֲשֶׁר כָּרַת עִמָּם בְּרִית, וּלְפִיכָךְ פָּתַח כָּאן וּבְחוֹרֵב הִקְצַפְתֶּם, וְהִזְכִּיר לָהֶם מַעֲשֵׂה הָעֵגֶל, וּכְבָר פֵּרַשְׁתִּיו (שמות לב א):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
ALSO IN HOREB YE MADE THE ETERNAL ANGRY. Before even beginning to explain to them the Torah, he [Moses] reproved them for the sins which caused them evil and which were not forgiven: he mentioned the affairs of the spies, and the waters of Meribah. Afterwards he explained the Ten Commandments and the section of the Unity of G-d [*Sh’ma*], and he admonished them with many exhortations against idolatry; he cautioned them concerning the commandments in general, and he said that they [the commandments] are all good and, in consequence of [observing them] all the good will come to them, and then he commences to explain the individual commandments. But before he mentioned any of the commandments specifically he returned to reprove them and to *visit upon* them *all* their *iniquities*¹²⁷ which they had committed from the time they received the Torah and henceforth. But the complaints they made before the Giving of the Torah — when they *were rebellious at the sea, even at the Red Sea*,¹²⁸ *and the people murmured* at Marah,¹²⁹ and in Alush¹³⁰ — he did not mention to them, because, from the time that they received the Torah, they were more obligated to hearken to the voice of G-d Who made a covenant with them. Therefore, he began here, *Also in Horeb ye made the Eternal angry*, and he mentioned to them the affair of the [golden] calf, which I have already explained.¹³¹

footnotes:
¹²⁷ Amos 3:2.
¹²⁸ Psalms 106:7.
¹²⁹ Exodus 15:24.
¹³⁰ Numbers 33:14. See Ramban Exodus 16:1 (Vol. II, p. 217) that it was in Alush that murmuring took place.
¹³¹ Exodus 32:1 (Vol. II, pp. 549-553).


###### Ramban on Deuteronomy 9:15:1
[Ramban on Deuteronomy 9:15:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/9:15:1)

**וָאֵפֶן וָאֵרֵד מִן הָהָר**, כְּבָר פֵּרַשְׁתִּי בִּמְקוֹמוֹ (שם שם יא) כִּי קֹדֶם שֶׁיָּרַד מִן הָהָר הִתְפַּלֵּל עֲלֵיהֶם, וּבִתְפִלָּתוֹ נֶאֱמַר (שם שם יד) וַיִּנָּחֶם ה' עַל הָרָעָה, אֲבָל לֹא הִזְכִּיר זֶה עַתָּה מִפְּנֵי שֶׁהוּא רוֹצֶה לְהַסְדִּיר לָהֶם עַתָּה הַטֹּרַח הַגָּדוֹל וְהֶעָמָל שֶׁטָּרַח עֲלֵיהֶם, כִּי הֵבִיאוּ אוֹתוֹ לִשְׁבֹּר הַלּוּחוֹת, וּלְהִתְנַפֵּל עֲלֵיהֶם אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה, וּלְהִתְפַּלֵּל גַּם עַל אַהֲרֹן כִּי הִתְאַנַּף הַשֵּׁם עָלָיו מְאֹד. וְאַחֲרֵי כֵן (דברים ט':כ"ה-כ"ט) יַזְכִּיר הַתְּפִלָּה הָרִאשׁוֹנָה שֶׁחִלָּה אֶת פְּנֵי ה' אֱלֹהָיו טֶרֶם רִדְתּוֹ שֶׁלֹּא יַשְׁמִידֵם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
SO I TURNED AND CAME DOWN FROM THE MOUNT. I have already explained in its place¹³², Verse 11 (Vol. II, pp. 588-561). that before Moses came down from the mountain [and burned the calf] he prayed for them,¹³³ and, as a result of his prayer, it was said to him, *And the Eternal repented of the evil which He said He would do unto His people*.¹³⁴, Verse 14. The word “repented” here is an anthropomorphism (Ibn Ezra). Now, however, he did not mention it because he wanted to give them a [general] review of the great burden and suffering that he undertook for their sake — that they caused him to break the Tablets, to pray for them forty days and forty nights, and also to pray on behalf of Aaron because G-d was very angry with him.¹³⁵ Afterwards he mentioned the first supplication¹³⁶, Verses 25-29. with which he [immediately] before he came down from the mountain *besought the face of the Eternal his G-d*¹³⁷ not to destroy them.

footnotes:
¹³² Ibid.
¹³³ Exodus 32:11-13.
¹³⁴ Ibid.
¹³⁵ Further, Verse 20.
¹³⁶ Ibid.
¹³⁷ Exodus 32:11.


###### Ramban on Deuteronomy 9:17:1
[Ramban on Deuteronomy 9:17:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/9:17:1)

וְטַעַם **וָאֶתְפֹּשׂ בִּשְׁנֵי הַלּוּחוֹת**, גַּם זֶה מִן הַתּוֹכָחוֹת, יֹאמַר הָיָה עֲוֹנְכֶם גָּדוֹל מִנְּשֹׁא עַד כִּי בִּרְאוֹתִי אֶתְכֶם מְשַׂחֲקִים לִפְנֵי הָעֵגֶל לֹא יָכֹלְתִּי לְהִתְאַפֵּק וְשִׁבַּרְתִּי הַלּוּחוֹת. וְהֻצְרַךְ לְהַזְכִּיר זֶה בַּעֲבוּר שֶׁיִּרְצֶה לְהוֹדִיעָם עִנְיַן הַלּוּחוֹת הַשְּׁנִיּוֹת כַּאֲשֶׁר יְפָרֵשׁ. וְיִתָּכֵן שֶׁיִּרְמֹז עוֹד לַטּוֹבָה שֶׁעָשָׂה עִמָּהֶם, כִּי סִכֵּן בְּנַפְשׁוֹ לִשְׁבֹּר לוּחוֹת הָאֱלֹהִים לְטוֹבָתָם, כַּאֲשֶׁר אָמְרוּ רַבּוֹתֵינוּ (שמו"ר מג א) מוּטָב תִּדּוֹן בִּפְנוּיָה וְלֹא בְּאֵשֶׁת אִישׁ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND I TOOK HOLD OF THE TWO TABLETS. This is also meant to be part of the chastisements. He is saying: “your sin was greater than could be borne,¹³⁸ to the point that when I saw you being merry before the calf I could not restrain [my anger] and I broke the Tablets.” He had to mention this because he wanted them to realize the significance of the second Tablets, as he will explain [in the section that follows]. Possibly he is alluding further to the favor he did them when he endangered his own life by breaking the Tablets of G-d for their sake, as our Rabbis have said:¹³⁹ “It is better that you [Israel] be judged like an [unchaste] unmarried woman and not like an [adulterous] wife.”¹⁴⁰

footnotes:
¹³⁸ See Genesis 4:13.
¹³⁹ Shemoth Rabbah 46:1.
¹⁴⁰ The Tablets represented the testimony of Israel’s “marriage” to G-d. Under such circumstances the sin of the golden calf would have brought a severe punishment upon Israel, like that of an adulterous wife. By risking his life in breaking the Tablets, Moses turned their status into that of an “unmarried person” and thus lessened their punishment. The second Tablets re-established the original bond between G-d and Israel.


###### Ramban on Deuteronomy 9:19:1
[Ramban on Deuteronomy 9:19:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/9:19:1)

**כִּי יָגֹרְתִּי מִפְּנֵי הָאַף**, יֹאמַר כִּי מִפְּנֵי הָאַף וְהַחֵמָה אֲשֶׁר קָצַף הַשֵּׁם מִתְּחִלָּה עֲלֵיכֶם לְהַשְׁמִיד אֶתְכֶם יָגֹרְתִּי גַּם עַתָּה, כִּי עֲדַיִן יֵשׁ עֲלֵיכֶם לְהַשְׁמִיד אֶתְכֶם מִן הַקֶּצֶף הַגָּדוֹל הַהוּא, אַף עַל פִּי שֶׁכְּבָר נִחַם הַשֵּׁם עַל הָרָעָה אֲשֶׁר דִּבֶּר לַעֲשׂוֹת לְעַמּוֹ. עַל כֵּן חָזַרְתִּי וְהִתְנַפַּלְתִּי עֲלֵיכֶם אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה, עַד שֶׁשָּׁמַע אֵלַי גַּם בַּפַּעַם הַהִיא כַּאֲשֶׁר שָׁמַע בַּפַּעַם הָרִאשׁוֹנָה קֹדֶם שֶׁיָּרַדְתִּי. וְגַם בְּעַד אַהֲרֹן הִתְפַּלַּלְתִּי בַּפַּעַם הַזֹּאת שֶׁחָזַרְתִּי שָׁם, כִּי עַד שֶׁיְּבַעֵר אֶת הָעֵגֶל לֹא הִשְׁגִּיחַ רַק לְהָשִׁיב חֲמָתוֹ מֵהַשְׁחִית אֶת הָעָם כְּרֶגַע:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
FOR I WAS IN DREAD OF THE ANGER. He is stating that because *of the anger and the fury wherewith the Eternal was angry with you* at first [that He wanted] *to destroy you*, I stood in awe even now, for there was still [enough] of that great anger upon you to destroy you, even though G-d had already *repented of the evil which He said He would do unto His people*.¹³⁴, Verse 14. The word “repented” here is an anthropomorphism (Ibn Ezra). Therefore I returned and threw myself down [in prayer] in your behalf for forty days and forty nights until He *hearkened unto me that time also*¹⁴¹ just as He hearkened the first time before I descended [from the mountain]. For Aaron, also, I prayed at that time when I returned there [to the mountain] because, until he had cleansed [the camp of] the calf, [Moses’ main] concern was but *to turn back His wrath, lest He should destroy*¹⁴² the [whole] people in a moment, [and hence he did not pray especially for Aaron until he returned to the mountain].

footnotes:
¹³⁴ Ibid.
¹⁴¹ In Verse 19 before us.
¹⁴² Psalms 106:23.


###### Ramban on Deuteronomy 9:21:1
[Ramban on Deuteronomy 9:21:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/9:21:1)

וְאָמַר **וָאַשְׁלִךְ אֶת עֲפָרוֹ אֶל הַנַּחַל הַיֹּרֵד מִן הָהָר**, וְלֹא הִזְכִּיר כִּי הִשְׁקָהוּ אוֹתָם, דֶּרֶךְ כְּבוֹדָם, שֶׁלֹּא רָצָה לֵאמֹר לָהֶם שֶׁעָשָׂה בָּהֶם מַעֲשֶׂה הַסּוֹטוֹת:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND I CAST THE DUST THEREOF INTO THE BROOK THAT DESCENDED OUT OF THE MOUNT. He did not mention that he made them drink [of the water mixed with the dust of the calf]¹⁴³ by way of humiliating them for their deeds,¹⁴⁴ because he did not want to tell them that he had done to them what is done to wives suspected of adultery.¹⁴⁵

footnotes:
¹⁴³ See Exodus 32:20.
¹⁴⁴ The Hebrew reads: “by way of their honor” — but it is a euphemism. See Vol. II, p. 563 (on top): “disgracing their deeds by grinding etc.”
¹⁴⁵ Numbers 5:16-22.


###### Ramban on Deuteronomy 9:22:1
[Ramban on Deuteronomy 9:22:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/9:22:1)

וְאָמַר ר"א (אבן עזרא על דברים ט':כ"ב) כִּי טַעַם **וּבְתַבְעֵרָה וּבְמַסָּה**, בַּעֲבוּר כִּי בְּתַבְעֵרָה הָיוּ הָעָם כְּמִתְאוֹנְנִים מְנַסִּים הַשֵּׁם בְּתוֹאֲנוֹת, הִזְכִּיר לָהֶם כִּי הֱיִיתֶם מַקְצִיפִים אֶת הַשֵּׁם בַּנִּסָּיוֹן אֲשֶׁר נִסִּיתֶם בְּתַבְעֵרָה כַּאֲשֶׁר עֲשִׂיתֶם כְּבָר פַּעַם אַחֶרֶת בְּמַסָּה, וְלֹא לְקַחְתֶּם מוּסָר. וְיָפֶה פֵּרֵשׁ. וְהִנֵּה הַחֵטְא לְנַסּוֹת אֶת הַשֵּׁם הוּא חֵטְא גָּדוֹל וְאַשְׁמָה רַבָּה, כַּאֲשֶׁר הִזְהִיר מִמֶּנּוּ (דברים ו':ט"ז) לֹא תְנַסּוּ אֶת ה' אֱלֹהֵיכֶם כַּאֲשֶׁר נִסִּיתֶם בַּמַּסָּה, עַל כֵּן הֶחְזִיר אוֹתוֹ לָהֶם בְּכָאן. וְכָךְ הִזְכִּיר פַּעַם אַחֶרֶת חֵטְא הַמְרַגְּלִים בִּקְצָרָה בַּעֲבוּר הֶעָוֹן הַגָּדוֹל, כִּי בּוֹ יַשְׁלִים מַמְרִים הֱיִיתֶם עִם ה'. וְאָמַר מִיּוֹם דַּעְתִּי אֶתְכֶם, לִרְמֹז עַל תְּלוּנוֹתֵיהֶם קֹדֶם מַתַּן תּוֹרָה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
And Rabbi Abraham ibn Ezra wrote that the meaning of the verse, *And at Taberah, and at Massah* etc.,¹⁴⁶ is that because at Taberah *the people were as murmerers*,¹⁴⁷ testing G-d with complaints, therefore Moses mentioned to them that “you angered G-d with the challenge of proving [His power] at Taberah just as you had already done another time at Massah¹⁴⁸ and you accepted no correction.”¹⁴⁹ He [Ibn Ezra] explained it well. Behold, the sin of testing G-d is a great sin and of a serious nature, as he admonished against it, *Ye shall not try the Eternal your G-d, as ye tried Him in Massah;*¹⁵⁰ therefore he cited it to them again here. So also he briefly mentioned to them once again the sin of the spies¹⁵¹ because of the great sin it entailed, for with it he completed [this section], saying, *Ye have been rebellious against the Eternal from the day I knew you*.¹⁵² He stated *from the day I knew you* in order to allude to their murmurings before the Giving of the Torah.

footnotes:
¹⁴⁶ Verse 22. The question is, why are these two places mentioned here together, when the offenses took place at different times — that in Massah, before they encamped at Sinai (Exodus 17:7) and that in Taberah, after they left Sinai (Numbers 11:1-3)? Besides, if they are to be mentioned together, then Massah, having occurred earlier, should have been mentioned first. Ibn Ezra answers that, since both offenses were of the same nature, Moses is saying that they acted in Taberah just as they had acted in Massah — they learned no lessons from their former experience.
¹⁴⁷ Numbers 11:1.
¹⁴⁸ Exodus 17:7.
¹⁴⁹ See Jeremiah 7:28.
¹⁵⁰ Above, 6:16.
¹⁵¹ Verse 23.
¹⁵² Verse 24.


###### Ramban on Deuteronomy 9:25:1
[Ramban on Deuteronomy 9:25:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/9:25:1)

**וָאֶתְנַפַּל לִפְנֵי ה'**, יֹאמַר כִּי הֻצְרַכְתִּי לְהִתְנַפֵּל עֲלֵיכֶם אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה עַל הַחֵטְא הַגָּדוֹל הַזֶּה, כִּי מִתְּחִלָּה אָמַר ה' לְהַשְׁמִיד אֶתְכֶם עַד שֶׁאֶתְפַּלֵּל אֶל ה' וָאוֹמַר אַל תַּשְׁחֵת עַמְּךָ וְנַחֲלָתְךָ, כִּי זֹאת הָיְתָה תְּפִלָּתוֹ קֹדֶם רִדְתּוֹ מִן הָהָר, וּמִמֶּנָּה נַעֲנָה בְּוַיִּנָּחֶם ה' עַל הָרָעָה אֲשֶׁר דִּבֶּר לַעֲשׂוֹת לְעַמּוֹ (שמות לב יד). וְלֹא הִזְכִּיר תְּפִלַּת הָאַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה כִּי אֲרֻכָּה מֵאֶרֶץ מִדָּהּ וּרְחָבָה מִנִּי יָם. וְטַעַם הַשֵּׁמוֹת הַכְּתוּבִים בְּאָלֶ"ף דָּלֶ"ת יוֹ"ד הֵ"א פֵּרַשְׁתִּיו (רמב"ן על דברים ג':כ"ד):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND I FELL DOWN BEFORE THE ETERNAL. He is stating: “I had to cast myself down in prayer for you forty days and forty nights because of this great sin, for at first G-d said to destroy you, until I prayed to G-d and said ‘[*O G-d Eternal*], *destroy not Thy people and Thine inheritance*.’”¹⁵³ This was his prayer before he came down from the mountain, and it was because of this prayer that he was answered with *And the Eternal repented of the evil which He said He would do unto His people*.¹³⁴, Verse 14. The word “repented” here is an anthropomorphism (Ibn Ezra). He did not mention the prayer of the forty days and forty nights, for *the measure thereof is longer than the earth, and broader than the sea*.¹⁵⁴ I have already explained¹⁵⁵. the reason why the Divine Names are written both with *Aleph Daleth*, and *Yod Hei* [in Verse 26: *O G-d Eternal, destroy not Thy people* etc.].

footnotes:
¹⁵³ Verse 26.
¹³⁴ Ibid.
¹⁵⁴ Job 11:9. See also Vol. II, p. 561: “for who can write down the many supplications etc.”
¹⁵⁵ Above, at the beginning of Seder Va’ethchanan


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

**מִבְּלִי יְכֹלֶת ה' לַהֲבִיאָם אֶל הָאָרֶץ אֲשֶׁר דִּבֶּר לָהֶם**, אָמַר בַּמְּרַגְּלִים (במדבר יד טז) מִבִּלְתִּי יְכֹלֶת ה' לְהָבִיא אֶת הָעָם הַזֶּה אֶל הָאָרֶץ אֲשֶׁר נִשְׁבַּע לָהֶם וַיִּשְׁחָטֵם בַּמִּדְבָּר, כְּלוֹמַר יֹאמְרוּ כִּי כַּאֲשֶׁר בָּאוּ וְהָיוּ קְרוֹבִים לָאָרֶץ וְרָאָה שֶׁאֵין יְכֹלֶת בְּיָדוֹ כְּנֶגֶד הָעַמִּים הָהֵם, שְׁחָטָם בַּמִּדְבָּר. אֲבָל בְּכָאן אָמַר וּמִשִּׂנְאָתוֹ אוֹתָם הוֹצִיאָם לַהֲמִתָם בַּמִּדְבָּר, כִּי הָיְתָה הַשִּׂנְאָה הַזֹּאת בָּהֶם בְּמִצְרַיִם טֶרֶם שֶׁהוֹצִיאָם מִשָּׁם. וְהַטַּעַם בַּעֲבוּר שֶׁהָיוּ בְּמַעֲשֵׂה הָעֵגֶל עֲדַיִן קְרוֹבִים לְמִצְרַיִם, רְחוֹקִים מֵאֶרֶץ כְּנַעַן, יֹאמְרוּ כִּי גַּם בִּהְיוֹתָם בְּמִצְרַיִם רָאָה שֶׁאֵין יְכֹלֶת בְּיָדוֹ לַהֲבִיאָם אֶל הָאָרֶץ אֲשֶׁר דִּבֶּר לָהֶם בְּאָזְנֵי הַמִּצְרִיִּים, וְעַל כֵּן שְׂנֵאָם, וּלְבִלְתִּי הֵחֵל לְעֵינֵי הַגּוֹיִם אֲשֶׁר נוֹדַע אֲלֵיהֶם לְעֵינֵיהֶם, (ו)הוֹצִיאָם מִמִּצְרַיִם לַהֲמִיתָם בַּמִּדְבָּר בְּמָקוֹם שֶׁלֹּא יִוָּדַע מֶה הָיָה לָהֶם. וְזֶהוּ בְּרָעָה הוֹצִיאָם לַהֲרֹג אֹתָם בֶּהָרִים (שמות לב יב), שֶׁחָשַׁב עֲלֵיהֶם מַחְשֶׁבֶת רָעָה טֶרֶם שֶׁיָּצְאוּ, שֶׁהוֹצִיאָם מִתּוֹךְ עַם מִצְרַיִם לַהֲרֹג אוֹתָם בֵּין הֶהָרִים, מָקוֹם אֲשֶׁר לֹא יַעֲבֹר בּוֹ אִישׁ וְלֹא יָשַׁב אָדָם שָׁם. וְהַכַּוָּנָה בַּטְּעָנוֹת כִּי הַגּוֹיִם יְדַבְּרוּ בַּה' אֱלֹהֵי יִשְׂרָאֵל לֵאמֹר עָלָיו כֵּאלֹהֵי גּוֹיֵי הָאֲרָצוֹת, וּכְעִנְיָן שֶׁנֶּאֱמַר (דניאל י כ) וְעַתָּה אָשׁוּב לְהִלָּחֵם עִם שַׂר פָּרָס. וּכְבָר הִזְכַּרְתִּי מִן הָעִנְיָן הַזֶּה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
BECAUSE THE ETERNAL WAS NOT ABLE TO BRING THEM INTO THE LAND WHICH HE PROMISED THEM. During the affair of the spies, Moses said, [that the nations will say] *Because the Eternal was not able to bring this people into the Land which He swore unto them, therefore He hath slain them in the wilderness*,¹⁵⁶ meaning, they [the nations] will say that as they [the Israelites] approached and were near to the Land, and He saw that He was not able to be victorious over those nations He slew them [the Israelites] in the wilderness. But here [with reference to the calf] he [Moses] said [that the Egyptians would claim], *and because He hated them, He hath brought them out to slay them in the wilderness*,¹⁵⁷ since this hatred already existed in Egypt before He took them out from there. The purport of this was that, since at the time when the calf was made, they were still close to Egypt and far from the land of Canaan, the Egyptians would claim that even when they were still in Egypt, He realized that He lacked the power to bring them into the Land of which He spoke to them within hearing of the Egyptians. Therefore He hated them *that it* [His Name] *should not be profaned in the sight of the nations*¹⁵⁸ in whose sight He made Himself known to them [the Israelites]. He brought them forth out of the land of Egypt *to slay them in the wilderness*¹⁵⁷ in a place where their fate would not become known. This is the intent of the verse, [*Why should the Egyptians speak, saying:*] *for evil did He bring them forth, to slay them in the mountains?*¹⁵⁹ meaning, that He planned this evil design against them before He brought them out from among the people of Egypt to slay them between the mountains, a place *that no man passed through, and where no man dwelt*.¹⁶⁰ The point of these arguments was that the nations would speak of the Eternal, the G-d of Israel, [in a manner as they speak of other gods], *speaking against Him* [*saying:*] ‘*As the gods of the nations of the lands*,’¹⁶¹ similar to what is stated, *and now I will return to fight with the prince of Persia*.¹⁶² I have already mentioned something of this subject.¹⁶³

footnotes:
¹⁵⁶ Numbers 14:16.
¹⁵⁷ In Verse 28 before us.
¹⁵⁸ Ezekiel 20:9.
¹⁵⁷ In Verse 28 before us.
¹⁵⁹ Exodus 32:12.
¹⁶⁰ Jeremiah 2:6.
¹⁶¹ II Chronicles 32:17.
¹⁶² Daniel 10:20.
¹⁶³ Leviticus 18:25 (Vol. III, pp. 268-269).