## Ramban on Exodus Chapter 15 ###### Ramban on Exodus 15:1:1 [Ramban on Exodus 15:1:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/15:1:1) **אָז יָשִׁיר מֹשֶׁה** לְשׁוֹן רַבֵּינוּ שְׁלֹמֹה, כְּשֶׁרָאָה הַנֵּס עָלָה בְּלִבּוֹ שֶׁיָּשִׁיר שִׁירָה וְכֵן עָשָׂה "וַיֹּאמְרוּ לֵאמֹר" וְגוֹ'. וְכֵן "אָז יְדַבֵּר יְהוֹשֻׁעַ" (יהושע י יב), כְּשֶׁרָאָה הַנֵּס אָמַר לוֹ לִבּוֹ לְדַבֵּר וְכֵן עָשָׂה "וַיֹּאמֶר לְעֵינֵי יִשְׂרָאֵל", וְכֵן שִׁירַת הַבְּאֵר שֶׁפָּתַח בָּהּ "אָז יָשִׁיר יִשְׂרָאֵל" (במדבר כא יז) פֵּרֵשׁ אַחֲרָיו "עֲלִי בְאֵר עֱנוּ לָהּ", וְכֵן "וּבַיִת יַעֲשֶׂה לְבַת פַּרְעֹה" (מלכים א ז':ח'), חָשַׁב בְּלִבּוֹ לַעֲשׂוֹת לָהּ הַבַּיִת. "אָז יִבְנֶה שְׁלֹמֹה" (שם יא ז), פֵּרְשׁוּהוּ חַכְמֵי יִשְׂרָאֵל (סנהדרין צא:) שֶׁבִּקֵּשׁ לִבְנוֹת וְלֹא בָּנָה. זֶהוּ לְיַשֵּׁב פְּשׁוּטוֹ. וּמַה יֹאמַר הָרַב בְּפָסוּק "יַעֲשׂוּ עֵגֶל בְּחֹרֵב" (תהלים קו יט), "כַּמָּה יַמְרוּהוּ בַמִּדְבָּר יַעֲצִיבוּהוּ בִּישִׁימוֹן" (שם עח מ), וְכָל הַמִּזְמוֹר כֵּן, "יַהֲרֹג בַּבָּרָד גַּפְנָם" (שם מז), "יְשַׁלַּח בָּהֶם עָרוֹב" (שם מה), וְכֵן "וּמֵאַיִן יָבֹאוּ אֵלֶיךָ" (מלכים ב כ':י"ד), "מִן הַמַּכִּים אֲשֶׁר יַכֻּהוּ אֲרַמִּים" (שם ח כט, ט טו), וְכֵן "וּמֹשֶׁה יִקַּח אֶת הָאֹהֶל" (שמות ל"ג:ז'), כִּי אֵינֶנּוּ לְשׁוֹן הֹוֶה, שֶׁלֹּא לְקָחוֹ אֶלָּא פַּעַם אַחַת. אֲבָל דֶּרֶךְ הַלָּשׁוֹן הוּא לוֹמַר עָתִיד בִּמְקוֹם עָבָר, וְכֵן יֹאמְרוּ בִּמְקוֹמוֹת רַבִּים הַהֶפֶךְ. וְהַטַּעַם, כִּי מִנְהַג הַלָּשׁוֹן שֶׁהַמְּסַפֵּר עִנְיָן יַעֲמִיד עַצְמוֹ בַּזְּמַן שֶׁיַּחְפֹּץ, וְיִרְמֹז לַמַּעֲשֶׂה מִמֶּנּוּ. פַּעַם יַעֲמִיד עַצְמוֹ בִּזְמַן הַמַּעֲשֶׂה וִידַבֵּר בּוֹ בְּעִנְיַן הוֹוֶה, וְעוֹמֵד עָלָיו בִּתְחִלָּתוֹ, וְיֹאמַר "יָשִׁיר יִשְׂרָאֵל" כְּאִלּוּ מְשׁוֹרְרִים לְפָנָיו, וְכֵן כֻּלָּם, וּפַעַם יְאַחֵר עַצְמוֹ וְיֹאמַר זֶה נַעֲשָׂה כְּבָר, וְהַכֹּל לְאַמֵּת עִנְיָן. וְלָכֵן רֹב שֶׁיָּבֹא זֶה יִהְיֶה בְּעִנְיַן הַנְּבוּאוֹת: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AZ YASHIR MOSHEH'(THEN MOSES WILL SING).⁹¹ Rashi comments: “[*Then*], when Moses saw the miracle, the thought came to his heart that he would sing a song,⁹² (he will sing) — is used here by the Torah, since the expression denotes Moses’ thought that he should sing. Rashi thus interprets *yashir* to be a pure future. Ramban will differ with this interpretation. and thus he actually did, [as it is said], *and they spoke, saying*. Similarly, *az yedabeir Yehoshua*⁹³ means that when he saw the miracle [mentioned there], his heart prompted him to speak, and thus he actually did, [as it is said], *and he said in the sight of Israel*.⁹⁴ The same interpretation applies to the Song of the Well, which begins with the words, *az yashir Yisrael*,⁹⁵ and Scripture explains after that, *Spring up, O well, sing ye unto it*.⁹⁶ This part of the verse shows that the preceding expression, *az yashir Yisrael*, denotes intent of heart to sing, thus: “*Then*, when they saw the miracle, their hearts told them that they should sing,” and so they did, as is indicated by the expression *sing ye unto it*, which is the call to the people to sing. Likewise: *az yivneh Shlomoh*,⁹⁷ which the Sages of Israel explained it as meaning⁹⁸ that he proposed to build but did not build it.⁹⁹ as a prefix of the imperfect verb, [i.e., the future tense of a verb], indicates an intent to do a thing” (Rashi). This explanation serves to clarify the literal meaning of the text.” But what will the Rabbi [Rashi] say concerning these verses: *‘Ya’asu’* [literally: “They will make”] *a calf in Horeb;*¹⁰⁰ *How oft ‘yamruhu’* [literally: “will they rebel”] *against Him in the wilderness, and ‘ya’atzivuhu’* [literally: “they will grieve Him”] *in the desert!*¹⁰¹, 78:40. The entire psalm is so written [in the future tense]: *yaharog* [literally: “He will destroy”] *their vines with hail;*¹⁰², Verse 47. *y’shalach* [literally: “He will send”] *among them swarms of flies*¹⁰³, Verse 45. — [when all of these verbs refer to past events]! Similarly: *And from whence ‘yavo’u’* [literally: “shall they come”] *unto thee?*¹⁰⁴ *Of the wounds which the Arameans ‘yakuhu’* [literally: “shall smite him”].¹⁰⁵, 8:29. Likewise, *Now Moses ‘yikach’* [literally: “will take”] *the tent*¹⁰⁶ does not denote a continuous event,¹⁰⁷, where the future tense “shall take” is used, the action is not one of continuous happening and still the future tense is used! since he took it only once.¹⁰⁸ Instead, [we must conclude that] it is the way of Scripture to use the future tense in place of the past form, and in many places the reverse is quite usual. The reason for this is that it is a distinctive way of language for a narrator of an event to place himself at a certain point of time which he desires, and he then alludes to the event. At times, he places himself at the moment of the action, and he speaks of it in the present tense as if he is watching it from its very beginning. He would say, “Israel is singing,” as if they were singing right before him, and so also in other cases. However, at times the narrator places himself after the event and says, “This has already been done.” It is all a matter of conveying an event realistically. It is for this reason that this interchangeable use of the tenses occurs in matters of prophecy. footnotes: ⁹¹ It is of course translated as a past tense: “Then Moses sang.” Rashi and Ramban will discuss why the future tense is used here by the Torah. ⁹² According to Rashi, this explains why the future tense — yashir ⁹³ Joshua 10:12. Literally: “Then Joshua will speak.” ⁹⁴ Ibid. ⁹⁵ Numbers 21:17. Literally: “Then Israel will sing.” ⁹⁶ Ibid. ⁹⁷ I Kings 11:7. Literally: “Then Solomon will build [a high place].” ⁹⁸ Sanhedrin 91b. ⁹⁹ “Thus we learn that the yod ¹⁰⁰ Psalms 106:19. ¹⁰¹ Ibid. ¹⁰² Ibid. ¹⁰³ Ibid. ¹⁰⁴ II Kings 20:14. ¹⁰⁵ Ibid. ¹⁰⁶ Further, 33:7. ¹⁰⁷ At this point, Ramban’s intent is directed to another statement in Rashi’s explanation, namely, that where an action is continuously happening, it is proper to use either the future tense or the past tense. Where the action is mentioned once and once only, the future cannot be used. However, Ramban points out, in the verse, Now Moses ‘yikach’ the tent ¹⁰⁸ See Rashi further, 33:11, towards the end (“The Midrash explains, etc.”), that Moses’ removing his tent to pitch it outside the camp happened only once. ###### Ramban on Exodus 15:1:2 [Ramban on Exodus 15:1:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/15:1:2) **כִּי גָּאֹה גָּאָה** עַל הַשִּׁירוֹת, וְעַל כָּל מַה שֶׁאֲקַלֵּס בּוֹ עוֹד יֵשׁ בּוֹ נוֹסָפוֹת. לְשׁוֹן רַשִׁ"י (רש"י על שמות ט"ו:א'). עֲשָׂאוֹ לְשׁוֹן רוֹמְמוּת וְגֹדֶל. וְאוּלַי כֵּן הוּא, וְכָמוֹהוּ "וּפֹה יָשִׁית בִּגְאוֹן גַּלֶּיךָ" (איוב לח יא), "כִּי גָאוּ הַמַּיִם" (יחזקאל מז ה), "וְיִגְאֶה כַּשַּׁחַל תְּצוּדֵנִי" (איוב י טז), לְשׁוֹן גֹּדֶל וְרִבּוּי. וְהַנָּכוֹן דַּעַת אוּנְקְלוֹס (תרגום אונקלוס על שמות ט"ו:א'), לְשׁוֹן גֵּאוּת מַמָּשׁ, כִּי נִתְגָּאָה עַל הַסּוּס שֶׁמִּתְגָּאֶה בַּמִּלְחָמָה וְעַל הַגִּבּוֹר הָרוֹכֵב בּוֹ, כִּי אֶת שְׁנֵיהֶם רָמָה בַיָּם, וְכֵן "וּבְרוֹב גְּאוֹנְךָ" (שמות ט"ו:ז'), וְכֵן כֻּלָּם לְשׁוֹן גֵּאוּת, כִּי הַמִּתְגָּאֶה יְרוֹמֵם עַצְמוֹ בְּמַעֲלָה: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** KI GA’OH GA’AH’ (FOR HE IS HIGHLY EXALTED). “[He is exalted] high above songs, and however much I may praise Him, there still remain additional [splendor and praiseworthiness] in Him to be expressed.” Thus the language of Rashi. [The Rabbi] thus interpreted *ga’oh ga’ah* as an expression of exaltation and supreme power. Perhaps this is so, such usage [of the word *ga’oh*] being found in the verses: *And here shall thy high (‘big’on’) waves be stayed;*¹⁰⁹ *For the waters were risen (‘ga’u’);*¹¹⁰ *And if it exalt itself (‘v’yigeh’), Thou huntest me as a lion*¹¹¹ — all of which are expressions of power and ascendancy. But the correct interpretation is the opinion of Onkelos, who rendered it literally an expression of pride. The verse is thus stating that He was ennobled above the horse that proudly goes to battle together with its mighty rider, for He threw both of them into the sea. Similarly, the verse, *And in the greatness of Thy ‘g’oncha’*,¹¹² and all other such cases are all expressions of pride, for he who indulges in a feeling of pride elevates himself in importance. footnotes: ¹⁰⁹ Job 38:11. ¹¹⁰ Ezekiel 47:5. ¹¹¹ Job 10:16. ¹¹² Further, Verse 7. ###### Ramban on Exodus 15:2:1 [Ramban on Exodus 15:2:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/15:2:1) **עָזִּי וְזִמְרָת יָהּ** פֵּרֵשׁ ר"א כִּי מִלַּת עָזִּי מוֹשֶׁכֶת, **עָזִּי וְזִמְרָת** עָזִּי יָהּ. וְהַטַּעַם, הוֹדָה כִּי עֻזּוֹ וְתָקְפּוֹ אֲשֶׁר יְזַמֵּר בּוֹ הוּא הַשֵּׁם, וְהוּא הָיָה יְשׁוּעָתִי. **זֶה אֵלִי וְאַנְוֵהוּ**, אוֹשִׁיבֶנּוּ בְּנָוֶה, זֶה **אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ**, שֶׁאֲסַפֵּר גְּבוּרוֹתָיו. וְזֶה הוּא וַדַּאי פְּשׁוּטוֹ שֶׁל מִקְרָא. אֲבָל לֹא הִזְכִּיר הַשֵּׁם שָׁלֵם, וְהִזְכִּיר מִמֶּנּוּ שְׁתֵּי אוֹתִיּוֹת בִּלְבַד, וְדֶרֶךְ מֹשֶׁה רַבֵּינוּ בְּכָל הַתּוֹרָה לְהַזְכִּיר הַשֵּׁם הַגָּדוֹל כֻּלּוֹ אֲשֶׁר אָמַר לוֹ, "זֶה שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר" (שמות ג':ט"ו). וּכְבָר דָּרְשׁוּ (תנחומא סוף פרשת תצא) בְּפָסוּק "כִּי יָד עַל כֵּס יָהּ" (שמות י"ז:ט"ז), נִשְׁבַּע הקב"ה שֶׁאֵין הַכִּסֵּא שָׁלֵם וְאֵין הַשֵּׁם מָלֵא עַד שֶׁיִּמָּחֶה זַרְעוֹ שֶׁל עֲמָלֵק: וְעַל דֶּרֶךְ הָאֱמֶת, בַּעֲבוּר כִּי יְשׁוּעַת הַיָּם כֻּלָּהּ הָיְתָה עַל יַד מַלְאַךְ הָאֱלֹהִים, הוּא שֶׁכָּתוּב עָלָיו "כִּי שְׁמִי בְּקִרְבּוֹ" (שמות כ"ג:כ"א), וּכְמוֹ שֶׁאָמַר "וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדֹלָה" (שמות י"ד:ל"א), כִּי "הַיָּד" יִרְמֹז לְמִדַּת הַדִּין אֲשֶׁר הִיא הַיָּד הַגְּדוֹלָה וְהַנֹּקֶמֶת, וְהִיא הַמְּקָרַעַת הַיָּם, כְּמוֹ שֶׁפֵּרֵשׁ הַנָּבִיא "עוּרִי עוּרִי לִבְשִׁי עֹז" (ישעיה נא ט), "הֲלֹא אַתְּ הִיא הַמַּחֲרֶבֶת יָם מֵי תְּהוֹם רַבָּה" (שם י), וּכְמוֹ שֶׁכָּתַבְתִּי לְמַעְלָה (עי' לעיל יד לא), בַּעֲבוּר כֵּן אָמַר כִּי עֻזּוֹ וְזִמְרָתוֹ הַשֵּׁם הַזֶּה, כִּי בְּיָהּ ה' צוּר עוֹלָמִים (ישעיה כו ד). וְכֵן בֵּאֵר "מַה לְּךָ הַיָּם כִּי תָנוּס" (תהלים קיד ה), "מִלִּפְנֵי אֱלוֹהַּ יַעֲקֹב" (שם ז). וְכֵן אָמְרוּ בַּמְּכִילְתָּא (בשלח ג), יָרְדוּ לַיָּם שְׁכִינָה עִמָּהֶם, שֶׁנֶּאֱמַר (שמות י"ד:י"ט) "וַיִּסַּע מַלְאַךְ הָאֱלֹהִים". וּבְאֵלֶּה שְׁמוֹת רַבָּה (שמות רבה ל':א') אָמַר אֵין עֹז אֶלָּא דִּין, שֶׁנֶּאֱמַר "וְעֹז מֶלֶךְ מִשְׁפָּט אָהֵב" (תהלים צט ד). **זֶה אֵלִי וְאַנְוֵהוּ** וְאַעֲלֶה אוֹתוֹ אֶל נְוֵה עֶלְיוֹן. אֱלֹהֵי אֲבוֹתַי, שֶׁנִּרְאָה לָהֶם בְּאֵל שַׁדַּי, וְעַתָּה אֲרוֹמֵם אוֹתוֹ בַּשֵּׁם הַשָּׁלֵם, כִּי מֵעַתָּה יִהְיֶה **הַשֵּׁם אִישׁ מִלְחָמָה** וְיִהְיֶה ה' **שְׁמוֹ**, כְּטַעַם "עַתָּה אֵרוֹמָם עַתָּה אֶנָּשֵׂא" (ישעיה לג י). וְיִתָּכֵן שֶׁיִּרְמֹז זֶה לְשֶׁבַע סְפִירוֹת בַּחָכְמָה, כְּמוֹ "זֶה שְּׁמִי לְעֹלָם וְזֶה זִכְרִי" (שמות ג':ט"ו). וּבַמְּכִילְתָּא (בשלח ג) **אֵלִי**, עִמִּי נָהַג בְּמִדַּת רַחֲמִים, וְעִם אֲבֹתַי בְּמִדַּת הַדִּין, וּמִנַּיִן שֶׁאֵין אֵלִי אֶלָּא מִדַּת רַחֲמִים, שֶׁנֶּאֱמַר "אֵלִי אֵלִי לָמָה עֲזַבְתָּנִי" (תהלים כב ב), "אֵל נָא רְפָא נָא לָהּ" (במדבר יב יג), "אֵל ה' וַיָּאֶר לָנוּ" (תהלים קיח כז). וְאִם כֵּן יֹאמַר **זֶה אֵלִי**, כִּי עִמִּי הוּא "אֵל" בָּזֶה, כִּי יִתְעַלֶּה עִם הָרַחֲמִים לִהְיוֹת רַחֲמִים בְּדִינוֹ: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THE ETERNAL IS MY STRENGTH AND SONG. Rabbi Abraham ibn Ezra explained that the word *ozi* (my strength) is connected with the following word [*v’zimrath* — and song], thus rendering its sense: “my strength and the song of my strength is the Eternal.”¹¹³ *This is my G-d ‘v’anveihu':* I will make Him a habitation, [from the root *naveh* (habitation)]. This is *my father’s G-d, and I will exalt Him*, i.e., by recounting His greatness. Now this is surely the plain meaning of the verse. But [it should be noted that] Moses does not mention here the full Divine Name, [i.e., the Tetragrammaton, which consists of four letters], but instead mentions only the first two letters. In the entire Torah, it is the manner of Moses our teacher to mention the entire Great Name which He communicated to him, as it is said, *This is My Name for ever, and this is My memorial unto all generations*.¹¹⁴ And the Rabbis have already explained the verse, *The hand is upon the throne of Y-ah*,¹¹⁵, and is quoted by Rashi at the end of this *Seder*. to mean that “the Holy One, blessed be He, swore that His throne will not be perfect nor will His Name be complete until the seed of Amalek will be entirely blotted out.” [The question then arises: why is the full Divine Name not written here?] By way of the Truth, [that is, the mystic lore of the Cabala], the whole deliverance at the sea came through the angel of G-d — the one of whom it is written, *for My Name is in him*¹¹⁶ — just as it is said, *and Israel saw the great hand*.¹¹⁷ The “hand” alludes to the attribute of justice, which is the great hand that executes the vengeance. It is by this attribute that the sea was divided, as the prophet explained, *Awake, awake, put on strength, O arm of the Eternal… Art thou not it that dried up the sea, the waters of the great deep?*¹¹⁸ and as I have written above.¹¹⁹ which is the attribute of justice… became revealed to them.” It is for this reason that Moses said that his strength and his song are this Name, [i.e., the first two letters of the Tetragrammaton, which allude to the attribute of justice], *For in Y-ah the Eternal is an everlasting Rock*.¹²⁰ And so did [the psalmist] explain: *What aileth thee, O thou sea, that thou fleest?… At the presence of the G-d of Jacob*.¹²¹ alludes here to the attribute of justice. And so the Rabbis have said in the Mechilta:¹²² “When Israel went into the sea, the *Shechinah* (Divine presence)¹²³ was with them, as it is said, *And the angel of G-d journeyed*.”¹²⁴ And in Eileh Shemoth Rabbah, it is said:¹²⁵ “The word *oz* (strength) [or *ozi*, “my strength,” as is mentioned in this verse], alludes only to judgment, as it is said, *‘v’oz’ (And the strength) of a king is he who loveth justice*.”¹²⁶ *This is My G-d ‘v’anveihu.’* “I will elevate [the Great Name, i.e., the Tetragrammaton],¹²⁷ to the G-d of the most high *naveh* (abode), this being the G-d of my fathers, to whom He had appeared as *E-il Sha-dai*.¹²⁸ And now I shall exalt Him by the complete Name, for henceforth the Name will be *ish milchamah*, [literally, “man of war,” but here alluding to the attribute of justice]. And *His Name* will be *the Eternal*, [meaning that the Name comprises justice with mercy],¹²⁹, to mean that Israel will henceforth exalt Him both in His aspect of justice and of mercy. I have followed Abusaula’s interpretation of Ramban’s text. similar in meaning to the verse, *Now will I be exalted; now will I lift Myself up*.¹³⁰ It is possible that the word *‘zeh’ (this)* alludes to the seven emanations in wisdom, this being associated with the verse, *‘zeh’ (this) is My Name for ever, ‘v’zeh’ (and this) is My memorial*.¹³¹ And in the Mechilta we read:¹³² “*My G-d*. He dealt with me according to the attribute of mercy, while with my fathers he dealt according to the attribute of justice. And whence do we know that *my G-d* signifies the attribute of mercy? Because it is said, *My G-d, my G-d, why hast Thou forsaken me?*¹³³ *Heal her now, O G-d, I beseech thee?*¹³⁴ *The Eternal is ‘E-il’ (G-d), and He hath given us light*.”¹³⁵ If so, Scripture here says *‘zeh E-ili’ (this is my G-d)*, meaning that “with me He is *E-il* [G-d in His aspect of mercy] in this matter, since He was exalted with mercy to be compassionate in His justice.” footnotes: ¹¹³ “That is to say, with this Name will I vanquish my enemies, and when I will sing of the victory, my song will be the song of the Eternal, for it is He who is my salvation” (Mishneh l’Ezra in his commentary on Ibn Ezra). ¹¹⁴ Above, 3:15. ¹¹⁵ Further, 17:16. Because only the first two letters of the Tetragrammaton are mentioned there, the Rabbis explained: “The Holy One, blessed be He, swore, etc.” The explanation is found in Tanchuma, end of Seder Ki Theitzei ¹¹⁶ Further, 23:21. ¹¹⁷ Above, 14:31. ¹¹⁸ Isaiah 51:9-10. ¹¹⁹ Above, 14:31: “The great hand ¹²⁰ Isaiah 26:4. As translated in Singer’s Daily Prayer Book. ¹²¹ Psalms 114:5-7. The G-d of Jacob ¹²² Mechilta here on the verse before us. ¹²³ See Vol. I, p. 551. ¹²⁴ Above, 14:19. ¹²⁵ Shemoth Rabbah 30:1. ¹²⁶ Psalms 99:4. ¹²⁷ So clearly interpreted in Abusaula’s commentary on Ramban. See Vol. I, p. XII, Note 21. ¹²⁸ See Ramban above, 6:2, and also Vol. I, pp. 214-216. ¹²⁹ Ramban is thus interpreting Verse 3, The Eternal is a man of war, the Eternal is His Name ¹³⁰ Isaiah 33:10. ¹³¹ Above, 3:15. ¹³² Mechilta here on Verse 2. ¹³³ Psalms 22:2. “And surely one would not say to the attribute of justice, ‘Why hast thou forsaken me?’” (Rashi further, 34:6). ¹³⁴ Numbers 12:13. A supplication of this kind is naturally addressed to G-d in His aspect of mercy. ¹³⁵ Psalms 118:27. ###### Ramban on Exodus 15:6:1 [Ramban on Exodus 15:6:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/15:6:1) **יְמִינְךָ ה' תִּרְעַץ אוֹיֵב** לְשׁוֹן רַשִׁ"י (רש"י על שמות ט"ו:ו'), פְּשָׁטוֹ שֶׁל דָּבָר, יְמִינְךָ הַנֶּאְדָּר בַּכֹּחַ מַה מְּלַאכְתָּהּ, יְמִינְךָ ה' תִּרְעַץ אוֹיֵב, וְכַמָּה מִקְרָאוֹת דֻּגְמָתוֹ "כִּי הִנֵּה אֹיְבֶיךָ ה' כִּי הִנֵּה אֹיְבֶיךָ יֹאבֵדוּ" (תהלים צב י), "עַד מָתַי רְשָׁעִים ה' עַד מָתַי רְשָׁעִים יַעֲלֹזוּ" (שם צד ג), "נָשְׂאוּ נְהָרוֹת ה' נָשְׂאוּ נְהָרוֹת קוֹלָם" (שם צג ג). וְרַבִּים כָּכָה. וְאֵינוֹ נָכוֹן לְדַעְתִּי, כִּי הַפְּסוּקִים יִכְפְּלוּ מִלּוֹת לוֹמַר כִּי תָּמִיד יִהְיֶה כָּכָה מִבְּלִי שֶׁיְּבָאֲרוּ עִנְיָן רַק בַּפַּעַם הַשֵּׁנִית, וְאִלּוּ אָמַר יְמִינְךָ ה' יְמִינְךָ ה' תִּרְעַץ אוֹיֵב, הָיָה כְּמוֹת אֵלּוּ הַנִּזְכָּרִים: ור"א אָמַר (אבן עזרא על שמות ט"ו:ו') כִּי פֵּרוּשׁוֹ **יְמִינְךָ ה'** שֶׁאַתָּה **נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ ה' תִּרְעַץ אוֹיֵב**, שֶׁהוּא כְּמוֹ אֵלּוּ הַנִּזְכָּרִים. וְיוֹתֵר נָכוֹן לוֹמַר **יְמִינְךָ ה'** הוּא נֶאְדָּר **בַּכֹּחַ** לְהַשְׁפִּיל לְכָל גֵּאֶה וָרָם, **יְמִינְךָ ה' תִּרְעַץ אוֹיֵב** בְּכֹחַ גָּדוֹל. וְהִזְכִּיר יָמִין בִּלְשׁוֹן זָכָר וּנְקֵבָה, כְּמוֹ "וְהִנֵּה יָד שְׁלוּחָה אֵלָי וְהִנֵּה בוֹ מְגִלַּת סֵפֶר" (יחזקאל ב ט), וְהוּא כָּפוּל כְּדֶרֶךְ הַנְּבוּאוֹת. וְדֶרֶךְ הָאֱמֶת יֵדָעֶנָּה הַמַּשְׂכִּיל מִן הַפְּסוּקִים הָרִאשׁוֹנִים שֶׁפֵּרַשְׁתִּי, וְכָךְ אָמְרוּ (שמו"ר כד א), הָיְתָה יָדוֹ אַחַת מְשַׁקַּעְתָּן וְיָדוֹ אַחַת מַצֶּלֶת אוֹתָם, כִּי הַכֹּחַ מַצִּיל, כְּעִנְיָן שֶׁנֶּאֱמַר "וְעַתָּה יִגְדַּל נָא כֹּחַ אֲדֹנָי" (במדבר יד יז): **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THY RIGHT HAND, O ETERNAL, GLORIOUS IN POWER, THY RIGHT HAND, O ETERNAL, DASHETH IN PIECES THE ENEMY. Rashi commented: “The literal sense of the text is as follows: ‘Thy right hand that is glorious in power — what does it do? *Thy right hand, O Eternal, dasheth in pieces the enemy*.’ There are many Scriptural verses that follow this form. *For lo Thine enemies, O Eternal, for lo Thine enemies shall perish;*¹³⁶, 92:10. The meaning then would be: “*For lo Thine enemies, O Eternal*, what shall happen to them? *For lo Thine enemies shall perish*.” *Eternal, how long shall the wicked, how long shall the wicked exult?*¹³⁷, 94:3. *The floods have lifted up, O Eternal, the floods have lifted up their voice*.”¹³⁸, 93:3. In my opinion, however, this is not correct. Verses repeat words in order to indicate that such will always be the case, without identifying what they refer to until they mention it the second time. Had Scripture said here, “Thy right hand, thy right hand, dasheth in pieces the enemy” it would have been exactly like the other verses Rashi mentions. [But instead it says here, *Thy right hand, O Eternal, ‘glorious in power,’ Thy right hand, O Eternal, dasheth…* and consequently it is unlike the other verses mentioned.] Rabbi Abraham ibn Ezra said that the verse means: “Thy right hand, O Eternal, Thou Who art glorious in power, may Thy right hand dash in pieces the enemy.” In that case, the verse here is similar in form to the verses mentioned [by Rashi]. A more correct interpretation would be to explain it thus: “Thy right hand, O Eternal, is glorious in power to humble all proud and lofty; Thy right hand, O Eternal, dashes in pieces the enemy with great power.” It mentions *the right hand* both in the masculine and feminine forms,¹³⁹” is in the masculine gender; “*Thy right hand… ‘tir’atz’ (dasheth)*” is in the feminine. just as in the verse, *Behold, a hand was put forth unto me; and lo, a roll of a book was therein*,¹⁴⁰ (put forth) is a feminine form; *bo* (therein) is a masculine. and is repeated as is customary in prophecies. The student learned [in the mystic lore of the Cabala] will understand the way of the Truth in this verse from the first verses¹⁴¹ I have explained. And so did the Rabbis say it:¹⁴² “With the very same hand with which He sank the Egyptians, He delivered Israel,”¹⁴³ for it is “the power” that saves, as it is said, *And now, I pray Thee, let the power of the Eternal be great*.¹⁴⁴ footnotes: ¹³⁶ Ibid. ¹³⁷ Ibid. ¹³⁸ Ibid. ¹³⁹ “Thy right hand… ‘ne’edari’ (glorious) ¹⁴⁰ Ezekiel 2:9. Sh’luchah ¹⁴¹ See above, 14:31. ¹⁴² Shemoth Rabbah 24:1. ¹⁴³ See my Hebrew commentary, p. 355, that it is so interpreted by Rabbeinu Bachya ben Asher. ¹⁴⁴ Numbers 14:17. ###### Ramban on Exodus 15:9:1 [Ramban on Exodus 15:9:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/15:9:1) **אָמַר אוֹיֵב** לְעַמּוֹ כְּשֶׁפִּתָּם בִּדְבָרִים. אֶרְדְּפֵם וְאַשִּׂיגֵם וַאֲחַלֵּק שָׁלָל עִם שָׂרַי וַעֲבָדַי. לְשׁוֹן רַשִׁ"י (רש"י על שמות ט"ו:ט'). וְרָאִיתִי בְּמִדְרַשׁ חָזִיתָ כָּךְ, תָּנֵי רַבִּי יִשְׁמָעֵאל, **אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג** הָיָה רָאוּי לִהְיוֹת תְּחִלַּת הַשִּׁירָה, וְלָמָּה לֹא נִכְתַּב, אֶלָּא שֶׁאֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה (ראה קהלת רבה א יב). וְאוּנְקְלוֹס (תרגום אונקלוס על שמות ט"ו:ט') סוֹבֵר כֵּן, וּלְכָךְ תִּרְגֵּם "דַּהֲוָה אָמַר שָׂנְאָה", עַל תְּחִלַּת מַחְשַׁבְתּוֹ בְּרָדְפוֹ אַחֲרֵיהֶם. וּלְדַעְתִּי בְּדֶרֶךְ הַפְּשָׁט הוּא סָדוּר בַּפָּסוּק הָרִאשׁוֹן מִמֶּנּוּ, כִּי מִתְּחִלָּה (שמות ט"ו:ד') אָמַר שֶׁטֻּבְּעוּ בַּיָּם וְיָרְדוּ בִּמְצוֹלוֹת, וְהָיָה זֶה כַּאֲשֶׁר שָׁבוּ הַמַּיִם וַיְכַסּוּ אֶת הָרֶכֶב וְאֶת הַפָּרָשִׁים (שמות ט"ו:ה'), וְאח"כ (שמות ט"ו:ח'-י') שָׁב לוֹמַר אֵיךְ נַעֲשָׂה זֶה, כִּי בְּרוּחַ אַפֶּךָ הִיא רוּחַ קָדִים עַזָּה נֶעְרְמוּ מַיִם מִתְּחִלָּה וְקָפְאוּ הַתְּהוֹמוֹת, וּמִפְּנֵי זֶה חָשַׁב הָאוֹיֵב שֶׁיִּרְדֹּף וְיַשִּׂיגֵם בַּיָּם וִיחַלֵּק שְׁלָלָם וְתִמָּלֵא נַפְשׁוֹ מֵהֶם, וְנָשַׁפְתָּ עֲלֵיהֶם בְּרוּחֲךָ וְכִסָּמוֹ הַיָּם. וְהִזְכִּיר זֶה כִּי גַּם בְּמַחְשַׁבְתּוֹ זֹאת סִבָּה וָפֶלֶא מֵאֵת הַשֵּׁם שֶׁחִזֵּק לִבָּם וְסִכֵּל עֲצָתָם לָבֹא בַּיָּם, כַּאֲשֶׁר פֵּרַשְׁתִּי לְמַעְלָה (יד ד כא). עַל כֵּן אָמַר אַחֲרָיו מִי כָמֹכָה בָּאֵלִים, עוֹשֶׂה גְּדוֹלוֹת וְנִפְלָאוֹת בְּדָבָר וְהֶפְכּוֹ: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THE ENEMY SAID. “I.e., to his people, when he [Pharaoh] was persuading them with words: ‘I will pursue them and I will overtake them, and I will divide the spoil with my captains and my servants.’” Thus the language of Rashi. Now I have seen in the Midrash Chazita:¹⁴⁵, Note 317), but in Koheleth Rabbah 1:31 and also in the Mechilta of Rabbi Shimon ben Yochai on the verse here. “Thus did Rabbi Yishmael teach: ‘*The enemy said: I will pursue, I will overtake*. This should fittingly have been at the beginning of the Song, and why was it not written there? It is because there is no strict chronological order in the narrative of the Torah.’” Now Onkelos is of that opinion, for he translated, “the enemy had said,” referring to the beginning of his plan to pursue after them. In my opinion, by way of the plain meaning of Scripture, this is to be understood in connection with the preceding verses, [all of them together explaining how the destruction of the enemy came about.] First, Scripture said that they sank in the sea and that they went down into the depths.¹⁴⁶ This happened when *the waters returned, and covered the chariots, and the horsemen*.¹⁴⁷ After that, Scripture reverts to tell how this came about. *With the blast of Thy nostrils*, which is a reference to *the strong east wind*,¹⁴⁸, Verse 21. *the waters were piled up*, and *the deeps were congealed*¹⁴⁹ from the beginning. It was because of this that the enemy thought that he would pursue and overtake them in the sea and divide their spoil, and that his lust would be satisfied upon them. But *Thou didst blow* upon them *with Thy wind*, and *the sea covered them*.¹⁵⁰ Now Moses mentioned this for in this thought of Pharaoh too were discernible the wonderful causation of G-d, Who strengthened the hearts of the Egyptians and turned their counsel into foolishness to come after the Israelites into the sea, as I have explained above.¹⁵¹ It is for this reason that following that verse, Moses said, *Who is like unto Thee, O Eternal, among the mighty*,¹⁵² doing great and wondrous things in ways mutually opposed to each other, [such as was done here: with the same hand, He sank the Egyptians and delivered Israel, as mentioned above]. footnotes: ¹⁴⁵ I have not found this Midrash in Shir Hashirim Rabbah, (see above in Seder Shemoth ¹⁴⁶ Verse 5. ¹⁴⁷ Above, 14:28. ¹⁴⁸ Ibid. ¹⁴⁹ Verse 8. ¹⁵⁰ Verse 10. ¹⁵¹ Above, 14:21. ¹⁵² Verse 11. ###### Ramban on Exodus 15:10:1 [Ramban on Exodus 15:10:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/15:10:1) **נָשַׁפְתָּ בְּרוּחֲךָ** אָמַר ר"א (אבן עזרא על שמות ט"ו:י') מִגִּזְרַת נֶשֶׁף, כִּי בַּנֶּשֶׁף הֵבִיא רוּחַ שֶׁהִטְבִּיעָה אוֹתָם. וְרַשִׁ"י פֵּרֵשׁ (רש"י על שמות ט"ו:י') לְשׁוֹן הֲפָחָה, כְּמוֹ וְגַם נָשַׁף בָּהֶם וַיִּבָשׁוּ (ישעיה מ כד). וְיָפֶה פֵּרֵשׁ. וְדַעְתִּי עוֹד שֶׁעִנְיָנוֹ כְּמוֹ בְּבֵי"ת, נָשַׁבְתָּ בְרוּחֲךָ, מִלְּשׁוֹן "כִּי רוּחַ ה' נָשְׁבָה בּוֹ" (ישעיה מ ז), "יַשֵּׁב רוּחוֹ יִזְּלוּ מָיִם" (תהלים קמז יח), כִּי שְׁתֵּי הָאוֹתִיּוֹת הָאֵלֶּה יְשַׁמְּשׁוּ בְּעִנְיָן אֶחָד, כְּמוֹ "עַל גַּפֵּי מְרֹמֵי קָרֶת" (משלי ט ג), עַל גַּבֵּי, "אִם בְּגַפּוֹ" (שמות כ"א:ג'), וְכֵן "וּרְכוּשׁ לָהֶם יִבְזוֹר" (דניאל יא כד), "בִּזַּר עַמִּים" (תהלים סח לא), לְשׁוֹן פִּזּוּר. וְכֵן בַּשֵּׁמוֹת יַחְלִיפוּ אוֹתָם, "שׁוֹבַךְ" (שמואל ב י':ט"ז), "שׁוֹפַךְ" (דהי"א יט טז): וּלְרַבּוֹתֵינוּ בַּמִּשְׁנָה (פאה פ"ו מ"א) הֶבְקֵר לָעֲנִיִּים הֶבְקֵר, כְּמוֹ הֶפְקֵר, וּמִן "עָבְשׁוּ פְרוּדוֹת" (יואל א יז) יֹאמַר עִפּוּשׁ (פסחים מה:), וְאָמַר בֶּן פְּקוּעָה (חולין סט) בִּמְקוֹם בֵּן בְּקוּעָה, מִפְּנֵי שֶׁנִּבְקְעָה וּמָצְאוּ שָׁם בֶּן תִּשְׁעָה חַי. וְכֵן עַל דַּעְתִּי "הִכְפִּישַׁנִי בָאֵפֶר" (איכה ג טז), הִכְבִּישַׁנִי, מִלְּשׁוֹן "וּמִלְאוּ אֶת הָאָרֶץ וְכִבְשֻׁהָ" (בראשית א כח), "יִכְבֹּשׁ עֲוֹנֹתֵינוּ" (מיכה ז יט). וּבִלְשׁוֹנָם עוֹד מִדָּה כְּפוּשָׁה (יבמות קז:), כְּמוֹ כְּבוּשָׁה: וְעִנְיַן הַכָּתוּב, כִּי בְּרוּחֲךָ הַקָּשָׁה וְהָעַזָּה נֶעֶרְמוּ מֵי הַיָּם, וְנָשַׁפְתָּ בְּרוּחֲךָ אֲשֶׁר אַתָּה מְנַהֵג הַיָּם וְכִסָּמוֹ יָם, זֶהוּ "וַיָּשָׁב הַיָּם לִפְנוֹת בֹּקֶר לְאֵיתָנוֹ" (שמות י"ד:כ"ז), כִּי שָׁב לִנְשֹׁב בּוֹ הָרוּחַ כַּאֲשֶׁר יַעֲשֶׂה בְּאֵיתָנוֹ בְּשׂוֹא גַלָּיו. **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** NASHAPHTA’ WITH THY WIND. Rabbi Abraham ibn Ezra said that *nashaphta* is derived from the root *nesheph* (twilight),¹⁵³ (twilight): the *nesheph* after sundown, and the *nesheph* before sunrise” (Ibn Ezra)! Here the *nesheph* before sunrise is referred to. for it was at twilight that He brought the wind which caused the water to return and drown the pursuers. Rashi explained it “as an expression for ‘blowing,’ similar in usage to the verse, *When ‘nashaph’ (He bloweth) upon them, they wither*.”¹⁵⁴ Rashi has explained it well. My opinion, furthermore, is that the purport of *nashaphta*, [written with the letter *phei*], is like [that written] with a *beth: Thou ‘nashavta’ (didst blow) with Thy wind*. The usage of the word is similar to: *Because the breath of the Eternal ‘nashva’ (bloweth) upon it;*¹⁵⁵, Verse 7. *‘yasheiv’ (He bloweth) His wind, and the waters flow*.¹⁵⁶ These two letters — [the *phei* or *pei* and the *beth*] — are of similar usage, just as in the verses: *‘al gapei’ (Upon) the highest places of the city*,¹⁵⁷ which is like *al gabei; ‘im b’gapo’ (if by himself)*,¹⁵⁸ which is like *im b’gabo*. Similarly: *And substance ‘yivzor’ (he shall scatter) among them;*¹⁵⁹ *‘bizar’ (He hath scattered) the peoples*.¹⁶⁰ These are expressions of *pizur* (scattering), [with the letter *beth* serving here as *phei*]¹⁶¹ and the *kuph*. In proper names, these letters also interchange, e.g., Shovach, and Shophach.¹⁶² And our Rabbis say in the Mishnah:¹⁶³ “[If produce is proclaimed] *hevkeir* (ownerless) for the benefit of the poor [only], it is deemed *hevkeir* (ownerless).”¹⁶⁴ for a *phei*, and therefore he quotes only the beginning of the Mishnah. [The word *hevkeir*] is like *hephkeir* (ownerless). From the expression, *The grains ‘avshu’ (shrivel)*¹⁶⁵ comes the word *ipush* (musty). The term *ben p’kua*,¹⁶⁶ [an animal taken alive out of the slaughtered mother’s womb], is used in place of *ben b’kua*, because the mother was “ripped open” and there was found in it a living offspring of nine months. In my opinion also, *‘hichpishani’ in ashes*¹⁶⁷ is like *‘hichbishani’ (He presses me)* [or “He made me cower”] in ashes, the usage of the word being similar to: *And replenish the earth, ‘v’chivshuha’ (and subdue it);*¹⁶⁸ *‘yichbosh’ (He will subdue) our iniquities*.¹⁶⁹ In the language of the Rabbis we also find: “a measure which is *k’phushah*,”¹⁷⁰ meaning *k’vushah*, [a measure into which the contents have been “compressed”, and which therefore contains more than its normal measure]. The purport of the verse is thus: “with Your strong and mighty wind, the waters of the sea were piled up, and when You blew the wind with which You control the sea, the sea covered them.” This is the intent of the verse, *And the sea returned to its strength when the morning appeared*,¹⁷¹ for He caused the wind to blow on it as He does at His strength when *He ruleth the proud swelling of the sea*.¹⁷² footnotes: ¹⁵³ “For there are two kinds of nesheph ¹⁵⁴ Isaiah 40:24. ¹⁵⁵ Ibid. ¹⁵⁶ Psalms 147:18. ¹⁵⁷ Proverbs 9:3. ¹⁵⁸ Further, 21:3. ¹⁵⁹ Daniel 11:24. ¹⁶⁰ Psalms 68:31. ¹⁶¹ See Vol. I, pp. 505-506, for a similar interchange of letters between the gimmel ¹⁶² II Samuel 10:16; I Chronicles 19:16. ¹⁶³ Peah 6:1. ¹⁶⁴ If a person gives up his ownership of the produce of his field, he is free from the obligation of giving the Tithe. But if he proclaimed it ownerless only for the poor and not for the rich, the School of Shammai say it is deemed ownerless and is therefore Tithe-free. The Mishnah continues that the School of Hillel say that it can be deemed ownerless only if it is proclaimed ownerless equally for the rich. Ramban here is interested only in the language of the Mishnah using a veth (hevkeir) ¹⁶⁵ Joel 1:17. ¹⁶⁶ Chullin 69a. Literally: “a child [of an animal] which is ripped open.” ¹⁶⁷ Lamentations 3:16. ¹⁶⁸ Genesis 1:28. ¹⁶⁹ Micah 7:19. ¹⁷⁰ Yebamoth 107b. ¹⁷¹ Above, 14:27. ¹⁷² Psalms 89:10. ###### Ramban on Exodus 15:10:2 [Ramban on Exodus 15:10:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/15:10:2) וְטַעַם **צָלְלוּ כַּעוֹפֶרֶת**, שֶׁבָּאוּ בִּמְצֻלוֹת כְּמוֹ הָעוֹפֶרֶת וְהִזְכִּיר זֶה בַּשִּׁירָה פַּעֲמַיִם, "כְּמוֹ אָבֶן" (שמות ט"ו:ה'), "כַּעוֹפֶרֶת", כִּי גַּם זֶה לָהֶם מִיַּד ה', שֶׁהָיוּ בָּהֶם אֲנָשִׁים רַבִּים יוֹדְעִים לִשְׂחוֹת וְהָיוּ קָרוֹב לַיַּבָּשָׁה, אַף כִּי רוֹכְבֵי הַסּוּסִים בַּמַּיִם כֻּלָּם הָיוּ רְאוּיִים לְהִנָּצֵל כִּי הַסּוּסִים שָׁטִים הַרְבֵּה עַל פְּנֵי הַמַּיִם, וְכֵן תּוֹפְשֵׂי הַמָּגִנִּים נִצָּלִים בַּמַּיִם, וּבְכָאן לֹא נִמְלַט מֵהֶם אֶחָד וְזֶהוּ טַעַם "וַיְנַעֵר ה' אֶת מִצְרַיִם" (שמות י"ד:כ"ז), שֶׁהָיָה הַשֵּׁם מַגְבִּיהָם בְּרוּחוֹ הַקָּשָׁה וּמַשְׁפִּילָם בַּיָּם, מִלְּשׁוֹן "וְיִנָּעֲרוּ רְשָׁעִים מִמֶּנָּה" (איוב לח יג), "וְהָיָה הֶחָסוֹן לִנְעֹרֶת" (ישעיה א לא), מַה שֶׁמֵּפִיץ וּמַפִּיל מִן הַפִּשְׁתָּן הַמְּתַקֵּן אוֹתוֹ: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** TZALALU’ AS LEAD. They went down into “the depths” (*m’tzoloth*) of the sea as lead. Now Moses mentioned this in the Song twice: *They went down into the sea like a stone*,¹⁷³ and *as lead*, [mentioned in the verse here], in order to emphasize that this too came upon them from the hand of G-d. There were many persons among the Egyptians who knew how to swim, and they were near dry land, and surely all those who rode on the horses could be expected to be saved since horses are accustomed to swimming in water. Similarly, *those that handle the shield*¹⁷⁴ can save themselves in water, and here not one of them escaped! This is the meaning of the verse, *And the Eternal overthrew (‘vay’na’er’) the Egyptians in the midst of the sea*.¹⁷¹ He lifted them with *His rough blast*,¹⁷⁵ and He lowered them into the sea. The usage of the word is similar to that in the verses: *And the wicked ‘v’yina’aru’ (shall be shaken) out of it;*¹⁷⁶ *And the strong shall be ‘lin’oreth’ (as tow)*,¹⁷⁷ *‘n’oreth’* being that which is separated and falls off from the flax when it is being prepared [for spinning]. footnotes: ¹⁷³ Verse 5. ¹⁷⁴ Jeremiah 46:9. The shield can serve as a board for passing through the surf. See Yebamoth 121 a where Rabbi Akiba relates that once when his boat drowned “I chanced upon a board of the boat and every wave that came upon me I bent my head” and he was thus saved. ¹⁷¹ Above, 14:27. ¹⁷⁵ Isaiah 27:8. ¹⁷⁶ Job 38:13. ¹⁷⁷ Isaiah 1:31. ###### Ramban on Exodus 15:11:1 [Ramban on Exodus 15:11:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/15:11:1) **מִי כָמֹכָה בָּאֵלִים ה'** בַּחֲזָקִים, כְּמוֹ "וְאֶת אֵילֵי הָאָרֶץ לָקָח" (יחזקאל יז יג), "אֱיָלוּתִי לְעֶזְרָתִי חוּשָׁה" (תהלים כב כ). לְשׁוֹן רַשִׁ"י (רש"י על שמות ט"ו:י"א). וּבֶאֱמֶת שֶׁהַלָּשׁוֹן לְשׁוֹן תֹּקֶף וְחֹזֶק, אֲבָל **מִי כָמֹכָה בָּאֵלִים** בְּמַלְאֲכֵי מַעְלָה שֶׁהֵם נִקְרָאִים אֵלִים, מִלְּשׁוֹן "זֶה אֵלִי וְאַנְוֵהוּ" (שמות ט"ו:ב'), וְהקב"ה נִקְרָא אֵל עֶלְיוֹן עַל כֻּלָּם, וְכֵן "וְעַל אֵל אֵלִים יְדַבֵּר נִפְלָאוֹת" (דניאל יא לו), כְּמוֹ "הוּא אֱלֹהֵי הָאֱלֹהִים" (דברים י יז), וְכֵן "הָבוּ לַה' בְּנֵי אֵלִים" (תהלים כט א), כְּמוֹ בְּנֵי הָאֱלֹהִים, כִּי יִקָּרְאוּ אֵלִים וּבְנֵי אֵלִים, וְכֵן יִקָּרְאוּ הָאֱלֹהִים וּבְנֵי אֱלֹהִים, "כִּי גָדוֹל ה' מִכָּל הָאֱלֹהִים" (שמות י"ח:י"א), "וַיָּבֹאוּ בְנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל ה'", (איוב א ו). וְיֵשׁ אוֹמְרִים (הרד"ק בספר המכלול י ב) כִּי "בְּנֵי" אֵינֶנּוּ סְמִיכוּת, וְכֵן "בְּנֵי שִׁלֵּשִׁים" (בראשית נ כג), "אַנְשֵׁי מְחֻקֶּה עַל הַקִּיר" (יחזקאל כג יד). וְזֶה טַעַם **מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ**, שֶׁאֵין כָּמֹהוּ אַדִּיר בִּמְעוֹן הַקֹּדֶשׁ בַּשָּׁמַיִם. וּבַמְּכִילְתָּא (כאן), מִי כָמֹכָה בְּאֵלּוּ שֶׁהֵם מְשַׁמְּשִׁים לְפָנֶיךָ בַּמָּרוֹם, שֶׁנֶּאֱמַר (תהלים פט ז ח) "כִּי מִי בַשַּׁחַק יַעֲרֹךְ לַה', יִדְמֶה לַה' בִּבְנֵי אֵלִים, אֵל נַעֲרָץ בְּסוֹד קְדֹשִׁים רַבָּה": **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** WHO IS LIKE UNTO THEE, O ETERNAL, ‘BA’EILIM’. “I.e., among the mighty ones, just as in the verses: *And ‘eilei’ (the mighty) of the land he took away;*¹⁷⁸ *‘eyaluthi’ (O Thou my strength), hasten to help me*.”¹⁷⁹ Thus the language of Rashi. Now it is true that the word *eilim* is an expression of power and strength, but *Who is like unto Thee ‘ba’eilim’* is a reference to the angels who are called *eilim*, the usage of the word being similar to that in the verse, *This is ‘E-ili’ (my G-d), and I will glorify Him*,¹⁸⁰ and the Holy One, blessed be He, is called *E-il Elyon* (G-d the Most High)¹⁸¹ above all powers. Similarly, *And he shall speak strange things against the G-d of ‘eilim’*¹⁸² is like the expression, *He is G-d of gods*.¹⁸³ Also, *Ascribe unto the Eternal, O ye ‘b’nei eilim’ (sons of might)*¹⁸⁴ is like the expression *b’nei ha’elohim*,¹⁸⁵ since they are at times called *eilim* or *b’nei eilim*, and sometimes also *ha’elohim* or *b’nei elohim*. Thus: *For the Eternal is greater than all ‘ha’elohim;’*¹⁸⁶ *And the ‘b’nei ha’elohim’ came to present themselves before the Eternal*.¹⁸⁷ Some scholars¹⁸⁸ is not in the construct state, *b’nei eilim* will not mean “sons of the mighty ones,” as it would if the word *b’nei* were in the construct state. Instaed, it means “the sons who are the mighty ones.” say that the word *b’nei* is not in the construct state, nor are these expressions: *b’nei shileishim*,¹⁸⁹ *‘anshei’ (men) portrayed upon the wall*.¹⁹⁰ (men) is vocalized with a *tzeirei*, as is the rule in the construct state. See Vol. I, p. 503. Yet it is not in the construct state. So also the word *b’nei*, although vocalized with a *tzeirei*, is not in the construct state. And this is the meaning of *Who is like Thee, ‘ne’edar’ (majestic) in holiness?* since there is no *adir* (lofty one) like Him in the celestial holy abode. And so we find in the Mechilta:¹⁹¹ “*Who is like unto Thee* among those who serve before Thee in heaven, as it is said, *For who in the skies can be compared unto the Eternal, who among the sons of might can be likened unto the Eternal, a G-d to be feared in the great council of the holy ones?*”¹⁹² footnotes: ¹⁷⁸ Ezekiel 17:13. ¹⁷⁹ Psalms 22:20. ¹⁸⁰ Verse 2. ¹⁸¹ Genesis 14:18. ¹⁸² Daniel 11:36. ¹⁸³ Deuteronomy 10:17. ¹⁸⁴ Psalms 29:1. ¹⁸⁵ Genesis 6:2. ¹⁸⁶ Further, 18:11. ¹⁸⁷ Job 1:6. ¹⁸⁸ Reference is to R’dak, who mentions this point clearly in his Sefer Hamichlal, and quotes the verses mentioned here. If b’nei ¹⁸⁹ Genesis 50:23. In the construct state, it would mean “children of the third generation,” i.e., the fourth generation. In the non-construct state, it would mean “children who were the third generation.” ¹⁹⁰ Ezekiel 23:14. The point here is that the word anshei ¹⁹¹ Mechilta on the verse here. ¹⁹² Psalms 89:7-8. ###### Ramban on Exodus 15:11:2 [Ramban on Exodus 15:11:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/15:11:2) **נוֹרָא תְהִלּוֹת** יָרוּא מִלְּהַגִּיד תְּהִלּוֹתָיו פֶּן יִמְעֲטוּ, כְּמוֹ "לְךָ דוּמִיָּה תְהִלָּה" (תהלים סה ב). לְשׁוֹן רַשִׁ"י (רש"י על שמות ט"ו:י"א). וְגַם ר"א פֵּרֵשׁ כִּי כָּל הַמְּהַלְּלִים יְרֵאִים לְהַלֵּל שְׁמוֹ, כִּי מִי יַשְׁמִיעַ כָּל תְּהִלָּתוֹ, וְהֵם חַיָּבִים לְהַלֵּל שְׁמוֹ כִּי הוּא לְבַדּוֹ **עֹשֵׂה פֶלֶא**. וּלְפִי דַּעְתִּי כִּי טַעַם **נוֹרָא תְהִלּוֹת** שֶׁהוּא נוֹרָא בִּתְהִלּוֹת, כִּי יַעֲשֶׂה דְּבָרִים נוֹרָאִים וּמִתְהַלֵּל בָּהֶם, שֶׁעָשָׂה נְקָמוֹת בְּעוֹבְרֵי רְצוֹנוֹ וְהוֹשִׁיעַ בָּהֶם אֶת עֲבָדָיו, וְהִנֵּה הוּא בָּזֶה נוֹרָא וּמְהֻלָּל מְאֹד. וּבַעֲבוּר כִּי מַלְכֵי אֶרֶץ נוֹרָאִים בְּעֹשֶׁק וְנָלוֹז, אָמַר כִּי ה' הוּא נוֹרָא בַּדְּבָרִים אֲשֶׁר הוּא מְהֻלָּל בָּהֶם. וְכֵן "לְךָ דוּמִיָּה תְהִלָּה" עַל דֶּרֶךְ הַפְּשָׁט, הַתּוֹחֶלֶת לְךָ תְּהִלָּה, כִּי כָל הַמְּיַחֲלִים לְךָ יָפִיקוּ רְצוֹנָם וִיהַלְלוּ שִׁמְךָ בְּצִיּוֹן וִישַׁלְּמוּ שָׁם אֶת נִדְרָם אֲשֶׁר נָדְרוּ בְּעֵת צָרָתָם, מִלְּשׁוֹן "אַךְ לֵאלֹהִים דּוֹמִּי נַפְשִׁי כִּי מִמֶּנּוּ תִּקְוָתִי" (תהלים סב ו), "וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד" (יהושע יג י). וְכֵן "אַךְ אֶל אֱלֹהִים דּוּמִיָּה נַפְשִׁי", מְיַחֶלֶת. כָּךְ נִרְאֶה לִי. וַאֲחֵרִים שָׁמַעְתִּי אוֹמְרִים, לְךָ מִשְׁתַּתֶּקֶת הַתְּהִלָּה, כִּי לֹא תַּשִּׂיג תְּהִלָּה לִפְעָלֶיךָ הַגְּדוֹלִים וְהַנּוֹרָאִים, מִלְּשׁוֹן "וְלַיְלָה וְלֹא דוּמִיָּה לִי" (תהלים כב ג), וְיִהְיֶה טַעַם "אֱלֹהִים בְּצִיּוֹן" (שם סה ב), הָאֱלֹהִים אֲשֶׁר בְּצִיּוֹן, כְּלוֹמַר הַשּׁוֹכֵן שָׁם. וְהַנָּכוֹן מַה שֶׁאָמַרְנוּ: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** NORA TH’HILOTH’ (FEARFUL IN PRAISES). “He is feared by those who recount His praises lest they enumerate fewer than there really are, [and thus fail to praise Him adequately], just as it is written, *To thee silence is praise*.”¹⁹³, 65:2. Thus Rashi’s language. Rabbi Abraham ibn Ezra also explained “that all who praise Him are fearful when praising His Name, for *Who can make all His praise to be heard?*¹⁹⁴, 106:2. And they are duty-bound to praise His Name, for He alone does wonders.” In my opinion, *nora th’hiloth* means: “fearful with praises, for He does fearful things and He is praised for them, as when He wreaks vengeance on those who transgress His will and thereby helps those who serve Him. Thus He is [both] feared and highly praised.” And because earthly kings are feared because of their *oppression and perverseness*,¹⁹⁵ Moses said that G-d is feared through the very things for which He is praised. Similarly, *To Thee ‘dumiyah’ is praise*¹⁹³, 65:2. means, by way of the plain meaning of Scripture, “that hoping to Thee is praise, for all who hope to Thee obtain their wish, and they praise Thy Name in Zion and there they perform their vows¹⁹⁶ which they have vowed in the time of their trouble.” The usage [of the word *dumiyah* as “hope”] is similar to that found in these verses: *Only to G-d ‘dumi’ (wait) thou, my soul, for from Him cometh my hope;*¹⁹⁷, 62:6. One who hopes waits in expectation of something to happen. *‘vayidom hashemesh’ and the moon stayed*.¹⁹⁸. Ramban obviously takes it to mean: “and the sun ‘waited,’” a term akin to hoping, for he who hopes waits. Similarly, *Only to G-d ‘dumiyah’ my soul*¹⁹⁹ means: “only to G-d doth my soul hope.” Thus it appears to me. In the name of other scholars,²⁰⁰, in the name of “some commentators.” I have heard that it means: “to Thee, praise becomes silent, for no amount of praise can fathom Thy great and fearful deeds.” The usage is similar to the verse: *And at night there is no ‘dumiyah’ (respite) for me*.²⁰¹ Accordingly, the meaning of the expression, *O G-d, in Zion*²⁰², 65:2. The verse reads: *To Thee ‘dumiyah’ praise, O G-d in Zion, and unto Thee the vow is performed*. Now Ramban had first presented his own interpretation that the word *dumiyah* means hope, and the purport of the verse is that hoping to G-d is praise, for all who hope to G-d obtain their favor from Him and then they praise His name in Zion where they come to perform their vows. But according to the explanation of the other scholars, i.e., that *dumiyah* expresses a sense of silence, the verse means: “praise unto Thee becomes silent, O G-d Who dwells in Zion, for no amount of praise can fathom Thy deeds, and unto Thee the vow is performed.” is “the G-d Who is in Zion.” That is to say, the One Who dwells there. The correct interpretation is as we have said, [i.e., that *dumiyah* signifies “hope”]. footnotes: ¹⁹³ Ibid. ¹⁹⁴ Ibid. ¹⁹⁵ Isaiah 30:12. ¹⁹³ Ibid. ¹⁹⁶ See Psalms 65:2. ¹⁹⁷ Ibid. ¹⁹⁸ Joshua 10:13. It is generally translated: And the sun stood still ¹⁹⁹ Psalms 62:2. ²⁰⁰ Mentioned by R’dak in his Sefer Hashorashim, under the root of damah ²⁰¹ Psalms 22:3. ²⁰² Ibid. ###### Ramban on Exodus 15:12:1 [Ramban on Exodus 15:12:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/15:12:1) **נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ** הַטַּעַם, כִּי אַחַר שֶׁנָּשַׁפְתָּ בְּרוּחֲךָ וְכִסָּמוֹ הַיָּם **נָטִיתָ** עֲלֵיהֶם **יְמִינְךָ** וּזְרוֹעֲךָ **וַתִּבְלָעֵמוֹ אָרֶץ**. וְהָעִנְיָן, כִּי אַחַר שֶׁטָּבְעוּ הִשְׁלִיכָם הַיָּם כְּמִנְהַג הַיַּמִּים, וְכֵן אָמַר (שמות י"ד:ל') "וַיַּרְא יִשְׂרָאֵל אֶת מִצְרַיִם מֵת עַל שְׂפַת הַיָּם", וְשָׁם יִכְלוּ וְיָשֹׁב הֶעָפָר עַל הָאָרֶץ כְּשֶׁהָיָה. וְהִנֵּה הֵם נִבְלָעִים וְנִשְׁחָתִים, כְּמוֹ "יַחַד סָבִיב וַתְּבַלְּעֵנִי" (איוב י ח), "בִּלַּע ה' וְלֹא חָמַל" (איכה ב ב), וְדֶרֶךְ אוֹרְחוֹתֶיךָ בִּלֵּעוּ (ישעיה ג יב), הִשְׁחִיתוּ. וְרַבּוֹתֵינוּ אָמְרוּ (מכילתא כאן) שֶׁפָּתְחָה הָאָרֶץ אֶת פִּיהָ וּבָלְעָה אוֹתָם, שֶׁזָּכוּ לִקְבוּרָה בִּשְׂכַר שֶׁאָמְרוּ "ה' הַצַּדִּיק" (שמות ט':כ"ז), וְאֵין לְשׁוֹן "יָמִין" וְ"יָד נְטוּיָה" רַק לִנְקָמָה וּלְהַשְׁחָתָה, וְאוּלַי יְפָרְשׁוּ **נָטִיתָ יְמִינְךָ** לַהֲמִיתָם בַּיָּם, וְ**תִבְלָעֵמוֹ אָרֶץ** אַחַר כָּךְ, וְהִיא הַקְּבוּרָה שֶׁזָּכוּ אֵלֶיהָ: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THOU STRETCHEDST OUT THY RIGHT HAND — THE EARTH ‘TIVLA’EIMO’ (SWALLOWED THEM). The meaning is that “after you blew with Your wind and *the sea covered them*, You stretched out Your right hand and Your arm,²⁰³ *and the earth swallowed them*.” The purport thereof is that after they drowned, the sea cast them out as is the custom of the seas, and so Scripture says, *And Israel saw the Egyptians dead upon the sea-shore*.²⁰⁴ There, [on the sea-shore], their bodies decomposed and they returned to the dust upon the earth as they were,²⁰⁵ and thus they were swallowed up and destroyed [by the earth]. The usage of the word *tivla’eimo* is similar to the expressions: *Together round about, ‘vativla’eini’ (Thou dost destroy me);*²⁰⁶ *The Eternal ‘bila’ (hath swallowed up) unsparingly;*²⁰⁷ *And the way of thy paths ‘bileiu,’*²⁰⁸ which means “they destroyed.” Our Rabbis have said²⁰⁹ that the earth opened her mouth and swallowed them, for they were privileged to be buried by virtue of having said, *The Eternal is righteous*.²¹⁰ [Thus, according to this Midrash of the Rabbis, the bodies of the Egyptians were not totally destroyed, for they even merited a place for burial.] But the expression of G-d’s “outstretched right hand or arm,” [as stated here, *Thou stretchedst out Thy right hand*], is used in Scripture only as indicating vengeance and destruction! Perhaps the Rabbis [of the above-mentioned interpretation] will explain the verse as follows: “*Thou stretchedst out Thy right hand* to slay them in the sea, and *the earth swallowed them up* after that,” this being the burial which they merited. footnotes: ²⁰³ Verse 16: By the greatness of Thine arm… ²⁰⁴ Above, 14:30. ²⁰⁵ See Ecclesiastes 12:7. ²⁰⁶ Job 10:8. ²⁰⁷ Lamentations 2:2. ²⁰⁸ Isaiah 3:12. ²⁰⁹ Mechilta on the verse here. ²¹⁰ Above, 9:27. ###### Ramban on Exodus 15:13:1 [Ramban on Exodus 15:13:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/15:13:1) **נָחִיתָ בְחַסְדְּךָ עַם זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ** אָמַר ר"א כִּי הוּא עָבָר בִּמְקוֹם עָתִיד כִּי כֵן יָבֹא בַּנְּבוּאוֹת. וְעַל דַּעְתִּי כִּי יֹאמַר נָטִיתָ יְמִינְךָ עַל הָאוֹיֵב וַתִּבְלָעֵם הָאָרֶץ, **וְנָחִית בְּחַסְדְּךָ** בְּעַמּוּד הֶעָנָן לַנְחֹתָם הַדֶּרֶךְ **עַם זוּ גָּאָלְתָּ**, **וְנֵהַלְתָּ אוֹתָם** בְּעֹז יָדֶיךָ **אֶל נְוֵה קָדְשֶׁךָ**, כִּי אֵלָיו הוֹלְכִים. וְכֵן וְנָהֲרוּ אֵלָיו כָּל הַגּוֹיִם (ישעיה ב ב). וּ"נְוֵה קָדְשֶׁךָ", הוּא בֵּית הַמִּקְדָּשׁ כַּאֲשֶׁר יֹאמַר עוֹד, "מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ" (שמות ט"ו:י"ז). וְכֵן אָמְרוּ בַּמְּכִילְתָּא (כאן) אֵין נָוֶה אֶלָּא בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר (ישעיה לג כ) "חֲזֵה צִיּוֹן קִרְיַת מוֹעֲדֵנוּ עֵינֶיךָ תִרְאֶינָה יְרוּשָׁלִַם נָוֶה שַׁאֲנָן": **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THOU IN THY LOVE HAST LED THE PEOPLE THAT THOU HAST REDEEMED; THOU HAST GUIDED THEM IN THY STRENGTH TO THY HOLY HABITATION. Rabbi Abraham ibn Ezra explained that this is a past tense in place of the future, as is customary in prophecies. In my opinion, Moses is saying: “*Thou stretchedst out Thy right hand*²¹¹ upon the enemy, and the earth swallowed them, but *Thou in Thy love hast led — in a pillar of cloud, to lead them the way*²¹² — *the people that Thou hast redeemed*, and *Thou hast guided them* in the strength of Thy hands *to Thy holy habitation*,” for it is to that holy habitation that they were going, and so also, *And all nations shall flow unto it.*²¹³ *Thy holy habitation* is a reference to the Sanctuary [in Jerusalem], as Moses says again, *The Sanctuary, O Lord, which Thy hands have established*.²¹⁴ And so the Rabbis have said in the Mechilta:²¹⁵ “*Habitation* is but a designation for the Sanctuary, as it is said, *Look upon Zion, the city of our solemn gatherings; thine eyes shall see Jerusalem a peaceful habitation*.”²¹⁶ footnotes: ²¹¹ Verse 12. ²¹² Above, 13:21. ²¹³ Isaiah 2:2. ²¹⁴ Further, Verse 17. ²¹⁵ Mechilta on the verse here. ²¹⁶ Isaiah 33:20. ###### Ramban on Exodus 15:14:1 [Ramban on Exodus 15:14:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/15:14:1) **שָׁמְעוּ עַמִּים יִרְגָּזוּן** יֹאמַר, כַּאֲשֶׁר שָׁמְעוּ הָעַמִּים יִרְגָּזוּן מִתִּגְרַת יָדֶיךָ, וְחִיל אָחַז יֹשְׁבֵי פְּלָשֶׁת בְּעֵת שֶׁשָּׁמְעוּ. וְיִתָּכֵן שֶׁיֹּאמַר כִּי כְּבָר שָׁמְעוּ הָעַמִּים כָּל אֲשֶׁר עָשָׂה הַשֵּׁם בְּאֶרֶץ מִצְרַיִם וְיִרְגְּזוּן תָּמִיד מִן הַמַּחֲלָה אֲשֶׁר שָׂם בָּהֶם, וְיִתְפַּלֵּל שֶׁתִּפֹּל עֲלֵיהֶם אֵימָה וָפַחַד שֶׁלֹּא יֵצְאוּ לִקְרַאת יִשְׂרָאֵל לַמִּלְחָמָה. וְאָמַר ר"א (אבן עזרא על שמות ט"ו:ט"ז) כִּי **תִּפֹּל עֲלֵיהֶם** שָׁב אֶל פְּלֶשֶׁת אֱדוֹם וּמוֹאָב, לֹא אֶל כְּנַעַן, וְזֶהוּ שֶׁאָמַר **עַד יַעֲבֹר עַמְּךָ ה'**, כִּי עֲלֵיהֶם עָבְרוּ טֶרֶם בּוֹאָם אֶל אֶרֶץ כְּנַעַן, וְלֹא נִלְחֲמוּ עִמָּהֶם וְאִם יָצָא אֱדוֹם לִקְרָאתוֹ בְּעַם כָּבֵד וּבְיָד חֲזָקָה (במדבר כ כ), לְבַל יַעַבְרוּ בְּאַרְצוֹ, לֹא נִלְחַם בָּהֶם, וְלוּלֵא כִּי נָפַל עֲלֵיהֶם אֵימָתָה וָפַחַד הָיוּ חֲפֵצִים לְהִלָּחֵם בָּם מִשִּׂנְאָתָם אוֹתָם. וְלֹא הִזְכִּיר עַמּוֹן, כִּי עַמּוֹן וּמוֹאָב כְּגוֹי אֶחָד הֵם. וְיִתָּכֵן שֶׁגַּם עַל הַכְּנַעֲנִי נָפַל פַּחְדָּם וְלֹא נִלְחַם בָּהֶם עַד עָבְרָם, כִּי הַכְּנַעֲנִי מֶלֶךְ עֲרָד יֹשֵׁב הַנֶּגֶב (במדבר כא א) אֵינֶנּוּ כְּנַעֲנִי בְּיִחוּסוֹ, כְּדַעַת רַבּוֹתֵינוּ (במד"ר ותנחומא שם): **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THE PEOPLES HAVE HEARD, THEY TREMBLE. The purport thereof is: “when the people will hear [of Thy visitation upon the Egyptians], they will tremble from the blow of Thy hands, and pangs will take hold of the inhabitants of Philistia when they will hear [of those deeds].” It is possible that Moses is saying that the peoples have already heard all that G-d has done in the land of Egypt, and that they will always tremble from the disease He has put upon them.²¹⁷ Thus Moses continues to pray that He should let fall upon them terror and dread²¹⁸ so that they should not go out to war against Israel. Rabbi Abraham ibn Ezra explained that the verse, *Horror and dread shall fall upon them*,²¹⁸ refers only to Philistia, [mentioned in Verse 14] and Edom and Moab, [mentioned in Verse 15], but not to the inhabitants of Canaan, [who are also mentioned at the end of Verse 15]. This is because Moses said afterward, [i.e., at the end of Verse 16 before us], *till Thy people pass over, O Eternal*. It was over them [Philistia, Edom and Moab] that the Israelites passed before they came into the land of Canaan, and these peoples really did not war against them. Even when Edom *came out against him with much people, and a strong hand*,²¹⁹ it was only so that the Israelites should not pass over his land, but he did not war against them. But were it not for the terror and dread that fell upon them, they would have wanted to battle against them out of their hatred of them. Now Moses did not mention Ammon, because Ammon and Moab are as one nation. It is possible that the dread of the Israelites fell on the Canaanite too, and he did not war against them until they had passed over [the Jordan], for *the Canaanite, the king of Arad, who dwelt in the south*²²⁰, 21:1. [and who warred against Israel when they were still in the wilderness], was not a Canaanite by descent, according to the opinion of our Rabbis.²²¹ 18. The explanation there is that this was Amalek, but he purposely changed his speech to the Canaanite language so that Israel might be misled and would pray that G-d should give the Canaanites into their hands. Since Amalek was actually not a Canaanite, their prayers would therefore be ineffectual. This interpretation is quoted by Rashi to Numbers 21:1. footnotes: ²¹⁷ See further, Verse 26. ²¹⁸ Verse 16. ²¹⁸ Verse 16. ²¹⁹ Numbers 20:20. ²²⁰ Ibid. ²²¹ Tanchuma, Chukath ###### Ramban on Exodus 15:18:1 [Ramban on Exodus 15:18:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/15:18:1) **ה' יִמְלֹךְ לְעֹלָם וָעֶד** יֹאמַר, כִּי הֶרְאָה עַתָּה כִּי הוּא מֶלֶךְ וְשִׁלְטוֹן עַל הַכֹּל, שֶׁהוֹשִׁיעַ אֶת עֲבָדָיו וְאִבֵּד אֶת מוֹרְדָיו, כֵּן יְהִי הָרָצוֹן מִלְּפָנָיו לַעֲשׂוֹת בְּכָל הַדּוֹרוֹת לְעוֹלָם, לֹא יִגְרַע מִצַּדִּיק עֵינָיו, וְלֹא יַעֲלִימֵהוּ מִן הָרְשָׁעִים הַמְּרִיעִים. וּבָאוּ כְּזֶה פְּסוּקִים רַבִּים, כְּגוֹן "יִמְלֹךְ ה' לְעוֹלָם אֱלֹהַיִךְ צִיּוֹן לְדֹר וָדֹר הַלְלוּיָהּ" (תהלים קמו י), "יְהִי שֵׁם ה' מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם" (שם קיג ב), "וְהָיָה ה' לְמֶלֶךְ עַל כָּל הָאָרֶץ" (זכריה יד ט). וְאוּנְקְלוֹס (תרגום אונקלוס על שמות ט"ו:י"ח) נִתְיָרֵא מִמֶּנּוּ בַּעֲבוּר שֶׁהַמַּלְכוּת לֵאלֹהִים הִיא לְעוֹלְמֵי עַד, וּלְפִיכָךְ עֲשָׂאוֹ לְשׁוֹן הֹוֶה, "ה' מַלְכוּתֵהּ קָאֵם לְעָלַם וּלְעָלְמֵי עָלְמַיָּא", כְּדֶרֶךְ "מַלְכוּתְךָ מַלְכוּת כָּל עֹלָמִים" (תהלים קמה יג). וְלֹא הֲבִינוֹתִי דַּעְתּוֹ בָּזֶה, שֶׁהֲרֵי כָּתוּב "יְהִי כְבוֹד ה' לְעוֹלָם" (שם קד לא), "וְיִמָּלֵא כְבוֹדוֹ אֶת כֹּל הָאָרֶץ" (שם עב יט), יִתְגַּדַּל וְיִתְקַדַּשׁ, "יֵאָמֵן וְיִגְדַּל שִׁמְךָ" (דהי"א יז כד). וְיִתָּכֵן שֶׁטַּעְמָם כְּסוֹד הַבְּרָכוֹת: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THE ETERNAL SHALL REIGN FOR EVER AND EVER. Moses is saying that just as He has now shown that He is King and Ruler by having brought deliverance to His servants and destruction upon those that rebel against Him, so may it be His will to do so in all generations forever, that *He withdraw not His eyes from the righteous*,²²² nor hide them [His eyes] from the wicked ones who inflict evil upon others. There are many verses that are to be interpreted in this way, such as: *The Eternal will reign for ever, thy G-d, O Zion, unto all generations. Hallelujah;*²²³ *Blessed be the Name of the Eternal from this time forth and for ever;*²²⁴, 113:2. *And the Eternal shall be King over all the earth*.²²⁵ Now Onkelos was apprehensive [of translating this verse literally, which is stated in a future tense], since G-d’s sovereignty is [indeed] to all eternity [and no prayer for its continuance is possible]. Therefore he rendered it in the present tense: “The Kingdom of the Eternal endureth for ever and to all eternity,” just as is expressed in the verse, *Thy Kingdom is a Kingdom for all ages*.²²⁶ But I have not understood Onkelos’ opinion in this matter, for it is written: *May the Glory of the Eternal endure for ever;*²²⁷, 104:31. *And let the whole earth be filled with His Glory;*²²⁸, 72:19. “Magnified and sanctified shall be [His great Name]”;²²⁹ prayer. In Ricanti’s work on the Torah in quoting this text from Ramban, he writes clearly: “and in the *Kaddish* [we say], ‘Magnified, etc.’” It is thus to be noted that the *Kaddish*-text is quoted by Ramban amidst Scriptural verses as authority for his thesis! The great sanctity of the *Kaddish* prayer is thus clearly indicated. *Yea, let it be established, and let Thy Name be magnified for ever*.²³⁰ It is possible that the meaning of these [future tenses] is similar to the secret of the benedictions.²³¹ footnotes: ²²² Job 36:7. ²²³ Psalms 146:10. ²²⁴ Ibid. ²²⁵ Zechariah 14:9. ²²⁶ Psalms 145:13. ²²⁷ Ibid. ²²⁸ Ibid. ²²⁹ From the beginning of the Kaddish ²³⁰ I Chronicles 17:24. ²³¹ “Magnifying G-d’s Name brings life and blessing to the world, thus assuring that His kingdom will be acknowledged in the world in the future. And so is the purport of the benedictions we make, which begin by referring to ‘the Eternal, our G-d’ and continue to mention ‘King of the universe’” (Ma’or V’shamesh). ###### Ramban on Exodus 15:19:1 [Ramban on Exodus 15:19:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/15:19:1) **כִּי בָא סוּס פַּרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו** אָמַר ר"א (אבן עזרא על שמות ט"ו:י"ט) שֶׁגַּם זֶה מִן הַשִּׁירָה, כִּי הָיוּ מְשׁוֹרְרִים וְאוֹמְרִים **כִּי בָא סוּס פַּרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו בַּיָּם וַיָּשֶׁב עֲלֵיהֶם אֶת מֵי הַיָּם** בְּעוֹד בְּנֵי יִשְׂרָאֵל הוֹלְכִים בַּיַּבָּשָׁה בְּתוֹךְ הַיָּם, וְהוּא נֵס בְּתוֹךְ נֵס וְאֵינֶנּוּ בִּלְשׁוֹן הַשִּׁירָה וְהַנְּבוּאוֹת. אֲבָל פֵּרוּשׁוֹ, אָז יָשִׁיר מֹשֶׁה, כִּי בָא סוּס פַּרְעֹה בַּיּוֹם הַהוּא מִיָּד, לֹא מִיּוֹם הַמָּחֳרָת אוֹ אַחֲרֵי כֵן. אוֹ טַעְמוֹ אָז יָשִׁיר, כַּאֲשֶׁר בָּא סוּס פַּרְעֹה בַּיָּם וְהֵשִׁיב עֲלֵיהֶם ה' מֵי הַיָּם בְּעוֹד בְּנֵי יִשְׂרָאֵל הוֹלְכִים בַּיַּבָּשָׁה בְּתוֹכוֹ, לְהַגִּיד כִּי בְּלֶכְתָּם בְּתוֹכוֹ בַּיַּבָּשָׁה אָמְרוּ הַשִּׁירָה. וְאָמַר עוֹד, כִּי אָז לָקְחָה מִרְיָם הַנְּבִיאָה אֶת הַתֹּף בְּיָדָהּ וְעָנְתָה לָהֶם הַפָּסוּק הָרִאשׁוֹן שֶׁל הַשִּׁירָה שֶׁתַּעֲנֶינָה כֵן אַחֲרֵי מֹשֶׁה וְיִשְׂרָאֵל: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** FOR THE HORSES OF PHARAOH WENT IN WITH HIS CHARIOTS AND WITH HIS HORSEMEN. Rabbi Abraham ibn Ezra said that this verse is also part of the Song, for Moses and the children of Israel were singing and saying: *For the horses of Pharaoh went in with his chariots and with his horsemen into the sea, and the Eternal brought back the waters of the sea upon them* while the children of Israel were walking *on dry land in the midst of the sea*, this being a miracle within a miracle.²³² when *the horses of Pharaoh went in*, etc., *He brought the waters upon them*, and at the same time, *the children of Israel walked on dry land*. But this verse is not written in the style of the Song, nor is it in the style of prophecies! [Therefore, Ibn Ezra’s interpretation is not correct.] Instead, the verse is to be interpreted [as dating the Song]: *Then sang Moses* — when *the horses of Pharaoh went in*. Immediately on that day — not the following day or at some later time — [he sang this Song]. It may be that the sense thereof is as follows: *Then Moses sang*, when *the horses of Pharaoh went into the sea and G-d brought back the waters of the sea upon them while the children of Israel were yet walking on dry land in the midst of it*. Thus the verse relates that they said the Song while they were walking in the midst of the sea on dry land. Scripture further tells²³³ that it was then that Miriam the prophetess took the timbrel in hand and sang them the first verse of the Song that they, [i.e., the women], should sing after Moses and Israel. footnotes: ²³² For ²³³ Verses 20-21. ###### Ramban on Exodus 15:20:1 [Ramban on Exodus 15:20:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/15:20:1) **אֲחוֹת אַהֲרֹן** הַנָּכוֹן בְּעֵינַי כִּי מִפְּנֵי שֶׁהֻזְכְּרוּ בַּשִּׁירָה מֹשֶׁה וּמִרְיָם וְלֹא הֻזְכַּר אַהֲרֹן רָצָה הַכָּתוּב לְהַזְכִּירוֹ, וְאָמַר **אֲחוֹת אַהֲרֹן** דֶּרֶךְ כָּבוֹד לוֹ, שֶׁהוּא אָחִיהָ הַגָּדוֹל וַאֲחוֹתוֹ הַנְּבִיאָה מִתְיַחֶסֶת אֵלָיו, שֶׁגַּם הוּא נָבִיא וּקְדוֹשׁ ה'. וְיִתָּכֵן שֶׁדֶּרֶךְ הַכְּתוּבִים לְיַחֵס אֶל גְּדוֹל הָאַחִים, וְכֵן "וּבְנֵי כָלֵב אֲחִי יְרַחְמְאֵל" (דהי"א ב מב), שֶׁהָיָה גָּדוֹל מֵאֶחָיו, שֶׁנֶּאֱמַר (דהי"א ב ט) "אֶת יְרַחְמְאֵל וְאֶת רָם וְאֶת כְּלוּבָי": **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND MIRIAM THE PROPHETESS, THE SISTER OF AARON. The correct interpretation appears to me to be that because Moses and Miriam were mentioned in the Song and Aaron was not, Scripture wanted to mention him. It therefore said *the sister of Aaron* as a mark of honor to him, i.e., that he was her older brother and that his sister the prophetess connected her genealogy to him, since he too was a prophet and a holy man of G-d. It is possible that it is the custom of Scripture to trace the genealogy of a family through the oldest brother. Similarly it is written, *And the sons of Caleb the brother of Jerahmeel*,²³⁴ because he was the oldest brother, as it is said: *The sons also of Hezron… Jerahmeel, and Ram, and Chelubai*.²³⁵, 2:9. footnotes: ²³⁴ I Chronicles 2:42. ²³⁵ Ibid. ###### Ramban on Exodus 15:25:1 [Ramban on Exodus 15:25:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/15:25:1) **שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט וְשָׁם נִסָּהוּ** בְּמָרָה נָתַן לָהֶם מִקְצָת פָּרָשִׁיּוֹת שֶׁל תּוֹרָה שֶׁיִּתְעַסְּקוּ בָהֶם, שַׁבַּת פָּרָה אֲדֻמָּה וְדִינִין. **וְשָׁם נִסָּהוּ**, לָעָם, לְשׁוֹן רַשִׁ"י (רש"י על שמות ט"ו:כ"ה), וְהִיא דַּעַת רַבּוֹתֵינוּ (סנהדרין נו:). וַאֲנִי תָּמֵהַּ, לָמָּה לֹא פֵּרֵשׁ כָּאן הַחֻקִּים הָאֵלֶּה וְהַמִּשְׁפָּטִים וְיֹאמַר "וַיְדַבֵּר ה' אֶל מֹשֶׁה צַו אֶת בְּנֵי יִשְׂרָאֵל" כַּאֲשֶׁר אָמַר בַּפָּרָשִׁיּוֹת הַנִּזְכָּרוֹת לְמַעְלָה "דַּבְּרוּ אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל" וְגוֹ' (שמות י"ב:י"ג), וְכֵן יַעֲשֶׂה בְּכָל הַמִּצְוֹת בְּאֹהֶל מוֹעֵד, בְּעַרְבוֹת מוֹאָב, וּפֶסַח מִדְבָּר (במדבר ט ב). וּלְשׁוֹן רַשִׁ"י שֶׁאָמַר פָּרָשִׁיּוֹת שֶׁיִּתְעַסְּקוּ בָּהֶם, מַשְׁמַע שֶׁהוֹדִיעָם הַחֻקִּים הָהֵם וְלִמֵּד אוֹתָם, עָתִיד הקב"ה לְצַוּוֹת אֶתְכֶם בְּכָךְ, עַל הַדֶּרֶךְ שֶׁלִּמֵּד אַבְרָהָם אָבִינוּ אֶת הַתּוֹרָה, וְהָיָה זֶה לְהַרְגִּילָם בַּמִּצְוֹת וְלָדַעַת אִם יְקַבְּלוּ אוֹתָם בְּשִׂמְחָה וּבְטוּב לֵבָב, וְהוּא הַנִּסָּיוֹן שֶׁאָמַר **וְשָׁם נִסָּהוּ**, וְהוֹדִיעָם שֶׁעוֹד יְצַוֵּם בְּמִצְוֹת, זֶהוּ שֶׁאָמַר **אִם שָׁמוֹעַ תִּשְׁמַע לְקוֹל ה' אֱלֹהֶיךָ וְהַאֲזַנְתָּ לְמִצְוֹתָיו** אֲשֶׁר יְצַוֶּה אוֹתְךָ בָּהֶם: וְעַל דֶּרֶךְ הַפְּשָׁט, כַּאֲשֶׁר הֵחֵלּוּ לָבֹא בַּמִּדְבָּר הַגָּדוֹל וְהַנּוֹרָא וְצִמָּאוֹן אֲשֶׁר אֵין מָיִם שָׂם לָהֶם בְּמִחְיָתָם וְצָרְכֵיהֶם מִנְהָגִים אֲשֶׁר יִנְהֲגוּ בָּהֶם עַד בֹּאָם אֶל אֶרֶץ נוֹשָׁבֶת, כִּי הַמִּנְהָג יִקָּרֵא חֹק, כְּעִנְיַן "הַטְרִיפֵנִי לֶחֶם חֻקִּי" (משלי ל ח), "חֻקּוֹת שָׁמַיִם וָאָרֶץ" (ירמיה לג כה), וְיִקָּרֵא מִשְׁפָּט בִּהְיוֹתוֹ מְשֹׁעָר כַּהֹגֶן, וְכֵן "כֹּה עָשָׂה דָוִד וְכֹה מִשְׁפָּטוֹ כָּל הַיָּמִים" (שמואל א כ"ז:י"א), "כַּמִּשְׁפָּט הָרִאשׁוֹן אֲשֶׁר הָיִיתָ מַשְׁקֵהוּ" (בראשית מ יג), "וְאַרְמוֹן עַל מִשְׁפָּטוֹ יֵשֵׁב" (ירמיה ל יח), עַל מִדָּתוֹ אוֹ שֶׁיְּיַסְּרֵם בְּחֻקֵּי הַמִּדְבָּר, לִסְבֹּל הָרָעָב וְהַצָּמָא, לִקְרֹא בָּהֶם אֶל ה', לֹא דֶּרֶךְ תְּלוּנָה. וּמִשְׁפָּטִים, שֶׁיִּחְיוּ בָּהֶם, לֶאֱהֹב אִישׁ אֶת רֵעֵהוּ, וּלְהִתְנַהֵג בַּעֲצַת הַזְּקֵנִים, וְהַצְנֵעַ לֶכֶת בְּאָהֳלֵיהֶם בְּעִנְיַן הַנָּשִׁים וְהַיְלָדִים, וְשֶׁיִּנְהֲגוּ שָׁלוֹם עִם הַבָּאִים בַּמַּחֲנֶה לִמְכֹּר לָהֶם דָּבָר, וְתוֹכְחוֹת מוּסָר שֶׁלֹּא יִהְיוּ כְּמַחֲנוֹת הַשּׁוֹלְלִים אֲשֶׁר יַעֲשׂוּ כָּל תּוֹעֵבָה וְלֹא יִתְבֹּשָׁשׁוּ, וּכְעִנְיָן שֶׁצִּוָּה בַּתּוֹרָה (דברים כג י) "כִּי תֵצֵא מַחֲנֶה עַל אֹיְבֶיךָ וְנִשְׁמַרְתָּ מִכֹּל דָּבָר רָע": וְכֵן בִּיהוֹשֻׁעַ נֶאֱמַר "וַיִּכְרֹת יְהוֹשֻׁעַ בְּרִית לָעָם בַּיּוֹם הַהוּא וַיָּשֶׂם לוֹ חֹק וּמִשְׁפָּט בִּשְׁכֶם" (יהושע כד כה), אֵינָם חֻקֵּי הַתּוֹרָה וְהַמִּשְׁפָּטִים, אֲבָל הַנְהָגוֹת וְיִשּׁוּב הַמְּדִינוֹת, כְּגוֹן תְּנָאִים שֶׁהִתְנָה יְהוֹשֻׁעַ שֶׁהִזְכִּירוּ חֲכָמִים (ב"ק פ:), וְכַיּוֹצֵא בָּהֶם. וְאָמַר **וְשָׁם נִסָּהוּ**, לְהוֹדִיעַ כִּי אֲשֶׁר הוֹלִיכָם בַּדֶּרֶךְ הַזֶּה שֶׁאֵין שָׁם מַיִם וֶהֱבִיאָם אֶל הַמַּיִם הַמָּרִים, לְנִסָּיוֹן, כְּמוֹ שֶׁאָמַר "וַיְעַנְּךָ וַיַּרְעִבֶךָ וּלְמַעַן נַסֹּתֶךָ לְהֵטִיבְךָ בְּאַחֲרִיתֶךָ" (דברים ח טז): **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THERE HE MADE FOR THEM A STATUTE AND AN ORDINANCE, AND THERE HE TRIED THEM. “At Marah He gave them some of the sections of the Torah so that they might engage in the study thereof, [such as]: the Sabbath, the Red Heifer,²³⁶ (a statute), the type of a commandment the reason for which we do not know. The laws of justice are the typical examples of *mishpat* (ordinance), which is a precept dictated by reason. Accordingly Rashi interpreted the verse before us — *a statute* etc. — as referring to these three subjects. and the laws of justice. *And there He tried them*, that is, the people.”²³⁷. It should have said, “There He made for them a statute and an ordinance and tried them,” in which case it would have meant that He tried them with the statute and ordinance, i.e., to see if they would observe them. But since it says, *and there He tried them*, it must refer to something additional, namely, the preceding event when the people murmured against Moses instead of approaching him to pray that the bitterness of the waters be removed. It is to this event, according to Rashi, that the expression refers: “*And there He tried them*, that is, the people” (Sifthei Chachamim). Ramban, however, will explain that “the trial” was of another nature, as will be explained in the text. Thus the language of Rashi, and it is the opinion of our Rabbis.²³⁸ But I wonder! Why does Scripture not explain these statutes and ordinances here, saying, “And the Eternal spoke to Moses: ‘Command the children of Israel,’” as it says in the chapters mentioned above, *Speak ye unto all the congregation of Israel?*²³⁹ Indeed, it does so with regard to all commandments given in the Tent of Meeting, on the plains of Moab,²⁴⁰ and the Passover in the wilderness!²⁴¹, 9:1-5. Now Rashi’s expression, “He gave them… sections of the Torah so that they might engage in the study thereof,” indicates that Moses did inform them of these statutes and that he taught these statutes to them, [saying], “In the future, the Holy One, blessed be He, will command you so,” in the same way as Abraham our father learned the Torah.²⁴² The purpose of it was to make them familiar with the commandments and to know if they would accept them *with joyfulness and with gladness of heart*.²⁴³ This was “the trial” of which Scripture says, *and there He tried them*, and he [Moses] informed them that G-d would further command them the precepts of the Torah. This is the intent of the verse, “*If thou wilt diligently hearken to the voice of the Eternal thy G-d… and wilt give ear to His commandments*,²⁴⁴ (and he said) as a reference to Moses, and not, as rendered in some translations, “and He said.” which He will command you [in the future].” In line with the plain meaning of Scripture, when the Israelites began coming into *the great and dreadful wilderness… thirsty ground where there was no water*,²⁴⁵ Moses established customs for them concerning how to regulate their lives and affairs *until they come to a land inhabited*.²⁴⁶ established customs.” It should be noted that Ramban uses the expression *sam lahem* which could possibly be a reference to G-d, that “*He* established customs for them.” But in Rabbeinu Bachya’s commentary quoting Ramban he writes clearly: “In line with the plain meaning of Scripture, *statute and ordinance* are the customs how to regulate their lives in the desert, for Moses was king in Jeshurun, a leader who chastised his people and commanded them how to regulate their lives in the desert” (Bachya, Vol. II, p. 137 in my edition). On the basis of Bachya’s interpretation I have translated here: “*Moses* established customs.” A custom is called *chok*, this being associated with the expressions: *Feed me with ‘chuki’ (my customary) bread;*²⁴⁷ *‘chukoth’ (the customary ways or laws) of heaven and earth*.²⁴⁸ Custom is also called *mishpat* (judgment or ordinance) because it is something measured out accurately. A similar usage [of the word *mishpat*] is found in these verses: *So did David, and so hath been ‘mishpato’ (his manner) all the while;*²⁴⁹ *After the former ‘mishpat’ (manner) when thou wast his butler;*²⁵⁰ *And the palace shall be inhabited upon ‘mishpato’*²⁵¹ i.e., upon its ascertained dimension. It may mean that Moses instructed them in the ways of the wilderness, namely to be ready to suffer hunger and thirst and to pray to G-d, and not to murmur. He taught them ordinances whereby they should live, to love one another, to follow the counsel of the elders, to be discreet in their tents with respect to women and children, to deal in a peaceful manner with the strangers that come into the camp to sell them various objects. He also imparted moral instructions, i.e., that they should not become like bands of marauders who do all abominable things and have no sense of shame, similar to that which the Torah commanded, *When thou goest forth in camp against thine enemies, then thou shalt keep thee from every evil thing*.²⁵² In the case of Joshua it is also said, *So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem*.²⁵³ Here too the expression, [*a statute and an ordinance*], does not refer to the statutes and ordinances of the Torah, but rather to the customs and ways of civilized society, such as “the conditions which Joshua made [upon entering the Land],” which the Rabbis have mentioned,²⁵⁴ and other such similar regulations. And Scripture says, *and there he tried them*, in order to inform us that he [Moses] led them by such a road on which there was no water, and he brought them to a place where the waters were bitter in order to test them, even as Scripture says, *And He afflicted thee, and suffered thee to hunger;*²⁵⁵ *And that He might prove thee, to do thee good at thy latter end*.²⁵⁶, Verse 16. footnotes: ²³⁶ Numbers, Chapter 19. The reason that Rashi singles out these three subjects — the Sabbath, the Red Heifer, and the laws of justice — is generally explained as follows: He mentions the Sabbath because it is referred to in the section on the manna (further, 16:23-30), as the means through which G-d tried Israel. The Red Heifer is the most outstanding example of a chok ²³⁷ Rashi’s intent is to explain the extra word v’sham (‘and there’ He tried them) ²³⁸ Sanhedrin 56b. ²³⁹ Above, 12:3. ²⁴⁰ Numbers 35:1. ²⁴¹ Ibid. ²⁴² See Vol. I, pp. 331-332. ²⁴³ Deuteronomy 28:47. ²⁴⁴ Verse 26. It is thus obvious that Ramban understands the word vayomer ²⁴⁵ Deuteronomy 8:15. ²⁴⁶ Further, 16:35. — “Moses ²⁴⁷ Proverbs 30:8. ²⁴⁸ Jeremiah 33:25. ²⁴⁹ I Samuel 27:11. ²⁵⁰ Genesis 40:13. ²⁵¹ Jeremiah 30:18. ²⁵² Deuteronomy 23:10. ²⁵³ Joshua 24:25. ²⁵⁴ Baba Kamma 80 b-81 a: “Ten conditions did Joshua stipulate [with Israel when they came into the Land]: that all people have a right to pasture their cattle in forests [without the interference of the owner of the forest] etc.” The customs established by Joshua were thus the norms of a functioning society. ²⁵⁵ Deuteronomy 8:3. ²⁵⁶ Ibid. ###### Ramban on Exodus 15:25:2 [Ramban on Exodus 15:25:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/15:25:2) וְטַעַם **וַיּוֹרֵהוּ ה' עֵץ** שֶׁהֶרְאָה אוֹתוֹ עֵץ וְאָמַר לוֹ הַשְׁלֵךְ אֶת הָעֵץ הַזֶּה אֶל הַמַּיִם וְיִמָּתְקוּ. וּבַעֲבוּר שֶׁלֹּא מָצָאתִי לְשׁוֹן מוֹרֶה אֶלָּא בְּעִנְיַן לִמּוּד, "וַיֹּרֵנִי וַיֹּאמֶר לִי" (משלי ד ד) לִמְּדַנִי, וְכֵן כֻּלָּם, נִרְאֶה בְּדֶרֶךְ הַפְּשָׁט כִּי הָעֵץ הַהוּא יַמְתִּיק הַמַּיִם בְּטִבְעוֹ, וְהוּא סְגֻלָּה בּוֹ, וְלִמֵּד אוֹתָהּ לְמֹשֶׁה. וְרַבּוֹתֵינוּ אָמְרוּ (מכילתא ותנחומא כאן) שֶׁהָיָה הָעֵץ מַר וְהוּא נֵס בְּתוֹךְ נֵס, כְּעִנְיַן הַמֶּלַח שֶׁנָּתַן אֱלִישָׁע בַּמַּיִם (מלכים ב ב':כ"א). וְאִם כֵּן אָמַר **וַיּוֹרֵהוּ**, כִּי לֹא הָיָה הָעֵץ נִמְצָא בַּמָּקוֹם הַהוּא, והקב"ה הוֹרָהוּ אֶת מְקוֹמוֹ אוֹ שֶׁהִמְצִיאָהוּ אֵלָיו בְּנֵס. וְשׁוּב מָצָאתִי בִּילַמְּדֵנוּ (מדרש תנחומא כאן) רְאֵה מַה כְּתִיב שָׁם, **וַיּוֹרֵהוּ ה' עֵץ**, וַיַּרְאֵהוּ לֹא נֶאֱמַר אֶלָּא **וַיּוֹרֵהוּ**, הוֹרָהוּ דַּרְכּוֹ, כְּלוֹמַר שֶׁהוֹרָהוּ וְלִמְּדָהוּ דַּרְכּוֹ שֶׁל הקב"ה שֶׁהוּא מַמְתִּיק הַמַּר בְּמַר: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** VAYOREIHU HASHEM EITZ’ (AND THE ETERNAL SHOWED HIM A TREE). The meaning thereof is that G-d showed Moses a tree and He told him, “Throw this tree into the waters, and they shall become sweet.” Now due to the fact that I have not found the expression of *moreh*, [from which the word *vayoreihu* here is derived], except in the sense of instruction — [e.g., the verse], *‘vayoreini’ and said to me*,²⁵⁷ which means “and he [my father] taught me,” and so all other such expressions — it appears by way of the plain meaning of Scripture that this tree had a natural property to sweeten water, this being its uniqueness, and He taught it to Moses. Our Rabbis have said²⁵⁸ that the tree was [naturally] bitter, but that this was a miracle within a miracle, [i.e., that He healed the bitter waters with something which was bitter], just as the salt which Elisha cast into the waters.²⁵⁹ Now if so,²⁶⁰ which indicates instruction? Ramban proceeds to remove this difficulty. the word *‘vayoreihu’ (and He instructed him)* indicates that the tree was not found in that place, and the Holy One, blessed be He, taught him where it was to be found, or perhaps He made it available to him by a miracle. I found further in the Yelamdeinu:²⁶¹ 24. For the name Yelamdeinu, see above in *Seder Bo*, Note 196. “See what is written there: *Vayoreihu hashem eitz*. It does not say *vayar’eihu* (and He showed him) but *vayoreihu*, which means that He taught him His way.” That is to say, He instructed him and taught him the way of the Holy One, blessed be He, i.e., that He sweetens the bitter with the bitter. footnotes: ²⁵⁷ Proverbs 4:4. ²⁵⁸ Mechilta on the verse here. ²⁵⁹ II Kings 2:21. “Now even if you put salt into good water, it immediately spoils. Here, Elisha put a thing that spoils [salt] into the waters that had already been spoiled, in order to perform a miracle, [i.e., to heal the waters], therewith” (Mechilta). ²⁶⁰ I.e., if, as this interpretation has it, the sweetening power of that tree was not a natural property thereof, the question again arises, why does Scripture say vayoreihu ²⁶¹ Tanchuma, Beshalach ###### Ramban on Exodus 15:26:1 [Ramban on Exodus 15:26:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/15:26:1) **אִם שָׁמוֹעַ תִּשְׁמַע לְקוֹל ה' אֱלֹהֶיךָ** פֵּרֵשׁ ר"א (אבן עזרא על שמות ט"ו:כ"ו) לְהָבִין טַעַם מַה שֶׁיְּצַוְּךָ לַעֲשׂוֹת. **וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה**, מִצְוֹת עֲשֵׂה **וְהַאֲזַנְתָּ לְמִצְוֹתָיו**, מִצְוֹת לֹא תַעֲשֶׂה. וּבַמְּכִילְתָּא (כאן) אָמְרוּ **וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה**, זֶה מַשָּׂא וּמַתָּן, מְלַמֵּד שֶׁכָּל הַנּוֹשֵׂא וְנוֹתֵן בֶּאֱמוּנָה וְרוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, מַעֲלֶה עָלָיו כְּאִלּוּ קִיֵּם כָּל הַתּוֹרָה כֻּלָּהּ. וְעוֹד אֲבָאֵר זֶה בְּהַגִּיעִי בַּפָּסוּק "וְעָשִׂיתָ הַיָּשָׁר וְהַטּוֹב" (דברים ו יח), אִם יֵיטִיב עִמִּי הָאֵל הַטּוֹב: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** IF ‘SHAMO’A TISHMA’ TO THE VOICE OF THE ETERNAL THY G-D. Rabbi Abraham ibn Ezra explained that “[*shamo’a tishma* here] means ‘to understand’²⁶² would mean “surely listen” or “diligently hearken,” but wherever this expression is followed by the letter *lamed* — as in this case, [*shamo’a tishma l’kol*] — or a *beth*, it means ‘understanding.’ This is why Ibn Ezra explained it here to mean “if you will have a full understanding of His commandments.” the purport of that which He has commanded you to do. *And thou wilt do that which is right in His eyes* — this implies the positive commandments — *and wilt give ear to His commandments* — this implies the negative commandments.” [Thus the language of Ibn Ezra.] And in the Mechilta, the Rabbis have said:²⁶³ “*And thou wilt do that which is right in His eyes*, this means in business dealings. This teaches us that if a person is honest in his business dealings, and the spirit of his fellow creatures finds pleasure in him, it is accounted to him as though he had fulfilled the entire Torah.”²⁶⁴. The sense thereof is thus: “If you will do that which is right in G-d’s eyes, meaning if you will be honest in your business dealings, it will be accounted to you as though you had given ear, etc.” I will further explain this when I come to the verse *‘And thou shalt do that which is upright and good,’* if the good G-d will show me goodness.²⁶⁵ footnotes: ²⁶² Now ordinarily, shamo’a tishma ²⁶³ Mechilta on the verse here. ²⁶⁴ This is based upon the following phrases, and thou wilt give ear to His commandments, and keep all His statutes ²⁶⁵ See Ramban Deuteronomy 6:18. ###### Ramban on Exodus 15:26:2 [Ramban on Exodus 15:26:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/15:26:2) **כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ** לְשׁוֹן רַשִׁ"י (רש"י על שמות ט"ו:כ"ו) לֹא אָשִׂים עָלֶיךָ, וְאִם אָשִׂים הֲרֵי הֵם כְּאִלּוּ לֹא הוּשְׂמוּ כִּי אֲנִי ה' רֹפְאֶךָ. זֶה מִדְרָשׁוֹ. וּפְשׁוּטוֹ, כְּאָדָם שֶׁאוֹמֵר אֲנִי הוּא הָרוֹפֵא הַמַּזְהִירְךָ שֶׁלֹּא לֶאֱכֹל דְּבָרִים הַמַּחֲזִירִים אֶת הָאָדָם לְחָלְיוֹ, ע"כ. וְאֵין פְּשׁוּטוֹ שֶׁל מִקְרָא שֶׁיִּהְיֶה **רֹפְאֶךָ** תֹּאַר, וְאֵין דֶּרֶךְ שֶׁיַּבְטִיחַ הָאָדוֹן אֶת עֲבָדָיו אִם תַּעֲשֶׂה כָּל רְצוֹנִי וְחֶפְצִי לֹא אָמִית אוֹתְךָ בְּתַחֲלֻאִים רָעִים וְלֹא כֵן כָּל הַהַבְטָחוֹת שֶׁבַּתּוֹרָה. אֲבָל זוֹ אַזְהָרָה, שֶׁיַּזְהִירֵם שֶׁלֹּא יִהְיוּ בְּמוֹרְדָיו כְּמִצְרַיִם, כִּי בְּשָׁמְעָם קוֹלוֹ יִנָּצְלוּ מִכָּל אוֹתָהּ הַמַּחֲלָה, כִּי כָל הַמַּחֲלָה הַהִיא רְאוּיָה לָבֹא עַל כָּל עוֹבְרֵי רְצוֹנוֹ כַּאֲשֶׁר בָּאָה עַל הַמִּצְרִים שֶׁלֹּא שָׁמְעוּ אֵלָיו. וְזוֹ כְּדֶרֶךְ שֶׁאָמַר שֶׁיָּשִׂים בְּךָ "אֵת כָּל מַדְוֵה מִצְרַיִם אֲשֶׁר יָגֹרְתָּ מִפְּנֵיהֶם וְדָבְקוּ בָּךְ" (דברים כח ס). וְאָמַר **כִּי אֲנִי ה' רֹפְאֶךָ**, הַבְטָחָה, שֶׁאָסִיר מִקִּרְבְּךָ מַחֲלָה בָּאָה כְּדֶרֶךְ כָּל הָאָרֶץ כַּאֲשֶׁר רִפֵּאתִי הַמַּיִם: וְאָמַר ר"א (אבן עזרא על שמות ט"ו:כ"ו) כִּי הָאוֹת הַזֶּה, וְהוּא הָרִאשׁוֹן בַּמִּדְבָּר, הֵפֶךְ הַמַּכָּה הָרִאשׁוֹנָה שֶׁבְּמִצְרַיִם, כִּי מֵימֵי הַיְאוֹר הָיוּ מְתוּקִים וַהֲפָכָם לְרָעָה, וְאֵלּוּ הָיוּ מָרִים וְרִפֵּא אוֹתָם, וְהִנֵּה הַשֵּׁם יַעֲשֶׂה דָּבָר וְהֶפְכּוֹ, עַל כֵּן יֵשׁ לְךָ לִירֹא מִפָּנָיו שֶׁלֹּא תַּמֵּר בּוֹ שֶׁלֹּא יָרִיעַ לְךָ כָּהֵם, וְלֶאֱהֹב אוֹתוֹ כִּי יֵיטִיב לְךָ כַּאֲשֶׁר רִפֵּא לָכֶם הַמַּיִם: וְעִנְיַן הַכָּתוּב שֶׁמְּדַבֵּר בִּשְׁנֵי לְשׁוֹנוֹת, לְמִצְוֹתָיו וְחֻקָּיו, וְלֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה', כְּבָר כָּתַבְתִּי לְךָ שָׁלִשִׁים בְּבֵאוּר עִנְיָנוֹ, וְיוּבַן מִמִּלַּת **לְקוֹל** וּמִמִּלַּת **אֲנִי**, כִּי אִם נִשְׁמַע לְקוֹל אֱלֹהֵינוּ לִשְׁמֹר מִצְוֹת ה' וְחֻקָּיו יִהְיֶה הַשֵּׁם הַנִּכְבָּד רוֹפְאֵנוּ. וּמִכָּאן תִּקְּנוּ בַּבְּרָכוֹת "אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ", כִּי הַבְּרָכָה יֵשׁ בָּהּ מַלְכוּת, וְהַמִּצְוֹת נִצְטַוּוּ לָנוּ מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהַמַּשְׂכִּיל יָבִין. וְהִנְנִי מֵאִיר עֵינֶיךָ כִּי כָל בְּרָכָה שֶׁיֵּשׁ בָּהּ מַלְכוּת הִיא כֵן, שֶׁחָלְקוּ כָּבוֹד לְמַלְכוּת הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ וַאֲשֶׁר עָשָׂה לָנוּ, וְהַסְּמוּכָה לַחֲבֶרְתָּהּ אֲשֶׁר לֹא יַזְכִּירוּ בָּהּ מַלְכוּת הֵן לְנֹכֵחַ, "אַתָּה גִּבּוֹר", "אַתָּה קָדוֹשׁ", וְכֵן כֻּלָּם. וְתִקְּנוּ בְּ"עָלֵינוּ לְשַׁבֵּחַ" נִסְתָּר מִפְּנֵי שֶׁמַּזְכִּירִין בָּהּ "לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים". וְהָבֵן זֶה: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** I WILL PUT NONE OF THE DISEASES UPON THEE, WHICH I HAVE PUT UPON THE EGYPTIANS; FOR I AM THE ETERNAL THAT HEALETH THEE. Rashi wrote: “*I will put none of the diseases upon thee*, and if I do place them [because you will not hearken to My voice], they will be as though they had not been placed, *for I am the Eternal that healeth thee*. This is the homiletic exposition. But according to the plain meaning of Scripture, the verse is to be understood in the sense of a person who says, ‘I am the physician who warns you not to eat certain things which might bring a man back to his state of disease.’” Thus far the language of Rashi. But according to the plain meaning of Scripture, *rophecha* is not an adjective, [or more precisely, a noun-adjective, as Rashi would have it, meaning “Thy physician Who teaches thee how disease should not befall thee.” Instead, the meaning of the verse is “that I am the One Who heals thee.”] Besides, it is not customary that a master should assure his servants that “if you will do all my will and desire, I will not slay you with sore diseases.” None of the Divine assurances of the Torah are expressed in that way! Rather, the verse here constitutes an admonition by which He warned them not to be among those that rebel against Him as the Egyptians had been. By hearkening to His voice, they will be saved from all sickness, since that sickness deservedly comes upon all those who rebel against His will, even as it befell the Egyptians when they did not hearken to Him. This is similar to that which He said that He will put *upon thee all the diseases of Egypt which thou wast in dread of, and they shall cleave unto thee*.²⁶⁶ And He further said, *For I am the Eternal that healeth thee*. This constitutes a promise “that I will remove from you sickness that comes in the natural course of events, even as I healed the waters [at Marah].” Rabbi Abraham ibn Ezra commented that this sign, [i.e., making the bitter waters sweet], which was the first one done for them in the wilderness, was in contrast to the first plague that came upon the Egyptians. The waters of the [Nile] river were sweet and He changed them to be of evil effect, while these waters of Marah were bitter and He healed them. Thus it was shown that G-d does things which are contrary to each other, and therefore you should fear Him and not rebel against Him so that He should not afflict you as He did [afflict] them. You should love Him for He will bestow goodness upon you, even as He healed the waters for you. [Thus far Ibn Ezra’s comment.] Now on the matter of Scripture making use here of two expressions, saying, “His commandments, His statutes,” and concluding, *I will put none of the diseases upon thee, for I am the Eternal*, [thus using the third-person and first-person pronouns in the same verse], I have already *written you three times*²⁶⁷ on the explanation thereof. [Here] it can be understood from the word *‘l’kol’ (to the voice)* and the word *‘ani’ (I)*, which convey the thought that if we shall listen to the voice of our G-d to keep G-d’s commandments and His statutes, the Glorious Name will be our healer. It is on the basis [of the verse] that the Sages instituted [the formula of] benedictions [which contain two different pronouns, thus: “Blessed art *Thou* O Eternal, our G-d, King of the universe,] Who hast sanctified us with *His* commandments and hast commanded us.” The benedictions contain an expression of acknowledgment of G-d’s Sovereignty, [saying as we do, “our G-d, King of the universe”], and the commandments have been given to us *from everlasting even to everlasting*.²⁶⁸ The student learned [in the mystic lore of the Cabala] will understand. And I will enlighten you [on this matter]. All benedictions which contain an expression of His Sovereignty are so formulated that they show respect to the Sovereign of the universe, Who has sanctified us [by His commandments] and Who has done [a certain deed] for us. But where a benediction follows another one, in which case the Sovereignty of G-d is not mentioned,²⁶⁹, the Sovereignty of G-d thus being acknowledged in the second person, i.e., as the One directly addressed. But the benediction concludes with a reference to that Sovereign in the third person, thus concluding, “Who has sanctified us by *His* commandments.” The following benedictions do not open with a reference to G-d’s Sovereignty, but instead continue throughout in the second person. For example, in the Grace after the meal, the first benediction begins: “Blessed art *Thou*, O Eternal our G-d, *King of the universe*, Who sustains the whole world with *His* goodness… *He giveth* food to all flesh….” The second benediction begins: “We thank *Thee*, O Eternal our G-d, for the goodly and ample land of our desire which *Thou* gavest….” It should be noted that this rule applies only where a number of benedictions relate to one unit of prayer, such as the Grace after the Meal, or the Morning *Sh’ma*, the Evening *Sh’ma*, etc. Where the benedictions consist of short unrelated statements, such as the blessings of thanksgiving with which the Morning Service begins, each benediction contains an expression of G-d as the Sovereign of the universe. it is formulated in the second-person, such as [the benedictions beginning]: “Thou art Mighty,” “Thou art Holy,”²⁷⁰ [literally: the “Eighteen” Blessings — the central prayer around which the regular daily services are built]. They do not begin with a reference to G-d’s Sovereignty, and therefore are formulated in the second person: “*Thou* art Mighty;” “*Thou* art Holy.” It should be noted that in the first benediction of the *Sh’moneh Esreh*, although there is no reference to G-d as the Sovereign of the universe, the expression “G-d of Abraham” is deemed equivalent to “King of the universe,” since Abraham was the first to acknowledge His Sovereignty over the whole universe. See my Hebrew commentary, p. 361. and so all the others. The prayer of *Aleinu l’shabei’ach* [“It is for us to praise the Lord of all things,” a prayer which begins the three special sections of the New Year Additional Service], was designated in the third-person [even though it is not preceded by a benediction in which G-d’s Sovereignty is mentioned], because we mention therein, “And we bend the knee and bow low and offer thanks before the Supreme King of kings.”²⁷¹ prayer is designated in the third person. (Ricanti). See my Hebrew commentary, p. 361. Understand this. footnotes: ²⁶⁶ Deuteronomy 28:60. ²⁶⁷ Proverbs 22:20, according to Jonathan ben Uziel’s translation. Ramban uses the expression here in a figurative sense, meaning: “I have already elucidated this matter in other places.” See Vol. I, pp. 260-261. See also further, 24:2. ²⁶⁸ I Chronicles 16:36. ²⁶⁹ Such is an established rule in the prayers. The opening benediction starts: Baruch atah Hashem Elokeinu melech ha’olam (Blessed art Thou, O Eternal, King of the universe…) ²⁷⁰ These are the second and third benedictions of the Sh’moneh Esreh ²⁷¹ When one stands in His very presence, it is not proper to address prayer to Him in the second person. Hence the Aleinu ###### Ramban on Exodus 15:27:1 [Ramban on Exodus 15:27:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/15:27:1) **וְשָׁם שְׁתֵּים עֶשְׂרֵה עֵינֹת מַיִם וְשִׁבְעִים תְּמָרִים** אֵינֶנּוּ דָּבָר גָּדוֹל בְּהִמָּצֵא בְּמָקוֹם שִׁבְעִים תְּמָרִים, כִּי בִּשְׁפַל מְקוֹמוֹת יִמָּצְאוּ אֶלֶף תְּמָרִים וְיוֹתֵר מֵהֵמָּה, וְעֵינוֹת מַיִם רַבִּים יוֹצְאִים בַּבִּקְעָה וּבָהָר, וְלֹא יְסַפֵּר הַכָּתוּב זֶה. ור"א אָמַר (אבן עזרא על שמות ט"ו:כ"ז) כִּי יְסַפֵּר הַכָּתוּב שֶׁבָּאוּ בְּמָקוֹם טוֹב, הֵפֶךְ מָרָה, כִּי בְּאֵלִים עֲיָנוֹת רַבּוֹת וְהֵם מַיִם מְתוּקִים וְיָפִים, כִּי הַתְּמָרִים לֹא יַצְלִיחוּ בְּאֶרֶץ שֶׁמֵּימֶיהָ מָרִים, וְלָכֵן אָמַר **וַיַּחֲנוּ שָׁם**, כִּי נִתְעַכְּבוּ שָׁם בַּעֲבוּר זֶה יָמִים יוֹתֵר מִשְּׁאָר הַמְּקוֹמוֹת שֶׁעָבְרוּ בָּהֶן. אֲבָל בְּפָרָשַׁת אֵלֶּה מַסְעֵי לֹא סִפֵּר דְּבַר מֵי מָרָה, וְאָמַר "וַיִּסְעוּ מִמָּרָה וַיָּבֹאוּ אֵילִמָה וְשָׁם שְׁתֵּים עֶשְׂרֵה עֵינֹת מַיִם וְשִׁבְעִים תְּמָרִים וַיַּחֲנוּ שָׁם" (במדבר לג ט), וְלֹא הֶאֱרִיךְ כֵּן בְּכָל מְקוֹמוֹת הַמַּסָּעִים: וְרַשִׁ"י כָּתַב (רש"י על שמות ט"ו:כ"ז) **שְׁתֵּים עֶשְׂרֵה עֵינֹת מַיִם** כְּנֶגֶד שְׁנֵים עָשָׂר שְׁבָטִים נִזְדַּמְּנוּ לָהֶם, **וְשִׁבְעִים תְּמָרִים** כְּנֶגֶד שִׁבְעִים זְקֵנִים. לֹא יָדַעְתִּי מַהוּ הַזִּמּוּן הַזֶּה, אִם בְּמַעֲשֵׂה הַנִּסִּים נַעֲשׂוּ שָׁם בְּאוֹתָהּ שָׁעָה. אֲבָל רָאִיתִי בַּמְּכִילְתָּא (כאן), ר' אֶלְעָזָר הַמּוֹדָעִי אָמַר, מִיּוֹם שֶׁבָּרָא הקב"ה אֶת עוֹלָמוֹ בָּרָא שָׁם שְׁתֵּים עֶשְׂרֵה מַבּוּעִין כְּנֶגֶד י"ב שִׁבְטֵי יִשְׂרָאֵל, וְשִׁבְעִים דְּקָלִים כְּנֶגֶד שִׁבְעִים זְקֵנִים. וְסִפֵּר הַכָּתוּב זֶה כִּי חָנוּ עֲלֵיהֶם כָּל שֵׁבֶט עַל מַבּוּעוֹ, וְהַזְּקֵנִים יָשְׁבוּ בְּצִלָּם לְשַׁבֵּחַ הָאֵל עֲלֵיהֶם שֶׁהֵכִין לָהֶם כֵּן בְּאֶרֶץ צִיָּה. וְעוֹד לְרַבּוֹתֵינוּ בַּמִּדְרָשׁ שֶׁל ר' נְחוּנְיָא בֶּן הַקָּנָה בַּכָּתוּב הַזֶּה פֵּרוּשׁ נִפְלָא בְּעֵינֵינוּ: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND THERE WERE TWELVE SPRINGS OF WATER, AND THREE SCORE AND TEN PALM TREES. It is not such a significant matter that seventy palm trees are found in a certain place. In the lowlands, a thousand and more palm trees can be found in one location, and springs of abundant water *are springing forth in valleys and hills*,²⁷² and Scripture does not mention them at all! [Why then are these springs and palm trees singled out here?] Now Rabbi Abraham ibn Ezra explained that Scripture narrates that they came to a good place which was unlike Marah. In Elim, there were many springs, and the waters were sweet and good, since palm trees cannot thrive in soil where the waters are bitter. It is for this reason that Scripture says here *and they encamped there*, because on account of it, they stayed there for more days than in the other places they passed through. In the section of *Eileh Mas’ei*,²⁷³ however, Scripture does not relate anything about Marah, and yet it states, *And they journeyed from Marah, and came unto Elim; and in Elim were twelve springs of water, and three score and ten palm trees, and they encamped there*,²⁷⁴, Verse 9. Accordingly Ibn Ezra’s explanation that the springs and palm trees of Elim were mentioned here in order to contrast with Marah, where the waters were bitter, cannot be correct, because there in *Eileh Mas’ei*, Scripture states nothing about Marah and yet mentions the same about Elim as here. and a description of a place at such length is not found there about any of the places they traversed! Now Rashi wrote: “*Twelve springs of water*, a number corresponding to the twelve tribes of Israel, were ready for them. *And seventy palm trees* — these corresponded to the seventy elders.” But I do not know the nature of this preparation, i.e., whether it was done for them by a miracle just for that time. I have however, seen here in the Mechilta: “Rabbi Eleazar of Modaim said: ‘On the very day that the Holy One, blessed be He, created His world, He created twelve springs corresponding to the twelve tribes of Israel, and seventy palm trees corresponding to the seventy elders.’” Scripture thus tells that each tribe encamped beside his spring and the elders sat in their shade praising G-d for them, because He had prepared for them [such a restful place] in a land of drought. Our Rabbis have yet another explanation in the Midrash of Rabbi Nechunya ben Hakanah²⁷⁵ on this verse, which is wonderful in our eyes.²⁷⁶ footnotes: ²⁷² Deuteronomy 8:7. ²⁷³ Numbers 33:1-49. A detailed listing is given there of all the places through which Israel passed on the way from Egypt to the Promised Land. ²⁷⁴ Ibid. ²⁷⁵ Sefer Habahir, 161. Another name for this Midrash of Rabbi Nechunya ben Hakanah is Sefer Habahir (Book of the Bright Light). It is one of the oldest books of the Cabala. See I. Weinstock, B’maglei Haniglah V’hanistar, pp. 15-20, on the origin of the names. ²⁷⁶ See my Hebrew commentary, pp. 361-2, for further elucidation on this mystic matter.