## Ramban on Exodus Chapter 6

###### Ramban on Exodus 6:2:1
[Ramban on Exodus 6:2:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/6:2:1)

**וַיְדַבֵּר אֱלֹהִים אֶל מֹשֶׁה** לְשׁוֹן רַשִׁ"י (רש"י על שמות ו':ב') דִּבֵּר אִתּוֹ מִשְׁפָּט עַל שֶׁהִקְשָׁה לוֹמַר וּלְדַבֵּר "לָמָה הֲרֵעֹתָה לָעָם הַזֶּה" (לעיל ה' כ"ב). **וַיֹּאמֶר אֵלָיו אֲנִי ה'**, נֶאֱמָן לְשַׁלֵּם שָׂכָר לַמִּתְהַלְּכִים לְפָנַי בְּתָמִים. וּבַלָּשׁוֹן הַזֶּה מָצִינוּ שֶׁהוּא נִדְרָשׁ בְּכַמָּה מְקוֹמוֹת וְכוּ'.

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND G-D SPOKE UNTO MOSES. Rashi explains that He spoke to him harshly¹ (G-d) mentioned here, which signifies the Divine attribute of justice (Mizrachi), or on the two words *Va’yedabeir Elokim* (And G-d spoke), whereas the usual expression in the Torah is *Va’yedabeir Hashem* (And the Eternal spoke) (Gur Aryeh). because he had been critical when he said, *Wherefore hast Thou dealt ill with this people?*² AND HE SAID UNTO HIM: “I AM THE ETERNAL, Who am faithful to recompense reward to those who walk before Me wholeheartedly.”³, 26:2, where a similar expression is mentioned in connection with Isaac. All three patriarchs were thus whole-hearted in their worship of G-d. In this sense we find the phrase explained in many places, etc.

footnotes:
¹ Rashi’s interpretation is based either on the name Elokim
² Above, 5:22.
³ “Whole-heartedly.” This word is not found in our printed texts of Rashi. But see Genesis 17:1 and 25:27 where it is found in connection with Abraham and Jacob respectively. See also Rashi, ibid.


###### Ramban on Exodus 6:3:1
[Ramban on Exodus 6:3:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/6:3:1)

**וָאֵרֶא אֶל אַבְרָהָם** וְגוֹ' **בְּאֵל שַׁדַּי**, הִבְטַחְתִּיו הַרְבֵּה הַבְטָחוֹת, וּבְכֻלָּן אָמַרְתִּי לָהֶם "אֲנִי אֵל שַׁדַּי". **וּשְׁמִי ה' לֹא נוֹדַעְתִּי לָהֶם**, לֹא הוֹדַעְתִּי אֵין כְּתִיב כָּאן אֶלָּא לֹא נוֹדַעְתִּי לָהֶם, שֶׁלֹּא נוֹדַעְתִּי לָהֶם בְּמִדָּה אֲמִתִּית שֶׁלִּי שֶׁעָלֶיהָ נִקְרָא שְׁמִי ה', נֶאֱמָן לְאַמֵּת הַדְּבָרִים, שֶׁהֲרֵי הִבְטַחְתִּים וְלֹא קִיַּמְתִּים, כָּל אֵלּוּ דִּבְרֵי הָרַב. וְיִרְצֶה לְפָרֵשׁ שֶׁעֲדַיִן לֹא נוֹדַע קִיּוּם הַהַבְטָחָה. וְאַף עַל פִּי שֶׁעֲדַיִן לֹא הִגִּיעַ הַזְּמַן, מִכָּל מָקוֹם לֹא נוֹדַע לָהֶם בְּקִיּוּם הַבְטָחָתוֹ. וְעִם כָּל זֶה לֹא תִּקֵּן הַלָּשׁוֹן, שֶׁהָיָה רָאוּי לוֹמַר לֹא הוֹדַעְתִּי, אוֹ שֶׁיֹּאמַר וּשְׁמִי ה' לֹא נוֹדַע לָהֶם. וְאוּלַי לְדַעְתּוֹ יֹאמַר וּשְׁמִי ה' וְלֹא נוֹדַעְתִּי לָהֶם, כְּלוֹמַר שֶׁלֹּא נוֹדַעְתִּי לָהֶם בּוֹ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
“AND I APPEARED UNTO ABRAHAM, etc., BY THE NAME ‘E-IL SHA-DAI’ (G-D ALMIGHTY). I made many promises to him,⁴ and in all cases I said to him, *I am G-d Almighty*.⁵ BUT BY MY NAME, THE ETERNAL, WAS I NOT KNOWN UNTO THEM.” It was not written here, [“But My Name, the Eternal], I did not make known to them.” Rather, it is written, [*But by My Name, the Eternal*], *was I not known unto them*, meaning: “I was not recognized by them in My attribute of keeping faith, by reason of which My Name is called Eternal, which denotes that I am certain to fulfill the words [of My promise]. Indeed I made promises to the patriarchs⁴ but did not fulfill them [during their lifetime].”
All these are the words of Rashi. His intent is to explain that the fulfillment of His promise [to the patriarchs] had not taken place. Even though the time for the fulfillment had not arrived [in their lifetime, and consequently the absence of such fulfillment was no indication of a lack of His “keeping faith” since the time had not arrived], yet He was not known to the patriarchs in the fulfillment of His promise.
But with all this interpretation, Rashi has not properly explained the language of the text.⁶ (literally: *and My Name the Eternal I was not made known to them*). Ramban’s point is that according to Rashi’s interpretation, the verse should have read either (a) *lo hodati* (I did not make known), or (b) *ush’mi Hashem lo noda lahem* (and My Name the Eternal was not known to them). [According to his interpretation], it should be said, *lo hodati* [“and My Name, the Eternal, ‘I did not make known’ to them,” instead of *lo nodati* (*I was not made known*), as the text reads]. Or it should have said, “and My Name, the Eternal, *lo noda* (was not known) to them.” Perhaps according to Rashi’s opinion, the sense of the verse is: “and My Name is the Eternal, *v’lo*⁷ to the word *lo — v’lo* — thus making it independent of the expression *ush’mi Hashem*. Accordingly, there are two separate thoughts expressed: “and My Name is the Eternal,” which denotes that “I am certain to substantiate My promise,” and “I was not made known to them by that Name since I made promises to them but did not fulfill them.” *nodati lahem*,” meaning that “I was not made known to them by that Name.”

footnotes:
⁴ “Him”: Abraham. In our texts of Rashi: “Them,” which refers to all three patriarchs, and so it is mentioned further on.
⁵ Genesis 17:4 (to Abraham), 35:11 (to Jacob).
⁴ “Him”: Abraham. In our texts of Rashi: “Them,” which refers to all three patriarchs, and so it is mentioned further on.
⁶ The Hebrew text reads: ush’mi Hashem lo nodati lahem
⁷ Ramban adds here the letter vav


###### Ramban on Exodus 6:3:2
[Ramban on Exodus 6:3:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/6:3:2)

הֶחָכָם רַבִּי אַבְרָהָם פֵּרֵשׁ כִּי בֵּי"ת **בְּאֵל שַׁדַּי** מוֹשֶׁכֶת, וְשִׁעוּרוֹ **וָאֵרָא אֶל אַבְרָהָם** וְגוֹ' **בְּאֵל שַׁדַּי** וּבִשְׁמִי ה' **לֹא נוֹדַעְתִּי לָהֶם** וְעִנְיַן הַכָּתוּב, כִּי נִרְאָה לָאָבוֹת בַּשֵּׁם הַזֶּה שֶׁהוּא מְנַצֵּחַ מַעַרְכוֹת שָׁמַיִם וְלַעֲשׂוֹת עִמָּם נִסִּים גְּדוֹלִים שֶׁלֹּא נִתְבַּטֵּל מֵהֶם מִנְהַג הָעוֹלָם, בְּרָעָב פָּדָה אוֹתָם מִמָּוֶת וּבְמִלְחָמָה מִידֵי חָרֶב, וְלָתֵת לָהֶם עֹשֶׁר וְכָבוֹד וְכָל טוֹבָה, וְהֵם כְּכָל הַיִּעוּדִים שֶׁבַּתּוֹרָה בַּבְּרָכוֹת וּבַקְּלָלוֹת, כִּי לֹא תָּבֹא עַל אָדָם טוֹבָה בִּשְׂכַר מִצְוָה אוֹ רָעָה בְּעֹנֶשׁ עֲבֵרָה רַק בְּמַעֲשֵׂה הַנֵּס, וְאִם יֻנַּח הָאָדָם לְטִבְעוֹ אוֹ לְמַזָּלוֹ לֹא יוֹסִיפוּ בּוֹ מַעֲשָׂיו דָּבָר וְלֹא יִגְרְעוּ מִמֶּנּוּ. אֲבָל שְׂכַר כָּל הַתּוֹרָה וְעָנְשָׁהּ בָּעוֹלָם הַזֶּה הַכֹּל נִסִּים וְהֵם נִסְתָּרִים, יֵחָשֵׁב בָּהֶם לָרוֹאִים שֶׁהוּא מִנְהָגוֹ שֶׁל עוֹלָם, וְהֵם בָּאָדָם עֹנֶשׁ וְשָׂכָר בֶּאֱמֶת. וּמִפְּנֵי זֶה תַּאֲרִיךְ הַתּוֹרָה בַּיִּעוּדִים שֶׁבָּעוֹלָם הַזֶּה, וְלֹא תְּבָאֵר יִעוּדֵי הַנֶּפֶשׁ בְּעוֹלָם הַנְּשָׁמוֹת, כִּי אֵלֶּה מוֹפְתִים שֶׁכְּנֶגֶד הַתּוֹלָדָה, וְקִיּוּם הַנֶּפֶשׁ וְדָבְקָהּ בֵּאלֹהִים הוּא דָּבָר רָאוּי בְּתוֹלַדְתָּהּ שֶׁהִיא תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ. וְעוֹד אֲפָרֵשׁ זֶה (ויקרא כו יא ד"ה ונתתי) אִם גּוֹמֵר ה' עָלַי: וְהִנֵּה אָמַר הָאֱלֹהִים לְמֹשֶׁה נִרְאֵיתִי לָאָבוֹת בְּכֹחַ יָדִי אֲשֶׁר אֲנִי שׁוֹדֵד בּוֹ הַמַּזָּלוֹת וְעוֹזֵר לִבְחִירַי, אֲבָל בִּשְׁמִי שֶׁל יוֹ"ד הֵ"א אֲשֶׁר בּוֹ נִהְיָה כָּל הֹוֶה לֹא נוֹדַעְתִּי לָהֶם לִבְרֹא לָהֶם חֲדָשׁוֹת בְּשִׁנּוּי הַתּוֹלָדוֹת, וְ**לָכֵן אֱמֹר לִבְנֵי יִשְׂרָאֵל אֲנִי ה'**, וְתוֹדִיעַ לָהֶם פַּעַם אַחֶרֶת הַשֵּׁם הַגָּדוֹל כִּי בוֹ אֲנִי עוֹשֶׂה עִמָּהֶם לְהַפְלִיא, וְיֵדְעוּ כִּי אֲנִי ה' עֹשֶׂה כֹל. וְצָדְקוּ כָּל דִּבְרֵי ר"א בָּעִנְיָן הַזֶּה, אֶלָּא שֶׁהוּא כְּמִתְנַבֵּא וְאֵינוֹ יוֹדֵעַ. וְהִנֵּה גַּם לִדְבָרָיו הָיָה רָאוּי שֶׁיֹּאמַר הַכָּתוּב וָאִוָּדַע אֶל אַבְרָהָם וְגוֹ' בְּאֵל שַׁדַּי וּבִשְׁמִי ה' לֹא נוֹדַעְתִּי לָהֶם, אוֹ שֶׁיֹּאמַר וּבִשְׁמִי ה' לֹא נִרְאֵיתִי לָהֶם. אֲבָל הוּא יְתַקֵּן בָּזֶה, כִּי מִפְּנֵי הֱיוֹת נְבוּאַת הָאָבוֹת בְּמַרְאוֹת הַלַּיְלָה אָמַר בָּהֶם **וָאֵרָא**, וּבַעֲבוּר הֱיוֹת שֶׁל מֹשֶׁה פָּנִים אֶל פָּנִים אָמַר **לֹא נוֹדַעְתִּי לָהֶם**, כַּאֲשֶׁר נוֹדַעְתִּי לְךָ: וְעַל דֶּרֶךְ הָאֱמֶת בָּא הַכָּתוּב כִּפְשׁוּטוֹ וּמַשְׁמָעוֹ, יֹאמַר אֲנִי ה' נִרְאֵיתִי לָהֶם בְּאַסְפַּקְלַרְיָא שֶׁל אֵל שַׁדַּי, כְּטַעַם "בַּמַּרְאָה אֵלָיו אֶתְוַדָּע" (במדבר יב ו), וְאוֹתִי אֲנִי ה' **לֹא נוֹדַעְתִּי לָהֶם**, שֶׁלֹּא נִסְתַּכְּלוּ בְּאַסְפַּקְלַרְיָא הַמְּאִירָה (זהר וארא כו א) שֶׁיֵּדְעוּ אוֹתִי, כְּטַעַם "אֲשֶׁר יְדָעוֹ ה' פָּנִים אֶל פָּנִים" (דברים לד י), כִּי הָאָבוֹת יָדְעוּ ה' הַמְיֻחָד אֲבָל לֹא נוֹדַע לָהֶם בַּנְּבוּאָה, וְלָכֵן כְּשֶׁיְּדַבֵּר אַבְרָהָם עִם הַשֵּׁם יַזְכִּיר הַשֵּׁם הַמְּיֻחָד עִם אָלֶף דָּלֶת, אוֹ אָלֶף דָּלֶת לְבַדּוֹ. וְהִנֵּה הָעִנְיָן, שֶׁהָאָבוֹת הָיָה גִּלּוּי הַשְּׁכִינָה לָהֶם וְהַדִּבּוּר עִמָּהֶם בְּמִדַּת הַדִּין רָפָה וְנָהַג עִמָּהֶם בָּהּ, וְעִם מֹשֶׁה יִתְנַהֵג וְיִוָּדַע בְּמִדַּת הָרַחֲמִים שֶׁהוּא בִּשְׁמוֹ הַגָּדוֹל, כְּטַעַם "מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ" (ישעיה סג יב), וּכְתִיב (שם שם יד) "כֵּן נִהַגְתָּ עַמְּךָ לַעֲשׂוֹת לְךָ שֵׁם תִּפְאָרֶת". וְלָכֵן לֹא יַזְכִּיר מֹשֶׁה מֵעַתָּה שֵׁם אֵל שַׁדַּי, כִּי הַתּוֹרָה בִּשְׁמוֹ הַגָּדוֹל נִתְּנָה, שֶׁנֶּאֱמַר (שמות כ':ב') "אָנֹכִי ה' אֱלֹהֶיךָ", וְהוּא שֶׁנֶּאֱמַר (דברים ד לו) "מִן הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת קֹלוֹ לְיַסְּרֶךָּ וְעַל הָאָרֶץ הֶרְאֲךָ אֶת אִשּׁוֹ הַגְּדוֹלָה". וּכְבָר רָמַזְתִּי פֵּרוּשׁ "הַשָּׁמַיִם". וְהקב"ה יְגַלֶּה עֵינֵינוּ וְיַרְאֵנוּ נִפְלָאוֹת מִתּוֹרָתוֹ.

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
And the learned Rabbi Abraham ibn Ezra explained that the letter *beth* of the words *b’E-il Sha-dai* (by the Name G-d Almighty) connected [with the ensuing words *ush’mi Hashem*, making it *ubish’mi Hashem*], which has the following meaning: “And I appeared unto Abraham, etc., by the Name *E-il Sha-dai* (G-d Almighty), but *by* My Name the Eternal I was not made known unto them.”⁸ — [instead of *ush’mi*] — *Hashem lo nodati lahem* (and by My Name the Eternal I was not made known to them).”
The purport of the verse is that He appeared to the patriarchs by this Name [*E-il Sha-dai*], which indicates that He is the victor [and prevailer]⁹ in this volume. over the hosts of heaven, doing great miracles for them except that no change from the natural order of the world was noticeable, [as was the case with the miracles performed through Moses our teacher]. In famine, He redeemed them from death, *and in war from the power of the sword*,¹⁰ and He gave them riches and honor and all the goodness, just like all the assurances mentioned in the Torah [in the section dealing] with the blessings and curses.¹¹
It is not [in nature] that man should be rewarded for performance of a commandment or punished for committing a transgression but by a miracle. If man were left to his nature or his fortune, his deeds would neither add to him nor diminish from him. Rather, reward and punishment in this world, as mentioned in the entire scope of the Torah, are all miracles, but they are hidden. They appear to the onlooker as being part of the natural order of things, but in truth they come upon man as punishment and reward [for his deeds]. It is for this reason that the Torah speaks at great length of the assurances concerning this world, and does not explain the assurances of the soul in “the World of Souls.”¹² (the Coming World). Ramban thus distinguishes between *Olam Han’shamoth* (the World of Souls) and *Olam Haba*. The *Olam Han’shamoth* is concomitant with this world, and *Olam Haba* is the world of the future. These [assurances mentioned in the Torah as recompense for the observance or transgression of the Divine Commandments] are wonders which go contrary to nature,¹³ while the existence of the soul [after the death of the body] and its cleaving unto G-d are the proper way inherent in its nature that she *returneth unto G-d Who gave it*.¹⁴ I will yet explain it further¹⁵ if G-d accomplishes it for me.¹⁶
Thus G-d said to Moses: “I have appeared to the patriarchs with the might of My arm with which I prevail over the constellations and help those whom I have chosen, but with My Name *Yod Hei* with which all existence came into being I was not made known to them, that is, to create new things for them by the open change of nature. And *Wherefore say unto the children of Israel: I am the Eternal*,¹⁷ and inform them once again of the Great Name, [i.e., the Tetragrammaton], for by that Name I will deal wondrously with them,¹⁸ and they will know that *I am the Eternal, that maketh all things*. ”¹⁹
All the words of Rabbi Abraham ibn Ezra on this matter were thus correct except that he was as one who prophesies but does not know it.²⁰ in *b’E-il Sha-dai* is connected also to *ush’mi Hashem*, making it *ubish’mi Hashem*, as explained above (see Note 8). But, suggests Ramban, there is still a question to be raised on Ibn Ezra’s explanation, as explained further in the text. Even according to his interpretation, the verse should have said, “And I made Myself *known* to Abraham, etc., by the name of *E-il Sha-dai*, but by My Name *Hashem*, [which describes My true essence], I did not make Myself known to them,” or it should have said, “but by the Name *Hashem* I did not *appear* to them.”²¹ (*and I appeared*) and *nodati* (*made Me known*)? One term — “appear” or “made Me known” — should have sufficed in both cases. However, Ibn Ezra can answer this by saying that because the prophecy of the patriarchs came to them *in the visions of the night*,²², 15:1 (Vol. I, p. 193). He said here, *Va’eira* (*And I appeared*) to them, and because that of Moses was *face to face*²³ He said here, “*I made Me not known to them* [the patriarchs] as I made Myself known to you [Moses].” 
By way of the Truth, [the mystic teachings of the Cabala], the verse can be explained in consonance with its plain meaning and intent.²⁴ He is saying: “I the Eternal appeared to the patriarchs through the speculum of *E-il Sha-dai*,” just as is the sense of the verse, *In a vision do I make Myself known to him*.²⁵ “But Myself, I the Eternal did not make Myself known to them, as they did not contemplate [Me] through a lucid speculum so that they should know me,” just as is the sense of the verse, *And there hath not arisen a prophet since in Israel like unto Moses, whom the Eternal knew face to face*.²³ The patriarchs did know the Proper Name of the Eternal, but it was not known to them through prophecy. Therefore when Abraham spoke with G-d, he mentioned the Proper Name together with the Name *Aleph Dalet*²⁶, 17:1 (Vol. I, p. 216). or *Aleph Dalet* alone.²⁷, 18:30. The purport thereof is that the revelation of the Divine Presence and His communication with them came to them through an ameliorated attribute of justice,²⁸ and with that attribute was His conduct towards them. But with Moses, His conduct and His recognition to him were by the attribute of mercy, which is indicated by His Great Name, [i.e., the Tetragrammaton — the Eternal], just as is denoted in the verse, *He caused His glorious arm to go at the right hand of Moses*,²⁹ and it is written, *So didst Thou lead Thy people, to make Thyself a glorious name*.³⁰, Verse 14. Therefore Moses does not henceforth mention the name *E-il Sha-dai*, for the Torah was given with His great Name, as it is said, *I am the Eternal thy G-d*.³¹ This is the sense of the verse, *Our of heaven He made thee to hear His voice, that He might instruct thee; and upon earth He made thee to see His great fire*.³² I have already alluded to the explanation of the word *hashamayim* (the heaven).³³ May the Holy One, blessed be He, open our eyes and show us wonders in His Torah.

footnotes:
⁸ Thus according to Ibn Ezra, the sense of the verse is as if it were written: “And I appeared into Abraham…b’E-il Sha-dai ubish’mi
⁹ See Vol. I, pp. 215-6 and 556-7, for further discussion of this theme. See also end of Seder Bo
¹⁰ Job 5:20.
¹¹ Leviticus 26:3-46 and Deuteronomy 28:1-69.
¹² This is the world to which the soul goes following the death of the body. At the resurrection, body and soul will be reunited. That world, according to Ramban, is Olam Haba
¹³ “For it is not by nature that the heavens become as iron because we have sowed our fields in the Sabbatical year, etc.” (Ramban, Vol. I, p. 557.)
¹⁴ Ecclesiastes 12:7.
¹⁵ Leviticus 26:11.
¹⁶ See Psalms 57:3.
¹⁷ Verse 6.
¹⁸ See Joel 2:26.
¹⁹ Isaiah 44:24.
²⁰ The source of this expression, “he prophesied but did not know what he prophesied,” is in Sotah 12b. Ramban uses the expression here to intimate that Ibn Ezra did indeed allude to the correct interpretation of the verse, namely, that the letter beth
²¹ In other words, why does the Torah use two separate terms: va’eira
²² Genesis 46:2. See also Ramban, ibid.
²³ Deuteronomy 34:10.
²⁴ Ramban is suggesting that whereas in other places the mystic teachings of the Cabala do not reflect the plain meaning of Scripture, here “the way of the Truth” is in harmony with the plain meaning and import of the text.
²⁵ Numbers 12:6.
²³ Deuteronomy 34:10.
²⁶ Genesis 15:2. See Ramban, ibid.
²⁷ Ibid.
²⁸ See Vol. I, p. 543.
²⁹ Isaiah 63:12.
³⁰ Ibid.
³¹ Further, 20:2.
³² Deuteronomy 4:36.
³³ In Genesis 1:8 (Vol. I, p. 37).


###### Ramban on Exodus 6:4:1
[Ramban on Exodus 6:4:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/6:4:1)

וְטַעַם **וְגַם הֲקִמֹתִי אֶת בְּרִיתִי אִתָּם**, **וְגַם אֲנִי שָׁמַעְתִּי**, כְּלוֹמַר נִרְאֵיתִי לָהֶם בְּאֵל שַׁדַּי וְגַם הֲקִימוֹתִי לָהֶם הַבְּרִית הַהוּא לְפָנַי, וְגַם בִּשְׁמִי הַגָּדוֹל שָׁמַעְתִּי עַתָּה אֲנִי נַאֲקַת בְּנֵי יִשְׂרָאֵל וָאֶזְכֹּר אֶת בְּרִיתִי אֲשֶׁר הֲקִימוֹתִי לָהֶם עִמָּדִי, וְהַמַּשְׂכִּיל יָבִין: וּמַה שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ בָּעִנְיָן הַזֶּה (שמו"ר ו ד), חֲבָל עַל דְּאָבְדִין וְלָא מִשְׁתַּכְחִין, הַרְבֵּה פְּעָמִים נִגְלֵיתִי עַל אַבְרָהָם יִצְחָק וְיַעֲקֹב בְּאֵל שַׁדַּי, וְלֹא הוֹדַעְתִּי לָהֶם שֶׁשְּׁמִי ה' כְּשֵׁם שֶׁאָמַרְתִּי לְךָ, וְלֹא הִרְהֲרוּ אַחַר מִדּוֹתַי וְכוּ', וְעוֹד שֶׁלֹּא שְׁאָלוּנִי מַה שְׁמִי כְּשֵׁם שֶׁשָּׁאַלְתָּ אַתָּה, וְאַתָּה תְּחִלַּת שְׁלִיחוּתִי אָמַרְתָּ לִי מַה שִׁמְךָ, וּלְבַסּוֹף אָמַרְתָּ וּמֵאָז בָּאתִי אֶל פַּרְעֹה וְגוֹ' (שמות ה':כ"ג), וְעַל זֶה נֶאֱמַר "וְגַם הֲקִמֹתִי אֶת בְּרִיתִי אִתָּם" וְגוֹ':
גַּם הַמִּדְרָשׁ הַזֶּה עִנְיָנוֹ מִתְיַשֵּׁב אַחַר הַמִּקְרָא, כִּי הֻקְשָׁה לָהֶם זַ"ל, לָמָּה יַזְכִּיר נְבוּאַת הָאָבוֹת לִפְחֹת מַעֲלָתָם בַּנְּבוּאָה וְלֵאמֹר שֶׁלֹּא נִרְאָה אֲלֵיהֶם רַק בְּאֵל שַׁדַּי, מַה צֹּרֶךְ הָיָה לוֹ זֶה, הָיָה רָאוּי לוֹמַר אֲנִי ה', וְלָכֵן אֱמֹר לִבְנֵי יִשְׂרָאֵל אֲנִי ה' וְהוֹצֵאתִי אֶתְכֶם וִידַעְתֶּם כִּי אֲנִי ה' הַמּוֹצִיא. וְלָכֵן יִדְרְשׁוּ כִּי הָיָה הַדָּבָר תּוֹכָחָה לְמֹשֶׁה, לֵאמֹר לוֹ, הִנֵּה הָאָבוֹת שֶׁלֹּא הִגִּיעָה לָהֶם מַעֲלָתָם בַּנְּבוּאָה אֵלֶיךָ, וְלֹא רָאוּ רַק בְּאֵל שַׁדַּי, הֵם הֶאֱמִינוּ בִּי, **וְגַם הֲקִמֹתִי אֶת בְּרִיתִי אִתָּם** וְשָׁמַעְתִּי נַאֲקַת בְּנֵיהֶם בַּעֲבוּרָם, אַף כִּי אַתָּה שֶׁיְּדַעְתַּנִי בַּשֵּׁם הַגָּדוֹל וְהִבְטַחְתִּיךָ בּוֹ, שֶׁיֵּשׁ לְךָ לִבְטֹחַ בָּרַחֲמִים וּלְהַבְטִיחַ יִשְׂרָאֵל בִּשְׁמִי שֶׁאֶעֱשֶׂה עִמָּהֶם אוֹתוֹת וּמוֹפְתִים. וְגַם זֶה נָכוֹן וְהָגוּן:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND I HAVE ALSO ESTABLISHED MY COVENANT WITH THEM … AND MOREOVER I HAVE HEARD THE GROANING OF THE CHILDREN OF ISRAEL.³⁴ The meaning thereof is as follows: “I have appeared to the patriarchs *by the Name ‘E-il Sha-dai’ and I have also established* this covenant [by this Divine Name] before Me, *and moreover* with My Great Name *I have* now *heard the groaning of the children of Israel, and I have remembered My covenant* which I have established for them with Me.” The student learned [in the mystic lore of the Cabala] will understand.
Now as regards what our Rabbis have expounded:³⁵ i.e., that [the Holy One, blessed be He, said to Moses], “Alas for those that are gone, [namely, the patriarchs], and are no more to be found! Many a time did I reveal Myself to Abraham, Isaac, and Jacob by the Name *E-il Sha-dai*, and I did not inform them that My Name is the Eternal as I have said it to you, and yet none of them cast aspersions upon My dealings with them, etc. Moreover, none of them asked Me what My Name is, as you asked. Right at the beginning of My mission, you said to Me, ‘What is Your Name?’³⁶ And at the end you said, *For since I came to Pharaoh to speak in Thy name, he hath dealt ill with this people*, etc.”³⁷, 5:23. It is in connection with this [complaint] that G-d said to Moses, *And I have also established My covenant with them*, etc.³⁸, Shemoth Rabbah). The purport of this Midrash likewise fits in with the text.³⁹ The Rabbis, of blessed memory, found it difficult to understand why G-d mentioned the prophecy of the patriarchs altogether, diminishing their accomplishment in prophecy and saying that He appeared to them only by the Name of *E-il Sha-dai*. What purpose did that serve? He could have said, “I am the Eternal, and wherefore say unto the children of Israel: ‘I am the Eternal, and I will bring you [from under the burdens of the Egyptians], and you shall know that I am the Eternal Who brought you out.’” Therefore the Rabbis explained that the message constituted a rebuke to Moses, telling him: “Behold, the patriarchs, whose accomplishment in prophecy was not as high as yours inasmuch as they contemplated Deity only through the Name *E-il Sha-dai*, believed in Me, *And I have also established My covenant with them*, and I have heard the groaning of their children for their sake. Surely you who have known Me by the Great Name and whom I have given My assurance [by that Name], you should have trusted in [My] mercies and assured Israel in My Name that I will do signs and wonders for them.” This interpretation too is correct and fitting.

footnotes:
³⁴ Verses 4-5.
³⁵ Shemoth Rabbah 6:4, and mentioned by Rashi in Verse 9 with variants.
³⁶ Above, 3:13.
³⁷ Ibid.
³⁸ Verse 4. That is to say, “Not only did I promise them the Land but I also established My covenant with them on that, and yet they did not find fault with Me” (ibid.
³⁹ See Rashi on Verse 9 where he explains that this Midrash does not fit in with the text for several reasons. Ramban proceeds to show that it can be fitted in with the verses.


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

**וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם** יַבְטִיחֵם שֶׁיּוֹצִיא אוֹתָם מֵאַרְצָם וְלֹא יִסְבְּלוּ עוֹד כֹּבֶד מַשָּׂאָם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND I WILL BRING YOU OUT FROM UNDER THE BURDENS OF THE EGYPTIANS. He assured them that He will take them out from the land of the Egyptians and that they will no longer suffer from their heavy burden.


###### Ramban on Exodus 6:6:2
[Ramban on Exodus 6:6:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/6:6:2)

**וְהִצַּלְתִּי אֶתְכֶם מֵעֲבוֹדָתָם** שֶׁלֹּא יִמְשְׁלוּ בָּהֶם כְּלָל לִהְיוֹת לָהֶם בִּמְקוֹמָם לְמַס עוֹבֵד:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND I WILL DELIVER YOU FROM THEIR BONDAGE. The Egyptians will no longer rule over them at all, nor will they subject them to be *a servant under tribute*⁴⁰ wherever they live.

footnotes:
⁴⁰ Genesis 49:15.


###### Ramban on Exodus 6:6:3
[Ramban on Exodus 6:6:3](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/6:6:3)

**וְגָאַלְתִּי אֶתְכֶם** כִּי יַעֲשֶׂה בָּהֶם שְׁפָטִים עַד שֶׁיֹּאמְרוּ הַמִּצְרִים הִנֵּה לְךָ יִשְׂרָאֵל בְּפִדְיוֹן נַפְשֵׁנוּ, כִּי טַעַם גְּאֻלָּה כְּעִנְיַן מֶכֶר: וְטַעַם **בִּזְרוֹעַ נְטוּיָה** שֶׁתִּהְיֶה יָדוֹ נְטוּיָה עֲלֵיהֶם עַד שֶׁיּוֹצִיאֵם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND I WILL REDEEM YOU. He will bring such judgments upon them until the Egyptians will say: “Here You have the Israelites as a redemption for our lives.” The meaning of the word *g’ulah* (redemption) is close to the subject of *mecher* (sale), [thus implying that “I will buy you from the Egyptians”]. And the meaning of the expression, *with an outstretched arm*, is that His arm will be extended over them until He takes them out from Egypt.


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

**וְלָקַחְתִּי אֶתְכֶם לִי לְעָם** בְּבוֹאֲכֶם אֶל הַר סִינַי וּתְקַבְּלוּ הַתּוֹרָה, כִּי שָׁם נֶאֱמַר (שמות י"ט:ה') "וִהְיִיתֶם לִי סְגֻלָּה":

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND I WILL TAKE YOU TO ME FOR A PEOPLE. That is, when you will come to Mount Sinai and you will accept the Torah. There, [at Mount Sinai], it was said, *Then ye shall be Mine own treasure*.⁴¹

footnotes:
⁴¹ Further, 19:5.


###### Ramban on Exodus 6:7:2
[Ramban on Exodus 6:7:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/6:7:2)

וְטַעַם **וִידַעְתֶּם כִּי אֲנִי ה' אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מִתַּחַת סִבְלוֹת מִצְרָיִם** אָמַר ר"א (אבן עזרא על שמות ו':ז') כִּי הָיָה בַּמַּעֲרֶכֶת הַמַּחְבֶּרֶת הַגְּדוֹלָה לַמְּשָׁרְתִים הָעֶלְיוֹנִים שֶׁיַּעַמְדוּ עוֹד בַּגָּלוּת. וְאֵין זוֹ מִדֶּרֶךְ הַפָּרָשָׁה, רַק שֶׁיֹּאמַר כַּאֲשֶׁר אֶגְאַל אֶתְכֶם בִּזְרוֹעַ נְטוּיָה שֶׁיִּרְאוּ אוֹתָהּ כָּל הָעַמִּים תֵּדְעוּ כִּי אֲנִי ה' הָעוֹשֶׂה אוֹתוֹת וּמוֹפְתִים מְחֻדָּשִׁים בָּעוֹלָם, וַאֲנִי אֱלֹהֵיכֶם וּבַעֲבוּרְכֶם עָשִׂיתִי כִּי אַתֶּם חֵלֶק הַשֵּׁם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND YE SHALL KNOW THAT I AM THE ETERNAL YOUR G-D WHO BROUGHT YOU OUT FROM UNDER THE BURDENS OF THE EGYPTIANS. The purport thereof, said Rabbi Abraham ibn Ezra, is that it was in the combined mighty power of the higher constellations that the children of Israel should yet stay in the exile. But this is not of the theme of the chapter. Rather He says: “When I will redeem you with an outstretched arm visible to all nations, you shall know that it is I the Eternal Who performs new signs and wonders in the world, and that I am your G-d and for your sake I had so acted, for you are *the portions of the Eternal*. ”⁴²

footnotes:
⁴² Deuteronomy 32:9.


###### Ramban on Exodus 6:8:1
[Ramban on Exodus 6:8:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/6:8:1)

**אֲשֶׁר נָשָׂאתִי אֶת יָדִי** הֲרִימוֹתִיהָ לִשָּׁבַע בְּכִסְאִי. לְשׁוֹן רַשִׁ"י. (רש"י על שמות ו':ח') ור"א אָמַר (אבן עזרא על שמות ו':ח') דֶּרֶךְ מָשָׁל, כְּאָדָם שֶׁיִּשָּׂא יָדוֹ אֶל הַשָּׁמַיִם וְיִשָּׁבַע, כְּמוֹ "כִּי אֶשָּׂא אֶל שָׁמַיִם יָדִי" (דברים לב מ), "וַיָּרֶם יְמִינוֹ וּשְׂמֹאלוֹ אֶל הַשָּׁמַיִם וַיִּשָּׁבַע" (דניאל יב, ז). וְעַל דֶּרֶךְ הָאֱמֶת, **נָשָׂאתִי אֶת יָדִי** שֶׁהֲרִימוֹתִי זְרוֹעַ עֻזִּי אֵלַי שֶׁאֶתֵּן לָהֶם הָאָרֶץ, וְכֵן "כִּי אֶשָּׂא אֶל שָׁמַיִם יָדִי" (שם), שֶׁאֶשָּׂא הַיָּד הַגְּדוֹלָה אֶל הַשָּׁמַיִם לִהְיוֹת בָּהּ לְעוֹלָם הַחַיִּים, וְאֵין "וַיָּרֶם יְמִינוֹ וּשְׂמֹאלוֹ אֶל הַשָּׁמַיִם" מִן הָעִנְיָן הַזֶּה, כִּי הוּא נֶאֱמַר בַּמַּלְאָךְ לְבוּשׁ הַבַּדִּים שֶׁנִּשְׁבַּע בְּחֵי הָעוֹלָם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND I WILL BRING YOU IN UNTO THE LAND CONCERNING WHICH I LIFTED UP MY HAND. “I have lifted it up to swear by My throne.” Thus the language of Rashi. Rabbi Abraham ibn Ezra said that it is an idiom [denoting the exercise of power], just like a man who lifts his hand to the heavens and swears, such as: *For I lift up My hand to heaven*⁴³, Verse 40. [to take an oath of vengeance]; *And he lifted up his right hand and his left hand unto heaven, and swore*.⁴⁴
By way of the Truth, [the mystic lore of the Cabala], *I lifted up My hand* means that “I have raised the strength of My arm to Myself that I will give them the Land.” Similarly, *For I lift up My hand to heaven*⁴³, Verse 40. means that “I will lift up the great hand to the heavens since it abounds in eternal life.”⁴⁵ But the verse, *And he lifted up his right hand and his left hand unto heaven*,⁴⁴ has no relevance here, for that was said concerning the angel *clothed in linen*,⁴⁶ who swore *by Him that liveth for ever*.⁴⁴

footnotes:
⁴³ Ibid.
⁴⁴ Daniel 12:7.
⁴³ Ibid.
⁴⁵ According to Meir Abusaula (see Preface, Vol. I, p. XII, Note 21) the thought suggested here is that His Name will forever be in Israel’s midst, and thus He assured them eternal life.
⁴⁴ Daniel 12:7.
⁴⁶ Daniel 12:6.
⁴⁴ Daniel 12:7.


###### Ramban on Exodus 6:9:1
[Ramban on Exodus 6:9:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/6:9:1)

**מִקֹּצֶר רוּחַ וּמֵעֲבֹדָה קָשָׁה** לֹא בַּעֲבוּר שֶׁלֹּא יַאֲמִינוּ בַּה' וּבִנְבִיאוֹ, רַק שֶׁלֹּא הִטּוּ אֹזֶן לִדְבָרָיו **מִקֹּצֶר רוּחַ**, כְּאָדָם שֶׁתִּקְצַר נַפְשׁוֹ בַּעֲמָלוֹ, וְלֹא יִרְצֶה לִחְיוֹת רֶגַע בְּצַעֲרוֹ, מִדַּעְתּוֹ שֶׁיִּרְוַח לוֹ אַחֲרֵי כֵן, וְקֹצֶר הָרוּחַ הוּא פַּחְדָּם שֶׁלֹּא יַהַרְגֵם פַּרְעֹה בַּחֶרֶב כַּאֲשֶׁר אָמְרוּ שׁוֹטְרֵיהֶם אֶל מֹשֶׁה, וַעֲבוֹדָה קָשָׁה, הוּא הַדֹּחַק שֶׁהָיוּ הַנּוֹגְשִׂים אָצִים בָּהֶם וְלֹא יִתְּנוּם לִשְׁמֹעַ דָּבָר וְלַחְשֹׁב בּוֹ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
BUT THEY HEARKENED NOT UNTO MOSES FOR IMPATIENCE OF SPIRIT, AND FOR CRUEL BONDAGE. It was not because they did not believe in G-d and in His prophet [that they hearkened not]. Rather, they paid no attention to his words because of impatience of spirit, as a person whose soul is grieved on account of his misery and who does not want to live another moment in his suffering even though he knows that he will be relieved later. The “impatience of spirit” was their fear that Pharaoh would put them to death, as their officers said to Moses,⁴⁷ and the “cruel bondage” was the pressure, for the taskmasters pressed upon them and hurried them [in their daily task],⁴⁸, Verse 13. which gave them no chance to hear anything and consider it.

footnotes:
⁴⁷ Above, 5:21.
⁴⁸ Ibid.


###### Ramban on Exodus 6:10:1
[Ramban on Exodus 6:10:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/6:10:1)

**וַיְדַבֵּר ה' אֶל מֹשֶׁה לֵּאמֹר** אָמְרוּ הַמְפָרְשִׁים (רד"ק ספר השרשים שרש אמר) כִּי מִלַּת **לֵאמֹר** בְּכָל הַתּוֹרָה, לֵאמֹר לְיִשְׂרָאֵל, וְהַטַּעַם שֶׁיֹּאמַר הַשֵּׁם לְמֹשֶׁה אֱמֹר לְיִשְׂרָאֵל דְּבָרַי אֵלֶּה, וּבְכָאן לֵאמֹר אֶל פַּרְעֹה. וְהַכָּתוּב שֶׁאָמַר "אֶמֶשׁ אָמַר אֵלַי לֵאמֹר" (בראשית לא כט), אֵינֶנּוּ בָּא עַל נָכוֹן בַּפֵּרוּשׁ הַזֶּה, וְכֵן בִּמְקוֹמוֹת רַבּוֹת שֶׁיִּכְפֹּל, "וַיְדַבֵּר ה' אֶל מֹשֶׁה לֵאמֹר דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵיהֶם" (ויקרא יח א ב), וְכֵן "וַיֹּאמֶר ה' אֶל מֹשֶׁה לֵאמֹר דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵיהֶם" (במדבר טו לז לח), "וַיֹּאמְרוּ אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל לֵאמֹר" (שם יד ז), "וַיֹּאמְרוּ בְּנֵי יִשְׂרָאֵל אֶל מֹשֶׁה לֵאמֹר הֵן גָּוַעְנוּ" (שם יז כז), "וָאֹמַר אֲלֵיכֶם בָּעֵת הַהִיא לֵאמֹר" (דברים א ט), וְכַיּוֹצֵא בְּאֵלּוּ רַבִּים. וְכֵן בַּסֵּדֶר הַזֶּה (להלן ז ח ט) "וַיֹּאמֶר ה' אֶל מֹשֶׁה וְאֶל אַהֲרֹן לֵאמֹר כִּי יְדַבֵּר אֲלֵיכֶם פַּרְעֹה לֵאמֹר", אֵינֶנּוּ לֵאמֹר לַאֲחֵרִים עַל נָכוֹן: וְהַנָּכוֹן בְּעֵינַי, כִּי מִלַּת "לֵאמֹר" לְהוֹרוֹת עַל בֵּרוּר הָעִנְיָן בְּכָל מָקוֹם, וַיְדַבֵּר ה' אֶל מֹשֶׁה בַּאֲמִירָה גְּמוּרָה, לֹא אֲמִירָה מְסֻפֶּקֶת, וְלֹא בְּרֶמֶז דָּבָר. וּלְכָךְ יַתְמִיד זֶה בְּכָל הַתּוֹרָה, כִּי נְבוּאַת מֹשֶׁה פֶּה אֶל פֶּה יְדַבֵּר בּוֹ וְלֹא בְּחִידוֹת (במדבר יב ח). וְלָבָן אָמַר כֵּן לְיַעֲקֹב אֶמֶשׁ אָמַר הַשֵּׁם אֵלַי לֵאמֹר (בראשית לא כט), בַּאֲמִירָה בְּרוּרָה שֶׁלֹּא אַזִּיק לָכֶם, כִּי לוּלֵי כֵן הָיִיתִי עוֹשֶׂה עִמָּכֶם רַע. וְכֵן "וַיֹּאמְרוּ בְּנֵי יִשְׂרָאֵל אֶל מֹשֶׁה (ואל אהרן) לֵאמֹר" (במדבר יז כז), שֶׁהָיוּ אוֹמְרִים לָהֶם כֵּן בְּפֵרוּשׁ וְצוֹעֲקִים לָהֶם בְּגִלּוּי פָּנִים, כִּי הַמָּקוֹר לְבֵרוּר הָעִנְיָן פַּעַם מֻקְדָּם פַּעַם מְאֻחָר, כְּמוֹ "אֹמְרִים אָמוֹר לִמְנַאֲצַי" (ירמיה כג יז):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE ETERNAL SPOKE UNTO MOSES ‘LEIMOR’ (SAYING). The commentators⁴⁹ (saying). said that throughout the entire Torah, the word *leimor* means “saying to Israel,” the purport thereof being that G-d said to Moses, “Say these, My words, to Israel.” Here the word *leimor* means “saying to Pharaoh.” But the verse stating [Laban’s words to Jacob], *The G-d of your father spoke unto me yesternight ‘leimor’* (*saying*): *Take heed to thyself that thou speak not to Jacob either good or bad*,⁵⁰ does not fit in correctly with this explanation [since Laban was not commanded to relate these words to Jacob]. Similarly, there are many cases in Scripture where the term “saying” is repeated, [and it is not correct to say that it means “saying it to others”]. Thus: *And the Eternal spoke unto Moses, saying: Speak unto the children of Israel, and say unto them;*⁵¹ *And the Eternal spoke unto Moses, saying: Speak unto the children of Israel, and say unto them*;⁵² *And they* [Moses and Aaron] *spoke unto all the congregation of the children of Israel, saying;*⁵³, 14:7. Here the word “saying” could not mean “saying it to others,” since Moses and Aaron were already speaking directly to the people. *And the children of Israel spoke unto Moses, saying: Behold we perish;*⁵⁴, 17:27. *And I spoke unto you at that time, saying*.⁵⁵ There are many other such verses. Likewise in this *seder*⁵⁶ we find: *And the Eternal spoke unto Moses and unto Aaron, saying: When Pharaoh will speak unto you, saying*,⁵⁷ and the word “saying” cannot correctly mean “saying it to others.”
The correct interpretation appears to me to be that in all places the word *leimor* indicates the clarification of a subject. The verse, *And the Eternal spoke unto Moses, saying*, means really explicitly, free from doubt or uncertainty. This is why this expression always appears in the Torah, for of Moses’ prophecy it was said, *Mouth to mouth do I speak with him, even manifestly, and not in dark speeches*.⁵⁸ And Laban also said to Jacob: “*Yesternight G-d spoke unto me, saying*⁵⁰ clearly that I should not harm you; except for that, I would have done you evil.” Similarly, the verse, *And the children of Israel spoke unto Moses, saying: Behold, we perish*,⁵⁴, 17:27. means that they said so explicitly to Moses and Aaron, shouting to them brazenly. [In Hebrew], the infinitive is used for clarification of a subject. Occasionally, it comes before the verb,⁵⁹, in Genesis 30:16. Here the infinitive *sachor* is written before the verb *s’charticha*. and sometimes it comes after the verb, such as: ‘*omrim amor*’ (*they surely say*) *unto them that despise Me*.⁶⁰ is written after the verb *omrim*.

footnotes:
⁴⁹ R’dak in his Book of Roots, under the root amar
⁵⁰ Genesis 31:29.
⁵¹ Leviticus 18:1-2.
⁵² Numbers 15:37-8.
⁵³ Ibid.
⁵⁴ Ibid.
⁵⁵ Deuteronomy 1:9.
⁵⁶ The portion of the Torah assigned for reading on a particular Sabbath. See Vol. I, p. 15.
⁵⁷ Further, 7:8-9.
⁵⁸ Numbers 12:8.
⁵⁰ Genesis 31:29.
⁵⁴ Ibid.
⁵⁹ Such as sachor s’charticha (I have surely hired thee)
⁶⁰ Jeremiah 23:17. Here the infinitive amor


###### Ramban on Exodus 6:12:1
[Ramban on Exodus 6:12:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/6:12:1)

**הֵן בְּנֵי יִשְׂרָאֵל לֹא שָׁמְעוּ אֵלַי** כִּי לֹא עָשִׂיתָ דְּבָרַי נִשְׁמָעִים לָהֶם, **וְאֵיךְ יִשְׁמָעֵנִי פַרְעֹה** וְעוֹד, כִּי **אֲנִי עֲרַל שְׂפָתָיִם** וְאֵינִי הָגוּן שֶׁאֲדַבֵּר לִפְנֵי מֶלֶךְ גָּדוֹל. וְיִתָּכֵן לְפָרֵשׁ שֶׁחָשַׁב מֹשֶׁה אוּלַי כִּי מִפְּחִיתוּתוֹ לֹא שָׁמְעוּ אֵלָיו, כִּי הוּא עֲרַל שְׂפָתַיִם וְלֹא יָכִין לְדַבֵּר עַל לִבָּם דְּבָרִים טוֹבִים דְּבָרִים נִחֻמִים, אַף כִּי יְדַבֵּר לְפַרְעֹה. וְטַעַם הַכָּתוּב הַזֶּה, כִּי מִתְּחִלָּה לֹא צִוָּה אוֹתוֹ שֶׁיְּדַבֵּר הוּא אֶל פַּרְעֹה, רַק אָמַר "וּבָאתָ אַתָּה וְזִקְנֵי יִשְׂרָאֵל אֶל מֶלֶךְ מִצְרַיִם וַאֲמַרְתֶּם אֵלָיו" (שמות ג':י"ח), וְהָיָה אֶפְשָׁר שֶׁיְּדַבְּרוּ הַזְּקֵנִים וְהוּא יַחֲרִישׁ. וְהָיָה בּוֹשׁ מִלְּדַבֵּר גַּם אֶל הָעָם וְאָמַר "לֹא אִישׁ דְּבָרִים אָנֹכִי" (שם ד י). וְהקב"ה הֱשִׁיבוֹ "וְדִבֶּר הוּא לְךָ אֶל הָעָם" (שם שם טז), וְכֵן עָשָׂה בְּבוֹאָם מִתְּחִלָּה, כְּמוֹ שֶׁאָמַר (שם שם ל) "וַיְדַבֵּר אַהֲרֹן אֵת כָּל הַדְּבָרִים (האלה) אֲשֶׁר דִּבֶּר ה' אֶל מֹשֶׁה וַיַּעַשׂ הָאֹתֹת לְעֵינֵי הָעָם". וְעַתָּה כַּאֲשֶׁר נִצְטַוָּה מֹשֶׁה "לָכֵן אֱמֹר לִבְנֵי יִשְׂרָאֵל אֲנִי ה'", דִּבֵּר הוּא לָהֶם בְּעַצְמוֹ כַּאֲשֶׁר צִוָּהוּ וְלֹא שָׁמְעוּ אֵלָיו, וְכַאֲשֶׁר חָזַר וְצִוָּה אוֹתוֹ לְדַבֵּר אֶל פַּרְעֹה אָמַר אֵיךְ אֲדַבֵּר אֵלָיו **וַאֲנִי עֲרַל שְׂפָתָיִם**, והקב"ה צֵרֵף אַהֲרֹן עִמּוֹ וְצִוָּה שְׁנֵיהֶם אֶל בְּנֵי יִשְׂרָאֵל שֶׁיְּדַבְּרוּ לָהֶם כָּל אֲשֶׁר יְצַוֵּם וְאֶל פַּרְעֹה לְהוֹצִיאָם מֵאַרְצוֹ. וְרַשִׁ"י פֵּרֵשׁ (רש"י על שמות ו':י"ג) עַל דְּבַר בְּנֵי יִשְׂרָאֵל וְעַל שְׁלִיחוּתוֹ שֶׁל פַּרְעֹה. וְאֵין צֹרֶךְ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
BEHOLD, THE CHILDREN OF ISRAEL HAVE NOT HEARKENED UNTO ME because You have done nothing [for Israel] so that my words should be acceptable to them. AND HOW THEN SHALL PHARAOH HEAR ME? AND besides, I AM OF UNCIRCUMCISED LIPS, and I am not fit to speak before a great king.
It is possible to explain that Moses thought that due to his deficiency — for he was of uncircumcised lips — the children of Israel would not hearken to him, *for he could not frame* [words] *to speak*⁶¹ kindly to them, words of good cheer and comfort, and all the more how could he speak to Pharaoh?
Now the reason that Moses again broached this argument [of his speech-impediment, when he had already mentioned it above in Chapter 4, Verse 10], is that G-d did not originally command him that he was to speak before Pharaoh. He merely said, *And thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him*.⁶² In that case it was possible that the elders should speak [before Pharaoh] and Moses would remain silent. Then Moses said that he was ashamed even to speak to the people, saying, *I am not a man of words*.⁶³, 4:10. Whereupon the Holy One, blessed be He, answered him, *And he* [Aaron] *shall be thy spokesman unto the people*.⁶⁴, Verse 16. And so indeed Moses and Aaron did when they first came to the people, as it is said, *And Aaron spoke all the words which the Eternal had spoken unto Moses, and did the signs in the sight of the people*.⁶⁵, Verse 30. But now Moses himself was commanded, *Wherefore say unto the children of Israel: I am the Eternal*,⁶⁶ and he did speak to them as He commanded him, but they did not hearken to him.⁶⁷ Now when He again commanded Moses to speak to Pharaoh,⁶⁸ Moses said, “How can I speak to him, I who am of uncircumcised lips.” Then the Holy One, blessed be He, associated Aaron with him, and gave both of them *a charge unto the children of Israel*,⁶⁹ that they should say to them whatever He will command them, *and unto Pharaoh*⁶⁹ to bring them forth out of his land. Now Rashi commented: “[*And He gave them a charge unto the children of Israel, and unto Pharaoh, king of Egypt*]. That is to say, He gave them a command with regard to the children of Israel and His mission on which He had sent them to Pharaoh.” But there is no need for this.⁷⁰

footnotes:
⁶¹ Judges 12:6.
⁶² Above, 3:18.
⁶³ Ibid.
⁶⁴ Ibid.
⁶⁵ Ibid.
⁶⁶ Verse 6.
⁶⁷ Verse 9.
⁶⁸ Verse 11.
⁶⁹ Verse 13.
⁶⁹ Verse 13.
⁷⁰ According to Rashi, the command of His mission to Pharaoh was the one with regard to Israel. But according to Ramban, there was also a command with regard to Israel, as explained in the text.


###### Ramban on Exodus 6:13:1
[Ramban on Exodus 6:13:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/6:13:1)

**וַיְצַוֵּם אֶל בְּנֵי יִשְׂרָאֵל** פֵּרֵשׁ רַשִׁ"י (רש"י על שמות ו':י"ג) וּדְבַר הַצִּוּוּי מַהוּ, מְפֹרָשׁ בְּפָרָשָׁה שְׁנִיָּה לְאַחַר סֵדֶר הַיַּחַס, אֶלָּא מִתּוֹךְ שֶׁהִזְכִּיר מֹשֶׁה וְאַהֲרֹן הִפְסִיק הָעִנְיָן לְלַמְּדֵנוּ הֵיאַךְ נוֹלְדוּ וּבְמִי נִתְיַחֲסוּ. "וַיְדַבֵּר ה' אֶל מֹשֶׁה לֵּאמֹר אֲנִי ה' דַּבֵּר אֶל פַּרְעֹה מֶלֶךְ מִצְרַיִם אֵת כָּל אֲשֶׁר אֲנִי דֹּבֵר אֵלֶיךָ" (להלן ו' כ"ט). הוּא הַדִּבּוּר עַצְמוֹ הָאָמוּר כָּאן "בֹּא דַבֵּר אֶל פַּרְעֹה מֶלֶךְ מִצְרָיִם", אֶלָּא מִתּוֹךְ שֶׁהִפְסִיק הָעִנְיָן בִּשְׁבִיל לְיַחֲסָם חָזַר עָלָיו לְהַתְחִיל בּוֹ. "וַיֹּאמֶר מֹשֶׁה לִפְנֵי ה'" הִיא אֲמִירָה הָאֲמוּרָה כָּאן "הֵן בְּנֵי יִשְׂרָאֵל לֹא שָׁמְעוּ אֵלַי" וְגוֹ', וּשְׁנָאָהּ הַכָּתוּב בִּשְׁבִיל שֶׁהִפְסִיק הָעִנְיָן. וְכָךְ הִיא הַשִּׁטָּה, כְּאָדָם שֶׁאוֹמֵר נַחְזֹר עַל הָרִאשׁוֹנוֹת. וְכֵן דַּעַת רַבִּי אַבְרָהָם (אבן עזרא על שמות ו':י"ג): וְאֵין כֵּן דַּעְתִּי, אֲבָל כַּאֲשֶׁר צִוָּה הַשֵּׁם אֶת מֹשֶׁה לְדַבֵּר אֶל בְּנֵי יִשְׂרָאֵל "לָכֵן אֱמֹר לִבְנֵי יִשְׂרָאֵל" (שמות ו':ו'), וְעָשָׂה כֵן, וְלֹא שָׁמְעוּ אֵלָיו, וְחָזַר וְצִוָּה אוֹתוֹ שֶׁיָּבֹא אֶל פַּרְעֹה וִיצַוֶּה אוֹתוֹ לְשַׁלְּחָם, וְאָז עָנָהוּ "הֵן בְּנֵי יִשְׂרָאֵל לֹא שָׁמְעוּ אֵלַי", וְהקב"ה צִוָּה אֶת שְׁנֵיהֶם לְדַבֵּר אֶל הָעָם וְאֶל פַּרְעֹה, וְחָשַׁב מֹשֶׁה כִּי שְׁנֵיהֶם יִתְנַבְּאוּ בְּכָל הָאֹתוֹת וּשְׁנֵיהֶם יָבֹאוּ אֶל בְּנֵי יִשְׂרָאֵל וְאֶל פַּרְעֹה, וְדַי שֶׁיְּדַבֵּר הָאֶחָד, כִּי כֵן דֶּרֶךְ כָּל שְׁנַיִם שְׁלוּחִים שֶׁהָאֶחָד יְדַבֵּר וְהַשֵּׁנִי יַחֲרִישׁ, וְנִתְפַּיֵּס בָּזֶה. וְחָזַר הַשֵּׁם וְאָמַר אֵלָיו "אֲנִי ה'" (שמות ו':כ"ט), הַנִּגְלֶה לְךָ לְבַדְּךָ לְדַבֵּר בִּשְׁמִי הַגָּדוֹל, "דַּבֵּר אֶל פַּרְעֹה מֶלֶךְ מִצְרַיִם אֵת כָּל אֲשֶׁר אֲנִי דֹּבֵר אֵלֶיךָ", כִּי לְךָ יִהְיוּ הַדִּבְּרוֹת כֻּלָּם, לֹא לְאַהֲרֹן עִמְּךָ, וְאוֹתְךָ עָשִׂיתִי שָׁלִיחַ אֶל פַּרְעֹה. אָז עָנָה מֹשֶׁה פַּעַם אַחֶרֶת "הֵן אֲנִי עֲרַל שְׂפָתַיִם", וְהַשֵּׁם אָמַר אֵלָיו "רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה" (שמות ז':א'), כִּי אַתָּה תָּבוֹא לְפָנָיו עִם אַהֲרֹן, וְשָׁם תְּצַוֶּה אֶת אַהֲרֹן וְלֹא יִשְׁמַע פַּרְעֹה דְּבָרֶיךָ, וְאַהֲרֹן בִּשְׁלִיחוּתְךָ יַשְׁמִיעֵנוּ דְּבָרֶיךָ, כַּאֲשֶׁר הָאֱלֹהִים מְצַוֶּה לַנָּבִיא, וְהַנָּבִיא מַשְׁמִיעַ דְּבָרָיו וּמוֹכִיחַ בָּהֶם: וְהִנֵּה זוֹ מַעֲלָה גְּדוֹלָה לְמֹשֶׁה, זָכָה בָּהּ בְּעַנְוְתָנוּתוֹ שֶׁהָיָה בּוֹשׁ לְדַבֵּר בְּעָרְלַת שְׂפָתָיו, וְכֵן אָמַר (שמות י"א:ג') "גַּם הָאִישׁ מֹשֶׁה גָּדוֹל מְאֹד בְּאֶרֶץ מִצְרַיִם בְּעֵינֵי עַבְדֵי פַרְעֹה וּבְעֵינֵי הָעָם", מִדָּה כְּנֶגֶד מִדָּה, שֶׁהָיָה יָרֵא שֶׁלֹּא יִהְיֶה נִבְזֶה בְּעֵינֵיהֶם. וְרַשִׁ"י כָּתַב (רש"י על שמות ז':ב') אַתָּה תְּדַבֵּר פַּעַם אַחַת כָּל שְׁלִיחוּת וּשְׁלִיחוּת כְּפִי שֶׁשְּׁמַעְתּוֹ מִפִּי, וְאַהֲרֹן אָחִיךָ יַמְלִיצֶנּוּ וְיַטְעִימֶנּוּ בְּאָזְנֵי פַרְעֹה. וְאֵין זֶה נָכוֹן כְּלָל:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE GAVE THEM A CHARGE UNTO THE CHILDREN OF ISRAEL. Rashi wrote: “The purport of this command is explained in the second section,⁷¹ after the order of genealogy. [It properly belongs here], but because Scripture mentioned Moses and Aaron here, it interrupted the subject-matter [with the narrative of their genealogy], informing us how each was born and with whom they are connected by descent. *And the Eternal spoke unto Moses in the land of Egypt, saying: I am the Eternal; speak thou unto Pharaoh king of Egypt all that I speak unto thee*.⁷², Verse 29. This is the selfsame command which is mentioned here [in Verse 11]: *Go in, speak unto Pharaoh king of Egypt*. However, because Scripture broke off the subject-matter in order to record their genealogy, it reverts to it [further in Verse 29] and begins it anew. *And Moses said before the Eternal: Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?*⁷³, Verse 30. This is the selfsame statement Moses made here [in Verse 12]: *Behold, the children of Israel have not hearkened unto me*, etc. However, because Scripture broke off the subject-matter [for the abovementioned reason], it repeats it there [further in Verse 30]. Such indeed is a proper method, just as a person who says, ‘Let us return to the previous subject.’” And so also is the opinion of Rabbi Abraham ibn Ezra.
But I do not agree with this.⁷⁴ Rather, [it is my opinion] that when G-d commanded Moses to speak to the children of Israel — as it is said, *Wherefore say unto the children of Israel*⁶⁶ — he did so and they hearkened not unto him.⁶⁷ Then He commanded him to go before Pharaoh and bid him to let them go out of his land,⁶⁸ and Moses answered: *Behold, the children of Israel have not hearkened unto me*, etc.⁶⁹ Then the Holy One, blessed be He, commanded both Moses and Aaron to speak to the people and to Pharaoh.⁷⁵ Moses thus thought that both of them — [he and Aaron] — are to take equal part in all the signs they are to do; both of them are to come to the children of Israel and to Pharaoh. But indeed [Moses reckoned that] it is sufficient that only one should speak, for such is the customary way of all pairs of emissaries, that one speaks and the other is silent. This was consented to, and G-d then said to him: “*I am the Eternal*,⁷², Verse 29. Who revealed Myself to you only to speak in My Great Name. *Speak thou unto Pharaoh king of Egypt all that I speak unto thee*,⁷², Verse 29. for it is to you that all communications are given, not to Aaron [primarily] and to you. It is you that I made the emissary to Pharaoh.” Then Moses answered once again: *Behold, I am of uncircumcised lips*, etc.⁷³, Verse 30. And G-d said to him: “*See, I have set thee in G-d’s stead to Pharaoh, and Aaron thy brother shall be thy prophet*.⁷⁶ You will go before Pharaoh with Aaron, and there [in Pharaoh’s presence] you will command Aaron while Pharaoh will not hear your words, and Aaron as your emissary will make your words heard.” This is just as G-d commands a prophet and the prophet makes His words audible and chastises [the people] with them. This was a great achievement for Moses,⁷⁷ which he merited by his humility since he was ashamed to speak because of his speech — impediment. And so Scripture says, *Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh’s servants, and in the sight of the people*.⁷⁸ It was measure for measure. He had been afraid lest he be despised in their eyes [on account of his defective speech, but Scripture testifies to the Egyptians’ admiration of his greatness].
Now Rashi commented: “*Thou shalt speak*⁷⁹, 7:2. each and every message once, just as you heard it from My mouth, *and your brother Aaron* shall express it in eloquent language and explain it in Pharaoh’s hearing.” This is not correct at all.

footnotes:
⁷¹ Further, Verses 29-30.
⁷² Ibid.
⁷³ Ibid.
⁷⁴ The reason is obviously that Rashi’s and Ibn Ezra’s interpretation necessitates the conclusion that one set of verses — either 10-12 or 29-30 — is redundant.
⁶⁶ Verse 6.
⁶⁷ Verse 9.
⁶⁸ Verse 11.
⁶⁹ Verse 12.
⁷⁵ This is in Verse 13 before us.
⁷² Ibid.
⁷² Ibid.
⁷³ Ibid.
⁷⁶ Further, 7:1.
⁷⁷ Moses had thought that his speech impediment would be a handicap. It now turned out to be to his honor, for on account of it he was to state to Aaron every Divine message as it reached him, and Aaron was to address it to Pharaoh, just as G-d commands a prophet and the prophet addresses the message to the people.
⁷⁸ Further, 11:3.
⁷⁹ Ibid.


###### Ramban on Exodus 6:14:1
[Ramban on Exodus 6:14:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/6:14:1)

**אֵלֶּה רָאשֵׁי בֵית אֲבֹתָם** לֹא רָצָה הַכָּתוּב לְהַתְחִיל אֵלֶּה שְׁמוֹת בְּנֵי לֵוִי לְתֹלְדֹתָם, שֶׁלֹּא יֵרָאֶה שֶׁיִּהְיֶה לֵוִי בְּכוֹר הַיַּחַס מִכָּאן וְאֵילָךְ לִכְבוֹד מֹשֶׁה, אֲבָל הִזְכִּיר אֶחָיו הַגְּדוֹלִים מִמֶּנּוּ וְכִי הוּא נִמְנֶה שְׁלִישִׁי. וְהִזְכִּיר בִּבְנֵי לֵוִי "לְתוֹלְדֹתָם", כִּי בִּרְאוּבֵן וְשִׁמְעוֹן לֹא הִזְכִּיר רַק יוֹרְדֵי מִצְרַיִם עִמָּהֶם, וּבְלֵוִי יַזְכִּיר תּוֹלְדוֹתָיו וּשְׁנוֹתָיו וְתוֹלְדוֹת אֲבוֹת הַנְּבִיאִים וּשְׁנוֹתָם לִכְבוֹדָם. וְעוֹד כִּי הֵם בְּעַצְמָם חֲסִידֵי עֶלְיוֹן רְאוּיִין לְסַפֵּר בָּהֶן כַּאֲבוֹת הָעוֹלָם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THESE ARE THE HEADS OF THEIR FATHERS’ HOUSES: THE SONS OF REUBEN…. Scripture did not wish to begin with the statement, *And these are the names of the sons of Levi according to their generations*,⁸⁰ so that it should not appear that henceforth in honor of Moses, Levi is first in genealogy. Instead, [Scripture therefore] mentioned Levi’s elder brothers, [i.e., Reuben and Simeon], and that Levi is counted third.
Now Scripture mentioned the sons of Levi *according to their generations*⁸⁰ because in the case of Reuben and Simeon, it mentioned only those who went down to Egypt with them, but in the case of Levi it mentioned his children, the number of years of his life, the birth of the fathers of the prophets — [namely, Kohath the grandfather, and Amram the father of Moses and Aaron] — and the number of years of their lives,⁸¹ all in honor of the prophets. Besides, they themselves — [Kohath and Amram] — were the pious ones of the Most High, worthy to be spoken of as the fathers of the world.

footnotes:
⁸⁰ Verse 16.
⁸⁰ Verse 16.
⁸¹ Verses 18 and 20.


###### Ramban on Exodus 6:23:1
[Ramban on Exodus 6:23:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/6:23:1)

**וַיִּקַּח אַהֲרֹן אֶת אֱלִישֶׁבַע בַּת עַמִּינָדָב אֲחוֹת נַחְשׁוֹן** כַּאֲשֶׁר הִזְכִּיר אֵם הַנְּבִיאִים לִכְבוֹדָם, וְלוֹמַר שֶׁהִיא בַּת לֵוִי אִישׁ צַדִּיק, וְנִרְמָז שֶׁנַּעֲשָׂה בָּהּ נֵס, כֵּן הִזְכִּיר אֵם הַכְּהֻנָּה שֶׁהִיא מְיֻחֶסֶת מִזֶּרַע הַמְּלוּכָה, אֲחוֹת הַנָּשִׂיא הַגָּדוֹל. וְהִזְכִּיר אִמּוֹ שֶׁל פִּנְחָס שֶׁהוּא ג"כ כֹּהֵן שֶׁזָּכָה בָּהּ מֵעַצְמוֹ (זבחים קא:). וְאִם הָיָה זֶה שֵׁם פּוּטִיאֵל שֵׁם אֵינֶנּוּ נִדְרָשׁ, מָה טַעַם לְהַזְכִּיר שֵׁם אָדָם לֹא יָדַעְנוּ מִי הוּא, וְלָכֵן אָמְרוּ רַבּוֹתֵינוּ (ב"ב קי; סוטה מג.) שֶׁהוּא מִזֶּרַע יוֹסֵף שֶׁפִּטְפֵּט בְּיִצְרוֹ וּמִזֶּרַע יִתְרוֹ שֶׁפִּטֵּם עֲגָלִים לַעֲבוֹדַת גִּלּוּלִים, וְהֻזְכַּר לִשְׁבָח שֶׁזָּכוּ בְּצִדְקָתָם לִכְהֻנַּת עוֹלָם. וְעַל דֶּרֶךְ הַפְּשָׁט נֹאמַר שֶׁהַכְּתוּבִים מַזְכִּירִים בַּמְּלָכִים שְׁמוֹת אִמֹּתָם, "וְשֵׁם אִמּוֹ מַעֲכָה בַּת אֲבִישָׁלוֹם" (מ"א טו ב-י), "וְשֵׁם אִמּוֹ עֲזוּבָה בַּת שִׁלְחִי" (דהי"ב כ לא), וְכֵן כֻּלָּם, אוֹ שֶׁהָיָה פּוּטִיאֵל נִכְבָּד וְיָדוּעַ בְּדוֹרוֹ וְהִזְכִּירוֹ לִשְׁבָח. וְאָמַר הַכָּתוּב **מִבְּנוֹת פּוּטִיאֵל**, וְלֹא אָמַר "בַּת פּוּטִיאֵל", כִּי הָיוּ לוֹ בָּנוֹת רַבּוֹת וְהוּא בָּחַר מֵהֶן הָאַחַת, אוֹ שֶׁלֹּא הָיְתָה בִּתּוֹ אֲבָל בַּת בִּתּוֹ, מִתְיַחֶסֶת אֵלָיו לְמַעֲלָתוֹ, וְעַל כֵּן לֹא הִזְכִּיר שְׁמָהּ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND AARON TOOK HIMSELF ELISHEBA, THE DAUGHTER OF AMMINADAB, THE SISTER OF NACHSHON TO WIFE. Just as Scripture mentioned the mother of the prophets, [namely, Jochebed],⁸² in their honor, saying that she was the daughter of Levi, a righteous man, and alluding to the fact that a miracle occurred to her,⁸³ it also mentioned the mother of priesthood, i.e., that she was related to the seed of royalty, being the sister of the great prince [Nachshon of the tribe of Judah].
Scripture mentioned the mother of Phinehas,⁸⁴. for he too was a priest, a reward which he earned himself.⁸⁵ Now if this name Putiel — [Phinehas’ maternal grandfather] — is a proper name, it is not clear why Scripture [suddenly] mentions the name of a person whose identity we do not know. It is for this reason that our Rabbis have said⁸⁶ that Phinehas was of the family of Joseph, who conquered his passion,⁸⁷ (conquered) is suggested by the name Putiel. and of the family of Jethro, who fattened⁸⁸ (fattened) is also suggested by the name Putiel. Phinehas was thus descended on his mother’s side not only from Joseph but from Jethro also. calves for idolatrous sacrifice, and he is mentioned for praise [here together with Aaron and his sons], who for their righteousness were worthy to be endowed with everlasting priesthood.
In line with the plain meaning of Scripture, we will say [that the mothers of Moses and Aaron, of Aaron’s sons, and of Phinehas are mentioned here because] in the case of kings, it is the customary way of Scripture to mention the names of their mothers: *And his mother’s name was Maacah the daughter of Abishalom;*⁸⁹ *And his mother’s name was Azubah the daughter of Shilhi;*⁹⁰ and so in all cases. It may be that [Scripture does not relate more about Putiel because] he was an honorable and known person in his generation, and it [sufficed just to] mention him in praise.
Scripture says, *of the daughters of Putiel*,⁸⁴. and not “the daughter of Putiel,” because Putiel had many daughters and Eleazar chose one of them. It may be that she was not his daughter but his daughter’s daughter who related herself to him on account of his distinction, and therefore Scripture did not mention her name.

footnotes:
⁸² Verse 20.
⁸³ See Ramban to Genesis 46:15 (Vol. I, pp. 554-9).
⁸⁴ Verse 25: And Eleazar, Aaron’s son took him one of the daughters of Putiel to wife, and she bore him Phinehas
⁸⁵ See Numbers 25:6-13. Originally when Aaron and his four sons - Nadab and Abihu, Eleazar and Ithamar — were anointed as priests, this prerogative extended only to them and their offspring born after the anointment. Phinehas the son of Eleazar and grandson of Aaron who was alive at the time of the anointment was thus not included. Priesthood was later bestowed upon him as a reward for being zealous for G-d.
⁸⁶ Sotah 43 a, and mentioned here by Rashi.
⁸⁷ Genesis 39:7-12. The Hebrew word pitpeit
⁸⁸ Piteim
⁸⁹ I Kings 15:10. Mentioned in the case of Asa, king of Judah.
⁹⁰ II Chronicles 20:31. She was the mother of Jehoshaphat, king of Judah.
⁸⁴ Verse 25: And Eleazar, Aaron’s son took him one of the daughters of Putiel to wife, and she bore him Phinehas


###### Ramban on Exodus 6:28:1
[Ramban on Exodus 6:28:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/6:28:1)

**וַיְהִי בְּיוֹם דִּבֶּר ה' אֶל מֹשֶׁה בְּאֶרֶץ מִצְרָיִם** יִתָּכֵן לְפָרֵשׁ שֶׁהַכָּתוּב מוּסָב לְמַעְלָה, אָמַר **וַיְהִי** זֶה שֶׁהָיוּ הֵם הַמְדַבְּרִים אֶל פַּרְעֹה מֶלֶךְ מִצְרַיִם, בָּעֵת אֲשֶׁר **דִּבֶּר ה' אֶל מֹשֶׁה בְּאֶרֶץ מִצְרָיִם**, כִּי בַּעֲבוּר שֶׁאָמַר "הוּא אַהֲרֹן וּמֹשֶׁה אֲשֶׁר אָמַר ה' לָהֶם הוֹצִיאוּ אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם" הָיָה נִרְאֶה שֶׁהַדִּבּוּר לִשְׁנֵיהֶם בְּשָׁוֶה, וְעַתָּה פֵּרֵשׁ שֶׁהָיָה הַדִּבּוּר לְמֹשֶׁה וְהַמִּצְוָה לִשְׁנֵיהֶם שֶׁיּוֹצִיאוּם, וְזֶה טַעַם הֶפְסֵק הַפָּרָשָׁה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND IT CAME TO PASS ON THE DAY WHEN THE ETERNAL SPOKE UNTO MOSES IN THE LAND OF EGYPT. It is possible to explain that the verse refers to the one above.⁹¹…. Ramban finds this difficult to accept since the plain meaning would seem to indicate that Verses 29-30 constitute an independent section not connected with the preceding verse. Therefore he interprets Verse 28 as being connected with the preceding verse, as explained in the text. Scripture is thus stating: “And it came to pass that *it was they* — [Moses and Aaron] — *who spoke to Pharaoh, king of Egypt*⁹² at the time *when the Eternal spoke unto Moses in the land of Egypt*.” For since Scripture said, *These are that Aaron and Moses, to whom the Eternal said: Bring out the children of Israel from the land of Egypt*,⁹³ it might have appeared that the communication came to both of them equally. Therefore it now explains [in Verse 28] that the communication came to Moses, and the command to bring them forth from Egypt was to both of them. This is why Scripture closed the chapter [of the genealogy of Moses and Aaron with this subject].

footnotes:
⁹¹ Rashi and Ibn Ezra explain that Verse 28 here is connected with the following Verses 29-30: And the Eternal spoke unto Moses, saying
⁹² Verse 27.
⁹³ Verse 26.