## Ramban on Genesis Chapter 2 ###### Ramban on Genesis 2:1:1 [Ramban on Genesis 2:1:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/2:1:1) **וְכָל צְבָאָם** צְבָא הָאָרֶץ הֵם הַנִּזְכָּרִים חַיָּה וְרֶמֶשׂ וְדָגִים וְכָל הַצּוֹמֵחַ גַּם הָאָדָם, וּצְבָא הַשָּׁמַיִם שְׁנֵי הַמְּאוֹרוֹת וְהַכּוֹכָבִים הַנִּזְכָּרִים, כְּעִנְיָן "וּפֶן תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת הַשֶּׁמֶשׁ וְאֶת הַיָּרֵחַ וְאֶת הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם" (דברים ד יט). גַּם יִכְלֹל הַשְּׂכָלִים הַנִּבְדָּלִים, כְּעִנְיָן "רָאִיתִי אֶת ה' יֹשֵׁב עַל כִּסְאוֹ וְכָל צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו" וְגוֹ' (מלכים א כב יט), וְכֵן "יִפְקֹד ה' עַל צְבָא הַמָּרוֹם בַּמָּרוֹם" (ישעיהו כד כא). וְהִנֵּה בְּכָאן רֶמֶז עַל יְצִירַת הַמַּלְאָכִים בְּמַעֲשֵׂה בְּרֵאשִׁית. וְכֵן נַפְשׁוֹת הָאָדָם צְבָא הַשָּׁמַיִם הֵנָּה: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND ALL THE HOST OF THEM. “The host of the earth” are those which have been mentioned: beasts, creeping things, fish, and all growing things, and also man. “The host of the heavens” are the two luminaries and the stars, mentioned above, just as it is written: *And lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven*.²³⁶ It also includes the Separate Intelligences,²³⁷ just as it is written: *I saw the Eternal sitting on His throne, and all the host of heaven standing by Him;*²³⁸ also, *The Eternal will punish the host of the high heaven on high*.²³⁹ It is here [in the expression, *all the host of them*], that He has hinted at the formation of the angels in the work of creation. Similarly, the souls of men are included in the host of heaven.²⁴⁰ footnotes: ²³⁶ Deuteronomy 4:19. ²³⁷ Intelligences without matter, generally referring to the angels and spheres. See Rambam, Hilchoth Yesodei Hatorah 3:9. Also Moreh Nebuchim, I, 49: “The angels are likewise incorporeal; they are intelligences without matter, etc.” (Friedlander’s translation.) ²³⁸ I Kings 22:19. ²³⁹ Isaiah 24:21. ²⁴⁰ Ramban is thus inferring that the souls of all men of all generations were created at the beginning of creation. This thought is clearly expressed in the other writings of Ramban. (See Ramban’s letter to Rabbeinu Yonah, Kithvei Haramban, Vol. I, 383. See also in same volume his Commentary to Job 38:21, p. 117). ###### Ramban on Genesis 2:3:1 [Ramban on Genesis 2:3:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/2:3:1) **וַיְבָרֶךְ וַיְקַדֵּשׁ** בֵּרְכוֹ בַּמָּן וְקִדְּשׁוֹ בַּמָּן, וְהַמִּקְרָא כָּתוּב עַל הֶעָתִיד, לְשׁוֹן רַבֵּינוּ שְׁלֹמֹה מִבְּרֵאשִׁית רַבָּה (בראשית רבה י"א:ב'). וּבְשֵׁם הַגָּאוֹן רַב סְעַדְיָה אָמְרוּ שֶׁהַבְּרָכָה וְהַקִּדּוּשׁ עַל הַשּׁוֹמְרִים שֶׁיִּהְיוּ מְבֹרָכִים וּמְקֻדָּשִׁים. וְאֵין מַשְׁמַע הַכָּתוּב שֶׁיְּדַבֵּר עַל הֶעָתִיד. וְרַבִּי אַבְרָהָם אָמַר (אבן עזרא על בראשית ב':ג') כִּי הַבְּרָכָה תּוֹסֶפֶת טוֹב, שֶׁיִּתְחַדֵּשׁ הַגּוּפוֹת יִתְרוֹן כֹּחַ בַּתּוֹלָדוֹת, וּבַנְּשָׁמָה יִתְרוֹן הַשֵּׂכֶל, וַיְקַדֵּשׁ אוֹתוֹ, שֶׁלֹּא עָשָׂה בּוֹ מְלָאכָה כִּשְׁאָר הַיָּמִים. וּדְבָרוֹ בָּזֶה נָכוֹן לַמַּאֲמִינִים בּוֹ, כִּי אֵין זֶה מֻשָּׂג בְּהֶרְגֵּשׁ לַאֲנָשִׁים. וְהָאֱמֶת כִּי הַבְּרָכָה בְּיוֹם הַשַּׁבָּת הִיא מֵעֵין הַבְּרָכוֹת, וְהוּא יְסוֹד עוֹלָם, וַיְקַדֵּשׁ אֹתוֹ, כִּי יִמְשֹׁךְ מִן הַקֹּדֶשׁ. וְאִם תָּבִין דְּבָרִי זֶה תֵּדַע מָה שֶׁאָמְרוּ בִּבְרֵאשִׁית רַבָּה (בראשית רבה י"א:ח'), לְפִי שֶׁאֵין לוֹ בֶּן זוּג, וּמָה שֶׁאָמְרוּ עוֹד כְּנֶסֶת יִשְׂרָאֵל תְּהֵא בֶּן זוּגֵךְ, וְתַשְׂכִּיל כִּי בְּשַׁבָּת נֶפֶשׁ יְתֵרָה בֶּאֱמֶת: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND G-D BLESSED THE SEVENTH DAY AND HE SANCTIFIED IT. He blessed it through the Manna. [On all other days of the week there fell one portion per person, whereas on the sixth day — the eve of the Sabbath — a double portion fell.] And He sanctified it through the Manna [by not having it fall on the Sabbath]. And the verse is written here with reference to the future. Thus are the words of Rabbeinu Shlomo [Rashi] as quoted from Bereshith Rabbah.²⁴¹ In the name of the Gaon Rav Saadia²⁴² they have said that the blessing and sanctification refer to those who observe the Sabbath, meaning that they will be blessed and sanctified. However, from the intimation of the verse it does not appear that it refers to something which will happen in the future. And Rabbi Abraham ibn Ezra said that the blessing signifies additional well-being, that on the seventh day there is a renewal of procreative strength in the body, and in the soul, a greater capacity in the functioning of the reasoning power. *And He sanctified it* by not working on it as He did on the other days. Now Ibn Ezra’s interpretation is correct to those who believe in it for this additional well-being he speaks of is not perceptible to human senses. The truth is that the blessing on the Sabbath day is the fountain of blessings and constitutes the foundation of the world. *And He sanctified it* that it draw its sanctity from the Sanctuary on high. If you will understand this comment of mine you will grasp what the Rabbis have said in Bereshith Rabbah²⁴³ concerning the Sabbath: [“Why did He bless the Sabbath? It is] because it has no partner,”²⁴⁴) is a direct quote from the Midrash there. (See Theodore’s ed. of Bereshith Rabbah, p. 95, variants.) In the printed edition of the Midrash, the word *l’phi* (because) is missing. and that which they have further related [that G-d said to the Sabbath]: “The congregation of Israel will be thy partner.” And then you will comprehend that on the Sabbath there is truly an extra soul. footnotes: ²⁴¹ 11:2. ²⁴² Mentioned in Ibn Ezra here. ²⁴³ 11:9. ²⁴⁴ “Because it has no…” (l’phi sh’e ###### Ramban on Genesis 2:3:2 [Ramban on Genesis 2:3:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/2:3:2) **אֲשֶׁר בָּרָא אֱלֹהִים לַעֲשׂוֹת** מְלָאכָה שֶׁהָיְתָה רְאוּיָה לֵעָשׂוֹת בְּשַׁבָּת כָּפַל וְעָשָׂה בְּשִׁשִּׁי, כְּמוֹ שֶׁמְּפֹרָשׁ בִּבְרֵאשִׁית רַבָּה (בראשית רבה י"א:ט'), לְשׁוֹן רַשִׁ"י (רש"י על בראשית ב':ג'). אֲבָל רַבִּי אַבְרָהָם אָמַר (אבן עזרא על בראשית ב':ג') כִּפְשׁוּטוֹ, כִּי מְלַאכְתּוֹ – הַשָּׁרָשִׁים בְּכָל הַמִּינִים, שֶׁנָּתַן בָּהֶם כֹּחַ לַעֲשׂוֹת כְּמוֹתָן. וְלִי נִרְאֶה פֵּרוּשׁוֹ שֶׁשָּׁבַת מִכָּל מְלַאכְתּוֹ אֲשֶׁר בָּרָא יֵשׁ מֵאַיִן לַעֲשׂוֹת מִמֶּנּוּ כָּל הַמַּעֲשִׂים הַנִּזְכָּרִים בְּשֵׁשֶׁת הַיָּמִים. וְהִנֵּה אָמַר כִּי שָׁבַת מִבְּרִיאָה וּמִמַּעֲשֵׂה מִן הַבְּרִיאָה שֶׁבָּרָא בַּיּוֹם הָרִאשׁוֹן וּמִן הַמַּעֲשֶׂה שֶׁעָשָׂה בִּשְׁאָר הַיָּמִים. וְיִתָּכֵן שֶׁיִּהְיֶה "לַעֲשׂוֹת" נִמְשָׁךְ לְמַעְלָה, כִּי בוֹ שָׁבַת מִכָּל מְלַאכְתּוֹ אֲשֶׁר בָּרָא מִלַּעֲשׂוֹת, וְכָמֹהוּ "כִּי חָדַל לִסְפֹּר" (בראשית מ"א:מ"ט), "וַיַּחְדְּלוּ לִבְנֹת הָעִיר" (שם יא ח), "הִשָּׁמְרוּ לָכֶם עֲלוֹת בָּהָר" (שמות יט יב), "וְלֹא סָרוּ מִצְוַת הַמֶּלֶךְ" (דהי"ב ח טו), וְכֵן רַבִּים. וְדַע כִּי נִכְלַל עוֹד בְּמִלַּת "לַעֲשׂוֹת" כִּי שֵׁשֶׁת יְמֵי בְּרֵאשִׁית הֵם כָּל יְמוֹת עוֹלָם, כִּי קִיּוּמוֹ יִהְיֶה שֵׁשֶׁת אֲלָפִים שָׁנָה (ר"ה לא), שֶׁלְּכָךְ אָמְרוּ (ב"ר יט ח) יוֹמוֹ שֶׁל הקב"ה אֶלֶף שָׁנִים. וְהִנֵּה בִּשְׁנֵי הַיָּמִים הָרִאשׁוֹנִים הָיָה הָעוֹלָם כֻּלּוֹ מַיִם וְלֹא נִשְׁלַם בָּהֶם דָּבָר, וְהֵם רֶמֶז לִשְׁנֵי אֲלָפִים הָרִאשׁוֹנִים שֶׁלֹּא הָיָה בָּהֶם קוֹרֵא בְּשֵׁם ה', וְכָךְ אָמְרוּ (ע"ז ט) שְׁנֵי אֲלָפִים תֹּהוּ, אֲבָל הָיְתָה הַבְּרִיאָה בַּיּוֹם הָרִאשׁוֹן הָאוֹר, כְּנֶגֶד הָאֶלֶף שֶׁל יְמוֹת אָדָם שֶׁהָיָה אוֹרוֹ שֶׁל עוֹלָם, מַכִּיר אֶת בּוֹרְאוֹ, וְאוּלַי לֹא עָבַד אֱנוֹשׁ עֲבוֹדָה זָרָה עַד שֶׁמֵּת אָדָם הָרִאשׁוֹן. בַּיּוֹם הַשֵּׁנִי יְהִי רָקִיעַ וִיהִי מַבְדִּיל, שֶׁבּוֹ הָיוּ מֻבְדָּלִין נֹחַ וּבָנָיו הַצַּדִּיקִים מִן הָרְשָׁעִים שֶׁנִּדּוֹנוּ בַּמַּיִם. בַּיּוֹם הַשְּׁלִישִׁי נִרְאֵית הַיַּבָּשָׁה וְהִצְמִיחָה וְעָשְׂתָה פֵּרוֹת, הוּא הָאֶלֶף הַשְּׁלִישִׁי הַמַּתְחִיל בִּהְיוֹת אַבְרָהָם בֶּן מ"ח שָׁנָה (ב"ר סד ד), וְאָז הוּחַל לִקְרֹא בְּשֵׁם ה' (בראשית ד':כ"ו), וְצָמַח צֶמַח צַדִּיק, כִּי מָשַׁךְ רַבִּים לָדַעַת אֶת ה', כְּמוֹ שֶׁדָּרְשׁוּ "וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן" (שם יב ה), וְצִוָּה אֶת בֵּיתוֹ וְאֶת בָּנָיו אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ ה' לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט (יח יט), וְעָלָה הָעִנְיָן עַד שֶׁקִּבְּלוּ זַרְעוֹ אֶת הַתּוֹרָה בְּסִינַי וְנִבְנָה הַבַּיִת בַּיּוֹם הַהוּא, וְאָז נִתְקַיְּמוּ כָּל הַמִּצְוֹת שֶׁהֵם פֵּרוֹת הָעוֹלָם. וְדַע כִּי מֵעֵת הֱיוֹת בֵּין הַשְּׁמָשׁוֹת יֵחָשֵׁב כְּיוֹם מָחָר, וְעַל כֵּן יַתְחִיל עִנְיַן כָּל יוֹם קֹדֶם לוֹ מְעַט, כַּאֲשֶׁר נוֹלַד אַבְרָהָם בָּאֶלֶף הַשֵּׁנִי, וְכֵן תִּרְאֶה בְּכָל יוֹם וָיוֹם. וְהַיּוֹם הָרְבִיעִי נִבְרְאוּ בּוֹ הַמְּאוֹרוֹת הַגָּדוֹל וְהַקָּטָן וְהַכּוֹכָבִים, יוֹמוֹ יִרְמֹז בָּאֶלֶף הָד', הוּא הֵחֵל כַּאֲשֶׁר נִבְנָה בַּיִת רִאשׁוֹן ע"ב שָׁנָה אַחֲרֵי בִּנְיָנוֹ עַד אַחֲרֵי הַבַּיִת הַשֵּׁנִי קע"ב שָׁנָה. וְהִנֵּה בַּיּוֹם הַזֶּה לְכָל בְּנֵי יִשְׂרָאֵל הָיָה אוֹר, כִּי מָלֵא כְבוֹד ה' אֶת בֵּית ה', וְהָיָה אוֹר יִשְׂרָאֵל לְאֵשׁ עַל גַּבֵּי הַמִּזְבֵּחַ רָבוּץ שָׁם כַּאֲרִי אוֹכֵל הַקָּרְבָּנוֹת, וְאַחֲרֵי כֵן הִקְטִין אוֹרָם וְגָלוּ כַּאֲשֶׁר יֵעָדֵר בְּמוֹלַד הַלְּבָנָה, וְזָרְחָה לָהֶם כָּל יְמֵי בַּיִת שֵׁנִי, וְהָאֵשׁ עַל גַּבֵּי הַמִּזְבֵּחַ רָבוּץ כְּכֶלֶב, וְשָׁקְעוּ שְׁנֵי הַמְּאוֹרִים בְּעֶרֶב הַיּוֹם וְחָרַב הַבַּיִת. בַּיּוֹם הַחֲמִישִׁי שָׁרְצוּ הַמַּיִם נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל הָאָרֶץ, רֶמֶז לָאֶלֶף הַחֲמִישִׁי הַמַּתְחִיל קע"ב שָׁנָה אַחַר חֻרְבַּן הַבַּיִת, כִּי בּוֹ יִמְשְׁלוּ הָאֻמּוֹת וְיֵעָשֶׂה אָדָם כִּדְגֵי הַיָּם כְּרֶמֶשׂ לֹא מֹשֵׁל בּוֹ, כֻּלּוֹ בְּחַכָּה הֵעֲלָה, יְגֹרֵהוּ בְחֶרְמוֹ וְיַאַסְפֵהוּ בְּמִכְמַרְתּוֹ, וְאֵין דּוֹרֵשׁ אֶת ה'. בַּיּוֹם הַשִּׁשִּׁי בַּבֹּקֶר "תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ אֶרֶץ לְמִינָהּ", וְהָיְתָה בְּרִיאָתָהּ קֹדֶם זְרֹחַ הַשֶּׁמֶשׁ, כְּעִנְיָן שֶׁכָּתוּב (תהלים קד כב) "תִּזְרַח הַשֶּׁמֶשׁ יֵאָסֵפוּן וְאֶל מְעוֹנֹתָם יִרְבָּצוּן", וְאָז נִבְרָא הָאָדָם בְּצֶלֶם אֱלֹהִים, וְהוּא זְמַן מֶמְשַׁלְתּוֹ, שֶׁנֶּאֱמַר (שם כג) "יֵצֵא אָדָם לְפָעֳלוֹ וְלַעֲבֹדָתוֹ עֲדֵי עָרֶב", וְהוּא הָאֶלֶף הַשִּׁשִּׁי, כִּי בִּתְחִלָּתוֹ יִמְשְׁלוּ בּוֹ הַחַיּוֹת, הֵם הַמַּלְכִיּוֹת אֲשֶׁר לֹא יָדְעוּ אֶת ה', וְאַחֲרֵי עֲשִׂירִיתוֹ כְּשִׁעוּר הָנֵץ הַחַמָּה לַיּוֹם (עיין פסחים צד) יָבֹא הַגּוֹאֵל, שֶׁנֶּאֱמַר בּוֹ (תהלים פט לז) "וְכִסְאוֹ כַּשֶּׁמֶשׁ נֶגְדִּי", זֶהוּ בֶּן דָּוִד הַנַּעֲשֶׂה בְּצֶלֶם אֱלֹהִים, כְּדִכְתִיב (דניאל ז':י"ג-י"ד) "וַאֲרוּ עִם עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי וְלֵהּ יְהִיב שָׁלְטָן וִיקָר וּמַלְכוּ", וְיִהְיֶה זֶה קי"ח אַחַר חֲמֵשֶׁת אֲלָפִים לִכְלוֹת דְּבַר ה' מִפִּי דָּנִיֵּאל (שם יב יא) "וּמֵעֵת הוּסַר הַתָּמִיד וְלָתֵת שִׁקּוּץ שֹׁמֵם יָמִים אֶלֶף מָאתַיִם וְתִשְׁעִים". וְנִרְאֶה מִשִּׁנּוּי הַיָּמִים מִשֶּׁרֶץ הַמַּיִם וְהָעוֹף לְחַיַּת הָאָרֶץ, כִּי בִּתְחִלַּת הָאֶלֶף הַשִּׁשִּׁי תִּתְחַדֵּשׁ מַלְכוּת אֻמָּה שַׁלֶּטֶת וְאֵימְתָנִי וְתַקִּיפָא יַתִּירָא, וּמִתְקָרֶבֶת אֶל הָאֱמֶת יוֹתֵר מִן הָרִאשׁוֹנוֹת. הַיּוֹם הַשְּׁבִיעִי שַׁבָּת, רֶמֶז לָעוֹלָם הַבָּא שֶׁכֻּלּוֹ שַׁבָּת וּמְנוּחָה לְחַיֵּי הָעוֹלָמִים. וְהָאֵל יִשְׁמְרֵנוּ בְּכָל הַיָּמִים, וְיָשִׂים חֶלְקֵנוּ עִם עֲבָדָיו הַתְּמִימִים: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** WHICH G-D IN CREATING HAD MADE. The work which should have been done on the Sabbath, He did in the double work which He executed on the sixth day, as it is explained in Bereshith Rabbah.²⁴⁵ So says Rashi. Rabbi Abraham ibn Ezra, however, explained simply that *His work* refers to the roots of all species to which He gave the power *to make* [i.e., to produce] after their own kind. [Thus the verse would translate: *which G-d had created in order to make it*.] To me, the explanation appears to be that *He rested from all His work which He created* out of nothing; *to make* from it all the works mentioned on the six days. Thus the verse is stating that G-d rested from creating and forming — from the creation He created on the first day, and from the formation He formed on the rest of the days. And it is possible that the word *la’asoth* (to make) is connected with the expression above in the verse, *that in it He rested from all His work which He created* from *making*, [thus making the word *la’asoth* to be understood as *mila’asoth* (from making)]. So also are the verses: *Until he ceased ‘lispor’*²⁴⁶ *(to count)*, which means *milispor* (until he left off counting); *And they ceased ‘livnoth’ (to build) the city*,²⁴⁷, 11:8. which means *milivnoth; Take heed to yourselves, that ye go not up into the mount;*²⁴⁸ (going up) should be understood as *me’aloth* (from going up). *And they departed not ‘mitzvath’ (the commandment of the king*,²⁴⁹ which should be understood as *mimitzvath* (from the commandment); and thus in many other cases. Know that in the word *la’asoth* (to make, to do) is also included a hint that the six days of creation represent all the days of the world, i.e., that its existence will be six thousand years. For this reason the Rabbis have said:²⁵⁰ “A day of the Holy One, blessed be He, is a thousand years.” Thus on the first two days the world was all water, and nothing was perfected during them. They allude to the first two thousand years when there was no one to call on the name of the Eternal. And so the Rabbis said:²⁵¹ “The first two thousand years there was desolation.” However, there was the creation of light on the first day corresponding to the thousand years of Adam who was the light of the world²⁵² and who recognized his Creator. Perhaps Enosh did not worship idols²⁵³ until the death of the first man. On the second day G-d said, *‘Let there be a firmament… and let it divide,’*²⁵⁴ for on that “day” [i.e., the second thousand-year period] Noah and his sons — the righteous ones —²⁵⁵ were separated from the wicked, who were punished in water. On the third day, the dry land appeared; plants and trees began growing, and fruits ripened. This corresponds to the third thousand-year period which begins when Abraham was forty-eight years old,²⁵⁶ for then he began to call the name of the Eternal. *A righteous shoot*²⁵⁷ did then spring forth in the world for he attracted many people to know the Eternal, just as the Rabbis interpreted the verse: *And the souls that they had gotten in Haran*²⁵⁸ — and he commanded his household and his children after him, *and they shall keep the way of the Eternal, to do righteousness and judgment*.²⁵⁹, 18:19. This course continued until his descendants received the Torah on Sinai and the House of G-d was also built on that “day,” and then all commandments — which are “the fruits” of the world — were affirmed. Know that from the time twilight falls it is already considered as the following day. Therefore, the subject of every “day” begins somewhat before it, just as Abraham was born at the end of the second thousand years. And you will see similar examples for each and every day. On the fourth day the luminaries — the large and the small and the stars — were created. Its “day,” in the fourth thousand-year period, began seventy-two years after the First Sanctuary was built and continued until one hundred seventy-two years after the destruction of the Second Sanctuary. Now on this “day,” *the children of Israel had light*,²⁶⁰ *for the glory of the Eternal filled the house of the Eternal*,²⁶¹ and the light of Israel became the fire upon the altar in the Sanctuary, resting there like a lion²⁶² and *the dog*, that the first Sanctuary was built by King Solomon who was of the tribe of Judah, likened to a lion (see Genesis 49:9), while the second Sanctuary was built by the government of the Persians, symbolized by the dog (see Rosh Hashanah 4 a). consuming the offerings. Afterwards their light diminished and they were exiled to Babylon just as the light of the moon disappears before the birth of the new moon. Then the moon shone for them all the days of the Second Sanctuary, and the fire upon the altar rested on it like a dog.²⁶² and *the dog*, that the first Sanctuary was built by King Solomon who was of the tribe of Judah, likened to a lion (see Genesis 49:9), while the second Sanctuary was built by the government of the Persians, symbolized by the dog (see Rosh Hashanah 4 a). And then the two luminaries disappeared towards eventide and the Sanctuary was destroyed. On the fifth day the waters swarmed with living creatures and fowl flying above the earth. This was a reference to the fifth thousand-year period which began one hundred seventy-two years after the destruction of the Second Sanctuary since, during this millennium, the nations will have dominion, and man will be made *as the fishes of the sea, as the creeping things, that have no ruler over them; they take up all of them with the angle, catch them in their net and gather in their drag*,²⁶³ and no one seeks the Eternal. On the sixth day in the morning, G-d said: *‘Let the earth bring forth the living creature after its kind, cattle and creeping thing, and beast of the earth after its kind.’*²⁶⁴ Their creation took place before sunrise, even as it is written, *The sun ariseth, they withdraw, and crouch in their dens*.²⁶⁵ Then man was created in the image of G-d, and this is the time of his dominion, as it is written, *Man goeth forth unto his work and to his labor until the evening*.²⁶⁶, Verse 23. All this is an indication of the sixth thousand-year period in the beginning of which the “beasts,” symbolizing the kingdoms *that knew not the Eternal*,²⁶⁷ will rule, but after a tenth thereof — in the proportion of the time from the first sparklings of the sun to the beginning of the day²⁶⁸ — the redeemer will come, as it is said concerning him, *And his throne is as the sun before Me*.²⁶⁹ This is the son of David, who was formed in the image of G-d, as it is written, *And behold, there came with the clouds of heaven, one like unto a son of man, and he came even to the Ancient One of days, and he was brought near before Him. And there was given him dominion, and glory, and a kingdom*.²⁷⁰ This will take place one hundred eighteen years after the completion of five thousand years,²⁷¹ that the word of the Eternal by the mouth of Daniel might be accomplished:²⁷² *And from the time that the continual burnt-offering shall be taken away, and the detestable thing that causeth appalment set up, there shall be a thousand two hundred and ninety days*.²⁷³ here means “years.” Thus 172 years after the destruction of the Second Temple, the fifth millennium began. Add this to the 118 years after the beginning of the sixth millennium, and you have 1290 years, as mentioned in the verse. It would appear from the change of days — from the swarms of the waters and the fowl created on the fifth day to the beasts of the earth created on the sixth day — that in the beginning of the sixth thousand-year period a new ruling kingdom will arise, *dreadful and terrible, and strong exceedingly*,²⁷⁴, 7:7. Ramban refers here to rise of Islam. and approaching the truth more than the preceding ones. The seventh day which is the Sabbath alludes to the World to Come, “which will be wholly a Sabbath and will bring rest for life everlasting.”²⁷⁵ And may G-d guard us during all the days and set our portion with His servants, the blameless ones. footnotes: ²⁴⁵ 11:10. ²⁴⁶ Genesis 41:49. ²⁴⁷ Ibid. ²⁴⁸ Exodus 19:12. Aloth ²⁴⁹ II Chronicles 8:15. ²⁵⁰ Bereshith Rabbah 19:14. It is noteworthy here that Ramban’s explanation of the history of the world in terms of the six days of Creation was regarded with approval by many later authors. Bachya ben Asher (see my edition, I, pp. 54-6) and Menachem Ricanti copied it verbatim. Surprisingly it found its way into Egypt, and was wholly incorporated into the Midrash Rabbi David Hanagid, (Book of Exodus, pp. 201-2, ed. by A. Katz), grandson of Maimonides. ²⁵¹ Avodah Zarah 9a. ²⁵² Yerushalmi Shabbath 2, 6: “The first man was the light [literally: the candle] of the world.” ²⁵³ See further, 4:26, Rashi. ²⁵⁴ Above, 1:6. ²⁵⁵ See Note 225 above. ²⁵⁶ In Avodah Zarah 9a it appears that Abraham, at the end of the first 2000 years, was 52 years old. ²⁵⁷ Jeremiah 23:5. ²⁵⁸ Genesis 12:5. “These are the converts which they converted.” (Bereshith Rabbah 39:21.) ²⁵⁹ Ibid. ²⁶⁰ Exodus 10:23. ²⁶¹ I Kings 8:11. ²⁶² So in Yoma 21b. Maharsha explains there the symbolism of the lion ²⁶² So in Yoma 21b. Maharsha explains there the symbolism of the lion ²⁶³ Habakkuk 1:14-15. ²⁶⁴ Above 1:24. ²⁶⁵ Psalms 104:22. ²⁶⁶ Ibid. ²⁶⁷ Judges 2:10. ²⁶⁸ In Pesachim 94a it is so explained that the time from the beginning of the day to the first sparklings of the sun is one tenth of the day. ²⁶⁹ Psalms 89:37. ²⁷⁰ Daniel 7:13-14., ²⁷¹ This corresponds to the year 1358 C.E. See my biography of Ramban, p. 141, for further discussion of this matter. ²⁷² See Ezra 1:1. ²⁷³ Daniel 12:11. Yamim ²⁷⁴ Ibid. ²⁷⁵ Tamid VII, 4. ###### Ramban on Genesis 2:4:1 [Ramban on Genesis 2:4:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/2:4:1) **אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם** יְסַפֵּר תּוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בַּמָּטָר וּבַצְּמִיחָה כַּאֲשֶׁר נִבְרְאוּ וְנַעֲשׂוּ כְּתִקּוּנָם, כִּי הַשָּׁמַיִם יִתְּנוּ טַלָּם וּמִטְרָם וְהָאָרֶץ תִּתֵּן יְבוּלָהּ, וְהֵם קִיּוּם כָּל חַי. וְרָמַז בְּ"הִבָּרְאָם" מָה שֶׁאָמְרוּ בְּהֵ"א בְּרָאָם, וּמִפְּנֵי זֶה לֹא הִזְכִּיר עַד הֵנָּה רַק מִלַּת אֱלֹהִים, וּמְפֹרָשׁ בַּכָּתוּב (ישעיהו סו ב) "וְאֶת כָּל אֵלֶּה יָדִי עָשָׂתָה", וְכֵן אָמַר אִיּוֹב "מִי לֹא יָדַע בְּכָל אֵלֶּה כִּי יַד ה' עָשְׂתָה זֹּאת" (איוב יב ט). אִם כֵּן תִּרְמֹז "בְּיוֹם עֲשׂוֹת ה' אֱלֹהִים" לְמִלַּת בְּרֵאשִׁית, כְּמוֹ שֶׁאָמַרְנוּ: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THESE ARE THE GENERATIONS OF THE HEAVEN AND THE EARTH WHEN THEY WERE CREATED. Scripture now relates the account of the heaven and the earth as regards rain and growth after they had been created and put in proper order, *that the heavens shall give their dew*²⁷⁶ and rain, *and the ground shall give her increase*,²⁷⁶ these making possible the existence of all living beings. And in the word *b’hibaram* (when they were created) — [which could be read as if it were two words: *b’hei baram*] — Scripture alludes to what the Rabbis have said:²⁷⁷ “He created them with the letter *hei*” [which is the last of the four letters of the Tetragrammaton]. It is for this reason that Scripture until this point mentioned only the word *Elokim*. This is explained in the verse: *For all these things hath My hand made;*²⁷⁸) of the Tetragrammaton is in the Cabala considered the *yad hashem* (the hand of G-d). See my Hebrew commentary, p. 32. and so did Job say, *Who knoweth not among all these, that the hand of the Eternal hath wrought this?*²⁷⁹ This being so, the expression, *in the day that the Eternal G-d made*, refers covertly to the word *bereshith* (in the beginning).²⁸⁰ footnotes: ²⁷⁶ Zechariah 8:12. ²⁷⁶ Zechariah 8:12. ²⁷⁷ Menachoth 29b., ²⁷⁸ Isaiah 66:2. The last letter (hei ²⁷⁹ Job 12:9. ²⁸⁰ See Ramban above at the end of 1:1 and see also Note 64. ###### Ramban on Genesis 2:5:1 [Ramban on Genesis 2:5:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/2:5:1) **וְכֹל שִׂיחַ הַשָּׂדֶה** עַל דַּעַת רַבּוֹתֵינוּ בִּבְרֵאשִׁית רַבָּה (עיין חולין ס) בַּשְּׁלִישִׁי עָמְדוּ עַל פֶּתַח קַרְקַע הָאָרֶץ, וּבַשִּׁשִּׁי צָמְחוּ לְאַחַר שֶׁהִמְטִיר עֲלֵיהֶם. וְעַל דַּעְתִּי כְּפִי הַפְּשָׁט כִּי בַּשְּׁלִישִׁי הוֹצִיאָה הָאָרֶץ הָעֵשֶׂב וְעֵץ הַפְּרִי בְּקוֹמוֹתָם וְצִבְיוֹנָם כַּאֲשֶׁר צֻוְּתָה בָּהֶם, וְעַכְשָׁו יְסַפֵּר הַכָּתוּב כִּי אֵין נוֹטֵעַ וְזוֹרֵעַ מֵהֶם, וְהִיא לֹא תִּצְמַח עַד אֲשֶׁר עָלָה אֵד מִמֶּנָּה וְהִשְׁקָה אוֹתָהּ, וְנוֹצַר הָאָדָם הָעוֹבֵד אוֹתָהּ לִזְרֹעַ וְלִנְטֹעַ וְלִשְׁמֹר. וְזֶהוּ טַעַם "שִׂיחַ הַשָּׂדֶה טֶרֶם יִצְמָח", שֶׁלֹּא אָמַר "שִׁיחַ הָאֲדָמָה", כִּי הַמָּקוֹם הַנֶּעֱבָד יִקָּרֵא "שָׂדֶה", "אֲשֶׁר תִּזְרַע בַּשָּׂדֶה" (שמות כג טז), "לֹא נַעֲבֹר בְּשָׂדֶה וּבְכֶרֶם" (במדבר כ יז), וְזֶהוּ תַּשְׁמִישׁוֹ שֶׁל עוֹלָם שֶׁנִּהְיָה מֵאַחֲרֵי שֵׁשֶׁת יְמֵי בְּרֵאשִׁית וָהָלְאָה כָּל יְמֵי עוֹלָם, כִּי בְּסִבַּת הָאֵד יַמְטִירוּ הַשָּׁמַיִם, וּבְסִבָּתָם הָאָרֶץ זֵרוּעֶיהָ תַּצְמִיחַ: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND EVERY SHRUB OF THE FIELD. In the opinion of our Rabbis in Bereshith Rabbah,²⁸¹ [every herb of the field created] on the third day [did not come forth above the ground but] they remained just below the surface of the earth, and on the sixth day they grew after He caused rain to fall on them. In my opinion, in accordance with the plain meaning of Scripture, on the third day the earth did bring forth the grass and the fruit trees in their full-grown stature and quality as He commanded concerning them. And now Scripture tells that there was no one to plant and sow them for future purposes, and the earth would not produce until a mist would come up from it and water it, and man was formed who would work it — to seed, to plant, and to guard. This is the meaning of the *shrub of the field… had not yet grown*. It does not say “the shrub of the ground” for only a place which is cultivated is called “field,” as in *Which thou hast sown in the field*²⁸² and *We will not pass through field or through vineyard*.²⁸³ This is the course of the world that was to be following the six days of creation and forever after, that due to the mist the heavens will bring down rain, and due to the rains the earth will make the seeds that are sown in it to spring up. footnotes: ²⁸¹ See Bereshith Rabbah 12:4 for a similar text. See also Rashi here. ²⁸² Exodus 23:16. ²⁸³ Numbers 20:17. ###### Ramban on Genesis 2:7:1 [Ramban on Genesis 2:7:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/2:7:1) **וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים** יִרְמֹז לָנוּ הַכָּתוּב הַזֶּה מַעֲלַת הַנֶּפֶשׁ יְסוֹדָהּ וְסוֹדָהּ, כִּי הִזְכִּיר בָּהּ שֵׁם מָלֵא, וְאָמַר כִּי הוּא נָפַח בְּאַפָּיו נִשְׁמַת חַיִּים, לְהוֹדִיעַ כִּי לֹא בָּאָה בּוֹ מִן הַיְּסוֹדוֹת, כַּאֲשֶׁר רָמַז בְּנֶפֶשׁ הַתְּנוּעָה (בראשית א':כ'), גַּם לֹא בְּהִשְׁתַּלְשְׁלוּת מִן הַשְּׂכָלִים הַנִּבְדָּלִים, אֲבָל הִיא רוּחַ הַשֵּׁם הַגָּדוֹל, מִפִּיו דַּעַת וּתְבוּנָה, כִּי הַנּוֹפֵחַ בְּאַפֵּי אַחֵר מִנִּשְׁמָתוֹ יִתֵּן בּוֹ. וְזֶהוּ שֶׁנֶּאֱמַר (איוב לב ח) "וְנִשְׁמַת שַׁדַּי תְּבִינֵם", כִּי הִיא מִיְּסוֹד הַבִּינָה בְּדֶרֶךְ אֱמֶת וֶאֱמוּנָה. וְהוּא מַאֲמָרָם בְּסִפְרֵי (ריש פרשת מטות), נְדָרִים כְּנִשְׁבַּע בְּחַיֵּי הַמֶּלֶךְ, שְׁבוּעוֹת כְּנִשְׁבָּע בַּמֶּלֶךְ עַצְמוֹ, אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר זֵכֶר לַדָּבָר, "חַי ה' וְחֵי נַפְשְׁךָ" וְגוֹמֵר (מלכים ב ד ל). וּבְמִדְרָשׁוֹ שֶׁל רַבִּי נְחוּנְיָא בֶּן הַקָּנָה (ספר הבהיר אות נז), מַאי "וַיִּנָּפַשׁ", מְלַמֵּד שֶׁיּוֹם הַשַּׁבָּת מְקַיֵּם כָּל הַנְּפָשׁוֹת, שֶׁנֶּאֱמַר "וַיִּנָּפַשׁ". וּמִכָּאן תָּבִין דִּבְרַת שְׁבוּעַת אֱלֹהִים, וְהַמַּשְׂכִּיל יָבִין. וְדַע כִּי הַמִּתְחַכְּמִים בַּמֶּחְקָר חָלְקוּ בָּאָדָם, מֵהֶם יֹאמְרוּ (ראב"ח הנשיא ראב"ע שמות כג כה) כִּי בָּאָדָם שָׁלֹשׁ נְפָשׁוֹת, נֶפֶשׁ הַגִּדּוּל כַּצּוֹמֵחַ, אוֹ תֹּאמַר בָּזוֹ כֹּחַ הַגִּדּוּל, וּבוֹ עוֹד נֶפֶשׁ הַתְּנוּעָה, שֶׁהִזְכִּירָהּ הַכָּתוּב (לעיל א כ-כד) בַּדָּגִים וּבַחַיָּה וּבְכֹל רוֹמֵשׂ עַל הָאָרֶץ, וְהַשְּׁלִישִׁית הַנֶּפֶשׁ הַמַּשְׂכֶּלֶת. וּמֵהֶם יֹאמְרוּ (שמונה פרקים להרמב"ם ח"א) כִּי זֹאת הַנֶּפֶשׁ אֲשֶׁר בָּאָדָם מִפִּי עֶלְיוֹן בָּהּ יִמָּצְאוּ שְׁלֹשׁ הַכֹּחוֹת הָאֵלֶּה, וְרַק הִיא יְחִידָה. וְהַכָּתוּב הַזֶּה כְּפִי מַשְׁמָעוֹ יִרְמֹז כֵּן, כִּי יֹאמַר שֶׁיָּצַר הַשֵּׁם אֶת הָאָדָם עָפָר מִן הָאֲדָמָה, וְהָיָה מֻטָּל גֹּלֶם כְּאֶבֶן דּוּמָם, וְהקב"ה נָפַח בְּאַפָּיו נִשְׁמַת חַיִּים וְאָז חָזַר הָאָדָם לִהְיוֹת "נֶפֶשׁ חַיָּה", שֶׁיִּתְנוֹעֵעַ בָּהּ כְּמוֹ הַחַיּוֹת וְהַדָּגִים שֶׁאָמַר בָּהֶם (לעיל א כ כד) "יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה" וְ"תוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה". וְזֶה טַעַם "לְנֶפֶשׁ חַיָּה", כְּלוֹמַר שֶׁשָּׁב הָאָדָם לִהְיוֹת נֶפֶשׁ בָּהּ חַיִּים, אַחֲרֵי שֶׁהָיָה חֶרֶשׂ אֶת חַרְשֵׂי אֲדָמָה, כִּי הַלָּמֶ"ד תָּבֹא בְּהִפּוּכִים, כְּמוֹ "וְהָיוּ לְדָם בַּיַּבָּשֶׁת" (שמות ד ט) "וַיְהִי לְנָחָשׁ" (שם ד ג) "וַיָּשֶׂם אֶת הַיָּם לֶחָרָבָה" (שם יד כא). אֲבָל אוּנְקְלוֹס (תרגום אונקלוס על בראשית ב':ז') אָמַר, וַהֲוָת בָּאָדָם לְרוּחַ מְמַלְּלָא. נִרְאֶה שֶׁדַּעְתּוֹ כְּדִבְרֵי הָאוֹמְרִים שֶׁהֵם נְפָשׁוֹת שׁוֹנוֹת, וְזֹאת הַנֶּפֶשׁ הַמַּשְׂכֶּלֶת אֲשֶׁר נְפָחָהּ הַשֵּׁם בְּאַפָּיו הָיְתָה בּוֹ לְנֶפֶשׁ מְדַבֶּרֶת. וְכֵן נִרְאֶה לִי מִדַּעַת רַבּוֹתֵינוּ, מִמָּה שֶׁאָמְרוּ (סנהדרין סה), רָבָא בְּרָא גַּבְרָא, שַׁדְּרֵהּ לְקַמֵּהּ דְּרַבִּי זֵירָא, הֲוָה מִשְׁתַּעֲיָה לֵיהּ וְלָא אִשְׁתַּעִי, אָמַר דְּמִן דְּחַבְרַיָּא אַתְּ, תּוּב לְעַפְרָךְ. וּבְוַיִּקְרָא רַבָּה (לב ב), אָמַר רַבִּי אָבִין, בְּשָׁעָה שֶׁאָדָם יָשֵׁן הַגּוּף אוֹמֵר לַנְּשָׁמָה, וְהַנְּשָׁמָה אוֹמֶרֶת לַנֶּפֶשׁ, וְהַנֶּפֶשׁ אוֹמֶרֶת לַמַּלְאָךְ. וְכֵן "רוּחוֹ וְנִשְׁמָתוֹ אֵלָיו יֶאֱסֹף" (איוב לד יד) יוֹרֶה כְּפִי מַשְׁמָעוֹ שֶׁהֵן שְׁתַּיִם, וְאִם כֵּן יֹאמַר הַכָּתוּב "וַיִּיצֶר ה' אֱלֹהִים אֶת הָאָדָם", יְצִירַת תְּנוּעָה שֶׁהָיָה הָאָדָם נוֹצָר, כְּלוֹמַר בַּעַל תְּנוּעָה, כִּי הַיְּצִירָה הִיא הַחַיּוּת וְהַהֶרְגֵּשׁ שֶׁבָּהֶם הוּא אָדָם לֹא גִּבּוּל הֶעָפָר, וּכְמוֹ שֶׁאָמַר "וַיִּצֶר ה' אֱלֹהִים מִן הָאֲדָמָה כָּל חַיַּת הַשָּׂדֶה וְאֵת כָּל עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל הָאָדָם" (בראשית ב':י"ט), וְאַחֲרֵי שֶׁיְּצָרוֹ בְּהַרְגָּשָׁה נָפַח בְּאַפָּיו נִשְׁמַת חַיִּים מִפִּי עֶלְיוֹן, לְהוֹסִיף הַנֶּפֶשׁ הַזֹּאת עַל הַיְּצִירָה הַנִּזְכֶּרֶת, "וַיְהִי הָאָדָם" כֻּלּוֹ "לְנֶפֶשׁ חַיָּה", כִּי בַּנְּשָׁמָה הַזֹּאת יַשְׂכִּיל וִידַבֵּר, וּבָהּ יַעֲשֶׂה כָּל מַעֲשֶׂה, וְכָל הַנְּפָשׁוֹת וְכֹחוֹתָן לָהּ תִּהְיֶינָה. וְהַלָּמֶ"ד הַזּוֹ לָמֶ"ד הַקִּנְיָן, כְּמוֹ "אֲדֹנִי הַמֶּלֶךְ לְךָ אֲנִי וְכָל אֲשֶׁר לִי" (מלכים א כ ד), "לַקֹּנֶה אֹתוֹ לְדֹרֹתָיו" (ויקרא כה ל), "לְךָ אֲנִי הוֹשִׁיעֵנִי" (תהלים קיט צד), אוֹ יֹאמַר שֶׁחָזַר כֻּלּוֹ נֶפֶשׁ חַיָּה וְנֶהְפַּךְ לְאִישׁ אַחֵר, כִּי כָּל יְצִירוֹתָיו הָיוּ עַתָּה לַנֶּפֶשׁ הַזֹּאת: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND HE BREATHED INTO HIS NOSTRILS THE BREATH OF LIFE. This alludes to the superiority of the soul, its foundation and secret, since it mentions in connection with it the full Divine Name.²⁸⁴. And the verse says that He breathed into his nostrils the breath of life in order to inform us that the soul did not come to man from the elements, as He intimated concerning the soul of moving things, nor was it an evolvement from the Separate Intelligences.²³⁷ Rather, it was the spirit of the Great G-d: *out of his mouth cometh knowledge and discernment*.²⁸⁵ For he who breathes into the nostrils of another person gives into him something from his own soul.²⁸⁶ It is this which Scripture says, *And the breath of the Almighty giveth them understanding*,²⁸⁷ since the soul is from the foundation of *binah* (understanding) by way of truth and faith.²⁸⁸ here signify Cabalistic concepts. See my Hebrew commentary, p. 33. This corresponds to the saying of the Rabbis in the Sifre:²⁸⁹. “Vows are like swearing ‘by the life of the King:’ oaths are like swearing ‘by the King Himself.’ Although there is no proof for it in Scripture, there is an allusion to it: *By the living G-d, and by the life of your soul*.”²⁹⁰. It does not say “by the life of G-d,” which would indicate that His life is independent of Him; rather it says, *by the living G-d*, thus indicating that life is His very essence. (The correctness of this translation is indicated by the *patach* under the word *chai*, which is not in the construct state, and therefore means “*the living* G-d.”) See my Hebrew commentary, p. 33, for further elucidation of this point. Thus there is an allusion here to the teaching of the Sifre that “an oath is like swearing ‘by the King Himself,’” since in this verse quoted, where an oath is being given, it says, *by the living G-d*. This is an oath “by the King Himself.” In the case of a person, however, it says “by the life of your soul,” thus indicating that in a human being his life and his soul are two independent things. This explains the *tzere* under the word *chei*, which indicates a construct state combining two independent nouns. Thus there is an allusion to “Vows are like swearing ‘by the life of the King.’” See also Note 293. And in the Midrash of Rabbi Nechunya ben Hakanah we find:²⁹¹ “What is the meaning of the word *vayinafash* (and He rested)?²⁹² It teaches us that the day of the Sabbath preserves all souls, for it is *vayinafash*” [i.e., from the word *nefesh*, soul]. It is from here that you will understand the expression, *speaking the oath of G-d*.²⁹³ The person learned in the mysteries of the Torah will understand. Know that those who engage in research have differed concerning man. Some say that man has three souls. One is the soul of growth, like that in a plant; or you may call this “the force of growth.” Then there is also a soul of movement in him, which Scripture mentioned concerning fish, animals, and everything that creeps upon the earth. The third is the rational soul. And there are some philosophers who say that this soul in man which comes from the Most High comprises these three forces while the soul is but one.²⁹⁴ This verse in its plain meaning so indicates for it states that *G-d formed man of the dust of the ground*, but he lay there lifeless like a dumb stone, and the Holy One, blessed be He, *breathed into his nostrils the breath of life, and then man became a living soul*, able to move about by virtue of this soul, just like the animals and the fish, concerning which He said: *‘Let the waters swarm with swarms of living creatures,’*²⁹⁵ and *‘Let the earth bring forth the living creature.’*²⁹⁶, Verse 24. This is the meaning of the expression here, *‘lenefesh chayah’ (into a living soul) man was made*, meaning man turned into a soul in which there is life, after having been *as a potsherd with the potsherds of the earth*.²⁹⁷ For the letter *lamed* in the word *lenefesh* indicates the opposite, [namely, that from being a potsherd he became a living soul]. And so it is in the verses, *And the water shall turn ‘ledam’ (into blood) upon the dry land;*²⁹⁸ *And it turned ‘lenachash’ (into a snake);*²⁹⁹, Verse 3. *And He made the sea ‘lecharavah’ (into dry land)*.³⁰⁰, 14:21. Onkelos, however, said: “And it became a speaking soul in man.” From this it would appear that his opinion coincides with those who say that man has various souls and that this rational soul which G-d breathed into his nostrils became a speaking soul. It appears to me that this also is the opinion of our Rabbis, as we may deduce from what they said:³⁰¹ “Rava created a man. He sent him to Rabbi Zeira who spoke to him but he did not answer. Said Rabbi Zeira to him: ‘You are created by one of the colleagues; return to your dust.’”³⁰² And in Midrash Vayikra Rabbah we find written:³⁰³ “Said Rabbi Avin: When a man sleeps, the body tells the *neshamah* (the moving spirit), and the *neshamah* tells the *nefesh* (the rational soul), and the *nefesh* tells the angel.”³⁰⁴ So also the verse, *He gathers unto Himself his spirit and his breath*,³⁰⁵ indicates, according to its plain meaning, that *his spirit and breath* are two distinct things. That being so, the verse, *And the Eternal G-d formed man*, states the formation of movement, that man was formed into a creature capable of movement since “formation” denotes life and perception by virtue of which he is a man and not a kneaded mass of dust, just as it is said, *And the Eternal G-d formed out of the ground every beast of the field, and He brought them unto the man*.³⁰⁶ And after He formed him with the power of perception, He breathed into his nostrils a living soul from the Most High, this soul being in addition to the formation mentioned, *and the* whole *man became a living soul* since by virtue of this soul he understands and speaks and does all his deeds and all other souls and their powers in man are subject to it. The letter *lamed* in the word *lenefesh* is thus the *lamed* indicating possession, just as in the following verses: *My lord, O king, ‘lecha ani’ (I am thine), and all that I have;*³⁰⁷ *‘lakoneh’ (to him that bought) it, throughout his generations;*³⁰⁸ *‘lecha ani’ (I am thine), save me*.³⁰⁹ Or, it may be that the verse is stating that man wholly became a living soul and was transformed into another man, as all His formations were, from now on, directed towards this soul. footnotes: ²⁸⁴ And the ‘Eternal G-d’ formed… and He breathed into his nostrils… ²³⁷ Intelligences without matter, generally referring to the angels and spheres. See Rambam, Hilchoth Yesodei Hatorah 3:9. Also Moreh Nebuchim, I, 49: “The angels are likewise incorporeal; they are intelligences without matter, etc.” (Friedlander’s translation.) ²⁸⁵ Proverbs 2:6. ²⁸⁶ Similarly, since G-d breathed into man’s nostrils, it follows that the soul in man is of Divine essence. ²⁸⁷ Job 32:8. ²⁸⁸ Truth and faith ²⁸⁹ Numbers, beginning of Seder Matoth ²⁹⁰ II Kings 4:30. Here in the verse where an oath is being expressed, it says, by the living G-d ²⁹¹ Sefer Habahir, 57. See above, Note 42. ²⁹² Exodus 31:17. ²⁹³ Ecclesiastes 8:2. This denotes that an oath is like swearing “by G-d Himself.” See Note 290 above. ²⁹⁴ The division of opinion among the philosophers as to the nature of the soul is clearly marked in Jewish philosophy. Ibn Ezra (Ecclesiastes 3:7) writes at length to prove that the soul in man consists of three parts. He quotes Saadia Gaon to be of the same opinion. The poet-philosopher Solomon ibn Gabirol (M’kor Chayim 5:20) also held this theory. Rambam, however, in his Sh’monah P’rakim, Chapter 1, holds that man’s soul is but one. ²⁹⁵ Above, 1:20. ²⁹⁶ Ibid. ²⁹⁷ Isaiah 45:9. ²⁹⁸ Exodus 4:9. ²⁹⁹ Ibid. ³⁰⁰ Ibid. ³⁰¹ Sanhedrin 65b. ³⁰² This story indicates that man has various souls, since Rava was able to bestow the soul of movement upon the man he created, but he could not give him the soul of speech. ³⁰³ 32:2. ³⁰⁴ The Midrash there concludes that each soul in man communicates to the other its sense of agreement that G-d’s judgment is just. At the same time it is obvious from this Midrash that the Rabbis are of the opinion that there are various souls in man. ³⁰⁵ Job 34:14. ³⁰⁶ Further, Verse 19. ³⁰⁷ I Kings 20:4. ³⁰⁸ Leviticus 25:30., ³⁰⁹ Psalms 119:94. ###### Ramban on Genesis 2:8:1 [Ramban on Genesis 2:8:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/2:8:1) **וַיִּטַּע ה' אֱלֹהִים גַּן בְּעֵדֶן מִקֶּדֶם** פֵּרֵשׁ רַשִׁ"י (רש"י על בראשית ב':ח') בְּמִזְרָחוֹ שֶׁל עֵדֶן נָטַע הַגַּן. וְאוּנְקְלוֹס (תרגום אונקלוס על בראשית ב':ח') תִּרְגֵּם מִלְּקַדְמִין, וְכָךְ אָמְרוּ בִּבְרֵאשִׁית רַבָּה (בראשית רבה ט"ו:ג'), וְהוּא הַנָּכוֹן. וְאֵין טַעַם "וַיִּטַּע" שֶׁהֵבִיא הָאִילָנוֹת מִמָּקוֹם אַחֵר וּנְטָעָן שָׁם, כִּי מִן הַמָּקוֹם הַהוּא הִצְמִיחָם, כְּמוֹ שֶׁנֶּאֱמַר "וַיַּצְמַח ה' אֱלֹהִים" וְגוֹ', אֲבָל עִנְיַן "וַיִּטַּע ה' אֱלֹהִים" לְהַגִּיד שֶׁהָיוּ מַטַּע ה', כִּי טֶרֶם שֶׁגָּזַר עַל הָאָרֶץ "תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא" גָּזַר בַּמָּקוֹם הַהוּא שֶׁיִּהְיֶה שָׁם גַּן, וְאָמַר "בְּכָאן יִהְיֶה אִילָן פְּלוֹנִי וּבְכָאן אִילָן פְּלוֹנִי" כַּעֲרוּגַת הַמַּטָּעִים, וְלֹא הָיָה כְּדֶרֶךְ שְׁאָר מְקוֹמוֹת הָאָרֶץ שֶׁאָמַר "תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא וְעֵץ פְּרִי", וְהִצְמִיחָה בְּלֹא סֵדֶר. וְהִנֵּה אִילָנֵי גַּן עֵדֶן גָּזַר בָּהֶם לַעֲשׂוֹת עָנָף וְלָשֵׂאת פֶּרִי לָעַד לְעוֹלָם, לֹא יַזְקִין בָּאָרֶץ שָׁרְשָׁם וּבֶעָפָר לֹא יָמוּת גִּזְעָם, אֵין צְרִיכִין לְעוֹבֵד וְזוֹמֵר, שֶׁאִלּוּ הָיוּ צְרִיכִין עֲבוֹדָה, אַחֲרֵי שֶׁגֹּרַשׁ הָאָדָם מִשָּׁם מִי עָבַד אוֹתָם. גַּם זֶה טַעַם "וַיִּטַּע ה' אֱלֹהִים", שֶׁהָיוּ מַטָּעָיו מַעֲשֵׂה יָדָיו וְקַיָּמִים לְעוֹלָמִים, כְּעִנְיָן שֶׁנֶּאֱמַר (יחזקאל מז יב) "לֹא יִבּוֹל עָלֵהוּ וְלֹא יִתֹּם פִּרְיוֹ וְכוּ' כִּי מֵימָיו מִן הַמִּקְדָּשׁ הֵמָּה יוֹצְאִים". אִם כֵּן מָה טַעַם "וַיַּנִּחֵהוּ בְגַן עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ" (בראשית ב':ט"ו) שֶׁהִנִּיחוֹ שָׁם לִהְיוֹת זוֹרֵעַ לוֹ חִטִּים וּמִינֵי תְּבוּאוֹת וְכָל עֵשֶׂב זֹרֵעַ זֶרַע וַעֲרוּגוֹת הַבְּשָׂמִים, וְקוֹצֵר וְתוֹלֵשׁ וְאוֹכֵל כִּרְצוֹנוֹ, וְזֶה טַעַם "לְעָבְדָהּ וּלְשָׁמְרָהּ", לַעֲבֹד אַדְמַת הַגַּן הָעֲרוּגוֹת שֶׁיַּעֲשֶׂה שָׁם, כִּי הַגַּן שֶׁהֵם הָאִילָנוֹת לֹא יֵעָבְדוּ. וְיִתָּכֵן שֶׁכִּנָּה הַגַּן בִּלְשׁוֹן נְקֵבָה, כְּמוֹ "וּכְגַנָּה זֵרוּעֶיהָ תַצְמִיחַ" (ישעיהו סא יא), "וְנִטְעוּ גַנּוֹת" (ירמיהו כט ה). וְרַבּוֹתֵינוּ נִתְעוֹרְרוּ בָּזֶה, אָמְרוּ בִּבְרֵאשִׁית רַבָּה (בראשית רבה ט"ז:ה'), "לְעָבְדָהּ וּלְשָׁמְרָהּ", אֵלּוּ הַקָּרְבָּנוֹת, שֶׁנֶּאֱמַר (שמות ג יב) "תַּעַבְדוּן אֶת הָאֱלֹהִים", הֲדָא הוּא דִכְתִיב (במדבר כח ב), "תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ". וְהַכַּוָּנָה לָהֶם בָּזֶה לוֹמַר כִּי הַצְּמָחִים וְכָל בַּעֲלֵי חַיִּים צְרִיכִים לַכּוֹחוֹת הָרִאשׁוֹנוֹת, וּמֵהֶם יָבֹא לָהֶם הַגִּדּוּל, וּבַקָּרְבָּנוֹת יִהְיֶה מֶשֶׁךְ הַבְּרָכָה לָעֶלְיוֹנִים, וּמֵהֶם לְצִמְחֵי גַּן עֵדֶן, וּמֵהֶם יִהְיוּ וְיִחְיוּ לְעוֹלָם בְּגִשְׁמֵי רָצוֹן וּבְרָכָה שֶׁיִּגְדְּלוּ בָּהּ, כְּמוֹ שֶׁאָמְרוּ (ב"ר טו א), "יִשְׂבְּעוּ עֲצֵי ה' אַרְזֵי לְבָנוֹן אֲשֶׁר נָטָע" (תהלים קד טז), אָמַר רַבִּי חֲנִינָא, יִשְׂבְּעוּ חַיֵּיהֶן, יִשְׂבְּעוּ מֵימֵיהֶן, יִשְׂבְּעוּ מַטַּעְתָּן. כִּי "חַיֵּיהֶן" יְסוֹדוֹתָם הָעֶלְיוֹנִים, וּ"מֵימֵיהֶם" אוֹצָרוֹ הַטּוֹב הַמּוֹרִיד הַגֶּשֶׁם, וּ"מַטַּעְתָּן" כֹּחָם בַּשָּׁמַיִם, כְּמוֹ שֶׁאָמְרוּ (ב"ר י ו), אֵין לְךָ כָּל עֵשֶׂב וְעֵשֶׂב מִלְּמַטָּה שֶׁאֵין לוֹ מַזָּל בָּרָקִיעַ וְהוּא מַכֶּה אוֹתוֹ וְאוֹמֵר לוֹ גְּדַל, שֶׁנֶּאֱמַר (איוב לח לג), "הֲיָדַעְתָּ חֻקּוֹת שָׁמָיִם אִם תָּשִׂים מִשְׁטָרוֹ בָאָרֶץ", שׁוֹטֵר: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND THE ETERNAL G-D PLANTED A GARDEN ‘MIKEDEM’ (EASTWARD) IN EDEN. Rashi explained that “in the east of Eden He planted the garden.” But Onkelos translated *mikedem* to mean “previously,” [that is, before man was created]. And so have the Rabbis said in Bereshith Rabbah,³¹⁰ and this is the correct explanation. The meaning of *vayita* (and He planted) is not that He brought the trees from another place and planted them here for it was from that place that He caused them to grow, just as it is said, *And out of the ground the Eternal G-d caused to grow every tree*.³¹¹ But the purport of the expression, *and the Eternal G-d planted*, is to state that it was *the planting of the Eternal*,³¹² for before He decreed upon the earth, *Let the earth put forth grass*,³¹³ He had already decreed that in that place there be a garden, and He further said: “Here shall be this tree, and here that tree,” like the rows of planters. It was unlike the rest of the places on the earth concerning which He said, *Let the earth put forth grass… and fruit-tree*,³¹³ and it then grew without order. Now concerning the trees of the garden of Eden He decreed that they grow branches and bear fruit forever, the root thereof was never to wax old in the earth, and the stock thereof was never to die in the ground.³¹⁴ These trees were not to need any one to tend and prune them. For if they were in need of cultivation, who tended them after man was driven therefrom? This also is the meaning of the expression, *And the Eternal G-d planted*, that they were His plantings, the work of His hands,³¹⁵ and existing forever, even as it is said, *Its leaf shall not wither, neither shall the fruit thereof fail … because the waters thereof issue out of the sanctuary*.³¹⁶ If so, what then is the meaning of the verse: *And He put him into the garden of Eden to cultivate it and to keep it?*³¹⁷ He put him [man] there so that he should sow for himself wheat and all kinds of produce, and every herb bearing seed, and rows of spices, reaping and plucking and eating at his will. This also is the meaning of *to cultivate it and to keep it*³¹⁷ — to cultivate the ground of the garden by the rows he [man] would make there, for the part of the garden where the trees were was not to be cultivated. It is possible that [in the words *le’ovdah uleshomrah* — literally, *to cultivate her and to keep her*,] He refers to the garden in the feminine gender, just as in the verses: *And as the garden causeth the things that are sown in her to spring forth;*³¹⁸ *And plant gardens*.³¹⁹ (gardens) is here in the feminine gender. Our Rabbis noted this use of the feminine gender, saying in Bereshith Rabbah:³²⁰ *“Le’ovdah uleshomrah (to cultivate her and to keep her)* — these words refer to the sacrifices, as it is said, *‘Ta’avdun’ (Ye shall serve) G-d upon this mountain*.³²¹ It is this which Scripture says, *‘Tishm’ru’ (Ye shall keep) to offer unto Me in its appointed season.”*³²² The intent of the Rabbis in this interpretation is that plants and all living beings are in need of primary forces from which they derive the power of growth and that through the sacrifices there is an extension of the blessing to the higher powers. From them it flows to the plants of the garden of Eden, and from them it comes and exists in the world in the form of “rain of goodwill and blessing,”³²³ through which they will grow. This conforms to what the Rabbis have said:³²⁴ “*The trees of the Eternal have their fill, the cedars of Lebanon, which He hath planted*.³²⁵ Rabbi Chanina said: Their life shall have its fill; their waters shall have their fill; their plantings shall have their fill.” “Their life” refers to their higher foundations; “their waters” refer to *His good treasure*³²⁶ which brings down the rain; and “their plantings” refer to their force in heaven, just as the Rabbis have said:³²⁷ “There is not a single blade of grass below that does not have a constellation in heaven that smites it and says to it, ‘Grow.’ It is this which Scripture says, *Knowest thou the ordinances of the heavens? Canst thou establish ‘mishtara’ (the dominion thereof) in the earth* — [*mishtara* being derived from the root] *shoter* (executive officer).” footnotes: ³¹⁰ 15:4. ³¹¹ Verse 9. ³¹² Isaiah 61:3. ³¹³ Above, 1:11. ³¹³ Above, 1:11. ³¹⁴ See Job 14:8. ³¹⁵ See Isaiah 60:21. ³¹⁶ Ezekiel 47:12. ³¹⁷ Further, Verse 15. ³¹⁷ Further, Verse 15. ³¹⁸ Isaiah 61:11. ³¹⁹ Jeremiah 29:5. Ganoth ³²⁰ 16:8. ³²¹ Exodus 3:12. ³²² Numbers 28:2. ³²³ Taanith 19a. ³²⁴ Bereshith Rabbah 15:1. ³²⁵ Psalms 104:16. ³²⁶ Deuteronomy 28:12. ³²⁷ Bereshith Rabbah 10:7. This text is also quoted above 1:11 (Notes 135-6). ###### Ramban on Genesis 2:9:1 [Ramban on Genesis 2:9:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/2:9:1) **וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע** בַּעֲבוּר שֶׁאָמַר הַכָּתוּב וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְלֹא אָמַר בַּגָּן, וְעוֹד שֶׁאָמַר (בראשית ג':ג') "וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ הַגָּן אָמַר אֱלֹהִים לֹא תֹאכְלוּ", שֶׁלֹּא הִזְכִּירוֹ וְלֹא הוֹדִיעוֹ בְּשֵׁם אַחֵר, נֹאמַר לְפִי פְּשׁוּטוֹ שֶׁהוּא מָקוֹם יָדוּעַ בַּגַּן שֶׁהוּא בַּתָּוֶךְ, וּלְכָךְ תִּרְגֵּם אוּנְקְלוֹס (תרגום אונקלוס על בראשית ב':ט') "בִּמְצִיעוּת גִּנְּתָא". וְהִנֵּה לִדְבָרָיו עֵץ הַחַיִּים וְעֵץ הַדַּעַת שְׁנֵיהֶם הָיוּ בָּאֶמְצַע, וְאִם כֵּן נֹאמַר שֶׁהוּא כְּאִלּוּ תֵּעָשֶׂה בְּאֶמְצַע הַגַּן עֲרוּגָה אַחַת סוּגָה, וּבָהּ שְׁנֵי הָאִילָנוֹת הָאֵלֶּה וְיִהְיֶה הָאֶמְצַע הַזֶּה אֶמְצַע רָחָב, כִּי אֶמְצַע הַדַּק כְּבָר אָמְרוּ שֶׁאֵין יוֹדֵעַ בּוֹ אֲמִתַּת הַנְּקֻדָּה בִּלְתִּי הַשֵּׁם לְבַדּוֹ. וְעֵץ הַחַיִּים אִילָן פִּרְיוֹ נוֹתֵן בְּאוֹכְלָיו חַיִּים אֲרֻכִּים, "וְעֵץ הַדַּעַת טוֹב וָרָע" – אָמְרוּ הַמְפָרְשִׁים כִּי הָיָה פִּרְיוֹ מוֹלִיד תַּאֲוַת הַמִּשְׁגָּל, וְלָכֵן כִּסּוּ מַעֲרֻמֵּיהֶם אַחֲרֵי אָכְלָם מִמֶּנּוּ, וְהֵבִיאוּ לוֹ דּוֹמֶה בְּלָשׁוֹן זֶה מַאֲמַר בַּרְזִלַּי הַגִּלְעָדִי, "הַאֵדַע בֵּין טוֹב לְרָע" (שמואל ב יט לו), כִּי בָּטְלָה מִמֶּנּוּ הַתַּאֲוָה הַהִיא. וְאֵינֶנּוּ נָכוֹן אֶצְלִי, בַּעֲבוּר שֶׁאָמַר "וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע" (בראשית ג':ה'), וְאִם תֹּאמַר כִּחֵשׁ לָהּ, הִנֵּה "וַיֹּאמֶר ה' אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע" (בראשית ג':כ"ב), וּכְבָר אָמְרוּ (פירקא דרבינו הקדוש בבא דשלשה טז) שְׁלֹשָׁה אָמְרוּ אֱמֶת וְאָבְדוּ מִן הָעוֹלָם, וְאֵלּוּ הֵן נָחָשׁ וּמְרַגְּלִים וְדוֹאֵג הָאֲדוֹמִי הַבְּאֵרֹתִי. וְהַיָּפֶה בְּעֵינַי כִּי הָאָדָם הָיָה עוֹשֶׂה בְּטִבְעוֹ מָה שֶׁרָאוּי לַעֲשׂוֹת כְּפִי הַתּוֹלֶדֶת, כַּאֲשֶׁר יַעֲשׂוּ הַשָּׁמַיִם וְכָל צְבָאָם, פּוֹעֲלֵי אֱמֶת שֶׁפְּעֻלָּתָם אֱמֶת וְלֹא יְשַׁנּוּ אֶת תַּפְקִידָם, וְאֵין לָהֶם בְּמַעֲשֵׂיהֶם אַהֲבָה אוֹ שִׂנְאָה, וּפְרִי הָאִילָן הַזֶּה הָיָה מוֹלִיד הָרָצוֹן וְהַחֵפֶץ, שֶׁיִּבְחֲרוּ אוֹכְלָיו בְּדָבָר אוֹ בְּהֶפְכּוֹ, לְטוֹב אוֹ לְרַע, וְלָכֵן נִקְרָא "עֵץ הַדַּעַת טוֹב וָרָע", כִּי הַ"דַּעַת" יֵאָמֵר בִּלְשׁוֹנֵנוּ עַל הָרָצוֹן, כִּלְשׁוֹנָם (פסחים ו) לֹא שָׁנוּ אֶלָּא שֶׁדַּעְתּוֹ לַחֲזֹר, וְשֶׁדַּעְתּוֹ לְפַנּוֹתוֹ, וּבִלְשׁוֹן הַכָּתוּב (תהלים קמד ג) "מָה אָדָם וַתֵּדָעֵהוּ", תַּחְפֹּץ וְתִרְצֶה בּוֹ, "יְדַעְתִּיךָ בְשֵׁם" (שמות לג יב), בְּחַרְתִּיךָ מִכָּל הָאָדָם, וְכֵן מַאֲמַר בַּרְזִלַּי "הַאֵדַע בֵּין טוֹב לְרָע", שֶׁאָבַד מִמֶּנּוּ כֹּחַ הָרַעֲיוֹן, לֹא הָיָה בּוֹחֵר בְּדָבָר וְלֹא קָץ בּוֹ, וְהָיָה אוֹכֵל מִבְּלִי שֶׁיִּטְעַם וְשׁוֹמֵעַ מִבְּלִי שֶׁיִּתְעַנֵּג בַּשִּׁיר. וְהִנֵּה בָּעֵת הַזֹּאת לֹא הָיָה בֵּין אָדָם וְאִשְׁתּוֹ הַמִּשְׁגָּל לְתַאֲוָה, אֲבָל בְּעֵת הַהוֹלָדָה יִתְחַבְּרוּ וְיוֹלִידוּ, וְלָכֵן הָיוּ הָאֵיבָרִים כֻּלָּם בְּעֵינֵיהֶם כַּפָּנִים וְהַיָּדַיִם וְלֹא יִתְבּוֹשְׁשׁוּ בָּהֶם. וְהִנֵּה אַחֲרֵי אָכְלוֹ מִן הָעֵץ הָיְתָה בְּיָדוֹ הַבְּחִירָה, וּבִרְצוֹנוֹ לְהָרַע אוֹ לְהֵטִיב בֵּין לוֹ בֵּין לַאֲחֵרִים, וְזוֹ מִדָּה אֱלֹהִית מִצַּד אֶחָד וְרָעָה לָאָדָם בִּהְיוֹת לוֹ בָּהּ יֵצֶר וְתַאֲוָה. וְאֶפְשָׁר שֶׁנִּתְכַּוֵּן הַכָּתוּב לָעִנְיָן הַזֶּה כְּשֶׁאָמַר "אֲשֶׁר עָשָׂה הָאֱלֹהִים אֶת הָאָדָם יָשָׁר וְהֵמָּה בִקְשׁוּ חִשְּׁבֹנוֹת רַבִּים" (קהלת ז כט), הַיֹּשֶׁר שֶׁיֶּאֱחֹז דֶּרֶךְ אַחַת יְשָׁרָה, וְהַבַּקָּשָׁה בְּחִשְּׁבֹנוֹת רַבִּים שֶׁיְּבַקֵּשׁ לוֹ מַעֲשִׂים מִשְׁתַּנִּים בִּבְחִירָה מִמֶּנּוּ. וְכַאֲשֶׁר צִוָּהוּ הקב"ה עַל הָעֵץ שֶׁלֹּא יֹאכַל מִמֶּנּוּ לֹא הוֹדִיעוֹ כִּי בוֹ הַמִּדָּה הַזֹּאת, רַק אָמַר לוֹ סְתָם "וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ הַגָּן", כְּלוֹמַר הַיָּדוּעַ בְּאֶמְצָעוּתוֹ, לֹא תֹאכַל מִמֶּנּוּ, וְהוּא מַאֲמַר הָאִשָּׁה אֶל הַנָּחָשׁ, וְהַכָּתוּב שֶׁאָמַר "וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ" (בראשית ב':י"ז) הִזְכִּירוֹ הַכָּתוּב אֵלֵינוּ בִּשְׁמוֹ: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND THE TREE OF LIFE IN THE MIDST OF THE GARDEN AND THE TREE OF KNOWLEDGE OF GOOD AND EVIL. Since Scripture says, *And the tree of life in the midst of the garden*, and does not say “in the garden,” and, moreover, since it says, *But of the fruit of the tree which is in the midst of the garden, G-d hath said: ‘Ye shall not eat of it,’*³²⁸ and does not mention it or refer to it by another name, we must say, according to the simple meaning of Scripture, that it was a known place in the garden which was “in the midst” thereof. This is why Onkelos translated: “in the middle of the garden.” Thus according to Onkelos the tree of life and the tree of knowledge were both in the middle of the garden. And if so, we must say that in the middle of the garden there was the likeness of an enclosed garden-bed made which contained these two trees. This “middle” means near its middle for with respect to the exact middle, they have already said³²⁹ that no one knows the true central point except G-d alone. *And the tree of life*. This was a tree the fruit of which gave those who ate it long life. *And the tree of the knowledge of good and evil*. The commentators³³⁰ have said that the fruit thereof caused those who ate it to have a desire for sexual intercourse, and therefore Adam and Eve covered their nakedness after they ate of it [the fruit]. They quote a similar expression [where “good and evil” refers to such desire], the saying of Barzilai the Gileadite: *Can I distinguish between good and bad?*³³¹ — meaning that this sexual desire was already removed from him. But in my opinion this interpretation is not correct since the serpent said, *And ye shall be as ‘Elohim,’ knowing good and evil*.³³² here means angels, who have no such desire (R’dak). And if you will say that the serpent lied to her, now [Scripture itself attests to the truth of his statement in the verse], *And the Eternal G-d said, ‘Behold man has become like one of us knowing good and evil.’*³³³ And the Rabbis have already said:³³⁴ “Three stated the truth and perished from the world, and these are: the serpent, the spies,³³⁵ and Doeg the Edomite.³³⁶, was true. Now since sexual desire is not spoken of in connection with the angels, the expression *knowing good and evil* cannot refer to such desire. The proper interpretation appears to me to be that man’s original nature was such that he did whatever was proper for him to do naturally, just as the heavens and all their hosts do, “faithful workers³³⁷ whose work is truth, and who do not change from their prescribed course,”³³⁸ and in whose deeds there is no love or hatred. Now it was the fruit of this tree that gave rise to will and desire, that those who ate it should choose a thing or its opposite, for good or for evil. This is why it was called *‘etz hada’ath’ (the tree of the knowledge) of good and evil*, for *da’ath* in our language is used to express will. Thus in the language of the Rabbis: “They have taught this only with regards to one *sheda’ato* (whose will) is to return;”³³⁹ and “his will is to clear” [the produce in the store-room in his house before Passover].³⁴⁰, In that case too he must search for leaven which lies under the produce even more than 30 days before Passover. And in the language of Scripture, *Eternal, what is man ‘vateida’ehu,’*³⁴¹ meaning that “Thou shouldst desire and want him;” *yedaticha beshem*,³⁴². meaning “I have chosen thee of all people.” Similarly, Barzilai’s expression, *Ha’eda (Can I distinguish) between good and bad*,³³¹ means that he lost the power of thought, no longer choosing a thing or loathing it, and he would eat without feeling taste and hear singing without enjoying it. Now at that time sexual intercourse between Adam and his wife was not a matter of desire; instead, at the time of begetting offspring they came together and propagated. Therefore all the limbs were, in their eyes, as the face and hands, and they were not ashamed of them. But after he ate of the fruit of the tree of knowledge, he possessed the power of choice; he could now willingly do evil or good to himself or to others. This, on the one hand, is a godlike attribute; but as far as man is concerned, it is bad because through it, he has a will and desire. It is possible that Scripture intended to allude to this matter when it said, *That G-d made man upright, but they have sought out many inventions*.³⁴³ The “uprightness” is that man should keep to one right path, and the “seeking out of many inventions” is man’s search for deeds which change according to his choice. Now when the Holy One, blessed be He, commanded Adam concerning the tree, that he should not eat of its fruit, He did not inform him that it has this quality. He told him without any qualification, *But of the fruit of the tree which is in the midst of the garden*,³²⁸ that is to say, the one that is known by its central position, *thou shalt not eat thereof*. And this was what the woman said to the serpent. And the verse which states, *But of the tree of the knowledge of good and evil, thou shalt not eat of it*,³⁴⁴ mentions it to us by its true name. footnotes: ³²⁸ Genesis 3:3. ³²⁹ If Ramban is stating a specific mathematical principle, its source is unknown to me. His intent may, however, be general. If so, the source may be found in Berachoth 3b, where it is stated that the exact point of midnight is known only to G-d. ³³⁰ Mentioned in R’dak in the name of the “commentators.” ³³¹ II Samuel 19:36. ³³² The Elohim ³³³ Genesis 3:22. ³³⁴ In Pirka D’Rabbeinu Hakadosh, Section 3. See my Hebrew commentary, p. 36, Note 84, for variants. ³³⁵ Numbers, Chapters 13-14. Sanhedrin 108a. ³³⁶ I Samuel 22:9-10. Sanhedrin 90a. The Hebrew text here also contains an additional word, “the Beerothite.” See II Samuel, Chapter 4. Ramban’s general thought is clear: the saying of the Rabbis proves that the serpent spoke the truth. Hence the serpent’s statement, And ye shall be as ‘Elohim,’ knowing good and evil ³³⁷ Who do not veer from their prescribed course (Rashi, Sanhedrin 42 a). See, however, Tosafoth there which mentions a variant reading, “A faithful Worker,” which refers to G-d. Our version of this benediction in the Prayer Book is based on this reading. ³³⁸ The source of this expression, in connection with the blessing for the new moon, is found in Sanhedrin 42a. ³³⁹ Pesachim 6a. If his will (or wish) is to return to his house during the days of Passover, then he must search his house for leaven before leaving his house even if he leaves more than 30 days before Passover. ³⁴⁰ Ibid. ³⁴¹ Psalms 144:3. ³⁴² Exodus 33:12. Literally, I know thee by name ³³¹ II Samuel 19:36. ³⁴³ Ecclesiastes 7:29. ³²⁸ Genesis 3:3. ³⁴⁴ Further, Verse 17. ###### Ramban on Genesis 2:11:1 [Ramban on Genesis 2:11:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/2:11:1) **אֶרֶץ הַחֲוִילָה אֲשֶׁר שָׁם הַזָּהָב** לְבָאֵר שֶׁאֵינָהּ חֲוִילָה שֶׁל מִצְרַיִם, שֶׁאָמַר בָּהּ "וַיִּשְׁכְּנוּ מֵחֲוִילָה עַד שׁוּר" (בראשית כ"ה:י"ח), כִּי זוֹ מִזְרַח הַמִּזְרָח. וְהִזְכִּיר עוֹד שָׁם הַבְּדֹלַח, לְשֶׁבַח הַנָּהָר, כִּי בַּחוֹל אֲשֶׁר בּוֹ וְעַל שְׂפָתוֹ יִמָּצֵא הַזָּהָב הַהוּא הַטּוֹב וְהַבְּדֹלַח וְהַשֹּׁהַם, כִּי כֵן יִמָּצֵא בַּנְּהָרוֹת, מֵהֶם שֶׁיִּמָּצֵא שָׁם הַזָּהָב, וּמֵהֶם אֲשֶׁר יִמָּצֵא בָּהֶם הַכֶּסֶף, וְכֵן הַבְּדֹלַח וְהָאֲבָנִים הַטּוֹבוֹת בַּנְּהָרוֹת יִמָּצְאוּ רֻבָּם. וְעַל דַּעַת הָרִאשׁוֹנִים (רש"י ורס"ג וכן הוא בזוה"ק חיי שרה קכה) "פִּישׁוֹן" הוּא נִילוּס מִצְרַיִם, יְסוֹבֵב כָּל אֶרֶץ הַחֲוִילָה הַזֹּאת, וְיָבֹא מִשָּׁם עַל פְּנֵי כָל אֶרֶץ מִצְרַיִם עַד נָפְלוֹ בַּיָּם הַגָּדוֹל בַּאֲלֶכְּסַנְדְּרִיָּא שֶׁל מִצְרַיִם: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THE LAND OF HAVILAH, WHERE THERE IS GOLD. This is to explain that it is not the Havilah of Egypt, concerning which it is said, *And they dwelt from Havilah unto Shur, that is before Egypt*,³⁴⁵ for this one [referred to here] is in the extreme east. The verse mentions also, *There is the bdellium*,³⁴⁶ in praise of the river, that in the sand that is in it and on its bank there is found that good gold, the bdellium and the onyx stone. For these things are found in rivers; in some, silver can be found. Similarly, the bdellium and precious stones are found mostly in rivers. In the opinion of former scholars,³⁴⁷ Pishon is the Nile of Egypt; it compasses this entire land of Havilah, and comes from there and passes the whole land of Egypt until it falls into the great sea at Alexandria in Egypt. footnotes: ³⁴⁵ Genesis 25:18. ³⁴⁶ Verse 12. ³⁴⁷ Rabbeinu Saadia Gaon and Rashi. ###### Ramban on Genesis 2:17:1 [Ramban on Genesis 2:17:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/2:17:1) **לֹא תֹאכַל מִמֶּנּוּ** מִן הַפְּרִי יַזְהִירֶנּוּ, כִּי הָעֵץ אֵינוֹ נֶאֱכָל. וְכֵן אָמַר לְמַטָּה (בראשית ג':ג') "מִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ הַגָּן", וְכָמֹהוּ "וְאִכְלוּ אִישׁ גַּפְנוֹ וְאִישׁ תְּאֵנָתוֹ" (מלכים ב יח לא) וְכֵן "בְּעִצָּבוֹן תֹּאכֲלֶנָּה" (בראשית ג':י"ז) תֹּאכַל פִּרְיָהּ: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THOU SHALT NOT EAT OF IT. He admonishes him against eating the fruit, for the tree itself is not edible. And so it says further on: *But of the fruit of the tree which is in the midst of the garden*.³²⁸ Similarly, *And eat ye every one of his vine, and every one of his fig tree*³⁴⁸ [means “of the fruit of his vine and of the fruit of his fig-tree].” Likewise, *In toil shalt thou eat it*³⁴⁹ means “eat its fruit.” footnotes: ³²⁸ Genesis 3:3. ³⁴⁸ II Kings 18:31. ³⁴⁹ Genesis 3:17. ###### Ramban on Genesis 2:17:2 [Ramban on Genesis 2:17:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/2:17:2) **בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת** בְּעֵת שֶׁתֹּאכַל מִמֶּנּוּ תִּהְיֶה בֶּן מָוֶת, וְכָמוֹהוּ "בְּיוֹם צֵאתְךָ וְהָלַכְתָּ אָנֶה וָאָנָה יָדֹעַ תֵּדַע כִּי מוֹת תָּמוּת" (מלכים א ב מב), שֶׁאֵין הַכַּוָּנָה שֶׁיָּמוּת מִיָּד בּוֹ בַּיּוֹם, וְאֵין הַכַּוָּנָה לִידִיעָה בִּלְבַד שֶׁיֵּדַע שֶׁיָּמוּת, כִּי הַחַיִּים יוֹדְעִים שֶׁיָּמֻתוּ כֻּלָּם, אֲבָל הַכַּוָּנָה כִּי בְּעֵת שֶׁיֵּצֵא יִהְיֶה חַיָּב מִיתָה לַמֶּלֶךְ וְהוּא יָמִית אוֹתוֹ כַּאֲשֶׁר יִרְצֶה. "וְלֹא יָבֹאוּ לִרְאוֹת כְּבַלַּע אֶת הַקֹּדֶשׁ וָמֵתוּ" (במדבר ד כ), "וְלֹא יִשְׂאוּ עָלָיו חֵטְא וּמֵתוּ בוֹ כִּי יְחַלְּלֻהוּ" (ויקרא כב ט), אֵין עִנְיָנָם אֶלָּא שֶׁיִּהְיוּ חַיָּבִים מִיתָה, וְיָמוּתוּ בְּחֶטְאָם זֶה. וְעַל דַּעַת אַנְשֵׁי הַטֶּבַע הָיָה הָאָדָם מְעֻתָּד לְמִיתָה מִתְּחִלַּת הַיְּצִירָה, מִפְּנֵי הֱיוֹתוֹ מֻרְכָּב, אֲבָל גָּזַר עַתָּה שֶׁאִם יֶחֱטָא יָמוּת בְּחֶטְאוֹ כְּדֶרֶךְ חַיָּבֵי מִיתָה בִּידֵי שָׁמַיִם בַּעֲבֵרוֹת, כְּגוֹן זָר הָאוֹכֵל תְּרוּמָה (ויקרא כט ט) וּשְׁתוּי יַיִן (שם י ט) וּמְחֻסַּר בְּגָדִים שֶׁשִּׁמְּשׁוּ (שמות כח מג) וְזוּלָתָם, שֶׁהַכַּוָּנָה בָּהֶם שֶׁיָּמוּתוּ בְּחֶטְאָם טֶרֶם בֹּא יוֹמָם. וּלְכָךְ אָמַר בָּעֹנֶשׁ, "עַד שׁוּבְךָ אֶל הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי עָפָר אַתָּה וְאֶל עָפָר תָּשׁוּב" בְּטִבְעֲךָ (בראשית ג':י"ט). וְגַם מִתְּחִלָּה הָיָה אוֹכֵל מִפְּרִי הָעֵץ וּמִזֶּרַע הָאָרֶץ, אִם כֵּן הָיְתָה בּוֹ הַתָּכָה וְסִבַּת הֲוָיָה וְהֶפְסֵד. וְעַל דַּעַת רַבּוֹתֵינוּ (עיין שבת נה) אִלְמָלֵא שֶׁחָטָא לֹא מֵת לְעוֹלָם, כִּי הַנְּשָׁמָה הָעֶלְיוֹנִית נוֹתֶנֶת לוֹ חַיִּים לָעַד, וְהַחֵפֶץ הָאֱלֹהִי אֲשֶׁר בּוֹ בְּעֵת הַיְּצִירָה יִהְיֶה דָּבֵק בּוֹ תָּמִיד וְהוּא יְקַיֵּם אוֹתוֹ לָעַד, כְּמוֹ שֶׁפֵּרַשְׁתִּי בְּמִלַּת "וַיַּרְא אֱלֹהִים כִּי טוֹב" (לעיל א ד). וְדַע כִּי אֵין הַהַרְכָּבָה מוֹרָה עַל הַהֶפְסֵד אֶלָּא לְדַעַת קְטַנֵּי אֲמָנָה כִּי הַבְּרִיאָה הִיא בְּחִיּוּב, אֲבָל לְדַעַת אַנְשֵׁי הָאֱמוּנָה הָאוֹמְרִים כִּי הָעוֹלָם מְחֻדָּשׁ בְּחֵפֶץ אֱלֹהִי פָּשׁוּט, גַּם הַקִּיּוּם יִהְיֶה בּוֹ לָעַד כָּל יְמֵי הַחֵפֶץ, וְזֶה אֱמֶת בָּרוּר. אִם כֵּן "בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת", שֶׁאָז תִּהְיֶה בֶּן מָוֶת, לֹא תִּתְקַיֵּם לָעַד בְּחֶפְצִי, וְהָאֲכִילָה הָיְתָה לוֹ מִתְּחִלָּה לְעֹנֶג. וְיִתָּכֵן שֶׁפֵּרוֹת גַּן עֵדֶן נִבְלָעִים בָּאֵבָרִים כַּמָּן וּמְקַיְּמִים אֶת אוֹכְלֵיהֶם, וְכַאֲשֶׁר גָּזַר עָלָיו "וְאָכַלְתָּ אֶת עֵשֶׂב הַשָּׂדֶה" וּבְזֵעַת אַפָּיו יֹאכַל לֶחֶם הָאֲדָמָה, הָיָה זֶה סִבָּה לַהֶפְסֵד, כִּי עָפָר הוּא וְעָפָר יֹאכַל וְאֶל עָפָר יָשׁוּב: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** IN THE DAY THOU EATEST THEREOF THOU SHALT SURELY DIE. At the time you eat of it, you will be condemned to die. Similarly, we find: *On the day thou goest out, and walkest abroad any whither, thou shalt surely die*.³⁵⁰. This does not mean that he [Shimi] is to die immediately on that day; nor does it refer to his mere knowledge thereof, namely that he is to know that he will die eventually *for* all *the living know that they shall die*.³⁵¹ But it does mean that at the time he [Shimi] goes forth from Jerusalem, he is liable to death at the hand of the king, and he will slay him when he pleases. [Similarly, in the verses:] *But they shall not go in to see the holy things as they are being covered, lest they die;*³⁵² *And they shall not bear sin for it, and die thereby*.³⁵³ Their intent is [not that those who transgress against these prohibitions will die immediately], but only that they will be liable to death and will die on account of this sin of theirs. Now in the opinion of men versed in the sciences of nature, man was destined to die from the beginning of his formation, on account of his being a composite [of the four elements, and everything that is composite must revert to its original components]. But now He decreed that if he will sin he will die on account of his sin, like those who are liable to death at the hands of Heaven for such sins as a non-priest eating the Heave-offering, or a priest who has drunk wine or who does not wear the [required number of priestly] garments when performing the Service in the Sanctuary, and other cases. There the intent is that they will die prematurely on account of their sin. This is why in stating the punishment [after Adam ate of the fruit of the tree of knowledge] He said, *Till thou return to the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return*,³⁵⁴ by your nature. In the beginning before he sinned, Adam also ate of the fruit of the tree and of the seeds of the earth; and if so, there was bound to be depletion in his body, and he was subject to the cause of existence and destruction. [Thus the opinion of the men of science.] But in the opinion of our Rabbis,³⁵⁵ if Adam had not sinned he would have never died, since the higher soul bestows life forever, and the Will of G-d which is in him at the time of his formation would always cleave to him and he would exist forever, as I have explained in the verse, *And G-d saw that it was good*.³⁵⁶ Know that composition indicates destruction only in the opinion of those wanting in faith, who hold that creation came by necessity. But in the opinion of men of faith who say that the world was created by the simple Will of G-d, its existence will also continue forever as long as it is His desire. This is clear truth. That being so, *In the day thou eatest thereof thou shalt surely die* means that then you will be condemned to die since you will no longer exist forever by My Will. And the matter of eating [from the other trees] was to Adam at first only a source of enjoyment.³⁵⁷ And it is possible that the fruits of the garden of Eden were absorbed in his limbs as the Manna, and they sustain those that eat them. But when He decreed upon him, *And thou shalt eat the herb of the field*³⁵⁸ and with the sweat of his face he shall eat bread of the earth,³⁵⁹, Verse 19. this [the food] became a cause for decomposition since he is dust, and dust he eats, and unto dust he shall return. footnotes: ³⁵⁰ I Kings 2:42. Said by Solomon to Shimi, that on the day he goes outside of the limits of Jerusalem he shall surely die ³⁵¹ Ecclesiastes 9:5. ³⁵² Numbers 4:20. ³⁵³ Leviticus 22:9. ³⁵⁴ Genesis 3:19. ³⁵⁵ Shabbath 58b. ³⁵⁶ Above, 1:10. ³⁵⁷ Ramban is aiming to answer the question: If Adam was destined at first to exist forever on account of his superior soul, what purpose did his eating serve? Ramban answers that, according to this theory, he ate not out of necessity but for enjoyment. ³⁵⁸ Genesis 3:18. ³⁵⁹ Ibid. ###### Ramban on Genesis 2:18:1 [Ramban on Genesis 2:18:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/2:18:1) **לֹא טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ** אֵינֶנּוּ נִרְאֶה שֶׁנִּבְרָא הָאָדָם לִהְיוֹת יָחִיד בָּעוֹלָם וְלֹא יוֹלִיד, שֶׁכָּל הַנִּבְרָאִים זָכָר וּנְקֵבָה מִכָּל בָּשָׂר נִבְרְאוּ לְהָקִים זֶרַע, וְגַם הָעֵשֶׂב וְהָעֵץ זַרְעָם בָּהֶם. אֲבָל יִתָּכֵן לוֹמַר כִּי הָיָה כְּדִבְרֵי הָאוֹמֵר (ברכות סא) דּוּ פַּרְצוּפִים נִבְרְאוּ, וְנַעֲשׂוּ שֶׁיִּהְיוּ בָּהֶם טֶבַע מֵבִיא בְּאֵבְרֵי הַהוֹלָדָה מִן הַזָּכָר לַנְּקֵבָה כֹּחַ מוֹלִיד, אוֹ תֹּאמַר זֶרַע כְּפִי הַמַּחְלֹקֶת הַיָּדוּעַ בָּעִבּוּר, וְהָיָה הַפַּרְצוּף הַשֵּׁנִי עֵזֶר לָרִאשׁוֹן בְּתוֹלַדְתּוֹ, וְרָאָה הקב"ה כִּי טוֹב שֶׁיִּהְיֶה הָעֵזֶר עוֹמֵד לְנֶגְדּוֹ, וְהוּא יִרְאֶנּוּ וְיִפָּרֵד מִמֶּנּוּ וְיִתְחַבֵּר אֵלָיו כְּפִי רְצוֹנוֹ, וְזֶהוּ שֶׁאָמַר "אֶעֱשֶׂה לּוֹ עֵזֶר כְּנֶגְדּוֹ". וְטַעַם "לֹא טוֹב", שֶׁלֹּא יֵאָמֵר בּוֹ כִּי טוֹב בִּהְיוֹתוֹ לְבַדּוֹ, שֶׁלֹּא יִתְקַיֵּם כֵּן. בְּמַעֲשֵׂה בְּרֵאשִׁית הַ"טוֹב" הוּא הַקִּיּוּם כַּאֲשֶׁר פֵּרַשְׁתִּי בְּמַאֲמַר "וַיַּרְא אֱלֹהִים כִּי טוֹב" (רמב"ן על בראשית א':ד'): **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** IT IS NOT GOOD THAT THE MAN SHOULD BE ALONE. It does not appear likely that man was created to be alone in the world and not beget children since all created beings — male and female of all flesh — were created to raise seed. The herb and trees also have their seed in them. But it is possible to say that it was in accordance with the opinion of the Rabbi who says:³⁶⁰ “Adam was created with two faces [i.e., male and female persons combined],” and they were so made that there should be in them an impulse causing the organs of generation to produce a generative force from male to female, or you may say “seed,” in accordance with the known controversy concerning pregnancy,³⁶¹ Thazria concerning the opinion of the doctors and the Greek philosophers. and the second face was a help to the first in the procreative process. And the Holy One, blessed be He, saw that it is good that “the help” stand facing him, and that he should see and be separated from it or joined to it at his will. This is the meaning of what He said in the verse, *I will make him a helper opposite him*. The meaning of the expression, *it is not good*, is that it cannot be said of man that “it is good” when he is alone for he will not be able to so exist. In the work of creation, “the good” means existence, as I have explained on the text, *And G-d saw that it was good*.³⁶² footnotes: ³⁶⁰ Berachoth 61a. The name of the Rabbi is Yirmeyahu the son of Rabbi Elazar. ³⁶¹ See Ramban, beginning of Seder ³⁶² Above, 1:10. ###### Ramban on Genesis 2:19:1 [Ramban on Genesis 2:19:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/2:19:1) **אֲשֶׁר יִקְרָא לוֹ הָאָדָם נֶפֶשׁ חַיָּה** לְשׁוֹן רַשִׁ"י (רש"י על בראשית ב':י"ט) סָרְסֵהוּ וּפָרְשֵׁהוּ, וְכָל נֶפֶשׁ חַיָּה אֲשֶׁר יִקְרָא לוֹ הָאָדָם שֵׁם, הוּא שְׁמוֹ לְעוֹלָם. וְרַבִּי אַבְרָהָם אָמַר (אבן עזרא על בראשית ב':י"ט) כִּי לָמֶ"ד "אֲשֶׁר יִקְרָא לוֹ" נִמְשָׁךְ, וְכֹל אֲשֶׁר יִקְרָא לוֹ הָאָדָם לְנֶפֶשׁ חַיָּה, הוּא שְׁמוֹ לְעוֹלָם. וְיִתָּכֵן שֶׁיִּהְיֶה פֵּרוּשׁוֹ בְּעִנְיַן הָעֵזֶר, וְהַכַּוָּנָה לוֹמַר כִּי הָאָדָם נֶפֶשׁ חַיָּה, כְּמוֹ שֶׁאָמַר "וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה" (בראשית ב':ז') וּכְמוֹ שֶׁפֵּרַשְׁתִּי, וְהֵבִיא לְפָנָיו הַמִּינִין כֻּלָּן, וְכָל מִין מֵהֶם שֶׁיִּקְרָאֶנּוּ הָאָדָם בִּשְׁמוֹ וְיֹאמַר בּוֹ שֶׁהוּא נֶפֶשׁ חַיָּה כְּמוֹתוֹ, הוּא יִהְיֶה שְׁמוֹ וְיִהְיֶה לוֹ לְעֵזֶר כְּנֶגְדּוֹ, וְהוּא קָרָא לְכֻלָּן וְלֹא מָצָא לְעַצְמוֹ עֵזֶר שֶׁיִּקְרָא לוֹ "נֶפֶשׁ חַיָּה" כִּשְׁמוֹ: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND WHATSOEVER ‘YIKRA LO HA’ADAM NEFESH CHAYAH’ (THE MAN WOULD CALL EVERY LIVING CREATURE). Rashi comments: “Invert [the phrasing of the sentence] and explain it thus: and every living creature to which Adam would give a name, that should remain its name forever.” And Rabbi Abraham ibn Ezra said that the letter *lamed* of the phrase, *that the man called ‘lo’ (it)*, is carried forward [to the word *nefesh*, making it *lenefesh* (*to* the creature), thus]: and whatever the man called *to* every living creature, that was to be its name. It is possible that the phrase be explained in connection with the matter of “the help” that G-d gave to Adam, and the meaning is that *ha’adam nefesh chayah* (man is a living soul), as it is said, *And man became a living soul*,³⁶³ and it is as I have explained it there. And He brought before him all species so that every one of them unto which Adam would give a name and say that it is a living soul like himself, that would remain its name and be a help to him. So Adam gave names to all, but as for himself he found no help which he would be able to call “a living soul” like his own name. footnotes: ³⁶³ Above, Verse 7. ###### Ramban on Genesis 2:20:1 [Ramban on Genesis 2:20:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/2:20:1) **וּלְאָדָם לֹא מָצָא עֵזֶר כְּנֶגְדּוֹ** לְשׁוֹן רַשִׁ"י (רש"י על בראשית ב':כ') כְּשֶׁהֱבִיאָן הֱבִיאָן לְפָנָיו זָכָר וּנְקֵבָה, אָמַר, לַכֹּל יֵשׁ בֶּן זוּג וְלִי אֵין בֶּן זוּג, מִיָּד וַיַּפֵּל ה' אֱלֹהִים עָלָיו תַּרְדֵּמָה. וְיָפֶה פֵּרֵשׁ, כִּי כַּאֲשֶׁר הִכְנִיס פְּסוּקֵי קְרִיאַת הַשֵּׁמוֹת בְּתוֹךְ דְּבַר הָעֵזֶר יַכְרִיחַ זֶה. וּקְרִיאַת הַשֵּׁמוֹת עַל דַּעַת הַמְּפָרְשִׁים (רש"י ורד"ק) כִּפְשׁוּטוֹ, שֶׁיְּהֵא לְכָל אֶחָד שֵׁם לְעַצְמוֹ כְּדֵי שֶׁיִּהְיוּ יְדוּעִים וְנִכָּרִים לְתוֹלְדוֹתָיו בַּשֵּׁמוֹת אֲשֶׁר יִקְרָא לָהֶם, כִּי יִהְיֶה שְׁמוֹ לְעוֹלָם. וְהִנֵּה הקב"ה כְּשֶׁרָצָה לַעֲשׂוֹת לוֹ הָעֵזֶר אָז הֱבִיאָם לְפָנָיו, כִּי הָיָה צָרִיךְ לַהֲבִיאָם לוֹ זוּגוֹת לִקְרֹא שֵׁם גַּם לִנְקֵבוֹתֵיהֶם, כִּי מֵהֶם שֶׁקְּרָאָם בְּשֵׁם אֶחָד, וּמֵהֶם חֲלוּקִים, כְּשׁוֹר וּפָרָה וְתַיִשׁ וְעֵז וְכֶבֶשׂ וְרָחֵל וְזוּלָתָם. וּכְשֶׁרָאָה אוֹתָם מְזֻוָּגִים זֶה עִם זֶה נִתְאַוָּה לָהֶם, וְכַאֲשֶׁר לֹא מָצָא בְּתוֹכָם עֵזֶר לְעַצְמוֹ נֶעֱצַב וַיִּישַׁן, וְהָאֱלֹהִים הִפִּיל עָלָיו תַּרְדֵּמָה שֶׁלֹּא יַרְגִּישׁ בַּהֲסָרַת צֵלָע מִגּוּפוֹ (פרד"א יב). וּלְפִי דַּעְתִּי שֶׁקְּרִיאַת הַשֵּׁם הוּא הָעֵזֶר. וְהָעִנְיָן כִּי הקב"ה הֵבִיא כָּל חַיַּת הַשָּׂדֶה וְכָל עוֹף הַשָּׁמַיִם לִפְנֵי אָדָם, וְהוּא הִכִּיר טִבְעָם וְקָרָא לָהֶם שֵׁמוֹת, כְּלוֹמַר הַשֵּׁם הָרָאוּי לָהֶם כְּפִי טִבְעֵיהֶם, וּבַשֵּׁמוֹת נִתְבָּאֵר הָרָאוּי לִהְיוֹת עֵזֶר לַחֲבֵרוֹ, כְּלוֹמַר הָרְאוּיִם לְהוֹלִיד זֶה מִזֶּה. וַאֲפִלּוּ אִם נַאֲמִין בַּשֵּׁמוֹת שֶׁהֵם בְּהַסְכָּמָה לֹא טִבְעִיּוֹת (מו"נ ב ל), נֹאמַר שֶׁקְּרִיאַת הַשֵּׁמוֹת הִיא הַבְדָּלַת הַמִּינִים, כִּי עָבְרוּ לְפָנָיו זָכָר וּנְקֵבָה, וְהִתְבּוֹנֵן בְּטִבְעָם אֵיזֶה מֵהֶם עֵזֶר לַחֲבֵרוֹ, כְּלוֹמַר הַמּוֹלִיד מִמֶּנּוּ, וְהוֹדִיעַ זֶה בַּשֵּׁמוֹת, כִּי הַבְּהֵמָה הַדַּקָּה קָרָא בְּשֵׁם אֶחָד, שֶׁכֻּלָּן עֵזֶר זֶה לָזֶה בַּתּוֹלָדָה שֶׁיּוֹלִידוּ זֶה מִזֶּה, וְהַגַּסָּה בְּשֵׁם אַחֵר, וְהַחַיָּה בְּשֵׁם אַחֵר, שֶׁלֹּא יוֹלִידוּ מִין זֶה מִזֶּה, וְכֵן כֻּלָּן, וְלֹא מָצָא בְּכֻלָּן שֶׁתִּהְיֶה בְּטִבְעָהּ עֵזֶר לוֹ וְתִקָּרֵא בִּשְׁמוֹ, כִּי קְרִיאַת הַשֵּׁמוֹת הִיא הַבְדָּלַת הַמִּינִים וְהִפָּרֵד כֹּחוֹתָם זֶה מִזֶּה כַּאֲשֶׁר פֵּרַשְׁתִּי לְמַעְלָה. וְאֵין הָעִנְיָן שֶׁיִּהְיֶה בְּיַד הָאָדָם לִמְצֹא בָּהֶם עֵזֶר לוֹ, כִּי בְּטִבְעָם נִבְרְאוּ, אֲבָל שֶׁאִם יִרְאֶה טִבְעוֹ נָאוֹת בְּאֶחָד הַמִּינִים וְיִבְחַר בּוֹ הָיָה הקב"ה מְתַקֵּן טִבְעוֹ אֵלָיו כַּאֲשֶׁר עָשָׂה בַּצֵּלָע, וְלֹא יִצְטָרֵךְ לִבְנוֹתוֹ בִּנְיָן חָדָשׁ. וְזֶה טַעַם "כֹּל אֲשֶׁר יִקְרָא לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ", כְּלוֹמַר הוּא יִהְיֶה שְׁמוֹ, שהקב"ה יְקַיֵּם בּוֹ הַשֵּׁם הַהוּא עַל עִנְיָן שֶׁפֵּרַשְׁתִּי. וְהַנָּכוֹן בְּעֵינַי כִּי לֹא הָיָה הַחֵפֶץ לְפָנָיו יִתְבָּרַךְ לָקַחַת צַלְעוֹ מִמֶּנּוּ עַד שֶׁיֵּדַע אָדָם שֶׁאֵין בַּנִּבְרָאִים עֵזֶר לוֹ, וְשֶׁיִּתְאַוֶּה שֶׁיִּהְיֶה לוֹ עֵזֶר כְּמוֹתָם, וּמִפְּנֵי זֶה הָיָה צָרִיךְ לָקַחַת מִמֶּנּוּ אַחַת מִצַּלְעוֹתָיו. וְזֶה טַעַם "וּלְאָדָם לֹא מָצָא עֵזֶר כְּנֶגְדּוֹ", כְּלוֹמַר וּלְשֵׁם הָאָדָם לֹא מָצָא עֵזֶר שֶׁיִּהְיֶה רָאוּי כְּנֶגְדּוֹ וְתִקָּרֵא בִּשְׁמוֹ שֶׁיּוֹלִיד מִמֶּנּוּ. וְאֵין צֹרֶךְ בְּכָאן לְדִבְרֵי הַמְּפָרְשִׁים (ראב"ע בפסוק יח והרד"ק) שֶׁאָמְרוּ כִּי יָבֹא בְּכָאן שֵׁם בִּמְקוֹם הַכִּנּוּי, וְלוֹ לֹא מָצָא עֵזֶר כְּנֶגְדּוֹ, כְּדֶרֶךְ "נְשֵׁי לֶמֶךְ" (בראשית ד':כ"ג), "וְאֶת יִפְתָּח וְאֶת שְׁמוּאֵל" (שמואל א יב יא). וְזֶהוּ שֶׁאָמַר "זֹאת הַפַּעַם", כְּלוֹמַר הַפַּעַם הַזֹּאת מָצָאתִי עֵזֶר לִי שֶׁלֹּא מָצָאתִי עַד הֵנָּה בִּשְׁאָר הַמִּינִים, כִּי הִיא עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי וְרָאוּי שֶׁתִּקָּרֵא בִּשְׁמִי מַמָּשׁ, כִּי נוֹלִיד זֶה מִזֶּה. וּבְמִלַּת "זֹאת" סוֹד, יִוָּדַע מִדְּבָרֵינוּ בְּפָרָשַׁת וְזֹאת הַבְּרָכָה, אִם יְבָרְכֵנִי צוּרִי לְהַגִּיעַ שָׁם. וּלְכָךְ הֶחֱזִיר "כִּי מֵאִישׁ לֻקֳחָה זֹּאת", וְהָבֵן: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** BUT FOR ADAM THERE WAS NOT FOUND A HELP MEET FOR HIM. Rashi comments: “When He brought them, He brought them before him as male and female. Thereupon Adam said, ‘All of them have a mate, and I have no mate!’ Immediately, *the Eternal G-d caused a deep sleep to fall* upon him.” Rashi explained it well for by Scripture’s bringing the verses concerning “the calling of names” into the matter of “the help” that G-d gave Adam, it proves that this interpretation mentioned above is correct. “The calling of names,” in the opinion of the commentators,³⁶⁴ is to be understood in its plain sense, namely, that everyone should have a name for himself so that they be known and recognized in their progeny by the names Adam would call them, names which would be valid forever. Now when the Holy One, blessed be He, wanted to make “the help” for Adam He brought all species before him since He had to bring them before him in pairs so that he should also give a name to the females of the species; for in some [species, both male and female] are called by one name, and in others they differ, such as bull and cow, *tayish* (he-goat) and *eiz* (she-goat), sheep and ewe, and others. When Adam saw them mating with each other, he had a desire for them, but as he found among them no help for himself, he was saddened and fell asleep. G-d then caused a deep sleep to fall upon him so that he should not feel the removal of a rib from his body. In my opinion, however, “the calling of the names” is identical with “the help” [as I explained in the above verse], and the purport thereof is as follows: the Holy One, blessed be He, brought before Adam all the beasts of the field and all the fowl of the heavens, and he, recognizing their nature, called them names, that is, names appropriate to them. By the names it was made clear who is fit to be the help for another, meaning, fit to procreate with one another. Even if we are to believe that names are merely a matter of consensus and not of nature, [i.e., that they do not reflect the essence of the object bearing the name], we can say that “the calling of the names” means the division of the species as — male and female — they passed before Adam and he contemplated their nature as to which of them would be a help to each other in procreation so that they should beget offspring. Thus he called the large creatures by one name and the beasts by another so they would not beget offspring from one another, and so on for all species. And among them all he did not find a natural help for himself so that it could be called by his name for “the calling of the names” signifies the division of the species and the separation of their powers from each other, as I have explained above. Now it does not mean that it was in Adam’s power to find a help for himself among them since they were all created with natures [different from that of man]. But it means that if Adam was to find satisfaction with one of the species and he would choose it for his help, the Holy One, blessed be He, would adapt its nature to him, as He did with the rib, and He would not have found it necessary to build “a new structure.”³⁶⁵ — this teaches us that He *built* Eve after the fashion of a store-house.” (Eruvin 18a.) This is the meaning of the verse, *And whatsoever the man would call every living creature, that was its name;*³⁶⁶ that is to say, that was to be its name, for the Holy One, blessed be He, would so preserve it along the lines which I have explained. In my opinion it is correct to say that it was His will, blessed be He, not to take Adam’s rib from him to make him a wife until he himself would know that among the created beings there is no help suitable for him and until he would crave to have a help suitable for him like her. This was why it was necessary to take one of his ribs from him. This is the meaning of the verse, *But for Adam there was not found a help meet for him;* that is to say, but for the name *Adam* (man), he found no help suited to be opposite him and to be called by his name so that he should beget children from that “help”. We need not resort here, therefore, to the words of the commentators³⁶⁷ who say that the name “Adam” comes here in place of the reflexive pronoun [“himself.” The verse would thus read: “But for himself] he found no help meet for him,” just as, *Ye wives of Lemech*,³⁶⁸ [which should read, “*my* wives”]; *And Jephthah, and Samuel*,³⁶⁹ [which should read, “and Jephthah and myself”]. This is the meaning of Adam’s saying: *This is now bone of my bones;*³⁷⁰ that is to say, “This time I have found a help for me which I did not find till now among the other species, for she is *bone of my bones, and flesh of my flesh*,³⁷⁰ and is fit to be actually called by my name for we shall propagate together.” In the word *zoth* (this, this time) there is a secret; it will be made known from our words in the section *Vezoth habracha*,³⁷¹ if my Rock will bless me, enabling me reach thereto. This is why Adam repeats, *because ‘zoth’ (this) was taken out of man*.³⁷⁰ [Delve into it] and understand. footnotes: ³⁶⁴ Rashi and R’dak. ³⁶⁵ “A new structure” is a reference to the explanation of the Rabbis: “Vayiven (And He built… the rib) ³⁶⁶ Verse 19. ³⁶⁷ Ibn Ezra and R’dak. ³⁶⁸ Genesis 4:23. ³⁶⁹ I Samuel 12:11. The words were spoken by Samuel. ³⁷⁰ Further Verse 23. ³⁷⁰ Further Verse 23. ³⁷¹ See Ramban, Deuteronomy 33:1, in the commentary beginning, “the man of G-d.” ³⁷⁰ Further Verse 23. ###### Ramban on Genesis 2:24:1 [Ramban on Genesis 2:24:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/2:24:1) **עַל כֵּן יַעֲזָב אִישׁ אֶת אָבִיו וְאֶת אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְגוֹ'** רוּחַ הַקֹּדֶשׁ אוֹמֶרֶת כֵּן לֶאֱסֹר הָעֲרָיוֹת לִבְנֵי נֹחַ: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THEREFORE SHALL A MAN LEAVE HIS FATHER AND HIS MOTHER, AND SHALL CLEAVE TO HIS WIFE. The Divine Spirit says this, thus prohibiting immoral relationships to “the sons of Noah.”³⁷² footnotes: ³⁷² See above, Note 222. ###### Ramban on Genesis 2:24:2 [Ramban on Genesis 2:24:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/2:24:2) **וְהָיוּ לְבָשָׂר אֶחָד** הַוָּלָד נוֹצָר עַל יְדֵי שְׁנֵיהֶם, וְשָׁם נַעֲשֶׁה בְשָׂרָם אֶחָד, לְשׁוֹן רַשִׁ"י (רש"י על בראשית ב':כ"ד). וְאֵין בָּזֶה טַעַם, כִּי גַּם הַבְּהֵמָה וְהַחַיָּה יִהְיוּ לְבָשָׂר אֶחָד בְּוַלְדוֹתֵיהֶם. וְהַנָּכוֹן בְּעֵינַי כִּי הַבְּהֵמָה וְהַחַיָּה אֵין לָהֶם דְּבֵקוּת בִּנְקֵבוֹתֵיהֶן, אֲבָל יָבֹא הַזָּכָר עַל אֵיזֶה נְקֵבָה שֶׁיִּמְצָא וְיֵלְכוּ לָהֶם. וּמִפְּנֵי זֶה אָמַר הַכָּתוּב בַּעֲבוּר שֶׁנְּקֵבַת הָאָדָם הָיְתָה עֶצֶם מֵעֲצָמָיו וּבָשָׂר מִבְּשָׂרוֹ, וְדָבַק בָּהּ וְהָיְתָה בְּחֵיקוֹ כִּבְשָׂרוֹ, וְיַחְפֹּץ בָּהּ לִהְיוֹתָהּ תָּמִיד עִמּוֹ, וְכַאֲשֶׁר הָיָה זֶה בָּאָדָם הוּשַׁם טִבְעוֹ בְּתוֹלְדוֹתָיו לִהְיוֹת הַזְּכָרִים מֵהֶם דְּבֵקִים בִּנְשׁוֹתֵיהֶם, עוֹזְבִים אֶת אֲבִיהֶם וְאֶת אִמָּם וְרוֹאִים אֶת נְשׁוֹתֵיהֶן כְּאִלּוּ הֵן עִמָּם לְבָשָׂר אֶחָד. וְכֵן "כִּי אָחִינוּ בְשָׂרֵנוּ הוּא" (בראשית ל"ז:כ"ז), "אֶל כָּל שְׁאֵר בְּשָׂרוֹ" (ויקרא יח ו), הַקְּרוֹבִים בַּמִּשְׁפָּחָה יִקָּרְאוּ "שְׁאֵר בָּשָׂר". וְהִנֵּה יַעֲזֹב שְׁאֵר אָבִיו וְאִמּוֹ וְקֻרְבָתָם, וְיִרְאֶה שֶׁאִשְׁתּוֹ קְרוֹבָה לוֹ מֵהֶם: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND THEY SHALL BE ONE FLESH. The child is created by both parents, and there in the child, their flesh is united into one. Thus the words of Rashi. But there is no point to this since in beast and cattle too, their flesh is united into one in their offspring. The correct interpretation appears to me to be that in cattle and beast the males have no attachment to their females. Rather, the male mates with any female he finds, and then they go their separate ways. It is for this reason that Scripture states that because the female of man was bone of his bones and flesh of his flesh, he therefore cleaves to her and she nestles in his bosom as his own flesh, and he desires to be with her always. And just as it was with Adam, so was his nature transmitted to his offspring, that the males among them should cleave to their women, leaving their fathers and their mothers, and considering their wives as if they are one flesh with them. A similar sense is found in the verses: *For he is our brother, our flesh*;³⁷³ *to any that is near of his flesh*.³⁷⁴ Those who are close members of the family are called *sh’eir basar* (near of flesh). Thus man will leave “the flesh” of his father and his mother and their kin and will see that his wife is nearer to him than they. footnotes: ³⁷³ Genesis 37:27. ³⁷⁴ Leviticus 18:6.