## Ramban on Genesis Chapter 35

###### Ramban on Genesis 35:1:1
[Ramban on Genesis 35:1:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/35:1:1)

**וְשֶׁב שָׁם וַעֲשֵׂה שָׁם מִזְבֵּחַ** לֹא יָדַעְתִּי מַהוּ "וְשֶׁב שָׁם". וְיִתָּכֵן שֶׁצִּוָּהוּ לָשֶׁבֶת שָׁם תְּחִלָּה וְאַחַר כֵּן יַעֲשֶׂה הַמִּזְבֵּחַ, לְהִטָּהֵר מֵעֲבוֹדָה זָרָה אוֹ מִן הַחֲלָלִים שֶׁהָרְגוּ, כְּעִנְיַן "וְאַתֶּם חֲנוּ מִחוּץ לַמַּחֲנֶה שִׁבְעַת יָמִים" (במדבר לא יט), כִּי לֹא צֻוּוּ עֲדַיִן בְּמֵי חַטָּאת, וְיַעֲקֹב נִזְדָּרֵז בַּמִּצְוָה לְהִטָּהֵר טֶרֶם בּוֹאוֹ שָׁם. אוֹ שֶׁיִּהְיֶה "וְנָקוּמָה וְנַעֲלֶה בֵּית אֵל" מֻקְדָּם בְּמַעֲשֵׂה, וְאוּלַי צִוָּה "וְשֶׁב שָׁם" לְפַנּוֹת מַחְשַׁבְתּוֹ לְדָבְקָה בָּאֵל:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
GO UP TO BETH-EL AND ABIDE THERE, AND MAKE THERE AN ALTAR. I do not know the significance of the expression, *and abide there*. Now it is possible that G-d commanded him to abide there at first in order to purify the camp from the idols taken from Shechem or from the dead they had touched, similar to, *And encamp ye without the camp seven days*,¹⁷⁶ since they had not yet been commanded concerning the Waters of Sprinkling,¹⁷⁷, 19:17-19. Used in purification from the defilement of touching a dead body. and afterwards they were to make the altar. But Jacob was zealous in observing the commandment to be purified before he came to Beth-el. It may be that Jacob’s words, *And let us arise, and go up to Beth-el*,¹⁷⁸ actually preceded the purification mentioned in the previous verse. And perhaps the command, *and abide there*, means that he was to direct his thought to cleaving to G-d.¹⁷⁹

footnotes:
¹⁷⁶ Numbers 31:19. Said to the soldiers who returned from the war against the Midianites.
¹⁷⁷ Ibid.
¹⁷⁸ Verse 3 here.
¹⁷⁹ See Ramban, Deuteronomy 11, for further elucidation of this matter.


###### Ramban on Genesis 35:4:1
[Ramban on Genesis 35:4:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/35:4:1)

**וַיִּטְמֹן אֹתָם יַעֲקֹב** עֲבוֹדָה זָרָה וּמְשַׁמְּשֶׁיהָ אֵינָן מִן הַנִּקְבָּרִים, אֲבָל צָרִיךְ שֶׁיְּהֵא מְפָרֵר וְזוֹרֶה לָרוּחַ אוֹ מַטִּיל לַיָּם (ע"ז מג). וְהַנִּרְאֶה אֵלַי כִּי בְּנֵי יַעֲקֹב לֹא לָקְחוּ עֲבוֹדָה זָרָה וּמְשַׁמְּשֶׁיהָ מִשְּׁכֶם עַד שֶׁנִּתְבַּטְּלָה וְהֻתְּרָה לָהֶם, שֶׁהַגּוֹי מְבַטֵּל עֲבוֹדָה זָרָה בְּעַל כָּרְחוֹ (שם מג), וְהִנֵּה הִיא מֻתֶּרֶת לָהֶם, אֲבָל יַעֲקֹב צִוָּה לְהָסִיר אוֹתָהּ לְטַהֲרַת הַקֹּדֶשׁ, שֶׁיִּהְיוּ רְאוּיִים לַעֲבֹד אֶת הַשֵּׁם וּלְהַקְרִיב לְפָנָיו קָרְבָּן, כַּאֲשֶׁר צִוָּה לָהֶם בִּטְבִילָה וְחִלּוּף הַבְּגָדִים, וְהָיָה דַּי לָהֶם בִּקְבוּרָה, וְלָכֵן טָמַן אוֹתָם תַּחַת הָאֵלָה בְּמָקוֹם שֶׁלֹּא יֵעָבֵד בּוֹ וְלֹא יִזָּרֵעַ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND JACOB HID THEM. An idol and the things that pertain to it are not in the category of objects that require burial and for which burial suffices, but instead they are to be crumbled up and scattered to the wind or thrown into the sea.¹⁸⁰ It appears to me that the sons of Jacob did not take the idols and the things that pertain to them from Shechem until they had been nullified and had thus become permissible to them, for a heathen can nullify an idol against its worshipper’s will,¹⁸¹, 52b. thus making it permissible to them. Jacob, however, for the sake of the purity of holy things, commanded that they remove it so that they should be fit to worship G-d and sacrifice before Him, just as He had commanded them concerning immersion and the changing of garments.¹⁸² Burial was thus sufficient for the idols, and therefore *he hid them under the terebinth* in a location which will neither be tilled nor sown.

footnotes:
¹⁸⁰ Abodah Zarah 43b. And if so, why did Jacob bury the idols when they should have been destroyed?
¹⁸¹ Ibid.
¹⁸² Verse 2 here.


###### Ramban on Genesis 35:8:1
[Ramban on Genesis 35:8:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/35:8:1)

**וַתָּמָת דְּבֹרָה מֵינֶקֶת רִבְקָה** לֹא יָדַעְתִּי לָמָּה נִכְנַס הַפָּסוּק הַזֶּה בֵּין "וַיִּקְרָא לַמָּקוֹם אֵל בֵּית אֵל" וּבֵין "וַיֵּרָא אֱלֹהִים אֶל יַעֲקֹב עוֹד", וְהִפְסִיק בְּעִנְיָן אַחֵר שֶׁהָיָה בְּבַת אַחַת וּבְמָקוֹם אֶחָד, כִּי יַעֲקֹב בְּבֹאוֹ לוּזָה הִיא בֵּית אֵל בָּנָה מִזְבֵּחַ וְקָרָא לַמָּקוֹם אֵל בֵּית אֵל, וְנִרְאָה לוֹ הָאֱלֹהִים שָׁם וַיְבָרֶךְ אוֹתוֹ, וְלָמָּה הוּשַׁם הַכָּתוּב הַזֶּה בְּתוֹךְ עִנְיָן אֶחָד. וְהַקָּרוֹב מָה שֶׁאָמְרוּ רַבּוֹתֵינוּ (ב"ר פא ה) שֶׁיִּרְמֹז לְמִיתַת רִבְקָה, וְלָכֵן קָרָא שֵׁם הַמָּקוֹם הַהוּא אַלּוֹן בָּכוּת, כִּי אֵין בְּכִי וַאֲנָקָה עַל הַמֵּינֶקֶת הַזְּקֵנָה שֶׁיִּקָּרֵא שֵׁם הַמָּקוֹם עָלָיו, אֲבָל יַעֲקֹב בָּכָה וְהִתְאַבֵּל עַל אִמּוֹ הַצַּדֶּקֶת אֲשֶׁר אֲהֵבַתְהוּ וְשָׁלְחָה אוֹתוֹ שָׁם וְלֹא זָכְתָה לִרְאוֹתוֹ בְּשׁוּבוֹ, וְלָכֵן נִגְלָה אֵלָיו הָאֱלֹהִים וּבֵרַךְ אוֹתוֹ לְנַחֲמוֹ כַּאֲשֶׁר עָשָׂה לְיִצְחָק אָבִיו אַחֲרֵי מוֹת אַבְרָהָם (בראשית כ"ה:י"א). וּבִשְׁנֵיהֶם אָמְרוּ חֲכָמִים (סוטה יד), בִּרְכַּת אֲבֵלִים בֵּרְכוֹ. וְסִיּוּעַ לָזֶה מַה שֶׁאָמוּר לְמַטָּה (בראשית ל"ה:כ"ז) "וַיָּבֹא יַעֲקֹב אֶל יִצְחָק אָבִיו מַמְרֵא קִרְיַת הָאַרְבַּע", וְאִלּוּ הָיְתָה רִבְקָה שָׁם הָיָה מַזְכִּיר "אֶל אָבִיו וְאֶל אִמּוֹ", כִּי הִיא הַשּׁוֹלַחַת אוֹתוֹ שָׁם וְהַגּוֹרֶמֶת לוֹ כָּל הַטּוֹבָה, וְיִצְחָק בַּעֲצָתָהּ צִוָּה אוֹתוֹ לָלֶכֶת שָׁם. וְכָתַב רַשִׁ"י (רש"י על בראשית ל"ה:ח'), וּלְפִי שֶׁהֶעֱלִימוּ אֶת יוֹם מוֹתָהּ שֶׁלֹּא יְקַלְּלוּ אוֹתָהּ הַבְּרִיּוֹת, כָּרֵס שֶׁיָּצָא מִמֶּנָּה עֵשָׂו, אַף הַכָּתוּב לֹא פִּרְסְמָהּ. וּמִדְרַשׁ חֲכָמִים הוּא (פסדר"כ זכור ד). וְהִנֵּה גַּם מִיתַת לֵאָה לֹא יַזְכִּיר, אֲבָל הַכַּוָּנָה לָהֶם מִפְּנֵי שֶׁהִזְכִּיר הַמִּיתָה בְּרֶמֶז וְתָלָה הַדָּבָר בְּמֵנִקְתָּהּ, וְכֵיוָן שֶׁדִּבֵּר בָּהּ לָמָּה הִסְתִּיר הָעִנְיָן וְלֹא גִּלָּהוּ. וְטַעַם הַקְּלָלָה אֵינוֹ מְחֻוָּר, שֶׁהֲרֵי הִזְכִּירוֹ בְּמִיתַת יִצְחָק (בראשית ל"ה:כ"ט), "וַיִּקְבְּרוּ אֹתוֹ עֵשָׂו וְיַעֲקֹב בָּנָיו". אֲבָל יִתָּכֵן לוֹמַר שֶׁלֹּא הָיָה לָהּ כָּבוֹד בְּמִיתָתָהּ, כִּי יַעֲקֹב אֵינֶנּוּ שָׁם, וְעֵשָׂו שׂוֹנֵא אוֹתָהּ וְלֹא יָבֹא שָׁמָּה, וְיִצְחָק כָּהוּ עֵינָיו וְאֵינֶנּוּ יוֹצֵא מִבֵּיתוֹ, וְלָכֵן לֹא רָצָה הַכָּתוּב לְהַזְכִּיר שֶׁיִּקְבְּרוּהָ בְּנֵי חֵת. וְכָעִנְיָן הַזֶּה מָצָאתִי בְּאֵלֶּה הַדְּבָרִים רַבָּה בְּפָרָשַׁת כִּי תֵצֵא לַמִּלְחָמָה [תנחומא תצא ד] אָמְרוּ, אַתָּה מוֹצֵא כְּשֶׁמֵּתָה רִבְקָה אָמְרִין מַאן יִפּוֹק קַמַּהּ, אַבְרָהָם מֵת, יִצְחָק יוֹשֵׁב בַּבַּיִת וְעֵינָיו כֵּהוֹת, יַעֲקֹב הָלַךְ לוֹ לְפַדַּן אֲרָם, יִפּוֹק עֵשָׂו רַשִּׁיעָא קַמַּהּ, וְיֵמְרוּן בְּרִיָּתָא לִיטִין בַּזְיָא דְּהָא כְּדֵין יָנְקִין. מָה עָשׂוּ, הוֹצִיאוּ מִטָּתָהּ בַּלַּיְלָה. אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָה, לְפִי שֶׁהוֹצִיאוּ מִטָּתָהּ בַּלַּיְלָה לֹא פֵּרְשׁוּ הַכְּתוּבִים מִיתָתָהּ אֶלָּא מִן הַצַּד, הֲדָא הוּא דִכְתִיב "וַיִּקְרָא שְׁמוֹ אַלּוֹן בָּכוּת", שְׁתֵּי בְּכִיּוֹת, הֲדָא הוּא דִכְתִיב "וַיֵּרָא אֱלֹהִים אֶל יַעֲקֹב וַיְבָרֶךְ אֹתוֹ", מָה בֵּרְכוֹ, בִּרְכַּת אֲבֵלִים בֵּרְכוֹ, עַד כָּאן. וְהִנֵּה בַּעֲבוּר שֶׁהָיָה עֵשָׂו יְחִידִי בִּקְבוּרָתָהּ פָּחֲדוּ מִן הַקְּלָלָה וְלֹא רָאוּ שֶׁיִּהְיֶה לָהּ לְכָבוֹד, וְזֶה עִנְיַן הָרֶמֶז. וְהָיְתָה דְּבוֹרָה עִם יַעֲקֹב כִּי אַחֲרֵי שֶׁבָּאָה עִם רִבְקָה שָׁבָה לְאַרְצָה, וְעַתָּה תָּבֹא עִם יַעֲקֹב לִרְאוֹת גְּבִרְתָּהּ, אוֹ נִתְעַסְּקָה בְּגִדּוּל בְּנֵי יַעֲקֹב לִכְבוֹד רִבְקָה וּלְאַהֲבָתָהּ וְהָיְתָה בְּבֵיתוֹ. וְיִתָּכֵן שֶׁאֵינָהּ הִיא הַמֵּינֶקֶת שֶׁנֶּאֱמַר בָּהּ (בראשית כ"ד:נ"ט) "וַיְשַׁלְּחוּ אֶת רִבְקָה אֲחֹתָם וְאֶת מֵנִקְתָּהּ", אֲבָל הָיְתָה מֵינֶקֶת אַחֶרֶת שֶׁנִּשְׁאֲרָה בְּבֵית לָבָן וּבְתוּאֵל, וְעַתָּה יָבִיא אוֹתָהּ יַעֲקֹב עִמּוֹ לְכַלְכֵּל אֶת שֵׂיבָתָהּ לִכְבוֹד אִמּוֹ, כִּי כֵן דֶּרֶךְ הַנִּכְבָּדִים לִהְיוֹת לָהֶם מֵינִיקוֹת רַבּוֹת, כִּי רָחוֹק הוּא שֶׁתִּהְיֶה הַזְּקֵנָה הַשָּׁלִיחַ שֶׁתִּשְׁלַח אִמּוֹ לְיַעֲקֹב כְּדִבְרֵי רַבִּי מֹשֶׁה הַדַּרְשָׁן:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND DEBORAH REBEKAH’s NURSE DIED. I do not know why this verse has been placed between the verse, *And he called the place El-beth-el*¹⁸³ and the following verse, *And G-d appeared to Jacob again*.¹⁸⁴ Scripture thus interrupts one subject which occurred at one time and in one place for when Jacob came to Luz, *that is Beth-el*,¹⁸⁵ he built an altar there *and he called the place El-beth-el*,¹⁸³ and G-d appeared to him there *and He blessed him*.¹⁸⁴ Why then was this verse concerning Deborah’s death placed in the midst of one subject?
A feasible answer is that which our Rabbis have said,¹⁸⁶ namely that the verse alludes to the death of Rebekah, and therefore Jacob called the name of that place, *Alon-bachut* (the oak of weeping), for the weeping and anguish could not have been such for the passing of the old nurse that the place would have been named on account of it. Instead, Jacob wept and mourned for his righteous mother who had loved him and sent him to Paddan-aram and who was not privileged to see him when he returned. Therefore G-d appeared to him and blessed him, in order to comfort him, just as He had done to his father Isaac following the death of Abraham.¹⁸⁷ With reference to both of them the Sages have said¹⁸⁸ that He gave them the blessing of consolation addressed to mourners. Proof for this is that which is said below, *And Jacob came unto Isaac his father to Mamre*,¹⁸⁹ for had Rebekah been there, Scripture would have mentioned “unto his father and unto his mother” for it was she who sent him. to Paddan-aram and caused him all the good, for Isaac commanded him to go there at her advice.
Now Rashi commented: “Because the time of her death was kept secret in order that people might not curse her — the mother who gave birth to Esau — Scripture also does not make mention of her death.” This is a Midrash of the Sages.¹⁹⁰ But neither does Scripture mention the death of Leah! Instead, we must say that the intent of the Sages was to explain why Scripture mentions Rebekah’s death by allusion, connecting the matter with her nurse. Since Scripture did refer to it, they wondered why the matter was hidden and not revealed. And the justification for the curse stated by Rashi is not clear since Scripture mentioned Esau at the death of Isaac, *And Esau and Jacob his sons buried him*.¹⁹¹
It is, however, possible to say that Rebekah’s death lacked honor, for Jacob was not there, and Esau hated her and would not attend; Isaac’s eyes were too dim to see,¹⁹² and he did not leave his house. Therefore, Scripture did not want to mention that she was buried by the Hittites.
I found a similar explanation in Eileh Hadvarim Rabbah,¹⁹³ in the section of *Ki Theitzei Lamilchamah*,¹⁹⁴ where the Sages say: “You find that when Rebekah died, people said, ‘Who shall go before her? Abraham is dead. Isaac is confined to the house and his eyes are dim. Jacob is gone to Paddan-aram. If wicked Esau shall go before her, people will say, “Cursed be the breast that gave suck to this one.”’ What did they do? They took out her bier at night. Rabbi Yosei bar Chaninah said, ‘Due to the fact that they took out her bier at night the Scriptures mentioned her death only indirectly. It is this which Scripture says, *And he called its name Alon-bachut*, two weepings, [one for Deborah and one for Rebekah]. Thus Scripture says, *And G-d appeared unto Jacob… and blessed him*.¹⁸⁴ What blessing did He give him? He gave him the blessing of consolation addressed to mourners.’” Thus far the Midrash. Now because Esau was the only one present at her burial, they feared the curse, and they did not view the burial as an honor to her, this being the significance of the Scriptural hint.
Deborah was in Jacob’s company because after accompanying Rebekah to the land of Canaan, she had returned to her country, and now she was coming with Jacob in order to see her mistress. It may be that she was engaged in raising Jacob’s children out of respect for Rebekah and due to her love for her, and thus she resided with him. Now it is possible that she is not “the nurse” of whom it is said, *And they sent away Rebekah their sister, and her nurse*,¹⁹⁵ but that she was another nurse who remained in the house of Laban and Bethuel, and now Jacob brought her with him to support her in her old age out of respect to his mother, for it was the custom among the notables to have many nurses. It is improbable that the old woman would be the messenger whom his mother had dispatched to Jacob [to have him return to the Land of Israel], as Rabbi Moshe Hadarshan would have it.¹⁹⁶ eleventh century, Rabbi Moshe Hadarshan, compiled a collection of Agadic material on the book of Genesis. The book itself, which had a great influence upon Rashi and other writers, has been lost except for the quotations made by other scholars.

footnotes:
¹⁸³ Verse 7 here.
¹⁸⁴ Verse 9 here.
¹⁸⁵ Verse 6 here.
¹⁸³ Verse 7 here.
¹⁸⁴ Verse 9 here.
¹⁸⁶ Bereshith Rabbah 81:8.
¹⁸⁷ Above, 25:11.
¹⁸⁸ Sotah 14 a; Bereshith Rabbah 82:4.
¹⁸⁹ Verse 27 here.
¹⁹⁰ Tanchuma Ki Theitzei 4.
¹⁹¹ Verse 29 here.
¹⁹² Above, 27:1.
¹⁹³ I found this not in Midrash Rabbah but in Tanchuma Ki Theitzei, 4.
¹⁹⁴ Deuteronomy 21:10.
¹⁸⁴ Verse 9 here.
¹⁹⁵ Above 24: 59.
¹⁹⁶ Mentioned by Rashi in this verse. A preacher in the city of Narbonne, Provence, France, who lived in the second half of the


###### Ramban on Genesis 35:10:1
[Ramban on Genesis 35:10:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/35:10:1)

**שִׁמְךָ יַעֲקֹב** יֹאמַר כִּי עַתָּה עוֹדְךָ אַתָּה נִקְרָא יַעֲקֹב אַף עַל פִּי שֶׁהֶחְלִיף שִׁמְךָ שָׂרוֹ שֶׁל עֵשָׂו, כִּי הוּא לֹא נִשְׁתַּלַּח לְךָ לְהַחֲלִיף אֶת שִׁמְךָ, אֲבָל מֵעַתָּה לֹא יִקָּרֵא שִׁמְךָ יַעֲקֹב כִּי אִם יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ. וְזֶה טַעַם "וַיִּקְרָא אֶת שְׁמוֹ יִשְׂרָאֵל". אוֹ יִרְמֹז שֶׁקָּרָא אֶת שְׁמוֹ יִשְׂרָאֵל מוּסָף עַל יַעֲקֹב, לֹא שֶׁיֵּאָסֵר לְהִקָּרֵא יַעֲקֹב:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THY NAME IS JACOB. G-d is saying, “Now you are still called Jacob even though the lord of Esau has changed your name¹⁹⁷, Verse 24, that it was “the lord of Esau” who strove with Jacob and then finally blessed him. because he was not sent to you to change your name. However, from now on, *thy name shall not be called any more Jacob, but Israel shall be thy name*,” this being the meaning of the end of the verse, *and He called his name Israel*. It may be that it alludes to the fact that He called his name Israel in addition to the name Jacob, but not that it be forbidden for him to be called Jacob.

footnotes:
¹⁹⁷ Above, 32:29. See Rashi, ibid.


###### Ramban on Genesis 35:12:1
[Ramban on Genesis 35:12:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/35:12:1)

**וְאֶת הָאָרֶץ אֲשֶׁר נָתַתִּי לְאַבְרָהָם וּלְיִצְחָק לְךָ אֶתְּנֶנָּה** כַּאֲשֶׁר נְתַתִּיהָ לָהֶם כֵּן אֶתְּנֶנָּה לְךָ, יִרְמֹז זֶה לַשְּׁבוּעָה, כִּי לָהֶם נִתְּנָה בִּשְׁבוּעָה שֶׁלֹּא יִגְרֹם הַחֵטְא אֲבָל לוֹ נִתְּנָה מִתְּחִלָּה בְּלֹא שְׁבוּעָה, וְזֶהוּ שֶׁאוֹמֵר בְּכָל מָקוֹם (שמות לג א ועוד) "אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב". אוֹ שֶׁיִּהְיֶה הִכָּפֵל הַנְּבוּאָה לוֹ לִשְׁבוּעָה, כַּאֲשֶׁר פֵּרַשְׁתִּי כְּבָר:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE LAND WHICH I GAVE UNTO ABRAHAM AND ISAAC, TO THEE I WILL GIVE IT. “As I have given it to them so will I give it to you.” This alludes to an oath, for the land was given to them with an oath so that sin should not cause annulment of the gift, but to Jacob it was originally given without an oath. It is this which Scripture refers to when it says in all places, *the land of which I swore unto Abraham, to Isaac, and to Jacob*.¹⁹⁸ It may that the repetition of the prophecy, [mentioned above, 28:13, and repeated here], constitutes an oath, as I have already explained.¹⁹⁹

footnotes:
¹⁹⁸ Exodus 33:1. and elsewhere. But nowhere do we find that G-d swore to Jacob, except as implied in this verse.
¹⁹⁹ Above, 26:3.


###### Ramban on Genesis 35:13:1
[Ramban on Genesis 35:13:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/35:13:1)

**וַיַּעַל מֵעָלָיו אֱלֹהִים** כְּמוֹ שֶׁאָמַר בְּאַבְרָהָם (בראשית י"ז:כ"ב) "וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם", וּבִשְׁנֵיהֶם לְהוֹדִיעַ כִּי לֹא הָיָה זֶה מַרְאֶה וַחֲלוֹם נְבוּאָה בִּלְבַד, אוֹ כְּעִנְיַן "וַתָּבֵא אֹתִי יְרוּשָׁלַיְמָה בְּמַרְאוֹת אֱלֹהִים" (יחזקאל ח ג), אֲבָל שֶׁשָּׁרְתָה עָלָיו שְׁכִינָה בַּמָּקוֹם אֲשֶׁר הוּא עוֹמֵד. וְעַל דֶּרֶךְ הָאֱמֶת, עָלָה מֵעָלָיו אֱלֹהִים בַּמָּקוֹם הַמְדַבֵּר עִמּוֹ, כְּעִנְיָן שֶׁנֶּאֱמַר "בָּרוּךְ כְּבוֹד ה' מִמְּקוֹמוֹ" (שם ג יב), וְיֹאמַר מָה שֶׁהִזְכִּירוּ הַחֲכָמִים, הָאָבוֹת הֵן הֵן הַמֶּרְכָּבָה (ב"ר פב ו):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND G-D WENT UP FROM HIM. I.e., just as it said with respect to Abraham, *And G-d went up from Abraham*.²⁰⁰ In both cases, it serves to inform us that this was no mere vision or prophetic dream alone, or something like, *And it brought me in the visions of G-d to Jerusalem*,²⁰¹ but that the Divine Presence rested upon him in the place where he stood. And by way of the Truth, [that is, the mystic lore of the Cabala], “G-d went up from him,” from the place where He spoke with him, this being similar in purport to that which is said, *Blessed be the glory of the Eternal from His place*.²⁰², 3:12. Scripture is thus stating that which the Sages have mentioned:²⁰³ “It is the patriarchs that constitute the Divine Chariot.”

footnotes:
²⁰⁰ 17:22.
²⁰¹ Ezekiel 8:3.
²⁰² Ibid.
²⁰³ See Ramban above, 17:22.


###### Ramban on Genesis 35:14:1
[Ramban on Genesis 35:14:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/35:14:1)

**וַיַּצֵּב יַעֲקֹב מַצֵּבָה** פֵּרֵשׁ רַבִּי אַבְרָהָם, וּכְבָר הִצִּיב בַּפַּעַם הָרִאשׁוֹנָה מַצֵּבָה וְנִסֵּךְ עָלֶיהָ עַתָּה נֶסֶךְ וַיִּצֹק עָלֶיהָ שָׁמֶן. וְנָכוֹן הוּא:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND JACOB SET UP A PILLAR. Rabbi Abraham ibn Ezra explained it as meaning: “And Jacob had previously²⁰⁴, Verse 17. *set up a pillar, and now* he poured out a drink-offering thereon, and poured oil thereon.” This is correct.

footnotes:
²⁰⁴ See above, 28:18; also Ramban, ibid.


###### Ramban on Genesis 35:15:1
[Ramban on Genesis 35:15:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/35:15:1)

**וַיִּקְרָא יַעֲקֹב אֶת שֵׁם הַמָּקוֹם בֵּית אֵל** יִקְרָאֶנּוּ כֵּן פַּעַם אַחַר פַּעַם לְהוֹדִיעַ כִּי הַדָּבָר אֱמֶת וְנָכוֹן, כִּי הוּא בֵּית אֱלֹהִים וְשָׁם הַשְּׁכִינָה תָּמִיד, וְכֵן עִנְיַן שֵׁם בְּאֵר שֶׁבַע:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND JACOB CALLED THE NAME OF THE PLACE…BETH-EL (HOUSE OF G-D). He called it so time after time [since he had previously²⁰⁵ called it by that name]. This is to inform us that it is truthfully and properly a House of G-d, and there the Divine Presence will ever be. The same was true with the name of Beer-sheba, [which was so called by both Abraham and Isaac.²⁰⁶, 21:31; 26:33. Here too it could not refer to naming the city but rather to calling it by its name.]

footnotes:
²⁰⁵ Above, 28:19.
²⁰⁶ Ibid.


###### Ramban on Genesis 35:16:1
[Ramban on Genesis 35:16:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/35:16:1)

**כִּבְרַת אָרֶץ** מְנַחֵם פֵּרֵשׁ לְשׁוֹן "כַּבִּיר", מַהֲלָךְ רַב, וְאַגָּדָה (ב"ר פב ז), בִּזְמַן שֶׁהָאָרֶץ חֲלוּלָה כִּכְבָרָה, שֶׁהַנִּיר מָצוּי וְהַסְּתָו עָבַר וַעֲדַיִן הַשָּׁרָב לֹא בָּא. וְאֵין זֶה פְּשׁוּטוֹ שֶׁל מִקְרָא, שֶׁהֲרֵי בְּנַעֲמָן מָצִינוּ (מלכים ב ה יט) "וַיֵּלֶךְ מֵאִתּוֹ כִּבְרַת אָרֶץ". וְאוֹמֵר אֲנִי שֶׁהוּא שֵׁם מִדַּת קַרְקַע, לְשׁוֹן רַשִׁ"י (רש"י על בראשית ל"ה:ט"ז). וְהַנָּכוֹן מָה שֶׁחָשַׁב בּוֹ ר' דָּוִד קִמְחִי, כִּי הַכָּ"ף לְדִמְיוֹן וְאֵינֶנָּה שָׁרְשִׁית, וּמוֹצָא הַמִּלָּה "הָיוּ לְבָרוֹת לָמוֹ" (איכה ד י), "וְתַבְרֵנִי לֶחֶם" (שמואל ב יג ה), עִנְיַן אֲכִילָה מוּעֶטֶת בַּבֹּקֶר, וּפֵרוּשָׁהּ שִׁעוּר מַהֲלַךְ אֶרֶץ מִן הַבֹּקֶר עַד לְעֵת הָאֹכֶל, כִּי כֵן יְשַׁעֲרוּ כָּל הוֹלְכֵי דֶּרֶךְ. זֶה כָּתַבְתִּי תְּחִלָּה, וְעַכְשָׁו שֶׁזָּכִיתִי וּבָאתִי אֲנִי לִירוּשָׁלִַם, שֶׁבַח לָאֵל הַטּוֹב וְהַמֵּטִיב, רָאִיתִי בְּעֵינַי שֶׁאֵין מִן קְבוּרַת רָחֵל לְבֵית לֶחֶם אֲפִלּוּ מִיל, וְהִנֵּה הֻכְחַשׁ הַפֵּרוּשׁ הַזֶּה וְגַם דִּבְרֵי מְנַחֵם. אֲבָל הוּא שֵׁם מִדַּת הָאָרֶץ כְּדִבְרֵי רַשִׁ"י, וְאֵין בּוֹ תֹּאַר רַק הַסְכָּמָה כְּרֹב הַשֵּׁמוֹת, וְהַכָּ"ף לְשִׁמּוּשׁ, שֶׁלֹּא נִמְדַּד בְּכִוּוּן. וְאִם יִהְיֶה הַשֵּׁם הַזֶּה מִתֹּאַר יִתָּכֵן שֶׁיִּהְיֶה "בְּרַת" כְּמוֹ "בַּת", מִלְּשׁוֹן "מַה בְּרִי וּמַה בַּר בִּטְנִי" (משלי לא ב), וְהוּא שֵׁם לַמִּדָּה הַקְּטַנָּה שֶׁיִּמְדְּדוּ הוֹלְכֵי אָרְחוֹת כְּמוֹ לַמִּיל הַיּוֹם, וְיֵאָמֵר לָהּ "בַּת אָרֶץ" כִּי הַמִּדָּה כְּמוֹ בַּת לַפַּרְסָה אוֹ לְמִדָּה אַחֶרֶת יְדוּעָה בַּיָּמִים הָהֵם. וְכֵן רָאִיתִי שֶׁאֵין קְבוּרָה בָּרָמָה וְלֹא קָרוֹב לָהּ, אֲבָל הָרָמָה אֲשֶׁר לְבִנְיָמִן רָחוֹק מִמֶּנָּה כְּאַרְבַּע פַּרְסָאוֹת, וְהָרָמָה אֲשֶׁר בְּהַר אֶפְרַיִם (שמואל א א א) רָחוֹק מִמֶּנָּה יוֹתֵר מִשְּׁנֵי יָמִים. עַל כֵּן אֲנִי אוֹמֵר שֶׁהַכָּתוּב שֶׁאוֹמֵר "קוֹל בְּרָמָה נִשְׁמָע" (ירמיהו לא יד) – מְלִיצָה כְּדֶרֶךְ מָשָׁל, לֵאמֹר כִּי הָיְתָה רָחֵל צוֹעֶקֶת בְּקוֹל גָּדוֹל וּמִסְפֵּד מַר, עַד שֶׁנִּשְׁמַע הַקּוֹל לְמֵרָחוֹק בָּרָמָה שֶׁהִיא בְּרֹאשׁ הָהָר לִבְנָהּ בִּנְיָמִן כִּי אֵינֶנּוּ שָׁם וְהִיא חֲרֵבָה מֵהֶם. לֹא נֶאֱמַר בַּכָּתוּב "בְּרָמָה רָחֵל מְבַכָּה עַל בָּנֶיהָ" אֲבָל אָמַר כִּי שָׁם נִשְׁמַע הַקּוֹל. וְנִרְאֶה בְּעֵינַי כִּי קְבָרָהּ יַעֲקֹב בַּדֶּרֶךְ וְלֹא הִכְנִיסָהּ לְעִיר בֵּית לֶחֶם יְהוּדָה הַקְּרוֹבָה שָׁם, לְפִי שֶׁצָּפָה בְּרוּחַ הַקֹּדֶש שֶׁבֵּית לֶחֶם אֶפְרָתָה יִהְיֶה לִיהוּדָה, וְלֹא רָצָה לְקָבְרָהּ רַק בִּגְבוּל בְּנָהּ בִּנְיָמִן, וְהַדֶּרֶךְ אֲשֶׁר הַמַּצֵּבָה בָּהּ קְרוֹבָה לְבֵית אֵל בִּגְבוּל בִּנְיָמִין. וְכָךְ אָמְרוּ בְּסִפְרֵי (זאת הברכה לג יא), בְּחֶלְקוֹ שֶׁל בִּנְיָמִין מֵתָה, כִּדְאִיתָא בְּפָרָשַׁת וְזֹאת הַבְּרָכָה. וְרָאִיתִי לְיוֹנָתָן בֶּן עֻזִּיאֵל שֶׁהוּא מַרְגִּישׁ בָּזֶה וְאָמַר, "קַל בְּרוּם עָלְמָא אִשְׁתְּמַע" וְתִרְגֵּם כָּל הַכָּתוּב עַל כְּנֶסֶת יִשְׂרָאֵל:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
A ‘KIVRATH’ OF LAND. Menachem ben Saruk²⁰⁷. explained the word as having the meaning of *kabir* (much), i.e., great distance. A Midrashic explanation is: “At the time when the ground is full of holes like a sieve, when there was plenty of ploughed ground. The winter was past, but the dry season had not yet come.” This, however, cannot be the literal sense of the verse, for in the case of Naaman we find, *And he departed from him a ‘kivrath’ of land*,²⁰⁸ [which cannot possibly have this meaning since the sense there is that he had walked away but a small distance from Naaman when Gehazi immediately ran after him] . I think that it is a name for a measure of land. This is Rashi’s language.
The correct interpretation is that which Rabbi David Kimchi²⁰⁹ has advanced, i.e., that the letter *kaph* in the word *kivrath* is the *kaph* of comparison and is not a root letter of the word, the basic word being as in the verses: *They were their ‘levaruth’ (food);*²¹⁰ *‘Vethavreini’ (and give me to eat) bread*,²¹¹ meaning a small amount of food in the morning.²¹², and here in his commentary. And here the meaning of *kivrath* is the distance a pedestrian covers from morning to the time of eating, for all travellers measure distances in this manner.
This I originally wrote when still in Spain, but now that I was worthy and came to Jerusalem²¹³ and Note 25 in *Seder Lech Lecha*. — praise to G-d Who is kind and deals kindly! — I saw with my eyes that there is not even a mile between Rachel’s grave and Bethlehem. This explanation of Rabbi David Kimchi has thus been refuted, as have the words of Menachem [ben Saruk, who said that there was a great distance between the grave and Bethlehem]. Rather *kivrath* is a name for a measure of land, as Rashi has said, and there is no adjectival part in the word but only a substantive as in most nouns, with the *kaph* serving a formative purpose to indicate that it was not an exact measure. And if the word be adjectival, modifying *eretz*, it is possible that *brath* is like *bath*, as in the expression, *What ‘bri’ (my son)? and what “bar” (O son) of my womb?*²¹⁴ The word *bath* is thus the name for a small measure of land by which travellers measure the way, similar to the present day mile. It is called “*bath* of the land” for this small measure is as “a daughter” to the Persian mile or some other measure known in those days.
And I have also seen that Rachel’s grave is not in Ramah nor near it, [as the plain meaning of the verse in Jeremiah, 31:15, would seem to indicate: *A voice is heard in Ramah… Rachel weeping for her children*]. Instead, Ramah which is in Benjamin is about four Persian miles distant from it, and Ramah *of the hill-country of Ephraim*²¹⁵ is more than two days’ travel from it. Therefore, I say that the verse stating, *A voice is heard in Ramah*,²¹⁶ is a metaphor, in the manner of rhetorical expression, meaning to say that Rachel wept so loudly and bitterly that her voice was heard from afar in Ramah, which was on top of the mountain of [the territory of] her son Benjamin. [She cried for her children who went into exile] *because they were not*²¹⁶ there, and she was desolate of them. Thus Scripture does not say, “In Ramah, Rachel weeps for her children.” but it says that the voice was heard there.
It appears to me that Jacob buried Rachel on the road and did not bring her into Bethlehem in Judah, which was near there, because he saw by the prophetic spirit that Bethlehem Ephrathah will belong to Judah,²¹⁷ and he wished to bury her only within the border of her son Benjamin, and the road on which the monument over Rachel’s grave stands is near to Beth-el in the border of Benjamin. And so the Rabbis have said in the Sifre:²¹⁸ “Rachel died in the portion of Benjamin,” as it is found in the *Parshath V’zoth Habrachah*.²¹⁸ Now I have seen in the Targum of Yonathan ben Uziel²¹⁹, on the three Targumim of the Pentateuch. that he discerned this, and he translated: “A voice is heard high in the world.” [He thus interpreted *Ramah*, not as the name of a place, since Rachel was not buried in Ramah, as explained above, but rather on the basis of its root *ram* (high)], and he thus translated the whole verse²¹⁶ as applying to the congregation of Israel rather than Rachel.

footnotes:
²⁰⁷ See Note 347, Seder Noach
²⁰⁸ II Kings 5:19.
²⁰⁹ An elder contemporary of Ramban, Rabbi David Kimchi, wrote extensive commentaries upon most of the books of the Bible which are deemed classical to this day. He also wrote a Hebrew grammar and lexicography. Ramban was influenced by his works.
²¹⁰ Lamentations 4:10.
²¹¹ II Samuel 13:5.
²¹² R’dak’s commentary on this verse is found in his Book of Roots under the root barah
²¹³ Ramban arrived in Jerusalem on the ninth day of Ellul in the year five thousand twenty-seven (1267). See my biography of Ramban (Hebrew, pp. 194-5; English p. 14 and 117). See also Note 361, Seder Noach
²¹⁴ Proverbs 31:2.
²¹⁵ I Samuel 1:1.
²¹⁶ Jeremiah 31:15.
²¹⁶ Jeremiah 31:15.
²¹⁷ Micah 5:1.
²¹⁸ Sifre, Deuteronomy 33:12.
²¹⁸ Sifre, Deuteronomy 33:12.
²¹⁹ The standard Targum on the books of the Prophets. See Tractate Megillah 3a. See also Note 128, Seder Vayeitzei
²¹⁶ Jeremiah 31:15.


###### Ramban on Genesis 35:18:1
[Ramban on Genesis 35:18:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/35:18:1)

**בֶּן אוֹנִי** בֶּן צַעֲרִי. "בִּנְיָמִין", נִרְאֶה בְּעֵינַי לְפִי שֶׁהוּא לְבַדּוֹ נוֹלַד בְּאֶרֶץ כְּנַעַן שֶׁהוּא בַּנֶּגֶב כְּשֶׁאָדָם בָּא מֵאֲרַם נַהֲרַיִם, כְּמוֹ שֶׁאָמַר "בַּנֶּגֶב בְּאֶרֶץ כְּנָעַן" (במדבר לג מ), "הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה" (בראשית י"ב:ט'), בִּנְיָמִין – בֶּן יָמִין, לְשׁוֹן "צָפוֹן וְיָמִין אַתָּה בְרָאתָם" (תהלים פט יג) וּלְפִיכָךְ הוּא מָלֵא, לְשׁוֹן רַשִׁ"י (רש"י על בראשית ל"ה:י"ח). וְלֹא הֲבִינוֹתִי זֶה שֶׁתְּהֵא אֶרֶץ יִשְׂרָאֵל דְּרוֹמִית לַאֲרַם נַהֲרַיִם, שֶׁהֲרֵי אֲרָם מִזְרָחִית לְאֶרֶץ יִשְׂרָאֵל, כְּדִכְתִיב (בראשית כ"ט:א') "וַיֵּלֶךְ אַרְצָה בְּנֵי קֶדֶם", וּכְתִיב (במדבר כג ז) "מִן אֲרָם יַנְחֵנִי בָלָק מֶלֶךְ מוֹאָב מֵהַרְרֵי קֶדֶם", וְיַעֲקֹב עָבַר הַיַּרְדֵּן שֶׁהוּא לְמִזְרָחָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל וְהָיָה חוֹזֵר דֶּרֶךְ אֱדוֹם שֶׁהוּא בִּדְרוֹם אֶרֶץ יִשְׂרָאֵל, נִמְצָא אֲרָם מִזְרָחִית דְּרוֹמִית לְאֶרֶץ יִשְׂרָאֵל וְאֶרֶץ יִשְׂרָאֵל לִצְפוֹנָהּ. אֲבָל אִם נוֹלַד בִּתְחוּם בֵּית לֶחֶם אֶפְרָתָה שֶׁהוּא בְּאֶרֶץ יְהוּדָה, כְּדִכְתִיב (שופטים יט ב) "בֵּית לֶחֶם יְהוּדָה", וּכְתִיב (מיכה ה א) "וְאַתָּה בֵּית לֶחֶם אֶפְרָתָה צָעִיר לִהְיוֹת בְּאַלְפֵי יְהוּדָה" הִנֵּה הוּא בִּדְרוֹמָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל, וְהִנֵּה בֵּין בֵּית אֵל וּבֵין בֵּית לֶחֶם אֶפְרָת נוֹלַד. וְאִם הַמָּקוֹם בְּהַר אֶפְרַיִם, הֲרֵי הוּא בִּצְפוֹנָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל, כְּדִכְתִיב (יהושע יח ה) "יְהוּדָה יַעֲמֹד עַל גְּבוּלוֹ מִנֶּגֶב וּבֵית יוֹסֵף יַעַמְדוּ עַל גְּבוּלָם מִצָּפוֹן". וְאִם בְּחֶלְקוֹ שֶׁל בִּנְיָמִין גַּם כֵּן אֵינָהּ בַּדָּרוֹם, דִּכְתִיב "וַיְהִי לָהֶם גְּבוּל לִפְאַת צָפוֹנָה". וּמִכָּל מָקוֹם אֵין טַעַם לִקְרוֹתוֹ בֶּן דָּרוֹם. וְהַנָּכוֹן בְּעֵינַי כִּי אִמּוֹ קְרָאַתּוּ בֶּן אוֹנִי, וְרָצְתָה לוֹמַר בֶּן אֶבְלִי, מִ"לֶּחֶם אוֹנִים" (הושע ט ד), "לֹא אָכַלְתִּי בְאוֹנִי" (דברים כו יד), וְאָבִיו עָשָׂה מִן אוֹנִי – כֹּחִי, מִלְּשׁוֹן "רֵאשִׁית אוֹנִי" (בראשית מ"ט:ג'), "וּלְאֵין אוֹנִים" (ישעיהו מ כט), וְלָכֵן קָרָא אוֹתוֹ בִּנְיָמִין – בֶּן הַכֹּחַ אוֹ בֶּן הַחֹזֶק, כִּי הַיָּמִין בּוֹ הַגְּבוּרָה וְהַהַצְלָחָה, כְּעִנְיָן שֶׁכָּתוּב (קהלת י ב) "לֵב חָכָם לִימִינוֹ", "יְמִינְךָ תִּמְצָא שֹׂנְאֶיךָ" (תהלים כא ט) "יְמִין ה' רוֹמֵמָה" (שם קיח טז), רָצָה לִהְיוֹת קוֹרֵא אוֹתוֹ בַּשֵּׁם שֶׁקְּרָאַתּוּ אִמּוֹ, כִּי כֵן כָּל בָּנָיו בַּשֵּׁם שֶׁקָּרְאוּ אוֹתָם אִמּוֹתָם יִקָּרְאוּ, וְהִנֵּה תִּרְגֵּם אוֹתוֹ לְטוֹבָה וְלִגְבוּרָה. וְרָאִיתִי בִּבְרֵאשִׁית רַבָּה (בראשית רבה פ"ב:ט'), "בֶּן אוֹנִי" – בֶּן צַעֲרִי, "וְאָבִיו קָרָא לוֹ בִנְיָמִין" – בִּלְשׁוֹן הַקֹּדֶשׁ. וְלֹא יָדַעְתִּי מַהוּ, כִּי הַכֹּל לְשׁוֹן הַקֹּדֶשׁ, וְכֵן שֵׁם כָּל בָּנָיו לְשׁוֹן קֹדֶשׁ הוּא. אֲבָל רָמְזוּ לְמָה שֶׁאָמַרְתִּי שֶׁתִּרְגֵּם הַלָּשׁוֹן לְטוֹבָה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
‘BEN ONI’ (THE SON OF MY SORROW). I am of the opinion that he was so called because he alone was born in the land of Canaan which lies to the south (*yamin*) as one comes from Aram-naharaim, just as it is said: *In the south, in the land of Canaan;*²²⁰ *Going on still toward the south*.²²¹ *Binyamin* thus means a son of the south, just as in the verse: *The north ‘v’yamin’ (and the south) Thou hast created them*.²²² For this reason the name *Binyamin* is here written “full” [with a *yud* after the *mem* to indicate that the name is derived from the word *yamin* (south)]. This is Rashi’s language.
But I do not understand this claim that the Land of Israel lies to the south of Aram-naharaim for Aram is eastward of the Land of Israel, as it is written, *And he came to the land of the children of the east*,²²³ and it is further written, *From Aram Balak bringeth me, the king of Moab from the mountains of the East*,²²⁴ and Jacob crossed the Jordan which is to the east of the Land of Israel, and he returned by way of Edom which is south of the Land of Israel. Thus you find that Aram is south-east of the Land of Israel, and the Land of Israel is to its north. However, if Benjamin was born within the border of Bethlehem Ephrathah which is in the land of Judah — as it is written, *Bethlehem in Judah*,²²⁵ and it is further written, *But thou, Bethlehem Ephratha, which art little to be among the thousands of Judah*²¹⁷ — this was in the south of the Land of Israel, and he was thus born between Beth-el and Bethlehem Ephrath. And if the place was in the hill country of Ephraim, then it is in the north of the Land of Israel, as it is written, *Judah shall abide in his border on the south, and the house of Joseph shall abide in their border on the north*.²²⁶ And if it was in the portion of Benjamin, it was also not in the south, for it is written, *And their border was on the north side*.²²⁷, Verse 12. Thus in any case there was no reason to call Benjamin “a son of the south.”
The correct interpretation appears to me to be that his mother called him *ben oni*, and she meant to say, “the son of my mourning,” similar in expression to: *bread of ‘onim’ (mourners);*²²⁸ *I have not eaten thereof ‘b’oni’ (in my mourning)*.²²⁹ And his father understood the word *oni* in the sense of “my strength,” similar in expression to: *the first-fruits of ‘oni’ (my strength);*²³⁰ *And to those who have no ‘onim’ (power)*.²³¹ And therefore he called him *Binyamin*, “the son of power” or “the son of strength,” for in the right hand (*yamin*) there is strength and success, just as it is written: *A wise man’s understanding is at his right hand;*²³² *Thy right hand shall overtake* all *those that hate thee;*²³³ *The right hand of the Eternal is exalted*.²³⁴, 118:16. Jacob wanted to call him by the name his mother had called him, for all his children were called by the names their mothers had called them, and he thus rendered it to good and to strength.
Now I have seen in Bereshith Rabbah:²³⁵ “*Ben oni*, ‘the son of my sorrow.’ *And his father called him Benjamin*, i.e., in the Sacred Language.” I do not know what this means for it is all the Sacred Language, and so are the names of all his sons in the Sacred Language. However, the Rabbis have alluded to that which I have said, namely, that Jacob rendered the expression so that it signified good.

footnotes:
²²⁰ Numbers 33:40.
²²¹ Above, 12:9.
²²² Psalms 89:13.
²²³ Above, 29:1.
²²⁴ Numbers 23:7.
²²⁵ Judges 19:2.
²¹⁷ Micah 5:1.
²²⁶ Joshua 18:5.
²²⁷ Ibid.
²²⁸ Hosea 9:4.
²²⁹ Deuteronomy 26:14.
²³⁰ Genesis 49:3.
²³¹ Isaiah 40:29.
²³² Ecclesiastes 10:2.
²³³ Psalms 21:9.
²³⁴ Ibid.
²³⁵ 82:10.


###### Ramban on Genesis 35:22:1
[Ramban on Genesis 35:22:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/35:22:1)

**וַיִּשְׁמַע יִשְׂרָאֵל** סִפֵּר הַכָּתוּב עַנְוְתָנוּתוֹ, כִּי שָׁמַע בְּחַלֵּל בְּנוֹ יְצוּעָיו וְלֹא צִוָּה שֶׁיּוֹצִיאוּהוּ מִבֵּיתוֹ מִכְּלַל בָּנָיו וְלֹא יִנְחַל עִמָּהֶם, אֲבָל יִמָּנֶה עִמָּהֶם וְיִהְיוּ שְׁנֵים עָשָׂר, וְהוּא יִמָּנֶה רִאשׁוֹן. וּלְכָךְ עָשָׂה מִשְּׁתֵּי הַפָּרָשִׁיּוֹת פָּסוּק אֶחָד, כִּי אַף עַל פִּי שֶׁהוּא תְּחִלַּת עִנְיָן, שֶׁבָּא לִמְנוֹת הַשְּׁבָטִים מִשֶּׁנּוֹלְדוּ כֻּלָּם, רָמַז כִּי רְאוּבֵן לֹא נִדְחָה בְּמַעֲשֵׂהוּ. וְעַל דֶּרֶךְ הַפְּשָׁט יִתָּכֵן שֶׁבִּלְבֵּל רְאוּבֵן יְצוּעֵי בִּלְהָה מִפַּחְדּוֹ שֶׁלֹּא תֵּלֵד לְיַעֲקֹב עוֹד, כִּי הוּא הַבְּכוֹר וְחָשַׁב לָקַחַת שְׁנֵי חֲלָקִים וְיַפְסִיד יוֹתֵר מִכָּל הָאַחִים, וְלֹא פָּחַד מֵאִמּוֹ כִּי זְקֵנָה הָיְתָה, וְאוּלַי מֵתָה זִלְפָּה, אוֹ חָשַׁשׁ לִכְבוֹד אִמּוֹ בַּעֲבוּר הֱיוֹתָהּ שִׁפְחָתָהּ, וְלָכֵן נִטְּלָה מִמֶּנּוּ הַבְּכוֹרָה מִדָּה כְּנֶגֶד מִדָּה. וְזֶהוּ טַעַם "וַיִּהְיוּ בְּנֵי יַעֲקֹב שְׁנֵים עָשָׂר", כִּי לֹא הוֹלִיד אַחֲרֵי כֵן:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND ISRAEL HEARD OF IT. Scripture relates Jacob’s humility. He heard that his son had profaned his couch, but yet he did not command them to remove him from his house and from inclusion among his sons so that he should not inherit with them. Instead, he is counted among them, as it is written, *And the sons of Jacob, were twelve*, and he is counted first. It is for this reason that Scripture has combined the two sections of the Torah²³⁶. Then a new section begins, *And the sons of Jacob were twelve*. Ramban explains why the Masorah combines them into one verse. through one verse. For although this is the beginning of a subject wherein Scripture commences to count the tribes now that they were all born, it hints that Reuben was not rejected on account of his deed.
In line with the simple meaning of Scripture it is possible that Reuben disturbed the couch of Bilhah [Rachel’s handmaid] because he feared that she might give birth again from Jacob, for he, being the first-born and thinking of taking two portions of the inheritance, would thus lose more than all the brothers. He had no fear of his mother for she was elderly. Zilpah had perhaps died, or it may be that he had concern for his mother’s honor, and since Zilpah was her handmaid, he did not disturb her. It was for this reason that the right of the first-born was taken away from Reuben, measure for measure. And this is the purport of the verse, *And the sons of Jacob were twelve*, meaning that he did not beget children after that.

footnotes:
²³⁶ In the written Torah the upper section concludes with the words, And Israel heard of it


###### Ramban on Genesis 35:28:1
[Ramban on Genesis 35:28:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/35:28:1)

**וַיִּהְיוּ יְמֵי יִצְחָק** אֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה, מְכִירָתוֹ שֶׁל יוֹסֵף קָדְמָה לְמִיתָתוֹ שֶׁל יִצְחָק, לְשׁוֹן רַשִׁ"י (רש"י על בראשית ל"ה:כ"ט). וּכְבָר כָּתַבְתִּי (רמב"ן על בראשית י"א:ל"ב) שֶׁזֶּה מִנְהַג הַכָּתוּב בְּכָל הַדּוֹרוֹת, יְסַפֵּר עִנְיַן הָאָדָם וְתוֹלְדוֹתָיו וּמִיתָתוֹ, וְיַתְחִיל בְּתוֹלְדוֹת הַדּוֹר הָאַחֵר. וְרָאוּי הָיָה לְהַקְדִּים מִיתַת יִצְחָק לְתוֹלְדוֹת יַעֲקֹב, כַּאֲשֶׁר עָשָׂה בְּאַבְרָהָם וּבְכָל דּוֹרוֹת הָרִאשׁוֹנִים, אֲבָל יִתְכַּוֵּן הַכָּתוּב לְהַגִּיד כִּי יִצְחָק מֵת בְּשֵׂיבָה טוֹבָה זָקֵן וּשְׂבַע יָמִים אַחֲרֵי שֶׁשָּׁב אֵלָיו בְּנוֹ הַמְּבֹרָךְ הַנּוֹחֵל מַעֲלָתוֹ, וּקְבָרוּהוּ בְּכָבוֹד עֵשָׂו וְיַעֲקֹב בָּנָיו גְּדוֹלֵי הָעוֹלָם. וְלֹא הֻצְרַךְ לְהַזְכִּיר כִּי קְבָרוּהוּ בִּמְעָרַת הַמַּכְפֵּלָה, בַּעֲבוּר שֶׁהִזְכִּיר כִּי הָיָה בָּעִיר הַהִיא, וְאָנָה יִקְבְּרוּהוּ, רַק בְּקֶבֶר אָבִיו:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE DAYS OF ISAAC WERE. There is no strict chronological order in the narrative of the Torah. The sale of Joseph preceded Isaac’s death. This is Rashi’s language. Now I have already written²³⁷ that such is the customary way of Scripture with respect to all generations: it tells of a person and his children and his death and then begins with the account of the next generation even though the generations overlapped.
Now it would have been proper for Scripture to present Isaac’s death prior to the experiences of Jacob, just as it did in the case of Abraham and all former generations. But by this delay, Scripture intended to state that Isaac died *in a good old age, an old man, and full of years*²³⁸, 25:8. — [just as is said of Abraham] — after his blessed son Jacob, the inheritor of his high rank, returned to him, and his sons Esau and Jacob, great men of the world, buried him.²³⁹ It was not necessary for Scripture to mention that they buried him in the cave of Machpelah since it mentioned that Isaac was in the city of Hebron,²⁴⁰ and where should they bury him if not near the gravesite of his father?

footnotes:
²³⁷ Above, 11:32.
²³⁸ Ibid.
²³⁹ Verse 29 here.
²⁴⁰ Verse 27 here.