THE FIRE OFFERINGS OF THE ETERNAL — “the hallowed offerings of the Sanctuary. AND HIS INHERITANCE — these are hallowed gifts that may be consumed outside of the Sanctuary and Jerusalem, such as the heave-offerings and the tithes. 2. BUT a real INHERITANCE SHALL HE [the tribe of Levi] NOT HAVE AMONG HIS BRETHREN. In the Sifre the Rabbis interpreted this verse:¹³³ 164. See Vol. II, pp. 163-164 where Ramban refers to this subject briefly and makes a short reference to Rashi’s text before us. He will also refer to it further on. ‘But an inheritance shall he not have — this refers to the inheritance of the rest [of the nations]. Among his brethren — this refers to the inheritance of the seven.’¹³⁴ I do not know what this means. But it appears to me that the land of Canaan, which extends from the [western] side of the Jordan, is called the land of ‘the five nations;’¹³⁴ the land of Sihon and Og is called the land of two nations, the Amorites and the Canaanites; and ‘the inheritance of the rest’ includes the lands of the Kenites, Kenizzites, and Kadmonites [which are to be given to Israel in the future]. Then the following statement was found in the words of Rabbi Klonimus:¹³⁵ Thus we must read in the Sifre, ‘But an inheritance shall he not have — this refers to the inheritance of the five nations. Among his brethren — this refers to the inheritance of the seven.’ And [Rabbi Klonimus explained the Sifre as meaning] the inheritance of the five tribes, and the inheritance of the seven tribes. Now, because Moses and Joshua assigned an inheritance only to five tribes — for Moses assigned an inheritance to Reuben, Gad and the half-tribe of Menasheh, and Joshua assigned an inheritance to Judah, Ephraim, and the other half of the tribe of Menasheh. The other seven took their own portions after the death of Joshua. Therefore [the Sifre] mentioned the five [tribes] separately and the seven [tribes] separately.” All this is Rashi’s language. Now, I have already explained the main interpretation [of this Sifre] in the section Sanctify unto Me,¹³⁶, Verse 5 (Vol. II, pp. 163-164). that “the inheritance of the five” is mentioned in the verse, And it shall be when the Eternal shall bring thee into the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which He swore unto thy fathers to give thee, a Land flowing with milk and honey, constitute a change¹³⁷, Verse 5. these comprising the main Land which He promised them, for that was the Land flowing with milk and honey. But the two remaining lands, those of the Perizzite and the Girgashite, were not flowing with milk and honey and are not obligated in the commandment of first-fruits. Therefore, he mentioned regarding the Levites that they are not to take a portion with Israel [either] in the main part of their inheritance in the good land which is “the inheritance of the five” [nations], and not even in the inheritance of “the seven” [nations] which contain the two remaining ones [the Perizzite and the Girgashite] — although their lands were not good and were not considered so worthy in the eyes of the Israelites. This is a clear interpretation [of this Sifre] on the basis of proofs I have written there.¹³⁶, Verse 5 (Vol. II, pp. 163-164).

footnotes: ¹³³ Sifre, Shoftim ¹³⁴ “Seven.” In our text of Rashi: “five.” The “seven” in Ramban’s text of Rashi is not in conflict with the “five,” as Rashi continues, because the intention of the Sifre is to arrive at a total of “ten nations” whose lands were given by G-d to Abraham — five in the land of Canaan, Sihon and Og and the eastern side of the Jordan, and three to be given to Israel in the future. The figure “seven” stated by Ramban, is thus used merely because it is mentioned elsewhere. ¹³⁴ “Seven.” In our text of Rashi: “five.” The “seven” in Ramban’s text of Rashi is not in conflict with the “five,” as Rashi continues, because the intention of the Sifre is to arrive at a total of “ten nations” whose lands were given by G-d to Abraham — five in the land of Canaan, Sihon and Og and the eastern side of the Jordan, and three to be given to Israel in the future. The figure “seven” stated by Ramban, is thus used merely because it is mentioned elsewhere. ¹³⁵ This was Klonimus ben Shabethai, one of the great Italian Rabbis, who came to the community of Worms sometimes after the year 4825 (1065). His writings are often quoted by the Rabbis of the school of Rashi. See Sefer Ravyah by A. Aptowitzer, pp. 393-394. ¹³⁶ Exodus 13:2. — Ibid. ¹³⁷ Ibid. ¹³⁶ Exodus 13:2. — Ibid.

AND THIS SHALL BE THE PRIESTS’ DUE FROM THE PEOPLE. This is a new commandment not mentioned in [the preceding books of] the Torah, for, in the wilderness where they did not slaughter oxen or sheep except as peace-offerings, He did not mention it because it does not apply to consecrated animals. Now, as they were about to enter the Land, he declared it to them for the first time. This is the sense of the expression [And this shall be the priests’ due from the people] from them that slaughter the animal. That is to say, when they will slaughter an animal as I have permitted you, [as it is said], then thou mayest slaughter of thy herd and of thy flock as I have commanded thee, and thou mayest eat in thy gates¹³⁸ [you shall give the priest his due the shoulder, and the two cheeks, and the maw]. He did not allocate this [gift of the shoulder, cheeks, and maw] to Aaron in the section, And the Eternal said unto Aaron¹³⁹ [wherein the other priestly gifts are enumerated], although there He assigned the heave-offerings and the first-fruits [despite the fact that they, like the gifts in the verse before us] apply only in the Land. The reason [for mentioning them there] is that there He stated all things that He gave the priests in sacred matters, for even things “devoted” are holy.¹⁴⁰, Verse 14. See Leviticus 27:28. But the shoulder, and the two cheeks, and the maw, and the first of the fleece¹⁴¹ [mentioned here] are completely unconsecrated, since there are no special laws regarding them aside from the commandment of giving them to the priest. Similarly He did not mention there [in the chapter of the priestly gifts] the law of property wrongfully taken from a proselyte [which reverts to the priests¹⁴² if the proselyte died without leaving an heir, and the reason this law is not mentioned in the chapter of the priestly gifts is, as explained concerning the gift in the verse before us, that the reverted property of the proselyte is not sacred]. But according to the interpretation of our Rabbis, all [of the twenty-four priestly gifts] are alluded to there [in the section, And the Eternal said unto Aaron].¹³⁹ Thus they have said:¹⁴³ 117. “The first part of them¹⁴⁴ — this refers to the first of the fleece. Which they give¹⁴⁴ — this refers to the shoulder, and the two cheeks, and the maw.¹⁴⁵ Unto the Eternal¹⁴⁴ — this refers to the dough-offering.”¹⁴⁶ (ibid., 15:19). If so, this also is an explanatory commandment [and not a new one]. Based on a Midrash [a homiletic explanation] the Sages have said¹⁴⁷ [that the shoulder, cheeks, and maw were awarded to the priests in the merit of the deed of Phinehas]: “The shoulder because *he took a spear in his hand;*¹⁴⁸ the two cheeks because of his prayer, as it is said, Then stood up Phinehas and prayed etc.;¹⁴⁹ the maw because of what it states, and he thrust both of them through etc. and the woman through her body.”¹⁵⁰ Now, [if we are to say that this priestly gift had already been suggested in the section containing G-d’s words to Aaron, which occurred long before the story of Phinehas, we must say] on the basis of this Midrash that the merit that was destined [to be Phinehas’] was alluded to [in that section], and [G-d] rewarded the entire tribe for the merit of Phinehas’ when he [Phinehas] earned the privilege of being a priest with them. And the Rabbi [Moshe ben Maimon] said in the Moreh Nebuchim¹⁵¹ that the cheeks [are given to the priests] because they are the first part of the body [of the animal], the shoulder is the first of the extremities of the body, and the maw is the first of the inwards, for the first of them all is given to the ministers of the Most High in His honor.

footnotes: ¹³⁸ Above, 12:21. ¹³⁹ Numbers 18:8. ¹⁴⁰ Ibid. ¹⁴¹ Verse 4. ¹⁴² Numbers 5:8. ¹³⁹ Numbers 18:9. ¹⁴³ Sifre, Korach ¹⁴⁴ Numbers 18:12. ¹⁴⁴ Numbers 18:12. ¹⁴⁵ This interpretation is evidently based on the fact [as explained above] that in this particular priestly gift the commandment consists solely in “giving” it, but otherwise no sanctity attaches thereto. ¹⁴⁴ Numbers 18:12. ¹⁴⁶ Of the dough-offering it is said, ye shall set apart a portion for a gift ‘unto the Eternal’ ¹⁴⁷ Chullin 134b. ¹⁴⁸ Numbers 25:7. ¹⁴⁹ Psalms 106:30. ¹⁵⁰ Numbers 25:8. ¹⁵¹ The Guide of the Perplexed III, 39.

THOU SHALT NOT LEARN TO DO AFTER THE ABOMINATIONS OF THOSE NATIONS. This also is an explanatory commandment, for He has already stated, and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their statutes,¹⁵² and now he mentions their deeds and declares them to be abominations before G-d. He mentioned anyone that maketh his son or his daughter to pass through the fire,¹⁵³ which, by way of the simple meaning of Scripture is a type of witchcraft, or, in the opinion of our Rabbis,¹⁵⁴ it is the Molech. This is the truth as I have explained it in its place.¹⁵⁵ He mentioned a sorcerer,¹⁵³ an inclusive term for all sorcery. Or a charmer, or one that consulteth a ghost or a familiar spirit¹⁵⁶ — these are specific forms of sorcery. He also prohibited them to consult [the sorcerer] or the necromancer who uses the ov (ghost), or, in any manner to seek information from them. He mentioned ‘koseim k’samim’ (one that useth divination)¹⁵³ which involves divining future events, from the word ‘kesem’ (an oracle) is in the lips of the king; his mouth trespasseth not in judgment,¹⁵⁷ just as Scripture states, Balaam also the son of Beor ‘hakoseim’ (the soothsayer),¹⁵⁸ and he was an enchanter, as it is said concerning him, he went not, as at the other times, to meet with enchantments,¹⁵⁹ and it is further written, ‘kasomi’ (divine unto me), I pray thee, by a ghost.¹⁶⁰ He mentioned specifically m’onein¹⁵³ who is a diviner interpreting by [the formations of] the clouds, and the m’nacheish¹⁵³ who divines by looking at the wings of the birds [in flight] or by listening to their chirping, something similar to what is written, for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.¹⁶¹ The word m’nacheish is derived from the expression ‘chashti’ (I made haste) and delayed not,¹⁶² because whatever expedites knowledge of the future before it transpires is termed nacheish, that is to say, “we will hurry” and know sooner. Scripture states, For ‘all’ that do these things are an abomination unto the Eternal,¹⁶³ but it does not say “for those that do ‘all’ these things …” because Scripture [in calling the practitioner an abomination] refers to most [but not all] of these practices. For the m’onein [who divines by observing the clouds] and the m’nacheish [who prophesies by means of the wings or chirping of birds] are not abominable, and G-d did not dispossess the Canaanites on their account, because all human beings desire to know things that are to come upon them, and engage in what they consider to be pursuits of wisdom. And now, know and understand concerning the subject of sorcery, that when the Creator, blessed be He, created everything from nothing, He made the higher powers to be guides for those below them. Thus He placed the earth and all things that are thereon¹⁶⁴ in the power of the stars and constellations, depending on their rotation and position as proven by the study of astrology.¹⁶⁵ Over the stars and constellations He further appointed guides, angels, and “lords” which are the soul [of the stars and constellations]. Now, their behavior from the time they come into existence for eternal duration, is according to the pattern the Most High decreed for them. However, it was one of His mighty wonders that within the power of these higher forces, He put configurations [as explained further on] and capacities to alter the behavior of those under them. Thus if the direction of the stars towards the earth be good or bad to a certain country, people, or individual, the higher dominions can reverse it of their own volition, as they¹⁶⁶ have said, “The apposition for the word oneg (pleasure) is nega (plague).”¹⁶⁷ and nega are spelled with the same letters ay’in, nun, gimmel. Thus if a nega (plague) is destined to come upon a country, etc., because of certain forces operative on the earth, the higher powers can change these letters to spell out oneg (pleasure), or vice versa. G-d ordained it so because He, blessed be His Name, *changeth the times and the seasons;*¹⁶⁸ He calleth for the waters of the sea¹⁶⁹ to do with them at His Will, and bringeth on the shadow of death in the morning¹⁶⁹ without changing the natural order of the world, and it is He Who made the stars and constellations move about in their order. Therefore, the author of the Book of the Moon, the expert in [the field of] necromancy,¹⁷⁰ said, “when the moon, termed ‘the sphere of the world,’ is, for example, at the head of Aries (the Ram)¹⁷¹ and the constellation thus appears in a certain form, you should make a drawing of that grouping, engraving on it the particular time [when this relative position appears] and the name of the angel — one of the names mentioned in that book — appointed over it. Then perform a certain burning [of incense] in a certain specified manner, and the result of the influence [of the relative position of the stars] will be for evil, to root out and to pull down, and to destroy and to overthrow.¹⁷² And when the moon will be in a position relative to some other constellation you should make the drawing and the burning in a certain other manner and the result will be for good, to build and to plant.”¹⁷² Now this, too, is the influence of the moon as determined by the power of its [heavenly] guide. But the basic manner of its movement is by the wish of the Creator, blessed be He, Who endowed it so in time past, while this particular action is contrary thereto. This then is the secret of [all forms of] sorcery and their power concerning which the Rabbis have said¹⁷³ that “they contradict the power of Divine agencies,” meaning that they are contrary to the simple powers [with which the agencies have been endowed] and thus diminish them in a certain aspect thereof. Therefore, it is proper that the Torah prohibit these activities in order to let the world rest in its customary way, in the simple nature which is the desire of its Creator. This is also one of the reasons for the prohibition of kilayim (mixing seeds), for the plants resulting from such grafting are strange, giving rise to changes in the ordered course of the world for bad or good, aside from the fact that they themselves constitute a change in Creation, as I have already explained.¹⁷⁴ Now, many scholars¹⁷⁵ 11:15) with regard to sorcery and witchcraft: “they are all imaginary and foolishness which attract only those that are deficient in knowledge.” dispose themselves to be liberal with regard to these enchantments by saying that there is no truth in them whatsoever, for who tells the raven or the crane what will happen? But we cannot deny matters publicly demonstrated before the eyes of witnesses. Our Rabbis also, acknowledged their existence, as they have said in Eileh Shemoth Rabbah:¹⁷⁶ “For a bird of the air shall carry the voice¹⁶¹ — this refers to the raven and the craft of tiarin.” Birds in Arabic are called tiar and those versed in the divination of birds are called tiarin. This subject is also mentioned in the Gemara.¹⁷⁷ But there is a secret to this matter. We have already made known¹⁷⁸ that the constellations have lords that lead them, these being “the souls” of the circuits of the spheres, and the lords of the tail and [head of] Aries (the Ram)¹⁷¹ are near the earth, these being termed “the princes of the quiver,” that make the future known. It is through them that the signs in the birds indicate things to come, not for long duration or distant future do they tell, but only of events that are about to happen. Some make them known by utterance of bitter sounds [resembling wailing] over the dead, and some by spreading their wings. This is what has been said, for a bird of the air shall carry the voice¹⁶¹ [a reference] to those who suggest by their wings. Now all this is not considered abominable for the nations, instead it is considered wisdom for them. Thus the Rabbis have said:¹⁷⁹. Bamidmar Rabbah, 19:3. — See Vol. I, p. 13, where Ramban similarly quotes this text. “And Solomon’s wisdom excelled the wisdom of all the children of the east.¹⁸⁰ What was the wisdom of the children of the east? They were wise and crafty in divination of birds.” Similarly it is stated in Scripture, for they are replenished from the east, and with soothsayers like the Philistines.¹⁸¹ And Solomon learned all this as part of his wisdom. Now, the knowledge [referred to by the Midrash] is understanding the chirping of birds, and “the craftiness” to explain a matter through spreading wings. Now, when Scripture included the diviner by clouds and the [other] diviners with the abominations mentioned, it reverted and explained, these nations, that thou art to dispossess, hearken unto diviners [by clouds], and unto [other] diviners¹⁸² for their wisdom is to know future events, but as for thee, the Eternal thy G-d hath not suffered thee so to do.¹⁸² Scripture is thus stating, “G-d has prohibited you these specified practices [such as passing a child through the fire] because they are abominations before Him and because of them He drove these nations out from before you.¹⁸³ He further forbade the enchanters and the diviners to you, because He gave you great eminence in setting you on high above all the nations of the earth,¹⁸⁴ in that He will raise up a prophet in the midst of you¹⁸⁵ and place His words in his mouth and you will hear from him what G-d will do.¹⁸⁶ To know the future it will be unnecessary for you to resort to a diviner or soothsayer who receives [the knowledge] from the stars or from the lower powers among the lords of above, whose words are not all true and who do not provide all necessary information. But prophecy informs us of G-d’s desire and not one of its words will fall to the earth.”¹⁸⁷ It is this which Scripture explains [that if ever an ostensible prophecy does not come to pass], that is the thing which the Eternal hath not spoken.¹⁸⁸ Thus you are His portion and His treasure, hearing His counsel from His mouth, while theirs is the portion of the constellations which they follow, this being the sense of the verse, but as for thee, the Eternal thy G-d hath not suffered thee so to do.¹⁸² This is the meaning of, which the Eternal thy G-d hath allotted unto all the peoples,¹⁸⁹ as I have explained.¹⁹⁰, Verse 15. And in the Sifre the Rabbis have said:¹⁹¹ 174. “They hearken unto diviners [by the clouds] and [other] diviners.¹⁸² Perhaps you will say, ‘They have a source from which to inquire [about the future] and I have nothing [from which] to inquire.’ Scripture therefore states, but as for thee, the Eternal thy G-d hath not suffered thee so to do.”¹⁸² This is proof to all what we have explained that with respect to the diviners some root of the matter is found in them,¹⁹² and therefore Israel had a [legitimate] complaint in being enjoined from making use of them [i.e. the diviners].

footnotes: ¹⁵² Leviticus 18:3. ¹⁵³ Verse 10. ¹⁵⁴ Sanhedrin 64b. ¹⁵⁵ Leviticus 18:21. ¹⁵³ Verse 10. ¹⁵⁶ Verse 11. ¹⁵³ Verse 10. ¹⁵⁷ Proverbs 16:10. ¹⁵⁸ Joshua 13:22. ¹⁵⁹ Numbers 24:1. ¹⁶⁰ I Samuel 28:8. ¹⁵³ Verse 10. ¹⁵³ Verse 10. ¹⁶¹ Ecclesiastes 10:20. ¹⁶² Psalms 119:60. ¹⁶³ Verse 12. ¹⁶⁴ Nehemiah 9:6. ¹⁶⁵ It should be noted that Ramban wrote this explanation of the world order in terms of scientific concepts known to his generation. Yet is it not a fact that conditions on the earth are affected by the atmospheric conditions above? Do not the sun-spots millions of miles away affect terrestrial magnetism and meteorological phenomena? So conditions on the earth are indeed affected by the powers above us. The central point in Ramban’s theme is thus easily applicable. ¹⁶⁶ The origin of this dictum is unknown to me. ¹⁶⁷ The thought conveyed is that both words oneg ¹⁶⁸ Daniel 2:21. ¹⁶⁹ Amos 5:8. ¹⁶⁹ Amos 5:8. ¹⁷⁰ Rabbeinu Bachya in quoting the language of Ramban adds: “and astrology.” The following subject quoted from this medieval work is indeed one which is a combination of necromancy and astrology. ¹⁷¹ See Vol. II, p. 118, Note 116. ¹⁷² Jeremiah 1:10. ¹⁷² Jeremiah 1:10. ¹⁷³ Chullin 7b. ¹⁷⁴ Leviticus 19:19 (Vol. III, pp. 295-297). ¹⁷⁵ The reference is obviously to Rambam and his followers, who hold, as Rambam says in Mishneh Torah, (Hilchoth Avodath Kochavim ¹⁷⁶ I found it in Vayikra Rabbah 32:2. ¹⁶¹ Ecclesiastes 10:20. ¹⁷⁷ Gittin 45a. See in my Hebrew commentary p. 428, Note 97. ¹⁷⁸ Exodus 20:3 (Vol. II, p. 294). ¹⁷¹ See Vol. II, p. 118, Note 116. ¹⁶¹ Ecclesiastes 10:20. ¹⁷⁹ Pesiktha of Rabbi Kahana, Parah ¹⁸⁰ I Kings 5:10. ¹⁸¹ Isaiah 2:6. ¹⁸² Verse 14. ¹⁸² Verse 14. ¹⁸³ Verse 12. ¹⁸⁴ Further, 28:1. ¹⁸⁵ Verse 15. ¹⁸⁶ See Numbers 23:23. ¹⁸⁷ See II Kings 10:10. ¹⁸⁸ Verse 22. ¹⁸² Verse 14. ¹⁸⁹ Above, 4:19. ¹⁹⁰ Ibid. ¹⁹¹ Sifre, Shoftim ¹⁸² Verse 14. ¹⁸² Verse 14. ¹⁹² Job 19:28.

THOU SHALT BE WHOLE-HEARTED WITH THE ETERNAL THY G-D. The meaning thereof is that we are to direct our hearts to Him only, and believe that He alone does everything. It is He Who knows the truth about all future events, and from His prophets, or from His pious ones, in other words the Urim and Thummim¹⁹³ — are we to inquire about future events. We are not to inquire of the astrologers or from anyone else, or by any means to trust that their words will be fulfilled. Instead, if we hear any prediction [of the diviners] we should say, “Everything is in the hands of Heaven,¹⁹⁴ for He is the G-d of gods¹⁹⁵ Who is supreme above all, the Omnipotent One over everything, Who changes the set order of the stars and constellations at His Will, Who frustrateth the tokens of the imposters, and maketh diviners mad,”¹⁹⁶ and we are to believe that future events will occur according to man’s drawing closer to His service. Therefore after the warning against inquiring about future events from diviners, and of seeking on behalf of the living to the dead,¹⁹⁷ he stated that you are to be whole-hearted with G-d in all these matters and not be afraid of those who tell of things to come. Rather, you should inquire of His prophet and to him shall you hearken.¹⁸⁵ And this is the opinion of Onkelos who translated, “You shall be whole-hearted in the fear of the Eternal your G-d,” meaning that you should not be deficient in the fear of Him, for tamim (whole) indicates perfection in a thing, just as ‘seh tamim’ (a lamb that is perfect)¹⁹⁸ means one that is without blemish and any deficiency. This verse [before us] constitutes a positive commandment.¹⁹⁹ I have already mentioned this in connection with the verse, and be thou whole-hearted.²⁰⁰

footnotes: ¹⁹³ Exodus 28:30 (Vol. II, pp. 480-483). ¹⁹⁴ Berachoth 33b. ¹⁹⁵ Above, 10:17. ¹⁹⁶ Isaiah 44:25. ¹⁹⁷ Isaiah 8:19. ¹⁸⁵ Verse 15. ¹⁹⁸ Exodus 12:5. ¹⁹⁹ So also mentioned by Ramban in his notes to Rambam’s Sefer Hamitzvoth. See my translation of “The Commandments,” Vol. I, p. 264, Commandment 8. ²⁰⁰ Genesis 17:1 (Vol. I, p. 217).

PROPHET WILL THE ETERNAL THY G-D RAISE UP UNTO THEE, FROM THE MIDST OF THEE, OF THY BRETHREN, LIKE UNTO ME. The purport of the expression from the midst of thee is to allude that prophecy is present only in the Land of Israel.²⁰¹. It is for this reason that Scripture speaks with reference to the Land in this term — The burden concerning the valley of ‘chizayon’ (vision),²⁰² and as our Rabbis have mentioned.²⁰³ A similar meaning is conveyed by the expression of thy brethren, that G-d has granted you eminence over all peoples and He will put His spirit only upon you. “Like unto me, for I am from the midst of thy brethren.²⁰⁴ in the same degree of prophecy, for the Torah has already testified, And there hath not arisen a prophet since in Israel like unto Moses (further, 34:10). The comparison means, therefore, “just as I am an Israelite etc.” (Mizrachi). — He will raise up unto thee in my stead, and so likewise from prophet to prophet.” And Rabbi Abraham ibn Ezra commented: “Like unto me, who am a prophet of G-d, and not a diviner [by clouds], nor any [other] diviner.” It is possible that the expression from the midst of thee means that you can trust his words since he is from your brethren, from the midst of thee. Similarly, in my opinion, like unto me means that he will be established to be a prophet of the Eternal²⁰⁵ and you will believe in him just as you believe in me. I will yet explain this.²⁰⁶

footnotes: ²⁰¹ Mechilta, at the beginning of Seder Bo ²⁰² Isaiah 22:1. ²⁰³ Pesiktha Eichah Rabbathi, 24: “It is the valley from which all seers (prophets) arose.” ²⁰⁴ I.e., “Just as I, Moses, am an Israelite, so will the future prophets be.” Rashi’s intent is to exclude the erroneous interpretation, like unto me ²⁰⁵ I Samuel 3:20. ²⁰⁶ In the following verse.

TO ALL THAT THOU DIDST DESIRE etc. Scripture here did not mention the full request that the people had made [at Sinai], since by their saying Let me not hear again the voice of the Eternal²⁰⁷ — they would not have merited [the granting of] prophets. But when they said [to Moses], Go thou near, and hear all that the Eternal our G-d may say; and thou shalt speak unto us all that the Eternal our G-d may speak unto thee; and we will hear it, and do it²⁰⁸ — then they undertook upon themselves to believe in His prophets and to hear and to do whatever G-d would command through them. Therefore he said here, A prophet will the Eternal thy G-d raise up unto thee, of thy brethren, like unto me,²⁰⁹ and you will believe in him just as you believe in me, for you requested that G-d’s words with you should be through me and that you would hearken to me. If so, believe in the rest of the prophets who come after me, as well, for I and they are identical. This is the sense of [the words of G-d to Moses], “They have well said all that they have spoken²¹⁰ — to believe in My prophets, and so will I do for them throughout their generations.” It is possible that their request [at Sinai] was for future generations and their stated consent to hear from Moses — in saying, and thou shalt speak unto us … and we will hear it, and do it²⁰⁸ — was also for everlasting generations, and the meaning of the word ‘v’ath’ (and thou) is “you and every prohpet of G-d like you,” as I have explained it there.²⁰⁸

footnotes: ²⁰⁷ In Verse 16 before us. ²⁰⁸ Above, 5:24. ²⁰⁹ Verse 15. ²¹⁰ Above, 5:25. ²⁰⁸ Above, 5:24. ²⁰⁸ Above, 5:24.

AND HE THAT SHALL SPEAK IN THE NAME OF OTHER GODS — “even if [his false prophecy] corresponded to the law, prohibiting what is forbidden, and permitting what is permitted. HE SHALL DIE — by strangulation.” This is Rashi’s language from the Sifre.²¹¹ 177-178. Now the intent thereof is not to state that if a person came and said, “In my dream I saw that Peor said to me that you should be heedful in observing the commandment of the palm-branch,” that he be liable to the death penalty — rather, in that case he is innocent. And if he said that you should do it [the commandment] in order to worship that abomination, then he is a false prophet who prophesies to worship an idol, and even if he were to say it in the name of G-d his punishment is stoning. But the case here is that he said “I saw Peor for he is god and he commanded not to eat the flesh of the swine.” Similarly, if he were to tell in its name that such-and-such [an event] is to happen, since he says that it is that worshipped object that speaks and does, decrees and fulfills, he is to be put to death by strangulation. Therefore, the Rabbis have said in the Gemara:²¹² “‘He who prophesies in the name of an idol,’ means such as the prophets of Baal.” They are the ones who would say that Baal is god, just as it is written, If the Eternal be G-d, follow Him; but if Baal, follow him.²¹³ They used to prophesy in his name, Go up [to Ramoth-gilead], and prosper, for the Eternal will deliver it into the hand of the king,²¹⁴, 22:12. their intent being to say that Baal is the lord who has this glorified name, and it is he who will give Ramoth-gilead into the hand of [king] Ahab.

footnotes: ²¹¹ Sifre, Shoftim ²¹² Sanhedrin 89a. ²¹³ I Kings 18:21. ²¹⁴ Ibid.

V’CHI'(AND WHEN) THOU SAY IN THY HEART: ‘HOW SHALL WE KNOW THE WORD WHICH THE ETERNAL HATH NOT SPOKEN?’ “You are destined to say this when Hananiah the son of Azur [the false prophet] will come and prophesy, Behold, the vessels of the Eternal’s House shall now shortly be brought back from Babylon²¹⁵ while Jeremiah [the true prophet] stands and proclaims concerning the pillars, and concerning the sea, and concerning the bases, and concerning the residue of the vessels²¹⁶, Verse 19. which were not exiled with Jeconiah,²¹⁷ they shall be carried to Babylon²¹⁸, Verse 22. with the exile of Zedekiah.” This is Rashi’s language from the Sifre.²¹⁹ 178. This interpretation [of the Sifre] is based on the fact that the verse does not state “v’im (and if) thou say in thy heart” [but it states ‘v’chi’ — (and when) thou say in thy heart]. This is as I have mentioned²²⁰ that the Torah tells future events through allusions. But the purport of the verse is to say, “How shall we know the word which the Eternal hath not spoken, so that we can slay the one who so prophesies?” And he commanded that if the event does not come to pass then he should be killed because the Eternal hath not spoken it.²²¹ Do not fear him²²¹ because of his wisdom or because of the sign that he gave [even though] the sign or the wonder did come to pass.²²² Similarly the people could ask, “How shall we know the word which G-d had spoken, to which we have been obligated to hearken in whatever He shall command?” But this [Verse 22] is the answer to both questions,²²³ for, in the case of every prophet we should look ahead to that which he foretold. If it does not come to pass we shall know that he is a false prophet and he is to be killed, and if all that he predicted does come to pass he is established to be a prophet of the Eternal,²⁰⁵ and we are bound to hearken to him in all that he commands in the name of G-d, just as he said, unto him ye shall hearken.²⁰⁹ Even to transgress the words of the Torah, [we are required to obey him] provided that it is to meet the particular need of the time, as in the case of Elijah on Mount Carmel²²⁴ [who, in his attempt to discredit idolatry, brought offerings to G-d on Mount Carmel despite the fact that it was forbidden to do so outside the Sanctuary Court in Jerusalem]. This is the sense of the expression, [a prophet] like unto me,²⁰⁹ [And G-d said, I will raise them up a prophet] like unto thee,²²⁵ meaning that he will first be established a prophet of the Eternal either by a sign or wonder, similar to what is said [of Moses], and he did the signs in the sight of the people. And the people believed,²²⁶ — or that he foretells some future event and it occurs. And thus the Rabbis have said in Tractate Sanhedrin:²²⁷ “Whoever disobeys a prophet, is liable to death by the hands of Heaven, as it is written, I will require it of him.”²²⁸ And there the Rabbis asked: “And how is one to know that someone is a prophet [and that, for refusing to obey him,] he will be punished? If the prophet gave him a sign. But in the case of Micaiah²²⁹. The following verse says that the man was slain by a lion because of his refusal to obey the prophet. The lesson was clear: just as that man was punished, so would Ahab be punished for disobeying the prophetic command to smite Ben-hadad. Now this certain man of the sons of the prophets is identified by tradition as having been Micaiah [a prophet mentioned there in Chapter 22 Verse 13]. When Micaiah ordered the man to smite him, he gave no sign that he was a prophet, yet the man was punished for disobeying! Hence the Gemara’s question: How was he to know that Micaiah was a prophet? the prophet gave him no sign and yet he was punished [for refusing to hearken to him! The Gemara answered]: It is different when a person is known to be an established prophet [in which case he need not give a sign]. And if this is not the case, how did Isaac hearken to Abraham on Mount Moriah [to submit himself to slaughter, a command, which had been given to Abraham but not to him]? And how did we rely on Elijah on Mount Carmel to bring offerings outside [the Sanctuary Court in Jerusalem? Obviously we must say that] it is different if the prophet is established [in which case he must be obeyed even if he does not offer a sign].” Now Rashi wrote:²³⁰ “They have already been commanded that if one comes to entice you from [observing] one of the commandments [of G-d] you are not to hearken to him²³¹ unless it has been clearly established by you that he is an absolutely righteous man, like Elijah on Mount Carmel [who brought the offerings outside the Sanctuary Court] because of the needs of the time. Therefore it states, unto him ye shall hearken.”²⁰⁹ — But this does not appear to be correct, for the necessary verification is not that he is a righteous man but that he is a true prophet known to all by having previously foretold future events which indeed came to pass, this being his “sign” as referred to in this section,²³² or some wonders which he has done in our presence.²³³ This constitutes the presumption of prophets. In saying “a perfectly righteous man,” perhaps Rashi meant what Harav Rabbeinu²³⁴ Moshe [ben Maimon] wrote in *Hilchoth Yesodei Hatorah:*²³⁵ “When a prophet is assigned a mission, he is given a sign or wonder so that the people might know that G-d had truly sent him. We do not believe everyone who shows a sign or wonder to be a prophet. Only a man whom we already know to be worthy of prophecy — by reason of his wisdom and deeds wherein he stands pre-eminent among all his contemporaries, and follows the paths of prophecy, in its sanctity and renunciation [of physical lust] — who then comes and performs a sign or wonder and says that G-d sent him, it is a commandment to hearken to him, as it is said, unto him ye shall hearken.²⁰⁹ It is possible that such a man may perform a sign or wonder and still not be a prophet [in which case] the sign must have some [other] meaning.²³⁶ Nevertheless, it is a commandment to listen to him, since he is a great man, learned and worthy of prophecy, we assign him the presumption [that his claim is true], just as we have been commanded to render a decision [in court] by the testimony of two proper witnesses even though it is possible that they testified falsely, because we consider them to be legitimate witnesses [having no basis to assume the contrary] we assign them the presumption of legitimacy in their testimony. On such matters it is said, The secret things belong unto the Eternal our G-d,²³⁷ and it is further said, for man looketh on the outward appearance, but the Eternal looketh on the heart.”²³⁸

footnotes: ²¹⁵ Jeremiah 27:16. ²¹⁶ Ibid. ²¹⁷ Eleven years before the destruction of the First Temple, Nebuchadnezzar, king of Babylon, took into captivity Jeconiah, king of Judah, together with some of the vessels of the Temple. In the interim, during the reign of Zedekiah the last king of Judah, the false prophet told the people that shortly the sacred vessels will be brought from Babylon and that, therefore, Zedekiah need not submit politically to Babylon. Jeremiah the true prophet warned that, if they would not submit to Babylon, even the vessels still remaining in the Sanctuary would be carried away. ²¹⁸ Ibid. ²¹⁹ Sifre, Shoftim ²²⁰ Above, 4:25. ²²¹ Verse 22. ²²¹ Verse 22. ²²² Above, 13:3. ²²³ I.e., how shall we know the word which G-d had not spoken, and how shall we know the word which He had spoken? ²⁰⁵ I Samuel 3:20. ²⁰⁹ Verse 15. ²²⁴ I Kings 18:23-39. See also Ramban above, 13:4. ²⁰⁹ Verse 15. ²²⁵ Verse 18. ²²⁶ Exodus 4:30-31. ²²⁷ Sanhedrin 89 a-b. ²²⁸ Verse 19. ²²⁹ In I Kings 20:35 it is told that, following a decisive battle in which Ahab king of Israel defeated Ben-hadad of Syria, Ahab befriended Ben-hadad instead of killing him as a prophet had commanded him to do. To show G-d’s displeasure with Ahab, Scripture relates, And a certain man of the sons of the prophets said unto his fellow by the word of the Eternal: ‘Smite me, I pray thee.’ And the man refused to smite him ²³⁰ Verse 22. Rashi attempts to answer the question, how we are to know when to obey some one who claims to be a prophet? Regarding such a case, he writes, “they have already etc.” ²³¹ Above, 13:9. ²⁰⁹ Verse 15. ²³² Verse 22: When a prophet speaketh in the name of the Eternal, if the thing follow not … ²³³ Above, 13:2. ²³⁴ “The Rabbi our teacher.” ²³⁵ “The laws of the Foundations of the Torah,” 7:7. ²⁰⁹ Verse 15. ²³⁶ “There is something hidden in this matter which requires scrutiny” (Rashi, Kethuboth 111a, in explanation of a similar expression in the Gemara there). ²³⁷ Further, 29:28, meaning that we are required to judge human affairs based only on the available evidence. ²³⁸ I Samuel 16:7.