SANCTIFY UNTO ME. This means that they are to consecrate the firstborn at once so that the commandment be applicable in the wilderness. This chapter adds many commandments: that they remember the day [when they left Egypt] and that the month was Aviv,³⁶⁴ and that they keep this ordinance in its season.³⁶⁵ This is an allusion to the intercalation [of an extra month] in the lunar year,³⁶⁶ since we are to observe the Passover only in the month of Aviv, [which is the spring]. On the subject of leavened bread, this chapter adds: Neither shall there be leaven seen with thee, in all thy borders.³⁶⁷ At the conclusion, it adds the commandment of the frontlets.³⁶⁸

footnotes: ³⁶⁴ Verses 3-4. ³⁶⁵ Verse 10. ³⁶⁶ A lunar year — i.e., twelve lunar months — totals 354 days, 8 hours, 48 minutes and 36 seconds, as opposed to the solar year, which consists of 365 days, 6 hours and 48 seconds (Mishneh Torah, Z’manim, Hilchoth Kiddush Hachodesh, 9:2). There is a difference of nearly eleven days, and in order to exclude the possibility of the Passover being shifted from the spring, it is therefore necessary to interpolate an additional month about once every three years. ³⁶⁷ Verse 7. ³⁶⁸ Verse 16.

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. “Although it enumerates here only five peoples, all of the seven nations³⁶⁹ are implied. They are all included in [the generic term] Canaanite although there was one of the races which had no name other than that of Canaanite.”³⁷⁰ thus refers to the particular nation and to the two other nations, i.e., the Perizzite and the Girgashite, which are not specifically mentioned here, since they are included in the generic name Canaanite. Thus the language of Rashi. It is true that they are all included in [the generic term] Canaanite, for they were all his sons.³⁷¹ Therefore when Scripture says, And it shall be when the Eternal shall bring thee into the land of the Canaanite, it alludes to all of the seven nations, and thus everywhere does Scripture make use of the term, “the land of Canaan.” But here, [according to Rashi’s interpretation], there is no reason why Scripture should mention most of them and yet leave some of them included in the term Canaanite! In the opinion of our Rabbis,³⁷² the land of these five nations mentioned here was a land flowing with milk and honey, but not so the land of the remaining two nations [omitted here]. Therefore He gladdened them only with this land [of the five nations]. Thus the Rabbis taught in the Sifre with respect to first-fruits:³⁷³, 300. “And He hath given us this land, a land flowing with milk and honey.³⁷⁴ Just as the land flowing with milk and honey mentioned elsewhere, [i.e., in the verse before us], refers to the land of the five nations, so also the land flowing with milk and honey mentioned here [in the case of the first-fruits] means the land of the five nations. Rabbi Yosei says that first-fruits are not brought from beyond the Jordan since it is not a land flowing with milk and honey.” Thus the land of the two nations, [the Perizzite and the Girgashite], were excluded from the law of first-fruits because theirs is not a land flowing with milk and honey, and for the same reason, Rabbi Yosei also excluded the land beyond the Jordan, which belonged to the Amorite.³⁷⁵ And the Amorite mentioned here [among the five nations whose land was flowing with milk and honey], is the Amorite who lived in the Land of Israel proper. A text similar [to the one in the Sifre] is found in the Mechilta on this chapter. It is further taught in the Sifre:³⁷⁶, 164. “And they, [i.e., all the tribe of Levi], shall have no inheritance³⁷⁷ — this refers to the inheritance of the five nations; Among their brethren — this refers to the inheritance of the two nations.” The Rabbis [of the Sifre] thus separated these five nations as different, because theirs was the main land which He promised them, for that was the land flowing with milk and honey. And Rashi, in the section of Shoftim V’shotrim, experienced difficulty in explaining this Beraitha.³⁷⁸ Now according to this opinion [that only the land of the five nations mentioned here was flowing with milk and honey], Scripture stated above, [And I am come down to deliver them… and to bring them up] unto a good and large Land, unto a Land flowing with milk and honey,³⁷⁹ [and then proceeds to mention the five nations listed here as well as the Perizzite]. However, it does not add the Perizzite there on account of its land flowing with milk and honey, but because it was part of the good and large Land. These are the six nations mentioned everywhere,³⁸⁰ for the Girgashite, [the seventh nation], emigrated of his own accord, and is not mentioned in the Torah except in the verse: And He shall cast out many nations before thee, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations.³⁸¹ This is why He said many nations, [i.e., because all seven are mentioned]. And it is also written: But thou shalt surely destroy them: the Hittite, and the Amorite, the Canaanite, and the Perizzite, the Hivite, and the Jebusite,³⁸², 20:17. but He did not mention the Girgashite, thus alluding to the fact that he would not war against the Israelites but instead would emigrate of his own accord.

footnotes: ³⁶⁹ The five nations mentioned here and the Perizzite and the Girgashite. See Ramban above, 3:8. ³⁷⁰ Thus under the name Canaanite, one may understand either that particularly so-called nation or any of the other six nations who, besides bearing the generic name Canaanite, were also known as Hivites, etc. In the verse before us, the Canaanite ³⁷¹ Genesis 10:15-16. ³⁷² In the Sifre mentioned further on in the text. ³⁷³ Sifre, Ki Thavo ³⁷⁴ Deuteronomy 26:9. ³⁷⁵ Numbers 32:33. ³⁷⁶ Sifre, Shoftim ³⁷⁷ Deuteronomy 18:2. ³⁷⁸ Upon quoting the text of the Sifre — though with a different version — Rashi comments there: “I do not, however, know for certain what the Sifre means.” Rashi then proceeds to suggest his interpretation, and then mentions still another version of the text of the Sifre in question. The intent of Ramban’s words here that Rashi experienced difficulty in explaining this text in Deuteronomy 18:2 is thus clear. (See Note 209 above on the meaning of the word Beraitha.) ³⁷⁹ Above, 3:8. ³⁸⁰ See further, 23:23 and 34:11. ³⁸¹ Deuteronomy 7:1. ³⁸² Ibid.

AND IN THE SEVENTH DAY SHALL BE A FEAST TO THE ETERNAL. This means that they are to bring their Festival-offering on the seventh day [of Passover] and are not to delay it any longer, for after that, one can no longer make amends for it. However, as far as the Festival-offering³⁸³, which is the eighth day of Succoth. The Festival of Shevuoth, though only one day, has a similar seven-day extension period (Chagigah 9 a). is concerned, amends can be made for the first day of the festival all seven days. Both [the first and seventh] days of Passover are alike with respect to the law of a holy convocation, as He said above, And in the first day there shall be to you a holy convocation, and in the seventh day a holy convocation.³⁸⁴

footnotes: ³⁸³ Upon going up to the Sanctuary on the three Festivals of Pesach, Shevuoth, and Succoth, one is obligated to bring a Festival peace-offering. (See “The Commandments,” Vol. I, pp. 60-61). That Festival-offering should be brought on the first day of the festival and not later than on the seventh day of Passover or on Shmini Atzereth ³⁸⁴ Above, 12:16.

IT IS BECAUSE OF THAT THE ETERNAL DID FOR ME. This is equivalent to saying, “It is because of that which the Eternal did for me when I came forth out of Egypt.” A similar case is the verse: And thou shalt show them the way they are to go in,³⁸⁵ [which means “wherein they are to go”]. There are many such cases. The father is thus stating [to his son]: “It is because of that which G-d did for me when I came forth out of Egypt that I observe this service.” It is similar to that which is stated further on: Therefore I sacrifice to the Eternal all that openeth the womb.³⁸⁶ The intent of the word zeh (that) [in the verse, It is because of ‘that’], is: “tell him ‘that’ which you yourself see, i.e., what G-d did for you when you came forth out of Egypt.” And our Rabbis have explained³⁸⁷ that the word zeh (that) alludes to the unleavened bread and bitter herbs that are laid before him. It is possible that the purport of the verse, And thou shalt tell thy son… It is ‘ba’avur’ (because) of that the Eternal did for me when I came forth out of Egypt, is equivalent to the verse’s saying “such and such did G-d do unto me.” The word ba’avur also serves to indicate something within a subject itself, [and it does not only convey the idea: “because” of some other subject]. This is as the case in the verse, ‘ba’avur’ the child that was alive thou didst fast and weep,³⁸⁸ [which means “while” the child was alive], and not “because”. [David did not fast and weep “because” the child was alive; he fasted and wept “while” the child was alive so that it should get well.] Rabbi Abraham ibn Ezra said that the purport of the verse is: “Because of that which I do and worship Him by eating the Passover-offering and the unleavened bread, the Eternal did for me wonders until He brought me forth out of Egypt.” But it is not correct. I will yet explain this verse.³⁸⁹

footnotes: ³⁸⁵ Further, 18:20. ³⁸⁶ Verse 15. ³⁸⁷ Mechilta on the verse before us. ³⁸⁸ II Samuel 12:21. ³⁸⁹ Further, Verse 16, beginning with: “By way of Truth.” See Ramban’s discussion there which helps to explain why he did not find Ibn Ezra’s — and incidentally, also Rashi’s — explanation of the verse satisfactory. In Ramban’s opinion, the delivery from Egypt, besides having the purpose of enabling Israel to fulfill G-d’s commandments — as Rashi and Ibn Ezra so interpret the verse here — also served another very high purpose, as explained there.

AND IT SHALL BE FOR A SIGN UNTO THEE UPON THY HAND, AND FOR A MEMORIAL BETWEEN THINE EYES, THAT THE LAW OF THE ETERNAL MAY BE IN THY MOUTH; FOR WITH A STRONG HAND HATH THE ETERNAL BROUGHT THEE OUT OF EGYPT. To be interpreted [properly, the verse must be transposed]: “And it shall be for a sign unto thee upon thy hand and for a memorial between thine eyes, that with a strong hand hath the Eternal brought thee out of Egypt, that the law of the Eternal may be in thy mouth.” The meaning thereof is that you are to inscribe the exodus from Egypt [in the phylacteries] upon your hand and between your eyes, and remember it always in order that G-d’s law be in your mouth, [so that you will] observe His commandments and teachings, for He is your Master Who redeemed thee out of the house of bondage.³⁹⁰

footnotes: ³⁹⁰ Deuteronomy 13:6.

AND IT SHALL BE WHEN THE ETERNAL SHALL BRING THEE INTO THE LAND OF THE CANAANITES. This is stated because the law of that which “openeth the womb” [mentioned in Verse 12], applied only from the time they came to the Land of Israel.³⁹¹ In line with the plain meaning of Scripture, the verse, Sanctify unto Me all the firstborn, [mentioned in Verse 2 above] means all the firstborn living at that time. Since He redeemed them from death when He smote in the land of Egypt, He commanded [in that verse above] that they be sanctified to Him to do the work of G-d, whatever He will command them to do. He did not command them at this time concerning the redemption of the firstborn, but only after He exchanged them for the Levites and He commanded the redemption of the firstborn that were over and above the number of the Levites.³⁹² But the commandment [as expressed in the verse, Sanctify unto Me all the firstborn], did not apply to the firstborn in the wilderness. Now, [in the verse before us], He commanded that when they shall come into the Land of Israel, the law should apply to the firstborn of both man and beast³⁹³ and the firstling of an ass,³⁹⁴ and then He commanded the law of their redemption for the generations.³⁹⁴

footnotes: ³⁹¹ See my Hebrew commentary p. 344 for correctness of this reading as based on Ramban manuscript. It is also borne out by Ramban’s statement further on in this section: “But the commandment… did not apply to the firstborn in the wilderness.” ³⁹² Numbers 3:44-47. ³⁹³ Verse 12. ³⁹⁴ Verse 13. ³⁹⁴ Verse 13.

AS HE SWORE UNTO THEE AND TO THY FATHERS. The meaning of it is that “He swore to your fathers to give it to you,” just as it is said above, which He swore unto thy fathers to give thee.³⁹⁵ It may be that G-d’s word by itself is called “an oath,” for thus He said twice:³⁹⁶ And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land,³⁹⁷ and again it says, And I will bring you in unto the land concerning which I lifted up My hand.³⁹⁸, 6:8.

footnotes: ³⁹⁵ Verse 5. ³⁹⁶ “And the repetition of an expression may be regarded as an oath” (Shebuoth 36 a, and see also Rashi to Genesis 8:21). ³⁹⁷ Above, 3:8. ³⁹⁸ Ibid.

V’HA’AVARTA’ UNTO THE ETERNAL ALL THAT OPENETH THE WOMB. This is an expression of setting apart, i.e., that one is to remove the firstling from the flock and it is to be for the Eternal. Then He reverts and explains that this “setting apart” means that every first male offspring dropped by a beast, and every first offspring of an ass and every firstborn son of a man shall be the Eternal’s. But Rashi commented: “And thou shalt set apart unto the Eternal all that openeth the womb. Scripture is speaking of the firstborn of man.”

ULTOTAPHOTH’ BETWEEN THINE EYES. No affinity is known to this word. Linguists,³⁹⁹ however, associated it with the expressions: ‘v’hateiph’ (And speak) to the south;⁴⁰⁰ And my word ‘titoph’ (dropped) upon them.⁴⁰¹ The figurative usage thereof is based on the verse: And the mountains shall drop (‘v’hitiphu’) sweet wine.⁴⁰² Thus the verse is saying that you should make the exodus from Egypt a sign upon your hand, and between your eyes a source for discourse distilling as the dew upon those that hear it.⁴⁰³ Our Rabbis, however, have called an object which lies upon the head totaphoth, just as they have said: “[A woman] may not go out [on the Sabbath] with a totepheth or head-bangles.”⁴⁰⁴ Rabbi Abahu said: “What is totepheth? It is a forehead-band extending from ear to ear.”⁴⁰⁵, 57b. Now it is the Rabbis [of the Talmud] who are the [true Hebrew] linguists, as they spoke the language and knew it and it is from them that we should accept [the explanation of the word ultotaphoth]. Now Scripture says totaphoth [in the plural] and not totepheth [in the singular] because there are many compartments in the phylacteries,⁴⁰⁶ just as we have received their form from the holy fathers⁴⁰⁷ who saw the prophets and the ancient ones up to Moses our teacher doing so. Now the fundamental reason of this commandment is that we lay the script of the exodus from Egypt upon the hand and upon the head opposite the heart and the brain, which are the pivots of thought. Thus we are to inscribe [on parchment] the Scriptural sections of Kadesh (Sanctify unto Me) [Verses 1-10], and V’haya ki y’viacha (And it shall be when the Eternal shall bring thee) [Verses 11-16], and enclose them in the phylacteries because of this commandment wherein we were charged to make the exodus from Egypt for frontlets between our eyes. [We are also to inscribe and enclose in the phylacteries the sections of] Sh’ma (Hear O Israel) [Deuteronomy 6:4-9] and V’haya im shamo’a (And it shall come to pass, if ye shall hearken) [ibid., 11:13-21] because we are charged to have the commandments [of the Torah] also for frontlets between our eyes, as it is written: And these words, which I command thee this day, shall be upon thy heart;⁴⁰⁸ and they shall be for frontlets between thine eyes.⁴⁰⁹, Verse 8. This is why we also inscribe [on parchment] these two sections — [Sh’ma and V’haya im shamo’a] — for frontlets [even though the exodus is not mentioned in them], for they contain the commandments of the Unity of G-d, the memorial of all commandments, the doctrine of retribution, which states that the consequence of disobeying the commandments is punishment and that blessings come in the wake of obedience — and the whole foundation of the faith.⁴¹⁰, p. 153) as well as at the end of this Seder, he states clearly that “a person has no part in the Torah of Moses our teacher” unless he believes in this principle. It is thus logical to assume that “the whole foundation of the faith” mentioned here is a reference to the above principle. Now of the phylactery of the arm, Scripture says, And it shall be for a sign unto thee upon thy hand,⁴¹¹ which the Rabbis explained⁴¹² as referring to the left arm, which is opposite the heart. By way of the Truth, [the mystic lore of the Cabala], the verse, It is because of ‘zeh’ (this) which the Eternal did for me,⁴¹³ is similar to ‘zeh’ (this) is my G-d, and I will glorify Him.⁴¹⁴ The verse here thus states that it was because of His name and His glory that He did for us and brought us forth out of Egypt. And “this” shall be for a sign unto thee on the arm of your strength,⁴¹⁵ just as it is written, For Thou art the glory of their strength.⁴¹⁶, Verse 18. Thus the sign [of the phylactery] is similar to the sign of circumcision⁴¹⁷ and the Sabbath.⁴¹⁸ And since all [emanations] are one perfect unity, which is alluded to in “the sign” on the arm, our ancestors have received the tradition from Moses, who received it from the mouth of the Almighty, that [all four sections of Scripture inscribed in the phylacteries, as described above], are encased in one compartment. This is something like Scripture says, achothi kalah,⁴¹⁹, my sister — echad, one) and “totality” (kalah, bride — kol, all), as explained in the text. See also Vol. I, p. 292, where Ramban refers to this theme. because it is united and comprised of the thirty-two paths of wisdom⁴²⁰ [with which the world was created], and it is further written, His left hand is under my head.⁴²¹ Then Scripture says, And it shall be for a memorial between thine eyes,⁴¹¹ meaning that we are to lay them at the place of remembrance, which is between the eyes, at the beginning of the brain. It is there that remembrance begins by recalling the appearances [of persons and events] after they have passed away from us. These frontlets circle around the whole head with their straps, while the loop rests directly over the base of the brain which guards the memory. And the expression, between your eyes, means that they are to be placed upon the middle of the head, not towards one side. It may be that in the middle of the head, there are the roots of the eyes and from these stems the power of sight. Similarly, the verse, Nor make ye any baldness between your eyes for the dead,⁴²², that the expression between the eyes means on the head adjoining the forehead. See also Rashi to Leviticus 21:5. [means baldness adjoining the forehead. Thus the expression between your eyes mentioned here in the case of the frontlets also refers to the identical place]. It is to explain this point, [i.e., that the phylactery of the head is not to be placed between the eyes, as the literal meaning of the words might indicate, but that it is to be placed upon the middle of the head adjoining the forehead], that He reverts here [in Verse 16 and instead of using the expression, and for ‘a memorial’ between your eyes, as stated in Verse 9], and says ‘ultotaphoth’ between your eyes. This is in order to explain that the commandment is not fulfilled by placing the phylactery between the eyes bottomward, but rather it is to be placed high on the head where it is to be there like totaphoth, [and we have seen above that the word totepheth was used by the Rabbis for an object which lies upon the head]. He uses the plural form [totaphoth, and not the singular totepheth], because the compartments in the phylactery of the head are many, as we have received the form by Tradition. And now I shall declare to you a general principle in the reason of many commandments. Beginning with the days of Enosh⁴²³ when idol-worship came into existence, opinions in the matter of faith fell into error. Some people denied the root of faith by saying that the world is eternal; they denied the Eternal, and said: It is not He⁴²⁴ [Who called forth the world into existence]. Others denied His knowledge of individual matters, *and they say, How doth G-d know? and is there knowledge in the Most High?*⁴²⁵ Some admit His knowledge but deny the principle of providence and make men as the fishes of the sea,⁴²⁶ [believing] that G-d does not watch over them and that there is no punishment or reward for their deeds, for they say the Eternal hath forsaken the land.⁴²⁷ Now when G-d is pleased to bring about a change in the customary and natural order of the world for the sake of a people or an individual, then the voidance of all these [false beliefs] becomes clear to all people, since a wondrous miracle shows that the world has a G-d Who created it, and Who knows and supervises it, and Who has the power to change it. And when that wonder is previously prophesied by a prophet, another principle is further established, namely, that of the truth of prophecy, that G-d doth speak with man,⁴²⁸ and that He revealeth His counsel unto His servants the prophets,⁴²⁹ and thereby the whole Torah is confirmed. This is why Scripture says in connection with the wonders [in Egypt]: That thou [Pharaoh] mayest know that I am the Eternal in the midst of the earth,⁴³⁰ which teaches us the principle of providence, i.e., that G-d has not abandoned the world to chance, as they [the heretics] would have it; That thou mayest know that the earth is the Eternal’s,⁴³¹, 9:29. which informs us of the principle of creation, for everything is His since He created all out of nothing; That thou mayest know that there is none like Me in all the earth,⁴³², Verse 14. which indicates His might, i.e., that He rules over everything and that there is nothing to withhold Him. The Egyptians either denied or doubted all of these [three] principles, [and the miracles confirmed their truth]. Accordingly, it follows that the great signs and wonders constitute faithful witnesses⁴³³ to the truth of the belief in the existence of the Creator and the truth of the whole Torah. And because the Holy One, blessed be He, will not make signs and wonders in every generation for the eyes of some wicked man or heretic, He therefore commanded us that we should always make a memorial or sign of that which we have seen with our eyes, and that we should transmit the matter to our children, and their children to their children, to the generations to come, and He placed great emphasis on it, as is indicated by the fact that one is liable to extinction for eating leavened bread on the Passover, and for abandoning the Passover-offering, [i.e., for not taking part in the slaughtering thereof].⁴³⁴ He has further required of us that we inscribe upon our arms and between our eyes all that we have seen in the way of signs and wonders, and to inscribe it yet upon the doorposts of the houses, and that we remember it by recital in the morning and evening — just as the Rabbis have said: “The recital of the benediction True and firm, [which follows the Sh’ma in the morning and which terminates with a blessing to G-d for the redemption from Egypt], is obligatory as a matter of Scriptural law because it is written, That thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.⁴³⁵ [He further required] that we make a booth every year⁴³⁶ and many other commandments like them which are a memorial to the exodus from Egypt. All these commandments are designed for the purpose that in all generations we should have testimonies to the wonders so that they should not be forgotten and so that the heretic should not be able to open his lips to deny the belief in [the existence of] G-d. He who buys a Mezuzah⁴³⁷ for one zuz [a silver coin] and affixes it to his doorpost and has the proper intent of heart on its content, has already admitted the creation of the world, the Creator’s knowledge and His providence, and also his belief in prophecy as well as in all fundamental principles of the Torah, besides admitting that the mercy of the Creator is very great upon them that do His will, since He brought us forth from that bondage to freedom and to great honor on account of the merit of our fathers who delighted in the fear of His Name.⁴³⁸ It is for this reason that the Rabbis have said:⁴³⁹ “Be as heedful of a light commandment⁴⁴⁰ that can be bought for one zuz and affixed to the door-post. as of a weighty one,” for they are all exceedingly precious and beloved, for through them a person always expresses thankfulness to his G-d. And the purpose of all the commandments is that we believe in our G-d and be thankful to Him for having created us, for we know of no other reason for the first creation,⁴⁴¹ and G-d the Most High has no demand on the lower creatures, excepting that man should know and be thankful to G-d for having created him. The purposes of raising our voices in prayer and of the service in synagogues, as well as the merit of public prayer, is precisely this: that people should have a place wherein they assemble and express their thankfulness to G-d for having created them and supported them, and thus proclaim and say before Him, “We are your creatures.” This is the intent of what the Rabbis of blessed memory have said:⁴⁴² “And they cried mightily unto G-d.⁴⁴³ From here you learn that prayer must be accompanied by sound. The undaunted one wins over the abashed one.” Through the great open miracles, one comes to admit the hidden miracles which constitute the foundation of the whole Torah, for no one can have a part in the Torah of Moses our teacher unless he believes that all our words and our events, [as dictated in the Torah], are miraculous in scope, there being no natural or customary way of the world in them, whether affecting the public or the individual. Instead, if a person observes the commandments, His reward will bring him success, and if he violates them, His punishment will cause his extinction. It is all by decree of the Most High, as I have already mentioned.⁴⁴⁴ The hidden miracles done to the public come to be known as is mentioned in the assurances of the Torah on the subject of the blessings and imprecations,⁴⁴⁵ as the verse says: And all the nations shall say: Wherefore hath the Eternal done thus unto this land? … Then men shall say: Because they forsook the covenant of the Eternal, the G-d of their fathers.⁴⁴⁶ Thus it will become known to all nations that their punishment came from G-d. And of the fulfillment of the commandments it says, And all the peoples of the earth shall see that the name of the Eternal is called upon thee.⁴⁴⁷, 28:10. I will yet explain this, with the help of G-d.⁴⁴⁸ Beshalach

footnotes: ³⁹⁹ Menachem ben Saruk, quoted in Rashi. See also Ibn Ezra. ⁴⁰⁰ Ezekiel 21:2. ⁴⁰¹ Job 29:22. Ramban evidently understands it: “and to them I spoke my word,” meaning “they followed my advice without question.” ⁴⁰² Amos 9:13. The figurative sense of the verse is that the mountains “will speak” of sweet wine. ⁴⁰³ See Deuteronomy 32:2. ⁴⁰⁴ Shabbath 57a. ⁴⁰⁵ Ibid. ⁴⁰⁶ The phylactery of the head is divided into four vertical compartments, each compartment containing a scroll of one of the four Scriptural passages referring to this commandment. The phylactery of the arm contains one interior chamber which contains but one single scroll upon which all four sections of the Law are inscribed together. For fuller discussion of the subject, see “The Commandments,” Vol. I, p. 18-19. ⁴⁰⁷ A reference to the Sages of the Talmud, who received the true Tradition of the Torah. ⁴⁰⁸ Deuteronomy 6:6. ⁴⁰⁹ Ibid. ⁴¹⁰ “The whole foundation of the faith.” This may refer to the principle of the Unity of G-d which is indeed the root of faith, as Ramban describes it in Deuteronomy 6:4. However, in view of the fact that this principle has already been explicitly mentioned here by Ramban, the reference must be to some other doctrine. It is reasonable to assume that Ramban is here alluding to a point he has explained in many places — “a true principle, clearly indicated in the Torah… that in the entire scope of the Torah there are only miracles, and no nature or custom.” (See Vol. I, pp. 556-7; see also his commentary above, 6:2, and on Leviticus 26:11.) The theme appears also in his introduction to the Commentary on the Book of Job (Kithvei Haramban, Vol. I, pp. 17-19). In his “Sermon on the Perfection of the Torah,” (Ibid. ⁴¹¹ Above, Verse 9. ⁴¹² Menachoth 36b. ⁴¹³ Above, Verse 8. ⁴¹⁴ Further, 15:2. ⁴¹⁵ See Psalms 89:11. ⁴¹⁶ Ibid. ⁴¹⁷ Genesis 17:11. ⁴¹⁸ Further, 31:13. ⁴¹⁹ Song of Songs 5:1. Literally, “my sister, the bride,” but here interpreted on the basis of the Hebrew roots which suggest “unity” (achothi ⁴²⁰ Sefer Yetzirah 1:1 ⁴²¹ Song of Songs 2:6. ⁴¹¹ Above, Verse 9. ⁴²² Deuteronomy 14:1. See Rashi, ibid. ⁴²³ Genesis 4:26. See also Rambam, Mishneh Torah, Hilchoth Akum, 1:1, where he traces the process of intellectual degeneration by which mankind fell into gross idolatry. Ramban primarily follows here the process of deterioration as affecting the three basic principles of faith: the existence of the Creator, His providence over the world, and the truth of prophecy. The chief purpose of the commandments of the Torah is to guard Israel against deviating from these principles. ⁴²⁴ Jeremiah 5:12. ⁴²⁵ Psalms 73:11. ⁴²⁶ Habakkuk 1:14. ⁴²⁷ Ezekiel 8:12. ⁴²⁸ Deuteronomy 5:28. ⁴²⁹ Amos 3:7. ⁴³⁰ Above, 8:18. ⁴³¹ Ibid. ⁴³² Ibid. ⁴³³ Isaiah 8:2. ⁴³⁴ Numbers 9:13. ⁴³⁵ Deuteronomy 16:3. ⁴³⁶ Leviticus 23:42. ⁴³⁷ Literally: “door-post.” It is a scroll of parchment on which are written the two Scriptural portions, Deuteronomy 6:4-9 and 11:13-21, and which is fastened to the right-hand door-post. ⁴³⁸ See Nehemiah 1:11. ⁴³⁹ Aboth 2:1. ⁴⁴⁰ Here understood in the sense of a commandment, the fulfillment of which does not entail a great expense, just like a Mezuzah ⁴⁴¹ “The first creation.” In his “Sermon on the Perfection of the Torah,” where Ramban discusses the same topic (Kithvei Haramban, Vol. I, p. 152), the text reads: “for we know of no other reason for ‘the creation of man.’” See, however, my Hebrew commentary, in the fifth edition, p. 557, where I suggest that the term “the first creation” may be a reference to the period from Adam to Abraham. ⁴⁴² Yalkut Shimoni, Jonah 550. See also Yerushalmi Taanith, II, 1. ⁴⁴³ Jonah 3:8. ⁴⁴⁴ See Vol. I, pp. 215-216 and 556-558. ⁴⁴⁵ Leviticus 26:3-46; Deuteronomy 28:1-68. ⁴⁴⁶ Deuteronomy 29:23-4. ⁴⁴⁷ Ibid. ⁴⁴⁸ Leviticus 26:11.

AND G-D LED THEM NOT BY THE WAY OF THE LAND OF THE PHILISTINES BECAUSE¹, as will be explained. Ramban will suggest further on in the text that the word ki should be understood here as “although.” The J.P.S. translation follows Ramban’s explanation. IT WAS NEAR. “It would therefore be easy [for the Israelites] to return to Egypt by the same route. There are many Midrashic explanations, [but the above is the plain sense of Scripture].” Thus the language of Rashi. This is also the opinion of Rabbi Abraham ibn Ezra, who explained the purport of the verse to be that G-d led them not by the way of the land of the Philistines “because” it was near. They might therefore be filled with regret [when they experience war], and they would immediately return to Egypt. In my opinion, if their explanations were correct, the expression for G-d said would have been mentioned in first place in the verse, in which case the verse would read: “and G-d led them not by the way of the land of the Philistines, for G-d said, Because it is near, lest peradventure the people repent!”², etc. In other words, Ramban argues that according to Rashi and Ibn Ezra, the reason for G-d’s choice of the route by the wilderness and not by the land of the Philistines [because it was near], should have followed after the expression for G-d said. But the correct interpretation is that [the expression in question does not state the reason for G-d’s choice but merely] states that G-d led them not by the way of the land of the Philistines although it was near and it would have been advantageous to lead them by that route, for G-d said: Lest peradventure the people repent when they see war, and they return to Egypt. The reason they would experience war if they went by the way of the land of the Philistines, is that the Philistines would surely not have given them permission to go peacefully through their land, and thus they might return to Egypt. But by the way of the wilderness, they would not see war until they came to the lands of Sihon and Og, the kings of the Amorites,³ which were given to them [i.e. to Israel]. At that time, they were already far from Egypt, [and there was thus no reason to fear that they would be tempted to return to Egypt because of war]. The war of Amalek in Rephidim⁴ was no reason for the Israelites to return to Egypt, since they did not pass through the land of the Amalekites. Rather, Amalek came from his country and warred against them because of his hatred of Israel. Even if they were to take their own course to return to Egypt, it would be to no avail since Amalek would fight them on the way. Besides, they were already far from Egypt because of the circuitous route which they had followed, and they knew of no other route. Now Rashi commented: “When they see war. For instance, the war of the Canaanite and the Amalekite.⁵. If they had proceeded by the direct route, they would have then turned back. For after He had made them go round by a circuitous way they said, Let us make a captain and go back to Egypt,⁶, 14:4. and how much more so would they have said it had He led them by a straight road!”⁷ The purport of that which Scripture states, and G-d led them not… But G-d led the people about, by the way of the wilderness,⁸ is that when they journeyed from Succoth,⁹ a pillar of cloud¹⁰ began to go before them. It did not go by the way of the land of the Philistines but instead went by the way of the wilderness of Etham,⁹ and the Israelites walked after it. The cloud then rested in Etham and they encamped there, and that was at the edge of the wilderness.⁹

footnotes: ¹ “Because.” Thus Rashi and Ibn Ezra render the Hebrew word ki ² But actually the verse reads: and G-d led them not by the way of the land of the Philistines because it was near; for G-d said ³ Deuteronomy 3:8. ⁴ Further, 17:8-13. ⁵ In Numbers 14:45 and so in Rashi here: And the Amalekite and the Canaanite came down ⁶ Ibid. ⁷ Mechilta on the verse before us. ⁸ Verse 18. ⁹ Verse 20. ¹⁰ Verse 21. ⁹ Verse 20. ⁹ Verse 20.

AND THE CHILDREN OF ISRAEL WENT UP ARMED OUT OF THE LAND OF EGYPT. This means that even though G-d led them about by the way of the wilderness, they still feared lest the Philistines who dwelt in the nearby cities come upon them. Therefore they were armed, as are people who go out to war. Some scholars¹¹ say that Scripture is relating that they went out with a high hand,¹² deeming themselves redeemed from bondage, and they did not leave like slaves escaping [from their master].

footnotes: ¹¹ Found in Ibn Ezra. ¹² Further, 14:8. “With a high hand carrying their arms and not like slaves who escape from their master” (Ibn Ezra).

AND THE ETERNAL WENT BEFORE THEM. The Sages have already said,¹³ “Wherever the phrase And the Eternal is mentioned, it means He and His Celestial Court.” The Holy One, blessed be He, went before them by day, and His Celestial Court by night.¹⁴ If so, the explanation of the verse is that G-d¹⁵ abode in the midst of the cloud, and He went before them by day in a pillar of cloud. By night, His Celestial Court abode in a pillar of fire to give them light. This is similar in meaning to that which the verse says: Inasmuch as Thou Eternal art seen face to face, and Thy cloud standeth over them, and Thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night.¹⁶ I have seen in Eileh Shemoth Rabbah:¹⁷ “For ye shall not go out in haste, neither shall ye go by flight; for the Eternal will go before you.¹⁸ In the past, I and My Celestial Court went before you, as it is said, And the Eternal went before them by day, but in the World to Come,¹⁹ I Myself will go before you, as it is said, For the Eternal will go before you, and the G-d of Israel will be your rearward.”¹⁸ The secret of this Midrash is as I have mentioned, i.e., that at the first redemption, the Holy One, blessed be He, was with them by day and His Celestial Court by night, but in the World to Come,¹⁹ the attribute of His Celestial Court will be elevated in mercy and the Eternal — the Tetragrammaton — will go before them, for the G-d of Israel will then assemble His people, and the night will shine as the day, the darkness even as the light,²⁰ as everything will then be united in the attribute of mercy. Rabbi Abraham ibn Ezra commented that Scripture here speaks according to the language of men, since it was the power of G-d and His messenger that went with Israel, [thus, and the Eternal went before them would mean “and the angel of the Eternal went before them”], similar in meaning to the verse, He caused His glorious arm to go at the right hand of Moses.²¹ Now it is true that the verse here is similar in meaning to the verse, He caused His glorious arm to go at the right hand of Moses,²¹ but it is not as Rabbi Abraham ibn Ezra understood it.²². It was this verse apparently that forced Ibn Ezra to arrive at his interpretation here. See Ramban, ibid., for a fuller discussion. And it is further written, So didst Thou lead Thy people to make Thyself a glorious Name,²³ [thus indicating that it was the Holy One, blessed be He, Himself that went before the people, and not, as Ibn Ezra explained, that the reference here is to an angel].

footnotes: ¹³ Bereshith Rabbah 51:3. See Vol. I, p. 260. ¹⁴ This sentence is not part of the above Midrash. See my Hebrew commentary, p. 348, for a similar interpretation in the Zohar, the mystical commentary on the Torah. ¹⁵ Literally: “the Name,” i.e., the Great Divine Name known by the attribute of mercy. (Ricanti, interpreting the meaning of Ramban.) See my Hebrew commentary, p. 348. ¹⁶ Numbers 14:14. ¹⁷ Shemoth Rabbah 19:7. ¹⁸ Isaiah 52:12. ¹⁹ Here referring to the Messianic era. ¹⁸ Isaiah 52:12. ¹⁹ Here referring to the Messianic era. ²⁰ Psalms 139:12. ²¹ Isaiah 63:12. ²¹ Isaiah 63:12. ²² See above, 6:2, for Ramban’s understanding of the verse in Isaiah, and see also further, 14:19, which states: And the angel of G-d, who went before the camp of Israel, journeyed ²³ Isaiah 63:14.