In the name of the great G-d, and the fearful,¹ is mentioned. It is possible that the author chose the verse from Daniel rather than that of Deuteronomy in order to allude to the rest of the verse there: And I prayed unto the Eternal my G-d, and made confession and said, O, Eternal the great and fearful G-d, and Who keepest the covenant and mercy with them that love Thee and keep Thy commandments. There is thus here an allusion to a prayer for G-d’s mercy in the author’s work before him. I will begin to write novel interpretations On the explanation of the Torah, With terror, with fear, With trembling, with sweat, with dread,² Praying and confessing With a humble heart and a broken spirit, Asking forgiveness, Seeking pardon and atonement,³ With bowing to the ground, With kneeling, with prostration, Until all the vertebrae of the spine Seem to be loosened.⁴ And that my soul knoweth right well,⁵ In clear awareness, That the egg of the ant is not as small In comparison to the outermost sphere As is my little wisdom And brief knowledge Against the hidden matters of the Torah⁶ That lie hidden in her house, Concealed in her room; For every precious thing and every wonder, Every profound mystery and all glorious wisdom Are stored up with her, Sealed up in her treasure By a hint, by a word, In writing and in speaking; Just as the prophet — who was adorned With royal garments and a crown, The annointed of the G-d of Jacob,⁷ The author of the sweetest of songs — said: I have seen an end To every purpose; But Thy commandment Is exceedingly broad,⁸ And it is said, Thy testimonies are wonderful; Therefore doth my soul keep them.⁹, Verse 129.

footnotes: ¹ Daniel 9:4. It could not be Deuteronomy 10:17 since there the attribute mighty ² See Berachoth 22 a, where it is explained that these are the ways in which the Torah was given and by which it was studied. ³ That is, in case he errs in his interpretations and especially in his refuting the opinions of the other masters. ⁴ Berachoth 28 b. ⁵ Psalms 139:14. ⁶ A reference to the Cabala — the mystic teachings of the Torah — elements of which the author intends to include in his commentary, but here he confesses his brief knowledge thereof. ⁷ II Samuel 23:1. ⁸ Psalms 119:96. ⁹ Ibid.

But what shall I do Since my soul craves for Torah And she is in my heart As a consuming, burning fire¹⁰ In my kidneys restrained; To go forth in the steps Of the former ones, The lions of the group,¹¹ The exalted of the generations, The men of might;¹² To enter with them “The thickest part of the beam,¹³ To write as they did Explanations of the verses, And Midrashic interpretations On the precepts, And the Agadah [homily], Ordered in all things, and sure.¹⁴. Ramban thus suggests that his part in the Torah was assured from on high, and therefore he need not fear to go forth in the steps of the former giants of the Torah. I will place as an illumination before me The lights of the pure candelabrum,¹⁵ The commentaries of our Rabbi Shlomo [Rashi], A crown of glory, and a diadem of beauty,¹⁶ Adorned in his ways, In Scripture, Mishnah and Gemara. The right of the first-born is his.¹⁷ In his words will I meditate, And in their love will I ravish,¹⁸ And with them we will have Discussions, investigations and examinations, In his plain explanations And Midrashic interpretations, And every difficult Agadah Which is mentioned in his commentaries. And with Abraham the son of Ezra We shall have open rebuke and hidden love.¹⁹, 27:5. The exact quotation: Better is open rebuke than love that is hidden. Ramban thus suggests that while he will criticize Ibn Ezra openly on many of his interpretations, yet his admiration of his work will not be lessened.

footnotes: ¹⁰ See Jeremiah 20:9. ¹¹ A reference to the most distinguished scholars of the generations. ¹² That is, in their knowledge of the Torah. “A man of might” is he who knows to answer in a discussion of the Torah. (Sanhedrin 93 b.) ¹³ The heart of the problem. ¹⁴ II Samuel 23:5. The preceding part of the verse reads: For an everlasting covenant he hath made with me ¹⁵ Exodus 31:8. ¹⁶ Isaiah 28:5. ¹⁷ Deuteronomy 21:17. A reference to the fact that Rashi’s commentary to the Torah was the first great commentary to be accepted by all Israel. ¹⁸ See Proverbs 5:19. ¹⁹ Ibid.

And G-d Whom alone I shall fear He shall save me from the day of wrath.²⁰ He shall keep me from mistakes And from all sin and transgression, And He shall lead me in the straight way And open for us the gates of light, And He shall deem us worthy To see the day of tidings,²¹ As it is written: How beautiful upon the mountains Are the feet of the messenger of good tidings That announceth peace, The harbinger of good tidings That announceth salvation, That saith to Zion: *‘Thy G-d reigneth.’*²²

footnotes: ²⁰ Zephaniah 1:15. ²¹ “The day of tidings” was to Ramban a reality which was to transpire in the very near future. See his commentary further, 2:3, towards the end of the verse. ²² Isaiah 52:7.

Thy word is tried to the uttermost, And Thy servant loveth it.²³

footnotes: ²³ Psalms 119:140.

Thy righteousness Is an everlasting righteousness, And Thy law is truth.²⁴, Verse 142.

footnotes: ²⁴ Ibid.

Thy testimonies are righteous forever; Give me understanding, And I shall live.²⁵, Verse 144. (See my Hebrew commentary, p. 20, for the reason why Ramban mentions these three verses from Psalms.)

footnotes: ²⁵ Ibid.