Tanach · Rishonim on Tanach · Ramban · Torah

Ramban on Deuteronomy 13:2/רמב"ן על דברים י״ג:ב׳

אכִּי יָקוּם בְּקִרְבְּךָ נָבִיא אוֹ חֹלֵם חֲלוֹם, יִקְרָאֶנּוּ הַכָּתוּב נָבִיא עַל פִּי עַצְמוֹ, שֶׁיֹּאמַר הוּא הַשֵּׁם דִּבֵּר עִמִּי בְּהָקִיץ וַאֲנִי נְבִיאוֹ שָׁלוּחַ לָכֶם שֶׁתַּעֲשׂוּ כֵּן. וְיִתָּכֵן שֶׁיִּרְמֹז הַכָּתוּב לְמָה שֶׁהוּא אֱמֶת, כִּי בַּנְּפָשׁוֹת בִּקְצָת הָאֲנָשִׁים כֹּחַ נְבוּאִיי יֵדְעוּ בּוֹ עֲתִידוֹת, לֹא יֵדַע הָאִישׁ מֵאַיִן יָבֹא בּוֹ, אֲבָל יִתְבּוֹדֵד וְתָבֹא בּוֹ רוּחַ לֵאמֹר כָּכָה יִהְיֶה לֶעָתִיד לָבֹא בְּדָבָר פְּלוֹנִי. וְיִקְרְאוּ לוֹ הַפִילוֹסוֹפִים "כְּהִין", וְלֹא יֵדְעוּ סִבַּת הָעִנְיָן, אַךְ הַדָּבָר נִתְאַמֵּת לְעֵינֵי רוֹאִים. אוּלַי הַנֶּפֶשׁ, בְּהִתְבּוֹדְדָה, תִּדְבַּק בַּשֵּׂכֶל הַנִּבְדָּל וְתִתְכַּוֵּן בּוֹ. וְהָאִישׁ הַזֶּה יִקָּרֵא נָבִיא כִּי מִתְנַבֵּא הוּא, וְעַל כֵּן יָבוֹא הָאוֹת וְהַמּוֹפֵת אֲשֶׁר יֹאמַר אֵלֶיךָ.

1IF THERE ARISE IN THE MIDST OF THEE A PROPHET, OR A DREAMER OF DREAMS. Scripture calls him “a prophet” on the basis of his own claim, for it is he who claims, “G-d spoke with me while I was awake and I am His prophet sent to you [to command] that you [worship idols,” as mentioned in Verse 3]. But it is possible that Scripture alludes to that which is true [that the person does indeed possess certain prophetic powers], for there is a prophetic potential in the souls of some people by which they know of things to come without the person knowing whence it comes to him, but he will isolate himself and [then] a spirit will arrive within him saying, “Thus it will happen to that person in the future in a particular matter.” The philosophers call [that power of prophecy] kahin.¹⁰⁷, a term referring to the power residing in man to be able to foretell the future. It is so explained by Shmuel ibn Tibbon in his list of “Foreign words.” They do not know its cause, but the matter is substantiated in the sight of witnesses. Perhaps the soul in its keenness cleaves to the pure intellect¹⁰⁸ and concentrates on it. Such a person is called “prophet,” because he predicts events, and, therefore, the sign or wonder¹⁰⁹ whereof he spoke comes to pass.

בוְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת, עִנְיַן אוֹת, סִימָן עַל דָּבָר שֶׁיִּהְיֶה אַחֲרֵי כֵן בְּדִמְיוֹנוֹ, כְּעִנְיָן שֶׁנֶּאֱמַר (במדבר ב ב): אִישׁ עַל דִּגְלוֹ בְאֹתֹת, כִּי כְּשֶׁיָּבֹא הַנָּבִיא וְיֹאמַר דָּבָר פְּלוֹנִי עָתִיד לִהְיוֹת לְדִמְיוֹן שֶׁיִּהְיֶה כָּךְ, יִקָּרֵא אוֹת, כְּעִנְיָן שֶׁנֶּאֱמַר (ישעיה ז יד): לָכֵן יִתֵּן אֲדֹנָי הוּא לָכֶם אוֹת, שֶׁהָאֵל עִמָּנוּ, מִשֵּׁם בֶּן אֵשֶׁת הַנָּבִיא. וְהַמִּלָּה נִגְזֶרֶת מִן (דברים לג ב) אָתָה. וְהַמּוֹפֵת יֵאָמֵר עַל דָּבָר מְחֻדָּשׁ שֶׁיַּעֲשֶׂה לְפָנֵינוּ בְּשִׁנּוּי טִבְעוֹ שֶׁל עוֹלָם, כְּעִנְיָן שֶׁנֶּאֱמַר (דברי הימים ב לב לא): לִדְרֹשׁ הַמּוֹפֵת אֲשֶׁר הָיָה בָאָרֶץ, (יואל ג ג): וְנָתַתִּי מוֹפְתִים בַּשָּׁמַיִם וּבָאָרֶץ דָּם וָאֵשׁ. וְהִיא מִלָּה מְקֻצֶּרֶת מִן מֻפְלֵאת, כְּמוֹ (דברי הימים א יב לח): שֵׁרִית יִשְׂרָאֵל. וְיַשְׁאִילֵהוּ הַלָּשׁוֹן לְדָבָר שֶׁהוּא חוּץ מִן הַמִּנְהָג, כְּמוֹ שֶׁנֶּאֱמַר (יחזקאל כד כד): וְהָיָה יְחֶזְקֵאל לָכֶם לְמוֹפֵת, וְאָמַר (יחזקאל כד כז): וּתְדַבֵּר וְלֹא תֵאָלֵם עוֹד וְהָיִיתָ לָהֶם לְמוֹפֵת, כִּי מַעֲשָׂיו פֶּלֶא בְּעֵינֵי הָרוֹאִים, כְּדֶרֶךְ (איכה א ט): וַתֵּרֶד פְּלָאִים. וְכֵן (דניאל ג לב): אָתַיָּא וְתִמְהַיָּא... אָתוֹהִי כְּמָה רַבְרְבִין וְתִמְהוֹהִי כְּמָה תַקִּיפִין, הָאֹתוֹת וְהַמּוֹפְתִים, כִּי הַפֶּלֶא וְהַתֵּמַהּ עִנְיָן אֶחָד. וְהָיוּ בִּיצִיאַת מִצְרַיִם אוֹתוֹת, וְהֵם הַדְּבָרִים שֶׁיֹּאמַר לָהֶם מִתְּחִלָּה (שמות ח יט): לְמָחָר יִהְיֶה הָאֹת הַזֶּה, וְהָיוּ שָׁם מוֹפְתִים, שֶׁיֵּעָשׂוּ בְּחִדּוּשׁ בְּלִי שֶׁיַּקְדִּימוּ לְהוֹדִיעַ בּוֹ. וְכֵן (ישעיה לח כב): מָה אוֹת כִּי אֶעֱלֶה בֵּית ה', שֶׁיַּקְדִּים לְהוֹדִיעוֹ, וְאָמַר בָּאוֹת הַהוּא בְּעַצְמוֹ (דברי הימים ב לב לא): לִדְרֹשׁ הַמּוֹפֵת אֲשֶׁר הָיָה בָאָרֶץ, לָדַעַת הַחִדּוּשׁ הַהוּא אֵיךְ נִתְחַדֵּשׁ אֶצְלָם. וְכֵן הַמַּטֶּה אֲשֶׁר נֶהְפַּךְ לְנָחָשׁ קְרָאוֹ (שמות ד יז): אוֹת כַּאֲשֶׁר הוֹדִיעַ בּוֹ לִבְנֵי יִשְׂרָאֵל, וּקְרָאוֹ (שמות ד כא): מוֹפֵת כַּאֲשֶׁר עֲשָׂאוֹ לִפְנֵי פַּרְעֹה לְחִדּוּשׁ. וְכֵן (ישעיה כ ג): כַּאֲשֶׁר הָלַךְ עַבְדִּי יְשַׁעְיָהוּ עָרוֹם וְיָחֵף שָׁלֹשׁ שָׁנִים אוֹת וּמוֹפֵת עַל מִצְרַיִם וְעַל כּוּשׁ, כִּי הָיָה בַּדָּבָר אוֹת מַגִּיד עַל מָה שֶׁיֶּאֱתֶה, וּפֶלֶא בַּמִּנְהָג שֶׁיֵּלֵךְ הַנָּבִיא כָּכָה. אִם כֵּן, וְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת פֵּרוּשׁוֹ, שֶׁיֹּאמַר אֲנִי הַנָּבִיא הַשָּׁלוּחַ אֲלֵיכֶם שֶׁתַּעַבְדוּ עֲבוֹדָה זָרָה פְּלוֹנִית, וְזֶה לָכֶם הָאוֹת, כִּי לְמָחָר יָבֹא הָאַרְבֶּה הֶחָסִיל וְהַגָּזָם, אוֹ יִתֵּן לָהֶם מוֹפֵת, שֶׁיַּשְׁלִיךְ לִפְנֵיהֶם מַטֶּה וְיִהְיֶה לְתַנִּין. וּבְסִפְרֵי אָמַר: אוֹת הוּא מוֹפֵת וּמוֹפֵת הוּא אוֹת, אֶלָּא שֶׁדִּבְּרָה תּוֹרָה בִּשְׁתֵּי לְשׁוֹנוֹת. אוּלַי כַּוָּנָתָם לוֹמַר, שֶׁאֵין חִלּוּק בֵּין שְׁנֵיהֶם וְאֵין הֶפְרֵשׁ בְּדִינָם, וְדַי הָיָה לְהַזְכִּיר הָאֶחָד, אֶלָּא שֶׁרָצְתָה הַתּוֹרָה לְהַפְלִיג בָּעִנְיָן לוֹמַר כָּל אוֹת וְאוֹת שֶׁיִּתֵּן אֵלֶיךָ, מִכָּל אוֹתוֹת שֶׁבָּעוֹלָם. וְהָאִישׁ הַזֶּה שֶׁיִּקְרָא עַצְמוֹ נָבִיא וִיצַוֶּה לַעֲבֹד עֲבוֹדָה זָרָה, עַל דֶּרֶךְ הַפְּשָׁט נְבִיא הע"ז הוּא שֶׁיֹּאמַר צֶלֶם פְּעוֹר שְׁלָחַנִי אֲלֵיכֶם שֶׁהוּא הָאֱלֹהִים וְצִוָּה שֶׁתַּעַבְדוּהוּ בְּכָךְ וְכָךְ, וְהוּא שֶׁאָמַר בּוֹ הַכָּתוּב עוֹד (דברים יח כ): וַאֲשֶׁר יְדַבֵּר בְּשֵׁם אֱלֹהִים אֲחֵרִים וּמֵת, כִּי כָל מִתְנַבֵּא בְּשֵׁם אֱלֹהִים אֲחֵרִים לַעֲבֹד אוֹתָם יִתְנַבֵּא כִּי הֵם לוֹ לֵאלֹהָיו, וְהִזְכִּירוֹ שָׁם עִם נְבִיאֵי הַשֶּׁקֶר. אֲבָל הָעוֹלֶה בָּזֶה מִדִּבְרֵי רַבּוֹתֵינוּ (סנהדרין צ א), כִּי זֶה הַנָּבִיא הַנִּזְכָּר בְּכָאן מִתְנַבֵּא בְּשֵׁם ה', יֹאמַר, הַשֵּׁם הַנִּכְבָּד שְׁלָחַנִי שֶׁתַּעַבְדוּ לִפְעוֹר כִּי הָיָה הַשֻּׁתָּף עִמּוֹ בְּמַעֲשֵׂה בְּרֵאשִׁית, אוֹ שֶׁהוּא גָּדוֹל מִכָּל הָאֱלֹהִים לְפָנָיו וְרוֹצֶה שֶׁיַּעַבְדוּ אֵלָיו. וְהֵם זַ"ל הִזְכִּירוּ, כִּי אֲפִלּוּ יֹאמַר שֶׁיַּעַבְדוּ לע"ז אֲפִלּוּ שָׁעָה אַחַת בִּלְבַד, כְּגוֹן שֶׁיֹּאמְרוּ, עִבְדוּ לִפְעוֹר הַיּוֹם הַזֶּה בִּלְבַד וְתַצְלִיחוּ בְּדָבָר פְּלוֹנִי כִּי כֵן הָרָצוֹן לִפְנֵי הַשֵּׁם הַנִּכְבָּד, הוּא חַיָּב מִיתָה, וְגַם זֶה הוּא כִּפְשׁוּטוֹ שֶׁל מִקְרָא. וְהִנֵּה צִוָּה הַכָּתוּב שֶׁלֹּא נִשְׁמַע לְמִתְנַבֵּא בְּשֵׁם ה' לַעֲבֹד עֲבוֹדָה זָרָה כְּלָל, וְלֹא נַבִּיט בָּאוֹתוֹת וּבַמּוֹפְתִים שֶׁיַּעֲשֶׂה, וְהִזְכִּיר הַטַּעַם, מִפְּנֵי שֶׁאֲנַחְנוּ יָדַעְנוּ מִיְּצִיאַת מִצְרַיִם שֶׁהוּא מַעֲשֶׂה מַמָּשׁ, לֹא חִזָּיוֹן וְלֹא מַרְאֶה, כִּי לַה' הָאָרֶץ, וְהוּא הַמְחַדֵּשׁ וְהֶחָפֵץ וְהַיָּכוֹל וְאֵין אֱלֹהִים מִלְּבַדּוֹ, וְיָדַעְנוּ מִמַּעֲמַד הַר סִינַי כִּי הוּא פָּנִים בְּפָנִים צִוָּה אוֹתָנוּ לָלֶכֶת בַּדֶּרֶךְ הַזֶּה, שֶׁלֹּא נַעֲבֹד לְזוּלָתוֹ כְּלָל, וּכְבוֹדוֹ לְאַחֵר לֹא נִתֵּן, וְזֶה טַעַם (דברים יג ו): אֲשֶׁר צִוְּךָ ה' אֱלֹהֶיךָ. וְהִנֵּה, דִבֶּר סָרָה עַל ה', שֶׁלֹּא צִוָּהוּ כָּכָה מֵעוֹלָם, אוֹ סָרָה דִּבֵּר עַל כְּבוֹדוֹ, שֶׁאֵין רָאוּי לַעֲבֹד לְאֵל אַחֵר.

2AND HE GIVE THEE ‘OTH’ (A SIGN) OR ‘MOFEITH’ (WONDER). A Sign [denotes a natural phenomenon serving as] a symbol of something similar that will take place afterwards, this being associated with the expression, every man with his own standard, ‘b’othoth’ (according to the ensigns).¹¹⁰ For when a prophet comes and says “The following [natural] matter is to represent something which is to take place” that is termed an oth (a sign), similar to what is stated, Therefore, the Eternal Himself shall give you an ‘oth’ (a sign)¹¹¹ that G-d is with us, [the omen being] the name of the son of the prophet’s wife, [“Immanuel,” meaning “G-d is with us”]¹¹¹ The word oth is thus derived from at hah [“coming,” since the oth represents something about to come]. A mofeith (a wonder), on the other hand, applies to something novel which the prophet does before us, making some change in the natural order of the world, similar to what is stated, to inquire of ‘hamofeith’ (the wonder) that was done in the Land;¹¹² And I will show ‘moft him’ (wonders) in the heavens and in the earth, blood and fire.¹¹³ The word mofeith is thus a shortened form of mufleith (marvelous)¹¹⁴ (the wondrous works) of Him Who is perfect in knowledge. Ramban’s point is that the word mofeith is derived from mufleith with the letters lamed and aleph missing. — just like the expression ‘sheirith’ (the rest of) Israel¹¹⁵ drops the letter aleph which is found in she’eirith. [which is a shortened form of she’eirith]. The [Sacred] Language adopted the term to signify anything which is supernatural, just as it is stated, Thus Ezekiel shall be unto you ‘l’mofeith’ (for a wonder),¹¹⁶ and it is stated there, and thou shalt speak, and be no more dumb; so shall thou be ‘l’mofeith’ (for a wonder) unto them,¹¹⁷, Verse 27. seeing that his actions were wondrous in the eyes of the beholders. The word mofeith [a derivative from pele — wonder] is thus similar in sense to the following expression, and she is come down ‘p’la’im’ (wonderfully).¹¹⁸ So also: the signs ‘v’thimhaya’ (and wonders);¹¹⁹ how great are His signs, ‘v’thimhohie’ (and His wonders) how mighty they are!;¹²⁰, Verse 33. the signs ‘v’hamofthim’ (and the wonders),¹²¹ for the terms pele and teimah refer to the same topic. Now, in the departure from Egypt there were signs, these being the matters which Moses told them from the beginning, such as, by tomorrow shall this ‘sign’ be,¹²² and there were wonders which were done spontaneously without previously informing Pharaoh about them [such as the splitting of the Red Sea]. So also, what is ‘the sign’ that I shall go up to the House of the Eternal?¹²³ [King Hezekiah asked of the prophet Isaiah] that he should give him foreknowledge [by means of a sign that he would recover from his illness]. And in connection with that very sign it states that [the king of Babylon sent his princes to Hezekiah] to inquire of ‘hamofeith’ (the wonder) that was done in the Land¹¹² in order to learn how this novel matter had occurred among them.¹²⁴ (a sign) is given before the event, while a mofeith (a wonder) is a supernatural event not announced beforehand. Hence Hezekiah asks for a sign that he will yet go up to the Sanctuary, while the king of Babylon seeks to inquire of the wonder which happened. Similarly, the rod which was turned to a serpent¹²⁵ He referred to as a sign¹²⁶, 4:17. when He informed the children of Israel thereby [of the purpose of Moses’ mission], and He called it a wonder¹²⁷, Verse 21. The Israelites did not require a miracle to prove the existence of G-d; to them the miracle was an oth, demonstrating that redemption was at hand. Pharaoh, on the other hand, did not believe in the G-d of Israel; to him, the miracle was a mofeith, a wondrous act entirely apart from any significance for the future (Malbim). when He performed it before Pharaoh as an unannounced miracle. Likewise, Just as My servant Isaiah hath walked naked and barefoot for three years as ‘a sign’ and ‘a wonder’ upon Egypt and upon Ethiopia, so shall etc.,¹²⁸ [implying that the same act can be simultaneously an oth and a mofeith], because in this act of the prophet, there was a sign foretelling what was to come, and a wonder in the practice of the prophet in walking that way.If so, the meaning of the expression [before us], and he give thee a sign or a wonder is that he will say, “I am the prophet sent to you that you worship a particular idol, and this shall be ‘the sign’ for you: tomorrow there shall come the locust, the caterpillar, and the palmer-worm.” Or he shall show them “a wonder:” he will cast down a rod before them and it will become a serpent. Now, in the Sifre the Rabbis have said:¹²⁹ 23. “A sign is [identical to] a wonder and a wonder is [identical to] a sign except that the Torah refers [to them] in two terms.” Perhaps the intent of the Rabbis was [not to state that the terms are identical in meaning but that] there is no difference between the two or distinction in their legal status, and [therefore] it would have been sufficient to mention one. But the Torah wanted to elaborate on the matter saying in effect “whatever sign he gives you, from whatever signs [exist] on earth.”Now, this man who calls himself “prophet” and commands [you] to worship idols is by way of the simple meaning of Scripture a prophet of an idol who says “The idol [Baal] Peor sent me to you declaring that he is god and he commanded that you worship him in a certain way.” It is he of whom Scripture further says, and he that shall speak in the name of other gods, that same prophet shall die,¹³⁰ for all who prophesy in the name of other gods, do so in order that people worship them, because they are [that prophet’s] deities, and Scripture mentions him there, among the [general] false prophets. But what emerges from the words of our Rabbis¹³¹ is that the prophet mentioned here prophesies in the name of G-d, saying “The Glorious Name¹³² sent me that you worship [Baal] Peor because he was His partner in creation,” or that he [Baal-peor] is greater than all the gods before Him and He desires that they worship him. And the Rabbis of blessed memory have mentioned¹³¹ that even if he were to say that they should worship a certain idol but for one moment alone, for example, if he says, “Worship [Baal] Peor just this day alone and you will succeed in a certain project for such is the will before the Glorious Name” — that prophet is guilty of a capital offense. This, too, lies within the plain meaning of Scripture.Thus Scripture commanded that we hearken not at all to him who prophesies in the name of G-d to worship the idols, nor take note of the signs and wonders that he will make. And it mentions the reason¹³³. because we know from the exodus from Egypt which was an actual event — not a vision or a mirage — that the earth is the Eternal’s¹³⁴ and He is the Creator, the One Who wills all, and the Omnipotent, and there is no god beside Him, and we further know from the Revelation on Mount Sinai that face to face¹³⁵ He commanded us to walk in this way, not to worship anything at all beside Him, and that He has not given His glory to another [deity].¹³⁶ This is the sense of the expression, which the Eternal thy G-d commanded thee.¹³⁷ Thus the prophet hath spoken perversion against the Eternal¹³⁷ Who never commanded him so, or he spoke perversion against His Glory, for it is not proper to worship another god.