Tanach · Rishonim on Tanach · Ramban · Torah

Ramban on Deuteronomy 2:23/רמב"ן על דברים ב׳:כ״ג

אוְהָעַוִּים הַיֹּשְׁבִים בַּחֲצֵרִים עַד עַזָּה, יֹאמַר כִּי הָעַוִּים הַיּוֹשְׁבִים בְּעָרֵי חֲצֵרִים אֲשֶׁר אֵין לָהֶם חֹמָה סָבִיב עַד עַזָּה שֶׁהוּא גְּבוּל הַכְּנַעֲנִי, כְּמוֹ שֶׁנֶּאֱמַר (בראשית י יט) וַיְהִי גְּבוּל הַכְּנַעֲנִי מִצִּידֹן בֹּאֲכָה גְרָרָה עַד עַזָּה, הַכַּפְתּוֹרִים שֶׁיָּצְאוּ מִכַּפְתּוֹר הִשְׁמִידוּם וְהֵם יוֹשְׁבִים תַּחְתָּם. וְהִנֵּה הַכַּפְתּוֹרִים שֶׁהֵם מִבְּנֵי מִצְרַיִם (שם פסוקים יג יד) וְאֵינָם מִמַּתְּנַת אַבְרָהָם אַרְצָם הִיא שֶׁל יִשְׂרָאֵל, מִפְּנֵי שֶׁהַכַּפְתּוֹרִים לָכְדוּ אוֹתָהּ מִבְּנֵי כְּנַעַן, וְהַכָּתוּב שֶׁאָמַר עַל אֶרֶץ פְּלִשְׁתִּים (שם כו ג) כִּי לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת כָּל הָאֲרָצֹת הָאֵל מִן הַטַּעַם הַזֶּה הָיָה, כִּי הָאָרֶץ הַהִיא הָיְתָה מִתְּחִלָּה לִבְנֵי כְּנַעַן. וּמִפְּנֵי זֶה הוֹרִישׁוּ יִשְׂרָאֵל בִּימֵי יְהוֹשֻׁעַ חֲמֵשֶׁת סַרְנֵי פְלִשְׁתִּים הָעַזָּתִי הָאַשְׁדּוֹדִי הָאֶשְׁקְלוֹנִי הַגִּתִּי וְהָעֶקְרוֹנִי וְהָעַוִּים (יהושע יג ג) שֶׁהָיוּ כֻּלָּם יוֹשְׁבֵי גְּבוּל הַכְּנַעֲנִי בְּעַזָּה וּבְאַשְׁקְלוֹן וּבְאַשְׁדּוֹד וְעֶקְרוֹן, וְעַל שֵׁם מְקוֹמָם הֵם נִקְרָאִים, כִּי הִשְׁמִידוּ הָעַוִּים שֶׁהָיוּ מִבְּנֵי כְּנַעַן הַיּוֹשְׁבִים בִּגְבוּל הַכְּנַעֲנִי מִצִּידֹן בֹּאֲכָה גְרָרָה עַד עַזָּה וְיָשְׁבוּ תַּחְתָּם, וְצִידוֹן גַּם הִיא לַפְּלִשְׁתִּים, כְּמוֹ שֶׁכָּתוּב (יואל ד ד) וְגַם מָה אַתֶּם לִי צֹר וְצִידוֹן וְכֹל גְּלִילוֹת פְּלָשֶׁת. וְעַל דַּעְתִּי הָעַוִּים הֵם הַחִוִּים, כִּי הַמִּנְהָג בַּכָּתוּב שֶׁיַּחְלִיפוּ הַשֵּׁמוֹת כַּאֲשֶׁר אָמַרְנוּ (לעיל פסוק י), בִּהְיוֹתָם מוֹרִים עַל עִנְיָן אֶחָד, וְהַנָּחָשׁ יְעַוֵּת עַצְמוֹ בַּדֶּרֶךְ. וּבִבְרֵאשִׁית רַבָּה (בראשית רבה כ"ו:ז') אָמַר ר' אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן שֶׁהָיוּ בְּקִיאִין בַּעֲפָרוֹת כַּנָּחָשׁ, בְּגָלִילָא צָוְחִין לְחִוְיָא עִוְיָא. וְנָהֲגוּ בּוֹ חֲכָמִים לִקְרוֹתוֹ עַכְנָא וְלִקְרוֹתוֹ חֲכִינָא. וְאָמְרוּ (רות רבה ה ו) וַיֵּעָתֶר לוֹ וַיִּשְׁמַע תְּחִנָּתוֹ (דהי"ב לג יג), אָמַר רַבִּי לֵוִי בַּעֲרַבְיָא צָוְחִין לַחֲתִירָה עֲתִירָה. וְאָמְרוּ (איכה רבה ב ב) אֵיכָה יָעִיב בְּאַפּוֹ ה', אָמַר רַבִּי חָמָא בר' חֲנִינָא אֵיךְ חִיֵּב ה' בְּרָגְזוֹ, אִית אַתְרָא דְּצָוְחִין לְחַיָּבָא אַיָּבָא, חֻקִּים עֻקִּים. וּמֻרְגָּל הוּא בַּלָּשׁוֹן, וּמָה עִוְיָא אוֹמֵר בְּדָבָר זֶה עַל רַבִּי חִיָּא. וְכֵן נָהֲגוּ רַבּוֹתֵינוּ לוֹמַר עַל הֶסַּח הַדַּעַת שֶׁהוּא בִּמְקוֹם הֶסֵּעַ הַדַּעַת. וּבַיְּרוּשַׁלְמִי לְעוֹלָם הִסִּיעוֹ, וּבַמִּשְׁנָה וְהִסִּיעַ אֶת לִבּוֹ מִלֶּאֱכֹל. וְכֵן אָמְרוּ הַמְּפָרְשִׁים בְּעוּשׁוּ וָבֹאוּ כָל הַגּוֹיִם (יואל ד יא) שֶׁהוּא חוּשׁוּ. וּבַמְּכִילְתָּא (בא ז) ר' יֹאשִׁיָּה אוֹמֵר אַל תִּקְרֵי וּפָסַחְתִּי אֶלָּא וּפָסַעְתִּי, שֶׁהַמָּקוֹם ב"ה מְדַלֵּג עַל בָּתֵּי בְנֵי יִשְׂרָאֵל. עֲשָׂאוֹ מִלְּשׁוֹן פְּסִיעוֹת בְּחִלּוּף חֵי"ת בְּעַיִ"ן. וְעַתָּה הִשְׁלִים לְהוֹדִיעֵנוּ כָּל אֶרֶץ הַחִוִּי שֶׁאָבְדָה מֵהֶם, כִּי מִמֶּנָּה לְעֵשָׂו וְהִיא אֲסוּרָה לָנוּ, וּמִמֶּנָּה לְכַפְתּוֹרִים וְנִקַּח אוֹתָהּ מֵהֶם. וּבִבְרֵאשִׁית רַבָּה (שם) מָצָאתִי כִּי הָעַוִּים הֵם רְפָאִים. אָמְרוּ בְּפָסוּק הַנְּפִילִים הָיוּ בָּאָרֶץ (בראשית ו ד), רְפָאִים הֵם הָעַוִּים, רְפָאִים שֶׁכָּל מִי שֶׁרוֹאֶה אוֹתָם לִבּוֹ רָפֶה כְּשַׁעֲוָה, עַוִּים שֶׁהָיוּ בְּקִיאִין בַּעֲפָרוֹת כַּנָּחָשׁ וְכוּ'. וְעוֹד אָמְרוּ שָׁם (ב"ר מד כג) בְּמַתְּנָתוֹ שֶׁל אַבְרָהָם, רַבִּי דּוֹסְתַּאי בְּשֵׁם רַבִּי שְׁמוּאֵל, לְפִי שֶׁאֵינוֹ מַזְכִּיר כָּאן חִוִּי לְפִיכָךְ הוּא מֵבִיא רְפָאִים תַּחְתֵּיהֶם. וְכַאֲשֶׁר עִיַּנְתִּי בְּזֶה מָצָאתִי כִּי הַדָּבָר אֱמֶת וְיַצִּיב וְנָכוֹן וְקַיָּם, כִּי הַשִּׁבְעָה גּוֹיִם שֶׁיָּרְשׁוּ יִשְׂרָאֵל שֶׁהִזְכִּירָם מֹשֶׁה רַבֵּינוּ לָהֶם, כְּמוֹ שֶׁאָמַר (דברים ז':א') וְנָשַׁל גּוֹיִם רַבִּים מִפָּנֶיךָ הַחִתִּי וְהַגִּרְגָּשִׁי וְהָאֱמֹרִי וְהַכְּנַעֲנִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי שִׁבְעָה גוֹיִם רַבִּים וַעֲצוּמִים, וְהַשִּׁשָּׁה מֵאֵלּוּ נִזְכָּרִים בְּמַתְּנָתוֹ שֶׁל אַבְרָהָם וְהַחִוִּי לֹא נִזְכַּר שָׁם, וְעַל כָּל פָּנִים הוּא הָרְפָאִים אוֹ מִן קֵינִי קְנִזִּי וְקַדְמוֹנִי. וְרַבּוֹתֵינוּ (ב"ר שם) כֻּלָּם אוֹמְרִים כִּי קֵינִי קְנִזִּי וְקַדְמוֹנִי לֹא נָחֲלוּ יִשְׂרָאֵל וְעָתִיד לְהַנְחִילָם לָהֶם, וּבָהֶם נֶאֱמַר וְאִם יַרְחִיב ה' אֱלֹהֶיךָ אֶת גְּבוּלְךָ וְנָתַן לְךָ אֶת כָּל הָאָרֶץ אֲשֶׁר דִּבֶּר לָתֵת לַאֲבֹתֶיךָ (דברים י"ט:ח'). וְכֵן לֹא הֻזְכַּר בְּשׁוּם מָקוֹם שֶׁנְּחָלוּם בִּימֵי יְהוֹשֻׁעַ. אִם כֵּן הָרְפָאִים שֶׁנָּתַן לְאַבְרָהָם הוּא הַחִוִּי שֶׁהוּא הַבֵּן הַשִּׁשִּׁי לִכְנַעַן (בראשית י יז), וְאָבִיו קָרָא לוֹ חִוִּי, וּבִימֵי אַבְרָהָם כִּנּוּ לוֹ רְפָאִים. וְעַל דַּעְתִּי הוּא שֵׁם מְכֻנֶּה מִן הַחִוִּי, עַל שֵׁם חֻר פָּתֶן וּמְאוּרַת צִפְעוֹנִי (ישעיהו יא ח), כִּי הַטְּמוּנִים בֶּעָפָר יִקְרָא הַלָּשׁוֹן רְפָאִים, כְּמוֹ הָרְפָאִים יְחוֹלָלוּ מִתַּחַת מַיִם וְשֹׁכְנֵיהֶם (איוב כו ה), וָאָרֶץ רְפָאִים תַּפִּיל (ישעיהו כו יט). וְהִנֵּה בְּנֵי הַחִוִּי הַזֶּה רָבוּ לְמַעְלָה, וְכַאֲשֶׁר נָפוֹצוּ מִשְׁפְּחוֹת הַכְּנַעֲנִי נָחֲלָה הַמִּשְׁפָּחָה הַזֹּאת אֲרָצוֹת גְּדוֹלוֹת, וּמֵהֶם שֶׁתִּקָּרֵא אֶרֶץ רְפָאִים, וּמֵהֶם חוֹרִים, וּמֵהֶם עַוִּים, וּבִכְלָלָם כֻּלָּם חִוִּי, וְכֻלָּם רְפָאִים, כַּאֲשֶׁר בְּעַמֵּנוּ אֶפְרַיִם יְהוּדָה וְיִשְׂרָאֵל, וּבִכְלָלָם כֻּלָּם יִשְׂרָאֵל. וְהַשֵּׁמוֹת הָאֵלֶּה כֻּלָּם מְתֹאָרִים מִן הַחִוִּי, כִּי כַּאֲשֶׁר הָיָה שְׁמוֹ חִוִּי כִּנּוּ לוֹ מִן חִוְיָא רְפָאִים, שֶׁהַנָּחָשׁ שׁוֹכֵן בְּחוֹרֵי עָפָר, וְהַחוֹרִי וְהָעַוִּי עַל שֵׁם הַנָּחָשׁ כְּמוֹ כֵן כַּאֲשֶׁר פֵּרַשְׁתִּי (לעיל פסוק י). והקב"ה נָתַן לְאַבְרָהָם הָרְפָאִים בִּכְלָלָם, וּמֹשֶׁה יַזְכִּיר לְיִשְׂרָאֵל הַחִוִּי הַשֵּׁם הָרִאשׁוֹן שֶׁקָּרָא לוֹ אָבִיו, כִּי אֶרֶץ רְפָאִים בִּימֵי מֹשֶׁה כְּבָר נֶחְלְקָה וּמִמֶּנָּה אֲסוּרָה לְיִשְׂרָאֵל. וְהִנֵּה הַכָּתוּב בָּא לְהַזְכִּיר בְּכָאן עִנְיַן כָּל אֶרֶץ הַחִוִּי שֶׁהֵם הָרְפָאִים וְכָל הַנַּעֲשָׂה מִמֶּנָּה. אָמַר תְּחִלָּה כִּי הָאֵמִים גַּם הֵם מִן הָרְפָאִים וְיָרַשׁ אוֹתָם מוֹאָב, וְחָזַר וְאָמַר כִּי הַחוֹרִי אֲשֶׁר הֵם גַּם כֵּן מִן רְפָאִים יָרַשׁ אוֹתָם עֵשָׂו, וְחָזַר עוֹד וְאָמַר כִּי אֶרֶץ בְּנֵי עַמּוֹן אַף הִיא אֶרֶץ רְפָאִים וְאָסַר כָּל זֶה לְיִשְׂרָאֵל. וְעוֹד סִפֵּר כִּי גַּם כַּפְתּוֹרִים הַיּוֹצְאִים מִכַּפְתּוֹר לָקְחוּ מֵאַרְצָם וְהִיא מֻתֶּרֶת לְיִשְׂרָאֵל. וְהִזְכִּיר יְהוֹשֻׁעַ אֶרֶץ הַפְּרִזִּי וְהָרְפָאִים (יהושע יז טו). אֲבָל רַשִׁ"י כָּתַב (רש"י על דברים ב':כ"ג) עַוִּים מִפְּלִשְׁתִּים הֵם, שֶׁעִמָּהֶם נֶחְשָׁבִים בְּסֵפֶר יְהוֹשֻׁעַ (יג ג) הָעַזָּתִי וְהָאַשְׁדּוֹדִי הָאֶשְׁקְלוֹנִי הַגִּתִּי וְהָעֶקְרוֹנִי וְהָעַוִּים, וּמִפְּנֵי הַשְּׁבוּעָה שֶׁנִּשְׁבַּע אַבְרָהָם לַאֲבִימֶלֶךְ לֹא יָכְלוּ יִשְׂרָאֵל לָלֶכֶת בְּאַרְצָם וּלְהוֹצִיאָם מֵאַרְצָם הֵבֵאתִי עֲלֵיהֶם כַּפְתּוֹרִים וְהִשְׁמִידוּם וַיֵּשְׁבוּ תַחְתָּם, וְעַכְשָׁו אַתֶּם מֻתָּרִים לָקַחַת מִיָּדָם. וְלֹא נִתְכַּוְּנוּ אֶצְלִי דְּבָרִים הַלָּלוּ, כִּי הַכָּתוּב לֹא יִמְנֶה הָעַוִּים מִפְּלִשְׁתִּים, אֲבָל יִמְנֶה חֲמֵשֶׁת סַרְנֵי פְּלִשְׁתִּים וְיַזְכִּירֵם, וְאַחֲרֵי כֵן יַזְכִּיר הָעַוִּים בְּעַם אַחֵר, יֹאמַר כִּי מִן הַשִּׁיחוֹר אֲשֶׁר עַל פְּנֵי מִצְרַיִם וְעַד גְּבוּל עֶקְרוֹן צָפוֹנָה הַכֹּל תֵּחָשֵׁב מֵאֶרֶץ כְּנַעַן, חֲמֵשֶׁת סַרְנֵי פְּלִשְׁתִּים אֲשֶׁר יִמְנֶה וְגַם הָעַוִּים שֶׁהֵם גּוֹי אַחֵר, וּלְדִבְרֵי הָרַב הִנֵּה הֻתְּרוּ הָעַוִּים שֶׁיָּרְשׁוּ אוֹתָם כַּפְתּוֹרִים, וּשְׁאָר סַרְנֵי פְּלִשְׁתִּים מִי הִתִּירָם, וְלָמָּה יִכְבְּשׁוּ אֶת כֻּלָּם, כִּי יְהוֹשֻׁעַ הוּא הַמְּכַבֵּשׁ אֶת הַפְּלִשְׁתִּים וְהָעַוִּים. וְעוֹד לָמָּה תִּהְיֶה אֶרֶץ פְּלִשְׁתִּים לְאַבְרָהָם כְּלָל, וְלָמָּה הֻצְרַךְ אֲבִימֶלֶךְ לִבְרִיתוֹ בָּזֶה, וּפְלִשְׁתִּים מִבְּנֵי מִצְרַיִם הָיוּ, וְכֵן הַכַּפְתּוֹרִים, וְאֵינָם מֵעֶשֶׂר עֲמָמִין. אֲבָל הַדָּבָר בְּהֶפֶךְ, כִּי הַכַּפְתּוֹרִים וְהַפְּלִשְׁתִּים הִשְׁמִידוּ מִן הַכְּנַעֲנִים, כִּי אֲבִימֶלֶךְ מֶלֶךְ גְּרָר הָיָה, וְהָעַזָּתִי יוֹשֵׁב בְּעַזָּה וְצִידוֹן עִיר פְּלִשְׁתִּים, וְאֵלֶּה מִגְּבוּל הַכְּנַעֲנִי הֵם, שֶׁנֶּאֱמַר וַיְהִי גְּבוּל הַכְּנַעֲנִי מִצִּידֹן בֹּאֲכָה גְרָרָה עַד עַזָּה. וְהַנִּרְאֶה בְּעֵינַי כִּי פְּלִשְׁתִּים וְכַפְתּוֹרִים יֵחָשְׁבוּ עַם אֶחָד, וְכֵן אָמַר הַכָּתוּב (ירמיהו מז ד) כִּי שֹׁדֵד ה' אֶת פְּלִשְׁתִּים שְׁאֵרִית אִי כַפְתּוֹר. וְזֶה טַעַם כַּפְתּוֹרִים הַיּוֹצְאִים מִכַּפְתּוֹר, כִּי יָצְאוּ מִכַּפְתּוֹר עַם מְעַט לָגוּר בַּאֲשֶׁר יִמְצָאוּ, וְהִשְׁמִידוּ אֶת הָעַוִּים הַיּוֹשְׁבִים עַד עַזָּה שֶׁהֵם מִזֶּרַע כְּנַעַן, וְיָשְׁבוּ תַּחְתָּם בְּעַזָּה וְאַשְׁקְלוֹן וְאַשְׁדּוֹד וְגַת וְעֶקְרוֹן, וְהַכֹּל מִגְּבוּלוֹת כְּנַעַן, וְחִלְּקוּ אוֹתָהּ לַחֲמִשָּׁה סַרְנֵיהֶם, וְשֵׁם הַגְּלִילוֹת הָהֵם פְּלֶשֶׁת, וְנִקְרְאוּ גַּם הֵם פְּלִשְׁתִּים. וְנִשְׁאַר לָעַוִּים יֶתֶר אַרְצָם כַּאֲשֶׁר הִזְכִּיר יְהוֹשֻׁעַ, וְזֶהוּ שֶׁאָמַר (שם) פְּלִשְׁתִּים שְׁאֵרִית אִי כַפְתּוֹר, כִּי פְּלִשְׁתִּים הֵם. וְזֶה טַעַם אֲשֶׁר יָצְאוּ מִשָּׁם פְּלִשְׁתִּים וְאֶת כַּפְתֹּרִים (בראשית י יד) כְּמוֹ שֶׁפֵּרַשְׁתִּי שָׁם. וּמָה שֶׁאָמַר הַכָּתוּב (עמוס ט ז) הֲלֹא אֶת יִשְׂרָאֵל הֶעֱלֵיתִי מֵאֶרֶץ מִצְרַיִם וּפְלִשְׁתִּיִּים מִכַּפְתּוֹר וַאֲרָם מִקִּיר, יְסַפֵּר מִלְחֲמוֹת ה', כִּי הוּא אֲשֶׁר הֶעֱלָה אֶת יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם בְּאֹתוֹת וּבְמוֹפְתִים וּבְמִלְחָמָה, וְהֶעֱלָה פְּלִשְׁתִּים מִכַּפְתּוֹר אַרְצָם, כִּי הוֹצִיאָם מִשָּׁם לָתֵת לָהֶם בְּנֵס גָּדוֹל אֶת הָעַוִּים וְהִשְׁמִידוּם וְיָשְׁבוּ תַּחְתָּם, וְעָזְבוּ כַּפְתּוֹר לַאֲחֵיהֶם. אוֹ שֶׁהָיָה הָעִנְיָן כַּאֲשֶׁר הִזְכַּרְתִּי, כִּי הָעַוִּים בְּנֵי כְּנַעַן יוֹשְׁבֵי הָאָרֶץ בָּרִאשׁוֹנָה הָיָה שְׁמָם פְּלִשְׁתִּים, כִּי שֵׁם הָאָרֶץ פְּלֶשֶׁת, וְהַכַּפְתּוֹרִים הַיּוֹצְאִים מִכַּפְתּוֹר כַּאֲשֶׁר הִשְׁמִידוּם הִגְלוּ מֵהֶם לְכַפְתּוֹר אַרְצָם אֲשֶׁר הִיא מִכְּלַל אֶרֶץ מִצְרַיִם לְיַד אֲחֵיהֶם, וַה' גְּאָלָם מִשָּׁם וְחָזְרוּ לִמְקוֹמָם, לֹא יָדַעְנוּ בְּאֵי זֶה דּוֹר מִן הַדּוֹרוֹת. וְהִנֵּה פְּלִשְׁתִּים יוֹשְׁבֵי אֶרֶץ כְּנַעַן הֵם, וּלְכָךְ אָמַר הַכָּתוּב (צפניה ב ה) דְּבַר ה' עֲלֵיכֶם כְּנַעַן אֶרֶץ פְּלִשְׁתִּים וְהַאֲבַדְתִּיךְ מֵאֵין יוֹשֵׁב, וְכֵן יִשְׂרָאֵל לֹא הוֹרִישׁוּ פְּלִשְׁתִּים עַד שֶׁעָבַר זְמַן הַשְּׁבוּעָה שֶׁמֵּתוּ שְׁלֹשָׁה דּוֹרוֹת מִן הַפְּלִשְׁתִּים בְּאוֹתָהּ הָאָרֶץ שֶׁל אֲבִימֶלֶךְ. וְכֵן אָמְרוּ בַּמִּדְרָשׁ (מכילתא ריש בשלח), כִּי קָרוֹב הוּא, קְרוֹבָה הַשְּׁבוּעָה שֶׁנִּשְׁבַּע אַבְרָהָם לַאֲבִימֶלֶךְ, עֲדַיִן נֶכְדּוֹ קַיָּם. זֶהוּ הָרָאוּי וְהַנָּכוֹן בָּעִנְיָן הַזֶּה. אֲבָל בַּגְּמָרָא בְּפֶרֶק וְאֵלּוּ טְרֵפוֹת (חולין ס) אָמְרוּ כְּדִבְרֵי רַשִׁ"י בְּמַחְלֹקֶת, וְרַב אָמַר הָתָם עַוִּים מִתֵּימָן בָּאוּ, וְתַנְיָא כְּוָתֵהּ, וְתֵימָן זֶרַע אֱדוֹם, כְּדִכְתִיב (ירמיהו מט ז) לֶאֱדוֹם כֹּה אָמַר ה' צְבָאוֹת הַאֵין עוֹד חָכְמָה בְּתֵימָן, וְזֶה אֶפְשָׁר הוּא, וְיֹאמַר הַכָּתוּב כִּי הָעַוִּים שֶׁהֵם מִבְּנֵי עֵשָׂו קְצָת אַרְצָם טָהֲרָה בְּיַד הַכַּפְתּוֹרִים כְּעַמּוֹן וּמוֹאָב שֶׁטָּהֲרוּ בְּסִיחוֹן. וּמָה שֶׁכָּתַבְתִּי הוּא הַטּוֹב וְהַיָּשָׁר:

1AND THE AVIM THAT DWELT IN VILLAGES. Scripture is stating of the Avim that dwelt in villages — without a wall around them¹⁸⁰ as far as Gaza which was the Canaanite border, as it is said, And the border of the Canaanite was from Zidon, as thou goest toward Gerar, unto Gaza¹⁸¹ — the Caphtorim that came forth out of Caphtor destroyed them and they dwelt in their stead. Now the Caphtorim were descendants of Mitzraim¹⁸², Verses 13-14. and their land was not part of the gift given to Abraham; nevertheless their land was possessed by Israel because the Caphtorim had conquered it from the children of Canaan. The verse stating with reference to the land of the Philistines, for unto thee [Isaac], and unto thy seed, I will give all these lands¹⁸³, 26:3. was said for this reason: that the land [of the Philistines] originally belonged to the children of Canaan. Therefore, in the days of Joshua Israel drove out the five lords of the Philistines: the Gazite, the Ashdodite, the Ashkelonite, the Gittite, and the Ekronite; also the Avim,¹⁸⁴ for they all dwelled within the Canaanite border — in Gaza, Ashkelon, Ashdod, and in Ekron. They [the lords] were called by the name of their place [i.e., the Gazite, the Ashdodite etc. because, although they were foreigners, after their conquest of these five Canaanite towns, they adopted their names], for they destroyed the Avim who were of the children of Canaan¹⁸⁵ who dwelled within the border of the Canaanite from Zidon, as thou goest toward Gerar, unto Gaza,¹⁸¹ and they abode in their stead. Zidon also belonged to the Philistines, as it is written, And also what are ye to Me, O Tyre, and Zidon, and all the regions of Philistia?¹⁸⁶In my opinion the Avim are identical with the Hivites [who were of the children of Canaan],¹⁸⁷ for such is the customary way of Scripture to alter names, as we have said, so long as they indicate the same meaning, and “the serpent”¹⁸⁸ (the Hivites), which is of the term chivah — a snake. ye’aveit (curves) itself.¹⁸⁹. Thus the Chivim are identical with the Avim, as both names suggest the snake and its characteristic of crawling crookedly. And in Bereshith Rabbah [we find the following text]:¹⁹⁰ “Said Rabbi Eleazar the son of Rabbi Shimon: They were as expert in [tasting] earth [to determine which crops it is capable of producing] as the serpent [whose only food is the earth]. In the Galilee they call chivya (a serpent) ivya.” The Sages used to call it achna,¹⁹¹ and also chachina.¹⁹² that such was the reading in the Talmud. Thus it is clear that the letters a’yin and cheth are interchangeable, which explains why the name “Avim” is identical with “Chivim.” The Rabbis have interpreted:¹⁹³ “‘Vayei’ather’ (and He was entreated) of him, and heard his supplication.¹⁹⁴ Said Rabbi Levi: In Arabia they call chatirah (an opening) atirah” [and the meaning of the verse is thus: “and the Eternal made ‘an opening’ for his prayer to be accepted”].¹⁹⁵. Ramban uses this text to prove that the letter a’yin [in the word vayei’ather — “and He was entreated”] interchanges with the cheth [vayeichather — and He made “an opening”]. This is an additional support to Ramban’s thesis that the Avim are identical with the Chivim — the Hivites. Ramban will go on to cite several further examples of the interchangeability of the letters a’yin and cheth. — In conclusion it should be noted that the episode with Menasheh, king of Judah, illustrates the efficacy of repentance under all circumstances, for even when all the “gates” were closed to his supplication, Menasheh’s prayers were yet accepted through a special “opening” in the “Throne of the Almighty.” The Rabbis have also said:¹⁹⁶ “How hath the Eternal ‘ya’iv’¹⁹⁷ (a cloud): How hath the Eternal ‘covered with a cloud’ … The Midrash will explain it as though it were written with a cheth, as Ramban continues. the daughter of Zion in His anger!¹⁹⁸ Rabbi Chama the son of Rabbi Chanina explained it as follows: how has the Eternal chiyeiv (assigned guilt) in His anger! There are places where they call chiva (guilt) iva.” Chavkim (rungs) are called avkim.¹⁹⁹ (rungs).” See also Vol. I, p. 350. Such [interchangeability of the letters a’yin and cheth] is common in the language. Of Rabbi “Chiya” [the Rabbis say],²⁰⁰ “And what does ‘Iya’ say of this matter?” Our Rabbis were also accustomed to speak of heisei’ach hada’ath (distractedness or absent-mindedness) instead of hisa hada’ath [changing the a’yin of hisa to cheth of heisei’ach]. In the Jerusalem Talmud, they always [use the term] hisiya [to signify “distractedness”].²⁰¹ And in the Mishnah we also find:²⁰² “[If someone was clean] v’heisia (and had given up the thought of) eating.” Commentators have also said of the verse ‘ushu’ and come all ye nations²⁰³ that it is like chushu (hasten ye). And in the Mechilta we find:²⁰⁴ 7. “Ufasachti,²⁰⁵ Rabbi Yashiya says: Do not read ufasachti (and I will protect), but read ufusati (and I will step over), meaning that G-d, blessed be He, will ‘pass over’ the houses of the children of Israel.” He [Rabbi Yashiya] made ufasachti refer to the word p’sioth (steps) by interchanging the cheth with an a’yin.Scripture now finished informing us about the entire land of the Hivites that was lost [to them]. Part of it was taken by [the children of] Esau²⁰⁶ and that is forbidden to us, and part of it was taken by the Caphtorim and we may take it from them.And in Bereshith Rabbah²⁰⁷ I have found that the Avim are identical with Rephaim [and not with the Hivites as we have stated hitherto]. Thus the Rabbis comment on the verse, The Nephilim were in the earth:²⁰⁸ “The Rephaim are the Avim. They were called Rephaim [of the root raphoh — weak] because the heart of anyone who beheld them became weak as wax. They were called Avim [of the term ivya — serpent] because they were as expert as a serpent [whose food is the earth] in [tasting] earth [to determine which crops it is capable of producing].” The Rabbis further said there with reference to G-d’s gift to Abraham:²⁰⁹ “Rabbi Dostoie in the name of Rabbi Shmuel said: Because He does not mention here [among the lands of the ten nations given to Abraham] the Hivite, therefore, He introduced the Rephaim in their place.” Now when I pondered this text, I found the matter to be true and authentic, correct and affirmed. For Moses our teacher mentioned to them the seven nations [whose lands] Israel inherited, as he said, and He shalt 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 greater and mightier than thou.²¹⁰ Now six of these are mentioned in the gift given to Abraham,²¹¹ but the Hivite is not mentioned there! Then he [the Hivite] must in any case be either the Rephaim²¹² or of the Kenite, Kenizzite, and Kadmonite²¹³, Verse 19. [all of whom are mentioned in the gift to Abraham]. All our Rabbis say²⁰⁹ that Israel did not inherit [the lands of] the Kenite, Kenizzite and Kadmonite, but that He will make them inherit [those lands] in the future, and about them it is said, And when the Eternal thy G-d enlarge thy boundary, as He hath sworn unto thy fathers, and give thee all the land which He promised to give unto thy fathers.²¹⁴ And so also it is not mentioned anywhere that they inherited them in the days of Joshua. If so, the Rephaim given by Him to Abraham must be the Hivite, who was the sixth son of Canaan,¹⁸⁷ and who was called Hivi by his father; while in the days of Abraham they surnamed him Rephaim. In my opinion the name Rephaim is derived from that of the Chivi [Hivite — which as explained above denotes “a serpent”], related to the expression on the lair of the asp and on the viper’s den,²¹⁵ for things that are hidden in the earth [like the serpent], the [Hebrew] language calls ‘rephaim’, for example: ‘ha’rephaim’ (the dead) tremble beneath the waters and the inhabitants thereof;²¹⁶ and the earth shall bring to life ‘rephaim’ (the dead).²¹⁷Now the children of this Hivite were very numerous and, when the families of the Canaanite spread abroad,²¹⁸ this family took possession of large territories, some of them called “the land of Rephaim;” others, [“the land of] Horites;” and some, [“the land of] Avim;” and generally they were all Hivites, and they were all Rephaim, just as, among our people [there are] Ephraim, Judah, Israel — but generally speaking, all are [called] Israel. Now, these names [Rephaim, Horites, Avim] are all descriptives derived from the name Chivi [Hivite — which denotes “a serpent”] since his name was Chivi they surnamed him Rephaim from chivya (a serpent) because the serpent dwells in the holes of the earth [and things that lie hidden in the earth are called “Rephaim,” as explained above]. They were likewise called “the Horite” and “the Avim” because of their association with the term serpent, as I have explained above.²¹⁹ and a’yin interchange. Now since chivya is a snake, the word “Avim” likewise denotes the same. Ramban did not explain the name Chorim (Horites) above; but it is obvious that his intent is that the name is derived from the word chur (a hole), since the serpent dwells in a lair in the ground. Now the Holy One, blessed be He, gave to Abraham [the land of] the Rephaim in general,¹⁷⁰ and Moses mentioned to Israel “the Hivite”²¹⁰ which was the first name by which his father [Canaan] called him,¹⁸⁷ for the land of Rephaim was already divided in the days of Moses and parts of it [i.e., that belonging to Moab, Ammon, and the children of Esau] were forbidden to Israel. Thus Scripture comes here to mention the subject of the entire land of the Hivites, who are Rephaim, and all that was done with it. First it states²²⁰ that the Emim were also of the Rephaim and the Moabites succeeded them. Then it states²²¹ that the children of Esau succeeded the Horites, who were also of the Rephaim. And then it repeats²²² that the land of Ammon was also the land of Rephaim, and all this was forbidden to Israel. He also narrated²²³ that the Caphtorim who came from Caphtor took part of their land [i.e., of the Avim who are also Rephaim] and that [on account of the Caphtorim’s prior conquest] it was permissible for Israel. Thus Joshua mentioned [to the children of Joseph] the land of the Perizzites and of the Rephaim²²⁴ [wherein they were to settle].However, Rashi wrote:²²⁵ “The Avim were of the Philistine people,²²⁶, Verse 6). But only the land of the children of Canaan was given to Abraham. How Rashi’s opinion affects the subject under consideration will be made clear in the text which follows. for they are enumerated together with them in the Book of Joshua: [the five lords of the Philistines:] the Gazite, and the Ashdodite, the Ashkelonite, the Gittite, and the Ekronite, also the Avim.¹⁸⁴ But, because of the oath that Abraham had sworn to Abimelech,²²⁷, 21:24. Israel could not go into their land to remove them from their territory. Therefore, I brought upon them the Caphtorim and they destroyed them [i.e., the Avim who were Philistines] and they dwelled in their stead; now you are permitted to take it from them [i.e., the Caphtorim].” But the intent of Rashi’s words are not clear to me. For Scripture [in the verse from Joshua quoted above]¹⁸⁴ does not enumerate the Avim among the Philistines; instead it refers to the five lords of the Philistines¹⁸⁴ and lists them — and then mentions the Avim as a separate people. The verse states that from the Shihor, which is before Egypt, even unto the border of Ekron northward¹⁸⁴ — all this is accounted the land of Canaan; [the lands of] the five lords of the Philistines that it lists, with the Avim who are another people. But according to the Rabbi [Rashi] the land of the Avim became permissible to Israel because the Caphtorim had taken it from them, but who made permissible [the lands of] the other lords of the Philistines?²²⁸ Canaanites and, consequently, their land is permissible to Israel. The same was true of the five lords of the Philistines who had taken the land away from the Canaanites; hence Joshua was permitted to take it from them. All this explains Ramban’s interpretation. Rashi, however, wrote that the Avim were part of the Philistine people, and Verse 23 before us informs us that their land was made permissible to Israel because the Caphtorim had taken it from them. On this Ramban asks: if so, what made the lands of the five lords of the Philistines permissible to Israel? There are other questions as well, which Ramban raises on Rashi’s interpretation. And why did the Israelites conquer all of them, for Joshua was the one who suppressed the Philistines and the Avim! Moreover, [according to Rashi] why should the land of the Philistines belong to Abraham altogether and why did Abimelech find it necessary to make his covenant [with Abraham]²²⁷, 21:24. in this matter, when the Philistines are of the children of Mitzraim,²²⁹ and so were the Caphtorim,²²⁹ and they were not of the ten nations [given to Abraham]?²³⁰, 15:19-21. — The question on Rashi is thus made all the stronger: If the Avim and the Caphtorim were Philistines, why should the land of the Avim have become permissible to Israel as a result of its conquest by the Caphtorim? Whichever of the two held the land, it was a Philistine possession and Philistia was not permissible to Israel. But the [fact of the] matter is the opposite! For the Caphtorim and the Philistines [children of Mitzraim] destroyed the Canaanites, as indicated by the fact that Abimelech [a Philistine, not a Canaanite] was the king of Gerar, [indicating that the Canaanites had been driven out],²³¹, 20:2. and the Gazite dwelled in Gaza, and Zidon was a Philistine city. All these were part of the Canaanite territories, as it is said, And the border of the Canaanite was from Zidon, as thou goest toward Gerar, unto Gaza.²³², 10:19.Now it appears to me that the Philistines and Caphtorim [children of Mitzraim] were considered one people, and so Scripture states, For the Eternal will spoil the Philistines, the remnant of the isle of Caphtor.²³³ And this is the sense of the expression [in the verse before us], the Caphtorim that came forth out of Caphtor. It was out of Caphtor that a small [band of] people came forth to sojourn where they could find a place.²³⁴ They destroyed the Avim who were of the seed of Canaan that dwelled as far as Gaza, and the Caphtorim dwelled in their stead in Gaza, Ashkelon, Ashdod, Gath, and Ekron — all these places being within the borders of the land of Canaan and they divided it among their five lords. The name of these districts was Philistia and they were called Philistines. The Avim were left with the remainder of their land as Joshua mentioned.²³⁵ According to Ramban this indicates that the Philistines [who are identical with the Caphtorim, as explained] took but part of the land of the Avim [as stated in Verse 23 before us] while the Avim were still left with part of their land. Now, since the Avim are identical with the Hivites who were of the children of Canaan, Joshua was permitted to take the entire original land of the Avim — what had been conquered by the five lords of the Philistines, as well as what was still in the hands of the Avim. It is this which is meant by the verse the Philistines, the remnant of the isle of Caphtor,²³³ for the Caphtorim were Philistines. This is also the meaning of the expression, whence went forth the Philistines and the Caphtorim,²³⁶ as I have explained there.²³⁷, Vol. I, pp. 149-150. As to what Scripture states, Have I not brought up Israel out of Egypt, and the Philistines from Caphtor, and Aram from Kir?²³⁸ — [which would seem to indicate that the Philistines were a separate nation that was redeemed from Caphtor just as Israel was a separate nation that was redeemed from Egypt — thus contradicting Ramban’s thesis that the Philistines and the Caphtorim were one nation — the explanation is as follows:] The verse there is speaking of the wars of the Eternal. It was He Who brought up Israel from the land of Egypt by signs, and by wonders, and by war,²³⁹ and He brought up the Philistines from Caphtor, their land, because He brought them forth from there, to deliver unto them the Avim through a great miracle and they destroyed them, and dwelt in their stead [as stated in Verse 23 before us] and they left the land of Caphtor to their brothers.²⁴⁰ Or the matter may have been as I have mentioned, that the Avim, the children of Canaan who first dwelled in the land, were known as Philistines because the name of the land was Philistia. When the Caphtorim that came forth out of Caphtor subdued them, they exiled some of them to their land Caphtor which was part of the land of Egypt, settling them among their brothers [the Caphtorim]. G-d redeemed them [i.e., the Avim who were known as Philistines] from there and they returned to their original place [in the land of Canaan]. We know not in which generation this happened. Thus the Philistines were inhabitants of the land of Canaan, and, therefore, Scripture states, The word of the Eternal is against you, O Canaan, the land of the Philistines; I will even destroy thee, that there shall be no inhabitant.²⁴¹ And so Israel did not drive out the Philistines until the time of the oath had expired, when three generations²⁴² [Abraham] wilt not deal falsely with me, nor with my son, nor with my son’s son (Genesis 21:23). of Philistines in that land of Abimelech had died. And so the Rabbis have said in the Midrash:²⁴³ 1. “For that was ‘near,’²⁴⁴ [meaning] the oath which Abraham had sworn to Abimelech was yet ‘near’ [i.e., was still in effect, because] his grandson was still living” [and therefore G-d did not lead the people through Philistia after the exodus from Egypt]. This is a fitting and correct interpretation of this subject.However, in the Gemara [of Tractate Chullin] in the Chapter V’eilu Treifoth²⁴⁵” among cattle. It is the third chapter of Tractate Chullin. The text quoted is on 60b. the Rabbis have cited an opinion in a dispute agreeing with the words of Rashi [that the Avim were Philistines]. Rav²⁴⁶ in Babylon, laid the foundation for the great Yeshivoth in Babylon. He was a pupil of Rabbi Yehudah Hanasi, also called Rabbeinu Hakadosh, the redactor of the Mishnah in Eretz Yisrael. Rav returned to his native Babylon where he founded the Academy of Sura which existed for about eight hundred years without interruption. His real name was Abba, but because of the great respect accorded to him he was called “Rav,” as Rabbi Yehudah Hanasi was called simply “Rabbi.” said there that the Avim came from Teman, and we learned a Beraitha²⁴⁷ that concurs with him. Teman is of the seed of Edom, as it is written, Of Edom, thus said the Eternal of hosts: Is wisdom no more in Teman?²⁴⁸ This is possible, and, [if so] Scripture is stating of the Avim, who are of the children of Esau, [that] part of their land was made permissible [to Israel] through the Caphtorim [who took it from the Avim], just as [parts of the lands of] Ammon and Moab were made permissible by Sihon [conquering them]. And what I have written is good and upright.