Tanach · Rishonim on Tanach · Ramban · Torah

Ramban on Exodus 15:25/רמב"ן על שמות ט״ו:כ״ה

אשָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט וְשָׁם נִסָּהוּ בְּמָרָה נָתַן לָהֶם מִקְצָת פָּרָשִׁיּוֹת שֶׁל תּוֹרָה שֶׁיִּתְעַסְּקוּ בָהֶם, שַׁבַּת פָּרָה אֲדֻמָּה וְדִינִין. וְשָׁם נִסָּהוּ, לָעָם, לְשׁוֹן רַשִׁ"י (רש"י על שמות ט"ו:כ"ה), וְהִיא דַּעַת רַבּוֹתֵינוּ (סנהדרין נו:). וַאֲנִי תָּמֵהַּ, לָמָּה לֹא פֵּרֵשׁ כָּאן הַחֻקִּים הָאֵלֶּה וְהַמִּשְׁפָּטִים וְיֹאמַר "וַיְדַבֵּר ה' אֶל מֹשֶׁה צַו אֶת בְּנֵי יִשְׂרָאֵל" כַּאֲשֶׁר אָמַר בַּפָּרָשִׁיּוֹת הַנִּזְכָּרוֹת לְמַעְלָה "דַּבְּרוּ אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל" וְגוֹ' (שמות י"ב:י"ג), וְכֵן יַעֲשֶׂה בְּכָל הַמִּצְוֹת בְּאֹהֶל מוֹעֵד, בְּעַרְבוֹת מוֹאָב, וּפֶסַח מִדְבָּר (במדבר ט ב). וּלְשׁוֹן רַשִׁ"י שֶׁאָמַר פָּרָשִׁיּוֹת שֶׁיִּתְעַסְּקוּ בָּהֶם, מַשְׁמַע שֶׁהוֹדִיעָם הַחֻקִּים הָהֵם וְלִמֵּד אוֹתָם, עָתִיד הקב"ה לְצַוּוֹת אֶתְכֶם בְּכָךְ, עַל הַדֶּרֶךְ שֶׁלִּמֵּד אַבְרָהָם אָבִינוּ אֶת הַתּוֹרָה, וְהָיָה זֶה לְהַרְגִּילָם בַּמִּצְוֹת וְלָדַעַת אִם יְקַבְּלוּ אוֹתָם בְּשִׂמְחָה וּבְטוּב לֵבָב, וְהוּא הַנִּסָּיוֹן שֶׁאָמַר וְשָׁם נִסָּהוּ, וְהוֹדִיעָם שֶׁעוֹד יְצַוֵּם בְּמִצְוֹת, זֶהוּ שֶׁאָמַר אִם שָׁמוֹעַ תִּשְׁמַע לְקוֹל ה' אֱלֹהֶיךָ וְהַאֲזַנְתָּ לְמִצְוֹתָיו אֲשֶׁר יְצַוֶּה אוֹתְךָ בָּהֶם:
וְעַל דֶּרֶךְ הַפְּשָׁט, כַּאֲשֶׁר הֵחֵלּוּ לָבֹא בַּמִּדְבָּר הַגָּדוֹל וְהַנּוֹרָא וְצִמָּאוֹן אֲשֶׁר אֵין מָיִם שָׂם לָהֶם בְּמִחְיָתָם וְצָרְכֵיהֶם מִנְהָגִים אֲשֶׁר יִנְהֲגוּ בָּהֶם עַד בֹּאָם אֶל אֶרֶץ נוֹשָׁבֶת, כִּי הַמִּנְהָג יִקָּרֵא חֹק, כְּעִנְיַן "הַטְרִיפֵנִי לֶחֶם חֻקִּי" (משלי ל ח), "חֻקּוֹת שָׁמַיִם וָאָרֶץ" (ירמיה לג כה), וְיִקָּרֵא מִשְׁפָּט בִּהְיוֹתוֹ מְשֹׁעָר כַּהֹגֶן, וְכֵן "כֹּה עָשָׂה דָוִד וְכֹה מִשְׁפָּטוֹ כָּל הַיָּמִים" (שמואל א כ"ז:י"א), "כַּמִּשְׁפָּט הָרִאשׁוֹן אֲשֶׁר הָיִיתָ מַשְׁקֵהוּ" (בראשית מ יג), "וְאַרְמוֹן עַל מִשְׁפָּטוֹ יֵשֵׁב" (ירמיה ל יח), עַל מִדָּתוֹ אוֹ שֶׁיְּיַסְּרֵם בְּחֻקֵּי הַמִּדְבָּר, לִסְבֹּל הָרָעָב וְהַצָּמָא, לִקְרֹא בָּהֶם אֶל ה', לֹא דֶּרֶךְ תְּלוּנָה. וּמִשְׁפָּטִים, שֶׁיִּחְיוּ בָּהֶם, לֶאֱהֹב אִישׁ אֶת רֵעֵהוּ, וּלְהִתְנַהֵג בַּעֲצַת הַזְּקֵנִים, וְהַצְנֵעַ לֶכֶת בְּאָהֳלֵיהֶם בְּעִנְיַן הַנָּשִׁים וְהַיְלָדִים, וְשֶׁיִּנְהֲגוּ שָׁלוֹם עִם הַבָּאִים בַּמַּחֲנֶה לִמְכֹּר לָהֶם דָּבָר, וְתוֹכְחוֹת מוּסָר שֶׁלֹּא יִהְיוּ כְּמַחֲנוֹת הַשּׁוֹלְלִים אֲשֶׁר יַעֲשׂוּ כָּל תּוֹעֵבָה וְלֹא יִתְבֹּשָׁשׁוּ, וּכְעִנְיָן שֶׁצִּוָּה בַּתּוֹרָה (דברים כג י) "כִּי תֵצֵא מַחֲנֶה עַל אֹיְבֶיךָ וְנִשְׁמַרְתָּ מִכֹּל דָּבָר רָע":
וְכֵן בִּיהוֹשֻׁעַ נֶאֱמַר "וַיִּכְרֹת יְהוֹשֻׁעַ בְּרִית לָעָם בַּיּוֹם הַהוּא וַיָּשֶׂם לוֹ חֹק וּמִשְׁפָּט בִּשְׁכֶם" (יהושע כד כה), אֵינָם חֻקֵּי הַתּוֹרָה וְהַמִּשְׁפָּטִים, אֲבָל הַנְהָגוֹת וְיִשּׁוּב הַמְּדִינוֹת, כְּגוֹן תְּנָאִים שֶׁהִתְנָה יְהוֹשֻׁעַ שֶׁהִזְכִּירוּ חֲכָמִים (ב"ק פ:), וְכַיּוֹצֵא בָּהֶם. וְאָמַר וְשָׁם נִסָּהוּ, לְהוֹדִיעַ כִּי אֲשֶׁר הוֹלִיכָם בַּדֶּרֶךְ הַזֶּה שֶׁאֵין שָׁם מַיִם וֶהֱבִיאָם אֶל הַמַּיִם הַמָּרִים, לְנִסָּיוֹן, כְּמוֹ שֶׁאָמַר "וַיְעַנְּךָ וַיַּרְעִבֶךָ וּלְמַעַן נַסֹּתֶךָ לְהֵטִיבְךָ בְּאַחֲרִיתֶךָ" (דברים ח טז):

1THERE HE MADE FOR THEM A STATUTE AND AN ORDINANCE, AND THERE HE TRIED THEM. “At Marah He gave them some of the sections of the Torah so that they might engage in the study thereof, [such as]: the Sabbath, the Red Heifer,²³⁶ (a statute), the type of a commandment the reason for which we do not know. The laws of justice are the typical examples of mishpat (ordinance), which is a precept dictated by reason. Accordingly Rashi interpreted the verse before us — a statute etc. — as referring to these three subjects. and the laws of justice. And there He tried them, that is, the people.”²³⁷. It should have said, “There He made for them a statute and an ordinance and tried them,” in which case it would have meant that He tried them with the statute and ordinance, i.e., to see if they would observe them. But since it says, and there He tried them, it must refer to something additional, namely, the preceding event when the people murmured against Moses instead of approaching him to pray that the bitterness of the waters be removed. It is to this event, according to Rashi, that the expression refers: “And there He tried them, that is, the people” (Sifthei Chachamim). Ramban, however, will explain that “the trial” was of another nature, as will be explained in the text. Thus the language of Rashi, and it is the opinion of our Rabbis.²³⁸But I wonder! Why does Scripture not explain these statutes and ordinances here, saying, “And the Eternal spoke to Moses: ‘Command the children of Israel,’” as it says in the chapters mentioned above, Speak ye unto all the congregation of Israel?²³⁹ Indeed, it does so with regard to all commandments given in the Tent of Meeting, on the plains of Moab,²⁴⁰ and the Passover in the wilderness!²⁴¹, 9:1-5. Now Rashi’s expression, “He gave them… sections of the Torah so that they might engage in the study thereof,” indicates that Moses did inform them of these statutes and that he taught these statutes to them, [saying], “In the future, the Holy One, blessed be He, will command you so,” in the same way as Abraham our father learned the Torah.²⁴² The purpose of it was to make them familiar with the commandments and to know if they would accept them with joyfulness and with gladness of heart.²⁴³ This was “the trial” of which Scripture says, and there He tried them, and he [Moses] informed them that G-d would further command them the precepts of the Torah. This is the intent of the verse, “If thou wilt diligently hearken to the voice of the Eternal thy G-d… and wilt give ear to His commandments,²⁴⁴ (and he said) as a reference to Moses, and not, as rendered in some translations, “and He said.” which He will command you [in the future].”In line with the plain meaning of Scripture, when the Israelites began coming into the great and dreadful wilderness… thirsty ground where there was no water,²⁴⁵ Moses established customs for them concerning how to regulate their lives and affairs until they come to a land inhabited.²⁴⁶ established customs.” It should be noted that Ramban uses the expression sam lahem which could possibly be a reference to G-d, that “He established customs for them.” But in Rabbeinu Bachya’s commentary quoting Ramban he writes clearly: “In line with the plain meaning of Scripture, statute and ordinance are the customs how to regulate their lives in the desert, for Moses was king in Jeshurun, a leader who chastised his people and commanded them how to regulate their lives in the desert” (Bachya, Vol. II, p. 137 in my edition). On the basis of Bachya’s interpretation I have translated here: “Moses established customs.” A custom is called chok, this being associated with the expressions: Feed me with ‘chuki’ (my customary) bread;²⁴⁷ ‘chukoth’ (the customary ways or laws) of heaven and earth.²⁴⁸ Custom is also called mishpat (judgment or ordinance) because it is something measured out accurately. A similar usage [of the word mishpat] is found in these verses: So did David, and so hath been ‘mishpato’ (his manner) all the while;²⁴⁹ After the former ‘mishpat’ (manner) when thou wast his butler;²⁵⁰ And the palace shall be inhabited upon ‘mishpato’²⁵¹ i.e., upon its ascertained dimension.It may mean that Moses instructed them in the ways of the wilderness, namely to be ready to suffer hunger and thirst and to pray to G-d, and not to murmur. He taught them ordinances whereby they should live, to love one another, to follow the counsel of the elders, to be discreet in their tents with respect to women and children, to deal in a peaceful manner with the strangers that come into the camp to sell them various objects. He also imparted moral instructions, i.e., that they should not become like bands of marauders who do all abominable things and have no sense of shame, similar to that which the Torah commanded, When thou goest forth in camp against thine enemies, then thou shalt keep thee from every evil thing.²⁵² In the case of Joshua it is also said, So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem.²⁵³ Here too the expression, [a statute and an ordinance], does not refer to the statutes and ordinances of the Torah, but rather to the customs and ways of civilized society, such as “the conditions which Joshua made [upon entering the Land],” which the Rabbis have mentioned,²⁵⁴ and other such similar regulations. And Scripture says, and there he tried them, in order to inform us that he [Moses] led them by such a road on which there was no water, and he brought them to a place where the waters were bitter in order to test them, even as Scripture says, And He afflicted thee, and suffered thee to hunger;²⁵⁵ And that He might prove thee, to do thee good at thy latter end.²⁵⁶, Verse 16.

בוְטַעַם וַיּוֹרֵהוּ ה' עֵץ שֶׁהֶרְאָה אוֹתוֹ עֵץ וְאָמַר לוֹ הַשְׁלֵךְ אֶת הָעֵץ הַזֶּה אֶל הַמַּיִם וְיִמָּתְקוּ. וּבַעֲבוּר שֶׁלֹּא מָצָאתִי לְשׁוֹן מוֹרֶה אֶלָּא בְּעִנְיַן לִמּוּד, "וַיֹּרֵנִי וַיֹּאמֶר לִי" (משלי ד ד) לִמְּדַנִי, וְכֵן כֻּלָּם, נִרְאֶה בְּדֶרֶךְ הַפְּשָׁט כִּי הָעֵץ הַהוּא יַמְתִּיק הַמַּיִם בְּטִבְעוֹ, וְהוּא סְגֻלָּה בּוֹ, וְלִמֵּד אוֹתָהּ לְמֹשֶׁה. וְרַבּוֹתֵינוּ אָמְרוּ (מכילתא ותנחומא כאן) שֶׁהָיָה הָעֵץ מַר וְהוּא נֵס בְּתוֹךְ נֵס, כְּעִנְיַן הַמֶּלַח שֶׁנָּתַן אֱלִישָׁע בַּמַּיִם (מלכים ב ב':כ"א). וְאִם כֵּן אָמַר וַיּוֹרֵהוּ, כִּי לֹא הָיָה הָעֵץ נִמְצָא בַּמָּקוֹם הַהוּא, והקב"ה הוֹרָהוּ אֶת מְקוֹמוֹ אוֹ שֶׁהִמְצִיאָהוּ אֵלָיו בְּנֵס. וְשׁוּב מָצָאתִי בִּילַמְּדֵנוּ (מדרש תנחומא כאן) רְאֵה מַה כְּתִיב שָׁם, וַיּוֹרֵהוּ ה' עֵץ, וַיַּרְאֵהוּ לֹא נֶאֱמַר אֶלָּא וַיּוֹרֵהוּ, הוֹרָהוּ דַּרְכּוֹ, כְּלוֹמַר שֶׁהוֹרָהוּ וְלִמְּדָהוּ דַּרְכּוֹ שֶׁל הקב"ה שֶׁהוּא מַמְתִּיק הַמַּר בְּמַר:

2VAYOREIHU HASHEM EITZ’ (AND THE ETERNAL SHOWED HIM A TREE). The meaning thereof is that G-d showed Moses a tree and He told him, “Throw this tree into the waters, and they shall become sweet.” Now due to the fact that I have not found the expression of moreh, [from which the word vayoreihu here is derived], except in the sense of instruction — [e.g., the verse], ‘vayoreini’ and said to me,²⁵⁷ which means “and he [my father] taught me,” and so all other such expressions — it appears by way of the plain meaning of Scripture that this tree had a natural property to sweeten water, this being its uniqueness, and He taught it to Moses. Our Rabbis have said²⁵⁸ that the tree was [naturally] bitter, but that this was a miracle within a miracle, [i.e., that He healed the bitter waters with something which was bitter], just as the salt which Elisha cast into the waters.²⁵⁹ Now if so,²⁶⁰ which indicates instruction? Ramban proceeds to remove this difficulty. the word ‘vayoreihu’ (and He instructed him) indicates that the tree was not found in that place, and the Holy One, blessed be He, taught him where it was to be found, or perhaps He made it available to him by a miracle. I found further in the Yelamdeinu:²⁶¹ 24. For the name Yelamdeinu, see above in Seder Bo, Note 196. “See what is written there: Vayoreihu hashem eitz. It does not say vayar’eihu (and He showed him) but vayoreihu, which means that He taught him His way.” That is to say, He instructed him and taught him the way of the Holy One, blessed be He, i.e., that He sweetens the bitter with the bitter.