Tanach · Rishonim on Tanach · Ramban · Torah

Ramban on Exodus 18:21/רמב"ן על שמות י״ח:כ״א

אוְטַעַם אַנְשֵׁי חַיִל אֲנָשִׁים רְאוּיִים לְהַנְהִיג עַם גָּדוֹל, כִּי כָּל קִבּוּץ וְאֹסֶף יִקָּרֵא חַיִל, וְאֵינֶנּוּ בְּיוֹצְאֵי צְבָא הַמִּלְחָמָה בִּלְבַד, וְכֵן "חַיִל גָּדוֹל מְאֹד" (יחזקאל לג ו), וּבָאַרְבֶּה, "חֵילִי הַגָּדוֹל" (יואל ב כה), וּבַמָּמוֹן, "כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת הַחַיִל הַזֶּה" (דברים ח יז), "יִשְׂאוּ עַל כֶּתֶף עֲיָרִים חֵילֵיהֶם" (ישעיה ל ו), וּבַפֵּרוֹת, "תְּאֵנָה וָגֶפֶן נָתְנוּ חֵילָם" (יואל ב כב). וְהִנֵּה יִקָּרֵא אִישׁ חַיִל בְּמִשְׁפָּטִים, הֶחָכָם הַזָּרִיז וְהַיָּשָׁר. וּבְמִלְחָמָה, הַגִּבּוֹר הַזָּרִיז הַיּוֹדֵעַ מַעַרְכוֹת הַמִּלְחָמָה. וְתִקָּרֵא גַּם כֵּן הָאִשָּׁה "אֵשֶׁת חַיִל" (משלי לא י) בִּהְיוֹתָהּ זְרִיזָה וְיוֹדַעַת בְּהַנְהָגַת הַבַּיִת:
וְהִנֵּה יִתְרוֹ דִּבֵּר בִּכְלָל וּפְרָט, אָמַר שֶׁיֶּחֱזֶה אֲנָשִׁים רְאוּיִים לְהַנְהִיג הָעָם הַגָּדוֹל בַּמִּשְׁפָּטִים, וּפְרָט, שֶׁיְּהוּ יִרְאֵי אֱלֹהִים אַנְשֵׁי אֱמֶת וְשֹׂנְאֵי בָצַע, כִּי לֹא יִהְיוּ אַנְשֵׁי חַיִל בַּמִּשְׁפָּט בְּלִי מִדּוֹת הַלָּלוּ. וְלֹא הֻצְרַךְ לְהַזְכִּיר חָכְמָתָם וּבִינָתָם, כִּי הַדָּבָר בָּרוּר שֶׁהוּא בִּכְלַל אַנְשֵׁי חַיִל. וְכַאֲשֶׁר נֶאֱמַר לְמַטָּה וַיִּבְחַר מֹשֶׁה אַנְשֵׁי חַיִל, הִנֵּה הַכֹּל בִּכְלָל, שֶׁהָיוּ יִרְאֵי אֱלֹהִים אַנְשֵׁי אֱמֶת שֹׂנְאֵי בָצַע וַחֲכָמִים וּנְבוֹנִים. וְעוֹד, שֶׁאָמַר מִכָּל יִשְׂרָאֵל, וְטַעְמוֹ הַמֻּבְחָר מִכָּל יִשְׂרָאֵל, וְהֵם שֶׁיֵּשׁ בָּהֶם כָּל הַמִּדּוֹת הַלָּלוּ, כִּי כֵּיוָן שֶׁאָמַר מִכָּל יִשְׂרָאֵל, אָמַר שֶׁהָיוּ הַמֻּבְחָרִים מִכֻּלָּם, בְּיָדוּעַ כִּי הַטּוֹבִים שֶׁבְּיִשְׂרָאֵל כָּל מִדּוֹת טוֹבוֹת בָּהֶם. אֲבָל יִתְרוֹ מִפְּנֵי שֶׁלֹּא הָיָה רָגִיל בָּעָם הֻצְרַךְ לְפָרֵשׁ:
וְיֵשׁ מְפָרְשִׁים "אַנְשֵׁי חַיִל", אַנְשֵׁי כֹּחַ וּזְרִיזוּת, וְכֵן "אֵשֶׁת חַיִל", בַּעֲלַת כֹּחַ וּזְרִיזוּת בַּעֲבוֹדַת הַבַּיִת, כַּאֲשֶׁר יְפָרֵשׁ בָּהּ (במשלי ל"א:י'), כְּעִנְיַן "וַאֲשֶׁר כֹּחַ בָּהֶם לַעֲמֹד בְּהֵיכַל הַמֶּלֶךְ" (דניאל א ד), וְכֵן "הֲנִיעֵמוֹ בְּחֵילְךָ" (תהלים נט יב), בְּכֹחֲךָ, וְכֵן "וּבְרֹב חֵילוֹ לֹא יְמַלֵּט" (שם לג יז), מִלְּשׁוֹן הָאֲרָמִית שֶׁיֹּאמַר בְּ"יֶשׁ לְאֵל יָדִי" (בראשית לא כט) "אִית חֵילָא בִּידִי". וּלְמַטָּה (שמות י"ח:כ"ה) אָמַר וַיִּבְחַר מֹשֶׁה אַנְשֵׁי חַיִל מִכָּל יִשְׂרָאֵל, הַמֻּבְחָרִים מִכָּל הָעָם, וְהַכֹּל בִּכְלָל, כַּאֲשֶׁר פֵּרַשְׁתִּי:

1MEN OF ‘CHAYIL.’ This means men who are capable of leading a great multitude of people. Every assembly and gathering is called chayil, and it does not apply only to soldiers going forth to war. Thus it is said [of the dry bones that Ezekiel resurrected], a great ‘chayil’ (host).¹⁰² Of the locusts it is said, My great ‘chayil’ (army).¹⁰³ Of wealth it is stated, My power and the might of my hand hath gotten this ‘chayil’ (wealth);¹⁰⁴ they carry upon the shoulders of young asses ‘chayaleihem’ (their riches).¹⁰⁵ Of fruits it is said, the fig-tree and the vine do yield ‘cheilam’ (their strength).¹⁰⁶ Thus an ish chayil in the administration of justice is one who is wise, alert, and fair; in war, an ish chayil is one who is strong, alert, and who knows the art of arraying forces in battle. A woman also is an eisheth chayil (a woman of valor)¹⁰⁷ when she is alert and knows how to conduct the management of a home.Jethro thus spoke in general and in particular. [In general], he told Moses to select people with powers of leadership in the administration of justice for this great people. In particular, they should be such as fear G-d, men of truth, hating unjust gain, for it is impossible for them to be “men of chayil” in judgment, without these qualities. It was not necessary for him to mention that they must be wise and understanding, for it is clear that these qualities are included in the term “men of chayil.” Further on, when it says, And Moses chose men of ‘chayil,’¹⁰⁸ everything is already included — i.e., that they were G-d-fearing, men who hated unjust gain, wise and understanding. Moreover, Scripture says [that Moses chose them] out of all Israel,¹⁰⁸ which means [that they were] the preferred of all Israel, being the ones who have all of these qualities. Since Scripture states that he chose them out of all Israel,¹⁰⁸ it is already stating that they were chosen in preference to all, for it is known that the better ones in Israel possess all good qualities. Jethro, however, not being familiar with them, found it necessary to explain in detail [that they be G-d-fearing, men of truth, etc.]Some scholars¹⁰⁹. explain anshei chayil as men of physical strength and zeal, such as have ability to stand in the king’s palace.¹¹⁰ Similarly, eisheth chayil¹⁰⁷ is a woman of strength and industry in the work of the home, as Scripture explains there in that section.¹¹¹ Likewise, Make them wander to and fro ‘b’cheilcha,’¹¹² which means “by Thy power.” Also, Neither doth it, [i.e., the horse], afford escape by its great ‘cheilo,’¹¹³, 33:17. [which means “by its great strength”]. The word [chayil] is associated with the Aramaic, as is evidenced by the [Hebrew] expression, ‘yesh l’eil yadi’ (It is in the power of my hand),¹¹⁴ which is rendered in the Targum: “there is cheila in my hand.” And further on it says, And Moses chose men of ‘chayil’ out of all Israel,¹⁰⁸ which means the preferred ones of the entire nation and all qualities are included, as I have explained.

בשׂוֹנְאֵי בָצַע שֶׁשּׂוֹנְאִין אֶת מָמוֹנָם בַּדִּין, כְּהַהִיא דְּאָמְרִינַן (ב"ב נח:) כָּל דַּיָּנָא דְּמַפְּקִין מִנֵּהּ מָמוֹנָא בְּדִינָא לָאו דַּיָּנָא הוּא. לְשׁוֹן רַשִׁ"י (רש"י על שמות י"ח:כ"א). יִרְצֶה לְפָרֵשׁ שֶׁכָּל מָמוֹן שֶׁיֵּדְעוּ בּוֹ שֶׁאָדָם יָכוֹל לְהוֹצִיאוֹ מִיָּדָם בַּדִּין יִשְׂנְאוּ אוֹתוֹ וְיַחְזִירוּהוּ מֵעַצְמָם, וַאֲפִלּוּ הוּא שֶׁלָּהֶם בֶּאֱמֶת, כְּגוֹן שֶׁקָּנָה עֶבֶד שֶׁלֹּא בְּעֵדִים, וְכַיּוֹצֵא בּוֹ. אֲבָל הַלָּשׁוֹן בַּמְּכִילְתָּא אֵינוֹ כֵן, אֶלָּא כָּךְ שְׁנוּיָה שָׁם, "שׂוֹנְאֵי בָצַע", שֶׁהֵן שׂוֹנְאִין לְקַבֵּל מָמוֹן בַּדִּין, דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר, "שׂוֹנְאֵי בָצַע", אֵלּוּ שֶׁהֵן שׂוֹנְאִין מָמוֹן עַצְמָן, אִם מָמוֹן עַצְמָן שׂוֹנְאִין קַל וָחֹמֶר מָמוֹן חַבְרֵיהֶם. פֵּרֵשׁ רַבִּי יְהוֹשֻׁעַ שׂוֹנְאֵי בָצַע, שׂוֹנְאֵי שֹׁחַד, כְּמוֹ "כֻּלּוֹ בּוֹצֵעַ בָּצַע" (ירמיה ו יג), "אִישׁ לְבִצְעוֹ מִקָּצֵהוּ" (ישעיה נו יא). רַבִּי אֶלְעָזָר הַמּוֹדָעִי דָּרַשׁ כִּי הֵם הַשּׂוֹנְאִים הַמָּמוֹן הָרַב, וְאֵין לָהֶם חֵפֶץ בְּרִבּוּי כֶּסֶף וְזָהָב, כְּעִנְיַן "אִם אֶשְׂמַח כִּי רַב חֵילִי וְכִי כַבִּיר מָצְאָה יָדִי" (איוב לא כה). כִּי הַמָּמוֹן יִקָּרֵא בֶּצַע, "מַה בֶּצַע כִּי נַהֲרֹג אֶת אָחִינוּ" (בראשית לז כו), "וְאִם בֶּצַע כִּי תַתֵּם דְּרָכֶיךָ" (איוב כב ג), "וְהַחֲרַמְתִּי לַה' בִּצְעָם וְחֵילָם לַאֲדוֹן כָּל הָאָרֶץ" (מיכה ד יג):
וְשׁוּב רָאִיתִי בִּילַמְּדֵנוּ, שׂוֹנְאֵי בָצַע, שֶׁשּׂוֹנְאִין מָמוֹן עַצְמָן וְאֵין צָרִיךְ לוֹמַר מָמוֹן אֲחֵרִים, יִהְיוּ אוֹמְרִים אֲפִלּוּ שׂוֹרֵף גְּדִישִׁי אֲפִלּוּ קוֹצֵץ נְטִיעוֹתַי, כַּהֹגֶן אֲנִי דָּנוֹ. וְזֶה עִנְיָן שֶׁשּׂוֹנְאִין מָמוֹן עַצְמָן שֶׁאָמַר רַבִּי אֶלְעָזָר הַמּוֹדָעִי, שֶׁלֹּא יַחְמְלוּ עַל מָמוֹנָם בְּעִנְיַן הַדִּין אִם יָבֹא לָהֶם הֶפְסֵד מִמֶּנּוּ. וּמֹשֶׁה הִזְהִירָם עוֹד בָּזֶה לֹא תָגוּרוּ מִפְּנֵי אִישׁ (דברים א יז). וְהַבֶּצַע מָמוֹן כְּמוֹ שֶׁפֵּרַשְׁתִּי:
וְאוּנְקְלוֹס (תרגום אונקלוס על שמות י"ח:כ"א) אוֹמֵר "דְּסָנַן לְקַבָּלָא מָמוֹן", וְאֵין הַמָּמוֹן אֶצְלוֹ שֹׁחַד, רַק שֶׁלֹּא יְקַבְּלוּ מָמוֹן מִבְּנֵי אָדָם בְּמַתָּנָה אוֹ בְּהַלְוָאָה לְעוֹלָם, שֶׁלֹּא יִשְׂאוּ לָהֶם פָּנִים בְּעֵת הַמִּשְׁפָּט. וּכְעִנְיָן שֶׁאָמְרוּ (כתובות קה:) הַאי דַּיָּנָא דְּשָׁאֵל שְׁאֵלְתָא אָסוּר לְמֵדַן דִּינָא. וְעַל דֶּרֶךְ הַפְּשָׁט אַנְשֵׁי אֱמֶת שֹׂנְאֵי בָצַע, שֶׁהֵם אוֹהֲבִים הָאֱמֶת וְשׂוֹנְאִים הָעֹשֶׁק, וְכִי יִרְאוּ עֹשֶׁק וְחָמָס אֵין דַּעְתָּם סוֹבֶלֶת אוֹתוֹ, אֲבָל כָּל חֶפְצָם לְהַצִּיל גָּזוּל מִיַּד עוֹשֵׁק:

2HATING UNJUST GAIN. “Men who disdain their own money in a law-suit, just as we say:¹¹⁵ ‘Any judge from whom money is collected by a judgment is not qualified as a judge.’” Thus Rashi’s language. By this, Rashi meant to explain that they disdain all money which they know can be collected from them by law, and return it themselves even though it is truly theirs, such as the case wherein one bought a slave without witnesses,¹¹⁶ or a similar example.But the text in the Mechilta is not so, [i.e., as Rashi commented]. Rather, this is the way it is taught there:¹¹⁷ “‘Hating unjust gain. I.e., those who, when sitting in judgment, disdain to accept money.’ These are the words of Rabbi Yehoshua. Rabbi Eleazar of Modi’im says: ‘Hating unjust gain. I. e., those who disdain their own money. If they disdain their own money, how much more will they despise the money of their friends!’” The explanation [of this text of the Mechilta] is that Rabbi Yehoshua interprets the expression hating ‘botza’ as meaning “hating bribery,” the usage of the word [betza] being similar to: Every one is greedy for ‘botza’ (gain);¹¹⁸ Each one ‘l’bitzo’ (to his gain), one and all.¹¹⁹ Rabbi Eleazar of Modi’im explained that hating ‘botza’ means that they despise abundance of money and have no desire to increase their silver and gold, something like the verse, If I rejoiced because my wealth was great, and because my hand had gotten much.¹²⁰ Money [or profit] is called betza [in Hebrew]: What ‘betza’ (profit) is it if we slay our brother?¹²¹ Is it any ‘betza’ (gain) to Him, that thou makest thy ways blameless?¹²² And thou shalt devote ‘bitz’am (their gain) unto the Eternal, and their substance unto the Lord of the whole earth.¹²³Again, I have seen in the Yelamdeinu:¹²⁴ 17. For the name Yelamdeinu, see Seder Bo, Note 196. “Hating unjust gain [means] those who disdain their own money, and needless to say, they disdain the money of others. They are the ones who say, ‘Even if this man will burn my stack, even if he will destroy my plants, I will render judgment correctly.’” This is the intent of Rabbi Eleazar of Modi’im, who said that they disdain their own money, meaning that they pay no regard to their property when sitting in judgment, that is, if they will suffer a loss of money on account of it. Moses further admonished them on this, saying, Ye shall not be afraid of the face of any man.¹²⁵ [Thus according to the Yelamdeinu], betza means money, as I have explained. Onkelos rendered it: “those who hate to receive money.” But the word “money,” [as Onkelos uses it], does not mean a bribe, [which of course is forbidden in itself]. It means rather that they should never accept money from people as a gift or loan, so that they should show them no favoritism at the time of judgment. It is similar to what the Rabbis have said:¹²⁶ “A judge who is in the habit of borrowing things [from his neighbors] is forbidden to act as judge in a law-suit involving them.”In line with the plain meaning of Scripture, men of truth, hating ‘botza’, means those who love the truth and hate “oppression.” When they see oppression and violence, they cannot tolerate them, their whole desire being only to deliver the spoiled out of the hand of the oppressor.¹²⁷