Tanach · Rishonim on Tanach · Ramban · Torah

Ramban on Exodus 6:3/רמב"ן על שמות ו׳:ג׳

אוָאֵרֶא אֶל אַבְרָהָם וְגוֹ' בְּאֵל שַׁדַּי, הִבְטַחְתִּיו הַרְבֵּה הַבְטָחוֹת, וּבְכֻלָּן אָמַרְתִּי לָהֶם "אֲנִי אֵל שַׁדַּי". וּשְׁמִי ה' לֹא נוֹדַעְתִּי לָהֶם, לֹא הוֹדַעְתִּי אֵין כְּתִיב כָּאן אֶלָּא לֹא נוֹדַעְתִּי לָהֶם, שֶׁלֹּא נוֹדַעְתִּי לָהֶם בְּמִדָּה אֲמִתִּית שֶׁלִּי שֶׁעָלֶיהָ נִקְרָא שְׁמִי ה', נֶאֱמָן לְאַמֵּת הַדְּבָרִים, שֶׁהֲרֵי הִבְטַחְתִּים וְלֹא קִיַּמְתִּים, כָּל אֵלּוּ דִּבְרֵי הָרַב. וְיִרְצֶה לְפָרֵשׁ שֶׁעֲדַיִן לֹא נוֹדַע קִיּוּם הַהַבְטָחָה. וְאַף עַל פִּי שֶׁעֲדַיִן לֹא הִגִּיעַ הַזְּמַן, מִכָּל מָקוֹם לֹא נוֹדַע לָהֶם בְּקִיּוּם הַבְטָחָתוֹ. וְעִם כָּל זֶה לֹא תִּקֵּן הַלָּשׁוֹן, שֶׁהָיָה רָאוּי לוֹמַר לֹא הוֹדַעְתִּי, אוֹ שֶׁיֹּאמַר וּשְׁמִי ה' לֹא נוֹדַע לָהֶם. וְאוּלַי לְדַעְתּוֹ יֹאמַר וּשְׁמִי ה' וְלֹא נוֹדַעְתִּי לָהֶם, כְּלוֹמַר שֶׁלֹּא נוֹדַעְתִּי לָהֶם בּוֹ:

1“AND I APPEARED UNTO ABRAHAM, etc., BY THE NAME ‘E-IL SHA-DAI’ (G-D ALMIGHTY). I made many promises to him,⁴ and in all cases I said to him, I am G-d Almighty.⁵ BUT BY MY NAME, THE ETERNAL, WAS I NOT KNOWN UNTO THEM.” It was not written here, [“But My Name, the Eternal], I did not make known to them.” Rather, it is written, [But by My Name, the Eternal], was I not known unto them, meaning: “I was not recognized by them in My attribute of keeping faith, by reason of which My Name is called Eternal, which denotes that I am certain to fulfill the words [of My promise]. Indeed I made promises to the patriarchs⁴ but did not fulfill them [during their lifetime].”All these are the words of Rashi. His intent is to explain that the fulfillment of His promise [to the patriarchs] had not taken place. Even though the time for the fulfillment had not arrived [in their lifetime, and consequently the absence of such fulfillment was no indication of a lack of His “keeping faith” since the time had not arrived], yet He was not known to the patriarchs in the fulfillment of His promise.But with all this interpretation, Rashi has not properly explained the language of the text.⁶ (literally: and My Name the Eternal I was not made known to them). Ramban’s point is that according to Rashi’s interpretation, the verse should have read either (a) lo hodati (I did not make known), or (b) ush’mi Hashem lo noda lahem (and My Name the Eternal was not known to them). [According to his interpretation], it should be said, lo hodati [“and My Name, the Eternal, ‘I did not make known’ to them,” instead of lo nodati (I was not made known), as the text reads]. Or it should have said, “and My Name, the Eternal, lo noda (was not known) to them.” Perhaps according to Rashi’s opinion, the sense of the verse is: “and My Name is the Eternal, v’lo⁷ to the word lo — v’lo — thus making it independent of the expression ush’mi Hashem. Accordingly, there are two separate thoughts expressed: “and My Name is the Eternal,” which denotes that “I am certain to substantiate My promise,” and “I was not made known to them by that Name since I made promises to them but did not fulfill them.” nodati lahem,” meaning that “I was not made known to them by that Name.”

בהֶחָכָם רַבִּי אַבְרָהָם פֵּרֵשׁ כִּי בֵּי"ת בְּאֵל שַׁדַּי מוֹשֶׁכֶת, וְשִׁעוּרוֹ וָאֵרָא אֶל אַבְרָהָם וְגוֹ' בְּאֵל שַׁדַּי וּבִשְׁמִי ה' לֹא נוֹדַעְתִּי לָהֶם וְעִנְיַן הַכָּתוּב, כִּי נִרְאָה לָאָבוֹת בַּשֵּׁם הַזֶּה שֶׁהוּא מְנַצֵּחַ מַעַרְכוֹת שָׁמַיִם וְלַעֲשׂוֹת עִמָּם נִסִּים גְּדוֹלִים שֶׁלֹּא נִתְבַּטֵּל מֵהֶם מִנְהַג הָעוֹלָם, בְּרָעָב פָּדָה אוֹתָם מִמָּוֶת וּבְמִלְחָמָה מִידֵי חָרֶב, וְלָתֵת לָהֶם עֹשֶׁר וְכָבוֹד וְכָל טוֹבָה, וְהֵם כְּכָל הַיִּעוּדִים שֶׁבַּתּוֹרָה בַּבְּרָכוֹת וּבַקְּלָלוֹת, כִּי לֹא תָּבֹא עַל אָדָם טוֹבָה בִּשְׂכַר מִצְוָה אוֹ רָעָה בְּעֹנֶשׁ עֲבֵרָה רַק בְּמַעֲשֵׂה הַנֵּס, וְאִם יֻנַּח הָאָדָם לְטִבְעוֹ אוֹ לְמַזָּלוֹ לֹא יוֹסִיפוּ בּוֹ מַעֲשָׂיו דָּבָר וְלֹא יִגְרְעוּ מִמֶּנּוּ. אֲבָל שְׂכַר כָּל הַתּוֹרָה וְעָנְשָׁהּ בָּעוֹלָם הַזֶּה הַכֹּל נִסִּים וְהֵם נִסְתָּרִים, יֵחָשֵׁב בָּהֶם לָרוֹאִים שֶׁהוּא מִנְהָגוֹ שֶׁל עוֹלָם, וְהֵם בָּאָדָם עֹנֶשׁ וְשָׂכָר בֶּאֱמֶת. וּמִפְּנֵי זֶה תַּאֲרִיךְ הַתּוֹרָה בַּיִּעוּדִים שֶׁבָּעוֹלָם הַזֶּה, וְלֹא תְּבָאֵר יִעוּדֵי הַנֶּפֶשׁ בְּעוֹלָם הַנְּשָׁמוֹת, כִּי אֵלֶּה מוֹפְתִים שֶׁכְּנֶגֶד הַתּוֹלָדָה, וְקִיּוּם הַנֶּפֶשׁ וְדָבְקָהּ בֵּאלֹהִים הוּא דָּבָר רָאוּי בְּתוֹלַדְתָּהּ שֶׁהִיא תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ. וְעוֹד אֲפָרֵשׁ זֶה (ויקרא כו יא ד"ה ונתתי) אִם גּוֹמֵר ה' עָלַי: וְהִנֵּה אָמַר הָאֱלֹהִים לְמֹשֶׁה נִרְאֵיתִי לָאָבוֹת בְּכֹחַ יָדִי אֲשֶׁר אֲנִי שׁוֹדֵד בּוֹ הַמַּזָּלוֹת וְעוֹזֵר לִבְחִירַי, אֲבָל בִּשְׁמִי שֶׁל יוֹ"ד הֵ"א אֲשֶׁר בּוֹ נִהְיָה כָּל הֹוֶה לֹא נוֹדַעְתִּי לָהֶם לִבְרֹא לָהֶם חֲדָשׁוֹת בְּשִׁנּוּי הַתּוֹלָדוֹת, וְלָכֵן אֱמֹר לִבְנֵי יִשְׂרָאֵל אֲנִי ה', וְתוֹדִיעַ לָהֶם פַּעַם אַחֶרֶת הַשֵּׁם הַגָּדוֹל כִּי בוֹ אֲנִי עוֹשֶׂה עִמָּהֶם לְהַפְלִיא, וְיֵדְעוּ כִּי אֲנִי ה' עֹשֶׂה כֹל. וְצָדְקוּ כָּל דִּבְרֵי ר"א בָּעִנְיָן הַזֶּה, אֶלָּא שֶׁהוּא כְּמִתְנַבֵּא וְאֵינוֹ יוֹדֵעַ. וְהִנֵּה גַּם לִדְבָרָיו הָיָה רָאוּי שֶׁיֹּאמַר הַכָּתוּב וָאִוָּדַע אֶל אַבְרָהָם וְגוֹ' בְּאֵל שַׁדַּי וּבִשְׁמִי ה' לֹא נוֹדַעְתִּי לָהֶם, אוֹ שֶׁיֹּאמַר וּבִשְׁמִי ה' לֹא נִרְאֵיתִי לָהֶם. אֲבָל הוּא יְתַקֵּן בָּזֶה, כִּי מִפְּנֵי הֱיוֹת נְבוּאַת הָאָבוֹת בְּמַרְאוֹת הַלַּיְלָה אָמַר בָּהֶם וָאֵרָא, וּבַעֲבוּר הֱיוֹת שֶׁל מֹשֶׁה פָּנִים אֶל פָּנִים אָמַר לֹא נוֹדַעְתִּי לָהֶם, כַּאֲשֶׁר נוֹדַעְתִּי לְךָ: וְעַל דֶּרֶךְ הָאֱמֶת בָּא הַכָּתוּב כִּפְשׁוּטוֹ וּמַשְׁמָעוֹ, יֹאמַר אֲנִי ה' נִרְאֵיתִי לָהֶם בְּאַסְפַּקְלַרְיָא שֶׁל אֵל שַׁדַּי, כְּטַעַם "בַּמַּרְאָה אֵלָיו אֶתְוַדָּע" (במדבר יב ו), וְאוֹתִי אֲנִי ה' לֹא נוֹדַעְתִּי לָהֶם, שֶׁלֹּא נִסְתַּכְּלוּ בְּאַסְפַּקְלַרְיָא הַמְּאִירָה (זהר וארא כו א) שֶׁיֵּדְעוּ אוֹתִי, כְּטַעַם "אֲשֶׁר יְדָעוֹ ה' פָּנִים אֶל פָּנִים" (דברים לד י), כִּי הָאָבוֹת יָדְעוּ ה' הַמְיֻחָד אֲבָל לֹא נוֹדַע לָהֶם בַּנְּבוּאָה, וְלָכֵן כְּשֶׁיְּדַבֵּר אַבְרָהָם עִם הַשֵּׁם יַזְכִּיר הַשֵּׁם הַמְּיֻחָד עִם אָלֶף דָּלֶת, אוֹ אָלֶף דָּלֶת לְבַדּוֹ. וְהִנֵּה הָעִנְיָן, שֶׁהָאָבוֹת הָיָה גִּלּוּי הַשְּׁכִינָה לָהֶם וְהַדִּבּוּר עִמָּהֶם בְּמִדַּת הַדִּין רָפָה וְנָהַג עִמָּהֶם בָּהּ, וְעִם מֹשֶׁה יִתְנַהֵג וְיִוָּדַע בְּמִדַּת הָרַחֲמִים שֶׁהוּא בִּשְׁמוֹ הַגָּדוֹל, כְּטַעַם "מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ" (ישעיה סג יב), וּכְתִיב (שם שם יד) "כֵּן נִהַגְתָּ עַמְּךָ לַעֲשׂוֹת לְךָ שֵׁם תִּפְאָרֶת". וְלָכֵן לֹא יַזְכִּיר מֹשֶׁה מֵעַתָּה שֵׁם אֵל שַׁדַּי, כִּי הַתּוֹרָה בִּשְׁמוֹ הַגָּדוֹל נִתְּנָה, שֶׁנֶּאֱמַר (שמות כ':ב') "אָנֹכִי ה' אֱלֹהֶיךָ", וְהוּא שֶׁנֶּאֱמַר (דברים ד לו) "מִן הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת קֹלוֹ לְיַסְּרֶךָּ וְעַל הָאָרֶץ הֶרְאֲךָ אֶת אִשּׁוֹ הַגְּדוֹלָה". וּכְבָר רָמַזְתִּי פֵּרוּשׁ "הַשָּׁמַיִם". וְהקב"ה יְגַלֶּה עֵינֵינוּ וְיַרְאֵנוּ נִפְלָאוֹת מִתּוֹרָתוֹ.

2And the learned Rabbi Abraham ibn Ezra explained that the letter beth of the words b’E-il Sha-dai (by the Name G-d Almighty) connected [with the ensuing words ush’mi Hashem, making it ubish’mi Hashem], which has the following meaning: “And I appeared unto Abraham, etc., by the Name E-il Sha-dai (G-d Almighty), but by My Name the Eternal I was not made known unto them.”⁸ — [instead of ush’mi] — Hashem lo nodati lahem (and by My Name the Eternal I was not made known to them).”The purport of the verse is that He appeared to the patriarchs by this Name [E-il Sha-dai], which indicates that He is the victor [and prevailer]⁹ in this volume. over the hosts of heaven, doing great miracles for them except that no change from the natural order of the world was noticeable, [as was the case with the miracles performed through Moses our teacher]. In famine, He redeemed them from death, and in war from the power of the sword,¹⁰ and He gave them riches and honor and all the goodness, just like all the assurances mentioned in the Torah [in the section dealing] with the blessings and curses.¹¹It is not [in nature] that man should be rewarded for performance of a commandment or punished for committing a transgression but by a miracle. If man were left to his nature or his fortune, his deeds would neither add to him nor diminish from him. Rather, reward and punishment in this world, as mentioned in the entire scope of the Torah, are all miracles, but they are hidden. They appear to the onlooker as being part of the natural order of things, but in truth they come upon man as punishment and reward [for his deeds]. It is for this reason that the Torah speaks at great length of the assurances concerning this world, and does not explain the assurances of the soul in “the World of Souls.”¹² (the Coming World). Ramban thus distinguishes between Olam Han’shamoth (the World of Souls) and Olam Haba. The Olam Han’shamoth is concomitant with this world, and Olam Haba is the world of the future. These [assurances mentioned in the Torah as recompense for the observance or transgression of the Divine Commandments] are wonders which go contrary to nature,¹³ while the existence of the soul [after the death of the body] and its cleaving unto G-d are the proper way inherent in its nature that she returneth unto G-d Who gave it.¹⁴ I will yet explain it further¹⁵ if G-d accomplishes it for me.¹⁶Thus G-d said to Moses: “I have appeared to the patriarchs with the might of My arm with which I prevail over the constellations and help those whom I have chosen, but with My Name Yod Hei with which all existence came into being I was not made known to them, that is, to create new things for them by the open change of nature. And Wherefore say unto the children of Israel: I am the Eternal,¹⁷ and inform them once again of the Great Name, [i.e., the Tetragrammaton], for by that Name I will deal wondrously with them,¹⁸ and they will know that I am the Eternal, that maketh all things. ”¹⁹All the words of Rabbi Abraham ibn Ezra on this matter were thus correct except that he was as one who prophesies but does not know it.²⁰ in b’E-il Sha-dai is connected also to ush’mi Hashem, making it ubish’mi Hashem, as explained above (see Note 8). But, suggests Ramban, there is still a question to be raised on Ibn Ezra’s explanation, as explained further in the text. Even according to his interpretation, the verse should have said, “And I made Myself known to Abraham, etc., by the name of E-il Sha-dai, but by My Name Hashem, [which describes My true essence], I did not make Myself known to them,” or it should have said, “but by the Name Hashem I did not appear to them.”²¹ (and I appeared) and nodati (made Me known)? One term — “appear” or “made Me known” — should have sufficed in both cases. However, Ibn Ezra can answer this by saying that because the prophecy of the patriarchs came to them in the visions of the night,²², 15:1 (Vol. I, p. 193). He said here, Va’eira (And I appeared) to them, and because that of Moses was face to face²³ He said here, “I made Me not known to them [the patriarchs] as I made Myself known to you [Moses].” By way of the Truth, [the mystic teachings of the Cabala], the verse can be explained in consonance with its plain meaning and intent.²⁴ He is saying: “I the Eternal appeared to the patriarchs through the speculum of E-il Sha-dai,” just as is the sense of the verse, In a vision do I make Myself known to him.²⁵ “But Myself, I the Eternal did not make Myself known to them, as they did not contemplate [Me] through a lucid speculum so that they should know me,” just as is the sense of the verse, And there hath not arisen a prophet since in Israel like unto Moses, whom the Eternal knew face to face.²³ The patriarchs did know the Proper Name of the Eternal, but it was not known to them through prophecy. Therefore when Abraham spoke with G-d, he mentioned the Proper Name together with the Name Aleph Dalet²⁶, 17:1 (Vol. I, p. 216). or Aleph Dalet alone.²⁷, 18:30. The purport thereof is that the revelation of the Divine Presence and His communication with them came to them through an ameliorated attribute of justice,²⁸ and with that attribute was His conduct towards them. But with Moses, His conduct and His recognition to him were by the attribute of mercy, which is indicated by His Great Name, [i.e., the Tetragrammaton — the Eternal], just as is denoted in the verse, He caused His glorious arm to go at the right hand of Moses,²⁹ and it is written, So didst Thou lead Thy people, to make Thyself a glorious name.³⁰, Verse 14. Therefore Moses does not henceforth mention the name E-il Sha-dai, for the Torah was given with His great Name, as it is said, I am the Eternal thy G-d.³¹ This is the sense of the verse, Our of heaven He made thee to hear His voice, that He might instruct thee; and upon earth He made thee to see His great fire.³² I have already alluded to the explanation of the word hashamayim (the heaven).³³ May the Holy One, blessed be He, open our eyes and show us wonders in His Torah.