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Ramban on Genesis 15:14/רמב"ן על בראשית ט״ו:י״ד

אוְגַם אֶת הַגּוֹי אֲשֶׁר יַעֲבֹדוּ וְגַם לְרַבּוֹת ד' גָּלֻיּוֹת עַל שֶׁשִּׁעְבְּדוּ אֶת יִשְׂרָאֵל, לְשׁוֹן רַשִׁ"י (רש"י על בראשית ט"ו:י"ד). וְעַל דֶּרֶךְ הַפְּשָׁט יֹאמַר כַּאֲשֶׁר דַּנְתִּי אֶת בָּנֶיךָ בְּגָלוּת וְעִנּוּי עַל עָוֹן, גַּם אֶת הַגּוֹי אֲשֶׁר יַעֲבֹדוּ אָדִין עַל הֶחָמָס אֲשֶׁר יַעֲשׂוּ לָהֶם. וְהַנָּכוֹן בְּעֵינַי כִּי טַעַם "וְגַם", אַף עַל פִּי שֶׁאֲנִי גָּזַרְתִּי עַל זַרְעֲךָ לִהְיוֹת גֵּרִים בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אוֹתָם, אַף עַל פִּי כֵן אֶשְׁפֹּט אֶת הַגּוֹי אֲשֶׁר יַעֲבֹדוּ עַל אֲשֶׁר יַעֲשׂוּ לָהֶם, וְלֹא יִפָּטְרוּ בַּעֲבוּר שֶׁעָשׂוּ גְּזֵרָתִי. וְהַטַּעַם כְּמוֹ שֶׁאָמַר הַכָּתוּב (זכריה א יד), "וְקִנֵּאתִי לִירוּשָׁלִַם וּלְצִיּוֹן קִנְאָה גְדוֹלָה וְקֶצֶף גָּדוֹל אֲנִי קֹצֵף עַל הַגּוֹיִם הַשַּׁאֲנַנִּים אֲשֶׁר אֲנִי קָצַפְתִּי מְּעָט וְהֵמָּה עָזְרוּ לְרָעָה", וְאוֹמֵר (ישעיהו מז ו) "קָצַפְתִּי עַל עַמִּי חִלַּלְתִּי נַחֲלָתִי" וְגוֹ'. וְכֵן הָיָה בְּמִצְרַיִם, שֶׁהוֹסִיפוּ לְהָרַע כִּי הִשְׁלִיכוּ בְּנֵיהֶם לַיְּאוֹר וַיְמָרְרוּ אֶת חַיֵּיהֶם, וְחָשְׁבוּ לִמְחוֹת אֶת שְׁמָם. וְזֶה טַעַם "דָּן אָנֹכִי", שֶׁאָבִיא אוֹתָם בְּמִשְׁפָּט אִם עָשׂוּ כַּנִּגְזַר עֲלֵיהֶם אוֹ הוֹסִיפוּ לְהָרַע לָהֶם. וְזֶהוּ מַה שֶׁאָמַר יִתְרוֹ "כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶם" (שמות יח יא), כִּי הַזָּדוֹן הוּא שֶׁהֵבִיא עֲלֵיהֶם הָעֹנֶשׁ הַגָּדוֹל שֶׁאִבְּדָם מִן הָעוֹלָם, וְכֵן "כִּי יָדַעְתָּ כִּי הֵזִידוּ עֲלֵיהֶם" (נחמיה ט י). וְהָרַב נָתַן טַעַם בְּסֵפֶר הַמַּדָּע (הלכות תשובה ו ה), לְפִי שֶׁלֹּא גָּזַר עַל אִישׁ יָדוּעַ, וְכָל אוֹתָם הַמְּרֵעִים לְיִשְׂרָאֵל אִלּוּ לֹא רָצָה כָּל אֶחָד מֵהֶם הָרְשׁוּת בְּיָדוֹ, לְפִי שֶׁלֹּא נִגְזַר עַל אִישׁ יָדוּעַ. וְלֹא נִתְכְּנוּ דְּבָרָיו אֶצְלִי, שֶׁאֲפִלּוּ גָּזַר שֶׁאֶחָד מִכָּל הָאֻמּוֹת יָרֵעַ לָהֶם בְּכָךְ וְכָךְ, וְקָדַם זֶה וְעָשָׂה גְּזֵרָתוֹ שֶׁל הקב"ה, זָכָה בִּדְבַר מִצְוָה, וּמָה טַעַם בִּדְבָרָיו כַּאֲשֶׁר יְצַוֶּה הַמֶּלֶךְ שֶׁיַּעֲשׂוּ בְּנֵי מְדִינָה פְּלוֹנִית מַעֲשֶׂה מִן הַמַּעֲשִׂים, הַמִּתְרַשֵּׁל וּמַטִּיל הַדָּבָר עַל הָאֲחֵרִים חוֹמֵס וְחוֹטֵא נַפְשׁוֹ, וְהָעֹשֶׂה יָפִיק רָצוֹן מִמֶּנּוּ. וְכָל שֶׁכֵּן שֶׁהַכָּתוּב אָמַר "וְגַם אֶת הַגּוֹי אֲשֶׁר יַעֲבֹדוּ", שֶׁיַּעַבְדוּ הַגּוֹי כֻּלּוֹ, וְהֵם הָלְכוּ מֵעַצְמָם לְמִצְרַיִם. אֲבָל הַטַּעַם כַּאֲשֶׁר כָּתַבְתִּי, וּכְבָר הִזְכִּירוּ רַבּוֹתֵינוּ הָעִנְיָן הַזֶּה, אָמְרוּ בִּוְאֵלֶּה שְׁמוֹת רַבָּה (שמות רבה ל':ט"ו), מָשָׁל לְאָדוֹן שֶׁאָמַר לִבְנוֹ "יַעֲשֶׂה עִם פְּלוֹנִי וְלֹא יְצַעֲרֶנּוּ", הָלַךְ וְעָשָׂה, אַף עַל פִּי שֶׁעָשָׂה עִמּוֹ חִנָּם לֹא הִנִּיחַ שֶׁלֹּא הָיָה מְצַעֲרוֹ. כְּשֶׁנִּתְרַצָּה הָאָדוֹן לִבְנוֹ גָּזַר עַל מְצַעֲרָיו הֲרִיגָה. כָּךְ גָּזַר הקב"ה שֶׁיִּהְיוּ יִשְׂרָאֵל מְשֻׁעְבָּדִין בְּמִצְרַיִם, עָמְדוּ עֲלֵיהֶם וְשִׁעְבְּדוּם בְּחֹזֶק. אָמַר הקב"ה הָיָה לָכֶם לִנְהֹג בָּם כַּעֲבָדִים וְיַעֲשׂוּ צָרְכֵיכֶם, "אֲנִי קָצַפְתִּי מְּעָט וְהֵמָּה עָזְרוּ לְרָעָה" (זכריה א טו), עַד כָּאן לְשׁוֹנָם. וְדָבָר בָּרוּר הוּא כִּי הַשְׁלָכַת בְּנֵיהֶם לַיְּאוֹר אֵינָהּ בִּכְלַל "וַעֲבָדוּם וְעִנּוּ אוֹתָם", אֲבָל הִיא עֲקִירָתָם לְגַמְרֵי. וְכֵן מָה שֶׁאָמְרוּ תְּחִלָּה "הָבָה נִתְחַכְּמָה לוֹ פֶּן יִרְבֶּה" (שמות א י), אֵינוֹ בִּכְלַל עַבְדוּת וְעִנּוּי, מִלְּבַד מָה שֶׁהוֹסִיפוּ בָּעִנּוּי עַצְמוֹ "וַיְמָרְרוּ אֶת חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה" וְגוֹ'. וְהוּא מָה שֶׁאָמַר הַכָּתוּב (דברים כו ז), "וַיַּרְא אֶת עָנְיֵנוּ וְאֶת עֲמָלֵנוּ וְאֶת לַחֲצֵנוּ". וְדַע וְהָבֵן כִּי הָאִישׁ שֶׁנִּכְתַּב וְנֶחְתַּם בְּרֹאשׁ הַשָּׁנָה לַהֲרִיגָה, לֹא יִנָּקֶה הַלִּסְטִים הַהוֹרֵג אוֹתוֹ בַּעֲבוּר שֶׁעָשָׂה מָה שֶׁנִּגְזַר עָלָיו, הוּא רָשָׁע בַּעֲוֹנוֹ יָמוּת וְדָמוֹ מִיָּד הָרוֹצֵחַ יְבֻקַּשׁ, אֲבָל כַּאֲשֶׁר תֵּצֵא הַגְּזֵרָה עַל פִּי נָבִיא יֵשׁ בָּעֹשֶׂה אוֹתָהּ דִּינִים, כִּי אִם שָׁמַע אוֹתָהּ וְרָצָה לַעֲשׂוֹת רְצוֹן בּוֹרְאוֹ כַּנִּגְזָר, אֵין עָלָיו חֵטְא, אֲבָל יֵשׁ לוֹ זְכוּת בּוֹ, כַּאֲשֶׁר אָמַר בְּיֵהוּא (מלכים ב י ל) "יַעַן אֲשֶׁר הֱטִיבֹתָ לַעֲשׂוֹת הַיָּשָׁר בְּעֵינַי כְּכֹל אֲשֶׁר בִּלְבָבִי עָשִׂיתָ לְבֵית אַחְאָב בָּנִים רְבִעִים יֵשְׁבוּ לְךָ עַל כִּסֵּא יִשְׂרָאֵל". אֲבָל אִם שָׁמַע הַמִּצְוָה וְהָרַג אוֹתוֹ לְשִׂנְאָה אוֹ לִשְׁלֹל אוֹתוֹ, יֵשׁ עָלָיו הָעֹנֶשׁ, כִּי הוּא לַחֲטֹא נִתְכַּוֵּן וַעֲבֵרָה הוּא לוֹ, וְכֵן הַכָּתוּב אוֹמֵר בְּסַנְחֵרִיב (ישעיהו י ה) "הוֹי אַשּׁוּר שֵׁבֶט אַפִּי וְגוֹ' בְּגוֹי חָנֵף אֲשַׁלְּחֶנּוּ וְעַל עַם עֶבְרָתִי אֲצַוֶּנּוּ", וְאָמַר הַכָּתוּב "וְהוּא לֹא כֵן יְדַמֶּה וּלְבָבוֹ לֹא כֵן יַחְשֹׁב כִּי לְהַשְׁמִיד בִּלְבָבוֹ", וְעַל כֵּן הֶעֱנִישׁוֹ בַּסּוֹף, כְּמוֹ שֶׁנֶּאֱמַר (שם י יב) "וְהָיָה כִּי יְבַצַּע ה' אֶת כָּל מַעֲשֵׂהוּ אֶפְקֹד עַל פְּרִי גֹדֶל לְבַב מֶלֶךְ אַשּׁוּר וְעַל תִּפְאֶרֶת רוּם עֵינָיו" וְגוֹ', וְאָמַר בּוֹ "שֶׂה פְזוּרָה יִשְׂרָאֵל אֲרָיוֹת הִדִּיחוּ הָרִאשׁוֹן אֲכָלוֹ מֶלֶךְ אַשּׁוּר וְזֶה הָאַחֲרוֹן עִצְּמוֹ נְבוּכַדְרֶאצַּר מֶלֶךְ בָּבֶל לָכֵן כֹּה אָמַר ה' וְגוֹ' הִנְנִי פֹקֵד אֶל מֶלֶךְ בָּבֶל וְאֶל אַרְצוֹ כַּאֲשֶׁר פָּקַדְתִּי עַל מֶלֶךְ אַשּׁוּר" (ירמיהו נ יז), וְהִנֵּה זוֹ רְאָיָה שֶׁנֶּעֱנַשׁ מֶלֶךְ אַשּׁוּר עַל הָרָעָה שֶׁעָשָׂה לְיִשְׂרָאֵל. וְהִנֵּה נְבוּכַדְרֶאצַּר שָׁמַע כִּי הַנְּבִיאִים פֶּה אֶחָד קוֹרְאִים אוֹתוֹ לְהַחְרִיב יְרוּשָׁלַיִם, וְהוּא וְכָל עַמּוֹ נִצְטַוּוּ עַל כָּךְ מִפִּי הַנָּבִיא, כְּמוֹ שֶׁכָּתוּב (ירמיהו כה ט) "הִנְנִי שׁוֹלֵחַ לְךָ וְלָקַחְתִּי אֶת כָּל מִשְׁפְּחוֹת צָפוֹן נְאֻם ה' וְאֶל נְבוּכַדְרֶאצַּר מֶלֶךְ בָּבֶל עַבְדִּי וַהֲבִאֹתִים עַל הָאָרֶץ הַזֹּאת וְעַל יוֹשְׁבֶיהָ וְהַחֲרַמְתִּים", וּכְתִיב (שם לב כח) "הִנְנִי נֹתֵן אֶת הָעִיר הַזֹּאת בְּיַד הַכַּשְׂדִּים וּבְיַד נְבוּכַדְרֶאצַּר מֶלֶךְ בָּבֶל וְהִצִּיתוּ אֶת הָעִיר בָּאֵשׁ", וְאַף עַל בֵּית הַמִּקְדָּשׁ עַצְמוֹ אָמַר (שם כו ו), "וְנָתַתִּי אֶת הַבַּיִת הַזֶּה כְּשִׁלֹה", וְהֵם יוֹדְעִים כִּי מִצְוַת הַשֵּׁם הִיא, כְּמוֹ שֶׁאָמַר נְבוּזַרְאֲדָן לְיִרְמְיָהוּ (שם מ ב) "ה' אֱלֹהֶיךָ דִּבֶּר אֶת הָרָעָה הַזֹּאת אֶל הַמָּקוֹם הַזֶּה וַיָּבֵא וַיַּעַשׂ ה' כַּאֲשֶׁר דִּבֵּר כִּי חֲטָאתֶם לַה'", וְאַף עַל פִּי כֵן נֶעֶנְשׁוּ הַכַּשְׂדִּים כֻּלָּם בַּסּוֹף, וְהָיָה זֶה מִפְּנֵי שְׁנֵי טְעָמִים, הָאֶחָד שֶׁגַּם הוּא נִתְכַּוֵּן לְהַשְׁמִיד כָּל הָאָרֶץ לְהַגְדִּיל מֶמְשַׁלְתּוֹ, כְּמוֹ שֶׁכָּתוּב בּוֹ (ישעיהו יג יא) "וְהִשְׁבַּתִּי גְּאוֹן זֵדִים וְגַאֲוַת עָרִיצִים אַשְׁפִּיל", וּכְתִיב (שם יד יג) "וְאַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה" וְגוֹ' וְכָתוּב "אֶעֱלֶה עַל בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן", וּכְתִיב בְּאֻמָּתוֹ (שם מז ח) "הָאוֹמֶרֶת בִּלְבָבָהּ אֲנִי וְאַפְסִי עוֹד", וְאָמַר בּוֹ חֲבַקּוּק (חבקוק ב ט), "הוֹי בֹּצֵעַ בֶּצַע רָע לְבֵיתוֹ לָשׂוּם בַּמָּרוֹם קִנּוֹ" וְגוֹ', וְהִנֵּה זֶה כְּעָנְשׁוֹ שֶׁל סַנְחֵרִיב. וּלְכָךְ אָמַר הַכָּתוּב (ירמיהו נ יח) "לָכֵן כֹּה אָמַר ה' הִנְנִי פֹקֵד אֶל מֶלֶךְ בָּבֶל וְאֶל אַרְצוֹ כַּאֲשֶׁר פָּקַדְתִּי עַל מֶלֶךְ אַשּׁוּר". אֲבָל הָיָה בְּמֶלֶךְ בָּבֶל עֹנֶשׁ אַחֵר, שֶׁהוֹסִיף עַל הַגְּזֵרָה וְהֵרַע לְיִשְׂרָאֵל יוֹתֵר מְאֹד, כְּמוֹ שֶׁאָמַר בּוֹ (ישעיהו מז ו) "קָצַפְתִּי עַל עַמִּי חִלַּלְתִּי נַחֲלָתִי וָאֶתְּנֵם בְּיָדֵךְ לֹא שַׂמְתְּ לָהֶם רַחֲמִים עַל זָקֵן הִכְבַּדְתְּ עֻלֵּךְ מְאֹד", וְעַל כֵּן בָּא עֲלֵיהֶם עֹנֶשׁ כָּפוּל וּמְכֻפָּל, שֶׁנִּשְׁמַד זַרְעוֹ לְגַמְרֵי וְלֹא יִהְיֶה לְבָבֶל שֵׁם וּשְׁאָר נִין וָנֶכֶד (ישעיהו יד כב), וְנִשְׁמְדָה עִירוֹ לְעוֹלָמִים, שֶׁנֶּאֱמַר (שם יג יט) "וְהָיְתָה בָבֶל צְבִי מַמְלָכוֹת תִּפְאֶרֶת גְּאוֹן כַּשְׂדִּים כְּמַהְפֵּכַת אֱלֹהִים אֶת סְדֹם וְאֶת עֲמֹרָה לֹא תֵשֵׁב לָנֶצַח וְלֹא תִשְׁכֹּן עַד דּוֹר וָדוֹר וְרָבְצוּ שָׁם צִיִּים וּשְׂעִירִים יְרַקְּדוּ שָׁם", וְאָמַר בּוֹ הַכָּתוּב (ירמיהו נא יא) "כִּי נִקְמַת ה' הִיא נִקְמַת הֵיכָלוֹ", וּכְתִיב (שם נא לה לו) "חֲמָסִי וּשְׁאֵרִי עַל בָּבֶל תֹּאמַר יֹשֶׁבֶת צִיּוֹן וְדָמִי אֶל יֹשְׁבֵי כַשְׂדִּים תֹּאמַר יְרוּשָׁלִָם לָכֵן כֹּה אָמַר ה' הִנְנִי רָב אֶת רִיבֵךְ וְנִקַּמְתִּי אֶת נִקְמָתֵךְ", וּפְסוּקִים רַבִּים כָּאֵלֶּה:

1‘VEGAM’ (AND ALSO) THAT NATION THAT MADE SLAVES OF THEM WILL I JUDGE. The words, And also, include the kingdoms of the four exiles which will be judged for having enslaved Israel. Thus the language of Rashi.By way of the simple meaning of Scripture, the verse is stating: “Just as I decreed exile and affliction for your children on account of sin,²⁸⁸ so will I bring judgment upon the nation that will enslave them for the violence they will do to them.”The correct meaning of the word vegam appears to me to be as follows: Even though I have decreed that your children be strangers in a land not their own, and they shall enslave them and afflict them, I will nevertheless judge the nation that will enslave them for what they will do to them, and they will not be exonerated for having done My decree.” The reason for this is as Scripture states: I am jealous for Jerusalem and for Zion with a great jealousy; and I am very sore displeased with the nations that are at ease; for I was but a little displeased, and they helped for evil.²⁸⁹ And it says again, I was wroth with My people, I profaned Mine inheritance, and gave them into thy hand; thou didst show them no mercy; upon the aged hast thou very heavily laid the yoke.²⁹⁰ Such was the case with the Egyptians who increased the evil. They threw the children of the Israelites into the river, embittered their lives,²⁹¹ and they intended to eradicate their name from memory. This is the meaning of the expression will I judge, i.e., “I will bring them to judgment to determine whether they did as was decreed upon them or if they increased the evil inflicted upon them.” It is this principle which Jethro stated: For it is the thing wherein they acted presumptuously [that caused the punishment to come] upon them.²⁹², 18:11. It was their presumptuousness that brought upon the Egyptians the great punishment which utterly destroyed them. And this principle is also expressed in the verse: for thou knewest that they dealt proudly against them.²⁹³Now the Rabbi²⁹⁴, Note 139. stated the reason [for the punishment of the Egyptians — a punishment meted out even though it had been decreed that they were to enslave the Israelites] — in the Book of Knowledge:²⁹⁵ “It had not been decreed on any particular [Egyptian that he was to afflict the Israelites], and if any one of all those who perpetrated evil against Israel had not wanted to do it, he had the liberty to do so since the decree was not directed at any specific person.”²⁹⁶)But to me the Rabbi’s words are not reconciled with the facts. Even if the Holy One, blessed be He, were to decree that any individual among all the nations should do them [the Israelites] evil in such-and-such a manner, and this specific individual fulfilled His decree with alacrity, he has the merit of fulfilling a Divine commandment. What sense is there in the Rabbi’s words? If a king were to command that the inhabitants of a certain country do a particular deed, he who is slack and throws the matter upon others offends and sins against himself, while he who does it wins the king’s favor. And this is all the more since Scripture states, And also that nation that made slaves of them, which clearly implies that the entire Egyptian nation was to enslave them, and they came to Egypt of their own free will! Instead, the reason [for the punishment of the Egyptians] is as I have written above.Our Rabbis already mentioned this matter when they said in Shmoth Rabbah:²⁹⁷ “This may be likened to a lord who told his son that he should work for a certain person who should not cause him any suffering. So he went and worked for him. Now even though he worked for him without recompense, the master did not cease causing him suffering. When the lord finally was reconciled with his son, he decreed death to those who caused his son suffering. Similarly, the Holy One, blessed be He, decreed that Israel be in servitude in Egypt. But the Egyptians overwhelmed them and enslaved them by force. “Said the Holy One, blessed be He: ‘You should have used them as servants who would do your needs. I was but a little displeased, and they helped for evil.’”²⁹⁸ Thus far [is the quote from the Midrash Shmoth Rabbah].Now it is clear that throwing Hebrew children into the river was not included in the decree, And they shall enslave them, and afflict them, for this would result in their complete destruction. Similarly, that which the Egyptians said at first, Come, let us deal wisely with them lest they multiply²⁹⁹ is not part of servitude or affliction. Besides, they themselves increased the degree of affliction, as Scripture testifies, And they made their lives bitter with hard service, etc.³⁰⁰, Verse 14. It is this which Scripture states in the following verse: And he saw our affliction, and our toil, and our oppression.³⁰¹Know and understand that a person who, on the New Year, has been inscribed and sealed for a violent death,³⁰² the bandits who kill him will not be guiltless because they fulfilled that which had been decreed against him. That wicked man shall die in his iniquity,³⁰³ but his blood will be sought from the murderer. However, when a decree issues from the mouth of a prophet, there are different laws concerning one who fulfills it. If he heard it and he wishes to fulfill the Will of his Creator as decreed, there is no sin upon him for doing so. On the contrary, it is accounted to him as a merit, just as it is said concerning King Jehu: Because thou hast done well in executing that which is right in Mine eyes, and hast done unto the house of Ahab according to all that was in My heart, thy sons of the fourth generation shall sit on the throne of Israel.³⁰⁴ However, if he heard the command and killed him out of his personal hatred or in order to take his wealth, he is subject to punishment for his intention was to sin, and it is accounted to him as a transgression. Scripture so states with respect to Sennacherib, [king of Assyria]: O Asshur the rod of Mine anger… I do send him against an ungodly nation, and against the people of My wrath do I give him a charge.³⁰⁵ And Scripture continues: but not so doth he mean, neither doth his heart think so, but it is in his heart to destroy.³⁰⁶, Verse 7. This is why he was punished in the end, just as it is said, Wherefore it shall come to pass, that when the Eternal hath performed his whole work… I will punish the fruit of the arrogant heart of the king of Assyria, and the glory of his haughty looks, etc.³⁰⁷, Verse 12. Again it says concerning Sennacherib: Israel is a scattered sheep, the lions have driven him away; first the king of Assyria hath devoured him, and last this Nebuchadrezzar king of Babylon. …Therefore thus said the Eternal… Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria.³⁰⁸ This is proof that the king of Assyria was punished because of the evil he did to Israel. Now Nebuchadrezzar heard that the prophets unanimously called upon him to destroy Jerusalem, and he and all his people were commanded to do this by word of the prophet, as it is written, Behold, I will send and take all the families of the north, saith the Eternal, and I will send unto Nebuchadrezzar the king of Babylon, My servant, and will bring them against this land, and against the inhabitants thereof… and I will utterly destroy them.³⁰⁹, 25:9. And it is further written, Behold I will give this city into the hand of the Chaldeans, and into the hand of Nebuchadrezzar king of Babylon… and they shall set the city on fire.³¹⁰, 32:28-29. Concerning the Sanctuary itself, the prophet said, I will make this house like Shiloh.³¹¹, 26:6. Shiloh was destroyed by the Philistines. (I Samuel 4.) The Chaldeans knew that it was the command of G-d, as Nebuzaradan [captain of the guard of the King of Babylon] said to Jeremiah, The Eternal thy G-d pronounced this evil upon this place; and the Eternal hath brought it, and done according as He spoke, because ye have sinned against the Eternal.³¹², 40:2-3. Yet despite this, the Chaldeans were all punished in the end. This was because of two reasons. First, Nebuchadrezzar also intended to destroy the entire land in order to increase his authority, as it is written concerning him: And I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the tyrants;³¹³ and again it is written: And thou hast said in thy heart, I will ascend into heaven… I will ascend above the heights of the clouds; I will be like the Most High.³¹⁴, 14:13-14. Concerning his nation it is written, Thou sayest in thy heart: I am, and there is none else beside me.³¹⁵, 47:8. Habakkuk the prophet said concerning him, Woe to him that gaineth evil gains for his house, that he may set his nest on high, etc.³¹⁶ Thus Nebuchadrezzar’s punishment is as that of Sennacherib. It is for this reason that Scripture says, Therefore thus saith the Eternal… Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria.³¹⁷ And there was yet another reason for punishment in the case of the king of Babylon, i.e., for his having added to the decree and having exceedingly perpetrated evil against Israel, as it is said concerning him, I was wroth with My people, I profaned Mine inheritance, and gave them into thy hand; thou didst show no mercy, upon the aged hast thou very heavily laid thy yoke.³¹⁸ Therefore did a twofold punishment come upon him: his people were utterly destroyed, there remaining of Babylon no name and remnant, offshoot and offspring,³¹⁹, 14:22. and his city was destroyed forever, as it is said, And Babylon, the glory of kingdoms, the beauty of the Chaldeans’ pride, shall be as when G-d overthrew Sodom and Gomorrah. It shall never be inhabited, neither shall it be dwelled in from generation to generation… But wild-cats shall lie there… and satyrs shall dance there.³²⁰, 13:19-21. Scripture further states concerning him, For it is the vengeance of the Eternal, the vengeance of His temple,³²¹ and it is written, ‘The violence done to me and to my flesh be upon Babylon,’ shall the inhabitants of Zion say; and ‘My blood be upon the inhabitants of Chaldaea,’ shall Jerusalem say. Therefore thus saith the Eternal: Behold, I will plead thy cause, and take vengeance for thee.³²², 51:35-6. There are many verses like these.