Tanach · Rishonim on Tanach · Ramban · Torah

Ramban on Genesis 17:1/רמב"ן על בראשית י״ז:א׳

אאֵל שַׁדַּי שְׁנֵי שֵׁמוֹת, כָּל אֶחָד תֹּאַר לְעַצְמוֹ. וּפֵרוּשׁ "אֵל", תַּקִּיף, מִלְּשׁוֹן "אֵילֵי מוֹאָב" (שמות טו טו) וּפֵרוּשׁ "שַׁדַּי" אָמַר רַשִׁ"י שֶׁיֵּשׁ דַּי בֶּאֱלֹהוּתִי לְכָל בְּרִיָּה. וּבְסֵפֶר מוֹרֶה הַנְּבֻכִים (א סג) פֵּרֵשׁ הָרַב כְּלוֹמַר שֶׁאֵינוֹ צָרִיךְ בִּמְצִיאוּת מָה שֶׁנִּמְצָא, וְלֹא בְּקִיּוּם מְצִיאוּתוֹ לְזוּלָתוֹ, אֲבָל מְצִיאוּתוֹ תַּסְפִּיק בְּעַצְמָהּ. וְרַבִּי אַבְרָהָם פֵּרְשׁוֹ בְּשֵׁם הַנָּגִיד זַ"ל מִגִּזְרַת שׁוֹדֵד, כְּלוֹמַר מְנַצֵּחַ וּמְשׁוֹדֵד מַעַרְכוֹת הַשָּׁמַיִם, וְזֶהוּ הַנָּכוֹן, כִּי הִיא מִדַּת הַגְּבוּרָה מַנְהֶגֶת הָעוֹלָם שֶׁיֹּאמְרוּ בָּהּ הַחֲכָמִים (ב"ר לה ד) "מִדַּת הַדִּין שֶׁל מַטָּה". וְטַעַם לְהַזְכִּיר עַתָּה זֶה הַשֵּׁם כִּי בוֹ יֵעָשׂוּ הַנִּסִּים הַנִּסְתָּרִים לַצַּדִּיקִים, לְהַצִּיל מִמָּוֶת נַפְשָׁם וּלְחַיּוֹתָם בָּרָעָב וְלִפְדּוֹתָם בְּמִלְחָמָה מִיַּד חֶרֶב, כְּכָל הַנִּסִּים הַנַּעֲשִׂים לְאַבְרָהָם וְלָאָבוֹת, וּכְכָל הַבָּאִים בַּתּוֹרָה בְּפָרָשַׁת אִם בְּחֻקֹּתַי (ויקרא כו ג-מו) וּבְפָרָשַׁת וְהָיָה כִּי תָבֹא (דברים כח א-סח) בַּבְּרָכוֹת וּבַקְּלָלוֹת, שֶׁכֻּלָּם נִסִּים הֵם, כִּי אֵין מִן הַטֶּבַע שֶׁיָּבוֹאוּ הַגְּשָׁמִים בְּעִתָּם בְּעָבְדֵנוּ הָאֱלֹהִים, וְלֹא שֶׁיִּהְיוּ הַשָּׁמַיִם כַּבַּרְזֶל כַּאֲשֶׁר נִזְרַע בַּשָּׁנָה הַשְּׁבִיעִית, וְכֵן כָּל הַיִּעוּדִים שֶׁבַּתּוֹרָה, אֲבָל כֻּלָּם נִסִּים, וּבְכֻלָּם תִּתְנַצֵּחַ מַעֲרֶכֶת הַמַּזָּלוֹת, אֶלָּא שֶׁאֵין בָּהֶם שִׁנּוּי מִמִּנְהָגוֹ שֶׁל עוֹלָם כַּנִּסִּים הַנַּעֲשִׂים עַל יְדֵי מֹשֶׁה רַבֵּנוּ בְּעֶשֶׂר הַמַּכּוֹת וּבִקְרִיעַת הַיָּם וְהַמָּן וְהַבְּאֵר וְזוּלָתָם, שֶׁהֵם מוֹפְתִים מְשַׁנִּים הַטֶּבַע בְּפִרְסוּם, וְהֵם שֶׁיֵּעָשׂוּ בַּשֵּׁם הַמְיֻחָד אֲשֶׁר הִגִּיד לוֹ. וְלָכֵן אָמַר עַתָּה לְאַבְרָהָם אָבִינוּ כִּי הוּא הַתַּקִּיף הַמְּנַצֵּחַ שֶׁיִּגְבַּר עַל מַזָּלוֹ וְיוֹלִיד, וְיִהְיֶה בְּרִית בֵּינוֹ וּבֵין זַרְעוֹ לְעוֹלָם, שֶׁיִּהְיֶה חֵלֶק ה' עַמּוֹ וּבִרְצוֹנוֹ יַנְהִיגֵם, לֹא יִהְיוּ תַּחַת מֶמְשֶׁלֶת כּוֹכָב וּמַזָּל. וְדַע וּרְאֵה כִּי אַבְרָהָם אָבִינוּ לֹא הִזְכִּיר בִּדְבָרָיו שֵׁם יוֹ"ד ה' רַק בְּצֵרוּף הַשֵּׁם הַכָּתוּב בְּאָלֶ"ף דָּלֶ"ת אוֹ בְּצֵרוּף אֵל עֶלְיוֹן עִמּוֹ, וְיַזְכִּיר בְּעִנְיָנָיו "אֱלֹהִים", וְכֵן יֹאמַר "ה' אֱלֹהֵי הַשָּׁמַיִם" (בראשית כ"ד:ז'), וְאָמַר "ה' יִרְאֶה" (בראשית כ"ב:י"ד) עַל מְקוֹם הַמִּקְדָּשׁ הֶעָתִיד, וְיַעֲקֹב הִזְכִּיר תָּמִיד "אֵל שַׁדַּי" (להלן מג יד מח ג), וּמֹשֶׁה רַבֵּינוּ לֹא יַזְכִּיר כֵּן לְעוֹלָם. וְאִם תִּזְכֶּה תָּבִין זֶה כֻּלּוֹ מִמָּה שֶׁאָמְרוּ בְּמַסֶּכֶת יְבָמוֹת (יבמות מ"ט), כָּל הַנְּבִיאִים נִסְתַּכְּלוּ בְּאִסְפַּקְלַרְיָא שֶׁאֵינָהּ מְאִירָה, וּלְפִיכָךְ אָמַר יְשַׁעְיָה "וָאֶרְאֶה אֶת ה'" (ישעיהו ו א), וּמֹשֶׁה נִסְתַּכֵּל בְּאִסְפַּקְלַרְיָא הַמְּאִירָה, וּלְפִיכָךְ אָמַר "כִּי לֹא יִרְאַנִי הָאָדָם וָחָי" (שמות לג כ). "וָאֶרְאֶה אֶת ה'" כָּתוּב בְּאָלֶ"ף דָּלֶ"ת. וְעוֹד אַזְכִּיר זֶה בְּפָרָשַׁת וָאֵרָא (שמות ו ב) אִם יִרְאֶה אֱלֹהִים בְּעָנְיִי:

1‘E-IL SHA-DAI.’ These are two distinct Divine names, each one descriptive in itself.³⁶⁷ Now the meaning of the word eil is “mighty”, derived from the expression, Eilei Moab (the mighty ones of Moab).³⁶⁸ The meaning of Sha—dai, according to Rashi, is “He whose G-dship suffices for every creature.” In the book Moreh Nebuchim³⁶⁹ the Rabbi²⁹⁴, Note 139. explained that the name Sha—dai signifies “he who is sufficient.” That is to say, He does not require the existence of what He created or the conservation of any other being; rather, His existence is self-sufficient. Rabbi Abraham ibn Ezra explained in the name of the Nagid³⁷⁰ that the name is from the root shodeid, meaning “victor and prevailer over the hosts of heaven.” This is the correct interpretation, for the name Sha—dai represents the attribute of power which conducts the world, concerning which the Sages have said that it is “the attribute of Justice of the world below.”³⁷¹The reason for mentioning this Divine Name now is that with it are done the hidden miracles³⁷² for the righteous, to deliver their soul from death, and to keep them alive in famine,³⁷³ as well as to redeem them in war from the power of the sword,³⁷⁴ just as all the miracles done to Abraham and to the other patriarchs, and as all the blessings and curses mentioned in the Torah in the section Im Bechukothai³⁷⁵ and in the section Vehaya Ki Thavo.³⁷⁶ These blessings and curses are all miracles for it is not in nature that the rains should come in their due season³⁷⁷ when we worship G-d, nor are the skies to be like iron³⁷⁸, Verse 19. if we plant our fields in the seventh year, and similarly all promises in the Torah. Rather, they are all miracles by which the disposition of natural law is overpowered, except that no change from the natural order of the world is noticeable, as was the case with the miracles done through Mosheh Rabbeinu with the ten plagues, the dividing of the Sea, the Manna, the well, and their like, for these are miracles which openly changed nature, and they were done with the Tetragrammaton which He told to him. It is for this reason that He now told Abraham our father that He is the Almighty, the Victor Who will prevail over his constellation of birth so that he will have a son, and thus there will be a covenant between Him and his seed forever, meaning that the portion of the Eternal is His people,³⁷⁹ and that He will lead them at His own will, as they will not be under the rule of a star or constellation.Know and consider that our father Abraham did not mention the Tetragrammaton [Eternal] in any of his utterances except in combination with the Divine Name written [G-d],³⁸⁰ or in combination with E-il Elyon [G-d Most High],³⁸¹, 14:22. but he did mention in his affairs the name Elokim [G-d]. Thus he will say, The Eternal, the G-d of heaven.³⁸² He said, however, the Eternal seeth,³⁸³, 22:14. In this case Abraham used the Tetragrammaton (Eternal) by itself. This would contradict the principle stated by Ramban above that Abraham never used this Divine Name except in some combination with another Name. Ramban answers that since the reference there is to the Sanctuary which was destined to be built on that mountain in the future and where the sacrifices were to be brought, the Tetragrammaton is the proper name to be used, as will be explained in the beginning of the book of Leviticus when sacrifices are discussed. because it refers to the place of the future Sanctuary. Jacob, on the other hand, always mentioned E-il Sha-dai [G-d Almighty],³⁸⁴, 43:14; 48:3. which Moses our teacher never mentions. If you will be worthy you will understand this entire matter from that which the Rabbis said in Tractate Yebamoth:³⁸⁵ “All prophets contemplated Deity through an unlucid speculum,” which is why Isaiah said, And I saw G-d,³⁸⁶ [i.e., the Divine Name written Aleph Dalet]. “But Moses contemplated Deity through a lucid speculum.” This is why He said, For a man shall not see Me and live,³⁸⁷ whereas Isaiah’s verse, and I saw G-d,³⁸⁶ is written with the Aleph Dalet. I will mention this theme again in Parshath Va’eira³⁸⁸, 6:2. if G-d will look upon my grief.³⁸⁹

בהִתְהַלֵּךְ לְפָנַי לָלֶכֶת בַּדֶּרֶךְ אֲשֶׁר אוֹרֶה אוֹתְךָ, כְּטַעַם "אַחֲרֵי ה' אֱלֹהֵיכֶם תֵּלֵכוּ וְאֹתוֹ תִירָאוּ" (דברים יג ה), כִּי הַמְצַוֶּה לֶאֱחֹז דַּרְכּוֹ קֹדֶם שֶׁיּוֹרֶנּוּ יֹאמַר "הִתְהַלֵּךְ לְפָנַי", וְהַבָּא אַחֲרֵי הַצַּוָּאָה יֹאמַר "אַחֲרֵי ה' תֵּלֵכוּ". וְהָעִנְיָן בִּשְׁנֵיהֶם לָלֶכֶת אַחֲרֵי הַשֵּׁם לִירֹא מִמֶּנּוּ לְבַדּוֹ וְלַעֲשׂוֹת מַה שֶׁיְּצַוֶּה:

2WALK BEFORE ME. i.e., by following the path which I will show you. [This command is similar in] meaning to the verse, After the Eternal G-d shall ye walk, and Him shall ye fear,³⁹⁰ except that with respect to a general command to follow His way which precedes His specific instructions, He says, Walk before Me, while with respect to a command which follows the specific command, He says, After the Eternal ye shall walk.³⁹¹, meaning “follow the commandment which I will give to you.” But in the verse from Deuteronomy, where the commandments have already been annunciated, the verse properly says, ‘After’ the Eternal ye shall walk. The purport of both commands is to walk after G-d, fear Him alone and do whatever He commands.

גוֶהְיֵה תָמִים מִצְוָה אַחֶרֶת עוֹד בָּעִנְיָן הַזֶּה, כְּטַעַם "תָּמִים תִּהְיֶה עִם ה' אֱלֹהֶיךָ" (דברים יח יג) אַחֲרֵי אַזְהָרַת הַשֵּׁם "לֹא יִמָּצֵא בְךָ קֹסֵם קְסָמִים מְעוֹנֵן וּמְנַחֵשׁ וּמְכַשֵּׁף" וְגוֹ' (שם יח י). וְהָעִנְיָן בִּשְׁנֵיהֶם שֶׁיַּאֲמִין בְּלִבּוֹ כִּי הקב"ה לְבַדּוֹ הוּא בַּעַל הַיְּכֹלֶת בַּתְּחִלָּה וּבַסּוֹף, הוּא הַיָּכוֹל לַעֲשׂוֹת וּלְבַטֵּל, וְלֹא יִשְׁמְעוּ אֶל מְעֹנְנִים וְאֶל קֹסְמִים אוֹ לִמְנַחֵשׁ וּמְכַשֵּׁף, וְלֹא יַאֲמִין שֶׁיָּבֹאוּ דִּבְרֵיהֶם עַל כָּל פָּנִים, אֲבָל יִגְזֹר בְּלִבּוֹ שֶׁהַכֹּל בְּיַד עֶלְיוֹן הָעֶלְיוֹנִים, שֶׁהוּא "אֵל" וְהוּא "אֵל שַׁדַּי", עוֹשֶׂה טוֹבָה שֶׁלֹּא הָיָה בַּמַּזָּל וּמֵבִיא רָעָה בִּהְיוֹת הַמַּזָּל טוֹב וְיָפֶה, כְּפִי שֶׁיִּתְהַלֵּךְ הָאָדָם לְפָנָיו, "מֵפֵר אֹתוֹת בַּדִּים וְקֹסְמִים יְהוֹלֵל" (ישעיהו מד כה). וְזֶהוּ שֶׁאָמְרוּ (שבת קנו) צֵא מֵאִצְטַגְנִינוּת שֶׁלְּךָ וְכוּ'. וְרַשִׁ"י פֵּרֵשׁ (רש"י על בראשית י"ז:א') "וֶהְיֵה תָמִים", הֱיֵה שָׁלֵם בְּכָל הַנִּסְיוֹנוֹת. וְרַבִּי אַבְרָהָם אָמַר שֶׁלֹּא יִשְׁאַל עַל הַמִּילָה לָמָּה, וְהוּא כְּטַעַם "יְהִי לִבִּי תָמִים בְּחֻקֶּיךָ לְמַעַן לֹא אֵבוֹשׁ" (תהלים קיט פ). וְהַנָּכוֹן מָה שֶׁפֵּרַשְׁתִּי:

3AND BE THOU WHOLE-HEARTED. This is an additional commandment in this matter, similar in meaning to the verse, Thou shalt be whole-hearted with the Eternal thy G-d,³⁹², 18:13. which follows G-d’s admonition: There shall not be found among you any one that … useth divination, a soothsayer, or an enchanter, or sorcerer, etc.³⁹³, Verse 10. The purport of both verses is that one should believe in his heart that the Holy One, blessed be He, alone is the Omnipotent from beginning to end. It is He who has the power to do and to undo, and therefore he should not listen to the soothsayers and diviners or to the enchanters and the sorcerers. He shall in no way believe that their words shall be fulfilled, but he should decree in his heart that everything is in the hand of the Supreme One, who is G-d, G-d Almighty, Who doeth a person good, which was not predestined by his constellation, and bringeth evil upon him despite a constellation that was good and auspicious. In accordance with the manner in which a man walks before Him, He frustrateth the tokens of the impostors, and maketh diviners mad.³⁹⁴ It is this which the Sages had in mind when they said: “[G-d said to Abraham], ‘Go forth from your astrological speculations, etc.’”³⁹⁵Now Rashi explained: “And be thou whole-hearted. Be whole-hearted in all the trials I impose upon you.” And Rabbi Abraham ibn Ezra said that the verse means that he should not seek the reason for the commandment of circumcision, it being similar in meaning to the verse: Let my heart be undivided in Thy statutes, in order that I may not be put to shame.³⁹⁶ The correct interpretation is as I have explained.