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Ramban on Leviticus 18:25/רמב"ן על ויקרא י״ח:כ״ה

אוַתִּטְמָא הָאָרֶץ וָאֶפְקֹד עֲוֹנָהּ עָלֶיהָ וַתָּקִא הָאָרֶץ הֶחְמִיר הַכָּתוּב בָּעֲרָיוֹת, בַּעֲבוּר הָאָרֶץ שֶׁתִּטְמָא בָּהֶן וְתָקִיא הַנְּפָשׁוֹת הָעוֹשׂוֹת. וְהִנֵּה הָעֲרָיוֹת חוֹבַת הַגּוּף וְאֵינָן תְּלוּיוֹת בָּאָרֶץ, אֲבָל סוֹד הַדָּבָר בַּכָּתוּב שֶׁאָמַר (דברים לב ח ט) "בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים וְגוֹ' כִּי חֵלֶק ה' עַמּוֹ" וְגוֹ'. וְהָעִנְיָן כִּי הַשֵּׁם הַנִּכְבָּד בָּרָא הַכֹּל, וְשָׂם כֹּחַ הַתַּחְתּוֹנִים בָּעֶלְיוֹנִים, וְנָתַן עַל כָּל עַם וְעַם בְּאַרְצֹתָם לְגוֹיֵיהֶם כּוֹכָב וּמַזָּל יָדוּעַ, כַּאֲשֶׁר נוֹדַע בָּאִצְטַגְנִינוּת. וְזֶהוּ שֶׁנֶּאֱמַר (דברים ד יט) "אֲשֶׁר חָלַק ה' אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים", כִּי חִלֵּק לְכֻלָּם מַזָּלוֹת בַּשָּׁמַיִם, וּגְבוֹהִים עֲלֵיהֶם מַלְאֲכֵי עֶלְיוֹן נְתָנָם לִהְיוֹתָם שָׂרִים עֲלֵיהֶם, כְּעִנְיָן שֶׁכָּתוּב (דניאל י יג) "וְשַׂר מַלְכוּת פָּרַס עֹמֵד לְנֶגְדִּי", וּכְתִיב (שם פסוק כ) "וְהִנֵּה שַׂר יָוָן בָּא", וְנִקְרָאִים "מְלָכִים", כְּדִכְתִיב (שם פסוק יג) "וַאֲנִי נוֹתַרְתִּי שָׁם אֵצֶל מַלְכֵי פָרָס". וְהִנֵּה הַשֵּׁם הַנִּכְבָּד הוּא אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הָאֲדֹנִים לְכָל הָעוֹלָם, אֲבָל אֶרֶץ יִשְׂרָאֵל, אֶמְצָעוּת הַיִּשּׁוּב, הִיא נַחֲלַת ה' מְיֻחֶדֶת לִשְׁמוֹ, לֹא נָתַן עָלֶיהָ מִן הַמַּלְאָכִים קָצִין שׁוֹטֵר וּמוֹשֵׁל בְּהַנְחִילוֹ אוֹתָהּ לְעַמּוֹ הַמְּיַחֵד שְׁמוֹ זֶרַע אוֹהֲבָיו. וְזֶהוּ שֶׁאָמַר (שמות יט ה) "וִהְיִיתֶם לִי סְגֻלָּה מִכָּל הָעַמִּים כִּי לִי כָּל הָאָרֶץ", וּכְתִיב (ירמיהו יא ד) "וִהְיִיתֶם לִי לְעָם וְאָנֹכִי אֶהְיֶה לָכֶם לֵאלֹהִים", לֹא שֶׁתִּהְיוּ אַתֶּם אֶל אֱלֹהִים אֲחֵרִים כְּלָל. וְהִנֵּה קִדֵּשׁ הָעָם הַיּוֹשֵׁב בְּאַרְצוֹ בִּקְדֻשַּׁת הָעֲרָיוֹת וּבְרֻבֵּי הַמִּצְוֹת, לִהְיוֹתָם לִשְׁמוֹ. וּלְכָךְ אָמַר (ויקרא כ':כ"ב) "וּשְׁמַרְתֶּם אֶת כָּל חֻקֹּתַי וְאֶת כָּל מִשְׁפָּטַי וַעֲשִׂיתֶם אֹתָם וְלֹא תָקִיא אֶתְכֶם הָאָרֶץ", וּכְתִיב (שם פסוק כד) "וָאֹמַר לָכֶם אַתֶּם תִּירְשׁוּ אֶת אַדְמָתָם וַאֲנִי אֶתְּנֶנָּה לָכֶם לָרֶשֶׁת אֹתָהּ אֲנִי ה' אֱלֹהֵיכֶם אֲשֶׁר הִבְדַּלְתִּי אֶתְכֶם מִן הָעַמִּים", יֹאמַר כִּי הִבְדִּיל אוֹתָנוּ מִכָּל הָעַמִּים אֲשֶׁר נָתַן עֲלֵיהֶם שָׂרִים וֵאלֹהִים אֲחֵרִים, בְּתִתּוֹ לָנוּ אֶת הָאָרֶץ שֶׁיִּהְיֶה הוּא יִתְבָּרַךְ לָנוּ לֵאלֹהִים וְנִהְיֶה מְיֻחָדִים לִשְׁמוֹ. וְהִנֵּה הָאָרֶץ שֶׁהִיא נַחֲלַת הַשֵּׁם הַנִּכְבָּד תָּקִיא כָּל מְטַמֵּא אוֹתָהּ, וְלֹא תִּסְבֹּל עוֹבְדֵי ע"ז וּמְגַלִּים עֲרָיוֹת. וְהַפָּרָשָׁה הַזֹּאת הִזְכִּירָה הַמֹּלֶךְ, לִכְלֹל עֲבוֹדָה זָרָה עִם זִכְרוֹן הָעֲרָיוֹת, וְעַל כֻּלָּם אָמַר (כאן) "אַל תִּטַּמְּאוּ בְּכָל אֵלֶּה כִּי בְכָל אֵלֶּה נִטְמְאוּ הַגּוֹיִם וַתָּקִא הָאָרֶץ אֶת יֹשְׁבֶיהָ". וְכֵן אָמַר בַּפָּרָשָׁה הַשְּׁנִיָּה (ויקרא כ':כ"ו) "וָאַבְדִּל אֶתְכֶם מִן הָעַמִּים לִהְיוֹת לִי", שֶׁהוּא חֹמֶר אִסּוּר עֲבוֹדָה זָרָה. וּלְכָךְ אָמַר כִּי מִפְּנֵי שֶׁהֵם מְיֻחָדִים לִשְׁמוֹ בַּעֲבוּר כֵּן נָתַן לָהֶם הָאָרֶץ, שֶׁנֶּאֱמַר (שם פסוק כד) "וָאֹמַר לָכֶם אַתֶּם תִּירְשׁוּ אֶת אַדְמָתָם וַאֲנִי אֶתְּנֶנָּה לָכֶם לָרֶשֶׁת אֹתָהּ אֲנִי ה' אֱלֹהֵיכֶם אֲשֶׁר הִבְדַּלְתִּי אֶתְכֶם מִן הָעַמִּים". וְהִנֵּה בְּחוּצָה לָאָרֶץ אע"פ שֶׁהַכֹּל לַשֵּׁם הַנִּכְבָּד אֵין הַטַּהֲרָה בָּהּ שְׁלֵמָה, בַּעֲבוּר הַמְשָׁרְתִים הַמּוֹשְׁלִים עָלֶיהָ, וְהָעַמִּים תּוֹעִים אַחֲרֵי שָׂרֵיהֶם לַעֲבֹד גַּם אוֹתָם. וּלְכָךְ יֹאמַר הַכָּתוּב (ישעיהו נד ה) "אֱלֹהֵי כָל הָאָרֶץ יִקָּרֵא", כִּי הוּא אֱלֹהֵי הָאֱלֹהִים הַמּוֹשֵׁל עַל הַכֹּל, וְהוּא יִפְקֹד בַּסּוֹף עַל צְבָא הַמָּרוֹם בַּמָּרוֹם (שם כד כא) לְהָסִיר מֶמְשֶׁלֶת הָעֶלְיוֹנִים וְלַהֲרֹס מַעֲרֶכֶת הַמְשָׁרְתִים, וְאַחֲרֵי כֵּן יִפְקֹד עַל מַלְכֵי הָאֲדָמָה בָּאֲדָמָה (שם). וְזֶהוּ עִנְיַן הַכָּתוּב שֶׁאָמַר (דניאל ד יד) "בִּגְזֵרַת עִירִין פִּתְגָמָא וּמֵאמַר קַדִּישִׁין שְׁאֵלְתָא", יֹאמַר כִּי הַדָּבָר הַהוּא הַנִּגְזָר עַל נְבוּכַדְנֶצַּר הִיא גְּזֵרַת עִירִין (פתגמא ומאמר קדישין שאלתא) שֶׁגָּזְרוּ עַל הַכּוֹחוֹת הַנֶּאֱצָלִין מֵהֶן לַעֲשׂוֹת כָּךְ, וְיִקָּרְאוּ "עִירִין" כִּי מֵאֲצִילוּתָן יִתְעוֹרְרוּ הַכֹּחוֹת בְּכָל הַפְּעֻלּוֹת, כְּמוֹ שֶׁאָמַר (שם שם י יא) "וַאֲלוּ עִיר וְקַדִּישׁ מִן שְׁמַיָּא נָחִת קָרֵא בְחַיִל וְכֵן אָמַר גֹּדּוּ אִילָנָא" וְגוֹ'. "וּמֵאמַר קַדִּישִׁין שְׁאֵלְתָא", כְּלוֹמַר שֶׁשָּׁאֲלוּ מַה הָרָצוֹן הָעֶלְיוֹן עָלָיו, וְאַחֲרֵי כֵן גָּזְרוּ לְהֵעָשׂוֹת כֵּן. וְזֶהוּ שֶׁאָמַר לוֹ דָּנִיֵּאל (שם פסוק כא) "וּגְזֵרַת עִלָּאָה הִיא", כִּי הַכֹּל מֵאִתּוֹ יִתְבָּרַךְ. וְהִנֵּה הַשֵּׁם הַנִּכְבָּד יִתְבָּרַךְ אֱלֹהֵי הָאֱלֹהִים בְּחוּץ לָאָרֶץ, וֵאלֹהֵי אֶרֶץ יִשְׂרָאֵל שֶׁהִיא נַחֲלַת ה', וְזֶהוּ טַעַם "וְזָנָה אַחֲרֵי אֱלֹהֵי נֵכַר הָאָרֶץ" (דברים לא טז) כִּי הָאֱלוֹהוֹת נָכְרִים בְּאֶרֶץ הַשֵּׁם וּבְנַחֲלָתוֹ. וְזֶהוּ שֶׁנֶּאֱמַר (מלכים ב יז כו) "לֹא יָדְעוּ אֶת מִשְׁפַּט אֱלֹהֵי הָאָרֶץ וַיְשַׁלַּח בָּם אֶת הָאֲרָיוֹת וְהִנָּם מְמִיתִים אוֹתָם כַּאֲשֶׁר אֵינָם יֹדְעִים אֶת מִשְׁפַּט אֱלֹהֵי הָאָרֶץ". וְהִנֵּה הַכּוּתִיִּים לֹא הָיוּ נֶעֱנָשִׁים בְּאַרְצָם בְּעָבְדָם אֶת אֱלֹהֵיהֶם לְשַׁלַּח בָּהֶם אֶת הָאֲרָיוֹת, וּבְבוֹאָם בְּאֶרֶץ הַשֵּׁם וְעָשׂוּ שָׁם כְּמַעֲשֵׂיהֶם הָרִאשׁוֹנִים שָׁלַח בָּהֶם הָאֲרָיוֹת הַמְּמִיתִים אוֹתָם. וְכֵן שָׁנוּ בְּסִפְרָא (קדושים יא יד) "וְלֹא תָקִיא הָאָרֶץ אֶתְכֶם" וְגוֹ', אֶרֶץ יִשְׂרָאֵל אֵינָהּ כִּשְׁאָר אֲרָצוֹת, אֵינָהּ מְקַיֶּמֶת עוֹבְרֵי עֲבֵרָה. וּבְסִפְרֵי (האזינו שטו) "וְאֵין עִמּוֹ אֵל נֵכָר" (דברים לב יב), שֶׁלֹּא תְּהֵא רְשׁוּת לְאֶחָד מִשָּׂרֵי הָאֻמּוֹת לָבֹא לִשְׁלֹט בָּכֶם, כְּעִנְיָן שֶׁנֶּאֱמַר "וַאֲנִי יוֹצֵא וְהִנֵּה שַׂר יָוָן" וְגוֹ', וְהוּא מַאֲמָרָם (כתובות קי), כָּל הַדָּר בְּחוּצָה לָאָרֶץ דּוֹמֶה כְּמִי שֶׁאֵין לוֹ אֱלוֹהַּ, שֶׁנֶּאֱמַר (ויקרא כ"ה:ל"ח) "לָתֵת לָכֶם אֶת אֶרֶץ כְּנַעַן לִהְיוֹת לָכֶם לֵאלֹהִים", וְאוֹמֵר (שמואל א כו יט) "כִּי גֵרְשׁוּנִי הַיּוֹם מֵהִסְתַּפֵּחַ בְּנַחֲלַת ה' לֵאמֹר לֵךְ עֲבֹד אֱלֹהִים אֲחֵרִים". וְאָמְרוּ בְּתוֹסֶפְתָּא דע"ז (פ"ה ה"ה), הֲרֵי הוּא אוֹמֵר (בראשית כח כא) "וְשַׁבְתִּי בְשָׁלוֹם אֶל בֵּית אָבִי וְהָיָה ה' לִי לֵאלֹהִים", וְאוֹמֵר "לָתֵת לָכֶם אֶת אֶרֶץ כְּנַעַן" (ויקרא כ"ה:ל"ח), כָּל זְמַן שֶׁאַתֶּם בְּאֶרֶץ כְּנַעַן הָיִיתִי לָכֶם לֵאלֹהִים, אֵין אַתֶּם בְּאֶרֶץ כְּנַעַן כִּבְיָכוֹל אֵין אֲנִי לָכֶם לֵאלֹהִים. וְכֵן הוּא אוֹמֵר (יהושע ד יג) "כְּאַרְבָּעִים אֶלֶף חֲלוּצֵי צָבָא עָבְרוּ לִפְנֵי ה'", וְאוֹמֵר (דהי"א כב יח) "וְנִכְבְּשָׁה הָאָרֶץ לִפְנֵי הַשֵּׁם וְלִפְנֵי עַמּוֹ", וְכִי תַּעֲלֶה עַל דַּעְתְּךָ שֶׁיִּשְׂרָאֵל מְכַבְּשִׁין אֶת הָאָרֶץ לִפְנֵי הַמָּקוֹם, אֶלָּא כָּל זְמַן שֶׁהֵן עָלֶיהָ כְּאִלּוּ הִיא מְכֻבֶּשֶׁת, הָא אֵינָם עָלֶיהָ אֵינָהּ מְכֻבֶּשֶׁת. וּמִן הָעִנְיָן הַזֶּה אָמְרוּ בְּסִפְרֵי (עקב מג), "וַאֲבַדְתֶּם מְהֵרָה" (דברים יא יז), אַף עַל פִּי שֶׁאֲנִי מַגְלֶה אֶתְכֶם מִן הָאָרֶץ לְחוּצָה לָאָרֶץ הֱיוּ מְצֻיָּנִין בַּמִּצְוֹת, שֶׁכְּשֶׁתַּחְזְרוּ לֹא יְהוּ עֲלֵיכֶם חֲדָשִׁים. מָשָׁל לְאָדוֹן שֶׁכָּעַס עַל אִשְׁתּוֹ וְשִׁלְּחָהּ לְבֵית אָבִיהָ, אָמַר לָהּ, הֱוִי מִתְקַשֶּׁטֶת תַּכְשִׁיטִים, שֶׁכְּשֶׁתַּחְזְרִי לֹא יִהְיוּ עָלַיִךְ חֲדָשִׁים. וְכֵן אָמַר יִרְמְיָה (לא כ), "הַצִּיבִי לָךְ צִיּוּנִים" אֵלּוּ הַמִּצְוֹת שֶׁיִּשְׂרָאֵל מְצֻיָּנִין בָּהֶם. וְהִנֵּה הַכָּתוּב שֶׁאָמַר (דברים יא יז-יח) "וַאֲבַדְתֶּם מְהֵרָה וְשַׂמְתֶּם אֶת דְּבָרַי אֵלֶּה" וְגוֹ' אֵינוֹ מְחַיֵּב בַּגָּלוּת אֶלָּא בְּחוֹבַת הַגּוּף, כִּתְפִלִּין וּמְזוּזוֹת, וּפֵרְשׁוּ בָּהֶן כְּדֵי שֶׁלֹּא יְהוּ חֲדָשִׁים עָלֵינוּ כְּשֶׁנַּחְזֹר לָאָרֶץ, כִּי עִקַּר כָּל הַמִּצְוֹת לַיּוֹשְׁבִים בְּאֶרֶץ ה'. וּלְפִיכָךְ אָמְרוּ בְּסִפְרֵי (ראה פ) "וִירִשְׁתֶּם אֹתָהּ וִישַׁבְתֶּם בָּהּ וּשְׁמַרְתֶּם לַעֲשׂוֹת" (דברים יא לא-לב), יְשִׁיבַת אֶרֶץ יִשְׂרָאֵל שְׁקוּלָה כְּנֶגֶד כָּל הַמִּצְוֹת שֶׁבַּתּוֹרָה. וְכָךְ הוּא בְּתוֹסֶפְתָּא דע"ז (פ"ה ה"ב). וְזוֹ הִיא מַחְשֶׁבֶת הָרְשָׁעִים (סנהדרין קה) שֶׁהָיוּ אוֹמְרִים לִיחֶזְקֵאל, רַבֵּינוּ יְחֶזְקֵאל, עֶבֶד שֶׁמְּכָרוֹ רַבּוֹ, יֵשׁ עָלָיו כְּלוּם, שֶׁנֶּאֱמַר (יחזקאל כ לב) "וְהָעֹלָה עַל רוּחֲכֶם הָיוֹ לֹא תִהְיֶה אֲשֶׁר אַתֶּם אֹמְרִים נִהְיֶה כַגּוֹיִם כְּמִשְׁפְּחוֹת הָאֲדָמָה לְשָׁרֵת עֵץ וָאָבֶן". וְזוֹ הִיא מִצְוַת יַעֲקֹב אָבִינוּ לְבֵיתוֹ וּלְכָל אֲשֶׁר עִמּוֹ בִּשְׁעַת בִּיאָתָם לָאָרֶץ (בראשית לה ב) "הָסִירוּ אֶת אֱלֹהֵי הַנֵּכָר אֲשֶׁר בְּתֹכְכֶם וְהִטַּהֲרוּ". וְהַשֵּׁם לוֹ לְבַדּוֹ נִתְכְּנוּ עֲלִילוֹת, שֶׁמֵּתָה רָחֵל בַּדֶּרֶךְ בִּתְחִלַּת בּוֹאָם בָּאָרֶץ, כִּי בִּזְכוּתָהּ לֹא מֵתָה בְּחוּצָה לָאָרֶץ, וּבִזְכוּתוֹ לֹא יָשַׁב בָּאָרֶץ עִם שְׁתֵּי אֲחָיוֹת, וְהִיא הָיְתָה הַנִּשֵּׂאת בְּאִסּוּר הָאַחְוָה. וְנִרְאֶה שֶׁנִּתְעַבְּרָה מִבִּנְיָמִין קֹדֶם בּוֹאָם בִּשְׁכֶם, וְלֹא נָגַע בָּהּ בָּאָרֶץ כְּלָל מִפְּנֵי הָעִנְיָן שֶׁהִזְכַּרְנוּ. וְאָמַר הַנָּבִיא (ירמיהו טז יח) "וְשִׁלַּמְתִּי רִאשׁוֹנָה מִשְׁנֵה עֲוֹנָם וְחַטָּאתָם עַל חַלְּלָם אֶת אַרְצִי בְּנִבְלַת שִׁקּוּצֵיהֶם וְתוֹעֲבוֹתֵיהֶם מָלְאוּ אֶת נַחֲלָתִי". וְהָעִנְיָן הַזֶּה הוּא בִּמְקוֹמוֹת רַבִּים בַּכְּתוּבִים, וְתִרְאֶנּוּ מְפֹרָשׁ בָּהֶם אַחַר שֶׁפָּקַחְתִּי בּוֹ עֵינֶיךָ. וְכָתַב ר"א בְּפָרָשַׁת וַיֵּלֶךְ (דברים לא טז), יָדַעְנוּ כִּי הַשֵּׁם אֶחָד, וְהַשִּׁנּוּי יָבֹא מֵהַמְּקַבְּלִים, וְהַשֵּׁם לֹא יְשַׁנֶּה מַעֲשָׂיו כִּי כֻלָּם הֵם בְּחָכְמָה, וּמֵעֲבוֹדַת הַשֵּׁם לִשְׁמֹר כֹּחַ הַקִּבּוּל כְּפִי הַמָּקוֹם, עַל כֵּן כָּתוּב "אֶת מִשְׁפַּט אֱלֹהֵי הָאָרֶץ", וְאָמַר בְּיַעֲקֹב "הָסִרוּ אֶת אֱלֹהֵי הַנֵּכָר", וְהֵפֶךְ הַמָּקוֹם הִדָּבֵק בָּעֲרָיוֹת שֶׁהֵם שְׁאֵר, וְהַמַּשְׂכִּיל יָבִין. אֵלּוּ דְּבָרָיו זַ"ל. וְאַל תָּשִׁיב עָלַי מִפָּסוּק "מִיכָאֵל שַׂרְכֶם" (דניאל י כא), כִּי הוּא שַׂר מְשָׁרֵת לְבַקֵּשׁ רַחֲמִים עַל יִשְׂרָאֵל, לֹא שַׂר מַלְכוּת וּמֶמְשָׁלָה. וְכֵן הָיָה שַׂר צָבָא הַנִּרְאֶה לִיהוֹשֻׁעַ בִּירִיחוֹ (יהושע ה יג), הֶרְאָה לוֹ כִּי הַשֵּׁם שְׁלָחוֹ לִלְחֹם מִלְחֲמוֹתֵיהֶם, כָּעִנְיָן בְּחִזְקִיָּהוּ (מלכים ב יט לה), וְגַם שֶׁהָיָה זֶה בִּהְיוֹתֵנוּ בְּחוּצָה לָאָרֶץ. וְאֵין רְשׁוּת לְפָרֵשׁ בְּעִנְיָן הָאָרֶץ יוֹתֵר מִזֶּה, אֲבָל אִם תִּזְכֶּה לְהָבִין הָאָרֶץ הָרִאשׁוֹנָה הַנִּזְכֶּרֶת בְּפָסוּק בְּרֵאשִׁית, וְהַנִּזְכֶּרֶת בְּפָרָשַׁת אִם בְּחֻקּוֹתַי, (ויקרא כ"ו:מ"ב) תֵּדַע סוֹד נִשְׂגָּב וְנֶעְלָם, וְתָבִין מַה שֶׁאָמְרוּ רַבּוֹתֵינוּ (תנחומא ויקהל ז), בֵּית הַמִּקְדָּשׁ שֶׁל מַעְלָה מְכֻוָּן כְּנֶגֶד בֵּית הַמִּקְדָשׁ שֶׁל מַטָּה. וּכְבָר רָמַזְתִּי לְךָ בַּפָּסוּק "כִּי לִי הָאָרֶץ" (שמות יט ה). וְהִנֵּה הִזְכִּיר הַכָּתוּב כִּי אַנְשֵׁי אֶרֶץ כְּנַעַן נֶעֶנְשׁוּ בַּעֲבוּר הָעֲרָיוֹת, וְרַבּוֹתֵינוּ אָמְרוּ (סנהדרין נו) שֶׁהֻזְהֲרוּ עֲלֵיהֶן מֵעֵת הַיְּצִירָה לְאָדָם וּלְנֹחַ, שֶׁלֹּא עָנַשׁ אֶלָּא אִם כֵּן הִזְהִיר, אֲבָל הַכָּתוּב לֹא יַזְכִּיר הָאַזְהָרָה, אֲבָל יֹאמַר כִּי הָאָרֶץ תָּקִיא אוֹתָם כִּי הָאָרֶץ תְּתַעֵב כָּל הַתּוֹעֵבוֹת הָאֵל. וְהִנֵּה לֹא אַנְשֵׁי אֶרֶץ כְּנַעַן בִּלְבַד הָיוּ מִן הַמֻּזְהָרִים. וְהַפָּרָשָׁה הִזְכִּירָה "כְּמַעֲשֵׂה אֶרֶץ מִצְרַיִם" (ויקרא י"ח:ג'), שֶׁהָיוּ גַּם הֵם עוֹשִׂים כְּכָל הַתּוֹעֵבוֹת הָאֵלֶּה וְלֹא תָּקִיא אוֹתָם אֶרֶץ מִצְרַיִם וְלֹא שְׁאָר אַרְצוֹת הַגּוֹיִם אֶת גּוֹיֵיהֶם, אֲבָל הָעִנְיָן כֻּלּוֹ לְמַעֲלַת הָאָרֶץ וּקְדֻשָּׁתָהּ. וְאָמַר הַכָּתוּב (כאן) "וַתָּקִא הָאָרֶץ", כִּי מֵעֵת שֶׁפָּקַד עֲוֹנָהּ עָלֶיהָ, שֶׁנִּגְזַר עַל הַכְּנַעֲנִים לְהִכָּרֵת, כְּאִלּוּ כְּבָר הֵקִיאָה אוֹתָם. אוֹ "וַתָּקִא" - לְמַעְלָה, כְּעִנְיַן "סָר צִלָּם מֵעֲלֵיהֶם" (במדבר יד ט):

1AND THE LAND WAS DEFILED, THEREFORE DID I VISIT THE INIQUITY THEREOF UPON IT, AND THE LAND VOMITED OUT HER INHABITANTS. Scripture was very strict in forbidding these sexual relationships on account of the Land which becomes defiled by them, and which in turn will vomit out the people that do [these abominations]. Now forbidden sexual relationships are matters affecting personal conduct, and do not depend on the Land, [so why should the Land be affected by these personal immoral acts]? But the secret of the matter is in the verse which states, When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the people, etc. For the portion of the Eternal is His people etc.³⁸⁰ The meaning thereof is as follows: The Glorious Name³⁸¹, 28:58. created everything and He placed the power of the lower creatures in the higher beings, giving over each and every nation in their lands, after their nations³⁸² some known star or constellation, as is known by means of astrological speculation. It is with reference to this that it is said, which the Eternal thy G-d hath allotted unto all the people,³⁸³ for He allotted to all nations constellations in the heavens, and higher above them are the angels of the Supreme One whom He placed as lords over them, as it is written, But the prince of the kingdom of Persia withstood me,³⁸⁴ and it is written, lo, the prince of Greece shall come.³⁸⁵, Verse 20. They are called “kings,” as it is written [there], and I was left over there beside the kings of Persia.³⁸⁴ Now the Glorious Name³⁸¹, 28:58. is G-d of gods, and Lord of lords³⁸⁶ over the whole world. But the Land of Israel, which is in the middle of the inhabited earth,³⁸⁷ is the inheritance of the Eternal designated to His Name. He has placed none of the angels as chief, observer, or ruler³⁸⁸ over it, since He gave it as a heritage to His people who declare the Unity of His Name, the seed of His beloved ones [i.e., the patriarchs]. It is with reference to this that He said, and ye shall be Mine own treasure from among all peoples; for all the earth is Mine,³⁸⁹ and it is further written, so shall ye be My people, and I will be your G-d,³⁹⁰ and you will not be subject to other powers at all. Now He [also] sanctified the people who dwell in His Land with the sanctity of observing the laws against forbidden sexual relationships, and with the abundant commandments, so that they [His people] would be dedicated to His Name. It is for this reason that He said, And ye shall keep all My statutes, and all Mine ordinances, and do them, that the Land, whither I bring you to dwell therein, vomit you not out,³⁹¹ and it is further written, But I have said unto you: ‘Ye shall inherit their Land, and I will give it unto you to possess it’ … I am the Eternal your G-d, Who have set you apart from the peoples,³⁹², Verse 24. meaning to say, that He has set us apart from all the nations over whom He appointed princes and other celestial powers, by giving us the Land [of Israel] so that He, blessed be He, will be our G-d, and we will be dedicated to His Name. Thus the Land which is the inheritance of the Glorious Name, will vomit out all those who defile it and will not tolerate worshippers of idols, nor those who practise immorality. Now this section mentioned the Molech,³⁹³ which is a form of idolatry, together with the forbidden sexual relationships, and with reference to all of them He said, Defile not ye yourselves in any of these things; for in all of these the nations are defiled,³⁹⁴ and the Land vomited out her inhabitants³⁹⁵ [thus showing that the Land is unable to contain idol worshippers or those who practise immorality]. And so also did He say in the second section [i.e., in Seder Kedoshim], and I have set you apart from the peoples, that ye should be Mine,³⁹⁶ which is [the basis for] the strict prohibition against idolatry. Therefore He stated that it is because they are dedicated to His Name that He gave them the Land, as it is said, And I have said unto you: ‘Ye shall inherit their Land, and I will give it unto you to possess it’ … I am the Eternal your G-d, Who have set you apart from the peoples.³⁹², Verse 24.Now outside the Land of Israel, although it all belongs to the Glorious Name,³⁸¹, 28:58. yet its purity is not perfect, because of “the servants” who hold sway there, and the nations go astray after their princes to worship them as well. It is for this reason that Scripture states, the G-d of the whole earth shall He be called,³⁹⁷ since He is the G-d of gods Who rules over all, and He will in the end punish the host of the high heaven on high,³⁹⁸, 24:21. removing the celestial powers and demolishing the array of “the servants,” and afterwards He will punish the kings of the earth upon the earth.³⁹⁸, 24:21. This is the meaning of the verse stating, The matter is by the decree of ‘irin’ (the wakeful ones), and ‘sh’elta’ (the sentence) by the word of the holy ones,³⁹⁹ meaning, the matter that was decreed on Nebuchadnezzar [that he be driven from men and eat grass as oxen etc.] is the pronouncement of the guarding angels and the sentence of the word of the holy ones, who have ordained on the powers emanating from them that it be so. They [the angels] are called irin [literally: “the wakeful ones”], because from their emanations proceed all the powers that stir all activities, similar to that which it says, and behold ‘ir’ (a wakeful one) and a holy one came down from heaven. He cried aloud, and said thus: ‘Hew down the tree etc.⁴⁰⁰, Verse 10-11. — [In the verse] And ‘sh’elta’ (the sentence) is by word of the holy ones,³⁹⁹ [the word sh’elta] is like sha’alu, meaning first “they ask” what is the will of the Supreme One about it, and afterwards they decree that it be so done. It is with reference to this that Daniel told Nebuchadnezzar, it is the decree of the Most High,⁴⁰¹, Verse 21. for everything is from Him, blessed be He.Thus the Glorious Name,³⁸¹, 28:58. blessed be He, is G-d of gods,³⁸⁶ in the whole world, and G-d of the Land of Israel which is the inheritance of the Eternal.⁴⁰² This is the meaning of the expression, and he will go astray after the foreign gods of the Land,⁴⁰³ for the gods are foreign to the Land of G-d and His inheritance. This is what Scripture means when it states [of the Cutheans who were settled by the king of Assyria in the cities of the kingdom of Israel], they knew not the manner of the G-d of the Land; therefore He hath sent lions among them, and, behold, they slay them, because they know not the manner of the G-d of the Land.⁴⁰⁴ Now the Cutheans were not punished in their own land when they worshipped their gods, by G-d sending lions among them, but only when they came into the Land of G-d and conducted themselves as before, did He send lions among them who slew them. And so the Rabbis taught in the Sifra:⁴⁰⁵ 11:14. “And the Land vomit not you out also etc.⁴⁰⁶ The Land of Israel is unlike other lands; it is unable to contain sinners.” And in the Sifre we find that the Rabbis taught:⁴⁰⁷, 315. “And there was no strange god with Him⁴⁰⁸ [when He took Israel out of Egypt, and protected them during their wandering through the wilderness], so that none of the princes of the nations should have power to come and exercise authority over you, something like that which it is said, and when I go forth, lo, the prince of Greece shall come, etc.”³⁸⁵, Verse 20. This is the meaning of the saying of the Rabbis:⁴⁰⁹ “Whoever lives outside the Land, is as if he had no G-d, for it is said, I am the Eternal your G-d, Who brought you forth out of the land of Egypt, to give you the land of Canaan, to be your G-d,⁴¹⁰ and it is further said, for they have driven me [David] out this day that I should not cleave unto the inheritance of the Eternal, saying: Go, serve other gods.”⁴¹¹ This can only mean to teach you that he who lives outside the Land is like etc.’” (Kethuboth). Having been forced to leave the Land, David was thus justified in saying that those responsible for it had, as it were, said to him, “Go, etc.” And in the Tosephta of Tractate Abodah Zarah the Rabbis have said:⁴¹² Note 124. “Now it is said, And I [Jacob] will come back to my father’s house in peace, then shall the Eternal be my G-d,⁴¹³ and it is further said, to give you the land of Canaan, to be your G-d.⁴¹⁰ When you are in the land of Canaan I am your G-d. When you are not in the land of Canaan, I am not your G-d if it were at all possible to say so [for He is our G-d under all circumstances and in all places]. Similarly it is said, about forty thousand ready armed for war passed on in the presence of the Eternal unto battle,⁴¹⁴ and it is further said, and the Land is subdued before the Eternal, and before His people.⁴¹⁵ But how could it enter one’s mind that Israel subdued the Land before the Eternal [as if to say that they captured it for His sake]? But [this teaches that] as long as they are upon the Land, it is as if it were subdued [before Him, since He is their G-d, as explained above], but when they are not upon it, it is not subdued.”It is on the basis of this matter that the Rabbis have said in the Sifre:⁴¹⁶, 43. “And ye perish quickly from off the good Land.⁴¹⁷ etc. This clearly indicates even as the Sifre teaches, that after banishment from the Land they are to continue the observance of the commandments. Although I banish you from the Land to outside the Land, make yourselves distinctive by the commandments, so that when you return they shall not be novelties to you. This can be compared to a master who was angry with his wife, and sent her back to her father’s house and told her, ‘Adorn yourself with precious things, so that when you come back they will not be novelties to you.’ And so did the prophet Jeremiah say [to the people in exile in Babylon], Set thee up waymarks.⁴¹⁸ These are the commandments, by which Israel is made distinctive.” Now the verses which state, and ye perish quickly … and ye shall lay up these My words etc.⁴¹⁹ only make obligatory in the exile [the observance of those commandments] affecting personal conduct, such as the [wearing of] phylacteries and [placing of] Mezuzoth⁴²⁰ [these being specifically mentioned there in the following words of Scripture], and concerning them the Rabbis [in the above text of the Sifre] explained [that we must observe them] so that they shall not be novelties to us when we return to the Land, for the main [fulfillment] of the commandments is [to be kept] when dwelling in the Land of G-d. Therefore the Rabbis have said in the Sifre:⁴²¹, 80. “And ye shall possess it, and dwell therein. And ye shall observe to do all the statutes etc.⁴²² Dwelling in the Land of Israel is of equal importance to all the commandments of the Torah.” A similar statement is also found in the Tosephta of Tractate Abodah Zarah.⁴²³ This in fact was the thought of the wicked ones who [misusing the intention of the above statement], said to the prophet Ezekiel [whose prophetic activity was in the Babylonian exile]:⁴²⁴ “Our master Ezekiel, if a servant is sold by his master, does the master still have any claim to him?”⁴²⁵). The answer was that they were never “sold” since the exile was merely a form of temporary punishment for their sins, and therefore, and that which cometh into your mind etc. (see text). For it is said, and that which cometh into your mind shall not be at all; in that ye say: We will be as the nations, as the families of the countries, to serve wood and stone.⁴²⁶ And this was the command of our patriarch Jacob to his household, and to all that were with him, at the time that they came into the Land, Put away the strange gods that are among you, and purify yourselves.⁴²⁷ And G-d, by Whom alone actions are weighed,⁴²⁸ [brought it about] that Rachel died on the way when they started coming into the Land,⁴²⁹ for on account of her own merit she did not die outside the Land, and for Jacob’s merit, he could not dwell in the Land with two sisters [in their lifetime, since this is forbidden in the Torah, and the laws of the Torah were observed by our ancestors in the Land of Israel even before the Torah was given on Sinai], and she [Rachel] was the one by whose marriage the prohibition against two sisters took effect [since Jacob was already married to Leah]. It would appear that Rachel became pregnant with Benjamin before they came to Shechem, and while in the Land Jacob did not touch her at all, for the reason that we have mentioned. And the prophet states, And first I will recompense their iniquity and their sin double; because they have profaned My Land; they have filled Mine inheritance with the carcasses of their detestable things and their abominations.⁴³⁰ This matter [i.e., that the Land of Israel is the inheritance of the Eternal and thus cannot tolerate sinners] is found in many places in the Scriptures, and you will see it clearly after I have opened your eyes to it.Now Rabbi Abraham ibn Ezra commented in the section of Vayeilech:⁴³¹ “We know that G-d is One, and changes arise because of those who receive [His beneficent deeds], but G-d does not change His deeds, as they are all done in wisdom. And included in the worship of G-d is to guard the ability to receive [His beneficence] according to the place [so that if a particular place is holier than others, one must observe there more strictly the laws of holiness]. Therefore it is written [of the Cutheans, that they did not know] the manner of the G-d of the Land,⁴³² and of Jacob it is said [when he came into the Land he told his household], put away the strange gods,⁴²⁷ and the extreme opposite of [the sanctity of] the place [i.e., the Land of Israel] is indulging in forbidden sexual relationships, as they are [sins of the] flesh. The student versed [in the mysteries of the Torah] will understand.” Thus are the words [of Rabbi Abraham ibn Ezra] of blessed memory.Now do not refute me [in what I have written above, that Israel is under the direct guidance of G-d alone, and no celestial power determines their fate], by citing the verse, Michael your prince,⁴³³ for he is only a ministering angel who implores mercy for Israel, but is in no way a prince exercising any royalty or power. So was also the captain of the host⁴³⁴ who appeared to Joshua at Jericho, showing him that G-d had sent him to fight their battles, similar to [that which happened in the days of] Hezekiah.⁴³⁵ etc. Besides, this matter [of Michael imploring mercy for Israel] was when we were already outside the Land of Israel.Now I do not have permission to explain on the subject of ha’aretz (“the earth” or “the Land”) more than this.⁴³⁶, which is mentioned here repeatedly: vatitma ha’aretz … vataki ha’aretz (literally: “and the earth was defiled … and the earth vomited out”). This hints at the first ha’aretz, mentioned in the first verse of Creation, which Ramban has already explained in many places as referring to “the higher earth,” to which the souls finally return after their sojourn on the lower earth. But if you will merit to understand the first “earth” mentioned in the verse of Bereshith (In the beginning G-d created the heaven and the earth), and also the one mentioned in the section of Im Bechukothai,⁴³⁷ (literally: “and the earth I will remember”). you will know a profound and sublime secret, and you will further understand what our Rabbis have said:⁴³⁸ 7. “The Sanctuary on high is exactly opposite the Sanctuary below.” I have already alluded to this on the verse, for all the earth is Mine.⁴³⁹ Now Scripture mentions that the people of the land of Canaan were punished on account of their immoral [sexual] deeds. And our Rabbis have said that they were warned about these matters from the time of creation, when these laws were declared to Adam⁴⁴⁰ 9:1, puts it as follows: “The first man was commanded concerning six matters: idolatry, blasphemy, bloodshed, incest, robbery, etc.” and to Noah,⁴⁴¹ for He does not punish unless He admonishes first. Scripture, however, did not state the admonition, but instead said that the Land would vomit them out, for the Land abhors all these abominations.⁴⁴² Now the Canaanites were not the only ones who were admonished about these matters [for since these laws were declared to Adam and Noah, they applied to all mankind], and the Scriptural section mentions specifically, After the doings of the land of Egypt, wherein ye dwelt, shall ye not do,⁴⁴³ which proves that the Egyptians also did all these abominations, and yet the land of Egypt did not vomit them out, nor did the lands of other nations vomit them out! Rather, this whole subject shows the distinction of the Land [of Israel] and its holiness [so that it alone is unable to retain sinners]. Scripture states, and the Land vomited out [using a past tense, although the Canaanites were still living there], for from the time that He was to punish [them] for the sins committed upon her [i.e. the Land], having decreed destruction upon the Canaanites, it is as if the Land had already vomited them out. Or it may be that the expression, and the Land vomited out is a reference to above, similar to what is said, their defense is removed from over them.⁴⁴⁴