Tanach · Rishonim on Tanach · Ramban · Torah
Ramban on Numbers 12:4/רמב"ן על במדבר י״ב:ד׳
אאֶל מֹשֶׁה וְאֶל אַהֲרֹן וְאֶל מִרְיָם – הִנֵּה מֹשֶׁה לֹא הָיָה עִמָּהֶם, אֲבָל הַנְּבוּאָה בָּאָה לִשְׁלָשְׁתָּן כְּאֶחָד. וְטַעַם פִּתְאֹם - שֶׁלֹּא הָיוּ בָּעֵת הַהִיא נוֹתְנִים לִבָּם וּמִתְכַּוְּנִים לִנְבוּאָה, וְלִכְבוֹד מֹשֶׁה בָּאָה לָהֶם מִבְּלִי הַזְמָנָה לַדָּבָר, כִּי "פִּתְאוֹם" עַל דַּעַת הַמְפָרְשִׁים - דָּבָר שֶׁלֹּא עָלָה עַל לֵב, מִגִּזְרַת פֶּתִי. וְאָמַר הַכָּתוּב זֶה בַּעֲבוּר אַהֲרֹן וּמִרְיָם, כִּי מֹשֶׁה רַבֵּנוּ רָאוּי לִנְבוּאָה בְּכָל עֵת, וְדַעְתּוֹ נְכוֹנָה לְדָבְקָה בַּשֵּׁם הַנִּכְבָּד בְּכָל שָׁעָה, כְּמוֹ שֶׁפֵּרְשׁוּ רַבּוֹתֵינוּ (שבת פז) בְּטַעַם פְּרִישָׁתוֹ מִן הָאִשָּׁה. אֲבָל אוּנְקְלוֹס (תרגום אונקלוס על במדבר י״ב:ד׳) אָמַר "בִּתְכֵיף", וְהַטַּעַם כִּי כַּאֲשֶׁר הָיוּ נִדְבָּרִים בְּמֹשֶׁה, עוֹד הַדָּבָר בְּפִיהֶם נֶאֱמַר לָהֶם: ״צְאוּ שְׁלָשְׁתְּכֶם״, לֹא אִחֵר לָהֶם כְּלָל. וּ"פִתְאוֹם" עִנְיַן מְהִירוּת הוּא, וְכֵן ״וָאֶקּוֹב נָוֵהוּ פִּתְאוֹם״ (איוב ה ג), ״אֲשֶׁר פִּתְאוֹם לְפֶתַע״ (ישעיהו ל יג), ״בְּפֶתַע פִּתְאוֹם״ (במדבר ו׳:ט׳) - כְּפוּלֵי הַטַּעַם לְהַפְלָגָה, כְּמוֹ ״כִּמְעַט קָט״ (יחזקאל טז מז), ״הַרְבֵּה מְאֹד״ (בראשית טו א), וְכֵן ״בִּמְאֹד מְאֹד״ (שם יז ב) וְכַיּוֹצֵא בָּהֶם. וּ״פְתָאִים״ הֵם הַנִּמְהָרִים בְּיוֹתֵר שֶׁאֵין לָהֶם עִיּוּן בַּדָּבָר וְלֹא עֵצָה כְּלָל, כְּמוֹ ״וַעֲצַת נִפְתָּלִים נִמְהָרָה״ (איוב ה יג), וְכֵן ״פֶּתַע יִשָּׁבֵר״ (משלי ו טו), ״וְאִם בְּפֶתַע בְּלֹא אֵיבָה״ (במדבר ל״ה:כ״ב) - "בִּתְכֵיף", וְהוּא כְּמוֹ פֶּתִי מִלְּשׁוֹן פִּתְאוֹם. וְטַעַם צְאוּ שְׁלָשְׁתְּכֶם וַיִּקְרָא אַהֲרֹן וּמִרְיָם - כִּי רָצָה שֶׁיִּהְיֶה מֹשֶׁה שָׁם וְיִרְאֶה בְּקִנְאַת הַשֵּׁם לִכְבוֹדוֹ, וְיִהְיֶה מָצוּי לָהֶם שֶׁלֹּא יִמְחוֹל הַשֵּׁם לָהֶם רַק עַל יָדוֹ, כַּאֲשֶׁר יִתְחַנְּנוּ אֵלָיו וְיִתְרַצֶּה לָהֶם. וַיִּקְרָא אַהֲרֹן וּמִרְיָם - שֶׁיֹּאמַר שִׁבְחוֹ שֶׁלֹּא בְּפָנָיו:
1AND THE ETERNAL SPOKE ‘PITH’OM’ (SUDDENLY) UNTO MOSES, AND UNTO AARON, AND UNTO MIRIAM. Now Moses was not with them, but [they are mentioned together because] the Divine communication came to the three of them simultaneously. The sense of the word “suddenly” is that they did not direct their minds towards or intend to receive a Divine communication at that time, it being in honor of Moses that it came to them without any preparation for it; for the word pith’om (suddenly) in the opinion of the commentators [as explained in Ibn Ezra] applies to something which one did not think of, from the root pethi (simple-minded). Therefore Scripture uses the term pith’om [only] on account of Aaron and Miriam, for Moses our teacher was fit for a Divine communication at any time, and his mind was prepared to cleave to the Glorious Name at every moment, as our Rabbis have explained in connection with the reason why he [Moses] separated himself from his wife.273 Onkelos, however, rendered [the word pith’om] as bithkeiph (in a hurry), the sense being that whilst Miriam and Aaron were still speaking about Moses, and the words were still in their mouths, they were told: Come out ye three unto the Tent of Meeting, and He did not delay [the rebuke] to them at all. The word pith’om is thus a term indicating hurry. Similarly, And I beheld his habitation cursed ‘pith’om’ (suddenly);274 whose breaking cometh ‘pith’om ‘l’pheta’ (suddenly at an instant);275 ‘b’pheta’ pith’om’ (very suddenly),276 the double expressions being for emphasis, just like: ‘kim’at kot’ (a very little while);277 ‘harbei m’od’ (exceedingly great).278 So also: ‘bi’m'od m’od’ (very much),279, 17:2. and similar cases. And pethaim (simple-minded ones) are those who are very impetuous, who do not have any deep grasp of a matter and do not reflect on it at all, the usage being similar to the expression and the counsel of the wily is hurried.280 So also: ‘petha’ (on a sudden) shall he be broken;281 and if ‘b’phetha’ (suddenly) without enmity,282 [which Onkelos renders] bithkeiph, which is like pethi (simple), of the expression pith’om (hurriedly).The reason [why He said at first] Come out ye three and [then in the following verse it says] and He called Aaron and Miriam [excluding Moses] is that G-d wanted him to be present [in the Tent of Meeting] and to see how He is zealous for Moses’ honor; and so that he would be available [to forgive them], for G-d would not forgive them unless he did, after they would beg him and he agrees to [forgive] them. And He called Aaron and Miriam, in order to tell Moses’ praise when he was not present.