וַיֹּאמְר֗וּ לְמֶ֣לֶךְ אַשּׁוּר֮ לֵאמֹר֒ הַגּוֹיִ֗ם אֲשֶׁ֤ר הִגְלִ֙יתָ֙ וַתּ֙וֹשֶׁב֙ בְּעָרֵ֣י שֹׁמְר֔וֹן לֹ֣א יָֽדְע֔וּ אֶת־מִשְׁפַּ֖ט אֱלֹהֵ֣י הָאָ֑רֶץ וַיְשַׁלַּח־בָּ֣ם אֶת־הָאֲרָי֗וֹת וְהִנָּם֙ מְמִיתִ֣ים אוֹתָ֔ם כַּאֲשֶׁר֙ אֵינָ֣ם יֹדְעִ֔ים אֶת־מִשְׁפַּ֖ט אֱלֹהֵ֥י הָאָֽרֶץ׃
On dit alors au roi d’Assyrie: "Les nations que tu as transportées et établies dans les villes de la Samarie ne connaissent pas le culte du Dieu du pays. C’est pourquoi il a lancé contre eux des lions, qui les font périr à cause de l’ignorance où ils sont du culte à rendre au Dieu du pays."
Kli Yakar
And regarding what was said, And I will make you swear by the Lord, God of heaven and God of earth — according to what our Sages said (Nedarim 31a), “Great is circumcision, for if not for circumcision, heaven and earth would not continue to exist,” as it is said If not for My covenant day and night, I would not have set the laws of heaven and earth (Jeremiah 33:25). Therefore, he mentioned God of heaven and earth in the oath regarding circumcision. The reason for this is because circumcision completes the name of Shaddai, and it was with this name that the Holy One, Blessed be He, said “Dai” [enough] to His world when the heavens and earth were continuing to expand and stretch, as is found in the chapter Ein Dorshin (Chagigah 12a). This explains what they said that “heaven and earth would not continue to exist” — meaning that after they were created, they could not have continued to exist. And the verse says I would not have set, which implies from the outset. Rather, this refers to the laws of heaven and earth, to the boundary set for them not to expand infinitely, and the Holy One, Blessed be He, rebuked them with the name Shaddai, for with it He said “Dai” [enough] to His world. If not for this, they could not have continued to exist if they had expanded infinitely, and all this comes from circumcision which completes this name. However, when He took me from my father’s house — this was before the circumcision — He was only God of heaven, because the name Shaddai had not yet extended to the lower realms. And some say that the Holy One, Blessed be He, is called “God of the earth” specifically in the Land of Israel, for one who lives outside the Land [is considered as if they have no God] (Ketubot 110b), as it is said They do not know the law of the God of the land (Second Kings 17:26). Therefore, regarding outside the Land of Israel, he said Lord God of heaven who took me from my father’s house, but here, while standing in the Land of Israel, he said by the Lord, God of heaven and God of earth.
Ramban
THE G-D OF THE HEAVEN, AND THE G-D OF THE LAND.81“Of the land.” From Ramban’s commentary it becomes obvious that he understood the word ha’aretz (the land) to mean “the land of Israel.” The Holy One, blessed be He, is called the G-d of the Land of Israel, as it is written, They know not the manner of the G-d of the land,82II Kings 17:26. and it is further written, And they spoke of the G-d of Jerusalem, as of the gods of the people of the earth.83II Chronicles 32:19. There is a secret in this matter which I will yet explain84See further, 26:5, and Leviticus 18:25. with the help of G-d. However [in Verse 7], further on where it says, Who took me from my father’s house, it does not say “the G-d of the land” because he [Abraham] was then in Haran or Ur of the Chaldees. So also the Rabbis have said:85Ketuboth 110b. “He who lives outside the land of Israel is as if he had no G-d, as it said, For they have driven me out this day that I should not cleave unto the inheritance of the Eternal, saying, Go, serve other gods.86I Samuel 26:19. But who said to David, Go serve other gods? However this verse teaches you that he who lives outside of the land of Israel is considered as if he worshipped idols. (Ibid.)
Ramban
AND HE KEPT MY CHARGE. Rashi comments: “As a reward that Abraham hearkened to My voice when I tested him. And he kept My charge — these are the precautionary decrees instituted by the Sages, which are intended to make us avoid the violation of Biblical laws, such as Second Degrees of forbidden marriages and certain prohibited acts on the Sabbath. My commandments — these are precepts which, had they not been written in the Torah, were requisite to have been written, such as robbery and murder. My statutes — these are matters against which the evil inclination and the heathen nations argue, such as the prohibitions against eating the swine and the wearing of garments woven of wool and linen, there being no apparent rationale for them except that they are decrees of the King imposed on His subjects. And My laws — the plural is intended to include, [besides the Written Law], the Oral Law as well as those rules given to Moses from Sinai.” [Thus far the words of Rashi.]
Now if so, all this interpretation is posited on the opinion that Abraham fulfilled and observed the Torah before it was given on Sinai. This is indeed what the Sages of the Midrash said in connection with the verse, And Joseph gave them ‘agaloth’ (wagons),136Ibid., 45:21. The word agaloth (wagons) may also mean “heifers,” thus suggesting that as a mark of identification to his father, Joseph gave his brothers a reference to the law of the Heifer (Deuteronomy 21:6) which he studied with his father just before he became separated from him. The Midrash referred to is in Bereshith Rabbah 95:2. thereby indicating to his father that when he left him they were studying the section dealing with Eglah Arufah.137See Deuteronomy 21:1-9. Thus Joseph occupied himself with Torah just as his fathers did. Though the Torah had not yet been given, it is still written of Abraham, And he kept My charge, My commandments, My statutes, and My laws.138Thus far the Midrash in Bereshith Rabbah, 95:2. There the Sages also said139Bereshith Rabbah, ibid. that Abraham observed the details of the Torah, which he taught to his children, etc.140To his children, as it is said, For I know him that he will command his children and his household after him, etc. (Above, 18:19.) Bereshith Rabbah, ibid.
The question presents itself: If it be the case [that the laws of the Torah were observed by our ancestors before the Torah was given on Sinai], how did Jacob erect a pillar141Further, 28:18. This is forbidden in Deuteronomy 16:22. and marry two sisters in their lifetime,142Forbidden in Leviticus 18:18. and, in the opinion of our Rabbis, four sisters.143According to Bereshith Rabbah 74:11, Bilhah and Zilpah were also daughters of Laban. Thus Jacob married four sisters: Leah, Rachel, Bilhah and Zilpah. Also, Amram [Moses’ father] married his aunt,144Exodus 6:20. and Moses our teacher erected twelve pillars.145Ibid., 24:4. How then was it possible that they should be permissive in matters of Torah which Abraham their ancestor had prohibited on himself, and for which G-d appointed him reward, when he [Abraham] was wont to command his children and his household after him146Above, 18:19. to walk in His ways? In the case of Jacob the Sages taught that he observed the Sabbath and established borders for Sabbath distances.147Bereshith Rabbah 79:7. In this matter of the Sabbath it is possible though that Jacob observed it because it is equal in importance to the entire Torah since it testifies to the act of Creation.
Perhaps then we should say that My charge refers to the Second Degree of marriages which were forbidden to the Sons of Noah;148See Seder Bereshith, Note 222, and Seder Vayishlach, Note 148. My commandments applies to robbery and murder; My statutes refers to the laws against eating a limb torn off from a live animal, as well as breeding mixed kinds of cattle or grafting together different species of trees; and My laws refer to civil statutes and the prohibitions against idol worship. The Sons of Noah were commanded concerning all of these matters, and Abraham observed and fulfilled the Will of his Creator, observing even the details and the strictures of their commandments, even as the Sages mentioned: “The tractate of idolatry of our father Abraham contained four hundred chapters.”149Abodah Zarah 14b. They further expounded [on the verse referring to Isaac, which says], And he found in that year a hundredfold,150Further, Verse 12. that he measured the produce for the purpose of tithing,151Bereshith Rabbah 64:6. since the patriarchs were the generous ones of the peoples,152Psalms 47:10. giving tithes to the poor or the priests of G-d, such as Shem and Eber and their disciples, just as it is said, And he was a priest of the most high G-d.153Above, 14:18. Reference is to Melchizedek, whom tradition identifies as Shem, the son of Noah. See Ramban, ibid.
Now it appears to me from a study of the opinions of our Rabbis that Abraham our father learned the entire Torah by Ruach Hakodesh154See Note 90. and occupied himself with its study and the reason for its commandments and its secrets, and he observed it in its entirety as “one who is not commanded but nevertheless observes it.”155The concept of “one who is not commanded but observes” is found in the Talmud (Kiddushin 31 a). His reward is less than that of “one who is commanded and observes.” (Ibid.) The reason for it, as explained in Tosafoth, is that he who is commanded to do a certain mitzvah (commandment) is under tension lest he might not properly fulfill it, while he who is not commanded therein has no responsibility in the matter and may leave it at his will. Consequently, his reward is less. Furthermore, his observance of the Torah applied only in the Land of Israel, whereas Jacob married two sisters only when outside the Land,156See Leviticus 18:25 where Ramban extends the explanation further by saying that the reason Rachel died as they entered the Land of Israel (35:16-19) was that she was the sister whom Jacob married last. and similarly with Amram who married his aunt. For the Commandments are the ordinance of the G-d of the land,157II Kings 17:26. even though we have been charged with personal duties in all places. Our Rabbis have already alluded to this secret, and I will yet call your attention to it with the help of G-d.158See Ramban on Leviticus 18:25. And the matter of the erection of the pillar [by Jacob and Moses referred to above] was a commandment that was innovated at a certain time, as the Sages expounded from the verse, “Neither shalt thou set up a pillar which the Eternal thy G-d hateth,159Deuteronomy 16:22. He hated it although it was pleasing to Him in the days of the ancestors.”160Ibid., Sifre. The reason for the change being that the Canaanites afterward had made it an ordinance of idol worship. And with respect to Joseph concerning whom the Sages expounded that he observed the Sabbath even in Egypt,161Bereshith Rabbah 92:4. it was because it is equal in importance to all the commandments, constituting, as it does, a testimony to Creatio ex nihilo.162In Hebrew, chiddush (new), thus implying that G-d created a new world out of an absolute void. Therefore Joseph would do so in order to teach his children faith in the Creation of the world, to remove from their hearts the false doctrine of idolatry and the opinion of the Egyptians. This then is the intent [of the Sages when speaking of the patriarchs and their children observing the Torah].
In accordance with the literal meaning of Scripture, you may say that My charge means faith in the Deity, implying that Abraham believed in the unique Divine Name and kept vigilant guard over it in his heart, differing thereby with the worshippers of idols, and calling by the name of the Eternal to bring many to His worship. My commandments refers to all that G-d commanded Abraham: Go out of thy land,163Above, 12:1. the bringing of his son as a burnt-offering, and the expulsion of the maid-servant and her son.164Ibid., 21:12. My statutes refers to walking in the paths of G-d by being gracious and merciful, doing righteousness and judgment,165See Maimonides, “The Commandments,” Vol. I, pp. 11-12 Soncino edit. Positive Commandment 8. and commanding his children and his household concerning them.166Above, 18:19. And My Laws refers to the circumcision of Abraham himself and his sons and his servants, as well as all Commandments of the Sons of Noah148See Seder Bereshith, Note 222, and Seder Vayishlach, Note 148. which constitute their Law.
Now if so, all this interpretation is posited on the opinion that Abraham fulfilled and observed the Torah before it was given on Sinai. This is indeed what the Sages of the Midrash said in connection with the verse, And Joseph gave them ‘agaloth’ (wagons),136Ibid., 45:21. The word agaloth (wagons) may also mean “heifers,” thus suggesting that as a mark of identification to his father, Joseph gave his brothers a reference to the law of the Heifer (Deuteronomy 21:6) which he studied with his father just before he became separated from him. The Midrash referred to is in Bereshith Rabbah 95:2. thereby indicating to his father that when he left him they were studying the section dealing with Eglah Arufah.137See Deuteronomy 21:1-9. Thus Joseph occupied himself with Torah just as his fathers did. Though the Torah had not yet been given, it is still written of Abraham, And he kept My charge, My commandments, My statutes, and My laws.138Thus far the Midrash in Bereshith Rabbah, 95:2. There the Sages also said139Bereshith Rabbah, ibid. that Abraham observed the details of the Torah, which he taught to his children, etc.140To his children, as it is said, For I know him that he will command his children and his household after him, etc. (Above, 18:19.) Bereshith Rabbah, ibid.
The question presents itself: If it be the case [that the laws of the Torah were observed by our ancestors before the Torah was given on Sinai], how did Jacob erect a pillar141Further, 28:18. This is forbidden in Deuteronomy 16:22. and marry two sisters in their lifetime,142Forbidden in Leviticus 18:18. and, in the opinion of our Rabbis, four sisters.143According to Bereshith Rabbah 74:11, Bilhah and Zilpah were also daughters of Laban. Thus Jacob married four sisters: Leah, Rachel, Bilhah and Zilpah. Also, Amram [Moses’ father] married his aunt,144Exodus 6:20. and Moses our teacher erected twelve pillars.145Ibid., 24:4. How then was it possible that they should be permissive in matters of Torah which Abraham their ancestor had prohibited on himself, and for which G-d appointed him reward, when he [Abraham] was wont to command his children and his household after him146Above, 18:19. to walk in His ways? In the case of Jacob the Sages taught that he observed the Sabbath and established borders for Sabbath distances.147Bereshith Rabbah 79:7. In this matter of the Sabbath it is possible though that Jacob observed it because it is equal in importance to the entire Torah since it testifies to the act of Creation.
Perhaps then we should say that My charge refers to the Second Degree of marriages which were forbidden to the Sons of Noah;148See Seder Bereshith, Note 222, and Seder Vayishlach, Note 148. My commandments applies to robbery and murder; My statutes refers to the laws against eating a limb torn off from a live animal, as well as breeding mixed kinds of cattle or grafting together different species of trees; and My laws refer to civil statutes and the prohibitions against idol worship. The Sons of Noah were commanded concerning all of these matters, and Abraham observed and fulfilled the Will of his Creator, observing even the details and the strictures of their commandments, even as the Sages mentioned: “The tractate of idolatry of our father Abraham contained four hundred chapters.”149Abodah Zarah 14b. They further expounded [on the verse referring to Isaac, which says], And he found in that year a hundredfold,150Further, Verse 12. that he measured the produce for the purpose of tithing,151Bereshith Rabbah 64:6. since the patriarchs were the generous ones of the peoples,152Psalms 47:10. giving tithes to the poor or the priests of G-d, such as Shem and Eber and their disciples, just as it is said, And he was a priest of the most high G-d.153Above, 14:18. Reference is to Melchizedek, whom tradition identifies as Shem, the son of Noah. See Ramban, ibid.
Now it appears to me from a study of the opinions of our Rabbis that Abraham our father learned the entire Torah by Ruach Hakodesh154See Note 90. and occupied himself with its study and the reason for its commandments and its secrets, and he observed it in its entirety as “one who is not commanded but nevertheless observes it.”155The concept of “one who is not commanded but observes” is found in the Talmud (Kiddushin 31 a). His reward is less than that of “one who is commanded and observes.” (Ibid.) The reason for it, as explained in Tosafoth, is that he who is commanded to do a certain mitzvah (commandment) is under tension lest he might not properly fulfill it, while he who is not commanded therein has no responsibility in the matter and may leave it at his will. Consequently, his reward is less. Furthermore, his observance of the Torah applied only in the Land of Israel, whereas Jacob married two sisters only when outside the Land,156See Leviticus 18:25 where Ramban extends the explanation further by saying that the reason Rachel died as they entered the Land of Israel (35:16-19) was that she was the sister whom Jacob married last. and similarly with Amram who married his aunt. For the Commandments are the ordinance of the G-d of the land,157II Kings 17:26. even though we have been charged with personal duties in all places. Our Rabbis have already alluded to this secret, and I will yet call your attention to it with the help of G-d.158See Ramban on Leviticus 18:25. And the matter of the erection of the pillar [by Jacob and Moses referred to above] was a commandment that was innovated at a certain time, as the Sages expounded from the verse, “Neither shalt thou set up a pillar which the Eternal thy G-d hateth,159Deuteronomy 16:22. He hated it although it was pleasing to Him in the days of the ancestors.”160Ibid., Sifre. The reason for the change being that the Canaanites afterward had made it an ordinance of idol worship. And with respect to Joseph concerning whom the Sages expounded that he observed the Sabbath even in Egypt,161Bereshith Rabbah 92:4. it was because it is equal in importance to all the commandments, constituting, as it does, a testimony to Creatio ex nihilo.162In Hebrew, chiddush (new), thus implying that G-d created a new world out of an absolute void. Therefore Joseph would do so in order to teach his children faith in the Creation of the world, to remove from their hearts the false doctrine of idolatry and the opinion of the Egyptians. This then is the intent [of the Sages when speaking of the patriarchs and their children observing the Torah].
In accordance with the literal meaning of Scripture, you may say that My charge means faith in the Deity, implying that Abraham believed in the unique Divine Name and kept vigilant guard over it in his heart, differing thereby with the worshippers of idols, and calling by the name of the Eternal to bring many to His worship. My commandments refers to all that G-d commanded Abraham: Go out of thy land,163Above, 12:1. the bringing of his son as a burnt-offering, and the expulsion of the maid-servant and her son.164Ibid., 21:12. My statutes refers to walking in the paths of G-d by being gracious and merciful, doing righteousness and judgment,165See Maimonides, “The Commandments,” Vol. I, pp. 11-12 Soncino edit. Positive Commandment 8. and commanding his children and his household concerning them.166Above, 18:19. And My Laws refers to the circumcision of Abraham himself and his sons and his servants, as well as all Commandments of the Sons of Noah148See Seder Bereshith, Note 222, and Seder Vayishlach, Note 148. which constitute their Law.