Tafsiran yang Mengutip untuk Ulangan 29:23

גם בפעם ההוא, “also on that occasion.” He did so with a friendly mien. He did so in order that the Holy name should not become desecrated, as I had said in my prayer. (Deut. 9.28) However, once you will have defeated the thirty one Canaanite kings and you have taken over their land, if you would commence to sin again, even prayers would not help, as in the meantime G-d had demonstrated that He had kept His part of the bargain, i.e. that He had not been too weak to overcome those nations. The people then would ask why disaster had overtaken the Jews (Compare Deut. 29,23) and they would conclude that it had been their fault, not that of their G-d.

AND I WILL SET MY TABERNACLE AMONG YOU. “This means the Sanctuary [at Jerusalem].” AND MY SOUL SHALL NOT ‘THIG’AL’ (ABHOR) YOU. “This means that My spirit shall not reject you. Every [form of the term] ge’ilah is an expression of spewing out something that has been absorbed in another substance, such as: for there ‘nig’al’ the shield of the mighty,²⁷II Samuel 1:21. The reference is to King Saul and Jonathan who fell in battle with the Philistines, and David in his eulogy mentions that their shields were of no avail to them, as Ramban explains. meaning that the shield was not receptive to the oil with which it was anointed; for they used to anoint a leather shield with boiled [fat], in order to make the blows of arrows or spears glance off it, so that it should not pierce the leather.” This is Rashi’s language.
But I do not know what would be the meaning of this, that the Holy One, blessed be He, should say that if we keep all the commandments and do His will, He will not reject us and His soul will not abhor us! Similarly when [speaking of] our transgressing His covenant [with us], and committing great provocations,²⁸Nehemiah 9:18. He said, I will not reject them, neither will I abhor them!²⁹Further, Verse 44. And the prophet [Jeremiah] said at the time of cursing [i.e., the prediction of the destruction of the First Sanctuary], Hast Thou utterly rejected Judah? Hast Thy soul loathed Zion?³⁰Jeremiah 14:19. But this subject is one of the secrets of the mysteries of the Torah.³¹The allusion is to the transmigration of the soul (Bei’ur Ha’lvush to Ricanti, and so also clearly in Rabbeinu Bachya’s commentary to the Torah (Vol. II, p. 575 in my edition). Scripture is thus stating that He will set His Tabernacle among us, and that “the soul”³²Here referring to a term which in the Cabalistic sense signifies the very source in one of the Divine Emanations from which the human soul originates (Abusaula). from which the Tabernacle³³I.e., the Divine soul within us. comes, will not spew us forth as a pot which we scour in hot water [in order to cleanse it of substances it has absorbed], but instead our garments will always be white³⁴Ecclesiastes 9:8. — Ramban is thus intimating that human life will be so perfect when we observe the commandments, that man will achieve his goal in one lifetime, and his soul will not be rejected on its return to its original heavenly abode. and new. For the term ge’ilah denotes, as Rashi said, “casting out,” related to the expression, his bull gendereth and doth not ‘yag’il’ (allow the cow to reject as loathsome), his cow calveth, and casteth not her calf.³⁵Job 21:10. He states here My soul [and ‘My soul’ shall not abhor you] similar to the expression, the Eternal G-d hath sworn by His soul.³⁶Amos 6:8. And the prophet [Jeremiah] thus is saying by way of amazement: “Hast Thou loathed Zion, itself³⁰Jeremiah 14:19. which is a city and a mother in Israel,³⁷II Samuel 20:19. and hast Thou cast her from before thee, so that all her sons are clothed with filthy garments,³⁸Zechariah 3:3. polluted [with sin]?”
Now according to their simple sense, these blessings, which are many and [stated in] general terms [affecting the people as a whole], — such as rain, plenitude, peace and the fruitfulness of people — are unlike the blessings with which He has already blessed [the people] in brief, saying, And He will bless thy bread, and thy water, and I will take sickness away from the midst of thee.³⁹Exodus 23:25. For there He assured them that their food and drink would be [a source of] blessing, so that no sickness will occur to our bodies, and therefore the organs of procreation will be complete and healthy and we will give birth properly, and live full lives, as He said, None shall miscarry, nor be barren in thy Land, the number of thy days will I fulfill,⁴⁰Ibid., Verse 26. and similarly He said at the beginning, for I am the Eternal that healeth thee.⁴¹Ibid., 15:26. The reason for this [division of the blessings into two sections] is that [all] the blessings [mentioned in the Torah], although they are miraculous, are hidden miracles of which the whole Torah is full, as I have explained.⁴²See in Genesis 17:1 (Vol. I, pp. 215-216), and 46:15 (pp. 556-558). See also at the end of Seder Bo in the Book of Exodus (Vol. II, pp. 174-175). They apply even to an individual who serves [Him], for when there is a pious man who keeps all the commandments of his G-d, the Eternal G-d will guard him from sickness, barrenness and bereavement, and he will live out his days in goodness. But these blessings which are stated in this section are general ones applying to the people [as a whole], and they [take effect] when the whole of our people shall all be righteous.⁴³Isaiah 60:21. Therefore He mentions here always the Land: and the Land shall yield;⁴⁴Above, Verse 4. in your Land safely;⁴⁵Verse 5. peace in the Land;⁴⁶Verse 6. out of the Land;⁴⁶Verse 6. it shall not go through your Land.⁴⁶Verse 6.
Now we have already explained⁴²See in Genesis 17:1 (Vol. I, pp. 215-216), and 46:15 (pp. 556-558). See also at the end of Seder Bo in the Book of Exodus (Vol. II, pp. 174-175). that all these blessings are miracles, for it is not natural that the rains should come [in their due season], and that we should have peace from our enemies, and that they should have faintness of heart so that a hundred of them flee before five, as a result of us observing the statutes and commandments of G-d, nor that everything should be the opposite [i.e., that none of these things should happen] because of us planting in the Seventh year [which we are forbidden to do]. But although they are hidden miracles, for they are [brought about] by means of the natural events of the world occurring according to their habit, yet [the Torah mentions them separately because] they come to be known [as miracles] because of their constant and continuous occurrence in the whole Land. For if one righteous man lives and G-d takes away sickness from him, and he lives out his days, this also happens to some wicked people [and is thus not acknowledged as miraculous]. But when an entire land and a whole people always have rains coming in their season, and plenitude, security, peace, health, strength and defeat of their enemies, in a manner unparalleled in the whole world, it becomes known to all that this is the Eternal’s doing.⁴⁷Psalms 118:23. Therefore He said [in connection with these blessings], And all the peoples shall see that the Name of the Eternal is called upon thee, and they shall be afraid of thee.⁴⁸Deuteronomy 28:10. And the opposite of this will occur because of the curses, when punishments will come upon the [whole] Land, just as He said, and I will make your heaven as iron,⁴⁹Further, Verse 19. and punishments of sickness, as He said, and sore sickness, and of long continuance,⁵⁰Deuteronomy 28:59. meaning that the food will be spoiled and bring about sickness, and thus the miracle will be made known to all because of its continued existence amongst the whole people. Therefore it is written, And the generation to come, your children that shall rise up after you, and the foreigner that shall come from a far land, shall say when they see the plagues of that Land, and its sicknesses.⁵¹Ibid., 29:21. For they will not wonder at that [single] man upon whom all the curse that is written in this book shall lie⁵²Ibid., Verse 19. for it happens many times in the natural order of the world, among all nations, that bad happenings come upon a certain individual. It is only with reference to that Land⁵¹Ibid., 29:21. that they will wonder, and that all the nations will ask, Wherefore hath the Eternal done thus unto this Land?,⁵³Ibid., Verse 23. for all will see and understand that the hand of the Eternal hath done this.⁵⁴Isaiah 41:20. And [by way of reply] they will say, Because they forsook the covenant of the Eternal, the G-d of their fathers.⁵⁵Deuteronomy 29:24.
In general then, when Israel is in perfect [accord with G-d], constituting a large number, their affairs are not conducted at all by the natural order of things, neither in connection with themselves, nor with reference to their Land, neither collectively nor individually, for G-d blesses their bread and their water, and removes sickness from their midst, so that they do not need a physician and do not have to observe any of the rules of medicine, just as He said, for I am the Eternal that healeth thee.⁵⁶Exodus 15:26. And so did the righteous ones act at the time when prophecy [existed], so that even if a mishap of iniquity overtook them, causing them sickness, they did not turn to the physicians, but only to the prophets, as was the case with Hezekiah when he was sick.⁵⁷See Isaiah Chapter 38. And Scripture states [of Asa, king of Judah, by way of rebuke], Yet in his disease he sought not to the Eternal, but to the physicians.⁵⁸II Chronicles 16:12. Now had the practice of [consulting] physicians been customary among them, why should the verse mention [as a sinful act Asa’s consulting] the physicians, since his guilt was only because he did not [also] seek G-d? But the verse can be compared to someone saying: “That person did not eat unleavened bread on the Festival of Passover, but instead [ate] leavened bread.”⁵⁹The intent of this statement is that the transgressor has committed two sins: not only has he failed to fulfill the positive commandment of eating unleavened bread (see “The Commandments,” Vol. I, pp. 168-169), but he has also eaten chametz during Passover, which is forbidden by a negative commandment (ibid., Vol. II, pp. 194-195). In the same way Scripture states that Asa committed two sins: he failed to seek G-d, and he consulted the physicians. This shows that consulting the physicians was not customary. For he who seeks the Eternal through a prophet, will not consult the physicians. And what part do the physicians have in the house of those who do the will of G-d, after He has assured us, and He will bless thy bread, and thy water, and I will take sickness away from the midst of thee,³⁹Exodus 23:25. whereas the physicians are concerned [mostly] with food and drink, warning [the patient] against [eating] certain foods and commanding him [to eat] others.⁶⁰Rambam writes in a similar vein: “Most maladies that afflict people are the result of bad food, or of overeating even wholesome food” (Mishneh Torah, Hilchoth Dei’oth 4:15). Thus also the Rabbis said:⁶¹Horayoth 14 a. To understand the full significance of this Talmudic statement about Rav Yoseph, and especially about Rabbah’s connection with it [“During all the twenty-two years that Rabbah reigned …”] it is necessary to know the background of a certain event that transpired in their lives. When the post of chief of the Academy of Pumbeditha became vacant the Rabbis of Babylon were in doubt as to whom they should appoint — Rabbah or Rav Yoseph. Rabbah’s distinction was that he was the outstanding dialectician of his generation, while that of Rav Yoseph was that he was the greatest erudite scholar. When an inquiry was made of the Rabbis in the Land of Israel the answer came back: “An erudite scholar is preferable.” It was thus Rav Yoseph’s turn to become the head of the Academy. Yet in his humility Rav Yoseph refused to accept the post and insisted that Rabbah should reign. And thus for twenty-two years Rabbah continued to rule over the Academy of Pumbeditha. In recompense for his humility, the Talmudic story continues, Heaven rewarded Rav Yoseph that “During all the twenty-two years that Rabbah reigned Rav Yoseph did not call even a bloodletter to his house,” as was customary in those days, for his health was in such perfect condition. — See in Ein Ya’akov at end of Horayoth, in the commentary Hakotheiv, at end, for source of this beautiful interpretation. It expresses no doubt the intent of Ramban’s words here before us. “During all the twenty-two years that Rabbah reigned [as head of the Academy at Pumbeditha], Rav Yoseph did not call even a blood letter to his house” [as he, being a righteous person, was protected directly by G-d and needed no physicians], and they also say by way of proverb:⁶²Shir Hashirim Rabbah 6:17. “A gate which is not open for the commandments [i.e., a house wherein the commandments are not observed] is open for the physician.” This is also the meaning of their saying:⁶³Berachoth 60 a. “People should not have to take medicaments, but they have become accustomed to do so.” [That is to say]: had they not accustomed themselves to [taking] medicines, people would become sick according to the degree of punishment corresponding to their sin, and would be healed by the will of G-d, but since they accustomed themselves to medicaments, G-d has left them to natural happenings. This is also the intent of the Rabbis’ interpretation:⁶⁴Baba Kamma 85 a. “And he shall cause him to be thoroughly healed.⁶⁵Exodus 21:19. From here [you deduce the principle] that permission has been given to the physician to heal.” They did not say that “permission was given to the sick to be healed” [by the physician], but instead they stated [by implication] that since the person who became sick comes [to the physician] to be healed, because he has accustomed himself to seeking medical help and he was not of the congregation of the Eternal whose portion is in this life,⁶⁶See Numbers 27:3; Psalms 17:14. the physician should not refrain from healing him; whether because of fear that he might die under his hand, since he is qualified in this profession, or because he says that it is G-d alone Who is the Healer of all flesh, since [after all] people have already accustomed themselves [to seeking such help]. Therefore when men contend and one smites the other with a stone or his fist⁶⁷Exodus 21:18. the one who smote must pay for the healing,⁶⁵Exodus 21:19. for the Torah does not base its laws upon miracles, just as it said, for the poor shall never cease out of the Land,⁶⁸Deuteronomy 15:11. knowing [beforehand] that such will be the case. But when a man’s ways please the Eternal,⁶⁹Proverbs 16:7. he need have no concern with physicians.

ULTOTAPHOTH’ BETWEEN THINE EYES. No affinity is known to this word. Linguists,³⁹⁹Menachem ben Saruk, quoted in Rashi. See also Ibn Ezra. however, associated it with the expressions: ‘v’hateiph’ (And speak) to the south;⁴⁰⁰Ezekiel 21:2. And my word ‘titoph’ (dropped) upon them.⁴⁰¹Job 29:22. Ramban evidently understands it: “and to them I spoke my word,” meaning “they followed my advice without question.” The figurative usage thereof is based on the verse: And the mountains shall drop (‘v’hitiphu’) sweet wine.⁴⁰²Amos 9:13. The figurative sense of the verse is that the mountains “will speak” of sweet wine. Thus the verse is saying that you should make the exodus from Egypt a sign upon your hand, and between your eyes a source for discourse distilling as the dew upon those that hear it.⁴⁰³See Deuteronomy 32:2. Our Rabbis, however, have called an object which lies upon the head totaphoth, just as they have said: “[A woman] may not go out [on the Sabbath] with a totepheth or head-bangles.”⁴⁰⁴Shabbath 57a. Rabbi Abahu said: “What is totepheth? It is a forehead-band extending from ear to ear.”⁴⁰⁵Ibid., 57b. Now it is the Rabbis [of the Talmud] who are the [true Hebrew] linguists, as they spoke the language and knew it and it is from them that we should accept [the explanation of the word ultotaphoth].
Now Scripture says totaphoth [in the plural] and not totepheth [in the singular] because there are many compartments in the phylacteries,⁴⁰⁶The phylactery of the head is divided into four vertical compartments, each compartment containing a scroll of one of the four Scriptural passages referring to this commandment. The phylactery of the arm contains one interior chamber which contains but one single scroll upon which all four sections of the Law are inscribed together. For fuller discussion of the subject, see “The Commandments,” Vol. I, p. 18-19. just as we have received their form from the holy fathers⁴⁰⁷A reference to the Sages of the Talmud, who received the true Tradition of the Torah. who saw the prophets and the ancient ones up to Moses our teacher doing so.
Now the fundamental reason of this commandment is that we lay the script of the exodus from Egypt upon the hand and upon the head opposite the heart and the brain, which are the pivots of thought. Thus we are to inscribe [on parchment] the Scriptural sections of Kadesh (Sanctify unto Me) [Verses 1-10], and V’haya ki y’viacha (And it shall be when the Eternal shall bring thee) [Verses 11-16], and enclose them in the phylacteries because of this commandment wherein we were charged to make the exodus from Egypt for frontlets between our eyes. [We are also to inscribe and enclose in the phylacteries the sections of] Sh’ma (Hear O Israel) [Deuteronomy 6:4-9] and V’haya im shamo’a (And it shall come to pass, if ye shall hearken) [ibid., 11:13-21] because we are charged to have the commandments [of the Torah] also for frontlets between our eyes, as it is written: And these words, which I command thee this day, shall be upon thy heart;⁴⁰⁸Deuteronomy 6:6. and they shall be for frontlets between thine eyes.⁴⁰⁹Ibid., Verse 8. This is why we also inscribe [on parchment] these two sections — [Sh’ma and V’haya im shamo’a] — for frontlets [even though the exodus is not mentioned in them], for they contain the commandments of the Unity of G-d, the memorial of all commandments, the doctrine of retribution, which states that the consequence of disobeying the commandments is punishment and that blessings come in the wake of obedience — and the whole foundation of the faith.⁴¹⁰“The whole foundation of the faith.” This may refer to the principle of the Unity of G-d which is indeed the root of faith, as Ramban describes it in Deuteronomy 6:4. However, in view of the fact that this principle has already been explicitly mentioned here by Ramban, the reference must be to some other doctrine. It is reasonable to assume that Ramban is here alluding to a point he has explained in many places — “a true principle, clearly indicated in the Torah… that in the entire scope of the Torah there are only miracles, and no nature or custom.” (See Vol. I, pp. 556-7; see also his commentary above, 6:2, and on Leviticus 26:11.) The theme appears also in his introduction to the Commentary on the Book of Job (Kithvei Haramban, Vol. I, pp. 17-19). In his “Sermon on the Perfection of the Torah,” (Ibid., p. 153) as well as at the end of this Seder, he states clearly that “a person has no part in the Torah of Moses our teacher” unless he believes in this principle. It is thus logical to assume that “the whole foundation of the faith” mentioned here is a reference to the above principle. Now of the phylactery of the arm, Scripture says, And it shall be for a sign unto thee upon thy hand,⁴¹¹Above, Verse 9. which the Rabbis explained⁴¹²Menachoth 36b. as referring to the left arm, which is opposite the heart.
By way of the Truth, [the mystic lore of the Cabala], the verse, It is because of ‘zeh’ (this) which the Eternal did for me,⁴¹³Above, Verse 8. is similar to ‘zeh’ (this) is my G-d, and I will glorify Him.⁴¹⁴Further, 15:2. The verse here thus states that it was because of His name and His glory that He did for us and brought us forth out of Egypt. And “this” shall be for a sign unto thee on the arm of your strength,⁴¹⁵See Psalms 89:11. just as it is written, For Thou art the glory of their strength.⁴¹⁶Ibid., Verse 18. Thus the sign [of the phylactery] is similar to the sign of circumcision⁴¹⁷Genesis 17:11. and the Sabbath.⁴¹⁸Further, 31:13. And since all [emanations] are one perfect unity, which is alluded to in “the sign” on the arm, our ancestors have received the tradition from Moses, who received it from the mouth of the Almighty, that [all four sections of Scripture inscribed in the phylacteries, as described above], are encased in one compartment. This is something like Scripture says, achothi kalah,⁴¹⁹Song of Songs 5:1. Literally, “my sister, the bride,” but here interpreted on the basis of the Hebrew roots which suggest “unity” (achothi, my sister — echad, one) and “totality” (kalah, bride — kol, all), as explained in the text. See also Vol. I, p. 292, where Ramban refers to this theme. because it is united and comprised of the thirty-two paths of wisdom⁴²⁰Sefer Yetzirah 1:1 [with which the world was created], and it is further written, His left hand is under my head.⁴²¹Song of Songs 2:6.
Then Scripture says, And it shall be for a memorial between thine eyes,⁴¹¹Above, Verse 9. meaning that we are to lay them at the place of remembrance, which is between the eyes, at the beginning of the brain. It is there that remembrance begins by recalling the appearances [of persons and events] after they have passed away from us. These frontlets circle around the whole head with their straps, while the loop rests directly over the base of the brain which guards the memory. And the expression, between your eyes, means that they are to be placed upon the middle of the head, not towards one side. It may be that in the middle of the head, there are the roots of the eyes and from these stems the power of sight. Similarly, the verse, Nor make ye any baldness between your eyes for the dead,⁴²²Deuteronomy 14:1. See Rashi, ibid., that the expression between the eyes means on the head adjoining the forehead. See also Rashi to Leviticus 21:5. [means baldness adjoining the forehead. Thus the expression between your eyes mentioned here in the case of the frontlets also refers to the identical place]. It is to explain this point, [i.e., that the phylactery of the head is not to be placed between the eyes, as the literal meaning of the words might indicate, but that it is to be placed upon the middle of the head adjoining the forehead], that He reverts here [in Verse 16 and instead of using the expression, and for ‘a memorial’ between your eyes, as stated in Verse 9], and says ‘ultotaphoth’ between your eyes. This is in order to explain that the commandment is not fulfilled by placing the phylactery between the eyes bottomward, but rather it is to be placed high on the head where it is to be there like totaphoth, [and we have seen above that the word totepheth was used by the Rabbis for an object which lies upon the head]. He uses the plural form [totaphoth, and not the singular totepheth], because the compartments in the phylactery of the head are many, as we have received the form by Tradition.
And now I shall declare to you a general principle in the reason of many commandments. Beginning with the days of Enosh⁴²³Genesis 4:26. See also Rambam, Mishneh Torah, Hilchoth Akum, 1:1, where he traces the process of intellectual degeneration by which mankind fell into gross idolatry. Ramban primarily follows here the process of deterioration as affecting the three basic principles of faith: the existence of the Creator, His providence over the world, and the truth of prophecy. The chief purpose of the commandments of the Torah is to guard Israel against deviating from these principles. when idol-worship came into existence, opinions in the matter of faith fell into error. Some people denied the root of faith by saying that the world is eternal; they denied the Eternal, and said: It is not He⁴²⁴Jeremiah 5:12. [Who called forth the world into existence]. Others denied His knowledge of individual matters, and they say, How doth G-d know? and is there knowledge in the Most High?⁴²⁵Psalms 73:11. Some admit His knowledge but deny the principle of providence and make men as the fishes of the sea,⁴²⁶Habakkuk 1:14. [believing] that G-d does not watch over them and that there is no punishment or reward for their deeds, for they say the Eternal hath forsaken the land.⁴²⁷Ezekiel 8:12. Now when G-d is pleased to bring about a change in the customary and natural order of the world for the sake of a people or an individual, then the voidance of all these [false beliefs] becomes clear to all people, since a wondrous miracle shows that the world has a G-d Who created it, and Who knows and supervises it, and Who has the power to change it. And when that wonder is previously prophesied by a prophet, another principle is further established, namely, that of the truth of prophecy, that G-d doth speak with man,⁴²⁸Deuteronomy 5:28. and that He revealeth His counsel unto His servants the prophets,⁴²⁹Amos 3:7. and thereby the whole Torah is confirmed. This is why Scripture says in connection with the wonders [in Egypt]: That thou [Pharaoh] mayest know that I am the Eternal in the midst of the earth,⁴³⁰Above, 8:18. which teaches us the principle of providence, i.e., that G-d has not abandoned the world to chance, as they [the heretics] would have it; That thou mayest know that the earth is the Eternal’s,⁴³¹Ibid., 9:29. which informs us of the principle of creation, for everything is His since He created all out of nothing; That thou mayest know that there is none like Me in all the earth,⁴³²Ibid., Verse 14. which indicates His might, i.e., that He rules over everything and that there is nothing to withhold Him. The Egyptians either denied or doubted all of these [three] principles, [and the miracles confirmed their truth].
Accordingly, it follows that the great signs and wonders constitute faithful witnesses⁴³³Isaiah 8:2. to the truth of the belief in the existence of the Creator and the truth of the whole Torah. And because the Holy One, blessed be He, will not make signs and wonders in every generation for the eyes of some wicked man or heretic, He therefore commanded us that we should always make a memorial or sign of that which we have seen with our eyes, and that we should transmit the matter to our children, and their children to their children, to the generations to come, and He placed great emphasis on it, as is indicated by the fact that one is liable to extinction for eating leavened bread on the Passover, and for abandoning the Passover-offering, [i.e., for not taking part in the slaughtering thereof].⁴³⁴Numbers 9:13. He has further required of us that we inscribe upon our arms and between our eyes all that we have seen in the way of signs and wonders, and to inscribe it yet upon the doorposts of the houses, and that we remember it by recital in the morning and evening — just as the Rabbis have said: “The recital of the benediction True and firm, [which follows the Sh’ma in the morning and which terminates with a blessing to G-d for the redemption from Egypt], is obligatory as a matter of Scriptural law because it is written, That thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.⁴³⁵Deuteronomy 16:3. [He further required] that we make a booth every year⁴³⁶Leviticus 23:42. and many other commandments like them which are a memorial to the exodus from Egypt. All these commandments are designed for the purpose that in all generations we should have testimonies to the wonders so that they should not be forgotten and so that the heretic should not be able to open his lips to deny the belief in [the existence of] G-d. He who buys a Mezuzah⁴³⁷Literally: “door-post.” It is a scroll of parchment on which are written the two Scriptural portions, Deuteronomy 6:4-9 and 11:13-21, and which is fastened to the right-hand door-post. for one zuz [a silver coin] and affixes it to his doorpost and has the proper intent of heart on its content, has already admitted the creation of the world, the Creator’s knowledge and His providence, and also his belief in prophecy as well as in all fundamental principles of the Torah, besides admitting that the mercy of the Creator is very great upon them that do His will, since He brought us forth from that bondage to freedom and to great honor on account of the merit of our fathers who delighted in the fear of His Name.⁴³⁸See Nehemiah 1:11. It is for this reason that the Rabbis have said:⁴³⁹Aboth 2:1. “Be as heedful of a light commandment⁴⁴⁰Here understood in the sense of a commandment, the fulfillment of which does not entail a great expense, just like a Mezuzah that can be bought for one zuz and affixed to the door-post. as of a weighty one,” for they are all exceedingly precious and beloved, for through them a person always expresses thankfulness to his G-d.
And the purpose of all the commandments is that we believe in our G-d and be thankful to Him for having created us, for we know of no other reason for the first creation,⁴⁴¹“The first creation.” In his “Sermon on the Perfection of the Torah,” where Ramban discusses the same topic (Kithvei Haramban, Vol. I, p. 152), the text reads: “for we know of no other reason for ‘the creation of man.’” See, however, my Hebrew commentary, in the fifth edition, p. 557, where I suggest that the term “the first creation” may be a reference to the period from Adam to Abraham. and G-d the Most High has no demand on the lower creatures, excepting that man should know and be thankful to G-d for having created him. The purposes of raising our voices in prayer and of the service in synagogues, as well as the merit of public prayer, is precisely this: that people should have a place wherein they assemble and express their thankfulness to G-d for having created them and supported them, and thus proclaim and say before Him, “We are your creatures.”
This is the intent of what the Rabbis of blessed memory have said:⁴⁴²Yalkut Shimoni, Jonah 550. See also Yerushalmi Taanith, II, 1. “And they cried mightily unto G-d.⁴⁴³Jonah 3:8. From here you learn that prayer must be accompanied by sound. The undaunted one wins over the abashed one.”
Through the great open miracles, one comes to admit the hidden miracles which constitute the foundation of the whole Torah, for no one can have a part in the Torah of Moses our teacher unless he believes that all our words and our events, [as dictated in the Torah], are miraculous in scope, there being no natural or customary way of the world in them, whether affecting the public or the individual. Instead, if a person observes the commandments, His reward will bring him success, and if he violates them, His punishment will cause his extinction. It is all by decree of the Most High, as I have already mentioned.⁴⁴⁴See Vol. I, pp. 215-216 and 556-558. The hidden miracles done to the public come to be known as is mentioned in the assurances of the Torah on the subject of the blessings and imprecations,⁴⁴⁵Leviticus 26:3-46; Deuteronomy 28:1-68. as the verse says: And all the nations shall say: Wherefore hath the Eternal done thus unto this land? … Then men shall say: Because they forsook the covenant of the Eternal, the G-d of their fathers.⁴⁴⁶Deuteronomy 29:23-4. Thus it will become known to all nations that their punishment came from G-d. And of the fulfillment of the commandments it says, And all the peoples of the earth shall see that the name of the Eternal is called upon thee.⁴⁴⁷Ibid., 28:10. I will yet explain this, with the help of G-d.⁴⁴⁸Leviticus 26:11.
Beshalach

Why has the Lord done בַּמֶּה, like (Deut. 29:23): “Why (עַל מֶה) has the Lord done thus,” and so it is written in I Kings (9:9).