בֶּן־אָדָ֗ם הִנֵּ֤ה בֵֽית־יִשְׂרָאֵל֙ אֹֽמְרִ֔ים הֶחָז֛וֹן אֲשֶׁר־ה֥וּא חֹזֶ֖ה לְיָמִ֣ים רַבִּ֑ים וּלְעִתִּ֥ים רְחוֹק֖וֹת ה֥וּא נִבָּֽא׃
Hai anak manusia, lihatlah, kaum Israel berkata: “Penglihatan yang dilihatnya itu adalah untuk hari-hari yang masih lama, dan ia bernubuat tentang masa-masa yang masih jauh.”
Ramban
AND THEY SHALL NO MORE SACRIFICE THEIR SACRIFICES ‘LA’SE’IRIM’ AFTER WHOM THEY GO ASTRAY. “La’se’irim means ‘unto the demons.’ Similarly it states, ‘u’se’irim’ (and demons) shall dance there.”167Isaiah 13:21. This is Rashi’s language, derived from the Torath Kohanim.168Torath Kohanim, Acharei 9:8. Now Rabbi Abraham ibn Ezra wrote that “the demons are so called [se’irim, a word which is connected with sei’ar, meaning ‘hair’], because on seeing them a person’s hair stands up on his body. But it is likely that they are called se’irim [a word which also means ‘goats’], because mentally deranged persons see them in the form of goats. And the word ‘more’ [in the verse before us, and they shall no ‘more’ sacrifice …] indicates that the Israelites used to do so in Egypt. After whom they go astray denotes that whoever seeks after them and believes in them ‘goes astray’ from his G-d, since he thinks that there is a power that can cause good or evil apart from the Glorious and Fearful Name.” [Thus far the words of Ibn Ezra.]
Now Rabbi Abraham ibn Ezra has indeed hinted at the truth concerning the word “more,” as I have written above.169Above, 16:8 [beginning with the paragraph: “And this is the secret of the matter. They used to worship etc.”]. The name se’irim will also be made clear to you there. They are also called sheidim [“demons,” as Rashi interpreted here — a word which is connected with shodad, meaning “devastate, despoil, ruin”], because they dwell in “devastated” places, such as the desert, and their principal habitat is in the far corners [of the earth], such as the northern extremity of the earth which is wasteland on account of the cold climate.
Know that just as the formation at the original Creation of man’s body as well as that of all living creatures, vegetation and minerals, was from the four elements,170Fire, water, earth, and air. See Vol. I, p. 26. These basic elements were first created by G-d, and out of a combination of them. He made man, etc. which were combined by Divine power to form material bodies which as a result of their thickness and coarseness could be perceived by the five senses,171Sight, hearing, taste, smell and touch. even so there was a creation from only two elements, fire and air, resulting in a body which cannot be felt, nor perceived by any of the [five] senses, just as the soul of an animal cannot be perceived by human senses because of its delicacy. The body [of these creatures of two elements] is of a spiritual nature; on account of its delicacy and lightness it can fly through fire and air. And just as the combination of the four elements in any object is the cause of its existence and its destruction [since everything that is composite must ultimately revert to its original components],172See Ramban on Genesis 2:17, Vol. I, p. 75. so is it with these beings created from a combination of only two elements; when the elements combine, the creature lives, and when they separate [decompose], it is like the dead. It is for this reason that our Rabbis have said:173Chagigah 16 a. “Six characteristics have been said of sheidim, in three they are comparable to the ministering angels and in three to human beings. The three things in which they are comparable to the ministering angels are that they have wings, they fly, and they know what is about to happen, as do the ministering angels. [On this statement the Gemara asked:] ‘How can it enter your mind to say that the sheidim know the future [when even the ministering angels do not know it]! Say rather thus: They hear [from behind the Curtain of heaven] what is about to happen.’ The three things in which they are comparable to human beings are that they eat and drink, procreate, and die as do human beings.”174Ramban now begins to explain the text quoted on the basis of certain scientific concepts that were prevalent in his times. A prefatory word is in place. The serious student will not look upon these concepts with an eye for criticism. The theory that the whole physical world is founded upon various combinations of four elements, was an Aristotelian legacy which ruled man’s minds for a millenium. The extension of that theory into the elusive world of the spirit was logical. That scientists today have moved to other theories to explain the universe and the various phenomena of life, has no bearing upon the explanations which were accepted in the past, for who can foretell what knowledge will do to “the established truths” of today? The important thing in Ramban’s presentation of this whole obstruse subject is his final conclusion that only G-d in His Providence exercises power over man’s destiny. Now the cause of death generally is the separation [decomposition] of the components of the body, this being true of all kinds of bodies [whether they are composed of the four elements like humans or of only two, like sheidim]. The reason for their ability to fly is because of the lightness of the [two] elements [fire and air] of which they are composed, as may also be seen in the case of a fowl, in which, because the elements of fire and air dominate over the small parts of the other two elements [earth and water], the fowl can hover in the air and fly [although it is composed of all four elements]. Surely, then, the above-mentioned creatures that have nothing in them of the heavy elements [earth and water], possess great hovering power in the air, to be able to fly tirelessly. The matter of “eating” [mentioned above in connection with these creatures] means their deriving nourishment from the moisture of water and the odors of fire, something like the fire that licked up the water that was in the trench.175I Kings 18:38. This is the purpose of the burnings which necromancers perform to the demons. The reason [for their need to “eat”] is that the fire in the air causes the drying up of their bodies, which must therefore be restored just as man’s need for food is due to depletion in his body. As for that which has been said concerning their “hearing what is about to happen,” it is because in the course of their flying on high they become aware of things that are about to happen from the powerful forces contained in the atmosphere, these being “the princes of the quiver.”176A reference to the forces involved in the movement of the constellations. See my Hebrew commentary p. 96. It is also from there that “those who have wings tell matters”177The expression is based on Ecclesiastes 10:20: For a bird of the air shall carry the voice, and that which hath wings shall tell the matter. of the future, as has been tested by enchanters,178See Maimonides’ “The Commandments,” Vol. II, pp. 30-35. and as I will explain in its place179Deuteronomy 18:9. with the help of G-d. But neither of them know what is to happen for many days to come and for times that are far off;180Ezekiel 12:27. but they can only inform of that which is to happen in the near future, as we know from their encounters [i.e., those of enchanters], that they gain knowledge from the sheidim as to what has been decreed to come. Therefore Onkelos rendered the verse, They sacrificed unto demons, ‘lo eloha’ (no gods),181Deuteronomy 32:17. as “they sacrificed unto demons in which there is no utility,” meaning that there is no need for them, as they do not prevent harm that is destined to come, neither do they do anything productive, nor do they inform of times far off so that a person may knowingly guard himself. It is this which is the sense of the expression, lo eloha,181Deuteronomy 32:17. which is as if it said, “no power or rulership,” for the word Elokim is an expression of strength and power, [a composite word consisting of the words] e-il heim.182See Ramban, Genesis 1:3 (Vol. I, p. 25) where he explains the name to mean: e-il (Force), heim (they), the word “they” alluding to all other forces. Thus Elokim means “the Force of all forces.” Thus the verse is stating that demons have no strength or power whatsoever, and hence there is no need for them, for they cannot do evil, neither is it in them to do good.183Jeremiah 10:5.
Now Rabbi Abraham ibn Ezra has indeed hinted at the truth concerning the word “more,” as I have written above.169Above, 16:8 [beginning with the paragraph: “And this is the secret of the matter. They used to worship etc.”]. The name se’irim will also be made clear to you there. They are also called sheidim [“demons,” as Rashi interpreted here — a word which is connected with shodad, meaning “devastate, despoil, ruin”], because they dwell in “devastated” places, such as the desert, and their principal habitat is in the far corners [of the earth], such as the northern extremity of the earth which is wasteland on account of the cold climate.
Know that just as the formation at the original Creation of man’s body as well as that of all living creatures, vegetation and minerals, was from the four elements,170Fire, water, earth, and air. See Vol. I, p. 26. These basic elements were first created by G-d, and out of a combination of them. He made man, etc. which were combined by Divine power to form material bodies which as a result of their thickness and coarseness could be perceived by the five senses,171Sight, hearing, taste, smell and touch. even so there was a creation from only two elements, fire and air, resulting in a body which cannot be felt, nor perceived by any of the [five] senses, just as the soul of an animal cannot be perceived by human senses because of its delicacy. The body [of these creatures of two elements] is of a spiritual nature; on account of its delicacy and lightness it can fly through fire and air. And just as the combination of the four elements in any object is the cause of its existence and its destruction [since everything that is composite must ultimately revert to its original components],172See Ramban on Genesis 2:17, Vol. I, p. 75. so is it with these beings created from a combination of only two elements; when the elements combine, the creature lives, and when they separate [decompose], it is like the dead. It is for this reason that our Rabbis have said:173Chagigah 16 a. “Six characteristics have been said of sheidim, in three they are comparable to the ministering angels and in three to human beings. The three things in which they are comparable to the ministering angels are that they have wings, they fly, and they know what is about to happen, as do the ministering angels. [On this statement the Gemara asked:] ‘How can it enter your mind to say that the sheidim know the future [when even the ministering angels do not know it]! Say rather thus: They hear [from behind the Curtain of heaven] what is about to happen.’ The three things in which they are comparable to human beings are that they eat and drink, procreate, and die as do human beings.”174Ramban now begins to explain the text quoted on the basis of certain scientific concepts that were prevalent in his times. A prefatory word is in place. The serious student will not look upon these concepts with an eye for criticism. The theory that the whole physical world is founded upon various combinations of four elements, was an Aristotelian legacy which ruled man’s minds for a millenium. The extension of that theory into the elusive world of the spirit was logical. That scientists today have moved to other theories to explain the universe and the various phenomena of life, has no bearing upon the explanations which were accepted in the past, for who can foretell what knowledge will do to “the established truths” of today? The important thing in Ramban’s presentation of this whole obstruse subject is his final conclusion that only G-d in His Providence exercises power over man’s destiny. Now the cause of death generally is the separation [decomposition] of the components of the body, this being true of all kinds of bodies [whether they are composed of the four elements like humans or of only two, like sheidim]. The reason for their ability to fly is because of the lightness of the [two] elements [fire and air] of which they are composed, as may also be seen in the case of a fowl, in which, because the elements of fire and air dominate over the small parts of the other two elements [earth and water], the fowl can hover in the air and fly [although it is composed of all four elements]. Surely, then, the above-mentioned creatures that have nothing in them of the heavy elements [earth and water], possess great hovering power in the air, to be able to fly tirelessly. The matter of “eating” [mentioned above in connection with these creatures] means their deriving nourishment from the moisture of water and the odors of fire, something like the fire that licked up the water that was in the trench.175I Kings 18:38. This is the purpose of the burnings which necromancers perform to the demons. The reason [for their need to “eat”] is that the fire in the air causes the drying up of their bodies, which must therefore be restored just as man’s need for food is due to depletion in his body. As for that which has been said concerning their “hearing what is about to happen,” it is because in the course of their flying on high they become aware of things that are about to happen from the powerful forces contained in the atmosphere, these being “the princes of the quiver.”176A reference to the forces involved in the movement of the constellations. See my Hebrew commentary p. 96. It is also from there that “those who have wings tell matters”177The expression is based on Ecclesiastes 10:20: For a bird of the air shall carry the voice, and that which hath wings shall tell the matter. of the future, as has been tested by enchanters,178See Maimonides’ “The Commandments,” Vol. II, pp. 30-35. and as I will explain in its place179Deuteronomy 18:9. with the help of G-d. But neither of them know what is to happen for many days to come and for times that are far off;180Ezekiel 12:27. but they can only inform of that which is to happen in the near future, as we know from their encounters [i.e., those of enchanters], that they gain knowledge from the sheidim as to what has been decreed to come. Therefore Onkelos rendered the verse, They sacrificed unto demons, ‘lo eloha’ (no gods),181Deuteronomy 32:17. as “they sacrificed unto demons in which there is no utility,” meaning that there is no need for them, as they do not prevent harm that is destined to come, neither do they do anything productive, nor do they inform of times far off so that a person may knowingly guard himself. It is this which is the sense of the expression, lo eloha,181Deuteronomy 32:17. which is as if it said, “no power or rulership,” for the word Elokim is an expression of strength and power, [a composite word consisting of the words] e-il heim.182See Ramban, Genesis 1:3 (Vol. I, p. 25) where he explains the name to mean: e-il (Force), heim (they), the word “they” alluding to all other forces. Thus Elokim means “the Force of all forces.” Thus the verse is stating that demons have no strength or power whatsoever, and hence there is no need for them, for they cannot do evil, neither is it in them to do good.183Jeremiah 10:5.
Ramban
AND RACHEL STOLE THE TERAPHIM. Her intention was to wean her father from idol-worship. This is the language of Rashi.
Now it is possible that Laban used the teraphim for idol worship, as he himself said, Why hast thou stolen my gods?193Further, Verse 30. But not all teraphim were for the purpose of worship, for how could one find idolatry in the house of our lord David.194See I Samuel 19:13, where it states that there were teraphim in David’s house. That which the commentators195R’dak, in his Commentary on the verse here. say seems reasonable, namely, that these are vessels to receive196“Receive.” According to the Tur, “determine.” a knowledge of the hours, and they divine with them in order to gain knowledge of future events. The word teraphim is derived from the expressions: ‘rephai’ (weak) handed;197II Samuel 17:2. ‘nirpim’ (idle) ye are, idle.198Exodus 5:17. They are called “teraphim” in order to hint by their name that their words are like a weak prophecy, usually occurring as a prophecy for many days hence199Ezekiel 12:27. and turning out to be false, just as the prophets have said, For the teraphim have spoken vanity.200Zechariah 10:2. People of little faith set them up for themselves as gods. They do not seek to know by the glorious name of the Eternal, nor do they offer their prayers to Him. Rather, their deeds are guided by divination revealed to them by the teraphim. Thus it is written, And the man Micah had a house of G-d, and he made an ephod, and teraphim,201Judges 17:5. and it is further written there, Ask counsel, we pray thee, of G-d that we may know whether our way which we are going shall be prosperous,202Ibid., 18:5. for they used to ask of the teraphim. Such also was the case in Israel with the ephod, for, having been accustomed to the sacred ephod203See Exodus 25:6-12. they made something similar in form, and they would seek guidance of it, believe in its words, and blunder after it. Even in sickness they sought not G-d but only them.204See II Chronicles 16:12. This is the meaning of the verse, And Gideon made an ephod thereof, and put it in his city, even in Ophrah; and all Israel went astray after it there; and it became a snare unto Gideon, and to his house,205Judges 8:27. for they turned aside from following the Eternal. Now Laban was a diviner and an enchanter, just as he said, I have divined.206Above, 30:27. His country, too, was ever a land of diviners, as it is written, For they are replenished from the east, and with soothsayers like the Philistines,207Isaiah 2:6. Laban’s city Haran was in the land of the children of the east (above, 29:1). and Balaam the son of Beor the diviner was from his city.208See Numbers 23:7. And this is the meaning of, Why hast thou stolen my gods?193Further, Verse 30.
Now it is possible that Laban used the teraphim for idol worship, as he himself said, Why hast thou stolen my gods?193Further, Verse 30. But not all teraphim were for the purpose of worship, for how could one find idolatry in the house of our lord David.194See I Samuel 19:13, where it states that there were teraphim in David’s house. That which the commentators195R’dak, in his Commentary on the verse here. say seems reasonable, namely, that these are vessels to receive196“Receive.” According to the Tur, “determine.” a knowledge of the hours, and they divine with them in order to gain knowledge of future events. The word teraphim is derived from the expressions: ‘rephai’ (weak) handed;197II Samuel 17:2. ‘nirpim’ (idle) ye are, idle.198Exodus 5:17. They are called “teraphim” in order to hint by their name that their words are like a weak prophecy, usually occurring as a prophecy for many days hence199Ezekiel 12:27. and turning out to be false, just as the prophets have said, For the teraphim have spoken vanity.200Zechariah 10:2. People of little faith set them up for themselves as gods. They do not seek to know by the glorious name of the Eternal, nor do they offer their prayers to Him. Rather, their deeds are guided by divination revealed to them by the teraphim. Thus it is written, And the man Micah had a house of G-d, and he made an ephod, and teraphim,201Judges 17:5. and it is further written there, Ask counsel, we pray thee, of G-d that we may know whether our way which we are going shall be prosperous,202Ibid., 18:5. for they used to ask of the teraphim. Such also was the case in Israel with the ephod, for, having been accustomed to the sacred ephod203See Exodus 25:6-12. they made something similar in form, and they would seek guidance of it, believe in its words, and blunder after it. Even in sickness they sought not G-d but only them.204See II Chronicles 16:12. This is the meaning of the verse, And Gideon made an ephod thereof, and put it in his city, even in Ophrah; and all Israel went astray after it there; and it became a snare unto Gideon, and to his house,205Judges 8:27. for they turned aside from following the Eternal. Now Laban was a diviner and an enchanter, just as he said, I have divined.206Above, 30:27. His country, too, was ever a land of diviners, as it is written, For they are replenished from the east, and with soothsayers like the Philistines,207Isaiah 2:6. Laban’s city Haran was in the land of the children of the east (above, 29:1). and Balaam the son of Beor the diviner was from his city.208See Numbers 23:7. And this is the meaning of, Why hast thou stolen my gods?193Further, Verse 30.
Ramban
MAGDIEL. This is Rome. Thus the words of Rashi. But I have not understood this. If we say that this is a prophecy for many days to come, and of times that are far off,316Ezekiel 12:27. then many Roman kings have ruled over the Roman kingdom, and Rome is not a chieftaincy, but rather it is a great empire, terrible, and strong exceedingly,317Daniel 7:7. there never having been her like among kingdoms. However, the Rabbis have said in Pirkei d’Rabbi Eliezer,318Chapter 38. “In reward for having cleared out his utensils in the face of our father Jacob,319Above, Verse 6. G-d granted him one hundred provinces, from Se’ir to Magdiel, and Magdiel is Rome, as it is said, The chief of Magdiel, the chief of Iram.” By this the Rabbis intended to say that of which I have already informed you several times, i.e., that that which occurred with the first ones contains allusion to their descendants. Now these last ten chiefs, together with Magdiel who is the tenth, allude that there will be ten Edomite kings320Daniel 7:23-24. See also Note 8 in Seder Vayeitzei. in their sovereignty during the Fourth Kingdom320Daniel 7:23-24. See also Note 8 in Seder Vayeitzei. who will rule over Edom, and the tenth of these will rule over Rome, and from there their kingdom will spread over the whole world. It is to this that the name Magdiel — [from the words gadol and el] — hints that he will magnify himself above every power, as it is said concerning him, And the king shall do according to his will, and he shall exalt himself, and magnify himself above every power.321Ibid., 11:36. And it is this which is written, And as for the ten horns, [which were on the head of the fourth beast], out of this kingdom shall ten kings arise; and another shall arise after them, and he shall be diverse from the former.322Ibid., 7:24. And the Rabbis have said in Bereshith Rabbah,323It is found in Shmoth Rabbah 15:4. “All of the chiefs mentioned by Scripture are descendants of Esau.” And the Rabbis have further interpreted:324Bereshith Rabbah 83:3. “The chief of Iram — that he is destined to heap up [l’arom] treasures for the king Messiah.” May he speedily reveal himself.
Vayeishev
Vayeishev