וְקַמְתִּ֣י עֲלֵיהֶ֔ם נְאֻ֖ם יְהוָ֣ה צְבָא֑וֹת וְהִכְרַתִּ֨י לְבָבֶ֜ל שֵׁ֥ם וּשְׁאָ֛ר וְנִ֥ין וָנֶ֖כֶד נְאֻם־יְהוָֽה׃
“Aku akan bangkit melawan mereka,” demikianlah firman Yang Mahakekal semesta alam, “dan Aku akan melenyapkan dari Babel nama dan sisanya, anak dan cucunya,” demikianlah firman Yang Mahakekal.
Ezra ben Solomon
Israel underwent subjugation to these nations in accord with the following order. Senacherib, king of Assyria, who was also king of Medea, exiled the ten tribes. “He settled them in Halah, along the Habor [and] the river Gozan, and in the towns of Media” [II Kings 18:11]. Nebuchadnezzar, king of Babylon, at the appointed time, exiled Judah and Benjamin. Isaiah the prophet forecast the downfall of Babylon by the hands of the Medeans, just as he forecasted Cyrus’ command for Israel’s manumission. “Behold, I will stir up the Medes against them, who do not value silver or delight in gold” [Isa. 13:17]. At the prophecy’s conclusion he states: “And when the Lord has given you rest from your sorrow and trouble, and from the hard service that you were made to serve, you shall recite this song of scorn over the king of Babylon” [Isa. 14:3–4]. Then follows the song’s content until it comes to its conclusion “I will rise up against them … and will wipe out of Babylon name and remnant, kith and kin …” [Isa. 14:22]. Isaiah similarly prophesied regarding Cyrus’ decree concerning Israel: “So says the Lord to Cyrus His anointed, whose right hand I strengthened” [Isa. 45:1], “He will build my city” [Isa. 45:13]. We find similarly in Daniel [5:30–6:1]: “During that very night Belshazzar the King was killed and Darius the Mede received the kingdom.” He reigned one year to complete the seventy years apportioned to the sovereignty of Babylon.143See Megillah 12a. During the first year of Cyrus’ reign, the decree concerning Israel was issued and Israel came under the jurisdiction of the kingdom of Medea. Afterwards, the kingdom of Greece arose, that is, Alexander the Macedonian, the three-year old goat and Daniel’s tzfir ‘izim.144See p. 96 above. He fought with the ram [Dan. 8:7], these being the kings of Medea, Darius the Persian, putting him to the sword, as it is written: “There was no one to rescue the ram from his power” [Dan. 8:7]. Israel, both those in Babylon and those in Jerusalem during the period of the second Temple, came under the rule of the king of Greece. The rule of the kings of Greece lasted one hundred and eighty years, as it states in the tractate Avodah Zarah [9a]. At that time war broke out between Greece and Rome, as our sages taught in Avodah Zarah [8b]: “The Romans engaged in thirty-two battles with Greeks and were not able to overcome them until Israel allied itself with Rome.” Israel revolted against the Greeks during the period of the second Temple, coming under Roman authority and keeping faithful alliance with them for twenty-six years. Then the Romans turned against them, destroyed the second Temple, and the kingdom of Greece was subjugated by the Romans. Nor will the son of David come until the dominion of the kingdom of Rome spreads over the entire world for nine months, just as the other three kingdoms spread over the entire world. For this reason, our sages ordained the drinking of four cups of wine,145On the eve of Passover, celebrating the first redemption but anticipating the last. corresponding to the four terms for redemption appearing in the pericope Va‘era [Exod. 6:6–7], conveying the glad tidings to Israel that they will go forth from their subjugation to the four kingdoms.
Ramban
AND IF ‘YI’ODENAH’ (HE ESPOUSE HER) UNTO HIS SON, HE SHALL DEAL WITH HER AFTER THE MANNER OF DAUGHTERS. In line with the plain meaning of Scripture, it is possible that G-d is saying that if the buyer yi’odenah for his son, which means that he espoused her to him — for the term yi’ud is an expression of appointing, such as: he tarried longer than the set time which ‘y’ado’ (he had appointed him)87II Samuel 20:5. — then he shall do unto her after the manner that a man does for his own daughters — he is to give her of his own according to the dowry of virgins.88Further, 22:16. He thus commanded this as He did in the law of outfitting the emancipated servant,89Deuteronomy 15:13-14. and it is all an expression of His goodness, magnified be He! And in accordance with the interpretation of our Rabbis, which is the truth, the meaning of the verse is: after the manner of daughters whom parents marry off, so shall the son [of the master] deal with her. And then He explains [what is “the manner of daughters”] that if he take him another wife, her food, her raiment, and her conjugal rights — that is, of this one [the former maidservant] — he shall not diminish.90Verse 10. It is obvious that if he did not marry another woman he must not diminish her rights, but Scripture speaks of that which is usual.91I.e., if he does marry another woman he is more likely to diminish the rights of this one; hence Scripture speaks of the case ‘if’ he take him another wife. But this is by no means to be understood that it was “the usual” thing to take another wife.
Now Rashi explained: “sh’eirah90Verse 10. means food; k’suthah is, as the literal sense of the word, raiment; onatha is the marital duty.” And so did Onkelos render sh’eirah: zivanah (food). But in the Gemara92Kethuboth 47b. — For the meaning of the term Gemara see in Seder Bo, Note 204. the Rabbis said with reference to the Sage who held this opinion [that sh’eirah means food]: “And this Tanna93See in Seder Yithro, Note 451. holds that the alimentation of one’s wife is a law of the Torah. For we have been taught: sh’eirah — this means her food, and so it says, He caused ‘sh’eir’ (flesh) to rain upon them as the dust94Psalms 78:27. etc.” And from the subject under discussion in that Gemara it is understood that this is the opinion of a single Sage, whilst the accepted law is that the alimentation of one’s wife is a Rabbinical enactment. And even according to the plain meaning of Scripture, why should it mention food under the term sh’eir which means “flesh;” it should rather have mentioned lachmah (her bread), for man lives by bread95See Deuteronomy 8:3. and his obligation towards her is [mainly] in that sustenance. Now Rabbi Abraham ibn Ezra thought to correct this, and so he explained sh’eirah as meaning food which builds up her sh’eir, namely her flesh. But there is no sense in Scripture saying that the “husband diminish not her flesh!”
Therefore I say that the meaning of sh’eir everywhere is flesh close and near to one’s own, the root thereof being derived from the expression sh’eir b’saro,96Leviticus 18:6. Generally translated: “that is near of kin to him.” According to Ramban the literal meaning would be: “the flesh close and near to his flesh.” that is his close flesh outside that of the flesh of his own body. Thus relatives are called sh’eir: to any sh’eir b’saro’ (that is near of kin to him);96Leviticus 18:6. Generally translated: “that is near of kin to him.” According to Ramban the literal meaning would be: “the flesh close and near to his flesh.” they are ‘sha’arah’ (near kinswomen),97Ibid., Verse 17. this being associated with the expressions: surely thou art my bone and my flesh;98Genesis 29:14. of whom the flesh is half consumed.99Numbers 12:12. “The flesh” here refers to Miriam — Aaron’s and Moses’ sister. Similarly, And I will cut off from Babylon a name, ‘ush’ar’ offshoot and offspring,100Isaiah 14:22. means a child related to him. Likewise, when thy flesh ‘ush’eirecha’ are consumed,101Proverbs 5:11. which means “yourself and your children” who are the flesh closest to you. Thus meat is called sh’eir — He caused ‘sh’eir’ to rain upon them as the dust94Psalms 78:27. — because meat when eaten is absorbed by the eater and becomes part of his flesh. It is possible that this is the meaning of the expression, when thy flesh ‘ush’eirecha’ are consumed,101Proverbs 5:11. meaning: when the original flesh of your body, and the nutriment of flesh which came from the food, will be consumed and will no longer be part of your flesh. Thus a woman in relation to her husband is called sh’eir — just as the Rabbis interpreted:102Yebamoth 22b. “except for ‘lish’eiro,’103Leviticus 21:2. sh’eir means his wife;” — the usage of the term being derived from the idea that G-d stated, and he shall cleave unto his wife, and they shall be one flesh.104Genesis 2:24. Thus sh’eira here means “the nearness of her flesh;” k’suthah is “the cover of her bed,” just as it is said, for that is his only ‘k’suthoh’ (covering)… wherein shall he sleep?105Further, 22:26. and onathah is “her time,” that he come to her at times of love. And even if we say as some commentators do, that the meaning of sh’eir is like “his flesh,” and the expression, to any ‘sh’eir’ b’saro’96Leviticus 18:6. Generally translated: “that is near of kin to him.” According to Ramban the literal meaning would be: “the flesh close and near to his flesh.” is like “to any flesh of his flesh,” just as it says, for he is our brother, our flesh106Genesis 37:27. — in that case we would still explain ‘sh’eirah'… he shall not diminish as meaning that he shall not diminish from her her flesh; that is, the flesh due to her, namely, the flesh of her husband who with her is one flesh. Thus the meaning of the verse is, that G-d says that if the master takes another wife, he shall not diminish from this one the nearness of her flesh, the cover of her bed, and her time of love, for such is the manner of daughters. And the intention is that the other woman should not be sitting upon a stately bed,107Ezekiel 23:41. and there they shall be one flesh,104Genesis 2:24. whilst this one is to him merely like a concubine, with whom he lives only by chance, and upon the ground, just like one comes to a harlot. It is for this reason that Scripture has forbidden him to act in this way. And so did the Sages say:108Kethuboth 48a. “sh’eirah means the nearness of flesh, that he should not behave to her as is the custom among the Persians, who perform their marital rights in their clothes.” This is a correct interpretation, for such is the style of Scripture always to mention sexual intercourse in clean and brief language. Therefore it mentions these duties by means of allusion: sh’eirah k’sutha v’onatha, referring to the three things which are usual when a man comes together with his wife. Thus the verse is properly explained in accordance with the accepted law, whilst alimentation of one’s wife and provision of her raiment are duties put upon the husband by ordinance of the Rabbis.
Now Rashi explained: “sh’eirah90Verse 10. means food; k’suthah is, as the literal sense of the word, raiment; onatha is the marital duty.” And so did Onkelos render sh’eirah: zivanah (food). But in the Gemara92Kethuboth 47b. — For the meaning of the term Gemara see in Seder Bo, Note 204. the Rabbis said with reference to the Sage who held this opinion [that sh’eirah means food]: “And this Tanna93See in Seder Yithro, Note 451. holds that the alimentation of one’s wife is a law of the Torah. For we have been taught: sh’eirah — this means her food, and so it says, He caused ‘sh’eir’ (flesh) to rain upon them as the dust94Psalms 78:27. etc.” And from the subject under discussion in that Gemara it is understood that this is the opinion of a single Sage, whilst the accepted law is that the alimentation of one’s wife is a Rabbinical enactment. And even according to the plain meaning of Scripture, why should it mention food under the term sh’eir which means “flesh;” it should rather have mentioned lachmah (her bread), for man lives by bread95See Deuteronomy 8:3. and his obligation towards her is [mainly] in that sustenance. Now Rabbi Abraham ibn Ezra thought to correct this, and so he explained sh’eirah as meaning food which builds up her sh’eir, namely her flesh. But there is no sense in Scripture saying that the “husband diminish not her flesh!”
Therefore I say that the meaning of sh’eir everywhere is flesh close and near to one’s own, the root thereof being derived from the expression sh’eir b’saro,96Leviticus 18:6. Generally translated: “that is near of kin to him.” According to Ramban the literal meaning would be: “the flesh close and near to his flesh.” that is his close flesh outside that of the flesh of his own body. Thus relatives are called sh’eir: to any sh’eir b’saro’ (that is near of kin to him);96Leviticus 18:6. Generally translated: “that is near of kin to him.” According to Ramban the literal meaning would be: “the flesh close and near to his flesh.” they are ‘sha’arah’ (near kinswomen),97Ibid., Verse 17. this being associated with the expressions: surely thou art my bone and my flesh;98Genesis 29:14. of whom the flesh is half consumed.99Numbers 12:12. “The flesh” here refers to Miriam — Aaron’s and Moses’ sister. Similarly, And I will cut off from Babylon a name, ‘ush’ar’ offshoot and offspring,100Isaiah 14:22. means a child related to him. Likewise, when thy flesh ‘ush’eirecha’ are consumed,101Proverbs 5:11. which means “yourself and your children” who are the flesh closest to you. Thus meat is called sh’eir — He caused ‘sh’eir’ to rain upon them as the dust94Psalms 78:27. — because meat when eaten is absorbed by the eater and becomes part of his flesh. It is possible that this is the meaning of the expression, when thy flesh ‘ush’eirecha’ are consumed,101Proverbs 5:11. meaning: when the original flesh of your body, and the nutriment of flesh which came from the food, will be consumed and will no longer be part of your flesh. Thus a woman in relation to her husband is called sh’eir — just as the Rabbis interpreted:102Yebamoth 22b. “except for ‘lish’eiro,’103Leviticus 21:2. sh’eir means his wife;” — the usage of the term being derived from the idea that G-d stated, and he shall cleave unto his wife, and they shall be one flesh.104Genesis 2:24. Thus sh’eira here means “the nearness of her flesh;” k’suthah is “the cover of her bed,” just as it is said, for that is his only ‘k’suthoh’ (covering)… wherein shall he sleep?105Further, 22:26. and onathah is “her time,” that he come to her at times of love. And even if we say as some commentators do, that the meaning of sh’eir is like “his flesh,” and the expression, to any ‘sh’eir’ b’saro’96Leviticus 18:6. Generally translated: “that is near of kin to him.” According to Ramban the literal meaning would be: “the flesh close and near to his flesh.” is like “to any flesh of his flesh,” just as it says, for he is our brother, our flesh106Genesis 37:27. — in that case we would still explain ‘sh’eirah'… he shall not diminish as meaning that he shall not diminish from her her flesh; that is, the flesh due to her, namely, the flesh of her husband who with her is one flesh. Thus the meaning of the verse is, that G-d says that if the master takes another wife, he shall not diminish from this one the nearness of her flesh, the cover of her bed, and her time of love, for such is the manner of daughters. And the intention is that the other woman should not be sitting upon a stately bed,107Ezekiel 23:41. and there they shall be one flesh,104Genesis 2:24. whilst this one is to him merely like a concubine, with whom he lives only by chance, and upon the ground, just like one comes to a harlot. It is for this reason that Scripture has forbidden him to act in this way. And so did the Sages say:108Kethuboth 48a. “sh’eirah means the nearness of flesh, that he should not behave to her as is the custom among the Persians, who perform their marital rights in their clothes.” This is a correct interpretation, for such is the style of Scripture always to mention sexual intercourse in clean and brief language. Therefore it mentions these duties by means of allusion: sh’eirah k’sutha v’onatha, referring to the three things which are usual when a man comes together with his wife. Thus the verse is properly explained in accordance with the accepted law, whilst alimentation of one’s wife and provision of her raiment are duties put upon the husband by ordinance of the Rabbis.
Ramban
‘VEGAM’ (AND ALSO) THAT NATION THAT MADE SLAVES OF THEM WILL I JUDGE. The words, And also, include the kingdoms of the four exiles which will be judged for having enslaved Israel. Thus the language of Rashi.
By way of the simple meaning of Scripture, the verse is stating: “Just as I decreed exile and affliction for your children on account of sin,288See Ramban above, 12:10. so will I bring judgment upon the nation that will enslave them for the violence they will do to them.”
The correct meaning of the word vegam appears to me to be as follows: Even though I have decreed that your children be strangers in a land not their own, and they shall enslave them and afflict them, I will nevertheless judge the nation that will enslave them for what they will do to them, and they will not be exonerated for having done My decree.” The reason for this is as Scripture states: I am jealous for Jerusalem and for Zion with a great jealousy; and I am very sore displeased with the nations that are at ease; for I was but a little displeased, and they helped for evil.289Zechariah 1:14-15. And it says again, I was wroth with My people, I profaned Mine inheritance, and gave them into thy hand; thou didst show them no mercy; upon the aged hast thou very heavily laid the yoke.290Isaiah 47:6. Such was the case with the Egyptians who increased the evil. They threw the children of the Israelites into the river, embittered their lives,291Exodus 1:14. and they intended to eradicate their name from memory. This is the meaning of the expression will I judge, i.e., “I will bring them to judgment to determine whether they did as was decreed upon them or if they increased the evil inflicted upon them.” It is this principle which Jethro stated: For it is the thing wherein they acted presumptuously [that caused the punishment to come] upon them.292Ibid., 18:11. It was their presumptuousness that brought upon the Egyptians the great punishment which utterly destroyed them. And this principle is also expressed in the verse: for thou knewest that they dealt proudly against them.293Nehemiah 9:10.
Now the Rabbi294Rabbi Moshe ben Maimon (Rambam). See Seder Bereshith, Note 139. stated the reason [for the punishment of the Egyptians — a punishment meted out even though it had been decreed that they were to enslave the Israelites] — in the Book of Knowledge:295Mishneh Torah, Mada, Hilchoth Teshuvah, end of Chapter 6. “It had not been decreed on any particular [Egyptian that he was to afflict the Israelites], and if any one of all those who perpetrated evil against Israel had not wanted to do it, he had the liberty to do so since the decree was not directed at any specific person.”296Hence the individual Egyptian was properly punished since each one could, by exercise of his free choice, have not been a party to the suffering caused to the Israelites. Ramban’s position as explained in the text is shared by Rabbi Abraham ben David (Rabad), Rambam’s chief critic. (Ibid.)
But to me the Rabbi’s words are not reconciled with the facts. Even if the Holy One, blessed be He, were to decree that any individual among all the nations should do them [the Israelites] evil in such-and-such a manner, and this specific individual fulfilled His decree with alacrity, he has the merit of fulfilling a Divine commandment. What sense is there in the Rabbi’s words? If a king were to command that the inhabitants of a certain country do a particular deed, he who is slack and throws the matter upon others offends and sins against himself, while he who does it wins the king’s favor. And this is all the more since Scripture states, And also that nation that made slaves of them, which clearly implies that the entire Egyptian nation was to enslave them, and they came to Egypt of their own free will! Instead, the reason [for the punishment of the Egyptians] is as I have written above.
Our Rabbis already mentioned this matter when they said in Shmoth Rabbah:29730:15. “This may be likened to a lord who told his son that he should work for a certain person who should not cause him any suffering. So he went and worked for him. Now even though he worked for him without recompense, the master did not cease causing him suffering. When the lord finally was reconciled with his son, he decreed death to those who caused his son suffering. Similarly, the Holy One, blessed be He, decreed that Israel be in servitude in Egypt. But the Egyptians overwhelmed them and enslaved them by force. “Said the Holy One, blessed be He: ‘You should have used them as servants who would do your needs. I was but a little displeased, and they helped for evil.’”298Zechariah 1:15. Thus far [is the quote from the Midrash Shmoth Rabbah].
Now it is clear that throwing Hebrew children into the river was not included in the decree, And they shall enslave them, and afflict them, for this would result in their complete destruction. Similarly, that which the Egyptians said at first, Come, let us deal wisely with them lest they multiply299Exodus 1:10. is not part of servitude or affliction. Besides, they themselves increased the degree of affliction, as Scripture testifies, And they made their lives bitter with hard service, etc.300Ibid., Verse 14. It is this which Scripture states in the following verse: And he saw our affliction, and our toil, and our oppression.301Deuteronomy 26:7.
Know and understand that a person who, on the New Year, has been inscribed and sealed for a violent death,302During the coming year. The significance of the words “and sealed” is as follows: According to the Talmud (Rosh Hashanah 16 b), only the completely wicked people are inscribed “and sealed” immediately on Rosh Hashanah for death. The fate of the average person is not “sealed” until the Day of Atonement. Yet, continues Ramban, no one has a right to kill that person even though death was already decreed for him on the New Year, which would indicate that he was a completely wicked person. the bandits who kill him will not be guiltless because they fulfilled that which had been decreed against him. That wicked man shall die in his iniquity,303Ezekiel 3:18. but his blood will be sought from the murderer. However, when a decree issues from the mouth of a prophet, there are different laws concerning one who fulfills it. If he heard it and he wishes to fulfill the Will of his Creator as decreed, there is no sin upon him for doing so. On the contrary, it is accounted to him as a merit, just as it is said concerning King Jehu: Because thou hast done well in executing that which is right in Mine eyes, and hast done unto the house of Ahab according to all that was in My heart, thy sons of the fourth generation shall sit on the throne of Israel.304II Kings 10:30. However, if he heard the command and killed him out of his personal hatred or in order to take his wealth, he is subject to punishment for his intention was to sin, and it is accounted to him as a transgression. Scripture so states with respect to Sennacherib, [king of Assyria]: O Asshur the rod of Mine anger… I do send him against an ungodly nation, and against the people of My wrath do I give him a charge.305Isaiah 10:5-6. And Scripture continues: but not so doth he mean, neither doth his heart think so, but it is in his heart to destroy.306Ibid., Verse 7. This is why he was punished in the end, just as it is said, Wherefore it shall come to pass, that when the Eternal hath performed his whole work… I will punish the fruit of the arrogant heart of the king of Assyria, and the glory of his haughty looks, etc.307Ibid., Verse 12. Again it says concerning Sennacherib: Israel is a scattered sheep, the lions have driven him away; first the king of Assyria hath devoured him, and last this Nebuchadrezzar king of Babylon. …Therefore thus said the Eternal… Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria.308Jeremiah 50:17-18. This is proof that the king of Assyria was punished because of the evil he did to Israel. Now Nebuchadrezzar heard that the prophets unanimously called upon him to destroy Jerusalem, and he and all his people were commanded to do this by word of the prophet, as it is written, Behold, I will send and take all the families of the north, saith the Eternal, and I will send unto Nebuchadrezzar the king of Babylon, My servant, and will bring them against this land, and against the inhabitants thereof… and I will utterly destroy them.309Ibid., 25:9. And it is further written, Behold I will give this city into the hand of the Chaldeans, and into the hand of Nebuchadrezzar king of Babylon… and they shall set the city on fire.310Ibid., 32:28-29. Concerning the Sanctuary itself, the prophet said, I will make this house like Shiloh.311Ibid., 26:6. Shiloh was destroyed by the Philistines. (I Samuel 4.) The Chaldeans knew that it was the command of G-d, as Nebuzaradan [captain of the guard of the King of Babylon] said to Jeremiah, The Eternal thy G-d pronounced this evil upon this place; and the Eternal hath brought it, and done according as He spoke, because ye have sinned against the Eternal.312Ibid., 40:2-3. Yet despite this, the Chaldeans were all punished in the end. This was because of two reasons. First, Nebuchadrezzar also intended to destroy the entire land in order to increase his authority, as it is written concerning him: And I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the tyrants;313Isaiah 13:11. and again it is written: And thou hast said in thy heart, I will ascend into heaven… I will ascend above the heights of the clouds; I will be like the Most High.314Ibid., 14:13-14. Concerning his nation it is written, Thou sayest in thy heart: I am, and there is none else beside me.315Ibid., 47:8. Habakkuk the prophet said concerning him, Woe to him that gaineth evil gains for his house, that he may set his nest on high, etc.316Habakkuk 2:9. Thus Nebuchadrezzar’s punishment is as that of Sennacherib. It is for this reason that Scripture says, Therefore thus saith the Eternal… Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria.317Jeremiah 50:18. And there was yet another reason for punishment in the case of the king of Babylon, i.e., for his having added to the decree and having exceedingly perpetrated evil against Israel, as it is said concerning him, I was wroth with My people, I profaned Mine inheritance, and gave them into thy hand; thou didst show no mercy, upon the aged hast thou very heavily laid thy yoke.318Isaiah 47:6. Therefore did a twofold punishment come upon him: his people were utterly destroyed, there remaining of Babylon no name and remnant, offshoot and offspring,319Ibid., 14:22. and his city was destroyed forever, as it is said, And Babylon, the glory of kingdoms, the beauty of the Chaldeans’ pride, shall be as when G-d overthrew Sodom and Gomorrah. It shall never be inhabited, neither shall it be dwelled in from generation to generation… But wild-cats shall lie there… and satyrs shall dance there.320Ibid., 13:19-21. Scripture further states concerning him, For it is the vengeance of the Eternal, the vengeance of His temple,321Jeremiah 51:11. and it is written, ‘The violence done to me and to my flesh be upon Babylon,’ shall the inhabitants of Zion say; and ‘My blood be upon the inhabitants of Chaldaea,’ shall Jerusalem say. Therefore thus saith the Eternal: Behold, I will plead thy cause, and take vengeance for thee.322Ibid., 51:35-6. There are many verses like these.
By way of the simple meaning of Scripture, the verse is stating: “Just as I decreed exile and affliction for your children on account of sin,288See Ramban above, 12:10. so will I bring judgment upon the nation that will enslave them for the violence they will do to them.”
The correct meaning of the word vegam appears to me to be as follows: Even though I have decreed that your children be strangers in a land not their own, and they shall enslave them and afflict them, I will nevertheless judge the nation that will enslave them for what they will do to them, and they will not be exonerated for having done My decree.” The reason for this is as Scripture states: I am jealous for Jerusalem and for Zion with a great jealousy; and I am very sore displeased with the nations that are at ease; for I was but a little displeased, and they helped for evil.289Zechariah 1:14-15. And it says again, I was wroth with My people, I profaned Mine inheritance, and gave them into thy hand; thou didst show them no mercy; upon the aged hast thou very heavily laid the yoke.290Isaiah 47:6. Such was the case with the Egyptians who increased the evil. They threw the children of the Israelites into the river, embittered their lives,291Exodus 1:14. and they intended to eradicate their name from memory. This is the meaning of the expression will I judge, i.e., “I will bring them to judgment to determine whether they did as was decreed upon them or if they increased the evil inflicted upon them.” It is this principle which Jethro stated: For it is the thing wherein they acted presumptuously [that caused the punishment to come] upon them.292Ibid., 18:11. It was their presumptuousness that brought upon the Egyptians the great punishment which utterly destroyed them. And this principle is also expressed in the verse: for thou knewest that they dealt proudly against them.293Nehemiah 9:10.
Now the Rabbi294Rabbi Moshe ben Maimon (Rambam). See Seder Bereshith, Note 139. stated the reason [for the punishment of the Egyptians — a punishment meted out even though it had been decreed that they were to enslave the Israelites] — in the Book of Knowledge:295Mishneh Torah, Mada, Hilchoth Teshuvah, end of Chapter 6. “It had not been decreed on any particular [Egyptian that he was to afflict the Israelites], and if any one of all those who perpetrated evil against Israel had not wanted to do it, he had the liberty to do so since the decree was not directed at any specific person.”296Hence the individual Egyptian was properly punished since each one could, by exercise of his free choice, have not been a party to the suffering caused to the Israelites. Ramban’s position as explained in the text is shared by Rabbi Abraham ben David (Rabad), Rambam’s chief critic. (Ibid.)
But to me the Rabbi’s words are not reconciled with the facts. Even if the Holy One, blessed be He, were to decree that any individual among all the nations should do them [the Israelites] evil in such-and-such a manner, and this specific individual fulfilled His decree with alacrity, he has the merit of fulfilling a Divine commandment. What sense is there in the Rabbi’s words? If a king were to command that the inhabitants of a certain country do a particular deed, he who is slack and throws the matter upon others offends and sins against himself, while he who does it wins the king’s favor. And this is all the more since Scripture states, And also that nation that made slaves of them, which clearly implies that the entire Egyptian nation was to enslave them, and they came to Egypt of their own free will! Instead, the reason [for the punishment of the Egyptians] is as I have written above.
Our Rabbis already mentioned this matter when they said in Shmoth Rabbah:29730:15. “This may be likened to a lord who told his son that he should work for a certain person who should not cause him any suffering. So he went and worked for him. Now even though he worked for him without recompense, the master did not cease causing him suffering. When the lord finally was reconciled with his son, he decreed death to those who caused his son suffering. Similarly, the Holy One, blessed be He, decreed that Israel be in servitude in Egypt. But the Egyptians overwhelmed them and enslaved them by force. “Said the Holy One, blessed be He: ‘You should have used them as servants who would do your needs. I was but a little displeased, and they helped for evil.’”298Zechariah 1:15. Thus far [is the quote from the Midrash Shmoth Rabbah].
Now it is clear that throwing Hebrew children into the river was not included in the decree, And they shall enslave them, and afflict them, for this would result in their complete destruction. Similarly, that which the Egyptians said at first, Come, let us deal wisely with them lest they multiply299Exodus 1:10. is not part of servitude or affliction. Besides, they themselves increased the degree of affliction, as Scripture testifies, And they made their lives bitter with hard service, etc.300Ibid., Verse 14. It is this which Scripture states in the following verse: And he saw our affliction, and our toil, and our oppression.301Deuteronomy 26:7.
Know and understand that a person who, on the New Year, has been inscribed and sealed for a violent death,302During the coming year. The significance of the words “and sealed” is as follows: According to the Talmud (Rosh Hashanah 16 b), only the completely wicked people are inscribed “and sealed” immediately on Rosh Hashanah for death. The fate of the average person is not “sealed” until the Day of Atonement. Yet, continues Ramban, no one has a right to kill that person even though death was already decreed for him on the New Year, which would indicate that he was a completely wicked person. the bandits who kill him will not be guiltless because they fulfilled that which had been decreed against him. That wicked man shall die in his iniquity,303Ezekiel 3:18. but his blood will be sought from the murderer. However, when a decree issues from the mouth of a prophet, there are different laws concerning one who fulfills it. If he heard it and he wishes to fulfill the Will of his Creator as decreed, there is no sin upon him for doing so. On the contrary, it is accounted to him as a merit, just as it is said concerning King Jehu: Because thou hast done well in executing that which is right in Mine eyes, and hast done unto the house of Ahab according to all that was in My heart, thy sons of the fourth generation shall sit on the throne of Israel.304II Kings 10:30. However, if he heard the command and killed him out of his personal hatred or in order to take his wealth, he is subject to punishment for his intention was to sin, and it is accounted to him as a transgression. Scripture so states with respect to Sennacherib, [king of Assyria]: O Asshur the rod of Mine anger… I do send him against an ungodly nation, and against the people of My wrath do I give him a charge.305Isaiah 10:5-6. And Scripture continues: but not so doth he mean, neither doth his heart think so, but it is in his heart to destroy.306Ibid., Verse 7. This is why he was punished in the end, just as it is said, Wherefore it shall come to pass, that when the Eternal hath performed his whole work… I will punish the fruit of the arrogant heart of the king of Assyria, and the glory of his haughty looks, etc.307Ibid., Verse 12. Again it says concerning Sennacherib: Israel is a scattered sheep, the lions have driven him away; first the king of Assyria hath devoured him, and last this Nebuchadrezzar king of Babylon. …Therefore thus said the Eternal… Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria.308Jeremiah 50:17-18. This is proof that the king of Assyria was punished because of the evil he did to Israel. Now Nebuchadrezzar heard that the prophets unanimously called upon him to destroy Jerusalem, and he and all his people were commanded to do this by word of the prophet, as it is written, Behold, I will send and take all the families of the north, saith the Eternal, and I will send unto Nebuchadrezzar the king of Babylon, My servant, and will bring them against this land, and against the inhabitants thereof… and I will utterly destroy them.309Ibid., 25:9. And it is further written, Behold I will give this city into the hand of the Chaldeans, and into the hand of Nebuchadrezzar king of Babylon… and they shall set the city on fire.310Ibid., 32:28-29. Concerning the Sanctuary itself, the prophet said, I will make this house like Shiloh.311Ibid., 26:6. Shiloh was destroyed by the Philistines. (I Samuel 4.) The Chaldeans knew that it was the command of G-d, as Nebuzaradan [captain of the guard of the King of Babylon] said to Jeremiah, The Eternal thy G-d pronounced this evil upon this place; and the Eternal hath brought it, and done according as He spoke, because ye have sinned against the Eternal.312Ibid., 40:2-3. Yet despite this, the Chaldeans were all punished in the end. This was because of two reasons. First, Nebuchadrezzar also intended to destroy the entire land in order to increase his authority, as it is written concerning him: And I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the tyrants;313Isaiah 13:11. and again it is written: And thou hast said in thy heart, I will ascend into heaven… I will ascend above the heights of the clouds; I will be like the Most High.314Ibid., 14:13-14. Concerning his nation it is written, Thou sayest in thy heart: I am, and there is none else beside me.315Ibid., 47:8. Habakkuk the prophet said concerning him, Woe to him that gaineth evil gains for his house, that he may set his nest on high, etc.316Habakkuk 2:9. Thus Nebuchadrezzar’s punishment is as that of Sennacherib. It is for this reason that Scripture says, Therefore thus saith the Eternal… Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria.317Jeremiah 50:18. And there was yet another reason for punishment in the case of the king of Babylon, i.e., for his having added to the decree and having exceedingly perpetrated evil against Israel, as it is said concerning him, I was wroth with My people, I profaned Mine inheritance, and gave them into thy hand; thou didst show no mercy, upon the aged hast thou very heavily laid thy yoke.318Isaiah 47:6. Therefore did a twofold punishment come upon him: his people were utterly destroyed, there remaining of Babylon no name and remnant, offshoot and offspring,319Ibid., 14:22. and his city was destroyed forever, as it is said, And Babylon, the glory of kingdoms, the beauty of the Chaldeans’ pride, shall be as when G-d overthrew Sodom and Gomorrah. It shall never be inhabited, neither shall it be dwelled in from generation to generation… But wild-cats shall lie there… and satyrs shall dance there.320Ibid., 13:19-21. Scripture further states concerning him, For it is the vengeance of the Eternal, the vengeance of His temple,321Jeremiah 51:11. and it is written, ‘The violence done to me and to my flesh be upon Babylon,’ shall the inhabitants of Zion say; and ‘My blood be upon the inhabitants of Chaldaea,’ shall Jerusalem say. Therefore thus saith the Eternal: Behold, I will plead thy cause, and take vengeance for thee.322Ibid., 51:35-6. There are many verses like these.