זֶ֗ה יָ֭מוּת בְּעֶ֣צֶם תֻּמּ֑וֹ כֻּ֝לּ֗וֹ שַׁלְאֲנַ֥ן וְשָׁלֵֽיו׃
어떤 사람은 죽도록 기운이 충실하여 평강하며 안일하고
Ramban
B’ETZEM’ OF THIS DAY. The commentators389R’dak in his Sefer Hashorashim, (Book or Roots), root etzem. have said that the meaning of this phrase is “in this selfsame day.” Similarly, and ye shall eat neither bread, nor parched corn, nor fresh ears until ‘etzem’ this day390Above, Verse 14. means “until this selfsame day.” So also, ‘uch’etzem’ the heaven for clearness391Exodus 24:10. means “the very” heaven. But we cannot interpret that the word b’etzem here alludes to the essence and power of this day392And in that case the verse would be stating: “You shall do no manner of work in the essence of the day, meaning at daytime.” That interpretation would be incorrect, as the text continues. [which is at daytime], just as our Rabbis have said with reference to the verses: ‘b’etzem’ of this day entered Noah … into the ark393Genesis 7:13. [which the Rabbis interpreted to mean394Sifre, Ha’azinu 332. that because the neighbors threatened to kill him and destroy the ark should they see him entering it, therefore G-d told him to enter it ‘b’etzem’ of this day — in broad daylight]; ‘b’etzem’ of this day the Eternal did bring the children of Israel out of the land of Egypt395Exodus 12:51. [which the Rabbis similarly interpreted394Sifre, Ha’azinu 332. “in broad daylight,” because of the previous threats of the Egyptians not to let them go — such an interpretation we cannot assume here], for it is written, and ye shall afflict your souls, in the ninth day of the month at even, from even unto even.396Further, Verse 32. Thus it is clear that the prohibitions affecting the Day of Atonement commence on the evening before the actual day. Similarly, And ye shall make proclamation ‘b’etzem’ of this day a holy assembly397Above, Verse 21. [stated with reference to the Festival of Weeks] includes the night as well. Now He did not mention this phrase ‘b’etzem’ of this day with reference to the Sabbath nor the festivals, except for the Festival of Weeks and the Day of Atonement, and so also in the prohibition of chadash (the new produce)285When the Sanctuary stood, the offering of the omer at any time on the sixteenth day of Nisan at once rendered chadash (the new crop) permissible food. Since the destruction of the Sanctuary, the prohibition extends to the whole day of the sixteenth of Nisan (Rosh Hashanah 30 a-b; see also “The Commandments,” Vol. II, pp. 186-188). He said until ‘etzem’ of this day.390Above, Verse 14. The reason for this appears to be that since He had said of the Festival of Weeks, from the day that ye brought the sheaf of the waving … ye shall number fifty days,398Ibid., Verses 15-16. Thus one might think that the observance of the festival depends on the doing of the acts prescribed for it, whereas the real meaning is: “from the day that you are to bring” etc. irrespective of whether they can be brought or not, as when the Temple is destroyed. and then He stated, and ye shall present a new meal-offering … Ye shall bring out of your dwellings,399Ibid., Verses 16-17. etc., and dealt at length with the commandments of the offerings [in Verses 17-20], therefore it was necessary to state, And ye shall make proclamation ‘b’etzem’ of this day a solemn assembly;397Above, Verse 21. meaning that the very day is holy and the doing of work is forbidden on it, and it is not dependent upon the sheaf [of the waving brought on the second day of Passover], nor on the offerings. Similarly in the case of the Day of Atonement, since He had said, and ye shall afflict your souls, and ye shall bring an offering made by fire unto the Eternal,400Ibid., Verse 27. and in the section of Acharei Moth401Above, Chapter 16. He made the [complete] expiation dependent upon the offerings and on the goat sent [to Azazel],402Ibid., Verse 22. therefore it was necessary to state here, And ye shall do no manner of work on that very day, for it is a day of atonement in itself to make atonement for you, besides the expiation effected by the offerings. Similarly, until ‘etzem’ of this day390Above, Verse 14. said in connection with the new produce [means that the prohibition of eating from the new produce continues] up to that very day, which is the day ye have brought the offering of your G-d,390Above, Verse 14. thus stating that even if the [meal-] offering [of the new barley] has not been brought, the commandment applies to that very day — so that the new produce285When the Sanctuary stood, the offering of the omer at any time on the sixteenth day of Nisan at once rendered chadash (the new crop) permissible food. Since the destruction of the Sanctuary, the prohibition extends to the whole day of the sixteenth of Nisan (Rosh Hashanah 30 a-b; see also “The Commandments,” Vol. II, pp. 186-188). is forbidden before that day and is permissible afterwards. This is the sense of His saying, it is a statute forever throughout your generations in all your dwellings,390Above, Verse 14. as I have explained.403Above, Verse 16.
We further find that Scripture mentions this phrase ‘b’etzem’ of this day in the case of events which have been decreed to come at certain set times. Thus it says of Noah, ‘b’etzem’ of this day entered Noah etc.;393Genesis 7:13. [and in case of the exodus it says,] And it came to pass ‘b’etzem’ of this day that all the hosts of the Eternal went out from the land of Egypt;404Exodus 12:41. [and when Moses was ordered to ascend Mount Nebo it says,] And the Eternal spoke unto Moses ‘b’etzem’ of that day, saying: ‘Get thee up into this mountain of Abarim, unto Mount Nebo.’405Deuteronomy 32:48. The reason for this expression in these [three] cases is that it is possible to think that Noah had brought into the ark beforehand many of the beasts and fowls [and on the selfsame day that he finished bringing them into the ark, he himself came in]; likewise it is possible [to think] that some Israelites had left Egypt before that time and on that day the exodus was completed, and so also that the command for Moses our teacher’s ascension was given before that day, and on that day he actually went up. Therefore Scripture explained in all these [three] cases that [the particular events referred to in the verses] all took place on these selfsame days, not that they were started before and finished on those days, but they all happened [completely] on these very days. Similarly, ‘b’etzem’ of this day was Abraham circumcised,406Genesis 17:26. means that many people were circumcised in one day, the verse thus stating Abraham’s zeal in observing the commandments.
It further appears to me that the expression “the etzem” of any thing means “its power and strength,” the term being derived from the verses: my power ‘v’otzem’ (and the might) of my hand;407Deuteronomy 8:17. strength ‘v’tha’atzumoth’ (and power).408Psalms 68:36. So also, One dieth ‘b’etzem tumo’409Job 21:23. means “in the fulness of his strength.” And since the bones form the structure of the body and its strength, they are so called [atzamoth — from the word otzem, strength]. Thus ‘k’etzem’ the heaven for clearness391Exodus 24:10. means that the purity of that which they saw [at Mount Sinai] was clear and strong, even as is a pure clear heaven. It is for this reason that He mentions about those specific days [of festivals referred to above] the expression etzem hayom, in order to indicate that these matters specified are of the very essence of the days, not because of other things added to them, namely the offerings brought on those days.
And so also did Onkelos translate [the word etzem as] “bikran of that day,” which [literally] means “‘in the horn’ of that day,” [i.e.,] in its essence and in its strength, the word bikran being related to these expressions: and all ‘karnei’ (the horns) of the wicked will I cut off;410Psalms 75:11. my shield ‘v’keren’ (and the horn of) my salvation;411II Samuel 22:3. for since the strength [of the animal] is in its horns, therefore the substance of a thing is called karno [“its horn” — its strength or essence]. In the language of the Sages we find:412Terumoth 7:1. “He pays the keren (the principal value) but he does not pay the [added] fifth.” And some texts of Onkelos have bichran [with a chaph instead of bikran with a kuph], but it is all one, for in Scripture kova and chova both mean hat,413I Samuel 17:38 (kova); 17:5 (chova). See Vol. I, p. 506, where Ramban mentions this princuple briefly, that the kuph and the kaph (or chaph) are often interchangeable. and the Sages always make use of the term akava written with a kaph [meaning “staying”], which is derived from the expression, ‘v’lo y’akveim’ [written with a kuph, and meaning: and He stayeth them not] when His voice is heard.414Job 37:4. The Rabbis also say mithkasheit [with a kuph]415Tosephta, Kethuboth 7:3. See my Hebrew commentary p. 156, Note 73. from the word tachshitin [with a chaph, meaning “ornaments”]. They further say: “If ants kors’muha” [with a kuph, meaning “nibbled” the crop],416Peah 2:7. of the root: the boar out of the wood ‘y’chars’menah’ [with a chaph, meaning: doth ravage it].417Psalms 80:14. And those other places where the expression ‘b’etzem’ of this day is mentioned also mean: “in the strength of that day,” for they were matters which in the normal course of events could not happen in one day. Therefore Scripture stated that all the beasts and all the cattle and all the fowl and all creeping things upon the earth were gathered by “the power” of that day, by the decree of G-d upon them, for it was His mouth that commanded and the breath thereof it hath gathered them.418Isaiah 34:16. Similarly, six hundred thousand men on foot, beside children419Exodus 12:37. cannot be gathered together and go out as one man from the land of Egypt [all in one day], only by the strength of the day which was so decreed upon it by word of the Supreme One. And so also in the case of Moses our teacher, this expression [‘b’etzem’ of this day] is intended to teach that on the day he was commanded to write this song, and teach it the children of Israel, put it in their mouths,420Deuteronomy 31:19. and he finished speaking all these words,421Ibid., 32:45. it was decreed upon him that he go up by the power of that day in which the Divine decree was given, to Mount Abarim, and then he said the section of ‘V’zoth Habrachah’ (And this is the blessing)422Ibid., Chapter 33. and afterwards he went up to the mountain — all these activities being matters which would usually take many days, but they were all done by the power and strength of the day. Similarly, that three hundred and twenty men423Three hundred and eighteen were the trained men in the house of Abraham (Genesis 14:14). Together with Abraham and Ishmael there are three hundred and twenty. should be circumcised in one day in the house of Abraham was a thing that proceeded from G-d. Now the prophet Ezekiel said, they and their fathers have transgressed against Me, to ‘etzem’ this day,424Ezekiel 2:3. in order to include that very day in this group. So also the expression until ‘etzem’ of this day390Above, Verse 14. of the prohibition of the new produce, means “until and inclusive of this day” [i.e., on the sixteenth of Nisan it is also forbidden to eat of the new produce, before the bringing of the meal-offering of the new barley], for the essence of a thing is its power and strength.
And our Rabbis have interpreted the expression ‘b’etzem’ of this day used in connection with the festivals, to mean425Torath Kohanim, Emor 14:7. “on the day itself,” that is to say, from the time the stars appear until they come out on the following night, thus excluding the additional time which the Sages have deduced must be added from profane unto holy [i.e., before the actual beginning of the festival, and after its actual end]. And in the cases of Noah, and the exodus from Egypt, and Moses’ [death], they interpreted that phrase to mean “in the strength of the day,” [that is] mid-day, as is stated in the Sifre,394Sifre, Ha’azinu 332. and Rashi wrote it in the section of Ha’azinu.405Deuteronomy 32:48.
We further find that Scripture mentions this phrase ‘b’etzem’ of this day in the case of events which have been decreed to come at certain set times. Thus it says of Noah, ‘b’etzem’ of this day entered Noah etc.;393Genesis 7:13. [and in case of the exodus it says,] And it came to pass ‘b’etzem’ of this day that all the hosts of the Eternal went out from the land of Egypt;404Exodus 12:41. [and when Moses was ordered to ascend Mount Nebo it says,] And the Eternal spoke unto Moses ‘b’etzem’ of that day, saying: ‘Get thee up into this mountain of Abarim, unto Mount Nebo.’405Deuteronomy 32:48. The reason for this expression in these [three] cases is that it is possible to think that Noah had brought into the ark beforehand many of the beasts and fowls [and on the selfsame day that he finished bringing them into the ark, he himself came in]; likewise it is possible [to think] that some Israelites had left Egypt before that time and on that day the exodus was completed, and so also that the command for Moses our teacher’s ascension was given before that day, and on that day he actually went up. Therefore Scripture explained in all these [three] cases that [the particular events referred to in the verses] all took place on these selfsame days, not that they were started before and finished on those days, but they all happened [completely] on these very days. Similarly, ‘b’etzem’ of this day was Abraham circumcised,406Genesis 17:26. means that many people were circumcised in one day, the verse thus stating Abraham’s zeal in observing the commandments.
It further appears to me that the expression “the etzem” of any thing means “its power and strength,” the term being derived from the verses: my power ‘v’otzem’ (and the might) of my hand;407Deuteronomy 8:17. strength ‘v’tha’atzumoth’ (and power).408Psalms 68:36. So also, One dieth ‘b’etzem tumo’409Job 21:23. means “in the fulness of his strength.” And since the bones form the structure of the body and its strength, they are so called [atzamoth — from the word otzem, strength]. Thus ‘k’etzem’ the heaven for clearness391Exodus 24:10. means that the purity of that which they saw [at Mount Sinai] was clear and strong, even as is a pure clear heaven. It is for this reason that He mentions about those specific days [of festivals referred to above] the expression etzem hayom, in order to indicate that these matters specified are of the very essence of the days, not because of other things added to them, namely the offerings brought on those days.
And so also did Onkelos translate [the word etzem as] “bikran of that day,” which [literally] means “‘in the horn’ of that day,” [i.e.,] in its essence and in its strength, the word bikran being related to these expressions: and all ‘karnei’ (the horns) of the wicked will I cut off;410Psalms 75:11. my shield ‘v’keren’ (and the horn of) my salvation;411II Samuel 22:3. for since the strength [of the animal] is in its horns, therefore the substance of a thing is called karno [“its horn” — its strength or essence]. In the language of the Sages we find:412Terumoth 7:1. “He pays the keren (the principal value) but he does not pay the [added] fifth.” And some texts of Onkelos have bichran [with a chaph instead of bikran with a kuph], but it is all one, for in Scripture kova and chova both mean hat,413I Samuel 17:38 (kova); 17:5 (chova). See Vol. I, p. 506, where Ramban mentions this princuple briefly, that the kuph and the kaph (or chaph) are often interchangeable. and the Sages always make use of the term akava written with a kaph [meaning “staying”], which is derived from the expression, ‘v’lo y’akveim’ [written with a kuph, and meaning: and He stayeth them not] when His voice is heard.414Job 37:4. The Rabbis also say mithkasheit [with a kuph]415Tosephta, Kethuboth 7:3. See my Hebrew commentary p. 156, Note 73. from the word tachshitin [with a chaph, meaning “ornaments”]. They further say: “If ants kors’muha” [with a kuph, meaning “nibbled” the crop],416Peah 2:7. of the root: the boar out of the wood ‘y’chars’menah’ [with a chaph, meaning: doth ravage it].417Psalms 80:14. And those other places where the expression ‘b’etzem’ of this day is mentioned also mean: “in the strength of that day,” for they were matters which in the normal course of events could not happen in one day. Therefore Scripture stated that all the beasts and all the cattle and all the fowl and all creeping things upon the earth were gathered by “the power” of that day, by the decree of G-d upon them, for it was His mouth that commanded and the breath thereof it hath gathered them.418Isaiah 34:16. Similarly, six hundred thousand men on foot, beside children419Exodus 12:37. cannot be gathered together and go out as one man from the land of Egypt [all in one day], only by the strength of the day which was so decreed upon it by word of the Supreme One. And so also in the case of Moses our teacher, this expression [‘b’etzem’ of this day] is intended to teach that on the day he was commanded to write this song, and teach it the children of Israel, put it in their mouths,420Deuteronomy 31:19. and he finished speaking all these words,421Ibid., 32:45. it was decreed upon him that he go up by the power of that day in which the Divine decree was given, to Mount Abarim, and then he said the section of ‘V’zoth Habrachah’ (And this is the blessing)422Ibid., Chapter 33. and afterwards he went up to the mountain — all these activities being matters which would usually take many days, but they were all done by the power and strength of the day. Similarly, that three hundred and twenty men423Three hundred and eighteen were the trained men in the house of Abraham (Genesis 14:14). Together with Abraham and Ishmael there are three hundred and twenty. should be circumcised in one day in the house of Abraham was a thing that proceeded from G-d. Now the prophet Ezekiel said, they and their fathers have transgressed against Me, to ‘etzem’ this day,424Ezekiel 2:3. in order to include that very day in this group. So also the expression until ‘etzem’ of this day390Above, Verse 14. of the prohibition of the new produce, means “until and inclusive of this day” [i.e., on the sixteenth of Nisan it is also forbidden to eat of the new produce, before the bringing of the meal-offering of the new barley], for the essence of a thing is its power and strength.
And our Rabbis have interpreted the expression ‘b’etzem’ of this day used in connection with the festivals, to mean425Torath Kohanim, Emor 14:7. “on the day itself,” that is to say, from the time the stars appear until they come out on the following night, thus excluding the additional time which the Sages have deduced must be added from profane unto holy [i.e., before the actual beginning of the festival, and after its actual end]. And in the cases of Noah, and the exodus from Egypt, and Moses’ [death], they interpreted that phrase to mean “in the strength of the day,” [that is] mid-day, as is stated in the Sifre,394Sifre, Ha’azinu 332. and Rashi wrote it in the section of Ha’azinu.405Deuteronomy 32:48.
Ramban
MEMULACH’ (SEASONED WITH SALT), PURE AND HOLY. This means that it be seasoned with salt of Sodom, just as the Rabbis have said:164Kerithoth 6a. “Of salt of Sodom, the fourth part of a kab.” Onkelos translated [memulach as] m’areiv (mixed together). By this he intended to say that memulach means “rubbed out” — that the ingredients should all be so well-ground and mixed so thoroughly together, that their identity is “rubbed out” and none of the [individual] ingredients can be recognized. This is of the expression: For the heavens ‘nimlochu’ (shall vanish away) like smoke.191Isaiah 51:6. Similarly: ‘u’vloyei m’lachim’ (and worn rags);192Jeremiah 38:11. A fruitful land ‘limleichah’ (into a salt waste).193Psalms 107:34. These are all expressions of destruction and annihilation.
And Rashi explained that the term memluach means that it be thoroughly mixed together in the grinding of the ingredients one with another. To this interpretation Rashi brought proof from the verse similar in meaning: ‘malachayich’ (thy mariners) and thy pilots,194Ezekiel 27:27. who are so called “because they turn over the water with the oars when they propel the ship, like a person who stirs up beaten eggs with a spoon in order to mix them thoroughly.”
In my opinion mariners are called malachim [of the root melach — salt] because they know the “taste” of the sea, as if they could feel if it is “salty” or “sweet;” that is to say, they know when it will be sweet and pleasant for those travelling by sea, and when it will be bad and bitter for them. It is not those who hold the oars [propelling the ship] who are called malachim [as Rashi said], for it is written on Tyre, The inhabitants of Sidon and Arvad were thy ‘shotim’ (rowers);195Ibid., Verse 8. The elders of Gebal and the wise men thereof were in thee thy calkers; all the ships of the sea ‘u’malacheyhem’ (and their mariners) were in thee.196Ibid., Verse 9. For it is the older captains who know the sea that are called malachim. And it is further written, And all that handle the oar, ‘malachim’ (the mariners), and all the pilots of the sea, shall come down from their ships, they shall stand upon the land.197Ibid., Verse 29. Thus three categories are mentioned: those that handle the oar, the mariners, and the pilots [which proves that malachim — the mariners — are not those that handle the oar].
Similarly, a fruitful land ‘limleichah’193Psalms 107:34. means “to a salt land,” for in a salt land nothing will grow, just as is written of Sodom, The whole land thereof is brimstone, and salt, and a burning, that it is not sown, nor beareth,198Deuteronomy 29:22. and it is further written, and he sowed it with salt.199Judges 9:45. It is possible that the letter lamed is redundant in the verse, for the heavens ‘nimlochu’ like smoke,191Isaiah 51:6. the intent thereof being as in the word nimchu (erased), which would make it similar to these cases: ba’l'umim;200Psalms 44:15. The structure of the word is ba’umim (among the nations). wholly ‘shalanan’ (at ease) and quiet.201Job 21:23. The structure of the word is shanon (ease).
And Rashi explained that the term memluach means that it be thoroughly mixed together in the grinding of the ingredients one with another. To this interpretation Rashi brought proof from the verse similar in meaning: ‘malachayich’ (thy mariners) and thy pilots,194Ezekiel 27:27. who are so called “because they turn over the water with the oars when they propel the ship, like a person who stirs up beaten eggs with a spoon in order to mix them thoroughly.”
In my opinion mariners are called malachim [of the root melach — salt] because they know the “taste” of the sea, as if they could feel if it is “salty” or “sweet;” that is to say, they know when it will be sweet and pleasant for those travelling by sea, and when it will be bad and bitter for them. It is not those who hold the oars [propelling the ship] who are called malachim [as Rashi said], for it is written on Tyre, The inhabitants of Sidon and Arvad were thy ‘shotim’ (rowers);195Ibid., Verse 8. The elders of Gebal and the wise men thereof were in thee thy calkers; all the ships of the sea ‘u’malacheyhem’ (and their mariners) were in thee.196Ibid., Verse 9. For it is the older captains who know the sea that are called malachim. And it is further written, And all that handle the oar, ‘malachim’ (the mariners), and all the pilots of the sea, shall come down from their ships, they shall stand upon the land.197Ibid., Verse 29. Thus three categories are mentioned: those that handle the oar, the mariners, and the pilots [which proves that malachim — the mariners — are not those that handle the oar].
Similarly, a fruitful land ‘limleichah’193Psalms 107:34. means “to a salt land,” for in a salt land nothing will grow, just as is written of Sodom, The whole land thereof is brimstone, and salt, and a burning, that it is not sown, nor beareth,198Deuteronomy 29:22. and it is further written, and he sowed it with salt.199Judges 9:45. It is possible that the letter lamed is redundant in the verse, for the heavens ‘nimlochu’ like smoke,191Isaiah 51:6. the intent thereof being as in the word nimchu (erased), which would make it similar to these cases: ba’l'umim;200Psalms 44:15. The structure of the word is ba’umim (among the nations). wholly ‘shalanan’ (at ease) and quiet.201Job 21:23. The structure of the word is shanon (ease).