Komentarz do Wyjścia 15:26

אם שמע תשמע IF THOU WILL DILIGENTLY HEARKEN — this implies acceptance — that they should take upon themselves the duty of performing God’s commands.

IF ‘SHAMO’A TISHMA’ TO THE VOICE OF THE ETERNAL THY G-D. Rabbi Abraham ibn Ezra explained that “[shamo’a tishma here] means ‘to understand’²⁶²Now ordinarily, shamo’a tishma would mean “surely listen” or “diligently hearken,” but wherever this expression is followed by the letter lamed — as in this case, [shamo’a tishma l’kol] — or a beth, it means ‘understanding.’ This is why Ibn Ezra explained it here to mean “if you will have a full understanding of His commandments.” the purport of that which He has commanded you to do. And thou wilt do that which is right in His eyes — this implies the positive commandments — and wilt give ear to His commandments — this implies the negative commandments.” [Thus the language of Ibn Ezra.] And in the Mechilta, the Rabbis have said:²⁶³Mechilta on the verse here. “And thou wilt do that which is right in His eyes, this means in business dealings. This teaches us that if a person is honest in his business dealings, and the spirit of his fellow creatures finds pleasure in him, it is accounted to him as though he had fulfilled the entire Torah.”²⁶⁴This is based upon the following phrases, and thou wilt give ear to His commandments, and keep all His statutes. The sense thereof is thus: “If you will do that which is right in G-d’s eyes, meaning if you will be honest in your business dealings, it will be accounted to you as though you had given ear, etc.” I will further explain this when I come to the verse ‘And thou shalt do that which is upright and good,’ if the good G-d will show me goodness.²⁶⁵See Ramban Deuteronomy 6:18.

אם שמוע תשמעו לקול ה׳ אלוקיך, "if you will carefully listen to the voice of the Lord your G'd, etc." This means that if the Israelites would hearken to the statutes and social legislation Moses introduced in the name of G'd immediately after this experience and they would observe them, they would also merit to listen to His other commandments and hear these commandments directly from G'd's mouth. [the reference is to the impending revelation at Mount Sinai. Ed.] In Deut. 4,33 Moses reminded the Israelites of their experience when he asked rhetorically: "Has any nation ever heard the sound of G'd's voice out of the fire and remained alive as you have done?" According to Sanhedrin 56 G'd gave the Israelites some of the Sabbath legislation as well as the laws of דינים, jurisprudence, while they were at Marah. The words שם ניסהו, "there He tested them," must be understood as a trial preceding the revelation at Mount Sinai. If the Israelites would prove receptive to the laws revealed at Marah there was reason to believe they would accept the entire Torah at Sinai when the time came.

(1) ANY OF THE DISEASES THAT I BROUGHT UPON THE EGYPTIANS. That I turned their waters into blood (Ps. 105:29), and they did not have water to drink.

ויאמר אם שמוע תשמע, “He said: ‘if you will surely listen, etc.” According to Ibn Ezra this formulation means: “if you will endeavour to understand the rationale underlying the legislation, etc.”

And if I do bring it, it will be as if it were not brought — for “I am Hashem, Who heals you.” Rashi is answering the question: If He will not bring sickness, what is the meaning of, “I am Hashem, Who heals you”? Thus Rashi explains, “And if I do bring it. . .” means as follows: “If you vigilantly obey,” then I will not bring sickness. But if you do not obey, then I will bring it upon you. However, “It will be as if it were not brought. . .”

(Exodus 15:26) "And He said: If pay heed, you shall pay heed": From here it was derived: If a man paid heed to one mitzvah, he is caused to pay heed to many mitzvoth, it being written "If pay heed, you shall pay heed." If a man forgot one mitzvah, he is caused to forget many mitzvoth, viz. (Devarim 8:19) "If forget, you shall forget." "to the voice of the L rd": This refers to the Ten Commandments, which were from Mouth to mouth through the medium of "voices." "and you do what is just in His eyes": These are select aggadoth, which are "heard" in the ears of all men. "and you give ear to His mitzvoth" — Mishnayoth. "and you keep all His statutes" — halachoth. "all of the illness which I placed in Egypt I will not place upon you." But if I do place it upon you — "for I am the L rd who heals you." These are the words of R. Yehoshua. R. Elazar Hamodai says: "hear": I might think that this is optional; it is, therefore, written "you shall hear": It is mandatory and not optional. "you shall pay heed": This is the rule which is the underpinning of Torah. "to the voice of the L rd your G d": We are hereby apprised that if one hears (Torah) from the mouth of his teacher, it is accounted to him as if he stood and paid attendance upon Him who lives and endures forever and ever. "and you do what is just in His eyes": This refers to (integrity) in one's dealings (with others). We are hereby apprised that if one deals faithfully (with others), men take pleasure in him, and it is accounted to him as if he fulfilled the entire Torah. "and you give ear to His mitzvoth" — laws. "and you keep all His statutes" — (those pertaining to) illicit relations. "all of the illness which I placed in Egypt I will not place upon you": And what is the intent of "for I am the L rd who heals you"? The Holy One Blessed be He said to Moses: Tell Israel that the words of Torah which I gave to you are healing for you, are life for you. As it is written (Mishlei 4:22) "for they are life to him who finds them", and (Ibid. 3:8) "It is healing to your navel and marrow to your bones." R. Yitzchak says: If they have no illness, why do they need healing? But (the intent is:) "All of the illness which I placed upon Egypt, I will not place upon you" in this world; (and if I do place it upon you, it is as if I have not placed it upon you) "for I am the L rd who heals you" (in the world to come.) Shimon b. Azzai says: (If it is already written ) "heed," why is it (also) written "you shall heed"? I might think that if one wishes to heed, he is caused to heed later; to forget, he is caused to forget later; it is, therefore, written "heed, you shall heed," "forget, you shall forget." How so? If he wishes to heed, he is caused to heed at once; (if he wishes) to forget, he is caused to forget at once. He was wont to say: If a man wishes to heed, of his volition, he is caused to heed (even) against his volition. To forget, of his volition, he is caused to forget (even) against his volition. "Permission (to exercise one's free will) is given" — (Mishlei 3:34) "If (men would be) scoffers, He will (enable them to) scoff; and to (men who would be) humble, He will grant (them the) grace (to be so)." Others say (homiletically, on Exodus 22:25): "If chavol, tachbol" — If you cause (one) injury, you shall suffer (many) injuries.

V. 26. אם שמעה וגו׳ bis תעשה scheint ein zusammengehöriger Satz zu sein. Die Verdoppelung des שמוע תשמע bezeichnet das ausschließliche Hinhören auf die Stimme Gottes, um das zu vernehmen, was in seinen Augen das Gerade, d. h. dasjenige ist, was in einem vorliegenden Falle das Entsprechende, das Rechte ist. Dadurch wird משפט, die von Gott bestimmte soziale Ordnung, bewirkt. Zu "hören", d. h. dir zu sagen oder sagen zu lassen, was in dem vorliegenden Falle zu tun ist, dir ein Urteil über das in gegenwärtigem Falle "Rechte" zu bilden oder zu verschaffen, bist du schon ohnehin durch den Fall veranlasst, und die Forderung ergeht an dich nur, aus Gottes Wort dir das Urteil zu holen. Anders ist es bei מצות, bei den dir von Gott auf deinem von ihm dir angewiesenen "Posten" erteilten Geboten der positiven Förderung des eigenen und des Heiles des Nächsten, der Selbstveredelung, der Nächstenliebe usw. Hinsichtlich ihrer würdest du, ohne Gottes Gebot, in den meisten Fällen gar nicht zu einer den Willen bestimmenden Tätigkeit des geistigen "Ohres" dich angeregt fühlen. Daher heißt es hier: והאזנת: und wirst dein Ohr in Tätigkeit setzen, למצותיו für seine Gebote, zu vernehmen was Er von dir fordert. שימור ,ושמרת כל חקיו: in Beziehung auf die göttlichen Gesetze ist immer ein zweifaches. Dieses Wort legt uns die göttlichen Gesetze als ein anvertrautes Gut in Händen, hinsichtlich dessen wir die Pflicht der Hut haben. Diese Hut ist eine zweifache: die Sorge für die theoretische Kenntnis: "Lernen"; denn ein Gesetz, das dem Bewusstsein der Verpflichteten entrückt ist, ist "verloren". Sodann die Sorge für die praktische Erfüllung: die sich selbst kontrollierende Gewissenhaftigkeit, aus welcher die das Gesetz "schützenden" גזירות und תקנות resultieren. Diese "Hut" wird hier zunächst für חוקים gefordert, die, unsere Sinnlichkeit und Willkür beschränkend, am meisten Gefahr laufen, theoretisch außer acht und praktisch außer Übung zu kommen. In den allermeisten Fällen, wo das göttliche Wort die einzelnen Teile des Gesetzes aufzählt, werden חקים zuerst, vor משפטים genannt. Denn eben die Erziehung und Heiligung der Sinnlichkeit innerhalb der mit den חקים gezogenen Schranken lässt erst Menschen hervorgehen, die den Anforderungen der Gerechtigkeit und der Liebe, wie Gott sie begreift und ausspricht, in ganzem Umfange und ganzer Höhe zu genügen vermögen. So ja auch oben שם לו חק ומשפט. Hier aber stehen משפטים und מצות im Vordergrunde, weil hier auf die in Mizrajim geschaute und erfahrene Entartung gegensätzlich hingeblickt wird und dort eben die soziale Entartung zunächst am Tage lag und Israel insbesondere fühlbar geworden, die in tieferem Grunde jedoch ebenfalls nur aus der individuellen sittlichen Entartung hervorgewuchert war.

כי אני, ה' רופאך, “for I, the Lord, am your physician.” The Torah here speaks of preventive medicine. It tells us that G–d, i.e. His Torah, teaches us how to forestall sickness. Physicians are in the habit of telling their patients what to eat and what not to eat so that that they will not become victims of certain common diseases. This is why the verse commences with the warning to pay heed to what your Physician tells you before you become a victim to these diseases. We are to consider the performance of the Torah’s commandments as preventive medicine. Our author also quotes Isaiah 17,11 as support for his interpretation. The prophet wrote: נד קציר ביום נחלה וכאב אנוש, “on the day that you plant you see it grow.” He also quotes proverbs 4,22, where the author concludes his advice in verse 20 by stating: ולכל בשרו מרפא, “and healing for all his flesh.” (Attributed to Rabbi Joseph Kara). The words: כל המחלה in our verse above is interpreted as having the same meaning as the same word in Samuel II 12,2: ולרש אין כל, “and the poor man does not have anything,” and as in Psalms 78,38: ולא יעיר כל חמתו, “and He did not give full vent to His fury,” i.e. “any of the different kinds of disease I will not inflict upon you.”

ויאמר, “he said;” the subject is Moses. 'אם שמוע תשמע וגו, “if you will surely listen etc.;” Moses quotes what G-d had said to him to tell the people. 'כל המחלה אשר שמתי במצרים וגו, “every disease with which I have afflicted the Egyptians in Egypt, etc.” לקול ה' אלוקיך, the letter ל in the word לקול, has a “crown”. [something exceptional for that letter. Ed]

תעשה AND IF THOU WILT DO — this implies the performance of the commands.

I WILL PUT NONE OF THE DISEASES UPON THEE, WHICH I HAVE PUT UPON THE EGYPTIANS; FOR I AM THE ETERNAL THAT HEALETH THEE. Rashi wrote: “I will put none of the diseases upon thee, and if I do place them [because you will not hearken to My voice], they will be as though they had not been placed, for I am the Eternal that healeth thee. This is the homiletic exposition. But according to the plain meaning of Scripture, the verse is to be understood in the sense of a person who says, ‘I am the physician who warns you not to eat certain things which might bring a man back to his state of disease.’” Thus far the language of Rashi.
But according to the plain meaning of Scripture, rophecha is not an adjective, [or more precisely, a noun-adjective, as Rashi would have it, meaning “Thy physician Who teaches thee how disease should not befall thee.” Instead, the meaning of the verse is “that I am the One Who heals thee.”] Besides, it is not customary that a master should assure his servants that “if you will do all my will and desire, I will not slay you with sore diseases.” None of the Divine assurances of the Torah are expressed in that way! Rather, the verse here constitutes an admonition by which He warned them not to be among those that rebel against Him as the Egyptians had been. By hearkening to His voice, they will be saved from all sickness, since that sickness deservedly comes upon all those who rebel against His will, even as it befell the Egyptians when they did not hearken to Him. This is similar to that which He said that He will put upon thee all the diseases of Egypt which thou wast in dread of, and they shall cleave unto thee.²⁶⁶Deuteronomy 28:60. And He further said, For I am the Eternal that healeth thee. This constitutes a promise “that I will remove from you sickness that comes in the natural course of events, even as I healed the waters [at Marah].”
Rabbi Abraham ibn Ezra commented that this sign, [i.e., making the bitter waters sweet], which was the first one done for them in the wilderness, was in contrast to the first plague that came upon the Egyptians. The waters of the [Nile] river were sweet and He changed them to be of evil effect, while these waters of Marah were bitter and He healed them. Thus it was shown that G-d does things which are contrary to each other, and therefore you should fear Him and not rebel against Him so that He should not afflict you as He did [afflict] them. You should love Him for He will bestow goodness upon you, even as He healed the waters for you. [Thus far Ibn Ezra’s comment.]
Now on the matter of Scripture making use here of two expressions, saying, “His commandments, His statutes,” and concluding, I will put none of the diseases upon thee, for I am the Eternal, [thus using the third-person and first-person pronouns in the same verse], I have already written you three times²⁶⁷Proverbs 22:20, according to Jonathan ben Uziel’s translation. Ramban uses the expression here in a figurative sense, meaning: “I have already elucidated this matter in other places.” See Vol. I, pp. 260-261. See also further, 24:2. on the explanation thereof. [Here] it can be understood from the word ‘l’kol’ (to the voice) and the word ‘ani’ (I), which convey the thought that if we shall listen to the voice of our G-d to keep G-d’s commandments and His statutes, the Glorious Name will be our healer. It is on the basis [of the verse] that the Sages instituted [the formula of] benedictions [which contain two different pronouns, thus: “Blessed art Thou O Eternal, our G-d, King of the universe,] Who hast sanctified us with His commandments and hast commanded us.” The benedictions contain an expression of acknowledgment of G-d’s Sovereignty, [saying as we do, “our G-d, King of the universe”], and the commandments have been given to us from everlasting even to everlasting.²⁶⁸I Chronicles 16:36. The student learned [in the mystic lore of the Cabala] will understand.
And I will enlighten you [on this matter]. All benedictions which contain an expression of His Sovereignty are so formulated that they show respect to the Sovereign of the universe, Who has sanctified us [by His commandments] and Who has done [a certain deed] for us. But where a benediction follows another one, in which case the Sovereignty of G-d is not mentioned,²⁶⁹Such is an established rule in the prayers. The opening benediction starts: Baruch atah Hashem Elokeinu melech ha’olam (Blessed art Thou, O Eternal, King of the universe…), the Sovereignty of G-d thus being acknowledged in the second person, i.e., as the One directly addressed. But the benediction concludes with a reference to that Sovereign in the third person, thus concluding, “Who has sanctified us by His commandments.” The following benedictions do not open with a reference to G-d’s Sovereignty, but instead continue throughout in the second person. For example, in the Grace after the meal, the first benediction begins: “Blessed art Thou, O Eternal our G-d, King of the universe, Who sustains the whole world with His goodness… He giveth food to all flesh….” The second benediction begins: “We thank Thee, O Eternal our G-d, for the goodly and ample land of our desire which Thou gavest….” It should be noted that this rule applies only where a number of benedictions relate to one unit of prayer, such as the Grace after the Meal, or the Morning Sh’ma, the Evening Sh’ma, etc. Where the benedictions consist of short unrelated statements, such as the blessings of thanksgiving with which the Morning Service begins, each benediction contains an expression of G-d as the Sovereign of the universe. it is formulated in the second-person, such as [the benedictions beginning]: “Thou art Mighty,” “Thou art Holy,”²⁷⁰These are the second and third benedictions of the Sh’moneh Esreh [literally: the “Eighteen” Blessings — the central prayer around which the regular daily services are built]. They do not begin with a reference to G-d’s Sovereignty, and therefore are formulated in the second person: “Thou art Mighty;” “Thou art Holy.” It should be noted that in the first benediction of the Sh’moneh Esreh, although there is no reference to G-d as the Sovereign of the universe, the expression “G-d of Abraham” is deemed equivalent to “King of the universe,” since Abraham was the first to acknowledge His Sovereignty over the whole universe. See my Hebrew commentary, p. 361. and so all the others. The prayer of Aleinu l’shabei’ach (“It is for us to praise the Lord of all things,” a prayer which begins the three special sections of the New Year Additional Service], was designated in the third-person [even though it is not preceded by a benediction in which G-d’s Sovereignty is mentioned], because we mention therein, “And we bend the knee and bow low and offer thanks before the Supreme King of kings.”²⁷¹When one stands in His very presence, it is not proper to address prayer to Him in the second person. Hence the Aleinu prayer is designated in the third person. (Ricanti). See my Hebrew commentary, p. 361. Understand this.

(2) I WILL NOT BRING UPON YOU, FOR I THE LORD AM YOUR HEALER. In that I have "healed" the waters, as this expression is written with respect to Elisha, who "healed" the water. (II Kings 2:21)

והישר בעיניו תעשה, “and you will do what is right in His eyes, etc.” A reference to the positive commandments.

It will be healthful to your body. I.e., from here we learn that it is healthful and prevents sickness.

Actually, the Torah alludes to four distinct commandments here, ללמוד וללמד, לשמור ולעשות, to study the law, to teach it, to observe the prohibitions, and to carry out the aspects demanding action. The words: אם שמוע תשמע allude to the duty to study these laws. The repetition implies the demand that one should commit what one has learned to memory. It also suggests that one should grow fond of studying G'd's laws. One should not feel one has already done enough studying. The words: והישר בעיניו תעשה, "you will do what is right in His eyes," refer to the teaching of G'd's laws for free, similar to what we have been told in Nedarim 37 that just as Moses did not charge us for teaching the Torah, so we should not charge others for teaching them the Torah. The word ישר refers to G'd who in His goodness gave the Torah to His creatures expecting His creatures in turn to hand it on for free. The words: והאזנת למצותיו, imply carrying out positive commandments, whereas the words: ושמרת כל חוקיו imply not violating negative commandments.

מחלה ist nicht nur leibliche Krankheit, sondern jede Hemmung des Wohlbefindens, auch des Gemütes, wie: ואין חולה מכם עלי (Sam. I. 22, 8), des Gesamtdaseins, wie: ובל יאמר שכן חליתי (Jes. 33, 24), ואת תחלואיה אשר חלה ד בה (Dewarim 29. 21) insbesondere auch die zum Zwecke der Züchtigung hervorgerufene: הכית אותם ולא חלו (Jirmija 5. 3), הכוני בל חליתי (Prov. 23,. 35). Gott spricht: die Beobachtung meiner Gesetze schützt dich vor erziehenden Leiden, die ich sonst über dich wie über Mizrajim verhängen müsste. Gott lässt Menschen und Staaten nicht ohne Beachtung der מצות ,משפטים und הקים gedeihen, physisch und sozial gehen sie ohne dieselben zu Grunde, und so ist die Beachtung der göttlichen Gesetze die prophylaktische Arznei für alles physische und soziale Leid.

לא אשים עליך, “I will not afflict you with.” G-d implied that the reason He would not do so is that He would otherwise have to trouble Himself to cure the Israelites from these diseases.

והאזנת means THOU WILT INCLINE THE EAR to be punctilious in the practice of the details.

(3) ANY OF THE DISEASES. It refers to [those of] water, as it is written (Ex. 23:25), "He will bless your bread and your water. And I will remove sickness from your midst."

והאזנת למצוויו, “and you will give ear to His commandments;” a reference to the negative command-ments. In the Mechilta the words והישר בעיניו תעשה, are understood as a reference to “your business ethics,” the reason being that anyone who practices fair business ethics will be beloved both by his peers as well as by his G’d. He is perceived as having observed the entire Torah.

אשר שמתי במצרים, "which I put upon the Egyptians, etc." The reason G'd mentioned that He had brought diseases upon the Egyptians, something we are all aware of, is to prevent us from making an error. If G'd had not referred to the past we could have thought that He only promised not to inflict these diseases upon us, whereas if we contracted them without His active intervention we would not be protected against them. G'd reminds us that just as He made sure we were not infected by the diseases with which He struck the Egyptians so we would remain totally immune to any of the germs which caused these diseases in the Egyptians.

כי אני ה' רופאיך, “for I, the Lord, am your physician.” I would have to act as your physician after you had decided to listen to My voice, having been afflicted with such diseases as I struck the Egyptians with. [If understand our author correctly, he means that these diseases would not be considered as “natural,” as the Israelites had learned while in Egypt that they were means of G-d punishing people as opposed to diseases that had not been inflicted upon the Egyptians. Ed.] G-d hints that no physician but He could have turned water into blood and reversed the process.

כל חקיו ALL HIS STATUTES — Matters which are only the decrees of the King (decrees of God imposed by Him, as King, upon us, His subjects) and which appear to have no reason, and at which the evil inclination cavils saying, “What sense is there in prohibiting these? Why should they be prohibited?” — For instance: the prohibition of wearing a mixture of wool and linen, and of eating swine’s flesh, and the law regarding the red heifer, and similar matters (cf. Yoma 67b).

כי אני ה' רופאך, “for I the Lord, am your healer.” According to Rashi the previous lines can be summed up as if a person would introduce himself to his patient as a doctor, and would tell him that as long as he would obey his warnings not to eat certain foods, etc., he would not need to be concerned about contracting certain illnesses. Nachmanides disagrees, saying that this is not the straightforward meaning of these verses at all. The reason why he disagrees is that it is not the nature of a master to assure his servants that if they perform their duties he would not strike them with a fatal disease. There cannot be found a single parallel in the entire Torah which substantiates that this is the type of assurance G’d hands out to His subjects. What our verse does portray is the assurance that if the Jewish people, as opposed to the Egyptians, will hearken to the instructions of G’d, they will not be struck down as had the Egyptians who had maintained a consistently rebellious posture against G’d. G’d confirms this with the words: “for I am the Lord your healer,” making the point that all the diseases which struck the Egyptians were not due to the caprice of natural forces, but to the active intervention of G’d against people who refused to obey His instructions. G’d goes beyond this, promising that in response to the people’s obedience He would even heal those afflictions which would be the result of the caprice of natural forces in the universe. Ibn Ezra writes that the first miracle confirming what G’d had just said was the changing of bitter water to drinkable sweet water, which was the exact reversal of the first of the ten plagues that had changed life-sustaining drinking water to blood. It is G’d’s ability to be effective both by doing one thing and by doing its opposite, which makes Him so unique. This is why you are well advised to always be in awe of Him, not rebel against Him so that He will not quarrel with you. Moreover, you have every reason to love Him, for He will prove benevolent to you, just as He did when He cured the bitter waters.

כי אני ה׳ רפאך, "For I the Lord am your Healer." The Torah here refers to diseases which are not due to Divine intervention such as the common cold contracted due to one's carelessness, etc. (compare Ketuvot 30). G'd undertakes to protect us even against such diseases which are not normally controlled by Him if we live according to His precepts.

לא אשים עליך I WILL NOT PLACE ON THEE — and if I do place them on thee because thou refusest to hearken to My voice, it will be as though they had not been placed on thee, for if thou repentest of thy disobedience I will remove them immediately, כי אני ה׳ רפאך BECAUSE I AM THE LORD THAT HEALETH THEE. This is its Midrashic explanation (Mekhilta d'Rabbi Yishmael 15:15). But according to its literal sense the meaning is: For I am the Lord who healeth thee and teacheth thee the Law and Commandments in order that thou mayst be saved from them (these diseases) — like a physician who says to a man: Do not eat this thing lest it will bring you into danger from this disease. So, too, it states, (Proverbs 3:8) “It (obedience to God) will be wholesome to thy body” (implying that disease will not fall upon thee) (Mekhilta d'Rabbi Yishmael 15:15).