וְנָתַתִּ֥י גִשְׁמֵיכֶ֖ם בְּעִתָּ֑ם וְנָתְנָ֤ה הָאָ֙רֶץ֙ יְבוּלָ֔הּ וְעֵ֥ץ הַשָּׂדֶ֖ה יִתֵּ֥ן פִּרְיֽוֹ׃
Tedy dam wam deszcze w czasie swoim, i wyda ziemia plon swój, a drzewo polne wyda owoc swój.
Ramban
‘E-IL SHA-DAI.’ These are two distinct Divine names, each one descriptive in itself.367And not as Abraham ibn Ezra has it, i.e., that they both constitute one descriptive noun: “a G-d who is almighty” and “an almighty G-d.” Now the meaning of the word eil is “mighty”, derived from the expression, Eilei Moab (the mighty ones of Moab).368Exodus 15:15. The meaning of Sha—dai, according to Rashi, is “He whose G-dship suffices for every creature.” In the book Moreh Nebuchim369I, 63 (toward the end). the Rabbi294Rabbi Moshe ben Maimon (Rambam). See Seder Bereshith, Note 139. explained that the name Sha—dai signifies “he who is sufficient.” That is to say, He does not require the existence of what He created or the conservation of any other being; rather, His existence is self-sufficient. Rabbi Abraham ibn Ezra explained in the name of the Nagid370Shmuel Hanagid. In our text of Ibn Ezra, it appears anonymously as “And many explain.” that the name is from the root shodeid, meaning “victor and prevailer over the hosts of heaven.” This is the correct interpretation, for the name Sha—dai represents the attribute of power which conducts the world, concerning which the Sages have said that it is “the attribute of Justice of the world below.”371Bereshith Rabbah 35:4.
The reason for mentioning this Divine Name now is that with it are done the hidden miracles372All miracles which a man can deny, saying that they are part of the natural order, are called “hidden,” while those that cannot be denied but are clearly the intervention of the power of G-d are called “open.” (Ma’or Veshamesh.) This concept is a major foundation in Ramban’s thinking. It will appear in many other places in a more developed manner. See e.g., further, 46:15; Exodus 6:2; Leviticus 26:11. for the righteous, to deliver their soul from death, and to keep them alive in famine,373Psalms 33:19. as well as to redeem them in war from the power of the sword,374See Job 5:20. just as all the miracles done to Abraham and to the other patriarchs, and as all the blessings and curses mentioned in the Torah in the section Im Bechukothai375Leviticus 26:3-46. and in the section Vehaya Ki Thavo.376Deuteronomy 28:1-69. These blessings and curses are all miracles for it is not in nature that the rains should come in their due season377Leviticus 26:4. when we worship G-d, nor are the skies to be like iron378Ibid., Verse 19. if we plant our fields in the seventh year, and similarly all promises in the Torah. Rather, they are all miracles by which the disposition of natural law is overpowered, except that no change from the natural order of the world is noticeable, as was the case with the miracles done through Mosheh Rabbeinu with the ten plagues, the dividing of the Sea, the Manna, the well, and their like, for these are miracles which openly changed nature, and they were done with the Tetragrammaton which He told to him. It is for this reason that He now told Abraham our father that He is the Almighty, the Victor Who will prevail over his constellation of birth so that he will have a son, and thus there will be a covenant between Him and his seed forever, meaning that the portion of the Eternal is His people,379Deuteronomy 32:9. and that He will lead them at His own will, as they will not be under the rule of a star or constellation.
Know and consider that our father Abraham did not mention the Tetragrammaton [Eternal] in any of his utterances except in combination with the Divine Name written [G-d],380Such as in 15:2 above. or in combination with E-il Elyon [G-d Most High],381Ibid., 14:22. but he did mention in his affairs the name Elokim [G-d]. Thus he will say, The Eternal, the G-d of heaven.382Further, 24:3. He said, however, the Eternal seeth,383Ibid., 22:14. In this case Abraham used the Tetragrammaton (Eternal) by itself. This would contradict the principle stated by Ramban above that Abraham never used this Divine Name except in some combination with another Name. Ramban answers that since the reference there is to the Sanctuary which was destined to be built on that mountain in the future and where the sacrifices were to be brought, the Tetragrammaton is the proper name to be used, as will be explained in the beginning of the book of Leviticus when sacrifices are discussed. because it refers to the place of the future Sanctuary. Jacob, on the other hand, always mentioned E-il Sha-dai [G-d Almighty],384Ibid., 43:14; 48:3. which Moses our teacher never mentions. If you will be worthy you will understand this entire matter from that which the Rabbis said in Tractate Yebamoth:38549b. “All prophets contemplated Deity through an unlucid speculum,” which is why Isaiah said, And I saw G-d,386Isaiah 6:1. [i.e., the Divine Name written Aleph Dalet]. “But Moses contemplated Deity through a lucid speculum.” This is why He said, For a man shall not see Me and live,387Exodus 33:20. whereas Isaiah’s verse, and I saw G-d,386Isaiah 6:1. is written with the Aleph Dalet. I will mention this theme again in Parshath Va’eira388Ibid., 6:2. if G-d will look upon my grief.389A personal reference of Ramban to the difficult times in his life when he was engaged in the writing of this work.
The reason for mentioning this Divine Name now is that with it are done the hidden miracles372All miracles which a man can deny, saying that they are part of the natural order, are called “hidden,” while those that cannot be denied but are clearly the intervention of the power of G-d are called “open.” (Ma’or Veshamesh.) This concept is a major foundation in Ramban’s thinking. It will appear in many other places in a more developed manner. See e.g., further, 46:15; Exodus 6:2; Leviticus 26:11. for the righteous, to deliver their soul from death, and to keep them alive in famine,373Psalms 33:19. as well as to redeem them in war from the power of the sword,374See Job 5:20. just as all the miracles done to Abraham and to the other patriarchs, and as all the blessings and curses mentioned in the Torah in the section Im Bechukothai375Leviticus 26:3-46. and in the section Vehaya Ki Thavo.376Deuteronomy 28:1-69. These blessings and curses are all miracles for it is not in nature that the rains should come in their due season377Leviticus 26:4. when we worship G-d, nor are the skies to be like iron378Ibid., Verse 19. if we plant our fields in the seventh year, and similarly all promises in the Torah. Rather, they are all miracles by which the disposition of natural law is overpowered, except that no change from the natural order of the world is noticeable, as was the case with the miracles done through Mosheh Rabbeinu with the ten plagues, the dividing of the Sea, the Manna, the well, and their like, for these are miracles which openly changed nature, and they were done with the Tetragrammaton which He told to him. It is for this reason that He now told Abraham our father that He is the Almighty, the Victor Who will prevail over his constellation of birth so that he will have a son, and thus there will be a covenant between Him and his seed forever, meaning that the portion of the Eternal is His people,379Deuteronomy 32:9. and that He will lead them at His own will, as they will not be under the rule of a star or constellation.
Know and consider that our father Abraham did not mention the Tetragrammaton [Eternal] in any of his utterances except in combination with the Divine Name written [G-d],380Such as in 15:2 above. or in combination with E-il Elyon [G-d Most High],381Ibid., 14:22. but he did mention in his affairs the name Elokim [G-d]. Thus he will say, The Eternal, the G-d of heaven.382Further, 24:3. He said, however, the Eternal seeth,383Ibid., 22:14. In this case Abraham used the Tetragrammaton (Eternal) by itself. This would contradict the principle stated by Ramban above that Abraham never used this Divine Name except in some combination with another Name. Ramban answers that since the reference there is to the Sanctuary which was destined to be built on that mountain in the future and where the sacrifices were to be brought, the Tetragrammaton is the proper name to be used, as will be explained in the beginning of the book of Leviticus when sacrifices are discussed. because it refers to the place of the future Sanctuary. Jacob, on the other hand, always mentioned E-il Sha-dai [G-d Almighty],384Ibid., 43:14; 48:3. which Moses our teacher never mentions. If you will be worthy you will understand this entire matter from that which the Rabbis said in Tractate Yebamoth:38549b. “All prophets contemplated Deity through an unlucid speculum,” which is why Isaiah said, And I saw G-d,386Isaiah 6:1. [i.e., the Divine Name written Aleph Dalet]. “But Moses contemplated Deity through a lucid speculum.” This is why He said, For a man shall not see Me and live,387Exodus 33:20. whereas Isaiah’s verse, and I saw G-d,386Isaiah 6:1. is written with the Aleph Dalet. I will mention this theme again in Parshath Va’eira388Ibid., 6:2. if G-d will look upon my grief.389A personal reference of Ramban to the difficult times in his life when he was engaged in the writing of this work.
Ramban
THAT IT GIVE FORTH ITS WATER. The meaning thereof is that a large amount of water should immediately spring forth, just as it is said, and water came forth abundantly,147Further, Verse 11. for the term “giving” denotes abundance, as in [the verses]: and the Land shall ‘give’ her produce, and the trees of the field shall ‘give’ their fruit;148Leviticus 26:4. For as the seed of peace, the vine shall ‘give’ her fruit, and the Land shall ‘give’ her increase, and the heavens shall ‘give’ their dew.149Zechariah 8:12. In all these [verses] He was promising them abundance. And so, it is written, [Behold, He smote the rock, that waters gushed out], and streams overflowed.150Psalms 78:20. Now the meaning of ‘its’ water [that it give forth ‘its’ water] is not like [the Land] shall give ‘her’ produce, and [the trees] shall give ‘their’ fruit, since it is not in the nature of a rock to have water in it. But its meaning is [that it will give forth] the water which will come out of it, for when G-d turns the flint into a fountain of waters,151Ibid., 114:8. so that they are [contained] in it and come forth out of it, the waters may [indeed] be called ‘its’ water. Similarly, and He will bless ‘thy’ bread, and ‘thy’ water;152Exodus 23:25. ‘his’ bread shall be given, ‘his’ waters shall be sure.153Isaiah 33:16. He stated it in this way [that it give forth ‘its’ water] in order to inform us that the waters will come forth from the very rock itself, not from the ground beneath it, as occurs naturally in the case of many fountains; but [these waters] will come forth from the middle of the rock. And so it is written, Who turneth the rock into a pool of water, the flint into a fountain of waters.151Ibid., 114:8. He repeated a second time [in this verse], and thou shalt bring forth to them water, meaning that “while you [Moses] are still there, you should bring them forth water from the rock, so that they should all see it gushing forth.” SO THOU SHALT GIVE THE CONGREGATION AND THEIR CATTLE DRINK. [This means] that “you should command them to drink from it in your presence.” All this was for the purpose of publicizing the miracle. In the actual event, [however], it is not mentioned that “he gave the congregation and their cattle to drink;” instead, it says, and the congregation drank, and their cattle,147Further, Verse 11. because owing to their great thirst, as soon as they saw water gushing out in abundance, they fell upon the river and drank.
Now according to the opinion of our Rabbis about Miriam’s Well,154This was a moving well in Miriam’s merit which accompanied the Israelites throughout their forty year’s journeys in the desert. “When Miriam died [as mentioned here in Verse 1] the well was taken away.” (Taanith 9a). Hence the crisis of the lack of water. See also Vol. II, pp. 240-241, and Note 436 ibid. this rock [in Kadesh] is the same flint which was in Horeb;124Exodus 17:6. therefore they explain [that the expression] ‘its’ water [in that it give forth ‘its’ water] refers to the water which it used to give, for now as a result of Miriam’s death the fountain ceased [and was only restored in the merit of Moses and Aaron].155Taanith 9a. When Aaron died it continued in the merit of Moses. For when our Rabbis speak of Miriam’s Well, they mean that there was always a miraculous well,156Ramban here appears to be referring to the tradition mentioned in the Mishnah in Aboth 5:9 that ten things were created in the twilight of the eve of the first Sabbath, amongst them “the mouth of the well.” It was this well which appeared wherever G-d wanted it to, as explained further on. a fountain of living waters,157Jeremiah 2:13. flowing wherever it was His Will. Thus He caused it to come up for Ishmael in the wilderness of Beer-sheba.158Genesis 21:14; 19. In Pirkei d’Rabbi Eliezer, Chapter 30 the tradition is recorded that this was the same well mentioned in connection with Miriam. See my Hebrew commentary, p. 277. It was this rock which became cleft in Horeb,124Exodus 17:6. and throughout their travels [water] flowed from the rock wherever they encamped. But when the righteous one [Miriam] died, the fountain stopped, and now it continued through [the merit of] Moses to be a fountain opened159Zechariah 13:1. for him from that very same rock [which had been in Horeb], this being the meaning of the phrase, and speak ye unto ‘haselah’ (‘the’ rock) — the known rock. According to the plain meaning of Scripture, [however], there was a rock near the camp, and He commanded “and speak ye unto the rock which is before you” [hence the phrase ‘the’ rock]. One can also explain it as “and speak ye unto the rock which is before their eyes,” meaning to say “the first rock that they will see.”
Now according to the opinion of our Rabbis about Miriam’s Well,154This was a moving well in Miriam’s merit which accompanied the Israelites throughout their forty year’s journeys in the desert. “When Miriam died [as mentioned here in Verse 1] the well was taken away.” (Taanith 9a). Hence the crisis of the lack of water. See also Vol. II, pp. 240-241, and Note 436 ibid. this rock [in Kadesh] is the same flint which was in Horeb;124Exodus 17:6. therefore they explain [that the expression] ‘its’ water [in that it give forth ‘its’ water] refers to the water which it used to give, for now as a result of Miriam’s death the fountain ceased [and was only restored in the merit of Moses and Aaron].155Taanith 9a. When Aaron died it continued in the merit of Moses. For when our Rabbis speak of Miriam’s Well, they mean that there was always a miraculous well,156Ramban here appears to be referring to the tradition mentioned in the Mishnah in Aboth 5:9 that ten things were created in the twilight of the eve of the first Sabbath, amongst them “the mouth of the well.” It was this well which appeared wherever G-d wanted it to, as explained further on. a fountain of living waters,157Jeremiah 2:13. flowing wherever it was His Will. Thus He caused it to come up for Ishmael in the wilderness of Beer-sheba.158Genesis 21:14; 19. In Pirkei d’Rabbi Eliezer, Chapter 30 the tradition is recorded that this was the same well mentioned in connection with Miriam. See my Hebrew commentary, p. 277. It was this rock which became cleft in Horeb,124Exodus 17:6. and throughout their travels [water] flowed from the rock wherever they encamped. But when the righteous one [Miriam] died, the fountain stopped, and now it continued through [the merit of] Moses to be a fountain opened159Zechariah 13:1. for him from that very same rock [which had been in Horeb], this being the meaning of the phrase, and speak ye unto ‘haselah’ (‘the’ rock) — the known rock. According to the plain meaning of Scripture, [however], there was a rock near the camp, and He commanded “and speak ye unto the rock which is before you” [hence the phrase ‘the’ rock]. One can also explain it as “and speak ye unto the rock which is before their eyes,” meaning to say “the first rock that they will see.”
Ramban
YOVEIL HI’ (IT IS A JUBILEE). “This [the fiftieth] year is distinguished from all other years by being given a special name. And what is that name? Its name is yoveil [literally: ‘the ram’s horn’] on account of the blowing of the Shofar.” This is Rashi’s language, and such also is the opinion of the commentators143R’dak in Sefer Hashorashim (Book of Roots), under the root yoveil. that [the word yoveil here] is of the roots: ‘b’keren hayoveil’ (with the ram’s horn);144Joshua 6:5. ‘shofroth ha’yovlim’ (the rams’ horns).145Ibid., Verse 4. But I do not find this acceptable, because of [the expression here] shall be unto you [it shall be a Jubilee unto you]; for what sense is there in saying of a year that “it shall be ‘a blowing’ unto you”146For since Rashi explained that the term yoveil means “blowing the Shofar,” then it follows that ‘yoveil hi’ the fiftieth year shall be unto you means that “the fiftieth year shall be blowing the Shofar to you.” But how can this be said of a year? Mizrachi in defense of Rashi writes that Rashi means that “the year in which every man returns to his possession and to his family, is called yoveil (Jubilee) on account of the blowing of the Shofar,” but not that the word yoveil means “blowing.” and you shall return [every man unto his possession etc.]? Perhaps Scripture is stating: “It is a Jubilee distinguishable by that name which I have called it, and it shall be unto all of you known by the blowing of the Shofar which you will do thereon, reminding you of the purport [of the Jubilee year], that in it every man shall return unto his possession, and every man unto his family.” Similarly, A Jubilee shall that fiftieth year be unto you147Verse 11. means that it shall be a Jubilee unto you, that ye shall not sow, neither reap, that is to say, it is known by its name that it is to be so.
But all this appears to me to be incorrect. For the meaning of shofroth ha’yovlim145Ibid., Verse 4. is “the horns of the rams,” and Yonathan [ben Uziel] also translated there: “shofroth [made] of rams’ horns.” It is also so stated in the Gemara:148Rosh Hashanah 26 a. “What intimation is there that the term yoveil is an expression for a ram? In Arabic they call a ram yovlo.” Now the Shofar used on the Day of Atonement [in the Jubilee year] does not necessarily need to be a ram’s horn, for all shofroth (horns) are valid on it, and in the opinion of our Mishnah149Ibid., 26 b. and all the Tannaim (Sages of the Mishnah), the commandment is [preferably to be performed in the year of the Jubilee] with the horn of wild goats. If so, why then would the [Jubilee] year be called “the year of the ram?”
Now Rabbi Abraham ibn Ezra said that the meaning of yoveil is like “sending forth.” In my opinion, Scripture does not call the year yoveil with reference to the blowing [of the Shofar], but with reference to “the liberty” [that it brings to the inhabitants of the Land]; for this term is not mentioned in the first verse which states, Then shalt thou make proclamation with the blast of the horn.150Above, Verse 9. But when He stated [in the verse before us] and ye shall proclaim liberty throughout the Land unto all the inhabitants thereof, meaning that they shall all be free to reside wherever they please, He continued by saying ‘yoveil hi,’ that it is a year in which every man is “carried away” to his possession, and his feet “transport him” to his family afar off to sojourn.151Isaiah 23:7. This term [yoveil] is used in connection with many subjects. Thus: ‘yuval’ (there shall be brought) a present unto the Eternal of hosts,152Ibid., 18:7. and it is further stated: and on ‘yuval’ it spreadeth out its roots;153Jeremiah 17:8. streams and ‘yivlei mayim’,154Isaiah 30:25. which mean “channels through which water is conveyed.” And the Land shall yield ‘yevulah';155Further, 26:4. and neither shall ‘yevul’ be in the vines156Habakkuk 3:17. also signify a kind of “bringing” [of produce or fruits], just as they are called t’vuah [“produce,” which is of the root “bringing”]. Similarly in Aramaic [as will be explained]. Thus: and carry it quickly157Numbers 17:11. the Targum renders: “v’ovil quickly.” Thus the meaning of it shall be ‘yoveil’ unto you is “it is a year which ‘brings’ [liberty] and it shall be so to all of you, that you shall come and return every man unto his possession, and every man unto his family.” And He stated again [in the following verse], A ‘yoveil’ shall that fiftieth year be unto you147Verse 11. meaning that the fiftieth year shall be to you only for yoveil [“bringing” liberty], and not for anything else, and ye shall not sow, neither reap,147Verse 11. but instead it shall be holy158Verse 12. and every man shall return unto his possession,159Verse 13. so that the year shall be for all of you a yoveil [bringing everyone back to his possession and family], as its name indicates.
And by way of the Truth, [the mystic teachings of the Cabala], the term d’ror (liberty) is related to the expression, ‘dor’ (a generation) passeth away, ‘v’dor’ (and a generation) cometh.160Ecclesiastes 1:4. See Kithvei Haramban, Vol. I, p. 186, where in his sermon on Ecclesiastes Ramban alludes to a text from the Sefer Habahir which asks: “But does not a generation first ‘come’ and then ‘pass away,’ so why then does the verse change the order? It is to allude to the fact that a generation cometh means that ‘it had already come beforetime.’” See also in Genesis 38:8, Vol. I, p. 469, Note 155. Similarly, yoveil means that everyone will return to the yoveil (source) whence his roots are, and this shall be unto you, [until that time].161Abusaula.
But all this appears to me to be incorrect. For the meaning of shofroth ha’yovlim145Ibid., Verse 4. is “the horns of the rams,” and Yonathan [ben Uziel] also translated there: “shofroth [made] of rams’ horns.” It is also so stated in the Gemara:148Rosh Hashanah 26 a. “What intimation is there that the term yoveil is an expression for a ram? In Arabic they call a ram yovlo.” Now the Shofar used on the Day of Atonement [in the Jubilee year] does not necessarily need to be a ram’s horn, for all shofroth (horns) are valid on it, and in the opinion of our Mishnah149Ibid., 26 b. and all the Tannaim (Sages of the Mishnah), the commandment is [preferably to be performed in the year of the Jubilee] with the horn of wild goats. If so, why then would the [Jubilee] year be called “the year of the ram?”
Now Rabbi Abraham ibn Ezra said that the meaning of yoveil is like “sending forth.” In my opinion, Scripture does not call the year yoveil with reference to the blowing [of the Shofar], but with reference to “the liberty” [that it brings to the inhabitants of the Land]; for this term is not mentioned in the first verse which states, Then shalt thou make proclamation with the blast of the horn.150Above, Verse 9. But when He stated [in the verse before us] and ye shall proclaim liberty throughout the Land unto all the inhabitants thereof, meaning that they shall all be free to reside wherever they please, He continued by saying ‘yoveil hi,’ that it is a year in which every man is “carried away” to his possession, and his feet “transport him” to his family afar off to sojourn.151Isaiah 23:7. This term [yoveil] is used in connection with many subjects. Thus: ‘yuval’ (there shall be brought) a present unto the Eternal of hosts,152Ibid., 18:7. and it is further stated: and on ‘yuval’ it spreadeth out its roots;153Jeremiah 17:8. streams and ‘yivlei mayim’,154Isaiah 30:25. which mean “channels through which water is conveyed.” And the Land shall yield ‘yevulah';155Further, 26:4. and neither shall ‘yevul’ be in the vines156Habakkuk 3:17. also signify a kind of “bringing” [of produce or fruits], just as they are called t’vuah [“produce,” which is of the root “bringing”]. Similarly in Aramaic [as will be explained]. Thus: and carry it quickly157Numbers 17:11. the Targum renders: “v’ovil quickly.” Thus the meaning of it shall be ‘yoveil’ unto you is “it is a year which ‘brings’ [liberty] and it shall be so to all of you, that you shall come and return every man unto his possession, and every man unto his family.” And He stated again [in the following verse], A ‘yoveil’ shall that fiftieth year be unto you147Verse 11. meaning that the fiftieth year shall be to you only for yoveil [“bringing” liberty], and not for anything else, and ye shall not sow, neither reap,147Verse 11. but instead it shall be holy158Verse 12. and every man shall return unto his possession,159Verse 13. so that the year shall be for all of you a yoveil [bringing everyone back to his possession and family], as its name indicates.
And by way of the Truth, [the mystic teachings of the Cabala], the term d’ror (liberty) is related to the expression, ‘dor’ (a generation) passeth away, ‘v’dor’ (and a generation) cometh.160Ecclesiastes 1:4. See Kithvei Haramban, Vol. I, p. 186, where in his sermon on Ecclesiastes Ramban alludes to a text from the Sefer Habahir which asks: “But does not a generation first ‘come’ and then ‘pass away,’ so why then does the verse change the order? It is to allude to the fact that a generation cometh means that ‘it had already come beforetime.’” See also in Genesis 38:8, Vol. I, p. 469, Note 155. Similarly, yoveil means that everyone will return to the yoveil (source) whence his roots are, and this shall be unto you, [until that time].161Abusaula.