Comentários de Citação sobre Deuteronômio 11:11

A LAND OF BROOKS OF WATER. The meaning thereof is that it is like a watered garden,⁷⁷Isaiah 58:11. and it is not necessary to irrigate it by foot as the land of Egypt, as it will yet be stated,⁷⁸Further, 11:10. for it drinketh water as the rain of heaven cometh down.⁷⁹Ibid., Verse 11. Now he explained [here] that fountains and depths, come out in deep valleys and mountains,⁸⁰Verse 7 before us. and from there the brooks flow in the Land, the purport of the verse being “fountains and the fountains of the depths, ” like: when the ‘fountains of the deep’ showed their might;⁸¹Proverbs 8:28. the fountains of the great deep.⁸²Genesis 7:11. The reason [for referring to both sources: fountains, and fountains of the deep] is that there are some fountains that flow from the very moisture of the mountains which has been absorbed by them from the rains, or from the clouds that ascend upon them, these being called “fountains” [or “springs”] as it is said, unto all the springs of water,⁸³I Kings 18:5. the flint [He turned] into a fountain of waters.⁸⁴Psalms 114:8. There are other kinds of fountains which come forth from the interior of the depth, these being called “deep waters” that is to say, the fountains of the depths. The verse is thus stating that both [kinds of fountains] come out in deep valleys and mountains.

[FOR THE LAND, WHITHER THOU GOEST IN TO POSSESS IT, IS] NOT AS THE LAND OF EGYPT — “but better than it. This assurance was given to Israel upon their departure from Egypt, for they said, ‘Perhaps we will not come to a Land as good and beautiful as this’ [hence they were assured that the Land whither they were going was far better than Egypt]. One might, however, think that Scripture speaks in disdain of the Land, and Moses said thus to them: ‘It is not as the land of Egypt — but worse than it!’ Scripture states, therefore, Behold, Hebron ‘nivnethah’ (was built) seven years before Zoan in Egypt.³⁰¹Numbers 13:22. One person [Ham] built [both] of them. Usually, a person builds the better city first and afterwards the inferior one etc.”³⁰²“For the material that is not good enough for the first he puts into the second etc.” (Rashi). Thus you learn that Hebron was superior to Zoan. There is more on this theme in Numbers 13:22 (Vol. IV, pp. 126-127). This is Rashi’s language from the Sifre.³⁰³Sifre, Eikev 37. And he further quoted what the Rabbis have interpreted in the Gemara of Tractate Kethuboth³⁰⁴Kethuboth 112a. Among the sons of Ham, Mitzraim was older than Canaan (Genesis 10:6). Therefore, why would Ham, who built both Hebron and Zoan, have erected Hebron for Canaan, his youngest son, seven years before he built Zoan for Mitzraim, his older son? But the meaning is etc. with a different point of view: “Is it possible that a man would build a house for his younger son first and afterwards for his elder son?³⁰⁴Kethuboth 112a. Among the sons of Ham, Mitzraim was older than Canaan (Genesis 10:6). Therefore, why would Ham, who built both Hebron and Zoan, have erected Hebron for Canaan, his youngest son, seven years before he built Zoan for Mitzraim, his older son? But the meaning is etc. But the meaning of the expression, Behold, Hebron ‘nivnethah’ seven years³⁰¹Numbers 13:22. is that it was ‘built up’ superior to Zoan sevenfold.”
In line with the plain meaning of Scripture the verse here is said by way of the warnings [with which Moses has been admonishing the Israelites]. For he said to them, “Therefore shall ye keep all the commandments etc. that you may possess the Land etc. a Land flowing with milk and honey,³⁰⁵Verses 8-9. since G-d will give the rain of your Land in its season³⁰⁶Further, Verse 14. and the Land shall yield her produce. But know you that it is not like the land of Egypt [where one can find sufficient water] to irrigate it with his feet from the streams and the pools as a garden of herbs.³⁰⁷In Verse 10 before us. See Vol. I, p. 179, Verse 10. Instead, it is a Land of hills and valleys, and drinketh water as, the rain of heaven cometh down,³⁰⁸Verse 11. not in any other way. Therefore it requires that G-d care for it always by giving it rain because it is a very thirsty Land and needs rain all year. If you transgress G-d’s Will and He does not care for it [the Land] with ‘rains of benevolence’³⁰⁹Taanith 19a. These are rains which come with blessing and graciousness, and are not destructive nor inadequate. it is a very bad one, it cannot be sown, nor beareth, nor any herb groweth³¹⁰Further 29:22. on its mountains.” All this he reviews and explains in the following section, that if ye shall hearken diligently unto My commandments,³¹¹Verse 13. then I shall give the rain of your Land in its season, the former rain and the latter rain³¹²Verse 14. always, and if you will not listen He shall shut up the heaven etc.³¹³Verse 17. and ye shall perish by famine from off the good Land,³¹³Verse 17. since you will not be able to live therein without rain.
Thus this section warns in terms of the laws of nature. From it we learn that although everything is within His authority and it was but a light thing in the sight of the Eternal,³¹⁴II Kings 3:18. blessed be He, to destroy the inhabitants of the land of Egypt and to dry up their rivers and streams, the land of Canaan, however, could be destroyed more quickly, by His not providing the showers of His mighty rain.³¹⁵Job 37:6 — Ramban’s reasoning is as follows: Even if the Land of Israel were similar to the land of Egypt, G-d could also have easily destroyed it by drying up its rivers and streams; yet, due to the fact that this section warns in terms of the laws of nature, and the Land of Israel is a Land of mountains and deep valleys, it is more vulnerable to destruction by lack of rain (Bachya). The sick person needs merits and prayer in order that G-d heal him more than the healthy one who is not struck by illness, and such is also the way with the poor and the rich, [although] the Eternal giveth light to the eyes of them both.³¹⁶Proverbs 29:13.
And because he said, a Land which the Eternal thy G-d careth for, when he should have said, “and it drinketh water as the rain of heaven cometh down ‘whenever’ the Eternal thy G-d careth for it,” the following interpretation of our Rabbis³¹⁷Sifre, Eikev 40. is alluded to in the text: “But does He not care for all lands, as it is said, to cause it to rain on a land where no man is?³¹⁸Job 38:26. [The answer is that the verse tells us] as it were, He exercises care for that Land alone, but through the particular care that He bestows on it, He cares also for all lands. The eyes of the Eternal thy G-d are always upon it³¹⁹Verse 12. to see what it requires and to enact new decrees for it, sometimes for good and sometimes for bad etc.”³²⁰“ ‘Sometimes for good.’ In what respect? For instance, if Israel on the New Year [when judgment is passed] were found to be utterly wicked, and it was decreed that very little rain fall for them, but later they repented, [what could be done in such a case?] To increase the quantity of rain cannot be done, since the decree had already been given. But the Holy One, blessed be He, causes it to come down at the proper time, when it is necessary for the benefit of the Land. ‘Sometimes for bad.’ In what respect? For instance, if Israel on the New Year were perfectly righteous etc.” (Rosh Hashanah 17b). as it is written in Tractate Rosh Hashanah.³²⁰“ ‘Sometimes for good.’ In what respect? For instance, if Israel on the New Year [when judgment is passed] were found to be utterly wicked, and it was decreed that very little rain fall for them, but later they repented, [what could be done in such a case?] To increase the quantity of rain cannot be done, since the decree had already been given. But the Holy One, blessed be He, causes it to come down at the proper time, when it is necessary for the benefit of the Land. ‘Sometimes for bad.’ In what respect? For instance, if Israel on the New Year were perfectly righteous etc.” (Rosh Hashanah 17b). There is also in this verse a profound secret, being that this Land is cared for “in all things” which is [called] Kol (All),³²¹See Genesis 24:1 (Vol. I, pp. 291-292). and all lands are sustained from it in truth.

Das Charakteristische dieser טומאות ist aber die משכב ומושב ,טומאת מדרס. Sie ist diesen טומאות ausschließlich eigen. Wenn auch מצורע מטמא משכב ומושב ist, so ist dessen מ׳ו׳מ, wie zu Kap. 14, 8 bemerkt, doch nur ראשון, während daßelbe bei זב וזבה נדה ויולדת ein אב הטומאה wird, und eben dieser Unterschied kennzeichnet die Bedeutung dieser gesetzlichen Bestimmungen. משכב ומושב, zum Tragen auf ihnen ruhender Körperlast des Menschen bestimmte Objekte, vergegenwärtigen wie kein anderes sonst die rein leibliche, physische, passive Seite des Menschenwesens, eben jene Sphäre sinnlicher Leiblichkeit, denen die durch זב וזבה usw. repräsentierten Zustände und Vorgänge des leiblichen Menschendaseins angehören. Sie wiederholen gleichsam den זב usw. und wecken daher denselben Gedanken sinnlicher Gebundenheit wie die זב- usw. Persönlichkeit selbst, sind daher אב הטומאה (siehe Kommentar Ende Kap. 11), und es ist dann auch eben wieder dieselbe sinnliche Sphäre des טהור, der, indem er משכב oder מושב des טמא einnimmt, טמא wird. (Danach dürfte denn auch die oben zu Kap. 11, Ende, bemerkte so auf fallende Anomalie: מפץ eine Lösung finden. Es scheint nämlich מפץ die spezifische Bettunterlage zum Schlafen zu sein. Siehe Ketubot 64b und B. M. 113b. מפץ vergegenwärtigt somit in überwiegendster Weise den Menschen im schlafenden, d. i. im sinnlich gebundensten Zustande, und zwar in solchem Grade, daß es einerseits sich gewiss für משכב ומושב als אב הטומאה eignet, andererseits aber, eben wie aus ähnlichem Grunde אוכלין ומשקין וכלי חרס, wenn einmal טמא geworden, keine טהרה במקוה hat.) Die menschliche Seite jedoch, in deren Sphäre sich der Begriff מצורע bewegt, ist gerade die entgegengesetzte, die soziale, tätige Menschenpersönlichkeit, und nur sekundär tritt bei ihm auch משכב und מושב als ראשון auf, die Wahrheit vergegenwärtigend, daß die beiden Sphären der Menschenpersönlichkeit, die sozial-gerechte und die individuell-sittliche, innig zusammen gehören, und wo die erste verscherzt wird, in der Regel auch die letzte gefährdet sei. In noch viel höherem Grade ist jedoch die soziale Gewissenhaftigkeit durch die sittliche Reinheit bedingt. Darum tritt nicht sekundär, sondern in ganz gleicher primitiver Stärke bei זב usw. auch das im Texte durch טומאת ידים ausgedrückte היסטו של זב so charakteristisch hervor, wie bereits zu V. 11 angedeutet. Und darum vielleicht ist auch bei זב und den ihn repräsentierenden משכב und מושב nicht wie bei נבלה מגעו חלוק ממשאו (V. 7). Die durch מגע של זב und dessen Repräsentanten zunächst nicht der tätigen Kraft, sondern lediglich der Leiblichkeit mitgeteilte טומאה erstreckt sich gleichwohl sofort über die ganze Persönlichkeit, und auch הנוגע בזב ובמשכבו ומושבו bedarf כבוס בגדים וכלים בחבורין wie sonst nur bei משא. Bei מרכב dürfte wohl diese Repräsentanz des זב usw. in geringerem Grade gegeben sein und darin der in dieser Beziehung schwächere Grad desselben seine Begründung finden. רכב vergegenwärtigt nicht also die bloß passive Seite des leiblichen Menschenwesens wie שכב und רכב .ישב selbst drückt mehr als שכב und ישב eine Tätigkeit aus. Es ist jedoch der konkrete Begriff von מרכב selbst nicht ganz deutlich (V. 9).