וּמַלְכִּי־צֶ֙דֶק֙ מֶ֣לֶךְ שָׁלֵ֔ם הוֹצִ֖יא לֶ֣חֶם וָיָ֑יִן וְה֥וּא כֹהֵ֖ן לְאֵ֥ל עֶלְיֽוֹן׃
E Malkitzedek, rei de Shalem, trouxe pão e vinho, e ele era sacerdote do Deus Altíssimo.
Ramban
AND ISRAEL ABODE IN SHITTIM, AND THE PEOPLE BEGAN TO COMMIT HARLOTRY WITH THE DAUGHTERS OF MOAB — “because of the advice of Balaam, as is related in [the Chapter of] Cheilek.”228Literally: “Portion” — “All Israel have ‘a portion’ in the World to Come.” Sanhedrin 106a. The story of the Israelites committing immorality with the Moabite women is related in the following chapter of the Torah, and tradition has it that this plan was suggested by Balaam in his parting words to Balak. This, as Rashi explains, is the reason why he used the phrase “I will ‘counsel thee’ what this people shall do”, meaning: “I will counsel thee how to lead the people astray, and I will tell you what this people shall do …” Ramban explains the phrase “I will counsel thee” differently. This is Rashi’s language. And indeed this [seduction to] immorality was not instigated as a plan of the [Moabite] women, but was done upon the advice of their men and their leaders. [The idea] came to them from the elders of Midian, as it says of the Midianites, for they harass you, by their wiles wherewith they have beguiled you in the matter of Peor,305Further, 25:18. for they beguiled them by means of immorality in order to draw them astray [to worship] Baal-peor. Therefore it is [indeed] possible that Balaam was behind this counsel, since he was considered by them [the Moabites] great in counsel,306Jeremiah 32:19. and his intention was to bring evil upon Israel, and therefore he did everything in his power to this end, as it is said, And the Eternal thy G-d would not hearken unto Balaam,307Deuteronomy 23:6. and therefore they slew him with the sword.308Further, 31:8.
But according to the simple meaning of Scripture, it is not alluding here to the counsel of Balaam, but only [alludes to it] when it says afterwards, Behold, these [women] caused the children of Israel, through the counsel of Balaam etc.,309Ibid., Verse 16. just as it does not mention here the counsel of the elders of Midian, and only [mentions it] when it says, for they harass you.305Further, 25:18. Thus [it is only] after the event [had happened], at the time of [describing] their punishment, that He mentions what was the source of the evil that befell them. He is [thus] saying that what happened [to them] as a result of the desire for sexual pleasure which exists naturally in men and women from [the time of] their youth, was only [the result] of an evil plan [whose purpose was] to lead them astray [into worshipping Baal-peor]; therefore [the instigators of this plan] deserve a severe punishment. The interpretation of the verse, Come and I will counsel thee what this people shall do to thy people in the end of days310Above, 24:14. is thus indeed as I have explained [there].
It is also possible according to the simple meaning of Scripture that Balak at first wanted to curse them [the Israelites] and to wage war against them, and he did not want to give them permission to enter his borders at all. But when Balaam told him311See Ramban above, Verse 17. that he would not prevail over them, and informed him that they would only destroy his land and his people in the end of days,310Above, 24:14. then he [Balak] brought forth bread and wine312Genesis 14:18. See Ramban to Deuteronomy 23:5, that the Moabites did meet the Israelites with bread and water when they were near their country; only the Ammonites failed to do so. — Ramban introduces here the element of “wine,” as a clear reference to what the Rabbis in the Sifre here have stated: “[The Israelite] entered; a gourd of wine lay near her. Said she to him, ‘Wouldst thou like to drink?’ etc.” in the plains of Moab [i.e., in Shittim], and enticed them [with the daughters of Moab] as if he were their friend. This is [the meaning of the phrase] ‘bidvar’ (through ‘the word’ of) Balaam,309Ibid., Verse 16. for it was because of his words [i.e., his prophecy that the Israelites would not conquer their land now, that the Moabites] did so [i.e., that they did not fight them, but tried to seduce them and lead them astray through their women]. But because it was Balaam’s desire to curse them, and he allowed Balak to hire him [and would indeed have cursed them] were it not for the righteous acts of the Eternal313See Micah 6:5. Who turned the curse into a blessing,307Deuteronomy 23:6. therefore they slew him with the sword,308Further, 31:8. for both the hirer [Moab] and the hired one [Balaam] were punished, just as He said, and because he hired against thee Balaam the son of Beor etc.314Deuteronomy 23:5.
But according to the simple meaning of Scripture, it is not alluding here to the counsel of Balaam, but only [alludes to it] when it says afterwards, Behold, these [women] caused the children of Israel, through the counsel of Balaam etc.,309Ibid., Verse 16. just as it does not mention here the counsel of the elders of Midian, and only [mentions it] when it says, for they harass you.305Further, 25:18. Thus [it is only] after the event [had happened], at the time of [describing] their punishment, that He mentions what was the source of the evil that befell them. He is [thus] saying that what happened [to them] as a result of the desire for sexual pleasure which exists naturally in men and women from [the time of] their youth, was only [the result] of an evil plan [whose purpose was] to lead them astray [into worshipping Baal-peor]; therefore [the instigators of this plan] deserve a severe punishment. The interpretation of the verse, Come and I will counsel thee what this people shall do to thy people in the end of days310Above, 24:14. is thus indeed as I have explained [there].
It is also possible according to the simple meaning of Scripture that Balak at first wanted to curse them [the Israelites] and to wage war against them, and he did not want to give them permission to enter his borders at all. But when Balaam told him311See Ramban above, Verse 17. that he would not prevail over them, and informed him that they would only destroy his land and his people in the end of days,310Above, 24:14. then he [Balak] brought forth bread and wine312Genesis 14:18. See Ramban to Deuteronomy 23:5, that the Moabites did meet the Israelites with bread and water when they were near their country; only the Ammonites failed to do so. — Ramban introduces here the element of “wine,” as a clear reference to what the Rabbis in the Sifre here have stated: “[The Israelite] entered; a gourd of wine lay near her. Said she to him, ‘Wouldst thou like to drink?’ etc.” in the plains of Moab [i.e., in Shittim], and enticed them [with the daughters of Moab] as if he were their friend. This is [the meaning of the phrase] ‘bidvar’ (through ‘the word’ of) Balaam,309Ibid., Verse 16. for it was because of his words [i.e., his prophecy that the Israelites would not conquer their land now, that the Moabites] did so [i.e., that they did not fight them, but tried to seduce them and lead them astray through their women]. But because it was Balaam’s desire to curse them, and he allowed Balak to hire him [and would indeed have cursed them] were it not for the righteous acts of the Eternal313See Micah 6:5. Who turned the curse into a blessing,307Deuteronomy 23:6. therefore they slew him with the sword,308Further, 31:8. for both the hirer [Moab] and the hired one [Balaam] were punished, just as He said, and because he hired against thee Balaam the son of Beor etc.314Deuteronomy 23:5.
Radak
His Tabernacle was in Shalem – Then His Tabernacle will be in Shalem, meaning that the Holy Temple will be rebuilt there. The verse mentions Zion in particular because it is the place of the king. Shalem is Jerusalem, as it says “And Malchizedek the king of Shalem…” (Genesis 14:18) This is Shem the son of Noah who called the place Shalem. Avraham called the Holy Temple Yireh, as it says “And Abraham named that place, The Lord will see (yireh)…” (Genesis 22:14) The Holy One said: if I call it as Shem called it, I will nullify the words of Avraham. And if I call it yireh, as Avraham called it, I will nullify the words of Shem. He called it Jerusalem (Yirushalayim).
Ramban
AND HE KEPT MY CHARGE. Rashi comments: “As a reward that Abraham hearkened to My voice when I tested him. And he kept My charge — these are the precautionary decrees instituted by the Sages, which are intended to make us avoid the violation of Biblical laws, such as Second Degrees of forbidden marriages and certain prohibited acts on the Sabbath. My commandments — these are precepts which, had they not been written in the Torah, were requisite to have been written, such as robbery and murder. My statutes — these are matters against which the evil inclination and the heathen nations argue, such as the prohibitions against eating the swine and the wearing of garments woven of wool and linen, there being no apparent rationale for them except that they are decrees of the King imposed on His subjects. And My laws — the plural is intended to include, [besides the Written Law], the Oral Law as well as those rules given to Moses from Sinai.” [Thus far the words of Rashi.]
Now if so, all this interpretation is posited on the opinion that Abraham fulfilled and observed the Torah before it was given on Sinai. This is indeed what the Sages of the Midrash said in connection with the verse, And Joseph gave them ‘agaloth’ (wagons),136Ibid., 45:21. The word agaloth (wagons) may also mean “heifers,” thus suggesting that as a mark of identification to his father, Joseph gave his brothers a reference to the law of the Heifer (Deuteronomy 21:6) which he studied with his father just before he became separated from him. The Midrash referred to is in Bereshith Rabbah 95:2. thereby indicating to his father that when he left him they were studying the section dealing with Eglah Arufah.137See Deuteronomy 21:1-9. Thus Joseph occupied himself with Torah just as his fathers did. Though the Torah had not yet been given, it is still written of Abraham, And he kept My charge, My commandments, My statutes, and My laws.138Thus far the Midrash in Bereshith Rabbah, 95:2. There the Sages also said139Bereshith Rabbah, ibid. that Abraham observed the details of the Torah, which he taught to his children, etc.140To his children, as it is said, For I know him that he will command his children and his household after him, etc. (Above, 18:19.) Bereshith Rabbah, ibid.
The question presents itself: If it be the case [that the laws of the Torah were observed by our ancestors before the Torah was given on Sinai], how did Jacob erect a pillar141Further, 28:18. This is forbidden in Deuteronomy 16:22. and marry two sisters in their lifetime,142Forbidden in Leviticus 18:18. and, in the opinion of our Rabbis, four sisters.143According to Bereshith Rabbah 74:11, Bilhah and Zilpah were also daughters of Laban. Thus Jacob married four sisters: Leah, Rachel, Bilhah and Zilpah. Also, Amram [Moses’ father] married his aunt,144Exodus 6:20. and Moses our teacher erected twelve pillars.145Ibid., 24:4. How then was it possible that they should be permissive in matters of Torah which Abraham their ancestor had prohibited on himself, and for which G-d appointed him reward, when he [Abraham] was wont to command his children and his household after him146Above, 18:19. to walk in His ways? In the case of Jacob the Sages taught that he observed the Sabbath and established borders for Sabbath distances.147Bereshith Rabbah 79:7. In this matter of the Sabbath it is possible though that Jacob observed it because it is equal in importance to the entire Torah since it testifies to the act of Creation.
Perhaps then we should say that My charge refers to the Second Degree of marriages which were forbidden to the Sons of Noah;148See Seder Bereshith, Note 222, and Seder Vayishlach, Note 148. My commandments applies to robbery and murder; My statutes refers to the laws against eating a limb torn off from a live animal, as well as breeding mixed kinds of cattle or grafting together different species of trees; and My laws refer to civil statutes and the prohibitions against idol worship. The Sons of Noah were commanded concerning all of these matters, and Abraham observed and fulfilled the Will of his Creator, observing even the details and the strictures of their commandments, even as the Sages mentioned: “The tractate of idolatry of our father Abraham contained four hundred chapters.”149Abodah Zarah 14b. They further expounded [on the verse referring to Isaac, which says], And he found in that year a hundredfold,150Further, Verse 12. that he measured the produce for the purpose of tithing,151Bereshith Rabbah 64:6. since the patriarchs were the generous ones of the peoples,152Psalms 47:10. giving tithes to the poor or the priests of G-d, such as Shem and Eber and their disciples, just as it is said, And he was a priest of the most high G-d.153Above, 14:18. Reference is to Melchizedek, whom tradition identifies as Shem, the son of Noah. See Ramban, ibid.
Now it appears to me from a study of the opinions of our Rabbis that Abraham our father learned the entire Torah by Ruach Hakodesh154See Note 90. and occupied himself with its study and the reason for its commandments and its secrets, and he observed it in its entirety as “one who is not commanded but nevertheless observes it.”155The concept of “one who is not commanded but observes” is found in the Talmud (Kiddushin 31 a). His reward is less than that of “one who is commanded and observes.” (Ibid.) The reason for it, as explained in Tosafoth, is that he who is commanded to do a certain mitzvah (commandment) is under tension lest he might not properly fulfill it, while he who is not commanded therein has no responsibility in the matter and may leave it at his will. Consequently, his reward is less. Furthermore, his observance of the Torah applied only in the Land of Israel, whereas Jacob married two sisters only when outside the Land,156See Leviticus 18:25 where Ramban extends the explanation further by saying that the reason Rachel died as they entered the Land of Israel (35:16-19) was that she was the sister whom Jacob married last. and similarly with Amram who married his aunt. For the Commandments are the ordinance of the G-d of the land,157II Kings 17:26. even though we have been charged with personal duties in all places. Our Rabbis have already alluded to this secret, and I will yet call your attention to it with the help of G-d.158See Ramban on Leviticus 18:25. And the matter of the erection of the pillar [by Jacob and Moses referred to above] was a commandment that was innovated at a certain time, as the Sages expounded from the verse, “Neither shalt thou set up a pillar which the Eternal thy G-d hateth,159Deuteronomy 16:22. He hated it although it was pleasing to Him in the days of the ancestors.”160Ibid., Sifre. The reason for the change being that the Canaanites afterward had made it an ordinance of idol worship. And with respect to Joseph concerning whom the Sages expounded that he observed the Sabbath even in Egypt,161Bereshith Rabbah 92:4. it was because it is equal in importance to all the commandments, constituting, as it does, a testimony to Creatio ex nihilo.162In Hebrew, chiddush (new), thus implying that G-d created a new world out of an absolute void. Therefore Joseph would do so in order to teach his children faith in the Creation of the world, to remove from their hearts the false doctrine of idolatry and the opinion of the Egyptians. This then is the intent [of the Sages when speaking of the patriarchs and their children observing the Torah].
In accordance with the literal meaning of Scripture, you may say that My charge means faith in the Deity, implying that Abraham believed in the unique Divine Name and kept vigilant guard over it in his heart, differing thereby with the worshippers of idols, and calling by the name of the Eternal to bring many to His worship. My commandments refers to all that G-d commanded Abraham: Go out of thy land,163Above, 12:1. the bringing of his son as a burnt-offering, and the expulsion of the maid-servant and her son.164Ibid., 21:12. My statutes refers to walking in the paths of G-d by being gracious and merciful, doing righteousness and judgment,165See Maimonides, “The Commandments,” Vol. I, pp. 11-12 Soncino edit. Positive Commandment 8. and commanding his children and his household concerning them.166Above, 18:19. And My Laws refers to the circumcision of Abraham himself and his sons and his servants, as well as all Commandments of the Sons of Noah148See Seder Bereshith, Note 222, and Seder Vayishlach, Note 148. which constitute their Law.
Now if so, all this interpretation is posited on the opinion that Abraham fulfilled and observed the Torah before it was given on Sinai. This is indeed what the Sages of the Midrash said in connection with the verse, And Joseph gave them ‘agaloth’ (wagons),136Ibid., 45:21. The word agaloth (wagons) may also mean “heifers,” thus suggesting that as a mark of identification to his father, Joseph gave his brothers a reference to the law of the Heifer (Deuteronomy 21:6) which he studied with his father just before he became separated from him. The Midrash referred to is in Bereshith Rabbah 95:2. thereby indicating to his father that when he left him they were studying the section dealing with Eglah Arufah.137See Deuteronomy 21:1-9. Thus Joseph occupied himself with Torah just as his fathers did. Though the Torah had not yet been given, it is still written of Abraham, And he kept My charge, My commandments, My statutes, and My laws.138Thus far the Midrash in Bereshith Rabbah, 95:2. There the Sages also said139Bereshith Rabbah, ibid. that Abraham observed the details of the Torah, which he taught to his children, etc.140To his children, as it is said, For I know him that he will command his children and his household after him, etc. (Above, 18:19.) Bereshith Rabbah, ibid.
The question presents itself: If it be the case [that the laws of the Torah were observed by our ancestors before the Torah was given on Sinai], how did Jacob erect a pillar141Further, 28:18. This is forbidden in Deuteronomy 16:22. and marry two sisters in their lifetime,142Forbidden in Leviticus 18:18. and, in the opinion of our Rabbis, four sisters.143According to Bereshith Rabbah 74:11, Bilhah and Zilpah were also daughters of Laban. Thus Jacob married four sisters: Leah, Rachel, Bilhah and Zilpah. Also, Amram [Moses’ father] married his aunt,144Exodus 6:20. and Moses our teacher erected twelve pillars.145Ibid., 24:4. How then was it possible that they should be permissive in matters of Torah which Abraham their ancestor had prohibited on himself, and for which G-d appointed him reward, when he [Abraham] was wont to command his children and his household after him146Above, 18:19. to walk in His ways? In the case of Jacob the Sages taught that he observed the Sabbath and established borders for Sabbath distances.147Bereshith Rabbah 79:7. In this matter of the Sabbath it is possible though that Jacob observed it because it is equal in importance to the entire Torah since it testifies to the act of Creation.
Perhaps then we should say that My charge refers to the Second Degree of marriages which were forbidden to the Sons of Noah;148See Seder Bereshith, Note 222, and Seder Vayishlach, Note 148. My commandments applies to robbery and murder; My statutes refers to the laws against eating a limb torn off from a live animal, as well as breeding mixed kinds of cattle or grafting together different species of trees; and My laws refer to civil statutes and the prohibitions against idol worship. The Sons of Noah were commanded concerning all of these matters, and Abraham observed and fulfilled the Will of his Creator, observing even the details and the strictures of their commandments, even as the Sages mentioned: “The tractate of idolatry of our father Abraham contained four hundred chapters.”149Abodah Zarah 14b. They further expounded [on the verse referring to Isaac, which says], And he found in that year a hundredfold,150Further, Verse 12. that he measured the produce for the purpose of tithing,151Bereshith Rabbah 64:6. since the patriarchs were the generous ones of the peoples,152Psalms 47:10. giving tithes to the poor or the priests of G-d, such as Shem and Eber and their disciples, just as it is said, And he was a priest of the most high G-d.153Above, 14:18. Reference is to Melchizedek, whom tradition identifies as Shem, the son of Noah. See Ramban, ibid.
Now it appears to me from a study of the opinions of our Rabbis that Abraham our father learned the entire Torah by Ruach Hakodesh154See Note 90. and occupied himself with its study and the reason for its commandments and its secrets, and he observed it in its entirety as “one who is not commanded but nevertheless observes it.”155The concept of “one who is not commanded but observes” is found in the Talmud (Kiddushin 31 a). His reward is less than that of “one who is commanded and observes.” (Ibid.) The reason for it, as explained in Tosafoth, is that he who is commanded to do a certain mitzvah (commandment) is under tension lest he might not properly fulfill it, while he who is not commanded therein has no responsibility in the matter and may leave it at his will. Consequently, his reward is less. Furthermore, his observance of the Torah applied only in the Land of Israel, whereas Jacob married two sisters only when outside the Land,156See Leviticus 18:25 where Ramban extends the explanation further by saying that the reason Rachel died as they entered the Land of Israel (35:16-19) was that she was the sister whom Jacob married last. and similarly with Amram who married his aunt. For the Commandments are the ordinance of the G-d of the land,157II Kings 17:26. even though we have been charged with personal duties in all places. Our Rabbis have already alluded to this secret, and I will yet call your attention to it with the help of G-d.158See Ramban on Leviticus 18:25. And the matter of the erection of the pillar [by Jacob and Moses referred to above] was a commandment that was innovated at a certain time, as the Sages expounded from the verse, “Neither shalt thou set up a pillar which the Eternal thy G-d hateth,159Deuteronomy 16:22. He hated it although it was pleasing to Him in the days of the ancestors.”160Ibid., Sifre. The reason for the change being that the Canaanites afterward had made it an ordinance of idol worship. And with respect to Joseph concerning whom the Sages expounded that he observed the Sabbath even in Egypt,161Bereshith Rabbah 92:4. it was because it is equal in importance to all the commandments, constituting, as it does, a testimony to Creatio ex nihilo.162In Hebrew, chiddush (new), thus implying that G-d created a new world out of an absolute void. Therefore Joseph would do so in order to teach his children faith in the Creation of the world, to remove from their hearts the false doctrine of idolatry and the opinion of the Egyptians. This then is the intent [of the Sages when speaking of the patriarchs and their children observing the Torah].
In accordance with the literal meaning of Scripture, you may say that My charge means faith in the Deity, implying that Abraham believed in the unique Divine Name and kept vigilant guard over it in his heart, differing thereby with the worshippers of idols, and calling by the name of the Eternal to bring many to His worship. My commandments refers to all that G-d commanded Abraham: Go out of thy land,163Above, 12:1. the bringing of his son as a burnt-offering, and the expulsion of the maid-servant and her son.164Ibid., 21:12. My statutes refers to walking in the paths of G-d by being gracious and merciful, doing righteousness and judgment,165See Maimonides, “The Commandments,” Vol. I, pp. 11-12 Soncino edit. Positive Commandment 8. and commanding his children and his household concerning them.166Above, 18:19. And My Laws refers to the circumcision of Abraham himself and his sons and his servants, as well as all Commandments of the Sons of Noah148See Seder Bereshith, Note 222, and Seder Vayishlach, Note 148. which constitute their Law.
Rashi
והכנעני אז בארץ AND THE CANAANITE WAS THEN IN THE LAND — They (the Canaanites) were gradually conquering the land of Israel from the descendants of Shem, for it had fallen to the share of Shem when Noah apportioned the earth amongst his sons, for it is said (Genesis 14:18) “And Melchizedek) king of Salem (Jerusalem)”. For this reason the Lord said to Abram (Genesis 12:7) “to thy seed will I give this land” — “I will in some future time return it to thy children who are descendants of Shem”.
Rashi
above the charge of Malchizedek above the priesthood (Some mss. read: above the charge) of Malchizedek, who was a priest to the Most High God. Now if you challenge that he too was a king, [we answer that] the kingdom over the nations was not an esteemed kingdom when compared to Israel.