וְנָקַ֥ל זֹ֖את בְּעֵינֵ֣י יְהוָ֑ה וְנָתַ֥ן אֶת־מוֹאָ֖ב בְּיֶדְכֶֽם׃
E ainda isso é pouco aos olhos do SENHOR; também entregará ele os moabitas nas vossas mãos,
Ramban
THOU SHALT NOT SEEK THEIR PEACE. “Since it is written [with respect to a fugitive slave], He shall dwell with thee, in the midst of thee [where it liketh him best; thou shalt not wrong him],246Further, Verse 17. I might think that the rule also applies to this one [an Ammonite or Moabite fugitive slave]. Scripture, therefore, says, Thou shalt not seek their peace.” This is Rashi’s language. Now, this interpretation in the Sifre247Sifre, Ki Theitzei 251. is deduced from the expression [here] nor their prosperity [Thou shalt not seek their peace ‘nor their prosperity,’ and not as it might appear from the heading in our text of Rashi that it is derived from the expression their peace, for thus is the language of the Sifre]: “Since it is stated there [with respect to the fugitive slave] ‘batov lo’ (where it liketh him best); thou shalt not wrong him246Further, Verse 17. — exclude these [the Ammonite and Moabite fugitive slaves] from this tovah (good).”248Hence the language in the verse before us, Thou shalt not seek their peace ‘v’tovatham’ (nor their ‘good’). But the expression Thou shalt not seek their peace is interpreted in the Sifre as follows: “Since it is stated, When thou drawest nigh unto a city to fight against it, then proclaim peace unto it,249Above, 20:10. I might think that the same rule applies to Ammon and Moab. Scripture therefore says, Thou shalt not seek their peace. ” It is also so stated in Tanchuma.250Tanchuma, Pinchas 3. On “Tanchuma” see Vol. IV, p. 158, Note 1.
It appears to me that Scripture has forever forbidden war against Ammon and Moab, and the verse stating, neither contend with them251Above, 2:9 (Moab); 19 (Ammon). was not only a temporary command, but a negative commandment for the generations. It is for this [reason] that He said, because I have given it unto the children of Lot for a possession.252Ibid., Verse 19. Thus their land belongs to them forever because it is the possession that G-d gave them. If so, the verse here stating, Thou shalt not seek their peace commands that if we wage war against them over a city which they captured from other peoples, that we are not to proclaim peace to them. Similarly, if they invaded our Land we are permitted to pursue them and capture cities from them, to smite the inhabitants of those cities who harmed us, as Jephtah did [of whom it is said], And he smote them from Aroer until thou come to Minnith, even twenty cities.253Judges 11:33. David also did so to all the cities of the children of Ammon254II Samuel 12:31. because they “breached the fence” first and warred against him. In that event we need not to proclaim peace to them and we may smite those fighting us in every city, the men, and the women, and the little ones255Above, 2:34. if we wish. Thus the Rabbis have said in Midrash Rabbah:256Bamidbar Rabbah 21:7. “And ye shall smite every fortified city, and every choice city, and shall fell every good tree, and stop all fountains of water.257II Kings 3:19. These were the words of the prophet Elisha to Jehoshaphat, king of Judah, and Jehoram the son of Ahab, king of Israel, when they battled Moab. They [i.e., Jehoshaphat king of Judah and Jehoram king of Israel] said to him [Elisha]. ‘Scripture states, Thou shalt not destroy the trees thereof,258Above, 20:19. and you say thus [destroy them]!’ He [Elisha] said to them: ‘Scripture commanded this with respect to all peoples, but this one is minor and despised,’ as it is said, And this is but a light thing in the sight of the Eternal, and He will deliver the Moabites into your hand,259II Kings 3:18. for it is said, Thou shalt not seek their peace ‘v’tovatham’ (nor their good), this alluding to the ‘good trees.’” Now, all this is to harm them and to vex them, but the land is to remain that family’s for it is the possession which G-d gave them. This subject is mentioned in Agadoth [homilies],260See at the end of his notes to Rambam’s Sefer Hamitzvoth where Ramban quotes many of these Midrashim. Bereshith Rabbah,261Bereshith Rabbah 74:13. and in Midrash Tehilim.262Midrash Tehilim 60:1.
In line with the plain meaning of Scripture, the purport of the verse Thou shalt not seek their peace nor their prosperity is as if to say, “Although they are members of your family, and your father Abraham loved their father as his brother, that sucked the breasts of his mother,263Song of Songs 8:1. yet you should not act towards them like brothers seeking their peace and prosperity, for it is they who have broken the covenant of brotherhood;264See Zechariah 11:14. let it remain broken forever.” Thus G-d guarded for Lot’s children the merit of their father who accompanied His prophet [Abraham] on the path where G-d sent him. Therefore He gave them an inheritance from Abraham’s possession265See Ramban above, 2:10. and He punished his children for their sin that they could not become attached to Israel. Similarly He banned the Egyptians for three generations266Verse 9. I.e., the third generation of an Egyptian [or Edomite] proselyte may marry into the congregation of Israel. See text at the end of this section. because of their wickedness in bringing upon us many evils and troubles,267Further, 31:17. but He did not abhor them forever because we were strangers in their land where we found refuge with them in days of famine through the honor they showed our father [Jacob], and they appointed over themselves a chief and ruler from among us. So also did He do with the Edomites. He preserved the merit of the ancestors for them since they were of holy seed,268See Ramban above, 2:4. but he banned them for three generations266Verse 9. I.e., the third generation of an Egyptian [or Edomite] proselyte may marry into the congregation of Israel. See text at the end of this section. because they came forth against us with the sword and they remembered not the brotherly covenant.269Amos 1:9. Now, the tradition of our Rabbis270Yebamoth 78a. is that the third generation does not mean “the third generation from the days of Moses” but when one of them [Edomites or Egyptians] becomes a proselyte his third generation [i.e., his grandchild] may enter into the assembly of the Eternal.
It appears to me that Scripture has forever forbidden war against Ammon and Moab, and the verse stating, neither contend with them251Above, 2:9 (Moab); 19 (Ammon). was not only a temporary command, but a negative commandment for the generations. It is for this [reason] that He said, because I have given it unto the children of Lot for a possession.252Ibid., Verse 19. Thus their land belongs to them forever because it is the possession that G-d gave them. If so, the verse here stating, Thou shalt not seek their peace commands that if we wage war against them over a city which they captured from other peoples, that we are not to proclaim peace to them. Similarly, if they invaded our Land we are permitted to pursue them and capture cities from them, to smite the inhabitants of those cities who harmed us, as Jephtah did [of whom it is said], And he smote them from Aroer until thou come to Minnith, even twenty cities.253Judges 11:33. David also did so to all the cities of the children of Ammon254II Samuel 12:31. because they “breached the fence” first and warred against him. In that event we need not to proclaim peace to them and we may smite those fighting us in every city, the men, and the women, and the little ones255Above, 2:34. if we wish. Thus the Rabbis have said in Midrash Rabbah:256Bamidbar Rabbah 21:7. “And ye shall smite every fortified city, and every choice city, and shall fell every good tree, and stop all fountains of water.257II Kings 3:19. These were the words of the prophet Elisha to Jehoshaphat, king of Judah, and Jehoram the son of Ahab, king of Israel, when they battled Moab. They [i.e., Jehoshaphat king of Judah and Jehoram king of Israel] said to him [Elisha]. ‘Scripture states, Thou shalt not destroy the trees thereof,258Above, 20:19. and you say thus [destroy them]!’ He [Elisha] said to them: ‘Scripture commanded this with respect to all peoples, but this one is minor and despised,’ as it is said, And this is but a light thing in the sight of the Eternal, and He will deliver the Moabites into your hand,259II Kings 3:18. for it is said, Thou shalt not seek their peace ‘v’tovatham’ (nor their good), this alluding to the ‘good trees.’” Now, all this is to harm them and to vex them, but the land is to remain that family’s for it is the possession which G-d gave them. This subject is mentioned in Agadoth [homilies],260See at the end of his notes to Rambam’s Sefer Hamitzvoth where Ramban quotes many of these Midrashim. Bereshith Rabbah,261Bereshith Rabbah 74:13. and in Midrash Tehilim.262Midrash Tehilim 60:1.
In line with the plain meaning of Scripture, the purport of the verse Thou shalt not seek their peace nor their prosperity is as if to say, “Although they are members of your family, and your father Abraham loved their father as his brother, that sucked the breasts of his mother,263Song of Songs 8:1. yet you should not act towards them like brothers seeking their peace and prosperity, for it is they who have broken the covenant of brotherhood;264See Zechariah 11:14. let it remain broken forever.” Thus G-d guarded for Lot’s children the merit of their father who accompanied His prophet [Abraham] on the path where G-d sent him. Therefore He gave them an inheritance from Abraham’s possession265See Ramban above, 2:10. and He punished his children for their sin that they could not become attached to Israel. Similarly He banned the Egyptians for three generations266Verse 9. I.e., the third generation of an Egyptian [or Edomite] proselyte may marry into the congregation of Israel. See text at the end of this section. because of their wickedness in bringing upon us many evils and troubles,267Further, 31:17. but He did not abhor them forever because we were strangers in their land where we found refuge with them in days of famine through the honor they showed our father [Jacob], and they appointed over themselves a chief and ruler from among us. So also did He do with the Edomites. He preserved the merit of the ancestors for them since they were of holy seed,268See Ramban above, 2:4. but he banned them for three generations266Verse 9. I.e., the third generation of an Egyptian [or Edomite] proselyte may marry into the congregation of Israel. See text at the end of this section. because they came forth against us with the sword and they remembered not the brotherly covenant.269Amos 1:9. Now, the tradition of our Rabbis270Yebamoth 78a. is that the third generation does not mean “the third generation from the days of Moses” but when one of them [Edomites or Egyptians] becomes a proselyte his third generation [i.e., his grandchild] may enter into the assembly of the Eternal.
Ramban
[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.
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.
Ramban
AND THE EGYPTIANS SHALL HEAR ‘KI HE’ELITHA’ IN THY MIGHT. “And the Egyptians shall hear that you have killed them. Ki he’elitha. The word ki [here] means ‘that,’ [the meaning of the expression thus being:] ‘they have seen that Thou broughtest them up in Thy might from among them, and when they hear that You have killed them they will not say that [it is because] they sinned against You, but [they will say] that against them [the Egyptians themselves] You were able to fight, but not against the inhabitants of this land [of Canaan].’ And this is the meaning of [the phrase]: and they will say ‘el’ the inhabitants of this land109Verse 14. ‘El’ usually means “to”, but in this context, as Rashi is pointing out, the Egyptians were not saying anything “to” the Canaanites, but “about” or “concerning” them. — what will they say concerning them? That which is stated at the end of the subject: Because the Eternal was not able to bring this people into the Land110Verse 16. — because the inhabitants of the land are strong and mighty, and Pharaoh [alone] is not like thirty-one kings [who ruled in the land of Canaan].” This is the language of Rashi. If so, the expression ‘el’ yosheiv [literally: ‘to’ the inhabitants]109Verse 14. ‘El’ usually means “to”, but in this context, as Rashi is pointing out, the Egyptians were not saying anything “to” the Canaanites, but “about” or “concerning” them. will be like ‘al’yosheiv, (“concerning” the inhabitants), and there are also many such examples.
In my opinion, [however], Moses our teacher did not mean [to say] in [presenting] this argument that [the Egyptians will say that] the Canaanites are strong and mighty in battle and that Pharaoh [alone] cannot be compared to thirty-one kings — for G-d had smitten the Egyptians with a plague and killed their firstborns in one moment, and brought upon them great punishments out of heaven, [so they knew] that it is but a light thing in the sight of the Eternal111II Kings 3:18. to destroy the strong and mighty by a plague, just as [He can destroy] the feeble and weak, [by means of special plagues]. But the meaning of this prayer [of Moses] was as if to say: “The Egyptians will think and say that the gods of Canaan have power to save the inhabitants from Your hand, since You executed judgments on the Egyptians and their gods before You brought this people out of their midst, but You could not do the same to the Canaanites and their gods. Thus this will constitute a profanation of G-d’s Name, and the hands of the idol-worshippers will be strengthened!” If so, it is possible that the expression, and they will say ‘el’ the inhabitants of this land109Verse 14. ‘El’ usually means “to”, but in this context, as Rashi is pointing out, the Egyptians were not saying anything “to” the Canaanites, but “about” or “concerning” them. is to be understood literally, that is, the Egyptians will say “to” the people of the land of Canaan, “Because the Eternal was not able etc.,110Verse 16. for surely god is in you, there is no other god.”112See Isaiah 45:14, where foreign nations are saying this to Israel: Surely G-d is in thee, and there is none else, there is no other G d. Ramban, in following his customary style throughout his commentary, uses the verse with some change and thereby puts it in the mouths of the Egyptians who are saying it to the Canaanites about their idols.
In my opinion, [however], Moses our teacher did not mean [to say] in [presenting] this argument that [the Egyptians will say that] the Canaanites are strong and mighty in battle and that Pharaoh [alone] cannot be compared to thirty-one kings — for G-d had smitten the Egyptians with a plague and killed their firstborns in one moment, and brought upon them great punishments out of heaven, [so they knew] that it is but a light thing in the sight of the Eternal111II Kings 3:18. to destroy the strong and mighty by a plague, just as [He can destroy] the feeble and weak, [by means of special plagues]. But the meaning of this prayer [of Moses] was as if to say: “The Egyptians will think and say that the gods of Canaan have power to save the inhabitants from Your hand, since You executed judgments on the Egyptians and their gods before You brought this people out of their midst, but You could not do the same to the Canaanites and their gods. Thus this will constitute a profanation of G-d’s Name, and the hands of the idol-worshippers will be strengthened!” If so, it is possible that the expression, and they will say ‘el’ the inhabitants of this land109Verse 14. ‘El’ usually means “to”, but in this context, as Rashi is pointing out, the Egyptians were not saying anything “to” the Canaanites, but “about” or “concerning” them. is to be understood literally, that is, the Egyptians will say “to” the people of the land of Canaan, “Because the Eternal was not able etc.,110Verse 16. for surely god is in you, there is no other god.”112See Isaiah 45:14, where foreign nations are saying this to Israel: Surely G-d is in thee, and there is none else, there is no other G d. Ramban, in following his customary style throughout his commentary, uses the verse with some change and thereby puts it in the mouths of the Egyptians who are saying it to the Canaanites about their idols.