אֲשֶׁ֣ר בְּ֭יָדוֹ נֶ֣פֶשׁ כָּל־חָ֑י וְ֝ר֗וּחַ כָּל־בְּשַׂר־אִֽישׁ׃
Na sua mão está a vida de todo ser vivente, e o espírito de todo o gênero humano.
Rabbeinu Bahya
A kabbalistic approach: I believe that the addition of the letter ך is an allusion to the כסא הכבוד, G’d’s throne of the attribute of כבוד which is perceived as shaped somewhat similar to the letter ך a letter which strives in an upward direction as if asking G’d to take His seat upon it. Concerning these appearances of the letters of the aleph bet, Rabbi Akiva said that the letter ך stood in front of the Lord and said: “I wish that You will employ me when creating the universe, seeing they call me ‘Your throne, Your crown, Your pseudonyms.’” In response to this request the word כסא was based on the letter כ.
Seeing that the chayot described in Ezekiel chapter 1 and 10 as well as in Isaiah chapter 6 are depicted as upholding this throne of G’d you will understand the mystical dimension of Psalms 139,5 אחור וקדם צרתני ותשת עלי כפכה, “You have given me the same shape in the back and in the front; You lay Your hand (palm) upon me.” The word כפכה in that verse may be understood as if it had been spelled כף שלך. It is well known [to Kabbalists, Ed.] that the root of the spiritual soul originates in (at) the throne of G’d, and when the Torah writes here בערכך נפשות לה', this is an allusion to the “value” of the throne of G’d, as if the Torah had written that the person donating his value had in mind “the value of his soul as evaluated by G’d’s throne” (the attribute כבוד). Picture the word spelled as two words, i.e. בערך ך. In other words, the souls are perceived as supporting the throne, as part of the concept called מרכבה. Perhaps this helps us understand a statement of a Midrash in Shir Hashirim zutta 1,16 that “three entered, one more deeply than the next one; Moses, for it is written of him that ‘Moses approached the deep cloud’ (Exodus 20,18). Beyond Moses, righteousness and justice penetrated closer to the throne of G’d as we know from Psalms 89,15 צדק ומשפט מכון כסאך, ‘righteousness and justice are the base of Your throne;’ beyond even these attributes the souls of the righteous penetrated to an even closer position around G’d’s throne as we know from Job 12,10 אשר בידו נפש כל חי, ‘in His hand is every living soul.’” Another verse expressing a similar sentiment is found in Samuel I 25,29, (Abigail speaking) “the life of my lord will be bound up in the bundle of life in the care of the Lord your G’d.”
In our verse you find that he word for “souls in the plural” i.e. בערכך נפשות is spelled without the letter ו which should be there. This is a clear indication that not all the souls “belong to,” i.e. “will return to” the Lord after their life on earth. This is also what Rabbi Shimon ben Yochai referred to when he said in Sukkah 45 “I have seen the souls which are scheduled for elevation and they are very few in number.”
Seeing that the chayot described in Ezekiel chapter 1 and 10 as well as in Isaiah chapter 6 are depicted as upholding this throne of G’d you will understand the mystical dimension of Psalms 139,5 אחור וקדם צרתני ותשת עלי כפכה, “You have given me the same shape in the back and in the front; You lay Your hand (palm) upon me.” The word כפכה in that verse may be understood as if it had been spelled כף שלך. It is well known [to Kabbalists, Ed.] that the root of the spiritual soul originates in (at) the throne of G’d, and when the Torah writes here בערכך נפשות לה', this is an allusion to the “value” of the throne of G’d, as if the Torah had written that the person donating his value had in mind “the value of his soul as evaluated by G’d’s throne” (the attribute כבוד). Picture the word spelled as two words, i.e. בערך ך. In other words, the souls are perceived as supporting the throne, as part of the concept called מרכבה. Perhaps this helps us understand a statement of a Midrash in Shir Hashirim zutta 1,16 that “three entered, one more deeply than the next one; Moses, for it is written of him that ‘Moses approached the deep cloud’ (Exodus 20,18). Beyond Moses, righteousness and justice penetrated closer to the throne of G’d as we know from Psalms 89,15 צדק ומשפט מכון כסאך, ‘righteousness and justice are the base of Your throne;’ beyond even these attributes the souls of the righteous penetrated to an even closer position around G’d’s throne as we know from Job 12,10 אשר בידו נפש כל חי, ‘in His hand is every living soul.’” Another verse expressing a similar sentiment is found in Samuel I 25,29, (Abigail speaking) “the life of my lord will be bound up in the bundle of life in the care of the Lord your G’d.”
In our verse you find that he word for “souls in the plural” i.e. בערכך נפשות is spelled without the letter ו which should be there. This is a clear indication that not all the souls “belong to,” i.e. “will return to” the Lord after their life on earth. This is also what Rabbi Shimon ben Yochai referred to when he said in Sukkah 45 “I have seen the souls which are scheduled for elevation and they are very few in number.”
Ramban
AND HIM SHALL YE FEAR. You are to believe that it is He in Whose hand is the soul of every living thing,151Job 12:10. and it is in His power to kill and to make alive,152II Kings 5:7. visiting iniquity,153Exodus 20:5. and rewarding for meritorious deeds.
Ramban
V’LO THISOV NACHALAH’ (SO SHALL NO INHERITANCE) OF THE CHILDREN OF ISRAEL MOVE FROM TRIBE TO TRIBE. Scripture was only concerned to improve the situation at that time [i.e., for the daughters of Zelophehad who had raised that problem]. For if there were [then] women in Israel [already] married to [men of] another tribe, and they [the women] inherited [a portion of the Land] at that time, or would inherit at some future time if their brothers or fathers died without sons, their inheritance would perforce move from one tribe to another [because their husbands, who were of a different tribe, or their sons, would inherit them when they died], and who can straighten out in time what they have made crooked!115Ecclesiastes 7:13. The Torah, furthermore, did not want to command that the sons or husbands of these women should not inherit them [if they were not of the same tribe], because it did not deem it fit to abrogate [in this case] the [regular] law of inheritance. Similarly Scripture did not concern itself with events which would occur in the future; for even if those daughters who do not possess an inheritance [before they are married] would be permitted to marry [men from] any of the tribes, yet it is possible that at some future time they might inherit some property, if [all] their brothers die in the lifetime of their father, and thus their father’s inheritance, or that of their relatives would pass on to them.116In other words, if not for the opinion of the Rabbis on the meaning of Scripture we could say that this prohibition is for all times, applying to such women as the daughters of Zelophehad who stood to be married and who already possessed an inheritance. But women who were already married at that time to men of other tribes and are [like the daughters of Zelophehad] inheriting now [because their fathers who were among those who left Egypt, died without sons], and similarly, women who stand to be married and may yet inherit their fathers if they die without sons — with all these possibilities Scripture was not concerned. Instead, the law for all times was specifically applying to women who stand to be married and have already an inheritance of the tribe, just like the daughters of Zelophehad. All this we might be inclined to say. But according to the opinion of our Rabbis etc. (see text) — (Kur Zahav, quoting Aboab).
But according to the opinion of our Rabbis who interpreted:117Baba Bathra 117a. “This law118Literally: “this thing,” based upon Verse 6 which reads: ‘This is the thing’ which the Eternal hath commanded concerning the daughters of Zelophehad — that they marry men of their father’s tribe. only applies to that particular generation,” it is possible119The gist of Ramban’s thought is as follows: In the light of the saying of our Rabbis, that this law did not apply for all times [as explained above in Note 116] but only to that particular generation, it is possible then to say that Scripture was also concerned with the above-mentioned possibilities. As for those women who were already married to men of other tribes and are now inheriting, it is possible to say that there was no other case in that generation similar to that of Zelophehad’s daughters, the proof being that no other tribe complained. And as for the other possibility, of women who stand to be married and may yet inherit their fathers if they die without sons, we answer, G-d in Whose hand etc. (see text) — (Kur Zahav, in the name of Aboab). that [at that time] there were no daughters who inherited a portion amongst all those who were to come into the Land [of Israel] except for the daughters of Zelophehad, and therefore [we do not find that] they [i.e., other women] asked [Moses about it as the daughters of Zelophehad did]. Scripture, then, is commanding that if anyone dies from that day onwards until the Land is divided up amongst their tribes, and his daughter inherits him, she should not marry [anyone] from another tribe, in order that when the Land is divided up, that man should not come to take himself an inheritance amongst another tribe. For the [Torah’s] concern about them [i.e., about the separate inheritance of each tribe] was greater at the time of the division of the Land [than afterwards], so that the [different] tribes should not become mixed up with each other when taking their inheritance, whereas afterwards their [separate] inheritance will have already become known, and they would not be so concerned about it. But since the [exact] time of the division [of the Land] was not yet known, He imposed the prohibition on the whole of that generation. And G-d in Whose hand is the soul of every living thing120Job 12:10. Ramban’s intent is to state that He in Whose hand is the soul of every living thing knew that “until the division of the Land no man would die without leaving a son, so that his daughters would be inheriting him” (Aboab). But such an assurance could naturally not apply if we were to say that the prohibition was for all generations. did not have to be concerned with future events [which might in certain cases result in the transfer of a particular inheritance from one tribe to another].
This explanation is correct according to the plain meaning of Scripture, for [the phrase in Verse 9] v’lo thisov nachalah is not a reason [for prohibiting the marriage of a woman who has already an inheritance, with a man from another tribe] “in order that the inheritance shall not be moved [from tribe to tribe],” but there are two separate commandments [in this section]. He commanded [first, in Verses 6-8] that those women who already possess an inheritance [such as the daughters of Zelophehad, who were not married] should only marry into their father’s tribe, and then [in Verse 9] He commanded that [in the case of] those who are already married [to men of other tribes and have no inheritance], or [in the case of all those women] who will come into an inheritance [later on] after they marry a man [of another tribe], the inheritance shall not move from one tribe to another tribe, but their brothers or their relatives are to inherit them, and not their sons or their husbands. Thus at first [in Verses 6-7] He commanded [the law] in connection with the daughters of Zelophehad, and afterwards [in Verse 8] concerning every daughter that possesseth an inheritance; and then He said in connection with all Israel that an inheritance shall not move from one tribe to another tribe [as stated in Verse 9, meaning] that even in the case of women who are [already] married [to men of another tribe], or [unmarried] women who have been commanded [not to marry men of another tribe] and who transgress this commandment, the men of their tribes [i.e., the women’s brothers or other relatives] should inherit them, in order that they should be closely attached to the inheritance of their fathers’ tribes, and their inheritance should not be severed from them, nor they from the inheritance of their fathers. And all these [restrictions] applied only to the generation which took possession of the Land, at the time that it was divided up. Thus He advised them about unmarried women, concerning whom they had asked, and He also made provision for those that were already married.
But according to the opinion of our Rabbis who interpreted:117Baba Bathra 117a. “This law118Literally: “this thing,” based upon Verse 6 which reads: ‘This is the thing’ which the Eternal hath commanded concerning the daughters of Zelophehad — that they marry men of their father’s tribe. only applies to that particular generation,” it is possible119The gist of Ramban’s thought is as follows: In the light of the saying of our Rabbis, that this law did not apply for all times [as explained above in Note 116] but only to that particular generation, it is possible then to say that Scripture was also concerned with the above-mentioned possibilities. As for those women who were already married to men of other tribes and are now inheriting, it is possible to say that there was no other case in that generation similar to that of Zelophehad’s daughters, the proof being that no other tribe complained. And as for the other possibility, of women who stand to be married and may yet inherit their fathers if they die without sons, we answer, G-d in Whose hand etc. (see text) — (Kur Zahav, in the name of Aboab). that [at that time] there were no daughters who inherited a portion amongst all those who were to come into the Land [of Israel] except for the daughters of Zelophehad, and therefore [we do not find that] they [i.e., other women] asked [Moses about it as the daughters of Zelophehad did]. Scripture, then, is commanding that if anyone dies from that day onwards until the Land is divided up amongst their tribes, and his daughter inherits him, she should not marry [anyone] from another tribe, in order that when the Land is divided up, that man should not come to take himself an inheritance amongst another tribe. For the [Torah’s] concern about them [i.e., about the separate inheritance of each tribe] was greater at the time of the division of the Land [than afterwards], so that the [different] tribes should not become mixed up with each other when taking their inheritance, whereas afterwards their [separate] inheritance will have already become known, and they would not be so concerned about it. But since the [exact] time of the division [of the Land] was not yet known, He imposed the prohibition on the whole of that generation. And G-d in Whose hand is the soul of every living thing120Job 12:10. Ramban’s intent is to state that He in Whose hand is the soul of every living thing knew that “until the division of the Land no man would die without leaving a son, so that his daughters would be inheriting him” (Aboab). But such an assurance could naturally not apply if we were to say that the prohibition was for all generations. did not have to be concerned with future events [which might in certain cases result in the transfer of a particular inheritance from one tribe to another].
This explanation is correct according to the plain meaning of Scripture, for [the phrase in Verse 9] v’lo thisov nachalah is not a reason [for prohibiting the marriage of a woman who has already an inheritance, with a man from another tribe] “in order that the inheritance shall not be moved [from tribe to tribe],” but there are two separate commandments [in this section]. He commanded [first, in Verses 6-8] that those women who already possess an inheritance [such as the daughters of Zelophehad, who were not married] should only marry into their father’s tribe, and then [in Verse 9] He commanded that [in the case of] those who are already married [to men of other tribes and have no inheritance], or [in the case of all those women] who will come into an inheritance [later on] after they marry a man [of another tribe], the inheritance shall not move from one tribe to another tribe, but their brothers or their relatives are to inherit them, and not their sons or their husbands. Thus at first [in Verses 6-7] He commanded [the law] in connection with the daughters of Zelophehad, and afterwards [in Verse 8] concerning every daughter that possesseth an inheritance; and then He said in connection with all Israel that an inheritance shall not move from one tribe to another tribe [as stated in Verse 9, meaning] that even in the case of women who are [already] married [to men of another tribe], or [unmarried] women who have been commanded [not to marry men of another tribe] and who transgress this commandment, the men of their tribes [i.e., the women’s brothers or other relatives] should inherit them, in order that they should be closely attached to the inheritance of their fathers’ tribes, and their inheritance should not be severed from them, nor they from the inheritance of their fathers. And all these [restrictions] applied only to the generation which took possession of the Land, at the time that it was divided up. Thus He advised them about unmarried women, concerning whom they had asked, and He also made provision for those that were already married.