Комментарий о цитате к Дварим 17:3

וילך משה, he was self-propelled, just as was Amram, Moses’ father who married his aunt Yocheved, daughter of Levi, and almost certainly many years his senior. (Exodus 2,1) Another of many uses of the word וילך meaning that the person described acted of their own initiative is found in Deut. 17,3 where the Jewish idolater described had not been seduced by anyone. After having concluded the matter of the covenant between G’d and this second generation of Israelites many of whom had not been born at the time of the Exodus, Moses now proceeds to comfort the people over his impending death. He does so in order that the joy over G’d having concluded this covenant with them should not be turned into sorrow over the prospect of his impending passing from the scene. Rejoicing over having been found fit to become a party to such a covenant is something natural, the psalmist in Psalms 149,2 speaking of Israel rejoicing with or over its Maker. Being in G’d’s presence, such as here, is always a joyful experience, as is offering sacrifices to Him, as we know from Deut. 27,7.when the occasion was to mark the erecting of the stones after the successful crossing of the river Jordan.

IF THERE BE FOUND IN THE MIDST OF THEE WITHIN ANY OF THY GATES WHICH THE ETERNAL THY G-D GIVETH THEE. I have already explained⁵⁶Above, 7:15; 11:32. that when he speaks of the ordinances he mentions first the judgment to be executed upon the idols or their worshippers. He states [here] within any of thy gates which the Eternal thy G-d giveth thee, not to imply that this law applies only in the Land of Israel, since one who worships idols outside the Land is also liable to stoning. The purport thereof is rather to state, “if the matter be found in one of the distant cities which G-d will give you when He will enlarge thy border⁵⁷Further, 19:8. — and it be told thee, and thou hear it,⁵⁸Verse 4 here. in whatever city you may be, you are to investigate the matter diligently and if you discover that the charge is true, you shall bring them forth to that city wherein they worshipped, and stone them.”⁵⁹Verse 5. He states that such abomination was done in Israel⁵⁸Verse 4 here. [implying that it is done within the nation rather than within the Land] in order to hold the worshipper [of the idols] culpable even outside the Land, for in the case of the apostate city he said, that such abomination is done ‘in thy midst,’⁶⁰Above, 13:15. [within the Land], but here he mentioned within any of thy gates [a term generally limited to the Land] for it refers to common events as we have explained, and then he states in Israel⁵⁸Verse 4 here. in order to teach that it is binding upon the entire [nation of] Israel [even outside the Land]. It was also necessary to state within any of thy gates in order to teach that the worshipper be stoned at the gates [of the city] in which he worshipped the idols.⁶¹Kethuboth 45b. This is [the law] in the Land, for outside the Land he is stoned at the entrance of the court where he was judged.
Now, this commandment is explanatory, since He already stated He that sacrificeth unto the gods shall be utterly destroyed,⁶²Exodus 22:19. this applying in every place and at every time. Therefore he repeated it in order to explain what must be added to the commandment, but he abbreviated regarding matters previously mentioned.
And by way of the Truth, [the mystic teachings of the Cabala], it is possible that he mentioned within any of thy gates because he stated in transgressing His covenant,⁶³In Verse 2 before us. The question is why is “the woman” mentioned in the case of idol-worship. this [transgression] being the abomination done in [the Land of] Israel.⁵⁸Verse 4 here. Scripture made it known that the covenant is in the Land of the covenant,⁶⁴Ezekiel 30:5. whereas he who lives outside the Land is as if he worshipped idols.⁶⁵Kethuboth 110b. I have already mentioned this subject.⁶⁶Leviticus 18:25.
He mentioned man or woman,⁶³In Verse 2 before us. The question is why is “the woman” mentioned in the case of idol-worship. because, due to a woman’s frivolity, she can be enticed into idol-worship through a sign or wonder done before her, the proof being the case of the women before Jeremiah.⁶⁷Jeremiah Chapter 44. Similarly, with reference to [the witchcraft of] the ov (ghost) or yide’oni (familiar spirit), Scripture mentioned or a woman⁶⁸Leviticus 20:27. because these forms of sorcery were customarily practiced by women, as He said, Thou shalt not suffer a sorceress to live⁶⁹Exodus 22:17. [even though both male and female sorcerers are equally liable].⁷⁰Sanhedrin 67a. And in the Sifre⁷¹Sifre, Shoftim 148. the Rabbis interpret that [the reason for the expression or a woman is] because, having said in the case of an inciter Certain base ‘men’ are gone out from the midst of thee,⁷²Above, 13:14. implying that this law [of the apostate city] is not the same for [the inciters if they were] women,⁷³Sifre, R’eih 93. it was necessary to explain that regarding an idol-worshipper the law is the same for man and woman.
The meaning of the expression which I have commanded not⁷⁴Verse 3. is already explained.⁷⁵Above, 4:21.

AL PANAI’ (BEFORE MY FACE). This is similar in meaning to these expressions: Surely ‘al panecha’ (to Thy face) he will blaspheme Thee;²⁹¹Job 1:11. Now therefore be pleased to look upon me; for surely I shall not lie ‘al p’neichem’ (to your face).²⁹²Ibid., 6:28. He thus admonishes here: “Do not make unto yourselves other gods, for they are before My face, as I look and gaze at all times and in all places at those who make them.” A thing which is done in the face of a person when he is aware thereof is called al panav (before his face). Thus: So the present passed over ‘al panav’ (before him).²⁹³Genesis 32:22. So also: And Nadab and Abihu died… and Eleazar and Ithamar ministered in the priest’s office ‘al p’nei’ (in the presence of) Aaron their father,²⁹⁴Numbers 3:4. meaning that Aaron their father saw it and was aware thereof. In the Book of Chronicles it is written: And Nadab and Abihu died ‘liphnei’ (before) their father, and had no children.²⁹⁵I Chronicles 24:2. Since in the above verse (Numbers 3:4), it says that Nadab and Abihu died before the Eternal, Ramban therefore also quotes the verse from Chronicles, where it is stated that they died before their father. Hence the significance of the statement that he saw the remaining two sons performing the Divine Service in his presence. Thus the purport of the verse here is: “Do not make other gods unto yourselves, for I am present with you always and see you in private and in public.”
By way of the Truth, [the mystic lore of the Cabala], you will understand the secret of panim (face) from that which we have written²⁹⁶Above, 19:20. that Scripture warned concerning the Revelation:²⁹⁷See above, Note 17. ‘Panim b’phanim’ (face to face) did the Eternal speak with you.²⁹⁸Deuteronomy 5:4. And you will know the secret of the word acheirim (others), and then the entire verse will come [to light] in its plain meaning and purport. And so did Onkelos say it.²⁹⁹Onkelos translated al panai as bar mini (outside of Me). Thus the sense of the verse is as follows: “Do not worship elohim acheirim, since they were all created, excepting G-d, Who is eternal and has not been created by any being.” See also Note 285 above. It is this which is said, Ye shall not make with Me.³⁰⁰Verse 20. And as Rashi explains it: “Do not make any likeness of My ministers that serve Me.” “For I the Eternal thy G-d am a jealous G-d,³⁰¹Verse 5. i.e., to be worshipped alone, and it is not fitting that you join others to Me. And I am E-il,³⁰²Ramban now continues to explain the two Hebrew words in the above Verse: E-il kana (a jealous G-d). the Mighty One,³⁰³See Ramban on Genesis 17:1 (Vol. I, pp. 214-215). Who has the power in My hand;³⁰⁴See ibid., 31:29. and I am, furthermore, kana, avenging from the one who gives My glory to another and My praise to graven images.”³⁰⁵See Isaiah 42:8.
Now in no place in Scripture is an expression of ‘jealousy’ found in reference to the Glorious Name except in the matter of idol-worship. Thus the Rabbi [Moshe ben Maimon] wrote in the Moreh Nebuchim³⁰⁶Guide of the Perplexed, I, 36. that in the entire Torah and in all the books of the Prophets, you will not find the term burning anger, wrath, or jealousy [applied to G-d] except in reference to idolatry. But of the holy ones of the Supreme One it is written: And the anger of the Eternal was kindled against Moses;³⁰⁷Exodus 4:14. And the anger of the Eternal was kindled against them [i.e., Aaron and Miriam] and He departed!³⁰⁸Numbers 12:9. And it is further written, My wrath is kindled against thee [i.e., Eliphaz the Temanite] and against thy two friends, for ye have not spoken of Me the thing that is right, as My servant Job has.³⁰⁹Job 42:7. However, as far as the term ‘jealousy’ is concerned, [Rambam] is correct [in maintaining that it is not applied to G-d except in reference to idolatry]. And so did the Rabbis say in the Mechilta:³¹⁰Mechilta on Verse 5 here. “I zealously exact punishment for idolatry, but in other matters, I am gracious and merciful.”
In my opinion, jealousy is mentioned only with reference to idolatry in Israel. The reason for the jealousy is that Israel is the treasured possession of the Glorious Name, which He has separated to Himself, as I have explained above.³¹¹Above, 19:4. Now if His people, His servants, turn to other gods, G-d is ‘jealous’ of them even as a man is jealous of his wife when she goes to other men, and of a servant who makes another master for himself. But Scripture uses no such term of jealousy with reference to other peoples to whom He has allotted the hosts of heaven.³¹²See Deuteronomy 4:19.
At this point, I make mention of what Scripture teaches concerning idolatry. There were three kinds of idol-worship. The first [group of idol-worshippers] began to worship the angels, who are the Separate Intelligences,³¹³“For the angels are not material bodies but only forms distinguished from each other… All these forms live and realize the Creator, and their knowledge of Him is exceedingly great” (Rambam, Mishneh Torah, Hilchoth Yesodei Hatorah 2:3-8). For Rambam’s version of the development of idolatry, see his first chapter in Hilchoth Akum. See also Guide of the Perplexed I, 49, on figurative expressions applied to angels. because it is known that some of them have rulership over the peoples, something like it is written, the prince of the kingdom of Greece,³¹⁴Daniel 10:20. the prince of the kingdom of Persia.³¹⁵Ibid., Verse 13. They thought that [these angels] have power over them to do good or to do evil, and so each people began to worship the prince appointed over them, as the first [peoples] knew how to identify them. Now these are referred to in the Torah and in all the Writings as other gods, the gods of the peoples,³¹⁶Deuteronomy 6:14. for angels are called elohim, as it is said, He is G-d of gods;³¹⁷Ibid., 10:17. Bow down to Him, all ye gods;³¹⁸Psalms 97:7. For the Eternal is greater than all gods.³¹⁹Above, 18:11. They worshipped the angels even though they admitted that supreme strength and infinite power belonged only to G-d the Most High. Thus did the Rabbis say,³²⁰Menachoth 110a. [with reference to the peoples of the world], that they call G-d the Most High “G-d of gods.” Regarding this kind of idol-worship, Scripture has said, He that sacrificeth ‘la’elohim’ (to the gods) shall be utterly destroyed.³²¹Further, 22:19. It thus mentioned them by the name with which they were known.
The second kind of idolatry appeared when people began worshipping the visible hosts of heaven, some worshipping the sun or the moon, and others worshipping one of the constellations. Each of the nations knew the power of the constellation according to the dominion thereof in their land,³²²See Job 38:33. and they thought that by worshipping them, the constellation would be strengthened and it would help them, something like it is written, or the sun, or the moon, or any of the host of heaven, etc.³²³Deuteronomy 17:3. And it is further written, And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and to whom they have bowed,³²⁴Jeremiah 8:2. and as it is said in the Torah with reference to the prohibition of idolatry: And lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them and serve them, which the Eternal thy G-d hath allotted unto all the peoples under the whole heaven.³¹²See Deuteronomy 4:19. That is to say, because G-d allotted them to all the peoples and gave each people a star or constellation, you should not let yourself be allured to worshipping them. Now these are the people who began making the many forms of graven images, Asheirim and the sun-images.³²⁵Isaiah 27:9. They would make the forms of the constellations in the hours of their strength according to their rank, and in the opinion of the people, it bestowed power and success upon them. It appears likely to me that this [form of idolatry] began in the Generation of the Dispersion,³²⁶See Ramban, Genesis 11:2 (Vol. I, pp. 154-155). In describing the beginnings of this second stage of idolatry, Rambam introduces it with this statement: “In the course of time, there arose among men false prophets who said that G-d commanded them, saying ‘Worship that particular star’” (Mishneh Torah, Hilchoth Akum 1:2). Ramban here is more specific and suggests that the beginnings of this kind of idolatry took place in the age of the dispersion of the nations. This would seem to be the intent of Ramban’s words, “It appears likely to me…” when G-d scattered the nations to various countries and the stars and the constellations began holding sway over them according to their divisions. The builders of the Tower had declared their intention to make themselves a name³²⁷Genesis 11:4. and not be scattered, as I have hinted in its place.³²⁶See Ramban, Genesis 11:2 (Vol. I, pp. 154-155). In describing the beginnings of this second stage of idolatry, Rambam introduces it with this statement: “In the course of time, there arose among men false prophets who said that G-d commanded them, saying ‘Worship that particular star’” (Mishneh Torah, Hilchoth Akum 1:2). Ramban here is more specific and suggests that the beginnings of this kind of idolatry took place in the age of the dispersion of the nations. This would seem to be the intent of Ramban’s words, “It appears likely to me…” Now all these groups had false prophets who foretold them future events and informed them through the arts of sorcery and divination some of the things that were to come upon them. The constellations also have lords who abide in the atmosphere as the angels do in the heavens, and know the things that are to come.
Closely related to this kind of idolatry was the worship of human beings. When people of a country saw that a certain individual — such as Nebuchadnezzar — had great power and that his star was very much in the ascendancy, they thought that by accepting his worship upon themselves and directing their thought towards him, their star would also ascend together with his. He would also think that by their attaching their thoughts to him, his success would be augmented on account of the power of their souls directed towards him. This was the opinion of Pharaoh, who, according to the words of our Rabbis, [looked upon himself as a god],³²⁸Shemoth Rabbah 9:7. and of Sennacherib, concerning whose ideas Scripture says, I will ascend above the heights of the clouds; I will be like the Most High,³²⁹Isaiah 14:14. It is to be noted though that this prophecy was said with reference to the king of Babylon (ibid., Verses 4, and 22). Accordingly, it is difficult to understand why Ramban here mentions Sennacherib who was king of Assyria, and not Nebuchadnezzar, king of Babylon. See however, in Sefer Hage’ulah (Kithvei Haramban I, p. 274) where Ramban writes that Scripture sometimes “interchanges from the name of the king of Babylon to the king of Assyria” and he quotes various verses to prove it. In this sense it may be understood here that Ramban mentioned “Sennacherib” when his intent was really to the king of Babylon. and of Hiram³³⁰Ezekiel 28:2. and his companions³³¹Such as Nimrod. See Chullin 89a. who made themselves gods. They were wicked, but they were not absolute fools.
The third kind of idolatry appeared afterwards when people began worshipping the demons which are spirits, as I will explain with G-d’s help.³³²In Seder Acharei Moth (Leviticus 17:6). Some of them too are appointed over the peoples to be masters in their lands and to harm their beleagured ones and those who have stumbled, as is known of their activity through the art of necromancy, as well as through the words of our Rabbis.³³³Berachoth 6a. See my Hebrew commentary, p. 393. It is with reference to this [third kind of idolatry] that Scripture says, They sacrificed unto demons, no-gods, gods that they knew not, new gods that came up of late, which your fathers dreaded not.³³⁴Deuteronomy 32:17. Scripture ridicules them, [i.e., the Israelites], saying they sacrifice also to the demons who are no gods at all. That is to say, they are not like the angels who are called eloha. Instead, they are gods that they knew not, meaning that they found in them no trace of might or power of rulership. Furthermore, they are new to them, having learned only lately to worship them from the Egyptian sorcerers, and even their wicked forefathers such as Terach and Nimrod³³⁵Genesis 10:9. See Ramban there (Vol. I, p. 147). did not dread them at all. Of this [kind of idolatry] Scripture warns, And they shall no more sacrifice their sacrifices unto the demons, after whom they go astray.³³⁶Leviticus 17:7.
Thus in this second commandment, the Torah prohibited all [kinds of] worship, save unto the Eternal only.³³⁷Further, 22:19. It is for this reason that He first admonished, Thou shalt have no other gods ‘al panai’ (before My face), which is a reference to the first kind of idolatry, namely, the worship of the angels. This is the intent of al panai, whose secret I have alluded to. Then He further admonished against graven images and any manner of likeness of any thing that is in heaven above,³³⁸Verse 4. which also alludes to mental images of spiritual phenomena, something like it is written, It stood still, but I could not discern the appearance thereof; a form was before mine eyes.³³⁹Job 4:16. And so have the Rabbis said:³⁴⁰Rosh Hashanah 24b. “That is in heaven. This includes the sun, moon, stars, and constellations. Above. This includes the ministering angels.” Of them, too, [the worshippers] would make figures representing the Separate Intelligences³¹³“For the angels are not material bodies but only forms distinguished from each other… All these forms live and realize the Creator, and their knowledge of Him is exceedingly great” (Rambam, Mishneh Torah, Hilchoth Yesodei Hatorah 2:3-8). For Rambam’s version of the development of idolatry, see his first chapter in Hilchoth Akum. See also Guide of the Perplexed I, 49, on figurative expressions applied to angels. which are the souls of the constellations, as happened in the case of the [golden calf], as I am prepared to explain there with the help of G-d.³⁴¹Further, 32:1.

But that which Rabbi Eliezer says: From where is it derived that one who sacrifices an animal - which is an honorable rite -- to Mercury, whose standard manner of worship is degrading (likewise for Pe'or) [is liable]? If Rava bar Rav Ḥanan is right that "bowing" teaches a general principle, why do I need this [Rabbi Eliezer's] verse [Leviticus 17:7]? It is derived from "bowing" [Deuteronomy 17:3]!