וְתַ֗חַת כִּ֤י אָהַב֙ אֶת־אֲבֹתֶ֔יךָ וַיִּבְחַ֥ר בְּזַרְע֖וֹ אַחֲרָ֑יו וַיּוֹצִֽאֲךָ֧ בְּפָנָ֛יו בְּכֹח֥וֹ הַגָּדֹ֖ל מִמִּצְרָֽיִם׃
און דערפֿאַר װאָס ער האָט ליב געהאַט דײַנע עלטערן, האָט ער אױסדערװײלט זײער זאָמען נאָך זײ, און האָט דיך אַרױסגעצױגן מיט זײַן אָנגעזיכט, מיט זײַן גרױס שטאַרקײט, פֿון מִצרַיִם,
Ramban
IN ALL THE SIGNS. This is connected with the [preceding] verse, And there hath not arisen a prophet since in Israel — in all the signs etc. Or the verse may be stating that the Eternal knew Moses face to face through the signs and wonders as they were all done with His Great Name [i.e., the Tetragrammaton], just as he said, and He brought thee out with His Presence, with His great power.319Above, 4:37.
Now, I have already explained320Ibid., 4:32 and 13:2. that signs are the matters about which Moses warned [the Egyptians] before they took place, such as, by tomorrow shall this sign be,321Exodus 8:19. and the term is used for any phenomenon which the prophet forecasts saying, “Thus will it come and happen in the future.” Wonders imply a change in the natural order, such as the rod which was turned to a serpent.322Ibid., 7:15. Now, signs and wonders were also performed for the rest of the prophets, such as Elijah and Elisha who brought about many wonders [why is then the special significance attached to the signs and wonders of Moses]! However, the distinction of those [signs and wonders] of Moses our teacher is explained by the Rabbis in the Midrash:323The source is unknown to me. “All the prophets wrought miracles through prayer, such as the [halting of the] sun for Joshua,324Scripture relates, Then ‘spoke’ Joshua to the Eternal etc. (Joshua 10:12), which R’dak interprets as “prayed.” and [the revival of] the Zarephathite woman’s son,325I Kings 17:21. and the withholding of the rain by Elijah,326Ibid., Verse 1. and the [revival of the] Shunammite woman’s son by Elisha.327II Kings 4:33. But Moses performed [signs and miracles] immediately [without prayer].” Yet this Midrash is not clear.
And the Rabbi [Moshe ben Maimon] stated in Moreh Nebuchim328Guide of the Perplexed II, 35. that “the distinction of Moses our teacher was that he spoke [publicly] to Pharaoh, and to all his servants, and to all his land,329In Verse 11 before us. and in the sight of all Israel,330Verse 12. for they [his signs and wonders] were in full view of his opponents and his followers. The rest of the prophets, however, performed them [the signs and wonders] in the presence of a few individuals, as it is said, Tell me, I pray thee, all the great things that Elisha had done.”331II Kings 8:4. This was said by the king of Israel to Gehazi, Elisha’s servant. The fact that the king was unaware of the prophet’s great things indicates that they were not performed publicly in the presence of friend and enemy. But this does not appear to me to be correct [for the following reasons]: The withholding of the rain by Elijah — both the cessation and the coming332I Kings 18:41-45. — were very much publicized. It [the cessation of rain] was by his [Elijah’s] decree [rather than through prayer] as it is said, As the Eternal, the G-d of Israel, liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.326Ibid., Verse 1. And during its three year duration, the matter became very well known,333In his defense of Rambam’s theory, Ritba in his Sefer Hazikaron (see Preface to Ramban Vol. I, p. XI, Note 18) points out that the miracles performed by Moses were done in presence of all people, or a multitude of them, whereas those done by other prophets were performed only in presence of a few people. Thus Elijah’s oath about the cessation of rain was given in the presence of King Ahab, and through him, it became known to others. and heard among the nations for it is written, there is no nation or kingdom, whither my lord [Ahab] hath not sent to seek thee etc.334Ibid., 18:10. And the climax of the affair occurred publicly in the presence of his opponents and his followers at one assembly, as it is written, Now therefore send, and gather to me all Israel unto Mount Carmel, and the prophets of Baal four hundred and fifty etc.335Ibid., Verse 19. So, too, the halting of the sun for Joshua was certainly in view of all Israel,336Although in the case of Joshua Scripture states only that the miracle was done ‘before’ the children of Israel (Joshua 10:12) and it does not specify “in the sight of ‘all’ Israel” as in the case of Moses — nevertheless Ramban points out that the very nature of the miracle dictates that it occurred “in view of all Israel,” etc. and all the kings of Canaan saw it — those who fought against him [on that day] as well as the remaining ones. Our Rabbis also mention that people saw it from one end of the earth to the other.337Abodah Zarah 25a. Scripture also lauds it exceedingly, saying, And there was no day like that before it or after it, that the Eternal hearkened to the voice of a man.338Joshua 10:14. The splitting of the Jordan, like the splitting of the Red Sea, was not done for individuals, but for all Israel, and furthermore it is written, And it came to pass, when all the kings of the Amorites, that were beyond the Jordan westward, and all the kings of the Canaanites, that were by the sea, heard that the Eternal had dried up the waters of the Jordan.339Ibid., 5:1.
But in line with the simple meaning of Scripture it is all tied and connected [with the preceding verse, And there hath not arisen a prophet since in Israel like unto Moses etc.], Scripture stating that no prophet has ever appeared in Israel like Moses whom the Eternal knew face to face and to perform signs and wonders with a mighty hand and great terror like Moses. If they brought about some of them [the signs and the wonders], they did not approach the number or great distinction of those [performed by Moses], for there was never a day like Sinai, before it or after it. So, also, the signs of the prophets did not extend for as long a period as did those of Moses, peace be upon him — for the sign of the manna continued steadily for forty years,340Exodus 16:35. as did the pillar of fire and the cloud,341Ibid., 13:21. and, in the opinion of our Rabbis, so did the well,342Taanith 9a. See Ramban to Numbers 21:18 (Vol. IV, p. 239). and the quail.343Yoma 75b. And their walking through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty ground where was no water,344Above, 8:15. and yet they lacked nothing.345See ibid., 2:7.
By way of the Truth, [the mystic teachings of the Cabala], the verse is stating that the signs and wonders of Moses were done face to face, as I have explained.346Numbers 24:1.
Now, I have already explained320Ibid., 4:32 and 13:2. that signs are the matters about which Moses warned [the Egyptians] before they took place, such as, by tomorrow shall this sign be,321Exodus 8:19. and the term is used for any phenomenon which the prophet forecasts saying, “Thus will it come and happen in the future.” Wonders imply a change in the natural order, such as the rod which was turned to a serpent.322Ibid., 7:15. Now, signs and wonders were also performed for the rest of the prophets, such as Elijah and Elisha who brought about many wonders [why is then the special significance attached to the signs and wonders of Moses]! However, the distinction of those [signs and wonders] of Moses our teacher is explained by the Rabbis in the Midrash:323The source is unknown to me. “All the prophets wrought miracles through prayer, such as the [halting of the] sun for Joshua,324Scripture relates, Then ‘spoke’ Joshua to the Eternal etc. (Joshua 10:12), which R’dak interprets as “prayed.” and [the revival of] the Zarephathite woman’s son,325I Kings 17:21. and the withholding of the rain by Elijah,326Ibid., Verse 1. and the [revival of the] Shunammite woman’s son by Elisha.327II Kings 4:33. But Moses performed [signs and miracles] immediately [without prayer].” Yet this Midrash is not clear.
And the Rabbi [Moshe ben Maimon] stated in Moreh Nebuchim328Guide of the Perplexed II, 35. that “the distinction of Moses our teacher was that he spoke [publicly] to Pharaoh, and to all his servants, and to all his land,329In Verse 11 before us. and in the sight of all Israel,330Verse 12. for they [his signs and wonders] were in full view of his opponents and his followers. The rest of the prophets, however, performed them [the signs and wonders] in the presence of a few individuals, as it is said, Tell me, I pray thee, all the great things that Elisha had done.”331II Kings 8:4. This was said by the king of Israel to Gehazi, Elisha’s servant. The fact that the king was unaware of the prophet’s great things indicates that they were not performed publicly in the presence of friend and enemy. But this does not appear to me to be correct [for the following reasons]: The withholding of the rain by Elijah — both the cessation and the coming332I Kings 18:41-45. — were very much publicized. It [the cessation of rain] was by his [Elijah’s] decree [rather than through prayer] as it is said, As the Eternal, the G-d of Israel, liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.326Ibid., Verse 1. And during its three year duration, the matter became very well known,333In his defense of Rambam’s theory, Ritba in his Sefer Hazikaron (see Preface to Ramban Vol. I, p. XI, Note 18) points out that the miracles performed by Moses were done in presence of all people, or a multitude of them, whereas those done by other prophets were performed only in presence of a few people. Thus Elijah’s oath about the cessation of rain was given in the presence of King Ahab, and through him, it became known to others. and heard among the nations for it is written, there is no nation or kingdom, whither my lord [Ahab] hath not sent to seek thee etc.334Ibid., 18:10. And the climax of the affair occurred publicly in the presence of his opponents and his followers at one assembly, as it is written, Now therefore send, and gather to me all Israel unto Mount Carmel, and the prophets of Baal four hundred and fifty etc.335Ibid., Verse 19. So, too, the halting of the sun for Joshua was certainly in view of all Israel,336Although in the case of Joshua Scripture states only that the miracle was done ‘before’ the children of Israel (Joshua 10:12) and it does not specify “in the sight of ‘all’ Israel” as in the case of Moses — nevertheless Ramban points out that the very nature of the miracle dictates that it occurred “in view of all Israel,” etc. and all the kings of Canaan saw it — those who fought against him [on that day] as well as the remaining ones. Our Rabbis also mention that people saw it from one end of the earth to the other.337Abodah Zarah 25a. Scripture also lauds it exceedingly, saying, And there was no day like that before it or after it, that the Eternal hearkened to the voice of a man.338Joshua 10:14. The splitting of the Jordan, like the splitting of the Red Sea, was not done for individuals, but for all Israel, and furthermore it is written, And it came to pass, when all the kings of the Amorites, that were beyond the Jordan westward, and all the kings of the Canaanites, that were by the sea, heard that the Eternal had dried up the waters of the Jordan.339Ibid., 5:1.
But in line with the simple meaning of Scripture it is all tied and connected [with the preceding verse, And there hath not arisen a prophet since in Israel like unto Moses etc.], Scripture stating that no prophet has ever appeared in Israel like Moses whom the Eternal knew face to face and to perform signs and wonders with a mighty hand and great terror like Moses. If they brought about some of them [the signs and the wonders], they did not approach the number or great distinction of those [performed by Moses], for there was never a day like Sinai, before it or after it. So, also, the signs of the prophets did not extend for as long a period as did those of Moses, peace be upon him — for the sign of the manna continued steadily for forty years,340Exodus 16:35. as did the pillar of fire and the cloud,341Ibid., 13:21. and, in the opinion of our Rabbis, so did the well,342Taanith 9a. See Ramban to Numbers 21:18 (Vol. IV, p. 239). and the quail.343Yoma 75b. And their walking through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty ground where was no water,344Above, 8:15. and yet they lacked nothing.345See ibid., 2:7.
By way of the Truth, [the mystic teachings of the Cabala], the verse is stating that the signs and wonders of Moses were done face to face, as I have explained.346Numbers 24:1.
Ramban
FOR ASK NOW OF THE DAYS PAST. He states “G-d will not forgive you, nor will He be long-suffering with you for idolatry and corruption with graven images and all forms of likenesses, for He has done with you what He has never done with any nation. He has made you hear the voice of G-d speaking out of the midst of the fire106Verse 33. so that His fear may be before you107Exodus 20:17. and that you declare His Unity and not corrupt yourselves. He has taken you to Him a nation from the midst of another nation, by trials, by signs and by wonders108Verse 34. so that you should not worship anything beside Him. Thus you have been shown all this with your eyes that thou mightest know that the Eternal, He is G-d,109Verse 35. that He is One, and His Name One,110Zechariah 14:9. and there is none else beside Him.109Verse 35. For out of heaven He made thee to hear His voice111Verse 36. to teach you the discipline of wisdom;112Proverbs 1:3. and upon the earth He made thee to see His great fire111Verse 36. burning unto the heart of heaven,113Above, Verse 11. and all His words thou didst hear out of the midst of the fire.111Verse 36. And He brought thee out ‘b’phanav’ (with His presence),114Verse 37. similar to ‘al panav’ (before His presence), with His great power which is in His presence. And since the Great Name is G-d in heaven above and upon the earth beneath, and there is none else115Verse 39. you shall keep His commandments and His statutes so that it may be well with thee116Verse 40. in heaven above, and that thou mayest prolong thy days116Verse 40. upon the earth beneath.”
Rabbeinu Bahya
A kabbalistic approach: The reason that the Torah mentions Yaakov first in the list of the patriarchs is because he represented the attribute זכור which is an alternate name for the attribute of Mercy. The Torah wanted to arrange the attributes (or emanations) in ascending order. There are a total of seven such attributes of which Yaakov represents four, i.e. he is always perceived as accompanied by two עמודי שמים, heavenly pillars, plus the קו האמצעי, the centre “line” of the diagram of emanations (which we mentioned many times). This “centre line” which also reconciles the left and right side of the emanations, is represented here by the additional letter ו in Yaakov’s name. Then there are the attributes represented by Avraham and Yitzchak (one each) plus the earth (Eretz Yisrael) which completes the seventh attribute. Each one of the patriarchs is described by the Torah as “My covenant”, [a reference to the patriarchs in their functions as the celestial counterparts of the physical patriarchs we are familiar with. Ed. ]. The land of Israel which formed part of the covenant G’d concluded with each of the patriarchs is an integral part of that “covenant” and this is why it is mentioned here.
We find this order of the attributes alluded to more clearly in Deuteronomy 4,37 where Moses said: ויוציאך בפניו בכחו הגדול ממצרים, normally translated simply as: “He took you out before Him with His great strength from Egypt.” [According to the Kabbalists these adjectives have more profound meaning, hence the author explains. Ed.] The word בפניו is a reference to Yaakov as we know from Psalms 24,6 מבקשי פניך יעקב סלה, “those who seek Your Presence, Yaakov, forever.” The word בכחו in that verse in Deut. refers to Yitzchak, [traditionally a symbol of גבורה, strength. Ed.] whereas the word הגדול refers to Avraham .
We find this order of the attributes alluded to more clearly in Deuteronomy 4,37 where Moses said: ויוציאך בפניו בכחו הגדול ממצרים, normally translated simply as: “He took you out before Him with His great strength from Egypt.” [According to the Kabbalists these adjectives have more profound meaning, hence the author explains. Ed.] The word בפניו is a reference to Yaakov as we know from Psalms 24,6 מבקשי פניך יעקב סלה, “those who seek Your Presence, Yaakov, forever.” The word בכחו in that verse in Deut. refers to Yitzchak, [traditionally a symbol of גבורה, strength. Ed.] whereas the word הגדול refers to Avraham .