Ramban (Nachmanides) on the Torah

AND THE ETERNAL SHOWED HIM [MOSES] ALL THE LAND — all the Land of Israel beyond the Jordan [westward] — and then the verse states that He showed him even Gilead, as far as Dan. Now Moses was in the territory of Reuben, and half the hill-country of Gilead, and the cities thereof belonged to the children of Reuben, and the other half belonged to Menasheh. Therefore the verse before us must mean that [G-d showed Moses the whole Land] “from Gilead — must mean “from” the Gilead onward. as far as Dan.” Or it may be that there was [a place called] Gilead in the Lebanon in the Land of Israel, as it is written, thou art Gilead unto Me, the head of Lebanon. The verse mentions as far as Dan which is at the extremity of the border of the Land of Israel, as it is written, Go now to and fro through all the tribes of Israel, from Dan even to Beer-sheba. It mentions the land of Ephraim and Menasheh which were in the northern part of the Land of Israel, and the land of Judah was to the south, as it is written, Judah shall abide in his border on the south, and the house of Joseph shall abide in their border on the north, for Judah took all the south of the Land of Israel from the Jordan to the sea, and Dan took the north-west. It mentions Naphtali who was on the east, near Judah,, 19:34 [in speaking of the border of Naphtali]: and it reached… to Judah at the Jordan toward the sunrise. but it does not mention Asher and Issachar, for they were among Ephraim and Menasheh, as it is written [about the borders of Ephraim and Menasheh], and they reached to Asher on the north, and to Issachar on the east. It did not mention Simeon, for their inheritance was in the midst of the inheritance of the children of Judah,, 19:1. nor that of Benjamin whose border of their lot went out between the children of Judah and the children of Joseph,, 18:11. already mentioned near them. It states as far as the western sea which alludes to Zebulun who dwelt at the shore of the sea, or it may be that [Zebulun] is included [in the statement that G-d showed him] the south, and the plain [since the territory of Zebulun was in the plain at the sea]. It mentions the valley of Jericho because it is a deep valley, not visible from the top of the mountain [where Moses stood], but G-d showed it to him miraculously. In general then He showed him the entire inheritance of Israel, as it is written, This is the Land which I swore etc. Our Rabbis in the Sifre 357. have elucidated about these places mentioned in Scripture. Now, the reason for this sight which He showed him was because the Land of Israel is full of all good things, and is the beauty of all lands. And since the great love with which Moses our teacher loved Israel was manifest to Him, He made him rejoice by beholding the abundant goodness with his eyes.

WHOM THE ETERNAL KNEW FACE TO FACE. “[This means] that Moses’ heart was familiar with Him and he spoke with Him whenever he wished, as it is stated, and now I will go up unto the Eternal; Stay ye, that I may hear what the Eternal will command concerning you.” This is Rashi’s language. But it is not correct, for in that case [if the verse extols Moses’ familiarity with G-d] it should have said, “who knew the Eternal face to face.” Rather, this is similar to the expressions: and I know thee by name; Yet Thou hast said: I know thee by name., Verse 12. The verse thus states that there hath not arisen a prophet since in Israel whom G-d so exalted as to communicate with him face to face. Similarly, Eternal, what is man that ‘vateida’eihu’ means “that You should bestow honor upon him by giving heed to him,” like What is man, that Thou shouldest magnify him? It is possible that [this is the intent of the verse]: because when two persons see one another face to face, they become acquainted with each other through that meeting, Scripture therefore says whom the Eternal knew face to face [indicating that G-d and Moses were like two people who know one another well; however, Scripture said only that G-d knew Moses, not vice-versa], since out of respect to the Most Exalted it did not want to mention that Moses also knew Him that way. Now, do not be surprised that Scripture speaks in praise of Moses saying, Whom the Eternal knew face to face, and it also states, And the Eternal spoke unto Moses face to face, and with reference to all Israel it is likewise stated [the very same praise], The Eternal spoke with you face to face! For there [in the case of all Israel] he explained out of the midst of the fire, meaning to say that they heard His voice out of the midst of the fire only, and they did not actually see His Presence. Similarly he explained, and upon earth He made thee to see His great fire, and thou didst hear His words out of the midst of the fire., 4:36. And by way of the Truth, [the mystic teachings of the Cabala], the verse here states that G-d knew Moses face to face [to a degree that it was possible] to cleave to Him whenever the spirit came upon Moses our teacher. It was so at the time of the Giving of the Torah, but the people perceived only the Voice out of the midst of the fire. Thus Scripture explained that all prophecies of Moses were as on the day that the Torah was given, while the rest of the prophets had the hand of the Eternal upon them. Understand this.

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. Now, I have already explained, 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, 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., 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: “All the prophets wrought miracles through prayer, such as the [halting of the] sun for Joshua, etc. (Joshua 10:12), which R’dak interprets as “prayed.” and [the revival of] the Zarephathite woman’s son, and the withholding of the rain by Elijah,, Verse 1. and the [revival of the] Shunammite woman’s son by Elisha. But Moses performed [signs and miracles] immediately [without prayer].” Yet this Midrash is not clear. And the Rabbi [Moshe ben Maimon] stated in Moreh Nebuchim that “the distinction of Moses our teacher was that he spoke [publicly] to Pharaoh, and to all his servants, and to all his land, and in the sight of all Israel, 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.” 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 coming — 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., Verse 1. And during its three year duration, the matter became very well known, 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., 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., Verse 19. So, too, the halting of the sun for Joshua was certainly in view of all 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. 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. 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., 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, as did the pillar of fire and the cloud,, 13:21. and, in the opinion of our Rabbis, so did the well, and the quail. And their walking through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty ground where was no water, and yet they lacked nothing., 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.

AND IN ALL THE MIGHTY HAND. This alludes to the division of the Red Sea concerning which it is said, And Israel saw the great hand. AND IN ALL THE GREAT TERROR. This is a reference to the Revelation) at Mount Sinai.” See Vol. II, p. 251, Note 17. concerning which it is stated and that His fear may be before you. He mentioned concerning these [two events] that they were done in the sight of all Israel, because he had already referred to all that was done to Pharaoh, and to all his servants, and to all his land. And in the Sifre it is stated:. “And in all the mighty hand — this refers to the smiting of the firstborn, about which it is said, for by a mighty hand shall he send them away. And in all the great terror — this alludes to the division of the Red Sea. Another interpretation: And in all the great terror — this is the Giving of the Torah.” And by way of the Truth, [the mystic teachings of the Cabala], the mighty hand is the attribute of justice, similar to the expressions: the hand of the Eternal was upon me; for the hand of the Eternal hath wrought this. Therefore it is said with reference to [His] judgment, for the hand of the Eternal is gone forth against me. And the great terror is the attribute of mercy, similar to what is written, Him shall ye sanctify, and let Him be your fear. The Rabbis in the Sifre. meant this when referring to the smiting of the firstborn [which was done by the mighty hand, alluding to the attribute of justice] and the division of the Red Sea [which is alluded to in the phrase and in all the great terror referring to the attribute of mercy], for concerning them it is written, to make Thyself a Glorious Name., 63:14. The rescue of Israel at the Red Sea displayed G-d’s mercy to His people just as the retributive punishment upon the Egyptian firstborn manifested His justice. Both were to make Him a glorious Name.
WHICH MOSES ‘ASAH’ (WROUGHT) — for he prepared and displayed it in the sight of all the people. It is similar to the expressions: and the souls that they ‘asu’ (made) in Haran;, i.e., which Abraham and Sarah brought beneath the sheltering wings of the Divine Presence.” (Rashi). and he hastened ‘la’asoth’ (to make) it;, 18:7. Make, i.e., the servant “dressed” the meat. ‘la’asoth’ (to make) the Sabbath-day., i.e., to “keep” the Sabbath. For Moses did not make the mighty hand and the great terror, he merely arranged [that they be displayed by G-d], and for His sake they were wrought in the sight of all Israel.
Completed are these five books [of the Torah], In which the wisdom of Agur and Ithiel was little. And thousands of blessings to G-d, Who hath bestowed on me according to His compassions, And according to the multitude of His mercies, And bring him whom my heart requests, And He for His Name’s sake consent thereto, And a redeemer will come to Zion!, 59:20. Speedily in our days-may Michael stand up, To build the House [of G-d] and the Ariel, is a reference to the altar. And fulfill the verse written by Ezekiel, And the nations shall know, That I am the Eternal that sanctify Israel, When My Sanctuary shall be in the midst of them, forever.
And blessed be the Eternal, the G-d of Israel, From everlasting even to everlasting. I have found” he proceeds now in a concluding note to refer to the approaching time of redemption when “G-d will go forth from attribute to attribute — from the attribute of justice to that of mercy to hasten the redemption.” in Midrash Mishlei the following text: “When the Sanhedrin wanted to count Solomon among the three kings and four commoners [that have no share in the World to Come], the Divine Glory stood up before the Holy One, blessed be He, and said: ‘Sovereign of the universe! Seest thou a man diligent in his work? he shall stand before kings etc.’” [in the World to Come] and he shall not stand before mean men [together with those who have no share in the World to Come]. (Rashi Sanhedrin 104b). And in our Gemara, in Chapter Cheilek [the same text is stated in the following way]: “A vision of [Solomon’s] father’s face appeared and prostrated itself before [the members of the Sanhedrin] etc.” And in the Yerushalmi it is stated: “David came and prostrated himself before them.” All these texts mean to express the same thought, namely, that the Holy One, blessed be He, “cometh forth and goeth forth from attribute to attribute; He cometh forth from the attribute of justice, and goeth to the attribute of mercy,” this being “the attribute of David,” just as the Rabbis have said with reference to the sanctification of the moon, “David king of Israel ever lives.” The student learned [in the mysteries of the Torah] will understand.