Ramban

וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם אוֹמַר לְךָ כְּלָל תָּבִין אוֹתוֹ בְּכָל הַפָּרָשִׁיּוֹת הַבָּאוֹת בְּעִנְיַן אַבְרָהָם יִצְחָק וְיַעֲקֹב, וְהוּא עִנְיָן גָּדוֹל הִזְכִּירוּהוּ רַבּוֹתֵינוּ בְּדֶרֶךְ קְצָרָה וְאָמְרוּ (תנחומא ט), כָּל מָה שֶׁאֵרַע לָאָבוֹת סִימָן לַבָּנִים. וְלָכֵן יַאֲרִיכוּ הַכְּתוּבִים בְּסִפּוּר הַמַּסָּעוֹת וַחֲפִירַת הַבְּאֵרוֹת וּשְׁאָר הַמִּקְרִים, וְיַחְשֹׁב הַחוֹשֵׁב בָּהֶם כְּאִלּוּ הֵם דְּבָרִים מְיֻתָּרִים אֵין בָּהֶם תּוֹעֶלֶת, וְכֻלָּם בָּאִים לְלַמֵּד עַל הֶעָתִיד, כִּי כַּאֲשֶׁר יָבוֹא הַמִּקְרֶה לְנָבִיא מִשְּׁלֹשֶׁת הָאָבוֹת יִתְבּוֹנֵן מִמֶּנּוּ הַדָּבָר הַנִּגְזָר לָבֹא לְזַרְעוֹ. וְדַע כִּי כָל גְּזֵרַת עִירִין כַּאֲשֶׁר תֵּצֵא מִכֹּחַ גְּזֵרָה אֶל פֹּעַל דִּמְיוֹן, תִּהְיֶה הַגְּזֵרָה מִתְקַיֶּמֶת עַל כָּל פָּנִים. וְלָכֵן יַעֲשׂוּ הַנְּבִיאִים מַעֲשֶׂה בַּנְּבוּאוֹת, כְּמַאֲמָר יִרְמְיָהוּ שֶׁצִּוָּה לְבָרוּךְ "וְהָיָה כְּכַלּוֹתְךָ לִקְרֹא אֶת דִּבְרֵי הַסֵּפֶר הַזֶּה תִּקְשֹׁר עָלָיו אֶבֶן וְהִשְׁלַכְתּוֹ אֶל תּוֹךְ פְּרָת וְאָמַרְתָּ כָּכָה תִּשְׁקַע בָּבֶל" וְגוֹ' (ירמיה נא סג סד), וְכֵן עִנְיַן אֱלִישָׁע בְּהַנִּיחוֹ זְרוֹעוֹ עַל הַקֶּשֶׁת (מלכים ב יג טז-יז) "וַיֹּאמֶר אֱלִישָׁע יְרֵה וַיּוֹר וַיֹּאמֶר חֵץ תְּשׁוּעָה לַה' וְחֵץ תְּשׁוּעָה בַאֲרָם", וְנֶאֱמַר שָׁם (מלכים ב יג ט) "וַיִּקְצֹף עָלָיו אִישׁ הָאֱלֹהִים וַיֹּאמֶר לְהַכּוֹת חָמֵשׁ אוֹ שֵׁשׁ פְּעָמִים אָז הִכִּיתָ אֶת אֲרָם עַד כַּלֵּה וְעַתָּה שָׁלֹשׁ פְּעָמִים תַּכֶּה אֶת אֲרָם". וּלְפִיכָךְ הֶחֱזִיק הקב"ה אֶת אַבְרָהָם בָּאָרֶץ וְעָשָׂה לוֹ דִּמְיוֹנוֹת בְּכָל הֶעָתִיד לְהֵעָשׂוֹת בְּזַרְעוֹ, וְהָבֵן זֶה. וַאֲנִי מַתְחִיל לְפָרֵשׁ הָעִנְיָנִים בִּפְרָט בַּפְּסוּקִים בְּעֶזְרַת הַשֵּׁם: וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם הִיא עִיר שְׁכֶם, כִּי זֶה שֵׁם הַמָּקוֹם הַהוּא, וּשְׁכֶם בֶּן חֲמוֹר עַל שֵׁם עִירוֹ נִקְרָא. וְכָתַב רַשִׁ"י (רש"י על בראשית י"ב:ו') נִכְנַס לְתוֹכָהּ עַד מְקוֹם שְׁכֶם לְהִתְפַּלֵּל עַל בְּנֵי יַעֲקֹב כְּשֶׁיָּבֹאוּ מִן הַשָּׂדֶה עֲצֵבִים. וְנָכוֹן הוּא. וַאֲנִי מוֹסִיף כִּי הֶחֱזִיק אַבְרָהָם בַּמָּקוֹם הַהוּא תְּחִלָּה וְקֹדֶם שֶׁנָּתַן לוֹ אֶת הָאָרֶץ, נִרְמַז לוֹ מִזֶּה כִּי בָּנָיו יִכְבְּשׁוּ הַמָּקוֹם הַהוּא תְּחִלָּה קֹדֶם הֱיוֹתָם זוֹכִים בּוֹ, וְקֹדֶם הֱיוֹת עֲוֹן יוֹשֵׁב הָאָרֶץ שָׁלֵם לְהַגְלוֹתָם מִשָּׁם. וְלָכֵן אָמַר "וְהַכְּנַעֲנִי אָז בָּאָרֶץ". וְכַאֲשֶׁר נָתַן לוֹ הקב"ה הָאָרֶץ בְּמַאֲמָר, אָז נָסַע מִשָּׁם וְנָטַע אֹהֶל בֵּין בֵּית אֵל וּבֵין הָעַי, כִּי הוּא הַמָּקוֹם אֲשֶׁר כָּבַשׁ יְהוֹשֻׁעַ בַּתְּחִלָּה. וְיִתָּכֵן שֶׁהִזְכִּיר הַכָּתוּב "וְהַכְּנַעֲנִי אָז בָּאָרֶץ" לְהוֹרוֹת עַל עִנְיַן הַפָּרָשָׁה, לוֹמַר כִּי אַבְרָם בָּא בְּאֶרֶץ כְּנַעַן וְלֹא הֶרְאָהוּ הַשֵּׁם הָאָרֶץ אֲשֶׁר יְעָדוֹ, וְעָבַר עַד מְקוֹם שְׁכֶם, וְהַכְּנַעֲנִי הַגּוֹי הַמַּר וְהַנִּמְהָר אָז בָּאָרֶץ, וְאַבְרָם יָרֵא מִמֶּנּוּ וְלָכֵן לֹא בָּנָה מִזְבֵּחַ לַה'. וּבְבוֹאוֹ בִּמְקוֹם שְׁכֶם בְּאֵלוֹן מוֹרֶה נִרְאָה אֵלָיו הַשֵּׁם וְנָתַן לוֹ הָאָרֶץ, וְסָרָה יִרְאָתוֹ, כִּי כְּבָר הֻבְטַח בָּאָרֶץ אֲשֶׁר אַרְאֶךָּ, וְאָז בָּנָה מִזְבֵּחַ לַה' לְעָבְדוֹ בְּפַרְהֶסְיָא: וְאֵלוֹן מוֹרֶה זֶהוּ בִּמְקוֹם שְׁכֶם, וְנִקְרָא גַּם כֵּן "אֵלוֹנֵי מוֹרֶה" כְּמוֹ שֶׁכָּתוּב (דברים יא ל) "מוּל הַגִּלְגָּל אֵצֶל אֵלוֹנֵי מֹרֶה", וְשָׁם הַר גְּרִזִים וְהַר עֵיבָל בִּשְׁכֶם וְקָרוֹב לַיַּרְדֵּן שֶׁבָּאוּ שָׁם בִּתְחִלַּת בִּיאָתָם בָּאָרֶץ. אֲבָל "אֵלוֹנֵי מַמְרֵא" הוּא מָקוֹם אֲשֶׁר הוּא בְּאֶרֶץ חֶבְרוֹן רָחוֹק מִן הַיַּרְדֵּן. וְדַע כִּי בְּכָל מָקוֹם שֶׁיֹּאמַר הַכָּתוּב "אֵלוֹנֵי מַמְרֵא", שֵׁם "מַמְרֵא" הוּא עַל אִישׁ אֱמוֹרִי שֶׁהַמָּקוֹם הַהוּא שֶׁלּוֹ, כְּמוֹ שֶׁנֶּאֱמַר (בראשית י"ד:י"ג) "וְהוּא שֹׁכֵן בְּאֵלֹנֵי מַמְרֵא הָאֱמֹרִי אֲחִי אֶשְׁכֹּל וַאֲחִי עָנֵר", וְכָל "אֵלוֹן מוֹרֶה" וְ"אֵלוֹנֵי מוֹרֶה" נִקְרָא הַמָּקוֹם הַהוּא עַל שֵׁם אִישׁ שֶׁשְּׁמוֹ "מוֹרֶה" אֲבָל זֶה כְּנַעֲנִי הוּא מֵאֶרֶץ הַכְּנַעֲנִי הַיּוֹשֵׁב בָּעֲרָבָה. וּכְשֶׁיַּזְכִּיר הַכָּתוּב מַמְרֵא סְתָם הוּא שֵׁם הָעִיר, כְּמוֹ שֶׁנֶּאֱמַר (בראשית ל"ה:כ"ז) "וַיָּבֹא יַעֲקֹב אֶל יִצְחָק אָבִיו מַמְרֵא קִרְיַת הָאַרְבַּע הִיא חֶבְרוֹן" "עַל פְּנֵי מַמְרֵא הִיא חֶבְרוֹן" (בראשית כ"ג:י"ט), כִּי הָאִישׁ אֲשֶׁר לוֹ אֵלוֹנֵי נִקְרָא עַל שֵׁם הָעִיר. וְכֵן שְׁכֶם בֶּן חֲמוֹר כְּשֵׁם הָעִיר שְׁכֶם. וּבִבְרֵאשִׁית רַבָּה (בראשית רבה מ"ב:ח'), עַל דַּעְתֵּהּ דְּרַבִּי יְהוּדָה אַתְרָא הוּא דִּשְׁמֵהּ מַמְרֵא, וְעַל דַּעְתֵּהּ דְּרַבִּי נְחֶמְיָה גַּבְרָא הוּא דִּשְׁמֵהּ מַמְרֵא:

And Avram passed through the land unto the place of Shechem: I will tell you a general principle - understand it in all of the coming sections about Avraham, Yitschak and Yaacov, and it is a great matter. Our rabbis mentioned it in a brief way, and said (Midrash Tanchuma 9), "Everything that occurred to our forefathers is a sign for the children." And therefore the verses will write at length in recounting the journeys and the digging of the wells and the other events. And one who thinks about them can think as if they were superfluous things with no purpose. But all of the events come to teach about the future, for when an event occurs to a prophet, [meaning] of the three forefathers, he will contemplate from it the matter that is decreed to come to his seed. And know [about] every 'decree of the wakeful ones,' that when it goes from a potential decree to a symbolic action, the decree will be realized no matter what. And therefore the prophets will do actions in prophecies, like the statement of Yirmiyahu that he commanded to Baruch (Jeremiah 51:63-64), "And it shall be that when you finish to read the words of this book, you shall throw it into the Euphrates. And you shall say, 'So will Babylonia sink, etc.'"; and so [too with] the matter of Elisha in the placing of his forearm on the bow (II Kings 13:17), "And Elisha said, 'Shoot,' and he shot, and he said, 'It is the arrow of salvation of the Lord and the arrow of salvation from Aram,'" and it is stated there (II Kings 13:19), "And the man of God got angry with him and said, 'To strike five or six times, then you would have struck Aram to its end, and now three times will you strike Aram.'" And therefore, the Holy One, blessed be He, kept Avraham in the land (of Israel) and did to him simulations of all of the future that would be done to his seed. And understand this. And I am [now] beginning to explain the matters in detail in the verses, with the help of God: And Avram passed through the land unto the place of Shechem: It is the city of Schechem, that is the name of that place. And Schechem, the son of Chamor, was named after the name of the town. And Rashi wrote, "He entered into it unto the place of Schechem to pray for the sons of Yaakov, when they would come from the field anguished. And this is correct. And I [would] add that Avraham held this place first, and before He gave him the land - it was [thus] hinted to him from this that his children would conquer this place first before they would merit [the land], and before the iniquity of the dweller of the land was complete to exile him from there. And therefore, it stated, "and the Canaanite was then in the land." And when the Holy One, blessed be He, gave him the land in a statement, then he traveled from there and planted his tent between Beit El and the Ei, since it is the place that Yehoshua conquered first....

Ramban on Genesis 12:6:1 · Sefaria Community Translation

אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל כְּבָר אָמְרוּ רַבּוֹתֵינוּ (תו"כ ריש הפרשה) שֶׁהַפָּרָשָׁה הַזּוֹ נֶאֶמְרָה בְּהַקְהֵל מִפְּנֵי שֶׁרֹב גּוּפֵי תוֹרָה תְּלוּיִין בָּהּ, וְזֶה טַעַם "אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל". אֲבָל הֻזְכְּרָה כָּאן בְּתוֹרַת הַכֹּהֲנִים מִפְּנֵי שֶׁיְּדַבֵּר בָּהּ עַל קָרְבַּן הַשְּׁלָמִים, וּמִפְּנֵי שֶׁיַּזְכִּיר בָּהּ הַמִּשְׁפָּט שֶׁיְּצַוֶּה לַעֲשׂוֹת בְּעוֹשֵׂי הַתּוֹעֵבוֹת הַנִּזְכָּרוֹת. וְהָעֲרָיוֹת וְהַתּוֹעֵבוֹת הֻזְכְּרוּ בַּסֵּפֶר הַזֶּה מִפְּנֵי הַטַּעַם שֶׁכָּתַבְנוּ בִּתְחִלַּת הַסֵּפֶר:

To all the congregation of the Children of Israel: Our rabbis already said (Sifra, Kedoshim, Section 1) that this section was stated in assembly, since the majority of the corpus of the Torah depends on it - and this is the reason [it states,] "to all the congregation of the Children of Israel." However, it is mentioned here in Torat Kohanim (Leviticus), because it will mention the peace offerings in [this section] and because it will mention the judgement that it will command [about] what to do to those that do the abominations that are mentioned in it. And the sexual transgressions and the abominations are mentioned in this book because of the reason that we wrote at the beginning of the book. You shall be holy: "One should be separate from sexual transgressions and from sin, for any place that one finds a fence [before] sexual transgressions, one [also] finds holiness (kedusha)" - this is the language of Rashi. But in Sifra, Kedoshim, Section 1, Chapter 2, I saw only, "You shall be holy." And [so,] they learned there (Sifra, Shemini, Chapter 12:3), "'And you shall sanctify yourselves and be holy, since holy am I' (Leviticus 11:44) - Just like I am holy, you should be holy; just like I am separate, you should be separate." But according to my opinion, this separation is not to separate from sexual transgressions, like the words of the rabbi (Rashi). But [rather], the separation is the one mentioned in every place in the Talmud where its [practitioners] are called those that have separated themselves (perushim). And the matter is [that] the Torah prohibited sexual transgressions and forbidden foods, and permitted sexual relations between husband and wife and the eating of meat and [the drinking of] wine. If so, a desirous person will find a place to be lecherous with his wife or his many wives, or to be among the guzzlers of wine and the gluttons of meat. He will speak as he pleases about all the vulgarities, the prohibition of which is not mentioned in the Torah. And behold, he would be a scoundrel with the permission of the Torah. Therefore, Scripture came, after it specified the prohibitions that it completely forbade, and commanded a more general [rule] - that we should be separated from [indulgence of] those things that are permissible: He should minimize sexual relations, like the matter that they stated (Berakhot 22a), "That Torah scholars should not be found with their wives [constantly] like chickens." And he should only have relations according to the need for his execution of the commandment. And he should sanctify himself from wine by minimizing it - just as Scripture calls the Nazarite, holy (Numbers 6:5); and mentions the evil that comes from it in the Torah with Noach (Genesis 9:21) and with Lot (Genesis 19:33). And so [too], he should separate himself from impurity - even though we are not prohibited from it in the Torah - as they mentioned (Chagigah 18b), "The clothing of ignorant people are [considered] midras (a type of impurity) for perushim." And just as the Nazarite is also called holy for his guarding [himself] from the impurity of the dead. And he should also guard his mouth and his tongue from becoming defiled from the multitude of coarse food and from disgusting speech, as mentioned by Scripture (Isaiah 9:16), "and every mouth speaks a vulgarity." And he should sanctify himself with this, until he comes to separation (perishut) - as they said about Rabbi Chiya, that he never spoke idle conversation in his life. For these [things] and similar to them comes this general commandment - after it listed all of the sins that are completely forbidden - until he includes in this general rule the command of cleanliness of his hands and his body. As they stated (Berakhot 53b), "'And you shall sanctify yourselves' - these are the first waters (to wash hands before the meal), 'and be holy' - these are the last waters (to wash hands after the meal), 'since holy' - this is fragrant oil (to ward off bad odors)." As even though these commandments are rabbinic, the essence of Scripture prohibits things like these; that we should be clean and pure and separate ourselves from the masses of people, who dirty themselves with those things that are permissible and with those things that are ugly. And this is the way of the Torah to state the particulars and [then] the general rules. And similar to this is when after the prohibition of the specific laws of trade among men - do not steal, do not burglarize, do not deceive, and all of the other prohibitions - it states the general principle, "And you shall do the straight and the good" (Deuteronomy 6:18), so that it places into a positive commandment, uprightness, compromise and going beyond the letter of the law towards the will of his friend - as I will explain (there), when I get to its place, with the will of the Holy One, blessed be He. And so [too] with the matter of the Shabbat, it forbade the types of work with a negative commandment and the exertions with a general positive commandment, as it states, "rest"; and I will explain this more (Ramban on Leviticus 23:24), with the will of God. And the explanation of the verse saying, "since Holy am I the Lord, your God," is to say that we merit to cling to Him by our being holy. And this is like the matter of the first statement in the ten statements (Ten Commandments - Exodus 20:3). And it commanded (Leviticus 19:3), "A man, his mother and father must fear" [here], since there (in the Ten Commandments), it commanded about honor, and here it will command about fear. And it said [here] "and guard my Shabbats," since there it commanded on the remembering [of the Shabbat] and here on the guarding and we have already explained the matter of both of them (Ramban on Exodus 20:8).

Ramban on Leviticus 19:2:1 · Sefaria Community Translation

וְעָשִׂיתָ הַיָּשָׁר וְהַטּוֹב בְּעֵינֵי ה', עַל דֶּרֶךְ הַפְּשָׁט יֹאמַר תִּשְׁמְרוּ מִצְוֹת הַשֵּׁם וְעֵדֹתָיו וְחֻקּוֹתָיו, וּתְכַוֵּן בַּעֲשִׂיָּתָן לַעֲשׂוֹת הַטּוֹב וְהַיָּשָׁר בְּעֵינָיו בִּלְבַד. וּלְמַעַן יִיטַב לָךְ, הַבְטָחָה, יֹאמַר כִּי בַּעֲשׂוֹתְךָ הַטּוֹב בְּעֵינָיו יִיטַב לָךְ, כִּי הַשֵּׁם מֵטִיב לַטּוֹבִים וְלִישָׁרִים בְּלִבּוֹתָם. וּלְרַבּוֹתֵינוּ בָּזֶה מִדְרָשׁ יָפֶה, אָמְרוּ זוֹ פְּשָׁרָה וְלִפְנִים מִשּׁוּרַת הַדִּין. וְהַכַּוָּנָה בָּזֶה כִּי מִתְּחִלָּה אָמַר שֶׁתִּשְׁמֹר חֻקּוֹתָיו וְעֵדֹתָיו אֲשֶׁר צִוְּךָ, וְעַתָּה יֹאמַר גַּם בַּאֲשֶׁר לֹא צִוְּךָ תֵּן דַּעְתְּךָ לַעֲשׂוֹת הַטּוֹב וְהַיָּשָׁר בְּעֵינָיו, כִּי הוּא אוֹהֵב הַטּוֹב וְהַיָּשָׁר. וְזֶה עִנְיָן גָּדוֹל, לְפִי שֶׁאִי אֶפְשָׁר לְהַזְכִּיר בַּתּוֹרָה כָּל הַנְהָגוֹת הָאָדָם עִם שְׁכֵנָיו וְרֵעָיו וְכָל מַשָּׂאוֹ וּמַתָּנוֹ וְתִקּוּנֵי הַיִּשּׁוּב וְהַמְּדִינוֹת כֻּלָּם. אֲבָל אַחֲרֵי שֶׁהִזְכִּיר מֵהֶם הַרְבֵּה, כְּגוֹן לֹא תֵלֵךְ רָכִיל (ויקרא יט טז), לֹא תִקֹּם וְלֹא תִטֹּר (שם פסוק יח), וְלֹא תַעֲמֹד עַל דַּם רֵעֶךָ (שם פסוק טז), לֹא תְקַלֵּל חֵרֵשׁ (שם פסוק יד), מִפְּנֵי שֵׂיבָה תָּקוּם (שם פסוק לב), וְכַיּוֹצֵא בָּהֶן, חָזַר לוֹמַר בְּדֶרֶךְ כְּלָל שֶׁיַּעֲשֶׂה הַטּוֹב וְהַיָּשָׁר בְּכָל דָּבָר עַד שֶׁיִּכָּנֵס בָּזֶה הַפְּשָׁרָה וְלִפְנִים מִשּׁוּרַת הַדִּין, וּכְגוֹן מַה שֶׁהִזְכִּירוּ בְּדִינָא דְּבַר מִצְרָא (ב"מ קח), וַאֲפִלּוּ מָה שֶׁאָמְרוּ (יומא פו) פִּרְקוֹ נָאֶה וְדִבּוּרוֹ בְּנַחַת עִם הַבְּרִיּוֹת, עַד שֶׁיִּקָּרֵא בְּכָל עִנְיָן תָּם וְיָשָׁר:

(18) And do right and good in the eyes of the Lord. The contextual meaning of this verse is, keep God's commandments, testimonies, and laws, and prepare them to do what is good and right in God's eyes alone. And for "it may go well with you," (Deuteronomy 6:18b) it is a promise. It says, that by doing what is good in God's eyes it will be good for you, because God brings what is good to those who are good and right in their hearts. And our Rabbis in the beautiful midrash (BK 100a) said: This refers to a compromise, acting beyond the strict demands of the law. And the intention of this is that from the beginning God said to keep God's commandments, testimonies, and laws as God has commanded them. And now, it says: even regarding what God did not command, pay attention to do what is good and right in God's eyes, because God loves goodness and righteousness. And it is important because it is impossible to mention in the Torah (what should be) everyone's conduct; with their neighbors and friends, in any business matter, and regarding ordinances of any town or country, because the Torah already mentions many of these laws, such as: "Do not gossip" (Leviticus 19:16); "You shall not take vengeance or bear a grudge" (Leviticus 19:18); "You shall not stand idly by the blood of your neighbor" (Leviticus 19:16); "You shall not insult the deaf" (Leviticus 19:14); "You shall rise before the aged" (Leviticus 19:32), etc. Once more for emphasis, generally one should do what is good and right regarding everything, including compromise, acting beyond the strict demands of the law. - (Other examples of that can be found in rabbinic literature) like what was mentioned regarding "the law of one whose field borders the field of his neighbor" (BM 108a); and even what they said, (Regarding the depiction of the worthy prayer leader) “and his youth was becoming and he is humble and accepted by the people,” (Taanit 16a); and "he does not speak pleasantly with other people" (Ioma 86a) - until one reads about all matters of honesty and integrity.

Ramban on Deuteronomy 6:18:1 · Sefaria Community Translation

בְּרֵאשִׁית בָּרָא אֱלֹהִים אָמַר רַבִּי יִצְחָק: לֹא הָיָה צָרִיךְ לְהַתְחִיל הַתּוֹרָה אֶלָּא מֵ"הַחֹדֶשׁ הַזֶּה לָכֶם" (שמות יב ב), שֶׁהִיא מִצְוָה רִאשׁוֹנָה שֶׁנִּצְטַוּוּ בָּהּ יִשְׂרָאֵל. וּמָה טַעַם פָּתַח בִּבְרֵאשִׁית? שֶׁאִם יֹאמְרוּ אֻמּוֹת הָעוֹלָם: "לִסְטִים אַתֶּם, שֶׁכְּבַשְׁתֶּם לָכֶם אַרְצוֹת שִׁבְעָה גּוֹיִם", הֵם אוֹמְרִים לָהֶם: "כָּל הָאָרֶץ שֶׁל הַקָּבָּ"ה הִיא, וּנְתָנָהּ לַאֲשֶׁר יָשַׁר בְּעֵינָיו; וּבִרְצוֹנוֹ נְתָנָהּ לָהֶם, וּבִרְצוֹנוֹ נְטָלָהּ מֵהֶם וּנְתָנָהּ לָנוּ". וְזוֹ אַגָּדָה בַּלָּשׁוֹן שֶׁכְּתָבָהּ רַבֵּינוּ שְׁלֹמֹה בְּפֵרוּשָׁיו. וְיֵשׁ לִשְׁאֹל בָּהּ, כִּי צֹרֶךְ גָּדוֹל הוּא לְהַתְחִיל הַתּוֹרָה בִּ"בְרֵאשִׁית בָּרָא אֱלֹהִים", כִּי הוּא שֹׁרֶשׁ הָאֱמוּנָה; וְשֶׁאֵינוֹ מַאֲמִין בָּזֶה וְחוֹשֵׁב שֶׁהָעוֹלָם קַדְמוֹן, הוּא כּוֹפֵר בָּעִקָּר וְאֵין לוֹ תּוֹרָה כְּלָל. וְהַתְּשׁוּבָה, מִפְּנֵי שֶׁמַּעֲשֵׂה בְּרֵאשִׁית – סוֹד עָמֹק, אֵינוֹ מוּבָן מִן הַמִּקְרָאוֹת, וְלֹא יִוָּדַע עַל בֻּרְיוֹ אֶלָּא מִפִּי הַקַּבָּלָה עַד מֹשֶׁה רַבֵּנוּ מִפִּי הַגְּבוּרָה, וְיוֹדְעָיו חַיָּבִין לְהַסְתִּיר אוֹתוֹ. לְכָךְ אָמַר רַבִּי יִצְחָק שֶׁאֵין לְהַתְחָלַת הַתּוֹרָה צֹרֶךְ בִּ"בְרֵאשִׁית בָּרָא", וְהַסִּפּוּר בְּמָה שֶׁנִּבְרָא בְּיוֹם רִאשׁוֹן וּמָה נַעֲשָׂה בְּיוֹם שֵׁנִי וּשְׁאָר הַיָּמִים, וְהָאֲרִיכוּת בִּיצִירַת אָדָם וְחַוָּה, וְחֶטְאָם וְעָנְשָׁם, וְסִפּוּר גַּן עֵדֶן וְגֵרוּשׁ אָדָם מִמֶּנּוּ, כִּי כָל זֶה לֹא יוּבַן בִּינָה שְׁלֵמָה מִן הַכְּתוּבִים. וְכָל שֶׁכֵּן סִפּוּר דּוֹר הַמַּבּוּל וְהַפַּלָּגָה, שֶׁאֵין הַצֹּרֶךְ בָּהֶם גָּדוֹל. וְיַסְפִּיק לְאַנְשֵׁי הַתּוֹרָה בִּלְעֲדֵי הַכְּתוּבִים הָאֵלֶּה, וְיַאֲמִינוּ בִּכְלָל בַּנִּזְכָּר לָהֶם בַּעֲשֶׂרֶת הַדִּבְּרוֹת (שמות כ י): "כִּי שֵׁשֶׁת יָמִים עָשָׂה ה' אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֶת הַיָּם וְאֶת כָּל אֲשֶׁר בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי", וְתִשָּׁאֵר הַיְּדִיעָה לַיְּחִידִים שֶׁבָּהֶם הֲלָכָה לְמֹשֶׁה מִסִּינַי, עִם הַתּוֹרָה שֶׁבְּעַל פֶּה. וְנָתַן רַבִּי יִצְחָק טַעַם לָזֶה, כִּי הִתְחִילָה הַתּוֹרָה בִּ"בְרֵאשִׁית בָּרָא אֱלֹהִים" וְסִפּוּר כָּל עִנְיַן הַיְּצִירָה עַד בְּרִיאַת אָדָם, וְשֶׁהִמְשִׁילוֹ בְּמַעֲשֵׂה יָדָיו וְכֹל שַׁתָּ תַחַת רַגְלָיו, וְגַן עֵדֶן – שֶׁהוּא מִבְחַר הַמְּקוֹמוֹת הַנִּבְרָאִים בָּעוֹלָם הַזֶּה – נַעֲשָׂה מָכוֹן לְשִׁבְתּוֹ, עַד שֶׁגֵּרֵשׁ אוֹתוֹ חֶטְאוֹ מִשָּׁם. וְאַנְשֵׁי דּוֹר הַמַּבּוּל, בְּחֶטְאָם גֹּרְשׁוּ מִן הָעוֹלָם כֻּלּוֹ, וְהַצַּדִּיק בָּהֶם לְבַדּוֹ נִמְלָט, הוּא וּבָנָיו. וְזַרְעָם, חֶטְאָם גָּרַם לָהֶם לַהֲפִיצָם בִּמְקוֹמוֹת וּלְזָרוֹתָם בַּאֲרָצוֹת, וְתָפְשׂוּ לָהֶם הַמְּקוֹמוֹת לְמִשְׁפְּחוֹתָם בְּגוֹיֵיהֶם כְּפִי שֶׁנִּזְדַּמֵּן לָהֶם. אִם כֵּן רָאוּי הוּא, כַּאֲשֶׁר יוֹסִיף הַגּוֹי לַחֲטוֹא, שֶׁיֹּאבַד מִמְּקוֹמוֹ וְיָבוֹא גּוֹי אַחֵר לָרֶשֶׁת אֶת אַרְצוֹ, כִּי כֵן הוּא מִשְׁפַּט הָאֱלֹהִים בָּאָרֶץ מֵעוֹלָם. וְכָל שֶׁכֵּן עִם הַמְסֻפָּר בַּכָּתוּב כִּי כְּנַעַן מְקֻלָּל וְנִמְכַּר לְעֶבֶד עוֹלָם, וְאֵינוֹ רָאוּי שֶׁיִּירַשׁ מִבְחַר מְקוֹמוֹת הַיִּשּׁוּב, אֲבָל יִירָשׁוּהָ עַבְדֵי ה' זֶרַע אוֹהֲבוֹ, כְּעִנְיָן שֶׁכָּתוּב (תהלים קה מד): "וַיִּתֵּן לָהֶם אַרְצוֹת גּוֹיִם וַעֲמַל לְאֻמִּים יִירָשׁוּ בַּעֲבוּר יִשְׁמְרוּ חֻקָּיו וְתוֹרֹתָיו יִנְצֹרוּ". כְּלוֹמַר, שֶׁגֵּרֵשׁ מִשָּׁם מוֹרְדָיו, וְהִשְׁכִּין בּוֹ עוֹבְדָיו, שֶׁיֵּדְעוּ כִּי בַּעֲבוֹדָתוֹ יִנְחָלוּהָ, וְאִם יֶחְטְאוּ לוֹ – תָּקִיא אוֹתָם הָאָרֶץ כַּאֲשֶׁר קָאָה אֶת הַגּוֹי אֲשֶׁר לִפְנֵיהֶם. וַאֲשֶׁר יְבָאֵר הַפֵּרוּשׁ שֶׁכָּתַבְתִּי, לְשׁוֹנָם בִּבְרֵאשִׁית רַבָּה (פרשה א) שֶׁאֲמָרוּהָ שָׁם בַּלָּשׁוֹן הַזֶּה: רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי פָּתַח, "כֹּחַ מַעֲשָׂיו הִגִּיד לְעַמּוֹ" (תהלים קיא ו). מָה טַעַם גִּלָּה לָהֶם הקב"ה לְיִשְׂרָאֵל מַה שֶׁנִּבְרָא בְּיוֹם רִאשׁוֹן וּמָה שֶׁנִּבְרָא בְּיוֹם שֵׁנִי? מִפְּנֵי ז' אֻמּוֹת, שֶׁלֹּא יִהְיוּ מוֹנִין אֶת יִשְׂרָאֵל וְאוֹמְרִים לָהֶם: הֲלֹא אֻמָּה שֶׁל בְּזִיזוֹת אַתֶּם. וְיִשְׂרָאֵל מְשִׁיבִין לָהֶם: וְאַתֶּם הֲלֹא בְּזוּזָה הִיא בְּיֶדְכֶם, הֲלֹא "כַּפְתֹּרִים הַיֹּצְאִים מִכַּפְתּוֹר הִשְׁמִידֻם וַיֵּשְׁבוּ תַחְתָּם" (דברים ב כג). הָעוֹלָם וּמְלוֹאוֹ שֶׁל הקב"ה הוּא, כְּשֶׁרָצָה – נְתָנוֹ לָכֶם; כְּשֶׁרָצָה – נְטָלוֹ מִכֶּם וּנְתָנוֹ לָנוּ. הֲדָא הוּא דִכְתִיב (תהלים קיא ו), "לָתֵת לָהֶם נַחֲלַת גּוֹיִם" – "כֹּחַ מַעֲשָׂיו הִגִּיד לְעַמּוֹ": בִּשְׁבִיל לָתֵת לָהֶם נַחֲלַת גּוֹיִם, הִגִּיד לָהֶם אֶת בְּרֵאשִׁית. וּכְבָר בָּא לָהֶם מִמָּקוֹם אַחֵר עוֹד הָעִנְיָן שֶׁהִזְכַּרְתִּי. בְּתַעֲלוּמוֹת מַעֲשֵׂה בְּרֵאשִׁית, אָמְרוּ רַבּוֹתֵינוּ זַ"ל: "כֹּחַ מַעֲשָׂיו הִגִּיד לְעַמּוֹ", לְהַגִּיד כֹּחַ מַעֲשֵׂה בְּרֵאשִׁית לְבָשָׂר וָדָם אִי אֶפְשָׁר; לְפִיכָךְ סָתַם לְךָ הַכָּתוּב בְּרֵאשִׁית בָּרָא אֱלֹהִים. אִם כֵּן נִתְבָּאֵר מָה שֶׁאָמַרְנוּ בָּזֶה.

In the beginning, God created: Rabbi Yitshak said: "The Torah should not have been begun except from 'This month is for you,' (Exodus 12:2) which is the first commandment that Israel was commanded. And what is the reason that it opened with 'In the beginning?' So that if the nations of the world would say: 'you are thieves, since you conquered for yourselves the lands of the seven nations,' they would respond to them, 'all the earth is the Holy One's, blessed be He and He gave it to whomever it was fit in his eyes; and by His will He gave it to them and by His will, He took it from them and gave it to us.'" And this is a tale in the words that our Rabbi Shlomo (Rashi) wrote in his commentaries. And one can question it, because there is great need to begin the Torah with "In the beginning God created" for it is the root of faith; and one who doesn't believe this and believes that the world is primordial is an apostate and has no Torah whatsoever. And the answer, it is because the work of creation - it is a deep secret - is not intelligible from the verses, and will not be understood by its students except through the received tradition up until Moses our Master from the mouth of God [lit. "The Strength"], and those who know it are required to hide it. Therefore Rabbi Isaac said that beginning of the Torah doesn't require "In the beginning God created" and the story of what was created on the first day, and what was done on the second day and the remaining days, and the lengthy telling of the creation of Adam and Eve, and their sin and punishment, and the story of the Garden of Eden and Adam's exile from it, for all this cannot be understood with full understanding from the texts. And all the more so the story of the generation of the Deluge and the Division, for there is not great need of them. And it would be sufficient for the people of the Torah without these texts, and they would believe in the general information that was mentioned to them in the Ten Commandments (Exodus 20:10): "For in six days God created the heavens and the earth, the sea and all they contain, and He rested on the seventh day", and the knowledge would remain to the few individuals among them, as 'a law given to Moses from Sinai" (halacha leMoshe miSinai), along with the Oral Law. And Rabbi Isaac gave a reason for this, that the Torah began with "In the beginning God created" and the story of the whole topic of creation until the creation of Adam, and that He made him ruler over the work of His hands and all that was given over beneath his feet, and the Garden of Eden - which is the best of all the places created in this world - became established for his dwelling, until his sin drove him from there. And the people of the generation of the Deluge, by their sin were driven from the entire world, and the righteous one among them alone was spared, him and his sons. And their descendants, their sin caused them to be scattered in places and planted in lands, and they captured for themselves the places according to their families among their peoples, as the opportunities arose to them. If so, it is appropriate that when a people continues to sin, it will be destroyed from its place and another people will inherit his land, for this is the law of God in the world from always. And all the more so with what is told in the text that Canaan is cursed and was sold as an eternal slave, and it is not appropriate that he inherits the choicest places of settlement, but it will be inherited by the slaves of God, the seed of he who loved Him, like the matter which is written (Psalms 105:44), "And He gave them the lands of nations and the labor of peoples they shall inherit so that they shall keep His laws and guard His instructions." That is to say, He chased out those who rebelled against Him, and settled in His servants, so that they would know that by serving Him they possess it - and if they sin against Him, the land will vomit them up as it vomited up the nation before them. And in order to elucidate the commentary that I have written [above, here] is the [Sages'] language in Bereishit Rabbah 1:3, who stated it in the following language: "Rabbi Yehoshua of Sakhnin opened in the name of Rabbi Levi, '"The strength of his actions He told His people" (Psalms 111:6); what is the reason that the Holy One, blessed be He, revealed to Israel, what He created on the first day and what He created on the second day? Because of the seven [Canaanite] nations, so that they should not designate Israel and say to them, "Are you not a nation of looting?" and Israel will respond to them, "And you, is [the land] not looted in your hands, is it not [written] (Deuteronomy 2:23), 'the Kaftorim that came out of Kaftor destroyed them and dwelt in their place.' The world and its fullness [belong to] the Holy One, blessed be He: when He wanted, He gave it to you; when He wanted, He took it from you and gave it to us. That is what is written (Psalms 111:6), 'to give them the inheritance of the peoples,' [and so, it is stated in the first part of the verse,] 'The strength of his actions He told His people.'" [This means that, in order to give them the inheritance of the nations, He told them [about the] beginning. And the matter that I mentioned has already come from another source: about the hidden matters of the story of creation, our Rabbis, of blessed memory, have said (Psalms 111:6), "'The strength of his actions He told His people;' to tell the strength of the story of creation to flesh and blood is impossible. Therefore, the verse is sealed to you [and only states], 'In the beginning, God created." If so, what we said about this is elucidated.

Ramban on Genesis 1:1:1 · Sefaria Community Translation

וְכָל צְבָאָם צְבָא הָאָרֶץ הֵם הַנִּזְכָּרִים חַיָּה וְרֶמֶשׂ וְדָגִים וְכָל הַצּוֹמֵחַ גַּם הָאָדָם, וּצְבָא הַשָּׁמַיִם שְׁנֵי הַמְּאוֹרוֹת וְהַכּוֹכָבִים הַנִּזְכָּרִים, כְּעִנְיָן "וּפֶן תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת הַשֶּׁמֶשׁ וְאֶת הַיָּרֵחַ וְאֶת הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם" (דברים ד יט). גַּם יִכְלֹל הַשְּׂכָלִים הַנִּבְדָּלִים, כְּעִנְיָן "רָאִיתִי אֶת ה' יֹשֵׁב עַל כִּסְאוֹ וְכָל צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו" וְגוֹ' (מלכים א כב יט), וְכֵן "יִפְקֹד ה' עַל צְבָא הַמָּרוֹם בַּמָּרוֹם" (ישעיהו כד כא). וְהִנֵּה בְּכָאן רֶמֶז עַל יְצִירַת הַמַּלְאָכִים בְּמַעֲשֵׂה בְּרֵאשִׁית. וְכֵן נַפְשׁוֹת הָאָדָם צְבָא הַשָּׁמַיִם הֵנָּה:

AND ALL THE HOST OF THEM. “The host of the earth” are those which have been mentioned: beasts, creeping things, fish, and all growing things, and also man. “The host of the heavens” are the two luminaries and the stars, mentioned above, just as it is written: 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. It also includes the Separate Intelligences, just as it is written: I saw the Eternal sitting on His throne, and all the host of heaven standing by Him; also, The Eternal will punish the host of the high heaven on high. It is here [in the expression, all the host of them], that He has hinted at the formation of the angels in the work of creation. Similarly, the souls of men are included in the host of heaven.

Ramban on Genesis 2:1:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

כִּי טוֹב הָעֵץ לְמַאֲכָל הָיְתָה סְבוּרָה כִּי הוּא מַר וְסַם הַמָּוֶת וְלָכֵן יַזְהִירֵנוּ מִמֶּנּוּ, וְעַתָּה רָאֲתָה כִּי הוּא מַאֲכָל טוֹב וּמָתוֹק:

THAT THE TREE WAS GOOD FOR FOOD. She [Eve] had thought that the fruit of the tree was bitter and poisonous and this was why He admonished them against eating thereof, but now she saw that it was good and sweet food.

Ramban on Genesis 3:6:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

וַתַּהַר וַתֵּלֶד אֶת קַיִן עִנְיָנוֹ וַתֵּלֶד בֵּן וַתִּקְרָא אֶת שְׁמוֹ קַיִן כִּי אָמְרָה קָנִיתִי אִישׁ אֶת ה'. וְכֵן וַתֵּלֶד אֶת חֲנוֹךְ (בראשית ד':י"ז), וְרַבִּים בַּפָּרָשָׁה וּבִמְקוֹמוֹת אֲחֵרִים. אֶת ה' – עִם ה', כְּשֶׁבָּרָא אוֹתִי וְאֶת אִישִׁי הוּא לְבַדּוֹ בְּרָאָנוּ, אֲבָל בָּזֶה אָנוּ שֻׁתָּפִין עִמּוֹ, לְשׁוֹן רַשִׁ"י (רש"י על בראשית ד':א'). וְהַנָּכוֹן לִי שֶׁאָמְרָה הַבֵּן הַזֶּה יִהְיֶה לִי קִנְיָן לַה', כִּי כַּאֲשֶׁר נָמוּת יִהְיֶה בִּמְקוֹמֵנוּ לַעֲבֹד אֶת בּוֹרְאוֹ. וְכֵן דַּעַת אוּנְקְלוֹס (תרגום אונקלוס על בראשית ד':א') שֶׁאָמַר "קֳדָם ה'", וְכָמֹהוּ (ונראה) "וְהָרְאָה אֶת הַכֹּהֵן" (ויקרא יג מט) לַכֹּהֵן, "וַיִּגַּשׁ דָּוִד אֶת הָעָם" (שמואל א ל כא) אֶל הָעָם, אוֹ יִהְיֶה "אֶת ה'" כְּמוֹ "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים" (בראשית ה':כ"ב), "אֶת הָאֱלֹהִים הִתְהַלֶּךְ נֹחַ" (בראשית ו':ט'), וְקָרְאָה הָאֶחָד בְּשֵׁם קִנְיָן וְהַשֵּׁנִי הֶבֶל, כִּי קִנְיַן הָאָדָם לַהֶבֶל דָּמָה. וְלֹא רָצְתָה לְפָרֵשׁ זֶה עַל כֵּן לֹא נִכְתַּב טַעַם בַּשֵּׁם הַשֵּׁנִי. וְהַסּוֹד הַמְקֻבָּל בְּעִנְיַן הֶבֶל גָּדוֹל מְאֹד:

AND SHE CONCEIVED AND BORE CAIN. The sense of it is that she gave birth to a son, and she called his name Cain [from the word kanah, acquisition], because she said, I have gotten a man with [the help of] the Eternal. In a similar sense is the verse, And she conceived and bore Enoch, and many similar verses in this chapter and in other places. “Eth Hashem (with the Eternal). When He created me and my husband He created us by Himself, but in the case of this one, we are co-partners with him.” Thus the words of Rashi. The correct interpretation appears to me to be that she said: “This son will be for me an acquisition for the Eternal, for when we shall die he will exist in our stead to worship his Creator.” This is also the opinion of Onkelos who translated eth hashem to mean “before the Eternal.” [The word eth in the following verses is translated] in a similar sense: And it shall be shown ‘eth hakohen’ (the priest), meaning to the priest; And David came near ‘eth ha’am’ (the people), meaning to the people. Or it may be that eth hashem has the same interpretation as in the verses: And Enoch walked ‘eth ha’elokim’ (with G-d); Noah walked ‘eth ha’elokim’ (with G-d). Now she [Eve] called one son by a name indicating “acquisition,” and the second one she called Abel, denoting “vanity” because man’s acquisition is likened to vanity. But she did not wish to say so explicitly. Therefore, no reason is written for the name of the second son. The secret received by tradition concerning Abel is very profound.

Ramban on Genesis 4:1:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

זֶה סֵפֶר תּוֹלְדֹת אָדָם הַבָּנִים אֲשֶׁר יַזְכִּיר בַּפָּרָשָׁה. וּלְפִי דַּעְתִּי יִרְמֹז לְכָל הַתּוֹרָה, כִּי כָל הַתּוֹרָה כֻּלָּהּ סֵפֶר תּוֹלְדוֹת אָדָם, עַל כֵּן אָמַר בְּכָאן "סֵפֶר" וְלֹא אָמַר "וְאֵלֶּה תּוֹלְדוֹת אָדָם" כַּאֲשֶׁר יֹאמַר בִּשְׁאָר מְקוֹמוֹת (בראשית כ"ה:י"ב) "וְאֵלֶּה תּוֹלְדוֹת יִשְׁמָעֵאל", "וְאֵלֶּה תּוֹלְדוֹת יִצְחָק (שם יט)" וְכֵן כֻּלָּן. וְטַעַם "בְּיוֹם בְּרֹא אֱלֹהִים אָדָם" נִמְשָׁךְ לְפָנָיו, כִּי יַתְחִיל בְּאָדָם עַצְמוֹ, יַזְכִּיר בּוֹ שֶׁנִּבְרָא מֵאַיִן, וּלְכָךְ אָמַר בְּיוֹם בְּרֹא אֱלֹהִים מֵאַיִן הָאָדָם הַזֶּה הַנִּזְכָּר, בִּדְמוּת אֱלֹהִים עֲשָׂאוֹ, יְפָרֵשׁ שֶׁהוּא מַעֲשֵׂה אֱלֹהִים וּבִדְמוּת אֱלֹהִים. וְהִזְכִּיר כִּי כַּאֲשֶׁר בָּרָא אוֹתוֹ מֵאַיִן כֵּן בָּרָא אֶת אִשְׁתּוֹ, וְאָמַר:

THIS IS THE BOOK OF THE GENERATIONS OF ADAM. These are the children He will mention in the chapter. In my opinion, this alludes to the entire Torah, for the entire Torah is the book of the generations of Adam. Therefore, He says here “book” and does not say, “And these are the generations of Adam,” as He says in other places, e.g. And these are the generations of Ishmael; And these are the generations of Isaac, and so in all such cases.

Ramban on Genesis 5:1:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

וַיְהִי כִּי הֵחֵל הָאָדָם לָרֹב עַל פְּנֵי הָאֲדָמָה כַּאֲשֶׁר הִזְכִּיר הַכָּתוּב נֹחַ וּבָנָיו וְרָצָה לְהַתְחִיל בְּעִנְיַן הַמַּבּוּל, אָמַר כִּי מִיָּד כַּאֲשֶׁר הֵחֵלּוּ בְּנֵי הָאָדָם לָרֹב הֵחֵלּוּ לַחֲטֹא, וְעָמְדוּ בְּחֶטְאָם יָמִים רַבִּים עַד שֶׁהָיָה נֹחַ בֶּן ד' מֵאוֹת וּשְׁמֹנִים שָׁנָה, וְאָז גָּזַר עֲלֵיהֶם הקב"ה שֶׁלֹּא יָדוֹן רוּחוֹ בָּהֶם לְעוֹלָם אֲבָל יַאֲרִיךְ עוֹד לָהֶם שָׁנִים עַד שֶׁתִּמָּלֵא סְאָתָם, כִּי כֵן מִשְׁפַּט הָאֱלֹהִים:

AND IT CAME TO PASS, WHEN MEN BEGAN TO MULTIPLY ON THE FACE OF THE EARTH. When Scripture mentioned Noah and his sons and wanted to begin the account of the flood, it said that as soon as men began to multiply they began to sin, and they continued their sinful ways for many years until Noah was four hundred and eighty years of age. Then the Holy One, blessed be He, decreed against them that “His spirit will not abide in them forever,” but that He will prolong their years until their measure of sin is full, for such is the way of G-d’s judgment.

Ramban on Genesis 6:1:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

וַיֹּאמֶר ה' לְנֹחַ הוֹדִיעוֹ הַשֵּׁם כִּי בְּמִדַּת רַחֲמִים יְמַלֵּט אוֹתוֹ וְאֶת בֵּיתוֹ וִיחַיֶּה מֵהֶם זֶרַע לְדוֹרוֹת, וְזֶה טַעַם "לְחַיּוֹת זֶרַע עַל פְּנֵי כָל הָאָרֶץ" (בראשית ז':ג'), כִּי מִתְּחִלָּה אָמַר "לְהַחֲיוֹת אִתָּךְ" (בראשית ו':י"ט), וְרָמַז לוֹ עַתָּה בְּמִדַּת רַחֲמִים עַל הַקָּרְבָּן לְהוֹדִיעַ אוֹתוֹ שֶׁיִּשְׁעֶה אֶל קָרְבָּנוֹ, וּבִזְכוּת קָרְבָּנוֹ יְקַיֵּם הָעוֹלָם וְלֹא יִכָּרֵת עוֹד מִפְּנֵי מֵי הַמַּבּוּל. וְעַל כֵּן מַזְכִּיר בּוֹ הַשֵּׁם הַמְיֻחָד, כִּי בְּכָל עִנְיַן הַקָּרְבָּנוֹת לֹא יַזְכִּיר "אֱלֹהִים" כַּאֲשֶׁר אַזְכִּיר (ויקרא א ט) בְּהַגִּיעִי לְשָׁם בְּעֶזְרַת הַשֵּׁם:

AND THE ETERNAL SAID TO NOAH. G-d informed Noah that with the attribute of mercy [as indicated by the use of the Tetragrammaton, “the Eternal,”] He will save him and his family and that He will give life to their seed for all generations. This is the meaning of the phrase, to keep seed alive upon the face of all the earth. At first He said, to keep them alive with thee; but now with the attribute of mercy He hinted to him concerning the sacrifice to inform him that he will have regard for his offering and that by the merit of his offering, the world will exist, never again to be cut off by the waters of the flood. This is why the Tetragrammaton is mentioned here for in all matters concerning the sacrifices, Scripture does not mention Elokim (G-d), as I will elucidate when I reach there with the help of G-d.

Ramban on Genesis 7:1:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וְאֵת כָּל הַחַיָּה וְאֶת כָּל הַבְּהֵמָה הַזְּכִירָה בְּנֹחַ מִפְּנֵי שֶׁהָיָה צַדִּיק תָּמִים וְכָרַת לוֹ בְּרִית לְהַצִּילוֹ, וְנֹחַ יִכְלֹל זַרְעוֹ אֲשֶׁר אִתּוֹ שָׁם, וְלֹא הִזְכִּירָם כִּי בִּזְכוּתוֹ נִצּוֹלוֹ. אֲבָל הַזְּכִירָה שֶׁאָמַר בַּחַיָּה וּבַבְּהֵמָה אֵינָהּ בִּזְכוּת, שֶׁאֵין בְּבַעֲלֵי נֶפֶשׁ זְכוּת אוֹ חוֹבָה, זוּלָתִי בָּאָדָם לְבַדּוֹ. אֲבָל הַזְּכִירָה בָּהֶם כִּי זָכַר אֶת דְּבַר קָדְשׁוֹ שֶׁאָמַר וְהָיָה הָעוֹלָם, וְהָרָצוֹן אֲשֶׁר לוֹ בִּבְרִיאַת הָעוֹלָם עָלָה לְפָנָיו, וְרָצָה בְּקִיּוּם הָעוֹלָם בַּמִּינִין אֲשֶׁר בָּרָא בּוֹ. וְהִנֵּה רָאָה עַתָּה לְהוֹצִיאָם שֶׁלֹּא יִכְלוּ בַּתֵּבָה. וְלֹא הִזְכִּיר הָעוֹף וְהַשֶּׁרֶץ כִּי זְכִירַת הַחַיָּה שָׁוָה עִמָּהֶם, וְיַגִּיד עָלָיו רֵעוֹ:

"and Elokim remembered Noah and all the animals" - The remembrance of Noah was because he was righteous and whole and God established a covenant to save him. And, Noah includes his offspring who were with him there, they (the offspring) were not mentioned because they were saved through his (Noah's) merit. However, the remembering of the domestic and wild animals is not because of some merit. This is because of all the possessors of souls, only mankind has merit and fault. Rather, the remembrance of them (domestic and wild animals)is that He remembered His own holy words that He spoke and the world came into being. Additionally, the desire to create the world which He had, came before Him and He desired the existence of the world and the species He had created in it. He therefore acted to take them out, as they could not persist in the ark. He did not remember the birds and the fish because the remembrance of the land mammals included them.

Ramban on Genesis 8:1:1 · Sefaria Community Translation

כָּל רֶמֶשׂ אֲשֶׁר הוּא חַי יִרְמֹז לַבְּהֵמָה וְלַחַיָּה וְלָעוֹף וְגַם לִדְגֵי הַיָּם, כִּי כֻּלָּם נִקְרָאִים רֶמֶשׂ, כְּדִכְתִיב (בראשית א':כ"א) "כָל נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם":

EVERY ‘REMES’ (MOVING THING) THAT LIVETH. This refers to cattle, beasts and fowl — and also the fish in the sea — since all of them are called “moving things,” just as it is written: Every living creature ‘haromeseth’ (that creepeth) wherewith the waters swarmed.

Ramban on Genesis 9:3:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

וְטַעַם וַיִּוָּלְדוּ לָהֶם בָּנִים אַחַר הַמַּבּוּל לִרְמֹז כִּי אַף עַל פִּי שֶׁהָיוּ רְאוּיִים לְבָנִים קֹדֶם הַמַּבּוּל, כִּי דֶּרֶךְ הַדּוֹרוֹת הָהֵם לְהוֹלִיד כִּבְנֵי שִׁשִּׁים, אֵלּוּ לֹא נוֹלְדוּ לָהֶם גַּם לְמֵאָה רַק אַחַר הַמַּבּוּל. כִּי כָּבַשׁ הַשֵּׁם אֶת מַעְיָנָם שֶׁלֹּא יוֹלִידוּ וְיֹאבְדוּ בַּמַּבּוּל, אוֹ שֶׁיִּצְטָרֵךְ לְהַצִּיל רַבִּים בַּתֵּבָה, וְכֵן עָשָׂה לְכָל הַמִּשְׁפָּחָה הַזֹּאת, כִּי לֶמֶךְ נִתְאַחֵר בְּתוֹלְדוֹת נֹחַ יוֹתֵר מִכִּפְלַיִם בַּאֲבוֹתָיו, וְנֹחַ הַרְבֵּה מְאֹד. וּכְבָר הֻזְכַּר זֶה בְּפֵרוּשׁ רַשִׁ"י (רש"י על בראשית ה':ל"ב) מִבְּרֵאשִׁית רַבָּה (בראשית רבה כ"ו:ב'):

AND UNTO THEM WERE SONS BORN AFTER THE FLOOD. The intent thereof is to imply that even though they were fit to have children before the flood — for in those generations it was normal to beget children at about sixty years of age — these did not beget children even at the age of a hundred, only until after the flood, for G-d restrained them from having children in order that they should not perish in the flood or that it [not] be necessary to save many persons in the ark. And so also did G-d do to this entire family: Lamech was delayed in begetting Noah until more than twice the age of his ancestors, and Noah much more. This is already mentioned in the commentary of Rashi who quotes from Bereshith Rabbah.

Ramban on Genesis 10:1:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

בְּנָסְעָם מִקֶּדֶם פֵּרֵשׁ רַשִׁ"י (רש"י על בראשית י"א:ב') שֶׁהָיוּ יוֹשְׁבִים שָׁם, כַּכָּתוּב לְמַעְלָה (י ל) "וַיְהִי מוֹשָׁבָם מִמֵּשָׁא בֹּאֲכָה סְפָרָה הַר הַקֶּדֶם", וְנָסְעוּ מִשָּׁם לָתוּר לָהֶם מָקוֹם הַמַּחְזִיק אוֹתָם, וְלֹא מָצְאוּ אֶלָּא שִׁנְעָר. וְאֵין זֶה נָכוֹן, כִּי תּוֹלְדוֹת שֵׁם לְבַדָּן הֵם שֶׁנֶּאֱמַר עֲלֵיהֶם כֵּן, וְלָמָּה יִחֵס הַפַּלָּגָה עֲלֵיהֶם, כִּי בְּנֵי יֶפֶת וּבְנֵי חָם רַבִּים מֵהֶם. וְעוֹד כִּי מוֹשָׁבָם בְּאַרְצֹתָם הָיָה מִמֵּשָׁא עַד הַר הַקֶּדֶם. וְהַפַּלָּגָה הָיְתָה טֶרֶם שֶׁהָיָה מוֹשָׁבָם, כִּי לֹא בָּאוּ בְּנֵי יֶפֶת מֵאִיֵּי הַיָּם אֶל הַבִּקְעָה אֲשֶׁר בְּאֶרֶץ שִׁנְעָר, אֲבָל בַּפַּלָּגָה הֱפִיצָם הַשֵּׁם עַל פְּנֵי כָל הָאָרֶץ, וְאָז הוּשְׁבוּ בְּאַרְצֹתָם לְגוֹיֵיהֶם. וְרַבִּי אַבְרָהָם פֵּרֵשׁ כִּי הָרֵי אֲרָרָט בַּמִּזְרָח, וְיָפֶה אָמַר, כִּי הֵם בַּמִּזְרָח קְרוֹבִים לְאַשּׁוּר, שֶׁנֶּאֱמַר (מלכים ב יט לז) "וְהֵמָּה נִמְלְטוּ אֶרֶץ אֲרָרָט", וְנֹחַ בְּרִדְתּוֹ מִן הָהָר נִתְיַשֵּׁב בָּאֲרָצוֹת הָהֵם הוּא וְתוֹלְדוֹתָיו, וְכַאֲשֶׁר רַבּוּ נָסְעוּ מִשָּׁם אֶל הַבִּקְעָה הַזּוֹ. וְאַנְשֵׁי הַפַּלָּגָה עַל דִּבְרֵי רַבּוֹתֵינוּ (סנהדרין קט) מוֹרְדִים בְּבוֹרְאָם. וְרוֹדְפֵי הַפְּשָׁט (הראב"ע והרד"ק) אוֹמְרִים שֶׁלֹּא הָיָה דַּעְתָּם אֶלָּא שֶׁיִּהְיוּ יַחַד מְחֻבָּרִים, כִּי הִגִּיד הַכָּתוּב דַּעְתָּם "פֶּן נָפוּץ" וְלֹא סִפֵּר עֲלֵיהֶם עִנְיָן אַחֵר. וְאִם כְּדִבְרֵיהֶם יִהְיוּ טִפְּשִׁים, כִּי אֵיךְ תִּהְיֶה עִיר אַחַת וּמִגְדָּל אֶחָד מַסְפִּיק לְכָל בְּנֵי הָעוֹלָם, אוֹ שֶׁמָּא הָיוּ חוֹשְׁבִים שֶׁלֹּא יִפְרוּ וְשֶׁלֹּא יִרְבּוּ וְזֶרַע רְשָׁעִים יִכָּרֵת. אֲבָל הַיּוֹדֵעַ פֵּרוּשׁ "שֵׁם" יָבִין כַּוָּנָתָם מִמָּה שֶׁאָמְרוּ "וְנַעֲשֶׂה לָּנוּ שֵׁם", וְיֵדַע כַּמָּה הַשִּׁעוּר שֶׁיָּזְמוּ בַּמִּגְדָּל לַעֲשׂוֹתוֹ, וְיָבִין כָּל הָעִנְיָן, כִּי חָשְׁבוּ מַחְשָׁבָה רָעָה וְהָעֹנֶשׁ שֶׁבָּא עֲלֵיהֶם לְהַפְרִידָם בַּלְּשׁוֹנוֹת וּבָאֲרָצוֹת מִדָּה כְּנֶגֶד מִדָּה, כִּי הָיוּ קוֹצְצִים בַּנְּטִיעוֹת. וְהִנֵּה חֶטְאָם דּוֹמֶה לְחֵטְא אֲבִיהֶם, וְשֶׁמָּא בִּשְׁבִיל זֶה דָּרְשׁוּ (ב"ר לח ט), "אֲשֶׁר בָּנוּ בְּנֵי הָאָדָם", אָמַר רַבִּי בֶּרֶכְיָה, מָה בְּנֵי חֲמָרַיָּא בְּנֵי גַּמְלַיָּא, אֶלָּא בְּנוֹי דְּאָדָם קַדְמָאָה וְכוּ'. וְהִסְתַּכֵּל כִּי בְּכָל עִנְיַן הַמַּבּוּל הִזְכִּיר "אֱלֹהִים", וּבְכָל עִנְיַן הַפַּלָּגָה הִזְכִּיר הַשֵּׁם הַמְּיֻחָד, כִּי הַמַּבּוּל בַּעֲבוּר הַשְׁחָתַת הָאָרֶץ, וְהַפַּלָּגָה בַּעֲבוּר שֶׁקִּצְּצוּ בַּנְּטִיעוֹת וְהִנָּם עֲנוּשִׁים בִּשְׁמוֹ הַגָּדוֹל. וְזֶה טַעַם הַיְּרִידָה, וְכֵן בְּמִדַּת סְדוֹם. וְהַמַּשְׂכִּיל יָבִין:

AS THEY JOURNEYED FROM THE EAST. Rashi comments: “They journeyed from where they were then dwelling, as it is written above, And their dwelling was from Mesha, as thou goest toward Sephar, unto the mountain of the east. From there they journeyed to search out for themselves a place that would accomodate them all, but they found none except Shinar.” But this is not correct for this is the account of the children of Shem only, concerning whom it was so said [that they dwelled at “the mountain of the east”], and why should Scripture attribute the dispersion to the descendants of Shem when the children of Japheth and of Ham were more numerous than they? Besides, their habitation in their countries was from Mesha to the mountain of the east, and the dispersion of the nations took place before they settled there, for the children of Japheth surely did not come from the isles of the sea to the land of Shinar; rather, it was during the dispersion that G-d scattered them abroad upon the face of all the earth, and at that time they were settled in their lands, after their nations. And Rabbi Abraham ibn Ezra explained that the mountains of Ararat are in the east. [Thus the verse before us which states, as they journeyed from the east, means as they journeyed from the mountains of Ararat.] That which he said is correct for the mountains of Ararat are in the east near Assyria, as it is said, And they escaped into the land of Ararat. And when Noah came down from the mountain [upon which the ark had rested], he and his sons settled in those lands, and when they increased they journeyed from there to this valley called Shinar. According to our Rabbis, the men of the dispersion rebelled against their Creator. But those who pursue the plain meaning of Scripture say that their idea was only to be closely united, for Scripture declares their intention, lest we be scattered, and does not relate any other matter [motive] concerning them. But if it be as those commentators say, then the men of the dispersion were fools for how could one city and one tower suffice for all people of the world? Or perhaps they thought that they would not be fruitful and multiply, as it is written, and the seed of the wicked will be cut off. However, he who knows the meaning of the word “name” — as they said, and we will make for us a name — will understand their intent and will know the extent of their evil intention in constructing the tower. And then he will understand the whole subject, namely, that theirs was an evil thought, and the punishment that came over them — to be dispersed in their languages and countries — was meted out measure for measure for “they mutilated the shoots” [of faith by seeking to undermine the principle of the Unity]. Thus their sin was comparable to that of their father Adam. Perhaps on account of this the Sages expounded: “And the Eternal came down to see… which the children of men had built. Said Rabbi Berachyah, ‘[Whose children could they have been but the children of men?] Perhaps the children of donkeys or camels? Rather it means the children of the first man, etc.’” Contemplate further that in the entire subject of the flood, Scripture mentions Elokim (G-d), while in the entire matter of the dispersion it mentions the Tetragrammaton; the flood came on account of the corruption of the land, and the dispersion came because “they mutilated the shoots” of faith and therefore their punishment was meted out by His Great Name. This explains the “coming down” and also the Divine measure meted out in Sodom. The student learned [in the mystic lore of the Cabala] will understand.

Ramban on Genesis 11:2:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

וַיֹּאמֶר ה' אֶל אַבְרָם לֶךְ לְךָ לַהֲנָאָתְךָ וּלְטוֹבָתְךָ, וְשָׁם אֶעֶשְׂךָ לְגוֹי גָּדוֹל, וְכָאן אִי אַתָּה זוֹכֶה לְבָנִים, לְשׁוֹן רַשִׁ"י (רש"י על בראשית י"ב:א'). וְאֵין צֹרֶךְ, כִּי מִשְׁפָּט הַלָּשׁוֹן כֵּן, "הַגֶּשֶׁם חָלַף הָלַךְ לוֹ" (שיר השירים ב יא), "אֵלֲכָה לִּי אֶל הַגְּדֹלִים" (ירמיהו ה ה), "קֻמוּ וְעִבְרוּ לָכֶם אֶת נַחַל זָרֶד" (דברים ב יג), וְרֻבָּם כָּכָה. אֲבָל רַבּוֹתֵינוּ (יומא ג עב) עָשׂוּ מִדְרָשׁ בְּמָה שֶׁאָמַר הַכָּתוּב (דברים י א) "וְעָשִׂיתָ לְּךָ אֲרוֹן עֵץ" וַ"עֲשֵׂה לְךָ שְׁתֵּי חֲצוֹצְרֹת כֶּסֶף" (במדבר י ב), בַּעֲבוּר שֶׁאֵין הַמְּלָאכָה שֶׁלּוֹ, וְהָיָה רָאוּי שֶׁיֹּאמַר כְּמוֹ שֶׁאָמַר בַּמִּשְׁכָּן "וְאֶת הַמִּשְׁכָּן תַּעֲשֶׂה" (שמות כו א).

"Go, yourself" - "For your benefit, and for your own good, and there I will make you into a great nation. Here you will not merit children. And what's more, I will let the world know all about you." That's the language of Rashi. But there is no need, for the structure of the language is like that: "The rain is over and gone (itself)." (Songs 2:11); "I will go (myself) to the mighty..." (Jer. 5:5); "Arise, and cross over (yourselves) over wadi Zered."; and many more like that. But our rabbis (in Talmud Yoma 3:, 72:) came up with an interpretation from what is written (in Deut. 10:1): "Make for yourself an ark of wood," and "Make for yourself two silver trumpets," (Num. 10:2). Since the work doesn't really belong to them, it should have said something like what it says about the tabernacle: "Make the tabernacle." ( Exod. 26:1)

Ramban on Genesis 12:1:1 · Sefaria Community Translation

וְטַעַם הוּא וְאִשְׁתּוֹ וְכָל אֲשֶׁר לוֹ לְהוֹדִיעַ שֶׁלֹּא גָּזְלוּ מִמֶּנּוּ דָּבָר מִכָּל הַמַּתָּנוֹת הַגְּדוֹלוֹת שֶׁנָּתְנוּ לוֹ בַּעֲבוּר שָׂרָה שֶׁתִּהְיֶה לַמֶּלֶךְ, וְלֹא אָמְרוּ רִמִּיתָנוּ וּמַתָּנָה בְּטָעוּת הִיא. וְזֶה מַעֲשֵׂה נֵס:

HE, AND HIS WIFE, AND ALL THAT HE HAD. The purport thereof is to let us know that they did not rob him of any of all the great gifts they gave him on account of Sarah who was to be for the king. They did not say, “You have tricked us, and the gift was given by mistake.” This was a miraculous event.

Ramban on Genesis 13:1:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

וַיְהִי בִּימֵי אַמְרָפֶל מֶלֶךְ שִׁנְעָר הַמַּעֲשֶׂה הַזֶּה אֵרַע לְאַבְרָהָם לְהוֹרוֹת כִּי אַרְבַּע מַלְכֻיּוֹת תַּעֲמֹדְנָה לִמְשֹׁל בָּעוֹלָם, וּבַסּוֹף יִתְגַּבְּרוּ בָּנָיו עֲלֵיהֶם וְיִפְּלוּ כֻּלָּם בְּיָדָם, וְיָשִׁיבוּ כָּל שְׁבוּתָם וּרְכוּשָׁם. וְהָיָה הָרִאשׁוֹן מֵהֶם מֶלֶךְ בָּבֶל כִּי כֵן הֶעָתִיד, כְּדִכְתִיב (דניאל ב לח) "אַנְתְּ הוּא רֵישָׁא דִּי דַהֲבָא", וְאוּלַי "אֶלָּסָר" שֵׁם עִיר בְּמָדַי אוֹ בְּפָרַס, וְ"עֵילָם" בָּעִיר הַהִיא הֻמְלַךְ מֶלֶךְ יָוָן, הוּא הַמֶּלֶךְ הָרִאשׁוֹן, וּמִשָּׁם נִתְפַּשֵּׁט מַלְכוּתוֹ כְּשֶׁנִּצַּח דָּרְיָוֶשׁ. וּכְבָר הִזְכִּירוּ זֶה רַבּוֹתֵינוּ (ע"ז י), רַבִּי יוֹסֵי אוֹמֵר שֵׁשׁ שָׁנִים מָלְכוּ בְּעֵילָם וְאַחַר כָּךְ נִתְפַּשְּׁטָה מַלְכוּתָם בְּכָל הָעוֹלָם כֻּלּוֹ. וּ"מֶלֶךְ גּוֹיִם" הֻמְלַךְ עַל עַמִּים שׁוֹנִים אֲשֶׁר שָׁמוּהוּ עֲלֵיהֶם לְרֹאשׁ וּלְקָצִין, רֶמֶז לְמֶלֶךְ רוֹמִי אֲשֶׁר הֻמְלַךְ עַל עִיר מְקֻבֶּצֶת מֵעַמִּים רַבִּים, כִּתִּים וֶאֱדוֹם וְיֶתֶר גּוֹיִם. וְכָךְ אָמְרוּ בִּבְרֵאשִׁית רַבָּה (בראשית רבה מ"ב:ב'), אָמַר רַבִּי אָבִין כְּשֵׁם שֶׁפָּתַח בְּאַרְבַּע מַלְכֻיּוֹת כָּךְ אֵינוֹ חוֹתֵם אֶלָּא בְּאַרְבַּע מַלְכֻיּוֹת וְכוּ'. וְשָׁם עוֹד (מב ד בשינוי לשון) "וַיְהִי בִּימֵי אַמְרָפֶל מֶלֶךְ שִׁנְעָר" זוֹ בָּבֶל "אַרְיוֹךְ מֶלֶךְ אֶלָּסָר" זוֹ מָדַי "כְּדָרְלָעֹמֶר מֶלֶךְ עֵילָם" זוֹ יָוָן "וְתִדְעָל מֶלֶךְ גּוֹיִם" זוֹ מַלְכוּת אֱדוֹם שֶׁהִיא מַכְתֶּבֶת טִירוֹנְיָא מִכָּל אֻמּוֹת הָעוֹלָם:

AND IT CAME TO PASS IN THE DAYS OF AMRAPHEL KING OF SHINAR. This event happened to Abraham in order to teach us that four kingdoms will arise to rule the world. In the end, his [Abraham’s] children will prevail over them, and they will all fall into their hands. Then they will return all their captives and their wealth. The first one mentioned here is the king of Babylon for so it was to be in the future, as it is written, Thou art the head of gold. Perhaps Ellasar, mentioned here second, is the name of a city in Media or Persia, and Elam, mentioned third, is the city in which the first Greek king — Alexander — was crowned. From there his kingdom spread after he was victorious over Darius, [king of the Persians]. Our Rabbis have already mentioned this matter: “Rabbi Yosei said, ‘For six years the Greeks ruled in Elam, and after that their kingdom spread over the entire world.’” The king of Goiim, [the last of the four kings mentioned here], who ruled over various nations that had made him their head and leader, is an allusion to the king of Rome who ruled over a city comprised of many peoples: Kittim, Edom, and the rest of the nations. Thus the Rabbis said in Bereshith Rabbah, “Rabbi Avin said, ‘Just as Abraham’s grief began with four kingdoms, so will it end for his descendants only with four kingdoms.’” And it further says there: “And it came to pass in the days of Amraphel king of Shinar — this is Babylon; Arioch king of Ellasar — this is Media; Chedorlaomer king of Elam — this is Greece; And Tidal king of Goiim — this is that kingdom (Rome) which writes out a levy [and collects assessment] from all nations of the world.”

Ramban on Genesis 14:1:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

הָיָה דְבַר ה' אֶל אַבְרָם בַּמַּחֲזֶה זָכָה עַתָּה אַבְרָהָם לִהְיוֹת לוֹ דְּבַר ה' בַּמַּחֲזֶה בַּיּוֹם, כִּי מִתְּחִלָּה הָיְתָה נְבוּאָתוֹ בְּמַרְאוֹת הַלַּיְלָה. וְטַעַם "הָיָה דְבַר ה' אֶל אַבְרָם בַּמַּחֲזֶה" כְּטַעַם "וְכָל הָעָם רֹאִים אֶת הַקּוֹלֹת" (שמות כ יח), וְסוֹדָם לְיוֹדְעֵי חֵן:

THE WORD OF G'D CAME TO AVRAHAM IN A VISION. Avraham now merited that the word of G'D should come to him in a vision during the day, for in the beginning his visions was only through nighttime visions. The explanation of "The word of G'D came to Avram in a vision" is [like] the explanation of "The entire people saw the thunder (exodus 20:15)" . [There too "sound" is being "seen"]. The mystical meaning [is known] to those who "know grace" (Kabbalists). FEAR NOT, AVRAM. [Avraham] feared 2 things: of the kings, that they might increase their armies against him- themselves or their successors- and [in the battle] "he would go forth and perish," "or, his day would come to die" without children. G'D assured him [on both] 1) He would be "a shield for him" against [an attack by] the kings, and also 2) "his reward- for "walking with G'D- would be very great."

Ramban on Genesis 15:1:1 · Sefaria Community Translation

וַיִּשְׁמַע אַבְרָם לְקוֹל שָׂרָי לֹא אָמַר הַכָּתוּב "וַיַּעַשׂ כֵּן", אֲבָל אָמַר כִּי שָׁמַע לְקוֹל שָׂרַי, יִרְמֹז כִּי אַף עַל פִּי שֶׁאַבְרָם מִתְאַוֶּה מְאֹד לְבָנִים, לֹא עָשָׂה כֵן בְּלֹא רְשׁוּת שָׂרַי. וְגַם עַתָּה לֹא נִתְכַּוֵּן שֶׁיִּבָּנֶה הוּא מֵהָגָר וְיִהְיֶה זַרְעוֹ מִמֶּנָּה, אֲבָל כָּל כַּוָּנָתוֹ לַעֲשׂוֹת רְצוֹן שָׂרָה שֶׁתִּבָּנֶה מִמֶּנָּה, שֶׁיִּהְיֶה לָהּ נַחַת רוּחַ בִּבְנֵי שִׁפְחָתָהּ, אוֹ זְכוּת שֶׁתִּזְכֶּה הִיא לְבָנִים בַּעֲבוּר כֵּן כְּדִבְרֵי רַבּוֹתֵינוּ (ב"ר מב ב עא ז). וְאָמַר עוֹד "וַתִּקַּח שָׂרַי", לְהוֹדִיעַ שֶׁלֹּא מִהֵר אַבְרָם לַדָּבָר עַד שֶׁלָּקְחָה שָׂרַי וְנָתְנָה בְּחֵיקוֹ. וְהִזְכִּיר הַכָּתוּב "שָׂרַי אֵשֶׁת אַבְרָם" "לְאַבְרָם אִישָׁהּ", לִרְמֹז כִּי שָׂרָה לֹא נִתְיָאֲשָׁה מֵאַבְרָם וְלֹא הִרְחִיקָה עַצְמָהּ מֵאֶצְלוֹ, כִּי הִיא אִשְׁתּוֹ וְהוּא אִישָׁהּ, אֲבָל רָצְתָה שֶׁתִּהְיֶה גַּם הָגָר אִשְׁתּוֹ, וּלְכָךְ אָמַר "לוֹ לְאִשָּׁה", שֶׁלֹּא תִּהְיֶה כְּפִלֶגֶשׁ רַק כְּאִשָּׁה נְשׂוּאָה לוֹ. וְכָל זֶה מוּסַר שָׂרָה וְהַכָּבוֹד שֶׁהִיא נוֹהֶגֶת בְּבַעְלָהּ:

"And Avram listened to the voice of his wife"- the Torah does not say "and he did this" rather that he listened to her voice, to hint to us that even though Avram wanted desperately to have sons, he would not act without the permission of his wife. Even once acting he would not plan on building a family with Hagar rather Sarah. All of his intent was to do Sarah's will so she would be pleased with her family and maidservants. And it said as well "Sarah took" to teach us that Avram didn't rush to take Hagar rather that Sarah took her and gave her to Avram. "To Avram as his wife"--to hint to us that Sarah never gave up from being with Avram, never removed herself from him--he is her husband and she is his wife, but she wanted the Hagara would also be his wife...this was done by Sarah to honor her husband (that he would not have a child just with a concubine rather a wife).

Ramban on Genesis 16:2:1 · Sefaria Community Translation

אֵל שַׁדַּי שְׁנֵי שֵׁמוֹת, כָּל אֶחָד תֹּאַר לְעַצְמוֹ. וּפֵרוּשׁ "אֵל", תַּקִּיף, מִלְּשׁוֹן "אֵילֵי מוֹאָב" (שמות טו טו) וּפֵרוּשׁ "שַׁדַּי" אָמַר רַשִׁ"י שֶׁיֵּשׁ דַּי בֶּאֱלֹהוּתִי לְכָל בְּרִיָּה. וּבְסֵפֶר מוֹרֶה הַנְּבֻכִים (א סג) פֵּרֵשׁ הָרַב כְּלוֹמַר שֶׁאֵינוֹ צָרִיךְ בִּמְצִיאוּת מָה שֶׁנִּמְצָא, וְלֹא בְּקִיּוּם מְצִיאוּתוֹ לְזוּלָתוֹ, אֲבָל מְצִיאוּתוֹ תַּסְפִּיק בְּעַצְמָהּ. וְרַבִּי אַבְרָהָם פֵּרְשׁוֹ בְּשֵׁם הַנָּגִיד זַ"ל מִגִּזְרַת שׁוֹדֵד, כְּלוֹמַר מְנַצֵּחַ וּמְשׁוֹדֵד מַעַרְכוֹת הַשָּׁמַיִם, וְזֶהוּ הַנָּכוֹן, כִּי הִיא מִדַּת הַגְּבוּרָה מַנְהֶגֶת הָעוֹלָם שֶׁיֹּאמְרוּ בָּהּ הַחֲכָמִים (ב"ר לה ד) "מִדַּת הַדִּין שֶׁל מַטָּה". וְטַעַם לְהַזְכִּיר עַתָּה זֶה הַשֵּׁם כִּי בוֹ יֵעָשׂוּ הַנִּסִּים הַנִּסְתָּרִים לַצַּדִּיקִים, לְהַצִּיל מִמָּוֶת נַפְשָׁם וּלְחַיּוֹתָם בָּרָעָב וְלִפְדּוֹתָם בְּמִלְחָמָה מִיַּד חֶרֶב, כְּכָל הַנִּסִּים הַנַּעֲשִׂים לְאַבְרָהָם וְלָאָבוֹת, וּכְכָל הַבָּאִים בַּתּוֹרָה בְּפָרָשַׁת אִם בְּחֻקֹּתַי (ויקרא כו ג-מו) וּבְפָרָשַׁת וְהָיָה כִּי תָבֹא (דברים כח א-סח) בַּבְּרָכוֹת וּבַקְּלָלוֹת, שֶׁכֻּלָּם נִסִּים הֵם, כִּי אֵין מִן הַטֶּבַע שֶׁיָּבוֹאוּ הַגְּשָׁמִים בְּעִתָּם בְּעָבְדֵנוּ הָאֱלֹהִים, וְלֹא שֶׁיִּהְיוּ הַשָּׁמַיִם כַּבַּרְזֶל כַּאֲשֶׁר נִזְרַע בַּשָּׁנָה הַשְּׁבִיעִית, וְכֵן כָּל הַיִּעוּדִים שֶׁבַּתּוֹרָה, אֲבָל כֻּלָּם נִסִּים, וּבְכֻלָּם תִּתְנַצֵּחַ מַעֲרֶכֶת הַמַּזָּלוֹת, אֶלָּא שֶׁאֵין בָּהֶם שִׁנּוּי מִמִּנְהָגוֹ שֶׁל עוֹלָם כַּנִּסִּים הַנַּעֲשִׂים עַל יְדֵי מֹשֶׁה רַבֵּנוּ בְּעֶשֶׂר הַמַּכּוֹת וּבִקְרִיעַת הַיָּם וְהַמָּן וְהַבְּאֵר וְזוּלָתָם, שֶׁהֵם מוֹפְתִים מְשַׁנִּים הַטֶּבַע בְּפִרְסוּם, וְהֵם שֶׁיֵּעָשׂוּ בַּשֵּׁם הַמְיֻחָד אֲשֶׁר הִגִּיד לוֹ. וְלָכֵן אָמַר עַתָּה לְאַבְרָהָם אָבִינוּ כִּי הוּא הַתַּקִּיף הַמְּנַצֵּחַ שֶׁיִּגְבַּר עַל מַזָּלוֹ וְיוֹלִיד, וְיִהְיֶה בְּרִית בֵּינוֹ וּבֵין זַרְעוֹ לְעוֹלָם, שֶׁיִּהְיֶה חֵלֶק ה' עַמּוֹ וּבִרְצוֹנוֹ יַנְהִיגֵם, לֹא יִהְיוּ תַּחַת מֶמְשֶׁלֶת כּוֹכָב וּמַזָּל. וְדַע וּרְאֵה כִּי אַבְרָהָם אָבִינוּ לֹא הִזְכִּיר בִּדְבָרָיו שֵׁם יוֹ"ד ה' רַק בְּצֵרוּף הַשֵּׁם הַכָּתוּב בְּאָלֶ"ף דָּלֶ"ת אוֹ בְּצֵרוּף אֵל עֶלְיוֹן עִמּוֹ, וְיַזְכִּיר בְּעִנְיָנָיו "אֱלֹהִים", וְכֵן יֹאמַר "ה' אֱלֹהֵי הַשָּׁמַיִם" (בראשית כ"ד:ז'), וְאָמַר "ה' יִרְאֶה" (בראשית כ"ב:י"ד) עַל מְקוֹם הַמִּקְדָּשׁ הֶעָתִיד, וְיַעֲקֹב הִזְכִּיר תָּמִיד "אֵל שַׁדַּי" (להלן מג יד מח ג), וּמֹשֶׁה רַבֵּינוּ לֹא יַזְכִּיר כֵּן לְעוֹלָם. וְאִם תִּזְכֶּה תָּבִין זֶה כֻּלּוֹ מִמָּה שֶׁאָמְרוּ בְּמַסֶּכֶת יְבָמוֹת (יבמות מ"ט), כָּל הַנְּבִיאִים נִסְתַּכְּלוּ בְּאִסְפַּקְלַרְיָא שֶׁאֵינָהּ מְאִירָה, וּלְפִיכָךְ אָמַר יְשַׁעְיָה "וָאֶרְאֶה אֶת ה'" (ישעיהו ו א), וּמֹשֶׁה נִסְתַּכֵּל בְּאִסְפַּקְלַרְיָא הַמְּאִירָה, וּלְפִיכָךְ אָמַר "כִּי לֹא יִרְאַנִי הָאָדָם וָחָי" (שמות לג כ). "וָאֶרְאֶה אֶת ה'" כָּתוּב בְּאָלֶ"ף דָּלֶ"ת. וְעוֹד אַזְכִּיר זֶה בְּפָרָשַׁת וָאֵרָא (שמות ו ב) אִם יִרְאֶה אֱלֹהִים בְּעָנְיִי:

EL SHAKAI. These are 2 [distinct divine] names, each one being an independent descriptive term. "El" means "Powerful", like "the powers (אלי) of Moav." Shadai means: Rashi says that שיש (there are) די (enough) means in His Divinity [to sustain] every creature. In Moreh Nevuchim, the Rambam explains [Shadai] That is to say that He has no need for the existence of any existing thing, nor for anything outside Himself or His own continued existence; rather, His existence is self sufficient. Ibn Ezra quoting the Nagid, may his memory be blessed explains [Shadai], from the root שודד ("vanquisher"), meaning the He triumphs over and vanquishes the Heavenly constellations. This is the best explanation, for it [refers to G-d's] Attribute of Strength, which guides the world, which the Rabbis call "The Attribute of Justice of Below." The reason this name is written here is that it is through [this Name] that hidden miracles happen to the righteous, to "save their souls from death and sustain them in famine" and to "redeem them from the sword in war," like all the wonders performed for Avram and the other forefathers, and like the other occurrences in the Torah, in the Torah-portion "Im Bechukotai" (Leviticus Chap. 10) and "Vehayah Ki Tavo" (Deuto. Chap. 28), in the blessings and curses [in those chapters] for all these are [hidden] miracles. Because its not natural that the rains should come at the right time when we serve G-d, nor the heavens [dry] as iron when we sow [produce] in the Seventh Year, and similarly for all promises in the Torah. Rather, all these are miracles, and in all these cases the array of the constellations is overpowered by G-d, except there is no [noticeable] change from the natural course of the world in these [miracles], like the miracles performed through Moses in the Ten Plagues and Splitting of the Sea, the manna, the Well and others, which were wonders that changed nature in an obvious manner. [Those miracles] are brought upon by the Unique Name (the tetragrammaton) which [G-d] told [Moses]. That's why [G-d] told Avram now that He is "the Powerful One Who Conquers the Forces of Nature" [The use of this name showed] that [Avram] would overcome his natural fat and have children, and there would be a covenant between [G-d] and [Avram's] descendants forever [to the effect] that His people (Israel) would be the portion of G-d, [meaning] He would guide them by His will that they too, wouldn't be in the control of the stars and constellations. WALK BEFORE ME. [Means:] "to walk in the path on which I shall instruct you." Like the meaning of "You shall follow the L-rd, your G-d, fear Him" For the One Who commands to follow to His way before He instructs him, will say, "Walk 'before' me" [but when the demand for compliance] comes after he command, [He] says "'After' Hashem, Your G-d you should walk" The meaning of both is "to follow G-d, to fear only Him and to do whatever He commands." AND BE PERFECT. [This is] a separate additional command in this matter. like the meaning, "you shall be wholehearted (תמים )with Hashem your G-d" (Deuto. 18:13) written after "There shall not be found among you… a soothsayer, a diviner of [auspicious] times, one who interprets omens, or a sorcerer," The meaning of both these expressions is that one should believe in his heart that G-d alone is all-Powerful One at the beginning and end, He alone is capable of putting [events] into action and annulling [events], and not listen to cloud- readers, diviners, omen readers or sorcerers, and not believe that their words will surely come true. Rather he should conclude with certainty in his heart that everything's in the hand of the Most Superior One, Who is El (the mighty one) and Shadai (the One Who overrides natural fate) Who can do kindness even when not in ones fate, and bring evil when the persons fate is good and favorable, [all] in accordance with the extent to which the person has walked before Him. "Who frustrates the signs of imposters, and diviners He makes mad." This is what the Rabbis meant "Abandon your astrology, etc.!" (Shabbat 156a). Rashi learns "be perfect" as, be complete in all your trials. Ibn Ezra says that He should not ask what the purpose if circumcision was. like the meaning of "May my heart be innocent (תמים )in Your statutes." But the correct is what I have explained.

Ramban on Genesis 17:1:1 · Sefaria Community Translation

וַיֵּרָא אֵלָיו לְשׁוֹן רַשִׁ"י (רש"י על בראשית י"ח:א') לְבַקֵּר אֶת הַחוֹלֶה. אָמַר רַבִּי חָמָא בַּר חֲנִינָא, יוֹם שְׁלִישִׁי לְמִילָתוֹ הָיָה, וּבָא הקב"ה וְשָׁאַל בּוֹ. "וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים", הַמַּלְאָכִים שֶׁבָּאוּ אֵלָיו בִּדְמוּת אֲנָשִׁים שְׁלֹשָׁה, אֶחָד לְבַשֵּׂר אֶת שָׂרָה, וְאֶחָד לְרַפְּאוֹת אֶת אַבְרָהָם, וְאֶחָד לַהֲפֹךְ אֶת סְדוֹם, וּרְפָאֵל שֶׁרִפֵּא אֶת אַבְרָהָם הָלַךְ מִשָּׁם לְהַצִּיל אֶת לוֹט, שֶׁאֵין זֶה שְׁתֵּי שְׁלִיחוּת, כִּי הָיָה בְּמָקוֹם אַחֵר וְנִצְטַוָּה בּוֹ אַחַר כֵּן, אוֹ שֶׁשְּׁתֵּיהֶן לְהַצָּלָה. "וַיֹּאכֵלוּ", נִרְאוּ כְּמִי שֶׁאָכְלוּ. וּבְסֵפֶר מוֹרֶה הַנְּבֻכִים (ב מב) נֶאֱמַר כִּי הַפָּרָשָׁה כְּלָל וּפְרָט, אָמַר הַכָּתוּב תְּחִלָּה כִּי נִרְאָה אֵלָיו הַשֵּׁם בְּמַרְאוֹת הַנְּבוּאָה, וְאֵיךְ הָיְתָה הַמַּרְאָה הַזֹּאת, כִּי נָשָׂא עֵינָיו בַּמַּרְאָה וְהִנֵּה ג' אֲנָשִׁים נִצָּבִים עָלָיו, "וַיֹּאמַר אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ" זֶה סִפּוּר מָה שֶׁאָמַר בְּמַרְאֵה הַנְּבוּאָה לְאֶחָד מֵהֶם, הַגָּדוֹל שֶׁבָּהֶם. וְאִם בַּמַּרְאָה לֹא נִרְאוּ אֵלָיו רַק אֲנָשִׁים אוֹכְלִים בָּשָׂר, אֵיךְ אָמַר "וַיֵּרָא אֵלָיו ה'", כִּי הִנֵּה לֹא נִרְאָה לוֹ הַשֵּׁם לֹא בְּמַרְאָה וְלֹא בְּמַחְשָׁבָה, וְכָכָה לֹא נִמְצָא בְּכָל הַנְּבוּאוֹת. וְהִנֵּה לִדְבָרָיו לֹא לָשָׁה שָׂרָה עוּגוֹת וְלֹא עָשָׂה אַבְרָהָם בֶּן בָּקָר וְגַם לֹא צָחֲקָה שָׂרָה, רַק הַכֹּל מַרְאָה, וְאִם כֵּן בָּא הַחֲלוֹם הַזֶּה בְּרוֹב עִנְיָן כַּחֲלוֹמוֹת הַשֶּׁקֶר, כִּי מָה תּוֹעֶלֶת לְהַרְאוֹת לוֹ כָּל זֶה. וְכֵן אָמַר (שם) בְּעִנְיַן "וַיֵּאָבֵק אִישׁ עִמּוֹ" (בראשית ל"ב:כ"ה) שֶׁהַכֹּל מַרְאֵה הַנְּבוּאָה, וְלֹא יָדַעְתִּי לָמָּה הָיָה צוֹלֵעַ עַל יְרֵכוֹ בְּהָקִיץ, וְלָמָּה אָמַר (בראשית ל"ב:ל"א) "כִּי רָאִיתִי אֱלֹהִים פָּנִים אֶל פָּנִים וַתִּנָּצֵל נַפְשִׁי", כִּי הַנְּבִיאִים לֹא יִפְחֲדוּ שֶׁיָּמוּתוּ מִפְּנֵי מַרְאוֹת הַנְּבוּאָה, וּכְבָר רָאָה מַרְאָה גְּדוֹלָה וְנִכְבֶּדֶת מִזֹּאת, כִּי גַּם אֶת הַשֵּׁם הַנִּכְבָּד רָאָה פְּעָמִים רַבּוֹת בְּמַרְאֵה הַנְּבוּאָה (עיין להלן כח יג לא ג). וְהִנֵּה לְפִי דַּעְתּוֹ זֹאת יִצְטָרֵךְ לוֹמַר כֵּן בְּעִנְיַן לוֹט, כִּי לֹא בָּאוּ הַמַּלְאָכִים אֶל בֵּיתוֹ וְלֹא אָפָה לָהֶם מַצּוֹת וַיֹּאכֵלוּ, אֲבָל הַכֹּל הָיָה מַרְאָה, וְאִם יַעֲלֶה אֶת לוֹט לְמַעֲלַת מַרְאֵה הַנְּבוּאָה אֵיךְ יִהְיוּ אַנְשֵׁי סְדוֹם הָרָעִים וְהַחַטָּאִים נְבִיאִים, כִּי מִי הִגִּיד לָהֶם שֶׁבָּאוּ אֲנָשִׁים אֶל בֵּיתוֹ, וְאִם הַכֹּל מַרְאוֹת נְבוּאָתוֹ שֶׁל לוֹט, יִהְיֶה "וַיָּאִיצוּ הַמַּלְאָכִים וְגוֹ' קוּם קַח אֶת אִשְׁתְּךָ" "וַיֹּאמֶר הִמָּלֵט עַל נַפְשֶׁךָ" (להלן יט טו יז) וְ"הִנֵּה נָשָׂאתִי פָנֶיךָ" (שם כא) וְכָל הַפָּרָשָׁה כֻּלָּהּ – מַרְאָה, וְיִשָּׁאֵר לוֹט בִּסְדוֹם. אֲבָל יַחְשֹׁב שֶׁהָיוּ הַמַּעֲשִׂים נַעֲשִׂים מֵאֲלֵיהֶם, וְהַמַּאֲמָרִים בְּכָל דָּבָר וְדָבָר מַרְאָה. וְאֵלֶּה דְּבָרִים סוֹתְרִים הַכָּתוּב, אָסוּר לְשָׁמְעָם אַף כִּי לְהַאֲמִין בָּהֶם. וּבֶאֱמֶת כִּי כָל מָקוֹם שֶׁהֻזְכַּר בַּכָּתוּב רְאִיַּת מַלְאָךְ אוֹ דִּבּוּר מַלְאָךְ הוּא בְּמַרְאָה אוֹ בַּחֲלוֹם, כִּי הַהֶרְגֵּשִׁים לֹא יַשִּׂיגוּ הַמַּלְאָכִים, אֲבָל לֹא מַרְאוֹת הַנְּבוּאָה, כִּי הַמַּשִּׂיג לִרְאוֹת מַלְאָךְ אוֹ דִּבּוּרוֹ אֵינֶנּוּ נָבִיא, שֶׁאֵין הַדָּבָר כְּמוֹ שֶׁהָרַב גּוֹזֵר (במו"נ ב לד ובהלכות יסוה"ת ז ו), כִּי כָל נָבִיא זוּלַת מֹשֶׁה רַבֵּינוּ נְבוּאָתוֹ עַל יְדֵי מַלְאָךְ. וּכְבָר אָמְרוּ (מגילה ג) בְּדָנִיֵּאל, אִינְהוּ עֲדִיפֵי מִנֵּהּ דְּאִינְהוּ נְבִיאֵי וְאִיהוּ לָאו נָבִיא, וְכֵן לֹא נִכְתַּב סִפְרוֹ עִם סֵפֶר הַנְּבִיאִים מִפְּנֵי שֶׁהָיָה עִנְיָנוֹ עִם גַּבְרִיאֵל, אַף עַל פִּי שֶׁהָיָה נִרְאֶה אֵלָיו וּמְדַבֵּר עִמּוֹ בְּהָקִיץ, כְּמוֹ שֶׁנֶּאֱמַר בַּמַּרְאָה שֶׁל בַּיִת שֵׁנִי "וְעוֹד אֲנִי מְדַבֵּר בַּתְּפִלָּה וְהָאִישׁ גַּבְרִיאֵל" (דניאל ט כא), וְכֵן הַמַּרְאָה שֶׁל קֵץ הַגְּאֻלָּה (שם י ד) בְּהָקִיץ הָיְתָה, בְּלֶכְתּוֹ עִם חֲבֵרָיו עַל יַד הַנָּהָר. וְאֵין הָגָר הַמִּצְרִית מִכְּלַל הַנְּבִיאוֹת, וּבָרוּר הוּא גַּם כֵּן שֶׁלֹּא הָיָה עִנְיָנָהּ בַּת קוֹל כְּמוֹ שֶׁאָמַר הָרַב (במו"נ שם). וְהַכָּתוּב חִלֵּק נְבוּאַת מֹשֶׁה רַבֵּינוּ מִנְּבוּאַת הָאָבוֹת כְּמָה שֶׁנֶּאֱמַר (שמות ו ג) "וָאֵרָא אֶל אַבְרָהָם אֶל יִצְחָק וְאֶל יַעֲקֹב בְּאֵל שַׁדָּי", וְזֶה שֵׁם מִשְּׁמוֹת הַקֹּדֶשׁ לַבּוֹרֵא, אֵינֶנּוּ כִּנּוּי לְמַלְאָךְ. וְרַבּוֹתֵינוּ עוֹד לִמְּדוּ עַל הַחִלּוּק שֶׁבֵּינֵיהֶם וְאָמְרוּ (ויק"ר א יד), מָה בֵּין מֹשֶׁה לְכָל הַנְּבִיאִים, רַבָּנָן אָמְרֵי כָּל הַנְּבִיאִים רָאוּ מִתּוֹךְ אַסְפַּקְלַרְיָא שֶׁאֵינָהּ מְצֻחְצַחַת, הֲדָא הוּא דִכְתִיב (הושע יב יא) "וְאָנֹכִי חָזוֹן הִרְבֵּיתִי וּבְיַד הַנְּבִיאִים אֲדַמֶּה", וּמֹשֶׁה רָאָה מִתּוֹךְ אַסְפַּקְלַרְיָא מְצֻחְצַחַת, הֲדָא הוּא דִכְתִיב (במדבר יב ח) "וּתְמוּנַת ה' יַבִּיט", כְּמוֹ שֶׁהוּא מְפֹרָשׁ בְּוַיִּקְרָא רַבָּה (שם) וּמְקוֹמוֹת אֲחֵרִים (יבמות מט), וְלֹא נָתְנוּ בְּשׁוּם מָקוֹם נְבוּאָתָם לְמַלְאָךְ. וְאַל תִּשּׁוֹמֵם בַּעֲבוּר שֶׁכָּתוּב (מלכים א יג יח) "גַּם אֲנִי נָבִיא כָּמוֹךָ וּמַלְאָךְ דִּבֶּר אֵלַי בִּדְבַר ה' לֵאמֹר", כִּי פֵּרוּשׁוֹ גַּם אֲנִי נָבִיא כָּמוֹךָ וְיוֹדֵעַ אֲנִי שֶׁהַמַּלְאָךְ שֶׁדִּבֵּר אֵלַי בִּדְבַר ה' הוּא, וְזוֹ מַדְרֵגָה מִמַּדְרֵגוֹת הַנְּבוּאָה, כַּאֲשֶׁר אָמַר אִישׁ הָאֱלֹהִים "כִּי כֵן צִוָּה אֹתִי בִּדְבַר ה'" (שם יג ט), וְאָמַר "כִּי דָבָר אֵלַי בִּדְבַר ה'" (שם יג יז) וּכְבָר אָמְרוּ רַבּוֹתֵינוּ (במד"ר כ ג) בְּעִנְיַן בִּלְעָם שֶׁאָמַר "וְעַתָּה אִם רַע בְּעֵינֶיךָ אָשׁוּבָה לִּי" (במדבר כב לד), אֲנִי לֹא הָלַכְתִּי עַד שֶׁאָמַר לִי הקב"ה "קוּם לֵךְ אִתָּם" (שם שם כ), וְאַתָּה אוֹמֵר שֶׁאֶחְזֹר, כָּךְ הוּא אֻמָּנוּתוֹ, לֹא כָּךְ אָמַר לְאַבְרָהָם לְהַקְרִיב אֶת בְּנוֹ וְאַחַר כָּךְ "וַיִּקְרָא מַלְאַךְ ה' אֶל אַבְרָהָם וַיֹּאמֶר אַל תִּשְׁלַח יָדְךָ אֶל הַנַּעַר" (בראשית כ"ב:י"ב), לָמוּד הוּא לוֹמַר דָּבָר וּמַלְאָךְ מַחְזִירוֹ וְכוּ'. הִנֵּה הַחֲכָמִים מִתְעוֹרְרִים לוֹמַר שֶׁאֵין הַנְּבוּאָה בַּדִּבּוּר הָרִאשׁוֹן שֶׁהִזְכִּיר בּוֹ הַשֵּׁם שָׁוָה לַדִּבּוּר הַשֵּׁנִי שֶׁאָמַר בּוֹ שֶׁהוּא עַל יְדֵי מַלְאָךְ, אֶלָּא שֶׁהוּא דֶּרֶךְ בַּנְּבִיאִים שֶׁיְּצַוֶּה בִּנְבוּאָה וִיבַטֵּל הַצַּוָּאָה בְּמַלְאָךְ, כִּי הַנָּבִיא יוֹדֵעַ כִּי דְבַר ה' הוּא. וּבִתְחִלַּת וַיִּקְרָא רַבָּה (א ט) אָמְרוּ, "וַיִּקְרָא אֶל מֹשֶׁה", לֹא כְּאַבְרָהָם, בְּאַבְרָהָם כָּתוּב "וַיִּקְרָא מַלְאַךְ ה' אֶל אַבְרָהָם שֵׁנִית מִן הַשָּׁמָיִם" (בראשית כ"ב:ט"ו), הַמַּלְאָךְ קוֹרֵא וְהַדִּבּוּר מְדַבֵּר, בְּרַם הָכָא אָמַר הקב"ה אֲנִי הוּא הַקּוֹרֵא וַאֲנִי הוּא הַמְדַבֵּר. כְּלוֹמַר שֶׁלֹּא הָיָה אַבְרָהָם מַשִּׂיג הַנְּבוּאָה עַד הֲכִינוֹ נַפְשׁוֹ בַּתְּחִלָּה לְהַשָּׂגַת מַלְאָךְ, וְיַעֲלֶה מִן הַמַּדְרֵגָה הַהִיא לְמַעֲלַת דִּבּוּר הַנְּבוּאָה, אֲבָל מֹשֶׁה מוּכָן לַנְּבוּאָה בְּכָל עֵת. הִנֵּה בְּכָל מָקוֹם יִתְעוֹרְרוּ הַחֲכָמִים לְהוֹדִיעֵנוּ כִּי רְאִיַּת הַמַּלְאָךְ אֵינֶנָּה נְבוּאָה, וְאֵין הָרוֹאִים מַלְאָכִים וְהַמְּדַבְּרִים עִמָּם מִכְּלַל הַנְּבִיאִים, כַּאֲשֶׁר הִזְכַּרְתִּי בְּדָנִיֵּאל, אֲבָל הִיא מַרְאָה תִּקָּרֵא "גְּלוּי עֵינַיִם", כְּמוֹ "וַיְגַל הַשֵּׁם אֶת עֵינֵי בִלְעָם וַיַּרְא אֶת מַלְאַךְ ה'" (במדבר כב לא), וְכֵן "וַיִּתְפַּלֵּל אֱלִישָׁע וַיֹּאמַר ה' פְּקַח נָא אֶת עֵינָיו וְיִרְאֶה" (מלכים ב ו יז), אֲבָל בִּמְקוֹם אֲשֶׁר יַזְכִּיר הַמַּלְאָכִים בְּשֵׁם "אֲנָשִׁים" כְּעִנְיַן הַפָּרָשָׁה הַזֹּאת וּפָרָשַׁת לוֹט, וְכֵן "וַיֵּאָבֵק אִישׁ עִמּוֹ" (בראשית ל"ב:כ"ה) וְכֵן "וַיִּמְצָאֵהוּ אִישׁ" (שם לז טו) עַל דַּעַת רַבּוֹתֵינוּ (תנחומא וישב ב), הוּא כָּבוֹד נִבְרָא בַּמַּלְאָכִים, יִקָּרֵא אֵצֶל הַיּוֹדְעִים "מַלְבּוּשׁ", יֻשַּׂג לְעֵינֵי בָּשָׂר בְּזַכֵּי הַנְּפָשׁוֹת כַּחֲסִידִים וּבְנֵי הַנְּבִיאִים, וְלֹא אוּכַל לְפָרֵשׁ. וְהַמָּקוֹם אֲשֶׁר תִּמְצָא בּוֹ רְאִיַּת ה' וְדִבּוּר מַלְאָךְ אוֹ רְאִיַּת מַלְאָךְ וְדִבּוּר ה', כַּכָּתוּב בְּדִבְרֵי מֹשֶׁה בִּתְחִלַּת נְבוּאָתוֹ, (שמות ג ב-ד) וּבְדִבְרֵי זְכַרְיָה (ג א-ב), עוֹד אֲגַלֶּה בּוֹ דִּבְרֵי אֱלֹהִים חַיִּים בִּרְמִיזוֹת (עיין שמות ג ב). וְעִנְיַן "וַיֹּאכֵלוּ" אָמְרוּ חֲכָמִים (ב"ר מח יד) רִאשׁוֹן רִאשׁוֹן מִסְתַּלֵּק. וְעִנְיַן הַהִסְתַּלְּקוּת תָּבִין אוֹתוֹ מִדְּבַר מָנוֹחַ אִם תִּזְכֶּה אֵלָיו. וְהִנֵּה פֵּרוּשׁ הַפָּרָשָׁה הַזֹּאת אַחֲרֵי שֶׁאָמַר כִּי בְּעֶצֶם הַיּוֹם הַזֶּה נִמּוֹל אַבְרָהָם (בראשית י"ז:כ"ו), אָמַר שֶׁנִּרְאָה אֵלָיו הַשֵּׁם בִּהְיוֹתוֹ חוֹלֶה בְּמִילָתוֹ יוֹשֵׁב וּמִתְקָרֵר בְּפֶתַח אָהֳלוֹ מִפְּנֵי חֹם הַיּוֹם אֲשֶׁר יַחֲלִישֶׁנּוּ. וְהִזְכִּיר זֶה לְהוֹדִיעַ שֶׁלֹּא הָיָה מִתְכַּוֵּן לִנְבוּאָה, לֹא נוֹפֵל עַל פָּנָיו וְלֹא מִתְפַּלֵּל, וְאַף עַל פִּי כֵן בָּאָה אֵלָיו הַמַּרְאָה הַזֹּאת.

And He appeared to him: The language of Rashi - to visit the sick man. Rabbi Hama the son of Hanina said, "It was the third day after his circumcision and the Holy One, blessed be He, came and inquired [about the state of his health]." "And behold, three men came" - the angels that came to him with the appearance of men were three - one to announce to Sarah [the birth of a son], one to cure Abraham and one to overthrow Sedom - and Raphael, who healed Avraham, went from them to save Lot, as this is not two assignments, because it was a different place and he was commanded afterwards or [because] they are both about saving (and therefore really one). "And they ate" - they appeared to be eating. And in the book, Guide for the Perplexed 2:4, it is said that the section is [presented in the style of] the general [followed] by the details: the verse first states that God appeared to him in prophetic visions and [then] how this prophetic vision was - that he lifted up his eyes in a vision and behold, three men were standing upon him. "And he said, 'If I have found favor in your eyes'" - this is the recounting of what he said in a prophetic vision to one of them, to the greatest one of them. And if in the vision the only thing that appeared was just three men eating meat, how could it state, "And God appeared to him?" As behold, God did not appear to him, not in a vision and not in thought. And it is not found like this in all of the prophecies. And behold, according to his words, Sarah did not knead cakes and Avraham did not fix the young cow, and also Sarah did not laugh. [Rather,] everything was a vision. And, if so, this dream came 'with much detail' like the false dreams, as what is the point in showing him all of this? And [the Guide there] also said about the matter of "and a man wrestled with him" (Genesis 32:25), that it was all a prophetic vision. And [if so,] I don't know why he limped on his thigh when he woke up, and why he said (Genesis 32:31), "For I have seen God face to face and He saved my soul"; as the prophets did not fear that they would die because of prophetic visions. And he already saw a greater and more glorious vision than this - as he even saw the glorious God many times in a prophetic vision (see further Genesis 28:13 and 31:3). And behold, according to his opinion, this would require [us] to say this in the matter of Lot - that the angels did not come to his house and he did not bake for them matsot and [that] they ate, but [rather] the whole thing was a vision. [But] how were the evil and sinful people of Sedom prophets? As [otherwise], who told them that people came to his house? And if it was all prophetic visions of Lot, [then] "and the angels pressed, etc. 'Get up, take your wife'" (Genesis 19:15), "and he said, 'escape for your life'"(Genesis 19:17), and "Behold, I have lifted up your face" (Genesis 19:21) and the whole section would be a vision. And Lot would have stayed in Sedom and [Rambam] would think that the acts would have been done on their own, and the statements in each and every thing were a vision. And these things contradict Scripture - it is forbidden to hear them, and even to believe them. And in truth, in all places in Scripture where the seeing of an angel or the word of an angel is mentioned, it is in a vision or in a dream - as the senses cannot perceive angels - but not prophetic visions. As one who [merely] perceives to see an angel or his word is not a prophet; as the matter is not as the teacher defines (Guide for the Perplexed 2:34, Mishneh Torah, Foundations of the Torah 7:6), that the prophecy of every prophet besides Moshe, our teacher, was through an angel. And they have already said about Daniel (Megilah 3a), "They are better than he, as they were prophets and he was not a prophet." And so his book was not written together with the books of the Prophets, because his matter was with [the angel,] Gavriel - even though he appeared to him and spoke to him in a waking state, as it is stated in the vision of the Second Temple (Daniel 9:21), "And I was still speaking in prayer and the man, Gavriel." And so [too], the vision of the final salvation was in a waking state, in his walking with his fellows "alongside the river" (Daniel 10:4). And [likewise] Hagar the Egyptian was not in the category of prophetesses, but it is also clear that her matter was not that of a bat kol (a sub-prophetic heavenly voice), as the teacher said (Guide for the Perplexed 2:34). And the verse distinguished between the prophecy of Moshe, our teacher, and the prophecy of the patriarchs, as it states (Exodus 6:3), "And I appeared to Avraham, to Yitschak and to Yaakov as God Almighty" - and this is one of the holy names of the Creator; it is not the appellation of an angel. And our rabbis also learned about the difference between them and said (Vayikra Rabbah 12:11), "What is [the difference] between Moshe and all the prophets? Our rabbis said, 'All of the prophets saw through a lens that is not polished, such that it is written (Hoshea 12:11), "and I increased the vision and through the prophets I appeared"; And Moshe saw through a polished lens, such that it is written (Numbers 12:8), "the picture of God does he see,"'" as it is explained in Vayikra Rabbah and in other places (Yevamot 49b). And in no place did they [attribute] their prophecies to an angel. And do not be astonished because it is written (I Kings 13:18), "I am also a prophet like you and an angel spoke to me with the word of the Lord, saying"; as its explanation is "I am also a prophet like you, and I know that the angel who spoke to me was with the word of the Lord." And this is one of the levels of the levels of prophecy, as the man of God [also] said (I Kings 13:9), "As so did He command me with the word of the Lord" and (I Kings 13:17) "as the word was to me in the word of the Lord." And our rabbis already said (Bemidbar Rabbah 20:3) about the matter of Bilaam who said, "And now if it is bad in your eyes" (Numbers 22:34), "I did not go until the Holy One, blessed be He, said to me, 'get up, go with them' (Numbers 22:20), and you say that I should go back? Thus is His practice - did He not say thus to Avraham, to sacrifice his son, and afterwards, 'and the angel of the Lord called to Avraham a second time [...] And he said, "do not send your hand upon the youth"' (Genesis 22:11-12). He is accustomed to saying a thing and that an angel take it back, etc." Behold, the sages are bringing [it] up to say that the first prophecy that mentions God is not equal to the second prophecy, about which it says that it is through an angel. But rather, this is the way of prophets, that He will command [them] with a prophecy, and revoke the commandment through an angel, since the prophet knows that [the latter] is the word of the Lord. And at the beginning of Vayikra Rabbah 1:9, they said, "'And He called to Moshe' (Leviticus 1:1), not like Avraham. With Avraham it is written (Genesis 22:15), 'And the angel of the Lord called to Avraham a second time from the Heavens' - the angel calls and the [Divine] speech speaks. However, here the Holy One, blessed be He, says, 'I am the caller and I am the speaker'"; which is to say that Avraham did not perceive the prophecy until he prepared his soul first with the perception of the angel, and he [then] went up from that level to the level of prophetic speech. But Moshe was prepared for prophecy at all times and in all places. The sages saw fit to inform us [here] that the seeing of the angel is not prophecy and that those that see angels and speak with them are not in the category of prophets, as I mentioned with Daniel. [Rather], it is a vision called uncovering of the eyes, as in "And the Lord uncovered the eyes of Bilaam and he saw the angel of the Lord" (Numbers 22:31), and "And Elisha prayed and said, 'O Lord, uncover his eyes and he shall see" (II Kings 6:17). But in a place where it mentions the angels with the name, 'people,' like the matter of this section and in the section with Lot, and so [too], "and a man wrestled with him" (Genesis 32:25), and so [too], "And a man found him" (Genesis 37:15) - according to the opinion of our rabbis (Midrash Tanchuma, Vayeshev 2), it is the glory that is created with the angels - that is called by those who know, 'a garment - that is perceived by eyes of flesh, by those of pure souls; like the pious ones and the students of the prophets. And I cannot explain [it]. And about the place where you find in it seeing of the Lord and the word of the angel, or seeing of the angel and the word of the Lord, as it is written in the words of Moshe at the beginning of his prophecy (Exodus 3:2-4) and in the words of Zechariah 3:1-2, I will still reveal the words of the living God with hints (see Ramban on Exodus 3:2). And about "and they ate," the sages said (Bereshit Rabbah 48:14), "it is removed, one at a time." And the matter of removal you will understand from the matter of Manoach (Judges 13:19), if you merit it. And behold, the explanation of this section is that after it stated (Genesis 17:26), "On that very day was Avraham circumcised," it stated that God appeared to him in his being sick from his circumcision, sitting and cooling off at the opening of his tent because of the heat of the day, which weakened him; and it mentioned this to inform that he was not intending prophecy - he did not fall on his face and he did not pray - and nonetheless, the vision came to him.

Ramban on Genesis 18:1:1 · Sefaria Community Translation

הִנֶּה נָּא אֲדֹנַי לְשׁוֹן רַשִׁ"י (רש"י על בראשית י"ט:ב'), הִנֵּה נָא אַתֶּם אֲדוֹנִים לִי אַחַר שֶׁעֲבַרְתֶּם עָלַי. וְהַנָּכוֹן שֶׁהוּא לְשׁוֹן תְּחִנָּה, אֲדֹנַי הִנֵּה נָא בֵּית עַבְדְּכֶם, סוּרוּ נָא אֵלַי. וּמִלַּת "סוּרוּ" כְּמוֹ "סוּרָה שְׁבָה פֹה" (רות ד א), "סוּרָה אֲדֹנִי סוּרָה אֵלַי אַל תִּירָא" (שופטים ד יח):

BEHOLD NOW, MY LORDS. Rashi comments: “Behold now you are my lords since you have passed by me” The correct interpretation is that it is an expression of pleadings: “My lords, behold now your servant’s house; turn aside, I pray you, to me” The word suru (turn aside) is as in the expressions: Turn aside (‘surah’), sit down here; Turn in (‘surah’), my lord, turn in to me; fear not.

Ramban on Genesis 19:2:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

וַיֹּאמֶר אַבְרָהָם אֶל שָׂרָה אִשְׁתּוֹ אֲחֹתִי הִיא לֹא הָיָה זֶה כְּמוֹ בְּמִצְרַיִם, כִּי שָׁם בְּבוֹאָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת הָאִשָּׁה כִּי יָפָה הִיא וַיְהַלְלוּ אוֹתָהּ אֶל הַשָּׂרִים וְאֶל הַמֶּלֶךְ, כִּי אַנְשֵׁי זִמָּה הֵם, אֲבָל הַמֶּלֶךְ הַזֶּה תָּם וְיָשָׁר, גַּם אֲנָשָׁיו טוֹבִים, רַק אַבְרָהָם חָשַׁד אוֹתָם וְהָיָה אוֹמֵר לַכֹּל אֲחוֹתִי הִיא:

AND ABRAHAM SAID OF SARAH HIS WIFE, SHE IS MY SISTER. This was not like what happened in Egypt. There, when they entered the land, it is said that the Egyptians saw that the woman was beautiful, and they praised her to the lords and to Pharaoh, as they were an immoral people but this king was perfect and upright, and his people were likewise good. However Abraham suspected them, and he told everyone that she was his sister.

Ramban on Genesis 20:2:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

וַה' פָּקַד אֶת שָׂרָה כַּאֲשֶׁר אָמָר בְּהֵרָיוֹן, "כַּאֲשֶׁר דִּבֵּר" בְּלֵדָה, לְשׁוֹן רַשִׁ"י (רש"י על בראשית כ"א:א'). וְאֵין "פְּקִידָה" אֶלָּא לְשׁוֹן זְכִירָה וְהַשְׁגָּחָה עַל הַנִּפְקָד, כְּגוֹן "פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם" (בראשית נ':כ"ה), "פָּקֹד פָּקַדְתִּי אֶתְכֶם וְאֶת הֶעָשׂוּי לָכֶם" (שמות ג טז), "וַיִּפְקֹד שִׁמְשׁוֹן אֶת אִשְׁתּוֹ בִּגְדִי עִזִּים" (שופטים טו א), אַף כָּאן "וַה' פָּקַד אֶת שָׂרָה" – זָכַר אֶת שָׂרָה וְעָשָׂה לָהּ כַּאֲשֶׁר דִּבֵּר. וְכֵן הַלָּשׁוֹן בְּכָל הָעֲקָרוֹת הַיּוֹלְדוֹת, בְּרָחֵל "וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל" (בראשית ל':כ"ב), וּבְחַנָּה "וַיִּזְכְּרֶהָ (אלהים) ה'" (שמואל א א יט). וְכָךְ אָמְרוּ פִּקְדוֹנוֹת הֲרֵי הֵן כְּזִכְרוֹנוֹת (ר"ה לב):

G-D REMEMBERED SARAH AS HE HAD SAID. remembered Sarah as He had said: Concerning [the promise of] conception. —as He had spoken: Concerning [the promise of] birth. [This is] a quote from Rashi. but [ פקד] represented by its gerund form] פקידה is nothing but "remembering and turning ones attention to that which is remembered" like "G-d will indeed remember and turn his attention to you" "I have surely remembered you and what is being done to you" and "Samson remembered and turned to his wife with a goat kid" Here too "G-d פקד Sarah" He remembered Sarah and did for him as he had spoken. And such is the expression for all barren women who [eventually] have children: by Rachel it says "G-d remembered Rachel" and by Chana "G-d remembered her" Likewise our rabbis say: passukim that have a word of the root פקד are equal to passukim with the word זכר.

Ramban on Genesis 21:1:1 · Sefaria Community Translation

וְהָאֱלֹקִים נִסָּה אֶת אַבְרָהָם עִנְיַן הַנִּסָּיוֹן הוּא לְדַעְתִּי בַּעֲבוּר הֱיוֹת מַעֲשֵׂה הָאָדָם רְשׁוּת מֻחְלֶטֶת בְּיָדוֹ, אִם יִרְצֶה יַעֲשֶׂה וְאִם לֹא יִרְצֶה לֹא יַעֲשֶׂה, יִקָּרֵא "נִסָּיוֹן" מִצַּד הַמְּנֻסֶּה, אֲבָל הַמְּנַסֶּה יִתְבָּרַךְ יְצַוֶּה בּוֹ לְהוֹצִיא הַדָּבָר מִן הַכֹּחַ אֶל הַפֹּעַל, לִהְיוֹת לוֹ שְׂכַר מַעֲשֶׂה טוֹב, לֹא שְׂכַר לֵב טוֹב בִּלְבַד. דַּע כִּי הַשֵּׁם צַדִּיק יִבְחָן (תהלים י"א:ה'), כְּשֶׁהוּא יוֹדֵעַ בְּצַדִּיק שֶׁיַּעֲשֶׂה רְצוֹנוֹ וְחָפֵץ לְהַצְדִּיקוֹ יְצַוֶּה אוֹתוֹ בְּנִסָּיוֹן, וְלֹא יִבְחַן אֶת הָרְשָׁעִים אֲשֶׁר לֹא יִשְׁמְעוּ. וְהִנֵּה כָּל הַנִּסְיוֹנוֹת שֶׁבַּתּוֹרָה לְטוֹבַת הַמְּנֻסֶּה:

And God tested Avraham: The issue of this test is, in my opinion, shows that a person has the absolute authority to perform an action; one can do what they want, and not do what one doesn't want. It is called a "nissayon" [test] for the individual being tested [e.g., Avraham], but the blessed Tester will command him to bring out the thing from ability to actuality, giving a reward for a good action and not just a reward for a good heart. Know that "Hashem trieth the righteous" (Psalms 11:5): when He knows that a righteous person will act according to His will, but still seeks [that person to act with] their righteousness, He will command him to a test. But He does not test the wicked, since they would anyways not hear. And behold, every test in the Torah is for the good of the one being tested.

Ramban on Genesis 22:1:1 · Sefaria Community Translation

מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה לְשׁוֹן רַשִׁ"י (רש"י על בראשית כ"ג:א'), לְכָךְ נִכְתַּב שָׁנָה בְּכָל כְּלָל וּכְלָל, לוֹמַר לְךָ שֶׁכָּל אֶחָד נִדְרָשׁ לְעַצְמוֹ, בַּת מֵאָה כְּבַת עֶשְׂרִים לְחֵטְא וּבַת עֶשְׂרִים כְּבַת שְׁבַע לְיוֹפִי. וְכֵן כָּתַב בִּשְׁנֵי חַיֵּי אַבְרָהָם (רש"י על בראשית כ"ה:ז'). וְאֵין מִדְרָשׁוֹ זֶה נָכוֹן, שֶׁהֲרֵי בִּשְׁנֵי חַיֵּי יִשְׁמָעֵאל (שם פסוק יז) נֶאֱמַר כִּשְׁנֵי חַיֵּי אַבְרָהָם בְּשָׁוֶה, וְלֹא הָיוּ שָׁוִים בְּטוֹבָה, אֲבָל הָיָה מִתְּחִלָּה רָשָׁע וְעָשָׂה תְּשׁוּבָה בַּסּוֹף. וְעוֹד כִּי שָׁנָה שָׁנָה לְחַלֵּק מַשְׁמַע, וְאֵינֶנּוּ נִדְרָשׁ לְהַשְׁווֹתָן. אֲבָל "שָׁנָה שָׁנָה וְשָׁנִים" דֶּרֶךְ הַלָּשׁוֹן הוּא, וּמָה שֶׁאָמְרוּ בִּבְרֵאשִׁית רַבָּה (בראשית רבה נ"ח:א') בַּת מֵאָה כְּבַת עֶשְׂרִים לְחֵטְא, לֹא דָּרְשׁוּ כֵּן אֶלָּא מִיִּתּוּר הַלָּשׁוֹן שֶׁחָזַר וְאָמַר "שְׁנֵי חַיֵּי שָׂרָה", שֶׁכְּלָלָן וְהִשְׁוָה אוֹתָן. וְלֹא יִדְרְשׁוּ כֵן בְּאַבְרָהָם:

ONE HUNDRED YEARS, TWENTY YEARS. A quote from Rashi. The reason that the word “years” was written after every digit is to tell you that every digit is to be expounded upon individually: when she was one hundred years old, she was like a twenty-year-old regarding sin. Just as a twenty-year-old has not sinned, because she is not liable to punishment, so too when she was one hundred years old, she was without sin. And when she was twenty, she was like a seven-year-old as regards to beauty. He writes the same concerning the years of Avram's life. But Rashi's Midrashic interpretation is not sound. For in [counting] the years of Yishmael's life the Torah uses the same expression as in the years of Avram's life although Yishmael's years were "not'' all the same to each other in goodness f or at first he was wicked and repented at the end [of his life] Also the repetition of the word שנה implies [the 3 components of the number should be] "distinctly separate" entities and shouldn't be learnt [in aw way] that equates them. Rather the repetition of the word שנה is the normal manner of Hebrew. And when the Rabbis said in Breishit Rabbah that "[when she was] one hundred years old, she was like a twenty-year-old regarding sin [etc.]" they didnt derive this from the word שנה but from the extra expression [at the end of the passuk] when the Torah repeats "the years of Sarah's life" by which it combines y[her years] in one category and suggests an equivalence between them. And the Rabbis didnt expound like this in Avram's case.

Ramban on Genesis 23:1:1 · Sefaria Community Translation

וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים חָזַר הַכָּתוּב לֵאמֹר כֵּן לְהוֹדִיעַ הַסִּבָּה שֶׁבַּעֲבוּרָהּ הִשְׁבִּיעַ אֶת עַבְדּוֹ, וְאָמַר כִּי רָאָה עַצְמוֹ זָקֵן מְאֹד וְחָשַׁב בְּלִבּוֹ שֶׁאִם יִשְׁלַח לְאֶרֶץ מוֹלַדְתּוֹ אוּלַי טֶרֶם יַחְזֹר הַשָּׁלִיחַ יֵלֵךְ לוֹ אֶל בֵּית עוֹלָמוֹ, וְלָכֵן הִשְׁבִּיעַ אֶת עַבְדּוֹ אֲשֶׁר יֵלֵךְ יִצְחָק אַחֲרֵי עֲצָתוֹ, כִּי הוּא הַמֹּשֵׁל בְּכָל אֲשֶׁר לוֹ, שֶׁלֹּא יִקַּח לוֹ אִשָּׁה מִבְּנוֹת כְּנַעַן וּבִבְרֵאשִׁית רַבָּה (מ"ח:י"ט) אָמְרוּ כָּאן זִקְנָה שֶׁיֵּשׁ בָּהּ לִכְלוּכִית וּלְהַלָּן זִקְנָה שֶׁאֵין בָּהּ לִכְלוּכִית, יִרְצוּ לְפָרֵשׁ כִּי "בָּאִים בַּיָּמִים" מַתְחִילִים בִּימֵי הַזְּקֵנָה, כִּי "בָּאִים" מוֹרֶה עַל זְמַן עוֹמֵד, כְּמוֹ "הַבָּאִים בַּשְּׁעָרִים הָאֵלֶּה" (ירמיהו ז ב), וְכָאן אָמַר שֶׁהָיָה זָקֵן מְאֹד, שֶׁכְּבָר בָּא בַּיָּמִים, כְּמוֹ "בָּא אָחִיךָ בְּמִרְמָה" (בראשית כ"ז:ל"ה):

NOW AVRAHAM WAS OLD, WELL ON IN YEARS. The Torah repeats this to tell us the reason for which Avram instructed his servant to take an oath. It says that Avram viewed himself as very old and thought to himself if he were to send [a messenger] to his land of birth he might go to his eternal rest before the messenger can return. He therefore adjured his servant whose counsel Isaac would follow [if Avram passed away] for he was the one who "who controlled all that was his " making him swear he would take a wife for Isaac from Canaan. In Breishit Rabbah it says (on the Passuk, 'Avram and Sarah were old well on in years') 'Here it means old age that has [some] vitality [of youth] 'NOW AVRAHAM WAS OLD, WELL ON IN YEARS.' is old age without vitality" Their intent is to explain באים בימים means "beginning the days of ones old age" for באים indicates present tense like "who com באים thru these gates" whereas here [the Torah] is saying that he was 'very' old, for he had already entered the days (of old age for בא here is past tense) as in "your brother came [בא] with cleverness." HAD BLESSED AVRAHAM WITH EVERYTHING. With wealth, property prestige longevity and kids for this is all of a mans desires. The Torah tells us this to tell us that he was complete in every respect, not lacking anything except for seeing kids born to his son who would inherit is distinction and honor, and therefore he desired this [last thing as well- to ensure proper wife for Isaac] Our Rabbis expressed a remarkable idea regarding this. They said:"And G-d blessed Avram with everything": Rabbi Meir says: that he didnt have a daughter. Rabbi Yehuda says: that he did have a daughter. Others say he had a daughter and her name was 'Bakol'" Rabbi Meir learns he didnt have a daughter ant this was a blessing for him for he wouldn't have been able to marry her to anyone but the cursed children of Canaan. And if he would send her to his homeland [to marry one of his relative] she too would worship idols like them, for a wife is under the jurisdiction of her husband. Avram wouldn't want his worthy offspring from his wife Sarah should go outside the land (Israel) and all the more so worship idols! And Rabbi Yehuda learns that Avram did have a daughter, meaning that G-d didn't cause him to lack even a daughter. And this was the blessing of "With everything," that he had everything that people desire in life; he lacked nothing. Then the "Others" came and mentioned the name of the daughter. In truth the intent of "others" and their point of disagreement with Rabbi Yehuda isn't simply to tell us the daughters name. Far be it from them that they should exhaust Avram's blessing which was great and all-encompassing, in this matter that the Torah is saying that G-d blessed him with one daughter whose name was [Bakol]! Rather they introduced a very deep idea, and based on it they expounded one of the secret mysteries of the Torah.

Ramban on Genesis 24:1:1 · Sefaria Community Translation

אַשּׁוּרִים וּלְטוּשִׁים וּלְאֻמִּים לְשׁוֹן רַשִׁ"י (רש"י על בראשית כ"ה:ג') שֶׁהֵם רָאשֵׁי אֻמּוֹת, וְתַרְגּוּמוֹ שֶׁל אוּנְקְלוֹס (תרגום אונקלוס על בראשית כ"ה:ג') אֵין לְיַשְּׁבוֹ עִם לְשׁוֹן הַמִּקְרָא. וְלִי נִרְאֶה שֶׁסָּבַר אוּנְקְלוֹס בְּ"אַשּׁוּרִים" שֶׁהֵם הַמַּחֲנוֹת שַׁיָּרוֹת הוֹלְכֵי דֶּרֶךְ מֵעִיר לְעִיר, כְּמוֹ שֶׁאָמַר "אֹרְחַת יִשְׁמְעֵאלִים" (בראשית ל"ז:כ"ה), עֲשָׂאוֹ מִלְּשׁוֹן "בַּאֲשֻׁרוֹ אָחֲזָה רַגְלִי" (איוב כג יא), "לֹא תִמְעַד אֲשׁוּרָיו" (תהלים לז לא), וְסָבַר בְּ"לְטוּשִׁים" שֶׁהֵם הַשּׁוֹכְנִים בְּאֹהָלִים שֶׁהֵם נְטֻשִׁים עַל פְּנֵי הָאֲדָמָה, הַיּוֹם יִשְׁכְּנוּ בַּמָּקוֹם הַהוּא וּלְמָחָר בְּמָקוֹם אַחֵר, כִּי הַלָּמֶ"ד וְהַנּוּ"ן יוּמְרוּ בִּמְקוֹמוֹת רַבִּים, כְּמוֹ לִשְׁכָּה וְנִשְׁכָּה, "וַיִּפָּקְדוּ בַיּוֹם הַהוּא אֲנָשִׁים עַל הַנְּשָׁכוֹת" (נחמיה יב מד), וּמִזֶּה "חֶרֶב נְטוּשָׁה" (ישעיהו כא טו), כְּמוֹ לְטוּשָׁה. וְאָמַר בְּ"לְאֻמִּים" "וְלִנְגָוָן", בִּלְשׁוֹן אִיִּים, וּמִלַּת "הָיוּ" עוֹרְרָה אוֹתוֹ בָּזֶה, שֶׁהָיָה רָאוּי שֶׁיֹּאמַר כְּמוֹ שֶׁאָמַר (בראשית י':י"ג) "וּמִצְרַיִם יָלַד אֶת לוּדִים וְאֶת עֲנָמִים וְאֶת לְהָבִים וְאֶת נַפְתֻּחִים". וּבִבְרֵאשִׁית רַבָּה (בראשית רבה ס"א:ה') רַבִּי שְׁמוּאֵל בַּר רַב נַחְמָן אָמַר, אַף עַל גַּב דַּאֲנַן מְתַרְגְּמִינַן וְאָמְרִין תַּגָּרִין וְלַפָּדִין וְרָאשֵׁי אֻמִּים, כֻּלָּם רָאשֵׁי אֻמּוֹת הֵן. וְהָעִנְיָן כְּמוֹ שֶׁפֵּרַשְׁתִּי, כִּי הָיוּ הַמְתַרְגְּמִין עוֹשִׂים אַשּׁוּרִים תַּגָּרִין הוֹלְכֵי דֶּרֶךְ, וְהָיוּ עוֹשִׂין מִן לְטוּשִׁים אַנְשֵׁי רֶשַׁע פְּנֵיהֶם פְּנֵי לְהָבִים בּוֹעֲרִים כַּלַּפִּידִים, מִן "לִלְטוֹשׁ אֶת מַחֲרַשְׁתּוֹ וְאֶת אֵתוֹ" (שמואל א יג כ), "יִלְטֹשׁ עֵינָיו לִי" (איוב טז ט), וְאָמַר רַבִּי שְׁמוּאֵל בַּר רַב נַחְמָן שֶׁאַף עַל פִּי שֶׁנָּהֲגוּ לְתַרְגֵּם כֵּן, אֵינָם אֶלָּא רָאשֵׁי אֻמּוֹת, אֵין בָּהֶם שֵׁם תֹּאַר כְּלָל. וְכָךְ הַדָּבָר:

ASHURIM, LETUSHIM AND LEUMMIM. A quote from rahi. These are names of heads of nations. And as for Onkelus's translation I cant fit it in the passuk. It appears to me that regarding אשורים Onkelus held that they are camps of caravans of people traveling on the road from city to city, like it says "a caravan of Yishmaelim" he rendered אשורים from the word אשור in the passuk "My foot has followed in his 'path'" "his footsteps אשוריו will not falter." And regarding לטושים he holds that they're people who dwell in tents who are "spread out (נטושים ) upon the face of the entire land" today living in one place and tomorrow in another. for "lamed" and "nun" are interchanged in many places like לשכה and נשכה ("chamber") in the verse "on that day men were appointed over the chambers (נשכות)" And from this we may understand the word נטושה in the passuk "sharpened [נטושה ] sword" as לטושה (sharpened). And Onkelus said for לאומים [the Aramaic word] ולנגון as a term for "islands" it was the word היו that made him say that. For it would have made more sense for the passuk to say [Dedan ''begot" Ashurim, Letushim, and Leummim,] as it said above "And Mitzraim begot Ludin, Anamin, Lehavim, and Naftuchim." in breishit rabbah we find: "Rabbi Shmuel son of Rav Nachum said: Even though they translate and say that אשורים ולטושים ולאומים are 'merchants, torch like men, and heads of nations' [realy] they were ALL heads of nations" The explanation of this Midrash is as I have just explained. For the [aramaic] translators used to render אשורים "merchants" people who travel on the road. And לטושים "wicked men whose faces were aflame, burning like torches," from the word ללטוש in to shine [ללטוש ] his plow and his spade" and "he casts fiery glances [ילטוש]at me" [About this] Rabbi Shmuel ben Rav Nacman commented that even though people were accustomed to translate in this manner these [3 people named here] were none other than progenitors of nations, and not descriptive terms at all. And so it is indeed.

Ramban on Genesis 25:3:1 · Sefaria Community Translation

מִלְּבַד הָרָעָב הָרִאשׁוֹן אֲשֶׁר הָיָה בִּימֵי אַבְרָהָם אוּלַי לֹא הָיָה רָעָב בָּעוֹלָם עַד יְמֵי אַבְרָהָם (פרקי דר"א כו), וְעַל כֵּן יִמְנֶה הַכָּתוּב מִמֶּנּוּ, כִּי מָה צֹרֶךְ לְהַזְכִּיר זֶה. וְהַנָּכוֹן בְּעֵינַי כִּי זֶה לְהַגִּיד כִּי הָיוּ זוֹכְרִים אוֹתוֹ הָרָעָב הָרִאשׁוֹן, וּמְסַפְּרִים עָלָיו שֶׁבַּעֲבוּרוֹ יָרַד אַבְרָהָם לְמִצְרַיִם, וְשָׁם עָשָׂה לוֹ הַשֵּׁם כָּבוֹד גָּדוֹל. וְלָכֵן הָיָה יִצְחָק חָפֵץ לָלֶכֶת בְּדֶרֶךְ אֲבוֹתָיו לֵרֵד שָׁם, עַד שֶׁנֶּאֱמַר לוֹ "אַל תֵּרֵד מִצְרָיְמָה". וְטַעַם הַמְּנִיעָה אָמְרוּ רַבּוֹתֵינוּ (ב"ר סד ג), אַתָּה עוֹלָה תְּמִימָה וְאֵין חוּצָה לָאָרֶץ כְּדַי לְךָ. וּלְדַעְתִּי נִכְלַל עוֹד בָּעִנְיָן רְמִיזָה בֶּעָתִיד, כִּי גְּלוֹת אַבְרָהָם אֶל מִצְרַיִם מִפְּנֵי הָרָעָב רֶמֶז שֶׁיִּגְלוּ בָּנָיו שָׁם, וְלֶכְתּוֹ אֶל אֲבִימֶלֶךְ לֹא הָיָה גָּלוּת כִּי שָׁם הָיָה יוֹשֵׁב בִּרְצוֹנוֹ, אֲבָל יְרִידָתוֹ שֶׁל יִצְחָק שָׁם מִפְּנֵי הָרָעָב יִרְמֹז לְגָלוּת, כִּי גָּלָה מִמְּקוֹמוֹ בְּעַל כָּרְחוֹ וְהָלַךְ אֶל אֶרֶץ אַחֶרֶת. וְהִנֵּה הָיָה גְּלוֹתוֹ מִמְּקוֹמוֹ אֶל אֶרֶץ פְּלִשְׁתִּים שֶׁהִיא אֶרֶץ מְגוּרֵי אָבִיו, וְיִרְמֹז לְגָלוּת בָּבֶל שֶׁהוּא מְקוֹם מְגוּרֵי אֲבוֹתָם שֶׁהָיוּ בְּאוּר כַּשְׂדִּים. וְדַע כִּי הַגָּלוּת הַנִּזְכָּר יִרְמֹז לְמַעֲשֵׂה יִצְחָק, כַּאֲשֶׁר לֹא לָקְחוּ אִשְׁתּוֹ, וְלֹא הָיָה לוֹ שָׁם רַק הַגָּלוּת וְהַפַּחַד, וּמִתְּחִלָּה אָמַר "הַנֹּגֵעַ בָּאִישׁ הַזֶּה וּבְאִשְׁתּוֹ מוֹת יוּמָת", וּלְיָמִים חָזַר בּוֹ וְאָמַר "לֵךְ מֵעִמָּנוּ", וְאַחֲרֵי כֵן חָזְרוּ אֵלָיו בִּבְרִית. וְכֵן גָּלוּת בָּבֶל, גָּלוּ שָׁם מִפְּנֵי זַלְעֲפוֹת רָעָב, וּמֵעֵת הֱיוֹתָם שָׁם לֹא עֲבָדוּם וְלֹא עִנּוּ אוֹתָם, אֲבָל הָיוּ גְּדוֹלֵיהֶם שָׂרִים בַּמַּלְכוּת, וְאַחֲרֵי כֵן אָמְרוּ "מִי בָכֶם מִכָּל עַמּוֹ יְהִי אֱלֹהָיו עִמּוֹ וְיַעַל" (עזרא א ג), וְהִזְהִירוּ עֲלֵיהֶם שָׂרֵי עֵבֶר הַנָּהָר וְהַפַּחוֹת, וְאַחֲרֵי כֵן בִּטְּלוּ הַבִּנְיָן, וַהֲוָת בָּטְלָא עַד זְמַן וְעִדָּן, אַחֲרֵי כֵן חָזְרוּ וְנָתְנוּ רְשׁוּת בַּבִּנְיָן, וְהִזְהִירוּ וְאָמְרוּ "דִּי לֶהֱוֹן מְהַקְרְבִין נִיחוֹחִין לֶאֱלָהּ שְׁמַיָּא וּמְצַלַּיִן לְחַיֵּי מַלְכָּא וּבְנוֹהִי" (שם ו י):

...Aside from the previous famine that had occurred in the days of Abraham: Perhaps there had not been a famine in the whole world until the days of Abraham (Pirke de Rabbi Eliezer 26) and therefore the Torah counts from then. For what is the need to mention this? And the correct answer in my eyes is that they remembered that first famine and they told each other about it - that because of it Abraham went down to Egypt and God gave him great honor. And therefore Isaac wanted to go in the path of his fathers, to go down there until it was said to him, "Do not go down to Egypt." And the reason he was prevented, our Rabbis say, "You are the flawless offering and outside of the land is not appropriate for you."(Bereshit Rabba 64:3). And in my opinion this is a further hint to the future. For the exile of Abraham in Egypt because of famine was a hint that his children would be exiled there, and when he went to Avimelech, this was not an exile because he settled there of his own will. However, Isaac's descent there because of the famine hints at an exile, for he was exiled from his place against his will and he went to another land. And his exile from his place was to the land of the Philistines which was the land where his father lived. And it hints at the Babylonian exile for this is the place where their fathers lived for they came from Ur. And know that this exile hints at the story of Isaac when they didn't take his wife and he only had exile and fear. And from the beginning he said, 'The person who touches this man and his wife shall surely die,'(Bereshit 26:11) and after some days he took it back and said, 'Leave us.'(Ibid. 26:16) And then afterwords they came back to him and made treaties with him. And thus in the Babylonian exile, they were exiled there because of the fear of famine, and from the time they were there, they were not enslaved and not oppressed. Rather their great ones were ministers in the kingdom and afterwards they said, 'Who among you from all of his nation is his God with him and he will ascend.'(Ezra 1:3). And the ministers from across the river warned them and afterwards they nullified the building and it was nullified until a time afterwards when they came back and gave them permission to build. And they warned them and said to them, "It is enough for the to offer sacrifices to the God of Heaven and pray for the life of the king and his sons."(Ibid. 6:10). To Avimelech the king of the Philistines: It is not know if this is the same Avimelech who was in the days of Abraham or if every king of the Philistines at that times was called that. For also in the days of David, he was called Avimelech. And the opinion of Unkelos is that it was his son. And the reason that Isaac went to Avimelech was that it was his idea to go down to Egypt and he went to Avimelech who had a treaty with his father, perhaps they would treat him well during the days of the famine and he wouldn't need to go down to Egypt. And, in fact, Avimelech did not touch him or his household at all because of the treaty with Abraham. However, the people of the place asked him by way of an innocent question about his wife and he said she was his sister. And even so, the king didn't touch her nor any man from his people because they remembered the issue with Abraham. And this is why he said that "one of the nation" almost slept with her. That is to say, 'I didn't touch her and I was careful of her but it almost happened that one of the people of the land made a mistake about her and you would have brought upon us guilt like the sin we had on us with regard to your father.

Ramban on Genesis 26:1:1 · Sefaria Community Translation

בַּעֲבוּר תְּבָרֶכְךָ נַפְשִׁי הָיָה בְּדַעְתּוֹ לְבָרֵךְ אוֹתוֹ שֶׁיִּזְכֶּה הוּא בְּבִרְכַּת אַבְרָהָם, לִנְחֹל אֶת הָאָרֶץ וְלִהְיוֹת הוּא בַּעַל הַבְּרִית לֵאלֹהִים, כִּי הוּא הַבְּכוֹר. וְנִרְאֶה שֶׁלֹּא הִגִּידָה לוֹ רִבְקָה מֵעוֹלָם הַנְּבוּאָה אֲשֶׁר אָמַר ה' לָהּ "וְרַב יַעֲבֹד צָעִיר", כִּי אֵיךְ הָיָה יִצְחָק עוֹבֵר אֶת פִּי ה' וְהִיא לֹא תִצְלָח. וְהִנֵּה מִתְּחִלָּה לֹא הִגִּידָה לוֹ דֶּרֶךְ מוּסָר וּצְנִיעוּת, כִּי "וַתֵּלֶךְ לִדְרֹשׁ אֶת ה'", שֶׁהָלְכָה בְּלֹא רְשׁוּת יִצְחָק, אוֹ שֶׁאָמְרָה אֵין אָנֹכִי צְרִיכָה לְהַגִּיד נְבוּאָה לַנָּבִיא כִּי הוּא גָּדוֹל מִן הַמַּגִּיד לִי, וְעַתָּה לֹא רָצְתָה לֵאמֹר לוֹ כָּךְ הֻגַּד לִי מֵאֵת ה' טֶרֶם לֵדָתִי, כִּי אָמְרָה בְּאַהֲבָתוֹ אוֹתוֹ לֹא יְבָרֵךְ יַעֲקֹב וְיַנִּיחַ הַכֹּל בִּידֵי שָׁמַיִם, וְהִיא יָדְעָה כִּי בְּסִבַּת זֶה יִתְבָּרֵךְ יַעֲקֹב מִפִּיו בְּלֵב שָׁלֵם וְנֶפֶשׁ חֲפֵצָה. אוֹ הֵם סִבּוֹת מֵאֵת ה' כְּדֵי שֶׁיִּתְבָּרֵךְ יַעֲקֹב וְגַם עֵשָׂו בְּבִרְכַּת הַחֶרֶב, וְלוֹ לְבַדּוֹ נִתְכְּנוּ עֲלִילוֹת:

THAT MY SOUL MAY BLESS THEE. It was Isaac’s intent to bless Esau that he merit the blessing of Abraham to inherit the land and to become the one with whom G-d would make the covenant since he was the firstborn. It would appear that Rebekah never told Isaac of the prophecy which G-d had related to her, i.e., And the elder shall serve the younger, else how would Isaac transgress the commandment of the Eternal, seeing that it shall not prosper. Now at first she did not tell it to him due to ethical modesty, for the verse, And she went to inquire of the Eternal, suggests that she went without Isaac’s permission. [Perhaps she did not tell him because] she said, “I need not relate a prophecy to a prophet for Isaac is greater than the one who told it to me.” And now she did not want to tell him, “So was it said to me in the name of G-d before I gave birth,” for she reasoned that because of his love for Esau he will not bless Jacob, but he will leave everything in the hands of Heaven. And she further knew that by this arrangement of hers, Jacob will be blessed from Isaac’s mouth by an undivided heart and a willing mind. Perhaps these are causes induced by G-d so that Jacob would be blessed, and Esau as well with the blessing of the sword, And by Him alone actions are weighed.

Ramban on Genesis 27:4:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

אֲחִי רִבְקָה אֵם יַעֲקֹב וְעֵשָׂו בַּעֲבוּר שֶׁאָמַר שֶׁצִּוָּה יִצְחָק אֶת יַעֲקֹב לָקַחַת לוֹ אִשָּׁה מִבְּנוֹת לָבָן אֲחִי אִמּוֹ, הִזְכִּיר הַכָּתוּב שֶׁהָיָה גַּם כֵּן אֲחִי אִמּוֹ שֶׁל עֵשָׂו, וְרָאוּי הָיָה שֶׁיְּצַוֶּה גַּם כֵּן לְעֵשָׂו, אֲבָל מִדַּעְתּוֹ שֶׁבִּרְכַּת אַבְרָהָם תִּהְיֶה לְיַעֲקֹב וּלְזַרְעוֹ עָשָׂה כֵן. וְהִזְכִּיר כִּי עֵשָׂו שָׁמַע שֶׁצִּוָּה אוֹתוֹ שֶׁלֹּא יִקַּח אִשָּׁה מִבְּנוֹת כְּנַעַן וְשֶׁיֵּלֵךְ אֶל לָבָן אֲחִי אִמּוֹ, וְהוּא שָׁמַע לַעֲשׂוֹת רְצוֹן אָבִיו שֶׁלֹּא לָקַחַת אִשָּׁה מִבְּנוֹת כְּנַעַן, אַךְ לֹא עָשָׂה כָּרָאוּי שֶׁיִּקַּח מִבְּנוֹת לָבָן אַף עַל פִּי שֶׁהוּא אֲחִי אִמּוֹ, וְעוֹד הִזְכִּיר שֶׁלָּקַח אוֹתָהּ עַל נָשָׁיו וְלֹא גֵּרֵשׁ אֶת הָרָעוֹת, כִּי הָלַךְ עַל תַּאֲוַת נַפְשׁוֹ יוֹתֵר מֵרְצוֹן אָבִיו:

THE BROTHER OF REBEKAH, JACOB’s AND ESAU’s MOTHER. Because it stated that Isaac commanded Jacob to get a wife from the daughters of Laban, his mother’s brother, Scripture mentions that he was also the brother of Esau’s mother. It would have been proper for Isaac to have commanded Esau likewise, but since he knew that the blessing of Abraham would apply only to Jacob and his seed, he did so only to Jacob. Now Scripture further mentions that Esau heard that his father had commanded Jacob not to take a wife from among the daughters of Canaan and that he should go to his mother’s brother Laban. He [Esau] heeded his father’s will that one not take a wife from among the daughters of Canaan, but he did not act properly and take a wife from the daughters of Laban, despite his [Laban’s] being his mother’s brother. Scripture further mentions that he took her besides his former wives, and he did not divorce the evil wives since he followed his heart’s desire more than he followed the will of his father. Vayeitzei

Ramban on Genesis 28:5:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

וַיַּרְא וְהִנֵּה בְאֵר בַּשָּׂדֶה וְהִנֵּה שָׁם שְׁלֹשָׁה עֶדְרֵי צֹאן רֹבְצִים עָלֶיהָ יַאֲרִיךְ הַכָּתוּב בַּסִּפּוּר הַזֶּה לְהוֹדִיעֵנוּ כִּי קוֹיֵ ה' יַחֲלִיפוּ כֹחַ וְיִרְאָתוֹ תִּתֵּן עוֹז. כִּי הִנֵּה יַעֲקֹב אָבִינוּ בָּא מִן הַדֶּרֶךְ וְהוּא עָיֵף, וַיָּגֶל לְבַדּוֹ הָאֶבֶן אֲשֶׁר הָיוּ צְרִיכִים אֵלֶיהָ כָּל הָרוֹעִים וּשְׁלֹשָׁה עֶדְרֵי צֹאן אֲשֶׁר לָהֶם רוֹעִים רַבִּים וְשׁוֹמְרִים כֻּלָּם רוֹבְצִים עָלֶיהָ אֵינָם יְכוֹלִים לַהֲנִיעָהּ כְּלָל. וּלְרַבּוֹתֵינוּ בִּבְרֵאשִׁית רַבָּה (בראשית רבה ע':ח') גַּם בָּזֶה לָהֶם סוֹד רֶמֶז לֶעָתִיד, כִּי נִזְדַּמֵּן לוֹ כָּכָה שֶׁנִּכְנַס בְּדֶרֶךְ הַבְּאֵר, וְלֹא נֶאֶסְפוּ כָּל הָעֲדָרִים רַק שְׁלֹשָׁה מֵהֶם, וּבָא בַּזְּמַן שֶׁהָאֶבֶן עַל פִּי הַבְּאֵר וְהָעֲדָרִים שׁוֹמְרִים לָהּ, וְכָל הָעִנְיָן הַמְסֻפָּר כָּאן, לְהוֹדִיעוֹ שֶׁיַּצְלִיחַ בַּדֶּרֶךְ הַזֶּה וְיֵצֵא מִמֶּנּוּ זֶרַע זוֹכֶה לָרֶמֶז הַזֶּה, כִּי הַבְּאֵר יִרְמֹז לְבֵית הַמִּקְדָּשׁ, וְג' עֶדְרֵי צֹאן עוֹלֵי שְׁלֹשָׁה רְגָלִים, "כִּי מִן הַבְּאֵר הַהִוא יַשְׁקוּ הָעֲדָרִים", שֶׁמִּשָּׁם הָיוּ שׁוֹאֲבִין רוּחַ הַקֹּדֶשׁ, אוֹ שֶׁיִּרְמֹז "כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה" (ישעיהו ב ג) שֶׁנִּמְשְׁלָה לְמַיִם (ב"ק יז), "וּדְבַר ה' מִירוּשָׁלִַם". "וְנֶאֶסְפוּ שָׁמָּה כָל הָעֲדָרִים", בָּאִים מִלְּבֹא חֲמָת עַד נַחַל מִצְרַיִם (מלכים א ח סה), "וְגָלְלוּ אֶת הָאֶבֶן וְהִשְׁקוּ", שֶׁמִּשָּׁם הָיוּ שׁוֹאֲבִין רוּחַ הַקֹּדֶשׁ, "וְהֵשִׁיבוּ אֶת הָאֶבֶן", מֻנָּח לָרֶגֶל הַבָּא:

AND HE LOOKED, AND BEHOLD A WELL IN THE FIELD, AND LO THREE FLOCKS OF SHEEP LYING THERE BY IT. Scripture tells this story at length in order to let us know that they that wait for the Eternal shall renew their strength, and the fear of Him gives strength. For here our father Jacob is coming from the journey and he is tired, yet he alone rolls away the stone, a task which required all the shepherds. The many shepherds and all the watchmen of the three flocks of sheep could not shift the rock. With respect to this chapter, our Rabbis in Bereshith Rabbah also have a secret which alludes to the future. For it happened to him that he came to Haran by way of the well, and only three of all the flocks were gathered. He arrived at the time when the stone was yet upon the mouth of the well, and the flocks waited for the water thereof. Likewise, the matter which is narrated here is all for the purpose of letting it be known that Jacob will succeed in this venture and will have children worthy of the fulfillment of this allusion. For the well alludes to the Sanctuary, and the three flocks of sheep are symbolic of the pilgrims ascending to the Sanctuary during the three festivals. The expression, For out of that well they watered the flocks, alludes to the fact that they drew holy inspiration from the pilgrimages to the Sanctuary. It may be that it alludes to the verse, For out of Zion shall go forth Torah — which has been likened to water, and the word of the Eternal from Jerusalem. — And thither were all the flocks gathered — from the entrance of Hamath unto the Brook of Egypt. — And they rolled the stone from the well’s mouth and watered, for they drew holy inspiration therefrom. And they put the stone back to lie dormant until the next festival.

Ramban on Genesis 29:2:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

הָבָה לִּי בָנִים אָמְרוּ הַמְּפָרְשִׁים (רש"י וראב"ע), שֶׁתִּתְפַּלֵּל עָלַי, "וְאִם אַיִן מֵתָה אָנֹכִי", לְשׁוֹן רַשִׁ"י (רש"י על בראשית ל':א'), שֶׁמִּי שֶׁאֵין לוֹ בָּנִים חָשׁוּב כְּמֵת, וְהוּא מִדְרַשׁ רַבּוֹתֵינוּ (ב"ר עא ו). וַאֲנִי תָּמֵהַּ, אִם כֵּן לָמָּה חָרָה אַפּוֹ, וְלָמָּה אָמַר "הֲתַחַת אֱלֹהִים אָנֹכִי", וְשׁוֹמֵעַ אֶל צַדִּיקִים ה', וּמָה שֶׁאָמַר אַבָּא לֹא הָיוּ לוֹ בָּנִים אֲנִי יֵשׁ לִי בָּנִים, מִמֵּךְ מָנַע מִמֶּנִּי לֹא מָנַע, וְכִי הַצַּדִּיקִים אֵינָן מִתְפַּלְּלִים בְּעַד אֲחֵרִים, וְהִנֵּה אֵלִיָּהוּ וֶאֱלִישָׁע הִתְפַּלְּלוּ בְּעַד נָשִׁים נָכְרִיּוֹת (מ"א יז כא ושם ב ד טז). וְנִרְאֶה שֶׁבִּשְׁבִיל זֶה תְּפָסוּהוּ רַבּוֹתֵינוּ, אָמְרוּ בִּבְרֵאשִׁית רַבָּה (בראשית רבה ע"א:ז'), אָמַר לוֹ הקב"ה, כָּךְ עוֹנִין אֶת הַמְּעִיקוֹת, חַיֶּיךָ שֶׁבָּנֶיךָ עֲתִידִין לַעֲמֹד לִפְנֵי בְּנָהּ. וְעַל דֶּרֶךְ הַפְּשָׁט אָמְרָה רָחֵל לְיַעֲקֹב שֶׁיִּתֵּן לָהּ בָּנִים, וּבֶאֱמֶת דַּעְתָּהּ לֵאמֹר שֶׁיִּתְפַּלֵּל עָלֶיהָ, אֲבָל שֶׁיִּתְפַּלֵּל עָלֶיהָ עַד שֶׁיִּתֵּן לָהּ בָּנִים עַל כָּל פָּנִים, וְאִם אַיִן שֶׁתָּמִית עַצְמָהּ בְּצַעַר. דִּבְּרָה שֶׁלֹּא כַּהֹגֶן בְּקִנְאָתָהּ, וְחָשְׁבָה כִּי בְּאַהֲבָתוֹ אוֹתָהּ יִתְעַנֶּה יַעֲקֹב וְיִלְבַּשׁ שַׂק וָאֵפֶר וְיִתְפַּלֵּל עַד שֶׁיִּהְיוּ לָהּ בָּנִים שֶׁלֹּא תָּמוּת בְּצַעֲרָהּ:

Yaakov became very angry. See Rashi. According to the Sages (Bereishis Rabbah 71) it was wrong of him to become angry. After all, many great people prayed on behalf of barren women. His punishment was that in the end his other children were obliged to bow before her son Yosef.

Ramban on Genesis 30:1:1 · Sefaria Community Translation

כִּי בְּכָל כֹּחִי עָבַדְתִּי אֶת אֲבִיכֶן מִתְּחִלָּה, וְנִתְבָּרֵךְ לְרַגְלִי. וְיִתָּכֵן שֶׁהָיָה לְלָבָן צֹאן רַבּוֹת, כִּי נִתְבָּרְכוּ גַּם הָעֲטוּפִים לְרֶגֶל יַעֲקֹב, כִּי לֹא צָעֲקוּ בָּנָיו רַק בְּקִנְאָתָם לְיַעֲקֹב שֶׁעָשָׂה כָּל הַכָּבוֹד הַזֶּה:

THAT WITH ALL MY POWER I HAVE SERVED YOUR FATHER. That is, “from the outset, and he has been blessed since my coming.” It is possible that Laban’s flocks had been many, but that even the feebler ones were blessed since Jacob came, for Laban’s sons complained only out of jealousy of Jacob that he had gotten all this wealth.

Ramban on Genesis 31:6:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

וַיִּפְגְּעוּ בוֹ מַלְאֲכֵי אֱלֹהִים לְשׁוֹן רַשִׁ"י (רש"י על בראשית ל"ב:ב') מַלְאֲכֵי אֶרֶץ יִשְׂרָאֵל יָצְאוּ לִקְרָאתוֹ. "מַחֲנָיִם", שְׁתֵּי מַחֲנוֹת, שֶׁל חוּצָה לָאָרֶץ בָּאוּ עִמּוֹ עַד כָּאן וְשֶׁל אֶרֶץ יִשְׂרָאֵל יָצְאוּ לִקְרָאתוֹ. וַאֲנִי תָּמֵהַּ בָּזֶה, שֶׁהֲרֵי עֲדַיִן לֹא הִגִּיעַ יַעֲקֹב לָאָרֶץ וְרָחוֹק הָיָה מִשָּׁם, וְשָׁלַח מַלְאָכִים אֶל עֵשָׂו מֵרָחוֹק, וְשָׁם (בראשית ל"ב:כ"ג) נֶאֱמַר "וַיַּעֲבֹר אֵת מַעֲבַר יַבֹּק", שֶׁהוּא "יַבֹּק הַנַּחַל גְּבוּל בְּנֵי עַמּוֹן" (דברים ג טז), שֶׁהוּא דְּרוֹמִית מִזְרָחִית לְאֶרֶץ יִשְׂרָאֵל, וַעֲדַיִן יֵשׁ לוֹ לַעֲבֹר גְּבוּל בְּנֵי עַמּוֹן וּמוֹאָב וְאַחֲרֵי כָּךְ אֶרֶץ אֱדוֹם, וּתְחִלַּת בִּיאָתוֹ בָּאָרֶץ בִּשְׁכֶם הָיָה, שֶׁנֶּאֱמַר (בראשית ל"ג:י"ח) "וַיָּבֹא יַעֲקֹב שָׁלֵם עִיר שְׁכֶם אֲשֶׁר בְּאֶרֶץ כְּנַעַן". אֲבָל הָיְתָה הַמַּרְאָה הַזֹּאת לְיַעֲקֹב כַּאֲשֶׁר בָּא בִּגְבוּל אוֹיְבָיו, לְהוֹדִיעוֹ כִּי רַבִּים אֲשֶׁר אִתּוֹ מֵאֲשֶׁר אִתָּם, וְנִקְרָא שֵׁם הַמָּקוֹם מַחֲנָיִם כִּי כֵן הַדֶּרֶךְ בַּשֵּׁמוֹת, אוֹ מַחֲנָיִם – מַחֲנֵהוּ וּמַחֲנֵה הָעֶלְיוֹנִים, לוֹמַר כִּי מַחֲנֵהוּ בָּאָרֶץ כְּמַחֲנֵה הַמַּלְאָכִים, כֻּלָּם מַחֲנוֹת אֱלֹהִים מְבָרְכִים לוֹ וּמוֹדִים בְּיִחוּדוֹ יִתְבָּרַךְ שְׁמוֹ לְעוֹלָמִים:

Rashi says, these are the angels who minister in the Land of Israel came to meet him. מחנים, the two camps that were outside the land came with him until then, and from Eretz Yisroel they came to meet him. I am astounded at this. Indeed, Yaakov had not even gotten to the land, he was from from it, and he sent angels to Esau from far away, as it says in (Gen. 32:23) it says that he crossed the ford of Yabbuk, which was the stream of Yabbuk , which is on the border of the sons of Ammon. (Deut. 3:16), which is south east of Eretz Yisroel. And he hadn't crossed the border of the sons of Ammon or Moab, and after that is the land of Edom. The first instance of his entrance into Shechem was when it says in (Gen. 33:18), that Jacob came whole (or safely) to Shechem that is in Eretz Canaan. But this was shown to Yaakov when he came to the border of his enemy to announce to them that he had many with him, so they would be content. They called the place Machanayim because this was the path in Shemos or Machanayim their camps or the supreme camp, we learn because the camps in the land are like the camps of the angels. they are all Gds camps. We should bless them and give praise to them an bless his name forever, even if this Parsha was eliminated. But, this parsha is written to announce that Hashem saved his servant and redeemed him with a strong arm, and he sent an angel to save him. and we learn more that he was not confident in his deeds, and he made an effort to save all that he could. and here is another hint for generations to come, that all that happened to our fathers with Esau his brother, will happen with us every time with the sons of Esau. and its important for us to follow in the path of the righteous, who invite us for three things that he takes upon himself. Prayer for the generations, and saving us in times of war, and to escape and survive. and already our teachers hinted at this from this Parsha when it reminds us in Gen 32:9 and Gen. 33:15

Ramban on Genesis 32:2:1 · Sefaria Community Translation

מִי אֵלֶּה לָּךְ שָׁאַל עַל הַנָּשִׁים וְעַל הַיְלָדִים, וְעָנָה "הַיְלָדִים אֲשֶׁר חָנַן אֱלֹהִים אֶת עַבְדֶּךָ" דֶּרֶךְ מוּסָר, כִּי לֹא רָצָה לוֹמַר שֶׁהֵם נָשָׁיו, וְהֵבִין עֵשָׂו שֶׁהֵן אִמּוֹת הַיְּלָדִים:

WHO ARE THESE WITH THEE? Esau inquired about the women and children, and Jacob modestly answered, The children whom G-d hath graciously given thy servant, as he did not want to say that they were his wives. Esau thereby understood that they were the mothers of the children.

Ramban on Genesis 33:5:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

וְטַעַם בַּת לֵאָה אֲשֶׁר יָלְדָה לְיַעֲקֹב לוֹמַר שֶׁהִיא אֲחוֹת שִׁמְעוֹן וְלֵוִי הַמְּקַנְּאִים וְנוֹקְמִים נִקְמָתָהּ. וְהִזְכִּיר "אֲשֶׁר יָלְדָה לְיַעֲקֹב", כִּי כָל הָאַחִים קִנְּאוּ בָּהּ:

THE DAUGHTER OF LEAH, WHOM SHE HAD BORNE UNTO JACOB. The reason [Scripture specifies the daughter of Leah] is to state that she was the sister of Simeon and Levi, who were envious for her sake and avenged her cause. And Scripture mentions further, whom she had borne unto Jacob, in order to allude to the fact that all the brothers were envious for her.

Ramban on Genesis 34:1:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

וְשֶׁב שָׁם וַעֲשֵׂה שָׁם מִזְבֵּחַ לֹא יָדַעְתִּי מַהוּ "וְשֶׁב שָׁם". וְיִתָּכֵן שֶׁצִּוָּהוּ לָשֶׁבֶת שָׁם תְּחִלָּה וְאַחַר כֵּן יַעֲשֶׂה הַמִּזְבֵּחַ, לְהִטָּהֵר מֵעֲבוֹדָה זָרָה אוֹ מִן הַחֲלָלִים שֶׁהָרְגוּ, כְּעִנְיַן "וְאַתֶּם חֲנוּ מִחוּץ לַמַּחֲנֶה שִׁבְעַת יָמִים" (במדבר לא יט), כִּי לֹא צֻוּוּ עֲדַיִן בְּמֵי חַטָּאת, וְיַעֲקֹב נִזְדָּרֵז בַּמִּצְוָה לְהִטָּהֵר טֶרֶם בּוֹאוֹ שָׁם. אוֹ שֶׁיִּהְיֶה "וְנָקוּמָה וְנַעֲלֶה בֵּית אֵל" מֻקְדָּם בְּמַעֲשֵׂה, וְאוּלַי צִוָּה "וְשֶׁב שָׁם" לְפַנּוֹת מַחְשַׁבְתּוֹ לְדָבְקָה בָּאֵל:

GO UP TO BETH-EL AND ABIDE THERE, AND MAKE THERE AN ALTAR. I do not know the significance of the expression, and abide there. Now it is possible that G-d commanded him to abide there at first in order to purify the camp from the idols taken from Shechem or from the dead they had touched, similar to, And encamp ye without the camp seven days, since they had not yet been commanded concerning the Waters of Sprinkling, and afterwards they were to make the altar. But Jacob was zealous in observing the commandment to be purified before he came to Beth-el. It may be that Jacob’s words, And let us arise, and go up to Beth-el, actually preceded the purification mentioned in the previous verse. And perhaps the command, and abide there, means that he was to direct his thought to cleaving to G-d.

Ramban on Genesis 35:1:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

עָדָה בַּת אֵילוֹן הִיא בָּשְׂמַת בַּת אֵילוֹן, וְנִקְרֵאת בָּשְׂמַת (בראשית כ"ו:ל"ד) עַל שֵׁם שֶׁהָיְתָה מְקַטֶּרֶת בְּשָׂמִים לַעֲבוֹדָה זָרָה. וְאָהֳלִיבָמָה הִיא יְהוּדִית, אוֹתוֹ רָשָׁע כִּנָּה שְׁמָהּ יְהוּדִית לוֹמַר שֶׁהִיא כּוֹפֶרֶת בַּעֲבוֹדָה זָרָה כְּדֵי לְהַטְעוֹת אֶת אָבִיו:

ADAH THE DAUGHTER OF ELON. She is identical with Basmath the daughter of Elon, and she was called Basmath because she burned incense (besamim) to the idols. And Oholibamah, (mentioned here), is identical with Judith. In order to deceive his father, the wicked Esau changed her name to Judith (Jewess) to suggest that she had abandoned idol-worship.

Ramban on Genesis 36:2:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ מְגוּרֵי אָבִיו כִּי אָמַר שֶׁאַלּוּפֵי עֵשָׂו יָשְׁבוּ בְּאֶרֶץ אֲחֻזָּתָם, כְּלוֹמַר הָאָרֶץ שֶׁלָּקְחוּ לָהֶם לַאֲחֻזַּת עוֹלָם, אֲבָל יַעֲקֹב יָשַׁב גֵּר כְּאָבִיו בְּאֶרֶץ לֹא לָהֶם אֶלָּא לִכְנַעַן, וְהַכַּוָּנָה לְהַגִּיד כִּי הֵם בּוֹחֲרִים לָגוּר בָּאָרֶץ הַנִּבְחֶרֶת וְשֶׁנִּתְקַיֵּם בָּהֶם "כִּי גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם" (בראשית ט"ו:י"ג) וְלֹא בְּעֵשָׂו, כִּי בְּיַעֲקֹב לְבַדּוֹ יִקָּרֵא לָהֶם זָרַע:

AND JACOB DWELT IN THE LAND OF HIS FATHERS. The meaning of the verse is that since Scripture had said that the chiefs of Esau dwelt in the land of their possessions — that is to say, the land which they took to themselves as a possession forever — it now says that Jacob, however, dwelt as his father had, as a stranger in a land which was not their own but which belonged to the Canaanites. The purport is to relate that they elected to dwell in the Chosen Land, and that G-d’s words to Abraham, That thy seed shall be a stranger in a land that is not theirs, were fulfilled in them but not in Esau, for Jacob alone shall be called their progeny.

Ramban on Genesis 37:1:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

בַּת אִישׁ כְּנַעֲנִי אָמַר אוּנְקְלוֹס (תרגום אונקלוס על בראשית ל"ח:ב') "תַּגָּרָא", כְּלוֹמַר אִישׁ סוֹחֵר שֶׁבָּא לָגוּר בָּאָרֶץ בִּסְחוֹרָתוֹ. וְדַעְתּוֹ לוֹמַר כִּי בְּנֵי יַעֲקֹב יִשְׁתַּמְּרוּ מִלִּשָּׂא כְּנַעֲנִיּוֹת כַּאֲשֶׁר צִוָּה אֲבִיהֶם יִצְחָק גַּם אַבְרָהָם, וְכֵן הִזְכִּירוּ בַּגְּמָרָא בְּמַסֶּכֶת פְּסָחִים (פסחים נ'). וְהָיוּ נְשֵׁיהֶם מִצְרִיּוֹת עַמּוֹנִיּוֹת מוֹאֲבִיּוֹת וּמְיֻחֲסֵי בְּנֵי יִשְׁמָעֵאל וּבְנֵי קְטוּרָה. וּלְכָךְ יִחֵד הַכָּתוּב עַל שָׁאוּל בֶּן שִׁמְעוֹן (להלן מו י) "וְשָׁאוּל בֶּן הַכְּנַעֲנִית", כִּי הוּא לְבַדּוֹ בָּהֶם, וְגַם שָׁם דָּרְשׁוּ (ב"ר פ יא) שֶׁהִיא דִּינָה שֶׁנִּבְעֲלָה לִכְנַעֲנִי. וְרַבּוֹתֵינוּ (שם פד יט) נֶחְלְקוּ בַּדָּבָר, אָמְרוּ, רַבִּי יְהוּדָה אוֹמֵר תְּאוֹמוֹת נוֹלְדוּ עִם הַשְּׁבָטִים וּנְשָׂאוּם. רַבִּי נְחֶמְיָה אוֹמֵר, כְּנַעֲנִיּוֹת הָיוּ. וְיִתָּכֵן שֶׁלֹּא הִקְפִּיד רַבִּי נְחֶמְיָה בְּיִחוּסָן, שֶׁלֹּא נִתְכַּוֵּן אֶלָּא לוֹמַר שֶׁנָּשְׂאוּ מִנְּשֵׁי אֶרֶץ כְּנַעַן, אֲבָל הָיוּ מִן הַגֵּרִים וְהַתּוֹשָׁבִים הַבָּאִים מִכָּל הָאֲרָצוֹת, אוֹ עַמּוֹנִיּוֹת וּמוֹאֲבִיּוֹת וּמִיֶּתֶר הָעַמִּים, כִּי לֹא נִתְכַּוֵּן רַק לַחְלֹק עַל רַבִּי יְהוּדָה שֶׁלֹּא נָשְׂאוּ אַחְיוֹתֵיהֶם, שֶׁאֲחוֹתוֹ מִן הָאֵם אֲסוּרָה לִבְנֵי נֹחַ (סנהדרין נח). וּלְדַעַת רַבִּי יְהוּדָה יִצְטָרְכוּ בְּנֵי לֵאָה לָשֵׂאת תְּאוֹמוֹת שִׁשָּׁה הָאֲחֵרִים, וְהֵם יִשְׂאוּ שֶׁלָּהֶם, אוֹ שֶׁלֹּא יוֹדֶה ר' נְחֶמְיָה בַּתְּאוֹמוֹת כְּלָל, וְלֹא הָיְתָה לוֹ בַּת זוּלָתִי דִּינָה, כְּמַשְׁמָעוּת הַכָּתוּב. וְעַל דֶּרֶךְ סְבָרָא אֵינֶנּוּ נָכוֹן שֶׁיִּשְׂאוּ כֻּלָּם כְּנַעֲנִיּוֹת, שֶׁיִּהְיֶה בְּנוֹחֲלֵי הָאָרֶץ מִזֶּרַע כְּנַעַן הָעֶבֶד הָאָרוּר כְּמוֹ מִזַּרְעוֹ שֶׁל אַבְרָהָם, וְהַכָּתוּב צִוָּה לְהַחֲרִימוֹ וְלֹא תִּהְיֶה לוֹ שְׁאֵרִית וּפְלֵיטָה, וְעַל כָּל פָּנִים זֶה הָאִישׁ תַּגָּר, כִּי לָמָּה יִצְטָרֵךְ הַכָּתוּב לֵאמֹר כִּי הוּא כְּנַעֲנִי בְּיִחוּסוֹ וְכָל אַנְשֵׁי הָאָרֶץ הַהִיא כְּנַעֲנִים הֵם מִן הַפְּרִזִּי וּמִן הַיְבוּסִי וַאֲחֵיהֶם, כִּי לִכְנַעַן יִתְיַחֲסוּ כֻּלָּם, וַעֲדֻלָּם בְּאֶרֶץ כְּנַעַן הִיא, וְהָרָאוּי הָיָה שֶׁיֹּאמַר וַיִּקַּח שָׁם יְהוּדָה אִשָּׁה וּשְׁמָהּ כָּךְ, כַּאֲשֶׁר הִזְכִּיר שְׁמוֹת הַנָּשִׁים בְּתָמָר וּנְשֵׁי עֵשָׂו וְזוּלָתָן (לעיל ד יט יא כט כה א). אֲבָל פֵּרֵשׁ בּוֹ שֶׁהוּא תַּגָּר, שֶׁאֵינֶנּוּ מִן הָאָרֶץ שֶׁהָיְתָה לַחִוִּי אוֹ לָאֱמֹרִי. וְזֶה טַעַם "וַיַּרְא שָׁם יְהוּדָה בַּת אִישׁ כְּנַעֲנִי", כִּי בַּעֲבוּר אָבִיהָ נְשָׂאָהּ. וְהַכָּתוּב שֶׁאָמַר "בְּנֵי יְהוּדָה עֵר וְאוֹנָן וְשֵׁלָה שְׁלֹשָׁה נוֹלְדוּ לוֹ מִבַּת שׁוּעַ הַכְּנַעֲנִית" (דהי"א ב ג), בַּעֲבוּר הֱיוֹתָהּ בַּת אִישׁ הַכְּנַעֲנִי תִּקָּרֵא כֵן, כִּי הָאִישׁ הַהוּא יִקָּרֵא לָהֶם הַסּוֹחֵר, כִּי הוּא יָדוּעַ וּמֻבְהָק בִּסְחוֹרָתוֹ אֲשֶׁר בַּעֲבוּרָהּ גָּר שָׁם. וְרַבִּי אַבְרָהָם אָמַר (להלן מו י), כִּי בַּעֲבוּר הֱיוֹת הָאִשָּׁה הַזֹּאת כְּנַעֲנִית וְעָבַר עַל דַּעַת אֲבוֹתָיו, הָיוּ בָּנֶיהָ רָעִים וּמֵתוּ, וְלָכֵן הִזְכִּירוֹ הַכָּתוּב, וְשָׁאוּל לְבַדּוֹ הִזְכִּיר שֶׁהָיָה בֶּן הַכְּנַעֲנִית כִּי לֹא הֻצְרַךְ לְהַזְכִּיר כֵּן בְּשֵׁלָה. וְאִם כֵּן יִהְיֶה טַעַם "וַיַּרְא שָׁם יְהוּדָה", כְּלוֹמַר שֶׁרָאָה אוֹתָהּ וְחָשַׁק בָּהּ, כְּעִנְיַן "וַיַּרְא אִשָּׁה בְּתִמְנָתָה" דְּשִׁמְשׁוֹן (שופטים יד א), וּבְפָרָשַׁת וַיְחִי יַעֲקֹב (רש"י על בראשית נ':י"ג) כָּתַב רַשִׁ"י זַ"ל, "וַיִּשְׂאוּ אוֹתוֹ בָנָיו" וְלֹא בְּנֵי בָנָיו, שֶׁכָּךְ צִוָּם, אַל יִטְעֲנוּ בְּמִטָּתִי אֶחָד מִבְּנֵיכֶם לְפִי שֶׁהֵם מִבְּנוֹת כְּנַעַן (במדב"ר ב ח). וְיִהְיֶה זֶה לְפִי שֶׁשָּׁאוּל בֶּן שִׁמְעוֹן וְשֵׁלָה בֶּן יְהוּדָה הָיוּ מִבְּנוֹת כְּנַעַן, וְלָכֵן יוֹצִיא אֶת כֻּלָּם. אֲבָל בַּנֻּסְחָאוֹת שֶׁלָּנוּ בִּבְרֵאשִׁית רַבָּה מָצִינוּ בְּכֻלָּן, אֶחָד מִבְּנֵי בְּנֵיכֶם, שֶׁיֵּשׁ בָּהֶם מִבְּנוֹת כְּנַעַן. וְכֵן תָּמָר הָיְתָה בַּת אַחַת מִן הַגֵּרִים בָּאָרֶץ, לֹא בַּת אִישׁ כְּנַעֲנִי בְּיִחוּסוֹ, כִּי חָלִילָה שֶׁיִּהְיֶה אֲדוֹנֵנוּ דָּוִד וּמְשִׁיחַ צִדְקֵנוּ שֶׁיִּגָּלֶה לָנוּ בִּמְהֵרָה מִזֶּרַע כְּנַעַן הָעֶבֶד הַמְּקֻלָּל. וְרַבּוֹתֵינוּ אָמְרוּ (ב"ר פה י) בְּתָמָר שֶׁהָיְתָה בִּתּוֹ שֶׁל שֵׁם, וְהוּא כֹהֵן לְאֵל עֶלְיוֹן:

A DAUGHTER OF A CERTAIN CANAANITE. [In translating “Canaanite,” Onkelos said “merchant.” That is to say, a merchantman who came to dwell in the land of Canaan for business reasons. His intent is to say that Jacob’s sons guarded themselves from marrying Canaanitish women, as Isaac and Abraham, their fathers, had commanded. And thus did the Sages mention in the Gemara of Tractate Pesachim. They took as wives women from Egypt, Ammon, Moab, and from the noble families of the children of Ishmael and the sons of Keturah. It is for this reason that Scripture singles out Shaul, the son of Simeon, as the son of a Canaanitish woman, as he was the only one among them. And even there the Rabbis expounded that the reference is to Dinah who had relations with a Canaanite [Shechem]. Our Rabbis, however, have differed in this matter. Thus they have said: “Rabbi Yehudah says, ‘Twin sisters were born with each of Jacob’s sons, and they took them as wives.’ Rabbi Nechemyah says, ‘Their wives were Canaanitish women.’” It is possible that Rabbi Nechemyah was not particular about [ the term “Canaanitish” and did not mean it to indicate] their genealogy. He meant to say only that they took women from the land of Canaan as wives. However, they were from among the strangers and the sojourners who had come there from all lands, either Ammonite or Moabite women, and other peoples. His purpose was only to differ with Rabbi Yehudah and say that they did not marry their sisters, since a maternal sister is forbidden to the sons of Noah. But according to Rabbi Yehudah it will be necessary to say that the sons of Leah married the twin sisters of the six other brothers, and they in turn wed the twin sisters of the sons of Leah. It may be that Rabbi Nechemyah does not at all admit the existence of these twins, with Jacob not having any daughter other than Dinah, as the literal interpretation of Scripture would indicate. It is not logically correct to say that they all married Canaanitish women since there would then have been descendants of Canaan, the accursed servant, among those who inherited the land, just as there were representatives of the seed of Abraham, and Scripture has commanded that he be destroyed until neither remnant nor survivor remain. In any case, this man [the Canaanite referred to here] was a merchant, for why should Scripture find it necessary to state that he was a Canaanite by descent when all people of the land were Canaanites, of the Perizzites and Jebusites and their brothers, as all of these traced their genealogy to Canaan? Adullam, [from where this man came] furthermore, was in the land of Canaan. It would then have been proper for the verse to say: “And Judah took there a wife with such-and-such a name,” just as it mentions the names of the women in the case of Tamar, and Esau’s wives, and others. But the true explanation is that he was a merchant, not of the land of Canaan, which belonged to the Hivite or the Amorite. This then is the meaning of the verse: And Judah saw there a daughter of a certain Canaanite, implying that he married her on account of her father. And concerning the verse which states, The sons of Judah: Er, and Onan, and Shelah; which three were born unto him of Bath-shua the Canaanitess, this is due to the fact that being the daughter of the man called “the Canaanite,” she was also so called, since this man was called “the merchant” by them as he was known for, and expert in, his trade, on account of which he settled there. Rabbi Abraham ibn Ezra says that because this woman was a Canaanitess, and Judah had transgressed the opinion of his fathers, her children were evil and they died. And this is why concerning Shaul, Scripture mentions only that he was the son of a Canaanitish woman, but with respect to Shelah the son of Judah it was not necessary for Scripture to mention it [when enumerating the descendants of Jacob who entered Egypt]. If so, the expression, And Judah saw there a daughter, would mean that he saw her and desired her, even as it says of Samson, And he saw a woman in Timnah. And in the Parshah of Vayechi Yaakov, Rashi wrote: “And his sons bore him, but not his sons’ sons. For thus indeed did Jacob command them; ‘My bier shall not be borne by any of your sons since they are children of Canaanitish women.’” It may be that, according to Rashi, Jacob said this of Shaul the son of Simeon, and Shelah the son of Judah, who were of the daughters of Canaan, and therefore Jacob excluded all the other [grandsons although their mothers were not Canaanitish]. However, in all of our texts of Bereshith Rabbah we find this version: “My bier shall not be borne by any of your sons’ sons, as there is among them of the daughters of Canaan.” Tamar likewise was the daughter of one of the strangers living in the land, not the daughter of a man who was a Canaanite by descent. Far be it that our lord David and the Messiah our just one, who will speedily reveal himself to us, be of the seed of Canaan, the accursed servant. Our Rabbis have also said concerning Tamar that she was the daughter of Shem, of whom it is said, And he was a priest of the most high G-d.

Ramban on Genesis 38:2:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

כִּי ה' אִתּוֹ שֵׁם שָׁמַיִם שָׁגוּר בְּפִיו, לְשׁוֹן רַשִׁ"י (רש"י על בראשית ל"ט:ג'). וְאֵינוֹ נִרְאֶה, אֲבָל "וַיַּרְא אֲדֹנָיו כִּי ה' אִתּוֹ", כִּי יַצְלִיחוּ מַעֲשָׂיו בְּכָל עֵת יוֹתֵר מִכָּל אָדָם, וְיָדַע כִּי מֵאֵת אֱלֹהִים הוּא לוֹ, וְכֵן (בראשית כ"ו:כ"ח) "רָאֹה רָאִינוּ כִּי הָיָה ה' עִמָּךְ", וַיִּמְצָא חֵן בְּעֵינָיו וְשָׂמוֹ מְשָׁרֵת לְעַצְמוֹ וּפָקִיד עַל בֵּיתוֹ:

THAT THE ETERNAL WAS WITH HIM. The name of G-d was a familiar word in his mouth. This is Rashi’s language. But it does not appear to be correct. Instead, And his lord saw that the Eternal was with him, means that he saw that his endeavors were always more successful than that of anyone else, so he knew that success came to him from G-d. In a similar sense is the verse, We have surely seen that the Eternal was with thee. Thus Joseph found favor in his lord’s eyes, and he appointed him as his personal attendant and overseer of his house.

Ramban on Genesis 39:3:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

עַל שְׁנֵי סָרִיסָיו הָיוּ אֵלֶּה הַשָּׂרִים שְׁנֵיהֶם סָרִיסִים, כִּי הָיוּ שָׂרֵי הַמַּשְׁקִים וְהָאוֹפִים גַּם בְּבֵית הַנָּשִׁים אֲשֶׁר לַמֶּלֶךְ, וְהַמְּלָכִים יְסָרְסוּ אוֹתָם. וְדַעַת אוּנְקְלוֹס (תרגום אונקלוס על בראשית מ':ב') כִּי סָרִיסִים – שָׂרִים וּגְדוֹלִים, אָמַר בְּפוֹטִיפַר (תרגום אונקלוס על בראשית ל"ז:ל"ו) "רַבָּא דְּפַרְעֹה" וְ"עַל תְּרֵין רַבְרְבָנוֹהִי", וְכֵן תִּרְגֵּם יוֹנָתָן (מלכים ב כ יח) "וְהָיוּ סָרִיסִים בְּהֵיכַל מֶלֶךְ בָּבֶל":

AGAINST TWO ‘SARISAV’ (OF HIS EUNUCHS). These two lords were both castrates, for as they also acted as the chiefs of the butlers and bakers in the women’s quarters in the royal apartments, the kings would customarily castrate them. Onkelos’ opinion though is that sarisim means lords and chiefs. Thus he says of Potiphar, who is called sris par’oh, “the officer of Pharaoh,” and in the present verse he similarly translates, “against his two officers.” And so did the Targum Yonathan translate: And they shall be ‘sarisim’ in the palace of the king of Babylon.

Ramban on Genesis 40:2:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

עַל הַיְאוֹר כָּל שְׁאָר נְהָרוֹת אֵינָם קְרוּיִים יְאוֹרִים חוּץ מִנִּילוּס, מִפְּנֵי שֶׁכָּל הָאָרֶץ עֲשׂוּיָה יְאוֹרִים יְאוֹרִים בִּידֵי אָדָם וְנִילוּס עוֹלֶה בְּתוֹכָם, לְשׁוֹן רַשִׁ"י (רש"י על בראשית מ"א:א'). אֲבָל אוּנְקְלוֹס (תרגום אונקלוס על בראשית מ"א:א') תִּרְגֵּם יְאוֹר – "נַהֲרָא", רַק תִּרְגֵּם "עַל יְאוֹרֵיהֶם" (שמות ז יט) עַל "אֲרִיתֵּיהוֹן" כִּי הֻצְרַךְ שָׁם לְהַבְדִּיל בֵּינֵיהֶם מִפְּנֵי שֶׁהִזְכִּיר "עַל נַהֲרוֹתָם וְעַל יְאוֹרֵיהֶם", וְהִנֵּה כֻּלָּם יִקָּרְאוּ לְדַעְתּוֹ יְאוֹרִים, הַגְּדוֹלִים נִקְרָאִים נְהָרוֹת וִיאוֹרִים, וְאֵלּוּ הָעֲשׂוּיִים חֲפִירוֹת אֲרֻכּוֹת בִּידֵי אָדָם גַּם הֵם יִקָּרְאוּ יְאוֹרִים. וּמָצִינוּ כִּי חִדֶּקֶל נִקְרָא יְאוֹר, כְּמוֹ שֶׁכָּתוּב (דניאל י ד) "וַאֲנִי הָיִיתִי עַל יַד הַנָּהָר הַגָּדוֹל הוּא חִדָּקֶל וְהִנֵּה אִישׁ אֶחָד לָבוּשׁ הַבַּדִּים", וּכְתִיב (שם יב ה) "וְהִנֵּה שְׁנַיִם אֲחֵרִים עֹמְדִים אֶחָד הֵנָּה לִשְׂפַת הַיְאֹר וְאֶחָד הֵנָּה לִשְׂפַת הַיְאֹר וַיֹּאמֶר לָאִישׁ לְבוּשׁ הַבַּדִּים אֲשֶׁר מִמַּעַל לְמֵימֵי הַיְאֹר". וּלְדַעְתִּי כְּדִבְרֵי אוּנְקְלוֹס כֵּן הוּא, כִּי יְאוֹר וְנָהָר לְשׁוֹן אֶחָד וּשְׁנֵיהֶם לְשׁוֹן אוֹרָה, וְכֵן הַגֶּשֶׁם נִקְרָא אוֹר, שֶׁנֶּאֱמַר (איוב לו ל) "הֵן פָּרַשׂ עָלָיו אוֹרוֹ יָפִיץ עֲנַן אוֹרוֹ" (שם לז יא), וּכְמוֹ שֶׁאָמַר רַבִּי יוֹחָנָן (ב"ר כו ז), כָּל אוֹרָה הָאֲמוּרָה בֶּאֱלִיהוּא בִּירִידַת גְּשָׁמִים הַכָּתוּב מְדַבֵּר. וְאוּלַי בַּעֲבוּר שֶׁהַגְּשָׁמִים בְּסִבַּת הַמְּאוֹרוֹת, וְהַנְּהָרוֹת יֵעָשׂוּ מֵהֶם, יִתְיַחֲסוּ אֶל הָאָבוֹת:

BY THE ‘YE’OR’ (RIVER). With the exception of the Nile, none of the other rivers is called ye’or, a word signifying “canal,” because the entire country consists of artificially constructed canals, and the waters of the Nile flow into them. This is the language of Rashi. Onkelos however did translate the word ye’or here as “river,” but in the book of Exodus he translated al ye’oreihem as “on their canals,” as he had to distinguish between nahar and ye’or since they are both mentioned in the same verse: ‘al naharotham ve’al ye’oreihem’ (on their rivers and on their canals). Thus, according to Onkelos, all rivers are called ye’orim, with the large ones being called both n’haroth and ye’orim while those canals constructed by man are also called ye’orim. Thus we find that the Tigris, besides being called nahar, is also called ye’or, as it is written, I was by the side of the great ‘nahar’ (river), which is Tigris… and behold a man clothed in linen, and it is further written there: And, behold, there stood other two, the one on the bank of the ‘ye’or’ (river) on this side, and the other on the bank of the ‘ye’or’ on that side. And one said to the man clothed in linen, who was above the waters of the ‘ye’or’ (river). In my opinion the fact is as Onkelos said, as both ye’or and nahar convey the same concept, both being an expression for orah (light). The rain, likewise, is called or (light), as it is said: He spreadeth ‘oro’ (His light) upon it; He spreadeth abroad the cloud of ‘oro’ (His lighting); and as Rabbi Yochanan said, “All verses in Elihu’s speech in the book of Job containing the word orah refer to the coming down of rain.” Perhaps this is because the rains are influenced by the luminaries, and the rivers which are formed by the rains are thus related to their first cause, the luminaries.

Ramban on Genesis 41:1:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

לָמָּה תִּתְרָאוּ אַל תַּרְאוּ עַצְמְכֶם שְׂבֵעִים לִפְנֵי בְּנֵי עֵשָׂו וְיִשְׁמָעֵאל (תענית י), בְּאוֹתָהּ שָׁעָה עֲדַיִן הָיְתָה לָהֶם תְּבוּאָה. וּמִפִּי אֲחֵרִים שָׁמַעְתִּי שֶׁהוּא לְשׁוֹן כְּחִישָׁה, לָמָּה תִּהְיוּ כְּחוּשִׁים בָּרָעָב, וְדוֹמֶה לוֹ "וּמַרְוֶה גַּם הוּא יוֹרֶה", לְשׁוֹן רַשִׁ"י (רש"י על בראשית מ"ב:א'). וְדִבְרֵי אֲחֵרִים אֵין בָּהֶם מַמָּשׁ. וּמָה שֶׁאוֹמֵר אַל תַּרְאוּ עַצְמְכֶם שְׂבֵעִים בִּפְנֵי בְּנֵי יִשְׁמָעֵאל וּבְנֵי עֵשָׂו, לֹא הֲבִינוֹתִי, שֶׁאֵין בְּנֵי יִשְׁמָעֵאל וּבְנֵי עֵשָׂו עַתָּה בְּאֶרֶץ כְּנַעַן, וְלָמָּה לֹא יֹאמַר שֶׁלֹּא יַרְאוּ אֶת עַצְמָן שְׂבֵעִים בִּפְנֵי בְּנֵי אֶרֶץ כְּנַעַן. וְאוּלַי הָיוּ בְּנֵי יִשְׁמָעֵאל וּבְנֵי עֵשָׂו בָּאִים מֵאֶרֶץ אֲחֻזָּתָם אֶל יוֹסֵף לִשְׁבֹּר, וְהָיוּ בָּאִים דֶּרֶךְ אֶרֶץ כְּנַעַן עוֹבְרִים עָלָיו, וְאָמַר לָהֶם שֶׁלֹּא יַרְאוּ עַצְמָן שְׂבֵעִים בִּפְנֵיהֶם כִּי יַחְשְׁדוּהוּ שֶׁיֵּשׁ לְיַעֲקֹב תְּבוּאָה וְיָבוֹאוּ אֵלָיו לֶאֱכֹל עִמּוֹ לֶחֶם בְּבֵיתוֹ. וְאִם כֵּן מָה שֶׁאָמַר "וְנִחְיֶה וְלֹא נָמוּת" טַעַם אַחֵר הוּא, הִזְהִירָם לִהְיוֹת נִשְׁמָרִים בַּמְּעַט אֲשֶׁר בְּיָדָם, וְשֶׁיֵּלְכוּ לִקְנוֹת מִמֶּנּוּ שֶׁלֹּא יָמוּתוּ כַּאֲשֶׁר יִתֹּם הַלֶּחֶם אֲשֶׁר בְּיָדָם. וְהַנָּכוֹן "לָמָּה תִּתְרָאוּ" בַּמָּקוֹם הַזֶּה, כִּי הָיָה לָכֶם לִסַּע מִיָּד כַּאֲשֶׁר שְׁמַעְתֶּם שֶׁיֵּשׁ שֶׁבֶר בְּמִצְרַיִם, כִּי כְּבָר בְּסַכָּנָה הָיוּ אִם לֹא יְמַהֲרוּ לַדָּבָר, וְזֶה טַעַם "וְנִחְיֶה וְלֹא נָמוּת":

WHY ‘TITHRA’U’. (DO YOU LOOK TO YOURSELVES)? “Do not show yourselves before the children of Esau and Ishmael as having plenty to eat.” At that time they still had some grain. From others I have heard that the word tithra’u is an expression of leanness. Thus Jacob said to his sons, “Why should you become lean through hunger?” A similar [use of the word tithra’u, i.e., similar to the first explanation], is the verse: And he that satisfies (‘umarveh’) abundantly shall be satisfied (‘yoreh’). Thus the language of Rashi. Now the comment of “others,” [namely, that the word tithra’u connotes leanness], has no validity whatsoever. And I did not understand that which Rashi says, “Do not show yourselves before the children of Ishmael and the children of Esau as having plenty to eat.” The children of Ishmael and of Esau were not then present in the land of Canaan, and why did Jacob not say that they should not show themselves before the children of Canaan as having plenty to eat? Perhaps the children of Ishmael and of Esau did come from their dwelling places to Joseph to buy food, and they came by way of the land of Canaan, thus passing by Jacob. He thus said to his children that they should not show themselves before them as having plenty to eat, for they would then suspect that Jacob has food, whereupon they would come to eat bread with him in his house. Accordingly, Jacob’s words, That we may live, and not die, constitute another reason for his command to them. He warned them to be careful with the little food yet left to them, and that they should go to buy food from Egypt so as not to die when all the bread in their possession is consumed. The correct interpretation is: “Why do you show yourselves in this place, for you should have immediately journeyed from here when you heard that there is grain in Egypt,” since they were already in a state of danger if they would not make haste in the matter. This is the meaning of the words, That we may live, and not die.

Ramban on Genesis 42:1:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

וְשִׁלַּח לָכֶם אֶת אֲחִיכֶם אַחֵר וְאֶת בִּנְיָמִין נִרְאֶה עַל דֶּרֶךְ הַפְּשָׁט כִּי לֹא הָיָה שִׁמְעוֹן רְצוּי אָבִיו בַּעֲבוּר דְּבַר שְׁכֶם, וּלְכָךְ לֹא אָמַר אֶת שִׁמְעוֹן בְּנִי וְאֶת בִּנְיָמִין, כִּי לֹא יִזְכְּרֶנּוּ בִּשְׁמוֹ, כַּאֲשֶׁר עֲזָבוֹ בְּמִצְרַיִם יָמִים רַבִּים, וְאִלּוּ הָיָה בְּבֵיתוֹ לֶחֶם לֹא שָׁלַח עֲדַיִן אֶת בִּנְיָמִין וְיַנִּחֵהוּ בְּמִצְרַיִם. וְרַשִׁ"י כָּתַב (רש"י על בראשית מ"ג:י"ד), רוּחַ הַקֹּדֶשׁ נִצְנְצָה בּוֹ, לְרַבּוֹת אֶת יוֹסֵף. וּבִבְרֵאשִׁית רַבָּה (בראשית רבה צ"ב:ג') גַּם כֵּן אָמְרוּ, "וְשִׁלַּח לָכֶם אֶת אֲחִיכֶם" – זֶה יוֹסֵף, "אַחֵר" – זֶה שִׁמְעוֹן. וְנָכוֹן הוּא, כִּי נָתַן דַּעְתּוֹ בְּעֵת הַתְּפִלָּה לְהִתְפַּלֵּל סְתָם גַּם עַל הָאַחֵר אוּלַי עוֹדֶנּוּ חַי. וְלָשׁוֹן אַחֵר דָּרְשׁוּ שָׁם בִּבְרֵאשִׁית רַבָּה, אָמְרוּ, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי פָּתַר קְרָיָא בַּגָּלֻיּוֹת, "וְאֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים לִפְנֵי הָאִישׁ", זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות טו ג) "ה' אִישׁ מִלְחָמָה", וּכְתִיב (תהלים קו מו) "וַיִּתֵּן אוֹתָם לְרַחֲמִים"; "וְשִׁלַּח לָכֶם אֶת אֲחִיכֶם", אֵלּוּ הַשְּׁבָטִים; "אַחֵר וְאֶת בִּנְיָמִין", זֶה יְהוּדָה וּבִנְיָמִין; "וַאֲנִי כַּאֲשֶׁר שָׁכֹלְתִּי" בְּחֻרְבָּן רִאשׁוֹן, "שָׁכָלְתִּי" בְּחֻרְבַּן שֵׁנִי, לֹא אֶשְׁכַּל עוֹד, זֶה לְשׁוֹנָם ז"ל. וְהַכַּוָּנָה כִּי יְרִידַת יַעֲקֹב לְמִצְרַיִם יִרְמֹז לְגָלוּתֵנוּ בְּיַד אֱדוֹם, כְּמוֹ שֶׁאֲפָרֵשׁ (ריש פרשת ויחי), וְרָאָה הַנָּבִיא הָעִנְיָן מִתְּחִלָּתוֹ וְהִתְפַּלֵּל סְתָם לְשָׁעָה וּלְדוֹרוֹת. וְהַכָּתוּב זֶה כְּפִי מִדְרָשָׁם יֵשׁ לוֹ סוֹד גָּדוֹל, כִּי אָמַר "וְאֵל שַׁדַּי" בְּמִדַּת הַדִּין "יִתֵּן לָכֶם רַחֲמִים" שֶׁלְּפָנָיו, יַעֲלֶה אֶתְכֶם מִמִּדַּת הַדִּין לְמִדַּת רַחֲמִים. וְהַמַּשְׂכִּיל יָבִין:

THAT HE MAY SEND AWAY YOUR OTHER BROTHER, AND BENJAMIN. In line with the literal interpretation of Scripture, it would seem that Simeon was not a favorite of his father because of the Shechem affair. This was why he did not say, “My son Simeon, and Benjamin,” as he would not mention him by name, and as he left him in Egypt for a long time. Indeed, had there been food in his house, he would not yet have sent Benjamin, and he would have left him [Simeon] in Egypt. Now Rashi wrote, “The other one: the spirit of prophecy was enkindled within Jacob so as to include Joseph.” In Bereshith Rabbah they also said: “That he may send away your brother: this refers to Joseph. The other one: this refers to Simeon.” This is correct, for at the moment of prayer, Jacob directed his heart to pray in a general manner for the other one [Joseph] also, for perhaps he is still alive. There in Bereshith Rabbah, the Rabbis expounded on the verse in yet another way, saying, “Rabbi Yehoshua ben Levi interpreted the verse as alluding to the exiles: And G-d Almighty give you compassion before the man — this is a reference to the Holy One, blessed be He, as it is said, The Eternal is a man of war, and it is written, And He gave them compassion before their captors. That he may send away your brother — this alludes to the Ten Tribes exiled by the Assyrians. The other one, and Benjamin — this refers to the exile of Judah and Benjamin. And as for me, bereaved by the First Destruction [brought about by the Babylonians], I am bereaved by the Second Destruction [caused by the Romans], but no more will I be bereaved.” This is the language of the Rabbis, may their memory be blessed. The intent of this text is to suggest that Jacob’s going down to Egypt alludes to our present exile at the hand of Edom, as I will explain, and the prophet [Jacob] saw this matter at its very inception, and so he prayed about it in a general way, which was applicable to the moment as well as to the future. This verse, according to their interpretation, contains a great mystic thought. Jacob was saying: “And G-d Almighty, by the Divine attribute of justice, give you the compassion that is before Him,” meaning that “He should direct you upward from the Divine attribute of justice to that of compassion.” The student versed in the mystic teachings of the Torah will understand.

Ramban on Genesis 43:14:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

כַּאֲשֶׁר יוּכְלוּן שְׂאֵת יוֹתֵר מִן הַמַּגִּיעַ לָהֶם בַּכֶּסֶף אֲשֶׁר הֵבִיאוּ לוֹ:

AS MUCH AS THEY CAN BEAR. I.e., more than they were entitled to for the money they had brought him.

Ramban on Genesis 44:1:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

וְלֹא יָכֹל יוֹסֵף לְהִתְאַפֵּק לְכֹל הַנִּצָּבִים עָלָיו לֹא יָכוֹל לִסְבֹּל שֶׁיִּהְיוּ הַמִּצְרִיִּים נִצָּבִים עָלָיו וְשׁוֹמְעִין שֶׁאֶחָיו מִתְבַּיְּשִׁין בְּהִוָּדְעוֹ לָהֶם, לְשׁוֹן רַשִׁ"י (רש"י על בראשית מ"ה:א'). וְרַבִּי אַבְרָהָם אָמַר (אבן עזרא על בראשית מ"ה:א'), "לְהִתְאַפֵּק" – לִסְבֹּל. "לְכָל הַנִּצָּבִים עָלָיו" – טַעְמוֹ עַד שֶׁיֵּצְאוּ כָּל הַנִּצָּבִים עָלָיו, וְהֻצְרַךְ לִקְרֹא לְהוֹצִיאָם. אֲבָל אוּנְקְלוֹס (תרגום אונקלוס על בראשית מ"ה:א') תִּרְגֵּם "לְאִתְחַסָּנָא" – לְהִתְחַזֵּק, וְכֵן "וָאֶתְאַפַּק וָאַעֲלֶה הָעוֹלָה" (שמואל א יג יב), וְכֵן כָּל לְשׁוֹן הִתְאַפְּקוּת בְּכָל מָקוֹם חִזּוּק. וְהַנָּכוֹן בְּעֵינַי שֶׁהָיוּ שָׁם מִבֵּית פַּרְעֹה וּמִן הַמִּצְרִים אֲנָשִׁים רַבִּים יְחַלּוּ פָּנָיו לִמְחֹל לְבִנְיָמִין, כִּי נִכְמְרוּ רַחֲמֵיהֶם עַל תַּחֲנוּנֵי יְהוּדָה, וְלֹא יָכוֹל יוֹסֵף לְהִתְחַזֵּק לְכֻלָּם, וַיִּקְרָא לַעֲבָדָיו הוֹצִיאוּ כָּל אִישׁ נָכְרִי מֵעָלַי, כִּי אֲדַבֵּר עִמָּהֶם, וַיֵּצְאוּ מֵעָלָיו, וּבְצֵאתָם מֵעָלָיו נָתַן אֶת קֹלוֹ בִּבְכִי וַיִּשְׁמְעוּ מִצְרַיִם וְאַנְשֵׁי בֵּית פַּרְעֹה הַמּוּצָאִים מֵעָלָיו, כִּי עוֹדָם בֶּחָצֵר הַחִיצוֹנָה. וְיִתָּכֵן כִּי פֵּרוּשׁ "הַנִּצָּבִים עָלָיו", מְשָׁרְתָיו הָעוֹמְדִים לְפָנָיו, כְּמוֹ "הַנַּעַר הַנִּצָּב עַל הַקּוֹצְרִים" (רות ב ו), "שָׂרֵי הַנִּצָּבִים" (מלכים א ה ל), "לְהִתְיַצֵּב עַל ה'" (איוב א ו). וְטַעַם "וַיִּקְרָא", שֶׁהֵרִים קוֹלוֹ בְּכַעַס וְאָמַר לִמְשָׁרְתָיו, הוֹצִיאוּ כָל אִישׁ מֵעָלַי בִּלְתִּי הָאֲנָשִׁים הָאֵלֶּה. וְטַעַם בַּהוֹצָאָה שֶׁהוֹצִיאָם מִשָּׁם, כְּדֵי שֶׁלֹּא יִשְׁמְעוּ בְּהַזְכִּירוֹ לָהֶם הַמְּכִירָה, כִּי תִהְיֶה לָהֶם גַּם אֵלָיו לְמִכְשׁוֹל, שֶׁיֹּאמְרוּ עַבְדֵי פַּרְעֹה וּמִצְרַיִם עֲלֵיהֶם, אֵלּוּ אַנְשֵׁי בּוֹגְדוֹת, לֹא יָגוּרוּ בְּאַרְצֵנוּ וְלֹא יִדְרְכוּ בְּאַרְמְנוֹתֵינוּ, בָּגְדוּ בַּאֲחִיהֶם גַּם בַּאֲבִיהֶם בָּגְדוּ, מָה יַעֲשׂוּ בַּמֶּלֶךְ וּבְעַמּוֹ, וְגַם בְּיוֹסֵף לֹא יַאֲמִינוּ עוֹד:

THEN JOSEPH COULD NOT ‘L’HITHAPEIK’ (REFRAIN HIMSELF) BEFORE ALL THEM THAT STOOD BY HIM. He could not bear that the Egyptians should stand by him witnessing how his brothers would be put to shame when he makes himself known to them. This is the language of Rashi. But Rabbi Abraham ibn Ezra said that l’hithapeik means “to bear.” The expression Before all them that stood by him, means until all that stood by him would go out, and so it was necessary that he call out that they be removed. Onkelos, however, translated l’hithapeik as meaning “to strengthen himself.” Similarly: ‘Va’ethapak” (And I forced myself) and offered the burnt-offering. Every other form of hithapkuth in every place is likewise an expression of strengthening. The correct interpretation in my opinion is that there were present many people of Pharaoh’s house and other Egyptians, pleading with Joseph to pardon Benjamin, for their compassions were deeply stirred by Judah’s pleas, and Joseph could not overcome them all. He then called forth to his servants, “Let every strange man go out from me, because I will speak to them.” And when they had gone out, he wept aloud; and the Egyptians heard, and the people of the house of Pharaoh, who had been expelled from his presence, for they were still in the outer court. It is possible that the expression, ‘hanitzavim’ (them that stood) by him, means his servants who stood before him, just as: The servant ‘hanitzav’ (that was set) over the reapers; ‘sarei hanitzavim’ (chief officers); ‘L’hithyatzeiv’ (To present themselves) before the Eternal. And the meaning of Vayikra (and he called) is that he raised his voice with anger and said to his servants, “Cause every man to go out from before me, except these men.” And the reason for the removal is that he expelled them from there so that they should not hear when he mentions the matter of the sale to his brothers because it would be a source of distress to them and also to himself, for the servants of Pharaoh and the Egyptians will say of them: “These are treacheous people who must not live in our land, nor tread in our palaces. They have acted treacherously against their brother, and also dealt treacherously with their father. What will they do to the king and his people?” They would also no longer believe in Joseph.

Ramban on Genesis 45:1:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

וַיִּזְבַּח זְבָחִים לֵאלֹהֵי אָבִיו יִצְחָק חַיָּב אָדָם בִּכְבוֹד אָבִיו יוֹתֵר מִכְּבוֹד זְקֵנוֹ, לְפִיכָךְ תָּלָה בְּיִצְחָק וְלֹא בְּאַבְרָהָם, לְשׁוֹן רַשִׁ"י (רש"י על בראשית מ"ו:א'). וְאֵינֶנּוּ מַסְפִּיק, שֶׁהָרָאוּי לוֹמַר לֵאלֹהֵי אֲבוֹתָיו בְּלִי שֶׁיְּיַחֵד אָדָם, כְּמוֹ שֶׁאָמַר "הָאֱלֹהִים אֲשֶׁר הִתְהַלְּכוּ אֲבֹתַי לְפָנָיו אַבְרָהָם וְיִצְחָק" (בראשית מ"ח:ט"ו), וּבִתְפִלָּתוֹ אָמַר "אֱלֹהֵי אָבִי אַבְרָהָם וֵאלֹהֵי אָבִי יִצְחָק" (בראשית ל"ב:י'), אוֹ יֹאמַר וַיִּזְבַּח זְבָחִים לַה', כְּמוֹ שֶׁאוֹמֵר בְּאַבְרָהָם (בראשית י"ב:ז') "וַיִּבֶן מִזְבֵּחַ לַה'", וּמָה צֹרֶךְ לְפָרֵשׁ בּוֹ יוֹתֵר. אֲבָל הַפָּסוּק הַזֶּה יֵשׁ בּוֹ סוֹד, יְגַלּוּ לָנוּ אוֹתוֹ שָׁם בִּבְרֵאשִׁית רַבָּה (בראשית רבה צ"ד:ה'), כִּי כַּאֲשֶׁר בָּא יַעֲקֹב לָרֶדֶת מִצְרַיִם רָאָה כִּי הַגָּלוּת יַתְחִיל בּוֹ וּבְזַרְעוֹ, וּפָחַד מִמֶּנּוּ, וְזָבַח זְבָחִים רַבִּים לְפַחַד אָבִיו יִצְחָק, שֶׁלֹּא תְּהֵא מִדַּת הַדִּין מְתוּחָה כְּנֶגְדּוֹ. וְעָשָׂה זֶה בִּבְאֵר שֶׁבַע שֶׁהוּא בֵּית תְּפִלָּה לַאֲבוֹתָיו, וּמִשָּׁם נָטַל רְשׁוּת בְּלֶכְתּוֹ לְחָרָן. וְאָמַר הַכָּתוּב "זְבָחִים", לְהוֹדִיעַ שֶׁלֹּא הָיוּ עוֹלוֹת כַּאֲבוֹתָיו, כִּי אַבְרָהָם עוֹלוֹת הִקְרִיב, וְרַבּוֹתֵינוּ אָמְרוּ (זבחים קטז), לֹא הִקְרִיבוּ בְּנֵי נֹחַ שְׁלָמִים, עוֹלוֹת הִקְרִיבוּ, וּבְנֹחַ כָּתוּב מְפֹרָשׁ (בראשית ח':כ') "וַיַּעַל עוֹלוֹת בַּמִּזְבֵּחַ", אֲבָל יַעֲקֹב מִפְּנֵי פַּחַד ה' הִקְרִיב שְׁלָמִים, לְהַשְׁלִים אֵלָיו כָּל הַמִּדּוֹת, כְּמוֹ שֶׁדָּרְשׁוּ (תורת כהנים ויקרא טז א) שְׁלָמִים – שֶׁמְּטִילִין שָׁלוֹם בָּעוֹלָם. וְהִנֵּה הָיְתָה תְּחִלַּת כַּוָּנָתוֹ בְּמִדַּת הַגְּבוּרָה, שֶׁהִיא הַקְּרוֹבָה אֵלָיו, וְזֶהוּ הַטַּעַם שֶׁהִזְכִּירוּ בִּבְרֵאשִׁית רַבָּה (בראשית רבה צ"ד:ה') שֶׁחַיָּב אָדָם בִּכְבוֹד אָבִיו יוֹתֵר מִכְּבוֹד זְקֵנוֹ, וְהוּא הַטַּעַם שֶׁאָמְרוּ שָׁם בְּלָשׁוֹן אַחֵר, בַּתְּחִלָּה שׁוֹאֲלִין בִּשְׁלוֹם הַתַּלְמִיד וְאַחַר כָּךְ שׁוֹאֲלִין בִּכְבוֹד הָרַב. וְרָאִיתִי בְּמִדְרָשׁוֹ שֶׁל רַבִּי נְחוּנְיָא בֶּן הַקָּנָה (ספר הבהיר קלה) בַּלָּשׁוֹן הַזֶּה, "וַיִּשָּׁבַע יַעֲקֹב בְּפַחַד אָבִיו יִצְחָק" (בראשית ל"א:נ"ג), וְכִי יֵשׁ אָדָם שֶׁנִּשְׁבַּע כָּךְ בֶּאֱמוּנַת פַּחַד אָבִיו, אֶלָּא עֲדַיִן לֹא נִתַּן לְיַעֲקֹב כֹּחַ וְנִשְׁבַּע בַּכֹּחַ שֶׁנִּתַּן לְאָבִיו, שֶׁנֶּאֱמַר "וַיִּשָּׁבַע יַעֲקֹב בְּפַחַד אָבִיו יִצְחָק", וּמַאי נִיהוּ, הוּא דִּכְתִיב בֵּהּ (מלכים א יח לח) "וַתִּפֹּל אֵשׁ ה' וַתֹּאכַל אֶת הָעֹלָה", וּכְתִיב (דברים ד כד) "כִּי ה' אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא" וְגוֹ', עַד כָּאן בַּמִּדְרָשׁ. וּמִדִּבְרֵיהֶם נִלְמוֹד שֶׁמִּפְּנֵי כֵן לֹא אָמַר וַיִּזְבַּח זְבָחִים לַה', לְפִי שֶׁעַתָּה כְּבָר זָכָה יַעֲקֹב בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (מיכה ז כ) "תִּתֵּן אֱמֶת לְיַעֲקֹב חֶסֶד לְאַבְרָהָם אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתֵינוּ מִימֵי קֶדֶם", וְהֻצְרַךְ לְפָרֵשׁ עַתָּה, וְהִנֵּה בִּזְכוּת הַקָּרְבָּנוֹת נִרְאָה אֵלָיו אֱלֹהֵי יִצְחָק אָבִיו בְּמַרְאוֹת הַלַּיְלָה בְּמִדַּת הַדִּין רָפָה, זֶהוּ שֶׁאָמַר "אֱלֹהִים בְּמַרְאוֹת הַלַּיְלָה", וְהוּא מָה שֶׁאָמַר "אָנֹכִי הָאֵל אֱלֹהֵי אָבִיךָ", כִּי הוּא הָאֵל בֵּית אֵל אֲשֶׁר אָמַר לוֹ בְּחָרָן "אָנֹכִי הָאֵל בֵּית אֵל אֲשֶׁר מָשַׁחְתָּ שָּׁם מַצֵּבָה" (בראשית ל"א:י"ג), וְהוּא אֱלֹהֵי אָבִיךָ, הוּא הַשֵּׁם וְהִיא הַמִּדָּה. וְהִבְטִיחוֹ שֶׁלֹּא יִירָא בְּמִצְרַיִם כִּי יִזְכֶּה בְּדִינוֹ וְיִגָּאֵל אַחַר הָעִנּוּי, וְזֶהוּ טַעַם "וְאָנֹכִי אַעַלְךָ גַם עָלֹה". וְכָתַב הָרַב בְּפֶרֶק כז בַּחֵלֶק הָרִאשׁוֹן בְּמוֹרֶה הַנְּבֻכִים, כִּי תַּרְגּוּם "אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה וְאָנֹכִי אַעַלְךָ גַם עָלֹה" – "אֲנָא אֵיחוֹת עִמָּךְ וַאֲנָא אַסְּקִנָּךְ", וְנִפְלָא הָרַב בָּזֶה עַל דַּעַת אוּנְקְלוֹס, וְאָמַר כִּי אוּנְקְלוֹס שָׂם כָּל מְאֹדוֹ לְהַרְחִיק הַגַּשְׁמוּת בְּכָל סִפּוּר אֲשֶׁר בַּתּוֹרָה, וְכָל אֲשֶׁר יִמְצָא מֵאֵלּוּ הַשֵּׁמוֹת הַמּוֹרִים עַל מִין מִמִּינֵי הַתְּנוּעָה יָשִׂים עִנְיַן הַתְּנוּעָה לְכָבוֹד נִבְרָא אוֹ לִשְׁמִירָה מֵהָאֵל, וּמְתַרְגֵּם "וַיֵּרֶד ה'" (שמות יט כ) "וְאִתְגְּלִי ה'", "אֵרְדָה נָא וְאֶרְאֶה" (בראשית י"ח:כ"א) "אֶתְגְּלֵי כְעַן וְאֶחְזֵי", וְאִם כֵּן לָמָּה תִּרְגֵּם כָּאן "אֲנָא אֵיחוֹת". וּפֵרֵשׁ הָרַב כִּי בַּעֲבוּר שֶׁאָמַר בִּתְחִלַּת הָעִנְיָן "וַיֹּאמֶר אֱלֹהִים לְיִשְׂרָאֵל בְּמַרְאֹת הַלַּיְלָה", לֹא הָיָה קָשֶׁה לְאוּנְקְלוֹס לְסַפֵּר הַמַּאֲמָר כַּאֲשֶׁר נֶאֱמַר בְּמַרְאוֹת הַלַּיְלָה, כִּי הוּא סִפּוּר אֲמִירָה לֹא סִפּוּר מַעֲשֶׂה שֶׁהָיָה, כִּי יֵשׁ הֶפְרֵשׁ גָּדוֹל בֵּין מָה שֶׁיֵּאָמֵר בַּחֲלוֹם אוֹ בְּמַרְאֶה הַלַּיְלָה וּבֵין מָה שֶׁיֵּאָמֵר בַּמַּחֲזֶה וּבַמַּרְאָה, וּבֵין מָה שֶׁיֵּאָמֵר בְּדָבָר מֻחְלָט "וַיְהִי דְבַר ה' אֵלַי לֵאמֹר" אוֹ "וַיֹּאמֶר ה' אֵלַי לֵאמֹר", אֵלּוּ דְּבָרָיו. וְכֵן אָמַר (הרמב"ם במו"נ א מז) שֶׁהִרְחִיק אוּנְקְלוֹס הַשְּׁמִיעָה בְּכָל מָקוֹם, וְיָשִׂים פֵּרוּשָׁהּ הַגָּעַת הַדָּבָר הַהוּא לַבּוֹרֵא אוֹ קִבּוּל תְּפִלָּה, וִיתַרְגֵּם "שְׁמִיעַ קֳדָם ה'" (תרגום אונקלוס על בראשית כ"ט:ל"ג), וְ"קַבָּלָא אֲקַבֵּל קְבִילְתֵהּ" (שמות כב כב), וְאִם כֵּן הַדָּבָר כְּדִבְרֵי הָרַב, לָמָּה יִבְרַח אוּנְקְלוֹס מִן הַתְּנוּעָה וְיַרְחִיק הַשְּׁמִיעָה גַּם כֵּן מִיִּרְאָתוֹ שֶׁתּוֹרֶה עַל גַּשְׁמוּת, וְלֹא יִבְרַח מִן הָאֲמִירָה וְהַדִּבּוּר וְלֹא מִן הַקְּרִיאָה בְּשׁוּם מָקוֹם, בֵּין בַּחֲלוֹם בֵּין בַּמַּרְאָה בֵּין בְּמַאֲמָר מֻחְלָט, כִּי בְּכֻלָּם יְתַרְגֵּם "וַאֲמַר ה'" "וּמַלֵּל ה'" "וּקְרָא ה' לְמֹשֶׁה", וְהִיא גַּם הִיא תּוֹרֶה עַל גַּשְׁמוּת, וְהָיָה לוֹ לְתַרְגֵּם "וְיִתְאֲמַר מִן קֳדָם ה'" אוֹ "וַאֲמַר יְקָרָא דַּה'" אוֹ "וְיִתְרְעֵי ה'" כְּפִי הָרָאוּי בָּעִנְיָן, כְּמוֹ שֶׁפֵּרֵשׁ הָרַב בַּדִּבּוּר וּבָאֲמִירָה (מו"נ א סד), וְלָמָּה יַרְחִיק בַּשְּׁמִיעָה וְלֹא יַרְחִיק הָרְאִיָּה, שֶׁתִּרְגֵּם אוֹתָהּ "וַחֲזָא ה'". וַאֲשֶׁר אָמַר הָרַב (שם מז) כִּי יוֹרֶה עַל עִנְיַן הַשָּׂגַת שֵׂכֶל כַּאֲשֶׁר יוֹרֶה עַל הַשָּׂגַת הָעַיִן, כָּל שֶׁכֵּן שֶׁהוּא זֶה בַּשְּׁמִיעָה, כִּי הִיא תֵּאָמֵר עַל הַהַשָּׂגָה בַּשֵּׂכֶל וּבָרָצוֹן בְּרוֹב מְקוֹמוֹת, כְּגוֹן "וַיִּשְׁמַע אַבְרָם לְקוֹל שָׂרָי" (בראשית ט"ז:ב'), "שְׁמַע קוֹל תַּחֲנוּנַי" (תהלים כח ב), "גַּם כִּי תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ" (ישעיהו א טו), "הִנֵּה שְׁמֹעַ מִזֶּבַח טוֹב" (שמואל א טו כב), "וְהָיָה אִם שָׁמוֹעַ תִּשְׁמַע בְּקוֹל ה' אֱלֹהֶיךָ" (דברים כח א), וְכֵן "לֵב שׁוֹמֵעַ" (מלכים א ג ט), וְכֵן רֻבָּם. וְהִנֵּה אוּנְקְלוֹס לֹא הָיָה לוֹ לִירֹא מִן הַשְּׁמִיעָה, שֶׁלֹּא תּוֹרֶה רַק עַל קַבָּלַת הַדָּבָר וְהָרָצוֹן בּוֹ, וְלֹא בָּרַח מִן הָרְאִיָּה בְּשׁוּם מָקוֹם, אֲבָל תִּרְגֵּם אוֹתָהּ כִּפְשׁוּטָהּ בְּכָל מָקוֹם, שֶׁהַדָּבָר מֻשָּׂג בִּרְאִיָּה בִּלְבַד, אֲבָל כַּאֲשֶׁר אֵינֶנּוּ מֻשָּׂג בִּרְאִיָּה בִּלְבַד וְהוּא צָרִיךְ הַשְׁגָּחָה וְהִתְבּוֹנְנוּת, יְתַרְגֵּם כְּפִי הָרָאוּי בּוֹ, כַּאֲשֶׁר אָמַר "כִּי רָאָה ה' בְּעָנְיִי" (בראשית כ"ט:ל"ב), "רָאֹה רָאִיתִי אֶת עֳנִי עַמִּי" (שמות ג ז) "וַיַּרְא אֱלֹהִים אֶת בְּנֵי יִשְׂרָאֵל" (שם ב כה), שֶׁאֵין הָרְאִיָּה בָּהֶם שֶׁיִּרְאֶה אֶת גּוּפָם אֲבָל שֶׁיַּשְׁגִּיחַ בְּעִנְיָנָם וְיֵדַע אוֹתוֹ. וְזֶה דַּרְכּוֹ בְּכָל הַתּוֹרָה, לֹא כַּטַּעַם שֶׁעָלָה בְּדַעַת הָרַב וְנִשְׁתַּבֵּשׁ בְּיָדוֹ, וְהַשְּׁנֵי מְקוֹמוֹת הָאֲחֵרִים שֶׁתִּרְגֵּם אוֹתָם (לעיל ו יב כט לא) "וַחֲזָא אֵלָיו" וְלֹא הִשְׁלִים אוֹתוֹ. וּבִלְשׁוֹן הַעֲבָרָה כִּנָּה אוּנְקְלוֹס וְתִרְגֵּם "וַיַּעֲבֹר ה' עַל פָּנָיו" (שמות לד ו) "וְאַעְבַּר ה' שְׁכִינְתֵּהּ עַל אַפּוֹהִי", שֶׁיִּהְיֶה הַדָּבָר הָעוֹבֵר נִבְרָא לְדַעְתּוֹ, וְלֹא יַזְכִּיר לְשׁוֹן תְּנוּעָה בַּבּוֹרֵא כְּפִי מַה שֶׁהִזְכִּיר הָרַב, וְאִם כֵּן אֵיךְ תִּרְגֵּם "ה' אֱלֹהֶיךָ הוּא עֹבֵר לְפָנֶיךָ" (דברים לא ג) "ה' אֱלֹהֶיךָ הוּא עָבַר קֳדָמָךְ", וְהִנֵּה זֶה מִין תְּנוּעָה בְּסִפּוּר מַעֲשֶׂה, וְלֹא יָרֵא מִמֶּנּוּ אוּנְקְלוֹס. וְכֵן בַּפָּסוּק "וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדֹלָה" (שמות יד לא), תִּרְגֵּם בּוֹ "וַחֲזָא יִשְׂרָאֵל יָת גְּבוּרַת יְדָא רַבְּתָא", נוֹפֵל בּוֹ הַגְּבוּרָה מִפְּנֵי לָשׁוֹן "אֲשֶׁר עָשָׂה", וְהִשְׁאִיר בּוֹ "יְדָא רַבְּתָא" וְלֹא הָיָה יָרֵא וּמִתְפַּחֵד מִן הַיָּד וְלֹא יְכַנֶּה אוֹתָהּ כְּלָל. וְכֵן נָהַג בְּתַרְגּוּם "כְּתֻבִים בְּאֶצְבַּע אֱלֹהִים" (שם לא יח) "בְּאֶצְבְּעָא דַּה'". וּמָה שֶׁתֵּרֵץ בּוֹ הָרַב (במו"נ א סה), כִּי יָשִׂים אוּנְקְלוֹס הָאֶצְבַּע כְּלִי נִבְרָא אֲשֶׁר פִּתַּח הַלּוּחוֹת בְּחֵפֶץ הַבּוֹרֵא, אֵינֶנּוּ אֱמֶת, כִּי הִנֵּה "מִימִינוֹ אֵשׁ דָּת לָמוֹ" (דברים לג ב) "כְּתָב יַמִּינֵהּ" וְלֹא פָּחַד מִן הַיָּמִין הַכּוֹתֶבֶת שֶׁתּוֹרֶה עַל גַּשְׁמוּת, וְכֵן מִן הָאֶצְבַּע, וְעוֹד תִּרְגֵּם (שמות טו יב) "אֲרֵימְתְּ יַמִּינָךְ", וְאָמַר (שם פסוק ו) "יַמִּינָךְ ה' תְּבַרַת שָׂנְאָה", וְתִרְגֵּם "יָדְךָ הַחֲזָקָה" (דברים ג כד) "יָת יְדָךְ תַּקִּיפָא", וְאָמַר (שם ד לד) "בִּידָא תַּקִּיפָא וּבְאֶדְרָעָא מְרָמְמָא", וְכֵן "וְתֹאחֵז בְּמִשְׁפָּט יָדִי" (שם לב מא), "וְתִתַּקַּף בְּדִינָא יְדִי" וְכֵן תִּרְגֵּם (שם יא יב) "תְּדִירָא עֵינֵי ה' אֱלָהָךְ בַּהּ מֵרֵישָׁא דְּשַׁתָּא". וְהִנֵּה בְּיַעֲקֹב כָּתוּב בִּתְחִלַּת הָעִנְיָן "וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה" וְגוֹ' (בראשית כ"ח:י"ב), וּפָחַד אוּנְקְלוֹס מִמֶּנּוּ וְתִרְגֵּם "וְהָא יְקָרָא דַּה' מְעַתַּד עִלָּוֹהִי", וְלֹא תִּרְגֵּם וְהָא ה' בַּעֲבוּר שֶׁהוּא בַּחֲלוֹם, וְתִרְגֵּם "וְהִנֵּה אָנֹכִי עִמָּךְ" (שם טו) "וְהָא מֵימְרִי בְּסַעֲדָךְ", וְלֹא אָמַר וְהָא אֲנָא עִמָּךְ, כְּמוֹ שֶׁתִּרְגֵּם "אֲנָא אֵחוֹת עִמָּךְ" וְאַף עַל פִּי שֶׁהוּא סִפּוּר דָּבָר שֶׁנֶּאֱמַר בַּחֲלוֹם כָּמוֹהוּ בְּשָׁוֶה. וְתִרְגֵּם "וְאָנֹכִי אֶהְיֶה עִם פִּיךָ" (שמות ד יב) "וַאֲנָא אֱהֵי עִם פֻּמָּךְ", וְאָמַר בְּ"וַיֹּאמֶר כִּי אֶהְיֶה עִמָּךְ וְזֶה לְּךָ הָאוֹת" (שם ג יב) "אֲרֵי יְהֵא מֵימְרִי עִמָּךְ". וְעוֹד נִזְהַר אוּנְקְלוֹס בַּחֲלוֹמוֹת וְתִרְגֵּם "וַיָּבֹא אֱלֹהִים אֶל אֲבִימֶלֶךְ בַּחֲלוֹם הַלָּיְלָה" (בראשית כ':ג') "וַיָּבֹא אֱלֹהִים אֶל לָבָן בַּחֲלוֹם" (בראשית ל"א:כ"ד) "וַאֲתָא מֵימַר מִן קֳדָם ה'", וְאִם תֹּאמַר שֶׁחָשַׁשׁ שֶׁלֹּא תְּהֵא הַבִּיאָה קוֹדֶמֶת לַחֲלוֹם, וְיַחְשֹׁב בָּהּ שֶׁהִיא מַמָּשׁ, הִנֵּה בִּשְׁלֹמֹה כָּתוּב (מלכים א ג ה) "בְּגִבְעוֹן נִרְאָה ה' אֶל שְׁלֹמֹה בַּחֲלוֹם הַלָּיְלָה" וְתִרְגֵּם אוֹתוֹ יוֹנָתָן "אִתְגְּלִי ה' לִשְׁלֹמֹה", וְאִם הַדָּבָר נֶאֱמַר בַּחֲלוֹם יְסַפְּרוּ אוֹתוֹ כַּאֲשֶׁר נֶאֱמַר בַּחֲלוֹם הַהוּא, וְאַל יִקְשֶׁה עֲלֵיהֶם אַף עַל פִּי שֶׁהוּא מַאֲמָר יוֹרֶה עַל הַגַּשְׁמוּת, כִּי הֱיוֹתוֹ בַּחֲלוֹם יְתָרֵץ לָהֶם שֶׁאֵינוֹ מַמָּשׁ, גַּם כֵּן הַדָּבָר שֶׁיֹּאמַר כִּי הוּא נִרְאָה בַּחֲלוֹם רָאוּי שֶׁיְּסַפְּרוּ אוֹתוֹ בַּאֲשֶׁר הוּא, כִּי מָה שֶׁנֶּאֱמַר בּוֹ שֶׁהוּא בַּחֲלוֹם הַלַּיְלָה יְלַמֵּד שֶׁאֵינוֹ מַמָּשׁ, אֲבָל הוּא חֲלוֹם שֶׁנִּדְמֶה לוֹ מִמֶּנּוּ כֵּן. וְאַל תַּחְשֹׁב שֶׁהָיָה זֶה לְיוֹנָתָן בֶּן עֻזִּיאֵל מִפְּנֵי שֶׁלֹּא יֵאָמֵר בַּאֲרָמִית לְשׁוֹן רְאִיָּה בַּחֲלוֹמוֹת, כִּי "וָאֵרֶא בַּחֲלוֹמִי" (בראשית מ"א:כ"ב) מְתֻרְגָּם "וַחֲזֵית", וּבִנְבוּכַדְנֶצַּר "חָזֵה הֲוֵית" (דניאל ב לא) וְכֵן תִּרְגֵּם אוּנְקְלוֹס "לֹא עָלֵינוּ תְלֻנֹּתֵיכֶם כִּי עַל ה'" (שמות טז ח) "אֱלָהֵין עַל מֵימְרָא דַּה'", וְאֵין כָּאן יִרְאָה וָפַחַד מִן הַגַּשְׁמוּת, וְכֵן "וַיְדַבֵּר הָעָם בֵּאלֹהִים וּבְמֹשֶׁה" (במדבר כא ה) "וְאִתְרָעַם עַמָּא עַל מֵימְרָא דַּה'", וְכֵן "בֵּינִי וּבֵינֵיכֶם" (בראשית ט':י"ב), "בֵּין אֱלֹהִים וּבֵין כָּל נֶפֶשׁ חַיָּה" (שם טז) "בֵּין מֵימְרִי" וּ"מֵימְרָא דַּה'" וְכַיּוֹצֵא בָּהֶן הַרְבֵּה, וְכֵן תִּרְגֵּם "יִצֶף ה'" (שם לא מט) "יִסַךְ מֵימְרָא דַּה'", "אֱלֹהִים עֵד" (שם לא נ) "מֵימְרָא דַּה' סָהֵד", וְאֵין לוֹ בָּהֶן יִרְאַת הַגַּשְׁמוּת, וְגַם אֵין לְ"מֵימְרָא" עִנְיָן בְּכָאן, שֶׁיֹּאמַר בּוֹ שֶׁיִּצְפֶּה וְיָעִיד, וְכֵן "הִשָּׁבְעָה לִּי בֵאלֹהִים" (שם כא כג), "קַיֵּם לִי בְּמֵימְרָא דַּה'", וְאֵין הַנִּשְׁבָּעִים מַזְכִּירִין אֲנִי נִשְׁבָּע בְּמַאֲמַר אֱלֹהִים, וְכַיּוֹצֵא בְּאֵלּוּ רַבִּים לְאוּנְקְלוֹס, וְסוֹדָם יָדוּעַ לַמַּשְׂכִּילִים. וְכֵן בִּלְשׁוֹן עֲמִידָה אָמַר הָרַב (במו"נ א כז) שֶׁשָּׂם יוֹנָתָן בֶּן עֻזִּיאֵל כַּוָּנָתוֹ לְפָרֵשׁ בּוֹ קִיּוּם, וּלְכָךְ תִּרְגֵּם "וְעָמְדוּ רַגְלָיו" (זכריה יד ד) "וְיִתְגְּלֵי בִּגְבוּרְתֵיהּ", וְכֵן תִּרְגֵּם כָּל דְּבַר עֵסֶק וּתְנוּעָה "גְּבוּרְתָא". וְהִנֵּה אוּנְקְלוֹס לֹא יִתְיָרֵא מִלְּשׁוֹן עֲמִידָה, וְתִרְגֵּם "הִנְנִי עֹמֵד לְפָנֶיךָ שָּׁם עַל הַצּוּר" (שמות יז ו) "הָא אֲנָא קָאֵם קֳדָמָךְ תַּמָּן עַל טִנָּרָא". וּמָה שֶׁאָמַר הָרַב (שם) כִּי אוּנְקְלוֹס יָשִׂים עִנְיַן הַתְּנוּעָה גִּלּוּי הַשְּׁכִינָה וְהֵרָאוֹת כָּבוֹד נִבְרָא, הִנֵּה אוּנְקְלוֹס מִן הַכָּבוֹד יִבְרַח מִלָּתֵת בּוֹ כַּלְּשׁוֹנוֹת הָאֵלֶּה, וִיתַרְגֵּם "וַיֵּרָא כְבוֹד ה' אֶל כָּל הָעֵדָה" (במדבר טז יט) "וְאִתְגְּלֵי יְקָרָא דַּה'" כְּמוֹ שֶׁיֹּאמַר "וְאִתְגְּלֵי ה'" (שמות יט כ), וְלֹא יְתַרְגֵּם וְאִתְחֲזִי יְקָרָא דַּה', וְכֵן יְתַרְגֵּם בַּמַּלְאָכִים (שם ג ב) "וְאִתְגְּלִי", וְאִם יְדַבֵּר אוּנְקְלוֹס בַּמַּלְאָכִים וּבְכָבוֹד נִבְרָא בְּעִנְיְנֵי הַגַּשְׁמוּת כְּמוֹ שֶׁאָמַר הָרַב (במו"נ א כו), הָיָה רָאוּי שֶׁלֹּא יִתְיָרֵא מִן הָרְאִיָּה שֶׁיִּרְאֶה הָאָדָם, וִיתַרְגֵּם בָּהֶם וְאִתְחֲזִי, כְּמוֹ שֶׁעָשָׂה "כִּי רָאִיתִי אֱלֹהִים פָּנִים אֶל פָּנִים" (בראשית ל"ב:ל"א), "אֲרֵי חֲזֵיתִי מַלְאֲכָא דַּה'", וְחָס וְשָׁלוֹם שֶׁיִּהְיֶה הַדָּבָר הַנִּקְרָא שְׁכִינָה אוֹ כָּבוֹד נִבְרָא חוּץ מֵהַשֵּׁם הַנִּכְבָּד יִתְבָּרַךְ כַּאֲשֶׁר חָשַׁב הָרַב כָּאן וּבִפְרָקִים רַבִּים מִסִּפְרוֹ, וְהוּא תִּרְגֵּם "אִם אֵין פָּנֶיךָ הֹלְכִים" (שמות לג טו) "אִם לֵית שְׁכִינָתְךָ מְהַלְּכָא בֵּינַנָא", וּמֹשֶׁה לֹא יַחְפֹּץ בְּלֶכֶת עִמּוֹ כָּבוֹד נִבְרָא חוּץ מֵהַשֵּׁם הַנִּכְבָּד יִתְבָּרַךְ, שֶׁכְּבָר אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא "הִנֵּה מַלְאָכִי יֵלֵךְ לְפָנֶיךָ" (שם לב לד), וְלֹא הָיָה מִתְרַצֶּה בְּכָךְ, אֲבָל הָיָה מְבַקֵּשׁ שֶׁיֵּלֵךְ עִמּוֹ הָאֵל בְּעַצְמוֹ וּבִכְבוֹדוֹ (שם לג יד), וְכֵן אַחַר שֶׁשָּׁמַע הַשֵּׁם בְּקוֹלוֹ וְאָמַר לוֹ "גַּם אֶת הַדָּבָר הַזֶּה אֲשֶׁר דִּבַּרְתָּ אֶעֱשֶׂה" (שם יז), אָמַר מֹשֶׁה "יֵלֶךְ נָא אֲדֹנָי בְּקִרְבֵּנוּ" (שם לד ט) "תְּהָךְ כְּעַן שְׁכִינְתָּא דַּה' בֵּינַנָא", וְכֵן תִּרְגֵּם "לֹא תוּכַל לִרְאֹת אֶת פָּנָי" (שם לג כ) "לָא תִכּוֹל לְמִחְזֵי אַפֵּי שְׁכִינְתִי אֲרֵי לָא יִחְזֵינַנִי אִינָשָׁא". וְאָמַר יוֹנָתָן בֶּן עֻזִּיאֵל (יחזקאל ג יב) "בְּרִיךְ יְקָרָא דַּה' מֵאֲתַר בֵּית שְׁכִינְתֵּהּ", וְאִם הַכָּבוֹד הַזֶּה יִרְצֶה בּוֹ הַכָּתוּב עֶצֶם הַבּוֹרֵא וַאֲמִתּוֹ, וְיִהְיֶה כְּמוֹ "הַרְאֵנִי נָא אֶת כְּבֹדֶךָ" (שמות לג יח) שֶׁפֵּרֵשׁ בּוֹ הָרַב כֵּן (מו"נ א נג סג), הִנֵּה הִזְכִּיר בּוֹ "אֲתַר" וּ"בֵית שְׁכִינְתֵּהּ", וְאִם יֹאמַר שֶׁהוּא כָּבוֹד נִבְרָא כְּדַעְתּוֹ שֶׁל הָרַב בַּפָּסוּק "וּכְבוֹד ה' מָלֵא אֶת הַמִּשְׁכָּן" (שמות מ לה) וְזוּלָתוֹ, אֵיךְ יִקְבְּעוּ בּוֹ "בָּרוּךְ", וְהַמְּבָרֵךְ וְהַמִּתְפַּלֵּל לְכָבוֹד נִבְרָא כְּעוֹבֵד אֱלִילִים. וּבְדִבְרֵי רַבּוֹתֵינוּ דְּבָרִים רַבִּים יוֹרוּ עַל שֵׁם הַשְּׁכִינָה שֶׁהוּא הָאֵל יִתְבָּרַךְ. אֲבָל הָעִנְיָנִים הָאֵלֶּה לְאוּנְקְלוֹס וְיוֹנָתָן בֶּן עֻזִּיאֵל דְּבָרִים יְדוּעִים בַּקַּבָּלָה, וְסוֹדָם לַיֹּדְעִים חֵן, וּבְמַעֲמַד הַר סִינַי יְתַרְגֵּם אוּנְקְלוֹס כָּל מִלַּת אֱלֹהִים הַנִּזְכָּר בַּפָּרָשָׁה "יְקָרָא" אוֹ "מֵימְרָא דַּה'", וְכַאֲשֶׁר תַּזְכִּיר הַפָּרָשָׁה הַשֵּׁם הַמְּיֻחָד לֹא יֹאמַר כֵּן, וְהַכֹּל בְּהַשְׁגָּחָה וּבְחָכְמָה מִמֶּנּוּ. וְעוֹד אַזְכִּיר זֶה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ (שמות כ יט). וּמָה שֶׁתִּרְגֵּם אוּנְקְלוֹס "וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה" (שם כ א) "וּמַלֵּיל ה'", טַעְמוֹ בָּזֶה מִשּׁוּם שֶׁנֶּאֱמַר "פָּנִים בְּפָנִים דִּבֶּר ה' אֶל כָּל קְהַלְכֶם" (דברים ה ד יט), וְהַמַּשְׂכִּיל יָבִין. אֲבָל מָה שֶׁאָמַר כָּאן "אֲנָא אֵחוֹת עִמָּךְ" רָצָה לִרְמֹז בּוֹ מָה שֶׁאָמְרוּ (מכילתא שירה ג), גָּלוּ לְמִצְרַיִם שְׁכִינָה עִמָּהֶם, שֶׁנֶּאֱמַר "אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה", גָּלוּ לְעֵילָם שְׁכִינָה עִמָּהֶם שֶׁנֶּאֱמַר (ירמיהו מט לח) "וְשַׂמְתִּי כִסְאִי בְּעֵילָם". וְהִנֵּה הָאֲמִירָה וְהַיְּרִידָה שָׁוִים כְּמוֹ שֶׁפֵּרַשְׁתִּי לְמַעְלָה, וְלֹא הָיָה יָכוֹל לְתַרְגֵּם אֶלָּא כֵּן בְּשׁוּם פָּנִים כַּאֲשֶׁר רָמַזְתִּי (ריש פסקא זו). אֲבָל שָׁם בְּיַעֲקֹב לֹא יִתָּכֵן לְתַרְגֵּם וְהָא אֲנָא עִמָּךְ, בַּעֲבוּר כִּי שָׁם כָּתוּב "וְהִנֵּה ה' נִצָּב עָלָיו" (בראשית כ"ח:י"ג), וְהַמַּשְׂכִּיל יָבִין. וּמִפְּנֵי שֶׁמָּצָא אוּנְקְלוֹס שֶׁאֵינוֹ כִּפְשׁוּטוֹ מַמָּשׁ, בָּרַח מִמֶּנּוּ וַעֲשָׂאוֹ עִנְיַן עֵזֶר בִּלְבַד, וְאָמַר "מֵימְרִי בְּסַעֲדָךְ" וְלֹא אָמַר מֵימְרִי עִמָּךְ כְּמוֹ שֶׁאָמַר בְּמֹשֶׁה (שמות ג יב). וְהָאֵל יַרְאֵנוּ מִתּוֹרָתוֹ נִפְלָאוֹת:

AND HE OFFERED SACRIFICES UNTO THE G-D OF HIS FATHER ISAAC. The duty of honoring one’s father is more imperative than that of honoring one’s grandfather. Therefore the sacrifices are associated with the name of Isaac, and not with that of Abraham. Thus the language of Rashi. But this is not sufficient, for it would have been proper for Scripture to say, “and he offered sacrifices unto the G-d of his fathers,” without singling out any one person, just as Jacob said, The G-d before whom my fathers Abraham and Isaac did walk; and in his prayer he said, O G-d of my father Abraham, and G-d of my father Isaac. Or Scripture should have said, “and he offered sacrifices to the Eternal,” just as it says in the case of Abraham, And he built there an altar unto the Eternal. And what need was there to explain it further? However, this verse contains a secret, which the Rabbis revealed to us there in Bereshith Rabbah: When Jacob was about to go down to Egypt he saw that the exile was beginning for him and his children, and he feared it, and so he offered many sacrifices to the Fear of his father Isaac in order that Divine judgment should not be aimed against him. This he did in Beer-sheba which was a place of prayer for his father, and from there he had taken permission when he went to Haran. Now Scripture uses the word z’vachim, [a term connoting peace-offerings], to inform us that they were not burnt-offerings as were his fathers’, as Abraham offered burnt-offerings. Our Rabbis have said that Noachides did not offer peace-offerings; they offered burnt-offerings. And concerning Noah it is clearly written, And he offered burnt-offerings on the altar. But on account of his fear of the Eternal, Jacob offered peace-offerings in order to bring all Divine attributes into accord towards him, even as the Rabbis have expounded: “They are called sh’lamim (peace-offerings) because they bring shalom (peace) into the world.” Now his original intent was directed at the Divine attribute of power, this being nearest to Isaac. This is the explanation of that which the Rabbis mentioned in Bereshith Rabbah, i.e., that the duty of honoring one’s father is more imperative than that of honoring one’s grandfather. This explanation applies to that which the Rabbis have said there in yet another form: “First you greet the pupil and afterward you greet the Rabbi.” I have seen this text in the Midrash of Rabbi Nechunya ben Hakanah: “And Jacob swore by the Fear of his father Isaac. Is there any one who swears by the belief of the Fear of his father? However, it was because Jacob was not yet given strength, and so he swore by the power given to his father, as it is said, And Jacob swore by the Fear of his father Isaac. And what is this? It is this concerning which Scripture writes, Then the fire of the Eternal fell, and consumed the burnt-offering, and it is further written, For the Eternal thy G-d is a devouring fire, etc.” Thus far the Midrash. From the words of the Rabbis of this Midrash, we learn that it was for this reason that it does not say here, “and he offered sacrifices to the Eternal,” [but instead it says, “to the G-d of his father Isaac],” because now in Beer-sheba Jacob had already become privileged to possess his own portion [and needed only to bring all Divine attributes into accord towards him], as it is said, Thou wilt give truth to Jacob, mercy to Abraham, as Thou hast sworn unto our fathers from the days of old. It was therefore necessary to explain it now. Thus by the merit of the sacrifices, the G-d of his father Isaac appeared to him in the visions of the night with an ameliorated Divine attribute of justice. It is this which Scripture says concerning them, in the visions of the night, complementing that which He said, I am G-d, the G-d of thy father, for He is the G-d of Beth-el Who said to him in Haran, I am the G-d of Beth-el, where thou didst anoint a pillar; it is He Who is the G-d of thy father. This is the Name and this is the attribute. And He assured him that he should have no fear in Egypt for he will be found righteous in Divine judgment, and he will be redeemed after the affliction. This is the meaning of the Divine promise, And I will also surely bring thee up again. Now the Rabbi [Moshe ben Maimon] has written in the twenty-seventh chapter of the first part of the Moreh Nebuchim (Guide of the Perplexed) concerning Onkelos’ translation of the verse, I will go down with thee into Egypt, and I will also surely bring thee up again, [which Onkelos rendered here literally]: “I will go down with thee…and I will bring thee up.” And the Rabbi was amazed at the opinion of Onkelos, [namely, that the literal translation should be used], saying that Onkelos had exerted all his effort to remove any implication of G-d’s corporeality from all narratives in the Torah. Accordingly, in the case of any expression found in the Torah implying any mode of motion that refers to G-d, Onkelos ascribed the action to a certain glory that had been created for the occasion, or a manifestation of Divine Providence. Thus he translated And G-d came down as “and G-d manifested Himself;” I will go down now and see as “I will manifest Myself now and see.” And if so, why did Onkelos here translate literally, “I will go down”? And so the Rabbi explained that since Scripture said at the outset of the matter, And G-d spoke unto Israel in the visions of the night, thus indicating that it is an account of what Jacob was told and not what actually took place, Onkelos therefore did not hesitate to literally translate the words as they were addressed to Jacob in the visions of the night, for the words in question represent an account of what Jacob was told, not what actually took place. There is thus a great difference between a communication transmitted in a dream or a vision of the night, or a communication designated as having been made in a vision or manifestation, and a communication given clearly, [not in a dream, such as communications introduced by phrases like these]: “And the word of the Eternal came unto me, saying,” or “And the Eternal spoke unto me, saying.” These are the words of Rabbi Moshe ben Maimon. Similarly he said that Onkelos never translated expressions of “hearing” literally [when the Scriptural references were to G-d], but instead explained them as expressing that a certain matter reached the Creator, or that He accepted a prayer. Thus Onkelos translated the Eternal heard as “it was heard before the Eternal;” he translated the verse, I will surely hear his crying as “I will surely accept his complaint.” But if the matter is as the Rabbi [Moshe ben Maimon] said, why does Onkelos shun literal translations of expressions of movement, and also avoid literal expressions of hearing due to his fear that they might indicate corporeality, but he does not in any place shy away from literally expressing “saying,” “speaking” or “calling,” whether the communication was in a dream or manifestation or overt speech, for in every case he translates: “and G-d said,” “G-d spoke,” “and G-d called unto Moses”? These expressions likewise signify corporeality, and Onkelos should have translated, “and it was said from before G-d,” or “and the glory of G-d said,” or “and G-d willed,” as is appropriate in each case, just as the Rabbi has explained with reference to the terms “speaking” and “saying” when they refer to G-d. And why did Onkelos avoid literal translation in the case of “hearing” and did not do so with respect to “seeing,” which he translated as: “and the Eternal saw”? And that which the Rabbi has said that “seeing” indicates mental perception as well as the sensation of sight, this applies all the more to “hearing” for it is employed in many places to indicate mental perception and will, such as: And Abram hearkened to the voice of Sarai; Hear the voice of my supplications; Yea, when ye make many prayers, I will not hear; And it shall come to pass, if thou shalt hearken diligently unto the voice of the Eternal thy G-d. And so also, leiv shomei’ah (literally: a hearing heart, an understanding heart), and so also in the case of most of [the verses cited by Rabbi Moshe ben Maimon]. So Onkelos should not have been apprehensive of expressions of “hearing” as they only indicate acceptance of a matter by G-d and His being pleased with it, for he does not avoid literal translations of expressions of sight any place, but translates it literally in all cases even when seeing alone is involved. However, where a matter is not conceived by sight alone, but requires attention and discernment, Onkelos renders it as befits the subject. For example, when Scripture says, Because the Eternal hath looked upon my affliction, [Onkelos rendered it as, “because my affliction is manifested before the Eternal”]. The verse, I have surely seen the affliction of My people, [was rendered by Onkelos as, “the enslavement of my people is manifest before me,” and the verse], And G-d saw the children of Israel, [he rendered as, “and the enslavement of the children of Israel was manifest before G-d],” since His seeing them was not just as a matter of perceiving their bodies but of His attention to their situation and His knowledge thereof. This is Onkelos’ method throughout the Torah, and not as the Rabbi’s opinion would have it, as a consquence of which opinion he had to declare [our version of Targum Onkelos] erroneous in [the following three places: the verse mentioned above, namely, And the Eternal saw], and two other verses, which Onkelos translated as, “and He saw,” since these translations do not fit his theory. With reference to expressions of “passing” Onkelos paraphrased and thus translated the expression, And the Eternal passed by before him, as, “and He caused His Presence to pass before his [Moses’] face.” He did this so that the passing object would be, in accordance with Onkelos’ opinion, something created, as he would not ascribe any expression of motion to the Creator in accordance with what the Rabbi has mentioned. But if this is so, why did Onkelos literally translate the verse, The Eternal thy G-d, He will go over before thee? This is a form of motion occurring in a narrative and yet Onkelos was not apprehensive about it! Similarly, Onkelos translated the verse, And Israel saw the great hand, as, “and Israel saw the power of the great hand.” He added the term “power” due to the subsequent expression, that the Eternal did, yet he left intact the expression, “the great hand” and was not apprehensive and fearful of the term “hand” being ascribed to G-d and did not paraphrase it at all! He did the same in literally translating, written with the finger of G-d. The Rabbi’s answer that Onkelos thought that “the finger” was a created instrument which, by the will of the Creator, engraved the writing on the tablets, is not the truth. There is the verse, At His right hand was a fiery law unto them, in translation of which Onkelos wrote, “His right hand,” and he was not apprehensive of “the right hand writing,” that is lest it indicate corporeality, and such is the case also with “the finger” as mentioned above. He furthermore literally translated: Thou stretchest forth Thy right hand as, “Thou raisest Thy right hand.” So also the verses: Thy right hand, O Eternal, dasheth in pieces the enemy; Thy strong hand; By a mighty hand, and by an outstretched arm; And My hand take hold on judgment; The eyes of the Eternal thy G-d are always upon it. [Onkelos literally translated all of these verses without fear that the terms “hand” and “eyes” might indicate corporeality.] Now in the case of Jacob, the Scriptural narrative begins, And he dreamed, and behold a ladder set up on the earth, etc., and yet Onkelos, fearing corporeality, translated [the verse, And, behold, the Eternal stood beside him], as “and, behold, the Glory of G-d stood beside him,” and he did not translate literally, “and, behold, the Eternal” although it was in a dream. He further translated the expression, And, behold, I am with thee, as “and, behold, My word will be in thy help,” and did not say literally, “and, behold, I am with thee,” just as he literally translated, “I will go down with thee,” even though the story of the ladder is a statement of what Jacob was told, [not a narrative of what took place], and is completely analogous to the narrative of the dream here. Again, Onkelos literally translated the expression, And I will be with thy mouth, [even though the story there is not introduced as a vision of the night or a dream], and on the other hand he translated the verse, And He said, Certainly I will be with thee, and this shall be the token unto thee, as “behold, My word will be with thee.” Furthermore, Onkelos does not always translate literally in the case of dreams. Thus he rendered the verses, And G-d came to Abimelech in a dream of the night, And G-d came to Laban in a dream, as “and the word came from before G-d.” Should you say that Onkelos paraphrased it there because he was concerned lest one think that G-d came to them before the dream, and one might thus think that G-d’s appearance actually took place, [this would still not justify his using the expression, “and the word came,”] for in the case of Solomon it is written, In Gibeon the Eternal appeared to Solomon in a dream, and yet Jonathan ben Uziel translated it as, “G-d revealed Himself to Solomon,” even though, according to Rabbi Moshe ben Maimon, a narrative introduced as a dream is rendered by Onkelos and Jonathan as it was actually said. They find no difficulty in translating such a statement literally, even though the expression connotes corporeality, because since it occurs in a dream, they understand that it is inexact. Thus in the case of Solomon, since the Eternal appeared to him in a dream, it was proper for Jonathan to give a literal account of the occurrence, for since Scripture relates that it was in a dream by night, one would himself infer that it was not real but only a dream in which the person dreaming imagined it to be so. [Now since Jonathan did not paraphrase the account of Solomon’s dream, although Onkelos did so in the case of the dreams of Abimelech and Laban, it thus helps to disprove the thesis of Rabbi Moshe ben Maimon that accounts of what occurred in man’s imagination are not paraphrased by the Targum.] Now do not think that Jonathan ben Uziel did this because the term “seeing” in reference to dreams is not found in Aramaic — for the verse, And I saw in my dream, is indeed translated [in Targum Onkelos] as “I saw,” and in the case of the dream of Nebuchadnezzar, it likewise says in Aramaic, Thou O King, sawest. And so did Onkelos translate the verse, Your murmurings are not against us, but against the Eternal, as “but against the word of G-d.” Onkelos thus paraphrased here even though there is no fear or apprehension of corporeality connoted by literal translation. Likewise, he translated And the people spoke against G-d, and against Moses as, “and the people murmured against the word of G-d.” So also the verses, Between Me and you, and Between G-d and every living creature, were translated by Onkelos as: “between My word and you,” “between the word of G-d and every living creature.” There are many similar examples [of verses which he paraphrased in spite of the fact that there would have been no apprehension of intimating corporeality had he translated literally]. And so also he translated The Eternal watch as “the word of G-d watch;” G-d is witness as “the word of G-d is witness.” Yet there would be no apprehension of corporeality had those expressions been literally translated. Besides, what sense is conveyed here by the expression, “the word of G-d’ watch or witness”? Similarly the verse, Swear unto me here by G-d, is rendered by Onkelos as “swear unto me by the word of G-d,” although people who swear do not mention, “I swear by the word of G-d.” There are many other such cases in Onkelos, and their secret meaning is known to the learned students [of the mystic lore of the Torah]. Likewise, with respect to the term “standing” when applied to G-d, the Rabbi said that Jonathan ben Uziel’s intent was to explain it as meaning “to endure permanently,” and therefore he translated the expression, And His feet shall stand, as “and He will appear in His might.” So also all expressions denoting contact and motion were rendered by him as “the might of G-d.” Yet Onkelos had no apprehension of the term “standing.” and he translated it literally: Behold, I will stand before thee there upon the rock. And concerning that which the Rabbi has said that all expressions denoting any mode of motion are rendered by Onkelos as the revelation of the Divine Presence, or the manifestation of a certain Glory that had been created for the occasion, now Onkelos avoids even literal translation of verses which mention “seeing” the Glory [of G-d, and would certainly oppose using it to denote expressions of motion]. Thus he translates the verse, And the glory of the Eternal appeared unto all the congregation, as “and the glory of G-d was manifested,” just as he said in translation of the verse, And the Eternal came down, “and the Eternal manifested Himself,” and did not translate it literally as “and the glory of the Eternal appeared.” He also likewise translates “seeing,” when referring to angels, as “and he manifested himself.” Now if it is as the Rabbi [Moshe ben Maimon] said that in the case of angels, or manifestation of a certain glory that had been created for the occasion, Onkelos does not hesitate to literally translate expressions denoting corporeality, it would have been proper for him not to avoid expressions of literal “seeing” of angels by man, and should there translate it as “and he appeared,” just as he has literally rendered the verse, For I have seen ‘Elokim’ face to face, as “for I have seen an angel of G-d.” Heaven forbid that the Divine Presence or the Glory created for the occasion be anything except the glorious Divine Name, blessed be He, as the Rabbi has expressed himself here and in many chapters of his book. Thus Onkelos translated the expression, If Thy face go not, as “if Thy Divine Presence go not among us.” Now, other than the glorious Divine Name, blessed be He, Moses did not want a special Glory created to go with him, since the Holy One, blessed be He, had already told him, Behold Mine angel shall go before thee, and Moses was not pleased with it. He instead wanted that G-d in His own glory should go with him. Also, after G-d heard his plea and told him, I will do this thing also that thou hast spoken, Moses said, Let the Lord, I pray thee, go in the midst of us, and this Onkelos rendered as “let now G-d’s Divine Presence go among us.” He similarly translated the expression, Thou canst not see My face, “thou cannot see the face of My Divine Presence, for man shall not see Me.” [In translating the verse in the book of Ezekiel, Blessed be the glory of the Eternal from His place,] Jonathan ben Uziel said, “Blessed be the glory of the Eternal from the region of His Divine abode.” Now if by this “Glory,” [which is mentioned in the book of Ezekiel] Scripture refers to the Creator in His true essence, analogous to the verse, Show me, I pray Thee, Thy glory, which the Rabbi has indeed so interpreted, then how did [Jonathan ben Uziel] in translating the verse mention “the region of His Divine abode” [when the terms “region,” “abode,” etc., indicate corporeality]? And if one would say that the verse in Ezekiel refers to a certain glory that had been created for the occasion, as is the opinion of the Rabbi with respect to the verse, And the glory of the Eternal filled the tabernacle, and other similar verses, then how did the angels direct their words, “Blessed, etc.,” towards it when he who blesses and prays to a glory created for an occasion is as he who worshipped idols? The teachings of our Rabbis also contain many texts which indicate that the name Shechinah (Divine Presence) is identical with G-d, blessed be He. But all these subjects, [some of which are rendered literally and some of which are paraphrased, are not influenced by a fear of using terms denoting corporeality but rather by secrets] of the Cabala known to Onkelos and Jonathan ben Uziel, and the secrets thereof are revealed to those who know the mystic lore of the Torah. Thus in the Revelation on Mount Sinai, wherever Elokim is mentioned in that section, Onkelos renders it as “the Glory” or “the Word of G-d,” but when Scripture mentions the Tetragrammaton he does not so render it. All this is done by Onkelos with extraordinary care and wisdom, and I will yet mention this with the help of G-d, blessed be He. Now the reason that Onkelos literally translated the verse, And ‘Elokim’ spoke all these words, saying, [rather than render it, “and the Glory of G-d spoke,” as he usually does wherever Elokim is mentioned], is that it is said, Face to face the Eternal spoke unto your whole assembly. The student learned [in the mystic lore of the Cabala] will understand. However, the reason why Onkelos here literally translated, I will go down with thee to Egypt, [and did not paraphrase it as “My Glory will go down with thee],” is that he wanted to allude to that which the Rabbis have said: “When they were exiled to Egypt, the Divine Presence went with them, as it is said, I will go down with thee to Egypt. When they were exiled to Elam, the Divine Presence went down with them, as it is said, And I will set My throne in Elam.” Thus both the verse which speaks of G-d “saying” [namely, And He said, I am G-d, the G-d of thy father, etc.], and [the verse which speaks of G-d] “going down,” [namely, I will go down with thee], are alike [for they both refer to the Creator in His true essence], as I have explained above, and therefore he could not, under any circumstances, have translated in any other way, as I have hinted. But there in the case of Jacob’s dream, Onkelos could not have literally translated, “and behold I am with thee,” [and was forced to paraphrase it as, “and My word will be in thy help],” because it is written there, And, behold, the Eternal stood beside him. The student learned [in the mystic lore of the Cabala] will understand. And due to the fact that Onkelos found the meaning of this verse not to be in line with its plain meaning, he therefore spurned [literally translating the rest of the verse, and rendered it as referring to assistance], and thus he said, “My word will be in thy help,” instead of saying “My word will be with you,” as he said in the case of Moses. And may G-d show us wonders in His Torah.

Ramban on Genesis 46:1:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

לָגוּר בָּאָרֶץ בָּאנוּ כִּי אֵין מִרְעֶה לַצֹּאן אֲשֶׁר לַעֲבָדֶיךָ אֲנִי תָּמֵהַּ בַּטַּעַם הַזֶּה שֶׁאָמְרוּ לוֹ, כִּי גַּם בְּמִצְרַיִם אֵין מִרְעֶה כִּי כָבֵד הָרָעָב בְּאֶרֶץ מִצְרַיִם כְּמוֹ בְּאֶרֶץ כְּנַעַן אוֹ יוֹתֵר, כִּי עָלֶיהָ הָיְתָה עִקַּר הַגְּזֵרָה. וְאוּלַי אָמְרוּ כִּי בְּאֶרֶץ כְּנַעַן מִפְּנֵי כֹּבֶד הָרָעָב יֹאכְלוּ הָאֲנָשִׁים עֵשֶׂב הַשָּׂדֶה וְלֹא יַשְׁאִירוּ מִחְיָה לַבְּהֵמָה, אֲבָל בְּאֶרֶץ מִצְרַיִם יֵשׁ בָּהּ שֶׁבֶר יִחְיוּ בּוֹ הָאֲנָשִׁים וְתִשָּׁאֵר בָּהּ מִרְעֶה מְעַט. וְיִתָּכֵן שֶׁהָיָה בְּאֶרֶץ מִצְרַיִם מִרְעֶה מְעַט בָּאָחוּ מִפְּנֵי הַיְּאוֹרִים וְהָאֲגַמִּים:

TO SOJOURN IN THE LAND ARE WE COME; FOR THERE IS NO PASTURE FOR THY SERVANTS’ FLOCKS. I wonder about this reason which they told to Pharaoh, for there was also no pasture in Egypt; the famine was as severe in the land of Egypt as it was in the land of Canaan, or even more so, for it was against Egypt that the main decree was directed. Perhaps they said that in the land of Canaan, due to the severity of the famine, people were eating the grass of the field and were not leaving any sustenance for the cattle. However, in the land of Egypt where there is corn, people subsist on that, and thus in Egypt there is a little pasture left. It is possible that in the land of Egypt there was a little pasture in the reedgrass on account of the rivers and the ponds.

Ramban on Genesis 47:4:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

וּמוֹלַדְתְּךָ אֲשֶׁר הוֹלַדְתָּ אַחֲרֵיהֶם אִם תּוֹלִיד עוֹד בָּנִים לֹא יִהְיוּ בְּמִנְיַן בָּנַי אֶלָּא בְּתוֹךְ שִׁבְטֵי אֶפְרַיִם וּמְנַשֶּׁה יִהְיוּ נִכְלָלִין, וְלֹא יְהֵא לָהֶם שֵׁם כִּשְׁאָר הַשְּׁבָטִים לְעִנְיַן הַנַּחֲלָה. וְאַף עַל פִּי שֶׁנִּתְחַלְּקָה אֶרֶץ יִשְׂרָאֵל לְמִנְיַן גֻּלְגְּלוֹתָם, כְּדִכְתִיב "לָרַב תַּרְבֶּה נַחֲלָתוֹ", וְכָל אִישׁ נָטַל בְּשָׁוֶה חוּץ מִן הַבְּכוֹרוֹת, מִכָּל מָקוֹם לֹא נִקְרְאוּ שְׁבָטִים אֶלָּא אֵלּוּ, לְשׁוֹן רַשִׁ"י (רש"י על בראשית מ"ח:ו'). וְזֶה אֵינֶנּוּ נָכוֹן, שֶׁאִם כֵּן אֵין הַבְּכוֹרָה לְיוֹסֵף אֶלָּא לְעִנְיַן הַכָּבוֹד בִּלְבַד, שֶׁיִּקָּרְאוּ בָּנָיו שְׁבָטִים, וְהַכָּתוּב אוֹמֵר "בְּנַחֲלָתָם", וּבַגְּמָרָא אָמְרוּ, לְנַחֲלָה הִקַּשְׁתִּים לִרְאוּבֵן וְשִׁמְעוֹן וְלֹא לְדָבָר אַחֵר וְכוּ', כִּדְאִיתָא בְּהוֹרָיוֹת (ו), וְהִזְכִּירוּ רַבּוֹתֵינוּ בְּכָל מָקוֹם (ב"ב קכג) שֶׁהָיָה יוֹסֵף בְּכוֹר לְנַחֲלָה וְיָרַשׁ פִּי שְׁנַיִם כְּאֶחָד כְּמִשְׁפַּט כָּל בְּכוֹר, וְלֹא הָיְתָה בְּכוֹרָתוֹ לְהִקָּרֵא שְׁבָטִים בִּלְבַד כְּדִבְרֵי הָרַב. וּמִזֶּה נִלְמֹד עוֹד שֶׁלֹּא חִלְּקוּ הָאָרֶץ לְכָל שִׁבְטֵי יִשְׂרָאֵל לְגֻלְגְּלֹתָם, שֶׁאִם כֵּן מָה הַבְּכוֹרָה הַזֹּאת בַּיְּרֻשָּׁה. וְאִם נֹאמַר שֶׁנָּתְנוּ לְכָל אֶחָד וְאֶחָד מִבְּנֵי יוֹסֵף פִּי שְׁנַיִם כְּאֶחָד מִכָּל אִישֵׁי שְׁאָר הַשְּׁבָטִים, לֹא הֻזְכַּר זֶה בַּכָּתוּב כְּלָל, וְלֹא מָצִינוּ בְּיַעֲקֹב שֶׁיִּתֵּן בְּכוֹרָה לְיוֹסֵף אֶלָּא שֶׁאָמַר בְּכָאן כִּרְאוּבֵן וְשִׁמְעוֹן יִהְיוּ לִי, וּמִזֶּה אָמַר הַכָּתוּב (דהי"א ה א) "נִתְּנָה בְּכֹרָתוֹ לִבְנֵי יוֹסֵף בֶּן יִשְׂרָאֵל", אִם כֵּן הָיוּ לְגַמְרֵי כִּשְׁנֵי שְׁבָטִים וְהִיא בְּכוֹרָתוֹ, וְכָךְ הֵם דִּבְרֵי חֲכָמִים בְּכָל מָקוֹם (ב"ב קכג). אֲבָל הָעִנְיָן אֵינֶנּוּ כְּלָל כְּמוֹ שֶׁאָמַר הָרַב, שֶׁאֶרֶץ יִשְׂרָאֵל לַשְּׁבָטִים נִתְחַלְּקָה, שְׁנֵים עָשָׂר חֲלָקִים שָׁוִים עָשׂוּ מִמֶּנָּה, וְנָטַל שֵׁבֶט שִׁמְעוֹן הַמְּמֹעָט שֶׁבָּהֶם כְּשֵׁבֶט יְהוּדָה שֶׁמְּרֻבֶּה בְּאֻכְלוּסִין, וְנָטְלוּ אֶפְרַיִם וּמְנַשֶּׁה כִּרְאוּבֵן וְשִׁמְעוֹן בְּשָׁוֶה. וְכָךְ הֶעֱלוּ בַּגְּמָרָא פֶּרֶק יֵשׁ נוֹחֲלִין (שם). וְכָתוּב (יחזקאל מז יג) "תִּתְנַחֲלוּ בָּאָרֶץ לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל יוֹסֵף חֲבָלִים", וְכֵן אָמַר אוּנְקְלוֹס (תרגום אונקלוס על בראשית מ"ט:כ"ב) "תְּרֵין שִׁבְטִין יִפְּקוּן מִבְּנוֹהִי יְקַבְּלוּן חוּלָקָא וְאַחְסָנְתָּא", שֶׁיִּהְיוּ שָׁוִים בְּקַבָּלַת הַנַּחֲלָה. וְטַעַם "חוּלָקָא" – חֵלֶק בְּכוֹר, וְ"אַחְסָנְתָּא" – יְרֻשַּׁת הַפָּשׁוּט. וּמָה שֶׁאָמַר הַכָּתוּב (במדבר כו נד) "לָרַב תַּרְבֶּה נַחֲלָתוֹ וְלַמְעַט תַּמְעִיט" לְעִנְיַן בָּתֵּי אָבוֹת הַנִּזְכָּרִים בַּפָּרָשָׁה דִּבֵּר הַכָּתוּב, שֶׁהַשֵּׁבֶט מְחַלֵּק חֶלְקוֹ לְבָתֵּי אָבוֹת שֶׁל יוֹצְאֵי מִצְרַיִם, וּבֵית אָב מְרֻבֶּה נוֹתְנִין לוֹ חֵלֶק גָּדוֹל וּבֵית אָב מְמֻעָט נוֹתְנִין לוֹ חֵלֶק קָטָן, וּמֵתִים יוֹרְשִׁים הַחַיִּים, כַּמְּפֹרָשׁ בְּסִפְרֵי (פנחס קלב), וְרַשִׁ"י הִזְכִּירוֹ בְּפָרָשַׁת פִּנְחָס (במדבר כו נה). וְהַכְּלָל בְּעִנְיַן יוֹסֵף שֶׁהָיָה בְּכוֹר לְנַחֲלָה, וְאִם חִלְּקוּ יִשְׂרָאֵל הָאָרֶץ לִשְׁבָטִים כַּמֻּזְכָּר בַּגְּמָרָא (ב"ב קכא), נָתְנוּ לוֹ כִּרְאוּבֵן וְשִׁמְעוֹן בְּשָׁוֶה. וְאִם אוּלַי נֹאמַר שֶׁחִלְּקוּהוּ לְגֻלְגְּלֹתָם, כַּנִּגְלֶה מִן הַכָּתוּב, נָתְנוּ לָהֶם כִּפְלַיִם בְּמִסְפָּרָם, חֵלֶק פָּשׁוּט כְּדִין שְׁאָר הָאֲנָשִׁים וְחֵלֶק שֵׁנִי בְּכוֹרָה, וְיִהְיֶה טַעַם "כִּרְאוּבֵן וְשִׁמְעוֹן" – כִּפְלַיִם בְּמִסְפָּרָם. אֲבָל שֶׁיִּהְיֶה יוֹסֵף כִּשְׁאָר הַשְּׁבָטִים בַּנַּחֲלָה וְתִהְיֶה הַבְּכוֹרָה לְהִקָּרֵא שְׁנֵי שְׁבָטִים כְּמַאֲמַר הָרַב, זֶה דָּבָר שֶׁאִי אֶפְשָׁר בְּשׁוּם פָּנִים:

And Those Born to You After Them-- "If you have other children, they shall not be in the count of my children, but rather they shall be included in the tribes of Ephraim and Menashe, and they shall not have a [specific] name like the other tribes regarding inheritance. And even though the Land of Israel was divided according to population, as it is written, 'To the many, increase his inheritance (Numbers 26:54),' and every man took equally, except for the firstborn (who received a double portion), nevertheless, only these (Ephraim and Menashe) were called 'Tribes'"-- these are the words of Rashi. And this is incorrect, for if so, the birthright is only given to Yosef regarding honor, so that his sons would be called tribes [but no extra inheritance is given to him]. And the verse says, "In their inheritances (Genesis 48:6)," and in the Gemara the [Sages] say, "For the inheritance it has compared them to Reuven and Shimon, and not for any other purpose (Horayot 6b)."...

Ramban on Genesis 48:6:1 · Sefaria Community Translation

בְּאַחֲרִית הַיָּמִים הֵם יְמוֹת הַמָּשִׁיחַ, כִּי יַעֲקֹב יִרְמֹז אֵלָיו בִּדְבָרָיו, כְּמוֹ שֶׁאָמַר "עַד כִּי יָבֹא שִׁילֹה וְלוֹ יִקְּהַת עַמִּים", וְרַבּוֹתֵינוּ אָמְרוּ (פסחים נו) שֶׁבִּקֵּשׁ לְגַלּוֹת אֶת הַקֵּץ וְנִסְתַּלְּקָה מִמֶּנּוּ שְׁכִינָה, כִּי לְדִבְרֵי הַכֹּל אַחֲרִית הַיָּמִים יְמוֹת הַמָּשִׁיחַ הֵם:

IN THE END OF DAYS. These are the days of the Messiah, for Jacob alludes to him in his words, even as he said, Until Shiloh come, and his be the obedience of peoples. Now our Rabbis have said that Jacob wished to reveal the end of Israel’s exile, but the Shechinah (the Divine Presence) departed from him. Thus in the opinion of all scholars, the end of days is a reference to the days of the Messiah.

Ramban on Genesis 49:1:1 · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976