פרשת תולדות Did the Avos keep the Torah

(5) inasmuch as Abraham obeyed Me and kept My charge: My commandments, My laws, and My teachings.”

(14) Rabbi Yehuda says: A bachelor may not herd cattle, nor may two bachelors sleep with one covering, lest they transgress the prohibition against homosexual intercourse, but the Rabbis permit it. Anyone who has professional dealings primarily with women may not be secluded with women. There is more of a concern that such a man might sin due to his familiarity with the women. And a person may not teach his son a trade that necessitates frequent interaction with women, for the same reason. With regard to teaching one’s son a trade, Rabbi Meir says: A person should always teach his son a clean and easy trade and pray for success to the One to Whom wealth and property belong, as ultimately there is no trade that does not include both poverty and wealth, since a person can become rich from any profession. Poverty does not come from a particular trade, nor does wealth come from a particular trade, but rather, all is in accordance with a person’s merit. Therefore, one should choose a clean and easy trade, and pray to God for success. Rabbi Shimon ben Elazar says: Have you ever seen a beast or a bird that has a trade? And yet they earn their livelihood without anguish. But all these were created only to serve me, and I, a human being, was created to serve the One Who formed me. Is it not right that I should earn my livelihood without anguish? But I, i.e., humanity, have committed evil actions and have lost my livelihood. This is why people must work to earn a living. Abba Guryan of Tzadyan says in the name of Abba Gurya: A person may not teach his son the trades of a donkey driver, a camel driver, a pot maker, a sailor, a shepherd, or a storekeeper. The reason for all these is the same, as their trades are the trades of robbers; all of these professions involve a measure of dishonesty and are likely to lead to robbery. Rabbi Yehuda says in Abba Gurya’s name: Most donkey drivers are wicked, since they engage in deceit, and most camel drivers, who traverse dangerous places such as deserts, are of fit character, as they pray to God to protect them on their journeys. Most sailors are pious, since the great danger of the seas instills in them the fear of Heaven. The best of doctors is to Gehenna, and even the fittest of butchers is a partner of Amalek.Rabbi Nehorai says: I set aside all the trades in the world, and I teach my son only Torah, as a person partakes of its reward in this world and the principal reward remains for him in the World-to-Come, which is not true of other professions, whose rewards are only in this world. Furthermore, if a person comes to be ill, or old, or undergoes suffering, and is unable to be involved in his trade, behold, he dies in hunger. But with regard to the Torah it is not so, since one can study it under all circumstances. Rather, it preserves him from all evil and sin in his youth, and provides him with a future and hope in his old age. The mishna explains: With regard to his youth, what does it say about a Torah scholar? “But they that wait for the Lord shall renew their strength” (Isaiah 40:31). With regard to his old age, what does it say? “They shall still bring forth fruit in old age” (Psalms 92:15), and it likewise states with regard to Abraham our forefather: “And Abraham was old, well stricken in age; and the Lord had blessed Abraham in all things” (Genesis 24:1). We found that Abraham our forefather fulfilled the entire Torah before it was given, as it is stated: “Because that Abraham listened to My voice, and kept My charge, My commandments, My statutes, and My laws” (Genesis 26:5), which indicates that Abraham observed all the mitzvot of his own accord and was rewarded in his old age as a result.

Apropos the previous statement, the Gemara cites that Rav said: Abraham our Patriarch fulfilled the entire Torah before it was given, as it is stated: “Because [ekev] Abraham hearkened to My voice and kept My charge, My mitzvot, My statutes and My Torahs” (Genesis 26:5). Rav Shimi bar Ḥiyya said to Rav: And say that the verse means that he fulfilled only the seven Noahide mitzvot and not the entire Torah. The Gemara asks: But isn’t there also circumcision that Abraham clearly observed, which is not one of the Noahide laws? Apparently, Abraham fulfilled more than just those seven. The Gemara asks: And say that he fulfilled only the seven mitzvot and circumcision. Rav said to him: If so, why do I need the continuation of the verse, that Abraham kept: My mitzvot and My Torah? That is a clear indication that he fulfilled mitzvot beyond the seven Noahide mitzvot, and apparently fulfilled the entire Torah.

Rav said, and some say Rav Ashi said: Abraham our Patriarch fulfilled the entire Torah, even the mitzva of the joining of cooked foods, a rabbinic ordinance instituted later, as it is stated: My Torahs. Since the term is in the plural, it indicates that Abraham kept two Torahs; one, the Written Torah, and one, the Oral Torah. In the course of fulfilling the Oral Torah, he fulfilled all the details and parameters included therein.

(1) AND HE KEPT MY CHARGE. Rashi comments: “As a reward that Abraham hearkened to My voice when I tested him. And he kept My charge — these are the precautionary decrees instituted by the Sages, which are intended to make us avoid the violation of Biblical laws, such as Second Degrees of forbidden marriages and certain prohibited acts on the Sabbath. My commandments — these are precepts which, had they not been written in the Torah, were requisite to have been written, such as robbery and murder. My statutes — these are matters against which the evil inclination and the heathen nations argue, such as the prohibitions against eating the swine and the wearing of garments woven of wool and linen, there being no apparent rationale for them except that they are decrees of the King imposed on His subjects. And My laws — the plural is intended to include, [besides the Written Law], the Oral Law as well as those rules given to Moses from Sinai.” [Thus far the words of Rashi.]
Now if so, all this interpretation is posited on the opinion that Abraham fulfilled and observed the Torah before it was given on Sinai. This is indeed what the Sages of the Midrash said in connection with the verse, And Joseph gave them ‘agaloth’ (wagons),136Ibid., 45:21. The word agaloth (wagons) may also mean “heifers,” thus suggesting that as a mark of identification to his father, Joseph gave his brothers a reference to the law of the Heifer (Deuteronomy 21:6) which he studied with his father just before he became separated from him. The Midrash referred to is in Bereshith Rabbah 95:2. thereby indicating to his father that when he left him they were studying the section dealing with Eglah Arufah.137See Deuteronomy 21:1-9. Thus Joseph occupied himself with Torah just as his fathers did. Though the Torah had not yet been given, it is still written of Abraham, And he kept My charge, My commandments, My statutes, and My laws.138Thus far the Midrash in Bereshith Rabbah, 95:2. There the Sages also said139Bereshith Rabbah, ibid. that Abraham observed the details of the Torah, which he taught to his children, etc.140To his children, as it is said, For I know him that he will command his children and his household after him, etc. (Above, 18:19.) Bereshith Rabbah, ibid.
The question presents itself: If it be the case [that the laws of the Torah were observed by our ancestors before the Torah was given on Sinai], how did Jacob erect a pillar141Further, 28:18. This is forbidden in Deuteronomy 16:22. and marry two sisters in their lifetime,142Forbidden in Leviticus 18:18. and, in the opinion of our Rabbis, four sisters.143According to Bereshith Rabbah 74:11, Bilhah and Zilpah were also daughters of Laban. Thus Jacob married four sisters: Leah, Rachel, Bilhah and Zilpah. Also, Amram [Moses’ father] married his aunt,144Exodus 6:20. and Moses our teacher erected twelve pillars.145Ibid., 24:4. How then was it possible that they should be permissive in matters of Torah which Abraham their ancestor had prohibited on himself, and for which G-d appointed him reward, when he [Abraham] was wont to command his children and his household after him146Above, 18:19. to walk in His ways? In the case of Jacob the Sages taught that he observed the Sabbath and established borders for Sabbath distances.147Bereshith Rabbah 79:7. In this matter of the Sabbath it is possible though that Jacob observed it because it is equal in importance to the entire Torah since it testifies to the act of Creation.
Perhaps then we should say that My charge refers to the Second Degree of marriages which were forbidden to the Sons of Noah;148See Seder Bereshith, Note 222, and Seder Vayishlach, Note 148.My commandments applies to robbery and murder; My statutes refers to the laws against eating a limb torn off from a live animal, as well as breeding mixed kinds of cattle or grafting together different species of trees; and My laws refer to civil statutes and the prohibitions against idol worship. The Sons of Noah were commanded concerning all of these matters, and Abraham observed and fulfilled the Will of his Creator, observing even the details and the strictures of their commandments, even as the Sages mentioned: “The tractate of idolatry of our father Abraham contained four hundred chapters.”149Abodah Zarah 14b. They further expounded [on the verse referring to Isaac, which says], And he found in that year a hundredfold,150Further, Verse 12. that he measured the produce for the purpose of tithing,151Bereshith Rabbah 64:6. since the patriarchs were the generous ones of the peoples,152Psalms 47:10. giving tithes to the poor or the priests of G-d, such as Shem and Eber and their disciples, just as it is said, And he was a priest of the most high G-d.153Above, 14:18. Reference is to Melchizedek, whom tradition identifies as Shem, the son of Noah. See Ramban, ibid.
Now it appears to me from a study of the opinions of our Rabbis that Abraham our father learned the entire Torah by Ruach Hakodesh154See Note 90. and occupied himself with its study and the reason for its commandments and its secrets, and he observed it in its entirety as “one who is not commanded but nevertheless observes it.”155The concept of “one who is not commanded but observes” is found in the Talmud (Kiddushin 31 a). His reward is less than that of “one who is commanded and observes.” (Ibid.) The reason for it, as explained in Tosafoth, is that he who is commanded to do a certain mitzvah (commandment) is under tension lest he might not properly fulfill it, while he who is not commanded therein has no responsibility in the matter and may leave it at his will. Consequently, his reward is less. Furthermore, his observance of the Torah applied only in the Land of Israel, whereas Jacob married two sisters only when outside the Land,156See Leviticus 18:25 where Ramban extends the explanation further by saying that the reason Rachel died as they entered the Land of Israel (35:16-19) was that she was the sister whom Jacob married last. and similarly with Amram who married his aunt. For the Commandments are the ordinance of the G-d of the land,157II Kings 17:26. even though we have been charged with personal duties in all places. Our Rabbis have already alluded to this secret, and I will yet call your attention to it with the help of G-d.158See Ramban on Leviticus 18:25. And the matter of the erection of the pillar [by Jacob and Moses referred to above] was a commandment that was innovated at a certain time, as the Sages expounded from the verse, “Neither shalt thou set up a pillar which the Eternal thy G-d hateth,159Deuteronomy 16:22. He hated it although it was pleasing to Him in the days of the ancestors.”160Ibid., Sifre. The reason for the change being that the Canaanites afterward had made it an ordinance of idol worship. And with respect to Joseph concerning whom the Sages expounded that he observed the Sabbath even in Egypt,161Bereshith Rabbah 92:4. it was because it is equal in importance to all the commandments, constituting, as it does, a testimony to Creatio ex nihilo.162In Hebrew, chiddush (new), thus implying that G-d created a new world out of an absolute void. Therefore Joseph would do so in order to teach his children faith in the Creation of the world, to remove from their hearts the false doctrine of idolatry and the opinion of the Egyptians. This then is the intent [of the Sages when speaking of the patriarchs and their children observing the Torah].
In accordance with the literal meaning of Scripture, you may say that My charge means faith in the Deity, implying that Abraham believed in the unique Divine Name and kept vigilant guard over it in his heart, differing thereby with the worshippers of idols, and calling by the name of the Eternal to bring many to His worship. My commandments refers to all that G-d commanded Abraham: Go out of thy land,163Above, 12:1. the bringing of his son as a burnt-offering, and the expulsion of the maid-servant and her son.164Ibid., 21:12.My statutes refers to walking in the paths of G-d by being gracious and merciful, doing righteousness and judgment,165See Maimonides, “The Commandments,” Vol. I, pp. 11-12 Soncino edit. Positive Commandment 8. and commanding his children and his household concerning them.166Above, 18:19.And My Laws refers to the circumcision of Abraham himself and his sons and his servants, as well as all Commandments of the Sons of Noah148See Seder Bereshith, Note 222, and Seder Vayishlach, Note 148. which constitute their Law.

(1) AND THE LAND WAS DEFILED, THEREFORE DID I VISIT THE INIQUITY THEREOF UPON IT, AND THE LAND VOMITED OUT HER INHABITANTS. Scripture was very strict in forbidding these sexual relationships on account of the Land which becomes defiled by them, and which in turn will vomit out the people that do [these abominations]. Now forbidden sexual relationships are matters affecting personal conduct, and do not depend on the Land, [so why should the Land be affected by these personal immoral acts]? But the secret of the matter is in the verse which states, When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the people, etc. For the portion of the Eternal is His people etc.380Deuteronomy 32:8-9. The meaning thereof is as follows: The Glorious Name381Ibid., 28:58. created everything and He placed the power of the lower creatures in the higher beings, giving over each and every nation in their lands, after their nations382Genesis 10:31. some known star or constellation, as is known by means of astrological speculation. It is with reference to this that it is said, which the Eternal thy G-d hath allotted unto all the people,383Deuteronomy 4:19. for He allotted to all nations constellations in the heavens, and higher above them are the angels of the Supreme One whom He placed as lords over them, as it is written, But the prince of the kingdom of Persia withstood me,384Daniel 10:13. and it is written, lo, the prince of Greece shall come.385Ibid., Verse 20. They are called “kings,” as it is written [there], and I was left over there beside the kings of Persia.384Daniel 10:13. Now the Glorious Name381Ibid., 28:58. is G-d of gods, and Lord of lords386Deuteronomy 10:17. over the whole world. But the Land of Israel, which is in the middle of the inhabited earth,387Aware of the fact that the earth is spherical [and not flat, as believed by most people in the Medieval Ages], Jewish sources being mindful of this fact speak of the Land of Israel as being in the middle of the “inhabited” earth, and not just “of the earth,” as there is no middle point in a spherical body. is the inheritance of the Eternal designated to His Name. He has placed none of the angels as chief, observer, or ruler388Proverbs 6:7. over it, since He gave it as a heritage to His people who declare the Unity of His Name, the seed of His beloved ones [i.e., the patriarchs]. It is with reference to this that He said, and ye shall be Mine own treasure from among all peoples; for all the earth is Mine,389Exodus 19:5. and it is further written, so shall ye be My people, and I will be your G-d,390Jeremiah 11:4. and you will not be subject to other powers at all. Now He [also] sanctified the people who dwell in His Land with the sanctity of observing the laws against forbidden sexual relationships, and with the abundant commandments, so that they [His people] would be dedicated to His Name. It is for this reason that He said, And ye shall keep all My statutes, and all Mine ordinances, and do them, that the Land, whither I bring you to dwell therein, vomit you not out,391Further, 20:22. and it is further written, But I have said unto you: ‘Ye shall inherit their Land, and I will give it unto you to possess it’ … I am the Eternal your G-d, Who have set you apart from the peoples,392Ibid., Verse 24. meaning to say, that He has set us apart from all the nations over whom He appointed princes and other celestial powers, by giving us the Land [of Israel] so that He, blessed be He, will be our G-d, and we will be dedicated to His Name. Thus the Land which is the inheritance of the Glorious Name, will vomit out all those who defile it and will not tolerate worshippers of idols, nor those who practise immorality. Now this section mentioned the Molech,393Above, Verse 21. which is a form of idolatry, together with the forbidden sexual relationships, and with reference to all of them He said, Defile not ye yourselves in any of these things; for in all of these the nations are defiled,394Verse 24.and the Land vomited out her inhabitants395In Verse 25 before us. [thus showing that the Land is unable to contain idol worshippers or those who practise immorality]. And so also did He say in the second section [i.e., in Seder Kedoshim], and I have set you apart from the peoples, that ye should be Mine,396Further, 20:26. which is [the basis for] the strict prohibition against idolatry. Therefore He stated that it is because they are dedicated to His Name that He gave them the Land, as it is said, And I have said unto you: ‘Ye shall inherit their Land, and I will give it unto you to possess it’ … I am the Eternal your G-d, Who have set you apart from the peoples.392Ibid., Verse 24.
Now outside the Land of Israel, although it all belongs to the Glorious Name,381Ibid., 28:58. yet its purity is not perfect, because of “the servants” who hold sway there, and the nations go astray after their princes to worship them as well. It is for this reason that Scripture states, the G-d of the whole earth shall He be called,397Isaiah 54:5. since He is the G-d of gods Who rules over all, and He will in the end punish the host of the high heaven on high,398Ibid., 24:21. removing the celestial powers and demolishing the array of “the servants,” and afterwards He will punish the kings of the earth upon the earth.398Ibid., 24:21. This is the meaning of the verse stating, The matter is by the decree of ‘irin’ (the wakeful ones), and ‘sh’elta’ (the sentence) by the word of the holy ones,399Daniel 4:14. meaning, the matter that was decreed on Nebuchadnezzar [that he be driven from men and eat grass as oxen etc.] is the pronouncement of the guarding angels and the sentence of the word of the holy ones, who have ordained on the powers emanating from them that it be so. They [the angels] are called irin [literally: “the wakeful ones”], because from their emanations proceed all the powers that stir all activities, similar to that which it says, and behold ‘ir’ (a wakeful one) and a holy one came down from heaven. He cried aloud, and said thus: ‘Hew down the tree etc.400Ibid., Verse 10-11. — [In the verse] And ‘sh’elta’ (the sentence) is by word of the holy ones,399Daniel 4:14. [the word sh’elta] is like sha’alu, meaning first “they ask” what is the will of the Supreme One about it, and afterwards they decree that it be so done. It is with reference to this that Daniel told Nebuchadnezzar, it is the decree of the Most High,401Ibid., Verse 21. for everything is from Him, blessed be He.
Thus the Glorious Name,381Ibid., 28:58. blessed be He, is G-d of gods,386Deuteronomy 10:17. in the whole world, and G-d of the Land of Israel which is the inheritance of the Eternal.402I Samuel 26:19. This is the meaning of the expression, and he will go astray after the foreign gods of the Land,403Deuteronomy 31:16. for the gods are foreign to the Land of G-d and His inheritance. This is what Scripture means when it states [of the Cutheans who were settled by the king of Assyria in the cities of the kingdom of Israel], they knew not the manner of the G-d of the Land; therefore He hath sent lions among them, and, behold, they slay them, because they know not the manner of the G-d of the Land.404II Kings 17:26. The verse is thus stating that they did not live in the Land in a way befitting its special characteristic as G-d’s inheritance — hence the phrase “the G-d of the Land.” Now the Cutheans were not punished in their own land when they worshipped their gods, by G-d sending lions among them, but only when they came into the Land of G-d and conducted themselves as before, did He send lions among them who slew them. And so the Rabbis taught in the Sifra:405Sifra Kedoshim 11:14. “And the Land vomit not you out also etc.406Verse 28. The Land of Israel is unlike other lands; it is unable to contain sinners.” And in the Sifre we find that the Rabbis taught:407Sifre Ha’azinu, 315. “And there was no strange god with Him408Deuteronomy 32:12. [when He took Israel out of Egypt, and protected them during their wandering through the wilderness], so that none of the princes of the nations should have power to come and exercise authority over you, something like that which it is said, and when I go forth, lo, the prince of Greece shall come, etc.”385Ibid., Verse 20. This is the meaning of the saying of the Rabbis:409Kethuboth 110 b. “Whoever lives outside the Land, is as if he had no G-d, for it is said, I am the Eternal your G-d, Who brought you forth out of the land of Egypt, to give you the land of Canaan, to be your G-d,410Further, 25:38. and it is further said, for they have driven me [David] out this day that I should not cleave unto the inheritance of the Eternal, saying: Go, serve other gods.”411I Samuel 26:19. “And who told David, ‘Go, serve other gods?’ This can only mean to teach you that he who lives outside the Land is like etc.’” (Kethuboth). Having been forced to leave the Land, David was thus justified in saying that those responsible for it had, as it were, said to him, “Go, etc.” And in the Tosephta of Tractate Abodah Zarah the Rabbis have said:412Tosephta, Abodah Zarah 5:5. On the name Tosephta, see in Seder Tazria Note 124. “Now it is said, And I [Jacob] will come back to my father’s house in peace, then shall the Eternal be my G-d,413Genesis 28:21. and it is further said, to give you the land of Canaan, to be your G-d.410Further, 25:38. When you are in the land of Canaan I am your G-d. When you are not in the land of Canaan, I am not your G-d if it were at all possible to say so [for He is our G-d under all circumstances and in all places]. Similarly it is said, about forty thousand ready armed for war passed on in the presence of the Eternal unto battle,414Joshua 4:13. and it is further said, and the Land is subdued before the Eternal, and before His people.415I Chronicles 22:18. But how could it enter one’s mind that Israel subdued the Land before the Eternal [as if to say that they captured it for His sake]? But [this teaches that] as long as they are upon the Land, it is as if it were subdued [before Him, since He is their G-d, as explained above], but when they are not upon it, it is not subdued.”
It is on the basis of this matter that the Rabbis have said in the Sifre:416Sifre Eikev, 43. “And ye perish quickly from off the good Land.417Deuteronomy 11:17. The following verse continues: And ye shall lay up these My words in your heart and in your soul etc. This clearly indicates even as the Sifre teaches, that after banishment from the Land they are to continue the observance of the commandments. Although I banish you from the Land to outside the Land, make yourselves distinctive by the commandments, so that when you return they shall not be novelties to you. This can be compared to a master who was angry with his wife, and sent her back to her father’s house and told her, ‘Adorn yourself with precious things, so that when you come back they will not be novelties to you.’ And so did the prophet Jeremiah say [to the people in exile in Babylon], Set thee up waymarks.418Jeremiah 31:20. These are the commandments, by which Israel is made distinctive.” Now the verses which state, and ye perish quickly … and ye shall lay up these My words etc.419Deuteronomy 11:17-18. only make obligatory in the exile [the observance of those commandments] affecting personal conduct, such as the [wearing of] phylacteries and [placing of] Mezuzoth420A parchment on which is written Deuteronomy 6:4-9, and 11:13-21, and which is fastened to the right door-post. See further in Vol. II, p. 173. [these being specifically mentioned there in the following words of Scripture], and concerning them the Rabbis [in the above text of the Sifre] explained [that we must observe them] so that they shall not be novelties to us when we return to the Land, for the main [fulfillment] of the commandments is [to be kept] when dwelling in the Land of G-d. Therefore the Rabbis have said in the Sifre:421Sifre R’eih, 80. “And ye shall possess it, and dwell therein. And ye shall observe to do all the statutes etc.422Deuteronomy 11:31-32. Dwelling in the Land of Israel is of equal importance to all the commandments of the Torah.” A similar statement is also found in the Tosephta of Tractate Abodah Zarah.423Tosephta, Abodah Zarah 5:3. This in fact was the thought of the wicked ones who [misusing the intention of the above statement], said to the prophet Ezekiel [whose prophetic activity was in the Babylonian exile]:424Sanhedrin 105 a. “Our master Ezekiel, if a servant is sold by his master, does the master still have any claim to him?”425In other words, “since G-d sold them to Nebuchadnezzar and banished them from before Him, does He still have any claim upon them?” (Rashi ibid.). The answer was that they were never “sold” since the exile was merely a form of temporary punishment for their sins, and therefore, and that which cometh into your mind etc. (see text). For it is said, and that which cometh into your mind shall not be at all; in that ye say: We will be as the nations, as the families of the countries, to serve wood and stone.426Ezekiel 20:32. And this was the command of our patriarch Jacob to his household, and to all that were with him, at the time that they came into the Land, Put away the strange gods that are among you, and purify yourselves.427Genesis 35:2. And G-d, by Whom alone actions are weighed,428See I Samuel 2:3. [brought it about] that Rachel died on the way when they started coming into the Land,429Genesis 35:16-19. See in Vol. I, pp. 330-332, where Ramban refers briefly to this problem, namely why Jacob married two sisters in their lifetime, and then concludes that “he married them only outside the Land.” Here Ramban completes the thought, by explaining that G-d, by Whom events are decided, therefore brought about the death of one of the sisters as soon as they came into the Land. The reason why Rachel had to die and not Leah, is explained in the text. for on account of her own merit she did not die outside the Land, and for Jacob’s merit, he could not dwell in the Land with two sisters [in their lifetime, since this is forbidden in the Torah, and the laws of the Torah were observed by our ancestors in the Land of Israel even before the Torah was given on Sinai], and she [Rachel] was the one by whose marriage the prohibition against two sisters took effect [since Jacob was already married to Leah]. It would appear that Rachel became pregnant with Benjamin before they came to Shechem, and while in the Land Jacob did not touch her at all, for the reason that we have mentioned. And the prophet states, And first I will recompense their iniquity and their sin double; because they have profaned My Land; they have filled Mine inheritance with the carcasses of their detestable things and their abominations.430Jeremiah 16:18. This matter [i.e., that the Land of Israel is the inheritance of the Eternal and thus cannot tolerate sinners] is found in many places in the Scriptures, and you will see it clearly after I have opened your eyes to it.
Now Rabbi Abraham ibn Ezra commented in the section of Vayeilech:431Deuteronomy 31:16. “We know that G-d is One, and changes arise because of those who receive [His beneficent deeds], but G-d does not change His deeds, as they are all done in wisdom. And included in the worship of G-d is to guard the ability to receive [His beneficence] according to the place [so that if a particular place is holier than others, one must observe there more strictly the laws of holiness]. Therefore it is written [of the Cutheans, that they did not know] the manner of the G-d of the Land,432II Kings 17:26. The Cutheans were thus punished for not being heedful of the holiness of the Land of Israel which is unable to retain worshippers of idols. and of Jacob it is said [when he came into the Land he told his household], put away the strange gods,427Genesis 35:2. and the extreme opposite of [the sanctity of] the place [i.e., the Land of Israel] is indulging in forbidden sexual relationships, as they are [sins of the] flesh. The student versed [in the mysteries of the Torah] will understand.” Thus are the words [of Rabbi Abraham ibn Ezra] of blessed memory.
Now do not refute me [in what I have written above, that Israel is under the direct guidance of G-d alone, and no celestial power determines their fate], by citing the verse, Michael your prince,433Daniel 10:21. for he is only a ministering angel who implores mercy for Israel, but is in no way a prince exercising any royalty or power. So was also the captain of the host434Joshua 5:14. who appeared to Joshua at Jericho, showing him that G-d had sent him to fight their battles, similar to [that which happened in the days of] Hezekiah.435II Kings 19:35: And it came to pass at that night, that the angel of the Eternal went forth, and smote in the camp of the Assyrians etc. Besides, this matter [of Michael imploring mercy for Israel] was when we were already outside the Land of Israel.
Now I do not have permission to explain on the subject of ha’aretz (“the earth” or “the Land”) more than this.436Ramban is alluding to the word ha’aretz, which is mentioned here repeatedly: vatitma ha’aretz … vataki ha’aretz (literally: “and the earth was defiled … and the earth vomited out”). This hints at the first ha’aretz, mentioned in the first verse of Creation, which Ramban has already explained in many places as referring to “the higher earth,” to which the souls finally return after their sojourn on the lower earth. But if you will merit to understand the first “earth” mentioned in the verse of Bereshith (In the beginning G-d created the heaven and the earth), and also the one mentioned in the section of Im Bechukothai,437Further, 26:42. v’ha’aretz ezkor (literally: “and the earth I will remember”). you will know a profound and sublime secret, and you will further understand what our Rabbis have said:438Tanchuma, Vayakheil 7. “The Sanctuary on high is exactly opposite the Sanctuary below.” I have already alluded to this on the verse, for all the earth is Mine.439Exodus 19:5. Now Scripture mentions that the people of the land of Canaan were punished on account of their immoral [sexual] deeds. And our Rabbis have said that they were warned about these matters from the time of creation, when these laws were declared to Adam440Sanhedrin 56 b. Rambam in the Mishneh Torah, Hilchoth Melachim 9:1, puts it as follows: “The first man was commanded concerning six matters: idolatry, blasphemy, bloodshed, incest, robbery, etc.” and to Noah,441Incest is counted among the Seven Laws of the Noachides (see Vol. I, p. 417, Note 148). for He does not punish unless He admonishes first. Scripture, however, did not state the admonition, but instead said that the Land would vomit them out, for the Land abhors all these abominations.442Verse 27. Now the Canaanites were not the only ones who were admonished about these matters [for since these laws were declared to Adam and Noah, they applied to all mankind], and the Scriptural section mentions specifically, After the doings of the land of Egypt, wherein ye dwelt, shall ye not do,443Above, Verse 3. which proves that the Egyptians also did all these abominations, and yet the land of Egypt did not vomit them out, nor did the lands of other nations vomit them out! Rather, this whole subject shows the distinction of the Land [of Israel] and its holiness [so that it alone is unable to retain sinners]. Scripture states, and the Land vomited out [using a past tense, although the Canaanites were still living there], for from the time that He was to punish [them] for the sins committed upon her [i.e. the Land], having decreed destruction upon the Canaanites, it is as if the Land had already vomited them out. Or it may be that the expression, and the Land vomited out is a reference to above, similar to what is said, their defense is removed from over them.444Numbers 14:9. See Ramban there.