Ramban on Deuteronomy 22:6

כִּי יִקָּרֵא קַן צִפּוֹר לְפָנֶיךָ, גַּם זוֹ מִצְוָה מְבֹאֶרֶת, מִן אֹתוֹ וְאֶת בְּנוֹ לֹא תִשְׁחֲטוּ בְּיוֹם אֶחָד (ויקרא כב כח), כִּי הַטַּעַם בִּשְׁנֵיהֶם לְבִלְתִּי הֱיוֹת לָנוּ לֵב אַכְזָרִי וְלֹא נְרַחֵם, אוֹ שֶׁלֹּא יַתִּיר הַכָּתוּב לַעֲשׂוֹת הַשְׁחָתָה לַעֲקֹר הַמִּין אע"פ שֶׁהִתִּיר הַשְּׁחִיטָה בַּמִּין הַהוּא, וְהִנֵּה הַהוֹרֵג הָאֵם וְהַבָּנִים בְּיוֹם אֶחָד, אוֹ לוֹקֵחַ אוֹתָם בִּהְיוֹת לָהֶם דְּרוֹר לָעוֹף, כְּאִלּוּ יַכְרִית הַמִּין הַהוּא. וְכָתַב הָרַב בְּמוֹרֶה הַנְּבֻכִים (ג מח) כִּי טַעַם שִׁלּוּחַ הַקֵּן וְטַעַם אֹתוֹ וְאֶת בְּנוֹ לֹא תִשְׁחֲטוּ בְּיוֹם אֶחָד כְּדֵי לְהַזְהִיר שֶׁלֹּא יִשְׁחֹט הַבֵּן בְּעֵינֵי הָאֵם, כִּי יֵשׁ לַבְּהֵמוֹת דְּאָגָה גְּדוֹלָה בָּזֶה, וְאֵין הֶפְרֵשׁ בֵּין דַּאֲגַת הָאָדָם לְדַאֲגַת הַבְּהֵמוֹת עַל בְּנֵיהֶם, כִּי אַהֲבַת הָאֵם וְחַנּוֹתָהּ לִבְנֵי בִּטְנָהּ אֵינֶנּוּ נִמְשָׁךְ אַחֲרֵי הַשֵּׂכֶל וְהַדִּבּוּר אֲבָל הוּא מִפְּעֻלַּת כֹּחַ הַמַּחְשָׁבָה הַמְּצוּיָה בַּבְּהֵמוֹת כַּאֲשֶׁר הִיא מְצוּיָה בָּאָדָם. וְאִם כֵּן אֵין עִקַּר הָאִסּוּר בְּאוֹתוֹ וְאֶת בְּנוֹ רַק בִּבְנוֹ וְאוֹתוֹ, אֲבָל הַכֹּל הַרְחָקָה. וְיוֹתֵר נָכוֹן בַּעֲבוּר שֶׁלֹּא נִתְאַכְזֵר. וְאָמַר הָרַב, וְאַל תָּשִׁיב עָלַי מִמַּאֲמָר הַחֲכָמִים (ברכות לג) הָאוֹמֵר עַל קַן צִפּוֹר יַגִּיעוּ רַחֲמֶיךָ, כִּי זוֹ אַחַת מִשְׁתֵּי סְבָרוֹת, סְבָרַת מִי שֶׁיִּרְאֶה כִּי אֵין טַעַם לַמִּצְוֹת אֶלָּא חֵפֶץ הַבּוֹרֵא, וַאֲנַחְנוּ מַחְזִיקִים בַּסְּבָרָא הַשְּׁנִיָּה, שֶׁיִּהְיֶה בְּכָל הַמִּצְוֹת טַעַם. וְהֻקְשָׁה עָלָיו עוֹד מָה שֶׁמָּצָא בב"ר (מד א), וְכִי מָה אִכְפַּת לוֹ להקב"ה בֵּין שׁוֹחֵט מִן הַצַּוָּאר לְשׁוֹחֵט מִן הָעֹרֶף, הָא לֹא נִתְּנוּ הַמִּצְוֹת אֶלָּא לְצָרֵף בָּהֶם אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (משלי ל ה) כָּל אִמְרַת אֱלוֹהַּ צְרוּפָה. וְזֶה הָעִנְיָן שֶׁגָּזַר הָרַב בַּמִּצְוֹת שֶׁיֵּשׁ לָהֶם טַעַם, מְבֹאָר הוּא מְאֹד, כִּי בְּכָל אֶחָד טַעַם וְתוֹעֶלֶת וְתִקּוּן לָאָדָם מִלְּבַד שְׂכָרָן מֵאֵת הַמְצַוֶּה בָּהֶן יִתְבָּרַךְ. וּכְבָר ארז"ל (סנהדרין כא), מִפְּנֵי מָה לֹא נִתְגַּלּוּ טַעֲמֵי תּוֹרָה וְכוּ', וְדָרְשׁוּ (פסחים קיט) וְלִמְכַסֶּה עָתִיק, זֶה הַמְגַלֶּה דְּבָרִים שֶׁכִּסָּה עַתִּיק יוֹמִין, וּמַאי נִיהוּ טַעְמֵי תּוֹרָה. וּכְבָר דָּרְשׁוּ בְּפָרָה אֲדֻמָּה (במדב"ר יט ג ד), שֶׁאָמַר שְׁלֹמֹה, עַל הַכֹּל עָמַדְתִּי, וּפָרָשָׁה שֶׁל פָּרָה אֲדֻמָּה חָקַרְתִּי וְשָׁאַלְתִּי וּפִשְׁפַּשְׁתִּי, אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי (קהלת ז כג). וְאָמַר ר' יוֹסֵי בר' חֲנִינָא, אָמַר לוֹ הַקָּבָּ"ה לְמֹשֶׁה, לְךָ אֲנִי מְגַלֶּה טַעַם פָּרָה אֲדֻמָּה אֲבָל לַאֲחֵרִים חֻקָּה, דִּכְתִיב (זכריה יד ו) וְהָיָה בַּיּוֹם הַהוּא לֹא יִהְיֶה אוֹר יְקָרוֹת וְקִפָּאוֹן, יקפאון כְּתִיב, דְּבָרִים הַמְכֻסִּים מִכֶּם בָּעוֹלָם הַזֶּה עֲתִידִין לִהְיוֹת צְפוּיִים לָעוֹלָם הַבָּא, כְּהָדֵין סַמְיָא דְּצָפֵי, דִּכְתִיב (ישעיהו מב טז) וְהוֹלַכְתִּי עִוְרִים בְּדֶרֶךְ לֹא יָדָעוּ, וּכְתִיב (שם) אֵלֶּה הַדְּבָרִים עֲשִׂיתִם וְלֹא עֲזַבְתִּים, שֶׁכְּבָר עֲשִׂיתִים לְר' עֲקִיבָא. הִנֵּה בֵּאֲרוּ שֶׁאֵין מְנִיעוּת טַעְמֵי תּוֹרָה מִמֶּנּוּ אֶלָּא עִוָּרוֹן בְּשִׂכְלֵנוּ, וְשֶׁכְּבָר נִתְגַּלָּה טַעַם הַחֲמוּרָה שֶׁבָּהֶם לְחַכְמֵי יִשְׂרָאֵל, וְכָאֵלֶּה רַבּוֹת בְּדִבְרֵיהֶם, וּבַתּוֹרָה וּבַמִּקְרָא דְּבָרִים רַבִּים מוֹדִיעִין כֵּן, וְהָרַב הִזְכִּיר מֵהֶן. אֲבָל אֵלּוּ הַהַגָּדוֹת אֲשֶׁר נִתְקַשּׁוּ עַל הָרַב כְּפִי דַּעְתִּי עִנְיָן אַחֵר לָהֶם, שֶׁרָצוּ לוֹמַר שֶׁאֵין הַתּוֹעֶלֶת בַּמִּצְוֹת להקב"ה בְּעַצְמוֹ יִתְעַלֶּה, אֲבָל הַתּוֹעֶלֶת בָּאָדָם עַצְמוֹ, לִמְנֹעַ מִמֶּנּוּ נֶזֶק אוֹ אֱמוּנָה רָעָה אוֹ מִדָּה מְגֻנָּה, אוֹ לִזְכֹּר הַנִּסִּים וְנִפְלְאוֹת הַבּוֹרֵא יִתְבָּרַךְ וְלָדַעַת אֶת הַשֵּׁם. וְזֶהוּ לְצָרֵף בָּהֶן, שֶׁיִּהְיוּ כְּכֶסֶף צָרוּף, כִּי הַצּוֹרֵף הַכֶּסֶף אֵין מַעֲשֵׂהוּ בְּלֹא טַעַם, אֲבָל לְהוֹצִיא מִמֶּנּוּ כָּל סִיג, וְכֵן הַמִּצְוֹת לְהוֹצִיא מִלִּבֵּנוּ כָּל אֱמוּנָה רָעָה וּלְהוֹדִיעֵנוּ הָאֱמֶת וּלְזָכְרוֹ תָּמִיד. וּלְשׁוֹן זוֹ הָאַגָּדָה עַצְמָהּ הֻזְכְּרָה בִּילַמְּדֵנוּ (תנחומא שמיני ח) בְּפָרָשַׁת זֹאת הַחַיָּה, וְכִי מָה אִכְפַּת לוֹ להקב"ה בֵּין שׁוֹחֵט בְּהֵמָה וְאוֹכֵל אוֹ נוֹחֵר וְאוֹכֵל, כְּלוּם אַתָּה מוֹעִילוֹ אוֹ כְּלוּם אַתָּה מַזִּיקוֹ, אוֹ מַה אִכְפַּת לוֹ בֵּין אוֹכֵל טְהוֹרוֹת אוֹ אוֹכֵל טְמֵאוֹת, אִם חָכַמְתָּ חָכַמְתָּ לָּךְ (משלי ט יב), הָא לֹא נִתְּנוּ הַמִּצְוֹת אֶלָּא לְצָרֵף אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (תהלים יב ז) אִמֲרוֹת ה' אֲמָרוֹת טְהֹרוֹת, וְנֶאֱמַר כָּל אִמְרַת אֱלוֹהַּ צְרוּפָה. לָמָּה, שֶׁיְּהֵא מֵגֵן עָלֶיךָ. הִנֵּה מְפֹרָשׁ בְּכָאן שֶׁלֹּא בָּאוּ לוֹמַר אֶלָּא שֶׁאֵין הַתּוֹעֶלֶת אֵלָיו יִתְעַלֶּה שֶׁיִּצְטָרֵךְ לְאוֹרָהּ כַּמְּחֻשָּׁב מִן הַמְּנוֹרָה, וְשֶׁיִּצְטָרֵךְ לְמַאֲכַל הַקָּרְבָּנוֹת וְרֵיחַ הַקְּטֹרֶת כַּנִּרְאֶה מִפְּשׁוּטֵיהֶם, וַאֲפִלּוּ הַזֵּכֶר לְנִפְלְאוֹתָיו שֶׁעָשָׂה שֶׁצִּוָּה לַעֲשׂוֹת לְזֵכֶר לִיצִיאַת מִצְרַיִם וּמַעֲשֵׂה בְּרֵאשִׁית אֵין הַתּוֹעֶלֶת לוֹ, רַק שֶׁנֵּדַע אֲנַחְנוּ הָאֱמֶת וְנִזְכֶּה בּוֹ עַד שֶׁנִּהְיֶה רְאוּיִים לִהְיוֹת מָגֵן עָלֵינוּ, כִּי דִּבּוּרֵנוּ וְזָכְרֵנוּ בְּנִפְלְאוֹתָיו מֵאֶפֶס וָתֹהוּ נֶחְשְׁבוּ לוֹ. וְהֵבִיא רְאָיָה מִן הַשּׁוֹחֵט מִן הַצַּוָּאר וְהָעֹרֶף, לוֹמַר שֶׁכֻּלָּם לָנוּ וְלֹא להקב"ה, לְפִי שֶׁלֹּא יִתָּכֵן לוֹמַר בַּשְּׁחִיטָה שֶׁיְּהֵא בָּהּ תּוֹעֶלֶת וְכָבוֹד לַבּוֹרֵא יִתְבָּרַךְ בַּצַּוָּאר יוֹתֵר מֵהָעֹרֶף אוֹ הַנִּחוּר, אֶלָּא לָנוּ הֵם לְהַדְרִיכֵנוּ בִּנְתִיבוֹת הָרַחֲמִים גַּם בְּעֵת הַשְּׁחִיטָה. וְהֵבִיאוּ רְאָיָה אַחֶרֶת, אוֹ מַה אִכְפַּת לוֹ בֵּין אוֹכֵל טְהוֹרוֹת, וְהֵם הַמַּאֲכָלִים הַמֻּתָּרִים, לְאוֹכֵל טְמֵאוֹת, וְהֵם הַמַּאֲכָלִים הָאֲסוּרִים שֶׁאָמְרָה בָּהֶם הַתּוֹרָה (ויקרא יא כח) טְמֵאִים הֵמָּה לָכֶם, וְרָמַז שֶׁהוּא לִהְיוֹתֵנוּ נְקִיֵּי הַנֶּפֶשׁ, חֲכָמִים, מַשְׂכִּילֵי הָאֱמֶת. וְאָמְרָם אִם חָכַמְתָּ חָכַמְתָּ לָּךְ, הִזְכִּירוּ כִּי הַמִּצְוֹת הַמַּעֲשִׂיּוֹת כְּגוֹן שְׁחִיטַת הַצַּוָּאר לְלַמְּדֵנוּ הַמִּדּוֹת הַטּוֹבוֹת, וְהַמִּצְוֹת הַגְּזֵרוֹת הַגְּדוּרוֹת בְּמִינִין לְזַקֵּק אֶת נַפְשׁוֹתֵינוּ, כְּמוֹ שֶׁאָמְרָה תּוֹרָה (שם כ כה), וְלֹא תְשַׁקְּצוּ אֶת נַפְשֹׁתֵיכֶם בַּבְּהֵמָה וּבָעוֹף וּבְכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה אֲשֶׁר הִבְדַּלְתִּי לָכֶם לְטַמֵּא. א"כ כֻּלָּם לְתוֹעַלְתֵּנוּ בִּלְבַד. וְזֶה כְּמוֹ שֶׁאָמַר אֱלִיהוּא (איוב לה ו), אִם חָטָאתָ מַה תִּפְעָל בּוֹ וְרַבּוּ פְשָׁעֶיךָ מַה תַּעֲשֶׂה לּוֹ, וְאָמַר (שם פסוק ז) אוֹ מַה מִיָּדְךָ יִקָּח. וְזֶה דָּבָר מֻסְכָּם בְּכָל דִּבְרֵי רַבּוֹתֵינוּ. וְשָׁאֲלוּ בַּיְּרוּשַׁלְמִי בִּנְדָרִים (פ"ט ה"א), אִם פּוֹתְחִין לָאָדָם בִּכְבוֹד הַמָּקוֹם בִּדְבָרִים שֶׁבֵּינוֹ לְבֵין הַמָּקוֹם, וְהֵשִׁיבוּ עַל הַשְּׁאֵלָה הַזֹּאת, אֵי זֶהוּ כְּבוֹד הַמָּקוֹם, כְּגוֹן סֻכָּה שֶׁאֵינִי עוֹשֶׂה, לוּלָב שֶׁאֵינִי נוֹטֵל, תְּפִלִּין שֶׁאֵינִי מַנִּיחַ, וְהַיְנוּ כְּבוֹד הַמָּקוֹם, מַשְׁמַע דִּלְנַפְשֵׁהּ הוּא דִּמְהַנֵּי, כַּהֲדָא, אִם צָדַקְתָּ מַה תִּתֶּן לוֹ אוֹ מַה מִיָּדְךָ יִקָּח, אִם חָטָאתָ מַה תִּפְעָל בּוֹ וְרַבּוּ פְשָׁעֶיךָ מַה תַּעֲשֶׂה לּוֹ. הִנֵּה בֵּאֲרוּ שֶׁאֲפִלּוּ הַלּוּלָב וְהַסֻּכָּה וְהַתְּפִלִּין שֶׁצִּוָּה בָּהֶן שֶׁיְּהוּ לְאוֹת עַל יָדְךָ וּלְזִכָּרוֹן בֵּין עֵינֶיךָ כִּי בְּיָד חֲזָקָה הוֹצִאֲךָ ה' מִמִּצְרָיִם, אֵינָן לִכְבוֹד ה' יִתְבָּרַךְ אֲבָל לְרַחֵם עַל נַפְשׁוֹתֵינוּ. וּכְבָר סִדְּרוּ לָנוּ בִּתְפִלַּת יוֹם הַכִּפּוּרִים, אַתָּה הִבְדַּלְתָּ אֱנוֹשׁ מֵרֹאשׁ וַתַּכִּירֵהוּ לַעֲמֹד לְפָנֶיךָ, כִּי מִי יֹאמַר לְךָ מַה תַּעֲשֶׂה וְאִם יִצְדַּק מַה יִתֶּן לָךְ. וְכֵן אָמַר בַּתּוֹרָה (דברים י':י"ג), לְטוֹב לָךְ, כַּאֲשֶׁר פֵּרַשְׁתִּי (שם פסוק יב). וְכֵן וַיְצַוֵּנוּ ה' לַעֲשׂוֹת אֶת כָּל הַחֻקִּים הָאֵלֶּה לְיִרְאָה אֶת ה' אֱלֹהֵינוּ לְטוֹב לָנוּ כָּל הַיָּמִים (דברים ו':כ"ד), וְהַכַּוָּנָה בְּכֻלָּם לְטוֹב לָנוּ וְלֹא לוֹ יִתְבָּרַךְ וְיִתְעַלֶּה. אֲבָל כָּל מָה שֶׁנִּצְטַוִּינוּ שֶׁיִּהְיוּ בְּרִיּוֹתָיו צְרוּפוֹת וּמְזֻקָּקוֹת בְּלֹא סִיגֵי מַחֲשָׁבוֹת רָעוֹת וּמִדּוֹת מְגֻנּוֹת. וְכֵן מָה שֶׁאָמְרוּ (ברכות לג) לְפִי שֶׁעוֹשֶׂה מִדּוֹתָיו שֶׁל הקב"ה רַחֲמִים וְאֵינָן אֶלָּא גְּזֵרוֹת, לוֹמַר שֶׁלֹּא חָס הָאֵל עַל קַן צִפּוֹר וְלֹא הִגִּיעוּ רַחֲמָיו עַל אוֹתוֹ וְאֶת בְּנוֹ, שֶׁאֵין רַחֲמָיו מַגִּיעִין בְּבַעֲלֵי הַנֶּפֶשׁ הַבַּהֲמִית לִמְנֹעַ אוֹתָנוּ מִלַּעֲשׂוֹת בָּהֶם צָרְכֵּנוּ, שֶׁאִם כֵּן הָיָה אוֹסֵר הַשְּׁחִיטָה, אֲבָל טַעַם הַמְּנִיעָה לְלַמֵּד אוֹתָנוּ מִדַּת הָרַחְמָנוּת וְשֶׁלֹּא נִתְאַכְזֵר, כִּי הָאַכְזָרִיּוּת תִּתְפַּשֵּׁט בְּנֶפֶשׁ הָאָדָם, כַּיָּדוּעַ בַּטַּבָּחִים שׁוֹחֲטֵי הַשְּׁוָרִים הַגְּדוֹלִים וְהַחֲמוֹרִים, שֶׁהֵם אַנְשֵׁי דָּמִים זוֹבְחֵי אָדָם, אַכְזָרִים מְאֹד. וּמִפְּנֵי זֶה אָמְרוּ (קידושין פב) טוֹב שֶׁבַּטַּבָּחִים שֻׁתָּפוֹ שֶׁל עֲמָלֵק. וְהִנֵּה הַמִּצְוֹת הָאֵלֶּה בַּבְּהֵמָה וּבָעוֹף אֵינָן רַחֲמָנוּת עֲלֵיהֶם אֶלָּא גְּזֵרוֹת בָּנוּ, לְהַדְרִיכֵנוּ וּלְלַמֵּד אוֹתָנוּ הַמִּדּוֹת הַטּוֹבוֹת. וְכֵן יִקְרְאוּ הֵם כָּל הַמִּצְוֹת שֶׁבַּתּוֹרָה, עֲשֵׂה וְלֹא תַעֲשֶׂה, גְּזֵרוֹת, כְּמוֹ שֶׁאָמְרוּ (מכילתא בחדש ו) בִּמְשַׁל הַמֶּלֶךְ שֶׁנִּכְנַס לַמְּדִינָה, אָמְרוּ לוֹ עֲבָדָיו גְּזֹר עֲלֵיהֶם גְּזֵרוֹת, אָמַר לָהֶם כְּשֶׁיְּקַבְּלוּ מַלְכוּתִי אֶגְזֹר עֲלֵיהֶם גְּזֵרוֹת. כָּךְ אָמַר הקב"ה, קִבַּלְתֶּם מַלְכוּתִי, אָנֹכִי ה' אֱלֹהֶיךָ (שמות כ ב), קַבְּלוּ גְּזֵרוֹתַי, לֹא יִהְיֶה לְךָ וְכוּ' (שם פסוק ג). אֲבָל בְּמִדְרָשׁוֹ שֶׁל רַבִּי נְחוּנְיָא בֶּן הַקָּנָה בְּשִׁלּוּחַ הַקֵּן מִדְרָשׁ, שֶׁיֵּשׁ בַּמִּצְוָה סוֹד, אָמַר רַבִּי רָחֲמַאי, מַאי דִכְתִיב שַׁלֵּחַ תְּשַׁלַּח אֶת הָאֵם וְלֹא אָמַר אֶת הָאָב, אֶלָּא שַׁלֵּחַ תְּשַׁלַּח אֶת הָאֵם, בִּכְבוֹד אוֹתָהּ בִּינָה שֶׁנִּקְרֵאת אֵם הָעוֹלָם, דִּכְתִיב (משלי ב ג) כִּי אִם לַבִּינָה תִקְרָא. מַאי וְאֶת הַבָּנִים תִּקַּח לָךְ, אָמַר רַבִּי רָחֲמַאי, אוֹתָם בָּנִים שֶׁגִּדְּלָה, וּמַאי נִיהוּ שִׁבְעַת יְמֵי הַסֻּכָּה, וְדִינֵי שִׁבְעַת יְמֵי הַשָּׁבוּעַ וְכוּ'. וְהִנֵּה הַמִּצְוָה הַזֹּאת רוֹמֶזֶת לְעִנְיָן גָּדוֹל, וּלְכָךְ שְׂכָרָהּ מְרֻבֶּה, לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים: IF A BIRD’S NEST CHANCE TO BE BEFORE THEE. This also is an explanatory commandment, of the prohibition ye shall not kill it [the dam] and its young both in one day,¹³⁴Leviticus 22:28. because the reason for both [commandments] is that we should not have a cruel heart and be discompassionate, or it may be that Scripture does not permit us to destroy a species altogether, although it permits slaughter [for food] within that group. Now, he who kills the dam and the young in one day or takes them when they are free to fly [it is regarded] as though he cut off that species.
Now, he [Rabbi Moshe ben Maimon] wrote in the Moreh Nebuchim¹³⁵Guide of the Perplexed III, 48. that the reason for the commandment to release the mother bird when taking its nest and the prohibition against killing the dam with its young on one day is in order to admonish us against killing the young within the mother’s sight, for animals feel great distress under such circumstances. There is no difference between the distress of man and the distress of animals for their young, since the love of the mother and her tenderness to the children of her womb are not the result of reasoning or [the faculty of intelligent] speech, but are produced by the faculty of mental images¹³⁶“Machshavah.” So in Al Charizi’s translation which was used by Ramban. In Ibn Tibbon’s translation the term is ham’dameh — “imagination.” which exists among animals even as it is present in man. But if so¹³⁷This is Ramban’s reason for disagreeing with Rambam’s explanation. the main prohibition in killing the dam and its young applies only when killing [first] the young and [then] the dam [but not vice versa, whereas the Torah forbids it to be done either way]! But it is all an extraordinary precaution,¹³⁸For — in defense of Rambam’s explanation — we would be forced to add that the primary prohibition is against killing first the young and then the dam; the prohibition against first killing the dam and then the young is but a precautionary measure lest one may accidentally reverse the order. While we might contend this in defense of Rambam’s theory, Ramban concludes, “and it is more correct etc.” This explanation would seem to be more logical because it does not differentiate between the order of taking or slaughtering the dam and its young. Hence Ramban’s language. The full significance of this theory of Ramban will be made clearer further on in the text. and it is more correct [to explain them as prohibitions] to prevent us from acting cruelly.
And the Rabbi [Moshe ben Maimon] said further:¹³⁵Guide of the Perplexed III, 48. “Do not contradict me by quoting the saying of the Sages,¹³⁹Berachoth 33b. See Note 168 further on. ‘He who says in his prayer: Even to a bird’s nest do Thy mercies extend [etc., they silence him,’ which would seem to imply that there is no reason other than the Will of G-d for the commandment to release a dam when taking its nest], for that is one of two opinions, namely, the opinion of the Sage who holds that the commandments [of the Torah] have no other reason but the Will of the Creator. We follow the second opinion that there is a reason for all commandments.” And the Rabbi [Moshe ben Maimon] raised a difficulty from a text in Bereshith Rabbah [which contradicts his theory that there is a reason for every commandment]. The text reads:¹⁴⁰Bereshith Rabbah 44:1. Rambam’s discussion of the text is found in “Guide of the Perplexed,” III, 26. “And what difference does it make to the Holy One, blessed be He, whether an animal is slaughtered from the front of the neck or the back? Surely you must say the commandments have been given only for the purpose of refining [disciplining] men through them, as it is said, Every word of G-d is refined.”¹⁴¹Proverbs 30:5. This text of Bereshith Rabbah implies that some commandments have no other reason than the fact that they were so willed by G-d, which contradicts Rambam’s main thesis that there are reasons for all commandments. Rambam proceeds (“Guide of the Perplexed,” III, 26) to explain this text, in harmony with his theory. In the lengthy discussion to follow, Ramban will strongly agree with Rambam’s main theory that there is a reason for every commandment. As for the difficulty posed by the text of Bereshith Rabbah, he will offer his own solution.
Now, this theory, categorically stated by the Rabbi [Moshe ben Maimon] concerning the commandments that there is a reason for them, is indeed very clear. There is a reason, benefit, and improvement for man in each of them, aside from the reward by Him Who commanded it, blessed be He! Our Sages have already stated:¹⁴²Sanhedrin 21b. “Why were the reasons for the commandments not revealed? etc.”¹⁴³See “The Commandments,” Vol. II, pp. 330-331. And they further interpreted:¹⁴⁴Pesachim 119a. “And for stately clothing¹⁴⁵Isaiah 23:18. The Hebrew reads: v’limchaseh athik, which the Rabbis interpret to mean: “and to the things concealed by the Ancient of days (G-d)” — there will be a special reward for him that reveals these secrets that lie hidden in the commandments of the Torah. — this refers to one who uncovers matters that were concealed by the Ancient of days.¹⁴⁶Daniel 7:13. And what are these matters? They are the reasons for [the commandments of] the Torah.” The Rabbis have further expressed themselves on the subject of the Red Heifer¹⁴⁷Bamidbar Rabbah 19:3-4. concerning which Solomon said, “I achieved [a knowledge of the reasons for] everything, but the section of the Red Heifer I examined, inquired into, and searched; All this have I tried by wisdom; I said, ‘I will get wisdom,’ but it was far from me.¹⁴⁸Ecclesiastes 7:23. And Rabbi Yosei the son of Rabbi Chanina said: The Holy One, blessed be He, said to Moses, ‘To you I reveal the reason of the Red Heifer, but for others it is a statute [a commandment for which we know no reason].’ For it is written, And it shall come to pass in that day, that there shall not be light, but heavy clouds ‘v’kipaon’ (and thick).¹⁴⁹Zechariah 14:6. The word is spelled yekipaon,¹⁵⁰In other words, by tradition we are to read the word v’kipaon, although in the Masoretic text it is written yekipaon, in the future tense, as explained in the text. intimating that matters concealed from you in this world are destined ‘to be revealed’ in the World to Come, like a blind man who suddenly sees, as it is written, And I will bring the blind by a way that they knew not,¹⁵¹Isaiah 42:16. and it is further written, These things have I done and I did not leave them undone,¹⁵¹Isaiah 42:16. for I have done them already to Rabbi Akiba” [meaning that the explanations were revealed to Rabbi Akiba].
Thus the Rabbis explained that our lack of knowledge of the reasons of [the commandments of] the Torah is but a barrier in our minds, and that the reason for the most difficult of the commandments [i.e., the Red Heifer] has already been revealed to the Sages of Israel [such as Rabbi Akiba, as mentioned in the above Midrash]. There are many such texts among the words of the Rabbis, and Torah and Scripture, which teach to that effect; and the Rabbi [Moshe ben Maimon] mentioned some of them. But those Agadic [homiletic] statements, presenting difficulty to the Rabbi, are in my opinion, intended to express another thought as follows:
The benefit from the commandments is not derived by the Holy One Himself, exalted be He. Rather, the advantage is to man himself, to withhold from him physical harm or some evil belief, or unseemly trait of character, or to recall the miracles and wonders of the Creator, blessed be He, in order to know the Eternal. It is this [which the Rabbis intended in saying]¹⁴⁰Bereshith Rabbah 44:1. Rambam’s discussion of the text is found in “Guide of the Perplexed,” III, 26. that the commandments were given “for the purpose of refining men,” that they may become like “refined silver,” for he who refines silver does not act without purpose, but to remove therefrom any impurity. So, also, the commandments eliminate from our hearts all evil belief, and [are given] in order to inform us of the truth and to recall it always. Now this very same Agadah [homily] is mentioned in the Yelamdeinu¹⁵²See Vol. II, p. 131, Note 196, for explanation of the term. in the section of These are the living things:¹⁵³Leviticus 11:2. — The text quoted is found in Tanchuma (Buber), Shemini 12. ”And what difference does it make to the Holy One, blessed be He, whether one eats of an animal which is ritually slaughtered or if he just stabs it? Do you benefit Him or harm Him at all? Or what does it matter to Him if one eats clean animals or unclean? If thou art wise, thou art wise for thyself.¹⁵⁴Proverbs 9:12. Surely the commandments have been given only to refine men, as it is said, The words of the Eternal are pure words,¹⁵⁵Psalms 12:7. As silver refined in a crucible on the earth, purified seven times. and it is further said, Every word of G-d is refined.¹⁴¹Proverbs 30:5. This text of Bereshith Rabbah implies that some commandments have no other reason than the fact that they were so willed by G-d, which contradicts Rambam’s main thesis that there are reasons for all commandments. Rambam proceeds (“Guide of the Perplexed,” III, 26) to explain this text, in harmony with his theory. In the lengthy discussion to follow, Ramban will strongly agree with Rambam’s main theory that there is a reason for every commandment. As for the difficulty posed by the text of Bereshith Rabbah, he will offer his own solution. Why? So that [the word of G-d] should protect you.” Thus it is clearly stated here that the Rabbis [in this Midrash], meant to say merely that the benefit [accruing from observance of the commandments] is not for His sake exalted be He, [nor] that He is in need of the light of the candelabrum as one might think, or that He needs the food of the offerings and the odor of the incense as might appear from their simple meanings. Even regarding the memorial He hath made for His wonderful works,¹⁵⁶Psalms 111:4. that He commanded us to perform in memory of the Exodus and Creation, the benefit is not for Him, but so, that we should know the truth and be meritorious enough to be worthy that He protects us, for our utterances and remembrances of His wonders are accounted by Him as things of nought, and vanity.¹⁵⁷Isaiah 40:17. And the Midrash brought proof from [the law specifying] slaughter by cutting the neck in front or in the back, meaning to state that all the benefits are to us and not to the Holy One, blessed be He, because it is impossible to say concerning slaughter that there is more benefit and glory to the Creator, blessed be He, by cutting the neck in front than by cutting it in the back or by stabbing the animal. Rather, all these advantages are to us — to lead us in paths of compassion even during [the process of] slaughtering. And then the Rabbis brought another proof: “Or what does it matter to Him if one eats clean things,” — that is, foods permissible to the eater — “or eats unclean things,” that is, forbidden food concerning which the Torah declared they are unclean unto you.¹⁵⁸Leviticus 11:28. However, He implied that [these laws were given to us] so that we might develop a fine soul and be wise men perceptive to the truth. By quoting the verse, If thou art wise, thou art wise for thyself¹⁵⁴Proverbs 9:12. the Rabbis [in the above Midrash] mentioned the principle that the commandments pertaining to rites such as slaughter by [cutting of] the neck are to teach us traits of good character. The Divinely ordained commandments which define the species [of animals and birds which are permissible to us] are to refine our souls, just as the Torah has said, and ye shall not make your souls detestable by beast, or by fowl, or by any thing wherewith the ground teemeth, which I have set apart for you to hold unclean.¹⁵⁹Ibid., 20:25. If so, all the commandments are solely to our advantage. This is as Elihu said, If thou hast sinned, what doest thou against Him? And if thy transgression be multiplied, what doest thou unto Him?¹⁶⁰Job 35:6. And again he states, If thou be righteous, what givest thou Him? Or what receiveth He of thy hands?¹⁶¹Ibid., Verse 7. This is a consensus in all the words of our Rabbis. Thus they asked in Yerushalmi Nedarim¹⁶²Yerushalmi Nedarim IX, 1. whether they may open the way [to release one from a vow or oath] by reason of the honor due to G-d¹⁶³Before releasing a person from a vow or oath, the Sage must ascertain that, had the supplicant known of a particular fact, he would not have made the vow or oath. The question arose whether the Sage may say to him, “If you had known that he who vows is evil in the eyes of G-d, would you still have vowed?” See also, Ramban in Numbers 30:2 (Vol. IV, pp. 345-346). in matters between man and G-d. On this question the Rabbis answered [there]: “What is an example of [a vow being released because of] the honor due to G-d? [If you say that it is a case where he swore] ‘I shall not make a Booth, I shall not take the palm-branch, I shall not put on phylacteries’ — but do you call this ‘by reason of the honor due to G-d?’ It is for oneself that [the observance of the commandments] helps, just as it is said, If thou be righteous, what givest thou Him? Or what receiveth He of thy hands?¹⁶¹Ibid., Verse 7. If thou hast sinned, what doest thou against Him? And if thy transgression be multiplied, what doest thou unto Him?”¹⁶⁰Job 35:6. Thus the Rabbis have explained that even the palm-branch, the Booth, and the phylacteries concerning which He commanded that they shall be for a sign upon thy hand, and for frontlets between thine eyes; for by strength of hand the Eternal brought us forth out of Egypt¹⁶⁴Exodus 13:16. — are not ordained to honor G-d, blessed be He, but to have compassion on our souls. And the Sages have already arranged it for us in the [Closing] Prayer on the Day of Atonement, stating: “Thou hast distinguished man from the beginning, and hast recognized him [to be privileged] to stand before Thee, for who shall say unto Thee, ‘What doest Thou?’ and if he be righteous what can he give Thee?” Similarly, it states in the Torah, which I command thee this day for thy good,¹⁶⁵Above, 10:13. as I have explained.¹⁶⁶Ibid., Verse 12. So also, And the Eternal commanded us to do all these statutes, to fear the Eternal our G-d, for our good always.¹⁶⁷Ibid., 6:24. And the intent in all these expressions is “for our good,” and not for His, blessed and exalted be He! Rather, everything we have been commanded is so that His creatures be refined and purified, free from the dross of evil thoughts and blameworthy traits of character.
So, too, what the Rabbis have stated,¹⁶⁸The Rabbis of the Gemara made the following remark with reference to the Mishnah quoted above (see text at Note 139): “He who says in his prayer: ‘Even to a bird’s nest do Thy mercies extend’ etc., they silence him.” The reason for this law as stated in the Mishnah is now explained by the Rabbis of the Gemara: “Because he [the supplicant] treats etc.” (see text). — Berachoth 33b. “Because he treats the ordinances of G-d like expressions of mercy, whereas they are decrees”¹⁶⁹“To inform them that they are His servants, and that they keep His commandments, decrees and statutes, even such matters concerning which Satan and the nations of the world taunt Israel saying, ‘What need is there for this commandment?’” (Rashi ibid). Now, this text of the Mishnah and Gemara was explained above by Rambam as exemplifying the opinion that there is no reason for fulfillment of the commandments of the Torah other than the Will of the Creator, while we follow the second opinion that there is a reason for every commandment. Ramban will now proceed to explain this text, in accordance with the accepted opinion that there is a reason for every commandment, thus making this text to be the consensus of all Sages. means to say — that it was not a matter of G-d’s mercy extending to the bird’s nest or the dam and its young, since His mercies did not extend so far into animal life as to prevent us from accomplishing our needs with them, for, if so, He would have forbidden slaughter altogether. But the reason for the prohibition [against taking the dam with its nest, or against killing the dam with its young in one day] is to teach us the trait of compassion and that we should not be cruel, for cruelty proliferates in man’s soul as it is known that butchers, those who slaughter large oxen and asses are men of blood;¹⁷⁰Psalms 55:24. they that slaughter men,¹⁷¹Hosea 13:2. are extremely cruel. It is on account of this [cruelty] that the Rabbis have said:¹⁷²Kiddushin 82a. Amalek is the symbol of cruelty, as he attacked the enfeebled, faint and weary, (further 25:18). “The most seemly among butchers is a partner of Amalek.” Thus these commandments with respect to cattle and fowl are not [a result of] compassion upon them, but they are decrees upon us to guide us and to teach us traits of good character. So, too, the Rabbis refer to all commandments of the Torah — positive and negative — as “decrees,” as they said¹⁷³Mechilta, Bachodesh 6. See Vol. II, p. 286, where Ramban quotes the same text with some minor changes. in the parable of “the king who entered a country, and his attendants said to him, ‘Promulgate decrees upon them.’ He, however, refused, saying, ‘When they will have accepted my sovereignty, I will promulgate decrees upon them.’ Similarly did the Holy One, blessed be He, [say to Israel], ‘You have accepted My sovereignty: I am the Eternal thy G-d,¹⁷⁴Exodus 20:2. accept My decrees: Thou shalt have no other gods etc.’”¹⁷⁵Ibid., Verse 3.
However, in the Midrash of Rabbi Nechunya ben Hakanah¹⁷⁶Sefer Habahir, 104-105. See Vol. I, p. 24, Note 42. there is an interpretation with respect to releasing a mother bird when taking its nest, which states that there is a secret in this commandment. “Rabbi Rechimaie said, What is the meaning of that which is written, Thou shalt in any wise let the dam go,¹⁷⁷Verse 7. and it did not say ‘the father?’ [This implies that the verse commands] only Thou shalt in any wise let the dam go with the honor of that ‘understanding’¹⁷⁸Here used in a Cabalistic sense. See my Hebrew commentary p. 451. which is termed ‘the mother of the world,’ as it is written, Yea ‘im’ (if) thou call for understanding.¹⁷⁹Proverbs 2:3. The Sefer Habahir obviously intimates that the word be read eim (mother), thus suggesting: “the mother [of the world] is called ‘understanding.’” And what is the meaning of the phrase, and the young, take thou to thee?¹⁷⁷Verse 7. Said Rabbi Rechimaie, It means those young that she raised. And what are they? They are the seven days of [the Festival of] Tabernacles, and the laws of the seven days of the week etc.” Thus this commandment alludes to a great matter, and therefore the reward for the observance thereof is abundant, [as it is said], that it may be well with thee, and that thou mayest prolong thy days.¹⁷⁷Verse 7.