parshaמפרשי הפרשה

רמב"ן — ויוציאו את המקלל / ובני ישראל עשו כאשר צוה ה'

'ויוציאו את המקלל אל מחוץ למחנה וירגמו אותו אבן, ובני ישראל עשו כאשר צוה ה' את משה.' The execution was just described. Why the redundant second clause? Rashi: it covers procedural additions (dechiya, tliyah) detailed elsewhere. Ibn Ezra: from that day forward, they followed this procedure.

והנכון בעיני בכאן, מפני שפרט בתחילה הסקילה ואחר כן חזר ואמר 'ובני ישראל עשו', כי טעם הכתוב, לומר כי כאשר דבר משה אל בני ישראל הוציאו מיד את המקלל ורגמו אותו, ועשו כן כל בני ישראל לשמור ולעשות כאשר צוה ה' את משה, ולא לשנאת בן המצרי שנצה עם הישראלי אלא לבער הפגום מתוכם.

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רמב"ן

רמב"ן על ויקרא כ״ד:כ״ג

Ramban on Leviticus 24:23

Emor

Q — 'ויוציאו את המקלל אל מחוץ למחנה וירגמו אותו אבן, ובני ישראל עשו כאשר צוה ה' את משה.' The execution was just described. Why the redundant second clause? Rashi: it covers procedural additions (dechiya, tliyah) detailed elsewhere. Ibn Ezra: from that day forward, they followed this procedure.

A — Ramban: both clauses describe the same event, but the closing phrase serves a specific moral purpose. The mekalel was a 'בן איש מצרי' who had been in conflict with an Israelite. The execution might be rumored as ethnic — anti-foreigner retribution. The Torah's 'ובני ישראל עשו כאשר צוה ה' את משה' is a deliberate inscription against that rumor: they did it 'לשמור ולעשות כאשר צוה ה' את משה, ולא לשנאת בן המצרי שנצה עם הישראלי אלא לבער הפגום מתוכם.' The chiddush identifies a redundant pasuk as a defense-of-Israel against ethnic-bias suspicion.

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