parshaמפרשי הפרשה

רמב"ן — יצרנהו כאישון עינו

"יצרנהו כאישון עינו" — whose eye? The pronoun is ambiguous. Ibn Ezra: Hashem's own eye (anthropomorphic, "דברה תורה כלשון בני אדם"). Rashbam: the אישון's own eye (the eyelid guards the eye it sits on). What does Ramban offer?

וטעם כאישון עינו - רמז לניצור, יאמר שינצור ה' אותו כאשר יצור הוא עצמו את עינו. או תחסר מלת 'איש', יצרנהו כאיש אישון עינו, כי מן הסתם באיש ידבר, וכן רבים.

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רמב"ן

רמב"ן על דברים ל״ב:י׳

Ramban on Deuteronomy 32:10

Ha'Azinu

Q — "יצרנהו כאישון עינו" — whose eye? The pronoun is ambiguous. Ibn Ezra: Hashem's own eye (anthropomorphic, "דברה תורה כלשון בני אדם"). Rashbam: the אישון's own eye (the eyelid guards the eye it sits on). What does Ramban offer?

A — Two new options. (1) The antecedent of עינו is the ניצור himself — Israel — the very one being guarded. Hashem guards Israel "כאשר יצור הוא עצמו את עינו" — as a person guards his OWN eye. (2) A word is missing from the verse: read as if it said "יצרנהו כאיש [שומר] אישון עינו" — Hashem guards Israel as a man guards the pupil of his eye. Ramban: this kind of unstated-subject construction where the implicit noun is איש/אדם is common — "כי מן הסתם באיש ידבר, וכן רבים." Linguistic move: the verse doesn't need to mention איש because that's the default referent.

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