Tanach · Rishonim on Tanach · Ramban · Torah
Ramban on Deuteronomy 22:17/רמב"ן על דברים כ״ב:י״ז
אוּפָרְשׂוּ הַשִּׂמְלָה, הֲרֵי זֶה מָשָׁל, מְחֻוָּרִין הַדְּבָרִים כְּשִׂמְלָה, לְשׁוֹן רַשִׁ"י (רש"י על דברים כ"ב:י"ז), וְהוּא מִדְרָשׁוֹ שֶׁל רַבִּי יִשְׁמָעֵאל בְּסִפְרֵי (תצא רלז) וּבַמְּכִילְתָּא (משפטים יג). וְאֵין צֹרֶךְ, כִּי זֹאת לְפָנִים בְּיִשְׂרָאֵל מַכְנִיסִין הֶחָתָן וְהַכַּלָּה לַחֻפָּה וּבוֹדְקִין אוֹתָן, וְהָעֵדִים מְשַׁמְּרִים לָהֶם מִבַּחוּץ, וְהֵם שֶׁהַחֲכָמִים קוֹרִין לָהֶם שׁוֹשְׁבִינִין, וְכַאֲשֶׁר יִפָּרְדוּ נִכְנָסִין הָעֵדִים שָׁם וְלוֹקְחִין הַשִּׂמְלָה אֲשֶׁר שָׁכַב אוֹתָהּ עָלֶיהָ וְיִרְאוּ הַדָּמִים, וְזֶה יָדוּעַ בַּתַּלְמוּד (כתובות מו ירושלמי שם פ"א ה"א) וּבְסִפְרֵי אַגָּדָה, וְקוֹרִין הַשִּׂמְלָה הַהִיא סוּדָר. וּלְכָךְ יֹאמַר הַכָּתוּב שֶׁיִּפְרְשׂוּ אָבִיהָ וְאִמָּהּ הַשִּׂמְלָה אֲשֶׁר לָקְחוּ מִיַּד הָעֵדִים, וְיֹאמְרוּ אֵלֶּה בְּתוּלֵי בִּתִּי. וּבְוַדַּאי שֶׁצָּרִיךְ לְחַוֵּר הַדְּבָרִים בְּעִנְיָנִים הַרְבֵּה שֶׁהַכָּתוּב יְקַצֵּר בָּהֶם, אֲבָל לֹא אָמַר הֲרֵי זֶה מָשָׁל אֶלָּא הַמְּחַיֵּב מוֹצִיא שֵׁם רַע אע"פ שֶׁלֹּא בָּעַל, וּפְשׁוּטוֹ שֶׁל מִקְרָא כְּדִבְרֵי הָאוֹמֵר עַד שֶׁבָּעַל. וְכָךְ אָמְרוּ בַּגְּמָרָא (שם מו) רַבִּי אֶלְעָזָר בֶּן יַעֲקֹב אוֹמֵר, שִׂמְלָה מַמָּשׁ, וַהֲלָכָה כִּדְבָרָיו. וְכֵן טַעַם הַפָּרָשָׁה, כִּי אָמַר הַכָּתוּב תְּחִלָּה וְלָקַח אֲבִי הַנַּעֲרָה וְאִמָּהּ וְהוֹצִיאוּ אֶת בְּתוּלֵי הַנַּעֲרָה, יְדַבֵּר בִּשְׁנֵיהֶם, וְאַחַר כֵּן שָׁב לָאָב לְבַדּוֹ, וְאָמַר אֲבִי הַנַּעֲרָה וְגוֹ', וְחָזַר וְאָמַר, וּפָרְשׁוּ הַשִּׂמְלָה, בִּשְׁנֵיהֶם. וְהַטַּעַם כִּי הַתְּבִיעָה הַזֹּאת לָאָב לְבַדּוֹ, הוּא שֶׁהַקְּנָס שֶׁלּוֹ, אֲבָל שִׁתֵּף הָאֵם בַּמַּעֲשֶׂה מִפְּנֵי שֶׁעִנְיַן הַשִּׂמְלָה הַנָּשִׁים יִתְעַסְּקוּ בָּהּ, וְהֵן הַיּוֹדְעוֹת וְהַבְּקִיאוֹת בְּדָמִים, וְלָאֵם רָאוּי שֶׁתִּתְפֹּשׂ וְתָבִיא אוֹתָהּ לב"ד. אֲבָל טַעֲנַת אֶת בִּתִּי נָתַתִּי לָאִישׁ הַזֶּה, לָאָב בִּלְבַד הִיא, וְהָאֵם לָאו בַּעֲלַת דְּבָרִים דִּידֵהּ הִיא, אוֹ אַחַר שֶׁיְּסַדֵּר הָאָב טַעֲנוֹתָיו בב"ד יִתְפֹּשׂ בַּשִּׂמְלָה אֲשֶׁר הֵבִיאָה אִשְׁתּוֹ תַּחַת כַּנְפוֹת כְּסוּתָהּ וְיִפְרְשׂוּ אוֹתָהּ שְׁנֵיהֶם בב"ד. וְהִנֵּה לֹא הֻזְכְּרָה הָאֵם בַּפָּרָשָׁה וְלֹא בָּאָה לב"ד כְּלָל אֶלָּא מִפְּנֵי עִנְיַן הַשִּׂמְלָה, שֶׁהוּא מַמָּשׁ כַּאֲשֶׁר פֵּרַשְׁתִּי:
1AND THEY SHALL SPREAD THE CLOTH. “This is a figurative expression meaning, the matter is as white [i.e., as clear] as a sheet.” This is Rashi’s language, which is the interpretation of Rabbi Yishmael found in the Sifre196 237. and Mechilta.197 13. But there is no need for it. For this was the custom in former time in Israel:198 they would bring the groom and bride into the bridal chamber and examine them, and the witnesses would guard them outside — these being termed shoshbinin (friends)199 (friends) as guards, one appointed by the groom’s family, and one by the bride’s.” by the Sages. When they separated, the witnesses would enter and take the cloth on which he laid with her and see the proof of her virginity. This [procedure] is known in the Talmud and in books of Agadah [homily], and they would call this cloth sudor.200 (cloth).” Therefore, Scripture states that her father and mother should spread the cloth which they took from the hands of the witnesses and say, These are the tokens of my daughter’s virginity. Now surely there is still a need to clarify matters with respect to many items about which Scripture spoke briefly.201 But the intent of [the Sifre and Mechilta in] stating “This is a figurative expression,” is only in accordance with the opinion which holds that the law concerning a man who defames his wife applies even if he has had no sexual relations with her. [It is according to this opinion that the phrase and they shall spread the cloth cannot be literal, for if no cohabitation took place, there can be no evidence in the sheet. Hence, the phrase is figurative, meaning that they are to prove their complaint “as clear as a sheet.”] But the plain meaning of Scripture is in accordance with the Sage202 that this law applies only after he has had conjugal relations with her [and in that case the phrase and they shall spread the cloth is to be understood literally]. And thus the Rabbis said in the Gemara:202 “Rabbi Eleazar203): “Eliezer.” ben Yaakov says, The term cloth is literal, and the law is in accordance with his words.” And such indeed is the sense of the section [of the Torah]. For Scripture stated first, Then the father of the maiden, and her mother, shall take and bring forth the tokens of the maiden’s virginity.204 Thus the verse is speaking of both [the father and mother]. Afterwards it reverts to the father alone: And the maiden’s father shall say etc.205 It then reverts and states, and ‘they’ shall spread the cloth — the two of them. Now, the reason [for these changes] is that [basically] the claim concerns only the father for [if the husband’s accusation is proven false,] the fine [of a hundred silver shekels, imposed upon the husband] belongs to the father.206 Scripture, however, made the mother a partner in this affair because women occupy themselves with the subject of the sheet, for it is they who are knowledgeable and expert in blood, and it is proper for the mother to take hold and bring it [the cloth] to court. But the claim, I gave my daughter unto this man to wife205 is that of the father, for the mother is not the adversary of her daughter’s husband. Or it may be that after the father presents his arguments in court, he takes hold of the cloth which his wife had brought under the corners of her garment and they both spread it before the court. Thus the mother is not mentioned in the section and did not appear in court at all except for the matter of “the cloth,” which is to be understood in its literal sense, as I have explained.