Tanach · Rishonim on Tanach · Ramban · Torah
Ramban on Leviticus 20:17/רמב"ן על ויקרא כ׳:י״ז
אוְאִישׁ אֲשֶׁר יִקַּח אֶת אֲחֹתוֹ הִזְכִּיר הַכָּתוּב קִיחָה בַּאֲחוֹתוֹ אע"פ שֶׁאֵין לוֹ בָּהּ קִדּוּשִׁין, בַּעֲבוּר כִּי הָאָח עִם אֲחוֹתוֹ בְּבַיִת אֶחָד שׁוֹכְנִים יַחַד, וְכַאֲשֶׁר יִגְבַּר עָלָיו תַּאֲוָתוֹ יִקָּחֶנָּה וְיִמְשֹׁךְ אוֹתָהּ אֵלָיו, וְאֵינוֹ צָרִיךְ לָבוֹא אֵלֶיהָ כְּבֹא אֶל אִשָּׁה זוֹנָה. וְכֵן דֶּרֶךְ הַכָּתוּב לְהַזְכִּיר קִיחָה בְּכָל הַמִּתְיַחֲדִים, כִּי אִשָּׁה וְאִמָּהּ (ויקרא כ':י"ד) וּבַת בְּנָהּ וּבַת בִּתָּהּ (ויקרא י"ח:י"ז) וְאִשָּׁה וַאֲחוֹתָהּ (שם פסוק יח) וְאֵשֶׁת אָחִיו (ויקרא כ':ט"ז), כֻּלָּן עִמּוֹ בַּבַּיִת. וְכֵן "לֹא יִקַּח אִישׁ אֶת אֵשֶׁת אָבִיו" (דברים כג א). וְאָמַר "וְרָאָה אֶת עֶרְוָתָהּ" דֶּרֶךְ מוּסָר, כִּי הַכָּתוּב יְכַנֶּה בָּעֲרָיוֹת, פַּעַם יִקְרָא הַבְּעִילָה גִּלּוּי עֶרְוָה, כַּאֲשֶׁר יֹאמַר בְּרֻבָּן "לֹא תְגַלֶּה עֶרְוָתָהּ", וְזֶה מִנְהַג הַזֹּנִים שֶׁהֵם מְגַלִּים שׁוּלֶיהָ, כְּעִנְיָן שֶׁנֶּאֱמַר "וְגִלֵּיתִי שׁוּלַיִךְ עַל פָּנָיִךְ" (נחום ג ה); וּפַעַם יְכַנֶּה אוֹתָהּ בִּיאָה, "וּבָא אֵלֶיהָ וּשְׂנֵאָהּ" (דברים כב יג) "לָבֹא עָלֵינוּ" (בראשית יט לא), "וַיָּבֹא אֵלֶיהָ וַתַּהַר לוֹ" (שם לח יח); וּפְעָמִים רַבִּים יִקְרָאֶנָּה שְׁכִיבָה; וּבְכָאן יְכַנֶּה אוֹתָהּ בִּרְאִיָּה, כִּי הָאָח עִם אֲחוֹתוֹ יְשֵׁנִים יַחַד וְאֵין צָרִיךְ לְגַלּוֹת שׁוּלַיִם; וְכֵן יְכַנֶּה אוֹתָהּ בִּידִיעָה, כִּלְשׁוֹן "וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ" (שם ד א), "וְלֹא יָסַף עוֹד לְדַעְתָּה" (שם לח כו), "בְּתוּלָה וְאִישׁ לֹא יְדָעָהּ" (שם כד טז). וְאָמַר "וְהִיא תִרְאֶה אֶת עֶרְוָתוֹ" שֶׁגַּם הִיא חָמְדָה בְּלִבָּהּ עֶרְוָתוֹ וְרָצְתָה לַעֲשׂוֹת כֵּן. וְהִזְכִּיר זֶה בַּאֲחוֹת בִּלְבַד בַּעֲבוּר כִּי כָּל הָעֲרָיוֹת כַּאֲשֶׁר יִקְרַב הָאִישׁ לְגַלּוֹת עֶרְוָתָהּ, לִרְצוֹנָהּ הוּא, כִּי אִם לֹא יִהְיֶה לִרְצוֹנָהּ תִּתְרַחֵק מִמֶּנּוּ וְתִצְעַק, אֲבָל בָּאָח הַיָּשֵׁן עִמָּהּ, אוּלַי שֶׁלֹּא מִדַּעְתָּהּ יַעֲרֶה בָּהּ. עַל כֵּן הִזְכִּיר שֶׁהִיא גַּם הִיא תִּרְאֶה עֶרְוָתוֹ:
1AND IF A MAN ‘YIKACH’ (SHALL TAKE) HIS SISTER. Scripture mentions the term kichah [“taking,” which generally denotes the taking of a woman as a wife] in the case of a sister, although betrothal to her is not valid, because a brother and sister sleep together in one house, and when his desire overpowers him, he takes her and draws her to himself, and he does not have to come to her as one does to a woman who is a harlot. Similarly it is the way of Scripture to use the term “taking” in the case of all those with whom one remains alone, for a wife and her mother,244 [a wife] and her son’s daughter and her daughter’s daughter,245 a wife and her sister,259, Verse 18. and a brother’s wife260 are all [found] with him in one house [hence Scripture uses the term “taking” in each of these cases]. For a similar reason Scripture uses this expression in the following verse, A man shall not ‘take’ his father’s wife.261 The expression and he see her nakedness is an euphemism, since Scripture modifies its expression in speaking of forbidden relationships. Sometimes it calls sexual intercourse “uncovering of nakedness,” as it says in the case of most of the forbidden women, thou shalt not uncover her nakedness, for it is the way of those who commit fornication to uncover her skirts, similar to that which is said, and I will uncover thy skirts upon thy face;262 and at times it calls it “entering,” thus: If any man take a wife, and go in unto her, and hate her;263 to come in unto us;264 and he came in unto her, and she conceived by him.265, 38:18. Many times Scripture calls it “lying,” and here it refers to it as “seeing,” since brother and sister lodge together and there is no need for uncovering of skirts. Similarly Scripture uses the euphemism “knowing,” as in the following expressions: And the man knew Eve his wife;266, 4:1. and he knew her again no more;267, 38:26. a virgin, neither had any man known her.268, 24:16. And Scripture states [here in the verse before us] and she see his nakedness, meaning to say that she too desired his nakedness in her heart and consented thereto. Now it mentions these expressions only in the case of a sister, because in all forbidden relations when a man approaches a woman for the purpose of uncovering her nakedness, it is generally with her consent, and otherwise she can remove herself from him and cry for help, but in the case of a brother [and sister] who lodge together, it may be that it was done without her knowledge, and therefore Scripture mentioned that she too “saw his nakedness.”
בוְטַעַם חֶסֶד הוּא עַל דַּעַת הַמְפָרְשִׁים - חֶרְפָּה, כִּי הָאֲנָשִׁים כֻּלָּם בְּטִבְעָם יִהְיֶה לָהֶם בֹּשֶׁת בַּחֵטְא הַמְּכֹעָר הַזֶּה. וְהוּא כִּלְשׁוֹן אֲרַמִּית שֶׁתִּרְגֵּם אוּנְקְלוֹס "כִּי חֶרְפָּה הִיא לָנוּ" (בראשית לד יד) - "אֲרֵי חִסּוּדָא הִיא", וְיוֹנָתָן תִּרְגֵּם "וְשַׂמְתִּיהָ חֶרְפָּה" (שמואל א יא ב) - "חִסּוּדָא", וּבִלְשׁוֹן חֲכָמִים (רות רבה ז יא) מִפְּנֵי שֶׁחִסְּדוֹ בָּרַבִּים. וְכֵן "פֶּן יְחַסֶּדְךָ שֹׁמֵעַ" (משלי כה י), יַעֲשֶׂה לְךָ חֶרְפָּה בְּגַלּוֹתְךָ סוֹד אַחֵר. וְטַעַם "וְנִכְרְתוּ לְעֵינֵי בְּנֵי עַמָּם", לֵאמֹר אַתָּה תַּעֲשֶׂה זֶה בַּסֵּתֶר וַה' יְגַלֶּה עֲוֹנְךָ בַּהֲבִיאוֹ עָלֶיךָ עֹנֶשׁ לְעֵינֵי כָּל בְּנֵי עַמְּךָ. וְהִזְכִּיר כֵּן בַּחֵטְא הַנַּעֲשֶׂה בְּחַדְרֵי חֲדָרִים, וְהוּא הַדִּין בְּכָל הַכְּרֵתוֹת כַּאֲשֶׁר הִזְכַּרְתִּי (רמב"ן על ויקרא י"ח:כ"ט). וְטַעַם "עֶרְוַת אֲחֹתוֹ גִּלָּה עֲוֹנוֹ יִשָּׂא", וְאִם גִּלָּה עֶרְוַת אֲחוֹתוֹ בְּאֹנֶס עֲוֹנוֹ יִשָּׂא הוּא לְבַדּוֹ, כְּדִבְרֵי ר"א (אבן עזרא על ויקרא כ':י"ז). וְעַל דַּעְתִּי טַעְמוֹ כִּי עֶרְוַת אֲחֹתוֹ גִּלָּה עֲוֹנוֹ יִשָּׂא כָּל אֶחָד מִן הַנִּזְכָּרִים, כְּמוֹ "כִּי אֶת שְׁאֵרוֹ הֶעֱרָה עֲוֹנָם יִשָּׂאוּ" (ויקרא כ':י"ט). וְהַנָּכוֹן בְּעֵינַי בְּמִלַּת "חֶסֶד" שֶׁהוּא כְּמַשְׁמָעוֹ, וְכֵן דַּעַת רַבּוֹתֵינוּ זַ"ל (ת"כ כאן וסנהדרין נח), יֹאמַר כִּי שְׁאֵר הָאַחִים חֶסֶד הוּא וְאֵין רְאוּיִין לְגִלּוּי עֶרְוָה, כִּי בַּקְּרוֹבִים יַזְכִּיר טַעַם מִפְּנֵי שְׁאֵר הַבָּשָׂר, וּבָאַחִים יַזְכִּיר הַחֶסֶד אֲשֶׁר בֵּינֵיהֶם, וְיִהְיֶה "אִישׁ" מוֹשֵׁךְ עַצְמוֹ וְאַחֵר עִמּוֹ. אוֹ הוּא כְּדֶרֶךְ "וַאֲנִי תְּפִלָּה" (תהלים קט ד), "כִּי חֲמוּדוֹת אָתָּה" (דניאל ט כג), "הִנְנִי אֵלֶיךָ זָדוֹן" (ירמיהו נ לא), שֶׁיֶּחְסַר מֵהֶן מִלַּת "אִישׁ", אוֹ שֶׁיְּכַנֶּה הָאִישׁ בְּתָאֳרוֹ, יֹאמַר, וְאִישׁ אֲשֶׁר יִקַּח אֶת אֲחֹתוֹ וְרָאָה אֶת עֶרְוָתָהּ, אִישׁ חֶסֶד הוּא, וְנִכְרְתוּ כִּי עֶרְוַת אֲחֹתוֹ גִּלָּה עֲוֹנוֹ יִשָּׂא. הִזְכִּיר כִּי הָיָה רָאוּי לִהְיוֹתוֹ גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, וְהוּא עוֹכֵר שְׁאֵרוֹ אַכְזָרִי, כִּי הָיָה רָאוּי שֶׁיַּעֲשֶׂה עִמָּהּ הַחֶסֶד שֶׁיַּעֲשׂוּ הָאַחִים לְהַשִּׂיאָהּ לְבַעַל, וְהוּא פּוֹגֵם וְעוֹכֵר אוֹתָהּ. וְהַכָּתוּב יִתְלֶה הַסִּרְחוֹן בַּזָּכָר, כְּמוֹ "עֶרְוַת אָחִיו גִּלָּה עֲרִירִים יִהְיוּ" (ויקרא כ':כ"א). וְכֵן עַל דַּעְתִּי "פֶּן יְחַסֶּדְךָ שֹׁמֵעַ" (משלי כה י), יָסִיר מִמְּךָ כָּל חֶסֶד, שֶׁלֹּא שָׁמַרְתָּ חַסְדְּךָ אֶת רֵעֲךָ שֶׁמָּסַר לְךָ סוֹדוֹ, כְּמִלַּת "לְדַשְּׁנוֹ" (שמות כז ג), "וּבְכָל תְּבוּאָתִי תְשָׁרֵשׁ" (איוב לא יב) וְכַיּוֹצֵא בָּהֶן, כִּי רָחוֹק הוּא אֶצְלִי לִהְיוֹת מִלַּת חֶסֶד בִּלְשׁוֹן הַקֹּדֶשׁ מְשַׁמֵּשׁ בַּהֲפוּכִים הָאֵלֶּה, וְהַכְּתוּבִים מְשַׁבְּחִים וּמִתְפַּלְּלִים בְּמִלַּת חֶסֶד. אֲבָל "חִסּוּדָא" בִּלְשׁוֹן אֲרַמִּית לָשׁוֹן אַחֶרֶת, וְגַם אוֹתוֹ הַלָּשׁוֹן מַבְדִּיל בֵּינֵיהֶם, זֶה מְתֻרְגָּם (תיוב"ע) "חִסְדָּא" וְזֶה מְתֻרְגָּם "חִסּוּדָא". וְכָתַב רַבֵּנוּ חֲנַנְאֵל כִּי "חֶסֶד לְאֻמִּים חַטָּאת" (משלי יד לד) לְשׁוֹן חֶרְפָּה. וּלְפִי דַּעְתִּי גַּם זֶה לְשׁוֹן תַּהְפּוּכוֹת, כִּי צְדָקָה וָחֶסֶד נִזְכָּרִים בַּפָּסוּק הַהוּא, וְהֵם הָאַחִים הַתְּאוֹמִים הַנִּזְכָּרִים בְּכָל מָקוֹם, כְּמוֹ "רוֹדֵף צְדָקָה וָחֶסֶד" (שם כא כא), "אֲנִי ה' עֹשֶׂה חֶסֶד מִשְׁפָּט וּצְדָקָה בָּאָרֶץ" (ירמיהו ט כג). אֲבָל פְּשַׁט הַכָּתוּב עַל דַּעְתִּי, צְדָקָה תְּרוֹמֵם גּוֹי כַּאֲשֶׁר יַעֲשֶׂנָּה, וְחֶסֶד לְאֻמִּים חַטָּאת כַּאֲשֶׁר לֹא יַעֲשׂוּהוּ, יֹאמַר כִּי בִּצְדָקָה וּבְחֶסֶד רוֹמְמוּת כָּל גּוֹי וּמִכְשׁוֹלָם, אוֹ יֹאמַר צְדָקָה תְּרוֹמֵם הַגּוֹי הַמְיֻחָד שֶׁיַּעֲשֶׂנָּה, וּלְאֻמִּים רַבִּים חוֹטְאִים בַּחֶסֶד וְאֵינָם עוֹשִׂים אוֹתוֹ. וְדִמְיוֹן הַפָּסוּק הַזֶּה הוּא סָמוּךְ לוֹ (משלי יד לג), "בְּלֵב נָבוֹן תָּנוּחַ חָכְמָה וּבְקֶרֶב כְּסִילִים תִּוָּדֵעַ", שֶׁפֵּרוּשׁוֹ תִּוָּדַע שֶׁאֵינָהּ בְּקִרְבָּם, כִּי כָל רוֹאֵיהֶם יַכִּירוּם בְּמַעֲשֵׂיהֶם כִּי כְּסִילִים הֵם וְאֵין בָּהֶם תְּבוּנָה, וְהֵם שְׁנֵיהֶם בְּשׁוֹלְלוּת הָעִנְיָן:
2IT IS ‘CHESED.’ In the opinion of the commentators269). chesed here means “shame,” because all people will naturally be ashamed of this ugly sin, this being used here as in the Aramaic language, for Onkelos translated, for that were ‘a disgrace’ unto us,270 “for that were chisudo unto us.” Yonathan ben Uziel also translated and I will lay it for ‘a reproach,’271 “[and I will lay it for] chisudo.” And in the language of the Sages [we find]:272 “Because shechasdo (he shamed him) in public.” Similarly, lest he that heareth it ‘y’chasedcha’273 means “lest he cause you shame upon your revealing the secret of another.”And they shall be cut off in the sight of the children of their people. The intention thereof is as follows: “You have done this secretly, but G-d will reveal your sin by bringing upon you a punishment before all the children of your people.” He mentioned this with reference to a sin which is done in utmost secrecy, but it applies as well to all [sins punishable by] excision, as I have mentioned. He hath uncovered his sister’s nakedness; he shall bear his iniquity. This means that if he had uncovered his sister’s nakedness against her will, he alone shall bear his iniquity, as Rabbi Abraham ibn Ezra commented. But in my opinion the expression he hath uncovered his sister’s nakedness; he shall bear his iniquity means that each one of those mentioned [will bear the iniquity], just like the expression for he hath made naked his near kin; they shall bear their iniquity.274The correct interpretation of the word chesed [it is ‘chesed’] appears to me to be according to its plain sense [“goodness,” “kindness”]. So also is the opinion of our Rabbis.275 11:9. “It is ‘chesed.’ And if you should say: ‘But Cain did marry his sister!’ It is for this reason that Scripture states, it is ‘chesed’ [an act of kindness — done by the Creator in order that the world be built up], for the world from its very start was created only by kindness, as it is said, The world was built up through kindness” (Psalms 89:3). The verse is thus stating that the brother’s kinship is kindness,276 and it is not proper for the uncovering of nakedness. Thus in the case of other relations Scripture mentions that the reason [for the prohibition of sexual intercourse] is because they are next of kin, but in the case of a brother [and sister] it mentions as the reason the kindness which should be among them. The word ish [and if ‘a man’ shall take his sister] thus draws along with it a similar word [so that the expression it is ‘chesed’ becomes “it is ish chesed,” meaning: “it is a man who should have acted kindly to her, but he did the contrary, and hence his punishment is severe”]. Or it may be that [the expression it is ‘chesed’] is like: and I am prayer277 [which means: “and I am ‘a man of’ prayer”; for thou art precious things278 [which means: “for thou art ‘a man of’ precious things”]; Behold, I am against thee, O arrogance279 [which means: “‘man of’ arrogance”], in all of which cases the word ish (man) is missing [and here too that word is omitted, as if it were to say: “it is ish chesed,” as explained above]. Or it may be that Scripture in these cases refers to these men by their qualities [as if to say, “kindness personifies the brother,” “I am all prayer,” “he is all preciousness,” or “arrogance personified”. Thus Scripture is stating, And if a man shall take his sister … and see her nakedness … he is [to have been] the man of kindness, and they shall be cut off, for he hath uncovered his sister’s nakedness; he shall bear his iniquity. Thus He mentioned that the brother should have been the merciful man who doeth good to his own soul, but he was cruel and troubled his own flesh.280 For he should have done the kindness to her that brothers do, to give her in marriage to a husband, but he blemished and troubled her. Scripture ascribes the fault in such cases to the male, just as it is said, he hath uncovered his brother’s [wife’s] nakedness; they shall be childless281 [and likewise here too it states, ‘he’ hath uncovered his sister’s nakedness]. Similarly it is my opinion that the expression, lest he that heareth it ‘y’chasedcha’273 means “lest he that hears it will remove from you all kindness, because you have not shown kindness to your friend who entrusted you with his secret.” [The word y’chasedcha here meaning “remove kindness”] is like: l’dashno282 [the root of which deshen in its primary sense means “to cover with ashes,” but also has the opposite meaning of “removing the ashes”]; and all mine increase ‘t’shareish’283 [which, in its ordinary form, would mean “to take root,” but also has the opposite meaning of “rooting out”], and similar cases. [Likewise, y’chasedcha which is of the root chesed, kindness, means in the verse quoted “remove kindness,” and does not mean “shame.”] For it appears to me unlikely that the word chesed in the Sacred Language should bear such opposite meanings [as “kindness” and “shame”], when Scriptural texts abound in the praise of chesed and use it in prayers. The term chisudo, however, in Aramaic is another matter. Even that language differentiates between the two usages; “kindness” is translated chisdo,284 Onkelos translates: “and He showed him [Joseph] chisdo” (mercy, kindness). and “shame” is translated chisudo.285 Now Rabbeinu Chananel286 wrote that ‘chesed’ to any people is sin287 means “reproach” [i.e., that sin is “a reproach” to any people]. But in my opinion this too is an expression of contrast [as will be explained]. For “righteousness” and chesed are mentioned in that verse [thus: Righteousness exalteth a nation, but ‘chesed’ to any people is sin], these being twin terms mentioned in all places, as for example: he that followeth after righteousness and ‘chesed;’288, 21:21. that I am the Eternal who exercises ‘chesed,’ justice, and righteousness in the earth.289 Rather, the meaning of the verse in my opinion is as follows: “Righteousness if practiced exalteth a nation, but ‘chesed’ (mercy, kindness) is a reproach to any people if it fails to practice it.” Thus the verse is stating that upon righteousness and mercy depends the elevation or the decline of any people. Or it may be [that the verse is] stating: “Righteousness exalts any individual nation that practices it, while many nations sin by their failure to do mercy.” A similar example of such a verse is the one immediately preceding it: In the heart of him that hath discernment, wisdom resteth; but in the inward part of fools it maketh itself known,290 the meaning of which is that “it makes itself known that [wisdom] is not there,” for all who see them recognize by their deeds that they are fools and there is no understanding in them.291 These two verses [thus express their thoughts in their second half] in a negative manner.292 if it does not practice it. In the inward part of fools it makes itself known that wisdom does not rest therein.Emor