תַּֽחַת־אַהֲבָתִ֥י יִשְׂטְנ֗וּנִי וַאֲנִ֥י תְפִלָּֽה׃
En échange de mon amour, on me traite en ennemi, et moi je ne suis que prière.
Rabbeinu Bahya
A Midrashic approach based on Tanchuma Pinchas 16: When the Torah writes: “you are to present a fire-offering,” this is reminiscent of Psalms 109,4: “they answer my love with accusations and I am all prayer.” This was Israel speaking to G’d about the 70 nations on whose behalf the Jewish priests offered sacrifices on Tabernacles. Instead of these nations appreciating this they heaped scorn upon us, hated and persecuted us.” A further Midrashic exegesis concerning the bulls of the festival (Tanchuma Pinchas 17): “the Torah taught us some good manners in connection with these sacrifices; if a person is entertained as a guest, the host will welcome him and offer him fowl on the first day. If the guest stays another day the host will serve him fish. If the guest still lingers the host will serve him vegetables on the third day of his (unexpected) stay. Eventually, he will serve him only inferior fare until the guest realizes that he has overstayed his welcome.”
Ramban
IT IS ‘CHESED.’ In the opinion of the commentators269Rashi and R’dak (in Sefer Hashorashim, root chesed). 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,270Genesis 34:14. “for that were chisudo unto us.” Yonathan ben Uziel also translated and I will lay it for ‘a reproach,’271I Samuel 11:2. “[and I will lay it for] chisudo.” And in the language of the Sages [we find]:272Ruth Rabbah 7:11. “Because shechasdo (he shamed him) in public.” Similarly, lest he that heareth it ‘y’chasedcha’273Proverbs 25:10. 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.274Verse 19.
The 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.275Torath Kohanim, Kedoshim 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,276I.e., a brother’s kinship to his sister should express itself in kindness, as that is the essence of kinship, whereas he has acted to the contrary. 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 prayer277Psalms 109:4. [which means: “and I am ‘a man of’ prayer”; for thou art precious things278Daniel 9:23. [which means: “for thou art ‘a man of’ precious things”]; Behold, I am against thee, O arrogance279Jeremiah 50:31. [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.280Proverbs 11:17. 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 childless281Verse 21. [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’273Proverbs 25:10. 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’dashno282Exodus 27:3. [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’283Job 31:12. [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,284Genesis 39:21: and He showed him ‘chased’ Onkelos translates: “and He showed him [Joseph] chisdo” (mercy, kindness). and “shame” is translated chisudo.285As Onkelos translated in Genesis 34:14 [mentioned above]. Now Rabbeinu Chananel286See Exodus, Vol. II, p. 106, Note 45, on Rabbeinu Chananel. It is of interest here to add that in view of the fact that Ramban quotes an interpretation of Rabbeinu Chananel on a verse in the Book of Proverbs, it would seem to indicate that Rabbeinu Chananel’s exegetic activity extended also to the Scriptural books in the division of the Writings, in addition to those on the Pentateuch and the Prophets. See my introduction to “Peirushei Rabbeinu Chananel al Ha’torah,” Mosad Harav Kook, 1972. wrote that ‘chesed’ to any people is sin287Proverbs 14:34. 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;’288Ibid., 21:21. that I am the Eternal who exercises ‘chesed,’ justice, and righteousness in the earth.289Jeremiah 9:23. 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,290Proverbs 14:33. 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.291Deuteronomy 32:28. These two verses [thus express their thoughts in their second half] in a negative manner.292Thus: Mercy is a reproach to any people if it does not practice it. In the inward part of fools it makes itself known that wisdom does not rest therein.
Emor
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.274Verse 19.
The 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.275Torath Kohanim, Kedoshim 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,276I.e., a brother’s kinship to his sister should express itself in kindness, as that is the essence of kinship, whereas he has acted to the contrary. 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 prayer277Psalms 109:4. [which means: “and I am ‘a man of’ prayer”; for thou art precious things278Daniel 9:23. [which means: “for thou art ‘a man of’ precious things”]; Behold, I am against thee, O arrogance279Jeremiah 50:31. [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.280Proverbs 11:17. 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 childless281Verse 21. [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’273Proverbs 25:10. 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’dashno282Exodus 27:3. [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’283Job 31:12. [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,284Genesis 39:21: and He showed him ‘chased’ Onkelos translates: “and He showed him [Joseph] chisdo” (mercy, kindness). and “shame” is translated chisudo.285As Onkelos translated in Genesis 34:14 [mentioned above]. Now Rabbeinu Chananel286See Exodus, Vol. II, p. 106, Note 45, on Rabbeinu Chananel. It is of interest here to add that in view of the fact that Ramban quotes an interpretation of Rabbeinu Chananel on a verse in the Book of Proverbs, it would seem to indicate that Rabbeinu Chananel’s exegetic activity extended also to the Scriptural books in the division of the Writings, in addition to those on the Pentateuch and the Prophets. See my introduction to “Peirushei Rabbeinu Chananel al Ha’torah,” Mosad Harav Kook, 1972. wrote that ‘chesed’ to any people is sin287Proverbs 14:34. 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;’288Ibid., 21:21. that I am the Eternal who exercises ‘chesed,’ justice, and righteousness in the earth.289Jeremiah 9:23. 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,290Proverbs 14:33. 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.291Deuteronomy 32:28. These two verses [thus express their thoughts in their second half] in a negative manner.292Thus: Mercy is a reproach to any people if it does not practice it. In the inward part of fools it makes itself known that wisdom does not rest therein.
Emor
Haamek Sheilah
Because of all of these concerns, I had reservations about publishing this book, similar to my [feeling regarding] my commentary on the Sifrei, which remained unpublished29Literally, stored away with me (see Deut. 32:34). [even though] it had been completed much earlier, the result of the toil of the days of my youth. However, previously I had transferred my compilation to my son, our master Rabbi Hayyim Berlin, to edit and enhance because God bestowed upon him wisdom. He then toiled, copying and refining it. He tried to return it to me through one who specializes [a courier], but all his work was lost. I was therefore concerned that the manuscript should not come into the hands of someone who would use it improperly, and therefore I decided on publication without further delay. I constantly offer prayer30Psalms 109:4: literally, “I am prayer.” I translated these words as they are understood by the Netziv in Imrei Shefer, in the section beginning with the words “U-ve-osos.” King David was consistently engaged in praying, and therefore he identifies himself with prayer. to the God who fulfills my longing,31Psalms 57:3. my longing in matters of truth, and does not withhold it from me. For “You, O God, what You have desired You have done with me regarding the words of my book.”32II Kings 22:13. I am impelled to communicate to [other] people the justice of my position.33Literally, “that which is upright.” (As our sages of blessed memory said in Tractate Berachos 31b, if one is suspected of violating a certain matter, he must make it known that it is not true. This obligation of clearing one’s name and the seriousness of suspecting the innocent is also discussed in the book of our Master, the She’iltos in chapter 40). Let heaven and earth testify for me,34See Deut. 32:1. that from my heart, these matters were derived by myself.