נֹאֵ֣ף אִשָּׁ֣ה חֲסַר־לֵ֑ב מַֽשְׁחִ֥ית נַ֝פְשׁ֗וֹ ה֣וּא יַעֲשֶֽׂנָּה׃
Tetapi orang yang berzina dengan seorang perempuan tidak berakal budi; orang yang membinasakan dirinya sendirilah yang melakukannya.
Rashi
כי תשטה — Our Rabbis have taught (Midrash Tanchuma, Nasso 5): “Adulterers do never sin until a spirit of madness enters into them”, as it written, of her כי תשטה “if she becomes mad” (taking תִשְׂטֶה in the sense of תִשְׂטֶה, i.e. to become a שׁוֹטֶה, and so, too, of him Scripture writes, (Proverbs 6:32) “Whoso committeth adultery with a woman lacketh understanding”. — But the plain sense of the verse is that כי תשטה means: if she deviates from the path of modesty and thereby becomes suspect in his eyes. The word is similar to, (Proverbs 4:15) “turn away (שְׂטֵה) from it, and pass by”; (Proverbs 7:25) “Let not your heart turn (יַשְׂטְ) to her ways”.
Rabbeinu Bahya
ובארצכם לא תעשו, “and in your land you shall not do so.” Seeing the Torah had mentioned such defects as damage to the reproductive organs earlier in our verse, the Torah adds that it is forbidden to castrate animals in the land of Israel even if such animals were not intended as offerings. Even animals which are not fit for consumption by Jews must not be castrated. Contrary to the first impression that the word בארצכם, “in your land,” suggests that only in the land of Israel is it forbidden to castrate animals, this is misleading, and castrating G’d’s creatures is forbidden everywhere. The only reason the Torah wrote that word was to emphasize that even in our land where many of these animals cannot serve the general population as food seeing the animals in question are ritually impure, we must still not castrate such animals as a means of keeping down their numbers.
It is also possible that the use by the Torah of the word תעשו here points out that castrating an animal is equivalent to “undoing it;” G’d made it, we undo it but allow it to live at the same time preventing it from procreating. We find a similar use of the word לעשות in Kohelet 4,17 where Solomon speaks about כי אינם יודעים לעשות רע, “for they do not know that they are to destroy the evil and remove it.” At first glance we would have translated the verse as “they do not know how to do evil,” something that clearly does not fit the context of the verse.“ [Rashi does not have trouble with the ordinary meaning of the word לעשות in that verse. Ed.] Another verse in which the word עשה does not have the meaning which it usually has is Genesis 9,24 where the Torah speaks about אשר עשה לו בנו הקטן, normally translated as “which his younger son had done to him,” (Noach who had been naked in his tent). On the face of it, the son (Cham) had done nothing except tell his brothers that their father had uncovered himself while drunk. Nonetheless, our sages in Sanhedrin 70 use the word to mean that he had castrated his father. So we see that the word עשה, though normally meaning “did” in a constructive sense such as when G’d created the universe, may appear in exactly the opposite sense such as when depriving the animal of its regenerative potential by castrating it. This may also be the meaning of the word יעשנה in Proverbs 6,32, where Solomon writes משחית נפשו יעשנה, which at first glance looks as if he says that “he who destroys his life is really creating it.” Instead, the meaning is “if he wants to destroy himself let him do such a thing (commit adultery).” When someone destroys his soul, his life, he most certainly deprives (יעשנה) it of the opportunity to achieve its lofty aims..”
It is also possible that the use by the Torah of the word תעשו here points out that castrating an animal is equivalent to “undoing it;” G’d made it, we undo it but allow it to live at the same time preventing it from procreating. We find a similar use of the word לעשות in Kohelet 4,17 where Solomon speaks about כי אינם יודעים לעשות רע, “for they do not know that they are to destroy the evil and remove it.” At first glance we would have translated the verse as “they do not know how to do evil,” something that clearly does not fit the context of the verse.“ [Rashi does not have trouble with the ordinary meaning of the word לעשות in that verse. Ed.] Another verse in which the word עשה does not have the meaning which it usually has is Genesis 9,24 where the Torah speaks about אשר עשה לו בנו הקטן, normally translated as “which his younger son had done to him,” (Noach who had been naked in his tent). On the face of it, the son (Cham) had done nothing except tell his brothers that their father had uncovered himself while drunk. Nonetheless, our sages in Sanhedrin 70 use the word to mean that he had castrated his father. So we see that the word עשה, though normally meaning “did” in a constructive sense such as when G’d created the universe, may appear in exactly the opposite sense such as when depriving the animal of its regenerative potential by castrating it. This may also be the meaning of the word יעשנה in Proverbs 6,32, where Solomon writes משחית נפשו יעשנה, which at first glance looks as if he says that “he who destroys his life is really creating it.” Instead, the meaning is “if he wants to destroy himself let him do such a thing (commit adultery).” When someone destroys his soul, his life, he most certainly deprives (יעשנה) it of the opportunity to achieve its lofty aims..”
Rabbeinu Bahya
ביום אשמתו, “on the day he admits his guilt.” The day in question is the day that he realizes his guilt. This day may even be the very day on which he committed the wrong. The Torah teaches us here that as long as the guilty party has not actually refunded the object in question he is considered as still as guilty as before.
There are basically two categories of sin; 1) sin against the Creator not involving one’s fellow, i.e. acts of rebellion against G’d. 2) crimes committed against fellow human beings. The first category of sin originates in a person becoming estranged from his G’d by not realizing that he is a constant recipient of G’d’s kindness. Such a sinner basically commits his “violence” against himself and his life. The matter is comparable to what Solomon wrote in Proverbs 6,32: “anyone who commits adultery with a woman (consenting adults) lacks understanding; he who wants to destroy himself does such a thing.” The sinner just described committed his sin “only” against one party, i.e. against G’d.
The second category of sin is that committed vis-a-vis his fellow man. For instance, he may abuse his fellow man verbally, or he may even inflict bodily harm upon him. When doing this the guilty party also sins against G’d at the same time. This is why the crime of robbery is such a severe crime. Our sages (Vayikra Rabbah 33,3) said that if a person is guilty of a whole measuring cup full of sins, the one which demands justice from G’d is only the crime of robbery. The decree to wipe out the generation of the deluge was issued on account of their being guilty of robbery, indiscriminate lack of respect for other people’s property The Torah spells this out unmistakably in Genesis 613, “the end of all flesh has come before Me...for the earth has become full of violence, robbery.”
We also find that when the prophet Ezekiel listed a whole slew of sins committed by the Jewish people (Ezekiel 22,2-13) that it was the sin of shedding (innocent) blood, i.e. violence which led to the city of Jerusalem’s destruction being sealed. The abuse of widow, orphan, and the poor are mentioned. The desecration of the Sabbath, spurning sacred offerings, committing the sin of slander, all serious sins, did not bring about the final decree of destruction, but robbery and murder did (compare verse 13 in that chapter).
There are basically two categories of sin; 1) sin against the Creator not involving one’s fellow, i.e. acts of rebellion against G’d. 2) crimes committed against fellow human beings. The first category of sin originates in a person becoming estranged from his G’d by not realizing that he is a constant recipient of G’d’s kindness. Such a sinner basically commits his “violence” against himself and his life. The matter is comparable to what Solomon wrote in Proverbs 6,32: “anyone who commits adultery with a woman (consenting adults) lacks understanding; he who wants to destroy himself does such a thing.” The sinner just described committed his sin “only” against one party, i.e. against G’d.
The second category of sin is that committed vis-a-vis his fellow man. For instance, he may abuse his fellow man verbally, or he may even inflict bodily harm upon him. When doing this the guilty party also sins against G’d at the same time. This is why the crime of robbery is such a severe crime. Our sages (Vayikra Rabbah 33,3) said that if a person is guilty of a whole measuring cup full of sins, the one which demands justice from G’d is only the crime of robbery. The decree to wipe out the generation of the deluge was issued on account of their being guilty of robbery, indiscriminate lack of respect for other people’s property The Torah spells this out unmistakably in Genesis 613, “the end of all flesh has come before Me...for the earth has become full of violence, robbery.”
We also find that when the prophet Ezekiel listed a whole slew of sins committed by the Jewish people (Ezekiel 22,2-13) that it was the sin of shedding (innocent) blood, i.e. violence which led to the city of Jerusalem’s destruction being sealed. The abuse of widow, orphan, and the poor are mentioned. The desecration of the Sabbath, spurning sacred offerings, committing the sin of slander, all serious sins, did not bring about the final decree of destruction, but robbery and murder did (compare verse 13 in that chapter).