אִם־בְּגַפּ֥וֹ יָבֹ֖א בְּגַפּ֣וֹ יֵצֵ֑א אִם־בַּ֤עַל אִשָּׁה֙ ה֔וּא וְיָצְאָ֥ה אִשְׁתּ֖וֹ עִמּֽוֹ׃
Jika ia datang seorang diri, ia juga harus keluar seorang diri. Jika ia mempunyai istri, istrinya harus keluar bersama dia.
Ramban
NASHAPHTA’ WITH THY WIND. Rabbi Abraham ibn Ezra said that nashaphta is derived from the root nesheph (twilight),153“For there are two kinds of nesheph (twilight): the nesheph after sundown, and the nesheph before sunrise” (Ibn Ezra)! Here the nesheph before sunrise is referred to. for it was at twilight that He brought the wind which caused the water to return and drown the pursuers. Rashi explained it “as an expression for ‘blowing,’ similar in usage to the verse, When ‘nashaph’ (He bloweth) upon them, they wither.”154Isaiah 40:24. Rashi has explained it well.
My opinion, furthermore, is that the purport of nashaphta, [written with the letter phei], is like [that written] with a beth: Thou ‘nashavta’ (didst blow) with Thy wind. The usage of the word is similar to: Because the breath of the Eternal ‘nashva’ (bloweth) upon it;155Ibid., Verse 7. ‘yasheiv’ (He bloweth) His wind, and the waters flow.156Psalms 147:18. These two letters — [the phei or pei and the beth] — are of similar usage, just as in the verses: ‘al gapei’ (Upon) the highest places of the city,157Proverbs 9:3. which is like al gabei; ‘im b’gapo’ (if by himself),158Further, 21:3. which is like im b’gabo. Similarly: And substance ‘yivzor’ (he shall scatter) among them;159Daniel 11:24. ‘bizar’ (He hath scattered) the peoples.160Psalms 68:31. These are expressions of pizur (scattering), [with the letter beth serving here as phei]161See Vol. I, pp. 505-506, for a similar interchange of letters between the gimmel and the kuph. In proper names, these letters also interchange, e.g., Shovach, and Shophach.162II Samuel 10:16; I Chronicles 19:16. And our Rabbis say in the Mishnah:163Peah 6:1. “[If produce is proclaimed] hevkeir (ownerless) for the benefit of the poor [only], it is deemed hevkeir (ownerless).”164If a person gives up his ownership of the produce of his field, he is free from the obligation of giving the Tithe. But if he proclaimed it ownerless only for the poor and not for the rich, the School of Shammai say it is deemed ownerless and is therefore Tithe-free. The Mishnah continues that the School of Hillel say that it can be deemed ownerless only if it is proclaimed ownerless equally for the rich. Ramban here is interested only in the language of the Mishnah using a veth (hevkeir) for a phei, and therefore he quotes only the beginning of the Mishnah. [The word hevkeir] is like hephkeir (ownerless). From the expression, The grains ‘avshu’ (shrivel)165Joel 1:17. comes the word ipush (musty). The term ben p’kua,166Chullin 69a. Literally: “a child [of an animal] which is ripped open.” [an animal taken alive out of the slaughtered mother’s womb], is used in place of ben b’kua, because the mother was “ripped open” and there was found in it a living offspring of nine months.
In my opinion also, ‘hichpishani’ in ashes167Lamentations 3:16. is like ‘hichbishani’ (He presses me) [or “He made me cower”] in ashes, the usage of the word being similar to: And replenish the earth, ‘v’chivshuha’ (and subdue it);168Genesis 1:28. ‘yichbosh’ (He will subdue) our iniquities.169Micah 7:19. In the language of the Rabbis we also find: “a measure which is k’phushah,”170Yebamoth 107b. meaning k’vushah, [a measure into which the contents have been “compressed”, and which therefore contains more than its normal measure].
The purport of the verse is thus: “with Your strong and mighty wind, the waters of the sea were piled up, and when You blew the wind with which You control the sea, the sea covered them.” This is the intent of the verse, And the sea returned to its strength when the morning appeared,171Above, 14:27. for He caused the wind to blow on it as He does at His strength when He ruleth the proud swelling of the sea.172Psalms 89:10.
My opinion, furthermore, is that the purport of nashaphta, [written with the letter phei], is like [that written] with a beth: Thou ‘nashavta’ (didst blow) with Thy wind. The usage of the word is similar to: Because the breath of the Eternal ‘nashva’ (bloweth) upon it;155Ibid., Verse 7. ‘yasheiv’ (He bloweth) His wind, and the waters flow.156Psalms 147:18. These two letters — [the phei or pei and the beth] — are of similar usage, just as in the verses: ‘al gapei’ (Upon) the highest places of the city,157Proverbs 9:3. which is like al gabei; ‘im b’gapo’ (if by himself),158Further, 21:3. which is like im b’gabo. Similarly: And substance ‘yivzor’ (he shall scatter) among them;159Daniel 11:24. ‘bizar’ (He hath scattered) the peoples.160Psalms 68:31. These are expressions of pizur (scattering), [with the letter beth serving here as phei]161See Vol. I, pp. 505-506, for a similar interchange of letters between the gimmel and the kuph. In proper names, these letters also interchange, e.g., Shovach, and Shophach.162II Samuel 10:16; I Chronicles 19:16. And our Rabbis say in the Mishnah:163Peah 6:1. “[If produce is proclaimed] hevkeir (ownerless) for the benefit of the poor [only], it is deemed hevkeir (ownerless).”164If a person gives up his ownership of the produce of his field, he is free from the obligation of giving the Tithe. But if he proclaimed it ownerless only for the poor and not for the rich, the School of Shammai say it is deemed ownerless and is therefore Tithe-free. The Mishnah continues that the School of Hillel say that it can be deemed ownerless only if it is proclaimed ownerless equally for the rich. Ramban here is interested only in the language of the Mishnah using a veth (hevkeir) for a phei, and therefore he quotes only the beginning of the Mishnah. [The word hevkeir] is like hephkeir (ownerless). From the expression, The grains ‘avshu’ (shrivel)165Joel 1:17. comes the word ipush (musty). The term ben p’kua,166Chullin 69a. Literally: “a child [of an animal] which is ripped open.” [an animal taken alive out of the slaughtered mother’s womb], is used in place of ben b’kua, because the mother was “ripped open” and there was found in it a living offspring of nine months.
In my opinion also, ‘hichpishani’ in ashes167Lamentations 3:16. is like ‘hichbishani’ (He presses me) [or “He made me cower”] in ashes, the usage of the word being similar to: And replenish the earth, ‘v’chivshuha’ (and subdue it);168Genesis 1:28. ‘yichbosh’ (He will subdue) our iniquities.169Micah 7:19. In the language of the Rabbis we also find: “a measure which is k’phushah,”170Yebamoth 107b. meaning k’vushah, [a measure into which the contents have been “compressed”, and which therefore contains more than its normal measure].
The purport of the verse is thus: “with Your strong and mighty wind, the waters of the sea were piled up, and when You blew the wind with which You control the sea, the sea covered them.” This is the intent of the verse, And the sea returned to its strength when the morning appeared,171Above, 14:27. for He caused the wind to blow on it as He does at His strength when He ruleth the proud swelling of the sea.172Psalms 89:10.
Haamek Sheilah
However, according to the Jerusalem Talmud [in Tractate Shabbos], in Klal Gadol,23Chapter 7, halachah 2. [the punishment of childlessness] is where the Torah states, “they will be childless,” [i.e., only if one is intimate with his brother’s wife, he will not have children from that time onward], and infers from the verse, “they shall die childless” [that only by having sexual relations with one’s aunt, he incurs the punishment of his children dying even if they were born prior to that sin]. Therefore, we see that according to the Jerusalem Talmud, we do not infer [the different types of ervah] from one another [and the different types of ervah can incur different types of excision]. Thus, it would logically follow [that according to the Jerusalem Talmud], the wife of the maternal half-brother is only excluded from the punishment of ariri, [being childless] however, [such a woman] is still included within the punishment of kares, dying a premature death [without affecting the children’s lives], similar to the other types of ervah. [Rashi’s definition of kares and ariri is in accordance with the Babylonian Talmud’s definition].
Translator’s note: The Netziv will be using the opinion of R. Nehuniah ben Hakanah in tractate Kesubos to prove that Rashi’s definition of kares and “dying by the hand of Heaven”24Kares means that one is liable to a premature death without issue, whereas “death by the hand of Heaven” describes premature death for the offender only, not for his children. accords with the Babylonian Talmud. Exodus 21:3 states that “If an ason (fatality) should occur, then you shall give life for life.” This verse teaches the halachic principle, “kam leh be-de-rabbah mineih,” “one is subject only to the greater penalty,” meaning that if the courts have sentenced a person to death and also to a fine, he is subject only to the death penalty. R. Nehuniah extends the “kam leh be-de-rabbah mineih” rule to apply even when one is liable to “death at the hand of Heaven.”25R. Nehuniah holds that one who burns another’s stack of grain on Yom Kippur is exempt from paying damages. Since the penalty for desecrating Yom Kippur is kares, the desecrator is not liable for monetary payment as he considers kares to be more severe than a monetary payment. Although the transgressor on Yom Kippur is liable to kares, the Gemara states that R. Nehuniah applies kam leh be-de-rabbah mineh to any “death by the hand of Heaven.” Kesubos 30a states that R. Nehuniah derives this principle from the usage of ason in reference to Benjaimin in Gen 42:38, “He [Jacob] said to [to Reuben], ‘My son [Benjamin] shall not go down with you, for his brother is dead and he alone is left. Should an ason (disaster) befall him on the journey that you are about to take, then you will have brought down my grey hairs in sorrow to the grave.’”26Jacob feared that Benjamin would have an accident – i.e., be punished by God on the way, since when a man is in a dangerous situation, such as a journey far from home, Satan takes the opportunity to accuse him before God. Just as ason in Gen. 42:38 refers to a death imposed by Heaven, so does ason in Ex. 21:3 refer to a death imposed by Heaven.
Translator’s note: The Netziv will be using the opinion of R. Nehuniah ben Hakanah in tractate Kesubos to prove that Rashi’s definition of kares and “dying by the hand of Heaven”24Kares means that one is liable to a premature death without issue, whereas “death by the hand of Heaven” describes premature death for the offender only, not for his children. accords with the Babylonian Talmud. Exodus 21:3 states that “If an ason (fatality) should occur, then you shall give life for life.” This verse teaches the halachic principle, “kam leh be-de-rabbah mineih,” “one is subject only to the greater penalty,” meaning that if the courts have sentenced a person to death and also to a fine, he is subject only to the death penalty. R. Nehuniah extends the “kam leh be-de-rabbah mineih” rule to apply even when one is liable to “death at the hand of Heaven.”25R. Nehuniah holds that one who burns another’s stack of grain on Yom Kippur is exempt from paying damages. Since the penalty for desecrating Yom Kippur is kares, the desecrator is not liable for monetary payment as he considers kares to be more severe than a monetary payment. Although the transgressor on Yom Kippur is liable to kares, the Gemara states that R. Nehuniah applies kam leh be-de-rabbah mineh to any “death by the hand of Heaven.” Kesubos 30a states that R. Nehuniah derives this principle from the usage of ason in reference to Benjaimin in Gen 42:38, “He [Jacob] said to [to Reuben], ‘My son [Benjamin] shall not go down with you, for his brother is dead and he alone is left. Should an ason (disaster) befall him on the journey that you are about to take, then you will have brought down my grey hairs in sorrow to the grave.’”26Jacob feared that Benjamin would have an accident – i.e., be punished by God on the way, since when a man is in a dangerous situation, such as a journey far from home, Satan takes the opportunity to accuse him before God. Just as ason in Gen. 42:38 refers to a death imposed by Heaven, so does ason in Ex. 21:3 refer to a death imposed by Heaven.
Rav Hirsch
V. 41. ויצא מעמך הוא ובניו עמו. Während der Dienstzeit hat der Herr seine Frau und Kinder zu ernähren (siehe zu Schmot 21, 3).