לְמַ֤עַן תִּזְכְּרִי֙ וָבֹ֔שְׁתְּ וְלֹ֨א יִֽהְיֶה־לָּ֥ךְ עוֹד֙ פִּתְח֣וֹן פֶּ֔ה מִפְּנֵ֖י כְּלִמָּתֵ֑ךְ בְּכַפְּרִי־לָךְ֙ לְכָל־אֲשֶׁ֣ר עָשִׂ֔ית נְאֻ֖ם אֲדֹנָ֥י יְהוִֽה׃ (ס)
supaya engkau mengingatnya dan merasa malu, dan engkau tidak akan lagi membuka mulutmu karena aibmu, ketika Aku mengampuni engkau atas segala yang telah kaulakukan, demikianlah firman Tuhan Yang Mahakekal.
Rabbeinu Bahya
ונקלה אחיך בעיניך, “and your brother would be degraded in your eyes.” Until the moment when he received the additional blow, the Torah referred to him simply as רשע, wicked, i.e. והרשיעו את הרשע, (verse 1), or והיה אם בן הכות הרשע or כדי רשעתו (verse 2). As soon as the guilty party has submitted and received his punishment the Torah once more refers to him as אחיך, “your brother.” Our sages use this verse to prove that all the people whose transgression would have made them guilty of the karet penalty will be exonerated if instead they subjected themselves to the penalty of 39 lashes (Megillah 7, our author repeats this). They understand the words ונקלה אחיך in the sense of “after degrading oneself one is once more entitled to be regarded as ‘your brother.’”
This exoneration which the sages in Megillah speak of does not apply to the corporal punishment administered by the court nowadays, known as מכת מרדות, striking the rebellious for violating rabbinic commandments. Its purpose is only to shame the party into not violating the statutes of the rabbis which were introduced in their capacity as authorized agents of the Torah again. Ezekiel 16,63 makes it plain that feeling ashamed of one’s sins is a precondition of exoneration, i.e. “that you may remember and feel shame and have no more excuse because of your humiliation when I have forgiven you all that you have done.” What we described applies to the administering of the thirty nine lashes with the guilty person having his hands tied, etc., etc., as we described the procedure during the period of the Talmud. You will note that the numerical value of the letters in the word אחיך is 39, just as the numerical value of the letters in the word אלה, in verse 3 is 39 if you count the letters each as 1 plus their numerical values.
This exoneration which the sages in Megillah speak of does not apply to the corporal punishment administered by the court nowadays, known as מכת מרדות, striking the rebellious for violating rabbinic commandments. Its purpose is only to shame the party into not violating the statutes of the rabbis which were introduced in their capacity as authorized agents of the Torah again. Ezekiel 16,63 makes it plain that feeling ashamed of one’s sins is a precondition of exoneration, i.e. “that you may remember and feel shame and have no more excuse because of your humiliation when I have forgiven you all that you have done.” What we described applies to the administering of the thirty nine lashes with the guilty person having his hands tied, etc., etc., as we described the procedure during the period of the Talmud. You will note that the numerical value of the letters in the word אחיך is 39, just as the numerical value of the letters in the word אלה, in verse 3 is 39 if you count the letters each as 1 plus their numerical values.