Tafsiran yang Mengutip untuk Yehezkiel 20:38

IT IS ‘ZIMAH’ (LEWDNESS). Onkelos translated: “it is a sinful plan,” and Rashi commented thereon, “because your evil inclination counsels you to sin.” But I know of no sense to this, for with regard to all forbidden relations and all other transgressions, it is the evil inclination that counsels one to sin! [Why then is this verse prohibiting intercourse with a woman and her daughter, singled out by the use of this expression?] But the meaning of the matter is that the term zimah is derived from the expression, as ‘zamam’ (he had purposed) to do unto his brother.²⁸¹Deuteronomy 19:19. A proper thought is called m’zimah, as it said, And no ‘m’zimah’ (purpose) can be withholden from Thee,²⁸²Job 42:2. and lewdness that is thought of in secret is called zimah, similar to that which it is said, If my heart have been enticed unto a woman,²⁸³Ibid., 31:9. and Scripture concludes, For that were ‘zimah’ (a heinous crime); yea, it were an iniquity to be punished by the judges.²⁸⁴Ibid., Verse 11. Similarly, ‘v’zimatheich’ (thy lewdness) and thy harlotries;²⁸⁵Ezekiel 23:29. and ‘zimath’ (the lewdness of) thy harlotry,²⁸⁶Jeremiah 13:27. denoting these illicit acts committed in private and in public. In my opinion Scripture states it is ‘zimah’, in the case of [sexual relationships with] a woman and her daughter, and also a woman and her mother,²⁸⁷Further, 20:14. in order to condemn the matter, saying that when one lies with the one, who is his wife, he thinks of the other one on account of their relationship and likeness, and thus lying with both of them is a cause of lewdness to him. This matter is similar to that which the Rabbis have mentioned:²⁸⁸Nedarim 20 b. “And I will purge out from among you the rebels, and them that transgress against Me.²⁸⁹Ezekiel 20:38. These are the children [who are the offspring] of nine different dispositions [in their parents] etc.”²⁹⁰And one of these classifications is “the offspring of the hated one,” for since her husband hates her, his thoughts are of another woman, and it is therefore an act of lewdness (Rashi, Nedarim). It is for this reason that Scripture states here, the nakedness of a woman and her daughter etc., and similarly it says, And if a man take with his wife also her mother, it is lewdness,²⁸⁷Further, 20:14. and does not say “the nakedness of your wife’s daughter, or your wife’s mother, you shalt not uncover” [but rather mentions them in each case together, by saying: the nakedness of a woman and her mother, or the nakedness of a woman and her daughter, in order to indicate that the prohibition is on account of thinking of the two together]. And the explanation of the verses here is as follows: At the beginning of the section He said, None of you shall approach to any that is ‘sh’eir’ (near of) flesh to him, to uncover their nakedness,²⁹¹Above, Verse 6. thus prohibiting [sexual intercourse with] those who are near of flesh to him, and He stated the reason for this to be, for theirs is thine own nakedness,²⁹²Ibid., Verse 10. and so now [in Verse 17 before us] where He prohibits the wife’s relations, He states ‘sha’arah heinah’ (they are near kinswomen), meaning to say that they are also forbidden because they [the women] are near of flesh to each other, and lying with both of them would be lewdness, as I have explained. Similarly Scripture states, and each hath lewdly defiled his daughter-in-law,²⁹³Ezekiel 22:11. meaning that he defiled her to her husband, for even when she will be with her husband, she will think of his father because of their likeness. Now Scripture calls lying with animals tevel hu,²⁹⁴Verse 23. denoting [as Rashi explained] “the mingling [from the root balal] of the human semen with that of the animal,” and so it also says of lying with a daughter-in-law that they have done ‘tevel,’²⁹⁵Further, 20:12. meaning that father and son will become joined to her as one person, and she will lie with both of them together in thought.

וייראו העם ויאמינו, “The people were afraid and they believed.” Fear and Faith are the cornerstones of the entire Torah. Rabbeinu Chananel writes in this connection that faith may be divided into four parts. 1) Faith in the Lord; this is meant when we read in Chronicles II 20,20 (King Yehoshaphat speaking) “Trust firmly in the Lord your G’d and you will stand firm.” 2) Faith in the prophets. This is what is meant when the Torah wrote here “they believed in G’d and in His servant Moses.” In order to demonstrate this faith in G’d’s prophets we are obligated to obey the prophets’ instructions. 3) one must have faith in the existence of life after death on earth. This is part of the belief in reward and punishment for performance of the commandments of the Torah. David referred to this when he said (Psalms 27,13) “Had I not had the assurance that I would enjoy the goodness of the Lord in the land of the living, etc.” 4) The belief in the coming of the Messiah. This too is an important cornerstone of Torah philosophy. This is confirmed in Isaiah 28,16: “Assuredly, thus said the Lord G’d; ‘Behold I will found in Zion, stone by stone, a tower of precious cornerstones exceedingly firm; he who trusts need not fear.” Everybody who has faith will will be credited with many merits. We know this already from Avraham who was the source of all the faithful. G’d credited him for his trust when the Torah wrote (Genesis 15,6) “he had faith in G’d and He (G’d) considered this as an act of righteousness on his part.” Amongst other advantages accruing to the faithful is the promise that they will experience a return to Gan Eden as we have been told by Isaiah 26,2: “open the gates, and let a righteous nation enter; a nation that keps faith.” This is a reference to life in the hereafter. We have a further verse in Chabakuk 2,4: “the just will live by his faith.”
Anyone who does not have faith in these cornerstones of Judaism belongs to the group of people of whom Eliphaz said in Job 15,22: “he is never sure he will come back from the dark; a sword stares him in the face.” Such people will not share in the life in the hereafter nor will they take part in the redemption. We base this on Ezekiel 20,38: “I will remove from you those that rebel and transgress against Me.” It is also written in Psalms 31,24: “the Lord guards the faithful but more than requites him who acts arrogantly.” The meaning is that whereas G’d protects those that have faith, He will punish the faithless because the root of their lack of faith is their arrogance. They will not participate in the life of the future as it is written (Chabakuk 2,4) “the haughtiness is blown up, not upright; but the righteous will live by his faith.” Thus far Rabbeinu Chananel

כי קרוב יום אידם וחש עתידות למו כי ידין ה' עמו, for the day when the nations will experience their judgment is near as soon as G’d will judge His own nation. We know this from Ezekiel 20,38 וברותי מכם המורדים והפושעים, “I will remove from amongst you the ones who rebel and are professional sinners.” Soon thereafter, the gentile nations will experience their own judgment.