וְזָכְר֨וּ פְלִֽיטֵיכֶ֜ם אוֹתִ֗י בַּגּוֹיִם֮ אֲשֶׁ֣ר נִשְׁבּוּ־שָׁם֒ אֲשֶׁ֨ר נִשְׁבַּ֜רְתִּי אֶת־לִבָּ֣ם הַזּוֹנֶ֗ה אֲשֶׁר־סָר֙ מֵֽעָלַ֔י וְאֵת֙ עֵֽינֵיהֶ֔ם הַזֹּנ֕וֹת אַחֲרֵ֖י גִּלּֽוּלֵיהֶ֑ם וְנָקֹ֙טּוּ֙ בִּפְנֵיהֶ֔ם אֶל־הָֽרָעוֹת֙ אֲשֶׁ֣ר עָשׂ֔וּ לְכֹ֖ל תּוֹעֲבֹתֵיהֶֽם׃
Lalu orang-orangmu yang luput akan mengingat Aku di antara bangsa-bangsa tempat mereka ditawan, betapa hati-Ku hancur karena hati mereka yang berzina, yang telah menyimpang dari-Ku, dan karena mata mereka yang berzina mengikuti berhala-berhala mereka. Mereka akan merasa muak terhadap diri mereka sendiri karena kejahatan-kejahatan yang telah mereka lakukan dalam segala kekejian mereka.
Ramban
AND AFTER THAT THOU MAYEST COME UNTO HER, AND BE HER HUSBAND. The Rabbis have commented in the Sifre:15Sifre, Ki Theitzei 213 and Yebamoth 48b. “You have no privilege in her except cohabitation.” By this the Rabbis meant to say that betrothal with money or a writ32This is a document stating. “Be thou betrothed to me,” and if he delivers it to her in the presence of two witnesses, she becomes his lawful wife. Thus, a legally permitted betrothal may be performed by one of those three means: money, a writ, or intercourse (Kiddushin 2a). is not binding on her. Even the cohabitation is not for the purpose of betrothal, since her status is still that of an idolatress upon whom betrothal is not binding; however, Scripture permitted him to cohabit with her.33Thus, if she refused voluntary conversion at the expiration of the thirty-day mourning period, explained in the preceding verse, she is not legally bound to the man who cohabited with her. And because Scripture states [at the expiration of the thirty-day mourning period], and she shall be thy wife,34In Verse 13 before us. it indicates that she becomes his real wife, and if she commits adultery while living with him, she is to be tried as a married woman. Thus the Rabbis have said in the Gemara of Tractate Kiddushin:35Kiddushin 22a. “And thou wouldest take her to thee to wife.36Verse 11. You have possession of her [through legal marriage],” that is, after following these regulations. And in the Sifre the Rabbis have said,15Sifre, Ki Theitzei 213 and Yebamoth 48b. “And she shall be thy wife,34In Verse 13 before us. similar to what is stated, her food, her raiment, and her conjugal rights, he shall not diminish.”37Exodus 21:10. If so, she is his wife in all respects seeing that the Torah gave him possession of her.
And in line with the simple meaning of Scripture it appears that he is prohibited from cohabiting with her at all until after he has gone through this entire procedure, this being the sense of the expression, and after that thou mayest come unto her, and be her husband. And that which Scripture stated, and thou desirest her, and thou wouldest take her to thee to wife,36Verse 11. means that he would take her for his wife after [complying with] all these regulations which it will command. Similarly, so that I took her to be my wife38Genesis 12:19. [means that Pharaoh took her to his house to be his wife]. However, in the Gemara of Tractate Kiddushin39Kiddushin 21b. the Rabbis have said that he is permitted to engage in the first cohabitation [even before the procedure prescribed in this section], this being the sense of the expression, and thou wouldest take her to thee to wife.36Verse 11. They interpreted the expression, “And thou shalt bring her home to thy house40Verse 12. — this teaches that he is not to coerce her during battle.” The Rabbis connected it with the verse above, and thou wouldest take her to thee to wife [stated in Verse 11] meaning, when thou shalt bring her home to thy house [Verse 12]. Thus he takes her captive in battle and brings her to his home and to his city, and he cohabits with her in order to bring his lustful heart under control,41See Ezekiel 6:9. and after his first cohabitation she is prohibited to him until he follows through the entire procedure with her. This is the way of the Gemara in many places. But I have seen in the Yerushalmi of Tractate Sanhedrin:42In our text of the Yerushalmi it is found in Makkoth II, 6. “Rabbi Yochanan sent to the Rabbis there [in Babylon],43Rabbi Yochanan was the leading Rabbi of Amoraim in the Land of Israel during the generation following the death of Rabbi Yehudah Hanasi, redactor of the Mishnah. His contemporary in Babylon was Rav, leader of the Academy of Sura. ‘You say two things in the name of Rav which are not so. You say in the name of Rav, a beautiful woman was permitted only for the first cohabitation [prior to the prescribed procedure].’ And I say neither the first cohabitation nor the second is permitted save only after [complying with] all these regulations, [for it is written], and after that thou mayest come unto her, and be her husband — after she has gone through all these prescribed deeds.” And this is the plain sense of the verse.
And in line with the simple meaning of Scripture it appears that he is prohibited from cohabiting with her at all until after he has gone through this entire procedure, this being the sense of the expression, and after that thou mayest come unto her, and be her husband. And that which Scripture stated, and thou desirest her, and thou wouldest take her to thee to wife,36Verse 11. means that he would take her for his wife after [complying with] all these regulations which it will command. Similarly, so that I took her to be my wife38Genesis 12:19. [means that Pharaoh took her to his house to be his wife]. However, in the Gemara of Tractate Kiddushin39Kiddushin 21b. the Rabbis have said that he is permitted to engage in the first cohabitation [even before the procedure prescribed in this section], this being the sense of the expression, and thou wouldest take her to thee to wife.36Verse 11. They interpreted the expression, “And thou shalt bring her home to thy house40Verse 12. — this teaches that he is not to coerce her during battle.” The Rabbis connected it with the verse above, and thou wouldest take her to thee to wife [stated in Verse 11] meaning, when thou shalt bring her home to thy house [Verse 12]. Thus he takes her captive in battle and brings her to his home and to his city, and he cohabits with her in order to bring his lustful heart under control,41See Ezekiel 6:9. and after his first cohabitation she is prohibited to him until he follows through the entire procedure with her. This is the way of the Gemara in many places. But I have seen in the Yerushalmi of Tractate Sanhedrin:42In our text of the Yerushalmi it is found in Makkoth II, 6. “Rabbi Yochanan sent to the Rabbis there [in Babylon],43Rabbi Yochanan was the leading Rabbi of Amoraim in the Land of Israel during the generation following the death of Rabbi Yehudah Hanasi, redactor of the Mishnah. His contemporary in Babylon was Rav, leader of the Academy of Sura. ‘You say two things in the name of Rav which are not so. You say in the name of Rav, a beautiful woman was permitted only for the first cohabitation [prior to the prescribed procedure].’ And I say neither the first cohabitation nor the second is permitted save only after [complying with] all these regulations, [for it is written], and after that thou mayest come unto her, and be her husband — after she has gone through all these prescribed deeds.” And this is the plain sense of the verse.
Ramban
FOR I KNOW THEIR INCLINATION WHICH THEY HAVE SHOWN THIS DAY. The meaning thereof is like the expression, for now I know that thou art a G-d-fearing man,40Genesis 22:12. which is knowledge become actualized, for knowledge of the future is knowledge in potential.41See Ramban ibid., (Vol. I, p. 279). Now, if Israel had not sinned in the wilderness and the recognition of his temperament had not been actualized, it would have been inappropriate for him to testify against them in the Song, saying that it is known to Him that you will sin and therefore I call [heaven and earth] to witness that many evils and troubles33Verse 17. like such and such will come upon you. Instead it would have been proper that He give them the Torah with unspecified foreknowledge: If ye be willing and obedient, ye shall eat the good of the Land; but if ye refuse and rebel, ye shall be devoured with the sword.42Isaiah 1:19-20. But now, that their bad temperament and their straying heart43Ezekiel 6:9. had become known to them as well, He told them all that would occur to them. This is similar to what is said, Because I knew that thou art obstinate, and thy neck is an iron sinew etc., therefore I have declared to thee from of old; before it came to pass I announced it to thee.44Isaiah 48:4-5.