출애굽기 21:10의 주석

אם אחרת יקח לו IF HE TAKE HIM ANOTHER WIFE — besides her,

לא יגרע, one does not have the right to marry more than one woman unless able to provide for them not at the expense of reducing the first wife’s allowance. (Yevamot 65)

שארה, her provisions (food) as in Micah 3,3ואשר אכלו שאר עמי, “the ones who devoured the flesh of my people.”

שארה, according to Rashi this is a reference to her entitlement to food. According to Nachmanides [who considers the opinion expressed about this as that of a single scholar, not binding, and not halachically accepted as being of such axiomatic nature. Ed.], this line according to the plain meaning refers to conjugal marital rights, the word שאר normally meaning גוף, body, especially when referring to family relations. Nachmanides views the meaning of the word as an expanded version of one’s own personal flesh, i.e. genetically related relations, “blood relations.” We know from Lavan that he said to his nephew Yaakov “אך עצמי ובשרי אתה,” “after all you are my bone and my flesh.” (Genesis 29,14). Flesh that is consumed, eaten, is also called שאר as we know from Psalms 78,27: וימטר עליהם כעפר שאר, “He rained meat on them like dust.” [a quantity of meat as generous as the dust on earth. A reference to the Israelites in the desert, compare Numbers chapter 11. Ed.] The reason why it is called this is that meat has a tendency to attach itself to other food. Blood relations also have a tendency to cling to one another. The description by the Torah of conjugal rights of intimacy by the wife as something anchored in law is therefore quite understandable. Naturally, this right is mutual, the husband being reciprocally entitled to intimacy with his wife’s body.

Whom he had already designated as his wife. Rashi is saying that “not diminish” implies not taking away from what she already had, as it is written in v. 9, “He must grant her exactly the same rights as daughters,” which is speaking before he took a second wife. (Re’m)

V. 10. Es ist dies die einzige Stelle, in welcher das schriftliche Gesetz sich über die Verpflichtung des Mannes gegen die Frau ausspricht. Indem es משפט הבנות, die Eherechte der Töchter seines Volkes grundzüglich andeuten will, greift es das Weib auf der tiefsten sozialen Stufe, das Kind eines Bettlers heraus, das Kind eines Mannes, der bereits sein letztes Hemd veräußert, und, um sich und sein Kind vom Hungertode zu retten, es als Magd verkauft, das als vom Herrn verschmähte, vielleicht bereits misshandelte Magd, Frau des Haussohnes wird, stellt sie neben die aus freiem, begüterten Stande verheiratete Frau, und spricht das große Wort aus: nicht um ein Haarbreit geringer darf jene als diese behandelt werden! מכילתא) הרי זה בא ללמד ונמצא למד)! Das normale משפט הבנות wird hier an einem speziellen, so lehrreich gewählten Falle veranschaulicht. Dadurch ward jenes große, die Rechtsachtung unserer Frauen aussprechende Prinzip Norm in Israel: עולה עמו ואינו יורדת עמו, "die Frau steigt, aber fällt nicht mit dem Manne!" Gleichgültig, ob sie ihm Hunderttausende eingebracht, oder als nacktes Bettlerkind in sein Haus gekommen, hat er sie nach seinem Stande zu behandeln. Wo aber die Lebensgewöhnungen ihres väterlichen Hauses einem höhern sozialen Stande, als der seine, angehören, da hat sie, wenn nicht von vornherein darauf verzichtet, die Fortsetzung ihrer Lebensgewöhnungen zu beanspruchen. "Sie steigt mit ihm, aber sie fällt nicht mit ihm!"

ועונתה, some commentators believe that the root of this word here is עון as in Isaiah 13,22: וענה איים באלמנותיו “ and the wild beasts of the islands shall cry in their desolate palaces.” The letter מ in the word מעון having been replaced similar to the way it has been in the words: מלון, מזון and מדון our verse then would prescribe that the departing female “slave,” be provided by her former master with food, clothing and an abode wherein to set up house.

שארה כסותה וענתה לא יגרע HER FOOD, HER RAIMENT AND THE MARITAL DUTY SHALL HE NOT WITHHOLD — from the maidservant whom he has already designated as his wife.

כסותה, her clothing

כסותה, “her covering,” i.e. bed covers.

Es gibt eine Auffassung der Halacha (ר׳׳ן ,הרב המגיד ,רמב׳׳ן u. a.), nach welcher hier unter שאר nicht die Pflicht der Alimentierung verstanden wird, und מזונות, die Alimentierung der Frau als Rechtspflicht, nur תקנת חכמים ist. Wäre dies der Fall, so hätten wir damit noch ein bedeutsameres Dokument, wie hoch die Frauen in der Achtung unseres Volkes standen. Es hätte dann das Gesetz ebenso wenig für notwendig gefunden, die Verpflichtung des Mannes gegen die Frau in eine Rechtsschuld zu verwandeln, wie es in der Tat die Verpflichtung des Vaters gegen seine Kinder nicht als Rechtspflicht ausgesprochen hat. Die Alimentierung der Kinder als Rechtsschuld ist auch nur תקנת חכמים! Und wie das Gesetz mit aller Beruhigung dem natürlichen Gefühle jüdischer Vaterherzen das Geschick ihrer Kinder anvertraute, so hat es dann auch mit aller Beruhigung der Liebe und Hochachtung jüdischer Männer das Geschick ihrer Frauen anvertraut.

שארה means FOOD;

ועונתה, her accommodation, housing, the word is a derivative of מעון, a residence. The letter מ in the word מעון is similar to the letter מ in the word מקום, “place, site,” or in the word מלון, “inn.” It is not an integral part of the noun. In other words, the rejected bride must be provided food, living quarters and adequate clothing. [all of the above would have been hers automatically if her master had honoured his original undertaking. Ed.]

עונתה, “her entitlement to conjugal relations.” At least after her having ritually immersed herself.

כסותה means what the literal sense of the word is:RAIMENT;

לא יגרע, “he must not diminish.” He must not marry another woman in addition, and thereby reduce this former servant’s status to that of a concubine both in appearance and by her reduced conjugal rights The second wife is not to sit on the bed of the first wife, thereby causing her mental anguish. Any marriage to an additional wife must not be at the expense of the first wife.

ענתה means THE MARITAL DUTY (Ketuvot 47b).

The mystical significance of שאר, כסות and עונה, is incorporated in the concept of שכינה. In the book Tomer Devorah, chapter six, this is described in the following words. "Just as G–d is pure and holy, so man has to perform these duties towards his wife in a similar spirit. After a person has achieved a certain degree of purity, he should perform on the Jewish servant maid, אמה עבריה, the commandment of שאר, כסות ועונה, i.e. the three duties a husband needs to discharge towards his wife, his companion for life." 1) He has to provide her physical needs, sustenance, generously; this means he has to be instrumental in channelling this blessing on to her from Heaven. 2) He has to protect her against the influence of negative spiritual forces; he should see to it that in their pairings there is no desire for purely physical gratification. This means he has to "cover" the opening that exists there more than anywhere for the evil urge, which is commonly known as ערוה. The meaning of kessut then is "a covering for nakedness, shame." A major tool helping one to attain this aim is to ensure that all one's actions are purely motivated to be service to G–d. Another formidable tool that helps to ward of the evil urge is the טלית ותפילין, the prayer shawl and the phylacteries. In the language of the Kabbalists the ספירה גבורה is another name for the domain of the evil urge, whereas the ספירה חסד is another name for the domain of the "good urge." Whereas the latter was created for the needs of אדם himself, the former was created to provide the needs of his wife. A third effective tool against the machinations of the evil urge is the immersion in Torah study. When man allocates different times, i.e. עונה, for all these personality building activities, he may consider himself as "dating" the שכינה, G–d's Presence.