레위기 18:17의 주석

ערות אשה ובתה THE NAKEDNESS OF A WOMAN AND HER DAUGHTER [THOU SHALT NOT UNCOVER] — Scripture forbids this only if the union with the first of these (whether it be the woman or her daughter) came about through a legal marriage. That is why Scripture uses the term לא תקח, the expression employed for "taking to wife in a legal way". Similarly with reference to the punishment for such a union it states, (Leviticus 20:14) "And if a man take (יקח) a wife and her mother, [it is wickedness; they shall be burnt with fire]" — an expression for "taking" to wife in a legal way. But if one has raped a woman he is permitted to marry her daughter (Yevamot 97a).

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. ‘v’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.

זימה היא, it is sexual union based only on lust and sinful intent.

שארה הנה זמה היא, “they are close relatives, it is an act of depravity.” Onkelos translates the word זמה as עצת חטאין, “a frivolous sinful plot.” The originator of this plot is the evil urge. Nachmanides writes that basically all acts of incest are the product of temptation by one’s evil urge, and the reason why in this particular instance the Torah mentions זמה, “an evil plot,” is that the word זמה is derived from זמם, an expression the Torah uses for witnesses who plot together to accuse an innocent party of having committed a major crime. (Deut.) A devious, illicit plot is called זמה, or מזמה as we know from Job 42,2 and Both those instances describe the planning stage of an activity. I believe that the reason why the Torah chose the verse dealing with a man engaging in sexual relations with a mother and her daughter or her granddaughter to describe such as an evil plot, is because in both instances it is likely that when the man engaged in sexual relations with one of the parties he fantasized about having such relations with the mother or the daughter, as the case may be. In other words, while committing the one sin he was already planning the next sin. In other words, by doing so, both indulgences of that man had been turned into sinful planning by him. The words: כי שארה הנה “for they are ‘family,’” make it plain that the Torah considers the parties mentioned as ‘family”’ in the same sense as a wife is “שאר” of her husband [although not so by DNA standards. Ed.]

But if he raped a woman, he is permitted to marry her daughter. Regarding “The nakedness of your son’s daughter...” where the verse forbids the daughter of the woman raped [by one’s son], it only forbids the son’s daughter or his daughter’s daughter from the raped woman, but not her daughter or her daughter’s daughter [that did not result from the rape].

שארה הנה means, they are closely related to one another.

An [evil] plan. Because the דגש [dot] in the מ"ם implies that it is double. This results in the word זמם, which connotes thought.

זמה means, an evil plan, as the Targum renders it‎ עצת חטאין , "a sinful plan"; the term is used because it is your evil inclination which counsels you to sin.