וְנָהַמְתָּ֥ בְאַחֲרִיתֶ֑ךָ בִּכְל֥וֹת בְּ֝שָׂרְךָ֗ וּשְׁאֵרֶֽךָ׃
e gemas no teu fim, quando se consumirem a tua carne e o teu corpo,
Ramban
AND IF ‘YI’ODENAH’ (HE ESPOUSE HER) UNTO HIS SON, HE SHALL DEAL WITH HER AFTER THE MANNER OF DAUGHTERS. In line with the plain meaning of Scripture, it is possible that G-d is saying that if the buyer yi’odenah for his son, which means that he espoused her to him — for the term yi’ud is an expression of appointing, such as: he tarried longer than the set time which ‘y’ado’ (he had appointed him)87II Samuel 20:5. — then he shall do unto her after the manner that a man does for his own daughters — he is to give her of his own according to the dowry of virgins.88Further, 22:16. He thus commanded this as He did in the law of outfitting the emancipated servant,89Deuteronomy 15:13-14. and it is all an expression of His goodness, magnified be He! And in accordance with the interpretation of our Rabbis, which is the truth, the meaning of the verse is: after the manner of daughters whom parents marry off, so shall the son [of the master] deal with her. And then He explains [what is “the manner of daughters”] that if he take him another wife, her food, her raiment, and her conjugal rights — that is, of this one [the former maidservant] — he shall not diminish.90Verse 10. It is obvious that if he did not marry another woman he must not diminish her rights, but Scripture speaks of that which is usual.91I.e., if he does marry another woman he is more likely to diminish the rights of this one; hence Scripture speaks of the case ‘if’ he take him another wife. But this is by no means to be understood that it was “the usual” thing to take another wife.
Now Rashi explained: “sh’eirah90Verse 10. means food; k’suthah is, as the literal sense of the word, raiment; onatha is the marital duty.” And so did Onkelos render sh’eirah: zivanah (food). But in the Gemara92Kethuboth 47b. — For the meaning of the term Gemara see in Seder Bo, Note 204. the Rabbis said with reference to the Sage who held this opinion [that sh’eirah means food]: “And this Tanna93See in Seder Yithro, Note 451. holds that the alimentation of one’s wife is a law of the Torah. For we have been taught: sh’eirah — this means her food, and so it says, He caused ‘sh’eir’ (flesh) to rain upon them as the dust94Psalms 78:27. etc.” And from the subject under discussion in that Gemara it is understood that this is the opinion of a single Sage, whilst the accepted law is that the alimentation of one’s wife is a Rabbinical enactment. And even according to the plain meaning of Scripture, why should it mention food under the term sh’eir which means “flesh;” it should rather have mentioned lachmah (her bread), for man lives by bread95See Deuteronomy 8:3. and his obligation towards her is [mainly] in that sustenance. Now Rabbi Abraham ibn Ezra thought to correct this, and so he explained sh’eirah as meaning food which builds up her sh’eir, namely her flesh. But there is no sense in Scripture saying that the “husband diminish not her flesh!”
Therefore I say that the meaning of sh’eir everywhere is flesh close and near to one’s own, the root thereof being derived from the expression sh’eir b’saro,96Leviticus 18:6. Generally translated: “that is near of kin to him.” According to Ramban the literal meaning would be: “the flesh close and near to his flesh.” that is his close flesh outside that of the flesh of his own body. Thus relatives are called sh’eir: to any sh’eir b’saro’ (that is near of kin to him);96Leviticus 18:6. Generally translated: “that is near of kin to him.” According to Ramban the literal meaning would be: “the flesh close and near to his flesh.” they are ‘sha’arah’ (near kinswomen),97Ibid., Verse 17. this being associated with the expressions: surely thou art my bone and my flesh;98Genesis 29:14. of whom the flesh is half consumed.99Numbers 12:12. “The flesh” here refers to Miriam — Aaron’s and Moses’ sister. Similarly, And I will cut off from Babylon a name, ‘ush’ar’ offshoot and offspring,100Isaiah 14:22. means a child related to him. Likewise, when thy flesh ‘ush’eirecha’ are consumed,101Proverbs 5:11. which means “yourself and your children” who are the flesh closest to you. Thus meat is called sh’eir — He caused ‘sh’eir’ to rain upon them as the dust94Psalms 78:27. — because meat when eaten is absorbed by the eater and becomes part of his flesh. It is possible that this is the meaning of the expression, when thy flesh ‘ush’eirecha’ are consumed,101Proverbs 5:11. meaning: when the original flesh of your body, and the nutriment of flesh which came from the food, will be consumed and will no longer be part of your flesh. Thus a woman in relation to her husband is called sh’eir — just as the Rabbis interpreted:102Yebamoth 22b. “except for ‘lish’eiro,’103Leviticus 21:2. sh’eir means his wife;” — the usage of the term being derived from the idea that G-d stated, and he shall cleave unto his wife, and they shall be one flesh.104Genesis 2:24. Thus sh’eira here means “the nearness of her flesh;” k’suthah is “the cover of her bed,” just as it is said, for that is his only ‘k’suthoh’ (covering)… wherein shall he sleep?105Further, 22:26. and onathah is “her time,” that he come to her at times of love. And even if we say as some commentators do, that the meaning of sh’eir is like “his flesh,” and the expression, to any ‘sh’eir’ b’saro’96Leviticus 18:6. Generally translated: “that is near of kin to him.” According to Ramban the literal meaning would be: “the flesh close and near to his flesh.” is like “to any flesh of his flesh,” just as it says, for he is our brother, our flesh106Genesis 37:27. — in that case we would still explain ‘sh’eirah'… he shall not diminish as meaning that he shall not diminish from her her flesh; that is, the flesh due to her, namely, the flesh of her husband who with her is one flesh. Thus the meaning of the verse is, that G-d says that if the master takes another wife, he shall not diminish from this one the nearness of her flesh, the cover of her bed, and her time of love, for such is the manner of daughters. And the intention is that the other woman should not be sitting upon a stately bed,107Ezekiel 23:41. and there they shall be one flesh,104Genesis 2:24. whilst this one is to him merely like a concubine, with whom he lives only by chance, and upon the ground, just like one comes to a harlot. It is for this reason that Scripture has forbidden him to act in this way. And so did the Sages say:108Kethuboth 48a. “sh’eirah means the nearness of flesh, that he should not behave to her as is the custom among the Persians, who perform their marital rights in their clothes.” This is a correct interpretation, for such is the style of Scripture always to mention sexual intercourse in clean and brief language. Therefore it mentions these duties by means of allusion: sh’eirah k’sutha v’onatha, referring to the three things which are usual when a man comes together with his wife. Thus the verse is properly explained in accordance with the accepted law, whilst alimentation of one’s wife and provision of her raiment are duties put upon the husband by ordinance of the Rabbis.
Now Rashi explained: “sh’eirah90Verse 10. means food; k’suthah is, as the literal sense of the word, raiment; onatha is the marital duty.” And so did Onkelos render sh’eirah: zivanah (food). But in the Gemara92Kethuboth 47b. — For the meaning of the term Gemara see in Seder Bo, Note 204. the Rabbis said with reference to the Sage who held this opinion [that sh’eirah means food]: “And this Tanna93See in Seder Yithro, Note 451. holds that the alimentation of one’s wife is a law of the Torah. For we have been taught: sh’eirah — this means her food, and so it says, He caused ‘sh’eir’ (flesh) to rain upon them as the dust94Psalms 78:27. etc.” And from the subject under discussion in that Gemara it is understood that this is the opinion of a single Sage, whilst the accepted law is that the alimentation of one’s wife is a Rabbinical enactment. And even according to the plain meaning of Scripture, why should it mention food under the term sh’eir which means “flesh;” it should rather have mentioned lachmah (her bread), for man lives by bread95See Deuteronomy 8:3. and his obligation towards her is [mainly] in that sustenance. Now Rabbi Abraham ibn Ezra thought to correct this, and so he explained sh’eirah as meaning food which builds up her sh’eir, namely her flesh. But there is no sense in Scripture saying that the “husband diminish not her flesh!”
Therefore I say that the meaning of sh’eir everywhere is flesh close and near to one’s own, the root thereof being derived from the expression sh’eir b’saro,96Leviticus 18:6. Generally translated: “that is near of kin to him.” According to Ramban the literal meaning would be: “the flesh close and near to his flesh.” that is his close flesh outside that of the flesh of his own body. Thus relatives are called sh’eir: to any sh’eir b’saro’ (that is near of kin to him);96Leviticus 18:6. Generally translated: “that is near of kin to him.” According to Ramban the literal meaning would be: “the flesh close and near to his flesh.” they are ‘sha’arah’ (near kinswomen),97Ibid., Verse 17. this being associated with the expressions: surely thou art my bone and my flesh;98Genesis 29:14. of whom the flesh is half consumed.99Numbers 12:12. “The flesh” here refers to Miriam — Aaron’s and Moses’ sister. Similarly, And I will cut off from Babylon a name, ‘ush’ar’ offshoot and offspring,100Isaiah 14:22. means a child related to him. Likewise, when thy flesh ‘ush’eirecha’ are consumed,101Proverbs 5:11. which means “yourself and your children” who are the flesh closest to you. Thus meat is called sh’eir — He caused ‘sh’eir’ to rain upon them as the dust94Psalms 78:27. — because meat when eaten is absorbed by the eater and becomes part of his flesh. It is possible that this is the meaning of the expression, when thy flesh ‘ush’eirecha’ are consumed,101Proverbs 5:11. meaning: when the original flesh of your body, and the nutriment of flesh which came from the food, will be consumed and will no longer be part of your flesh. Thus a woman in relation to her husband is called sh’eir — just as the Rabbis interpreted:102Yebamoth 22b. “except for ‘lish’eiro,’103Leviticus 21:2. sh’eir means his wife;” — the usage of the term being derived from the idea that G-d stated, and he shall cleave unto his wife, and they shall be one flesh.104Genesis 2:24. Thus sh’eira here means “the nearness of her flesh;” k’suthah is “the cover of her bed,” just as it is said, for that is his only ‘k’suthoh’ (covering)… wherein shall he sleep?105Further, 22:26. and onathah is “her time,” that he come to her at times of love. And even if we say as some commentators do, that the meaning of sh’eir is like “his flesh,” and the expression, to any ‘sh’eir’ b’saro’96Leviticus 18:6. Generally translated: “that is near of kin to him.” According to Ramban the literal meaning would be: “the flesh close and near to his flesh.” is like “to any flesh of his flesh,” just as it says, for he is our brother, our flesh106Genesis 37:27. — in that case we would still explain ‘sh’eirah'… he shall not diminish as meaning that he shall not diminish from her her flesh; that is, the flesh due to her, namely, the flesh of her husband who with her is one flesh. Thus the meaning of the verse is, that G-d says that if the master takes another wife, he shall not diminish from this one the nearness of her flesh, the cover of her bed, and her time of love, for such is the manner of daughters. And the intention is that the other woman should not be sitting upon a stately bed,107Ezekiel 23:41. and there they shall be one flesh,104Genesis 2:24. whilst this one is to him merely like a concubine, with whom he lives only by chance, and upon the ground, just like one comes to a harlot. It is for this reason that Scripture has forbidden him to act in this way. And so did the Sages say:108Kethuboth 48a. “sh’eirah means the nearness of flesh, that he should not behave to her as is the custom among the Persians, who perform their marital rights in their clothes.” This is a correct interpretation, for such is the style of Scripture always to mention sexual intercourse in clean and brief language. Therefore it mentions these duties by means of allusion: sh’eirah k’sutha v’onatha, referring to the three things which are usual when a man comes together with his wife. Thus the verse is properly explained in accordance with the accepted law, whilst alimentation of one’s wife and provision of her raiment are duties put upon the husband by ordinance of the Rabbis.
Ramban
AND THOU SHALT REMEMBER THE ETERNAL THY G-D, FOR IT IS HE WHO GIVETH THEE POWER TO GET WEALTH. It is known that Israelites are mighty men, valiant men for the war94Jeremiah 48:14. because they were likened to lions95See Genesis 49:9. and to a ravenous wolf,96See ibid., Verse 27. and they vanquished the Canaanite kings in battle. Therefore he said, “If you should think, ‘my power and the might of my hand hath gotten me this wealth,’97Verse 17. you should remember G-d Who brought you forth from Egypt where you had no power or might of hand at all. You should further remember that He provided all your needs for you in the wilderness, where you had nought in the power of thy hand98Further, 28:32. to survive. If so [concerning] this wealth which you have won by your strength as well, [you should bear in mind that] it is G-d Who gave you the power [that was necessary for you] to accumulate the wealth; and if you forget G-d He will consume thy flesh and thy body99Proverbs 5:11. and you will perish,100Verse 19. just as [the nations before you] perished,101Verse 20. for all that forsake the Eternal shall be consumed.102Isaiah 1:28.
And then Moses reverted to bring yet another proof that you should not think ‘my power and the might of my hand etc.,’97Verse 17. and he said Hear, O Israel103Further, 9:1. a true word from my mouth, that these nations are greater and mightier than thyself,103Further, 9:1. and how will you vanquish them in battle? Besides, they have cities great and fortified up to the high heavens,103Further, 9:1. and how will you capture them? Moreover, there is a people great and tall, the sons of the Anakim, whom thou knowest104Ibid., Verse 2. from the spies who saw them, and of whom thou hast heard104Ibid., Verse 2. from days of yore that no man can stand up against them. And when all this becomes clear to you, you should realize and believe from this day on that you will be unable to go over [the Jordan to do battle] before them at all until you know in your heart that the Eternal thy G-d is He Who goeth over before thee as a devouring fire, and He will destroy them, and He will bring them down.105Ibid., Verse 3. It is not the power and the might of hand He gave you, but the hand of G-d that did this to the mighty ones among them. This is an allusion to what is stated, and the Eternal cast down great stones from heaven upon them,106Joshua 10:11. and similarly it is said there, And there was no day like that before it or after it, that the Eternal hearkened unto the voice of a man; for the Eternal fought for Israel.107Ibid., Verse 14. The reference to the fortified cities he mentioned here103Further, 9:1. is an allusion to the wall of Jericho that fell before the ark. This is what David said, For not by their own sword did they get the Land in possession, neither did their own arm save them; but Thy right hand, and Thine arm, and the light of Thy countenance, because Thou wast favorable unto them108Psalms 44:4. This psalm is ascribed to the sons of Korach (Verse 1). However, according to the Talmud (Baba Bathra 14b) it is David who wrote the Psalms, including among them the work of the elders, such as the sons of Korach, etc. Hence Ramban correctly writes of this psalm “that David said.” — the right hand of G-d and His [left] arm fought against their mighty ones, and the light of His countenance that was favorable unto them [the Israelites] gave them power over those who were slain in battle. Scripture refers to this in saying further, And I destroyed the Amorite before them, whose height was like the height of the cedars, and he was strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath.109Amos 2:9. He [the prophet Amos] singled out the Amorite because it was the mightiest [nation] among them, and it was G-d Who destroyed it.
And then Moses reverted to bring yet another proof that you should not think ‘my power and the might of my hand etc.,’97Verse 17. and he said Hear, O Israel103Further, 9:1. a true word from my mouth, that these nations are greater and mightier than thyself,103Further, 9:1. and how will you vanquish them in battle? Besides, they have cities great and fortified up to the high heavens,103Further, 9:1. and how will you capture them? Moreover, there is a people great and tall, the sons of the Anakim, whom thou knowest104Ibid., Verse 2. from the spies who saw them, and of whom thou hast heard104Ibid., Verse 2. from days of yore that no man can stand up against them. And when all this becomes clear to you, you should realize and believe from this day on that you will be unable to go over [the Jordan to do battle] before them at all until you know in your heart that the Eternal thy G-d is He Who goeth over before thee as a devouring fire, and He will destroy them, and He will bring them down.105Ibid., Verse 3. It is not the power and the might of hand He gave you, but the hand of G-d that did this to the mighty ones among them. This is an allusion to what is stated, and the Eternal cast down great stones from heaven upon them,106Joshua 10:11. and similarly it is said there, And there was no day like that before it or after it, that the Eternal hearkened unto the voice of a man; for the Eternal fought for Israel.107Ibid., Verse 14. The reference to the fortified cities he mentioned here103Further, 9:1. is an allusion to the wall of Jericho that fell before the ark. This is what David said, For not by their own sword did they get the Land in possession, neither did their own arm save them; but Thy right hand, and Thine arm, and the light of Thy countenance, because Thou wast favorable unto them108Psalms 44:4. This psalm is ascribed to the sons of Korach (Verse 1). However, according to the Talmud (Baba Bathra 14b) it is David who wrote the Psalms, including among them the work of the elders, such as the sons of Korach, etc. Hence Ramban correctly writes of this psalm “that David said.” — the right hand of G-d and His [left] arm fought against their mighty ones, and the light of His countenance that was favorable unto them [the Israelites] gave them power over those who were slain in battle. Scripture refers to this in saying further, And I destroyed the Amorite before them, whose height was like the height of the cedars, and he was strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath.109Amos 2:9. He [the prophet Amos] singled out the Amorite because it was the mightiest [nation] among them, and it was G-d Who destroyed it.