Komentaryong Sumisipi para sa Genesis 32:21

AND IF HIS OFFERING BE A SACRIFICE OF PEACE-OFFERINGS: IF HE OFFER OF THE HERD, WHETHER MALE OR FEMALE. The reason why the burnt-offering may only be male,²³⁵Above, Chapter 1, Verses 3 and 10. whereas in the case of the peace-offering it can be male or female, and the sin-offering must only be female,²³⁶Further, 4:28. This applies only to the sin-offering of an ordinary individual. See further on in the text for the sin-offering of the prince (4:23). is very clear, since the olah (the burnt-offering) is as its name indicates, [i.e., “ascension” — being that it reaches above all Divine attributes], whilst sh’lamim (the peace-offering) is of the expressions: and all My pleasures ‘yashlim’ (he will perform — literally: he will “perfect”);²³⁷Isaiah 44:28. ‘avanim sh’leimoth’ (whole stones).²³⁸Deuteronomy 27:6. Since the peace-offering is brought in order to bring peace into the world, it performs the function of harmonizing all attributes, such as justice and mercy. Hence it may be brought from the male or female (Ricanti). See my Hebrew commentary, p. 19; also Note 240 further. The sin-offering is in order to appease Him with the present that goeth before²³⁹Genesis 32:21. Him. I have already written on this matter.²⁴⁰Ibid., 46:1 (Vol. I, p. 542): “Jacob offered peace-offerings in order to bring all Divine attributes into accord towards him …”. See also ibid., 32:21 (pp. 402-403). The guilt-offering must be a male,²⁴¹Further, Chapter 5, Verses 15 and 25. because the sin-offering is brought for those transgressions [for which, if committed wilfully, the sinner] incurs the penalty of excision, in order that the spirit return unto G-d who gave it,²⁴²Ecclesiastes 12:7. but the guilt-offering is not brought for those transgressions for which [if committed wilfully] one incurs excision, and therefore it is as if it were for a pleasing odor just like the burnt-offering.²⁴³Hence just like the burnt-offering is a male [for the reason explained above], so is the guilt-offering. The sin-offering of the prince is a he-goat,²⁴⁴Further, 4:23; although the sin-offering of a common person is a female, as explained above. because the prince is the sovereign unto whom judgment [rightfully] belongs,²⁴⁵See Ezekiel 21:32. and he fights the battles of G-d and lives by his sword;²⁴⁶See Genesis 27:40. therefore his offering is the same as the he-goat brought in case of idol-worship [by the congregation].²⁴⁷Numbers 15:24.

IS IT NOT THUS, IF THOU MENDEST ‘SE’EITH’. In the opinion of the commentators,⁴²⁵Reference is here to R’dak. So also in Onkelos. this means there is a “lifting” or forgiveness of your sin. And in the opinion of Rabbi Abraham ibn Ezra it means a “lifting” of your face in contrast to [the question G-d asked of Cain]: Why is thy face fallen?⁴²⁶Verse 6. For he who is ashamed presses his face downward. Similarly, it is said, And the light of my countenance they cast not down,⁴²⁷Job 29:24. whereas one who honors him is as if he raises his face upward. This is the sense of the verses: Perhaps he will lift my face;⁴²⁸Genesis 32:21. Meaning, perhaps he will accept me. Do not lift the face of the poor.⁴²⁹Leviticus 19:15. Meaning, do not respect the person of the poor in judgment, but judge in righteousness.
In my opinion the verse means: “If you will mend your ways you will have your rightful superiority in se’eith (dignity) over your brother since you are the firstborn.” And this is the meaning of [G-d’s question to him]: Why art thou wroth?⁴²⁶Verse 6. For by virtue of his feeling ashamed before his brother, his face fell, and because of his jealousy of him he killed him, and now the Eternal told him: Why art thou wroth regarding your brother, and why is thy face fallen on account of him? Is it not thus! If thou mendest, you will have superiority in dignity over your brother, and if thou dost not mend, evil will come upon you not only because of him [your brother], for at the door of your house your sin lurks causing you to stumble in all your endeavors.

וכפר עליו הכהן....ונסלח לו, “and the Priest will provide him atonement....and it shall be forgiven him.” Forgiveness will originate in heaven as the guilt will disappear together with the burning up of the sacrifice. The meaning of וכפר as making atonement occurs for the first time when Yaakov brought gifts (similar to sacrifices) to his brother Esau hoping that he would forgive him (ואכפרה פניו) for obtaining the birthright by trickery (Genesis 32,21). There is a difference between what is described as כפרה “atonement,” and סליחה, “forgiveness.” The latter means that the guilt has been totally forgiven, is now “non-existent” whereas the former is merely concerned with culpability for the sin committed. It is not within the capacity of human beings to grant forgiveness; only G’d Himself can wipe the slate clean completely. This is why David writes in Psalms 130,4: “forgiveness rests with You.” The High Priest, while initiating the process of forgiveness, cannot complete it, only G’d can. When someone was guilty of שבועת בטוי, (verse 4) “a false oath,” there is atonement only. The Torah does not add the words that “it will be forgiven him.” [Swearing a false oath is hardly an unintentional sin qualifying for total forgiveness. Ed.]

And your treaty with death shall be nullified The treaty about which you said, “We have made a treaty with death,” shall be nullified. Every expression of כַּפָּרָה, atonement, is really an expression of wiping or removing something. Compare (Gen. 32:21): “I shall appease (אֲכַפְּרָה) his anger,” (lit., I will wipe away his anger.)

וכפר is an expression denoting appeasing and calming, as e.g. (Genesis 32:21) אכפרה פניו which is rendered in the Targum by “I will appease his anger” (cf. Rashi on that verse).