מַצְדִּ֣יק רָ֭שָׁע וּמַרְשִׁ֣יעַ צַדִּ֑יק תּוֹעֲבַ֥ת יְ֝הוָ֗ה גַּם־שְׁנֵיהֶֽם׃
Ang nagpapawalang-sala sa masama at ang humahatol na may-sala sa matuwid, kapwa sila kasuklam-suklam sa Walang-Hanggan.
Ramban
HE WAS A MIGHTY HUNTER BEFORE THE ETERNAL. He ensnared the minds of people by his words, misleading them to rebel against the Omnipresent. Therefore it is said regarding any man who brazenly acts wickedly, knowing his Master and yet intentionally rebelling against Him — it is said, “This man is like Nimrod.” Thus the language of Rashi, and so is the opinion of our Rabbis.282Bereshith Rabbah 37:2.
But Rabbi Abraham ibn Ezra explained the matter in the opposite way, by way of the plain meaning of Scripture, for he interpreted the verses thus: He began to be a mighty one over the animals in hunting them. Before the Eternal, Ibn Ezra explained, means that he would build altars and offer the animals as whole-offerings before G-d. But Ibn Ezra’s words do not appear to be correct, and lo he justifieth the wicked,283Proverbs 17:15. for our Rabbis knew by tradition of Nimrod’s wickedness.
The correct interpretation appears to me to be that Nimrod began to be a ruler by force over people, and he was the first monarch. Until his era there were no wars and no reigning monarchs; it was he who first prevailed over the people of Babylon until they crowned him.284Verse 10 here. After that he went to Assyria,285Verse 11. and he did according to his will, and magnified himself,286Daniel 8:4. and there he built fortified cities with his power and with his might. This is what Scripture intended when it said, And the beginning of his kingdom was Babel…and Accad…and Shinar.284Verse 10 here.
But Rabbi Abraham ibn Ezra explained the matter in the opposite way, by way of the plain meaning of Scripture, for he interpreted the verses thus: He began to be a mighty one over the animals in hunting them. Before the Eternal, Ibn Ezra explained, means that he would build altars and offer the animals as whole-offerings before G-d. But Ibn Ezra’s words do not appear to be correct, and lo he justifieth the wicked,283Proverbs 17:15. for our Rabbis knew by tradition of Nimrod’s wickedness.
The correct interpretation appears to me to be that Nimrod began to be a ruler by force over people, and he was the first monarch. Until his era there were no wars and no reigning monarchs; it was he who first prevailed over the people of Babylon until they crowned him.284Verse 10 here. After that he went to Assyria,285Verse 11. and he did according to his will, and magnified himself,286Daniel 8:4. and there he built fortified cities with his power and with his might. This is what Scripture intended when it said, And the beginning of his kingdom was Babel…and Accad…and Shinar.284Verse 10 here.
Ramban
GAM SHNEIHEM’ (‘EVEN THEY BOTH’) [ARE AN ABOMINATION TO THE ETERNAL THY G-D]. “Even they both — this includes the products into which they have been processed, such as wheat which she made into flour.” This is Rashi’s language. But in the Gemara306Temurah 30b. the Rabbis have said that the School of Shammai forbid it and the School of Hillel permit it.307And the accepted law is, in line with the legal rule, in accordance with the teachings of the School of Hillel. Why, then, did Rashi base his interpretation here upon an opinion held by the School of Shammai? Instead, the verse [in accordance with the teaching of the School of Hillel] is to be interpreted as follows: “They [are forbidden] but not their young; they [are forbidden] but not the products into which they have been processed.” And the purport of the expression gam shneihem is that since one of them is indeed a great abomination — namely, the hire of a harlot, since the harlotry was committed for it — [while the price of a dog might be considered less of an abomination] the verse states that “even both of these” [including the price of a dog] G-d will reject. Similarly, He that justifieth the wicked, and he that condemneth the righteous, ‘even they both’ are an abomination to the Eternal;308Proverbs 17:15. the verse attaches the smaller offense [i.e., he that justifies the wicked] to the bigger one [he that condemns the righteous]. So also, then they shall both of them die,309Above, 22:22. as I have explained [there, that the man is the greater sinner of the two, and therefore the verse states that even she is also to die].
Or it may be that the purport [of the expression gam shneihem] is that since he had already warned against the disqualifications of the offering through blemishes, and stated concerning them, Thou shalt not sacrifice unto the Eternal thy G-d an ox, or a sheep, wherein is a blemish, even any evil thing; for that is an abomination unto the Eternal thy G-d,310Above, 17:1. he supplemented here saying that the hire of the harlot and the price of the dog — although in themselves perfect — that they too are the abomination of the Eternal like those [blemished offerings]. This is the correct interpretation. So also, The hearing ear, and the seeing eye, the Eternal hath made even both of them,311Proverbs 20:12. the verse alludes to man in general and states that G-d created man and also made these characteristics in him. Similarly, Diverse weights, and diverse measures, both of them alike are an abomination to the Eternal,312Ibid., Verse 10. the verse intimates to whoever robs, extorts, and exploits in any manner which are greater abominations than these [false weights and measures], although it does not mention them, [and declares that even diverse weights and diverse measures are an abomination to G-d].
Or it may be that the purport [of the expression gam shneihem] is that since he had already warned against the disqualifications of the offering through blemishes, and stated concerning them, Thou shalt not sacrifice unto the Eternal thy G-d an ox, or a sheep, wherein is a blemish, even any evil thing; for that is an abomination unto the Eternal thy G-d,310Above, 17:1. he supplemented here saying that the hire of the harlot and the price of the dog — although in themselves perfect — that they too are the abomination of the Eternal like those [blemished offerings]. This is the correct interpretation. So also, The hearing ear, and the seeing eye, the Eternal hath made even both of them,311Proverbs 20:12. the verse alludes to man in general and states that G-d created man and also made these characteristics in him. Similarly, Diverse weights, and diverse measures, both of them alike are an abomination to the Eternal,312Ibid., Verse 10. the verse intimates to whoever robs, extorts, and exploits in any manner which are greater abominations than these [false weights and measures], although it does not mention them, [and declares that even diverse weights and diverse measures are an abomination to G-d].