פּירוש אויף ויקרא 20:14

ישרפו אתו ואתהן [AND IF A MAN TAKE A WIFE AND HER MOTHER, IT IS WICKEDNESS] THEY SHALL BE BURNT [WITH FIRE] BOTH HE AND THEY — You cannot say that this means that they shall burn also his first wife (i. e. her whom he married first), because you must admit that he married her legally for she was not forbidden to him as a wife. But the fact is that the case of “a woman and her mother": mentioned here must be a case where both of them are forbidden to him on account of a previous relationship to him, — that, for instance, after having married a woman, he marries also his mother-in-law and her mother. It is these two that have to be burnt. There are, however, some of our Rabbis who say we have here a case of where, in addition to having married a woman, he marries only his mother-in-law (but not also the latter's mother). But what then could be the meaning of אתהן? It means one of them (“את "הן) and this is a Greek word, הן (ξυ) meaning “one" (Sanhedrin 76b; Sifra, Kedoshim, Chapter 10 12).

One of them. (Gur Aryeh) Why does it not write “he and her”? The answer is that if Scripture had written this I would think [the prohibition applies only] if one married the daughter legally and the mother illegally as the verse implies “Who marries a woman and her mother.” I would then say [the prohibition applies] only if the daughter was first and the mother afterwards, and that “her” referred to “her mother.” But now that it is written אתהן [which means] “one of them,” [this indicates that the prohibition applies] whether he married the mother first and the daughter illegally [and] the daughter is liable, or married the daughter first and the mother afterwards [and] the mother is liable.

V. 14. אשר יקח את אשה ואת אמה, entweder die Mutter der von ihm geheirateten Tochter oder die Tochter der von ihm geheirateten Mutter, seine Schwiegermutter oder seine Stieftochter, so erklärte sich das nachfolgende אתהן am natürlichsten die eine oder die andere, welcher von beiden er sich verbrecherisch genähert. Jedenfalls sind hier durch אתיא הנה הנה אתיא זמה ומה :ג׳׳ש alle die in Versen 10 u. 17 Kap. 18 enthaltenen עריות mit in den עונש begriffen, somit: בתו ובת בתו ובת בנו ובת אשתו ובת בתה ובת בנה חמותו ואם חמותו ואם חמיו (Sanhedrin 75a-b). — באש ישרפו, es ist ein inneres Verbrennen der מדליק וכו׳ ויורדת לתוך מעיו וחומרת את ,בני מעים בני מעיו (Sanhedrin 52a). Diese Todesstrafe ist nur für die hier genannten עריות und noch für בת כהן שזינתה bestimmt. Ihr gesetzliches Charakteristikum ist זמה (siehe Sanhedrin 75b). Wenn זמה, wie wir glauben, speziell unzüchtige Sinnlichkeit bedeutet so wird durch diese Art שרפה eben der Sitz der Sinnlichkeit tödlich getroffen. Es heißt daher auch wohl bei שרפה nicht: מות יומתו באש ישרפו, wie bei den anderen, wo zuerst das Todesurteil und dann die Todesart ausgesprochen wird, so daß z. B. hier שרפה nur die Art der Tötung wäre. Sondern hier sowohl als Kap. 21, 9 steht einfach שרפה ohne שרפה .מות יומת ist direkt Vernichtung des ומה-Organs und hat den Tod nur indirekt zur Folge.