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17 [1] 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*. A proper thought is called *m’zimah*, as it said, *And no ‘m’zimah’* (*purpose*) *can be withholden from Thee*, 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*, and Scripture concludes, *For that were ‘zimah’* (*a heinous crime*); *yea, it were an iniquity to be punished by the judges*. Similarly, *‘v’zimatheich’* (*thy lewdness*) *and thy harlotries;* *‘v’zimath’* (*the lewdness of*) *thy harlotry*, 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, 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: “*And I will purge out from among you the rebels, and them that transgress against Me*. These are the children [who are the offspring] of nine different dispositions [in their parents] etc.” 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*, 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*, 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*, 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*, 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*, 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,’* meaning that father and son will become joined to her as one person, and she will lie with both of them together in thought.
Version: Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976
Source: https://www.nli.org.il/he/books/NNL_ALEPH002108945/NLI
License: CC-BY