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22 [1] ASHER’ A PRINCE SINNETH. “The word *asher* is [here] derived from the expression *ashrei* (happy). Happy is the generation whose prince brings an offering for atonement [even] for his error. [Torath Kohanim]. 23. ‘O’ HIS SIN BE KNOWN TO HIM — ‘if’ his sin be known to him. There are many verses where the word *o* (or) is used in the sense of *im* (if), and conversely where *im* is used in the sense of *o*. Similarly, *‘o’ it be known that the ox was wont to gore* [means ‘if’ it be known, and the word *o* which ordinarily means ‘or’ is here used in the sense of ‘*im*,’ meaning ‘if’].” Thus the language of Rashi.
Rabbi Abraham ibn Ezra commented: “The sense of *asher nasi yechta* is as if the expression were inverted, making it read: *asher yechta nasi* (if ‘he who sins is the prince’), and it is connected with [the section] above, *And if the whole congregation of Israel shall err*. It is thus as if He had stated here: ‘and if he who sins is the prince [and he knows it of himself], or his sin be made known to him by others.’ Scripture, however, adopts a short form of expression, [omitting to state ‘that he knows the sin himself,’ or that it was made known to him ‘through others’], but the meaning is that either it becomes known to the prince by himself that he sinned, ‘*o hoda eilav*’ (*or it be made known to him*) — i.e., that another man who saw him doing it informed him of it. The grammatical form of *hoda* is then a past causative [like *hodi’a* — a man ‘informed’ him], this being similar to ‘*v’heitzar lecha*’ [the meaning of which is as if it said ‘*v’heitzir lecha*’ in the causative, i.e., *and he will besiege thee*]. The subject, however, is missing [for it should have said here, or ‘another man’ inform him, and there it should have stated, and ‘the enemy’ will besiege thee], just as ‘*asher’ bore her to Levi*” [which should have read ‘*asher ishto*’ (*whose wife*) *bore her to Levi*]. [All these are the words of Ibn Ezra.].
But there is no need for all this, since the uses of the word *asher* are many. In some cases it indicates time, such as: ‘*ka’asher*’ (*when*) *Joseph came unto his brethren;* ‘*ka’asher*’ (*when*) *they had eaten up the corn*, and the like. Similarly, here too [*asher* is like *ka’asher* and indicates time]: ‘*when’ a prince sinneth*, with the *kaf* of cognizance [which would make it *ka’asher* — “when”] missing. So also, *The blessing, ‘asher’ ye shall hearken unto the commandments of the Eternal*, means ‘*ka’asher*’ (*when*) *ye shall hearken. ‘Asher’ ye have seen the Egyptians today, ye shall see them again no more*, means ‘*ka’asher*’ (*when*) *ye have seen them* [today ye shall see them no more]. *Seven days thou shalt eat unleavened bread ‘asher’ I commanded thee*, means ‘*ka’asher*’ (*when*) *I commanded thee*. At times this word [*asher*] is missing [not a *kaf* but] a *beth*. Thus: *And also Maacah his mother he* [King Asa of Judah] *removed from being queen, ‘asher’ she made an abominable image for an Asherah* means *‘ba’asher’ she made an abominable image for an Asherah*, which denotes “because,” just like, ‘*ba’asher’* (*because*) *thou art his wife*. The expression *o hoda eilav* [is thus not a causative, as Ibn Ezra would have it, which would make it to mean “or that it was made known to him by another person;” rather, it] refers to the guilt, stating that when a person will *do any one of all the things which the Eternal his G-d hath commanded not to be done, and is guilty*, and deserving of punishment, or it be known to him and he will achieve atonement by means of an offering. The sense of the verse is thus: “he will either be guilty [and deserving of punishment], or bring an offering and he will be forgiven.” The reason for the expression: *the Eternal his G-d*, is to state that even though he is the king, and the lord upon whom there is no fear of mortal man, he is yet to fear *the Eternal his G-d*, for it is He who is *the Lord of lords*. Similarly, *that he* (the king) *may learn to fear the Eternal his G-d*, means that the king is to take to heart [the knowledge] that there is a Supreme One above him, Who is his G-d and in Whose power is his life and kingdom.
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