It is highly satisfactory to see, that notwithstanding so much having been said and written on the subject, the discussions have generally been carried on in a very kindly spirit. It would appear as if all writers were duly impressed with the difficulty with which the subject is surrounded, and have accordingly shewn due regard to the conscientious opinions of those holding different views. Keeping, then, this praiseworthy example always before us, we will proceed to examine carefully, and as briefly as circumstances will admit of, the various arguments that have been advanced on both sides of the question.
In the first place, it has been suggested by Dr. Kalisch, in his "Commentary on Leviticus," p. 364, published only a few years ago, that the word "בחייה (bechayyeha), in her life time," may not originally have existed in the text, but might be an interpolation of later times. This is altogether a new hypothesis, not having before been hinted at, as far as we are aware, by any previous interpreter. But the leaving out of the word in question would still not materially alter the sense of the verse, and would then read: "Neither shalt thou take a wife to her sister, to cause jealousy or enmity, to uncover her nakedness beside her," for the words "לצרר (litzror), to cause enmity, עליה (aleha), beside her," would still imply that the sister was yet living, for, if dead, the marriage of her sister with her husband could not possibly be said "to cause enmity," nor could it be said to be "beside her." There remains therefore no other alternative but to expunge these two words also. To this Dr. Kalisch apparently has no objection, for he says, "so that the command would read thus: Thou shalt not take a wife to her sister, to uncover her nakedness." The omitting of the three words would certainly convert it into a distinct prohibition, and thus remove at once the existing difficulty. But the expunging of three
