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The Israel
Koschitzky Virtual Beit Midrash
Parashat Hashavua This
parasha series is dedicated ******************************************************** PARASHAT ACHAREI MOT - KEDOSHIM *********************************************************
********************************************************* Dedicated
l'iluy nishmat R' Chanoch ben R' Baruch Ya'akov (Mr. Henry ********************************************************* In
memory of ********************************************************* In
memory of Charna bath Morthe Reiter z”l, of ********************************************************* Morality
in Sexual Relations and the Land, Impurity and
Sanctity By Rabbanit Sharon Rimon Significance
of the Introductory Verses The
parasha of Acharei-Mot concludes with a list of prohibited sexual
relations, in chapter 18. The chapter opens with five verses of introduction,
followed by the prohibitions. Let
us examine the introductory verses: (1)
God spoke to Moshe, saying: (2)
Speak to Bnei Yisrael and say to them, I am the Lord your
God. (3)
You shall not act (lo ta’asu) in the manner (ke-ma’asei) of the
Nor
shall you follow their customs (chukkoteihem). (4)
You shall perform (ta’asu) My judgments, and observe My statutes, to
follow them; I am the Lord your God. (5)
And you shall observe My statutes and My judgments – which, if a person does
them (ya’aseh otam), he shall live by them; I am the
Lord. In
these verses, the verb a-s-h (to do, act, perform) is repeated six times.
In verse 3 the acts in question are the customs of Thus,
the text distinguishes between acts which must not be done, and those which are
worthy and proper. The
same distinction appears with regard to chukkot - “statutes” or
“customs”: in verse 3 we are told, “Nor shall you follow their customs.” In
contrast, verses 4-5 tell us and then repeat that “You shall observe My
statutes.” ·
What
are the actions that must not be done? And why are they attributed specifically
to ·
What
are the judgments and statutes which we are obligated to observe and perform?
Does the Torah refer here to all of the commandments, or to specific
commandments that are opposed to the customs of ·
Finally
– why do these verses repeat each statement twice? Instead of saying, “You shall
not act in the manner of…” concerning Similarly,
verse 5 is a repetition of verse 4; in both we are told that Bnei Yisrael must
observe and perform God’s statutes and judgments. Rashi
elaborates on these verses at great length, including all of the commandments
within their scope: “‘You
shall perform My judgments’ – this refers to those matters that the Torah sets
down as judgment. Were they not to have been written, it would be proper to
institute them. ‘And you shall observe My statutes’ – this refers to those
matters that represent the King’s decree; matters which the evil inclination
questions, asking why we should observe them, and with which the nations of the
world taunt us. For example, the eating of pork, the wearing of
sha’atnez, and purification through purifying water. Concerning these the
Torah says, 'I am the Lord' – I have decreed it for you; you have no right to
absolve yourselves of them.” (Rashi on Vayikra
18:4) According
to Rashi’s interpretation, the statutes and judgments concerning which Bnei
Yisrael are exhorted in these verses are all the commandments of the Torah. The
category of “judgments” includes all of the “logical” laws which man could
perceive as being necessary even without any Divine command. The “statutes”
include the “obedience” laws, which man would not invent on his own; these are
decrees that God has set down, and we observe them even without understanding
them. In
view of this, we understand that the practices of the In
commenting on verse 3, Rashi describes these cultures
thus: “‘The
manner of the land of Egypt’ – this tells us that the practices of Egypt and of
the Canaanites were more depraved than those of the other nations, and that the
place where Israel dwelled was more depraved than any
other.” According
to Rashi, then, verses 1-5 of chapter 18 stand alone; they are not meant
specifically as an introduction to the section on forbidden sexual relations.[1] Ibn
Ezra limits the prohibitions contained in these verses: “Since
the Torah mentions the matter of sacrificing to the demons, which was practiced
in According
to Ibn Ezra, the “manner of the In
other words, verse 3 serves to connect the two subjects that are treated in
succession: the prohibition of consuming meat that is slaughtered outside of the
Mishkan (in chapter 17), and the prohibition of improper sexual relations
(chapter 18). Verse 3 connects these by pointing out that both of these
represent gentile practices that must not be adopted. One is the custom of
According
to Ibn Ezra’s explanation, it is clear why verse 3 repeats the exhortation, “You
shall not act in the manner of…” twice: to his view, the verse is warning Bnei
Yisrael concerning two different practices, which are the respective customs of
two different nations. Ramban
quotes Ibn Ezra’s view and notes that “Our Sages were of the view – as recorded
in Torat Kohanim – that the Egyptians, too, were seeped in licentiousness
of all manner of sexual impropriety… and this is true.” In
other words, according to Ramban, the “manner of the According
to this view, the opening verses of chapter 18 are an introduction to the
section on sexual immorality only; they are not connected to what preceded
them. Thus,
we have three alternative views as to the function of the opening verses. We
shall now turn our attention to the rest of the chapter, and then come back to
these verses. Structure
of the Chapter Chapter
18 goes on to present a long list of prohibited sexual relations (verses 6-23),
which we shall not discuss here. The
chapter concludes as follows: (24)
You shall not defile yourselves with all of these, for with all of these the
nations which I cast out from before you were defiled, (25)
and the land was defiled, and I visited its iniquity upon it, and the land
throws out its inhabitants. (26)
Therefore you shall observe My statutes and My judgments, and you shall not
perform any of these abominations – neither any of your own nation, nor any
stranger who dwells in your midst. (27)
For all of these abominations were practiced by the people of the land who were
before you, and the land was defiled, (28)
So that the land will not throw you out for defiling it, as it threw out the
nation that was before you. (29)
For anyone who performs any of these abominations – the souls who commit them
shall be cut off from their nation. (30)
And you shall observe My ordinance, not to commit any of the abominable customs
that were practiced before you, so that you do not defile yourselves with them;
I am the Lord your God. These
verses conclude the unit setting out the prohibited sexual relations. When the
Torah says, “Do not defile yourselves with all of these,” it is clear that the
reference is to “these” things, mentioned in the previous verses – i.e., the
prohibited sexual relations. Upon
reading these concluding verses, we are immediately reminded of the opening
verses of the chapter: ·
The
chapter opens with the words, “I am the Lord your God” (verse 2), and concludes
with a reiteration (verse 30). ·
In
the opening verses, the verb a-s-h appears six times, and in the
conclusion it features another five times. This shows that the beginning and
ending of the chapter address the same subject; they tell us what “actions” or
“practices” must not be adopted, and which “actions” or “practices” are proper
to adopt.[6]
Similarly, in both the introduction and the conclusion the practices that should
not be adopted are attributed to the other nations, and the crux of the
exhortation is not to imitate their ways. ·
In
the introductory verses, the command to observe God’s judgments and His statutes
(verses 4-5) appears twice; likewise, in the concluding verses there is a
repetition of the command to observe God’s commandments (verses 26 and 30).
Attention should be paid to the fact that verse 26 contains a verbatim
repetition of verse 5: “And you shall observe My statutes and My judgments.”[7] ·
In
the introductory verses we find the customs (chukkot) of the
nations (which must not be adopted), as opposed to God’s statutes
(chukkot) (which must be observed). In the concluding verses we once
again encounter the customs of the nations (defined as “abominations” and
forbidden) and, in contrast, God’s statutes (which must be
observed). ·
The
word “land,” which is mentioned twice in the introduction – “the The
parallels between the opening and concluding verses indicate that the former
serve to introduce the chapter and, together with the concluding verses, form a
complete structure. It would seem, therefore, that we may summarize the general
structure[8]
of the chapter as follows: Introduction
(verses 1-5): -
I
am the Lord your God -
Do
not follow the practices of -
Observance
of God’s statutes Central content
(6-23): -
list
of forbidden sexual relations Conclusion
(24-30): -
Impurity
in the wake of forbidden practices (and being thrown out by the
land) -
Observance
of God’s statutes -
I
am the Lord your God
From
the concluding verses it is clear that the practices and customs that are not to
be adopted are the prohibited sexual relations. It would seem, therefore, that
the opening verses (in which the nature of the “practices” and “customs” are as
yet unclear) likewise refer to these prohibitions, as Ramban maintains. (We
recall that Ramban connects the “practices of the Why
the Repetition? A
review of the concluding verses shows that they contain much
repetition: ·
We
are told three times that the nations committed these abominations and were
defiled by them (24; 27; 30) ·
Twice
we are told not to act in the manner of the nations (26;
30) ·
Twice
we are exhorted to observe God’s ordinance (26; 30) ·
We
are told in the beginning and then again at the end that we must not become
defiled through all of these practices (24;20) ·
Twice
the Torah makes mention of the defilement of the land and the land throwing out
its inhabitants (25;27-28) As
we read these verses we have a feeling of “we get the idea.” Why all the
repetition? The
prohibited sexual relations, as the concluding verses make clear, are extremely
grave offenses, since they lead to defilement of man and of the land. Owing to
the severity of these prohibitions, the Torah resorts to repetition and a heavy
emphasis on the impurity and defilement that is caused by such practices. The
repeated exhortations are meant to warn people to keep very far from
them. In
addition, it is specifically because the realm of sexual morality is so corrupt
among the nations amongst which Bnei Yisrael dwelled – Egypt and Canaan – that
there is a need for repeated and emphasized warning as to the severity of the
prohibitions involved, so as to strengthen the nation’s avoidance of the
behavior that was so strongly rooted and prevalent in the culture around them.
It is necessary to reiterate and to emphasize to Bnei Yisrael that the customs
of these nations – which, according to their culture may even be considered
“holy” acts, performed in the context of pagan ritual – actually involve
impurity. In
the concluding verses we encounter the root t-m-a (impurity) six times;
the title “abominations” appears four times, and there are three places where
the departure from the land is referred to as “throwing out” (literally,
“vomiting”) – clearly, a word with very negative connotations, as Ibn Ezra notes
on verse 25: “Whatever a person vomits is considered disgusting by him, and he
will not return to it.” As he covers these verses, the reader cannot but be
struck with a feeling of loathing, a clear sense of the impurity that is
conveyed by these verses in relation to forbidden sexual
relations. One
single, brief verse could not adequately convey the emotional import of this
message, which is necessary specifically with regard to these prohibited sexual
relations; a message so strongly at odds with the culture surrounding Bnei
Yisrael. Along
with the above explanation, we may also try to understand the function of the
repeated verses. It turns out that these are not mere repetitions that emphasize
the same message over and over; rather, each repetition serves a
function. In
the concluding verses we are told twice not to follow the practices of the
nations: In
verses 26-27: “You shall not perform any of these abominations… for all of these
abominations were practiced by the people of the land who were before
you….” Again
in verse 30: “…Not to commit any of the abominable customs that were practiced
before you.” In
both cases, the abominations that are forbidden are attributed to the nations
dwelling in the land – i.e., only the Canaanites. There is no mention of the
practices of the When
we re-read the verses we discern that the conclusion emphasizes the defilement
of the land in the wake of sexual immorality, and it may be for this reason that
only the sins of the Canaanite nations are highlighted in the concluding
verses. But
is this the only issue that is emphasized in the conclusion? Let us return to
the final verses. Two
Types of Impurity The
opening words of the conclusion are, “Do not defile yourselves (or “render
yourselves impure”) with all of these,” while the concluding words are, “Do not
defile yourselves with them.” These
two brief phrases, at the beginning of the concluding section and at its end,
speak about the impurity that is caused in the wake of sexual immorality. It
must be noted that they refer not to the defilement of the land, but rather to
the defilement of man. At
the center of the unit stands the defilement of the land, and this issue is
repeated over and over, to the extent that we may mistakenly conclude that the
defilement affects the land only. The text therefore points out and emphasizes,
at the beginning and at the end, that sexual immorality causes the defilement of
man. (Indeed, this is obvious, as the laws of sexual immorality do not belong to
that category of laws that apply only in Eretz Yisrael. Rather, they are
obligations that apply to every Jew in every time and place, and it is clear
that these forbidden practices defile – first and foremost – the person
himself.)[10] This
being the case, the verses address two issues: the defilement of the land, and
the defilement of man. Let
us divide the verses on the basis of this distinction: a.
Defilement of man: The
verses that focus on man are the “framework” verses (beginning and
ending): (24)
Do not defile yourselves with all of these For
with all of these the nations… were defiled… (29)
For anyone who commits any of these abominations – The
souls who commit them shall be cut off from their nation (30)
And you shall observe My ordinance Not
to commit any of the abominable practices that were performed before
you And
do not defile yourselves with them. According
to the above verses, the prohibited sexual relations cause, first and foremost,
the defilement of man. The nations were defiled through sexual immorality; Bnei
Yisrael are warned not to be defiled through such practices. A person who is
defiled through sexual immorality is punished by being cut off from the nation.
The defilement of a person in the wake of sexual immorality is universal; it
applies even outside of the land. b.
Defilement of the land In
Eretz Yisrael there is additional significance to the prohibitions of
sexual immorality, beyond the defilement of man. Eretz Yisrael, with its
special status and level of sanctity, is defiled when its inhabitants commit
transgressions of sexual immorality. The
verses that address the defilement of the land are the middle
ones: (25)
And the land was defiled and I visited its iniquity upon it, and the land throws
out its inhabitants. (26)
Therefore you shall observe My statutes and My judgments, and you shall not
perform any of these abominations – neither any of your own nation, nor any
stranger who dwells in your midst. (27)
For all of these abominations were practiced by the people of the land who were
before you, and the land was defiled, (28)
So that the land will not throw you out for defiling it, as it threw out the
nation that was before you. Let
us now compare the two sections and see how the same theme is treated in
each: Defilement/impurity: -
Defilement
of man: (24) Do not defile yourselves with all of these, for with all of these…
the nations were defiled…. -
Defilement
of the land: (25) And the land was defiled. Punishment: -
Defilement
of man: (29) For anyone who performs any of these abominations, those souls will
be cut off from their nation. -
Defilement
of the land: … And I visited its iniquity upon it, and the land throws out its
inhabitants. “Observance”: -
Defilement
of man: (30) You shall observe My ordinance. -
Defilement
of the land: (26) Therefore you shall observe My statutes and My
judgments. Not
performing abominations: -
Defilement
of man: “Not to commit any of the abominable
practices.”
- Defilement of the land: “And you shall not perform any of these
abominations; neither any of your own nation, nor any stranger who dwells in
your midst. For all of these abominations were practiced by the people of the
land who were before you, and the land was defiled.” Addendum: -
Defilement
of the land: (28) So that the land will not throw you out when you defile it, as
it threw out the nation that was before you. This
structure, categorizing the verses in two groups – defilement of man and
defilement of the land – explains the “repetitions” in the verses. It clarifies
that the repetitions arise from the fact that the Torah is discussing two
subjects within the same unit. For
both subjects, the verses begin and end with “impurity,” as a framework.
However, in the part that deals with the defilement of the land, there is an
additional verse of conclusion that has no parallel in the discussion of the
defilement of man: "So that the land will not throw you out when you defile it,
as it threw out the nation that was before you” (28). Seemingly,
this verse is a repetition of the same idea that has already been stated in
verses 25 and 27: the land is defiled and throws out its inhabitants. Is verse
28, then, intended merely for further emphasis and
reinforcement? If
we examine the verse carefully, we see that it contains a significant addition:
it emphasizes the location of Eretz Yisrael. In verses 25 and 27 we are
told that the sins of the nations led to the defilement of the land, and
therefore the land threw them out. Verse 28 adds two
elements: a.
Am
Yisrael
also stands a chance of being thrown out of the land, if it becomes defiled.
(This, apparently, is not assumed to be obvious. Perhaps, amongst the generation
of the desert – and perhaps those that followed – there was a perception that
only the other nations could be expelled from the land, while Am Yisrael
would remain there even if they sinned.) b.
Only
with regard to Bnei Yisrael does the Torah say, “When you defile it.” Concerning
the other nations we are told only that they were defiled, or that they
committed abominations, and that as a result the land was defiled. When it comes
to Bnei Yisrael, in contrast, we are told, “When you defile it.” There is an
emphasis on the connection between the impurity of the nation and the defilement
of the land. Summary Verses
24-30 serve as a summary and conclusion to the unit on forbidden sexual
relations. These verses repeatedly emphasize the impurity arising from sexual
immorality. Two dimensions of impurity are addressed in these verses: defilement
of man, and defilement of the land. Defilement
of man is the opening and concluding subject of the unit; this indicates that it
is of great importance (although there are relatively few verses devoted to it,
and although it is not addressed in the main body of the
unit). Defilement
of the land is addressed in the main body of the unit with deliberate emphasis
(more words are devoted to this discussion; in addition, the word “land” is
repeated in the opening and concluding verses a total of seven times, testifying
to the centrality of the subject of “the land”), such that the reader is left
with the impression that defilement of the land is the main subject of the
unit. Defilement
of man is what leads to defilement of the land. However,
defilement of man also stands alone: even outside of the land, sexual immorality
of any of the variations listed here represents an abomination; it defiles the
person and must not be practiced.[11] In
Eretz Yisrael there is additional significance attached to the
prohibitions associated with sexual morality, insofar as they cause the
defilement of the land; as a result, the land expels those living within it who
are defiled with sexual immorality. Let
us now return to the opening verses of this unit. In
verse 3 the Torah mentions two nations whose practices and customs must not be
adopted: “You
shall not act in the manner of the nor
shall you act in the manner of the Thus
far, we have interpreted this injunction as referring to two cultures in
proximity to which Bnei Yisrael lived. The Torah emphasizes the contrast between
their practices, which must not be adopted, and the judgments and statutes of
God, which Bnei Yisrael are commanded to follow. We
posed the question: why are these two cultures mentioned separately, in a manner
that seems like superfluous repetition, rather than simply stating the idea in a
single verse: “You shall not act in the manner of It
appears that we can now recognize the significance of the two nations being
mentioned separately. Both
the nations of Canaan and the nation of Both
types of impurity or defilement are grave, each in its own right, and each must
be avoided. The
text emphasizes – both at the beginning of the chapter (verses 1-5) and at its
conclusion (verses 24-30) – that the prohibitions of sexual immorality cause
both types of impurity: they cause the defilement of man and the defilement of
the land. In
order to emphasize these two subjects, the verses describe each type of
defilement separately. The
opening verses describe the practices of Sexual
Immorality and Defilement of the Land The
connection between sexual immorality and the defilement of the land is
emphasized very clearly in our verses, but it actually appears much earlier in
the Torah, in Bereishit 9:18-29, where we find the story of the
inebriation of Noach.[13] The
Torah describes the sin of Cham, who saw his father’s nakedness and told his
brothers. What exactly was Cham’s sin? The commentators offer many different
interpretations, but it is unanimously accepted that it concerned some manner of
sexual impropriety. Cham’s
brothers (Shem and Yefet) covered their father’s nakedness. Following the
incident, Noach curses This
narrative raises several questions, most of which we shall not be able to
address here. However, let us consider just one question: why does Noach curse
Once
again, several different views are suggested by the commentators. We shall focus
on the explanation of Radak: “He
saw that both he and his descendants would be wicked for all
time.” According
to Radak, “Noach’s
words cursing Canaan and speaking of his subjugation by Shem and Yefet are not
directed towards Canaan, the son of Cham, personally; rather, they are directed
towards the nation of descendants of Canaan – his progeny after many
generations, who are as far removed from The
curse bestowed on Who
are Cham’s descendants? In
chapter 10 of Bereishit, the Torah lists the generations of Noach’s sons.
Among Cham’s descendants we find Mitzrayim ( The
Egyptians were known for their unbridled licentiousness; for this reason Avraham
was forced to introduce Sara as his sister, lest they kill him in order to take
her.[15]
The same scenario is repeated twice with regard to Avimelekh, King of Gerar, the
Philistine.[16]
Dinah is raped by Shekhem, son of Chamor, the Chivvite – one of the Canaanite
nations.[17]
The customs of Sedom (which is described in Bereishit 10 as falling
within the boundaries of the |