๐พ Archived View for scholasticdiversity.us.to โบ scriptures โบ jewish โบ t โบ Or%20HaChaim%20on%20Levitiโฆ captured on 2024-05-10 at 12:30:48. Gemini links have been rewritten to link to archived content
-=-=-=-=-=-=-
24 โ[1] ** ืื ืชืืืื ืืื ืืื, "Do not defile yourselves with any of these things."** *Torat Kohanim* comments that this refers to both some of them and all of them. This seems very strange as the Torah could have simply stated that we must not defile ourselves by sexual intercourse with even a single one of the categories mentioned in this chapter and we could have avoided any chance of misunderstanding. Another difficulty is the ending of the verse "for the nations whom I drive out on your account have become defiled with all these." In view of these words how can we interpret the first half to mean that defilement through involvement in only one of these forbidden unions is meant? The words ืืื ืืื are not clear; they appear to mean that every one of the Canaanite nations indulged in **all** of the abominable practices listed in this chapter.
โ[2] We may have to resort to a kabbalistic approach in order to properly understand our verse. This involves knowing the reason why the Torah has not taken us into its confidence concerning the relative importance of one commandment when compared to another; nor has the Torah informed us about specific ืกืืืืืช treasures or characteristics of individual commandments. On the contrary, when speaking about the Torah, Solomon says in Proverbs 5,6: "She does not chart a path of life, her ways are unstable, you do not know them." Our sages in *Avot* 2,1 tell us that we should not say that one particular ืืฆืื is important whereas another is not so important. The Jerusalem Talmud *Peah* 1,1 as well as *Devarim Rabbah* 6 provide proof for this by saying G'd allocates the same amount of reward for fulfilling a "minor" commandment as He does for someone who fulfils a "major" commandment. We have good reason to believe that G'd considers some commandments as "major" and others as "minor." Why then did the Torah not provide us with a key to help us determine the relative importance of the commandments?
โ[3] Presumably the reason is that the so-called "minor" commandments are as necessary in G'd's plans for our personality development as are the so-called "major" commandments. Each ืืฆืื is a ืกืืืื, a treasure of a unique kind. What does it matter that the reward for one kind of ืืฆืื is greater or smaller than the reward for its counterpart seeing that each reward is something unique, contributes in a unique manner to our personality development to ensure our progress to becoming the most perfect human being? This is why G'd presented the commandments as if they were all of the same level of importance in order that the Israelites should perform all of them. This is what Solomon had in mind when he said in Kohelet 9,10: "whatever you are able to do with your might, do it!"
โ[4] Another reason may be this. There are commandments the fulfilment of which may result in material wealth in this world, whereas others may result in longevity in this world. The performance of still other commandments may determine if someone will be blessed with children, etc., etc. G'd was afraid that if He revealed to us which commandment would bring which blessing in its wake some people who are interested only in a particular blessing would neglect performance of those commandments which promise blessings they do not particularly care for. This is why G'd decided to conceal these details to ensure that we endeavour to observe and carry out all the commandments. This encourages a person to perform a ืืฆืื which has a unique benefit for his wellbeing though he does not know of this. This helps us understand why we sometimes observe people who are basically wicked and non-religious enjoy prosperity and peace of mind. They may have performed one of the commandments whose specific ืกืืืื it is to bestow on him economic success and peace of mind in this world. The sins these people are guilty of do not prevent G'd from letting them enjoy the particular blessing they are entitled to on the basis of the ืืฆืจื they did fulfil. Whatever we have written thus far about the Torah keeping us in the dark about the relative importance of different commandments, applies only to the performance of positive commandments.When it comes to the severity of transgressing negative commandments, however, the Torah has made it plain by means of the penalties provided which transgressions are more serious than others. Some transgressions are of consequence only to man's life in the hereafter. This is why people guilty of them may enjoy a successful life in this world, not knowing that all this is at the expense of their share of the life in the hereafter. Other transgressions result in afflictions long delayed but in this life. Still others may result in relatively benign punishments; there are others in which the penalty is of a particularly harsh and cruel-appearing nature. You will find that many sinners were obviously guilty of sins for which the Torah threatened ืืจืช, untimely death, and yet we find these sinners alive and well into ripe old age. How are we to explain this? Clearly, some people receive their due in this world whereas others receive it only after departing this life. It is a psychological fact that most people feel more concerned about what might happen to them in this life than about what awaits them in the hereafter.
โ[5] We know that G'd is very strict with even the people closest to Him and does not allow them to speak an untruth or even something which may be interpreted as a lie. When Rabbi Akiva returned from his journey to the ืคืจืืก, the regions where the secrets of Torah are to be found, he warned his colleagues that when they approached an area that appeared like transparent stones of marble [like crystallised water Ed.], they should not mistakenly describe it as water (*Chagigah* 14). If such restrictions apply to humans, how much more so may we expect the Torah not to express itself in a misleading fashion?
โ[6] This brings us to the explanation of our verse. The penalty the Torah threatens for violation of the sexual mores is expulsion from the Holy Land by the land itself, and is applicable only to the commission of one of the many detestable acts described in this chapter as I will demonstrate shortly. Other types of abominations of a sexual nature result in different kinds of retribution, each according to its specific transgression. G'd did not want to point out which one of the many forbidden sexual unions described in our chapter results in the sinner being spewed out by the Holy Land in order that a person should worry about this prospect when contemplating violation of any (i.e. all) of these prohibitions. This is in accordance with the psychology that one worries more about a penalty that has been spelled out than about one which is couched in vague terminology. Seeing each of the prospective violations might result in the sinner being spewed out of the country he has more reason to worry. The words ืื ืชืืืื **ืืื** ืืื therefore means "do not defile yourselves through **any** one of these abominations." ืื ืืื ืืื ื ืืืื ืืืืื ืืฉืจ ืื ื ืืฉืื ืืคื ืืื ืืชืืื ืืืจืฅ ืืืคืงืื ืขืื ื, means that there is a single cause, i.e. one of the many abominations, which was the reason the Canaanites lost their country. If that was so, it is clear that also the words ืื ืชืืืื **ืืื ืืื** refers to a single sin and not the sin of violating all the abominations mentioned in our chapter.
โ[7] The Torah also writes ืืฉืืจืชื..ืืื ืชืขืฉื ืืื ืืชืืขืืืช, "be careful not to commit any of these abominations." This verse tells you that the inhabitants of Canaan were indeed guilty of engaging in **all** of these perverse practices, that from a moral point of view they may all be subsumed under the same heading. The only abominations which are not **potentially** subject to the penalty of the land expelling its perpetrators are the abominations the Canaanites **did not** become guilty of. This is why the Torah had to write the words: ืื ืื, "for all, etc." You may view the whole subject in parable form. You have a number of vessels in front of you, each one containing drinking water. You have become aware that a poisonous snake spit into one of the vessels but you do not know into which one. People will be scared to drink out of any of these vessels fearing it is the one containing the invisible poison. Although only a single sin causes expulsion from the country whereas G'd issued many prohibitions, it is a sad fact that man is inclined to commit such abominations and he is considered in law as someone who is by nature taking the law into his own hands instead of keeping his distance from abominations as a matter of nature. I have enlarged on this phenomenon in my book ืคืจื ืชืืืจ on *Yore Deyah* 110 where I explained that everyone who is considered as having a 50-50 chance of sinning is considered as a **definite** potential sinner. In *halachah* we call this ืื ืงืืืข ืืืืฆื ืขื ืืืฆื ืืื, that as long as there is at least **one** definitely forbidden object in front of us even if there are 100 permitted items, as long as we have not identified the forbidden item a person consuming one of these items is not given the benefit of the doubt that the chances that he ate the permitted items are overwhelmingly in his favour; he is considered as having had a 50-50 chance of having eaten the forbidden item. Once G'd had frightened the Israelite into considering that he might be guilty of expulsion if he indulged in forbidden sexual relations and that even the other prohibitions carry the ืืจืช penalty he has every reason to refrain from committing such a sin.
Version: Or Hachayim, trans. Eliyahu Munk
Source: http://www.urimpublications.com/or-hachayim-commentary-on-the-torah-5-vols.html
License: CC-BY