Acharei Mos-Kedoshim - 7th Portion

Join me as we learn Chumash for Shabbos Parshas Acharei Mos Kedoshim. This is the Torah reading of Acharei Mos Kedoshim when read combined, chapter 20 verse 8. We spoke about the previous Torah readings about the forbidden relationships and many different mitzvahs that one is not allowed to do. Uh abrogations of the mitzvahs I should say. And uh today we continue with the punishments for the forbidden relationships. As we mentioned, as we're going to see as well, as Rashi is going to explain to us that every one of these relationships, though many of them were already mentioned about it's uh that it's forbidden in the previous Torah reading, but still in all the Torah reminds us again about it cuz this time it comes with a punishment. Every time the Torah tells us about a punishment concerning any of the abrogations, it comes first with a warning. So there's a warning one time it tells us about the actual abrogation and its negative commandment. And then the next time it tells us with the punishment as well as we should see in the following verses. Verse 8. Ushmartem es chukosai. You must safeguard my rules. Va'asisem osam and you will do them. You'll fulfill them. Ani Hashem Mekadishem. I am God who sanctified you. Verse 9. Ki ish ish asher yekalel es aviv. For any person who were to curse his father ves immo or his mother, mos yumos shall be put to death. Aviv ve'immo kivlu because he cursed his father or mother, damo bo his blood is his own fault. He's liable for his own death. Rashi. Aviv ve'immo kivlu. Lerabos lach armisa. This includes even after their passing. Though we mentioned previously when a person curses somebody, that was only during the while they were alive. However, a person's parents, he is obligated to respect them while they're alive and as well after their passing. Dumb of boy, what is the blood? What punishment does he get? Skila zu skila that means to a stone the king called Mark him Shiner the main bomb. Anytime it says their blood is their own fault, then would be the punishment of skila. Where do we know this from? Lamad me avia Danish number of in your game wasting the main bomb. We learned this by the oven you don't know where it says that their blood is their own fault and the to punishment there is stoning. Come by dummy bearish. A nanish sauce who got him lots machine yard. It's not that he's being punished so to speak on his on the things that he did wrong and his abrogation. It is his own fault that caused his death. Verse 10. The Isha Shaina fish assist. And a man who commits a Jewish man who commits adultery with another person's wife. With the wife of his fellow. I shall you never say or the adultery or he commits adultery with the wife of his fellow Jew. I Asia Asia 3 A with the wife of a fellow Jew. Most you must they are put to death. Who's put to death? The adulterer and the adulteress. Each one of these words teach us about another law. The issue why does it say a man probably cotton? This excludes a child. I shall you never say probably cotton. This excludes the wife of a child. Lamad no from here we learn. Shayna condition that when a child made consecrate a marriage it's not considered valid. Shayna I'll Asia after cuz on which type of married woman that I make you liable for. I shall you never say probably when it says your one's fellow means a Jewish person which excludes if the person was married to a non-Jew. Lamad no from here we learn condition that the marriage is not considered a marriage is not valid when one is married to a non-Jew. Therefore, it's not considered adultery if she was married to a non-Jew. Most Yuma San Aifnei Eifes, Kol Misam Wur Bataira, anytime that it says liable of capital punishment in the Torah, stam, which not explaining and saying which one it is, Aina Ela Chenek, it is only considered strangulation. Verse 11. A man who lies with his father's wife, Ervas Aviv Gila, he is thereby uncovered his father's nakedness. Most Yuma Sum Shnayim, they both are liable of capital punishment, they both are put to death. D'mayim Bam, it is their own fault that they are being killed. Verse 12. V'isha Sh'yishkav Es Kalasa, so too a man who lies with his daughter-in-law, Most Yuma Sum Shnayim, they both are liable of death penalty. Tevel Asu, they did a despicable act. D'mayim Bam, they're liable for their own death. Rashi, Tevel Asu, the word Tevel, Ginai, means a despicable action. Lashon Acher, another explanation like we explained before, the word Tevel comes from the word to be mixed up because in this case, M'bulbal Zera Av U'zera Ben, he is mixing together the seed of the father with the seed of the son, and therefore it is something of disgusting, which is liable of capital punishment. Verse 13. V'isha Sh'yishkav Es Zachar Mishkavei Isha, so too a man who lies with a male, the same way one were to be with a woman, To'eiva Asu, they did an abom- they committed abomination. Shnayim, both of them, Most Yuma Sum, they are put to death. D'mayim Bam, their blood is their own fault. Rashi, Mishkavei Isha, what does it mean to be like a woman? The commentaries explain that the Rabbis give in the Talmud the example, Machnis K'v'cheil B'shifchei Faras. When the then when people used to um paint their eyes, they would take a if you want to call it like a Q-tip or a stick and then they would then stick it into a bowl or a little vase that had in it a tube I should say that had in it the makeup and then they would take the paint and put it under eyes. So that's what it refers to the marital relations. Verse 14. And a man who takes a woman and her mother and he has relations with both of them. This is considered bad counsel from the evil inclination and therefore an abomination. With fire they should be burnt. The essence in both of them. And thereby there should be no such type of counsel in your midst, such type of behavior immorality amongst you. What does it mean him and them? Can't be that you should say that you should burn his first wife. You should have said he had her cuz she was married permissibly and love and she was not forbidden from to marry. So who are the two people that he has to be that have to be burnt? The wife and her mother which is mentioned here stay in the Israel are talking about two women who married him who had a relationship in a prohibited way. For example, she knows that he marries women from three generations or that he was with women with three generations. His wife his wife and his mother-in-law and the mother and the mother of his mother-in-law. So if you hear you have he is liable of capital punishment, his mother-in-law and the mother of his mother-in-law. But his wife she was permissible. However, there are other rabbis that explain this differently. The only one that To to death here is him and his mother-in-law. Why then does it say as hen in plural them? As ahas me hen the word as hen is a made up of three words. As ahas me hen him with one of them. Ahas lotion you have on you hen ahas. In in you have on you in Greek the word hen can also be one to means the one that he was with. Verse 15. So to a man who lies with an animal No issue must he be put to death. What's about him to raise a Jew and the animal has to be killed? Rashi continues and says what the animal be do wrong that has to be killed. If a man does not have to be in my heart that if the man if the man sinned what did the animal do wrong? Element of nature of a lot of them take on a lot of because this animal caused the man to sin. He was part of the act. Because of therefore the Torah says the circle the animal has to be stoned. Cover him a lot of them from here we have learned even more so to a human. If an animal that does not know what's going on the Torah says it should be killed. The human should deal have committed a lot of that knows that the differentiate between good and bad. Good and bad and he causes bad to his fellow. Love it a lot of to cause him to do something wrong. So too how much more so he will be punished. So too we find this in all other places. We are for example similarly I be the Adam and the column of you should destroy all the places that the non-Jews served idolatry there. Over there we can also learn the same type of law. My you learn in the main shame in if a tree that can't see and hear I'll see I'll show both that color be a lot of because they were used for idolatry I'm rather the Torah says harsh a lot of the highly destroy eradicate and get rid of it. I'm a lot of them a lot of them a lot of them because somebody used to do this or causes his friend to go from the way of life to the way of death from the way of good to the way of bad. A lot of them come of a lot of them how much more so they have to be eradicated. Verse 17. The fear 16. A woman who also approaches an animal in order to fornicate with it. Varactus you must kill the woman the S of Aima and the animal moist you must do they're both liable of capital punishment. They both will be put put to death may and bomb it is their own fault. Verse 17. The English you got to say say. A man who would take his sister bass of Eve. And whether it is his father's daughter or a bus in my or his mother's daughter. And he sees her nakedness. The he Sierra as a bus and she sees his nakedness. Hess said who this is a disgraceful act. The niche result. And they will then be cut off the any of the Yemen from all the members of their nation. Airbus a case and you love because he uncovered his sister's nakedness and therefore I bring that he said he must bear his sin. What does it mean has said to generally know the word has said it means kindness. But in this case as we know the has said here in Aramaic you can have a word that you say it in the positive verb really means the opposite effect of it. And therefore what says has said to in this case it means Harper it's disgusting. It's an abomination. Uh for that it's a it's an embarrassment. He said it's a lie. He said he lied. It is something which is disgusting for her midrash say the midrash says. And a different interpretation in Tamar you may ask how you can get kind of a case say how is it possible that kind should marry a sister for such a terrible thing because they were born both with twin sisters and that's who they married. Has said a second a monkey God did kindness with the with the people of humanity leaving me say love me me men who to be able to build a society humanity from them should never rest it says into him some 89 oil and abundant the world was built in kindness. The kindness that God allowed Cain to have a relation with his sister which brought about the rest of humanity. Verse 18. The issue and a woman who lies and a man who lies with a woman while she is undergoing her menstrual flow and he has been covered her nakedness. He has uncovered her fountain. The heel says make her the mouth and she uncovered the fountain of her blood. And therefore they will both go out from their people meaning they'll die prematurely and childless. Rashi 18. The word era What does that mean? She revealed. So to whenever we talk about nakedness means that they revealed something which is usually covered. Therefore the verb that comes part of it ever and this era ever it'll comes part of the noun because they come from the brotherly you have the verb and there comes to the word ah. Revealing of the nakedness, what does it mean in this case? Does it mean that they just allowed their private parts to be exposed or is it also mean that they can acted in marital relations? Verse 19. The sister in law and you must not uncover the nakedness of your mother's sister and of your father's sister you must not you must not uncover. Because they are a very close relative and therefore by revealing their nakedness you must bear their sin. Rashi 19. The sister in law The Torah repeats this Then the warning is over here forwarned that it is a not allowed whether it's a sister from the father or mother from the sister from of the father and the mother from the father or whether it's sisters that only come from the mother regardless of how this person may be their sister they are prohibited to have a relationship with them. However, if the the wife of his father's brother There's only a prohibition pertaining the wife of the father's brother from his father's side. How do we know from the mother side? That we learn from this is only a rabbinic inference that we learn from two different words but not something which is clearly stated in the Torah. Verse 20. A man who lies with his aunt by marriage He uncovered his uncle's nakedness therefore had to me so they then liable for that transgression I did him you miss him they will then die prematurely. 20 I should use this day I say Rashi This this verse is coming to tell me it didn't we already say about these verses and these already Lords were already included in the previous ones but this verse is coming to tell us that whenever it talks about the punishment of chorus which means that they will die prematurely it's not only that the person himself will die prematurely but also meaning that part of the punishment means that their children will die prematurely or they'll die without children. The word I did him that they will die I did him means the life lot without children that means they'll die without having children for they might be cuz we have that a similar word that Abraham tells God, "Va nochi halacha din, I am going without children." Yesh li banim, what happened if he already has children? Ke Avram, then they're going to die in an early age. Ein le banim, if he doesn't have children, mates bo le banim, he'll die without children. Lakach shana bishnei kraisai lo, therefore the Torah uses the same terminology twice in these two verses. Aridim yamusu, aridim yu, that they will die at a young age, or are they will be dead at a young age, meaning are aridim yamusu im yu bishas aveira, they will die in a young if he has children, then they'll die prematurely if they were there at the time of that he did this terrible act. If not, the punishment lo yu laif, he doesn't have children, kish yamusu lefi lefi shekeiv they will he won't have children when he dies because they will be he'll bury them alive bury them while he is still alive. Aridim yu, what does it mean they will be? So, im ein le banim bishas aveira, if he doesn't have children now at the time of the act, yu kol yamav kemish the rest of his life will be the same way, they will not be able to have any children. Verse 21. A man who takes a man who takes his brother's wife, nida hi, it is a repulsive act. Ervas achiv gila, it was a revealed he uncovered his brother's nakedness. Aridim yihiyu, they will die prematurely, they will remain without children. Rashi, nida hi, Over here, nida doesn't necessarily mean menstrual period like it sometimes means, but over here it means that this this actual act is something which is disgusted and should be banned. The rabbis explain this is teaching us that just like when a woman has her menstrual period, one is not allowed to be with her, so too in this case, it it compares the two cases and tells us the same way over there it was clear that they cannot be together. So too in this case they one should not be together as well. Verse 22, "You shall therefore watch all my statutes as all my laws. They are statutes as all my laws. They are statutes Verse 23, "You shall not go in the ways of the nations around you. You shall not go in the ways of the nations around you. You shall not go in the ways of the nations around you. You shall not go in the ways of the nations around you. You shall not go in the ways of the nations around you. You shall not go in the ways of the nations around you. You shall not go in the ways of the nations around you. You shall not go in the ways of the nations around you. You shall not go in the ways of the nations around you. 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One of them that only some of it was slaughtered that therefore it's not considered a kosher animal. What's the difference between a majority of the of the actual windpipe that was cut to how much only a half only by a thread. And you say what's the big deal? It's only a thread. Therefore God says no, this is where the difference comes because though the laws you say what's the little big deal a little bit here a little bit there. This is where this distinguishing comes that God said this is kosher this is not, this is pure, this is not. I should have dealt with the dummy lesser to make it prohibited on you. This is what the words mean to be impure. Verse 26. The holy nation and therefore you must be to me holy because because because I am holy I am God and I have distinguished you from all the people of the universe that you should be for me Rashi 26 If you distinguish yourselves meaning if you see yourselves as separate segregated from these terrible from these type of behaviors that you eat the only the things you're allowed to. You act in a way of purity. How do you act in your mind? If you love if not then you can join the other enemies of society as his friends. He used to say meaning she liyumer adam? How do we know that a person should not say, 'Nafshi kotzti b'vsa ater, I am disgusted by pig flesh. E af shiluvish kilayim, and therefore I don't eat it.' Or he says, 'Oh, I'm not able to wear garments that are mixed with wool and linen. They have the You know, I don't feel comfortable in them.' That's not what a person's meant to say. Aval, what he should say is, "Yomar, I should say, 'Afshi, I'd like to have it. I'm tempted by it. Ma'aseh, what should I do? The Avish b'Shamayim gozer alai that my Father in Heaven has decreed upon me I shouldn't have it.' How do I know one is supposed to say that? Talmud lomar, because it says in the verse, Va'avdil eschem min ha'amim, I've distinguished you from the nations le'yosri to be for me, she'teihavdilu mehem l'shmi that you should sanctify it for that's case that you yourselves should say, 'I am segregating myself for the sake of God.' Poresh min ha'aveira, a person says, 'I will explicitly separate myself from doing something wrong. Why? L'kabel ol malchus Shamayim, to accept the subservience of God.' Technically, I would want to do it, but because God told me, that's why I don't do it. Accepting upon yourself the yoke of Heaven. Recognize the subservience that God gives us, that is part of the commitment of being holy and sanctifying oneself to God. Verse 27, v'isha isha, a man or a woman, near, and now he concludes with the punishment of the divining. V'isha isha ki yihyeh bahem ohr yed'oni, a man or woman who is a diviner, who speaks from their armpit or putting a stone under the putting a stone in their mouth of those kind of things, mos yumasu, they should be put to death, be'even yirgemuhu, some they should be stoned, damam bam, their blood is their own fault. Kan ne'emar bahem misah, here it says that what the punishment is, by liable of punishment by the Beis Din. U'l'ma'alah, previously in verse six it said kares that they will be cut off and that the punishment is in the hands of heaven. And therefore, one has to explain saying as follows, "A de mastra, if there are witnesses and warning to these individuals, then they must kill it and they'll be stoned and then it's done by the best then." Meizid below yesra, but if they did it uh a on purpose, advert- they did it, you know, knowingly and without any warning, then their punishment is in Karis being cut off and dying prematurely. Mishiki gasam, if they did it inadvertently, chatas, then they have to bring a sin offering. V'chein b'chol m'chayevei misas, so too all of the times that we find that the Torah says that they are liable of the death penalty, she number them Karis that it also says about them that they will be cut off and die prematurely. Meaning, if there was witnesses and warning, then they will have the liable of the capital punishment that the best then the rabbinic court would enact on them. If there was no witnesses of warning, but they did it uh knowingly and wantingly, then they would be getting Karis, which God would punish them that they die prematurely. If they did it inadvertently, then they would have to bring a sin offering. This concludes the Torah reading of Acharei Mos and Kedoshim.