Vayikra (Leviticus) Chapter 17

8You must also say to them: ‘Regarding anyone of the House of Israel or of the converts who dwell among them who offers up an ascent-offering or any other sacrifice outside the Tabernacle precincts,   ח וַֽאֲלֵהֶ֣ם תֹּאמַ֔ר אִ֥ישׁ אִישׁ֙ מִבֵּ֣ית יִשְׂרָאֵ֔ל וּמִן־הַגֵּ֖ר אֲשֶׁר־יָג֣וּר בְּתוֹכָ֑ם אֲשֶׁר־יַֽעֲלֶ֥ה עֹלָ֖ה אוֹ־זָֽבַח:
אֲשֶׁר־יַֽעֲלֶה עֹלָה - Who offers up an ascent-offering. This verse is written to render liable one who burns up limbs of a sacrifice outside the Courtyard just like one who slaughters a sacrifice outside the Courtyard, that if one slaughtered an animal outside and another offered it up, both are liable.   אֲשֶׁר־יַֽעֲלֶה עֹלָה.  לְחַיֵּב עַל הַמַּקְטִיר אֵבָרִים בַּחוּץ כְּשׁוֹחֵט בַּחוּץ, שֶׁאִם שָׁחַט אֶחָד וְהֶעֱלָה חֲבֵרוֹ שְׁנֵיהֶם חַיָּבִין (זבחים ק"ו):
9instead of bringing it to the entrance to the Tent of Meeting to make it into a sacrifice to God, that man will be cut off from his people.   טוְאֶל־פֶּ֜תַח אֹ֤הֶל מוֹעֵד֙ לֹ֣א יְבִיאֶ֔נּוּ לַֽעֲשׂ֥וֹת אֹת֖וֹ לַֽיהוָֹ֑ה וְנִכְרַ֛ת הָאִ֥ישׁ הַה֖וּא מֵֽעַמָּֽיו:
וְנִכְרַת - Will be cut off - i.e., his offspring will be cut off and his own days will be cut off.   וְנִכְרַת.  זַרְעוֹ נִכְרָת וְיָמָיו נִכְרָתִין:
10Regarding anyone of the House of Israel or of the converts who reside among them who consumes any blood, I will set My attention upon the individual who consumes the blood, and I will cut him off from among his people.   יוְאִ֨ישׁ אִ֜ישׁ מִבֵּ֣ית יִשְׂרָאֵ֗ל וּמִן־הַגֵּר֙ הַגָּ֣ר בְּתוֹכָ֔ם אֲשֶׁ֥ר יֹאכַ֖ל כָּל־דָּ֑ם וְנָֽתַתִּ֣י פָנַ֗י בַּנֶּ֨פֶשׁ֙ הָֽאֹכֶ֣לֶת אֶת־הַדָּ֔ם וְהִכְרַתִּ֥י אֹתָ֖הּ מִקֶּ֥רֶב עַמָּֽהּ:
כָּל־דָּם - Any blood. Since it says: “only the blood…can atone for the soul,” 1 I might think that he is only liable for the blood of consecrated animals. Scripture therefore states: “any blood.”   כָּל־דָּם.  לְפִי שֶׁנֶּאֱמַר "בַּנֶּפֶשׁ יְכַפֵּר", יָכוֹל לֹא יְהֵא חַיָּב אֶלָּא עַל דַּם הַמֻּקְדָּשִׁים, תַּלְמוּד לוֹמָר "כָּל דָּם":
וְנָֽתַתִּי פָנַי - (lit.) I will set My face - means here: My attention; i.e., I will turn away from all My other occupations and occupy Myself only with him.   וְנָֽתַתִּי פָנַי.  פְּנַאי שֶׁלִּי — פּוֹנֶה אֲנִי מִכָּל עֲסָקַי וְעוֹסֵק בּוֹ (ספרא):
11This is because the presence of the soul in the flesh of any creature is dependent upon the presence of the blood in its body. I have therefore given its blood to you to be placed upon the Altar to atone for your souls, for it is only the blood of a sacrificed animal that can atone for the soul of its owner.   יאכִּי־נֶ֣פֶשׁ הַבָּשָׂר֘ בַּדָּ֣ם הִוא֒ וַֽאֲנִ֞י נְתַתִּ֤יו לָכֶם֙ עַל־הַמִּזְבֵּ֔חַ לְכַפֵּ֖ר עַל־נַפְשֹֽׁתֵיכֶ֑ם כִּֽי־הַדָּ֥ם ה֖וּא בַּנֶּ֥פֶשׁ יְכַפֵּֽר:
כִּי־נֶפֶשׁ הַבָּשָׂר - Because the soul in the flesh - of every creature is dependent on its blood, and therefore I have given it to you to atone for a person’s soul: Let the soul of the sacrifice come and atone for the soul of its owner.   כִּי־נֶפֶשׁ הַבָּשָׂר.  שֶׁל כָּל בְּרִיָּה בַּדָּם הִיא תְלוּיָה, וּלְפִיכָךְ נְתַתִּיו (עַל הַמִּזְבֵּחַ) לְכַפֵּר עַל נֶפֶשׁ הָאָדָם — תָּבֹא נֶפֶשׁ וּתְכַפֵּר עַל הַנֶּפֶשׁ:
12Therefore, I say to the Israelites: None of you may consume blood. The convert who dwells among you may not consume blood either.   יבעַל־כֵּ֤ן אָמַ֨רְתִּי֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל כָּל־נֶ֥פֶשׁ מִכֶּ֖ם לֹא־תֹ֣אכַל דָּ֑ם וְהַגֵּ֛ר הַגָּ֥ר בְּתֽוֹכְכֶ֖ם לֹא־יֹ֥אכַל דָּֽם:
כָּל־נֶפֶשׁ מִכֶּם - None of you. The wording implies that adults must take care that minors also not consume blood.   כָּל־נֶפֶשׁ מִכֶּם.  לְהַזְהִיר גְּדוֹלִים עַל הַקְּטַנִּים:
13If any one of the Israelites or of the converts who reside among them traps a wild animal or fowl that is permissible for consumption, when he sheds its blood, he must cover it with dust.   יגוְאִ֨ישׁ אִ֜ישׁ מִבְּנֵ֣י יִשְׂרָאֵ֗ל וּמִן־הַגֵּר֙ הַגָּ֣ר בְּתוֹכָ֔ם אֲשֶׁ֨ר יָצ֜וּד צֵ֥יד חַיָּ֛ה אוֹ־ע֖וֹף אֲשֶׁ֣ר יֵֽאָכֵ֑ל וְשָׁפַךְ֙ אֶת־דָּמ֔וֹ וְכִסָּ֖הוּ בֶּֽעָפָֽר:
אֲשֶׁר יָצוּד - Who traps. From these words, I only know that this law applies to game. From where do I know that it applies also to domesticated fowl, such as geese and chickens? From the fact that Scripture states צֵיד (“a trapped entity”), which includes any type of fowl – whether it must be hunted or was raised in captivity. If so, why does it say: “who traps”? To tell us that one should properly eat meat only as if through such preparation, i.e., only occasionally.   אֲשֶׁר יָצוּד.  אֵין לִי אֶלָּא צַיִד, אֲוָזִין וְתַרְנְגוֹלִין מִנַּיִן? תַּלְמוּד לוֹמָר "צֵיד" מִכָּל מָקוֹם; אִם כֵּן לָמָּה נֶאֱמַר "אֲשֶׁר יָצוּד"? שֶׁלֹּא יֹאכַל בָּשָׂר אֶלָּא בַּהַזְמָנָה הַזֹּאת (חולין פ"ד):
אֲשֶׁר יֵֽאָכֵל - (lit.) Which may be eaten. This excludes spiritually defiled animals, i.e., of a species unfit for consumption.   אֲשֶׁר יֵֽאָכֵל.  פְּרָט לִטְמֵאִים (שם פ"ה):
14This is because, concerning the soul of all flesh, it is the blood of the flesh that represents the flesh’s soul. I therefore said to the Israelites: You must not consume the blood of flesh, for the soul of any flesh is its blood. All who consume it will be cut off.   ידכִּי־נֶ֣פֶשׁ כָּל־בָּשָׂ֗ר דָּמ֣וֹ בְנַפְשׁוֹ֘ הוּא֒ וָֽאֹמַר֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל דַּ֥ם כָּל־בָּשָׂ֖ר לֹ֣א תֹאכֵ֑לוּ כִּ֣י נֶ֤פֶשׁ כָּל־בָּשָׂר֙ דָּמ֣וֹ הִ֔וא כָּל־אֹֽכְלָ֖יו יִכָּרֵֽת:
דָּמוֹ בְנַפְשׁוֹ הוּא - (lit.) Its blood is in its soul - means: its blood represents its soul because its soul depends on it.   דָּמוֹ בְנַפְשׁוֹ הוּא.  דָּמוֹ הוּא לוֹ בִּמְקוֹם הַנֶּפֶשׁ, שֶׁהַנֶּפֶשׁ תְּלוּיָה בוֹ:
כִּי־נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ הוּא - For the soul of any flesh is its blood - i.e., the soul is the blood. דָּם and בָּשָׂר are masculine nouns; נֶפֶשׁ is a feminine noun.   כִּי נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ הִוא.  הַנֶּפֶשׁ הִיא הַדָּם. דָּם וּבָשָׂר לְשׁוֹן זָכָר, נֶפֶשׁ לְשׁוֹן נְקֵבָה:
15Any person, whether a native Israelite or a convert, who eats the carcass of any fowl that can become forbidden on account of suffering from a fatal defect must immerse his garments and immerse himself in the water of a mikveh, and will remain ritually defiled until nightfall, when he will become rid of this defilement.   טווְכָל־נֶ֗פֶשׁ אֲשֶׁ֨ר תֹּאכַ֤ל נְבֵלָה֙ וּטְרֵפָ֔ה בָּֽאֶזְרָ֖ח וּבַגֵּ֑ר וְכִבֶּ֨ס בְּגָדָ֜יו וְרָחַ֥ץ בַּמַּ֛יִם וְטָמֵ֥א עַד־הָעֶ֖רֶב וְטָהֵֽר:
אֲשֶׁר תֹּאכַל נְבֵלָה וּטְרֵפָה - (lit.) Who eats a carcass or a fatally mauled animal. Scripture is speaking about the carcass of a fowl of a spiritually undefiled species, which can impart ritual defilement only when it is swallowed in the throat, and it teaches you here that it imparts ritual defilement when eaten, but does not impart ritual defilement by contact. “Suffering from a fatal defect” is stated here only in order to be expounded, and so we have learned: 2 I might think that the carcass of a species of fowl unfit for consumption also imparts ritual defilement when swallowed in the throat; Scripture therefore states “suffering from a fatal defect,” implying that this law applies only to a species for which the law of a fatal defect applies. This excludes a fowl unfit for consumption, for which the law of a fatal defect does not apply, as it is already intrinsically forbidden and cannot become forbidden through another cause.   אֲשֶׁר תֹּאכַל נְבֵלָה וּטְרֵפָה.  בְּנִבְלַת עוֹף טָהוֹר דִּבֵּר הַכָּתוּב, שֶׁאֵין לָהּ טֻמְאָה אֶלָּא בְשָׁעָה שֶׁנִּבְלַעַת בְּבֵית הַבְּלִיעָה, וְלִמֶּדְךָ כָּאן שֶׁמְּטַמְּאָה בַאֲכִילָתָהּ (וְאֵינָהּ מְטַמְּאָה בְמַגָּע); וּטְרֵפָה הָאֲמוּרָה כָּאן לֹא נִכְתַּב אֶלָּא לִדְרֹשׁ, וְכֵן שָׁנִינוּ: יָכוֹל תְּהֵא נִבְלַת עוֹף טָמֵא מְטַמְּאָה בְּבֵית הַבְּלִיעָה, תַּלְמוּד לוֹמָר טְרֵפָה — מִי שֶׁיֵּשׁ בְּמִינוֹ טְרֵפָה, יָצָא עוֹף טָמֵא שֶׁאֵין בְּמִינוֹ טְרֵפָה (ספרא; זבחים ע'):
16If he does not immerse his garments or immerse his flesh, he will bear the consequences of his sin.’”   טזוְאִם֙ לֹ֣א יְכַבֵּ֔ס וּבְשָׂר֖וֹ לֹ֣א יִרְחָ֑ץ וְנָשָׂ֖א עֲו‍ֹנֽוֹ:
וְנָשָׂא עונו - He will bear his sin. If he eats consecrated food or enters the Sanctuary, he is liable for this ritual defilement just as for doing so in all other states of ritual defilement.   וְנָשָׂא עונו.  אִם יֹאכַל קֹדֶשׁ אוֹ יִכָּנֵס לַמִּקְדָּשׁ חַיָּב עַל טֻמְאָה זוֹ כְּכָל שְׁאָר טֻמְאוֹת (ספרא):
וּבְשָׂרוֹ לֹא יִרְחָץ וְנָשָׂא עונו - If he does not immerse his flesh, he will bear his sin - i.e., for doing so before immersing his flesh, he incurs the penalty of excision, but for doing so only without washing his garments, he is punishable only by lashes.   וּבְשָׂרוֹ לֹא יִרְחָץ וְנָשָׂא עונו.  עַל רְחִיצַת גּוּפוֹ עָנוּשׁ כָּרֵת וְעַל כִּבּוּס בְּגָדִים בְּמַלְקוּת (שם):

Vayikra (Leviticus) Chapter 18

1God spoke to Moses, saying:   אוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2“Speak to the Israelites, and say to them: ‘I am God, your God.   בדַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם:
אֲנִי ה' אֱלֹֽהֵיכֶֽם - I am God, your God - i.e., I am the One who said at Sinai: “I am God, your God,” 3 and you accepted upon yourselves My kingship. Now accept My decrees, even those you may find difficult to understand. Rabbi Yehudah HaNasi said: It was clearly known to Him that ultimately, in the time of Ezra, forbidden carnal relations would cause a rift among them. He therefore came upon them from the start with a decree: “I am God, your God” – unlike usual cases, in which these words are stated after the command – in order to tell them: Be aware who is decreeing this upon you: a judge who can exact retribution and can be trusted to pay reward.   אֲנִי ה' אֱלֹֽהֵיכֶֽם.  אֲנִי הוּא שֶׁאָמַרְתִּי בְסִינַי אָנֹכִי ה' אֱלֹהֶיךָ וְקִבַּלְתֶּם עֲלֵיכֶם מַלְכוּתִי, מֵעַתָּה קַבְּלוּ גְזֵרוֹתָי; רַבִּי אוֹמֵר גָּלוּי וְיָדוּעַ לְפָנָיו שֶׁסּוֹפָן לִנָּתֵק בַּעֲרָיוֹת בִּימֵי עֶזְרָא, לְפִיכָךְ בָּא עֲלֵיהֶם בִּגְזֵרָה אני ה' אלהיכם — דְּעוּ מִי גוֹזֵר עֲלֵיכֶם, דַּיָּן לִפָּרַע וְנֶאֱמָן לְשַׁלֵּם שָׂכָר (עי' ספרא):
3You must not imitate the practices of Egypt, where you dwelt, and you must not imitate the practices of Canaan, to which I am bringing you. Moreover, you must not follow their social conventions.   גכְּמַֽעֲשֵׂ֧ה אֶֽרֶץ־מִצְרַ֛יִם אֲשֶׁ֥ר יְשַׁבְתֶּם־בָּ֖הּ לֹ֣א תַֽעֲשׂ֑וּ וּכְמַֽעֲשֵׂ֣ה אֶֽרֶץ־כְּנַ֡עַן אֲשֶׁ֣ר אֲנִי֩ מֵבִ֨יא אֶתְכֶ֥ם שָׁ֨מָּ֨ה לֹ֣א תַֽעֲשׂ֔וּ וּבְחֻקֹּֽתֵיהֶ֖ם לֹ֥א תֵלֵֽכוּ:
כְּמַֽעֲשֵׂה אֶֽרֶץ־מִצְרַיִם - (lit.) Like the practices of Egypt. This tells us that the deeds of the Egyptians and the Canaanites were more debased than those of all other nations, and the place where the Israelites dwelt was the most debased of all.   כְּמַֽעֲשֵׂה אֶֽרֶץ־מִצְרַיִם.  מַגִּיד שֶׁמַּעֲשֵׂיהֶם שֶׁל מִצְרִיִּים וְשֶׁל כְּנַעֲנִיִּים מְקֻלְקָלִים מִכָּל הָאֻמּוֹת, וְאוֹתוֹ מָקוֹם שֶׁיָּשְׁבוּ בוֹ יִשְׂרָאֵל מְקֻלְקָל מִן הַכֹּל:
אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה - To which I am bringing you. This additional phrase tells us that those nations whom the Israelites conquered were the most debased of all.   אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה.  מַגִּיד שֶׁאוֹתָן עֲמָמִין שֶׁכִּבְּשׁוּ יִשְֹרָאֵל מְקֻלְקָלִים מִכֻּלָּם (שם):
וּבְחֻקֹּֽתֵיהֶם לֹא תֵלֵֽכוּ - (lit.) You must not follow their rules. What did Scripture leave unsaid that it needed to add this phrase? It is only added to refer to their customs, the things that have become fixed as their way of life, such as theaters and stadiums. Rabbi Meir said: It refers to such superstitious practices that our sages enumerated as “ways of the Amorites.”   וּבְחֻקֹּֽתֵיהֶם לֹא תֵלֵֽכוּ.  מַה הִנִּיחַ הַכָּתוּב שֶׁלֹּא אָמַר? אֶלָּא אֵלּוּ נִימוֹסוֹת שֶׁלָּהֶן — דְּבָרִים הַחֲקוּקִין לָהֶם — כְּגוֹן טַרְטִיָּאוֹת וְאִצְטַדִיָּאוֹת, רַבִּי מֵאִיר אוֹמֵר, אֵלּוּ דַּרְכֵי הָאֱמוֹרִי שֶׁמָּנוּ חֲכָמִים (שם):
4Rather, you must perform My ordinances and safeguard My rules, to pursue them. I am God, your God.   דאֶת־מִשְׁפָּטַ֧י תַּֽעֲשׂ֛וּ וְאֶת־חֻקֹּתַ֥י תִּשְׁמְר֖וּ לָלֶ֣כֶת בָּהֶ֑ם אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם:
אֶת־מִשְׁפָּטַי תַּֽעֲשׂוּ - You must perform My ordinances. This refers to matters ordained in the Torah with reason, that even were they not stated, it would be proper to state them.   אֶת־מִשְׁפָּטַי תַּֽעֲשׂוּ.  אֵלּוּ דְּבָרִים הָאֲמוּרִים בַּתּוֹרָה בְּמִשְׁפָּט, שֶׁאִלּוּ לֹא נֶאֶמְרוּ הָיוּ כְדַאי לְאָמְרָן:
וְאֶת־חֻקֹּתַי תִּשְׁמְרוּ - And safeguard My rules. This refers to matters that are decrees of the King, about which the evil inclination objects: “Why should we observe them?” and about which the nations of the world also object, such as the prohibitions of eating swine, wearing garments made of a mixture of wool and linen, and that the purification water of the red cow causes one to be rid of ritual defilement. It therefore says: “I am God” – I have decreed these rules upon you, and you have no right to exempt yourselves from obeying them.   וְאֶת־חֻקֹּתַי תִּשְׁמְרוּ.  דְּבָרִים שֶׁהֵן גְּזֵרַת הַמֶּלֶךְ, שֶׁיֵּצֶר הָרַע מֵשִׁיב עֲלֵיהֶם לָמָּה לָנוּ לְשָׁמְרָן? וְאֻמּוֹת הָעוֹלָם מְשִׁיבִין עֲלֵיהֶם, כְּגוֹן אֲכִילַת חֲזִיר וּלְבִישַׁת שַׁעַטְנֵז וְטָהֳרַת מֵי חַטָּאת, לְכָךְ נֶאֱמַר אני ה', גָּזַרְתִּי עֲלֵיכֶם, אֵי אַתָּה רַשַּׁאי לִפָּטֵר (יומא ס"ז):
לָלֶכֶת בָּהֶם - (lit.) To follow them - i.e., do not leave their company. This means that you must not say: “I have thoroughly learned Jewish wisdom; I will now go and study the wisdom of the nations.”   לָלֶכֶת בָּהֶם.  אַל תִּפָּטֵר מִתּוֹכָם, שֶׁלֹּא תֹאמַר לָמַדְתִּי חָכְמַת יִשְׂרָאֵל אֵלֵךְ וְאֶלְמַד חָכְמַת הָאֻמּוֹת (ספרא):
5You must safeguard My rules and My ordinances, all of which a person must do in order to live, by them, eternally. I am God.   הוּשְׁמַרְתֶּ֤ם אֶת־חֻקֹּתַי֙ וְאֶת־מִשְׁפָּטַ֔י אֲשֶׁ֨ר יַֽעֲשֶׂ֥ה אֹתָ֛ם הָֽאָדָ֖ם וָחַ֣י בָּהֶ֑ם אֲנִ֖י יְהוָֹֽה:
וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וגו' - You must safeguard My rules… This additional verse includes other details implied in this passage that Scripture did not state explicitly. Another explanation: It is written to apply both “safeguarding” (i.e., study) and “performing” (practical application) for rules, and “safeguarding” and “performing” for ordinances, for the previous verse applied only “performing” for ordinances and “safeguarding” for rules.   וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וגו'.  לְרַבּוֹת שְׁאָר דִּקְדּוּקֵי הַפָּרָשָׁה, שֶׁלֹּא פֵּרֵט הַכָּתוּב בָּהֶם; דָּבָר אַחֵר לִתֵּן שְׁמִירָה וַעֲשִׂיָּה לַחֻקִּים וּשְׁמִירָה וַעֲשִׂיָּה לַמִּשְׁפָּטִים, לְפִי שֶׁלֹּא נָתַן אֶלָּא עֲשִׂיָּה לַמִּשְׁפָּטִים וּשְׁמִירָה לַחֻקִּים (ספרא):
וָחַי בָּהֶם - In order to live, by them - in the World to Come, for were you to say that it means in this world, this cannot be, for he will ultimately die.   וָחַי בָּהֶם.  לָעוֹלָם הַבָּא, שֶׁאִם תֹּאמַר בָּעוֹלָם הַזֶּה וַהֲלֹא סוֹפוֹ הוּא מֵת (שם):
אֲנִי ה' - I am God - who can be trusted to pay reward.   אֲנִי ה'.  נֶאֱמָן לְשַׁלֵּם שָׂכָר (שם):
6No man may come near to any of his close relatives, to “uncover their nakedness.” I am God.   ואִ֥ישׁ אִישׁ֙ אֶל־כָּל־שְׁאֵ֣ר בְּשָׂר֔וֹ לֹ֥א תִקְרְב֖וּ לְגַלּ֣וֹת עֶרְוָ֑ה אֲנִ֖י יְהוָֹֽה:
לֹא תִקְרְבוּ - (lit.) You (plural) may not come near. For the following reason it is stated in the plural: to apply the prohibition on the female as well as the male.   לֹא תִקְרְבוּ.  לְהַזְהִיר הַנְּקֵבָה כַּזָּכָר, לְכָךְ נֶאֱמַר לְשׁוֹן רַבִּים:
אֲנִי ה' - I am God - who is trustworthy to pay reward.   אֲנִי ה'.  נֶאֱמָן לְשַׁלֵּם שָׂכָר:
7You must not “uncover the nakedness” of your father nor “uncover the nakedness” of your mother. She is your mother; you must not “uncover her nakedness.”   זעֶרְוַ֥ת אָבִ֛יךָ וְעֶרְוַ֥ת אִמְּךָ֖ לֹ֣א תְגַלֵּ֑ה אִמְּךָ֣ הִ֔וא לֹ֥א תְגַלֶּ֖ה עֶרְוָתָֽהּ:
עֶרְוַת אָבִיךָ - The nakedness of your father. This refers to your father’s wife. Or, you might think, perhaps it should be understood in its literal meaning. In order to preclude this, it says here: “the nakedness of your father,” and it says elsewhere: “he has uncovered his father’s nakedness” 4 – just as there, it refers to his father’s wife, so here also, it refers to his father’s wife.   עֶרְוַת אָבִיךָ.  זוֹ אֵשֶׁת אָבִיךָ, אוֹ אֵינוֹ אֶלָּא כְמַשְׁמָעוֹ? נֶאֱמַר כָּאן עֶרְוַת אָבִיךָ וְנֶאֱמַר לְהַלָּן עֶרְוַת אָבִיו גִּלָּה, מַה לְּהַלָּן אֵשֶׁת אָבִיו אַף כָּאן אֵשֶׁת אָבִיו (סנהדרין נ"ד):
וְעֶרְוַת אִמְּךָ - Nor the nakedness of your mother. This includes his mother who is not his father’s wife.   וְעֶרְוַת אִמְּךָ.  לְהָבִיא אִמּוֹ שֶׁאֵינָהּ אֵשֶׁת אָבִיו (שם):
8You must not “uncover the nakedness” of your father’s wife; it is your father’s “nakedness.”   חעֶרְוַ֥ת אֵֽשֶׁת־אָבִ֖יךָ לֹ֣א תְגַלֵּ֑ה עֶרְוַ֥ת אָבִ֖יךָ הִֽוא:
עֶרְוַת אֵֽשֶׁת־אָבִיךָ - The nakedness of your father’s wife. This is written to include a prohibition even after the father’s death.   עֶרְוַת אֵֽשֶׁת־אָבִיךָ.  לְרַבּוֹת אַחַר מִיתָה (שם):
9Regarding the “nakedness” of your sister—your father’s daughter or your mother’s daughter, whether she was born in the home or she was born outside—you must not “uncover their nakedness.”   טעֶרְוַ֨ת אֲחֽוֹתְךָ֤ בַת־אָבִ֨יךָ֙ א֣וֹ בַת־אִמֶּ֔ךָ מוֹלֶ֣דֶת בַּ֔יִת א֖וֹ מוֹלֶ֣דֶת ח֑וּץ לֹ֥א תְגַלֶּ֖ה עֶרְוָתָֽן:
בַת־אָבִיךָ - Your father’s daughter. Even the daughter of a woman raped by his father is hereby implied.   בַת־אָבִיךָ.  אַף בַּת אֲנוּסָה בְמַשְׁמָע:
מוֹלֶדֶת בַּיִת אוֹ מוֹלֶדֶת חוּץ - Whether she was born in the home or she was born outside - i.e., whether we say to your father: “Keep her mother as your wife” or whether we tell him: “Have her mother leave your home,” such as when she was born of a forbidden union or a netinah (i.e., a woman descended from the Gibeonites).   מוֹלֶדֶת בַּיִת אוֹ מוֹלֶדֶת חוּץ.  בֵּין שֶׁאוֹמְרִים לוֹ לְאָבִיךָ קַיֵּם אֶת אִמָּהּ, וּבֵין שֶׁאוֹמְרִים לוֹ הוֹצֵא אֶת אִמָּהּ, כְּגוֹן מַמְזֶרֶת אוֹ נְתִינָה (יבמות כ"ג):
10Regarding the “nakedness” of your son’s daughter or your daughter’s daughter, you must not “uncover their nakedness,” for they are your own “nakedness.”   יעֶרְוַ֤ת בַּת־בִּנְךָ֙ א֣וֹ בַת־בִּתְּךָ֔ לֹ֥א תְגַלֶּ֖ה עֶרְוָתָ֑ן כִּ֥י עֶרְוָֽתְךָ֖ הֵֽנָּה:
עֶרְוַת בַּת־בִּנְךָ וגו' - The nakedness of your son’s daughter. The daughter referred to here by Scripture means one born to a woman raped by him, whereas the law regarding his daughter and the daughter of his daughter by his wife we learn from: “You must not uncover the nakedness of a woman and her daughter,” 5 which applies whether she is her daughter by him or she is her daughter by another man.   עֶרְוַת בַּת־בִּנְךָ וגו'.  בְּבִתּוֹ מֵאֲנוּסָתוֹ הַכָּתוּב מְדַבֵּר, וּבִתּוֹ וּבַת בִּתּוֹ מֵאִשְׁתּוֹ אָנוּ לְמֵדִין מֵ"עֶרְוַת אִשָּׁה וּבִתָּהּ", שֶׁנֶּאֱמַר בָּהֶן "לֹא תְגַלֵּה", בֵּין שֶׁהִיא מִמֶּנּוּ וּבֵין שֶׁהִיא מֵאִישׁ אַחֵר (שם כב):
עֶרְוַת בַּת־בִּנְךָ - The nakedness of your son’s daughter. It follows a fortiori that your daughter by rape is forbidden. However, because we cannot derive a prohibition by an a fortiori argument, our sages derived it by analogy in Tractate Yevamot. 6   עֶרְוַת בַּת־בִּנְךָ.  קַל וָחֹמֶר לְבִתְּךָ, אֶלָּא לְפִי שֶׁאֵין מַזְהִירִין מִן הַדִּין, לְמָדוּהָ מִגְּזֵרָה שָׁוָה בְּמַסֶּכֶת יְבָמוֹת (דף ג'):
11Regarding the “nakedness” of your father’s wife’s daughter born to your father, she is your sister, whose “nakedness” you must not “uncover.”   יאעֶרְוַ֨ת בַּת־אֵשֶׁ֤ת אָבִ֨יךָ֙ מוֹלֶ֣דֶת אָבִ֔יךָ אֲחֽוֹתְךָ֖ הִ֑וא לֹ֥א תְגַלֶּ֖ה עֶרְוָתָֽהּ:
עֶרְוַת בַּת־אֵשֶׁת אָבִיךָ - The nakedness of your father’s wife’s daughter. This teaches us that he is not liable for relations with his sister born of a Canaanite bondwoman or a non-Jewess. It therefore says: “your father’s wife’s daughter” – born of a woman with whom marriage can take effect.   עֶרְוַת בַּת־אֵשֶׁת אָבִיךָ.  לִמֵּד שֶׁאֵינוֹ חַיָּב עַל אֲחוֹתוֹ מִשִּׁפְחָה וְנָכְרִית, לְכָךְ נֶאֱמַר "בַּת אֵשֶׁת אָבִיךָ" — בִּרְאוּיָה לְקִדּוּשִׁין (שם כ"ג):
12You must not “uncover the nakedness” of your father’s sister; she is the close relative of your father.   יבעֶרְוַ֥ת אֲחֽוֹת־אָבִ֖יךָ לֹ֣א תְגַלֵּ֑ה שְׁאֵ֥ר אָבִ֖יךָ הִֽוא:
13You must not “uncover the nakedness” of your mother’s sister, for she is the close relative of your mother.   יגעֶרְוַ֥ת אֲחֽוֹת־אִמְּךָ֖ לֹ֣א תְגַלֵּ֑ה כִּֽי־שְׁאֵ֥ר אִמְּךָ֖ הִֽוא:
14You must not “uncover the nakedness” of your father’s brother—you must not “approach” his wife; she is your aunt.   ידעֶרְוַ֥ת אֲחִֽי־אָבִ֖יךָ לֹ֣א תְגַלֵּ֑ה אֶל־אִשְׁתּוֹ֙ לֹ֣א תִקְרָ֔ב דֹּדָֽתְךָ֖ הִֽוא:
עֶרְוַת אֲחִֽי־אָבִיךָ לֹא תְגַלֵּה - You must not uncover the nakedness of your father’s brother - and what is “his nakedness”? – “You must not approach his wife.”   עֶרְוַת אֲחִֽי־אָבִיךָ לֹא תְגַלֵּה.  וּמַה הִיא עֶרְוָתוֹ? אל אשתו לא תקרב:
15You must not “uncover the nakedness” of your daughter-in-law. She is your son’s wife; you must not “uncover her nakedness.”   טועֶרְוַ֥ת כַּלָּֽתְךָ֖ לֹ֣א תְגַלֵּ֑ה אֵ֤שֶׁת בִּנְךָ֙ הִ֔וא לֹ֥א תְגַלֶּ֖ה עֶרְוָתָֽהּ:
אֵשֶׁת בִּנְךָ - She is your son’s wife. This extra phrase indicates that I stated this prohibition only when your son has a legal marriage with her. This excludes a woman raped by him, a Canaanite bondwoman, and a non-Jewess.   אֵשֶׁת בִּנְךָ.  לֹא אָמַרְתִּי אֶלָּא בְּשֶׁיֵּשׁ לְבִנְךָ אִישׁוּת בָּהּ, פְּרָט לַאֲנוּסָה וְשִׁפְחָה וְנָכְרִית (עי' ספרא):
16You must not “uncover the nakedness” of your brother’s wife; it is your brother’s “nakedness.”   טזעֶרְוַ֥ת אֵֽשֶׁת־אָחִ֖יךָ לֹ֣א תְגַלֵּ֑ה עֶרְוַ֥ת אָחִ֖יךָ הִֽוא:
17You must not “uncover the nakedness” of a woman and her daughter. You must not take in marriage her son’s daughter or her daughter’s daughter, to “uncover her nakedness.” They are close relatives; it is the counsel of your evil inclination.   יזעֶרְוַ֥ת אִשָּׁ֛ה וּבִתָּ֖הּ לֹ֣א תְגַלֵּ֑ה אֶת־בַּת־בְּנָ֞הּ וְאֶת־בַּת־בִּתָּ֗הּ לֹ֤א תִקַּח֙ לְגַלּ֣וֹת עֶרְוָתָ֔הּ שַֽׁאֲרָ֥ה הֵ֖נָּה זִמָּ֥ה הִֽוא:
עֶרְוַת אִשָּׁה וּבִתָּהּ - The nakedness of a woman and her daughter. Scripture forbids only the second one as a result of the first one’s legal marriage to him. It therefore says further: לֹא תִקַּח “you must not take,” which denotes קִיחָה “legal acquisition.” Similarly, when detailing the punishment for this prohibition, “a man who takes (יִקַּח) a woman and her mother,” 7 the term קח, implying legal acquisition, is used. If, however, he raped a woman, he is permitted to marry her daughter by someone else.   עֶרְוַת אִשָּׁה וּבִתָּהּ.  לֹא אָסַר הַכָּתוּב אֶלָּא עַל יְדֵי נִשּׂוּאֵי הָרִאשׁוֹנָה, לְכָךְ נֶאֱמַר לֹא "תִקַּח" — לְשׁוֹן קִיחָה, וְכֵן לְעִנְיַן הָעֹנֶשׁ, אֲשֶׁר "יִקַּח" אֶת אִשָּׁה וְאֶת אִמָּה — לְשׁוֹן קִיחָה, אֲבָל אָנַס אִשָּׁה מֻתָּר לִשָּׂא בִּתָּהּ (יבמות צ"ז):
שַֽׁאֲרָה הֵנָּה - They are close relatives - i.e., they are related to each other.   שַֽׁאֲרָה הֵנָּה.  קְרוֹבוֹת זוֹ לָזוֹ:
זִמָּה - means a plan, as Onkelos translates it: עֵצַת חִטְאִין “a sinful scheme,” which your evil inclination advises you to commit.   זִמָּה.  עֵצָה, כְּתַרְגּוּמוֹ עֲצַת חֶטְאִין, שֶׁיִּצְרְךָ יוֹעֶצְךָ לַחֲטֹא:
18You must not take a woman and her sister in marriage—thus making them rivals—to “uncover the nakedness” of one upon the other in her lifetime.   יחוְאִשָּׁ֥ה אֶל־אֲחֹתָ֖הּ לֹ֣א תִקָּ֑ח לִצְרֹ֗ר לְגַלּ֧וֹת עֶרְוָתָ֛הּ עָלֶ֖יהָ בְּחַיֶּֽיהָ:
אֶל־אֲחֹתָהּ - (lit.) To her sister - i.e., both of them together.   אֶל־אֲחֹתָהּ.  שְׁתֵּיהֶן כְּאַחַת (קידושין נ'):
לִצְרֹר - This is related to צָרָה “rival wife,” thus meaning “to make them rival wives to each other.”   לִצְרֹר.  לְשׁוֹן צָרָה — לַעֲשׂוֹת אֶת זוֹ צָרָה לָזוֹ:
בְּחַיֶּֽיהָ - In her lifetime. This teaches you that even if he divorced his wife, he may not marry her sister as long as his ex-wife is alive.   בְּחַיֶּֽיהָ.  לִמֶּדְךָ שֶׁאִם גֵרְשָׁהּ לֹא יִשָּׂא אֶת אֲחוֹתָהּ כָּל זְמַן שֶׁהִיא בַחַיִּים (יבמות ח'):
19You must not approach a woman during her period of menstrual separation in order to “uncover her nakedness,” on account of her ritual defilement.   יטוְאֶל־אִשָּׁ֖ה בְּנִדַּ֣ת טֻמְאָתָ֑הּ לֹ֣א תִקְרַ֔ב לְגַלּ֖וֹת עֶרְוָתָֽהּ:
20You must not lie carnally with your neighbor’s wife, causing yourself to become spiritually defiled by her.   כוְאֶל־אֵ֨שֶׁת֙ עֲמִ֣יתְךָ֔ לֹֽא־תִתֵּ֥ן שְׁכָבְתְּךָ֖ לְזָ֑רַע לְטָמְאָה־בָֽהּ:
21You must not give any of your offspring in order to pass the child through the fire set up for the deity Molech. You must not profane the Name of your God; I am God.   כאוּמִזַּרְעֲךָ֥ לֹֽא־תִתֵּ֖ן לְהַֽעֲבִ֣יר לַמֹּ֑לֶךְ וְלֹ֧א תְחַלֵּ֛ל אֶת־שֵׁ֥ם אֱלֹהֶ֖יךָ אֲנִ֥י יְהוָֹֽה:
לַמֹּלֶךְ - For Molech. This is a pagan deity called Molech, whose form of worship was as follows: The person hands over his child to the priests of the idol, two large fires are made, and they pass the child on foot through the two pyres of fire.   לַמֹּלֶךְ.  עֲבוֹדָה זָרָה הִיא שֶׁשְּׁמָהּ מֹלֶךְ, וְזוֹ הִיא עֲבוֹדָתָהּ, שֶׁמּוֹסֵר בְּנוֹ לַכּוֹמְרִים וְעוֹשִׂין שְׁתֵּי מְדוּרוֹת גְּדוֹלוֹת וּמַעֲבִירִין אֶת הַבֵּן בְּרַגְלָיו בֵּין שְׁתֵּי מְדוּרוֹת הָאֵשׁ (סנהדרין ס"ד):
לֹֽא־תִתֵּן - You must not give. This refers to handing him over to the priests.   לֹֽא־תִתֵּן.  זוֹ הִיא מְסִירָתוֹ לַכּוֹמְרִים:
לְהַֽעֲבִיר לַמֹּלֶךְ - (lit.) To have pass through to Molech. This refers to passing the child through the fire.   לְהַֽעֲבִיר לַמֹּלֶךְ.  זוֹ הַעֲבָרַת הָאֵשׁ: