In regard to sexual crimes, as Yechezkel 23, 20, which compares the
Egyptians to horses, points out (M.L.).
156 In regard to
idolatry and sorcery, which the Israelites were specifically warned
against in Devorim 18, 9 (M.L.).
157 This is the import of
the emphasis of the phrase "in which you have lived" in describing
Egypt; why is that necessary, since it is known to everyone? The point
is that the particular province of Egypt in which they had settled
---Goshen---was most corrupt, and likewise for the phrase
describing the Land of Canaan "to which I am bringing you" (L.B.).
158 See previous note; Sifra Acharei, per. 13, 5--6.
159 All kinds of superstitious practices which are
discussed in Shabbos 67a-b, Sifra per. 13, 8, and Tosefta Shabbos,
chapter 7.
160 Matters of "natural law," which may be
derived by human reason, and which most of the human race would agree
upon, such as the prohibition of murder or stealing, etc.
161
Forbidden in 11, 7 above.
162 A mixture of wool and linen,
forbidden in 19, 19 below.
163 Water mingled with the ashes
of the Red Heifer, as described in Bemidbar 19, 5--9.
164
Yoma 67b.
165 Sifra Acharei, per. 13, 8.
166 Since it cannot be merely repetitious.
167
Since verse 4 states only that we must "fulfill" His laws, and
"keep" His statutes.
168 This must therefore refer to the
world beyond the grave.
169 That is, studying the Torah and
keeping its laws in one's memory (G.A., based on Rashi on 22, 31
below).
170 Otherwise, I might have thought that the use of
the expression {Hebrew Ref} , "each and every man," came to
exclude women from these prohibitions. (M., G.A.).
171 Rashi repeats this comment here in regard to keeping
one's distance from sexual crimes, to teach us that one who resists
temptation is rewarded for it as though he had performed a positive
command (M.).
172 In 20, 11.
173 This is clear
from the verse itself, which states: "A man who will lie with his
father's wife has uncovered his father's nakedness...."
174
Sanhedrin 54a.
175 Ibid. The classic cases are those when
his mother was either raped or seduced by his father, and they did not
marry (G.A.).
176 Ibid. Including also the instance in which
his father divorced his wife.
177 That is, when his sister's mother is a halachically
legitimate wife to his father.
178 When she is not a
halachically legitimate spouse, as Rashi proceeds to explain.
179
One born of an incestuous relationship for which the penalty is {Hebrew Ref} , dying at age fifty to sixty without descendants.
180
The daughter of a Givonite woman, see Yehoshua 9, 27, forbidden under
penalty of lashes; Yevomos 23a.
181 Verse 17 below. The
prohibition covers marrying a woman and her daughter, as Rashi notes
below; it makes no difference whether the woman and her daughter are
unrelated to him, or are his own relations or offspring.
182
Yevomos 22b.
183 Born of a woman he raped.
184
Born of a woman you yourself raped.
185 Specifically, a
kal vo-chomer. We might argue that if he is forbidden to marry his
son's daughter by a woman raped by his son, he is certainly forbidden
to marry his own daughter in a similar situation! Rashi here follows
Rovo in Sanhedrin 76a, and not Abaye, who in this case does derive the
prohibition by means of a kal vo-chomer; see M.
186 3a. The gezeroh shovoh involves the word
heinoh here and in verse 17.
187 Neither of which he
may marry.
188 Clearly, the subject of his prohibition
cannot be his father's legitimate daughter, since that was taken up in
verse 9 above, or his father's wife's daughter born of another
marriage, since she is no relation of his at all; all that remains is
what Rashi cites (M.L.).
189 The point of Rashi's comment
here is that we equate the two phrases
instead of distinguishing between them. One possibility which Rashi
implicitly rejects is to take the first half of this
verse literally, as prohibiting homosexual relations with his
uncle, so that one who engages in this abomination would transgress
both the general prohibition of homosexual relations and this
particular prohibition (G.A.).
190 Only then is she
forbidden to you; that is the import of "she is your son's
wife"---his legitimate spouse.
191 See Sifra
Acharei, per. 13, 15.
192 That is, he married the woman, and
now wishes to marry her daughter, but if he had relations with the
mother in an irregular way, the daughter is not necessary forbidden;
see Rashi's conclusion below.
193 In 20, 14 below, in the
section devoted to the punishments for the prohibitions listed here.
194 Yevomos 79a.
195 The root is {Hebrew Ref} , "to plan," as in
Devorim 19, 19 (M.).
196 That is, even if he marries
them simultaneously, and certainly if he marries the second after
having married the first. The word {Hebrew Ref} , "to" can replace
{Hebrew Ref} , "on" (as Rashi remarks Bereishis 20, 2 and
elsewhere), and "on" can have the additional meaning of "with" as
in Bereishis 28, 9 (S.C.)
197 A co-wife or rival who
competes for her husband's attention.
198 Yevamos 8b.
199 Sanhedrin 64a.
200 Literally, "to give."
201 Rashi thus explains the seeming redundancy in the
expression "to give to pass to Molech."
202 Yirmiyoh 10,
25.
203 Sifra, end of Kedoshim.
204 Sifra Acharei
Mos, per. 13, 20. Though Rashi already made this point in connection
with verse 6 above, here his comment relates to the punishment while
above it relates to the prohibition (G.A.). At any rate, the penalty of
{Hebrew Ref} mentioned here refers to death at age fifty to sixty
without surviving offspring.
205 Sifra Acharei Mos, per. 13, 22. That is,
that the Sages pass legislation to make people distance themselves even
further from even the possibility of violating these prohibitions.
206 As your G-d.
207 Because by violating these
prohibitions you cut yourselves off from any contact with My Divine
Nature (Maharik).
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