[I AM THE LORD YOUR GOD.] The meaning of this verse is, on this condition¹ I will be your God.

footnotes: ¹ Keeping God’s ordinances (v. 4).

NEITHER SHALL YE WALK IN THEIR STATUTES.². A person should not habituate himself to walk in this way³ to the point where it becomes a statute for him.⁴

footnotes: ² Hebrew, chukkotehem ³ The way of the Canaanites. I.E. interprets statutes as referring to the practices of the Canaanites because verses 27 and 28 make it clear that the practices enumerated in our chapter refer to Canaanite mores. ⁴ It becomes his second nature.

However, after the doings of the land of Egypt refers to their ordinances.⁵ Mine ordinances (mishpatai)⁶ shall ye do (v. 4) is proof of this. The latter refers to the ordinances recorded in the Book of the Covenant,⁷ which is set forth in the Torah portion that opens with Now these are the ordinances (mishpatim) (Ex. 21:1).⁸

footnotes: ⁵ Their laws. ⁶ Not those of the Egyptians. ⁷ See Ex. 24:7. The Book of the Covenant was given to Israel three months after the Exodus. ⁸ I.E. interprets our verse as follows: Do not follow the laws of Egypt where you lived, nor the practices of the land of Canaan where I will bring you.

I AM THE LORD YOUR GOD. I will then be your God.⁹

footnotes: ⁹ If you do not follow the laws of Egypt, nor the practices of the land of Canaan.

The reason Scripture states, Ye shall therefore keep My statutes, and Mine ordinances (v. 5) is to make it clear that they are a source of life in both worlds¹⁰ to those who observe them. God will give eternal life to the person who understands their secret. He will never die.¹¹ Scripture, as I have explained, therefore reads, I am the Lord your God.

footnotes: ¹⁰ This world and the world to come. ¹¹ His soul shall live on after the death of the body.

NONE OF YOU. Ish ish¹² (none of you) means each and every man. Since Scripture does not mention the house of Israel,¹³ we learn that we are not permitted to allow the stranger to practice in our country any of the abominations mentioned, so that he does not defile the land.

footnotes: ¹² Literally, man, man. ¹³ In our verse.

ANY THAT IS NEAR OF KIN TO HIM. She’er¹⁴ (near) is a general term for all those with whom one is prohibited to engage in sexual relations. Scripture then goes into detail.¹⁵ Rabbi Aaron Ha-Kohen¹⁶ says that the reference is to the emission of semen in vain.¹⁷

footnotes: ¹⁴ Hebrew, flesh, that is, one’s flesh, i.e., one’s near relative. ¹⁵ And lists the people with whom one may not have sexual intercourse. ¹⁶ A Gaon in Pumpaditha, author of a commentary on the Torah. Rabbi Hai Gaon was his student. ¹⁷ According to Rabbi Aaron Ha-Kohen our verse does not speak of sexual intercourse but deals with approaching a near relative and uncovering her nakedness for the purpose of obtaining sexual pleasure (ejaculation).

NONE OF YOU SHALL APPROACH. Approach is a euphemism for lying with.¹⁸ Similarly And I approached the prophetess (Is. 8:3).¹⁹ Our verse is close to come not near a woman (Ex. 19:15).²⁰

footnotes: ¹⁸ Engaging in sexual intercourse. ¹⁹ The meaning of which is, I had intercourse with the prophetess. ²⁰ The meaning of which is, do not have intercourse with a woman.

NAKEDNESS. Ervah (nakedness) refers to something unseemly which is exposed and has to be covered.

The meaning of I am the Lord is that God loves the one who separates himself to serve God and to obey his word. What happened at Mount Sinai is proof.²¹ The first man is proof.²² This is the secret of man.²³ 10; 12. Since the inclination of the heart of man is like that of beasts, it was not possible to prohibit all women.²⁴ Note, Scripture prohibited all women that are found around a person at all times.²⁵ I will reveal to you a hidden and sealed secret in the Torah portion When thou goest forth in camp against thine enemies (Deut. 23:10).²⁶ 3:64, “The female relatives whom a man may not marry…as a rule…(being) constantly together with him in his house; they would easily listen to him, and do what he desires; they are near at hand, and he would have no difficulty in procuring them” (Friedlander translation, p. 376). Observe, whoever defiles himself is distanced from God, from receiving God.²⁷ Scripture therefore mentions, I am the Lord.

footnotes: ²¹ Before the revelation Israel had to separate themselves from sexual relations and sanctify themselves. See Ex. 19:15. ²² According to I.E., Adam experienced sexual desire only after eating from the tree of knowledge. See I.E. on Gen. 3:6 (Vol. 1, p. 67). He was expelled from the presence of the Lord because of his lust. ²³ Man is to separate himself from the pleasures of this world and serve God. See the introduction to Vol. 4. Also, see Yesod Mora ²⁴ Since people have sexual desire, the Torah did not prohibit it. It limited it. ²⁵ If Scripture had permitted close relatives, then a person would indulge in sexual intercourse at all times. ²⁶ See I.E. on Deut. 23:10. So too Maimonides, Guide ²⁷ God can only be received when a person is in a state of purity. God turns away from those who are defiled. See Deut. 23:15.

THE NAKEDNESS OF THY FATHER. Scripture begins²⁸ with the father, who precedes the son.²⁹ Scripture states that anyone who is closely related to his father or mother³⁰ is prohibited. Note, the nakedness of the mother is the one that is mentioned first.³¹ The nakedness of the father’s wife, who is not the mother, follows. Then comes the sister, who is the daughter of his father or the daughter of his mother.

footnotes: ²⁸ The list of those with whom one is not permitted to engage in sexual intercourse. ²⁹ Scripture begins the list of those with whom one is not allowed to engage in sexual intercourse with those related to one’s closest male relative. ³⁰ Literally, of the nakedness of the father or the nakedness of the mother. ³¹ For she is the most closely related female.

BORN AT HOME. Who was born in accordance with the laws of the house of Israel following the first and second stage of marriage.³² and nusu’in. During the first stage the bride still lives with her parents. In the second step she moves into her husbands house. Today the two stages are combined.

footnotes: ³² A Jewish marriage is effectuated in two stages, erusin

BORN ABROAD. Unconventionally.³³ Some say that born at home is similar to were born upon Joseph’s knees (Gen. 50:23).³⁴ means were brought up in Joseph’s house. It means she grew up with you in the same house. It is possible that born abroad means she is in a different place and a different city and grew up away from you, outside of your father’s house. Scripture next mentions thy son’s daughter (v. 10).³⁵

footnotes: ³³ Out of wedlock. ³⁴ According to I.E., were brought up on Joseph’s knees ³⁵ After mentioning those closest to one’s father, his wives, and his daughters, it mentions those close to one’s son.

THE NAKEDNESS OF THY FATHER’S WIFE’S DAUGHTER. There are those who say that this refers to a sister from a father and mother.³⁶ We know³⁷ that the one who sleeps with a sister from a father and mother violates two negative laws.³⁸ There are those who say that our verse was written for emphasis.³⁹ The Sadducees⁴⁰ say that thy father’s wife’s daughter does not refer to the daughter of one’s mother. They explain that begotten of thy father means whom your father raised. Our verse deals with an instance in which the father took a woman who had a small daughter. They say the same thing regarding Tamar.⁴¹ Their proof is, for he will not withhold me from thee (II Sam. 13:13).⁴² She thus was not begotten by David. Now since the transmitters of tradition said that the daughter of your father’s wife is permitted, we have no need to answer those who invent things in their hearts. It is possible that “the daughter of thy father’s wife” refers to a daughter⁴³ resulting from a rape.⁴⁴

footnotes: ³⁶ While verse 9 speaks of a sister from one’s father or one’s mother. Hence our verse is not redundant. ³⁷ From this verse; i.e., we learn from this verse. ³⁸ He transgresses the law prohibiting intercourse with the daughter of one’s father (v. 9) and the law forbidding intercourse with the daughter of the wife of one’s father. ³⁹ It repeats what is written in verse 9 to emphasize that one is not to sleep with one’s sister. ⁴⁰ The Karaites. ⁴¹ Tamar was the daughter of David. She was raped by her brother Amnon. See II Sam. 13:1-22. According to the Karaites, Tamar was not actually David’s daughter. She was his stepdaughter. When David married her mother she was already grown. According to the Karaites, Scripture only prohibits a stepsister that grew up in one’s home. Hence it was permitted for Amnon to take her in marriage, ⁴² If she were his real sister, she would not have said this to Amnon. ⁴³ Of one’s father. ⁴⁴ While verse 9 speak of a sister born in wedlock. Hence our verse is not redundant.

The word she’er (kin⁴⁵) and basar (kin)⁴⁶ are close in meaning.

footnotes: ⁴⁵ Literally, flesh. ⁴⁶ Literally, flesh.

SHE IS THINE AUNT. She is considered as your aunt.⁴⁷ Similarly “Behold Hanamel, my uncle.”⁴⁸. 38 reads: in the presence of Hanamel mine uncle (Jer. 32:6). Be that as it may, I.E.’s point is that Hanamel was not Jeremiah’s uncle. He was the son of Jeremiah’s uncle. Nevertheless, Scripture refers to him as his uncle. Now what will those who rely on the Torah alone for the commandments⁴⁹ do? For Scripture does not prohibit the wife of the brother of one’s mother, and not the mother of one’s father, or the mother of one’s mother.⁵⁰ We therefore need tradition. It is possible that the reason that Scripture did not mention that the wife of one’s mother’s brother is prohibited is that we learn this from the prohibition of the wife of the father’s brother. The prohibition of the wife of one’s brother is mentioned in the Torah (Lev. 19:3) portion Ye shall be holy. Also, the reason that those whom I mentioned⁵¹ are not listed in Scripture is that the Torah speaks of that which is prevalent.⁵²

footnotes: ⁴⁷ For she is the wife of your uncle. ⁴⁸ There is no such verse. The reference appears to be to Jer. 32:7, Behold Hanamel, the son of Shallum thine uncle. Vat. Ebr ⁴⁹ The Karaites. ⁵⁰ They are prohibited by Rabbinic dictate. However, the Karaites, who do not accept Rabbinic tradition, have no basis for prohibiting these women. ⁵¹ The mother of one’s father and the mother of one’s mother. ⁵² Sexual intercourse with grandparents is extremely rare.

THOU SHALT NOT UNCOVER THE NAKEDNESS OF THY BROTHER’S WIFE. This is explained in the Torah portion If brethren dwell together (Deut. 25:5).

To the one who asks why didn’t Scripture mention a daughter, [I reply] that the daughter is stated in Thou shalt not uncover the nakedness of a woman and her daughter (Lev. 18:17), whether or not it is his daughter, for once he has slept with the mother the daughter is prohibited.

THEY ARE NEAR KINSWOMEN. She’er (kin) and sha’arah (kinswomen) are two nouns. If the alef of sha’arah were not a guttural, it would be quiescent like the lamed of salmah (raiment) (Ex. 22:8).⁵³ of sha’arah were not a guttural, it would have been vocalized with a sheva na, rather than with a chataf pattach.

footnotes: ⁵³ I.E.’s point is, if the alef

TO BE A RIVAL. Li-tzeror (to be a rival) is related to the word tzaratah (her rival) in And her rival vexed her (I Sam. 1:6). Note, Scripture does not mention in the Torah portion Ye shall be holy (Lev. 19:2)⁵⁴ lists those with whom one is not permitted to have sexual intercourse and the punishment for violating these prohibitions. the punishment for sleeping with two sisters, and it does not mention the punishment for sleeping with the daughter of one’s son and with the daughter of one’s daughter.⁵⁵ The one who says that Rachel and Leah⁵⁶ were not sisters⁵⁷ errs. His proof is, for all these abominations… (Lev. 18:27).⁵⁸ However, this is not a rigorous proof. There are those who answer the one who asks, how could God punish for something He did not warn against,⁵⁹ by saying the sons of Noah were warned about these sexual offenses. Others say⁶⁰ that even though Scripture makes a general statement, for all these abominations…, the reference is not to all these abominations but to most of them.⁶¹ You will learn my opinion⁶² in the Torah portion And Moses went (Deut. 31:1).⁶³

footnotes: ⁵⁴ The Torah portion Ye shall be holy ⁵⁵ I.E. notes this. However, he does not explain why. ⁵⁶ Two sisters whom Jacob married. ⁵⁷ Hence Jacob was permitted to marry them. ⁵⁸ Marrying two sisters is thus an abomination. Jacob would not commit an abominable act. ⁵⁹ Verses 27 and 28 tells us that the Canaanites were punished for practicing the sexual acts that the Torah prohibits. Hence the question arose from the anonymous commentator quoted by I.E. ⁶⁰ In reply to the problem raised by Jacob marrying two sisters. ⁶¹ The phrase does not include two sisters. Thus marrying two sisters is not an abomination. The law prohibiting two sisters did not apply to Jacob, who lived before the Torah was given to Israel. ⁶² Regarding why Jacob was permitted to marry two sisters. ⁶³ See I.E. on Deut. 31:16 and the notes thereto (Vol. 4, p. 227).

One who sleeps with a menstruating woman is considered to have slept with a woman whose nakedness one is prohibited from uncovering.⁶⁴ (illegitimate).

footnotes: ⁶⁴ Even though the prohibition to have intercourse with her is limited to the time of her menses and the child born from such an act is not considered a mamzer

WITH THY NEIGHBOR’S WIFE. This excludes the captive woman.⁶⁵ There are those who say that she⁶⁶ was previously prohibited. Those whose sexual craving⁶⁷ overcame the intelligence of their heart erred in explaining the meaning of le-zara⁶⁸ (carnally).⁶⁹ We know that sexual intercourse is divided into three groups. One, to be fruitful and multiply⁷⁰ and not to satisfy lust. Two, to relieve the fullness of the body.⁷¹ 3:2, “He will…not engage in sexual intercourse whenever he lusts, but only when he knows that he has to ejaculate for reasons of health.” Three, for the purpose of lust, which is similar to the lust of an animal.⁷² Now since Scripture says le-zara (carnally), the meaning of which is even for seed,⁷³ a married woman is prohibited by a very severe prohibition.⁷⁴ And thou shalt not give any of thy seed to set them apart to Molech (v. 21) is proof.⁷⁵ (for seed) means for the purpose of children, for the word seed in verse 21 definitely applies to children. Scripture adds to defile thyself with her to let us know that the one who touches her will not be cleansed; he will be defiled forever. This verse⁷⁶ does not at all prohibit a non-Jewish woman.⁷⁷. 38 reads: This verse (verse 21) prohibits all non-Jewish women. There is no argument from the captive woman,⁷⁸ for she converts to Judaism.

footnotes: ⁶⁵ See Deut. 21:10-14. ⁶⁶ Our verse does not deal with a non-Jewish woman, for a non-Jewish woman is prohibited to an Israelite whether she is married or not. However, a Jewish woman is prohibited to an Israelite only if she is married. Thus “thy neighbor’s wife” does not stand in contrast to a married captive woman but in contrast to an unmarried Jewish woman (Filwarg). For other interpretations see Rabbi Samuel Zarza, Krinsky, and Weiser. ⁶⁷ Literally, lust of their inclination. ⁶⁸ Literally, to give seed. ⁶⁹ These commentators read our verse as follows: You shall not lie with your neighbor’s wife for the purpose of seed that is to impregnate her. ⁷⁰ For reproduction. ⁷¹ For release of sexual tension. So too Maimonides, M.T. Hilkhot De’ot ⁷² For pure sexual pleasure. ⁷³ I.E. renders our verse: You shall not lie with your neighbor’s wife even for the purpose of producing seed (children), that is, to impregnate her. ⁷⁴ For a married woman is prohibited even if the adultery is not committed for the purpose of sexual lust. ⁷⁵ That le-zara ⁷⁶ Verse 21. ⁷⁷ According to this interpretation verse 21 prohibits intercourse with a non-Jewish woman, who will offer her children to Molech (Weiser). See I.E. on Lev. 21:2. Other non-Jewish women are not included in this verse. Vat. Ebr ⁷⁸ That one may marry non-Jewish women, for the captive woman is not Jewish and yet an Israelite may marry her.

TO MOLECH. Molech is the name of an image. The rabbis interpreted Molech as a general term for all⁷⁹ whom a person accepts as a king over him.⁸⁰ (king). It is possible that Molech is the abomination of the Ammonites.⁸¹

footnotes: ⁷⁹ Any idol. ⁸⁰ For the word Molech is connected to the word melekh ⁸¹ God of the Ammonites.

The word le-ha’avir (to set apart) is to burn, for that was the way Molech was worshipped. Some say that they used to pass⁸² (to set apart) literally means to pass over. their sons over the fire. Some lived and some died. In view of the fact that the verse does not mention fire, some explained le-ha’avir lamolekh (to set apart to Molech) as meaning to cause to pass over from the Torah of God to another religion.⁸³ You will defile the Lord who is known as your God⁸⁴ when you give from the holy seed to Molech. The Gaon says that fornication has eight levels.⁸⁵ The most severe is intercourse with a beast of another species; afterwards comes the male, the entire gender of which is prohibited; afterwards comes the nakedness of the father’s wife and her companions,⁸⁶ which are prohibited at all times. I will not dwell on this, for what purpose is there to these words since Scripture says, concerning all of them, even the souls that do them shall be cut off (v. 29).

footnotes: ⁸² The word le-ha’avir ⁸³ Our verse literally reads: You shall not give any of your seed to cause them to pass over to Molech. ⁸⁴ Literally, the Lord who is called over you that He is your God. ⁸⁵ See I.E. on Ex. 20:13 (Vol. 2, p. 430). ⁸⁶ Other women who are similarly prohibited.

WITH MANKIND. Since we find, Behold, I lay yester-night with my father (Gen. 19:34), we see that the prohibition⁸⁷. applies to the one who lay and the one who is lain with.⁸⁸. Rabbi Hannanel, of blessed memory, says that there are those in whose body a female genitalia is newly formed.⁸⁹ However, this is impossible according to the laws of nature.⁹⁰ There are those who say that the reference is to an androgynous person. All this pain was caused by the fact that Scripture employs the plural mishkeve ishah (as with womankind).⁹¹ is “intercourses of a woman.” Intercourses is plural. It implies more than one type of intercourse, i.e., anal and vaginal intercourse. There is an individual opinion⁹². 55a. that mishkeve ishah refers to two types of intercourse.⁹³ I believe that the precept is to be taken literally.⁹⁴ The men of sound wisdom⁹⁵ also applied the death penalty to those who performed this act.⁹⁶ 83b. Scripture employed respectable language in saying [thou shalt not lie].⁹⁷ is a euphemism for intercourse. Compare, thou shalt not approach (v. 14).⁹⁸ is a euphemism for intercourse. Now, since the male was created to make⁹⁹ and the female to be made,¹⁰⁰ Scripture notes that one should not reverse the words of God. There is a type of laying whose aim is to emit semen.¹⁰¹ literally means layings of. I.E.’s point is that mishkeve here refers to laying down for the purpose of pouring seed; i.e., it is a euphemism for intercourse. Hence Scripture employs the term mishkeve which is a plural.¹⁰² (Krinsky). It is unfit to dwell at length on this.

footnotes: ⁸⁷ Thou shalt not lie ⁸⁸ For Lot’s daughter was lain with and yet she said, Behold, I lay yesternight with my father ⁸⁹ According to Rabbi Hannanel our verse speaks of anal intercourse and vaginal intercourse with a man who has an artificial vagina. ⁹⁰ Scripture would not prohibit something which does not normally exist. ⁹¹ The literal meaning of mishkeve ishah ⁹² In the Talmud. See San ⁹³ Vaginal and anal. This interpretation explains our verse as follows: You shall not sleep with a man by employing one of the two types of intercourse that one employs when having intercourse with a woman. In other words, do not engage in anal intercourse with a male. ⁹⁴ The reference in our verse is to anal intercourse. ⁹⁵ The rabbis. ⁹⁶ See Yevamot ⁹⁷ Lie ⁹⁸ Approach ⁹⁹ To penetrate the woman and thus impregnate her. ¹⁰⁰ To be penetrated and impregnated. ¹⁰¹ The term mishkeve ¹⁰² Both partners in the homosexual act emit semen. Hence the plural mishkeve

Scripture states it is abomination, for it is an abomination to a holy soul even by the laws of nature.¹⁰³

footnotes: ¹⁰³ It is not only prohibited by the Torah, it is unnatural.

I have already explained the word shekhovtekha (lie carnally).¹⁰⁴ It is possible that the word shekhovtekha¹⁰⁵ is derived from shekhivah (lying), for the emission of semen comes along with lying.¹⁰⁶ As Scripture states to defile thyself with her (v. 20) with regard to a married woman, it similarly says so with regard to a beast.

footnotes: ¹⁰⁴ See I.E. on verse 20. ¹⁰⁵ Literally, your laying. ¹⁰⁶ Hence laying is a euphemism for ejaculation.

AND…ANY BEAST. A female beast.

BEFORE A BEAST. A male beast.

TO LIE DOWN THERETO.¹⁰⁷ (to lie her down) i.e., to have intercourse with her. Le-rivah reverts to the beast, for the woman is the one who is penetrated.¹⁰⁸ literally means to lie her down, i.e., to have intercourse with her. Hence I.E.’s interpretation. The word rivah (lie down) is related to the word arba’ah (four).¹⁰⁹

footnotes: ¹⁰⁷ Hebrew, le-rivah ¹⁰⁸ Le-rivah ¹⁰⁹ An animals lies down on all fours.

IT IS PERVERSION. The grammarians say that the word tevel (perversion) comes from a double root.¹¹⁰. Compare, temes (melteth)¹¹¹. in which melteth and passeth away (Ps. 58:9). The tav of tevel is superfluous.¹¹² They say that tevel means destruction.¹¹³ There are those who say that the word mabbul (flood) is related to it.¹¹⁴ means destruction. However, the word mabbul is most likely related to the word balal (confound) in the Lord did there confound the language of all the earth (Gen. 11:9). This is the general rule: Scripture prohibits all kinds of women with which it is possible for a person to be alone;¹¹⁵ a married woman, a non-Jewish woman,¹¹⁶. 38 quoted in note 77. and those with whom intercourse cannot result in children,¹¹⁷ for a kind cannot reproduce except with its own kind and with those like its kind.

footnotes: ¹¹⁰ Its root is bet, lamed, lamed ¹¹¹ Whose root is mem, samekh, samekh ¹¹² It has no translatable meaning. It is a form letter. ¹¹³ The seed is destroyed, for conception cannot result. ¹¹⁴ According to this interpretation mabbul ¹¹⁵ Close relatives. See I.E. on verse 6. ¹¹⁶ This comment seems to satisfy the reading in Vat. Ebr ¹¹⁷ Bestiality.

DEFILE NOT YE YOURSELVES. The tet of tittamme’u (defile ye yourselves) has a dagesh to compensate for the swallowed¹¹⁸ tav of the hitpa’el.¹¹⁹ is a hitpa’el. The dagesh does not compensate for the nun of the nifal.¹²⁰ is not a nifal imperfect. The dagesh in the mem of tittamme’u, which is there according to the rules of grammar, is proof of this.¹²¹ is not placed in the middle root letter in the nifal imperfect It is in the hitpa’el. Observe, Scripture notes that each one of these acts defiles the soul.

footnotes: ¹¹⁸ Missing. ¹¹⁹ Tittamme’u ¹²⁰ In other words, tittamme’u ¹²¹ A dagesh

WHICH I CAST OUT FROM BEFORE YOU. It means, from the Holy Land, dead or expelled.¹²²

footnotes: ¹²² The nations of Canaan either were killed or fled from the land.

AND THE LAND VOMITED OUT HER INHABITANTS. Whatever a person regurgitates is despised in his eyes, and he will not take it back.

YE THEREFORE SHALL KEEP MY STATUTES. The very ones that I enumerated¹²³ shall be prohibited to you.

footnotes: ¹²³ In this chapter.

AND MINE ORDINANCES. You shall execute the judgment which I will command, upon the one who violates any of these. The reason that and shall not do any of these abominations is written a second time¹²⁴ is to include the stranger, for this precept¹²⁵. applies equally to the native and to the stranger who dwells in the Land of Israel. If you have any intelligence¹²⁶ you can understand why in past days Jacob took two sisters in Haran and later Amram took his aunt in Egypt, and they were not defiled through them.¹²⁷

footnotes: ¹²⁴ God had already told Israel not to follow Canaanite practices in verse 3. Why then repeat the same idea in our verse? ¹²⁵ Not do any of these abominations ¹²⁶ Literally, a heart. ¹²⁷ See I.E. on Deut. 31:16 and the notes thereto (Vol. 4, p. 227).

The meaning of for all these abominations ¹²⁸. (Lev. 18:27) is, you and your children shall know this so that you shall keep these precepts, and the land will be pure and the land will not regurgitate you.

footnotes: ¹²⁸ For all these abomination have the men of the land done…and the land…vomited out the nation that was before you

THESE. Ha-el (these) and ha-elleh (these) (v. 29) have one meaning. Compare, ha-hem (those) and ha-hemah (those). However, this is not the opinion of the Gaon.¹²⁹

footnotes: ¹²⁹ See I.E. on Gen. 19:8 (Vol. 1, p. 204).

AS IT VOMITED OUT. Ka’ah (vomited out) is a verb in the perfect. It is related to the word keyo (spew)¹³⁰. in Drink ye, and be drunken, and spew (Jer. 25:27), for the letters alef, heh, vav, yod interchange.¹³¹ of ka’ah is in place of a yod. The word eretz is found in the masculine.¹³² is masculine. Hence the noun eretz, which it governs, has to be masculine. Compare, netam aretz (the land burnt up)¹³³ is masculine. Hence the noun aretz, which it governs, is masculine. (Is. 9:18), and ve-lo nasa otam ha-aretz (and the land was not able to bear them)¹³⁴ is masculine. Hence the noun eretz, which it governs, is masculine. (Gen. 13:6).¹³⁵ is usually feminine. Hence I.E.’s comment. On the other hand, the word hiy (it)¹³⁶ might be missing.¹³⁷ is a feminine participle from the root kof, alef, heh, and eretz is feminine. Our verse should be interpreted as if it read, ka’asher hiy ka’ah (as it vomited out). In this case, ka’ah is similar to ba’ah (cometh) in cometh with the sheep (Gen. 29:6).¹³⁸ is a feminine participle from the root bet, alef, heh.

footnotes: ¹³⁰ From the root kof, yod, heh ¹³¹ The alef ¹³² Ka’ah ¹³³ Netam ¹³⁴ Nasa ¹³⁵ Eretz ¹³⁶ Literally, she. ¹³⁷ In this case, ka’ah ¹³⁸ For ba’ah

EVEN THE SOULS THAT DO THEM SHALL BE CUT OFF. If they do so in public you shall put them to death. If they do so in secret then I will cut them off.

THEREFORE SHALL YE KEEP MY CHARGE. This charge. The charge being not to do [any of these abominable practices].

The meaning of which were done before you is, a person shall not say, since the earlier ones did so, I will also do so.

I am the Lord your God is connected to My charge.¹³⁹, which precedes it. The thrust of our verse is, Therefore shall ye keep My charge, for I am the Lord your God. One who lacks intelligence¹⁴⁰ shall not ask,¹⁴¹ “Why this charge?”¹⁴² For I am the Lord your God. Do all that I command you.

footnotes: ¹³⁹ Not to that ye defile not yourselves therein ¹⁴⁰ Literally, an intelligent heart. ¹⁴¹ An intelligent person would not ask this question, for the prohibitions are based on reason. ¹⁴² What reason is there for this charge?