Levítico 20:5 Referencias del Talmud: Keritot, Jerusalem Talmud Sanhedrin, Jerusalem Talmud Sotah & Shevuot

WHEN ONE BLASPHEMES [THE LORD]. SERVES IDOLS, DEDICATES OF HIS CHILDREN TO MOLECH OR HAS A FAMILIAR SPIRIT, OR DESECRATES THE SABBATH;. WHEN AN UNCLEAN PERSON EATS OF SACRIFICIAL FOOD, OR WHEN ONE ENTERS THE PRECINCTS OF THE TEMPLE IN AN UNCLEAN STATE; WHEN ONE EATS HELEB, BLOOD, NOTHAR OR PIGGUL; WHEN ONE SLAUGHTERS OR OFFERS UP [A CONSECRATED ANIMAL] OUTSIDE [THE TEMPLE PRECINCTS];

HALAKHAH: “One who gives any of his descendants to the Moloch.” From where a warning not to give any of his descendants to the Moloch? Do not give any of your descendants to the Moloch²⁸⁸Lev. 18:21.. Extirpation from where? For he gave one of his descendants to the Moloch²⁸⁹Lev. 20:3and shall be extirpated²⁹⁰A wrong quote from Lev. 20:5. It should read: I shall extirpate him.. Punishment from where? Each one of the Children of Israel, or of the sojourner in Israel, who would give any of his descendants to the Moloch shall be made to die; the people of the Land shall smash him with stones²⁹¹Lev. 20:2.. Do not give any of your descendants, I could think that he was guilty if he handed over but did not make him pass²⁹²In the interpretation of the Talmudim, the child was handed over to the Moloch priests and then made to pass or be carried between two fires. It is not assumed that the child was burned since that would be murder which in itself is a capital crime and would obviate the discussion of the exact conditions which make Moloch worship a capital crime. In the Babli, 64b, it is assumed that there is one fire in a ditch and the Moloch worship requires to jump, not to walk, over the fire. This interpretation also is possible for the Yerushalmi.
The paragraphs have a parallel in the Babli, 64b, partially with different attributions.; the verse says: Do not give any of your descendants to pass through. I could think that he was guilty if he handed over and made him pass through but not for the Moloch; the verse says: Do not give any of your descendants to pass through for the Moloch²⁹³Since passing through (or jumping over) fire is characteristic for Moloch worship and not part of worship of Heaven, doing this for any other deity is forbidden foreign worship, subject to divine extirpation, but not a prosecutable capital crime.. I could think that he was guilty if he handed over and made him pass through for the Moloch but without fire; the verse says: among you, nobody should be found to make his son or his daughter pass through fire²⁹⁴Deut. 18:10. In the Moloch paragraphs in Lev., the nature of “passing through” is never spelled out; by the doctrine of invariability of lexemes it is only made definite in this quote. Sifra Qedošim Parašah 10(3).. Passing through, passing through as an equal cut²⁹⁵Cf. 3:10, Note 158.. Since “passing through” mentioned there is through fire, so “passing through” mentioned here also is through fire. You have to say that he is not guilty unless he handed over and made him pass through fire for the Moloch. Rebbi Nasa in the name of Rebbi Eleazar: He is guilty only if he hand him over to the priests, takes him, and makes him pass. What if he lets him walk normally? It was stated: one was drawing him and made him pass through. It was stated: if he made him walk through on his feet he is not prosecutable²⁹⁶Babli 64b. In neither Talmud is it totally clear whether father or priests make the child pass through or over the fire.. Rebbi Eleazar ben Rebbi Simeon declares him guilty. Whether for the Moloch or for any other foreign worship; Rebbi Eleazar ben Rebbi Simeon says, he is guilty only for the Moloch²⁹⁷Babli 64a., he is guilty only for his descendants. Rebbi Joḥanan said, Rebbi Eleazar ben Rebbi Simeon’s reason is from here: It shall not be found in you²⁹⁸The word בְּךָ in Deut. 18:10 is read as in you; this is interpreted to describe one’s bodily issue, the children., from your body you should not be found making pass through. I shall extirpate him … from among his people²⁹⁹A not quite correct quote from Lev. 20:5.. To include all other foreign worship for extirpation³⁰⁰In the Moloch paragraph Lev. 20:1–5 extirpation is mentioned twice, in vv. 3 and 5. One refers to Moloch worship; the other then must refer to any other worship using fire. Sifra Qedošim Parašah 10(15).. From where punishment? Of his descendants he gave to the Moloch²⁸⁹Lev. 20:3, death he shall be made to die²⁹¹Lev. 20:2., if he made him pass through himself. Does he not pass through on his feet? Because he made him pass through himself, but if he was drawing him and made him pass through, he is guilty. What does Rebbi Eleazar ben Rebbi Simeon mean, if he made him walk through on his feet he is not prosecutable? He has to make him pass through jumping.

In earlier times they required payment only from a person alone. But now they require payment from him and his family¹⁹⁵In the Tosephta, 15:7, this is combined with the verse Lev. 20:5, alluded to later. A court punishes only the criminal but God’s justice is against “that man (who sacrifices his children to the Moloch) and his family.” This proves that if the courts can no longer enforce biblical law, the Heavenly Court will enforce it in a much harsher way.. Rebbi Yose ben Rebbi Abun said in the name of Rav Ḥuna: In earlier times, for every trouble that came over the community they have a joyous occasion to make up for it¹⁹⁶The delivery from trouble was a festive occasion documented in Megillat Ta‘anit, the catalogue of days when fasting was forbidden. But now, in the words of the Tosephta (15:6): Rabban Simeon ben Gamliel says, for every trouble that comes over the community, the court disestablishes another joyous occasion.. But after the Synhedrion was abolished, song disappeared from wedding feasts. After both disappeared, ¹⁹⁷Thr. 5:15.“our heart’s joy stopped, our dance turned into mourning.” But what was the high court good for¹⁹⁸What is the connection between the disestablishment of Jewish criminal jurisdiction and the disappearance of the epithalamium from Jewish weddings? The rest of the paragraph has a close parallel in Tosephta 15:7.? But because it was said¹⁹⁹Lev. 20:4. It is implied that the real reason is the following v. 5. “if the people of the Land consistently turn away their eyes from that man when he is giving of his seed to the Moloch, not to kill him,” in any death they would choose²⁰⁰This gives the high court emergency powers to act as a secret, Vehmic, court in case the criminal is too powerful.. They gave a parable, to what can this be compared? To one who was a criminal in a town. They delivered him to the one wielding reeds, who jailed him, but he turned out to be stronger than the one wielding reeds. They delivered him to the one wielding sticks who hit him, but he turned out to be stronger than the one wielding sticks²⁰¹He might be the Roman lictor since the ruler mentioned is a Roman proconsul.. They delivered him to the wielder of leather straps who whipped him, but he turned out to be stronger than the wielder of leather straps. They delivered him to the ruler who hung him in the kiln²⁰²Greek κάμινος, ἡ, “oven, furnace, kiln.”. So the later troubles cause the earlier ones to be forgotten.