Commentaire sur Le Lévitique 18:29
כִּ֚י כָּל־אֲשֶׁ֣ר יַעֲשֶׂ֔ה מִכֹּ֥ל הַתּוֹעֵב֖וֹת הָאֵ֑לֶּה וְנִכְרְת֛וּ הַנְּפָשׁ֥וֹת הָעֹשֹׂ֖ת מִקֶּ֥רֶב עַמָּֽם׃
Car, quiconque aura commis une de toutes ces abominations, les personnes agissant ainsi seront retranchées du sein de leur peuple.
Rashi on Leviticus
העשת הנפשות EVEN THE SOULS THAT SHALL DO THEM [SHALL BE CUT OFF] — Both men and women are implied by the plural הנפשות (in contrast to the sing. יעשה in the beginning of the verse) (Sifra, Acharei Mot, Chapter 13 20).
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Ramban on Leviticus
AND THE SOULS THAT DO THEM SHALL BE CUT OFF FROM AMONG THEIR PEOPLE. “His offspring is cut off, and his [own] days are shortened.” This is Rashi’s language.445Above, 17:9. Now in the matters of excision mentioned in the Torah there are three different expressions. One is that which states, that man shall be cut off;446Ibid., Verses 4 and 9. This form of expression is found in connection with slaughtering or bringing offerings outside the Sanctuary Court. a second one is that which says, and the souls which do them shall be cut off,447In Verse 29 before us, in connection with forbidden sexual relationships. or that soul shall be cut off from before Me;448Further, 23:3 in connection with eating of the holy offerings in a state of impurity. It is also found as a punishment for eating forbidden fat (above, 7:25), blood (ibid., 17:10) etc. and a third form of expression is that which states, that soul shall utterly be cut off, his iniquity shall be upon him.449Numbers 15:31. In connection with idol worship and blasphemy. Now of a [a person doing work on] the Day of Atonement Scripture states, that soul will I destroy from among his people,450Further, 23:30. and on this the Rabbis commented in the Sifra:451Sifra. Emor 14:4. “Excision is mentioned in many places in Scripture. But I do not know what it is. Now that it says, and I will destroy,450Further, 23:30. it teaches that excision means ‘destruction’ [of the soul].”
The explanation of the subject is as follows. If someone eats forbidden fat or blood and he is [still] a righteous person whose merits outweigh [his sins], but he could not control his desire for it, and thus stumbled in this sin, his days will be shortened and he will die in his youth before reaching old age, which is sixty years,452“At sixty a man attains old age” (Aboth 5:24). but his soul is not destined for destruction;453For although in the case of eating forbidden fat or blood Scripture does state that soul shall be cut off (see Note 448 above), yet since the merits of this man outweigh his sins, his soul will not be destroyed. In other words, the punishment of destruction of the soul applies only if his sins outweigh his merits, as a result of his having eaten forbidden fat or blood, as explained further on in the text. rather, its portion will be in the World of Souls454See in Vol. II, p. 65, Note 12. in accordance with the person’s good deeds, since he was a righteous man, and he will also have a portion in the World to Come, which is the world after the resurrection. Of this case it is said, that man shall be cut off.446Ibid., Verses 4 and 9. This form of expression is found in connection with slaughtering or bringing offerings outside the Sanctuary Court. But [in the case of] one who, as a result of this grave sin, now has more sins [in gravity] than his merits, the punishment of excision for this weighty transgression affects the soul that sins after it is separated from the body, and it is cut off from life in the World of Souls.454See in Vol. II, p. 65, Note 12. It is with reference to those liable to this form of excision that Scripture alludes, in saying, that soul shall be cut off from before Me.448Further, 23:3 in connection with eating of the holy offerings in a state of impurity. It is also found as a punishment for eating forbidden fat (above, 7:25), blood (ibid., 17:10) etc. And it is further written [in this connection], that soul will I destroy from among his people.450Further, 23:30. These sinners do not suffer bodily excision [as is the case in the first type mentioned above], but may sometimes live to reach many days, even old age and hoary heads, as it is written, and there is a wicked man that prolongeth his life in his evil-doing.455Ecclesiastes 7:15. It is this which our Rabbis have said:456Rosh Hashanah 17 a. “But he whose sins outweigh his merits, including a non-Jew457“A Jew who sins with his body” is also mentioned there in the Talmud in this connection. But that is defined there as “the head (of him) that puts on no Tefilin (phylactery).” It may be that Ramban omitted mentioning this here, since his essential intention is to explain the types of excision mentioned in Scripture, which fit in with the example mentioned further on in the text, since the punishment for immorality is expressly stated even for the Canaanites. who sins with his body — and Rav Papa said that this refers to a particular sin, that is to say, one who commits incest with one of the forbidden relations — these descend to Gehenna and they are punished for twelve months; after twelve months their bodies are destroyed, and their souls burnt, and the winds scatter [their ashes] under the soles of the feet of the righteous etc.” And there is a still more stringent form of excision, where both the body is cut off [from life in this world] and the soul [even from life in the World to Come]. It is of this [third kind of excision mentioned above] that it is said, Because he hath despised the word of the Eternal, and hath broken His commandment, that soul ‘hikareith tikareith’ (shall be utterly cut off), his iniquity shall be upon him.449Numbers 15:31. In connection with idol worship and blasphemy. And the Rabbis interpreted it:458Shebuoth 13 a. “‘Hikareith’ (he shall be cut off) in this world; ‘tikareith’ (he shall be cut off) in the World to Come,” meaning to say that he shall die in his youth, and his life shall be as that of the depraved459Job 36:14. in that his soul will not share in the life after the resurrection and he will have no portion in the World to Come. This double expression of excision is not stated in the Torah except in matters of idolatry and blasphemy. Our Rabbis have further interpreted in Tractate Shebuoth:458Shebuoth 13 a. “Because he hath despised the word of the Eternal.449Numbers 15:31. In connection with idol worship and blasphemy. This refers to one who throws off the yoke, [i.e., he denies the essential principle of the religion], and perverts the sense of the Torah. And he hath broken His commandment. This is one who breaks the covenant of the flesh” [i.e., circumcision]. But this does not apply to all cases where excision is mentioned, it being explained there in the Gemara458Shebuoth 13 a. that the double expression of ‘hikareith tikareith’ (he shall utterly be cut off)449Numbers 15:31. In connection with idol worship and blasphemy. does not apply to all other people who are liable to excision by law of the Torah, except for those derived by interpretation of this verse; since this verse refers to a blasphemer and a worshipper of idols, and the Rabbis added by interpretations, those who deny the essential principle [of G-d’s existence], and those hardened wicked ones [mentioned above]. This is similar to that which is said of them in the tradition,460The Hebrew word is kabalah, and it is here used as a term referring to the books of the Scriptures which come after the Five Books of Moses, because they are words of “tradition” received from the prophets. for their worm shall not die, neither shall their fire be quenched.461Isaiah 66:24. These are the ones who are enumerated in the Mishnah462Sanhedrin 90 a. and in the Beraitha:463Tosephta, Sanhedrin Chapter 13. “And these are they that have no share in the World to Come.” And so also it appears, that not all those liable to excision are punishable by the death of their offspring, except for those where the word aririm (childless) is mentioned.464Further, 20:20-21. And it is possible that all forbidden [sexual] relationships have been likened to each other [in this respect of the punishment, namely death of the offspring], but in the case of other sins for which excision is incurred, such as for eating forbidden fat and blood, we do not have [this aspect of punishment].
Now Rabbi Abraham ibn Ezra commented:465Ibid., 23:30. “There is a difference between ‘v’ha’avad’ti’ (and I will destroy)450Further, 23:30. and ‘v’nichr’thah’ (it shall be cut off),448Further, 23:3 in connection with eating of the holy offerings in a state of impurity. It is also found as a punishment for eating forbidden fat (above, 7:25), blood (ibid., 17:10) etc. and I could not explain.” The learned scholar [Rabbi Abraham] thought that the soul that is “destroyed” is destroyed for ever, and the one that is “cut off” is denied life for a time, and yet doth G-d not take away life.466II Samuel 14:14.
Know and understand that the forms of excision mentioned with reference to the soul, constitute a great [source for] trust in the existence of souls after death, and the granting of reward in the World of Souls.454See in Vol. II, p. 65, Note 12. For in His saying, blessed be He, and that soul shall be cut off from among his people,467Numbers 15:30. or that soul shall be cut off from before Me448Further, 23:3 in connection with eating of the holy offerings in a state of impurity. It is also found as a punishment for eating forbidden fat (above, 7:25), blood (ibid., 17:10) etc. it denotes that the soul that sinneth468Ezekiel 18:20. shall be cut off in its iniquity, but other souls that did not sin, will exist before Him in the splendor on high. It is for this reason that He explains, that soul … its iniquity shall be upon it,469Numbers 15:31. for it is the sin that is in it which will cause it to be cut off. And the meaning of the matter is that the soul of man is the lamp of the Eternal,470Proverbs 20:27. which has been breathed into our nostrils471See Genesis 2:7. out of the mouth of the Most High,472Lamentations 3:38. and the spirit of G-d,473Job 33:4. as it is said, And He breathed into his nostrils the breath of life;471See Genesis 2:7. and so it remains in its [original] state and does not die [with the death of the body], for it is not a composite [of the four elements] so that it be subject to the law of existence and decomposition, as are all components. But the existence of the soul is fitting [for all time], living forever as do the Separate Intelligences.474Another name for “the angels.” See in Vol. II, p. 292, Note 313. Therefore Scripture did not need to state that as a reward for [fulfillment of] the commandments the soul will exist [after the death of the body, for it is self-understood that it will exist from a knowledge of the nature of the soul], but instead it states that as a punishment for sins, the soul will be desecrated and defiled, and become cut off from its proper existence. This is the sense of the expression kareth (cutting off) which the Torah uses, intimating that it is like a branch cut off from the tree, from the roots of which it derives its nourishment. It is this which our Rabbis have said:475Sifre Shelach, 112. “From among his people450Further, 23:30. — but his people are in peace.” For the cutting off of the soul that sinneth,468Ezekiel 18:20. proves the existence of all other souls that do not sin, these being his people [mentioned in the verse] which are in peace. And we have already explained476At the beginning of Seder Va’eira. that all assurances of the Torah, whether for reward or punishment, are all miraculous in nature, and are of the type of hidden miracles,477See Vol. I, p. 215, Note 372, and pp. 556-557. the Torah always promising [certain blessings] in a non-natural manner [which result not from the processes of nature, but because of the observance of the law], and warning against [consequences which result not from the processes of nature, but as punishment for our violation of the law]. Therefore He warned here of kareth which is of a miraculous nature [since in the natural order of things the soul should exist forever], and did not promise the eternal existence of the soul [as a reward for observance of the commandments], since that is its natural state.
Now there are thirty-six sins478Kerithoth 2 a. for which the Torah prescribed excision as a punishment, many of them being in connection with prohibitions of forbidden sexual relationships, that is to say, forbidden sexual intercourse. Similarly, punishments of death imposed by the court for forbidden sexual intercourse, are sixteen.479These are listed by Rambam in his Mishneh Torah, Hilchoth Sanhedrin 15:10-11. But there is no death penalty at all for eating forbidden foods. The reason why these great punishments, such as death by the court and excision [by Heaven] are [imposed] for forbidden sexual relationships, is because immorality is something very abhorrent to the Torah, as is mentioned in this section and in many places of Scripture. The Sages always mention480As in Aboth 5:11, Sanhedrin 74 a, etc. “idolatry, immorality, and bloodshed” [as being the three gravest sins], mentioning immorality after idolatry and before bloodshed [thus showing the greatness of the sin, in that it is mentioned immediately after idolatry]. This is like that which the Rabbis have said:481Sanhedrin 106 a. “The G-d of these people [i.e., the Israelites] abhors lewdness.” There is also one of the great secrets of creation in this matter.482See above, Verse 6. And the Rabbi [Moshe ben Maimon] wrote in the Moreh Nebuchim:483Guide of the Perplexed III, 41. The quotation is not verbatim but expresses the gist of the thought. “Because man’s temptation to sexual intercourse is great, and because of the strong [natural] desire for it, which can cause many stumblings, a great punishment was needed in order to discipline people.” This also is true.
Kedoshim
The explanation of the subject is as follows. If someone eats forbidden fat or blood and he is [still] a righteous person whose merits outweigh [his sins], but he could not control his desire for it, and thus stumbled in this sin, his days will be shortened and he will die in his youth before reaching old age, which is sixty years,452“At sixty a man attains old age” (Aboth 5:24). but his soul is not destined for destruction;453For although in the case of eating forbidden fat or blood Scripture does state that soul shall be cut off (see Note 448 above), yet since the merits of this man outweigh his sins, his soul will not be destroyed. In other words, the punishment of destruction of the soul applies only if his sins outweigh his merits, as a result of his having eaten forbidden fat or blood, as explained further on in the text. rather, its portion will be in the World of Souls454See in Vol. II, p. 65, Note 12. in accordance with the person’s good deeds, since he was a righteous man, and he will also have a portion in the World to Come, which is the world after the resurrection. Of this case it is said, that man shall be cut off.446Ibid., Verses 4 and 9. This form of expression is found in connection with slaughtering or bringing offerings outside the Sanctuary Court. But [in the case of] one who, as a result of this grave sin, now has more sins [in gravity] than his merits, the punishment of excision for this weighty transgression affects the soul that sins after it is separated from the body, and it is cut off from life in the World of Souls.454See in Vol. II, p. 65, Note 12. It is with reference to those liable to this form of excision that Scripture alludes, in saying, that soul shall be cut off from before Me.448Further, 23:3 in connection with eating of the holy offerings in a state of impurity. It is also found as a punishment for eating forbidden fat (above, 7:25), blood (ibid., 17:10) etc. And it is further written [in this connection], that soul will I destroy from among his people.450Further, 23:30. These sinners do not suffer bodily excision [as is the case in the first type mentioned above], but may sometimes live to reach many days, even old age and hoary heads, as it is written, and there is a wicked man that prolongeth his life in his evil-doing.455Ecclesiastes 7:15. It is this which our Rabbis have said:456Rosh Hashanah 17 a. “But he whose sins outweigh his merits, including a non-Jew457“A Jew who sins with his body” is also mentioned there in the Talmud in this connection. But that is defined there as “the head (of him) that puts on no Tefilin (phylactery).” It may be that Ramban omitted mentioning this here, since his essential intention is to explain the types of excision mentioned in Scripture, which fit in with the example mentioned further on in the text, since the punishment for immorality is expressly stated even for the Canaanites. who sins with his body — and Rav Papa said that this refers to a particular sin, that is to say, one who commits incest with one of the forbidden relations — these descend to Gehenna and they are punished for twelve months; after twelve months their bodies are destroyed, and their souls burnt, and the winds scatter [their ashes] under the soles of the feet of the righteous etc.” And there is a still more stringent form of excision, where both the body is cut off [from life in this world] and the soul [even from life in the World to Come]. It is of this [third kind of excision mentioned above] that it is said, Because he hath despised the word of the Eternal, and hath broken His commandment, that soul ‘hikareith tikareith’ (shall be utterly cut off), his iniquity shall be upon him.449Numbers 15:31. In connection with idol worship and blasphemy. And the Rabbis interpreted it:458Shebuoth 13 a. “‘Hikareith’ (he shall be cut off) in this world; ‘tikareith’ (he shall be cut off) in the World to Come,” meaning to say that he shall die in his youth, and his life shall be as that of the depraved459Job 36:14. in that his soul will not share in the life after the resurrection and he will have no portion in the World to Come. This double expression of excision is not stated in the Torah except in matters of idolatry and blasphemy. Our Rabbis have further interpreted in Tractate Shebuoth:458Shebuoth 13 a. “Because he hath despised the word of the Eternal.449Numbers 15:31. In connection with idol worship and blasphemy. This refers to one who throws off the yoke, [i.e., he denies the essential principle of the religion], and perverts the sense of the Torah. And he hath broken His commandment. This is one who breaks the covenant of the flesh” [i.e., circumcision]. But this does not apply to all cases where excision is mentioned, it being explained there in the Gemara458Shebuoth 13 a. that the double expression of ‘hikareith tikareith’ (he shall utterly be cut off)449Numbers 15:31. In connection with idol worship and blasphemy. does not apply to all other people who are liable to excision by law of the Torah, except for those derived by interpretation of this verse; since this verse refers to a blasphemer and a worshipper of idols, and the Rabbis added by interpretations, those who deny the essential principle [of G-d’s existence], and those hardened wicked ones [mentioned above]. This is similar to that which is said of them in the tradition,460The Hebrew word is kabalah, and it is here used as a term referring to the books of the Scriptures which come after the Five Books of Moses, because they are words of “tradition” received from the prophets. for their worm shall not die, neither shall their fire be quenched.461Isaiah 66:24. These are the ones who are enumerated in the Mishnah462Sanhedrin 90 a. and in the Beraitha:463Tosephta, Sanhedrin Chapter 13. “And these are they that have no share in the World to Come.” And so also it appears, that not all those liable to excision are punishable by the death of their offspring, except for those where the word aririm (childless) is mentioned.464Further, 20:20-21. And it is possible that all forbidden [sexual] relationships have been likened to each other [in this respect of the punishment, namely death of the offspring], but in the case of other sins for which excision is incurred, such as for eating forbidden fat and blood, we do not have [this aspect of punishment].
Now Rabbi Abraham ibn Ezra commented:465Ibid., 23:30. “There is a difference between ‘v’ha’avad’ti’ (and I will destroy)450Further, 23:30. and ‘v’nichr’thah’ (it shall be cut off),448Further, 23:3 in connection with eating of the holy offerings in a state of impurity. It is also found as a punishment for eating forbidden fat (above, 7:25), blood (ibid., 17:10) etc. and I could not explain.” The learned scholar [Rabbi Abraham] thought that the soul that is “destroyed” is destroyed for ever, and the one that is “cut off” is denied life for a time, and yet doth G-d not take away life.466II Samuel 14:14.
Know and understand that the forms of excision mentioned with reference to the soul, constitute a great [source for] trust in the existence of souls after death, and the granting of reward in the World of Souls.454See in Vol. II, p. 65, Note 12. For in His saying, blessed be He, and that soul shall be cut off from among his people,467Numbers 15:30. or that soul shall be cut off from before Me448Further, 23:3 in connection with eating of the holy offerings in a state of impurity. It is also found as a punishment for eating forbidden fat (above, 7:25), blood (ibid., 17:10) etc. it denotes that the soul that sinneth468Ezekiel 18:20. shall be cut off in its iniquity, but other souls that did not sin, will exist before Him in the splendor on high. It is for this reason that He explains, that soul … its iniquity shall be upon it,469Numbers 15:31. for it is the sin that is in it which will cause it to be cut off. And the meaning of the matter is that the soul of man is the lamp of the Eternal,470Proverbs 20:27. which has been breathed into our nostrils471See Genesis 2:7. out of the mouth of the Most High,472Lamentations 3:38. and the spirit of G-d,473Job 33:4. as it is said, And He breathed into his nostrils the breath of life;471See Genesis 2:7. and so it remains in its [original] state and does not die [with the death of the body], for it is not a composite [of the four elements] so that it be subject to the law of existence and decomposition, as are all components. But the existence of the soul is fitting [for all time], living forever as do the Separate Intelligences.474Another name for “the angels.” See in Vol. II, p. 292, Note 313. Therefore Scripture did not need to state that as a reward for [fulfillment of] the commandments the soul will exist [after the death of the body, for it is self-understood that it will exist from a knowledge of the nature of the soul], but instead it states that as a punishment for sins, the soul will be desecrated and defiled, and become cut off from its proper existence. This is the sense of the expression kareth (cutting off) which the Torah uses, intimating that it is like a branch cut off from the tree, from the roots of which it derives its nourishment. It is this which our Rabbis have said:475Sifre Shelach, 112. “From among his people450Further, 23:30. — but his people are in peace.” For the cutting off of the soul that sinneth,468Ezekiel 18:20. proves the existence of all other souls that do not sin, these being his people [mentioned in the verse] which are in peace. And we have already explained476At the beginning of Seder Va’eira. that all assurances of the Torah, whether for reward or punishment, are all miraculous in nature, and are of the type of hidden miracles,477See Vol. I, p. 215, Note 372, and pp. 556-557. the Torah always promising [certain blessings] in a non-natural manner [which result not from the processes of nature, but because of the observance of the law], and warning against [consequences which result not from the processes of nature, but as punishment for our violation of the law]. Therefore He warned here of kareth which is of a miraculous nature [since in the natural order of things the soul should exist forever], and did not promise the eternal existence of the soul [as a reward for observance of the commandments], since that is its natural state.
Now there are thirty-six sins478Kerithoth 2 a. for which the Torah prescribed excision as a punishment, many of them being in connection with prohibitions of forbidden sexual relationships, that is to say, forbidden sexual intercourse. Similarly, punishments of death imposed by the court for forbidden sexual intercourse, are sixteen.479These are listed by Rambam in his Mishneh Torah, Hilchoth Sanhedrin 15:10-11. But there is no death penalty at all for eating forbidden foods. The reason why these great punishments, such as death by the court and excision [by Heaven] are [imposed] for forbidden sexual relationships, is because immorality is something very abhorrent to the Torah, as is mentioned in this section and in many places of Scripture. The Sages always mention480As in Aboth 5:11, Sanhedrin 74 a, etc. “idolatry, immorality, and bloodshed” [as being the three gravest sins], mentioning immorality after idolatry and before bloodshed [thus showing the greatness of the sin, in that it is mentioned immediately after idolatry]. This is like that which the Rabbis have said:481Sanhedrin 106 a. “The G-d of these people [i.e., the Israelites] abhors lewdness.” There is also one of the great secrets of creation in this matter.482See above, Verse 6. And the Rabbi [Moshe ben Maimon] wrote in the Moreh Nebuchim:483Guide of the Perplexed III, 41. The quotation is not verbatim but expresses the gist of the thought. “Because man’s temptation to sexual intercourse is great, and because of the strong [natural] desire for it, which can cause many stumblings, a great punishment was needed in order to discipline people.” This also is true.
Kedoshim
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Sforno on Leviticus
כי כל אשר יעשה מכל התועבות האלה ונכרתו הנפשות, the reason why the land will spit you out if you violate even only part of these laws is that each one is a sufficiently serious violation in My eyes causing the deliberate perpetrator to be punished with the penalty of karet, total separation from the future of the people of the Jewish nation.
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