레위기 20:2의 인용 해설

Someone [Hebrew: ’adam] Scripture did not use the other term for “man” — ’ish (which denotes anyone of the House of Israel) — in order to include the foreigners. Compare, “any man among you who brings a sacrifice” [1:2]. In sacrifices there is one law for natives and aliens alike. Scripture also includes the foreigner in order that he should not render others ritually impure, since ṣara‘at is a contagious disease.

BECAUSE HE HATH GIVEN OF HIS SEED UNTO MOLECH, TO DEFILE MY SANCTUARY — “The congregation of Israel which is sanctified unto Me.” This is Rashi’s language. I have already hinted at this,²⁰⁷Above, 18:21. how on account of one man’s sin the congregation of Israel which is sanctified to His Great Name can become defiled. And the Sages have [also] already hinted at this in their homiletic interpretations when saying:²⁰⁸Berachoth 35 b. “He who enjoys anything of this world without saying a benediction, is considered as if he had robbed the Holy One, blessed be He, and the congregation of Israel, as it is said, Whoso robbeth his father or his mother, and saith: ‘It is no transgression,’ the same is the companion of a destroyer.²⁰⁹Proverbs 28:24. The expression his father refers only to the Holy One, blessed be He, and his mother refers only to the congregation of Israel. The same is the companion of the destroyer, he is a companion of Jeroboam, the son of Nebat, who caused Israel to sin, against their Father in heaven.”²¹⁰I Kings 12:28-33; 14:16. For the purpose of Creation was that people should offer their benediction over [its bounties] to the Great Name, assuring thereby the existence of the world, but if that is not done, the Great Name is raised on high and the Divine Presence is removed from Israel, and surely this happens all the more so when a person offers his seed to the Molech, and thereby causes that He abhor the pride of Jacob²¹¹Amos 6:8. and His dwelling place [i.e., the Sanctuary]. This is the meaning of the expression, the people of the Land shall stone him with stones,²¹²Verse 2. for He did not say: “he shall surely be put to death; they shall stone him with stones,” as is mentioned in all such cases,²¹³Further, Verse 27: they shall surely be put to death; they shall stone them with stones. Also ibid., 24:16. but instead mentions the people of the Land, meaning to say that all the people of the Land — all Israel — are obliged to precede to stone him, for [having given of his seed to Molech] he has harmed everybody, because he has caused that the Divine Presence be removed from Israel. It is for this reason that Onkelos translated [the expression, the people of the Land]: “the people of the house of Israel,” for the term the Land alludes to the whole Land of Israel, not merely the land wherein the worshipper [of the Molech] happens to reside, this being similar [to the expression], for all the earth is Mine.²¹⁴Exodus 19:5. See Ramban there (Vol. II, pp. 273-274). The secret thereof you will also be able to understand from that which Scripture mentions with reference to [the punishment of] excision for worshipping the Molech, I also will set My face against that man,²¹⁵Verse 3 before us. and again, then will I set My face against that man,²¹⁶Verse 5. meaning that My Great and Fearful Name will cut him off. The word “I” He did not mention in the case of excision for practicing the sorcery of the ov or the yide’oni,²¹⁷Further, Verse 27. See “The Commandments,” Vol. II, pp. 9-11. nor in the case of any other such punishment. I have already stated the reason for all this to all who understand.²¹⁸See above, 18:21.

אתן את פני ‎ is taken in the sense of, פנאי שלי, My leisure — I shall turn away from everything else that I am occupied with, and will busy Myself with him alone (Sifra, Kedoshim, Section 4 13; cf. Rashi on Leviticus 17:10).

באיש AGAINST THAT MAN — but not against the whole congregation if they thus sin (Sifra, Kedoshim, Section 4 13), for the community as a whole is never punished with excision.

כי מזרעו נתן למלך BECAUSE HE HATH GIVEN OF HIS SEED TO THE MOLECH — These words appear to be redundant since in v. 20 the nature of the sin is already mentioned, but because Scripture states (Deuteronomy 18:10) “[There shall not be found among you] any one that maketh his son or his daughter pass through the fire", one might think that this law applies only to ones children; whence do we know that it applies also to one’s son's son and one's daughter’s son? Because Scripture states here, “because he hath given of his offspring to the Molech". Whence do we know that illegitimate offspring are also included in this law? Because Scripture states again (v. 4) “when he giveth of his seed to the Molech” — whether legitimate or not (Sifra, Kedoshim, Section 4 6-7; Sanhedrin 64b).

למען טמא את מקדשי TO DEFILE MY מקדש — This means the “Congregation of Israel" which is sanctified to Me. The word מקדש does not imply the Sanctuary only but anything that is holy to God, as in the expression (Leviticus 21:23) “that he profane not my holy things (‎‎‏מקדשי‎).