Comentário sobre Levítico 20:2

ואל בני ישראל תאמר AGAIN THOU SHALT SAY TO THE CHILDREN OF ISRAEL the punishments for the transgression of the prohibitions mentioned in the previous chapters.

אשר יתן מזרעו למולך, after the Torah had explained G’d’s plan to sanctify the Israelites in order for them to become as much like Him as is possible for any creature, and He taught them the path to take to achieve such an aim, it now warns of a lifestyle which could produce the opposite result.
The Torah now discusses the penalties that would befall three specific categories of people who defy the Torah and take a different path toward what they perceive to be their success in life on this planet. People guilty of these practices would contaminate their souls beyond redemption.
Category one are people who follow mistaken philosophies, a prime example being people who follow the cult of the Moloch. In verse 3 the Torah spelled out the spiritually negative consequences of following this cult with the words למען טמא את מקדשי, “this would counteract My declared purpose of sanctifying (you)”.
Category two, the relying on such oracles as ov and yidoni have already been described as spiritually contaminating in 19,31 with the words אל תבקשו לטמאה בהם, “do not attempt to become spiritually contaminated by them.” In 18,24-25 the Torah had already drawn attention to the fate which befalls the [previous inhabitants of the land of Canaan being due to their relying on such oracles.
The third category of spiritually counterproductive practices is the ingesting of the kind of food that the Torah outlawed in Leviticus chapter 11 and the negative results of violating these laws are repeated again in verse 25 of our chapter והבדלתם...ולא תשקצו את נפשותיכם לטמא וגו', “separate yourselves…do not become detestable…to spiritually contaminate yourselves.”
In Parshat Emor the Torah speaks of a different kind of spiritual (ritual) contamination which is caused mostly passively through contact directly or indirectly with dead human bodies. It also discusses physical blemishes, especially of priests, which disqualify such people from carrying out their duties in the holy precincts of the Temple. However, the legislation in that portion concentrates on the impediment such kind of ritual (spiritual) contamination represents when the afflicted party handles sacred matters, sacrificial flesh, etc., in any shape or form. Other aspects are the abuse of such sacred objects which as well as incestuous marriages, i.e. contaminating the pure semen a person has been born with by incestuous sexual relations with forbidden partners.
Here the Torah begins with the desecrating of one’s semen by sacrificing it to the abominable Moloch cult. The penalty to be applied to people guilty of this sin, which is perpetrated in public, is עם הארץ ירגמוהו באבן, the people at large are to stone the father to death. Only by the expression of jealousy on behalf of G’d can such a sin be wiped out, seeing it had a potentially spiritually negative effect on the entire nation. Naturally, the penalty by the hand of man is applied only if there was testimony by valid witnesses to the deed and the perpetrator had first been cautioned of the penalty to expect if he would go through with his intention.

ואל בני ישראל תאמר, "Moreover, you shall say to the children of Israel, etc." The reason for the expression "and to the children of Israel" is that all of them are to be involved in executing anyone who hands any of his children to the fire-god Molech. The conjunctive letter ו at the very beginning of the paragraph hints that not only the person who delivers a child to the Molech is guilty of punishment but also those who fail to punish such a person.

The punishments for the prohibitions. Rashi is answering the question that all these negative commandments are already written in parshas Acharei Mos. He answers that above Scripture wrote the prohibitions, and here it is writing the punishment for [violating] the prohibitions.

באבן , “using a stone” The use of the singular for the word “stone” means that unless the first stone has failed to kill the convicted sinner no one else is going to throw any further stones. (Sifra)

מות יומת HE SHALL SURELY BE PUT TO DEATH by sentence of the court; and if the court has not sufficient authority to carry this out, then, ‎ 'וכו‎‎ עם הארץ the people of the land shall assist them (Sifra, Kedoshim, Section 4 4).

The people of the land shall assist them. Because if “the people of the land shall stone him to death” was the explanation of “he shall surely be put to death,” let the verse omit it and not write “he shall surely be put to death.”

עם הארץ THE PEOPLE OF THE EARTH — that people for whose sake the earth was created: Israel (cf. Rashi on Genesis 1:1); or, that people which is destined to remain in possession of the Land (Canaan) through obedience to these commands (Sifra, Kedoshim, Section 4 4).

For whose sake. Because if not so, why write “of the land”? It should have said, “The people shall stone him, etc.” (Maharam). This [answer, that the land, i.e., the world, was created for their sake] is insufficient because if so, it should have said “people of the world.” And this [second answer] is also insufficient because if so, the verse should have said explicitly that it is talking about Eretz Yisroel. But because it writes [“the land”] in general terms, this implies the whole world. You might ask, why did Rashi not explain this above in parshas Vayikra (4:27) where it is written, “(If a person should unwittingly sin [and he is]) one of the ordinary people (עם הארץ), by transgressing [one of the commandments of Adonoy that should not be done and he incurs guilt]”? The answer is that above the explanation is according to its plain meaning, anyone from the whole nation of Yisroel, whether a kohein, a Levi, or a regular Jew, as Ibn Ezra explains. One cannot explain the same here, because why would one think there is any distinction, and thus [here] it should have said “the nation.” You cannot explain that it means “in the assembly of them all,” because if so it should have said “the entire congregation (כל העדה)” as it says in parshas Emor (Vayikra 24:14) regarding a blasphemer. (R. Yaakov Taryosh)