Комментарий о цитате к Йешайау 57:5

I say to resolve this: Since the burnt offering atones for the thoughts of the heart, which primarily occur at night, and the main impure thoughts are about forbidden sexual relations, because from these thoughts one may come to inappropriate actions on one’s own, namely nocturnal emissions. This is also considered as bloodshed, because wasting seed that comes through impure thoughts is similar to bloodshed, that is, the blood of one’s potential offspring, as they derived from the verse who slaughter children in the valleys (Isaiah 57:5) — read it [both] as slaughter [shochatei] but as “squeeze” [sochatei] (Niddah 13a). And you already know that the breeches atone for sexual immorality and the tunic atones for bloodshed, as is found in Tractate Arachin (16a). And the burnt offering atones for thoughts that include both sexual immorality and bloodshed together. Therefore, it is said regarding the removal of the ashes of the burnt offering the priest shall put on his linen garment. This is the tunic that atones for bloodshed, and put on his linen breeches which atone for sexual immorality. And for this reason it specifies which the fire has consumed the burnt offering, to tell you that even though the ashes contain a mixture of other kinds [of offerings], nevertheless, this removal is done specifically with these two garments because the ashes of the burnt offering atone for impure thoughts. And since in reality there is neither actual sexual immorality nor actual bloodshed, but rather something similar to them, one might think that even if the tunic is not the right size for him, or if there is something separating between the breeches and his flesh, it would not invalidate [the service]. Therefore, Scripture specifies to teach that even here, they must be properly fitted in every aspect.

On the promontory of a crevice of the Eitam cliff. Similarly, "The promontories of the cliffs,"⁷Yeshaya, 2:21 "[He] shall remove its branches."⁸Ibid, 10:33.

And what is said in the latter commandments is “You shall not murder and you shall not commit adultery.” The vav [meaning, ‘and’] adds to the first matter to prohibit to Israel even adultery with the hand, that is, to emit seed in vain, because this adultery has an aspect of murder, namely the blood of his seed. As it concludes in the tractate (Niddah 13b) Rabbi Elazar said: What is the meaning of that which is written: Your hands are full of blood (Isaiah 1:15)? This refers to those who commit adultery with the hand. And they interpreted this verse similarly: Those who slaughter children in the valleys (Isaiah 57:5). Although they interpreted (there, 13a) “do not read it as slaughter [shochatei] but as ‘squeeze’ [sochatei],” nevertheless, also actually read it as slaughter, as it says, your hands are full of blood. And this warning is specifically for Israel because they are holy from the days of their forefathers and they can withstand this, but the first commandments which were also said to the nations — He did not want to be so strict with them, because perhaps they would not be able to withstand this.