ציטירנדיקער פּירוש אויף ויקרא 20:5

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.

ויחל משה את פני ה’ אלו-היו, “Moses pleaded before Hashem, his G’d.” Moses pleaded with the attribute of Justice; the word פני when used in connection with G’d always refers to the attribute of Justice. To mention just a few examples: (Leviticus 20,5) ושמתי אני את פני באיש ההוא, “I shall set My face against that man;” or (Psalms 34,17) פני ה’ בעושי רע, “the face of G’d is set against evildoers. I have already dealt with this word in my commentary on Exodus 20,1.
We are familiar with the meaning of the word ויחל from Malachi 1,9 חלו נא פני א-ל, “please implore the favor of G’d.” Alternately, the word may be derived from תחלה, “beginning, at first.” It would mean that Moses began something that would continue through to its end. He would implore the attribute בינה until he would reach the attribute דעה, which is above it. The description by Moses of G’d as אלו-היו is something that does not occur anywhere else in the whole Torah. It would normally indicate that Moses related to “his” G’d as no one else ever did or could and G’d acknowledged this during his life time. Nowhere else do we find that the Torah described G’d as specifically Moses’ G’d, such as we find frequently in connection with the patriarchs. G’d is often described as “the G’d of Avraham,” or as “the G’d of Yitzchak,” or as “the G’d of Yaakov.” Even in connection with David we find that Isaiah 38,5 quotes G’d telling Chizkiyah: “thus said the Lord, the G’d of your ‘father’ David, etc.” However, in Moses’ case this is the only time G’d associated His name with Moses and even then only by means of a pronoun, almost like an afterthought. I believe that the Torah’s intention was to give us a hint of G’d’s partial withdrawal from the Jewish people and even from Moses due to this grievous sin. This is confirmed by G’d describing the people to Moses as עמך, “your people.” He hinted that as of then they were not “His” people. How could they be, seeing they had been unfaithful to Him?

The face of the Lord His angry face, les ires in Old French, ire, as (in Lev. 20:5): “And I will direct My face, etc.” So did Menachem (p. 143) associate it.