Acharei Mos-Kedoshim - 3rd Portion

Join me as we learn Chumash for Tuesday Parshas Acharei Mos Kedoshim when the Torah readings of Acharei Mos and Kedoshim are combined. We are now at chapter 17 verse 8. Yesterday we started learning about the exclusive venue of where the sacrifices should be brought. Today we continue with laws pertaining to sacrifices and forbidden parts of the sacrifices like the blood or when things can make somebody impure as well as the forbidden relationships as we'll see later on in this Torah reading. Verse 8. V'alehem tomar and you should say to them ish ish mibais Yisrael anyone from the house of Israel min hager asher yagur besocham from the convert that dwells amongst them asher ya'aleh olah leizaveach that would want to bring a sacrifice either an ascent offering or a peace offering as a sacrifice. Rashi asher ya'aleh olah that will bring an ascent offering lechayev al hamakdir evar mechutz keshehu bechutz this includes that it obligates and it's forbidden to the same as if that a person who is liable to have uh capital punishment meaning to die prematurely same to as that the person who brings the limbs outside the camp as if somebody who slaughters a deer. Shem shachat echad v'echad chaveiro shem chayav that if one person slaughtered then the other person is the one that brought it as a sacrifice they're both liable of this death penalty. V'el pesach lo yevialenu and did not bring it to the entrance of the of the of the tent of meeting lasheiv se l'Hashem to make it for God ish umiav and that person will be cut off from his people meaning he will die prematurely. V'nichras as Rashi translate zarav nichrasim umiav nichrasim his children die young and he also dies prematurely. Verse 10. V'ish ish now telling us about the pro the forbidden consumption of blood. The ish ish may base Israel. And also to any man from amongst you. That will consume blood. I will set my attention upon that individual. That individual that it consumes the blood and I will cut him off from among the people meaning they will die prematurely. Verse 11. Coldum, I'm sorry Rashi, coldum. Because it says by nefeshi kapare that the person's going to be atoned by soul. I would think that only time that a person is the only blood that's forbidden is blood that was brought as a sacrifice. Therefore the Torah comes along and says coldum all blood is forbidden. I will put my attention. I will take away everything that I'm doing and I will focus and will stop everything that I'm doing just focus my attention on this individual. Verse 11. Nefesh habaser badami. Because the soul in the flesh is dependent on the blood. Because the soul in the flesh is dependent on blood. And I I gave it to you that thereby you should upon the altar just for you. For what? To atone for your souls. So that for blood that can atone for the soul. Rashi. Because every single creation is dependent on blood. Therefore I told you to put it on the altar to atone for the soul of the individual that by sprinkling the blood of the of the sacrifices this will be an atonement for the individual. The capital and a fish. Let the soul come and atone for the soul. Verse 12. Therefore, I told the Jewish people every one of you should not consume any blood and all the converts amongst you who live amongst you should not consume blood as well. The greater and the lesser that the young the old should warn the young about it as well. So to verse 13. If anyone of you the Jewish people from the convert that lives amongst you that will trap a wild animal. An animal, a wild domestic animal, a wild animal or a fowl. And that are permissible for consumption meaning that it's permitted to eat. Kosher. What you need to do first is when you shed its blood so offer and you must cover it with dust. This is only by a wild animal and bird, not a domestic animal. Rashi I share and the yellow side. I only know about those that I trap. What about those of the what about the ducks and chickens? How do I know that I also have to cover their blood? That they are trapped meaning in any case in any of these any trappings any type of any game of wild animals or fowl. Why does it have to say those that he would trap if he's what's the differentiation? The only time that he can eat this type of meat is only when it means that he has to work hard to trap it to eat it and the reason is that a person shouldn't get so used to eating that much meat because then if he has too much meat as the Talmud says in the tractate of Chullin, too much meat brings a person to poverty. And therefore, the Torah says that you have to put a little effort into getting the meat. Therefore, you shouldn't take it easily to eat it that much. This is the Talmud in Chullin discusses this at length. I share you that the meat that will be eaten besides those that are un- that you're not allowed to eat, which is the non-kosher ones, which the non-kosher ones, even if a person slaughtered them, he does not have to cover their blood. Verse 14. Because the soul of every living flesh is dependent on blood. And I told to the Jewish people, "You must not consume any blood." Because for the soul of any flesh, it's its blood. And therefore, those that eat it will be cut off. And therefore, those that eat it will be cut off. And therefore, those that eat it will be cut off. And therefore, those that eat it will be cut off. And therefore, those that eat it will be cut off. And therefore, those that eat it will be cut off. And therefore, those that eat it will be cut off. And therefore, those that eat it will be cut off. And therefore, those that eat it will be cut off. And therefore, those that eat it will be cut off. And therefore, those that eat it will Rashi, the meaning of the verse is that the soul What does it mean who? Even though it's a soul, who blood them came on the flesh to mean the actual blood of the animal is considered as the actual soul. So, the flesh blood is because the blood is dependent, the soul is dependent in the blood. And therefore, the blood is as if it's the soul. The meaning of the verse is that the soul is the actual blood. The meaning of the verse is that the soul is the actual blood. The meaning of the verse is that the soul is the actual blood. The meaning of the verse is that the soul is the actual blood. The meaning of the verse is that the soul is the actual blood. The meaning of the verse is that the soul is the actual blood. The meaning of the verse is that the soul is the actual blood. The meaning of the verse is that the soul is the actual blood. The meaning of the verse is that the soul is the actual blood. The meaning of the verse is that the soul is the actual blood. The meaning of the verse is that the soul is the actual blood. The meaning of the verse is that the soul is the actual blood. The meaning of the verse The meaning of the verse is that the soul is the actual blood. The meaning of the verse is that the soul is the actual blood. The meaning of the verse is that the soul is the actual blood. The meaning of the verse is that the soul is the actual blood. The meaning of the verse is that the soul is the actual blood. The meaning of the verse is that the soul is the actual blood. The meaning of the verse is that the soul is the the actual blood. The meaning of the verse is that the soul is And that's why in both places it says the meaning of the verse is that the soul is the actual blood. The meaning of the verse is that the soul is the actual blood. The meaning of the verse is that the soul is the actual blood. Verse 15. Now he goes to about eating. We spoke about um blood that is forbidden. Now we talk about as well forbidden animal forbidden bird. The whole nefesh take on the veil of treifa and any soul, any person whether native or a convert as we're going to see who eats a forbidden um who eats any type of fowl which may be permitted for consumption but at the moment it's a devala or a treifa meaning that it would not survive or it's uh or it was dead it killed not by slaughtering. By gear whether it's a base of whether it's the native the gear or the convert the base of the God of yesterday wash his clothing for the Mayan and he has to immerse in water for the Mayan and he is impure until the evening the tire and only then will he be cut rid of his defilement. 15 Rashi I shall take on the veil of treifa they will eat a animal a bird that either has not been slaughtered or not healthy and therefore would die in its own. The neva if the this is talking about an avail of a kosher bird the only way one becomes impure from it only once he swallows the actual meat. The men therefore the Torah is teaching us here by the loss of the time of the Mayan the only because the word that the Torah uses I shall take all that you will eat it so therefore the only time you become impure is when you eat it not when you touch it in contrast to the other animals that are when you touch it you already become impure. Treifa the only that the words treifa the rabbis explain that the word when it says treifa here is to be able to learn to expound from it. The Shani knew and this is what we learned that we're talking about different kinds of birds. The Shani knew so do we learn they need to be base of I would think that the carcass of a bird should also impurify a person even just by swallowing it like a clean bird like a kosher bird the nevalo treifa therefore the Torah puts together the words in the veil of treifa me she yesh treifa, only the kind of bird that has a treifa that can be uh that its actual carcass will make the person impure. Yotzei v'tamei, this excludes a non-kosher bird, treifa minui treifa, that it does not have the same laws of treifa to it. So, what we see over here that the Torah is talking about that even though it causes impurity in any way, it doesn't have to be a treifa not to eat it. So, over here the Torah is talking about regardless whether it's a birds that are kosher or non-kosher, they are um they only come they do not uh uh they they do not make a person impure when he touches it. That's only by the actual animals. When it comes to a bird, a non-kosher a kosher bird eating a kosher bird that was not slaughtered or ill, he would only become impure when eating it. V'im lo y'chabeis right, verse 16. V'im lo y'chabeis, if he does not wash his clothes, he does not immerse immerse himself in the mikvah. V'nasav einav, he does not immerse himself in the mikvah. V'nasav einav, he will then bear the sin. Rashi, v'nasav einav, um y'ochal kedushim k'neish l'mikdash, if during doing this, he then goes into all the temple or eats from holy food, chayav altumazu, he will then be liable for such impurity, which the punishment in this case means to be cut off, dying prematurely like it is by all the other k'chashar altumazu, like all the other impurities. V'nasav einav y'chabeis v'nasav einav, al chita gufa v'al ishkaris, about concerning not immersing himself, the punishment is um premature death. Al kibbus v'gadim, about not washing his clothing, malkus is only lashes. Verse chapter 18, verse 1. We are now going to go into the next step, which the Torah tells us about the forbidden relationships. One of the reasons why the Torah has to tell us about the forbidden relationships, and the first one that it discusses is about the forbidden relationships pertaining to family, that an incest is that is one may say, well, the earlier generations, Adam and children married into each other, Jacob, their children married into each other. Abraham looked for their own family, and therefore the Torah makes it clear who and which ones one is allowed to marry. And God spoke to Moses saying, speak to the Jewish people, you will tell them, I am your God. I am your God. I am their God. What does it mean? Why does God begin by saying I am their God? I am the one that said at Sinai. I am the one that said at Sinai. I am the God. You accepted my sovereignty, and now you have to accept my decrees. Rabbi Rabbi explains, why does he say here I am your God? I am your God. I am your God. I am your God. I know and it is revealed, God realized that yes, many Jews may become promiscuous and not follow all the laws of the forbidden relationships in the time of Ezra. Therefore God says, I am your God. He comes with them in a decree and says, I am your God. I am your God. I am your God. I am your God. I am your God. I am your God. You should know me. Who is the one that's making this decree? I am the one that's making this decree. I am the one that's making this decree. I am the one that's making Verse three. You must not imitate the practices of Egypt that you were dwelling do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. You should not do that. Rashi, verse three. It's telling us that we should not do that. We should not do that. We should not do that. of Egypt and of the Canaanites was the worst of all nations. It is telling us that exact places where the Jewish people lived, those were the worst of all places. Meaning in the land of Goshen, that was the worst of all places even in all of the land of Egypt. It's teaching us that those nations that the Jewish people conquered were worse than all the other nations. go in their ways. Why did the Torah What did the Torah say? So to speak or didn't say? Like it said, don't go in their ways and repeats it again, don't go in their ways. What is the Torah alluding to that it doesn't say clearly? These type of customs or these type of behaviors. That the non-Jews have taken upon themselves. That's why he calls it their way of life. Things that they have made part of their way of life. For example, their theaters and their and their theaters and their places of frivolity. Their conventions, the places where they get together in engaging in inappropriate practices. says These were the different things that the ways of the Amorites that the sages allude to and detail in the tractate of Shabbos and in other places as well. Verse four. You rather you must to my ordinances Verse 19, and you must safeguard my laws. The to go in the manner I shall decree him, I am your God. Rashi, as we spoke earlier, the word these are the laws that the Torah talks about the regular simple moral ethical laws, whether it's not to steal, not to kill, and so on. She even if the Torah hasn't mentioned them, one would have to make sure to keep them. Those are the things that are the decree of the king. That the evil inclination tries to convince the individual and tell him, why am I keeping these laws? Why am I keeping them? This is the nations of the world that may make fun of you, why you keeping this? For example, eating non-kosher or wearing shatnez, things that don't have any seemingly rationale to it, and they'll say, why you keeping these old-fashioned laws? And therefore, the Torah says, I am I am God. I decreed it upon you, and you have no right to be able to excuse yourself from it. To go in them. Meaning, don't excuse yourself from it. You shouldn't say, "Oh well, I studied everything the Torah has to offer. Let me go learn what other religions have to offer." Therefore, the Torah says, you have to indulge yourself with it. You have to be occupied with it. This should be your main occupation, and don't excuse and say, "Oh, I'm done with it." Verse five, you will then watch my laws. You will safeguard my rules. My ordinances, that a person would do them, and you will live by them. I am I am God. This comes to include now all the other details of the laws of the Torah, shall it put it to them that the Torah does not put put into actual detail. Another explanation leading showing that the protecting and watching and doing that also applies to laws which are not understood. Schmira and so to to watch and to do to laws which are self-understood. The fish previous in the previous verse he only put doing to laws which are self-understood, which are rational and ethical. To me to watch those that are seemingly super rational. Therefore, he says that they both apply to each one of them. And you will live by them. Not only in this world, but also in the world to come. If a person says that the explanation means in this world, but I'm going to die, who cares? So therefore, he says this is also going to take you to the world to come as well. As another explanation as we know in Jewish law tells us that all the laws that a person has to keep, he has to live by it. Meaning that life supersedes any of the commandments that if there's a question between life and death, besides the three cardinal laws, it is life that a person has to choose to be able to continue to do the mitzvahs. God you can trust that I will pay you your reward. Verse six. Now the Torah goes into telling us the forbidden relationships. Ish Ish no man or no man or woman mean no man or woman may come near to any of his close relatives to uncover their nakedness. I need a sham, I am God. They seek refuge. He uses a plural terminology even though he starts off with saying Ish Ish, but it goes in a plural to tell us that the female and male, it's the same. To any of the prohibitions of the forbidden relationships, the male and female are equally forbidden. Look at the therefore use this a plural terminology. I need a sham. I'm God. You can be trust that I will pay the reward the same way I tell you have to be careful to avoid it to do the wrong thing. So too I will pay the reward for doing the right thing. Verse seven. You must not uncover the nakedness of your father or the nakedness of your mother. He your mother you must therefore not uncover her nakedness. Rashi, ever so we have to be careful. When it talks about the nakedness of your father, this is referring to the wife of your father. For example, if he was born from another mother. Or ain't it or does it mean his father himself? You never can never say you never never say you never do that. How do we know that it means the wife of the father? Because being that it says later on by the punishments in verse 20 in chapter 20 verse 11 of the year it says Asia's of his father. So too over here it's Asia's of his the wife of his father. For ever so we have the nakedness of the mother. This comes to include his mother who is not the wife of his father. For example, if she was raped or whatever may be in any way. Verse eight. You must not uncover the nakedness of your father's wife. It is still considered your father's nakedness. Verse eight. Ever so we have the rabbis this comes to tell us that even after the father dies, he is not allowed to marry the the son is not allowed to marry the father's wife. Verse nine. Ever so we have the nakedness the nakedness of your sister. But so we have the wife even if she's only your half sister. Or or the mother and she must be the daughter of your father or the daughter of your mother. May led us bias whether she was born and is allowed to remain in this home or may led us hoods or would she was a woman she was born and must be sent out of the home. Lo se gali er boson, you must not be uncovered their nakedness of any sister. What does this mean? Born in the home, out of the home, Rashi explains. Bas avicha, the daughter of your father, as bas anusa kamashma, even one who was a daughter of your father because he was inappropriate with another woman. May led us bias or may led us hoods one that's in the home or out of the home, bein she aim lo le avicha kayemas im breisa. Whether they tell to your father keep this mother, keep this woman in your home, that means you're allowed to be with her in the home or bein she aim lo le hotzeisim or they tell them get this mother, meaning out of your home. Kegoi mamzeres in the sin of let's say she was from a previous relationship or a forbidden relationship, so therefore this woman is a woman who is not allowed to marry anybody else, so therefore they tell her that she is should not be living in the house regardless of the situation. She's considered your sister because she was born to your father and therefore you're not allowed to have any relationship with her. Verse 10. Ervas bas bincha u bas bicha regarding the nakedness of your son or daughter or your daughter son your of your son's daughter. Bas bincha, your son's daughter or bas bicha, your daughter's daughter. Lo se gali er boson, you should not reveal uncover their nakedness. Why? Ki ervascha hena, because they are your own nakedness. Rashi, ervas bas bincha, what does this mean? This is talking about a prohibition bibitei me anusa se yakos me david. It's either a son or daughter were were were born from a forbidden and promiscuous relationship. Bitei u bas bitei me ishte an le me dem ervas icho bita she never be honest gali bein she me menu bein she he me nisha acher. When we talk about the prohibition about his daughter or his daughter's daughter grand that were known that were born to him from his wife that were born with a proper marriage that we learn from the Torah that's the nakedness of your wife and daughter. Over here what it's talking about is talking about one that was born either from another man as well. If the daughter of your son, how much more so to your own daughter? Why does the Torah have to enumerate each one if one that's a closer relationship, if one that's a further relationship, how much more so a closer relationship? And that is because there's a rule that we cannot warn somebody from a cal v'chomer. That means I can't make any calculation to say if you shouldn't have known if you're not allowed to do that, you're not allowed to do this. Everything has to be clearly stated and therefore everything is learned from either an inference of two the same words that I mentioned but not from a cal v'chomer because when it comes to a warning it has to be calculated clearly and decisively saying what he's not allowed to do. Verse 11. Regarding the nakedness of your father's wife's daughter, the one who is born to your father, meaning she's considered your sister and therefore whose nakedness you must not uncover. Verse 11 Rashi. Why does it tell us the why the nakedness of the wife of his father, meaning that he is not obligated, he has does no obligation when it comes to the sister from a maid servant or a non-Jew? The wife of your father one that you are allowed to marry because when it comes that a Jewish slave is married to his maid servant, that's not considered a proper marriage and therefore those are not considered one that he is of a relationship to. Verse 14. Verse uh 12. You must not uncover the nakedness of your father's sister, even if she's only your father's half-sister, she is the close relative of your father. Verse 13. Ervas achis imchah l'is galoi. You must not uncover the nakedness of your mother's sister. Why? For she is a relative k'she'eiris imchah hee, cuz she is a close relative of your mother. Verse 14. Ervos kalos, ervos achi avicha l'is galoi. The nakedness of your father's brother, you must not reveal. Al ishte l'is kareiv. You must not approach his wife, which means your aunt. L'is kareiv, you should not come close to her. D'i dos hee, because she is your aunt. Rashi, eishes ervos achi avicha l'is galoi. Ma hee ervosai? And the Torah explains, what is al ishte l'is kareiv, because to his wife you should not come close. Verse 15. Ervos kalos chali s'galoi. You must not uncover the nakedness of your daughter-in-law. Eishes bincha hee, she's the wife of your son. L'is galoi ervosa, you have no right, and therefore you must not reveal her nakedness. Verse 15. Eishes bincha. Why does he have to say about the daughter-in-law? L'o yamarti ela k'she'eish lo bincha hee she'eish bah. What am I talking about? Only to a one that your son has a relationship, meaning a proper marriage to. Prat l'anusah v'shifchah v'nachris. This excludes one who has an inappropriate relationship, or a maidservant or a non-Jew, that those cases that the marriage does not exist by them, that those are not included in this prohibition. Verse 16. Ervos Ervos eishes achicha. You must not uncover the nakedness of your brother's wife. L'is galoi ervos, l'is galoi she not reveal ervos achicha hee, she is is your brother's nakedness. Verse 17. You must not uncover the nakedness of a woman or her daughter. Neither you must take her into marriage, her son's daughter or her daughter's daughter. You must not take her to uncover the nakedness. Why? Because they are close relatives with you and therefore such a union is the council is of your evil inclination and therefore one should not do it. Rashi The Torah didn't prohibit. Meaning the daughter of his wife and his so to the daughter of his son and the granddaughter only for the first proper relationship of marriage. It says don't take. We are in other places you talk them appropriately. So too when it comes to punishment when a person marries the mother, the wife and the daughter that they are liable of capital punishment. And also the terminology is called however if a person was inappropriate with a woman whether raped or whatever may be in that case then he's allowed to be and marry the daughter. It is only talking about when the word taking inappropriate for marriage then he can't have the daughter as well. They're too close. They're relatives to one another. The word means bad advice. Who are you getting this bad advice from? This is a bad advice that's coming from the evil inclination telling you to marry these individuals. Verse 18. You must not take a woman and her sister. Because this way they'll be rivals to uncover their nakedness and upon another while they're still alive. In their lifetime. Meaning to marry both of them as one. These two sisters they become because this is the way that two wives that are married to one man they hate each other so therefore you taking these two sisters that they should be hating one another. comes to teach you that let's say she got divorced calls a man marries a sister as long as the sister is still alive. verse 19 So too you must not approach so to a woman you must not approach to uncover her nakedness during her menstrual separation on the account of her defilement because she's going to be tummy. Oh, no rush. verse 20 And you must not be in a marital way have marital relationship with your neighbor's wife causing yourself to become spiritually defiled by her. verse 21 You must not give any of your offsprings to the priests of idolatry to pass them through beautiful through the fire. You should not desecrate God's name and I am God. Rashi What is mean? It's a type of idolatry so it was called the way this was the way they served that idolatry. They would give their child to the priests. They would make big fires bonfires. and they would walk the sun on his barefoot between steam and do this to them between the two fires. Don't give it to the priest. This means to take them through the fire. This concludes the Torah reading for Tuesday Parshas Acharei Mos Kedoshim. This means to take them through the fire. This concludes the Torah reading for Tuesday Parshas Acharei Mos Kedoshim.