Chumashחומש

אשר יעלה עלה. לְחַיֵּב עַל הַמַּקְטִיר אֵבָרִים בַּחוּץ כְּשׁוֹחֵט בַּחוּץ, שֶׁאִם שָׁחַט אֶחָד וְהֶעֱלָה חֲבֵרוֹ שְׁנֵיהֶם חַיָּבִין (זבחים ק"ו):

אשר יעלה עלה [WHOSOEVER MAN THERE BE ….] THAT OFFERETH (lit., bringeth up) A BURNT OFFERING — This is intended to declare one who burns the limbs of sacrifices outside the fore-court to be liable to the penalty of excision just the same as him who slaughtered a sacrifice outside the fore-court; so that if one person slaughtered a sacrifice outside the fore-court and another brought it up on the altar to burn it both are liable to excision (cf. Sifra, Acharei Mot, Chapter 10 6; Zevachim 106a).

ונכרת. זַרְעוֹ נִכְרָת וְיָמָיו נִכְרָתִין:

ונכרת [THAT MAN] SHALL BE CUT OFF — his offspring are cut off (die out) and his own life-time (lit., his days) is shortened (cf. Rashi and Tos. Shabbat 25a; Tos. Yevamot 2a).

כל דם. לְפִי שֶׁנֶּאֱמַר "בַּנֶּפֶשׁ יְכַפֵּר", יָכוֹל לֹא יְהֵא חַיָּב אֶלָּא עַל דַּם הַמֻּקְדָּשִׁים, תַּ"ל "כָּל דָּם":

כל דם [WHATSOEVER MAN THERE BE … THAT EATETH] ANY BLOOD — Since Scripture states (v. 11) “[for it is the blood] with the life that maketh expiation", I might think that one is liable only for eating the blood of consecrated animals, (i. e. sacrifices), for it is only the blood of such animals that makes expiation. Scripture therefore states here “[Whatsoever man there be … that eateth] any blood [I will cut him off from among his people]" (Sifra, Acharei Mot, Section 7 3).

ונתתי פני. פְּנַאי שֶׁלִּי — פּוֹנֶה אֲנִי מִכָּל עֲסָקַי וְעוֹסֵק בּוֹ (ספרא):

ונתתי פני I WILL SET פני [AGAINST THAT SOUL] — ‎פני is taken to mean as much as פנאי שלי My leisure — i.e. I will turn away (פונה) from all My affairs and concern Myself only with him (Sifra, Acharei Mot, Section 7 4; cf. also Targum Jonathan)

כי נפש הבשר. שֶׁל כָּל בְּרִיָּה בַּדָּם הִיא תְלוּיָה, וּלְפִיכָךְ נְתַתִּיו (עַל הַמִּזְבֵּחַ) לְכַפֵּר עַל נֶפֶשׁ הָאָדָם — תָּבֹא נֶפֶשׁ וּתְכַפֵּר עַל הַנֶּפֶשׁ:

כי נפש הבשר FOR THE LIFE OF THE FLESH of every creature, not only of animals brought as sacrifices, is dependent on its blood (בדם היא), and it is for this reason that I have placed it [on the altar] to make expiation for the life of man: let life come and expiate for life!

כל נפש מכם. לְהַזְהִיר גְּדוֹלִים עַל הַקְּטַנִּים:

כל נפש מכם NO SOUL OF YOU [SHALL EAT BLOOD] — This is stated in addition to v. 10 to admonish the adults about their young children (that they should not permit them blood to eat — for “no soul” shall eat blood) (Sifra, Acharei Mot, Section 7 6; Yevamot 114a).

אשר יצוד. אֵין לִי אֶלָּא צַיִד, אֲוָזִין וְתַרְנְגוֹלִין מִנַּיִן? תַּ"ל "צֵיד" מִכָּל מָקוֹם; אִם כֵּן לָמָּה נֶאֱמַר "אֲשֶׁר יָצוּד"? שֶׁלֹּא יֹאכַל בָּשָׂר אֶלָּא בַּהַזְמָנָה הַזֹּאת (חולין פ"ד):

אשר יצוד WHO HUNTETH — I seem to have here only the law that the blood of hunted beasts and fowls caught now by hunting must be covered with dust. Whence do I know that this applies also to geese and fowls which have been kept in the house having already been caught? Scripture therefore states יצוד] ציד], “who hunts a hunted thing"— hunted under any circumstances whether now or before. If this be so why does Scripture at all state אשר יצוד (let it merely state 'אשר ישחט וכו‎)? But it uses the term “hunting” to teach that one should not eat meat except after such toilsome preparation (Sifra, Acharei Mot, Chapter 11 2; Chullin 84a).

אשר יאכל. פְּרָט לִטְמֵאִים (שם פ"ה):

אשר יאכל THAT MAY BE EATEN — This is especially mentioned to the exclusion of unclean animals (Sifra, Acharei Mot, Chapter 11 4).

דמו בנפשו הוא. דָּמוֹ הוּא לוֹ בִּמְקוֹם הַנֶּפֶשׁ, שֶׁהַנֶּפֶשׁ תְּלוּיָה בוֹ:

דמו בנפשו הוא means its blood represents its life (במקום הנפש), in as much as its life is depending on it.

כי נפש כל בשר דמו הוא. הַנֶּפֶשׁ הִיא הַדָּם. דָּם וּבָשָׂר לְשׁוֹן זָכָר, נֶפֶשׁ לְשׁוֹן נְקֵבָה:

כי נפש כל בשר דמו הוא means the life is (is identical with) the blood; דם and בשר are masculine, נפש is feminine.

אשר תאכל נבלה וטרפה. בְּנִבְלַת עוֹף טָהוֹר דִּבֵּר הַכָּתוּב, שֶׁאֵין לָהּ טֻמְאָה אֶלָּא בְשָׁעָה שֶׁנִּבְלַעַת בְּבֵית הַבְּלִיעָה, וְלִמֶּדְךָ כָּאן שֶׁמְּטַמְּאָה בַאֲכִילָתָהּ (וְאֵינָהּ מְטַמְּאָה בְמַגָּע); וּטְרֵפָה הָאֲמוּרָה כָּאן לֹא נִכְתַּב אֶלָּא לִדְרֹשׁ, וְכֵן שָׁנִינוּ: יָכוֹל תְּהֵא נִבְלַת עוֹף טָמֵא מְטַמְּאָה בְּבֵית הַבְּלִיעָה, תַּ"ל טְרֵפָה — מִי שֶׁיֵּשׁ בְּמִינוֹ טְרֵפָה, יָצָא עוֹף טָמֵא שֶׁאֵין בְּמִינוֹ טְרֵפָה (ספרא; זבחים ע'):

אשר תאכל נבלה וטרפה [AND EVERY SOUL] THAT EATETH CARRION, OR THAT WHICH WAS TORN … [HE SHALL BOTH WASH HIS GARMENTS AND LAVE HIMSELF IN WATER] — Scripture is here speaking of the carrion of a clean bird which causes uncleanness only during the time it passes through the gullet (lit., it is being swallowed in the gullet) and what Scripture teaches you here is that it makes one unclean by eating of it [but it does not defile one by touching it]. The טרפה mentioned here (though being superfluous since a טרפה which died) is of course also a נבלה and thus causes uncleanness just as any other נבלה is mentioned only for the sake of the correct interpretation of the word נבלה. For thus we learn (in Sifra): One might think that the carrion of an unclean bird causes uncleanness in the moment it passes through the gullet! Scripture therefore adds the word טרפה to intimate that this law of נבלה applies only to that class of birds among which טרפה is possible, thus excluding unclean birds for in their class a רפה‎ט can never occur (Sifra, Acharei Mot, Chapter 12 7; Zevachim 69b).

ונשא עונו. אִם יֹאכַל קֹדֶשׁ אוֹ יִכָּנֵס לַמִּקְדָּשׁ חַיָּב עַל טֻמְאָה זוֹ כְּכָל שְׁאָר טֻמְאוֹת (ספרא):

ונשא עונו THEN HE SHALL BEAR HIS INIQUITY — If he eats sacred food or enters the Sanctuary in this state of uncleanness he becomes liable to excision for this uncleanness just as for doing these things in any other state of uncleanness (Sifra, Acharei Mot, Chapter 12 14).

ובשרו לא ירחץ ונשא עונו. עַל רְחִיצַת גּוּפוֹ עָנוּשׁ כָּרֵת וְעַל כִּבּוּס בְּגָדִים בְּמַלְקוּת (שם):

ובשרו לא ירחץ ונשא עונו [BUT IF HE WASH THEM NOT], NOR LAVE HIS FLESH HE SHALL BEAR HIS INIQUITY — For the omission to lave his body before entering the Sanctuary or before eating sacred food he is liable to excision, but for the omission to wash his clothes he is liable to lashes only (Sifra, Acharei Mot, Chapter 12 13).

אני ה' אלהיכם. אֲנִי הוּא שֶׁאָמַרְתִּי בְסִינַי אָנֹכִי ה' אֱלֹהֶיךָ וְקִבַּלְתֶּם עֲלֵיכֶם מַלְכוּתִי, מֵעַתָּה קַבְּלוּ גְזֵרוֹתָי; רַבִּי אוֹמֵר גָּלוּי וְיָדוּעַ לְפָנָיו שֶׁסּוֹפָן לִנָּתֵק בַּעֲרָיוֹת בִּימֵי עֶזְרָא, לְפִיכָךְ בָּא עֲלֵיהֶם בִּגְזֵרָה אני ה' אלהיכם — דְּעוּ מִי גוֹזֵר עֲלֵיכֶם, דַּיָּן לִפָּרַע וְנֶאֱמָן לְשַׁלֵּם שָׂכָר (עי' ספרא):

אני ה' אלהיכם I AM THE LORD YOUR GOD — I am He Who spoke on Mount Sinai “I am the Lord thy God" and Whose kingship you then accepted; now, therefore, accept My decrees! Rabbi Judah han-Nasi said: It was manifest and known to Him that in the days of Ezra they would ultimately revolt against restricting sexual relations, He therefore came to them with a decree emphasized by the words: "I am The Lord your God" — understand well Who it is that imposes this decree upon you, — the Judge (אלהיכם) Whose function it is to punish but Who is certain also to give a reward ('‎ה‎) (cf. Sifra, Acharei Mot, Section 8 1).

כמעשה ארץ מצרים. מַגִּיד שֶׁמַּעֲשֵׂיהֶם שֶׁל מִצְרִיִּים וְשֶׁל כְּנַעֲנִיִּים מְקֻלְקָלִים מִכָּל הָאֻמּוֹת, וְאוֹתוֹ מָקוֹם שֶׁיָּשְׁבוּ בוֹ יִשְׂרָאֵל מְקֻלְקָל מִן הַכֹּל:

כמעשה ארץ מצרים AFTER THE DEEDS OF THE LAND OF EGYPT… [SHALL YE NOT DO] — This tells us that the deeds of the Egyptians and the Canaanites were more corrupt than those of all other nations, and that the district of Egypt in which the Israelites had resided (אשר ישבתם בה) was even more corrupt than all the rest of Egypt (Sifra, Acharei Mot, Section 8 3).

אשר אני מביא אתכם שמה. מַגִּיד שֶׁאוֹתָן עֲמָמִין שֶׁכִּבְּשׁוּ יִשְֹרָאֵל מְקֻלְקָלִים מִכֻּלָּם (שם):

אשר אני מביא אתכם שמה [AND AFTER THE DEEDS OF THE LAND OF CANAAN] WHITHER I BRING YOU [SHALL YE NOT DO] — This again tells us that those Canaanitish clans whom Israel subdued were more corrupt than all the others of them (Sifra, Acharei Mot, Section 8 4).

ובחקתיהם לא תלכו. מַה הִנִּיחַ הַכָּתוּב שֶׁלֹּא אָמַר? אֶלָּא אֵלּוּ נִימוֹסוֹת שֶׁלָּהֶן — דְּבָרִים הַחֲקוּקִין לָהֶם — כְּגוֹן טַרְטִיָּאוֹת וְאִצְטַדִיָּאוֹת, רַבִּי מֵאִיר אוֹמֵר, אֵלּוּ דַּרְכֵי הָאֱמוֹרִי שֶׁמָּנוּ חֲכָמִים (שם):

ובחקתיהם לא תלכו NEITHER SHALL YE WALK IN THEIR ORDINANCES — What has Scripture left unsaid when it spoke of the deeds of the Egyptians and Canaanites that it felt compelled to add ובחקתיהם לא תלכו But by these latter words it refers to their social customs — things which have assumed for them the character of a law as, for instance, the frequenting of theaters and race-courses. Rabbi Meir, however, said: These (חקתיהם) refer to the "ways of the Amorites" (superstitious practices) which our Rabbis have enumerated (Shabbat 67a; Sifra, Acharei Mot, Section 8 8; cf. also Tosefta Shabbat 7).

את משפטי תעשו. אֵלּוּ דְּבָרִים הָאֲמוּרִים בַּתּוֹרָה בְּמִשְׁפָּט, שֶׁאִלּוּ לֹא נֶאֶמְרוּ הָיוּ כְדַאי לְאָמְרָן:

את משפטי תעשו YE SHALL DO MY JUDGMENTS — Matters prescribed in the Torah which are in conformity with the human feeling of justice such as one feels ought to be ordained if they had not been already ordained by the Torah.

ואת חקתי תשמרו. דְּבָרִים שֶׁהֵן גְּזֵרַת הַמֶּלֶךְ, שֶׁיֵּצֶר הָרַע מֵשִׁיב עֲלֵיהֶם לָמָּה לָנוּ לְשָׁמְרָן? וְאֻמּוֹת הָעוֹלָם מְשִׁיבִין עֲלֵיהֶם, כְּגוֹן אֲכִילַת חֲזִיר וּלְבִישַׁת שַׁעַטְנֵז וְטָהֳרַת מֵי חַטָּאת, לְכָךְ נֶאֱמַר אני ה', גָּזַרְתִּי עֲלֵיכֶם, אֵי אַתָּה רַשַּׁאי לִפָּטֵר (יומא ס"ז):

ואת חקתי תשמרו AND KEEP MINE ORDINANCES — matters which are decrees of the King (promulgated without any reason being stated) against which the evil inclination raises objections: "Why should we observe them and against which also the nations of the world raise objections, as e. g., the prohibition of eating swine’s flesh, of wearing clothes of a mixture of wool and linen, the purgatory power of "water mingled with the ashes of the Red Heifer" (טהרת מי חטאת) — therefore it is stated: "I", the Lord, have enacted this for you — you are not at liberty to evade the obligation (Yoma 67b).

ללכת בהם. אַל תִּפָּטֵר מִתּוֹכָם, שֶׁלֹּא תֹאמַר לָמַדְתִּי חָכְמַת יִשְׂרָאֵל אֵלֵךְ וְאֶלְמַד חָכְמַת הָאֻמּוֹת (ספרא):

ללכת בהם TO WALK IN THEM — do not free yourselves from their environment, i.e. that you must not say, I have acquired Jewish wisdom, now I will go and acquire the wisdom of the other peoples of the world in order to walk in their ways.

ושמרתם את חקתי וגו'. לְרַבּוֹת שְׁאָר דִּקְדּוּקֵי הַפָּרָשָׁה, שֶׁלֹּא פֵּרֵט הַכָּתוּב בָּהֶם; דָּבָר אַחֵר לִתֵּן שְׁמִירָה וַעֲשִׂיָּה לַחֻקִּים וּשְׁמִירָה וַעֲשִׂיָּה לַמִּשְׁפָּטִים, לְפִי שֶׁלֹּא נָתַן אֶלָּא עֲשִׂיָּה לַמִּשְׁפָּטִים וּשְׁמִירָה לַחֻקִּים (ספרא):

'ושמרתם את חקתי וגו‎ YE SHALL THEREFORE KEEP MY ORDINANCES — [This is not a mere repetition of v. 4 but is intended] to include other details of the laws mentioned in this chapter which Scripture does not expressly mention. Another explanation is: Scripture makes this repetition in order to attach the commands of “observing" (שמירה) and "performing" (עשיה) to the חוקים, and the commands of שמירה and עשיה to the משפטים, for in v. 4 it uses the term עשיה only in connection with the משפטים, and that of שמירה only with reference to the חוקים (Sifra, Acharei Mot, Section 8 10).

וחי בהם. לָעוֹלָם הַבָּא, שֶׁאִם תֹּאמַר בָּעוֹלָם הַזֶּה וַהֲלֹא סוֹפוֹ הוּא מֵת (שם):

וחי בהם means, THAT HE SHALL LIVE THROUGH THEM in the world to come (eternal life). For if you say it means that he shall live in this world, is it not a fact that in the end he must die! (Sifra, Acharei Mot, Section 8 10; cf. also Targ. Onkelos)

אני ה'. נֶאֱמָן לְשַׁלֵּם שָׂכָר (שם):

'אני ה‎ I AM THE LORD, Who am faithful to pay you your reward (Sifra, Acharei Mot, Section 8 10).

לא תקרבו. לְהַזְהִיר הַנְּקֵבָה כַּזָּכָר, לְכָךְ נֶאֱמַר לְשׁוֹן רַבִּים:

לא תקרבו NONE OF YOU SHALL APPROACH TO [ANY THAT IS NEAR OF KIN TO HIM] — The intention is to admonish women as well as men (in respect to this general prohibition of unchastity); on this account the plural is used (Sifra, Acharei Mot, Chapter 13 1).

אני ה'. נֶאֱמָן לְשַׁלֵּם שָׂכָר:

'אני ה I AM THE LORD, who am faithful to pay you your reward (Sifra, Acharei Mot, Chapter 13 13.

ערות אביך. זוֹ אֵשֶׁת אָבִיךָ, אוֹ אֵינוֹ אֶלָּא כְמַשְׁמָעוֹ? נֶאֱמַר כָּאן עֶרְוַת אָבִיךָ וְנֶאֱמַר לְהַלָּן עֶרְוַת אָבִיו גִּלָּה, מַה לְּהַלָּן אֵשֶׁת אָבִיו אַף כָּאן אֵשֶׁת אָבִיו (סנהדרין נ"ד):

אביך‎ ערות‎ THE NAKEDNESS OF THY FATHER, [AND THE NAKEDNESS OF THY MOTHER SHALT THOU NOT UNCOVER] — This refers to intercourse with thy father's wife (no matter whether she is thy own mother or thy stepmother). Or perhaps this is not so, but ערות אביך has to be taken literally (as sodomy)?! Scripture, however, uses the expression ערות אביך here, and it is said later on (Leviticus 20:11) “And the man that lieth with his father's wife hath uncovered his father's nakedness (״(ערות אביו גלה. Now what is the meaning of ערות אביו there? It refers to one's fathers wife! so does ערות אביך here also refer to one's father's wife (Sanhedrin 54a).

וערות אמך. לְהָבִיא אִמּוֹ שֶׁאֵינָהּ אֵשֶׁת אָבִיו (שם):

וערות אמך AND THE NAKEDNESS OF THY MOTHER [SHALT THOU NOT UNCOVER] — This is intended to include in the prohibition the marriage of one's own mother although she be not the wife of one's father (Sanhedrin 54a).

ערות אשת אביך. לְרַבּוֹת אַחַר מִיתָה (שם):

ערות אשת אביך THE NAKEDNESS OF THY FATHER'S WIFE [SHALT THOU NOT UNCOVER] — This is intended to include in the prohibition of union with one's father's wife already mentioned v. 7. even the doing of this after his death (Sanhedrin 54a).

בת אביך. אַף בַּת אֲנוּסָה בְמַשְׁמָע:

בת אביך [THE NAKEDNESS OF THY SISTER] THE DAUGHTER OF THY FATHER [OR THE DAUGHTER OF THY MOTHER… THOU SHALT NOT UNCOVER] — Also the daughter of a woman raped by one's father is implied by the term מולדת בית או מולדת חוץ.

מולדת בית או מולדת חוץ. בֵּין שֶׁאוֹמְרִים לוֹ לְאָבִיךָ קַיֵּם אֶת אִמָּהּ, וּבֵין שֶׁאוֹמְרִים לוֹ הוֹצֵא אֶת אִמָּהּ, כְּגוֹן מַמְזֶרֶת אוֹ נְתִינָה (יבמות כ"ג):

.בת — WHETHER SHE BE BORN IN THE HOUSE OR WHETHER SHE BE BORN OUTSIDE THE HOUSE — This means, thy sister, thy father's daughter, whether according to the law we can say to thy father, "Keep her mother as your wife" or whether we have to say to him, "Divorce her mother", as, for instance, when she is a ממזרת (the issue of a union forbidden in the Torah under the penalty of כרת) or a נתינה (the daughter of a Gibeonite woman, cf. Joshua 9:27, forbidden under the penalty of מלקות) (Yevamot 23a).

ערות בת בנך וגו'. בְּבִתּוֹ מֵאֲנוּסָתוֹ הַכָּתוּב מְדַבֵּר, וּבִתּוֹ וּבַת בִּתּוֹ מֵאִשְׁתּוֹ אָנוּ לְמֵדִין מֵ"עֶרְוַת אִשָּׁה וּבִתָּהּ", שֶׁנֶּאֱמַר בָּהֶן "לֹא תְגַלֵּה", בֵּין שֶׁהִיא מִמֶּנּוּ וּבֵין שֶׁהִיא מֵאִישׁ אַחֵר (שם כב):

ערות בת בנך THE NAKEDNESS OF THE DAUGHTER OF THY SON [OR THE DAUGHTER OF THY DAUGHTER THOU SHALT NOT UNCOVER] — When it states "thy daughter״ Scripture is speaking of his daughter born of a woman whom he had outraged (similarly "the daughter of thy son" means, the son born of such a woman). This must be so, for that one is forbidden to marry one's daughter or the daughter of one's daughter who was born of one's wife we may learn from the prohibition (v. 17) in the verse beginning אשה ובתה ערות "the nakedness of a woman and her daughter" of whom it is stated "thou shalt not uncover" and which thus implies the prohibition to marry one's daughter (and forbids one's marriage with one's daughter's daughter; for Scripture continues there: “neither shalt thou take her son's daughter or her daughter's daughter) whether she be begotten by him or by another man (cf. Yevamot 22b and Rashi von v. 17).

ערות בת בנך. קַל וָחֹמֶר לְבִתְּךָ, אֶלָּא לְפִי שֶׁאֵין מַזְהִירִין מִן הַדִּין, לְמָדוּהָ מִגְּזֵרָה שָׁוָה בְּמַסֶּכֶת יְבָמוֹת (דף ג'):

ערות בת בנך THE NAKEDNESS OF THY SON'S DAUGHTER [… THOU SHALT NOT UNCOVER] — Since even thy son's daughter (the former being born from an אנוסה) is forbidden, the prohibition concerning thy own daughter born of thy אנוסה could be derived by a conclusion a minori ad majus (ק״ו). But because there is a rule אין מזהירין מן הדין “no prohibition can be derived by a logical conclusion" they (the Rabbis) derived it in Treatise Yevamot 3a by an analogy (גזירה שוה) based on the similar expression הנה — הנה used here and in v. 17.

ערות בת אשת אביך. לִמֵּד שֶׁאֵינוֹ חַיָּב עַל אֲחוֹתוֹ מִשִּׁפְחָה וְנָכְרִית, לְכָךְ נֶאֱמַר "בַּת אֵשֶׁת אָבִיךָ" — בִּרְאוּיָה לְקִדּוּשִׁין (שם כ"ג):

ערות בת אשת אביך THE NAKEDNESS OF THY FATHER'S WIFE'S DAUGHTER… [THOU SHALT NOT UNCOVER] — This teaches us that one is not liable to excision for a union with one's sister (on his father’s side) who was born of a maid-servant or a non-Jewess. It is for this reason that Scripture instead of simply saying "thy sister" uses the circumlocution "the daughter of thy father's wife" i. e. a woman who is fitted for Kiddushin (one with whom a marriage may be legitimately entered into, which is not the case with a שפחה ונכרית) (Yevamot 22b).

ערות אחי אביך לא תגלה. וּמַה הִיא עֶרְוָתוֹ? אל אשתו לא תקרב:

ערות אחי אביך לא תגלה THE NAKEDNESS OF THY FATHER'S BROTHER THOU SHALT NOT UNCOVER — and what does this "uncovering of his nakedness" mean אל אשתו לא תקרב? THOU SHALT NOT APPROACH TO HIS WIFE.

אשת בנך. לֹא אָמַרְתִּי אֶלָּא בְּשֶׁיֵּשׁ לְבִנְךָ אִישׁוּת בָּהּ, פְּרָט לַאֲנוּסָה וְשִׁפְחָה וְנָכְרִית (עי' ספרא):

אשת בנך [THE NAKEDNESS OF THY DAUGHTER-IN-LAW THOU SHALT NOT UNCOVER; SHE IS] THY SON'S WIFE — By using the apparently redundant words: “she is thy son's wife" Scripture says, as it were: I command this about such a woman only when thy son has a legal matrimonial relation (אישות) to her, thus excluding a woman who has been raped by him (אנוסה) or a Canaanitish maid-servant, or a non-Jewess (cf. Sifra, Kedoshim, Chapter 10 10)).

ערות אשה ובתה. לֹא אָסַר הַכָּתוּב אֶלָּא עַל יְדֵי נִשּׂוּאֵי הָרִאשׁוֹנָה, לְכָךְ נֶאֱמַר לֹא "תִקַּח" — לְשׁוֹן קִיחָה, וְכֵן לְעִנְיַן הָעֹנֶשׁ, אֲשֶׁר "יִקַּח" אֶת אִשָּׁה וְאֶת אִמָּה — לְשׁוֹן קִיחָה, אֲבָל אָנַס אִשָּׁה מֻתָּר לִשָּׂא בִּתָּהּ (יבמות צ"ז):

ערות אשה ובתה THE NAKEDNESS OF A WOMAN AND HER DAUGHTER [THOU SHALT NOT UNCOVER] — Scripture forbids this only if the union with the first of these (whether it be the woman or her daughter) came about through a legal marriage. That is why Scripture uses the term לא תקח, the expression employed for "taking to wife in a legal way". Similarly with reference to the punishment for such a union it states, (Leviticus 20:14) "And if a man take (יקח) a wife and her mother, [it is wickedness; they shall be burnt with fire]" — an expression for "taking" to wife in a legal way. But if one has raped a woman he is permitted to marry her daughter (Yevamot 97a).

שארה הנה. קְרוֹבוֹת זוֹ לָזוֹ:

שארה הנה means, they are closely related to one another.

זמה. עֵצָה, כְּתַרְגּוּמוֹ עֲצַת חֶטְאִין, שֶׁיִּצְרְךָ יוֹעֶצְךָ לַחֲטֹא:

זמה means, an evil plan, as the Targum renders it‎ עצת חטאין , "a sinful plan"; the term is used because it is your evil inclination which counsels you to sin.

אל אחתה. שְׁתֵּיהֶן כְּאַחַת (קידושין נ'):

‎ אל אחתה ‎[NEITHER SHALT THOU TAKE A WIFE] TO HER SISTER — both at the same time.

לצרר. לְשׁוֹן צָרָה — לַעֲשׂוֹת אֶת זוֹ צָרָה לָזוֹ:

לצרר is connected with the word ,צרה — a rival (cf. I Samuel 1:6). Thus the verse signifies “thou shalt not take a wife to her sister", to make (i. e. making) the one the rival of the other.

בחייה. לִמֶּדְךָ שֶׁאִם גֵרְשָׁהּ לֹא יִשָּׂא אֶת אֲחוֹתָהּ כָּל זְמַן שֶׁהִיא בַחַיִּים (יבמות ח'):

בחייה DURING HER LIFE-TIME — This teaches you that if he divorced her (his wife) he is not allowed to marry her sister so long as she (the former) is still living (Yevamot 8b).

למלך. עֲ"זָ הִיא שֶׁשְּׁמָהּ מֹלֶךְ, וְזוֹ הִיא עֲבוֹדָתָהּ, שֶׁמּוֹסֵר בְּנוֹ לַכּוֹמְרִים וְעוֹשִׂין שְׁתֵּי מְדוּרוֹת גְּדוֹלוֹת וּמַעֲבִירִין אֶת הַבֵּן בְּרַגְלָיו בֵּין שְׁתֵּי מְדוּרוֹת הָאֵשׁ (סנהדרין ס"ד):

למלך [AND THOU SHALT NOT LET ANY OF THY SEED PASS THROUGH THE FIRE] TO MOLECH — This was an idol the name of which was "Molech", and this was the manner in which it was worshipped: that he (the father) handed his child (lit., his son, but it applies to his daughter also; cf. Deuteronomy 18:10) over to the priests of the idol. These lit two large pyres one opposite the other and made the child to pass on foot between the two pyres (Sanhedrin 64b).

לא תתן. זוֹ הִיא מְסִירָתוֹ לַכּוֹמְרִים:

לא תתן refers to “the handing over of the child” to the priests.

להעביר למלך. זוֹ הַעֲבָרַת הָאֵשׁ:

להעביר למלך — this refers to the “passing through the fire".