Achrei Mot answers

Acharei Mot 5703
Alef.

1. RaMBaM and Ibn Ezra explain the various prohibitions of sexual taboos involving relatives as a means of limiting sexual activity, i.e., since these women are more proximate than others in terms of day-to-day existence, by prohibiting intimacy with them, overall sexual activity will be restricted.

2. RaMBaN raises the following objections to this approach:

a) Karet is the most serious punishment. Does it make sense that such a punishment would be applied if all that was involved was a diminution of general sexual activity?

b) If it was permitted to Bnai Noach to marry one’s daughter, why does it suddenly become prohibited for the Jewish people?

c) Yaakov was married to two sisters, Rachel and Leah, so how bad could such an arrangement be?

d) Wouldn’t having one’s son marry one’s daughter and for them to live in the father’s house, have children and share the family’s resources be an efficient and fulfilling way to populate the world?

Beit.

a) With respect to Mitzvot whose explanations are obscure, there is internal pressure (the Yetzer HaRa) to violate them since they don’t make sense.

b) “Lalechet BaHem” apparently does not only mean to observe them, but also to remain involved in their study. A person apparently out of frustration with ideas and concepts that he fails to understand might be driven to study some other system of laws and beliefs. Consequently the Tora is warning against such a tendency.

Gimel.

The fact that in VaYikra 18:5 the article is used before the noun “Adam”—HaAdam—supports the contention that we are dealing not with a particular individual who could very well be Jewish, but rather with humanity, the human race, including both Jews and non-Jews.

Daled.

1. a) Yoma 85

   “VeChay BaHem”= the ability to violate Shabbat in order to assist someone who is in danger of losing his life. Mitzvot are intended to help one live, not result in someone’s non-survival.

b) R. Yosef Albo, Targum Onkelos, RaShI, RaShBaM.

     The promise made in the verse is for life of the soul in the Afterworld.

R. Y. Albo: Even though the Mitzvot may entail taking a path of greater resistance as compared to the practices of other cultures and societies, there is an ultimate payoff in the World to Come. The essential wholeness of a person is realized in the Afterlife and therefore the extra effort should be welcomed rather than resented.

Targum Onkelos: The Chaim that is being discussed is eternal life.

RaShI: The Chayim cannot be this-worldly life, since everyone dies sooner or later.

RaShBaM: The phrase suggests that Karet can be avoided, which, at least according to some interpretations, is understood as the soul being cut off from the World to Come. (According to the interpretations that it involves dying childless or at an early age, then RaShBaM would be placed in the category that sees the phrase as focusing on life in this world.)

c) RaMBaN: These laws are necessary for a stable society in this world. In this regard it appears that the commentator is focusing upon the Mishpatim mentioned in the vese rather than the Chukim, since the former are associated with laws governing interpersonal relationships.

2. Whereas the other commentators focus upon either life in this world or the Next, RaMBaN in the final section of his remarks demonstrates that dependent upon one’s intent while performing Commandments, this will determine in which world one will succeed:

a) If a person does Mitzvot due to ulterior motivations associated with success in this world, he will be successful only in this world.

b) If a person’s entire focus is in order to enter the World to Come, that is where he will ultimately end up.

c) If a person performs Mitzvot out of love, as is appropriate, then he will meet with success in both this and the Next Worlds.

d) If a person is completely uninterested in this worldly matters, then he will live forever in this world as well as ultimately achieving the World to Come, as in the case of Eliyahu.