In this week's parshah, we read of two extreme punishments: burning (for the daughter of a priest who engages in licentious behavior) and stoning (for a blasphemer). A few weeks ago we also read of an extreme punishment -- the burning of the sons of Aaron, Nadav and Avihu, for bringing a "strange fire" to the tabernacle. Today we will consider these extreme examples of punishment woven through the book of priestly rules and regulations. Why? What are these doing here?
(ט) וּבַת֙ אִ֣ישׁ כֹּהֵ֔ן כִּ֥י תֵחֵ֖ל לִזְנ֑וֹת אֶת־אָבִ֙יהָ֙ הִ֣יא מְחַלֶּ֔לֶת בָּאֵ֖שׁ תִּשָּׂרֵֽף׃ {ס}
(9) When the daughter of a priest defiles herself through harlotry, it is her father whom she defiles; she shall be put to the fire.
(א) כי תחל לזנות. כְּשֶׁתִּתְחַלֵּל עַ"יְ זְנוּת, שֶׁהָיְתָה בָהּ זִקַּת בַּעַל וְזָנְתָה, אוֹ מִן הָאֵרוּסִין אוֹ מִן הַנִּשּׂוּאִין; וְרַבּוֹתֵינוּ נֶחְלְקוּ בַדָּבָר וְהַכֹּל מוֹדִים שֶׁלֹּא דִּבֵּר הַכָּתוּב בִּפְנוּיָה (עי' סנהדרין נ"א):
(1) כי תחל לזנות means, if she profanes herself through unchastity, i. e. that a marriage-tie of some kind applied to her and she nevertheless prostituted herself either after betrothal (which constituted a kind of marriage-tie, since she would require a bill of divorce to enable her to marry someone else) or after marriage (having left her father's house for her husband’s). Our Rabbis are of different opinions regarding this (whether Scripture speaks here of an ארוסה or a נשואה), but all agree that Scripture is not speaking of a פנויה (a woman who is neither betrothed nor married) (cf. Sanhedrin 51b).
האי (ויקרא כא, ט) את אביה היא מחללת מאי דריש ביה מבעי ליה לכדתניא היה רבי מאיר אומר מה ת"ל את אביה היא מחללת שאם היו נוהגין בו קודש נוהגין בו חול כבוד נוהגין בו בזיון אומרין ארור שזו ילד ארור שזו גידל ארור שיצא זו מחלציו אמר רב אשי כמאן קרינן רשיעא בר רשיעא ואפי' לרשיעא בר צדיקא כמאן כהאי תנא:
what does he derive from this verse: “She profanes her father” (Leviticus 21:9), if he does not employ the term “her father” for a verbal analogy concerning a young betrothed woman who committed adultery, as Rabbi Akiva does? The Gemara answers: He requires it for that which is taught in a baraita: Rabbi Meir would say: Why must the verse state: “She profanes her father”? To teach that if initially they would treat her father in a sacred manner, now they treat him in a profane manner. If previously they would treat him with honor, they now treat him with degradation. They say: Cursed is the one who bore this daughter, cursed is the one who raised this daughter, cursed is the one from whose loins this daughter emerged. Rav Ashi says: In accordance with whose opinion do we call even a wicked person who is the son of a righteous person: A wicked person, the son of a wicked person? In accordance with whose opinion is it? It is in accordance with the opinion of this tanna, Rabbi Meir, who says that a sinful daughter profanes her father, and he too is treated with disgrace.
וְגֶחָלִים שֶׁל מַתֶּכֶת לָאו אֵשׁ הוּא? וְהָא גַּבֵּי בַּת כֹּהֵן, דִּכְתִיב: ״בָּאֵשׁ תִּשָּׂרֵף״. וְאָמַר רַב מַתְנָה: פְּתִילָה שֶׁל אֲבָר הָיוּ עוֹשִׂין לָהּ!
The Gemara expresses surprise at the previous answer: And are red-hot pieces of metal not considered fire? But with regard to a daughter of a priest who committed adultery after betrothal, it is written: “And the daughter of a priest, if she profanes herself through adultery, she profanes her father; in fire she shall be burned” (Leviticus 21:9), and Rav Mattana said: They would not literally burn her in fire; rather, they would prepare for her a molten bar of lead. They would execute her by pouring molten lead down her throat. This proves that burning metal is considered fire.
(י) וַיֵּצֵא֙ בֶּן־אִשָּׁ֣ה יִשְׂרְאֵלִ֔ית וְהוּא֙ בֶּן־אִ֣ישׁ מִצְרִ֔י בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל וַיִּנָּצוּ֙ בַּֽמַּחֲנֶ֔ה בֶּ֚ן הַיִּשְׂרְאֵלִ֔ית וְאִ֖ישׁ הַיִּשְׂרְאֵלִֽי׃ (יא) וַ֠יִּקֹּ֠ב בֶּן־הָֽאִשָּׁ֨ה הַיִּשְׂרְאֵלִ֤ית אֶת־הַשֵּׁם֙ וַיְקַלֵּ֔ל וַיָּבִ֥יאוּ אֹת֖וֹ אֶל־מֹשֶׁ֑ה וְשֵׁ֥ם אִמּ֛וֹ שְׁלֹמִ֥ית בַּת־דִּבְרִ֖י לְמַטֵּה־דָֽן׃ (יב) וַיַּנִּיחֻ֖הוּ בַּמִּשְׁמָ֑ר לִפְרֹ֥שׁ לָהֶ֖ם עַל־פִּ֥י יְהֹוָֽה׃ {פ}
(יג) וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (יד) הוֹצֵ֣א אֶת־הַֽמְקַלֵּ֗ל אֶל־מִחוּץ֙ לַֽמַּחֲנֶ֔ה וְסָמְכ֧וּ כׇֽל־הַשֹּׁמְעִ֛ים אֶת־יְדֵיהֶ֖ם עַל־רֹאשׁ֑וֹ וְרָגְמ֥וּ אֹת֖וֹ כׇּל־הָעֵדָֽה׃ (טו) וְאֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל תְּדַבֵּ֣ר לֵאמֹ֑ר אִ֥ישׁ אִ֛ישׁ כִּֽי־יְקַלֵּ֥ל אֱלֹהָ֖יו וְנָשָׂ֥א חֶטְאֽוֹ׃ (טז) וְנֹקֵ֤ב שֵׁם־יְהֹוָה֙ מ֣וֹת יוּמָ֔ת רָג֥וֹם יִרְגְּמוּ־ב֖וֹ כׇּל־הָעֵדָ֑ה כַּגֵּר֙ כָּֽאֶזְרָ֔ח בְּנׇקְבוֹ־שֵׁ֖ם יוּמָֽת׃ (יז) וְאִ֕ישׁ כִּ֥י יַכֶּ֖ה כׇּל־נֶ֣פֶשׁ אָדָ֑ם מ֖וֹת יוּמָֽת׃ (יח) וּמַכֵּ֥ה נֶֽפֶשׁ־בְּהֵמָ֖ה יְשַׁלְּמֶ֑נָּה נֶ֖פֶשׁ תַּ֥חַת נָֽפֶשׁ׃ (יט) וְאִ֕ישׁ כִּֽי־יִתֵּ֥ן מ֖וּם בַּעֲמִית֑וֹ כַּאֲשֶׁ֣ר עָשָׂ֔ה כֵּ֖ן יֵעָ֥שֶׂה לּֽוֹ׃ (כ) שֶׁ֚בֶר תַּ֣חַת שֶׁ֔בֶר עַ֚יִן תַּ֣חַת עַ֔יִן שֵׁ֖ן תַּ֣חַת שֵׁ֑ן כַּאֲשֶׁ֨ר יִתֵּ֥ן מוּם֙ בָּֽאָדָ֔ם כֵּ֖ן יִנָּ֥תֶן בּֽוֹ׃ (כא) וּמַכֵּ֥ה בְהֵמָ֖ה יְשַׁלְּמֶ֑נָּה וּמַכֵּ֥ה אָדָ֖ם יוּמָֽת׃ (כב) מִשְׁפַּ֤ט אֶחָד֙ יִהְיֶ֣ה לָכֶ֔ם כַּגֵּ֥ר כָּאֶזְרָ֖ח יִהְיֶ֑ה כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹהֵיכֶֽם׃ (כג) וַיְדַבֵּ֣ר מֹשֶׁה֮ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ וַיּוֹצִ֣יאוּ אֶת־הַֽמְקַלֵּ֗ל אֶל־מִחוּץ֙ לַֽמַּחֲנֶ֔ה וַיִּרְגְּמ֥וּ אֹת֖וֹ אָ֑בֶן וּבְנֵֽי־יִשְׂרָאֵ֣ל עָשׂ֔וּ כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־מֹשֶֽׁה׃ {פ}
(יג) וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (יד) הוֹצֵ֣א אֶת־הַֽמְקַלֵּ֗ל אֶל־מִחוּץ֙ לַֽמַּחֲנֶ֔ה וְסָמְכ֧וּ כׇֽל־הַשֹּׁמְעִ֛ים אֶת־יְדֵיהֶ֖ם עַל־רֹאשׁ֑וֹ וְרָגְמ֥וּ אֹת֖וֹ כׇּל־הָעֵדָֽה׃ (טו) וְאֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל תְּדַבֵּ֣ר לֵאמֹ֑ר אִ֥ישׁ אִ֛ישׁ כִּֽי־יְקַלֵּ֥ל אֱלֹהָ֖יו וְנָשָׂ֥א חֶטְאֽוֹ׃ (טז) וְנֹקֵ֤ב שֵׁם־יְהֹוָה֙ מ֣וֹת יוּמָ֔ת רָג֥וֹם יִרְגְּמוּ־ב֖וֹ כׇּל־הָעֵדָ֑ה כַּגֵּר֙ כָּֽאֶזְרָ֔ח בְּנׇקְבוֹ־שֵׁ֖ם יוּמָֽת׃ (יז) וְאִ֕ישׁ כִּ֥י יַכֶּ֖ה כׇּל־נֶ֣פֶשׁ אָדָ֑ם מ֖וֹת יוּמָֽת׃ (יח) וּמַכֵּ֥ה נֶֽפֶשׁ־בְּהֵמָ֖ה יְשַׁלְּמֶ֑נָּה נֶ֖פֶשׁ תַּ֥חַת נָֽפֶשׁ׃ (יט) וְאִ֕ישׁ כִּֽי־יִתֵּ֥ן מ֖וּם בַּעֲמִית֑וֹ כַּאֲשֶׁ֣ר עָשָׂ֔ה כֵּ֖ן יֵעָ֥שֶׂה לּֽוֹ׃ (כ) שֶׁ֚בֶר תַּ֣חַת שֶׁ֔בֶר עַ֚יִן תַּ֣חַת עַ֔יִן שֵׁ֖ן תַּ֣חַת שֵׁ֑ן כַּאֲשֶׁ֨ר יִתֵּ֥ן מוּם֙ בָּֽאָדָ֔ם כֵּ֖ן יִנָּ֥תֶן בּֽוֹ׃ (כא) וּמַכֵּ֥ה בְהֵמָ֖ה יְשַׁלְּמֶ֑נָּה וּמַכֵּ֥ה אָדָ֖ם יוּמָֽת׃ (כב) מִשְׁפַּ֤ט אֶחָד֙ יִהְיֶ֣ה לָכֶ֔ם כַּגֵּ֥ר כָּאֶזְרָ֖ח יִהְיֶ֑ה כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹהֵיכֶֽם׃ (כג) וַיְדַבֵּ֣ר מֹשֶׁה֮ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ וַיּוֹצִ֣יאוּ אֶת־הַֽמְקַלֵּ֗ל אֶל־מִחוּץ֙ לַֽמַּחֲנֶ֔ה וַיִּרְגְּמ֥וּ אֹת֖וֹ אָ֑בֶן וּבְנֵֽי־יִשְׂרָאֵ֣ל עָשׂ֔וּ כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־מֹשֶֽׁה׃ {פ}
(10) There came out among the Israelites a man whose mother was Israelite and whose father was Egyptian. And a fight broke out in the camp between that half-Israelite and a certain Israelite. (11) The son of the Israelite woman pronounced the Name in blasphemy, and he was brought to Moses—now his mother’s name was Shelomith daughter of Dibri of the tribe of Dan— (12) and he was placed in custody, until the decision of יהוה should be made clear to them. (13) And יהוה spoke to Moses, saying: (14) Take the blasphemer outside the camp; and let all who were within hearing lay their hands upon his head, and let the community leadership stone him. (15) And to the Israelite people speak thus: Anyone who blasphemes God shall bear the guilt; (16) and one who also pronounces the name יהוה shall be put to death. The community leadership shall stone that person; stranger or citizen—having thus pronounced the Name—shall be put to death. (17) If any party kills any human being, that person shall be put to death. (18) One who kills a beast shall make restitution for it: life for life. (19) If any party maims another [person]: what was done shall be done in return— (20) fracture for fracture, eye for eye, tooth for tooth. The injury inflicted on a human being shall be inflicted in return. (21) One who kills a beast shall make restitution for it; but one who kills a human being shall be put to death. (22) You shall have one standard for stranger and citizen alike: for I יהוה am your God. (23) Moses spoke thus to the Israelites. And they took the blasphemer outside the camp and pelted him with stones. The Israelites did as יהוה had commanded Moses.
(א) ויצא בן אשה ישראלית. מֵהֵיכָן יָצָא? רַבִּי לֵוִי אוֹמֵר מֵעוֹלָמוֹ יָצָא, רַבִּי בְּרֶכְיָה אוֹמֵר מִפָּרָשָׁה שֶׁלְּמַעְלָה יָצָא, לִגְלֵג וְאָמַר "בְּיוֹם הַשַּׁבָּת יַעַרְכֶנּוּ" דֶּרֶךְ הַמֶּלֶךְ לֶאֱכֹל פַּת חַמָּה בְכָל יוֹם, שֶׁמָּא פַּת צוֹנֶנֶת שֶׁל תִּשְׁעָה יָמִים, בִּתְמִיהָ? וּמַתְנִיתָא אֲמַרָה מִבֵּית דִּינוֹ שֶׁל מֹשֶׁה יָצָא, מְחֻיָּב, בָּא לִטַּע אָהֳלוֹ בְתוֹךְ מַחֲנֵה דָן, אָמְרוּ לוֹ מַה טִּיבְךָ לְכָאן? אָמַר לָהֶם מִבְּנֵי דָּן אֲנִי, אָמְרוּ לוֹ "אִישׁ עַל דִּגְלוֹ בְאֹתֹת לְבֵית אֲבֹתָם" כְּתִיב (במדבר ב'), נִכְנַס לְבֵית דִּינוֹ שֶׁל מֹשֶׁה וְיָצָא מְחֻיָּב, עָמַד וְגִדֵּף (ספרא, ויקרא ל"ב): (ב) בן איש מצרי. הוּא הַמִּצְרִי שֶׁהָרַג מֹשֶׁה (שם): (ג) בתוך בני ישראל. מְלַמֵּד שֶׁנִּתְגַיֵּר (ספרא): (ד) וינצו במחנה. עַל עִסְקֵי הַמַּחֲנֶה: (ה) ואיש הישראלי. זֶה שֶׁכְּנֶגְדּוֹ שֶׁמִּחָה בוֹ מִטַּע אָהֳלוֹ:
(1) ויצא בן אשה ישראלית AND THE SON OF THE ISRAELITISH WOMAN WENT OUT — Whence did he go out? Surely not from the camp, since Scripture states “and they strove in the camp”! Rabbi Levi said, “He went out from (by his blasphemous utterance he lost) his eternal life (עולמו; R. Levi evidently connects ויצא with the last word of v. 8; “the everlasting covenant, ברית עולם”). R. Berachya said, “He set forth (יצא) (started his argument) from the above section. He said sneeringly: “Every Sabbath he shall set it in order!? Surely it is the way of a king to eat fresh (lit., warm) bread every day; is it perhaps his way to eat bread nine days old (lit., cold bread of nine days)?! (The Hebrew word בתמיה “Say this in the intonation of a question” means nothing other than our question mark) (Midrash Tanchuma 38 23). A Baraitha states that ויצא means, he came out of the judicial court of Moses where he had been pronounced to be in the wrong in the following matter: although his father was an Egyptian he had gone to pitch his tent in the camp of the tribe of Dan to whom his mother belonged (cf. v. 11). They (the men of Dan) said to him, “What have you to do here" (lit., what is your character that gives you the right to come here?). He replied. “I am one of the children of the tribe of Dan”. Thereupon they said to him, “Scripture states: (Numbers 2:2) “Every man [of the children of Israel shall encamp] by his own standard, that bears the signs of their father’s house”! He thereupon went in to the judicial court of Moses to have the matter decided and came forth (יצא) declared to be in the wrong. He then stood up and blasphemed (Sifra, Emor, Section 14 1; Leviticus Rabbah 32 3). (2) בן איש מצרי THE SON OF AN EGYPTIAN MAN — It was the Egyptian whom Moses had killed (Leviticus Rabbah 32 4; cf. Exodus 2:11 where Scripture also uses the expression “איש מצרי”; cf. also Rashi thereon). (3) בתוך בני ישראל AMONG THE CHILDREN OF ISRAEL — This teaches us that he had become a proselyte (Sifra, Emor, Section 14 1). (4) וינצו במחנה THEY QUARRELLED IN [or CONCERNING] THE CAMP, about matters connected with the camp (i. e. as to where was his proper place in the camp; Sifra, Emor, Section 14 1; cf. Rashi on יתישראל אשה ויצא בן). (5) הישראלי ואיש THE ISRAELITISH MAN — this was his opponent (Sifra, Emor, Section 14 1) who had prevented him from pitching his tent in the camp of Dan.
תניא אידך רבי שמעון בן יוחי אומר עין תחת עין ממון אתה אומר ממון או אינו אלא עין ממש הרי שהיה סומא וסימא קיטע וקיטע חיגר וחיגר היאך אני מקיים בזה עין תחת עין והתורה אמרה משפט אחד יהיה לכם משפט השוה לכולכם
The Gemara presents another derivation: It is taught in another baraita that Rabbi Shimon ben Yoḥai says: “An eye for an eye” (Leviticus 24:20), is referring to monetary restitution. Do you say that this is referring to monetary restitution, or is it only teaching that the one who caused the injury must lose an actual eye? There may be a case where there was a blind person and he blinded another, or there was one with a severed limb and he severed the limb of another, or there was a lame person and he caused another to be lame. In this case, how can I fulfill “an eye for an eye” literally, when he is already lacking the limb that must be injured? If one will suggest that in that case, a monetary penalty will be imposed, that can be refuted: But the Torah stated: “You shall have one manner of law” (Leviticus 24:22), which teaches that the law shall be equal for all of you.