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Ramban on Leviticus 18:21/רמב"ן על ויקרא י״ח:כ״א

אלַמֹּלֶךְ עֲבוֹדָה זָרָה שֶׁשְּׁמָהּ מֹלֶךְ. וְהִזְכִּירוֹ הַכָּתוּב בְּשֵׁם הַיְּדִיעָה, כִּי הָיָה בְּמִצְרַיִם יָדוּעַ לָהֶם. וְרַבִּי אַבְרָהָם אָמַר (אבן עזרא על ויקרא י"ח:כ"א) כִּי יִתָּכֵן שֶׁהוּא מִלְכֹּם תּוֹעֲבַת בְּנֵי עַמּוֹן (מלכים ב כג יג). וְכֵן נִרְאֶה, כִּי כָּתוּב (מלכים א יא ז) "אָז יִבְנֶה שְׁלֹמֹה בָּמָה לִכְמוֹשׁ שִׁקֻּץ מוֹאָב וּלְמֹלֶךְ שִׁקֻּץ בְּנֵי עַמּוֹן", וְגַם הוּא הָיָה יָדוּעַ לָהֶם. וְכָתַב רַשִׁ"י (רש"י על ויקרא י"ח:כ"א), וְזוֹ הִיא עֲבוֹדָתָהּ, שֶׁמּוֹסֵר בְּנוֹ לַכּוֹמָרִים וְהַכּוֹמָרִים עוֹשִׂין שְׁתֵּי מְדוּרוֹת גְּדוֹלוֹת וּמַעֲבִירִין אֶת הַבֵּן בְּרַגְלָיו בֵּין שְׁתֵּי מְדוּרוֹת הָאֵשׁ. "לֹא תִתֵּן" - זֶהוּ מְסִירָתוֹ לַכּוֹמָרִים, "לְהַעֲבִיר לַמֹּלֶךְ" - זֶהוּ הַעֲבָרַת מְדוּרַת הָאֵשׁ. וְזֶה אֵינוֹ נָכוֹן, שֶׁהֲרֵי אָמְרוּ בִּגְמָרָא סַנְהֶדְרִין (סד), הֶעֱבִירוֹ בָּרֶגֶל פָּטוּר, אֶלָּא כְּמַשְׁוַורְתָּא דְּפוּרַיָּא, שֶׁהוּא מַעֲבִירוֹ בְּתוֹךְ הָאֵשׁ מַמָּשׁ. וְהִזְכִּיר בּוֹ הַכָּתוּב נְתִינָה וְהַעֲבָרָה בָּאֵשׁ, שֶׁאֵינוֹ חַיָּב עַד שֶׁיִּמְסְרֶנּוּ לַכּוֹמָרִים וְהֶעֱבִירוֹ בָּאֵשׁ, כְּמוֹ שֶׁמְּפֹרָשׁ בְּסַנְהֶדְרִין. וְכֵן מַה שֶׁאָמַר הָרַב שֶׁמּוֹסְרוֹ לַכּוֹמָרִים וְהֵם מַעֲבִירִין אוֹתוֹ, וְכָךְ כָּתַב אַף בְּפֵרוּשָׁיו בְּמַסֶּכֶת סַנְהֶדְרִין (שם סד), וְאֵינוֹ נִרְאֶה כֵן מִלְּשׁוֹנָם שָׁם בַּגְּמָרָא, וְעוֹד אֵיךְ יִתְחַיֵּב הוּא מִיתָה בַּעֲבוֹדַת אֲחֵרִים, וּלְשׁוֹן הַכָּתוּב עַצְמוֹ "מַעֲבִיר בְּנוֹ וּבִתּוֹ בָּאֵשׁ" (דברים יח י) כָּךְ נִדְרָשׁ, שֶׁהָאָב בְּעַצְמוֹ מַעֲבִירוֹ. אֲבָל הָעִנְיָן כָּךְ הוּא, שֶׁהָאָב עַצְמוֹ מוֹסְרוֹ לַכּוֹמָרִים לְשֵׁם שִׁקּוּצָם, וְזֶהוּ שֶׁכָּתוּב "נָתַן לַמֹּלֶךְ" (ויקרא כ':ג'), כְּעֵין שֶׁעוֹשִׂים בִּפְנִים, כְּדִכְתִיב "וּנְתָנָם אֶל הַכֹּהֵן" (ויקרא ט"ו:י"ד). וְאוּלַי הַכּוֹמָרִים עוֹשִׂין בּוֹ תְּנוּפָה אוֹ הַגָּשָׁה לִפְנֵי הַמֹּלֶךְ וְהֵם מַחְזִירִין אוֹתוֹ לִידֵי הָאָב, וְהוּא לוֹקְחוֹ וּמַעֲבִירוֹ בְּלַהַב הָאֵשׁ, וְזֶהוּ "מַעֲבִיר בְּנוֹ וּבִתּוֹ בָּאֵשׁ". וְכָךְ אָמְרוּ בַּיְּרוּשַׁלְמִי (סנהדרין פ"ז ה"י), לְעוֹלָם אֵינוֹ חַיָּב עַד שֶׁיִּמְסְרֶנּוּ לַכּוֹמָרִים וְיִטְּלֶנּוּ וְיַעֲבִירֶנּוּ. כְּלוֹמַר, שֶׁיִּטְּלֶנּוּ מֵהֶם וְיַעֲבִירֶנּוּ הוּא. אֲבָל לֹא הָיָה שׂוֹרְפוֹ, שֶׁהֲרֵי אָמְרוּ (סנהדרין סד), הַמַּעֲבִיר אֶת עַצְמוֹ פָּטוּר, שֶׁהוּא חַי אַף לְאַחַר הַעֲבָרָה, וְכָךְ פֵּרֵשׁ רַשִׁ"י. וְעִם כָּל זֶה הַנִּרְאֶה בְּעֵינַי מֵהֶכְרֵעַ הַפְּסוּקִים כִּי הָיָה הַבֵּן לְמַאֲכֹלֶת הָאֵשׁ, שֶׁהַכָּתוּב אוֹמֵר (יחזקאל כג לז) "וְגַם אֶת בְּנֵיהֶן אֲשֶׁר יָלְדוּ לִי הֶעֱבִירוּ לָהֶם לְאָכְלָה", וְשָׁם (ויקרא י"ח:ל"ט) נֶאֱמַר "וּבְשַׁחֲטָם אֶת בְּנֵיהֶם לְגִלּוּלֵיהֶם", שֶׁהָיוּ מַעֲבִירִין אוֹתוֹ בָּאֵשׁ עַד שֶׁיִּשָּׂרֵף אוֹ שֶׁיָּמוּת בָּאֵשׁ, וְהִיא שְׁחִיטָתוֹ, כִּי הַלָּשׁוֹן הַזֶּה "הֶעֱבִירוּ לָהֶם" בַּמֹּלֶךְ הוּא, וְאָמַר בּוֹ הַכָּתוּב "לְאָכְלָה", וְהִזְכִּיר בּוֹ שְׁחִיטָה, אִם כֵּן מַה שֶׁאָמַר "כְּמַשְׁוַורְתָּא דְּפוּרַיָּא" לוֹמַר שֶׁהָיוּ מַעֲבִירִין אוֹתוֹ עַל הַשַּׁלְהֶבֶת פְּעָמִים רַבּוֹת וְהוּא מֵת בְּלַהַב הָאֵשׁ. וְהִנֵּה הוּא חַיָּב בְּדִין הַתּוֹרָה מִשְּׁעַת הַעֲבָרָה הָרִאשׁוֹנָה, מִשֶּׁתִּמְשֹׁל בּוֹ הָאוּר, כְּגוֹן שֶׁנִּתְפַּס הָאֵשׁ בְּאֶחָד מֵאֵיבָרָיו, וּלְכָךְ הֻצְרְכוּ לוֹמַר שֶׁהַמַּעֲבִיר עַצְמוֹ פָּטוּר, אֲבָל הָיָה הָאֵשׁ אוֹכֶלֶת בּוֹ כִּי זֶה הָיָה קָרְבָּנָם לַמֹּלֶךְ. וּלְשׁוֹן "מַעֲבִיר בָּאֵשׁ" יֵאָמֵר בְּכָל מָקוֹם עַל הַדָּבָר שֶׁהוּא בּוֹעֵר בָּאֵשׁ וְאֵינֶנּוּ אֻכָּל, מִפְּנֵי שֶׁנּוֹתְנִים אוֹתוֹ בָּאֵשׁ וּמַעֲבִירִים אוֹתוֹ מִמֶּנּוּ וְאֵינוֹ נַעֲשֶׂה אֵפֶר כַּנִּשְׂרָפִים, כְּעִנְיַן כְּלֵי הַגּוֹיִם שֶׁמְּלַבְּנִין אוֹתָן בָּאֵשׁ, שֶׁנֶּאֱמַר בָּהֶן (במדבר לא כג) "תַּעֲבִירוּ בָּאֵשׁ וְטָהֵר". וְאָמַר בִּבְנֵי עַמּוֹן (יב לא) "וְהֶעֱבִיר אוֹתָם בַּמַּלְבֵּן", לוֹמַר שֶׁשָּׂרַף אוֹתָן כַּאֲשֶׁר יַעֲשׂוּ הַלְּבֵנִים בַּמַּלְבֵּן, אִם כֵּן "מַעֲבִיר בְּנוֹ וּבִתּוֹ בָּאֵשׁ" (דברים יח י) הִיא נְתִינָתוֹ בָּאֵשׁ שֶׁתִּמְשֹׁל בּוֹ הָאוּר, לֹא הַעֲבָרָה בְּעָלְמָא, וְהִיא הַעֲבָרָה הַנִּזְכֶּרֶת בַּמֹּלֶךְ שֶׁהִיא בָּאֵשׁ עַל דַּעַת רַבּוֹתֵינוּ (סנהדרין סד) שֶׁלָּמְדוּ בִּגְזֵרָה שָׁוָה הַעֲבָרָה הַעֲבָרָה, מַה לְהַלָּן (דברים יח י) בָּאֵשׁ אַף כָּאן בָּאֵשׁ, מַה כָּאן לַמֹּלֶךְ אַף לְהַלָּן לַמֹּלֶךְ. וּרְאָיָה לְדִבְרֵיהֶם שֶׁכָּתוּב בְּיֹאשִׁיָּהוּ (מלכים ב כג י) "וְטִמֵּא אֶת הַתֹּפֶת אֲשֶׁר בְּגֵּיא בֶן הִנֹּם לְבִלְתִּי לְהַעֲבִיר אִישׁ אֶת בְּנוֹ וְאֶת בִּתּוֹ בָּאֵשׁ לַמֹּלֶךְ", אִם כֵּן הַעֲבָרָה הַנִּזְכֶּרֶת בַּמֹּלֶךְ הִיא בָּאֵשׁ. וְכֵן כָּתוּב בִּמְנַשֶּׁה (דהי"ב לג ו) "וְהוּא הֶעֱבִיר אֶת בָּנָיו בָּאֵשׁ בְּגֵיא בֶן הִנֹּם". וּמָצָאתִי שֶׁכָּתוּב בְּאָחָז (מלכים ב טז ג) "וְגַם אֶת בְּנוֹ הֶעֱבִיר בָּאֵשׁ כְּתֹעֲבוֹת הַגּוֹיִם אֲשֶׁר הוֹרִישׁ ה' אֹתָם מִפְּנֵי בְּנֵי יִשְׂרָאֵל", וּבְדִבְרֵי הַיָּמִים (ב כח ג) נֶאֱמַר "וַיַּבְעֵר אֶת בָּנָיו בָּאֵשׁ כְּתֹעֲבוֹת הַגּוֹיִם אֲשֶׁר הוֹרִישׁ", אִם כֵּן הַהַעֲבָרָה הִיא הַבְעָרָה בָּאֵשׁ מַמָּשׁ. וּמַה שֶׁאָמַר הַכָּתוּב (מלכים ב יז לא) "וְהַסְפַרְוִים שֹׂרְפִים אֶת בְּנֵיהֶם בָּאֵשׁ לְאַדְרַמֶּלֶךְ וַעֲנַמֶּלֶךְ אֱלֹהֵי סְפַרְוָיִם", הִיא עֲבוֹדָה זָרָה אַחֶרֶת, שֶׁעֲבוֹדָתָהּ לִשְׂרֹף אוֹתָם לְגַמְרֵי כְּעוֹלָה, וְכֵן הָיוּ עוֹשִׂין לַבַּעַל, כְּמוֹ שֶׁכָּתוּב בְּיִרְמְיָהוּ (יט ב) "וְיָצָאתָ אֶל גֵּיא בֶן הִנֹּם" וְשָׁם (ויקרא י"ח:ד'-ה') כְּתִיב, "וּמָלְאוּ אֶת הַמָּקוֹם הַזֶּה דַּם נְקִיִּים וּבָנוּ אֶת בָּמוֹת הַבַּעַל לִשְׂרֹף אֶת בְּנֵיהֶם בָּאֵשׁ עֹלוֹת לַבָּעַל אֲשֶׁר לֹא צִוִּיתִי וְלֹא דִבַּרְתִּי וְלֹא עָלְתָה עַל לִבִּי", וְעוֹד כְּתִיב (שם לב לה) "וַיִּבְנוּ אֶת בָּמוֹת הַבַּעַל אֲשֶׁר בְּגֵיא בֶן הִנֹּם לְהַעֲבִיר אֶת בְּנֵיהֶם וְאֶת בְּנוֹתֵיהֶם לַמֹּלֶךְ אֲשֶׁר לֹא צִוִּיתִים וְלֹא עָלְתָה עַל לִבִּי לַעֲשׂוֹת הַתּוֹעֵבָה הַזֹּאת". אֲבָל מִפְּנֵי שֶׁשְּׁנֵי הַפְּסוּקִים הָאֵלֶּה בְּבָמוֹת הַבַּעַל וּשְׁנֵיהֶם בְּגֵיא בֶּן הִנֹּם, וְהָאַזְהָרָה בִּשְׁנֵיהֶם "אֲשֶׁר לֹא צִוִּיתִי וְלֹא דִבַּרְתִּי וְלֹא עָלְתָה עַל לִבִּי", וְשָׁם בַּמָּקוֹם הַהוּא הַטָּמֵא הָיָה שָׁם מֹלֶךְ, כְּמוֹ שֶׁכָּתוּב בְּיֹאשִׁיָּהוּ, נִרְאֶה מִכָּל זֶה שֶׁהָיוּ שׂוֹרְפִין אֶת בְּנֵיהֶם עוֹלוֹת לַמֹּלֶךְ וְהוּא הַבַּעַל, וּשְׁנֵיהֶם לָשׁוֹן קָרוֹב כְּמַלְכוּת וְאַדְנוּת, וְאֵינֶנּוּ בַּעַל פְּעוֹר וּבַעַל זְבוּב כִּי זֶה יִקָּרֵא הַבַּעַל סְתָם כַּאֲשֶׁר יִקָּרֵא הַמֹּלֶךְ, אֲבָל הִזְכִּיר בּוֹ הַכָּתוּב הַעֲבָרָה כִּי עִקַּר עֲבוֹדָתוֹ בְּהַעֲבָרָה מִשֶּׁתִּמְשֹׁל בּוֹ הָאוּר, וְתִקָּרֵא שְׂרֵפָה כִּי יָמוּתוּ שָׁם, וּלְכָךְ יִקָּרְאוּ עוֹלוֹת. וְכֵן אֲנִי סוֹבֵר כִּי "אֱלֹהֵי סְפַרְוַיִם" (מלכים ב יז לא) הוּא הַמֹּלֶךְ, כִּי הַכִּנּוּי בָּהֶם מֶלֶךְ אֲבָל הָיוּ שְׁנֵיהֶם נֶעֱבָדִים, כִּנּוּ לְאֶחָד אֲדָר בִּלְשׁוֹן כָּבוֹד וְלַשֵּׁנִי עַן מִלְּשׁוֹן עוֹנָה, וְשִׁתְּפוּ בִּשְׁנֵיהֶם מֶלֶךְ וְהוּא כְּמוֹ מֹלֶךְ, וְהַשְּׂרֵפָה הִיא מִיתָתָם בָּאֵשׁ כַּאֲשֶׁר פֵּרַשְׁתִּי. וְאִם נֹאמַר שֶׁהַשִּׁקּוּצִים הָאֵלֶּה אֵינָם הַמֹּלֶךְ, יִתָּכֵן כִּי בַּעֲבוּר הֱיוֹת עֲבוֹדָתָם בְּבָנִים וּבְבָנוֹת לַהֲבִיאָם בָּאֵשׁ כָּעִנְיָן שֶׁאָמַר בְּמֹלֶךְ, יְשַׁתְּפוּ בָּהֶם שְׁמוֹ מֶלֶךְ וּבַעַל, וְאֵין עֲבוֹדָתָם שָׁוָה, כִּי הַמֹּלֶךְ בְּהַעֲבָרָה וֵאלֹהֵי סְפַרְוַיִם בִּשְׂרֵפָה וְהַבַּעַל בִּשְׁחִיטָה וּשְׂרֵפָה כְּעוֹלוֹת, וְנֶאֱמַר שֶׁהָיוּ בִּמְקוֹם הַתֹּפֶת אֲשֶׁר בְּגֵיא בֶּן הִנֹּם בָּמוֹת לַבַּעַל, וְשָׁם עוֹד מֹלֶךְ, וּמַה שֶׁאָמַר הַכָּתוּב (ירמיהו לב לד) "וַיִּבְנוּ אֶת בָּמוֹת הַבַּעַל אֲשֶׁר בְּגֵיא בֶן הִנֹּם לְהַעֲבִיר אֶת בְּנֵיהֶם לַמֹּלֶךְ", יִהְיֶה פֵּרוּשׁוֹ וּלְהַעֲבִיר אֶת בְּנֵיהֶם לַמֹּלֶךְ. וְרַבּוֹתֵינוּ אָמְרוּ (סנהדרין סג), אַף חִזְקִיָּה מֶלֶךְ יְהוּדָה בִּקֵּשׁ אָבִיו לַעֲשׂוֹת לוֹ כֵן, שֶׁיִּשְׂרֹף אוֹתוֹ בָּאֵשׁ, אֶלָּא שֶׁסָּכַתּוּ אִמּוֹ בְּשֶׁמֶן סָלָמַנְדְּרָא. וְהִנֵּה אָחָז לַמֹּלֶךְ הֶעֱבִיר אוֹתוֹ, כְּדִכְתִיב "וְגַם אֶת בְּנוֹ הֶעֱבִיר בָּאֵשׁ כְּתֹעֲבוֹת הַגּוֹיִם אֲשֶׁר הוֹרִישׁ ה' מִפְּנֵי בְּנֵי יִשְׂרָאֵל", וְזֶהוּ הַלָּשׁוֹן הַכָּתוּב בְּמֹלֶךְ, אִם כֵּן הִיא הַבְעָרָה שֶׁתִּמְשׁוֹל בּוֹ הָאוּר וְיָמוּת, וְנִצַּל הַצַּדִּיק בַּסָּלָמְנַדְרָא הַזּוֹ שֶׁבְּרָאָהּ הקב"ה בַּעֲבוּרוֹ. וְעַל דֶּרֶךְ הַפְּשָׁט אָמְרוּ, כִּי מַעֲבִיר בְּנוֹ וּבִתּוֹ בָּאֵשׁ מִין מִמִּינֵי הַכְּשָׁפִים, כִּי בְּעִנְיַן הַכִּשּׁוּף נֶאֱמַר (דברים יח י) "לֹא יִמָּצֵא בְךָ מַעֲבִיר בְּנוֹ וּבִתּוֹ בָּאֵשׁ קֹסֵם קְסָמִים מְעוֹנֵן וּמְנַחֵשׁ וּמְכַשֵּׁף", וְאָמַר בִּמְנַשֶּׁה (דהי"ב לג ו) "וְהוּא הֶעֱבִיר אֶת בָּנָיו בָּאֵשׁ בְּגֵּיא בֶן הִנֹּם וְעוֹנֵן וְנִחֵשׁ וְכִשֵּׁף וְעָשָׂה אוֹב וְיִדְּעוֹנִי", וּכְתִיב (מלכים ב יז יז) "וַיַּעֲבִירוּ אֶת בְּנֵיהֶם וְאֶת בְּנוֹתֵיהֶם בָּאֵשׁ וַיִּקְסְמוּ קְסָמִים וַיְנַחֵשׁוּ", וְהַמֹּלֶךְ הִיא עֲבוֹדָה זָרָה שֶׁמַּקְרִיבִין לוֹ הַקְּטַנִּים, אֲבָל אַחַר שֶׁמָּצָאנוּ כָּתוּב (שם כג י) "לְבִלְתִּי לְהַעֲבִיר אִישׁ אֶת בְּנוֹ וְאֶת בִּתּוֹ בָּאֵשׁ לַמֹּלֶךְ" נֶאֶמְנוּ דִּבְרֵי רַבּוֹתֵינוּ שֶׁהַכֹּל לַמֹּלֶךְ בָּאֵשׁ. אֲבָל יִתָּכֵן שֶׁהָיְתָה הָעֲבוֹדָה הַהִיא לָהֶם לִקְסֹם שָׁוְא, וְהָיוּ מִתְנַבְּאִים בָּהּ כְּפִי סִכְלוּתָם, וְהֵם נְבִיאֵי הַבַּעַל הַמַּקְרִיבִים לוֹ הַבָּנִים וְהַבָּנוֹת וְיֵרָאוּ לָהֶם חֲלוֹמוֹת שָׁוְא וּמִקְסַם כָּזָב, וְלָכֵן תְּיַחֵס הַתּוֹרָה עִנְיַן הַמֹּלֶךְ בְּעִנְיַן הַקְּסָמִים, כִּי בְּכָאן (ויקרא כ':ו') סָמַךְ אֶל "הַנֶּפֶשׁ אֲשֶׁר תִּפְנֶה אֶל הָאֹבֹת וְאֶל הַיִּדְּעֹנִים", וּבְמִשְׁנֵה תּוֹרָה כָּל הַפָּרָשָׁה בַּמִּתְנַבְּאִים לָדַעַת הָעֲתִידוֹת בְּשֶׁקֶר. וְהִנֵּה הִזְכִּיר הַכָּתוּב כִּי הַעֲבָרַת הַזֶּרַע לַמֹּלֶךְ הוּא חִלּוּל הַשֵּׁם, וּבַפָּרָשָׁה הָאַחֶרֶת (ויקרא כ':ג') מוֹסִיף "לְמַעַן טַמֵּא אֶת מִקְדָּשִׁי וּלְחַלֵּל אֶת שֵׁם קָדְשִׁי", וְאוּלַי טַעְמוֹ לְמַעַן טַמֵּא אֶת הָעָם הַמְקֻדָּשׁ לִשְׁמִי, שֶׁצִּוִּיתִי (ויקרא י"א:מ"ד) "וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אֲנִי ה' מְקַדִּשְׁכֶם" (ויקרא כ"א:ח'), וּלְחַלֵּל אֶת שֵׁם קָדְשִׁי בְּעָבְרָם עַל הָעֲבֵרָה הַחֲמוּרָה לְפָנַי, כִּי כֵן יֹאמַר בַּעֲבֵרוֹת הַחֲמוּרוֹת "וְאִישׁ וְאָבִיו יֵלְכוּ אֶל הַנַּעֲרָה לְמַעַן חַלֵּל אֶת שֵׁם קָדְשִׁי" (עמוס ב ז). וְיִתָּכֵן שֶׁיֹּאמַר כֵּן מִפְּנֵי שֶׁהַמַּקְרִיב מִזַּרְעוֹ לַמֹּלֶךְ וְאַחַר כֵּן יָבֹא אֶל מִקְדַּשׁ ה' לְהַקְרִיב קָרְבָּן, מְטַמֵּא אֶת הַמִּקְדָּשׁ, כִּי קָרְבְּנוֹתָיו טְמֵאִים וְתוֹעֵבָה לַשֵּׁם, וְהוּא עַצְמוֹ טָמֵא לְעוֹלָם, שֶׁנִּטְמָא בָּרָעָה שֶׁעָשָׂה, כְּמוֹ שֶׁאָמַר בְּאוֹב וְיִדְּעוֹנִי "לְטָמְאָה בָהֶם" (ויקרא י"ט:ל"א), וּכְתִיב "וּבְגִלּוּלֵיהֶם טִמְּאוּהָ" (יחזקאל לו יח), וְהִזְכִּיר בּוֹ חִלּוּל הַשֵּׁם, כִּי כַּאֲשֶׁר יִשְׁמְעוּ הַגּוֹיִם שֶׁכִּבֵּד אֶת הַמֹּלֶךְ בְּזַרְעוֹ וְיַקְרִיב מִבְּהֶמְתּוֹ קָרְבָּן לַשֵּׁם הוּא חִלּוּל הַשֵּׁם, וְזֶהוּ שֶׁאָמַר הַנָּבִיא (שם כג לז לח) "וְגַם אֶת בְּנֵיהֶן אֲשֶׁר יָלְדוּ לִי הֶעֱבִירוּ לָהֶם לְאָכְלָה עוֹד זֹאת עָשׂוּ לִי טִמְּאוּ אֶת מִקְדָּשִׁי בַּיּוֹם הַהוּא", וְאָמַר (שם פסוק לט) "וּבְשַׁחֲטָם אֶת בְּנֵיהֶם לְגִלּוּלֵיהֶם וַיָּבֹאוּ אֶל מִקְדָּשִׁי בַּיּוֹם הַהוּא לְחַלְּלוֹ וְהִנֵּה כֹה עָשׂוּ בְּתוֹךְ בֵּיתִי". וְעַל דֶּרֶךְ הָאֱמֶת, יִשְׂרָאֵל זֶרַע הַקֹּדֶשׁ נוֹלָדִים בְּבֵית ה', וְזֶה טַעַם "אֲשֶׁר יָלְדוּ לִי", וְהִנֵּה הַמַּקְרִיב אוֹתוֹ לַמֹּלֶךְ מְטַמֵּא מִקְדָּשׁוֹ וּמְחַלֵּל שְׁמוֹ הַגָּדוֹל, כִּלְשׁוֹן "וְלֹא יְחַלֵּל זַרְעוֹ בְּעַמָּיו" (ויקרא כ"א:ט"ו), וּלְכָךְ אָמַר בּוֹ "וַאֲנִי אֶתֵּן אֶת פָּנַי בָּאִישׁ הַהוּא" (שם כ ג), "וְשַׂמְתִּי אֲנִי אֶת פָּנַי בָּאִישׁ הַהוּא" (שם פסוק ה), וְהַמַּשְׂכִּיל יָבִין:

1AND THOU SHALT NOT GIVE ANY OF THY SEED ‘L’HA’AVIR’ (TO PASS THROUGH)³²⁰ ‘LAMOLECH’ (TO MOLECH). This was an idol the name of which was “Molech.” Scripture mentions it with the definite article,³²¹ [in the word lamolech] is vowelled with a pathach [instead of with a shva which would have made it l’molech], it is quite clear that it is speaking of an idol that is known. See Ramban on Exodus 22:19. (Vol. II, p. 390) quoting Rashi. since it was well-known to them from Egypt. And Rabbi Abraham ibn Ezra wrote that it is possible that Molech is identical with Milcom the detestation of the Ammonites.³²² And so indeed it would appear, for it is written, Then did Solomon build a high place for Chemosh the detestation of Moab … and for Molech the detestation of the children of Ammon.³²³, Verse 7. Milcom of Verse 5, is thus identical with Molech of Verse 7. Hence the idol by the name of Molech mentioned here in the Torah appears to be, as Ibn Ezra wrote, Milcom the detestation of the Ammonites. And this [name Milcom] was also well-known to them.³²⁴, when from the text here before us in the Torah it is plain that they knew the idol already from Egypt [as is explained in the text above]? To this question Ramban answers that it was also known to them by the name “Milcom” [in the time of Solomon]. Hence Scripture used that name.Now Rashi commented: “And this was the manner in which the Molech was worshipped: he [the father] would hand over his son to the priests, and the priests lit two large pyres [one opposite the other], and they made the child pass on foot between the two fires. Thou shalt not give, this refers to [the father] handing over [the child] to the priests. ‘L’ha’avir lamolech’ is the passing through the open fire.” But this is not correct. For the Rabbis have already said in the Gemara of Tractate Sanhedrin:³²⁵ “If he made him pass on foot [between the fires] the father is free from punishment [because that was not the customary way of worshipping the idol]; rather, [he is liable only if it was] ‘like a leaping place of Purim,’”³²⁶). The Talmudic text k’mishvarto d’puria is thus explained by Rashi “as a leaping place of Purim,” i.e., like a bonfire made on Purim for merriment, over which children leap. Ramban will later on explain that at the Molech the child was passed through the flames so many times that the flames actually burnt him. meaning that he made him pass through the actual fire [by leaping through it]. Scripture mentions [both conditions to make the father liable to punishment]: a “giving” as it is said, and thou shalt not ‘give’ any of thy seed …], and the act of making him “pass through the fire” [as it is said in Deuteronomy 18:10: There shall not be found among you anyone that ‘maketh his son or his daughter pass through the fire’], so that the father does not incur punishment unless he delivers his child to the priests [of Molech] and he [i.e., the father] made him pass through the fire, as is explained in Tractate Sanhedrin.³²⁵ Similarly, that which the Rabbi [Rashi] wrote that the father hands him over to the priests and they make him pass through the fire — and so he wrote also in his commentaries to Tractate Sanhedrin³²⁷, 64 a. — that does not appear to be so from the language of the Rabbis here in the Gemara.³²⁸ Moreover, how could the father be liable to death for the worship of Molech done by others [i.e., the priests]?³²⁹ The very language of Scripture, that maketh his son or his daughter pass through the fire,³³⁰ indicates that it is the father himself who passes him through the fire. Rather, the matter is as follows: the father himself delivers the child to the priests in the name of their detestation. It is with reference to this that it is written, he hath ‘given’ his seed unto Molech,³³¹ similar to what is done within the Sanctuary precincts, as it is written, and he shall give them unto the priest.³³² Perhaps the priests waved the child before the Molech, or brought it near the idol, and then they returned it to the hands of the father, and he took him and passed him through the open flame, this being the sense of the expression, he that maketh his son or his daughter pass through the fire.³³⁰ And so the Rabbis have said in the Yerushalmi:³³³. “[The penalty of death] is never incurred [by the father] unless he delivers the child to the priests, and then he [the father] takes him and passes him through the fire,” that is to say, he takes the child from the priests, and he himself passes him through the fire. However, there was no actual burning of the child. For the Rabbis have said,³²⁵ “If one passed himself through the fire, he is not liable” [to death], which shows that the offender is alive even after he has passed through the fire. And so did Rashi explain [that there was no actual burning of the child].³²⁵Yet notwithstanding all this, it appears to me on the basis of decisive verses that the child was actually consumed by the flames, for Scripture states, and their sons, whom they bore unto Me, they have also made them pass through unto them ‘to be devoured,’³³⁴ and further on there it says, and when they had slain their children to their idols,³³⁵, Verse 39. meaning that they passed him through the fire until he was burnt or died in the fire, this being “the slaying” [mentioned in the verse], for the expression they have made them pass through unto them is a reference to the worship of Molech, and Scripture states to be devoured and also mentions the term slaying! If so, when the Rabbis said [with reference to the Molech that it was] “like a leaping place of Purim,”³²⁶). The Talmudic text k’mishvarto d’puria is thus explained by Rashi “as a leaping place of Purim,” i.e., like a bonfire made on Purim for merriment, over which children leap. Ramban will later on explain that at the Molech the child was passed through the flames so many times that the flames actually burnt him. they meant to say that they made the child pass through the flame many times, until he died in the burning fire. Thus by law of the Torah the father is liable to punishment from the moment of the child’s first passing through, as soon as the fire takes hold of him, such as where one of his limbs took fire. It is for this reason that the Rabbis had to say that he who passes himself through the fire is not liable, [since the liability to punishment begins at the moment when the fire takes hold of one of his limbs, when he is still alive]. But the fire actually consumed the victim, as this was their sacrifice to Molech. And the expression of ma’avir ba’eish [which until now we have understood as “passing through the fire”] always denotes “something burnt by fire, but not [totally] consumed thereby,” for they used to put [the victim] in the fire, and then remove the body from there, and not let it turn into ashes like burnt [sacrifices], similar to utensils of gentiles [which, in order to be purified from the forbidden food they have absorbed], are made white-hot in the flame, and it is said of them, ye shall make to go through the fire, and it shall be clean.³³⁶ And it is said of the Ammonites, and he made them pass through the brick-kiln,³³⁷ meaning that he burnt them just as they do to bricks in a baking furnace. If so, ‘ma’avir’ his son or his daughter through the fire³³⁰ means placing him in the fire so that it should take hold of him, not merely passing him through it. And this is the meaning of ha’avarah which is mentioned in connection with the Molech, which was by fire according to the opinion of our Rabbis,³²⁵ who derived it by means of a similarity of the term ha’avarah [“passing through,” mentioned here in the verse before us, and in Deuteronomy 18:10]: “just as there the ‘passing through’ is in fire [as it is said, There shall not be found among you any one that maketh his son or his daughter ‘pass through the fire’], so here too the meaning is through the fire [although it is not clearly stated], and just as here it is to the Molech, so there too it is to Molech.” Proof to the words of the Rabbis [that the meaning of this ‘passing through’ mentioned here was by fire], is that which is written of King Josiah, And he defiled Topheth, which is in the valley of the son of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech.³³⁸ Thus the term ha’avarah (‘passing through’) mentioned here in connection with Molech means by fire. So also is it written of King Manasseh: He also made his children ‘to pass through the fire’ in the valley of the son of Hinnom.³³⁹ And I have found it written of King Ahaz, And he also made his son ‘to pass through the fire,’ according to the abominations of the heathen, whom the Eternal cast out from before the children of Israel,³⁴⁰ and in the Book of Chronicles it is stated [of the same king], and ‘he burnt’ his children in the fire, according to the abominations of the heathen whom the Eternal cast out.³⁴¹ If so, ha’avarah (the ‘passing through’) in fact was a burning with real fire.³⁴² (“passing through”) was really an hav’arah (an actual burning of fire), since the verse in Kings speaking of King Ahaz uses the term ha’avarah, while the verse in Chronicles describing the same acts of the same king uses the term hav’arah. Thus it is clear that the two words are identical in meaning in this context.Now that which Scripture states, and the Sepharvites burnt their children in the fire to Adrammelech and Anammelech, the gods of Sepharvaim,³⁴³ [and it does not mention Molech], that was another idol, which was worshipped by burning the victims completely as a sacrifice [which was burnt to ashes]. They used to worship the Baal in a similar manner, as it is written of Jeremiah, Go forth unto the valley of the son of Hinnom,³⁴⁴ and there it says further, and they have filled this place with the blood of innocents; and have built the high places of Baal, to burn their sons in the fire ‘for burnt-offerings’ unto Baal; which I commanded not, nor spoke it, neither came it into My mind.³⁴⁵, Verses 4-5. And it is further written, And they built the high places of Baal, which are in the valley of the son of Hinnom, to make their sons and their daughters pass through unto Molech; which I commanded not, neither came it into My mind, that they should do this abomination.³⁴⁶, 32:35. However, due to the fact that these two [last mentioned] verses speak of the high places of Baal, both being in the valley of the son of Hinnom, and the admonition in connection with both of them is identical: which I commanded not, nor spoke it, neither came it into My mind, and the Molech was [also] there in that impure place, as it is written in connection with King Josiah,³⁴⁷ (II Kings 23:10). The verse was mentioned above by Ramban (see text at Note 338). it would appear from all this that they used to burn their children as sacrifices to Molech, which was the Baal, both names being closely associated, and meaning royalty and lordship. This is not the Baal of Peor³⁴⁸ or Baal-zebub,³⁴⁹ for this one [referred to by Jeremiah] was called Baal without any qualification, as Molech was so called, [without any qualification]. Scripture mentions in connection with the worship thereof the term ha’avarah (passing through),³⁴⁶, 32:35. because the main act of worship was by passing the children through [the two pyres] until the fire took hold of them, and it calls it “burning”³⁴⁵, Verses 4-5. because they would die there. That is why they are called “burnt-offerings” [as it is said, to burn their sons in the fire for burnt-offerings].³⁴⁵, Verses 4-5. Similarly, I am of the opinion that the gods of Sepharvaim³⁴³ are also identified with Molech, for their surnames [Adrammelech and Anammelech]³⁴³ denote kingship [as the word melech indicates]. Both of them were worshipped in the same way, although one was called Adra,³⁵⁰ in Aramaic means “distinction,” and the mule is so called because it gives distinction to its owner when travelling, because it carries all his belongings. The name Adrammelech thus means “The mule is the king,” or “the animal which gives distinction to the king.” See II Samuel 13:29, that the mule was ridden by princes, and I Kings 1:33 that it was ridden by the king. Ramban in explaining Adrammelech to be identical with Molech, thus suggests that the Sepharvites called their idol Adar, a name meaning “distinction,” and Adrammelech is “the king of distinction.” which is an expression of respect, and the second was called Ana which is of the root oneh (answers),³⁵¹) is a reference to the horse because it “answers” its master when engaged in battle. See my Hebrew commentary p. 107, Note 44. The name Anammelech means “The horse is the king,” or “the animal which answers the king” in battle. Ramban here suggests, then, that Molech was called Anammelech because “he is the king who answers.” and the name “melech” was attached to both, which is like Molech. The “burning” mentioned in connection with them³⁴³ was the death of the victims by fire, as I have explained [above]. But if we were to say that these detestations [Adrammelech and Anammelech] were not the Molech, then it is possible that because they were worshipped by means of sons and daughters being brought to them in fire, in a similar manner to that which it says about the Molech, therefore their names [Adra and Ana] were combined with his name, and form a melech (king) or Baal, but the modes of worship were not the same. For the Molech was worshipped with “passing through” [the fire], and the gods of Sepharvaim with burning,³⁴³ and the Baal with slaughtering first and then burning, like burnt-offerings.³⁴⁵, Verses 4-5. And it is further said [in Jeremiah] that in the place of the Topheth, which is in the valley of the son of Hinnom³³⁸ there were also high places to Baal [as mentioned in connection with King Josiah, that he defiled that place so that no man might make his son or his daughter to pass through the fire to Molech], and it also mentions there the Molech [and Molech and Baal were to some extent identical, as stated above]. Thus that which Scripture states, And they built the high places of Baal, which are in the valley of the son of Hinnom, to make their sons and their daughters to pass through unto Molech³⁴⁶, 32:35. [which would seem to indicate that Molech and Baal are entirely identical, contrary to what we have said above], really means: “and” to make their sons and their daughters pass through [the fire] unto Molech.Now our Rabbis have said:³⁵² “The father of Hezekiah king of Judah too [i.e., Ahaz] wanted to do so to him [in his infancy], and to burn him in the fire, but his mother saved him from death by rubbing him with the oil of³⁵³ a salamander.”³⁵⁴). Now Ahaz “made him pass through” to Molech, as it is written, And he also made his son ‘to pass through’ the fire, according to the abominations of the heathen, whom the Eternal cast out from before the children of Israel,³⁴¹ this expression being identical to that used in the case of Molech; if so, [the “passing through” to Molech] meant actual burning until the fire took hold of the victim and he died. However, the righteous [Hezekiah] was saved by this salamander, which the Holy One, blessed be He, created for his sake.By way of the simple meaning of Scripture they³⁵⁵ have said that the matter of “making a son or daughter pass through the fire” was one of the forms of sorcery, for it is in connection with sorcery that it is said, There shall not be found among you any one that maketh his son or his daughter pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer.³⁵⁶ And in the case of King Manasseh Scripture likewise states, He also made his children to pass through the fire in the valley of the son of Hinnom; and he practised soothsaying, and used enchantments, and practised sorcery and appointed them that divined by a ghost or a familiar spirit,³⁵⁷ and it is further written, and they caused their sons and their daughters to pass through the fire, and used divination and enchantments,³⁵⁸ [these verses indicating that the rite of “passing through the fire” was some form of witchcraft], and the Molech was an idol to which they offered little children.³⁵⁹ But since we have found it written, that no man might make his son or his daughter to pass through the fire to Molech³⁶⁰ [which shows clearly that “passing through the fire” was in connection with the worship of Molech], the words of our Rabbis that all forms of worshipping Molech were by fire, have been shown to be trustworthy. But it is [also] possible [as the verses indicate] that they used this rite for false divination and to prophesy by means of it, according to their foolishness, these being the prophets of Baal who would first offer to him sacrifices of children, and then have vain dreams and a lying divination.³⁶¹ Therefore the Torah associates the matter of the Molech with that of [the various kinds of] divination. For here [in the Book of Leviticus] it placed [the subject of the Molech] immediately before the soul that turneth unto the ghosts, and unto the familiar spirits,³⁶² and in the Book of Deuteronomy³⁶³ the whole section is devoted to the subject of those who predict the future falsely.Now Scripture [here in the verse before us] states that the act of passing children through the fire to Molech constitutes a profaning of G-d’s Name,³⁶⁴. and in the other section [i.e., in Seder Kedoshim] it adds, to defile My Sanctuary, and to profane My Holy Name.³⁶⁵ Perhaps the meaning thereof is as follows: [To give of one’s children to Molech is] “to defile the people that is sanctified to My Name, whom I commanded, Sanctify yourselves, and be ye holy, for I the Eternal, Who sanctify you, am holy;³⁶⁶ — And to profane My holy Name,³⁶⁵ when they commit this serious sin before Me.” For thus He speaks of the serious sins, such as, and a man and his father go unto the same maid, to profane My holy Name.³⁶⁷ It is possible that He says so [to defile My Sanctuary,³⁶⁵ in connection with the Molech], because a father who sacrifices of his seed to Molech and afterwards comes into G-d’s Sanctuary to bring an offering, defiles the Sanctuary, as his offerings are defiled and are an abomination to G-d, and he himself is forever defiled, having become impure by the evil he did; just as He said of [those who turn to] the ghosts and the familiar spirits, seek them not out, to be defiled by them,³⁶⁸ and it is further written, and because they had defiled it with their idols.³⁶⁹ And He also mentions [in connection with the Molech] the profaning of G-d’s Name [as it says, and to profane My holy Name³⁶⁵], because when the nations hear that he honored the Molech with his seed, and to G-d he brought an offering of his cattle, it will be a profaning of G-d’s Name. It is concerning this that the prophet Ezekiel said, and their sons, whom they bore unto Me, they have also made them pass through unto them to be devoured. Moreover this they have done unto Me: they have defiled My Sanctuary in the same day.³⁷⁰, 23:37-38. And the prophet continues, For when they had slain their children to their idols, then they came the same day into My Sanctuary to profane it; and, lo, thus have they done in the midst of My house.³⁷¹, Verse 39.By way of the Truth, [the mystic teachings of the Cabala], Israel the holy seed³⁷² is born in the house of G-d, this being the meaning of the expression whom they bore unto Me.³⁷³ Thus he who sacrifices one of G-d’s people to the Molech, defiles G-d’s Sanctuary and profanes His Great Name, similar to the expression, And he [i.e., the High Priest] shall not profane his seed among his people.³⁷⁴ It is for this reason that He said [of the person who gives of his seed to Molech], And I will set My face against that man,³⁷⁵, 20:3. [and again], Then will I set My face against that man.³⁷⁶, Verse 5. The student learned in the mystic lore of the Cabala will understand.