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Why does the Torah (תורה) forbid marriage to relatives, and why are these prohibitions split between two parshiyot? Marriage to relatives recreates Adam's original problematic self-sufficiency, reducing relationships to animal instinct rather than genuine relating to another person. The two parshiyot address distinct spiritual dangers: becoming animalistic versus developing godlike arrogance.
This shiur presents a comprehensive analysis of the Torah (תורה)'s treatment of forbidden relationships (arayot), addressing several fundamental questions about their structure and purpose. Rabbi Zweig begins by noting that the prohibitions appear in Parshat Acharei Mos while the punishments appear in Parshat Kedoshim, with different topics intervening - a structure that requires explanation. The shiur examines two major approaches to understanding the rationale behind these prohibitions. The Rambam (רמב"ם) in Moreh Nevuchim, supported by Ibn Ezra, argues that the purpose is to reduce excessive contact between men and women, since relatives are frequently around and easily accessible. The Ramban (רמב"ן) strongly critiques this position, arguing that if limiting contact were the goal, the Torah should restrict the number of wives one can marry rather than prohibiting specific relationships. He notes that logically, marrying within the family would solve many practical problems - financial disputes, in-law conflicts, and property inheritance issues.
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Parshat Acharei Mos and Parshat Kedoshim
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Why does the Midrash consider orlah so significant that it parallels Adam's sin? The shiur develops that Hashem intentionally created space for human free will, symbolized by the earth producing trees that merely make fruit rather than being fruit themselves. Adam's test was to surrender his right to understanding and act on pure divine command - when he failed, orlah becomes our rectification by willingly giving up what legitimately belongs to us.
What did Dovid mean when he reduced the 613 mitzvos to twelve principles? The Gemara reveals that mitzvos have two dimensions: fulfilling the obligation and achieving personal completion (hashlomah). Dovid identified twelve core principles that encapsulate the essential character development aspect of all mitzvos.
