Leviticus 18

Sugya Map

• Issue: The significance of the Divine Names "אני ה' אֱלֹקֵיכֶם" introducing the arayot (forbidden sexual relations) in Vayikra 18:1-5.
• Nafka Mina: Understanding the nature of the prohibition; the underlying motivation for observance (fear of judgment vs. love of G-d); the unique covenantal relationship underpinning kedusha.
• Primary Sources: Vayikra 18:1-5; Malbim, Achrei Mot 130:1; Midrash Lekach Tov, Vayikra 18:1:1; Sifrei, Devarim 31.

Text Snapshot

Vayikra 18:2 opens the arayot section with: "דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֲנִי ה' אֱלֹקֵיכֶם."¹ The juxtaposition of Havaya (Y-H-V-H) with Elokim and the personal suffix "כם" (your G-d) is crucial, setting a unique tone for the subsequent prohibitions.

Readings

Malbim

The Malbim distinguishes Havaya as middat harachamim (mercy, existence) and Elokim as middat hadin (judgment, limited forces). Crucially, Elokim with the suffix "כם" (אֱלֹקֵיכֶם) denotes unique, specific hashgacha over Israel, implying stringent judgment for their particular covenantal infractions.²

Midrash Lekach Tov

The Midrash Lekach Tov connects "אני ה' אלקיכם" to kabbalat ol Malchut Shamayim at Sinai ("אנכי ה' אלקיך"), emphasizing G-d as both a compassionate Judge and a faithful Rewarder/Punisher.³

Friction

Kushya

Why does the Torah preface the arayot with both Divine Names, often understood as representing mercy (Havaya) and judgment (Elokim), especially when Elokim with a suffix typically implies strict accountability for Israel? The gravity of these prohibitions seems to lean heavily towards din.

Terutz

The Malbim's approach resolves this: Havaya establishes the Divine existence and general sustenance, while Elokim with the suffix "כם" highlights the specific, particularized hashgacha G-d has for Klal Yisrael. This unique relationship means that while G-d is universally merciful, any deviation from His specific laws (like arayot) carries a heightened, covenantal judgment due to Israel's elevated status and responsibility.

Intertext

The Sifrei, referenced by Malbim, on "ה' אלקינו" states: "המיוחד אלינו" – Havaya Elokeinu, He who is uniquely our G-d.⁴ This underscores the personal, covenantal bond implied by the suffix "כם" in "אלקיכם", emphasizing the particularity of the relationship and therefore the unique demands and consequences for Am Yisrael.

Psak/Practice

This framing underscores that the arayot are not merely universal moral prohibitions but foundational elements of Israel's kedusha (holiness), directly tied to their unique covenant with G-d. Transgression is an affront to that specific relationship, warranting severe consequences, as highlighted by the blend of Divine Names.

Takeaway

The introductory "אני ה' אלקיכם" establishes the arayot as uniquely covenantal commands, where G-d's universal mercy and specific judgment coalesce to define the sanctity of the Jewish people and land.

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¹ Vayikra 18:2. ² Malbim, Achrei Mot 130:1. ³ Midrash Lekach Tov, Vayikra 18:1:1. ⁴ Sifrei, Devarim 31:7.