LEV230 Sexual violation, however, is objectionable on other grounds as well. First, it represents the exact opposite of the holiness that we are to aspire to achieve. Thus, in regard to sexual abuse of family members, the Torah states unequivocably, [this verse]. After a long list of such forbidden relationships, it then states that such were the abhorrent practices of the nations that occupy the Promised Land before the Israelites. The land thus became defiled and is now spewing them out – almost as if the land had an allergic reaction to toxic food. The Israelites themselves may remain in the Holy Land only if they eshew such practices and act as a holy people. Furthermore, [Leviticus 18:29–30]. Part of what it means to be a People chosen by God as a model for others, then, is that Jews must not engage in incest or sexual abuse. To do so violates the standards by which a holy people covenanted to God should live and warrants excommunication from the People Israel. Jews are expected to behave better than that. Why does the Torah speak of incest and sexual abuse as "defilement" and "abomination" in addition to its usual language of transgression? In part, it is because the Promised Land was itself seen as alive and violated by such conduct, but surely the words refer to the human beings involved too. One's bodily integrity is compromised when one is sexually abused. Sexual abuse is experienced not only as an assault on one's body but also--and usually more devastatingly – as an onslaught on one's person. One has lost one's integrity -- not only in body but in soul. One no longer feel safe in the world; at any moment, one can be invaded in the most intimate of ways. The abuse is thus indeed a defilement: What was sacred and holy before is now desecrated and broken.

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LEV229 [This verse]. All physical closeness is forbidden, such as touching the hands of a married woman (although the verse says "close relatives," the prohibition includes a woman married to someone else (see Sifra 18:15 [146]). According to Rabbeinu Yonah, this prohibition is from the Torah, and not Rabbinic; see his Igeres HaTeshuvah 19, and Zeh Hasha'ar on paragraph 138.); "to uncover her nakedness" means to explain that such physical closeness leads to illicit relations.

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LEV231 From here the sages derived: Let a man not be alone with women in an inn -- even with his sister and with his daughter. And let him not walk and talk with a woman in the marketplace -- even with his wife -- because of what people might say (Avoth d'R. Nathan 2).

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LEV232 It is a negative commandment not to be in close contact with consanguineous relations, even without conjugal intimacy as Scripture says, None of you shall approach anyone near of kin to him, to uncover nakedness [this verse] -- which means, for example, embracing and kissing, these being things that lead to "the uncovering of nakedness" [immorality]. If someone violates this and embraces or kisses [a forbidden consanguineous relation] or enjoys physical proximity with her, he should be given whiplashes, and is to be suspected of immorality. It is forbidden to wink or signal or play with them, or to sniff the perfume on them, or gaze at their beauty. One should do nothing that leads to improper fantasy; and it is forbidden to produce a seminal emission, this being a very severe sin. If someone deliberately brings on an erection, he is in a state of excommunication. It is a religious commitment by the Sages to marry off one's sons and daughters close to their age of maturity; for if he lets them be, they will be led to immorality or improper fantasy. It is forbidden to marry a woman to a minor, for that is like immorality. A young man should not marry an old woman, nor should an old man marry a young girl, as that leads to immorality. It is forbidden to be in private with a consanguineous relation, and it is also forbidden to be alone with a single girl. If someone is alone with a woman with whom he is forbidden to be in private, both should be flogged with whiplashes of disobedience, and their misdeed should be proclaimed--except in the case of a married woman. Then no flogging is given and it is not proclaimed, although it is forbidden to be alone with her -- so as not to give rise to slander about her children [that perhaps they are illegitimate].

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LEV233 One shall not uncover the nakedness of one's mother. The Rambam explained that the Torah prohibits murder relations with relatives because the male regularly finds himself in close proximity to these women so the danger that he will stumble is increased. Another reason why the Torah forbids a man his female relatives is in order that he will not have the audacity to even think of having relations with a woman that he is expected to respect. At the basis of these prohibitions, adds the Ramban, are the deep secrets of Creation.

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LEV234 One shall not uncover the nakedness of one's father's wife, despite that she is not one's mother. As explained in [See [[LEV233]] Leviticus 18:7 nakedness CHINUCH 131], regarding forbidden relations with close relatives. In addition, in this instance, the son shames and disgraces his father, whom the son is obligated to honor. Benefits of honoring one's father have already been noted (See [[EXOD421]] Exodus 20:12 honor CHINUCH 26-7).

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LEV235 See [[LEV490]] Leviticus 19:16 idly-by DORFFWITO 152

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LEV236 In a number of statements, the Talmud demonstrates how important having children is in Jewish thought. Without children, a person is considered dead (Nedarim 64b). The reason for this, according to Eliyahu Kitov (The Jew and His Home, trans. Nathan Bulman (New York: Shengold Publishers, 1963), pp. 200-201) is that a person can continue to live on even after physical life has ended through his or her children, if they continue the values and life-style of the parent (see the chapter "Purpose of Life"). One may never sell a Torah except in two instances: to obtain money in order to learn Torah (an equivalent mitzvah to having or writing a Torah] and to marry, that is, in order to eventually have children (Megillah 27a). [Compiler's note: Also, see Bava Batra 8b and later commentaries thereon regarding selling a Torah to redeem captives in order to save lives]. There is no other mitzvah that merits the importance of having children. One who does not have children is equated to a murderer one who diminishes the image of God (Yevamot 63b). This comparison may be understood since refusal to create life maybe compared to destroying (potential) life, and since each person is born in the image of God (Gen. 1:27), denying children to come into the world denies more of the image of God in the world. Of course, ultimately, all successful births of children are due to the help of God. Sometimes, for reasons unknown, parents who want children cannot do so, but if they try and are unsuccessful in their attempt to have children, they are blameless both in the eyes of Judaism and of God. Despite this lack of culpability, nevertheless, the inability to have children is grounds for divorce in Jewish law after ten years (Maimonides, Hilchot Ishut 15:10), in order to allow the spouses to remarry and bring children into the world. The Torah itself reverses one of the most stringent prohibitions of adultery in order to allow children to come into the world. Normally, he brother-in-law is forbidden to marry a sister-in-law and this is considered an act of adultery, even after the death of the spouse [this verse]. However, if the husband dies and a couple was childless, the Torah says (Deuteronomy 25:5-6) that it is mandatory for the brother-in-law to married the widow. This is one of the 613 commandments of the Torah--all for the purpose of having a child (See Sefer Hachinuch, Mitzvah #598). Having children is so important in Jewish life that immediately after death, when a person is judged in heaven, one of the first questions that person will be asked is "Did you involve yourself with having children?" (Shabbat 31a). This demonstrates the prominence that this act plays in Jewish belief.

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LEV237 One shall not have had two sisters as his wife if both are living. Key concept: [See [[LEV233]] Leviticus 18:7 nakedness CHINUCH 131]. In addition, the Torah prohibits a man to marry two sisters because Hashem, the Master of Peace, wants His creations to live in peace, especially those who logically should enjoy a peaceful relationship with one another. Nothing should be done to cause sisters to always be competing and quarreling with one another.

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LEV238 … both sibling and wifely rivalry permeated the relationship of two matriarchs, Leah and Rachel. The two women were married to Jacob. Rachel, who was having trouble conceiving, was jealous of her sister Leah, who already had four children (Genesis 30:1). ... Although later Torah law permitted polygamy, it forbade two sisters from marrying the same man, unless one of them had died [this verse].

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