Giving One's Seed to Molekh/2

Molekh

Exegetical Approaches

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Child Sacrifice

The verse forbids burning one's children (or passing them through flames) for the Molekh.

Sources:First version of Targum NeofitiVayikra 18:21Vayikra 20:2About Targum Neofiti, Mishna SanhedrinSanhedrin 7:13About the Mishna, SifraKedoshim Parashah 10:3About the Sifra, first opinion in Sifre Devarim171About Sifre Devarim, the Rabbis in Midrash TannaimDevarim 18:9About Midrash Tannaim, Yerushalmi SanhedrinSanhedrin 7:10About the Yerushalmi, RashiVayikra 18:21About R. Shelomo Yitzchaki, Ibn EzraVayikra 18:21About R. Avraham ibn Ezra, RambanVayikra 18:21About R. Moshe b. Nachman

"וּמִזַּרְעֲךָ" – This opinion understands "וּמִזַּרְעֲךָ" to be referring to one's children.

"לְהַעֲבִיר"

• To pass through – According to most of these commentators, "לְהַעֲבִיר" means to pass through fire, although it is unclear whether the child is simply being passed between bonfires¹ or through flames,²  or if he is actually burned.³
• To burn – Alternatively, "להעביר" may be a metathesis of the word "להבעיר", in which case the children were presumably physically set on fire.⁴

"מֹּלֶךְ" – According to most of the commentators taking this approach, "מֹּלֶךְ" is the name of specific idol.⁵ However, Targum Neofiti translates "מֹּלֶךְ" as a name for idolatry in general.⁶

Context – The prohibition against the Molekh is found in Vayikra 18 as an example of one of the immoral actions done by the Egyptians and Canaanites.⁷ The verse's placement in the middle of a list of sexual offenses is still difficult.

Parallel Verses – According to this approach, Vayikra 18:21 is dealing with the same prohibition as Devarim 12:31 and 18:10.⁸ This could be proven from Melakhim II 23:10, "לְהַעֲבִיר אִישׁ אֶת בְּנוֹ וְאֶת בִּתּוֹ בָּאֵשׁ לַמֹּלֶךְ", which refers to both passing in fire and the Molekh as the same action.⁹

General Idolatry

The verse forbids giving one's children to become priests for idolatry.

Sources:Second version of Targum NeofitiVayikra 18:21Vayikra 20:2About Targum Neofiti, R. Yehuda in Sifre Devarim171About Sifre Devarim and Midrash TannaimDevarim 18:9About Midrash Tannaim, others in Ibn EzraVayikra 18:21About R. Avraham ibn Ezra

"וּמִזַּרְעֲךָ" – This opinion understands "וּמִזַּרְעֲךָ" to be referring to one's children.

"לְהַעֲבִיר" – R. Yehuda understands "לְהַעֲבִיר" as an action which symbolizes a covenant (in this case with idolatry), as in Yirmeyahu 34:18. In contrast, the others in Ibn Ezra understand "לְהַעֲבִיר" to mean "transfer" (from Judaism to the Molekh religion).

"מֹּלֶךְ" – Targum Neofiti and R. Yehuda understand "מֹּלֶךְ" to be a general term, referring to all idolatry. In contrast, the others in Ibn Ezra understand "מֹּלֶךְ" to be a specific religion that one is converting one's children to.

Context

Intermarriage

The verse forbids either sexual relations with a non-Jewish woman, or marrying one's daughters (or sisters) to non-Jewish men.

Sources:perhaps Jubilees30:7-16About Jubilees,¹⁰ rejected translation in Mishna MegillahMegillah 4:9About the Mishna, possibility in Sifre Devarim171About Sifre Devarim, R. Yishmael in various sourcesMidrash Tannaim Devarim 18:9Yerushalmi Megillah 4:10Bavli Megillah 25aAbout R. Yishmael, PeshittaVayikra 18:21About the Peshitta, Targum Pseudo-JonathanVayikra 18:21About Targum Pseudo-Jonathan

Who is intermarrying? Jubilees prohibits the father or brother of a girl from marrying her to a non-Jew.¹¹ In contrast, the other commentators understand the prohibition to be referring to the man himself, prohibiting him from having sexual relations with a non-Jewish woman.

Why is there a prohibition? Jubilees understands the reasoning behind the prohibition to be an issue of intermarriage. However, Sifre Devarim and R. Yishmael emphasize the children that are born from a union between a Jew and non-Jew, and how they will become "אויבים למקום" (enemies of God).

"וּמִזַּרְעֲךָ" – According to Jubilees, Sifre Devarim, and R. Yishmael, "וּמִזַּרְעֲךָ" refers to one's children, either those one marries to non-Jewish woman, or those born of the non-Jewish woman. However, it is possible that the other commentators understand "וּמִזַּרְעֲךָ" to be referring to one's semen.¹²

"לְהַעֲבִיר" – The Peshitta translates "לְהַעֲבִיר" as "למבטנו" (‎"לעבר", to impregnate).¹³

"מֹּלֶךְ" – Targum Pseudo-Jonathan seems to understand "מֹּלֶךְ" to be a general term, referring to all idolatry.¹⁴

Context – According to this approach, it is clear why this verse is found in the middle of the list of sexual offenses in Vayikra 18.

Parallel Verses – The Sifre Devarim and R. Yishmael in Midrash Tannaim seem to understand "מַעֲבִיר בְּנוֹ וּבִתּוֹ בָּאֵשׁ" in Devarim 18:10 to also refer to intermarriage, although it is unclear what "בָּאֵשׁ" would mean.

¹ See Rashi.

² See the first possibility brought by Ramban.

³ Ramban takes this possibility and points to Devarim 12:31, Melakhim II 17:31, Yirmeyahu 7:31, and Yirmeyahu 19:5, which refer to such a custom of burning children.

⁴ See Divrei HaYamim II 28:3, which uses the word "וַיַּבְעֵר".

⁵ The verse in Melakhim I 11:7 calls the god of Amon "מֹלֶךְ", so Ibn Ezra suggests that perhaps this is the same god.

⁶ It is possible that Neofiti understands Molekh to be a form of sacrifice, instead of a name of a god. This can explain how Yirmeyahu 19:5 and 32:35 refer to the same actions of child sacrifice at גיא בן הנם as both "עֹלוֹת לַבָּעַל" and "לְהַעֲבִיר... לַמֹּלֶךְ".
See also the discussions in the ToseftaSanhedrin 10:4-5About Tosefta Sanhedrin and Yerushalmi SanhedrinSanhedrin 7:10About the Yerushalmi, regarding whether the prohibition is limited to giving one's children to Molekh or also includes giving them to other gods.

⁷ The chpater opens with an injunction not to follow the practices of the Egyptians and Canaanites: כְּמַעֲשֵׂה אֶרֶץ מִצְרַיִם אֲשֶׁר יְשַׁבְתֶּם בָּהּ לֹא תַעֲשׂוּ וּכְמַעֲשֵׂה אֶרֶץ כְּנַעַן אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה לֹא תַעֲשׂוּ .  This approach would suggest that the verse refers both to their idolatry and their sexual offenses. 

⁸ Note that the prohibition of Molekh in Vayikra 20 is immediately followed (verse 6) by the prohibition of אוב and ידעוני, just like in Devarim 18:10-11.

⁹ See also the three parallel verses in Yirmeyahu 7:31, 19:5, and 32:35. These three verses imply that "לְהַעֲבִיר אֶת בְּנֵיהֶם וְאֶת בְּנוֹתֵיהֶם לַמֹּלֶךְ" is equivalent to "לִשְׂרֹף אֶת בְּנֵיהֶם בָּאֵשׁ עֹלוֹת לַבָּעַל" and "לִשְׂרֹף אֶת בְּנֵיהֶם וְאֶת בְּנֹתֵיהֶם בָּאֵשׁ".

¹⁰ Jubilees does not explicitly comment on the verses in Vayikra. However, in its interpretation of the story of Shekhem, it forbids intermarriage in language very similar to that used regarding Molekh.

¹¹ While Jubilees certainly prohibits taking a non-Jewish wife for oneself, he only talks here about marrying one's daughter or sister to a non-Jew. This is probably related to the context of Jubilees's comments, which is the story of Dinah.

¹² Compare the previous verse, Vayikra 18:20, "וְאֶל אֵשֶׁת עֲמִיתְךָ לֹא תִתֵּן שְׁכׇבְתְּךָ לְזָרַע".

¹³ Note that while this meaning of the root עבר is common in rabbinic (and modern) Hebrew, it is only found in one other verse in Tanakh: "שׁוֹרוֹ עִבַּר וְלֹא יַגְעִל תְּפַלֵּט פָּרָתוֹ וְלֹא תְשַׁכֵּל" (Iyyov 21:10). For more information, see Dictionary:עבר.

¹⁴ Compare Targum NeofitiVayikra 18:21Vayikra 20:2About Targum Neofiti, Targum Pseudo-Jonathan Vayikra 20:2-5Vayikra 20:2-5About Targum Pseudo-Jonathan, and Targum YerushalmiVayikra 18:21Vayikra 20:2About Targum Yerushalmi, who also translate "מֹּלֶךְ" as "פולחנא נוכראה", although they understand "זַּרְעֲךָ" and "לְהַעֲבִיר" differently.