שְׁלשִׁים וָשֵׁשׁ כְּרֵתוֹת בַּתּוֹרָה.
First 15 Krisos are Arayos related Group One: Emotional Desire without Physical Attraction
הַבָּא עַל הָאֵם, וְעַל אֵשֶׁת הָאָב, וְעַל הַכַּלָּה.
Group Two: Physical Desire Without Human Dignity
הַבָּא עַל הַזְּכוּר, וְעַל הַבְּהֵמָה, וְהָאִשָּׁה הַמְבִיאָה אֶת הַבְּהֵמָה עָלֶיהָ.
Group Three: The Deception of Natural Attraction
הַבָּא עַל אִשָּׁה וּבִתָּהּ, וְעַל אֵשֶׁת אִישׁ.
Group Four: A Potpurri of Mixed Motivations
הַבָּא עַל אֲחוֹתוֹ, וְעַל אֲחוֹת אָבִיו, וְעַל אֲחוֹת אִמּוֹ,
וְעַל אֲחוֹתאִשְׁתּוֹ,
וְעַל אֵשֶׁת אָחִיו, וְעַל אֵשֶׁת אֲחִי אָבִיו,
Group Five: Sacred Separation Within Marriage
וְעַל הַנִּדָּה...
First 15 Krisos are Arayos related Group One: Emotional Desire without Physical Attraction
הַבָּא עַל הָאֵם, וְעַל אֵשֶׁת הָאָב, וְעַל הַכַּלָּה.
Group Two: Physical Desire Without Human Dignity
הַבָּא עַל הַזְּכוּר, וְעַל הַבְּהֵמָה, וְהָאִשָּׁה הַמְבִיאָה אֶת הַבְּהֵמָה עָלֶיהָ.
Group Three: The Deception of Natural Attraction
הַבָּא עַל אִשָּׁה וּבִתָּהּ, וְעַל אֵשֶׁת אִישׁ.
Group Four: A Potpurri of Mixed Motivations
הַבָּא עַל אֲחוֹתוֹ, וְעַל אֲחוֹת אָבִיו, וְעַל אֲחוֹת אִמּוֹ,
וְעַל אֲחוֹתאִשְׁתּוֹ,
וְעַל אֵשֶׁת אָחִיו, וְעַל אֵשֶׁת אֲחִי אָבִיו,
Group Five: Sacred Separation Within Marriage
וְעַל הַנִּדָּה...
There are thirty-six cases in the Torah with regard to which one who performs a prohibited action intentionally is liable to receive excision from the World-to-Come [karet]. They are: One who engages in sexual intercourse with his mother; or with the wife of his father, even if she is not his mother; or with his daughter-in-law. The same punishment is imposed on a man who engages in intercourse with another male [hazekhur], or who copulates with an animal; and a woman who brings an animal upon her to engage in bestiality. The same punishment is imposed on one who engages in intercourse with a woman and her daughter, or with a married woman. The same punishment is imposed on one who engages in intercourse with his sister, or with his father’s sister, or with his mother’s sister, or with his wife’s sister, or with his brother’s wife, or with the wife of his father’s brother, or with the wife of his mother’s brother, or with a menstruating woman...
The Mishna's organization and enumeration of the fifteen prohibited intimate relationships, known as the arayos, presents more than a simple legal catalogue of forbidden unions.
It seems to me that there was a deliberate attempt by the Tanna to reveal the root cause of each of the prohibitions, touching on the sophisticated understanding of the human psychology and the complex interplay between emotional and physical attraction. There are 5 distinct categories that I think are discussed here.
Group One: Emotional Desire without Physical Attraction
The first category encompasses relationships with one's mother, father's wife, and daughter-in-law.
These relationships share a common psychological foundation: the attraction emerges from the familiarity and emotional closeness inherent in family structures. In these cases, the individual need not venture beyond their immediate surroundings to find someone who fulfills their need for emotional intimacy and connection.
The Torah recognizes that humans naturally seek comfort and emotional security in their intimate relationships, often gravitating toward those who already occupy positions of trust and closeness in their lives.
However, this very familiarity creates a dangerous illusion. While the emotional foundation appears solid, the physical attraction is fundamentally unnatural; people are not inherently drawn to incestuous relationships, and pursuing them will not bring about the intended intimate relationship.
Group Two: Physical Desire Without Human Dignity
The second category includes relationships with a male and another male, a male and an animal, and a woman who engages with animals.
These prohibitions address the opposite psychological dynamic: purely physical desire divorced from emotional connection or mutual human dignity.
Unlike the first category, where emotional connection exists but physical expression is inappropriate, these relationships involve physical attraction without the possibility of genuine emotional intimacy or reciprocal human relationship.
The Torah's prohibition here protects the essential understanding that intimate relationships which were designed to deepen a relationship and honor the humanity and dignity of both participants.
This category reveals the insufficiency of purely physical attraction as a foundation for intimate relationships. By grouping these prohibitions together, the Mishnaic analysis suggests that relationships lacking emotional connection and mutual human dignity ultimately degrade both participants and are therefore prohibited.
Group Three: The Deception of Natural Attraction
The third category encompasses relationships that initially appear both physically and emotionally satisfying: relationships with a woman and her daughter, and with a married woman. These women are not close relatives nor are they of a gender or breed that cannot produce a fruitful relationship.
The psychological danger of this category lies in its recognition that apparent mutual consent and satisfaction can mask deeper harm: A relationship spanning two generations—mother and daughter—may seem to be neutral to the man involved, but closer examination reveals the potential for devastating emotional damage in pitting mother and daughter against each other to win their husband's approval.
Similarly, a relationship with a married woman might appear to offer genuine connection and satisfaction, but it fundamentally violates the trust and commitment that form the foundation of her primary relationship.
This category demonstrates the Torah's understanding that the intended intimate relationships must consider not only the immediate desires and apparent consent of those involved, but also the broader impact on family systems, existing commitments, and the potential for hidden psychological harm.
Group Four: A Potpurri of Mixed Motivations
The fourth category includes relationships with one's sister, father's sister, mother's sister, wife's sister, brother's wife, and father's brother's wife.
These relationships represent various combinations of the psychological dynamics present in the first three categories.
A sister relationship primarily reflects the dynamics of the first category—forbidden familiarity.
Relationships with aunts and sisters-in-law combine elements of familiarity with the more complex psychological dynamics of the third category of strictly unethical companionship.
This mixed category acknowledges that human motivation is rarely simple; inappropriate attractions can involve multiple psychological factors operating simultaneously.
Group Five: Sacred Separation Within Legitimate Intimacy
The fifth category presents perhaps the most psychologically sophisticated prohibition of all: even one's own wife becomes forbidden just like all of the other arayos during her period of niddah.
This prohibition operates on an entirely different psychological principle than the previous four categories, as it involves a relationship that is fundamentally permitted and even sanctified, yet requires periodic separation.
This category addresses the psychological reality that even the most legitimate and healthy relationships can become diminished when intimacy lacks boundaries or rhythm.
The niddah laws recognize that constant availability can lead to taking the relationship for granted, reducing the profound connection between spouses to mere routine or habit.
---
The Mishna continues with kerisos which are related to idolatry.
The Mishna continues with kerisos which are related to idolatry.
Cursing Hashem
הַמְגַדֵּף
Engaging in a specific/non-specific act of idolatry
וְהָעוֹבֵד עֲבוֹדָה זָרָה,
Engaging in a specific act of idolatry
וְהַנּוֹתֵן מִזַּרְעוֹ לַמֹּלֶךְ,
Necromancy
וּבַעַל אוֹב,
A "bechina" of idolatry
הַמְחַלֵּל אֶת הַשַּׁבָּת
הַמְגַדֵּף
Engaging in a specific/non-specific act of idolatry
וְהָעוֹבֵד עֲבוֹדָה זָרָה,
Engaging in a specific act of idolatry
וְהַנּוֹתֵן מִזַּרְעוֹ לַמֹּלֶךְ,
Necromancy
וּבַעַל אוֹב,
A "bechina" of idolatry
הַמְחַלֵּל אֶת הַשַּׁבָּת
And these too are liable to receive karet: One who blasphemes the name of Heaven, and one who worships an idol, and one who gives of his children to Molekh (see Leviticus 20:1–5), and a necromancer, and one who desecrates Shabbat.
וְהָעוֹבֵד עֲבוֹדָה זָרָה. כְּדֶרֶךְ עֲבוֹדָתָהּ. אוֹ הַמְזַבֵּחַ וְהַמְקַטֵּר וְהַמְנַסֵּךְ וְהַמִּשְׁתַּחֲוֶה אֲפִלּוּ שֶׁאֵין דֶּרֶךְ עֲבוֹדָתָהּ בְּכָךְ:
והעובד עבודה זרה – like the manner of their worship, or one who slaughters a sacrifice, or one who offers incense or offers a libation and prostrates oneself, even if it is not the manner of their worship as such.
Personal Mnemonic of the other action of Avoda Zara which are liable in all cases: Shecht and burn; libation prostration
וְהַמְחַלֵּל אֶת הַשַּׁבָּת. בְּאַחַת מֵאֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אַחַת וְתוֹלְדוֹתֵיהֶן:
והמחלל את השבת – with one of the forty-minus-one primary forms of work and their derivatives.
Desecration of Shabbos is related to Avoda Zara, as seen in the Rambam:
(טו) הַשַּׁבָּת וַעֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת כָּל אַחַת מִשְּׁתֵּיהֶן שְׁקוּלָה כְּנֶגֶד שְׁאָר כָּל מִצְוֹת הַתּוֹרָה. וְהַשַּׁבָּת הִיא הָאוֹת שֶׁבֵּין הַקָּדוֹשׁ בָּרוּךְ הוּא וּבֵינֵינוּ לְעוֹלָם. לְפִיכָךְ כָּל הָעוֹבֵר עַל שְׁאָר הַמִּצְוֹת הֲרֵי הוּא בִּכְלַל רִשְׁעֵי יִשְׂרָאֵל. אֲבָל הַמְחַלֵּל שַׁבָּת בְּפַרְהֶסְיָא הֲרֵי הוּא כְּעוֹבֵד עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת וּשְׁנֵיהֶם כְּעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת לְכָל דִּבְרֵיהֶם. לְפִיכָךְ מְשַׁבֵּחַ הַנָּבִיא וְאוֹמֵר (ישעיה נו ב) "אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה זֹּאת וּבֶן אָדָם יַחֲזִיק בָּהּ שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ" וְגוֹ'. וְכָל הַשּׁוֹמֵר אֶת הַשַּׁבָּת כְּהִלְכָתָהּ וּמְכַבְּדָהּ וּמְעַנְּגָהּ כְּפִי כֹּחוֹ כְּבָר מְפֹרָשׁ בַּקַּבָּלָה שְׂכָרוֹ בָּעוֹלָם הַזֶּה יֶתֶר עַל הַשָּׂכָר הַצָּפוּן לָעוֹלָם הַבָּא. שֶׁנֶּאֱמַר (ישעיה נח יד) "אָז תִּתְעַנַּג עַל יהוה וְהִרְכַּבְתִּיךָ עַל בָּמֳתֵי אָרֶץ וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ כִּי פִּי יהוה דִּבֵּר".
(15) [The observance of] the Sabbath and [the prohibition against] worshiping false deities are each equivalent to [the observance] of all the mitzvot of the Torah. And the Sabbath is the eternal sign between the Holy One, blessed be He, and us. For this reason, whoever transgresses the other mitzvot is considered to be one of the wicked of Israel, but a person who desecrates the Sabbath publicly is considered as an idolater. Both of them are considered to be equivalent to gentiles in all regards. Therefore, our prophets praise [Sabbath observance], saying [Isaiah 56:2]: "Happy is the man who does the following, and the mortal who holds fast to it, who keeps the Sabbath, without desecrating it...." It is explicitly stated in our prophetic tradition that whoever observes the Sabbath according to law and honors it and delights in it according to his ability will receive reward in this world in addition to the reward that is preserved for the world to come, as [Isaiah 58:14] states: "'You will then delight in God. I will cause you to ride on the high places of the earth, and I will nourish you with the heritage of Jacob your ancestor'; thus has the mouth of God spoken."
---
The rest of the Mishna until #34 discusses cases in which the punishment is Malkus, unlike the ones above, which are different types of capital punishments. See Yachin who makes this point.
The rest of the Mishna until #34 discusses cases in which the punishment is Malkus, unlike the ones above, which are different types of capital punishments. See Yachin who makes this point.
וכל הנזכרין עד כאן חוץ מהבעילות, כולן במזיד והתראה בסקילה.
ומהשתא מתחיל תנא למנות עד אחר "הסך בשמן המשחה", הנך שכולהון במזיד והתראה חייב מלקות ונפטר מכרת, ובלא התראה ובמזיד, חייב כרת. ובשוגג חטאת:
ומהשתא מתחיל תנא למנות עד אחר "הסך בשמן המשחה", הנך שכולהון במזיד והתראה חייב מלקות ונפטר מכרת, ובלא התראה ובמזיד, חייב כרת. ובשוגג חטאת:
I organized the next 6 as such:
וְטָמֵא שֶׁאָכַל אֶת הַקֹּדֶשׁ
וְהַבָּא לַמִּקְדָּשׁ טָמֵא,
הָאוֹכֵל:
Issur in the Food Itself
חֵלֶב, וְדָם,
Issur based on Improper Time or Thought
נוֹתָר, וּפִגּוּל,
וְהַבָּא לַמִּקְדָּשׁ טָמֵא,
הָאוֹכֵל:
Issur in the Food Itself
חֵלֶב, וְדָם,
Issur based on Improper Time or Thought
נוֹתָר, וּפִגּוּל,
And the same is the punishment of one who is ritually impure who ate sacrificial food; and one who enters the Temple while ritually impure; and one who eats forbidden fat, or consumes blood, or eats meat left over from an offering after the time allotted for its consumption [notar], or eats meat of an offering that was sacrificed with the intent to consume it after its designated time [piggul];
(כ) וְהַנֶּ֜פֶשׁ אֲשֶׁר־תֹּאכַ֣ל בָּשָׂ֗ר מִזֶּ֤בַח הַשְּׁלָמִים֙ אֲשֶׁ֣ר לַיהוה וְטֻמְאָת֖וֹ עָלָ֑יו וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵעַמֶּֽיהָ׃
(20) But the person who, in a state of impurity, eats flesh from יהוה’s sacrifices of well-being, that person shall be cut off from kin.
וטמאתו עליו.בְּטֻמְאַת הַגּוּף הַכָּתוּב מְדַבֵּר:
וטמאתו עליו [BUT THE SOUL THAT EATETH OF THE FLESH OF THE SACRIFICES …] HAVING ITS (or HIS) UNCLEANNESS UPON IT (or HIM) — Scripture is speaking here of the uncleanness of the person (i.e., the words mean: And the soul (person) that eateth of the flesh of the שלמים whilst his uncleanness is upon him; it does not mean: the person who eateth the flesh whilst its uncleanness is upon it) (Sifra, Tzav, Chapter 14 3; Zevachim 43b; cf. Rashi on Leviticus 22:3)...
(ג) אֱמֹ֣ר אֲלֵהֶ֗ם לְדֹרֹ֨תֵיכֶ֜ם כׇּל־אִ֣ישׁ ׀ אֲשֶׁר־יִקְרַ֣ב מִכׇּל־זַרְעֲכֶ֗ם אֶל־הַקֳּדָשִׁים֙ אֲשֶׁ֨ר יַקְדִּ֤ישׁוּ בְנֵֽי־יִשְׂרָאֵל֙ לַֽיהוה וְטֻמְאָת֖וֹ עָלָ֑יו וְנִכְרְתָ֞ה הַנֶּ֧פֶשׁ הַהִ֛וא מִלְּפָנַ֖י אֲנִ֥י יהוה׃
(3) Say to them: Throughout the ages, if any man among your offspring, while in a state of impurity, partakes of any sacred donation that the Israelite people may consecrate to יהוה, that person shall be cut off from before Me: I am יהוה.
וטמאתו עליו. וְטֻמְאַת הָאָדָם עָלָיו, יָכוֹל בַּבָּשָׂר הַכָּתוּב מְדַבֵּר — וְטֻמְאָתוֹ שֶׁל בָּשָׂר עָלָיו — וּבְטָהוֹר שֶׁאָכַל אֶת הַטָּמֵא הַכָּתוּב מְדַבֵּר, עַל כָּרְחֲךָ מִמַּשְׁמָעוֹ אַתָּה לָמֵד — בְּמִי שֶׁטֻּמְאָתוֹ פּוֹרַחַת מִמֶּנּוּ הַכָּתוּב מְדַבֵּר, וְזֶהוּ הָאָדָם שֶׁיֵּשׁ לוֹ טָהֳרָה בִּטְבִילָה (ספרא):
וטומאתו עליו means, AND THE MAN'S UNCLEANNESS IS UPON HIM (the first word meaning "and his uncleanness”). I might, however, think that Scripture is speaking of the flesh — "the uncleanness of the flesh is upon it” (the first word meaning “and its uncleanness, the word בשר being implied in the term הקדשים that precedes) and that Scripture is thus speaking of a clean person who ate holy things which have become unclean! You must needs admit that from what is implied in it (in the phrase) you must learn that Scripture is speaking of one whose state of uncleanness can fly (pass) away therefrom (since the phrase implies: “whilst the טומאה is still present", presupposing that there is a possibility of the טומאה passing away), and this can only refer to a human being who has a means of purification through immersion in a ritual bath whilst unclean food can never again become clean (Sifra, Emor, Section 4 8; Zevachim 43b).