ויקרא, פרק י״ח, פסוק ב׳

The introduction to the laws of forbidden relationships serves as a solemn and firm declaration, establishing a crucial foundation for self-control and the acceptance of divine authority. The instructions are directed at the entire nation of Israel, emphasizing that these severe warnings apply equally to the general public and are not reserved for a specific spiritual elite, such as the priests [רמב״ן, רד״צ הופמן].

The communication of these laws from Moses to the people carries layered meanings. The primary approach among commentators is that Moses was instructed to speak directly in God's name. Because Moses approached the people without a veil, it was evident to all that the spirit of God spoke through him, making a formal introduction like "Thus says God" entirely unnecessary [רמב״ן, רבנו בחיי, הכתב והקבלה]. Others suggest this communication blends two distinct educational methods: a strict, uncompromising royal decree delivered alongside a softer, encouraging tone that elevates the person who guards this holy covenant [אור החיים]. Additionally, this directive serves as a personal warning to Moses himself, ensuring he would never mistakenly assume his elevated spiritual status exempted him from these universal human boundaries [מלבי״ם].

The explicit declaration of God's identity serves as a direct callback to the revelation at Mount Sinai. Just as the Israelites accepted His kingship at Sinai when He introduced Himself, they are now required to accept these specific decrees and laws with the same absolute submission [רש״י, רבנו בחיי, העמק דבר, מלבי״ם]. This total acceptance is vital because the laws governing forbidden relationships are supreme divine decrees whose underlying logic is not always accessible to human understanding [ביאור יש״ר]. Furthermore, this declaration establishes a clear condition: only through the strict observance of these laws will He truly be their God [אבן עזרא].

The dual use of God's names in this declaration reflects His different attributes. One name represents His boundless mercy and His faithfulness in rewarding those who keep the commandments, while the other represents strict justice, acting as a judge who punishes those who violate His will [רש״י, מזרחי, שפתי חכמים, גור אריה, משכיל לדוד]. Alternatively, these names reflect different aspects of divine providence: a merciful father, the Creator who established the laws of nature and reproduction, and the God who chose Israel to be a holy nation [רד״צ הופמן]. Some even suggest that the word "I" is not merely a pronoun, but a divine name in itself, testifying that He is the First Cause of all existence [הכתב והקבלה].

The unusual emphasis on God's authority at the very beginning of these specific laws addresses a fundamental reality of human nature. Separating from forbidden relationships is uniquely difficult because it involves intense, deeply ingrained natural desires. In fact, even at Mount Sinai, the Israelites accepted these specific restrictions with great difficulty and reluctance [שפתי כהן, מלבי״ם, העמק דבר]. Overcoming such powerful physical urges requires more than standard human willpower. It demands a profound connection to the soul and an awareness of the Divine presence within, which empowers a person's spiritual force to master their physical drives [אור החיים].

This firm introduction also stems from divine foresight. Knowing the future, God anticipated that generations later, during the era of Ezra the Scribe, the Israelites would face a severe moral test and abandon these boundaries through forbidden intermarriages. By issuing this strict decree early on in the desert, God provided an advance warning, instilling a sense of awe and reminding them exactly who stands behind the command [רש״י, תורה תמימה, צפנת פענח, חתם סופר, ברכת אשר].