share torah logo

Leviticus 18:5 - Live by Torah's ways

Leviticus 18:5 - ויקרא 18:5

Hebrew Text

וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃

English Translation

You shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the Lord.

Transliteration

Ushmartem et-chukotai ve'et-mishpatai asher ya'aseh otam ha'adam vachai bahem ani Adonai.

Hebrew Leining Text

וּשְׁמַרְתֶּ֤ם אֶת־חֻקֹּתַי֙ וְאֶת־מִשְׁפָּטַ֔י אֲשֶׁ֨ר יַעֲשֶׂ֥ה אֹתָ֛ם הָאָדָ֖ם וָחַ֣י בָּהֶ֑ם אֲנִ֖י יְהֹוָֽה׃ <span class="mam-spi-samekh">{ס}</span>        
וּשְׁמַרְתֶּ֤ם אֶת־חֻקֹּתַי֙ וְאֶת־מִשְׁפָּטַ֔י אֲשֶׁ֨ר יַעֲשֶׂ֥ה אֹתָ֛ם הָאָדָ֖ם וָחַ֣י בָּהֶ֑ם אֲנִ֖י יְהֹוָֽה׃ {ס}        

🎵 Listen to leining

Parasha Commentary

Verse Context and Meaning

The verse (Vayikra 18:5) appears in the context of a section warning against following the immoral practices of Egypt and Canaan, emphasizing adherence to Hashem's commandments. The phrase "וָחַי בָּהֶם" ("and live by them") is central to understanding the Torah's approach to mitzvot.

Rashi's Explanation

Rashi comments that "וָחַי בָּהֶם" means that the mitzvot are given for life, not to bring death. He derives from this that if a mitzvah conflicts with preserving life (e.g., in a life-threatening situation), one must prioritize life over the mitzvah, except for the three cardinal sins (idolatry, murder, and forbidden relations). This principle is foundational in halachah (Sanhedrin 74a).

Rambam's Perspective

In Mishneh Torah (Hilchot Yesodei HaTorah 5:1), Rambam elaborates that the mitzvot are meant to enhance life, not diminish it. He emphasizes that the Torah's laws are rational and life-affirming, guiding a person toward spiritual and physical well-being.

Talmudic Interpretation

The Talmud (Yoma 85b) discusses this verse in the context of Shabbat laws, stating that saving a life overrides Shabbat observance. The Sages derive from "וָחַי בָּהֶם" that mitzvot should lead to life, not the opposite. This principle is extended to all mitzvot (except the three cardinal sins).

Midrashic Insight

The Midrash (Sifra Acharei Mot 13:14) teaches that the phrase "אֲנִי יְהוָה" ("I am the Lord") at the end of the verse underscores that Hashem, as the giver of the Torah, is trustworthy in His commandments. Observing them brings life, both in this world and the World to Come.

Key Takeaways

  • The mitzvot are designed for life and well-being, not hardship or suffering.
  • Preserving life takes precedence over most mitzvot (pikuach nefesh).
  • The verse reinforces the divine authority behind the commandments.
  • Torah observance is a path to spiritual and physical vitality.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Yoma 85b
The verse is cited in the discussion about the principle that saving a life overrides the Sabbath laws, emphasizing 'and live by them' (וָחַי בָּהֶם) rather than die by them.
📖 Sanhedrin 74a
The verse is referenced in the context of the laws of martyrdom, where the principle 'and live by them' is interpreted to mean that one should live by the commandments, not die by them, except in cases of idolatry, incest, and murder.

Frequently Asked Questions

Q: What does 'he shall live in them' mean in Leviticus 18:5?
A: The phrase 'he shall live in them' means that by observing Hashem's commandments (mitzvot), a person attains true spiritual and eternal life. Rashi explains that this refers to reward in the World to Come (Olam Haba), not just physical life. The Talmud (Yoma 85b) also derives from this verse that preserving life overrides most mitzvot when there is danger.
Q: Why does the verse end with 'I am the Lord'?
A: The declaration 'I am the Lord' emphasizes that these commandments come from Hashem Himself, the ultimate authority. Rambam (Hilchos Yesodei HaTorah 1:1) teaches that this reminds us of Divine authorship of the Torah. The Midrash (Sifra Acharei Mot 13:14) adds that it assures us that Hashem is faithful to reward those who keep His laws.
Q: What's the difference between 'statutes' (chukim) and 'judgments' (mishpatim) in this verse?
A: Rashi explains that 'chukim' are mitzvot whose reasons aren't obvious (like kashrut), while 'mishpatim' are logical laws (like prohibitions against theft). The Talmud (Yoma 67b) states we fulfill both types equally, even when we don't understand them, because they are Hashem's commandments.
Q: How does 'live in them' apply to modern Jewish practice?
A: This teaches that Torah observance brings vitality to all aspects of life. The Ramban explains that mitzvot aren't burdens - they elevate mundane activities into spiritual experiences. For example, saying brachot (blessings) transforms eating into a holy act. This principle guides Orthodox Jews to infuse daily life with Torah values.
Q: Why is Leviticus 18:5 important in Judaism?
A: This verse is fundamental because it establishes the life-giving nature of Torah observance. The Talmud (Sanhedrin 74a) derives from here that one must give up their life rather than violate certain cardinal sins (idolatry, murder, forbidden relations). It's also central to the Jewish understanding of the eternal value of mitzvot, as discussed extensively in Pirkei Avot (2:7).