Acharei Mot - Passion and Inspiration

You shall observe My statutes and My ordinances, which a man shall do and live by them.

וּשְׁמַרְתֶּם אֶת חֻקֹּתַי וְאֶת מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם

Vayikra 18:5

In Mesechet Yoma (85B), there is an exploration amongst various Tannahs into what is the source of the reasoning that Pikuach Nefesh (saving a life) takes precedence over observing Shabbat.

R. Ishmael, R. Akiba and R. Eleazar b. Azariah were once on a journey, with Levi ha-Saddar 20
and R. Ishmael son of R. Eleazar b. Azariah following them. Then this question was asked of them:
Whence do we know that in the case of danger to human life that the laws of the Sabbath are suspended?
— R. Ishmael answered and said: If a thief be found breaking in.21 Now if in the case of this one it is doubtful whether he has come to take money or life; and although the shedding of blood pollutes the
land, so that the Shechinah departs from Israel, yet it is lawful to save oneself at the cost of his life how much more may one suspend the laws of the Sabbath to save human life!
— R. Akiba answered and said: If a man come presumptuously upon his neighbour etc. thou shalt take him from My altar, that he may die.22 I.e., only off the altar, but not down from the altar.23 And in connection therewith
— Rabbah b. Bar Hana said in the name of R. Johanan: That was taught only when one's life is to be
forfeited, but to save life1 one may take one down even from the altar. Now if in the case of this one, where it is doubtful whether there is any substance in his words or not, yet [he interrupts] the service in the Temple [which is important enough to] suspend the Sabbath, how much more should the saving of human life suspend the Sabbath laws!
— R. Eleazar answered and said: If circumcision, which attaches to one only of the two hundred and forty-eight members of the human body, suspends the Sabbath,2 how much more shall [the saving of] the whole body suspend the Sabbath!
— R. Jose son of R. Judah said: Only ye shall keep My Sabbaths,’3 one might assume under all circumstances, therefore the text reads: ‘Only’ viz, allowing for exceptions.4 R. Jonathan b. Joseph said: For it is holy unto you;5 I.e., it [the Sabbath] is committed to your hands, not you to its hands.

The Amorah, Rav Yehudah said in the name of Samuel: If I had been there, I should have told them something better than what they said: "He shall live by them,"(Vayikra 18:5) but he shall not die because of them.

So we see from here that the verse "live by them" comes to tell us that in face of transgressing a mitzvah, it is preferred to transgress and live (except in 3 cases: spilling blood, illicit relations, and idolatry).

Eternal Life
On the other hand, the translation of Onkeles brings another perspective to this verse. Targum Onkleles describes this verse as "chayei alma" - eternal life, which refers to The World to Come. Furthermore, even if there is any doubt about the interpretation that Targum Onkeles brings, Rashi states the same position with straightforward, concrete terms.

"and live by them": in the World-To-Come. For if you say [that the verse refers to living] in this world, does [everyone] not eventually die? 

Torath Kohanim 18:134

Thus we face a conflict. On the one hand "live by them" means to live in this world, and on the other hand this expression refers to another life, life in the world to come. Which is it?

Passion for Life
The Slonimer Rebbe brings in The Netivot Shalom an insight that clarifies this contradiction, saying that both of these approaches are valid and word of Hashem.

He brings a teaching from the Karliner Rebbe, saying when one reached the world to come an announcement went out that he kept Shabbat diligently according to all the details of the statutes of Shabbat. Yet just as this one kept Shabbat perfectly but without enthusiasm for Oneg Shabbat, so also his experience in the world to come is dry and didactic without Oneg.

Says The Slonimer, we learn from this that how we perform the mitzvot impact the type of world to come that we create for ourselves. Where we perform mitzvot with passion, excitement and enthusiasm so also is that feeling carried over to our world to come. Likewise, explains The Slonimer, transgressions impact life on the other side, as he explains that the fires of Gehenom are lit by the transgressions of this world.

So we see we can bring these two seemingly contradictory points of view together on the meaning of the verse "live by them." It is both about this world and the next, for just how we approach the mitzvot in this world directly impact and shape how we will experience our place in the world to come.

Achrei Mot - The Essential Characteristics for Overcoming Desire

"Speak to the children of Israel, and say to them: I am the L-rd, your G-d."

Vayikra 18:2

Main Question
The Orach HaChaim asks what new insight comes from the phrase "I am the Lo-d, your G-d."?

While in the next verse it says:

"Like the practice of the land of Egypt, in which you dwelled, you shall not do, and like the practice of the land of Canaan, to which I am bringing you, you shall not do, and you shall not follow their statutes."

Vayikra 18:3

He explains that this mitzvah [not to behave like the Egyptians or the Canaanites] was positioned immediately proceeding to the list of illicit relationships in order to relate to another verse later: 

"You shall not defile yourselves by any of these things, for the nations, whom I am sending away from before you, have defiled themselves with all these things"

Vayikra 18:24

Since around all of these illicit actions, other nations impurified themselves, it further emphasizes how the base behavior of Egypt is like the low behavior of the inhabitants of Canaan. 

So how do these issues resolve the initial question of why the introduction to the section of illicit relationships starts with the announcement "I am the L-rd, your G-d." ?

Only What We Are Capable Of
He continues, explaining that it is known that all the commandments that G-d gave to his holy nation that these are commandments that people are capable of fulfilling and that they can bend themselves to the will to accomplish these commandments. 

Except for the commandment to separate yourself from illicit relationships, this is something that man's soul craves and drives man to do them. 

Essential Aspects to Distance From
That which prevents us from acting on these desires comes from distancing ourselves from 2 things:

- to distance yourself from what you see

- to distance yourself from what you think

And if these two aspects are not held in check, then no man can stay in control of his urges. 

To further support this we learn the following incidents.

R. Amram Screams Fire
Kiddushin 71A

Certain [redeemed] captive women came to Nehardea. They were taken to the house of R. Amram the Chasid, and the ladder was removed from under them. As one of the women passed by, a light fell on the sky lights; [thereupon] R. Amram seized the ladder, which ten men could not raise, and he alone set it up and proceeded to ascend. 

When he had gone half way up the ladder, he stopped his feet and cried out, ‘A fire is at R. Amram's!’ 

The Rabbis came and reproved him, ‘We have shamed you!’ 

Said he to them: ‘Better that you shame Amram in this world than that you be ashamed of him in the next.’ 

He then commanded it [the Evil Inclination] to leave him, and it went out from him in the shape of a fiery column. 

Said he to it: ‘See, you are fire and I am flesh, yet I am stronger than you.’

R. Mattia Ben Cheresh Faces Satan
Yalkut Shimoni 147/161

The incident of Rabbi Mattia Ben Cheresh.

The Satan went and found Rebbe Matia imbersed in Torah. So he appeared to him in the guise of a beautiful woman, the like of which there had not been in the world.

The Satan stood before Rabbi Mattia ben Cheresh, who turned his face the other way. He stood to his left, and he turned to the right. He stood to his right, and he turned to the left. He then began standing all around him, until finally Rabbi Mattia ben Cheresh thought: “I’m afraid that the evil inclination will overcome me and I will sin.” What did this tzaddik do? He summoned a student and said, “Bring me a flame and some nails.” He brought him some burning nails, which Mattia ben Cheresh used to gouge out his own eyes. 

When the Satan saw this, he was stunned and fell backwards. At the same time, Hashem summoned the angel Raphael and said, “Go heal Mattia ben Cheresh.” The angel stood before Mattia ben Cheresh, who asked: “Who are you?” He replied, “I am Raphael. Hashem has sent me to heal you.” He said, “Leave me be. What is done is done.” The angel returned to Hashem and said, “Master of the universe, this is what Mattia told me.” Hashem replied, “Tell him that I will ensure that the evil inclination will never control him.” The angel then healed him.

Control Sight and Thought
So we learn from these cases of the power of sight and thought, where both must be controlled. This is the power of thought, for without having actually seen a lustfull object, but mere thought can bring one to be desirous. These two aspects, sight and thought make man weak in the face of his base desires. 

It goes without saying, if one extends his hand and takes just a little bit from the forbidden, so he has now been dragged towards his passion. Even the small tastes bruise a man and draw out his battle againsts the evil inclination. 

Only by nullifying these two aspects can man come to be in true control of his behavior, and in accordance of his natural desires. 

Baalei Tshuvah Knows More
And so the Or HaChaim concludes with the statement from Brechot 34B.

For R. Abbahu said: In the place where Baalei Tshuvah stand even the wholly righteous cannot stand, as it says: "Peace, peace to him that was far and to him that is near." (Isaiah 57:19)

That is to say the wholly righteous overcome desires without ever having knowing the forbidden, but the Baalei Tshuvah distance themselves from the forbidden despite having tasted of it and desiring it. 

Thus it says "I am the Lord, your G-d." so as to remind you to live in the way your soul was created. That G-d placed the light of His contenance in man. And so there is power in man to to be victorious over desire before G-d.