Misvot #193 and #194: To Not Reveal the Nakedness of the Daughter of the Son and the Daughter of the Daughter

The Torah in Parashat Ahareh Mot introduces the prohibition against engaging in intimate relations with one’s granddaughter. The Sefer Ha’hinuch lists this prohibition as two separate Biblical commands – a prohibition against relations with one’s son’s daughter (“Ervat Bat Beno”), and a prohibition against relations with one’s daughter’s daughter (“Ervat Bat Bito”). This prohibition applies even to the daughter of an illegitimate child. For example, if one’s son is a Mamzer (product of an illicit relationship such as adultery), and this son then has a daughter, relations between the grandfather and the granddaughter are forbidden. Likewise, if a man has a legitimate son, and that son produces a Mamzeret, relations between the grandfather and the granddaughter are forbidden. Even though the granddaughter is the product of an illicit relationship, nevertheless, this prohibition applies. The Sages extended this prohibition further, forbidding relations with one’s great-granddaughter – regardless of whether she is one’s son’s granddaughter, or one’s daughter’s granddaughter. This prohibition is binding in all times, and in all places. One who transgressed this prohibition in the presence of two valid witnesses, after being warned, is liable to Serefa (execution by burning). If no witnesses saw the violation, then the violator is liable to Karet. If the violation was committed unintentionally, then one must bring a Hatat (sin-offering). One who violates the Rabbinic enactment forbidding relations with a great-granddaughter is liable to Malkut for violating the words of the Sages. Different opinions exist as to the definition of “Karet.” Some explain that it refers to early death, meaning, passing away between the ages of 50 and 60. Another opinion is that “Karet” means sudden death, without first growing frail and ill. (It goes without saying that this does not allow us to say about someone who died young, or who died suddenly, that he or she committed a grave violation and was thus punished with “Karet.” We are never entitled to claim to know why a person was punished in such a manner.) The Ramban, in his Torah commentary (Parashat Ahareh-Mot), writes that there are three different forms of Karet: 1) losing one’s share in the afterlife; 2) dying young; 3) a combination of the previous two – meaning, losing one’s share in the afterlife, and dying young. The Ramban explains on this basis the different expressions with which the Torah refers to the punishment of Karet. In some contexts, G-d warns that the violator will be “Nichrat…Mi’lefanai” – “cut off…from My presence.” The Ramban writes that this refers to the loss of one’s share in the next world, being denied the privilege of being in G-d’s presence in the afterlife. In other instances, the Torah warns that “Ha’ish Ha’hu” – “that person” – will be “cut off,” referring to the loss of physical life, meaning, an early death. And on some occasions, the Torah speaks of Karet with a double expression – “Hikaret Tikaret,” which the Ramban understands as a reference to the worst form of Karet – where one both dies young and forfeits his share in the world to come.