In Vayikra Rabbah, a collection of rabbinic teachings on the Book of Leviticus, we find a powerful exploration of this idea. It all starts with a seemingly simple verse: "You shall not act in accordance with the practices of the land of Egypt…and… in accordance with the practices of the land of Canaan… If not, 'I am the Lord your God'" (Leviticus 18:4). Rabbi Yishmael interprets this to mean that God Himself will administer justice to those who defy His decrees. Pretty serious stuff, right?
Rabbi Ḥiyya takes it a step further. He asks: Why is the phrase "I am the Lord" written twice? The answer he provides is striking. It’s a double warning! "It is I who exacted retribution from the generation of the Flood, from Sodom, and from Egypt; it is I who will exact retribution from one who acts in accordance with their practices." (Leviticus 18:2,4)
Wow. Talk about setting the stakes.
So, what exactly were these "practices" that were so offensive? According to Rabbi Simlai, licentiousness – unrestrained and immoral behavior – was a major culprit. He states that "everywhere that you find licentiousness, chaos comes to the world and kills the good and the wicked." A pretty strong indictment!
Rav Huna, quoting Rabbi Yosei, offers a particularly intriguing detail about the generation of the Flood: "The generation of the Flood was eradicated from the world only because they wrote marriage contracts for males and females." Now, some interpret this as referring to men marrying men or women marrying women (as suggested by Maharzu's commentary). Other interpretations suggest the text should read "for males and for animals." Either way, it points to a breakdown of traditional societal structures and boundaries.
The text continues, with Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon and Rabbi Yehoshua ben Levi in the name of bar Kappara stating that God exhibits great forbearance – except when it comes to licentiousness. The Torah itself seems to emphasize this point, with the story of the lead-up to the Flood highlighting the wickedness of humanity (Genesis 6:1–2, 5, 7).
And what about Sodom? Rabbi Yehoshua ben Levi, again citing bar Kappara, tells us that Lot initially advocated for the people of Sodom. But when they demanded to "be intimate" with his guests (Genesis 19:5), Lot’s ability to defend them vanished. The angels then declared their intention to destroy the city (Genesis 19:12-13).
The passage then returns to the phrase, "I am the Lord," and connects it to retribution against figures like Samson, Amnon, and Zimri – all known for their transgressions. But it doesn't stop there. The text also speaks of reward: "It is I who rewarded Joseph, Yael, and Palti ben Layish, and it is I who will reward anyone who acts in accordance with their practices."
The story of Joseph is particularly compelling. Rabbi Shimon ben Gamliel points out that Joseph was rewarded in a way that directly reflected his righteousness. His mouth that refused to kiss in transgression was granted the power to sustain the people ("by your directive, my people will be sustained [yishak]" - Genesis 41:40). His neck that did not bend for transgression received a gold chain (Genesis 41:42). And so on, with each part of his body being honored for its restraint. He was even given the title avrekh, which is interpreted as "father [av] in wisdom, tender [rakh] in years" (Genesis 41:43).
So, what's the takeaway here? This passage from Vayikra Rabbah isn't just a historical account or a list of rules. It's a powerful reminder that our choices matter. That resisting the allure of harmful behaviors, even when they're normalized around us, can lead to profound blessings. And that, ultimately, living in accordance with our values is a path towards a more meaningful and just world. It challenges us to ask: what "practices" of our own time might be leading us astray? And how can we, like Joseph, choose a different path?