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The Torah in Parashat Kedoshim (20:2) establishes that one who offers a child to “Molech” is liable to death.  “Molech” was a pagan ritual whereby a parent would present his child to the priest, who would then pass the child through fire, offering the child as a sacrifice.  Already earlier in the Book of Vayikra (18:21), the Torah introduced the command forbidding this ritual.  Here, in Parashat Kedoshim, the Torah writes that one who transgresses this command is to be put to death, adding that offering a child to “Molech” has the effect of “defiling My sanctuary” (“Lema’an Tameh Et Mikdashi” – 20:3).

The obvious question arises as to how this ritual defiles the Bet Ha’mikdash.  We of course readily understand the gravity of this terrible offense, sacrificing a child to a pagan god.  But in what way does offering a child to “Molech” constitute an act of desecration of the Bet Ha’mikdash?

To answer this question, Rashi advances a much different understanding of the word “Mikdashi” (“My sanctuary”) in this verse.  He writes that it refers not to the Bet Ha’mikdash, but rather to the Jewish People, whom G-d regards as sacred.  Offering a child to “Molech” has the effect of “defiling” the sanctity of Am Yisrael.

The Ramban, in his commentary, explains the concept underlying Rashi’s understanding of this verse.  He cites the Gemara’s teaching in Masechet Berachot (35) that if one partakes of food without reciting a Beracha, he is considered to have “stolen” from both the Almighty and from the Nation of Israel.  In what way has such a person “stolen” from the Jewish People?  We understand that he is guilty of “stealing” from G-d in the sense that everything in this world belongs to the Almighty until we receive His “permission” to partake of it through the recitation of a Beracha.  But why is this considered “stealing” from his fellow Jews?  The Ramban explains that by reciting Berachot over the food we eat, we reinforce our awareness of G-d’s existence, such that we become worthy of having the Shechina (divine presence) reside among us.  We are to utilize everything we have for the sake of glorifying G-d and bringing Him honor here in our world.  Thus, when we eat without a Beracha, we cause the Shechina to leave, in the sense that G-d’s glory in this world is diminished.  And by causing the Shechina to leave, one who eats without reciting a Beracha in effect denies Am Yisrael the great blessings that the divine presence brings.  Hence, a person who partakes of a fruit without reciting a Beracha is considered guilty of “stealing” from the Jewish Nation.

The Ramban adds that there is no greater “fruit,” no more valuable asset, then one’s children.  Therefore, one who offers his child to “Molech,” rather than raising the child to be a faithful servant of Hashem, a vehicle through which G-d’s glory will be increased, and through which the Shechina will reside among our people, is considered to have “defiled” the Jewish People. 

The Ramban’s understanding of this verse reminds us of the great responsibility that parents bear to try, as best they can, to raise their children toward a life of Torah devotion.  Everything Hashem gives us is to be used for the purpose of serving Him, of bringing Him honor, and this is certainly true of our most precious asset – our children.  If Hashem blessed us with offspring, it is so that we can provide them with a Torah education, so we can try to inculcate within them a love for Hashem and a desire to obey His will.  While the perverse worship of “Molech,” quite obviously, no longer exists, we have our own modern-day forms of “Molech,” ways in which parents are handing their children to foreign ideas and lifestyles.  Parents who fail to properly educate their children, to lead them along the path of Torah study and observance, are, in a sense, “defiling My sanctuary.”  Our children are given to us for a purpose – and we are obligated to raise them in a way that fulfills that purpose, to bring glory to the Almighty and that, by extension, maintains the Shechina’s presence among our people.