Leviticus 19:29

You shall not profane your daughters to give them up to fornication: neither delay to give your daughters unto a husband in their proper ages, lest they go astray by fornication after the people of the land, and the land be filled with whoredom.

After discussing gashes in the skin for the dead, Scripture now mentions Do not desecrate your daughter , because she must not be uncovered in public. Even a woman’s voice is indecent [Berakhot 24a] — how much more so, incisions in her flesh.

You will then not make the land sexually immoral Scripture employs metonymy, and means sexual immorality among the inhabitants of the land. Compare, “when the land sins against me” [Ezekiel 14:12].

PROFANE NOT THY DAUGHTER, TO MAKE HER A HARLOT. “This refers to one who gives his unmarried daughter [to a man] without the intention of betrothal. LEST THE LAND FALL INTO HARLOTRY. If you do so, the soil too will be unfaithful to you and it will produce its fruits in another place and not in your Land. And so does Scripture state, Therefore the showers have been withheld, and there hath been no latter rain, and thou hadst a harlot’s forehead etc.” This is Rashi’s language. But I have not understood his opinion, for the term “harlotry” in the Torah nowhere applies to an unmarried woman, since it is the accepted decision of the law that if an unmarried man has sexual relations with an unmarried woman, without the intention of thereby making her his wife, he has [nonetheless] not rendered her thereby “a harlot.” And in Tractate Sanhedrin the Sages have clearly stated this principle: “And the daughter of any priest, if she profane herself by becoming a harlot etc. I might think that this applies even if she be unmarried.” Thereupon the Rabbis asked: “[But how could one think this to be the case?] Is it not written by becoming a harlot [and the term ‘harlot’ applies only to a married woman who commits adultery]?” To this question the Rabbis answered, that [the above supposition was] “in accordance with the [unaccepted] opinion of Rabbi Eliezer, who said that if an unmarried man has sexual relations with an unmarried woman, without the intention of thereby making her his wife, he does render her ‘a harlot.’” [From this text it is obvious that the accepted opinion of the Sages is that if she was unmarried, he does not render her “a harlot.”] Similarly the Rabbis have said that the verse They [i.e., the priests] shall not take a woman that is a harlot, or profaned, does not apply to an unmarried woman, but only to a proselytess and a freed bondwoman, or to one who had intercourse with a man in the nature of fornication, such as with a man whose betrothal to her would not be valid, as is explained in Yebamoth and in the Sifra: 1:7. “A woman that is a harlot. Rabbi Yehudah says that this refers to a sterile woman. But the Sages say: The word ‘harlot’ refers only to a proselytess, a freed bondwoman, or to one who had intercourse with a man in the nature of fornication. Rabbi Eliezer says: Even if an unmarried man has sexual relations with an unmarried woman, without the intention of thereby making …

להזנותה, to make her into a harlot. The Torah speaks of an unmarried promiscuous woman [minor who is under her father’s legal control. Ed.]