Torah Reading for Ki Teitzei

and ignore them.

[I.e.,] by covering one’s eyes, pretending not to see it.

You shall not see… and ignore them.

Heb. לֹא-תִרְאֶה וְהִתְעַלַּמְתָּ [lit., “You shall not see them… but rather, you shall ignore them!” What it really means is:] You shall not see them and ignore them [i.e., ignore your brother’s animals straying]; that is the simple meaning of the verse. Our Rabbis, however, explain that [although the verse clearly means that one must not ignore them, nevertheless, the verse is alluding to] situations when one is, in fact, permitted to ignore them [for example, if he is a kohen , and the animals have wandered into a cemetery, where kohanim may not enter, or if he is an honored sage, and it it is beneath his dignity to lead animals or carry packages in public places-he may “ignore” them, and he is not obligated to return them to his brother]. — [Sifrei 22:45, B.M. 30a]

[And it shall be with you] until your brother seeks it out.

Would you imagine that one should return it to him before he asks for it? Rather, [the meaning is that you must keep the animal] until you investigate him, [verifying] that he is not a swindler [by demanding that he produce identifying signs]. - [B. M. 27b, Sifrei 22:47]

whereupon you shall return it to him.

That there shall be something left in it to return, that it should not consume its [whole] value in your house, so you should claim it from him [from the owner]. From here, [the Rabbis] said: Any animal that works and eats, should work and eat [the proceeds of its work]; and [any animal] that does not work, yet still eats, should be sold [by the finder, and the money restored to the owner]. — [B.M. 28b]

You shall not ignore [it].

You must not cover your eyes, pretending not to see it.

You shall pick up [the load].

This is [the obligation of] טְעִינָה, “loading,” [i.e.,] to load up a burden that has fallen off it [the animal, as opposed to פְּרִיקָה, “unloading” a burden too heavy for the animal, delineated in Exod. 23:5]. — [B.M. 32a]

[You shall pick up (the load)] with him.

[I.e.,] with the owner. However, if the owner walks away, sits down, and says, “Since the commandment is incumbent upon you, if you want to load, [go ahead and] load!” you are exempt. — [B.M. 32a]

A man’s attire shall not be on a woman.

making her appear like a man, thereby enabling her to go among men, for this can only be for the [purpose of] adultery. — [Nazir 59a]

nor may a man wear a woman’s garment.

to go and abide among women. Another explanation: [In addition to not wearing a woman’s garment,] a man must also not remove his pubic hair or the hair of his armpits [for this is a practice exclusive to women]. — [Nazir 59a]

because… is an abomination.

The Torah forbids only [the wearing of] clothes that would lead to abomination [i.e., immoral and illicit behavior]. — [Nazir 59a]

If a bird’s nest chances before you.

This excludes [a bird nest that is] ready at hand. - [Chul. 139a, Sifrei 22:55]

you shall not take the mother.

while she is on her young, [whereas if she is only hovering overhead, you may take her from upon her young]. - [Chul. 140b]

in order that it should be good for you, [and you should lengthen your days].

If in the case of a commandment easy [to fulfill, like this one] for which there is no monetary expense, Scripture says, “[Do this] in order that it should be good for you, and that you should lengthen your days,” then how much greater is the reward for [the fulfillment of] commandments that are more difficult to observe [or for which there is a monetary expense]. — [Sifrei 22:64, Chul. 142a]

You shall not plow with an ox and a donkey.

The same law applies to any two species in the world. [Similarly,] this law applies [also] to [merely] leading them together when they are bound to each other as a pair, for transporting any load. — [Sifrei 22:79-80, Kilayim 8:2]

a mixture.

Heb. שַׁעַטְנֵז An expression denoting a mixture. Our Rabbis explained [this term to be an acronym of the terms]: שׁוּעַ, combed, טָווּי, spun, and נוּז, woven. [Thus, our Rabbis explain that the Torah prohibition of שַׁעַטְנֵז applies only to materials combed, spun, and woven together.]- [Sifrei 22:81, Niddah 61b, see Rashi and Tos. .]

You shall make yourself twisted threads.

even from a mixture [of wool and linen]. For this reason, Scripture juxtaposes them [these two commandments: sha’atnez and tzitzith]. — [Yev. 4a]

[If a man takes a wife,] is intimate with her, and despises her.

in the end he will…

make libelous charges against her.

One sin leads to another sin. He transgressed [the negative commandment of] “You shall not hate [your brother in your heart]” (Lev. 19:17); so eventually he will come to [commit the sin of] slander (לָשׁוֹן הָרַע). - [Sifrei 22:87]

this woman.

We learn from here that he says nothing except in the presence of his opponent. — [Sifrei 22:89]

The girl’s father and her mother [shall obtain evidence…].

Let those who raised this evil offspring be disgraced because of her. — [Sifrei 22:90]

And the girl’s father shall say [to the elders].

[The father, but not the mother.] This teaches us that a woman is not permitted to speak in the presence of her husband [when others are present]. — [Sifrei 22:91]

and they shall spread the garment.

This is a figurative expression, meaning: they shall clarify the matter as [“clear”] as a [new] garment. — [Sifrei 22:92, Keth. 46a]

and chasten him.

[with] lashes. — [Sifrei 22:93, Keth. 46a]

But if this matter was true.

[as corroborated] by witnesses, and there was warning, [proving] that she had committed adultery after her betrothal. — [Keth. 44b]

[they shall take the girl out] to the entrance of her father’s house.

[as if to say:] “Look at the children you have reared!” - [Keth. 45a.]

the men of her city.

[I.e.,] in the presence of all the men of her city. — [Sifrei 22:100]

her father’s house.

Heb. בֵּית אָבִיהָ, [to be understood as] בְּבֵית אָבִיהָ “in her father’s house.”

both of them shall die.

[The words “both of them” come] to exclude unnatural acts in which the man makes contact with the woman wihout intercourse], from which the woman derives no pleasure [thus not including “both of them” in the act]. — [Sifrei 22:102, San. 66b]

even.

גַּם, lit., also. This comes to include those who have relations after them. [I.e., after these two people have already been tried and sentenced to death for adultery, and before they are put to death, other people commit further adultery with them, these new people are also to be put to death for adultery, and we do not consider this couple as dead people.] Another explanation [of the expression גַּם-שְׁנֵיהֶם]: To include the fetus. [I.e.,] if she was pregnant, they do not wait for her until she gives birth [but put her to death immediately, while still pregnant]. — [Arachin 7a]

And [another] man finds her in the city.

Therefore, he lay with her. A breach [in a wall] invites a thief; had she remained at home, this would not have happened to her. — [Sifrei 22:103]

for just as a man rises up [against his fellow and murders him, so is this case].

According to the simple meaning, this is the explanation: For she was coerced, and the man overpowered her, just like the case of someone who overpowers another person to kill him. Our Rabbis, however, interpreted it [as follows]: This one comes to teach, but instead he learns (San. 73a). [That is, it would seem at first glance, that the case of the murderer in the verse is cited in order to teach us something about the case of the betrothed girl who was raped, namely, that just as the murdered person was overpowered, so was this girl overpowered and coerced. However, with further examination, we learn something new from the case of this girl, which can be applied to the case of the murderer. And that is: just as in the case of the girl, we may save her from sin by killing her assailant, so it is, in the case of a murderer overpowering someone with the intent of murder, anyone is permitted to kill his assailant in order to save the life of the intended victim.]- [Sifrei 22:106]

shall not take.

[I.e.,] betrothal has no effect on her [even after the father’s death], and he cannot legally marry her. — [Kid. 67a]

nor shall he uncover the corner of his father’s [cloak].

[This seemingly superfluous phrase comes to include] the שׁוֹמֶרֶת יָבָם of his father [i.e., the widow of his father’s brother who died without children, who awaits (שׁוֹמֶרֶת) her brother-in-law (יָבָם) to either wed her or release her through the rite of חֲלִיצָה. See Deut. 25:5-10.] She is [thus] intended for his father [who is her brother-in-law]. But has he not already been admonished regarding her by [the verse] “[You shall not uncover] the nakedness of [i.e., commit incest with the wife of] your father’s brother” (Lev. 18:14)? However, [the prohibition is repeated here] to make the transgressor liable on her account for two negative commands (Yev. 4a), and to juxtapose it to “A bastard (מַמְזֵר) shall not enter [the assembly of the Lord,” to teach us that a מַמְזֵר, “bastard,” is only [a child of] a forbidden union punishable by כָּרֵת [“excision,” as is the case with a child born of one who takes his father’s שׁוֹמֶרֶת יָבָם]. All the more so [does it apply to one born] from a forbidden union punishable by the death sentence by the court, for in forbidden unions incurring the death penalty by the court, there is no case that does not [also] incur the penalty of כָּרֵת [Yev. 49a]

with injured testicles.

[I.e.,] one whose testicles have been injured or crushed. — [Sifrei 23:111]

whose member is cut.

Heb. וּכְרוּת שָׁפְכָה, one whose male organ is cut, [to the extent] that his semen no longer shoots forth in a continuous flow, but rather drips and trickles, and thus he cannot produce children. — [Yev. 75a]

A bastard shall not enter the assembly of the Lord.

[I.e.,] he shall not marry an Israelite woman. — [Yev. 77b]

An Ammonite [or Moabite] shall not enter [the assembly of the Lord].

[I.e.,] he shall not marry an Israelite woman. — [Yev. 77b]

Because.

Heb. עַל-דְּבַר [lit., “because of the word,” i.e.,] because of the [word of] advice they gave you (sic), to cause you to sin. — [Sifrei 23:114]

on the way.

when you were in [a state of] extreme exhaustion. — [Sifrei 23:114]

You shall not [ever] seek out their welfare [nor their good].

Since it says [in the case of a runaway slave], “He may reside with you in your midst” (verse 17), one might assume that this one [the Ammonite or the Moabite] is the same. Therefore, Scripture states: “You shall not [ever] seek out their welfare [or their good]” - [Sifrei 23:114. See Yalkut Shimoni, Mossad Harav Kook, fn. 54]

When a camp goes forth [against your enemies], you shall beware.

for Satan accuses in time of danger [thus extra care must be taken in time of war, when danger prevails]. — [Yerushalmi Shab. 2:6; Tanchuma, Vayiggash 1]

[If there is among you a man who is unclean] because of a nocturnal emission.

Scripture is speaking here in terms of that which usually occurs. [Emissions usually occur at night. However, the law applies equally if it occurs during the day.]—[Sifrei 23: 120]

he shall go outside the camp.

This is a positive commandment;

He shall not come within the camp.

This is a negative commandment. He is forbidden to come within the camp of the Levites, and all the more so, to the camp of the Shechinah, [comprised by the Mishkan and its courtyard]. — [Sifrei 23:120, Pes. 68a]

And it will be, towards evening.

He should immerse [in the mikvah] close to sunset, since he does not become clean without the sunset. — [Sifrei 23:121]

And you shall have a designated place.

Heb. יָד, as the Targum [Onkelos] renders: [וַאֲתַר, a place], like “each man in his place (יָדוֹ)” (Num. 2:17).

outside the camp.

[I.e.,] outside the cloud [which surrounded the camp].

in addition to your weapons.

Heb. עַל-אֲזֵנֶךָ. [I.e.,] besides your other items of equipment.

your weapons.

Heb. אֲזֵנֶךָ, like כְּלֵי זַיְנְךָ, your weapons.

so that He will not see.

[That is,] the Holy One, Blessed is He, [will not see] anything unseemly.

You shall not deliver a slave.

As the Targum [Onkelos] renders it [עֲבַד עַמְמִין, a Jewish servant who had been sold to a gentile] (Gittin 45a). Another explanation: even a Canaanite servant of an Israelite who fled from outside the land to the Land of Israel. — [Gittin 45a]

There shall not be a prostitute.

Heb. קְדֵשָׁה, one who is unbridled, prepared (מְקֻדֶּשֶׁת), and ready for prostitution.

and there shall not be a male prostitute.

Heb. קָדֵשׁ, one [i.e., a male] ready for homosexual relations. - [Kid. 68b] Onkelos, however, renders: “A woman of the daughters of Israel shall not become a wife to a slave.” [Nevertheless, Onkelos 's explanation does not contradict that given above, for] such [a woman] is also susceptible to illicit relations, since this sort of marriage [between a Jewess and a slave] is not legally binding. For [slaves] are compared to donkeys, as it says, “Stay here with the donkey (עִם-הַחֲמוֹר)” (Gen. 22:5). [The choice of the word] עִם [rather אֶת [denotes] those compared to a donkey. - [Kid. 68a] [Abraham said this to his lads when he left them to take Isaac to offer him as a sacrifice. The lads were both slaves, both Eliezer and Ishmael, the son of his handmaid, Hagar. Similarly, the second half of the verse is rendered by Onkelos as follows:] “And no Israelite man shall take a maidservant as a wife,” since he too, becomes a קָדֵשׁ [“one reserved for illicit relations”] through her, because every time he cohabits with her, it is considered prostitution, since his marriage to her is not binding. — [See Pes. 88b]

a prostitute’s fee.

[For example,] if one gave her a lamb as her fee, it is unfit to be offered up as a sacrifice. — [Sifrei 23:127]

the price of a dog.

If one exchanged a dog for a lamb [this lamb is unfit for a sacrifice]. — [Sifrei 23:127; Temurah 29a]

because both of them [are an abomination to the Lord, your God].

Heb. גַּם הֵם. [The extra word גַּם, lit. “also,” comes] to include [a prostitute’s fee or the price of a dog, which has been] converted [to another form]. For example, wheat, which he (sic) made into flour. — [Temurah 30b] [Sefer Yereim ch. 207 reads: which she made into flour.]

You shall not give interest.

Heb. לֹא-תַשִּׁיךְ‏. This is an admonition to the borrower that he should not pay interest to the lender. Afterwards is the admonition to the lender, [in the verse:] “You shall not give him your money with interest” (Lev. 25:37). - [See Sifrei 23:128] [In some editions, the word “afterwards,” is omitted, because that verse does not appear after this one, but in Leviticus (Leket Bahir).

You may [however,] give interest to a gentile.

But not to your brother. A negative commandment that is derived by inference from a positive commandment [such as this,] is considered a positive commandment. [Thus, in this passage we have the positive commandment (born out of the inference: “to a gentile,” i.e., but not to your brother, plus two negative commandments: 1) “You shall not give interest to your brother” (verse 20), and 2) “but to your brother you shall not give interest” (verse 21). Hence, one who borrows from a Jew with interest] transgresses two negative commandments and one positive commandment. — [B.M. 70b]

[When you make a vow…] you shall not delay in paying it.

for three Festivals. Our Rabbis learned this from a Scriptural verse [see Deut. 16:16]. — [R.H. 4b]

Observe [and do] what is emitted from your lips.

This adds a positive commandment [i.e., to pay one’s vows in time,] to the [aforementioned] negative commandment [expressed in verse 22, namely, “you shall not delay in paying it”].

[When a man takes a wife… that she does not find favor in his eyes] because he discovers in her an unseemly [moral] matter.

[In this case] he has an obligation to divorce her, lest she find favor in his eyes [and he might consequently wish to keep her, which he must not do, since she had committed an act of impropriety]. — [Gittin 90b]

[and goes and marries] another man.

who differs from her first husband, for that one sent the evil woman out of his home, whereas this [man] has taken her in[to his home]. — [Gittin 90b]

if the latter husband hates her.

Scripture informs him that eventually he will [come to] despise her, and if not, she will bury him, for it says, “or if the latter husband… dies.”- [Sifrei 24:135]

since she was defiled [to him].

[This unusual expression comes] to include a sotah [a woman suspected of adultery] because she secluded herself [with another man]. [Until her trial ceremony takes place (see Num. 5:11-31) and it is yet unknown whether she has indeed committed adultery, he may not have relations with her.] - [Sifrei 24:136]

One shall not take the lower or the upper millstone as security [for a loan].

If [a creditor] comes to the court to demand security for a debt [for which no security had previously been required], he may not take as security articles used in the preparation of food. — [B.M. 115a]

the lower millstone.

Heb. רֵחַיִם. This is the lower [millstone].

the upper millstone.

Heb. וָרָכֶב. This is the upper [millstone].

If [a man] is discovered.

By witnesses, and after he was warned [not to kidnap] (Sifrei 24:139). Likewise, every [instance of] יִמָּצֵא, “[if someone is] discovered,” in the Torah. - [Mechilta 21:63]

and treats him as a slave.

The perpetrator is not liable [to the death penalty] until he uses [his victim as a slave]. — [Sifrei 24:139, San. 85b]

Be cautious regarding the lesion of tzara’ath.

that you do not remove any of the signs of uncleanness [e.g., by peeling off the skin], and that you do not cut off a bahereth, bright spot. — [Sifrei 24:140, Mak. 22a]

according to all that [the Levite kohanim] instruct you.

whether to quarantine [the person with tzara’ath], whether to make a decisive diagnosis [of tzara’ath], or whether to declare him clean.

Remember what the Lord, your God, did to Miriam.

If you wish to take precautions against being stricken with tzara’ath, then do not speak לָשׁוֹן הָרַע [slander, derogatory remarks]. Remember what was done to Miriam, who spoke against her brother [Moses] and was stricken with lesions [of tzara’ath] (see Num. 12:1-16). - [Sifrei 24: 141]

When you lend your fellow [Jew].

Heb. כִּי-תַשֶּׁה, lit., when you obligate your friend.

any item.

Heb. מַשַּׁאת מְאוּמָה, lit., a debt involving anything.

you shall not lie down [to sleep] with his security.

You shall not lie down [to sleep] while you have his security in your possession. — [Sifrei 24:144, B.M. 114b]

[You shall return the security to him] by sunset.

if it is a garment worn at night. And if it is a garment worn by day, return it in the morning. This has already been written in parshath Mishpatim, where the verse says, “until sunset you shall return it to him” (Exod. 22:25), meaning that you shall return it to him for the entire day, and when the sun sets, you may take it [back]. — [B.M. 114b]

and he will bless you.

And if he does not bless you, it will nevertheless “be counted for you as merit.” - [Sifrei 24:144]

and he risks his life for it.

For this wage he risks his life. [For instance,] he climbed up a ramp or suspended himself from a tree. — [B.M. 112a]

so that there should be sin upon you.

in any case, [even if he does not cry out to the Lord against you]. However, punishment is meted out faster by virtue of one who cries out. — [Sifrei 24:146]

Fathers shall not be put to death because of sons.

[I.e.,] by the testimony of [their] sons. But, if you say [that it means that fathers shall not be put to death] because of the sins of their sons, it has already been stated, “each man shall be put to death for his own transgression.” However, one who is not yet a man may die on account of his father’s transgressions. [Therefore,] minors may die at the hands of Heaven on account of their parents’ sins. — [Sifrei 24:147, Shab. 32b]

You shall not pervert the judgment of a stranger or an orphan.

And concerning a wealthy person, [meaning anyone, not necessarily poor], one has already been warned, “You shall not pervert justice” (Deut. 16:19). However, [Scripture] repeats this prohibition here in reference to the poor man to [make one] transgress two negative commandments [for perverting the justice due a poor man]. Since it is easier to pervert the judgment of a poor man than that of a rich man, [Scripture] admonishes and then repeats [the admonition].

and you shall not take a widow’s garment as security [for a loan].

not at the time of the loan, [but when the debtor has defaulted].

You shall remember [that you were a slave in Egypt, and the Lord, your God, redeemed you from there].

[God says:] On that condition I redeemed you, [namely, on the condition] that you observe My statutes, even if you incur monetary loss in the matter.

and forget a sheaf.

but not a stack. [That is, if someone forgot a stack of grain, he may go back to retrieve it.] (Sifrei 24:149). Hence, [our Rabbis] said: (Pe’ah 6:6) A sheaf containing two se’ah, which someone forgot, is not considered שִׁכְחָה [that is, the harvester is permitted to go back and retrieve it].

[When you reap your harvest in your field and forget a sheaf] in the field.

[Why the repetition of the word “field”? This comes] to include שִׁכְחָה of standing grain, part of which the harvester had forgotten to reap, [not only bound up sheaves standing in the field]. - [Sifrei 24:149]

you shall not go back to take it.

From here, [our Rabbis] said: Whatever is behind him is considered שִׁכְחָה, “forgotten” [and may not be retrieved]. Whatever is in front of him, is not considered “forgotten” [and may still be retrieved], since it does not come under the law of “you shall not go back to take.” - [Pe’ah 6:4]

so that [the Lord, your God,] will bless you.

Although [the forgotten sheaf came into his hand without intention [of the owner]. How much more so [will one be blessed] if he did it deliberately! Hence, you must say that if someone dropped a sela, and a poor man found it and was sustained by it, then he [who lost the coin] will be blessed on its account. — [Sifrei 24:149]

you shall not deglorify it [by picking all its fruit] after you.

Heb. לֹא-תְפַאֵר, [This word is derived from פְּאֵר or תִּפְאֶרֶת, “glory.” The “glory” of an olive-tree is its fruit. Thus, the meaning is:] “You shall not take its glory” (תִּפְאֶרֶת) from it. [I.e., do not remove all its fruit.] Hence, [our Rabbis derive that in addition to the harvest of grain and produce, in fruit-bearing trees also], one must leave behind פֵּאָה, [fruits at the end of the olive harvest]. — [Chul. 131b]

after you.

This refers to שִׁכְחָה, forgotten fruit [in the case of a fruit-bearing tree, that one must leave the forgotten fruit for the poor to collect]. — [Chul. 131b]

[When you pick the grapes of your vineyard,] you shall not glean.

i.e., if you find עוֹלְלוֹת, small clusters therein, you shall not take them. Now what constitutes עוֹלְלוֹת [thus necessitating them to be left for the poor]? Any cluster of grapes which has neither a כָּתֵף, “shoulder” or a נָטֵף, “drippings.” But if it has either one of them, it belongs to the householder. — [Pe’ah 7:4] I saw in the Talmud Yerushalmi (Pe’ah 7:3): “What is a כָּתֵף, shoulder?” It is [a cluster of grapes] in which the sprigs of grapes pile one on top of the other [at the top of the cluster, together taking on the shape of a shoulder. And what is] a נָטֵף,“drippings?” These are the grapes suspended from the central stalk [of the cluster, as though dripping down].

If there is a quarrel.

they will eventually go to court. We learn from this, that peace cannot result from quarrel. [Just think,] what caused Lot to leave the righteous man [Abraham] (Gen. 13:7-12)? Clearly, it was quarrel. — [Sifrei 25:152]

and condemn the guilty one.

[Since the next verse continues, “the judge shall… flog him,”] one might think that all those convicted by the court must be flogged. Therefore, Scripture teaches us, “and it shall be, if the guilty one has incurred [the penalty] of lashes…” (verse 2). [From here, we see that] sometimes [a convicted party] is given lashes, and sometimes he is not. Who receives lashes is derived from the context, as follows: [Some negative commandments are mitigated by positive commandments which relate to the same matter, for example, the law of sending away the mother bird (Deut. 22:6-7). Scripture (22:6) states the negative commandment: “you shall not take the mother upon the young,” and immediately, Scripture (22:7) continues to state the positive commandment of: “You shall send away the mother.” Here, the negative commandment is mitigated by the positive commandment. How so? If someone transgressed the negative commandment and took the mother bird from upon her young, he may clear himself of the punishment he has just incurred, by fulfilling the positive commandment of sending the mother bird away from the nest. This is an example of “a negative commandment mitigated by a positive commandment.” (see Mishnah Mak. 17a) Now, in our context, immediately after describing the procedure of flogging in court, the next verse (4) continues with the negative commandment of:] “You shall not muzzle an ox when it is threshing [the grain],” a negative commandment which is not mitigated by a positive one. [Therefore, from the very context of these verses, we learn that only for transgressing a “negative commandment which is not mitigated by a positive commandment,” is one punished by lashes.]- [see Mak. 13b]

the judge shall make him lean over.

This teaches [us] that they [the judges] do not flog [the guilty party while [the latter is] standing or sitting, but, [when he is] leaning over. — [Mak. 22b]

[The judge shall… flog him] in front of him, commensurate with his crime.

Heb., כְּדֵי רִשְׁעָתוֹ [singular-meaning one punishment before him -] and behind him twice that number. From here they [the Rabbis] said: “They must give him two thirds [of his lashes] behind him [i.e., on his back], and one third in front of him [i.e., on his chest]” (Mak. 22b)

in number.

Heb. בְּמִסְפָּר, but it is not vowelized בַּמִּסְפָּר, in the number. This teaches us that the word בְּמִסְפָּר is in the construct state, [qualifying the word following it which is the first word of the next verse, namely, אַרְבָּעִים], to read: בְּמִסְפָּר אַרְבָּעִים, that is, “[and flog him…] the number of forty,” but not quite a full quota of forty, but the number that leads up to the full total of forty, i. e.,“forty-minus-one.” - [Mak. 22b]

He… shall not exceed.

From here, we derive the admonition that one may not strike his fellow man. - [Keth. 33a, San. 85a]

and your brother will be degraded.

All day [that is, throughout the entire procedure], Scripture calls him רָשָׁע, “wicked,” but, once he has been flogged, behold, he is “your brother.” - [Sifrei 25:153]

You shall not muzzle an ox.

Scripture is speaking here in terms of what usually occurs [i.e., one usually uses an ox for threshing grain]. However, the law applies equally to any species of domestic animal, non-domesticated animal, or bird, and in any area of work in the process of preparing food. If so, why does Scripture specify an ox? To exclude man [from this law. That is, if it is a human who is performing the work, his employer is permitted to “muzzle” him, that is, to prevent the worker from eating from the produce. Nevertheless, it is a mitzvah to allow him to eat from the employer’s produce.]- [Sifrei 25:154]

when it is threshing [the grain].

One might have thought that it is permissible to muzzle the animal outside [the work area, i.e., before it starts threshing]. Therefore, Scripture says, “You shall not muzzle an ox!”-i.e., at any time [even before the actual threshing] (see B.M. 90b). Why then, is threshing mentioned? To tell you that, just as threshing [has two specific features]: a) It is a thing that does not represent the completion of its process [rendering the product liable for tithing and challah], and b) it [namely, grain] grows from the ground, likewise, any [work] which resembles it [in these two features, is included in this law]. Thus, excluded [from this prohibition] is the labor of milking, cheese-making, or in churning [milk, to produce buttermilk], all of which deal with an item that does not grow from the ground. Also excluded is the labor of kneading [dough], or in rolling out the dough to shape, for these procedures do in fact complete the process, rendering the product liable for challah to be taken. A further exclusion to this prohibition is the labor of separating dates and figs [that is, when spreading out dates and figs on a roof or the like, so that they dry, the fruit may adhere into one mass. Here, the procedure is to separate individual dates or figs from the mass, a procedure] which completes the preparation process, rendering the fruit liable for tithing. — [B.M. 89a]

If brothers reside together.

[meaning] that they were both alive at the same time, [lit. that they had one dwelling in the world]. It excludes the wife of his brother who was no longer in the world [when he was born]. [This means as follows: If a man dies, and his brother is born after his death, his widow may not marry the brother of her deceased husband.] - [Sifrei 25:155, Yev. 17b]

together.

[This law applies only to brothers] who share in the inheritance “together” [namely, paternal brothers]. This excludes maternal brothers. - [Sifrei 25:155, Yev. 17b]

having no son.

Heb. וּבֵן אֵין-לוֹ [Literally, “and he has no son.” Here, the word אֵין can be read also as עַיִן, meaning to “investigate,” because an א is interchangeable with an ע (see Yev. 22b). Thus, the verse also teaches us:] Investigate him [if he has progeny of any sort]-whether he has a son or a daughter, or a son’s son or a son’s daughter, or a daughter’s son or a daughter’s daughter. [And if he has any of these, the law of יִבּוּם does not apply.]

the eldest brother.

Heb. הַבְּכוֹר, [literally “the firstborn.” However, here it means that] the eldest brother [of the deceased] should perform the levirate marriage with the widow. — [Sifrei 25:156, Yev. 24a]

she [can] bear.

Heb. אֲשֶׁר תֵּלֵד [literally, “who will give birth.”] This excludes a woman incapable of conception. - [Sifrei 25:156, Yev. 24a]

will succeed in the name of his deceased brother.

[literally, “will rise in the name of his brother.”] The one who marries his wife, is to take the share of his deceased brother’s inheritance of their father’s property [in addition to his own share]. - [Yev. 24a]

so that his name shall not be obliterated.

This excludes [from the obligation of יִבּוּם] the wife of a eunuch whose name [was already] obliterated. - [Yev. 24a]

to the gate.

[Not to the gate of the city, but,] as the Targum [Onkelos] renders it: to the gate of the court.

and he shall stand up.

[He must make this declaration] in a standing position. - [Sifrei 25:158]

and say.

in the Holy Language. She too shall make her statement in the Holy Language. — [Yev. 106b]

And she shall spit before his face.

on the ground, [not in his face]. — [Yev. 106b]

[Thus shall be done to the man] who will not build up [his brother’s household].

From here, [we learn] that one who has undergone the rite of chalitzah [described in these verses], cannot change his mind and marry her, for it does not say, “[Thus will be done to that man] who did not build up [his brother’s household],” but, “who will not build up [his brother’s household].” Since he did not build it up [when he was obliged to do so], he will never again build it up. — [Yev. 10b]

And his name shall be called [in Israel].

It is the duty of all those standing there to proclaim: חֲלוּץ הַנָּעַל - “you, who have had your shoe removed!” - [Yev. 106b]

If… men… are fighting together.

they will eventually come to blows, as it is said: “[to rescue her husband] from his assailant.” [The moral here is:] Peace cannot result from strife. — [Sifrei 25:160]

You shall cut off her hand.

[This verse is not to be understood literally, but rather, it means:] She must pay monetary damages to recompense the victim for the embarrassment he suffered [through her action. The amount she must pay is calculated by the court,] all according to the [social status] of the culprit and the victim (see B.K. 83b). But perhaps [it means that we must actually cut off] her very hand? [The answer is born out from a transmission handed down to our Rabbis, as follows:] Here, it says לֹא תָחוֹס, “do not have pity,” and later, in the case of conspiring witnesses (Deut. 19:21), the same expression, לֹא תָחוֹס, is used. [And our Rabbis taught that these verses have a contextual connection:] Just as there, in the case of the conspiring witnesses, [the literal expressions in the verse refer to] monetary compensation (see Rashi on that verse), so too, here, [the expression “You must cut off her hand” refers to] monetary compensation. — [Sifrei 25:161, see B. K. 28a]

two different weights.

[This term is not to be understood literally as “stones,” but rather, it refers to specific stones, namely:] weights [used to weigh merchandise in business].

one large and one small.

[literally, “big and small.” This means:] the big stone “contradicts” [i.e., is inconsistent with] the small one. [That is to say, you must not have two weights which appear to be the same, but in fact, are unequal, allowing you] to purchase goods with the larger weight [thereby cheating the seller], and to sell with the smaller one [thereby cheating the buyer]. — [Sifrei 25:162]

You shall not keep.

Heb. לֹא-יִהְיֶה לְךָ, literally, “You will not have.” That is, the verse literally reads: “If you keep… two different weights, you will not have.” This teaches us that] if you do this, you will not have anything! - [Sifrei 25:162] [However,]

you shall have a full and honest weight.

[Literally, “If you keep a full and honest weight, you will have.” That is to say,] if you do this, you will have much. — [Sifrei 25:162]

You shall remember what [Amalek] did to you.

[The juxtaposition of these passages teaches us that] if you use fraudulent measures and weights, you should be worried about provocation from the enemy, as it is said: “Deceitful scales are an abomination of the Lord” (Prov. 11:1), after which the [next] verse continues, “When willful wickedness comes, then comes disgrace.” [That is, after you intentionally sin by using deceitful scales, the enemy will come to provoke you into war, and this will be a disgraceful matter to you]. — [Tanchuma 8]

how he happened upon you on the way.

Heb. קָרְךָ, an expression denoting a chance occurrence (מִקְרֶה). - [Sifrei 25:167] Alternatively, an expression denoting seminal emission (קֶרִי) and defilement, because Amalek defiled the Jews by [committing] homosexual acts [with them]. — [Tanchuma 9] Yet another explanation: an expression denoting heat and cold (קוֹר). He cooled you off and made you [appear] tepid, after you were boiling hot, for the nations were afraid to fight with you, [just as people are afraid to touch something boiling hot]. But this one, [i.e., Amalek] came forward and started and showed the way to others. This can be compared to a bathtub of boiling water into which no living creature could descend. Along came an irresponsible man and jumped headlong into it! Although he scalded himself, he [succeeded to] make others think that it was cooler [than it really was]. — [Tanchuma 9]

and cut off.

[The word וַיְזַנֵּב is derived from the word זָנָב, meaning “tail.” Thus, the verse means: Amalek] “cut off the tail.” This refers to the fact that Amalek cut off the members [of the male Jews,] where they had been circumcised, and cast them up [provocatively] towards Heaven [exclaiming to God: “You see! What good has Your commandment of circumcision done for them?”]- [Tanchuma 9]

all the stragglers at your rear.

Those who lacked strength on account of their transgression. [And because these Jews had sinned,] the cloud [of glory] had expelled them [thereby leaving them vulnerable to Amalek’s further attack]. - [Tanchuma 10]

you were faint and weary.

faint from thirst, as it is written, “The people thirsted there for water” (Exod. 17:3), and [immediately] afterwards it says, “Amalek came [and fought with Israel]” (verse 17:8). - [Tanchuma 10]

and weary.

from the journey. - [Tanchuma 10]

He did not fear [God].

i.e., Amalek did not fear God [so as to refrain] from doing you harm. — [Sifrei 25:167]

you shall obliterate the remembrance of Amalek.

Both man and woman, infant and suckling, ox and sheep [camel and donkey] (God’s command to King Saul: see I Sam. 15:3), so that the name of Amalek should never again be mentioned (נִזְכָּר), from the word (זֵכֶר), even regarding an animal, to say: “This animal was from Amalek.” - [Midrash Lekach Tov]

you shall obliterate the remembrance of Amalek.

Both man and woman, infant and suckling, ox and sheep [camel and donkey] (God’s command to King Saul: see I Sam. 15:3), so that the name of Amalek should never again be mentioned (נִזְכָּר), from the word (זֵכֶר), even regarding an animal, to say: “This animal was from Amalek.” - [Midrash Lekach Tov]

shall you prevail.

Heb. תִּפְרֹצִי, shall you prevail.

your youth.

Heb. עֲלוּמַיִךְ, your youth.

who was rejected.

When she is rejected at times that her husband is a little wroth with her.

With a little wrath.

Heb. שֶׁצֶף. Menahem (Machbereth p. 179) interprets this as, “with kindling of wrath,” and Dunash (Teshuvoth p. 20) states, “with a little wrath,” paralleling “For a small moment have I forsaken you,” and so did Jonathan render.

and with everlasting kindness.

that will exist forever.

For this is to Me [as] the waters of Noah.

[i.e.,] it is an oath in My hand, and He proceeds to explain His words, “as I swore that the waters of Noah shall never again pass over the earth, etc.”

For the mountains shall depart.

Even if the merit of the Patriarchs and the Matriarchs is depleted, My kindness shall not depart from you.