Devarim (Deuteronomy) Chapter 22

8When you build a new house, you must make a parapet for your roof, in order that you not cause blood to be shed in your house by not preventing one who starts to fall from falling off the roof.   חכִּ֤י תִבְנֶה֙ בַּ֣יִת חָדָ֔שׁ וְעָשִׂ֥יתָ מַֽעֲקֶ֖ה לְגַגֶּ֑ךָ וְלֹֽא־תָשִׂ֤ים דָּמִים֙ בְּבֵיתֶ֔ךָ כִּֽי־יִפֹּ֥ל הַנֹּפֵ֖ל מִמֶּֽנּוּ:
כִּי תִבְנֶה בַּיִת חָדָשׁ - When you build a new house. If you have fulfilled the commandment to send away the mother bird, you will eventually be rewarded with building a new house, providing you with the opportunity to fulfill the commandment of making a parapet for its roof, for performing a commandment leads to the opportunity to perform another commandment. You will similarly merit acquiring a vineyard, a field, and fine clothing. These passages are therefore juxtaposed.   כִּי תִבְנֶה בַּיִת חָדָשׁ.  אִם קִיַּמְתָּ מִצְוַת שִׁלּוּחַ הַקֵּן, סוֹפְךָ לִבְנוֹת בַּיִת חָדָשׁ, וּתְקַיֵּם מִצְוַת מַעֲקֶה, שֶׁמִּצְוָה גּוֹרֶרֶת מִצְוָה, וְתַגִּיעַ לְכֶרֶם וְשָׂדֶה וְלִבְגָדִים נָאִים, לְכָךְ נִסְמְכוּ פָּרָשִׁיּוֹת הַלָּלוּ (תנחומא):
מַֽעֲקֶה - is a fence surrounding the roof. Onkelos translates it as תְּיָקָא, i.e., like a container (תִּיק) that protects its contents.   מַֽעֲקֶה.  גָּדֵר סָבִיב לַגַּג, וְאֻנְקְלוֹס תִּרְגֵּם "תְּיָקָא", כְּגוֹן תִּיק שֶׁמְּשַׁמֵּר מַה שֶּׁבְּתוֹכוֹ:
כִּי יִפֹּל הַנֹּפֵל - (lit.) If one who starts to fall falls off. The wording implies that this person deserves and is predestined to fall. Nevertheless, let his death not be brought about through you, for merit is brought about through the worthy, and guilt through the culpable.   כִּי יִפֹּל הַנֹּפֵל.  רָאוּי זֶה לִפֹּל, וְאַף עַל פִּי כֵן לֹא תִתְגַּלְגֵּל מִיתָתוֹ עַל יָדְךָ, שֶׁמְּגַלְגְּלִין זְכוּת עַל יְדֵי זַכַּאי וְחוֹבָה עַל יְדֵי חַיָּב (ספרי):
9You must not sow your vineyard with a mixture of species, lest the increase—i.e., the yield of the seed that you sow and the yield of the vineyard—become out of bounds for you.   טלֹֽא־תִזְרַ֥ע כַּרְמְךָ֖ כִּלְאָ֑יִם פֶּן־תִּקְדַּ֗שׁ הַֽמְלֵאָ֤ה הַזֶּ֨רַע֙ אֲשֶׁ֣ר תִּזְרָ֔ע וּתְבוּאַ֖ת הַכָּֽרֶם:
כִּלְאָיִם - Mixture of species - i.e., wheat and barley along with grape seeds in a single hand motion.   כִּלְאָיִם.  חִטָּה וּשְׂעוֹרָה וְחַרְצָן בְּמַפֹּלֶת יָד (ברכות כ"ב):
פֶּן־תִּקְדַּשׁ - Lest it…become out of bounds. Its meaning is as Onkelos translates it: תִסְתָּאַב “become defiled.” The term קדש applies to anything with which a person considers it abominable to be in contact, whether due to its eminence, such as consecrated items, or due to its repulsion, such as forbidden items, as we find: אַל תִּגַּשׁ בִּי כִּי קְדַשְׁתִּיךָ “do not approach me, for I am out of bounds for you.” 1   פֶּן־תִּקְדַּשׁ.  כְּתַרְגוּמוֹ "תִּסְתָּאַב", כָּל דָּבָר הַנִּתְעָב עַל הָאָדָם, בֵּין לְשֶׁבַח כְּגוֹן הֶקְדֵּשׁ, בֵּין לִגְנַאי כְּגוֹן אִסּוּר, נוֹפֵל בּוֹ לְשׁוֹן קִדּוּשׁ, כְּמוֹ "אַל תִּגַּשׁ בִּי כִּי קִדַּשְׁתִּיךָ" (ישעיהו ס"ה):
הַֽמְלֵאָה - The increase. This refers to the fullness and additional growth that the seed adds to what it has already grown.   הַֽמְלֵאָה.  זֶה מִלּוּי וְתוֹסֶפֶת שֶׁהַזֶּרַע מוֹסִיף):
10You must not plow with both a work-bull and a donkey.   ילֹא־תַֽחֲר֥שׁ בְּשֽׁוֹר־וּבַֽחֲמֹ֖ר יַחְדָּֽו:
לֹא־תַֽחֲרשׁ בְּשֽׁוֹר־ובחמור - You must not plow with a work-bull and a donkey. The same applies to any other two species of animal, and it applies also to driving them while yoked together as a pair to carry any load.   לֹא־תַֽחֲרשׁ בְּשֽׁוֹר־ובחמור.  הוּא הַדִּין לְכָל שְׁנֵי מִינִים שֶׁבָּעוֹלָם (בבא קמא נ"ד), הוּא הַדִּין לְהַנְהִיגָם יַחַד קְשׁוּרִים זוּגִים בְּהוֹלָכַת שׁוּם מַשָּׂא (כלאים פ"ח מ"ב):
11You must not wear a pressed, woven, or twisted (sha’atnez) mixture of wool and linen together.   יאלֹ֤א תִלְבַּשׁ֙ שַֽׁעַטְנֵ֔ז צֶ֥מֶר וּפִשְׁתִּ֖ים יַחְדָּֽו:
שַֽׁעַטְנֵז - this term denotes a mixture, but our rabbis 2 expounded it as an acronym, meaning: pressed (שׁוּעַ), woven (טָווּי), or twisted (נוּז) together.   שַֽׁעַטְנֵז.  לְשׁוֹן עֵרוּב. וְרַבּוֹתֵינוּ פֵּרְשׁוּ — שׁוּעַ טָווּי וְנוּז (ספרי):
12You must make yourself twisted threads and hang them as tassels on the four corners of your garment with which you cover yourself.   יבגְּדִלִ֖ים תַּֽעֲשֶׂה־לָּ֑ךְ עַל־אַרְבַּ֛ע כַּנְפ֥וֹת כְּסֽוּתְךָ֖ אֲשֶׁ֥ר תְּכַסֶּה־בָּֽהּ:
גְּדִלִים תַּֽעֲשֶׂה־לָּךְ - You must make yourself twisted threads - even from mixed wool and linen fibers. That is why Scripture juxtaposed these two verses.   גְּדִלִים תַּֽעֲשֶׂה־לָּךְ.  אַף מִן הַכִּלְאַיִם, לְכָךְ סְמָכָן הַכָּתוּב (יבמות ד'):
13If a man takes a wife, has marital relations with her, and comes to hate her,   יגכִּֽי־יִקַּ֥ח אִ֖ישׁ אִשָּׁ֑ה וּבָ֥א אֵלֶ֖יהָ וּשְׂנֵאָֽהּ:
וּבָא אֵלֶיהָ וּשְׂנֵאָֽהּ - Has marital relations with her, and comes to hate her - if so, ultimately –   וּבָא אֵלֶיהָ וּשְׂנֵאָֽהּ.  סוֹפוֹ,
14and then accuses her of improper conduct and slanders her, saying, ‘I took this woman as my wife, and when I approached her through marital relations, I did not find any evidence of virginity for her,’   ידוְשָׂ֥ם לָהּ֙ עֲלִילֹ֣ת דְּבָרִ֔ים וְהוֹצִ֥א עָלֶ֖יהָ שֵׁ֣ם רָ֑ע וְאָמַ֗ר אֶת־הָֽאִשָּׁ֤ה הַזֹּאת֙ לָקַ֔חְתִּי וָֽאֶקְרַ֣ב אֵלֶ֔יהָ וְלֹֽא־מָצָ֥אתִי לָ֖הּ בְּתוּלִֽים:
וְשָׂם לָהּ עֲלִילֹת דְּבָרִים - He accuses her of improper conduct. One sin leads to another. Since he transgressed the commandment: “you must not hate,” 3 he will eventually fall prey to slander.   וְשָׂם לָהּ עֲלִילֹת דְּבָרִים.  – עֲבֵרָה גּוֹרֶרֶת עֲבֵרָה, עָבַר עַל לֹא תִשְׂנָא, סוֹפוֹ לָבֹא לִידֵי לָשׁוֹן הָרָע (עי' ספרי):
אֶת־הָֽאִשָּׁה הַזֹּאת - This woman. From here, we learn that one may not state his case in court without the other litigant present.   אֶת־הָֽאִשָּׁה הַזֹּאת.  מִכָּאן שֶׁאֵין אוֹמֵר דָּבָר אֶלָּא בִּפְנֵי בַעַל דִּין (שם):
15the girl’s father and mother must obtain evidence of the girl’s virginity, and bring them to the elders of the city at the gate.   טווְלָקַ֛ח אֲבִ֥י הַנַּֽעֲרָ֖ה (כתיב הנער) וְאִמָּ֑הּ וְהוֹצִ֜יאוּ אֶת־בְּתוּלֵ֧י הַנַּֽעֲרָ֛ה (כתיב הנער) אֶל־זִקְנֵ֥י הָעִ֖יר הַשָּֽׁעְרָה:
אֲבִי הנערה וְאִמָּהּ - The girl’s father and mother. Those who raised this bad offspring must be shamed on her account.   אֲבִי הנערה וְאִמָּהּ.  מִי שֶׁגִּדְּלוּ גִּדּוּלִים הָרָעִים יִתְבַּזּוּ עָלֶיהָ (עי' שם):
16The girl’s father must say to the elders, ‘I gave my daughter to this man as a wife, and he hated her,   טזוְאָמַ֛ר אֲבִ֥י הַנַּֽעֲרָ֖ה (כתיב הנער) אֶל־הַזְּקֵנִ֑ים אֶת־בִּתִּ֗י נָתַ֜תִּי לָאִ֥ישׁ הַזֶּ֛ה לְאִשָּׁ֖ה וַיִּשְׂנָאֶֽהָ:
וְאָמַר אֲבִי הנערה - The girl’s father must say. This teaches us that a woman is not allowed to speak in the presence of a man.   וְאָמַר אֲבִי הנערה.  מְלַמֵּד שֶׁאֵין רְשׁוּת לָאִשָּׁה לְדַבֵּר בִּפְנֵי הָאִישׁ (שם):
17and behold, he accused her of improper conduct, saying, “I did not find evidence of your daughter’s virginity.” But here is the evidence of my daughter’s virginity!’ And they must display their evidence like a sheet before the elders of the city.   יזוְהִנֵּה־ה֡וּא שָׂם֩ עֲלִילֹ֨ת דְּבָרִ֜ים לֵאמֹ֗ר לֹֽא־מָצָ֤אתִי לְבִתְּךָ֙ בְּתוּלִ֔ים וְאֵ֖לֶּה בְּתוּלֵ֣י בִתִּ֑י וּפָֽרְשׂוּ֙ הַשִּׂמְלָ֔ה לִפְנֵ֖י זִקְנֵ֥י הָעִֽיר:
וּפָֽרְשׂוּ הַשִּׂמְלָה - (lit.) They must spread out the garment. This is a metaphor: They make the case as clear as a new garment.   וּפָֽרְשׂוּ הַשִּׂמְלָה.  הֲרֵי זֶה מָשָׁל, מְחֻוָּרִין הַדְּבָרִים כַּשִּׂמְלָה (שם; כתובות שם):
18The elders of that city must take the man and chasten him by whipping him.   יחוְלָֽקְח֛וּ זִקְנֵ֥י הָֽעִיר־הַהִ֖וא אֶת־הָאִ֑ישׁ וְיִסְּר֖וּ אֹתֽוֹ:
וְיִסְּרוּ אֹתֽוֹ - And chasten him - i.e., with lashes.   וְיִסְּרוּ אֹתֽוֹ.  מַלְקוּת (שם):
19They must fine him 100 shekels of silver for having slandered a Jewish virgin, and he must give it to the girl’s father. She must be his wife; he may not divorce her as long as he lives.   יטוְעָֽנְשׁ֨וּ אֹת֜וֹ מֵ֣אָה כֶ֗סֶף וְנָֽתְנוּ֙ לַֽאֲבִ֣י הַנַּֽעֲרָ֔ה כִּ֤י הוֹצִיא֙ שֵׁ֣ם רָ֔ע עַ֖ל בְּתוּלַ֣ת יִשְׂרָאֵ֑ל וְלוֹ־תִֽהְיֶ֣ה לְאִשָּׁ֔ה לֹֽא־יוּכַ֥ל לְשַׁלְּחָ֖הּ כָּל־יָמָֽיו:
20If this matter was true, no evidence of the girl’s virginity was found,   כוְאִם־אֱמֶ֣ת הָיָ֔ה הַדָּבָ֖ר הַזֶּ֑ה לֹֽא־נִמְצְא֥וּ בְתוּלִ֖ים לַנַּֽעֲרָֽה (כתיב לנער) :
וְאִם־אֱמֶת הָיָה הַדָּבָר - If this matter was true - i.e., it was verified – through the testimony of witnesses that the act occurred and that she committed it after hearing a warning doing so would make her culpable to punishment – that she committed adultery after betrothal.   וְאִם־אֱמֶת הָיָה הַדָּבָר.  בְּעֵדִים וְהַתְרָאָה, שֶׁזִּנְּתָה לְאַחַר אֵרוּסִין (כתובות מ"ד):
21they must take the girl out to the entrance of her father’s house. The men of her city must pelt her with stones. She must die, for she did a disgraceful thing in Israel, committing adultery while living in her father’s house. So must you eradicate this evil from your midst.   כאוְהוֹצִ֨יאוּ אֶת־הַנַּֽעֲרָ֜ה (כתיב הנער) אֶל־פֶּ֣תַח בֵּֽית־אָבִ֗יהָ וּסְקָל֩וּהָ֩ אַנְשֵׁ֨י עִירָ֤הּ בָּֽאֲבָנִים֙ וָמֵ֔תָה כִּי־עָֽשְׂתָ֤ה נְבָלָה֙ בְּיִשְׂרָאֵ֔ל לִזְנ֖וֹת בֵּ֣ית אָבִ֑יהָ וּבִֽעַרְתָּ֥ הָרָ֖ע מִקִּרְבֶּֽךָ:
אֶל־פֶּתַח בֵּֽית־אָבִיהָ - To the entrance of her father’s house - as if saying: “See what sort of offspring you have reared!”   אֶל־פֶּתַח בֵּֽית־אָבִיהָ.  רְאוּ גִּדּוּלִים שֶׁגִּדַּלְתֶּם (שם מ"ה):
אַנְשֵׁי עִירָהּ - The men of her city - i.e., in the presence of the men of her city.   אַנְשֵׁי עִירָהּ.  בְּמַעֲמַד כָּל אַנְשֵׁי עִירָהּ (ספרי):
לִזְנוֹת בֵּֽית־אָבִיהָ - בֵּית אָבִיהָ is to be understood as בְּבֵית אָבִיהָ “while in her father’s house.”   לִזְנוֹת בֵּֽית־אָבִיהָ.  כְּמוֹ בְּבֵית אָבִיהָ:
22If a man is found fornicating with a married woman, both of them must be put to death—the man who fornicated with the woman as well as the woman. You must eradicate this evil from Israel.   כבכִּֽי־יִמָּצֵ֨א אִ֜ישׁ שֹׁכֵ֣ב | עִם־אִשָּׁ֣ה בְעֻֽלַת־בַּ֗עַל וּמֵ֨תוּ֙ גַּם־שְׁנֵיהֶ֔ם הָאִ֛ישׁ הַשֹּׁכֵ֥ב עִם־הָֽאִשָּׁ֖ה וְהָֽאִשָּׁ֑ה וּבִֽעַרְתָּ֥ הָרָ֖ע מִיִּשְׂרָאֵֽל:
וּמֵתוּ גַּם־שְׁנֵיהֶם - Both of them must be put to death. The mention of “both of them” comes to exclude stimulatory acts from causing liability for punishment, for the woman does not derive pleasure from them to the extent that a man does.   וּמֵתוּ גַּם־שְׁנֵיהֶם.  לְהוֹצִיא מַעֲשֵׂה חִדּוּדִים שֶׁאֵין הָאִשָּׁה נֶהֱנֵית מֵהֶם (ספרי; סנהדרין ס"ו):
גַּם־ - Both. This word is written in order to include those who have relations with the adulteress after the adulterous couple has been sentenced. Another explanation: גַּם שְׁנֵיהֶם includes the fetus, i.e., if she is pregnant, we do not delay her execution until she gives birth.   גַּם־.  לְרַבּוֹת הַבָּאִים אַחֲרֵיהֶם (ספרי); דָּבָר אַחֵר, גם שניהם לְרַבּוֹת אֶת הַוָּלָד, שֶׁאִם הָיְתָה מְעֻבֶּרֶת אֵין מַמְתִּינִין לָהּ עַד שֶׁתֵּלֵד (ערכין ז'):
23If there is a virgin girl betrothed to a man, and a man finds her in the city and fornicates with her,   כגכִּ֤י יִֽהְיֶה֙ נַֽעֲרָ֣ה (כתיב נער) בְתוּלָ֔ה מְאֹֽרָשָׂ֖ה לְאִ֑ישׁ וּמְצָאָ֥הּ אִ֛ישׁ בָּעִ֖יר וְשָׁכַ֥ב עִמָּֽהּ:
וּמְצָאָהּ אִישׁ בָּעִיר - And a man finds her in the city. Therefore, he fornicated with her. A breach in a fence invites a thief; had she stayed home, this would not have happened to her.   וּמְצָאָהּ אִישׁ בָּעִיר.  לְפִיכָךְ שָׁכַב עִמָּהּ – פִּרְצָה קוֹרְאָה לַגַּנָּב, הָא אִלּוּ יָשְׁבָה בְּבֵיתָהּ, לֹא אֵרַע לָהּ (ספרי):
24you must take them both to the gate of that city, and you must pelt them with stones. They must die: the girl, because she did not cry out for help in the city; and the man, because he violated his neighbor’s wife. You must eradicate this evil from your midst.   כדוְהֽוֹצֵאתֶ֨ם אֶת־שְׁנֵיהֶ֜ם אֶל־שַׁ֣עַר | הָעִ֣יר הַהִ֗וא וּסְקַלְתֶּ֨ם אֹתָ֥ם בָּֽאֲבָנִים֘ וָמֵ֒תוּ֒ אֶת־הַנַּֽעֲרָ֗ (כתיב הנער) עַל־דְּבַר֙ אֲשֶׁ֣ר לֹא־צָֽעֲקָ֣ה בָעִ֔יר וְאֶ֨ת־הָאִ֔ישׁ עַל־דְּבַ֥ר אֲשֶׁר־עִנָּ֖ה אֶת־אֵ֣שֶׁת רֵעֵ֑הוּ וּבִֽעַרְתָּ֥ הָרָ֖ע מִקִּרְבֶּֽךָ:
25But if a man finds the betrothed girl in the field, and the man overpowers her and fornicates with her, only the man who fornicated with her must be put to death.   כהוְאִם־בַּשָּׂדֶ֞ה יִמְצָ֣א הָאִ֗ישׁ אֶת־הַנַּֽעֲרָ֙ה (כתיב הנער) הַֽמְאֹ֣רָשָׂ֔ה וְהֶֽחֱזִֽיק־בָּ֥הּ הָאִ֖ישׁ וְשָׁכַ֣ב עִמָּ֑הּ וּמֵ֗ת הָאִ֛ישׁ אֲשֶׁר־שָׁכַ֥ב עִמָּ֖הּ לְבַדּֽוֹ:
26You must take no action against the girl. The girl did not commit a sin deserving of death, for just as a man rises up against his fellow and murders him, so is this case,   כווְלַנַּֽעֲרָ֙ה (כתיב ולנער) לֹא־תַֽעֲשֶׂ֣ה דָבָ֔ר אֵ֥ין לַנַּֽעֲרָ֖ה (כתיב לנער) חֵ֣טְא מָ֑וֶת כִּ֡י כַּֽאֲשֶׁר֩ יָק֨וּם אִ֤ישׁ עַל־רֵעֵ֨הוּ֙ וּרְצָח֣וֹ נֶ֔פֶשׁ כֵּ֖ן הַדָּבָ֥ר הַזֶּֽה:
כִּי כַּֽאֲשֶׁר יָקוּם וגו' - For just as [a man] rises up… According to its contextual sense, this is its meaning: She is presumed innocent because we presume that she was coerced, and he came upon her by force, like a person rising up against another to kill him. For exegetical purposes, our rabbis 4 expounded on it as follows: This verse mentions murder in order to teach us the law in cases of violation, but at the same time is itself derived from it…, i.e., just as it is permissible to prevent violation by killing the assailant, the same is true for murder.   כִּי כַּֽאֲשֶׁר יָקוּם וגו'.  לְפִי פְשׁוּטוֹ זֶהוּ מַשְׁמָעוֹ: כִּי אֲנוּסָה הִיא וּבְחָזְקָה עָמַד עָלֶיהָ, כְּאָדָם הָעוֹמֵד עַל חֲבֵרוֹ לְהָרְגוֹ. וְרַבּוֹתֵינוּ דָּרְשׁוּ בוֹ הֲרֵי זֶה בָא לְלַמֵּד וְנִמְצָא לָמֵד וְכוּ' (סנהדרין ע"ג):
27because he found her in the field: the betrothed girl cried out, but there was no one to rescue her.   כזכִּ֥י בַשָּׂדֶ֖ה מְצָאָ֑הּ צָֽעֲקָ֗ה הַנַּֽעֲרָ֙ה (כתיב הנער) הַֽמְאֹ֣רָשָׂ֔ה וְאֵ֥ין מוֹשִׁ֖יעַ לָֽהּ:
28If a man finds a virgin girl who is not betrothed, seizes her and fornicates with her, and they are discovered,   כחכִּֽי־יִמְצָ֣א אִ֗ישׁ נַֽעֲרָ֤ה (כתיב נער) בְתוּלָה֙ אֲשֶׁ֣ר לֹֽא־אֹרָ֔שָׂה וּתְפָשָׂ֖הּ וְשָׁכַ֣ב עִמָּ֑הּ וְנִמְצָֽאוּ:
29the man who fornicated with her must give fifty shekels of silver to the girl’s father, and she must become his wife, because he violated her. He may not divorce her as long as he lives.   כטוְנָתַ֠ן הָאִ֨ישׁ הַשֹּׁכֵ֥ב עִמָּ֛הּ לַֽאֲבִ֥י הַנַּֽעֲרָ֖ה (כתיב הנער) חֲמִשִּׁ֣ים כָּ֑סֶף וְלוֹ־תִֽהְיֶ֣ה לְאִשָּׁ֗ה תַּ֚חַת אֲשֶׁ֣ר עִנָּ֔הּ לֹֽא־יוּכַ֥ל שַׁלְּחָ֖הּ כָּל־יָמָֽיו:

Devarim (Deuteronomy) Chapter 23

1A man may not take his father’s wife in marriage. One may not ‘uncover the corner of his father’s cloak,’ i.e., fornicate with his deceased brother’s wife who is waiting for him to marry her or release her.   אלֹֽא־יִקַּ֥ח אִ֖ישׁ אֶת־אֵ֣שֶׁת אָבִ֑יו וְלֹ֥א יְגַלֶּ֖ה כְּנַ֥ף אָבִֽיו:
לֹֽא־יִקַּח - May not take - i.e., he is unable to acquire her by marriage, as any act of kidushin with her has no legal validity.   לֹֽא־יִקַּח.  אֵין לוֹ בָּהּ לִקּוּחִין וְאֵין קִדּוּשִׁין תּוֹפְסִין בָּהּ (עי' קידושין ס"ז):
וְלֹא יְגַלֶּה כְּנַף אָבִיו - One may not uncover the corner of his father’s cloak - i.e., the wife of his father’s late brother who is waiting for his father to perform levirate marriage with her, who is fitting to marry his father. But has he not already been warned regarding her: “You must not uncover the nakedness of your father’s brother”? 5 This specific situation is only stated to make him subject to two prohibitions in this case, and to state following it: “a bastard may not enter,” 6 to teach us that a bastard is exclusively someone born of a forbidden union punishable by excision, and a fortiori also of a union incurring execution by the court, for there is no forbidden union incurring execution by the court that does not incur excision when not warned or witnessed.   וְלֹא יְגַלֶּה כְּנַף אָבִיו.  שׁוֹמֶרֶת יָבָם שֶׁל אָבִיו הָרְאוּיָה לְאָבִיו, וַהֲרֵי כְּבָר הֻזְהַר עָלֶיהָ מִשּׁוּם עֶרְוַת אֲחִי אָבִיךָ (ויקרא י"ח) אֶלָּא לַעֲבֹר עַל זוֹ בִּשְׁנֵי לָאוִין, וְלִסְמֹךְ לָהּ לֹא יָבֹא מַמְזֵר, לְלַמֵּד שֶׁאֵין מַמְזֵר אֶלָּא מֵחַיָּבֵי כָּרֵתוֹת, וְקַל וָחֹמֶר מֵחַיָּבֵי מִיתוֹת בֵּית דִּין, שֶׁאֵין בָּעֲרָיוֹת מִיתַת בֵּית דִּין שֶׁאֵין בָּהּ כָּרֵת (יבמות מ"ט):
2A man with injured testicles or whose reproductive organ is cut may not enter the assembly of God by marrying a born Jewess.   בלֹֽא־יָבֹ֧א פְצֽוּעַ־דַּכָּ֛א וּכְר֥וּת שָׁפְכָ֖ה בִּקְהַ֥ל יְהֹוָֽה:
פְצֽוּעַ־דַכָּא - A man with injured testicles - i.e., his testicles have been injured or crushed.   פְצֽוּעַ־דַכָּא.  שֶׁנִּפְצְעוּ אוֹ שֶׁנִּדְכְּאוּ בֵיצִים שֶׁלּוֹ:
וּכְרוּת שָׁפְכָה - Or whose reproductive organ is cut - i.e., his member has been severed from within and thus, his stream of semen does not ejaculate but oozes and trickles. He is thus unable to have children.   וּכְרוּת שָׁפְכָה.  שֶׁנִּכְרַת הַגִּיד וְשׁוּב אֵינוֹ יוֹרֶה קִלּוּחַ זֶרַע אֶלָּא שׁוֹפֵךְ וְשׁוֹתֵת וְאֵינוֹ מוֹלִיד (ספרי; יבמות ע'):
3A bastard may not enter the assembly of God by marrying a legitimate born Jew. Even the tenth-generation descendant of a bastard may not enter the assembly of God.   גלֹֽא־יָבֹ֥א מַמְזֵ֖ר בִּקְהַ֣ל יְהֹוָ֑ה גַּ֚ם דּ֣וֹר עֲשִׂירִ֔י לֹֽא־יָבֹ֥א ל֖וֹ בִּקְהַ֥ל יְהֹוָֽה:
לֹֽא־יָבֹא מַמְזֵר בִּקְהַל ה' - A bastard may not enter the assembly of God - i.e., he may not marry a Jewish-born woman.   לֹֽא־יָבֹא מַמְזֵר בִּקְהַל ה'.  לֹא יִשָּׂא יִשְׂרְאֵלִית:
4An Ammonite or Moabite may not enter the assembly of God by marrying a born Jewess. Even the tenth-generation descendant of an Ammonite or Moabite convert for all time may never enter the assembly of God,   דלֹֽא־יָבֹ֧א עַמּוֹנִ֛י וּמֽוֹאָבִ֖י בִּקְהַ֣ל יְהֹוָ֑ה גַּ֚ם דּ֣וֹר עֲשִׂירִ֔י לֹֽא־יָבֹ֥א לָהֶ֛ם בִּקְהַ֥ל יְהֹוָ֖ה עַד־עוֹלָֽם:
לֹֽא־יָבֹא עַמּוֹנִי - An Ammonite may not enter - i.e., he may not marry a Jewish-born woman.   לֹֽא־יָבֹא עַמּוֹנִי.  לֹא יִשָּׂא יִשְׂרְאֵלִית:
5because they did not greet you with bread and water when you were traveling after you left Egypt, and because they hired Balaam son of Be’or from Petor in Aram Naharayim against you, to curse you.   העַל־דְּבַ֞ר אֲשֶׁ֨ר לֹֽא־קִדְּמ֤וּ אֶתְכֶם֙ בַּלֶּ֣חֶם וּבַמַּ֔יִם בַּדֶּ֖רֶךְ בְּצֵֽאתְכֶ֣ם מִמִּצְרָ֑יִם וַֽאֲשֶׁר֩ שָׂכַ֨ר עָלֶ֜יךָ אֶת־בִּלְעָ֣ם בֶּן־בְּע֗וֹר מִפְּת֛וֹר אֲרַ֥ם נַֽהֲרַ֖יִם לְקַלְלֶֽךָּ:
עַל־דְּבַר - (lit.) Because of the word - i.e., because of the advice by which they enticed you to sin, as it is written: בִּדְבַר בִּלְעָם “on Balaam’s advice.” 7   עַל־דְּבַר.  עַל הָעֵצָה שֶׁיָּעֲצוּ אֶתְכֶם לְהַחֲטִיאֲכֶם:
בַּדֶּרֶךְ - (lit.) On the way - when you were travel-weary.   בַּדֶּרֶךְ.  כְּשֶׁהֱיִיתֶם בְּטֵרוּף (ספרי):
6But God, your God, did not want to listen to Balaam, so God, your God, transformed the curse into a blessing for you, because God, your God, loves you.   ווְלֹֽא־אָבָ֞ה יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ לִשְׁמֹ֣עַ אֶל־בִּלְעָ֔ם וַיַּֽהֲפֹךְ֩ יְהֹוָ֨ה אֱלֹהֶ֧יךָ לְּךָ֛ אֶת־הַקְּלָלָ֖ה לִבְרָכָ֑ה כִּ֥י אֲהֵֽבְךָ֖ יְהֹוָ֥ה אֱלֹהֶֽיךָ:
7You must never look out for their welfare or their good, all your days.   זלֹֽא־תִדְר֥שׁ שְׁלֹמָ֖ם וְטֹֽבָתָ֑ם כָּל־יָמֶ֖יךָ לְעוֹלָֽם:
לֹֽא־תִדְרשׁ שְׁלֹמָם - You must never look out for their welfare. Since it says regarding an escaped slave: “he must reside among you,” 8 I might have thought that this applies also to an Ammonite or Moabite slave. Scripture therefore states: “You must never look out for their welfare.”   לֹֽא־תִדְרשׁ שְׁלֹמָם.  מִכְּלָל שֶׁנֶּאֱמַר עִמְּךָ יֵשֵׁב בְּקִרְבְּךָ יָכוֹל אַף זֶה כֵּן, תַּלְמוּד לוֹמָר לא תדרש שלמם (עי' ספרי):