Devarim (Deuteronomy) Chapter 24

14You must not withhold the wages of a poor or destitute employee, whether of your brothers or of your converts, in your land or in your cities.   ידלֹא־תַֽעֲשֹׁ֥ק שָׂכִ֖יר עָנִ֣י וְאֶבְי֑וֹן מֵֽאַחֶ֕יךָ א֧וֹ מִגֵּֽרְךָ֛ אֲשֶׁ֥ר בְּאַרְצְךָ֖ בִּשְׁעָרֶֽיךָ:
לֹא־תַֽעֲשֹׁק שָׂכִיר - You must not withhold the wages of a [poor or destitute] employee. Has not this law already been written? It is stated again here only so that withholding wages of a destitute person make a person liable for transgressing two passive commandments, as follows: You must not withhold the wages of an employee who is poor or destitute, in addition to the prohibition already stated even regarding a wealthy person: לֹא תַעֲשֹׁק אֶת רֵעֲךָ “you must not oppress your fellow.” 1   לֹא־תַֽעֲשֹׁק שָׂכִיר.  וַהֲלֹא כְבָר כָּתוּב? אֶלָּא לַעֲבֹר עַל הָאֶבְיוֹן בִּשְׁנֵי לָאוין, "לֹא תַעֲשֹׁק שְׂכַר שָׂכִיר" שֶׁהוּא עָנִי וְאֶבְיוֹן, וְעַל הֶעָשִׁיר כְּבָר הֻזְהַר (ויקרא י"ט) "לֹא תַעֲשֹׁק אֶת רֵעֲךָ" (ב"מ ס"א):
אביון - is one who desires everything, i.e., he lacks even the basics.   אביון.  הַתָּאֵב לְכָל דָּבָר:
מִגֵּֽרְךָ - Of your converts. This refers to a full convert.   מִגֵּֽרְךָ.  זֶה גֵּר צֶדֶק:
בִּשְׁעָרֶֽיךָ - In your cities. This refers to a partial convert, i.e., a resident alien, who may eat carcasses.   בִּשְׁעָרֶֽיךָ.  זֶה גֵּר תּוֹשָׁב הָאוֹכֵל נְבֵלוֹת:
אֲשֶׁר בְּאַרְצְךָ - In your land. This is added to include in the prohibition rental fees of animals or equipment.   אֲשֶׁר בְּאַרְצְךָ.  לְרַבּוֹת שְׂכַר בְּהֵמָה וְכֵלִים (בבא מציעא קי"א):
15You must give him his wage on his promised day—the sun must not set on it, because he is poor, and he risks his life to earn it—that he not cry out to God against you, and this sin be counted against you.   טובְּיוֹמוֹ֩ תִתֵּ֨ן שְׂכָר֜וֹ וְלֹֽא־תָב֧וֹא עָלָ֣יו הַשֶּׁ֗מֶשׁ כִּ֤י עָנִי֙ ה֔וּא וְאֵלָ֕יו ה֥וּא נֹשֵׂ֖א אֶת־נַפְשׁ֑וֹ וְלֹֽא־יִקְרָ֤א עָלֶ֨יךָ֙ אֶל־יְהֹוָ֔ה וְהָיָ֥ה בְךָ֖ חֵֽטְא:
וְאֵלָיו הוּא נֹשֵׂא אֶת־נַפְשׁוֹ - And he risks his life to earn it - i.e., for these wages he puts his life in danger of death: he ascends on a tall ramp or he hangs on to a tree to do his work.   וְאֵלָיו הוּא נֹשֵׂא אֶת־נַפְשׁוֹ.  אֶל הַשָּׂכָר הַזֶּה הוּא נוֹשֵׂא אֶת נַפְשׁוֹ לָמוּת, עָלָה בַכֶּבֶשׁ וְנִתְלָה בְאִילָן (ספרי; ב"מ קי"ב):
וְהָיָה בְךָ חֵֽטְא - And this sin be counted against you - in any event, but punishment is administered faster if the victim cries out.   וְהָיָה בְךָ חֵֽטְא.  מִכָּל מָקוֹם, אֶלָּא שֶׁמְּמַהֲרִין לִפָּרֵעַ עַל יְדֵי הַקּוֹרֵא (ספרי):
16Fathers must not be put to death by virtue of their sons’ testimony, nor must sons be put to death by virtue of their fathers’ testimony. A man may be put to death only for his own transgression.   טזלֹא־יֽוּמְת֤וּ אָבוֹת֙ עַל־בָּנִ֔ים וּבָנִ֖ים לֹא־יֽוּמְת֣וּ עַל־אָב֑וֹת אִ֥ישׁ בְּחֶטְא֖וֹ יוּמָֽתוּ:
לֹא־יֽוּמְתוּ אָבוֹת עַל־בָּנִים - Fathers must not be put to death by virtue of [their] sons - i.e., through the testimony of their sons. And if you say perhaps it means for the sins of the sons, I answer: It already says: “A man may be put to death only for his own transgression.” However, he who is not yet a man can die for his father’s sins, for minor children are sometimes put to death by a heavenly act for their parents’ sins.   לֹא־יֽוּמְתוּ אָבוֹת עַל־בָּנִים.  בְּעֵדוּת בָּנִים, וְאִם תֹּאמַר בַּעֲוֹן בָּנִים, כְּבָר נֶאֱמַר אִישׁ בְּחֶטְאוֹ יֽוּמְתוּ (ספרי; סנהדרין כ"ז) אֲבָל מִי שֶׁאֵינוֹ אִישׁ מֵת בַּעֲוֹן אָבִיו, וְהַקְּטַנִּים מֵתִים בַּעֲוֹן אֲבוֹתָם בִּידֵי שָׁמַיִם (ספרי):
17You must not pervert the judgment of a convert or an orphan. You must not take a widow’s garment as collateral.   יזלֹ֣א תַטֶּ֔ה מִשְׁפַּ֖ט גֵּ֣ר יָת֑וֹם וְלֹ֣א תַחֲבֹ֔ל בֶּ֖גֶד אַלְמָנָֽה:
לֹא תַטֶּה מִשְׁפַּט גֵּר יָתוֹם - You must not pervert the judgment of a convert or an orphan. Regarding even a wealthy person a prohibition was already stated: 2 “You must not pervert justice.” It is repeated here regarding a poor person so that one who perverts his judgment be liable for two passive commandments. Because it is easier to pervert the judgment of the poor than that of the wealthy, Scripture therefore repeats the prohibition.   לֹא תַטֶּה מִשְׁפַּט גֵּר יָתוֹם.  וְעַל הֶעָשִׁיר כְּבָר הֻזְהַר (דברים ט"ז) "לֹא תַטֶּה מִשְׁפָּט", וְשָׁנָה בֶעָנִי לַעֲבֹר עָלָיו בִּשְׁנֵי לָאוין, לְפִי שֶׁנָּקֵל לְהַטּוֹת מִשְׁפַּט עָנִי יוֹתֵר מִשֶּׁל עָשִׁיר, לְכָךְ הִזְהִיר וְשָׁנָה עָלָיו (ספרי):
וְלֹא תַחֲבֹל - You must not take as collateral - at a time other than that of the loan.   וְלֹא תַחֲבֹל.  שֶׁלֹּא בִשְׁעַת הַלְוָאָה:
18You must recall that you were a slave in Egypt, and that God, your God, redeemed you from there. I therefore command you to do this thing.   יחוְזָֽכַרְתָּ֗ כִּ֣י עֶ֤בֶד הָיִ֨יתָ֙ בְּמִצְרַ֔יִם וַיִּפְדְּךָ֛ יְהֹוָ֥ה אֱלֹהֶ֖יךָ מִשָּׁ֑ם עַל־כֵּ֞ן אָֽנֹכִ֤י מְצַוְּךָ֙ לַֽעֲשׂ֔וֹת אֶת־הַדָּבָ֖ר הַזֶּֽה:
וְזָֽכַרְתָּ - You must recall - i.e., on this condition I redeemed you, namely, that you observe My rules even if it involves financial loss.   וְזָֽכַרְתָּ.  עַל מְנָת כֵּן פְּדִיתִיךָ, לִשְׁמֹר חֻקּוֹתַי אֲפִלּוּ יֵשׁ חֶסְרוֹן כִּיס בַּדָּבָר:
19When you reap your harvest in your field and forget a sheaf in the field, you must not go back to take it. It must be left for the convert, the orphan, and the widow, in order that God, your God, bless you in all that you do.   יטכִּ֣י תִקְצֹר֩ קְצִֽירְךָ֨ בְשָׂדֶ֜ךָ וְשָֽׁכַחְתָּ֧ עֹ֣מֶר בַּשָּׂדֶ֗ה לֹ֤א תָשׁוּב֙ לְקַחְתּ֔וֹ לַגֵּ֛ר לַיָּת֥וֹם וְלָֽאַלְמָנָ֖ה יִֽהְיֶ֑ה לְמַ֤עַן יְבָֽרֶכְךָ֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּכֹ֖ל מַֽעֲשֵׂ֥ה יָדֶֽיךָ:
וְשָֽׁכַחְתָּ עֹמֶר - And forget a sheaf - but not a stack. Based on this, our sages 3 said that if a sheaf of more than two se’ah is forgotten, it is not considered forgotten produce.   וְשָֽׁכַחְתָּ עֹמֶר.  וְלֹא גָדִישׁ, מִכָּאן אָמְרוּ, עֹמֶר שֶׁיֵּשׁ בּוֹ סָאתַיִם וּשְׁכָחוֹ אֵינוֹ שִׁכְחָה (פאה ו' מ"ב):
בַּשָּׂדֶה - In the field. This word is added to include forgotten standing grain, where he forgot to reap some of the grain.   בַּשָּׂדֶה.  לְרַבּוֹת שִׁכְחַת קָמָה שֶׁשָּׁכַח מִקְצָתָהּ מִלִּקְצֹר:
לֹא תָשׁוּב לְקַחְתּוֹ - You must not go back to take it. Based on this, our sages 4 said: Produce left behind the reaper is deemed “forgotten,” but that which is in front of him is not deemed “forgotten,” since the statement “you must not go back” does not apply in the latter case.   לֹא תָשׁוּב לְקַחְתּוֹ.  מִכָּאן אָמְרוּ, שֶׁלְּאַחֲרָיו שִׁכְחָה, שֶׁלְּפָנָיו אֵינוֹ שִׁכְחָה, שֶׁאֵינוֹ בְּבַל תָּשׁוּב (פאה מ"ד; בבא מציעא י"א):
לְמַעַן יְבָֽרֶכְךָ - In order that [God] bless you - even though the commandment came to him unintentionally. All the more will this be for he who intentionally helps the poor. You may thus conclude that if a coin fell out of a person’s hand and a poor man found it and supported himself from it, that person from whose hand it fell will be blessed for it.   לְמַעַן יְבָֽרֶכְךָ.  וְאַף עַל פִּי שֶׁבָּאת לְיָדוֹ שֶׁלֹּא בְמִתְכַּוֵּן, קַל וָחֹמֶר לָעוֹשֶׂה בְמִתְכַּוֵּן. אֱמֹר מֵעַתָּה נָפְלָה סֶלַע מִיָּדוֹ וּמְצָאָהּ עָנִי וְנִתְפַּרְנֵס בָּהּ — הֲרֵי הוּא מִתְבָּרֵךְ עָלֶיהָ (ספרי):
20When you beat your olive tree, you must not remove its glory by picking all its fruit, nor pick up what you have left behind you; it must be left for the convert, the orphan, and the widow.   ככִּ֤י תַחְבֹּט֙ זֵֽיתְךָ֔ לֹ֥א תְפַאֵ֖ר אַֽחֲרֶ֑יךָ לַגֵּ֛ר לַיָּת֥וֹם וְלָֽאַלְמָנָ֖ה יִֽהְיֶֽה:
לֹא תְפַאֵר - means: You must not remove its glory. From here we learn that one must leave a corner (פֵּאָה), i.e., part left unharvested, from a fruit tree.   לֹא תְפַאֵר.  לֹא תִטֹּל תִּפְאַרְתּוֹ מִמֶּנּוּ (חולין קל"א), מִכָּאן שֶׁמַּנִּיחִין פֵּאָה לָאִילָן:
אַֽחֲרֶיךָ - Behind you. This refers to leaving forgotten produce of the tree.   אַֽחֲרֶיךָ.  זוֹ שִׁכְחָה:
21When you pick the grapes of your vineyard, you must not glean the young grapes, nor pick up what you have left behind you; it must be left for the convert, the orphan, and the widow.   כאכִּ֤י תִבְצֹר֙ כַּרְמְךָ֔ לֹ֥א תְעוֹלֵ֖ל אַֽחֲרֶ֑יךָ לַגֵּ֛ר לַיָּת֥וֹם וְלָֽאַלְמָנָ֖ה יִֽהְיֶֽה:
לֹא תְעוֹלֵל - means: If you find undeveloped fruit on the vine, do not take it. And what is considered an undeveloped fruit? If it has neither a shoulder (כָּתֵף) nor a dangling portion (נָטֵף), but if it has either one of them, it belongs to the owner of the vineyard. I saw in Talmud Yerushalmi 5 an explanation of these terms: What is a כָּתֵף? Small clusters resting on one another at the side of the bunch. And what is a נָטֵף? The grapes hanging down from the main stem.   לֹא תְעוֹלֵל.  אִם מָצָאתָ בוֹ עוֹלֵלוֹת, לֹא תִקָּחֶנָּה. וְאֵי זוֹ הִיא עוֹלֵלוֹת? כָּל שֶׁאֵין לָהּ לֹא כָּתֵף וְלֹא נָטֵף. יֵשׁ לָהּ אֶחָד מֵהֶם — הֲרֵי הִיא לְבַעַל הַבַּיִת (ספרא); וְרָאִיתִי בְתַלְמוּד יְרוּשַׁלְמִי אֵי זוֹ הִיא כָּתֵף? פְּסִיגִין זֶה עַל גַּב זֶה, נָטֵף — אֵלּוּ הַתְּלוּיוֹת בַּשִּׁדְרָה וְיוֹרְדוֹת:
22You must recall that you were a slave in Egypt. I therefore command you to do this thing.   כבוְזָ֣כַרְתָּ֔ כִּי־עֶ֥בֶד הָיִ֖יתָ בְּאֶ֣רֶץ מִצְרָ֑יִם עַל־כֵּ֞ן אָֽנֹכִ֤י מְצַוְּךָ֙ לַֽעֲשׂ֔וֹת אֶת־הַדָּבָ֖ר הַזֶּֽה:

Devarim (Deuteronomy) Chapter 25

1If there is a quarrel between people, they should approach the court for judgment. The judges must judge them; they must acquit the innocent party and condemn the guilty party.   אכִּי־יִֽהְיֶ֥ה רִיב֙ בֵּ֣ין אֲנָשִׁ֔ים וְנִגְּשׁ֥וּ אֶל־הַמִּשְׁפָּ֖ט וּשְׁפָט֑וּם וְהִצְדִּ֨יקוּ֙ אֶת־הַצַּדִּ֔יק וְהִרְשִׁ֖יעוּ אֶת־הָֽרָשָֽׁע:
כִּי־יִֽהְיֶה רִיב - If there is a quarrel - then they will end up approaching the court for judgment. You can infer from the extra phrase that no peace can result from a hostile quarrel, as even the court’s decision will not settle the matter entirely. What caused Lot to separate himself from the righteous Abraham? You see that it was merely the quarrel of their shepherds.   כִּי־יִֽהְיֶה רִיב.  סוֹפָם לִהְיוֹת נִגָּשִׁים אֶל הַמִּשְׁפָּט. אֱמֹר מֵעַתָּה אֵין שָׁלוֹם יוֹצֵא מִתּוֹךְ מְרִיבָה, מִי גָּרַם לְלוֹט לִפְרֹשׁ מִן הַצַּדִּיק? הֱוֵי אוֹמֵר זוֹ מְרִיבָה:
וְהִרְשִׁיעוּ אֶת־הָֽרָשָֽׁע - And condemn the guilty party. I might think that all who are found guilty in judgment receive lashes. Scripture therefore states: “If the guilty party has incurred lashes” – i.e., sometimes he receives lashes and sometimes not. And who does receive lashes? Derive this from the context of the subsequent verse: “You must not muzzle a work-bull when it is threshing” – i.e., a passive commandment that is not connected to any active commandment that can counteract its transgression.   וְהִרְשִׁיעוּ אֶת־הָֽרָשָֽׁע.  יָכוֹל כָּל הַמִּתְחַיְּבִין בַּדִּין לוֹקִין, תַּלְמוּד לוֹמַר — והיה אם בן הכות הרשע. פְּעָמִים לוֹקֶה וּפְעָמִים אֵינוֹ לוֹקֶה. וּמִי הוּא הַלּוֹקֶה? לְמֹד מִן הָעִנְיָן, "לֹא תַחְסֹם שׁוֹר בְּדִישׁוֹ" — לָאו שֶׁלֹּא נִתַּק לַעֲשֵׂה (עי' ספרי; מכות י"ג):
2If the guilty party has incurred the penalty of lashes, the judge must have him bend over and flog him in front of him, as befits his crime. The maximum number of lashes that   בוְהָיָ֛ה אִם־בִּ֥ן הַכּ֖וֹת הָֽרָשָׁ֑ע וְהִפִּיל֤וֹ הַשֹּׁפֵט֙ וְהִכָּ֣הוּ לְפָנָ֔יו כְּדֵ֥י רִשְׁעָת֖וֹ בְּמִסְפָּֽר:
וְהִפִּילוֹ הַשֹּׁפֵט - The judge must (lit.) have him fall. This teaches us that we do not flog him while he is standing or sitting, but in an inclined position.   וְהִפִּילוֹ הַשֹּׁפֵט.  מְלַמֵּד שֶׁאֵין מַלְקִין אוֹתוֹ לֹא עוֹמֵד וְלֹא יוֹשֵׁב אֶלָּא מֻטֶּה (מכות כ"ב):
לְפָנָיו כְּדֵי רִשְׁעָתוֹ - In front of him as befits his crime - from which is deduced: and behind him a double portion. Based on this our sages said: He is given two-thirds of the lashes on his back and one-third on his front.   לְפָנָיו כְּדֵי רִשְׁעָתוֹ.  וּלְאַחֲרָיו כְּדֵי שְׁתַּיִם, מִכָּאן אָמְרוּ מַלְקִין אוֹתוֹ שְׁתֵּי יָדוֹת מִלְּאַחֲרָיו וּשְׁלִישׁ מִלְּפָנָיו (ספרי; מכות כ"ב):
בְּמִסְפָּֽר - (lit.) In number - but it is not vocalized בַּמספר “in the number.” This teaches us that this word is in the construct state, and is thus to be connected to the following word, indicating that he must receive lashes “in a number that leads to 40” but is not a complete 40 – rather, a number that leads into a complete total of 40, i.e., 40 less one.   בְּמִסְפָּֽר.  וְאֵינוֹ נָקוּד בַּמִּסְפָּר, לִמֵּד שֶׁהִיא דְבוּקָה, לוֹמַר בְּמִסְפַּר אַרְבָּעִים וְלֹא אַרְבָּעִים שְׁלֵמִים, אֶלָּא מִנְיָן שֶׁהוּא סוֹכֵם וּמַשְׁלִים לְאַרְבָּעִים וְהֵם אַרְבָּעִים חָסֵר אַחַת (שם):
3the sheriff must administer is one less than 40. He must not exceed this number, lest he give him a much more severe flogging than these 39 lashes, and your brother be belittled in your eyes.   גאַרְבָּעִ֥ים יַכֶּ֖נּוּ לֹ֣א יֹסִ֑יף פֶּן־יֹסִ֨יף לְהַכֹּת֤וֹ עַל־אֵ֨לֶּה֙ מַכָּ֣ה רַבָּ֔ה וְנִקְלָ֥ה אָחִ֖יךָ לְעֵינֶֽיךָ:
לֹא יֹסִיף - He must not exceed. From here we derive a warning against striking another person.   לֹא יֹסִיף.  מִכָּאן אַזְהָרָה לַמַּכֶּה אֶת חֲבֵרוֹ (עי' כתובות ל"ג):
וְנִקְלָה אָחִיךָ - And your brother be belittled. This entire time Scripture has called him רָשָׁע “wicked,” but once he has been flogged, it calls him “your brother.”   וְנִקְלָה אָחִיךָ.  כָּל הַיּוֹם קוֹרְאוֹ רָשָׁע, וּמִשֶּׁלָּקָה קְרָאוֹ אָחִיךָ:
4You must not muzzle a work-bull when it is threshing.   דלֹֽא־תַחְסֹ֥ם שׁ֖וֹר בְּדִישֽׁוֹ:
לֹֽא־תַחְסֹם שׁוֹר - You must not muzzle a work-bull while it is threshing. Scripture speaks of common situations, but the same law applies to any domesticated animal, wild animal, or fowl working with food. If so, why does it mention a work-bull? To exclude a man; although an employer must allow his employee to eat while working, he is not punished if he prevents him from doing so.   לֹֽא־תַחְסֹם שׁוֹר.  דִּבֵּר הַכָּתוּב בַּהֹוֶה, וְהוּא הַדִּין לְכָל בְּהֵמָה חַיָּה וְעוֹף הָעוֹשִׂים בִּמְלָאכָה שֶׁהִיא בִּדְבַר מַאֲכָל; אִם כֵּן לָמָּה נֶאֱמַר שׁוֹר? לְהוֹצִיא אֶת הָאָדָם (ספרי; בבא מציעא פ"ח):
בְּדִישֽׁוֹ - While it is threshing. Based on this, I might have thought that he may muzzle it outside, before it starts threshing. Scripture therefore states: לֹא תַחְסֹם שׁוֹר “you must not muzzle a work-bull” – in any case. Why then does it mention threshing? To tell you that just as threshing has the distinction of involving an item whose work has not been completed and grows from the ground, so, too, this law applies to any similar work. This excludes one who milks or makes cheese or butter, for these products do not grow from the ground. It also excludes one who kneads dough or smooths it over, for its work has been completed insofar as it requires separating chalah, and it also excludes one who separates dates or figs that are stuck together, since their work has been completed insofar as they require separating the tithes.   בְּדִישֽׁוֹ.  יָכוֹל יַחְסְמֶנּוּ מִבַּחוּץ? תַּלְמוּד לוֹמַר "לֹא תַחְסֹם שׁוֹר" — מִכָּל מָקוֹם; וְלָמָּה נֶאֱמַר דַּיִשׁ? לוֹמַר לְךָ מַה דַּיִשׁ מְיֻחָד דָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ וְגִדּוּלוֹ מִן הָאָרֶץ, אַף כָּל כַּיּוֹצֵא בוֹ, יָצָא הַחוֹלֵב וְהַמְגַבֵּן וְהַמְחַבֵּץ שֶׁאֵין גִּדּוּלוֹ מִן הָאָרֶץ, יָצָא הַלָּשׁ וְהַמְקַטֵּף שֶׁנִּגְמְרָה מְלַאכְתּוֹ לְחַלָּה, יָצָא הַבּוֹדֵל בִּתְמָרִים וּבִגְרוֹגְרוֹת שֶׁנִּגְמְרָה מְלַאכְתָּן לַמַּעֲשֵׂר (ספרי; ב"מ פ"ט):
5If brothers born of the same father are living at the same time, and one of them dies having no child, the dead man’s wife will not be free to marry an outsider. Her husband’s brother must engage in carnal relations with her, taking her as a wife for himself and marrying her.   הכִּי־יֵֽשְׁב֨וּ אַחִ֜ים יַחְדָּ֗ו וּמֵ֨ת אַחַ֤ד מֵהֶם֙ וּבֵ֣ן אֵֽין־ל֔וֹ לֹא־תִֽהְיֶ֧ה אֵֽשֶׁת־הַמֵּ֛ת הַח֖וּצָה לְאִ֣ישׁ זָ֑ר יְבָמָהּ֙ יָבֹ֣א עָלֶ֔יהָ וּלְקָחָ֥הּ לֽוֹ־לְאִשָּׁ֖ה וְיִבְּמָֽהּ:
כִּי־יֵֽשְׁבוּ אַחִים יַחְדָּו - If brothers (lit.) reside together - i.e., they lived concurrently in this world. This excludes from levirate marriage the wife of the deceased brother who was no longer alive when the younger brother came into the world.   כִּי־יֵֽשְׁבוּ אַחִים יַחְדָּו.  שֶׁהָיְתָה לָהֶם יְשִׁיבָה אַחַת בָּעוֹלָם, פְּרָט לְאֵשֶׁת אָחִיו שֶׁלֹּא הָיָה בְעוֹלָמוֹ (ספרי; יבמות י"ז):
יַחְדָּו - (lit.) Together - i.e., they are united in their rights of inheritance. This excludes brothers who have only a common mother.   יַחְדָּו.  הַמְיֻחָדִים בַּנַּחֲלָה, פְּרָט לְאָחִיו מִן הָאֵם (שם):
וּבֵן אֵֽין־לוֹ - Having no child. Investigate his family to see if he has a son or a daughter, a son’s son or a son’s daughter, a daughter’s son or a daughter’s daughter.   וּבֵן אֵֽין־לוֹ.  עַיֵּן עָלָיו, בֵּן אוֹ בַת אוֹ בֵן הַבֵּן אוֹ בַת הַבֵּן אוֹ בֵן הַבַּת אוֹ בַת הַבַּת (עי' יבמות כ"ב):
6This duty devolves upon the eldest brother, but only if she can bear children. The brother will succeed to his brother’s estate in his deceased brother’s name, so that his name not be obliterated from Israel.   ווְהָיָ֗ה הַבְּכוֹר֙ אֲשֶׁ֣ר תֵּלֵ֔ד יָק֕וּם עַל־שֵׁ֥ם אָחִ֖יו הַמֵּ֑ת וְלֹֽא־יִמָּחֶ֥ה שְׁמ֖וֹ מִיִּשְׂרָאֵֽל:
וְהָיָה הַבְּכוֹר - (lit.) It shall be the eldest. It is optimally the eldest of the brothers who performs levirate marriage with her.   וְהָיָה הַבְּכוֹר.  גְּדוֹל הָאַחִים הוּא מְיַבֵּם אוֹתָהּ (ספרי; יבמות כ"ד):
אֲשֶׁר תֵּלֵד - If she can bear children. This excludes a sterile woman, who cannot bear children.   אֲשֶׁר תֵּלֵד.  פְּרָט לְאַיְלוֹנִית שֶׁאֵינָהּ יוֹלֶדֶת:
יָקוּם עַל־שֵׁם אָחִיו - He will succeed in his brother’s name - i.e., he who performed levirate marriage with the deceased’s wife will take the deceased’s portion in his father’s estate.   יָקוּם עַל־שֵׁם אָחִיו.  זֶה שֶׁיִּבֵּם אֶת אִשְׁתּוֹ יִטֹּל נַחֲלַת הַמֵּת בְּנִכְסֵי אָבִיו:
וְלֹֽא־יִמָּחֶה שְׁמוֹ - So that his name not be obliterated. This excludes from levirate marriage the wife of a sterile man, whose name is already obliterated.   וְלֹֽא־יִמָּחֶה שְׁמוֹ.  פְּרָט לְאֵשֶׁת סָרִיס שֶׁשְּׁמוֹ מָחוּי (יבמות כ"ד):
7If the man does not wish to take his brother’s wife as his own, the brother’s wife must go up to the gate, to the elders, and say, ‘My husband’s brother has refused to perpetuate his brother’s name in Israel. He does not want to marry me.’   זוְאִם־לֹ֤א יַחְפֹּץ֙ הָאִ֔ישׁ לָקַ֖חַת אֶת־יְבִמְתּ֑וֹ וְעָֽלְתָה֩ יְבִמְתּ֨וֹ הַשַּׁ֜עְרָה אֶל־הַזְּקֵנִ֗ים וְאָֽמְרָה֙ מֵאֵ֨ן יְבָמִ֜י לְהָקִ֨ים לְאָחִ֥יו שֵׁם֙ בְּיִשְׂרָאֵ֔ל לֹ֥א אָבָ֖ה יַבְּמִֽי:
הַשַּׁעְרָה - To the gate. Its meaning is as Onkelos translates it: לִתְרַע בֵּית דִּינָא “to the gate of the court.”   הַשַּׁעְרָה.  כְּתַרְגּוּמוֹ — לִתְרַע בֵּית דִּינָא:
8The elders of his city must summon him and speak to him, and he must stand up and say, ‘I do not want to take her as a wife.’   חוְקָֽרְאוּ־ל֥וֹ זִקְנֵֽי־עִיר֖וֹ וְדִבְּר֣וּ אֵלָ֑יו וְעָמַ֣ד וְאָמַ֔ר לֹ֥א חָפַ֖צְתִּי לְקַחְתָּֽהּ:
וְעָמַד - He must stand. He must make this statement while standing.   וְעָמַד.  בַּעֲמִידָה (ספרי):
וְאָמַר - And say - the following in the Holy Tongue (Hebrew). Her words, too, must be said in the Holy Tongue.   וְאָמַר.  בִּלְשׁוֹן הַקֹּדֶשׁ, וְאַף הִיא דְּבָרֶיהָ בִּלְשׁוֹן הַקֹּדֶשׁ (יבמות ק"ו; ספרי):
9His brother’s wife must approach him in view of the elders and remove his shoe from his foot. She must spit in front of him and respond by saying, ‘Thus must be done to the man who will not build up his brother’s household!’   טוְנִגְּשָׁ֨ה יְבִמְתּ֣וֹ אֵלָיו֘ לְעֵינֵ֣י הַזְּקֵנִים֒ וְחָֽלְצָ֤ה נַֽעֲלוֹ֙ מֵעַ֣ל רַגְל֔וֹ וְיָֽרְקָ֖ה בְּפָנָ֑יו וְעָֽנְתָה֙ וְאָ֣מְרָ֔ה כָּ֚כָה יֵֽעָשֶׂ֣ה לָאִ֔ישׁ אֲשֶׁ֥ר לֹֽא־יִבְנֶ֖ה אֶת־בֵּ֥ית אָחִֽיו:
וְיָֽרְקָה בְּפָנָיו - She must spit in front of him - on the ground.   וְיָֽרְקָה בְּפָנָיו.  עַל גַּבֵּי קַרְקַע (שם):
אֲשֶׁר לֹֽא־יִבְנֶה - Who will not build up. From here, we learn that one who has performed chalitzah no longer has the option of performing levirate marriage, for it is not written: אֲשֶׁר לֹא בָנָה “who did not build,” but אֲשֶׁר לֹא יִבְנֶה “who will not build.” Once he has opted not to build and performed chalitzah instead, he may no longer build by performing levirate marriage.   אֲשֶׁר לֹֽא־יִבְנֶה.  מִכָּאן לְמִי שֶׁחָלַץ שֶׁלֹּא יַחֲזֹר וִייַבֵּם, דְּלָא כְתִיב "אֲשֶׁר לֹא בָנָה", אֶלָּא "אֲשֶׁר לֹא יִבְנֶה", כֵּיוָן שֶׁלֹּא בָנָה — שׁוּב לֹא יִבְנֶה (יבמות י'; עי' ספרי):
10His name must be called one time by those of Israel present at the ceremony, ‘This is the house of he who had his shoe removed.’   יוְנִקְרָ֥א שְׁמ֖וֹ בְּיִשְׂרָאֵ֑ל בֵּ֖ית חֲל֥וּץ הַנָּֽעַל:
וְנִקְרָא שְׁמוֹ וגו' - His name must be called… It is an obligation for all present to say: חֲלוּץ הַנָּעַל “He who had his shoe removed.”   וְנִקְרָא שְׁמוֹ וגו'.  מִצְוָה עַל כָּל הָעוֹמְדִים שָׁם לוֹמַר "חֲלוּץ הַנַּעַל" (ספרי; יבמות ק"ו):
11If two men, a man and his brother Israelite, are quarreling, and the wife of the attacked one approaches to rescue her husband from his assailant, and she stretches forth her hand and grabs hold of his private parts,   יאכִּֽי־יִנָּצ֨וּ אֲנָשִׁ֤ים יַחְדָּו֙ אִ֣ישׁ וְאָחִ֔יו וְקָֽרְבָה֙ אֵ֣שֶׁת הָֽאֶחָ֔ד לְהַצִּ֥יל אֶת־אִישָׁ֖הּ מִיַּ֣ד מַכֵּ֑הוּ וְשָֽׁלְחָ֣ה יָדָ֔הּ וְהֶֽחֱזִ֖יקָה בִּמְבֻשָֽׁיו:
כִּֽי־יִנָּצוּ אֲנָשִׁים - If men are quarreling - they will eventually come to blows, as it says: “From his assailant.” No peace can come out of strife.   כִּֽי־יִנָּצוּ אֲנָשִׁים.  סוֹפוֹ לָבֹא לִידֵי מַכּוֹת, כְּמוֹ שֶׁנֶּאֱמַר מיד מכהו, אֵין שָׁלוֹם יוֹצֵא מִתּוֹךְ יְדֵי מַצּוּת (ספרי):
12you must ‘cut off’—make her pay the value of—her hand. You must not take pity on her.   יבוְקַצֹּתָ֖ה אֶת־כַּפָּ֑הּ לֹ֥א תָח֖וֹס עֵינֶֽךָ:
וְקַצֹּתָה אֶת־כַּפָּהּ - You must cut off her hand - this refers to the monetary value of his embarrassment, the amount of which all depends on the status of the perpetrator of embarrassment and of its victim. Or perhaps it means actually cutting off her hand? This cannot be, for it says here: לֹא תָחוֹס “you must not take pity,” and it says elsewhere, regarding witnesses who conspire to testify falsely: לֹא תָחוֹס. 6 Just as there, it refers to monetary payment, here it also refers to monetary payment.   וְקַצֹּתָה אֶת־כַּפָּהּ.  מָמוֹן דְּמֵי בָשְׁתּוֹ, הַכֹּל לְפִי הַמְבַיֵּשׁ וְהַמִּתְבַּיֵּשׁ (בבא קמא פ"ג, ב); אוֹ אֵינוֹ אֶלָּא יָדָהּ מַמָּשׁ? נֶאֱמַר כָּאן "לֹא תָחוֹס", וְנֶאֱמַר לְהַלָּן בְּעֵדִים זוֹמְמִים (דברים י"ט) "לֹא תָחוֹס", מַה לְּהַלָן מָמוֹן אַף כָּאן מָמוֹן (ספרי; עי' בבא קמא כ"ח, א):
13You must not keep two supposedly identical but different weights in your pocket: a heavy one for buying and a light one for selling.   יגלֹא־יִֽהְיֶ֥ה לְךָ֛ בְּכִֽיסְךָ֖ אֶ֣בֶן וָאָ֑בֶן גְּדוֹלָ֖ה וּקְטַנָּֽה:
אֶבֶן וָאָבֶן - (lit.) A stone and a stone - used as weights.   אֶבֶן וָאָבֶן.  מִשְׁקָלוֹת:
גְּדוֹלָה וּקְטַנָּֽה - (lit.) Large and small - i.e., a large weight that undermines the small weight, so that he not receive goods with the large weight and return them with the smallweight.   גְּדוֹלָה וּקְטַנָּֽה.  גְּדוֹלָה שֶׁמַּכְחֶשֶׁת אֶת הַקְּטַנָּה, שֶׁלֹּא יְהֵי נוֹטֵל בַּגְּדוֹלָה וּמַחֲזִיר בַּקְּטַנָּה (ספרי):
14You must not keep two different ephah-measures in your house: a large one for buying and a small one for selling.   ידלֹא־יִֽהְיֶ֥ה לְךָ֛ בְּבֵֽיתְךָ֖ אֵיפָ֣ה וְאֵיפָ֑ה גְּדוֹלָ֖ה וּקְטַנָּֽה:
לֹא־יִֽהְיֶה לְךָ - (lit.) You will not have. If you do so, you will have nothing.   לֹא־יִֽהְיֶה לְךָ.  אִם עָשִׂיתָ כֵּן, לֹא יִהְיֶה לְךָ כְּלוּם (עי' שם):
15You must possess a full and correct weight and a full and correct ephah-measure, in order that you live long on the land that God, your God, is giving you,   טואֶ֣בֶן שְׁלֵמָ֤ה וָצֶ֨דֶק֙ יִֽהְיֶה־לָּ֔ךְ אֵיפָ֧ה שְׁלֵמָ֛ה וָצֶ֖דֶק יִֽהְיֶה־לָּ֑ךְ לְמַ֨עַן֙ יַֽאֲרִ֣יכוּ יָמֶ֔יךָ עַ֚ל הָֽאֲדָמָ֔ה אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ:
אֶבֶן שְׁלֵמָה וָצֶדֶק יִֽהְיֶה־לָּךְ - (lit.) A full and correct weight you will have. If you have accurate weights, you will have plenty.   אֶבֶן שְׁלֵמָה וָצֶדֶק יִֽהְיֶה־לָּךְ.  אִם עָשִׂיתָ כֵּן, יִהְיֶה לְךָ הַרְבֵּה:
16for whoever does such wicked things, whoever perpetrates such injustice, is an abomination to God, your God.   טזכִּ֧י תֽוֹעֲבַ֛ת יְהֹוָ֥ה אֱלֹהֶ֖יךָ כָּל־עֹ֣שֵׂה אֵ֑לֶּה כֹּ֖ל עֹ֥שֵׂה עָֽוֶל:
17You must remember what the nation of Amalek did to you when you were traveling after you left Egypt—   יזזָכ֕וֹר אֵ֛ת אֲשֶׁר־עָשָׂ֥ה לְךָ֖ עֲמָלֵ֑ק בַּדֶּ֖רֶךְ בְּצֵֽאתְכֶ֥ם מִמִּצְרָֽיִם:
זָכוֹר אֵת אֲשֶׁר־עָשָׂה לְךָ - You must remember what [Amalek] did to you. If you cheat with weights and measures, be concerned that the enemy will be incited to attack you, as it says: “Deceitful scales are an abomination to God,” and following that it is written: “With the arrival of spite, disgrace comes.” 7   זָכוֹר אֵת אֲשֶׁר־עָשָׂה לְךָ.  אִם שִׁקַּרְתָּ בְמִדּוֹת וּבְמִשְׁקָלוֹת הֱוֵי דוֹאֵג מִגֵּרוּי הָאוֹיֵב, שֶׁנֶּאֱמַר (משלי י"א) "מֹאזְנֵי מִרְמָה תּוֹעֲבַת ה'", וּכְתִיב בַּתְרֵיהּ "בָּא זָדוֹן וַיָּבֹא קָלוֹן" (תנחומא):
18how, on the way, it attacked you by surprise, and mutilated all the weak ones at your rear. You were faint from thirst and weary, and they did not fear God.   יחאֲשֶׁ֨ר קָֽרְךָ֜ בַּדֶּ֗רֶךְ וַיְזַנֵּ֤ב בְּךָ֙ כָּל־הַנֶּֽחֱשָׁלִ֣ים אַֽחֲרֶ֔יךָ וְאַתָּ֖ה עָיֵ֣ף וְיָגֵ֑עַ וְלֹ֥א יָרֵ֖א אֱלֹהִֽים:
אֲשֶׁר קָֽרְךָ בַּדֶּרֶךְ - (lit.) How it encountered you on the way. The word קָרְךָ denotes a chance happening (מִקְרֶה), i.e., an unexpected attack. Another explanation: It denotes seminal emission (קֶרִי) and defilement, i.e., he defiled them with sodomy. Another explanation: It is derived from the concept of cold (קֹר) and heat, i.e., he cooled you down and reduced your boiling heat, for the nations had been afraid to attack you, but Amalek came and was the first to do so, providing the possibility for others to do the same. This can be compared to a bath so boiling hot that nobody could enter. One reckless person came and leaped down into it. Although he was scalded, he cooled it down for others.   אֲשֶׁר קָֽרְךָ בַּדֶּרֶךְ.  לְשׁוֹן מִקְרֶה; דָּבָר אַחֵר — לְשׁוֹן קֶרִי וְטֻמְאָה שֶׁהָיָה מְטַמְּאָן בְּמִשְׁכַּב זְכוּר; דָּבָר אַחֵר — לְשׁוֹן קֹר וְחֹם, צִנֶּנְךָ וְהִפְשִׁירְךָ מֵרְתִיחָתְךָ, שֶׁהָיוּ כָל הָאֻמּוֹת יְרֵאִים לְהִלָּחֵם בָּכֶם וּבָא זֶה וְהִתְחִיל וְהֶרְאָה מָקוֹם לַאֲחֵרִים; מָשָׁל לְאַמְבָּטִי רוֹתַחַת שֶׁאֵין כָּל בְּרִיָּה יְכוֹלָה לֵירֵד בְּתוֹכָהּ, בָּא בֶן בְּלִיַּעַל אֶחָד קָפַץ וְיָרַד לְתוֹכָהּ, אַף עַל פִּי שֶׁנִּכְוָה הֵקֵרָהּ אוֹתָהּ בִּפְנֵי אֲחֵרִים (תנחומא):
וַיְזַנֵּב בְּךָ - means: he gave you a blow to the tail (זָנָב); i.e., he cut off their circumcised organs and flung them upward as an act of defiance to God.   וַיְזַנֵּב בְּךָ.  מַכַּת זָנָב, חוֹתֵךְ מִילוֹת וְזוֹרֵק כְּלַפֵּי מַעְלָה (תנחומא):
כָּל־הַנֶּֽחֱשָׁלִים אַֽחֲרֶיךָ - All the weak ones - i.e., those who lacked strength on account of their sins, who had been expelled by the protective cloud.   כָּל־הַנֶּֽחֱשָׁלִים אַֽחֲרֶיךָ.  חַסְרֵי כֹחַ מֵחֲמַת חֶטְאָם, שֶׁהָיָה הֶעָנָן פּוֹלְטָן (תנחומא):
וְאַתָּה עָיֵף וְיָגֵעַ - You were faint and weary. Faint from thirst, as it is written: “the people thirsted there for water,” 8 which is followed by: “Amalek came.” 9   וְאַתָּה עָיֵף וְיָגֵעַ.  עָיֵף בַּצָּמָא, דִּכְתִיב "וַיִּצְמָא שָׁם הָעָם לַמַּיִם" (שמות י"ז) וּכְתִיב אַחֲרָיו "וַיָּבֹא עֲמָלֵק":
וְיָגֵעַ - And weary - from the journey.   וְיָגֵעַ.  בַּדֶּרֶךְ:
וְלֹא יָרֵא - And they did not fear - referring to Amalek – אֱלֹהִים – God to thus refrain from harming you.   וְלֹא יָרֵא.  עֲמָלֵק אלהים מִלְּהָרַע לְךָ:
19When God, your God, grants you respite from all your enemies surrounding you in the land that God, your God, is giving you to possess as an inheritance, you must obliterate the remembrance of Amalek from beneath heaven. You must not forget.”   יטוְהָיָ֡ה בְּהָנִ֣יחַ יְהֹוָ֣ה אֱלֹהֶ֣יךָ | לְ֠ךָ֠ מִכָּל־אֹ֨יְבֶ֜יךָ מִסָּבִ֗יב בָּאָ֨רֶץ֙ אֲשֶׁ֣ר יְהֹוָה־אֱלֹהֶ֠יךָ נֹתֵ֨ן לְךָ֤ נַֽחֲלָה֙ לְרִשְׁתָּ֔הּ תִּמְחֶה֙ אֶת־זֵ֣כֶר * (זֶ֣כֶר) עֲמָלֵ֔ק מִתַּ֖חַת הַשָּׁמָ֑יִם לֹ֖א תִּשְׁכָּֽח:
תִּמְחֶה אֶת־זֵכֶר עֲמָלֵק - You must obliterate the remembrance of Amalek - including men and women, infants and sucklings, cattle and flocks, so that the name of Amalek not be mentioned even in association with an animal, saying: “This animal once belonged to Amalek.” End of parashat Tetze   תִּמְחֶה אֶת־זֵכֶר עֲמָלֵק.  מֵאִישׁ עַד אִשָּׁה מֵעוֹלֵל וְעַד יוֹנֵק מִשּׁוֹר וְעַד שֶׂה (שמואל א ט"ו), שֶׁלֹּא יְהֵא שֵׁם עֲמָלֵק נִזְכָּר אֲפִלּוּ עַל הַבְּהֵמָה, לוֹמַר בְּהֵמָה זוֹ מִשֶּׁל עֲמָלֵק הָיְתָה (פסיק' זוטר'):