Chumashחומש

לא תעשק שכיר. 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):

לא תעשק שכיר THOU SHALT NOT WRONG ANY HIRED SERVANT — But has not this already been stated in Leviticus 19:13? But it is repeated here to make one transgress in respect of the hired, servant who is poor (i.e., if he wrongs such a person) two negative commands, for the meaning of the text here is: thou shalt not suppress the wages of an hired servant who is poor and needy. (The meaning is not: thou shalt not wrong a hired servant, the poor and the needy). As to the well-to-do hired servant one has already been prohibited to wrong him (Leviticus 19:13): “thou shalt not wrong thy neighbour” (Bava Metzia 61a).

אביון. הַתָּאֵב לְכָל דָּבָר:

אביון is one who longs for everything, (lacks all the necessities of life; cf. Rashi on Deuteronomy 15:4).

מגרך. זֶה גֵּר צֶדֶק:

מגרך [WHETHER HE BE OF THY BRETHREN, OR] OF ANY STRANGERS — this refers to a “proselyte of righteousness” (who embraces the entire Jewish Faith out of conviction) (Sifrei Devarim 278:4),

בשעריך. זֶה גֵּר תּוֹשָׁב הָאוֹכֵל נְבֵלוֹת:

בשערך [STRANGERS THAT ARE] WITHIN THY GATES — this refers to a stranger [who has undertaken not to worship idols] but eats carrion (who may reside in the land of Israel) (Sifrei Devarim 278:5),

אשר בארצך. לְרַבּוֹת שְׂכַר בְּהֵמָה וְכֵלִים (בבא מציעא קי"א):

אשר בארצך [OF ANY STRANGERS] THAT ARE IN THY LAND — this is intended to include in the prohibition of withholding what is due to one’s neighbor the payment for using his animals or utensils (Sifrei Devarim 278:5; Bava Metzia 111b).

ואליו הוא נשא את נפשו. אֶל הַשָּׂכָר הַזֶּה הוּא נוֹשֵׂא אֶת נַפְשׁוֹ לָמוּת, עָלָה בַכֶּבֶשׁ וְנִתְלָה בְאִילָן (ספרי; ב"מ קי"ב):

ואליו הוא נשא את נפשו means, for the sake of this hire he exposes his life even unto death: he climbs up a steep staircase or hangs on to a high tree to do his work (Sifrei Devarim 279:3; Bava Metzia 112a).

והיה בך חטא. מִכָּל מָקוֹם, אֶלָּא שֶׁמְּמַהֲרִין לִפָּרֵעַ עַל יְדֵי הַקּוֹרֵא (ספרי):

והיה בך חטא [LEST HE CALL AGAINST THEE UNTO THE LORD,] AND IT BE SIN UNTO THEE — under any circumstances, even if he does not call against thee to the Lord, but greater haste is made to punish thee because of him who cries (Sifrei Devarim 279:4; cf. Rashi on Deuteronomy 15:9).

לא יומתו אבות על בנים. בְּעֵדוּת בָּנִים, וְאִם תֹּאמַר בַּעֲוֹן בָּנִים, כְּבָר נֶאֱמַר איש בחטאו יומתו (ספרי; סנהדרין כ"ז):

לא יומתו אבות על בנים FATHERS SHALL NOT BE PUT TO DEATH על בנים — i.e. by the evidence of their children. But if you say it means “for the sin of their children”, then it would be redundant for it goes on to state “every man shall be put to death for his own sin” (Sifrei Devarim 280:1; Sanhedrin 27b).

איש בחטאו יומתו. אֲבָל מִי שֶׁאֵינוֹ אִישׁ מֵת בַּעֲוֹן אָבִיו, וְהַקְּטַנִּים מֵתִים בַּעֲוֹן אֲבוֹתָם בִּידֵי שָׁמַיִם (ספרי):

איש בחטאו יומתו EVERY MAN SHALL BE PUT TO DEATH FOR HIS OWN SIN — This suggests: but one who is not yet an איש, a man, does sometimes die on account of his father’s sins: little children sometimes die at the hands of Heaven because of their parents’ sins (Sifrei Devarim 280:3).

לא תטה משפט גר יתום. 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):

לא תטה משפט גר יתום THOU SHALT NOT PERVERT THE JUDGMENT OF THE STRANGER, OR OF THE FATHERLESS — and with regard to the well-to-do one has already been forbidden to do so (Deuteronomy 16:19): “Thou shalt not pervert judgment”, (which is a general prohibition including both poor and rich), but it (Scripture) repeats it regarding the poor in order to make one who perverts the judgment of the poor transgress two negative commands. Because it is easier to pervert the judgment of the defenseless poor than that of the rich, therefore Scripture lays down a prohibition regarding him a second time (Sifrei Devarim 281:1).

ולא תחבל. שֶׁלֹּא בִשְׁעַת הַלְוָאָה:

ולא תחבל NOR TAKE [A WIDOW’S GARMENT] TO PLEDGE — The term חבל refers to taking a pledge not at the time when the loan is transacted (but when default is made in payment) (cf. Bava Metzia 115a; see also Rashi on Exodus 22:25).

וזכרת. עַל מְנָת כֵּן פְּדִיתִיךָ, לִשְׁמֹר חֻקּוֹתַי אֲפִלּוּ יֵשׁ חֶסְרוֹן כִּיס בַּדָּבָר:

וזכרת BUT THOU SHALT REMEMBER [THAT THOU WAST A SERVANT IN EGYPT AND THE LORD THY GOD RELEASED THEE THENCE] — I released you only with this condition — that you should observe my statutes even though there be monetary loss in the matter.

ושכחת עמר. וְלֹא גָדִישׁ, מִכָּאן אָמְרוּ, עֹמֶר שֶׁיֵּשׁ בּוֹ סָאתַיִם וּשְׁכָחוֹ אֵינוֹ שִׁכְחָה (פאה ו' מ"ב):

ושכחת עמר [WHEN THOU REAPEST THY HARVEST IN THY FIELD] AND HAST FORGOT A SHEAF … [THOU SHALT NOT RETURN TO TAKE IT] — a sheaf, but not a stack of corn (Sifrei Devarim 283:1). Hence they (the Rabbis) said, “A sheaf that contains two Seahs of grain which one has forgotten in the field, does not come under the term of שכחה (a forgotten sheaf)” (Mishnah Peah 6:6).

בשדה. לְרַבּוֹת שִׁכְחַת קָמָה שֶׁשָּׁכַח מִקְצָתָהּ מִלִּקְצֹר:

בשדה [AND HAST FORGOT …] IN THE FIELD — This apparently redundant word (it has just stated בשדך) is intended to include under this law forgotten “standing corn” (קמה) — that one has forgotten to cut down part of it (Sifrei Devarim 283:2).

לא תשוב לקחתו. מִכָּאן אָמְרוּ, שֶׁלְּאַחֲרָיו שִׁכְחָה, שֶׁלְּפָנָיו אֵינוֹ שִׁכְחָה, שֶׁאֵינוֹ בְּבַל תָּשׁוּב (פאה מ"ד; בבא מציעא י"א):

לא תשוב לקחתו THOU SHALT NOT GO BACK TO TAKE IT — Hence they (the Rabbis) said: A sheaf that is behind him is considered as שכחה, that which is in front of him is not considered שכחה, for the expression “thou shalt not go back [to take it]” is not applicable to it (Mishnah Peah 6:4; Bava Metzia 11a).

למען יברכך. וְאַעַ"פִּ שֶׁבָּאת לְיָדוֹ שֶׁלֹּא בְמִתְכַּוֵּן, קַ"וָ לָעוֹשֶׂה בְמִתְכַּוֵּן. אֱמֹר מֵעַתָּה נָפְלָה סֶלַע מִיָּדוֹ וּמְצָאָהּ עָנִי וְנִתְפַּרְנֵס בָּהּ — הֲרֵי הוּא מִתְבָּרֵךְ עָלֶיהָ (ספרי):

למען יברכך THAT [THE LORD THY GOD] BLESS THEE — although it came into his (the stranger’s or the orphan’s) hand without him (the owner) intending this; it follows logically that he will certainly receive a blessing if he does this intentionally! — You must therefore admit that if a Sela fell out of one’s hand and a poor man found it and supports himself by it, then he will surely be blessed on that account (Sifrei Devarim 283:6; cf. Rashi on Leviticus 5:17 end).

לא תפאר. לֹא תִטֹּל תִּפְאַרְתּוֹ מִמֶּנּוּ (חולין קל"א), מִכָּאן שֶׁמַּנִּיחִין פֵּאָה לָאִילָן:

לא תפאר — This means: thou shalt not entirely remove its (the olive tree’s) glory (תפארת) from it, i.e., its fruit (Chullin 131b). Hence they (the Rabbis) derived the law that one must leave פאה (some quantity of fruit) also on fruit-trees for the poor (cf. Mishnah Peah 4:1).

אחריך. זוֹ שִׁכְחָה:

אחריך BEHIND THEE — This implies שכחה (forgotten fruit; that if he forgets to remove some fruit from the orchard, he must leave it for the poor).

לא תעולל. 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:

לא תעולל [WHEN THOU GATHEREST THE GRAPES OF THY VINEYARD] THOU SHALT NOT GLEAN IT — i.e., if you find tender grapes in it, thou shalt not take them away. And what are עוללות? Clusters which have neither כתף, “arms” nor נטף “drippings” If, however, they have one of these, then it belongs to the owner of the vineyard (not to the poor) (Mishnah Peah 7:4). (Cf. Rashi on Leviticus 19:10 and our translation and Note thereon). — I have seen the following in the Talmud Yerushalmi Peah 7:4: What is כתף? Where the branches lie one upon the other: whilst נטף are those which hang down directly from the central stem.

כי יהיה ריב. סוֹפָם לִהְיוֹת נִגָּשִׁים אֶל הַמִּשְׁפָּט. אֱמֹר מֵעַתָּה אֵין שָׁלוֹם יוֹצֵא מִתּוֹךְ מְרִיבָה, מִי גָּרַם לְלוֹט לִפְרֹשׁ מִן הַצַּדִּיק? הֱוֵי אוֹמֵר זוֹ מְרִיבָה:

כי יהיה ריב IF THERE BE A QUARREL [BETWEEN MEN] they will in the end have to approach the judges (because of a bodily injury inflicted by one on the other, since Scripture goes on to state, “and if the wicked man be worthy of lashes”, a punishment that can only follow, in the case of a quarrel, upon one of the parties receiving a blow). You must thus come to the conclusion that nothing good can come out of a quarrel. Just think: what was it that caused Lot to leave the righteous man (Abraham)? You must admit it was a mere quarrel (cf. Genesis 13:7—11; Sifrei Devarim 286:1).

והרשיעו את הרשע. 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):

והרשיעו את הרשע THEY SHALL CONDEMN THE WICKED — One might think that all who are found guilty in a law-suit are punished with lashes; Scripture, however, goes on to state, והיה אם בן הכות הרשע AND IT SHALL BE, IF THE WICKED MAN BE WORTHY TO BE BEATEN, [… THAT THE JUDGE SHALL SMITE HIM] — “if”: you learn, therefore, that sometimes he receives lashes and sometimes he does not receive lashes. Who it is that may be punished with lashes can be learnt from the context: (v. 4) “Thou shalt not muzzle the ox when he treadeth out the corn” — which is לאו שלא נתק לעשה a prohibition which is not attached to a positive command (cf. Sifrei Devarim 286:4; Makkot 13b).

והפילו השפט. מְלַמֵּד שֶׁאֵין מַלְקִין אוֹתוֹ לֹא עוֹמֵד וְלֹא יוֹשֵׁב אֶלָּא מֻטֶּה (מכות כ"ב):

והפילו השפט AND THE JUDGE SHALL CAUSE HIM TO FALL DOWN — This teaches that one is not lashed whilst standing or sitting but only when bending (Makkot 22b).

לפניו כדי רשעתו. וּלְאַחֲרָיו כְּדֵי שְׁתַּיִם, מִכָּאן אָמְרוּ מַלְקִין אוֹתוֹ שְׁתֵּי יָדוֹת מִלְּאַחֲרָיו וּשְׁלִישׁ מִלְּפָנָיו (ספרי; מכות כ"ב):

לפניו כדי רשעתו [AND THE JUDGE SHALL … SMITE HIM] IN FRONT ACCORDING TO HIS WICKEDNESS (כדי רשעתו may mean “as much as is sufficient for his wickedness”, i.e., for one part of his wickedness, רשעתו being singular) — in front (on his chest) corresponding to one part of his wickedness, and on his back corresponding to two parts: hence they (the Rabbis) derived that one must give him (anyone sentenced to lashes) two-thirds on his back and one third on his chest (Sifrei Devarim 286:6; Makkot 22b, 23a).

במספר. וְאֵינוֹ נָקוּד בַּמִּסְפָּר, לִמֵּד שֶׁהִיא דְבוּקָה, לוֹמַר בְּמִסְפַּר אַרְבָּעִים וְלֹא אַרְבָּעִים שְׁלֵמִים, אֶלָּא מִנְיָן שֶׁהוּא סוֹכֵם וּמַשְׁלִים לְאַרְבָּעִים וְהֵם אַרְבָּעִים חָסֵר אַחַת (שם):

בְּמספר BY A NUMBER — but it (the word) is not punctuated בַּמספר by the number; this shows that it is connected with the following word, to read בְּמִסְפַּר ארבעים [“he shall smite him”] … by the number of forty, (i.e. by the number leading to forty), not, however, a full forty, but a number that leads up to the full total of forty, i.e., forty less one (Makkot 22a).

לא יסיף. מִכָּאן אַזְהָרָה לַמַּכֶּה אֶת חֲבֵרוֹ (עי' כתובות ל"ג):

לא יסיף HE SHALL NOT EXCEED — From here is derived the prohibition referring to one who strikes his fellow man (Sanhedrin 86b; cf. Ketubot 33a).

ונקלה אחיך. כָּל הַיּוֹם קוֹרְאוֹ רָשָׁע, וּמִשֶּׁלָּקָה קְרָאוֹ אָחִיךָ:

ונקלה אחיך WHEN THY BROTHER SHOULD SEEM VILE [UNTO THEE] — All the time it has been calling him “wicked” (vv. 1 and 2), but as soon as he has received the lashes it calls him “thy brother”! (Sifrei Devarim 286:14).

לא תחסם שור. 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):

לא תחסם שור THOU SHALT NOT MUZZLE THE OX [WHEN HE TREADETH OUT THE CORN] — Scripture is speaking of what usually occurs, but the same law applies to any cattle, non-domesticated beast and fowl that are doing some work that is connected with food. But if so why does it (Scripture) state “ox”? To exclude a human being from being subject to this law! (i.e. that if he restrains a workman from eating whilst engaged on some operation connected with food, the master is exempt from flagellation usually inflicted on one who transgresses a negative commandment) (Bava Metzia 88b).

בדישו. 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):

בדישו WHEN HE TREADETH OUT THE CORN — One might think that one might muzzle it previous to that (lit., outside, i.e., before it starts working)! Scripture, however, states, “thou shalt not muzzle an ox” — which implies thou shalt not muzzle it under any circumstances (Bava Metzia 90b). Then why is threshing mentioned?. In order to tell you the following: What is threshing? Its characteristic is that it is done on a thing the work on which is not yet complete to make it liable to tithing and the giving of Challah, and which grows from the ground. So, too, this prohibition applies only to all operations which have similar characteristics: Thus there are excluded from the prohibition “not to muzzle” (i.e. you may restrain from eating) workmen who are engaged in milking, in cheese-making, or in pressing the moisture out of thick milk, all of which operations are done on things which do not grow from the ground; there are excluded, also, the workmen who are engaged in kneading, or in breaking the dough up into pieces for baking, for the work on it is then completed so that it becomes liable to Challah. There are also excluded the workmen engaged in separating dates and figs from the mass, for the work on them is then completed so that they become liable to tithing (Bava Metzia 89a).

כי ישבו אחים יחדו. שֶׁהָיְתָה לָהֶם יְשִׁיבָה אַחַת בָּעוֹלָם, פְּרָט לְאֵשֶׁת אָחִיו שֶׁלֹּא הָיָה בְעוֹלָמוֹ (ספרי; יבמות י"ז):

כי ישבו אחים יחדו IF BRETHREN ABIDE TOGETHER, [AND ONE OF THEM DIE … THE WIFE OF THE DEAD SHALL NOT MARRY ABROAD] — This does not mean that they abide in one city but that they have one “abiding” in the world (that they were living at the same time) thus excluding from the operation of this law the wife of one’s brother who never was in his “world” (i.e. a woman may not marry her brother-in-law who was born after her husband’s death) (Sifrei Devarim 288:2; Yevamot 17b).

יחדו. הַמְיֻחָדִים בַּנַּחֲלָה, פְּרָט לְאָחִיו מִן הָאֵם (שם):

יחדו TOGETHER — means reciprocally associated (מיוחדים) in the law of inheritance (i.e. that they become the heirs of one another), thus excluding from the duty of יבום the brother on the mother’s side (Sifrei Devarim 288:2).

ובן אין לו. עַיֵּן עָלָיו, בֵּן אוֹ בַת אוֹ בֵן הַבֵּן אוֹ בַת הַבֵּן אוֹ בֵן הַבַּת אוֹ בַת הַבַּת (עי' יבמות כ"ב):

ובן אין לו AND HE HAS NO SON — The last two words suggest עין עליו, investigate about him whether he has descendants of any kind — a son, or a daughter, or a son’s son or a son’s daughter, or a daughter’s son or daughter’s daughter (cf. Yevamot 22b).

והיה הבכור. גְּדוֹל הָאַחִים הוּא מְיַבֵּם אוֹתָהּ (ספרי; יבמות כ"ד):

והיה הבכור AND IT SHALL BE THE FIRSTBORN … — It is the eldest brother who is to perform the duty of levirate marriage (Sifrei Devarim 289:1; Yevamot 24a).

אשר תלד. פְּרָט לְאַיְלוֹנִית שֶׁאֵינָהּ יוֹלֶדֶת:

אשר תלד WHOM SHE WILL BEAR — This excludes from the operation of this law a sterile woman, since she cannot bear children (Sifrei Devarim 289:2).

יקום על שם אחיו. זֶה שֶׁיִּבֵּם אֶת אִשְׁתּוֹ יִטֹּל נַחֲלַת הַמֵּת בְּנִכְסֵי אָבִיו:

יקום על שם אחיו HE SHALL SUCCEED IN THE NAME OF HIS BROTHER — he who has married his (the deceased brother’s) wife shall receive the portion of the dead brother in his father’s property (Sifrei Devarim 289:3).

ולא ימחה שמו. פְּרָט לְאֵשֶׁת סָרִיס שֶׁשְּׁמוֹ מָחוּי (יבמות כ"ד):

ולא ימחה שמו THAT HIS NAME BE NOT WIPED OUT [OF ISRAEL] — thus excluding from the levirate marriage the wife of a castrate, whose name is anyhow wiped out (Sifrei Devarim 289:5; Yevamot 24a).

השערה. כְּתַרְגּוּמוֹ — לִתְרַע בֵּית דִּינָא:

השערה — Translate this as the Targum does: to the gate of the court.

ועמד. בַּעֲמִידָה (ספרי):

ועמד AND HE SHALL STAND [AND SAY] — He must say this standing (Sifrei Devarim 290:3).

ואמר. בִּלְשׁוֹן הַקֹּדֶשׁ, וְאַף הִיא דְּבָרֶיהָ בִּלְשׁוֹן הַקֹּדֶשׁ (יבמות ק"ו; ספרי):

יאמר AND HE SHALL SAY — in the Holy Language. She, too, has to make her statements in the Holy Language (Yevamot 106b; cf. Sifrei Devarim 291:6).

וירקה בפניו. עַל גַּבֵּי קַרְקַע (שם):

וירקה בפניו THEN SHE SHALL SPIT BEFORE HIS FACE — on the ground (not in his face) (Yevamot 106b).

אשר לא יבנה. 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):

אשר לא יבנה [SO SHALL IT BE DONE UNTO THAT MAN] THAT WILL NOT BUILD UP [HIS BROTHER’S HOUSE] — from here the Rabbis derived the law that one who has once given his deceased brothers wife חליצה shall not afterwards marry her, for it does not state “[Thus shall it be done to the man] who hath not built up his brother’s house”, but אשר לא יבנה: “[Thus shall be done to the man] that he shall never build up” — because he has not built up, he shall never after build it up (Yevamot 10b; cf. Sifrei Devarim 291:8).

ונקרא שמו וגו'. מִצְוָה עַל כָּל הָעוֹמְדִים שָׁם לוֹמַר "חֲלוּץ הַנַּעַל" (ספרי; יבמות ק"ו):

תקרא שמו וגו׳ AND HIS NAME SHALL BE CALLED [IN ISRAEL “THE HOUSE OF HIM THAT HATH HIS SHOE LOOSED”] — It is a duty of all those standing there to exclaim: חלוץ הנעל “O, you who have had your shoe drawn off!” (Sifrei Devarim 291:10; Yevamot 106b).

כי ינצו אנשים. סוֹפוֹ לָבֹא לִידֵי מַכּוֹת, כְּמוֹ שֶׁנֶּאֱמַר מיד מכהו, אֵין שָׁלוֹם יוֹצֵא מִתּוֹךְ יְדֵי מַצּוּת (ספרי):

כי ינצו אנשים WHEN MEN STRIVE TOGETHER, they will in the end come to blows, as it goes on to state “[and the wife approacheth to deliver her husband]” out of the hand of him who smiteth him: No good can come out of a quarrel (Sifrei Devarim 292:1; cf. Rashi on v. 1).

וקצתה את כפה. מָמוֹן דְּמֵי בָשְׁתּוֹ, הַכֹּל לְפִי הַמְבַיֵּשׁ וְהַמִּתְבַּיֵּשׁ; 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):

וקצת את כפה THEN THOU SHALT HEW OFF HER HAND — i.e., she must pay money that is the equivalent of the shame to which he has been put (Bava Kamma 28a), all according to the social position of the person who put him to shame and of him who was shamed (Bava Kamma 83b). But perhaps this is not the meaning, but that you should cut off her hand, literally?! It states, however, here לא תחוס, “thine eye shall not pity her” and it states there (Deuteronomy 19:21) in the laws concerning the plotting witnesses “thou shalt not pity them”; now, what is the case there? It is monetary compensation (see Rashi on that passage)! So, too, monetary compensation is here intended (Sifrei Devarim 293:2).

אבן ואבן. מִשְׁקָלוֹת:

אבן ואבן [THOU SHALT NOT HAVE IN THY BAG] DIVERSE STONES — i.e., weights.

גדולה וקטנה. גְּדוֹלָה שֶׁמַּכְחֶשֶׁת אֶת הַקְּטַנָּה, שֶׁלֹּא יְהֵי נוֹטֵל בַּגְּדוֹלָה וּמַחֲזִיר בַּקְּטַנָּה (ספרי):

גדולה וקטנה A GREAT AND A SMALL — i.e. thou shalt not have a large one that contradicts the small one, — that one must not buy (lit., take) goods by the larger and sell (lit., give it back) by the smaller (Sifrei Devarim 294:1).

לא יהיה לך. אִם עָשִׂיתָ כֵּן, לֹא יִהְיֶה לְךָ כְּלוּם (עי' שם):

לא יהיה לך THOU SHALT NOT HAVE — This suggests: if YOU do so (if you have false weights), לא יהיה לך you will have nothing (you will become impoverished, being deprived of your property, as you have deprived others of theirs) (cf. Sifrei Devarim 294:3).

אבן שלמה וצדק יהיה לך. אִם עָשִׂיתָ כֵּן, יִהְיֶה לְךָ הַרְבֵּה:

אבן שלמה וצדק יהיה לך THOU SHALT HAVE A PERFECT AND JUST WEIGHT — This again suggests: if you will do this, (using just weights and measures), you will have (יהיה לך) much (cf. Sifrei Devarim 294:3).

זכור את אשר עשה לך. אִם שִׁקַּרְתָּ בְמִדּוֹת וּבְמִשְׁקָלוֹת הֱוֵי דוֹאֵג מִגֵּרוּי הָאוֹיֵב, שֶׁנֶּאֱמַר (משלי י"א) "מֹאזְנֵי מִרְמָה תּוֹעֲבַת ה'", וּכְתִיב בַּתְרֵיהּ "בָּא זָדוֹן וַיָּבֹא קָלוֹן" (תנחומא):

זכור את אשר עשה לך REMEMBER WHAT [AMALEK] DID UNTO THEE — If you use false weights and measures then you must apprehend the provocation of the enemy, as it states (Proverbs 11:1): “A false balance is an abomination to the Lord, etc.”, and there is written immediately after this (v. 2): “If intentional sin comes, shame comes”(Midrash Tanchuma, Ki Teitzei 8).

אשר קרך בדרך. לְשׁוֹן מִקְרֶה; דָּבָר אַחֵר — לְשׁוֹן קֶרִי וְטֻמְאָה שֶׁהָיָה מְטַמְּאָן בְּמִשְׁכַּב זְכוּר; דָּ"אַ — 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, אַעַ"פִּ שֶׁנִּכְוָה הֵקֵרָהּ אוֹתָהּ בִּפְנֵי אֲחֵרִים (תנחומא):

אשר קרך בדרך HOW HE MET THEE BY THE WAY — The word קרך is connected in meaning with מקרה “a sudden happening”, i.e., he came against thee by surprise. Another explanation is: it is connected in meaning with the term קרי, nocturnal pollution and uncleanness, because he polluted them by pederasty. Yet another explanation is that it is connected in meaning with the expression קור in the phrase קור וחום “cold and heat” and it means: he made you cold and lukewarm after the boiling heat you had before. For all the nations were afraid to war against you and this one came and began to point out the way to others. A parable! It may be compared to a boiling hot bath into which no living creature could descend. A good-for-nothing came, and sprang down into it; although he scalded himself he made it appear cold to others (Midrash Tanchuma, Ki Teitzei 9).

ויזנב בך. מַכַּת זָנָב, חוֹתֵךְ מִילוֹת וְזוֹרֵק כְּלַפֵּי מַעְלָה (תנחומא):

ויזנב בך means, smiting the membrum; he cut off the membra and threw them up provocatively towards Heaven (God) (Midrash Tanchuma, Ki Teitzei 10).

כל הנחשלים אחריך. חַסְרֵי כֹחַ מֵחֲמַת חֶטְאָם, שֶׁהָיָה הֶעָנָן פּוֹלְטָן (תנחומא):

כל הנחשלים אחריך [AND HE SMOTE THE HINDMOST OF THEE] EVEN THOSE THAT WERE FEEBLE BEHIND THEE — i.e., those who were enfeebled because of their sins and whom the clouds had expelled from the protection they afforded (Midrash Tanchuma, Ki Teitzei 10).

ואתה עיף ויגע. עָיֵף בַּצָּמָא, דִּכְתִיב "וַיִּצְמָא שָׁם הָעָם לַמַּיִם" (שמות י"ז) וּכְתִיב אַחֲרָיו "וַיָּבֹא עֲמָלֵק":

ואתה עיף ויגע AND THOU WAST FAINT AND WEARY — faint through thirst, for it is written, (Exodus 17:3) “And the people thirsted there for water” and it is written immediately afterwards (v. 8) “Then came Amalek”.

ויגע. בַּדֶּרֶךְ:

ויגע AND WEARY — from the journey (Midrash Tanchuma, Ki Teitzei 10).

ולא ירא. עֲמָלֵק אלהים מִלְּהָרַע לְךָ:

ולא ירא AND HE FEARED NOT — Amalek feared not אלהים GOD so as to refrain from harming you (Sifrei Devarim 296:7).

תמחה את זכר עמלק. 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'):

תמחה את זכר עמלק THOU SHALT WIPE AWAY THE REMEMBRANCE OF AMALEK, — both man and woman, infant and suckling, ox and sheep (a quotation from I Samuel 15:3, stating how the Amalekites were to be destroyed), so that the name of Amalek should never again be mentioned even in connection with a beast, in that one could say: “This beast belonged to Amalek” (Pesikta Zutrata).