Ki Teitzei

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Ki Teitzei, Ki Tetzei, Ki Tetse, Ki Thetze, Ki Tese, Ki Tetzey, or Ki Seitzei (כי תצא — Hebrew for “when you go,” the first words in the parshah) is the 49th weekly Torah portion (parshah) in the annual Jewish cycle of Torah reading and the sixth in the book of Deuteronomy. It constitutes Deuteronomy 21:10–25:19. Jews in the Diaspora generally read it in late August or September.

[edit] Summary

[edit] The beautiful captive

Moses directed the Israelites that when God delivered enemies into their power, the Israelites took captives, an Israelite saw among the captives a beautiful woman, he desired her, and wanted to marry her, the Israelite was to bring her into his house and have her trim her hair, pare her nails, discard her captive’s garb, and spend a month lamenting her father and mother. (Deut. 21:10–13.) Thereafter, the Israelite could take her as his wife. (Deut. 21:13.) But if he should find that he no longer wanted her, he had to release her outright, and not sell her for money as a slave. (Deut. 21:14.)

[edit] Inheritance among the sons of two wives

If a man had two wives, one loved and one unloved, both bore him sons, but the unloved one bore him his firstborn son, then when he willed his property to his sons, he could not treat the son of the loved wife as firstborn in disregard of the older son of the unloved wife; rather, he was required to accept the firstborn, the son of the unloved one, and allot to him his birthright of a double portion of all that he possessed. (Deut. 21:15–17.)

impalement of Judeans in a Neo-Assyrian relief

[edit] The wayward son

If a couple had a wayward and defiant son, who did not heed his father or mother and did not obey them even after they disciplined him, then they were to bring him to the elders of his town and publicly declare their son to be disloyal, defiant, heedless, a glutton, and a drunkard. (Deut. 21:18–20.) The men of his town were then to stone him to death. (Deut. 21:21.)

[edit] The corpse of an executed man

If the community executed a man for a capital offense and impaled him on a stake, they were not to let his corpse remain on the stake overnight, but were to bury him the same day, for an impaled body affronted God. (Deut. 21:22–23.)

[edit] Found property

If one found another’s lost ox, sheep, ass, garment, or any other lost thing, then the finder could not ignore it, but was required to take it back to its owner. (Deut. 22:1–3.) If the owner did not live near the finder or the finder did not know the identity of the owner, then the finder was to bring the thing home and keep it until the owner claimed it. (Deut. 22:2–3.)

If one came upon another’s ass or ox fallen on the road, then one could not ignore it, but was required to help the owner to raise it. (Deut. 22:4.)

mother sandpiper and egg in nest

[edit] Ordinances

A woman was not to put on man’s apparel, nor a man wear woman’s clothing. (Deut. 22:5.)

If one came upon a bird’s nest with the mother bird sitting over fledglings or eggs, then one could not take the mother together with her young, but was required to let the mother go and take only the young. (Deut. 22:6–7.)

When one built a new house, one had to make a parapet for the roof, so that no one should fall from it. (Deut. 22:8.)

tzitzit

One was not to sow a vineyard with a second kind of seed, nor use the yield of such vineyard. (Deut. 22:9.) One was not to plow with an ox and an ass together. (Deut. 22:10.) One was not to wear cloth combining wool and linen. (Deut. 22:11.)

One was to make tassels (tzitzit) on the four corners of the garment with which one covered oneself. (Deut. 22:12.)

[edit] Sexual offenses

If a man married a woman, cohabited with her, took an aversion to her, and falsely charged her with not having been a virgin at the time of the marriage, then the woman’s parents were to produce the cloth with evidence of the woman’s virginity before the town elders at the town gate. (Deut. 22:13–17.) The elders were then to have the man flogged and fine him 100 shekels of silver to be paid to the woman’s father. (Deut. 22:18–19.) The woman was to remain the man’s wife, and he was never to have the right to divorce her. (Deut. 22:19.) But if the elders found that woman had not been a virgin, then the woman was to be brought to the entrance of her father’s house and stoned to death by the men of her town. (Deut. 22:20–21.)

If a man was found lying with another man’s wife, both the man and the woman with whom he lay were to die. (Deut. 22:22.)

If in a city, a man lay with a virgin who was engaged to a man, then the authorities were to take the two of them to the town gate and stone them to death — the girl because she did not cry for help, and the man because he violated another man’s wife. (Deut. 22:23–24.) But if the man lay with the girl by force in the open country, only the man was to die, for there was no one to save her. (Deut. 22:25–27.)

If a man seized a virgin who was not engaged and lay with her, then the man was to pay the girl’s father 50 shekels of silver, she was to become the man’s wife, and he was never to have the right to divorce her. (Deut. 22:28–29.)

No man could marry his father’s former wife. (Deut. 23:1.)

[edit] Membership in the congregation

God’s congregation could not admit into membership anyone whose testes were crushed, anyone whose member was cut off, anyone misbegotten, anyone descended within ten generations from one misbegotten, any Ammonite or Moabite, or anyone descended within ten generations from an Ammonite or Moabite. (Deut. 23:2–4.) As long as they lived, Israelites were not to concern themselves with the welfare or benefit of Ammonites or Moabites, because they did not meet the Israelites with food and water after the Israelites left Egypt, and because they hired Balaam to curse the Israelites — but God refused to heed Balaam, turning his curse into a blessing. (Deut. 23:5–7.)

The Israelites were not to abhor the Edomites, for they were kinsman, nor Egyptians, for the Israelites were strangers in Egypt. (Deut. 23:8.) Great grandchildren of Edomites or Egyptians could be admitted into the congregation. (Deut. 23:9.)

[edit] Camp hygiene

Any Israelite rendered unclean by a nocturnal emission had to leave the Israelites military camp, bathe in water toward evening, and reenter the camp at sundown. (Deut. 23:11–12.) The Israelites were to designate an area outside the camp where they might relieve themselves, and to carry a spike to dig a hole and cover up their excrement. (Deut. 23:13–14.) As God moved about in their camp to protect them and to deliver their enemies, the Israelites were to keep their camp holy. (Deut. 23:15.)

[edit] More ordinances

If a slave sought refuge with the Israelites, they were not to turn the slave over to the slave’s master, but were to let the former slave live in any place the former slave might choose among the Israelites’ settlements and not ill-treat the former slave. (Deut. 23:16–17.)

Israelites were forbidden to act as harlots, sodomites, or cult prostitutes, and from bringing the wages of prostitution into the house of God in fulfillment of any vow. (Deut. 23:18–19.)

Israelites were forbidden to charge interest on loans to their countrymen, but they could charge interest on loans to foreigners. (Deut. 23:20–21.)

grapes

Israelites were required promptly to fulfill vows to God, whereas they incurred no guilt if they refrained from vowing. (Deut. 23:22–24.)

A visiting Israelite was allowed to enter another’s vineyard and eat grapes until full, but the visitor was forbidden to put any in a vessel. (Deut. 23:25.) Similarly, a visiting Israelite was allowed to enter another’s field of standing grain and pluck ears by hand, but the visitor was forbidden to cut the neighbor’s grain with a sickle. (Deut. 23:25.)

A divorced woman who remarried and then lost her second husband to divorce or death was not allowed to remarry her first husband. (Deut. 24:1–4.)

A newlywed man was exempt from army duty for one year so as to give happiness to his wife. (Deut. 24:5.)

Israelites were forbidden to take a handmill or an upper millstone in pawn, for that would be equivalent to taking someone’s livelihood in pawn. (Deut. 24:6.)

One found to have kidnapped a fellow Israelite was to die. (Deut. 24:7.)

In cases of a skin affection, Israelites were to do exactly as the priests instructed, remembering that God afflicted and then healed Miriam’s skin after the Israelites left Egypt. (Deut. 24:8–9.)

An Israelite who lent to a fellow Israelite was forbidden to enter the borrower’s house to seize a pledge, but was required to remain outside while the borrower brought the pledge out to the lender. (Deut. 24:10–11.) If the borrower was needy, the lender was forbidden to sleep in the pledge, but had to return the pledge to the borrower at sundown, so that the borrower might sleep in the cloth and bless the lender before God. (Deut. 24:12–13.)

“The Gleaners” (illustration by Gustave Doré)

Israelites were forbidden to abuse a needy and destitute laborer, whether an Israelite or a stranger, and were required to pay the laborer’s wages on the same day, before the sun set, as the laborer would urgently depend on the wages. (Deut. 24:14–15.)

Parents were not to be put to death for children, nor were children to be put to death for parents: a person was to be put to death only for the person’s own crime. (Deut. 24:16.)

“The Olive Trees” (painting by Vincent van Gogh)

Israelites were forbidden to subvert the rights of the stranger or the fatherless, and were forbidden to take a widow’s garment in pawn, remembering that they were slaves in Egypt and that God redeemed them. (Deut. 24:17–18.) When Israelites reaped the harvest in their fields and overlooked a sheaf, they were not to turn back to get it, but were to leave it to the stranger, the fatherless, and the widow. (Deut. 24:19.) Similarly, when Israelites beat down the fruit of their olive trees or gathered the grapes of their vineyards, they were not to go over them again, but were leave what remained for the stranger, the fatherless, and the widow, remembering that they were slaves in Egypt. (Deut. 24:20–22.)

When one was to be flogged, the magistrate was to have the guilty one lie down and be whipped in the magistrate’s presence as warranted, but not more than 40 lashes, so that the guilty one would not be degraded. (Deut. 25:1–3.)

Israelites were forbidden to muzzle an ox while it was threshing. (Deut. 25:4.)

When brothers dwelt together and one of them died leaving no son, the surviving brother was to marry the wife of the deceased and perform the levir’s duty, and the first son that she bore was to be accounted to the dead brother, that his name might survive. (Deut. 25:5–6.) But if the surviving brother did not want to marry his brother’s widow, then the widow was to appear before the elders at the town gate and declare that the brother refused to perform the levir’s duty, the elders were to talk to him, and if he insisted, the widow was to go up to him before the elders, pull the sandal off his foot, spit in his face, and declare: “Thus shall be done to the man who will not build up his brother’s house!” (Deut. 25:7–9.) They shall then call him “the family of the unsandaled one.” (Deut. 25:10.)

If two men fought with each other, and to save her husband the wife of one seized the other man’s genitals, then her hand was to be cut off. (Deut. 25:11–12.)

Israelites were forbidden to have alternate weights or measures, larger and smaller, but were required to have completely honest weights and measures. (Deut. 25:13–16.)

Israelites were required to remember what the Amalekites did to them on their journey, after they left Egypt, surprising them and cutting down all the stragglers at their rear. (Deut. 25:17–18.) The Israelites were enjoined not to forget to blot out the memory of Amalek from under heaven. (Deut. 25:19.)

[edit] In classical rabbinic interpretation

[edit] Deuteronomy chapter 21

[edit] 21:10–14 — the beautiful captive

The Gemara taught that Deuteronomy 21:10–14 provided the law of taking a beautiful captive only as an allowance for human passions. The Rabbis taught in a Baraita that taking a beautiful captive according to the strictures of Deuteronomy 21:10–14 was better than taking beautiful captives without restriction, just as it was better for Jews to eat the meat of a ritually slaughtered ill animal than to eat the meat of an ill animal that had died on its own. The Rabbis interpreted the words “and you see among the captives” in Deuteronomy 21:11 to mean that the provisions applied only if the soldier set his eye upon the woman when taking her captive, not later. They interpreted the words “a woman” in Deuteronomy 21:11 to mean that the provisions applied even to a woman who was married before having been taken captive. They interpreted the words “and you have a desire” in Deuteronomy 21:11 to mean that the provisions applied even if the woman was not beautiful. They interpreted the word “her” in Deuteronomy 21:11 to mean that the provisions allowed him to take her alone, not her and her companion. They interpreted the words “and you shall take” in Deuteronomy 21:11 to mean that the soldier could have marital rights over her. They interpreted the words “to you to wife” in Deuteronomy 21:11 to mean that the soldier could not take two women, one for himself and another for his father, or one for himself and another for his son. And they interpreted the words “then you shall bring her home” in Deuteronomy 21:12 to mean that the soldier could not molest her on the battlefield. Rab said that Deuteronomy 21:10–14 permitted a priest to take a beautiful captive, while Samuel maintained that it was forbidden. (Babylonian Talmud Kiddushin 21b–22a.)

The Gemara taught that the procedure of Deuteronomy 21:12–13 applied only when the captive did not accept the commandments, for if she accepted the commandments, then she could be immersed in a ritual bath (mikvah), and she and the soldier could marry immediately. (Babylonian Talmud Yevamot 47b.) Rabbi Eliezer interpreted the words “and she shall shave her head and do her nails” in Deuteronomy 21:12 to mean that she was to cut her nails, but Rabbi Akiba interpreted the words to mean that she was to let them grow. Rabbi Eliezer reasoned that Deuteronomy 21:12 specified an act with respect to the head and an act with respect to the nails, and as the former meant removal, so should the latter. Rabbi Akiba reasoned that Deuteronomy 21:12 specified disfigurement for the head, so it must mean disfigurement for the nails, as well. (Babylonian Talmud Yevamot 48a.)

Rabbi Eliezer interpreted the words “bewail her father and her mother” in Deuteronomy 21:13 to mean her actual father and mother. But Rabbi Akiba interpreted the words to mean idolatry, citing Jeremiah 2:27. A Baraita taught that “a full month” meant 30 days. But Rabbi Simeon ben Eleazar interpreted Deuteronomy 21:13 to call for 90 days — 30 days for “month,” 30 days for “full,” and 30 days for “and after that.” thirty days. Rabina said that one could say that “month” meant 30 days, “full” meant 30 days, and “and after that” meant an equal number (30 plus 30) again, for a total of 120 days. (Babylonian Talmud Yevamot 48b.)

[edit] 21:15–17 — inheritance among the sons of two wives

The Mishnah and the Talmud interpreted the laws of the firstborn’s inheritance in Deuteronomy 21:15–17 in Mishnah Bava Batra 8:4–5, Babylonian Talmud Bava Batra 122b–34a, Mishnah Bekhorot 8:9, and Babylonian Talmud Bekhorot 51b–52b. The Mishnah interpreted Deuteronomy 21:17 to teach that a son and a daughter have equal inheritance rights, except that a firstborn son takes a double portion in his father’s estate but does not take a double portion in his mother’s estate. (Mishnah Bava Batra 8:4; Babylonian Talmud Bava Batra 122b.) The Mishnah taught that they disregarded a father who said, “My firstborn son shall not inherit a double portion,” or “My son shall not inherit with his brothers,” because the father’s stipulation would be contrary to Deuteronomy 21:17. But a father could distribute his property as gifts during his lifetime so that one son received more than another, or so that the firstborn received merely an equal share, so long as the father did not try to make these conveyances as an inheritance upon his death. (Mishnah Bava Batra 8:5; Babylonian Talmud Bava Batra 126b.)

[edit] 21:18–21 — the wayward son

Chapter 8 of tractate Sanhedrin in the Mishnah and Babylonian Talmud interpreted the laws of the wayward and rebellious son (ben sorer umoreh) in Deuteronomy 21:18–21. (Mishnah Sanhedrin 8:1–7; Babylonian Talmud Sanhedrin 68b–75a.) A Baraita taught that there never was a “stubborn and rebellious son” and never would be, and that Deuteronomy 21:18–21 was written merely that we might study it and receive reward for the studying. But Rabbi Jonathan said that he saw a stubborn and rebellious son and sat on his grave. (Babylonian Talmud Sanhedrin 71a.)

The Mishnah interpreted the words “a son” in Deuteronomy 21:18 to teach that provision applied to “a son,” but not a daughter, and to “a son,” but not a full-grown man. The Mishnah exempted a minor, because minors did not come within the scope of the commandments. And the Mishnah deduced that a boy became liable to being considered “a stubborn and rebellious son” from the time that he grew two genital pubic hairs until his pubic hair grew around his genitalia. (Mishnah Sanhedrin 8:1; Babylonian Talmud Sanhedrin 68b.) Rav Judah taught in Rav’s name that Deuteronomy 21:18 implied that the son had to be nearly a man. (Babylonian Talmud Sanhedrin 68b.)

The Mishnah interpreted the words of Deuteronomy 21:20 to exclude from designation as a “stubborn and rebellious son” a boy who had a parent with any of a number of physical characteristics. The Mishnah interpreted the words “then his father and his mother shall lay hold on him” to exclude a boy if one of his parents had a hand or fingers cut off. The Mishnah interpreted the words “and bring him out” to exclude a boy who had a lame parent. The Mishnah interpreted the words “and they shall say” to exclude a boy who had a parent who could not speak. The Mishnah interpreted the words “this our son” to exclude a boy who had a blind parent. The Mishnah interpreted the words “he will not obey our voice” to exclude a boy who had a deaf parent. (Mishnah Sanhedrin 8:4; Babylonian Talmud Sanhedrin 45b, 71a.)

[edit] Deuteronomy chapter 22

The first two chapters of tractate Bava Metzia in the Mishnah, Tosefta, and Babylonian Talmud interpreted the laws of lost property in Deuteronomy 22:1–3. (Mishnah Bava Metzia 1:1–2:11; Tosefta Bava Metzia 1:1–2:33; Babylonian Talmud Bava Metzia 2a–33b.) The Mishnah read the emphatic words of Deuteronomy 22:1, “you shall surely return them,” repeating the verb “return” in the Hebrew, to teach that Deuteronomy 22:1 required a person to return a neighbor’s animal again and again, even if the animal kept running away four or five times. (Mishnah Bava Metzia 2:9; Babylonian Talmud Bava Metzia 30b–31a.) And Raba taught that Deuteronomy 22:1 required a person to return the animal even a hundred times. (Babylonian Talmud Bava Metzia 31a.)

The Gemara read the emphatic words of Deuteronomy 22:4, “you shall surely help . . . to lift,” repeating the verb in the Hebrew, to teach that Deuteronomy 22:4 required a person to lift a neighbor’s animal alone, even if the animal’s owner was not there to help. (Babylonian Talmud Bava Metzia 31a.)

Chapter 12 of tractate Chullin in the Mishnah and Babylonian Talmud interpreted the laws of sending the mother bird away from the nest (shiluach hakein) in Deuteronomy 22:6–7. (Mishnah Chullin 12:1–5; Babylonian Talmud Chullin 138b–42a.) The Mishnah read Deuteronomy 22:6–7 to require a person to let the mother bird go again and again, even if the mother bird kept coming back to the nest four or five times. (Mishnah Chullin 12:3; Babylonian Talmud Chullin 141a.) And the Gemara taught that Deuteronomy 22:6–7 required a person to let the mother bird go even a hundred times. (Babylonian Talmud Bava Metzia 31a.)

Tractate Kilayim in the Mishnah, Tosefta, and Jerusalem Talmud interpreted the laws of separating diverse species in Deuteronomy 22:9–11. (Mishnah Kilayim 1:1–9:10; Tosefta Kilayim 1:1–5:27; Jerusalem Talmud Kilayim 1a–.)

Leviticus 18:4 calls on the Israelites to obey God’s “statutes” (hukim) and “ordinances” (mishpatim). The Rabbis in a Baraita taught that the “ordinances” (mishpatim) were commandments that logic would have dictated that we follow even had Scripture not commanded them, like the laws concerning idolatry, adultery, bloodshed, robbery, and blasphemy. And “statutes” (hukim) were commandments that the Adversary challenges us to violate as beyond reason, like those relating to shaatnez (in Leviticus 19:19 and Deuteronomy 22:11), halizah (in Deuteronomy 25:5–10), purification of the person with tzaraat (in Leviticus 14), and the scapegoat (in Leviticus 16). So that people do not think these “ordinances” (mishpatim) to be empty acts, in Leviticus 18:4, God says, “I am the Lord,” indicating that the Lord made these statutes, and we have no right to question them. (Babylonian Talmud Yoma 67b.)

Chapter 3 of tractate Ketubot in the Mishnah, Tosefta, and Babylonian Talmud interpreted the laws of seducers and rapists in Deuteronomy 22:25–29. (Mishnah Ketubot 3:1–4:1; Tosefta Ketubot 3:5–7; Babylonian Talmud Ketubot 29a–41b.)

[edit] Deuteronomy chapter 23

Rabbi Jose noted that the law of Deuteronomy 23:8 rewarded the Egyptians for their hospitality notwithstanding that Genesis 47:6 indicated that the Egyptians befriended the Israelites only for their own benefit. Rabbi Jose concluded that if Providence thus rewarded one with mixed motives, Providence will reward even more one who selflessly shows hospitality to a scholar. (Babylonian Talmud Berakhot 63b.)

Tractates Nedarim and Shevuot in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of vows in Exodus 20:7, Leviticus 5:1–10 and 19:12, Numbers 30:2–17, and Deuteronomy 23:24. (Mishnah Nedarim 1:1–11:11; Tosefta Nedarim 1:1–7:8; Jerusalem Talmud Nedarim 1a–; Babylonian Talmud Nedarim 2a–91b; Mishnah Shevuot 1:1–8:6; Tosefta Shevuot 1:1–6:7; Jerusalem Talmud Shevuot 1a–; Babylonian Talmud Shevuot 2a–49b.)

[edit] Deuteronomy chapter 24

Tractate Gittin in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of divorce in Deuteronomy 24:1. (Mishnah Gittin 1:1–9:10; Tosefta Gittin 1:1–7:13; Jerusalem Talmud Gittin 1a–; Babylonian Talmud Gittin 2a–90b.)

The Gemara read the emphatic words of Deuteronomy 24:12–13, “you shall surely restore . . . the pledge,” repeating the verb in the Hebrew, to teach that Deuteronomy 24:12–13 required a lender to restore the pledge whether or not the lender took the pledge with the court’s permission. And the Gemara taught that the Torah provided similar injunctions in Deuteronomy 24:12–13 and Exodus 22:25 to teach that a lender had to return a garment worn during the day before sunrise, and return a garment worn during the night before sunset. (Babylonian Talmud Bava Metzia 31b.)

[edit] Deuteronomy chapter 25

Tractate Yevamot in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of levirate marriage in Deuteronomy 25:5–10. (Mishnah Yevamot 1:1–16:7; Tosefta Yevamot 1:1–14:10; Jerusalem Talmud Yevamot 1a–; Babylonian Talmud Yevamot 2a–122b.)

Chapter 3 in tractate Makkot in the Mishnah and Babylonian Talmud interpreted the laws of punishment by lashes in Deuteronomy 25:1–3. (Mishnah Makkot 3:1–16; Babylonian Talmud Makkot 13a–24b.)

[edit] Commandments

According to Sefer ha-Chinuch, there are 27 positive and 47 negative commandments in the parshah.

To keep the laws of the captive woman (Deut. 21:11.)
Not to sell the captive woman into slavery (Deut. 21:14.)
Not to retain the captive woman for servitude after having relations with her (Deut. 21:14.)
The courts must hang those stoned for blasphemy or idolatry. (Deut. 21:22.)
To bury the executed on the day that they die (Deut. 21:23.)
Not to delay burial overnight (Deut. 21:23.)
To return a lost object to its owner (Deut. 22:1.)
Not to turn a blind eye to a lost object (Deut. 22:3.)
Not to leave another’s beast lying under its burden (Deut. 22:4.)
To lift up a load for a Jew (Deut. 22:4.)
Women must not wear men's clothing. (Deut. 22:5.)
Men must not wear women's clothing. (Deut. 22:5.)
Not to take the mother bird from her children (Deut. 22:6.)
To release the mother bird if she was taken from the nest (Deut. 22:7.)
To build a parapet (Deut. 22:8.)
Not to leave a stumbling block about (Deut. 22:8.)
Not to plant grains or greens in a vineyard (Deut. 22:9.)
Not to eat diverse seeds planted in a vineyard (Deut. 22:9.)
Not to do work with two kinds of animals together (Deut. 22:10.)
Not to wear cloth of wool and linen (Deut. 22:11.)
To marry a wife by means of ketubah and kiddushin (Deut. 22:13.)
The slanderer must remain married to his wife. (Deut. 22:19.)
The slanderer must not divorce his wife. (Deut. 22:19.)
The court must have anyone who merits stoning stoned to death. (Deut. 22:24.)
Not to punish anyone compelled to commit a transgression (Deut. 22:26.)
The rapist must marry his victim if she chooses. (Deut. 22:29.)
The rapist is not allowed to divorce his victim. (Deut. 22:29.)
Not to let a eunuch marry into the Jewish people (Deut. 23:2.)
Not to let the child of an adulterous or incestuous union (a mamzer) marry into the Jewish people (Deut. 23:3.)
Not to let Moabite and Ammonite men marry into the Jewish people (Deut. 23:4.)
Not to ever offer peace to Moab or Ammon (Deut. 23:7.)
Not to exclude a third generation Edomite convert from marrying into the Jewish people (Deut. 23:8-9.)
To exclude Egyptian converts from marrying into the Jewish people only for the first two generations (Deut. 23:8-9.)
A ritually unclean person should not enter the camp of the Levites. (Deut. 23:11.)
To prepare a place of easement in a camp (Deut. 23:13.)
To prepare a boring-stick or spade for easement in a camp (Deut. 23:14.)
Not to return a slave who fled into Israel from his master abroad (Deut. 23:16.)
Not to oppress a slave who fled into Israel from his master abroad (Deut. 23:17.)
Not to have relations with women not married by means of ketubah and kiddushin (Deut. 23:18.)
Not to bring the wage of a harlot or the exchange price of a dog as a holy offering (Deut. 23:19.)
Not to borrow at interest from a Jew (Deut. 23:20.)
To lend at interest to a non-Jew if the non-Jew needs a loan, but not to a Jew (Deut. 23:21.)
Not to be tardy with vowed and voluntary offerings (Deut. 23:22.)
To fulfill whatever goes out from one’s mouth (Deut. 23:24.)
To allow a hired worker to eat certain foods while under hire (Deut. 23:25.)
That a hired hand should not raise a sickle to another’s standing grain (Deut. 23:25.)
That a hired hand is forbidden to eat from the employer’s crops during work (Deut. 23:26.)
To issue a divorce by means of a get document (Deut. 24:1.)
A man must not remarry his ex-wife after she has married someone else. (Deut. 24:4.)
Not to demand from the bridegroom any involvement, communal or military during the first year (Deut. 24:5.)
To give him who has taken a wife, built a new home, or planted a vineyard a year to rejoice therewith (Deut. 24:5.)
Not to demand as collateral utensils needed for preparing food (Deut. 24:6.)
The metzora must not remove his signs of impurity. (Deut. 24:8.)
The creditor must not forcibly take collateral. (Deut. 24:10.)
Not to delay return of collateral when needed (Deut. 24:12.)
To return the collateral to the debtor when needed (Deut. 24:13.)
To pay wages on the day that they were earned (Deut. 24:15.)
Relatives of the litigants must not testify. (Deut. 24:16.)
A judge must not pervert a case involving a convert or orphan. (Deut. 24:17.)
Not to demand collateral from a widow (Deut. 24:17.)
To leave the forgotten sheaves in the field (Deut. 24:19.)
Not to retrieve the forgotten sheaves (Deut. 24:19.)
The precept of whiplashes for the wicked (Deut. 25:2.)
The court must not exceed the prescribed number of lashes. (Deut. 25:3.)
Not to muzzle an ox while plowing (Deut. 25:4.)
The widow must not remarry until the ties with her brother-in-law are removed. (Deut. 25:5.)
To marry a childless brother's widow (to do yibum) (Deut. 25:5.)
To free a widow from yibum (to do chalitzah) (Deut. 25:9.)
To save someone being pursued by a killer, even by taking the life of the pursuer (Deut. 25:12.)
To have no mercy on a pursuer with intent to kill (Deut. 25:12.)
Not to possess inaccurate scales and weights even if they are not for use (Deut. 25:13.)
To remember what Amalek did to the Jewish people (Deut. 25:17.)
To wipe out the descendants of Amalek (Deut. 25:19.)
Not to forget Amalek’s atrocities and ambush on the Israelites’ journey from Egypt in the desert (Deut. 25:19.)

(Sefer HaHinnuch: The Book of [Mitzvah] Education. Translated by Charles Wengrov, 5:155–413. Jerusalem: Feldheim Pub., 1988. ISBN 0-87306-497-6.)

Isaiah (painting by Michelangelo)

[edit] Haftarah

The haftarah for the parshah is Isaiah 54:1–10. The haftarah is the fifth in the cycle of seven haftarot of consolation after Tisha B'Av, leading up to Rosh Hashanah.

[edit] The Weekly Maqam

In the Weekly Maqam, Sephardi Jews each week base the songs of the services on the content of that week's parshah. For parshah Ki Teitzei, Sephardi Jews apply Maqam Saba. Saba, in Hebrew, literally means "army.” It is appropriate here, because the parshah commences with the discussion of what to do in certain cases of war with the army.

[edit] Further reading

The parshah has parallels or is discussed in these sources:

[edit] Biblical

Genesis 14:7 (Amalekites); 29:30–31 (two wives, one loved and one unloved); 36:12 (Amalek); 36:16 (Amalek); 38:1–26 (levirate marriage).
Exodus 17:8–16 (Amalek); 20:4 (punishing children for fathers’ sin), 20:7 (vows); 22:25 (restoring a pledged garment); 28:29–42 (the priests’ linen vestments); 34:7 (punishing children for fathers’ sin); 39:2–29 (making the priests’ linen vestments).
Leviticus 5:1–10 (vows); 6:3 (priest wearing linen); 16:4–33 (high priest wearing linen); 19:12 (vows); 19:13 (paying what is due by sundown).
Numbers 14:18 (punishing children for fathers’ sin); 30:2–17 (vows).
Deuteronomy 5:8 in JPS, 5:9 in NJPS (punishing children for fathers’ sin); 24:16 (no capital punishment of children for fathers’ sin).
1 Samuel 2:18 (priest wearing linen); 22:18 (priests wearing linen).
2 Samuel 6:14 (David wearing linen in worship).
1 Kings 1:15-31 (favoring the son of the favored wife over the firstborn in inheritance).
Jeremiah 22:13–14 (labor without compensation); 31:28–29 in JPS, 31:29–30 in NJPS (not punishing children for fathers’ sin).
Ezekiel 9:2–10:76 (holy man clad in linen); 18:1–4 (not punishing children for fathers’ sin); 44:17–18 (priests wearing linen).
Ruth 4:1–13 (levirate marriage).
Esther 3:1 (Agagite read as Amalekite via Numbers 24:7).
Daniel 10:5 (holy man clad in linen); 12:6–7 (holy man clad in linen).
Psalms 15:5 (lending without interest); 36:2 (the wicked do not fear God); 45:11 (daughter, forget your father's house); 61:9 (performing vows); 66:13 (performing vows); 106:31 (counted for righteousness); 145:9 (God’s mercies over all God’s works).
1 Chronicles 15:27 (David and Levites wearing linen in worship).
2 Chronicles 5:12 (Levites wearing linen in worship).

[edit] Ancient

Law Code of Gortyn. Columns 7–8. Crete, circa 480–450 B.C.E. Reprinted in, e.g., Adonis S. Vasilakis. The Great Inscription of the Law Code of Gortyn. Heraklion, Greece: Mystis O.E. (marriage of an heiress).

[edit] Early nonrabbinic

Josephus

Josephus, Antiquities of the Jews 4:8:9, 11, 20–21, 23–27, 29, 38–44. Circa 93–94. Reprinted in, e.g., The Works of Josephus: Complete and Unabridged, New Updated Edition. Translated by William Whiston, 116–24. Peabody, Mass.: Hendrickson Pub., 1987. ISBN 0-913573-86-8.
Gaius Julius Hyginus. Fabulae 95. 1st–2nd Century C.E. (reporting the myth of how Odysseus (Ulysses) plowed with ox and horse together to show himself insane).

[edit] Classical rabbinic

Mishnah: Peah 5:7; 6:4; 7:7; Kilayim 1:1–9:10; Sheviit 10:2; Terumot 8:1; 9:3; Shekalim 1:1; Megillah 3:4; Yevamot 1:1–16:7; Ketubot 3:1–4:1, 3; Nedarim 1:1–11:11; Sotah 6:3; 7:2, 4; 8:4; Gittin 1:1–9:10; Bava Kamma 5:7; 8:1; Bava Metzia 1:1–2:11; 9:12–13; Sanhedrin 1:1–3; 2:1; 6:4; 7:9; 8:1–7; 11:1; Makkot 3:1–16; Shevuot 1:1–8:6; Chullin 12:1–5; Bekhorot 8:7; Arakhin 3:1, 4–5; Temurah 6:3–4; Yadayim 4:4. Land of Israel, circa 200 C.E. Reprinted in, e.g., The Mishnah: A New Translation. Translated by Jacob Neusner, 25, 27, 32, 49–68, 91, 110, 113, 251, 321, 337–78, 381–85, 406–30, 457, 461, 466–87, 515, 520, 528–34, 555, 583, 585, 595, 599–602, 607, 616–39, 786–87, 806, 812–13, 834, 1129. New Haven: Yale University Press, 1988. ISBN 0-300-05022-4.
Sifre to Deuteronomy 211:1–296:6. Land of Israel, circa 250–350 C.E. Reprinted in, e.g., Sifre to Deuteronomy: An Analytical Translation. Translated by Jacob Neusner, 2:111–266. Atlanta: Scholars Press, 1987. ISBN 1-55540-145-7.

Talmud

Babylonian Talmud: Berakhot 7a, 19b, 21b–22a, 25a–b, 28a, 33b, 35a, 55b, 63b; Shabbat 15a, 23a, 25b, 27a, 29b, 32a, 50b, 54a, 56a, 132b–33a, 139a, 144b, 150a; Eruvin 13b, 15b; Pesachim 3a, 25a–b, 26b, 31b, 68a, 90a, 98a, 116b; Yoma 36a, 67b, 74b, 81a, 82a; Sukkah 9a, 24b, 29a; Beitzah 3b, 8b, 14b, 19b, 24b; Rosh Hashanah 4a, 5b–6b; Taanit 6b; Megillah 3b, 8a, 25a; Moed Katan 2b, 4b, 9b, 18b; Chagigah 2b, 3b–4a, 15a; Yevamot 2a–122b; Ketubot 5a, 6b, 7b, 9a, 10a, 11a–b, 22a, 29a–41b, 42b–43a, 44a–47a, 48b–49a, 51b, 54a, 72a, 74a, 77b, 80a; Nedarim 2a–91b; Nazir 2a, 23b, 30b, 37a, 41b, 58a, 59a, 66a; Sotah 2b, 3b, 5b, 9a, 16a, 20b–21b, 23a–24a, 25a, 26b, 31b, 35b, 43a–44a, 45a; Gittin 2a–90b; Kiddushin 2a–b, 3b, 4b–5a, 6a, 7a, 8b, 9a–10a, 11b, 13b–14a, 21b, 23a, 24b, 29b, 34a, 40a, 41a, 44a, 51a, 56b, 63a–64a, 65b, 67a–69a, 70a, 72b, 74a, 75a, 76b–77a, 78a–b; Bava Kamma 4b–5a, 8a, 15b, 25a, 28a–b, 38b, 43a, 46a, 51a, 54a, 54b, 57a, 65b, 70b, 80b, 81b–82a, 84a, 87a, 92b, 100a, 113b; Bava Metzia 2a–33b, 48a, 54a, 56b, 60b–61a, 70b, 75b, 82a, 87b, 88b–89a, 91a–92a, 102a, 110b–11b, 113a, 114a–15a; Bava Batra 2b, 11a, 12b, 16b, 19b, 36a, 45b, 55a, 72b, 74a, 82b, 111b, 113b, 116b, 122b, 123a, 124a–b, 126b–27b, 130a–b, 142b, 168a, 175b; Sanhedrin 2a, 8b, 10a, 18b, 21a, 27b–28a, 34b, 35b, 36b, 41a, 44a, 45a–47b, 49a, 50a–b, 51b, 53a, 54b, 56b–57a, 59b, 65b, 66b, 68b–75a, 82a, 85b–86a, 103b, 105b–06a, 107a; Makkot 4b–5b, 10b, 13a–24b; Shevuot 2a–49b; Avodah Zarah 17a, 20a, 26b, 46b, 54a, 62b; Horayot 10b, 12b; Zevachim 2a, 4b, 7b, 18b, 27b, 29a, 72a, 88a; Menachot 2a, 5b–6a, 15b, 32b, 39a–41a, 43a–44a, 50a, 58a, 69b, 90b, 101a, 103a; Chullin 2a, 26b, 48a, 62b, 68a, 74b, 78b, 83b, 87a, 115a–16a, 120a–b, 130b–31b, 136a–b, 138b–42a; Bekhorot 17a, 46a–b, 47b, 49b, 52a–b, 56a–57a; Arakhin 3b, 6a, 7a, 13b, 14b–15a; Temurah 4b–5a, 6a, 29b–30b, 33b; Keritot 3a, 21a–b; Meilah 13a, 18a; Niddah 23b, 26a, 43a, 44b, 49b, 50b–51a, 52a, 61b, 69b–70a. Babylonia, 6th Century. Reprinted in, e.g., Talmud Bavli. Edited by Yisroel Simcha Schorr, Chaim Malinowitz, and Mordechai Marcus, 72 vols. Brooklyn: Mesorah Pubs., 2006.

[edit] Medieval

Deuteronomy Rabbah 6:1–14. Land of Israel, 9th Century. Reprinted in, e.g., Midrash Rabbah: Leviticus. Translated by H. Freedman and Maurice Simon. London: Soncino Press, 1939. ISBN 0-900689-38-2.
Rashi. Commentary. Deuteronomy 21–25. Troyes, France, late 11th Century. Reprinted in, e.g., Rashi. The Torah: With Rashi’s Commentary Translated, Annotated, and Elucidated. Translated and annotated by Yisrael Isser Zvi Herczeg, 5:221–65. Brooklyn: Mesorah Publications, 1997. ISBN 0-89906-030-7.
Judah Halevi. Kuzari. 2:58; 3:35. Toledo, Spain, 1130–1140. Reprinted in, e.g., Jehuda Halevi. Kuzari: An Argument for the Faith of Israel. Intro. by Henry Slonimsky, 119, 168. New York: Schocken, 1964. ISBN 0-8052-0075-4.

[edit] Modern

Mendelson

Thomas Hobbes. Leviathan, Review & Conclusion. England, 1651. Reprint edited by C. B. Macpherson, 724. Harmondsworth, England: Penguin Classics, 1982. ISBN 0140431950.
Moses Mendelssohn. Jerusalem, § 2. Berlin, 1783. Reprinted in Jerusalem: Or on Religious Power and Judaism. Translated by Allan Arkush; introduction and commentary by Alexander Altmann, 129. Hanover, N.H.: Brandeis Univ. Press, 1983. ISBN 0-87451-264-6.
Thomas Mann. Joseph and His Brothers. Translated by John E. Woods, 55–56, 269–71. New York: Alfred A. Knopf, 2005. ISBN 1-4000-4001-9. Originally published as Joseph und seine Brüder. Stockholm: Bermann-Fischer Verlag, 1943.
Martin Buber. On the Bible: Eighteen studies, 80–92. New York: Schocken Books, 1968.
U.S. Department of State. Trafficking in Persons Report: June 2007.