Chapter 13

אאת כל הדבר. קַלָּה כַּחֲמוּרָה (שם):

1את כל הדבר EVERYTHING [I COMMAND YOU] — light precepts as well as grave ones (Sifrei Devarim 82:1),

בתשמרו לעשות. לִתֵּן לֹא תַעֲשֶׂה עַל עֲשֵׂה הָאֲמוּרִים בַּפָּרָשָׁה, שֶׁכָּל הִשָּׁמֶר לְשׁוֹן לֹא תַעֲשֶׂה הוּא, אֶלָּא שֶׁאֵין לוֹקִין עַל הִשָּׁמֶר שֶׁל עֲשֵׂה (מכות י"ג):

2תשמרו לעשות OBSERVE TO DO — This statement is intended to attach also a prohibition (לאו) to the positive commands mentioned in this section (Sifrei Devarim 82:2), for wherever השמר is used it is a term that implies a prohibition, but the difference between this and an ordinary prohibition is that flagellation is not inflicted for infringing a prohibition resulting from the use of the term השמר in connection with a positive command.

גלא תסף עליו. חֲמִשָּׁה טֹטָפוֹת, חֲמִשָּׁה מִינִין בַּלּוּלָב, אַרְבַּע בְּרָכוֹת לְבִרְכַּת כֹּהֲנִים (ספרי):

3לא תסף עליו THOU SHALT NOT ADD THERETO — as, for instance, to place five chapters in the Tephillin, to employ five species of fruit and plants in the fulfilment of the command of Lulab, to recite four instead of three blessings in the Benedictions of the priests (Sifrei Devarim 82:4; cf. Rashi on Deuteronomy 4:2).

אונתן אליך אות. בַּשָּׁמַיִם, כָּעִנְיָן שֶׁנֶּאֱמַר בְּגִדְעוֹן (שופטים ו') "וְעָשִׂיתָ לִּי אוֹת" וְאוֹמֵר "יְהִי נָא חֹרֶב אֶל הַגִּזָּה" וְגוֹ':

1ונתן אליך אות [IF THERE ARISE AMONG YOU A PROPHET …] AND GIVETH THEE A SIGN that will show itself in the heavens, just as it is stated in the case of Gideon who spoke to the angel, (Judges 6:17) “[If now I found grace in your sight], then show me a sign (אות)”, and then it further states, (Judges 6:39) “[let me prove, I pray thee, but this once with the fleece;] let it be dry only upon the fleece [and upon all the ground let there be dew]”.

באו מופת. בָּאָרֶץ, אַעַ"פִּ כֵן לֹא תִשְׁמַע לוֹ, וְאִם תֹּאמַר מִפְּנֵי מָה נוֹתֵן לוֹ הַקָּבָּ"ה מֶמְשָׁלָה לַעֲשׂוֹת אוֹת? כי מנסה ה' אלהיכם אתכם (ספרי; עי' סנהדרין צ'):

2או מופת OR A WONDER showing itself on the earth. — Nevertheless you shall not hearken unto him (although the sign or the wonder come to pass; cf. v. 3). But if you ask, why then does God give him the power to perform a sign? Scripture replies, (v. 4) “for the Lord your God trieth you, [to know whether you really love the Lord your God]” (Sifrei Devarim 84:1; cf. Sanhedrin 90a).

אואת מצותיו תשמרו. תּוֹרַת מֹשֶׁה:

1ואת מצותיו תשמורו HIS COMMANDMENTS YE SHALL KEEP — the Law of Moses,

בובקלו תשמעו. בְּקוֹל הַנְּבִיאִים:

2ובקלו תשמעו HIS VOICE YE SHALL OBEY — the voice of the prophets,

גואתו תעבדו. בְּמִקְדָּשׁוֹ (ספרי):

3ואתו תעבדו HIM YE SHALL SERVE in His Temple (Sifrei Devarim 85:5).

דובו תדבקון. הִדַּבֵּק בִּדְרָכָיו – גְּמֹל חֲסָדִים, קְבֹר מֵתִים, בַּקֵּר חוֹלִים, כְּמוֹ שֶׁעָשָׂה הַקָּבָּ"ה (סוטה י"ד):

4ובו תדבקון AND UNTO HIM YE SHALL CLEAVE — i.e. cleave to His ways: do kindly actions, bury the dead, visit the sick, as did the Holy One, blessed be He (Sotah 14a).

אסרה. דָּבָר הַמּוּסָר מִן הָעוֹלָם, שֶׁלֹּא הָיָה וְלֹא נִבְרָא וְלֹא צִוִּיתִיו לְדַבֵּר כֵּן, דישטו"רנורא בְּלַעַז:

1סרה [BECAUSE HE HATH SPOKEN] סרה — i.e. something that is strange in the world (more lit., removed from the world), something which never existed and was never created (a pure invention), and which I never bade him say; detournure in O. F.

בוהפדך מבית עבדים. אֲפִלּוּ אֵין לוֹ עָלֶיךָ אֶלָּא שֶׁפְּדָאֲךָ — דַּיּוֹ (ספרי):

2והפדך מבית עבדים AND WHO RELEASED YOU OUT OF THE HOUSE OF SERVANTS — even though he had no other claim on you but that He delivered you, it would be sufficient for Him to claim your obedience (Sifrei Devarim 86:5).

אכי יסיתך. אֵין הֲסָתָה אֶלָּא גֵּרוּי, שֶׁנֶּאֱמַר (ש"מ כ"ו) אִם ה' הֱסִיתְךָ בִּי, אנסיטר"א בְּלַעַז, שֶׁמַּשִּׂיאוֹ לַעֲשׂוֹת כֵּן:

1כי יסיתך IF [THY BROTHER …] ENTICE THEE — The term יסת always denotes to “stir up”, “to incite”, as it is said, (I Samuel 26:19) ”If it be the Lord that hath stirred thee up (הסיתך) against me” (Sifrei Devarim 87:2); inciter in O. F., Engl, to incite — i.e. that he induces one to act thus.

באחיך. מֵאָב:

2אחיך THY BROTHER — means, thy brother on the father’s side (Sifrei Devarim 87:4).

גאוֹ בן אמך. מֵאֵם:

3בן אמך THE SON OF THY MOTHER — i.e., thy brother on the mother’s side. (The meaning of the Hebrew words is: thy brother or the son of thy mother) (Sifrei Devarim 87:5).

דחיקך. הַשּׁוֹכֶבֶת בְּחֵיקְךָ וּמְחֻקָּה בְּךָ, אפקיי"דא בְּלַעַז, וְכֵן (יחזקאל מ"ג), "וּמֵחֵיק הָאָרֶץ" – מִיסוֹד הַתָּקוּעַ בָּאָרֶץ:

4חיקך [OR THE WIFE OF] THY BOSOM — i.e. who lies on thy bosom and is attached (מחוקה) to you, affichee in O. F. Similar is the expression (Ezekiel 43:14) “and from the bottom (מחיק) upon the ground” — i.e. from the foundation that is sunk in the ground.

האשר כנפשך. זֶה אָבִיךָ, פֵּרֵשׁ לְךָ הַכָּתוּב אֶת הַחֲבִיבִין לְךָ, קַ"וָ לַאֲחֵרִים:

5אשר כנפשך [OR THY FELLOWMAN] WHO IS AS THINE OWN SOUL — Thus refers to thy father (Sifrei Devarim 87:11). Scripture specially mentions all those who are dear to you — that you must not consent unto them nor spare them (v. 9), how much the less should you consent unto others or spare them.

ובסתר. דִּבֵּר הַכָּתוּב בַּהוֹוֶה, שֶׁאֵין דִּבְרֵי מֵסִית אֶלָּא בַּסֵּתֶר, וְכֵן שְׁלֹמֹה הוּא אוֹמֵר (משלי ז') "בְּנֶשֶׁף בְּעֶרֶב יוֹם בְּאִישׁוֹן לַיְלָה וַאֲפֵלָה":

6בסתר [IF THY BROTHER ENTICE THEE] SECRETLY — Scripture speaks of what usually occurs (but does not intend to exclude one who entices people publicly), for usually the words of the enticer are spoken in secret. Similarly does Solomon say of the strange woman that she practises her art of seduction (Proverbs 7:9) “In the twilight, in the evening of the day, in the blackness of night and the darkness” (Sifrei Devarim 87:12).

זאשר לא ידעת אתה ואבתיך. דָּבָר זֶה גְּנַאי גָּדוֹל הוּא לְךָ – שֶׁאַף הָאֻמּוֹת אֵין מַנִּיחִין מַה שֶּׁמָּסְרוּ לָהֶם אֲבוֹתֵיהֶם, וְזֶה אוֹמֵר לְךָ עֲזֹב מַה שֶּׁמָּסְרוּ לְךָ אֲבוֹתֶיךָ (ספרי):

7אשר לא ידעת אתה ואבתיך [LET US GO AND SERVE OTHER GODS] WHICH THOU HAST NOT KNOWN, THOU, NOR THY FATHERS — This would be a great disgrace for you: for not even the heathen nations abandon that which their fathers have handed down to them, and this man says to you, “Abandon what thy fathers have handed down to you”! (Sifrei Devarim 87:13).

אהקרבים אליך או הרחקים. לָמָּה פֵּרֵט קְרוֹבִים וּרְחוֹקִים? אֶלָּא כָּךְ אָמַר הַכָּתוּב: מִטִּיבָן שֶׁל קְרוֹבִים אַתָּה לָמֵד טִיבָן שֶׁל רְחוֹקִים, כְּשֵׁם שֶׁאֵין מַמָּשׁ בַּקְּרוֹבִים, כָּךְ אֵין מַמָּשׁ בָּרְחוֹקִים (סנהדרין ס"א):

1הקרבים אליך או הרחקים [LET US GO AND SERVE OTHER GODS … NAMELY, OF THE GODS] WHICH ARE NIGH UNTO THEE, OR FAR OFF [FROM THEE] — To what end does it (Scripture) mention the gods of the near nations and those of the far-off ones? But this is in effect what Scripture says: From your knowledge of the gods of the near nations, you may draw conclusions regarding the nature of the gods of those far-off; just as there is nothing real in those of the near ones so there is nothing real in those of the far-off ones (Sanhedrin 61b; Sifrei Devarim 88:1).

במקצה הארץ. זוֹ חַמָּה וּלְבָנָה וּצְבָא הַשָּׁמַיִם שֶׁהֵן מְהַלְּכִין מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ (ספרי):

2מקצה הארץ [GODS … FAR OFF FROM THEE] FROM THE ONE END OF THE EARTH [EVEN UNTO THE OTHER END OF THE EARTH] — This refers to the sun, the moon and the host of heaven (the stars) who move from one end of the world to the other (Sifrei Devarim 88:2).

אלא תאבה לו. לֹא תְהֵא תָאֵב לוֹ, לֹא תֶּאֱהָבֶנּוּ, לְפִי שֶׁנֶּאֱמַר (ויקרא י"ט) וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ – אֶת זֶה לֹא תֶאֱהַב:

1לא תאבה לו THOU SHALT NOT CONSENT UNTO HIM — i.e. thou shalt feel no longing (תאב) towards him, thou shalt show no affection for him (אהב); This is stated because it is said, (Leviticus 19:18) “Thou shalt love thy fellowman as thyself”; this man, however, thou shalt not love (Sifrei Devarim 89:1).

בולא תשמע אליו. בְּהִתְחַנְּנוֹ עַל נַפְשׁוֹ לִמְחֹל לוֹ, לְפִי שֶׁנֶּאֱמַר (שמות כ"ג) עָזֹב תַּעֲזֹב עִמּוֹ – לָזֶה לֹא תַעֲזֹב:

2ולא תשמע אליו AND THOU SHALT NOT HEARKEN UNTO HIM when he makes entreaty for his life, that you should forgive him. This is stated because it says. (Exodus 23:5) “[If thou see the ass of him that hateth thee] thou shalt surely help him”; this man, however, thou shalt not help (Sifrei Devarim 89:2).

גולא תחוס עינך עליו. לְפִי שֶׁנֶּאֱמַר (ויקרא י"ט) לֹא תַעֲמֹד עַל דַּם רֵעֶךָ – עַל זֶה לֹא תָחֹס:

3ולא תחוס עינך עליו NEITHER SHALL THINE EYE SPARE HIM — This is stated because it says, (Leviticus 19:16) “thou shalt not stand against the blood of thy fellow” — this man, however, thou shalt not spare (Sifrei Devarim 89:3).

דולא תחמל. לֹא תַהֲפֹךְ בִּזְכוּתוֹ:

4ולא תחמל NEITHER SHALT THOU PITY [HIM] — i.e. thou shalt not occupy thyself in his favour (you shall not seek to find anything favorable to him) (Sifrei Devarim 89:4).

הולא תכסה עליו. אִם אַתָּה יוֹדֵעַ לוֹ חוֹבָה אֵינְךָ רַשַּׁאי לִשְׁתֹּק (ספרי):

5ולא תכסה עליו AND THOU SHALT NOT CONCEAL (COVER OVER) HIM — If you know anything about him that will condemn him, you are not allowed to keep silent (Sifrei Devarim 89:5).

אכי הרג תהרגנו. אִם יָצָא מִבֵּ"דִּ זַכַּאי הַחֲזִירֵהוּ לְחוֹבָה, יָצָא מִבֵּית דִּין חַיָּב אַל תַּחֲזִירֵהוּ לִזְכוּת (שם):

1כי הרג תהרגנו BUT THOU SHALT SURELY KILL HIM — and if he has left the court after having been acquitted have him brought back for condemnation if you know anything against him; if, on the other hand, he has left the court after being found guilty do not bring him back to plead in his favour (Sifrei Devarim 89:6-7).

בידך תהיה בו בראשונה. מִצְוָה בְּיַד הַנִּסָּת לַהֲמִיתוֹ. לֹא מֵת בְּיָדוֹ, יָמוּת בְּיַד אֲחֵרִים, שֶׁנֶּאֱמַר ויד כל העם וגו' (עי' ספרי):

2ידך תהיה בו בראשונה THINE HAND SHALL BE FIRST UPON HIM [TO PUT HIM TO DEATH] — He who was to be seduced to idolatry has the duty to put him to death; if he did not die by his hand he must die by the hands of others, as it goes on to state “and afterwards the hands of all the people” (cf. Sifrei Devarim 89:8).

אלשבת שם. פְּרָט לִירוּשָׁלַיִם שֶׁלֹּא נִתְּנָה לְדִירָה (שם):

1לשבת שם [IF THOU SHALT HEAR SAY IN THE CITIES WHICH THE LORD THY GOD HATH GIVEN THEE] TO ABIDE THERE — The words “to abide there” are added to exclude Jerusalem which city was not intended as a dwelling-place (Sifrei Devarim 92:5; cf. Bava Kamma 82b).

בכי תשמע, לאמר. אוֹמְרִים כֵּן יָצְאוּ וְגוֹ' –

2כי תשמע לאמור IF THOU SHALT HEAR … SAYING means, if thou shalt hear people saying thus: “[Certain men, worthless persons,] have gone out” etc.

אאנשים. וְלֹא נָשִׁים:

1אנשים CERTAIN MEN — but not women (Sifrei Devarim 93:1).

בבני בליעל. בְּלִי עֹל, שֶׁפָּרְקוּ עֻלּוֹ שֶׁל מָקוֹם (שם):

2בני בליעל. WORTHLESS PERSONS — people that have thrown off the yoke of the Omnipresent (the word is taken in the sense of בְּלִי עוֹל, without a yoke) (Sifrei Devarim 93:2).

גישבי עירם. וְלֹא יוֹשְׁבֵי עִיר אַחֶרֶת, מִכָּאן אָמְרוּ אֵין נַעֲשֵׂית עִיר הַנִּדַּחַת עַד שֶׁיַּדִּיחוּהָ אֲנָשִׁים וְעַד שֶׁיִּהְיוּ מַדִּיחֶיהָ מִתּוֹכָהּ (סנהדרין קי"א):

3ישבי עירם THE INHABITANTS OF THEIR CITY — but not the inhabitants of another city (Sifrei Devarim 93:4). From here they (our Rabbis) derived what they said, “A town is not treated as an עיר הנדחת (i.e. does not come under the category of a “condemned city” which according to vv. 16—17 must be utterly destroyed) unless it be men who lead them (the inhabitants) astray, and unless its seducers be of its midst (inhabitants of that city) (Sanhedrin 111b).

אודרשת וחקרת ושאלת היטב. מִכָּאן לָמְדוּ שֶׁבַע חֲקִירוֹת מֵרִבּוּי הַמִּקְרָא, כָּאן יֵשׁ ג' – דְּרִישָׁה וַחֲקִירָה וְהֵיטֵב, וְשָׁאַלְתָּ אֵינוֹ מִן הַמִּנְיָן, וּמִמֶּנּוּ לָמְדוּ בְּדִיקוֹת – וּבְמָקוֹם אַחֵר הוּא אוֹמֵר (דברים י"ט) "וְדָרְשׁוּ הַשּׁוֹפְטִים הֵיטֵב", וְעוֹד בְּמָקוֹם אַחֵר הוּא אוֹמֵר (שם י"ז) "וְדָרַשְׁתָּ הֵיטֵב", לָמְדוּ 'הֵיטֵב' 'הֵיטֵב' לִגְזֵרָה שָׁוָה, לִתֵּן הָאָמוּר שֶׁל זֶה בָּזֶה (סנהדרין מ'):

1ודרשת וחקרת ושאלת היטב THEN SHALT THOU INQUIRE, AND MAKE SEARCH, AND ASK DILIGENTLY — From here — from the variety of expressions denoting inquiry in this verse — they (the Rabbis) derived the law of investigating capital cases by means of seven investigations” (referring to date, time and place). in the following manner: here (in our verse) there occur three expressions relating to inquiry, viz., ודרשת, וחקרת and היטב — the expression ושאלת does not come into account, because from it they derived בדיקות, the examination referring to accompanying circumstances, — and in another passage (Deuteronomy 19:18) it states, “and the judges shall enquire diligently (ודרשו השופטים היטב)”, and still in another passage (Deuteronomy 17:40) it states, “and thou shalt inquire diligently (ודרשת היטב)" — thus altogether seven expressions. — And although they are used in connection with different cases they learned by way of analogy (ג"ש) of the term היטב used here and in the passages quoted that it is intended to apply what is stated in one case to the others also (Sanhedrin 40a; cf. Sifrei Devarim 93:6).

אהכה תכה. אִם אֵינְךָ יָכוֹל לַהֲמִיתָם בַּמִּיתָה הַכְּתוּבָה בָּהֶם, הֲמִיתֵם בְּאַחֶרֶת (ספרי; בבא מציעא ל"א):

1הכה תכה THOU SHALT SURELY SMITE [THE INHABITANTS OF THAT CITY] — If you cannot put them to death by the death-penalty prescribed regarding them, kill them in some other way (Sifrei Devarim 94:1; Bava Metzia 31b; cf. Rashi on v. 10).

אלה' אלהיך. לִשְׁמוֹ וּבִשְׁבִילוֹ:

1לה' אלהיך [AND THOU SHALT BURN WITH FIRE THE CITY …] FOR THE LORD THY GOD — i.e. for the honor of His name and for His sake.

אלמען ישוב ה' מחרון אפו. שֶׁכָּל זְמַן שֶׁעֲ"זָ בָעוֹלָם חֲרוֹן אַף בָּעוֹלָם (ספרי):

1למען ישוב ה' מחרון אף THAT THE LORD MAY TURN FROM THE FIERCENESS OF HIS WRATH — for as long as idol-worship exists in the world the fierce wrath of God is kindled against the world (Sifrei Devarim 96:3; Sanhedrin 111b; cf. Rashi on Genesis 9:32).

Sefaria: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934 · Public domain · sefaria.org

Sefaria: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934 · Public domain · sefaria.org