ספר דברים - פרשת כי תצא - כג:ח-כד - רביעי

"You shall not despise the Edomite, for he is your brother. You shall not despise the Egyptian, for you were a stranger in his land." The teacher explains that the Torah is telling us not to despise the Edomites, who are the descendants of Esav, and not to despise the Egyptians. The reason given for Edom is because he is your brother, and for Egypt, because the Jewish people lived in their land as strangers. The teacher emphasizes that even though the Edomites and Egyptians did negative things to the Jewish people, the Torah still instructs us not to despise them completely, and he will elaborate on this further with Rashi's explanation.

Rashi explains on "Lo sisayev Adomi" that the Torah does not mean you should not despise him at all, but rather you cannot despise him totally. The teacher clarifies that for the first two generations, the Edomite is actually despised, but after that, you cannot despise him completely. Rashi continues that although it would be fitting to despise the Edomite, since he went out with a sword against the Jews when they wanted to enter Eretz Yisroel, and the Edomites did not allow them in and came out with weapons, still the Torah says "Lo sisayev Adomi" because he is your brother. So, the prohibition is not to despise him completely, but there is some level of despising for the first two generations.

On "Lo sisayev Mitzri," the teacher explains, based on Rashi, that this also does not mean you should not despise the Egyptian at all, but rather you should not despise him totally. There is a certain amount of despising, but only for the first two generations. Rashi adds that even though the Egyptians threw the Jewish firstborn into the river, as decreed by Pharaoh, you still should not despise them completely. The reason is that they provided the Jewish people with a place to stay in their time of need, when they were strangers in Egypt. So, the Torah recognizes the harm done, but also the hospitality that was shown, and therefore limits the prohibition to not despising them totally.

Rashi here explains the reasoning: even though the Egyptians did terrible things, like throwing the Jewish children into the river, the Torah still says not to despise them completely because they provided the Jews with a place to stay during a time of need. This is the rationale for the Torah's instruction.

"Children who are born to them, the third generation, may enter the congregation of Hashem." The teacher explains that this means that the third generation of Edomites or Egyptians who convert can marry into the Jewish community. He elaborates that for other nations, not the Egyptians or Edomites, they are permitted to marry into the Jewish community immediately upon conversion, without waiting three generations. The teacher then brings out the lesson that the Torah is teaching us here: someone who causes another person to sin is worse than someone who kills him physically. If someone kills you, he only takes you out of this world, but if someone causes you to sin, he takes you out of this world and the next. This is learned from the fact that Edom, who came against the Jews with a sword, and Egypt, who drowned the Jewish children, are not totally despised and their descendants can eventually join the Jewish people. But those nations who caused the Jews to sin, like Ammon and Moav, are totally despised and never allowed to join. This shows the severity of causing someone to sin.

Rashi explains that the third generation of Edomites and Egyptians who convert can join the Jewish people, but other nations are permitted immediately. The teacher elaborates that this teaches us that causing someone to sin is worse than killing them. Killing only affects this world, but causing someone to sin removes them from both this world and the next. Therefore, Edom, who attacked with the sword, and Egypt, who drowned the children, are not totally despised, and their descendants can eventually join. But those who caused the Jews to sin, like Ammon and Moav, are totally despised and never allowed to join. This highlights the greater severity of causing spiritual harm over physical harm.

"When a camp goes out against your enemies, you must guard yourself from every bad thing." The teacher explains that this verse is telling us that when the Jewish people go out to war, they must be especially careful to avoid any wrongdoing. Rashi adds that the reason for this is because the soton, the accuser, is especially active at times of danger, like during war. The teacher elaborates that the soton tries to find faults in the Jewish people at such times, which could cause Hashem not to help them as much. Therefore, the Torah warns to be extra careful when going out to war, to avoid giving the soton any reason to prosecute.

Rashi explains on "Ki seitzei... v'nishmarta" that the soton prosecutes at a time of danger. The teacher clarifies that this means when you are in a dangerous situation, like war, the soton tries to find faults and accuse the Jewish people, so they must be especially vigilant to avoid any wrongdoing at such times.

The verse says, if there will be among you a man who is not clean because of a mikre laylo, meaning a nocturnal emission, then he should go outside the camp and not come into the camp. The teacher explains that this is referring to someone who became impure through a mikre laylo, and as a result, he must leave the camp and is not allowed to enter it while he is in this state of impurity.

Rashi explains on the words mikre laylo that the Torah is speaking about something that commonly occurs. In other words, the verse is addressing the typical case, which is a nocturnal emission, but the same laws would apply if it happened during the day. The Torah uses the most common example, but the halacha is not limited to nighttime.

On the words v'yotzo el michutz laMachane, Rashi says this is a positive commandment. That is, there is a mitzvah for the person who is impure to go outside the camp. The teacher points out that this is a mitzvas aseh, a positive mitzvah.

The verse says, lo yavo el toch haMachane, he should not come inside the camp. The teacher explains that this is a negative commandment, a mitzvas lo sa'aseh, a prohibition. Rashi adds that it is forbidden for such a person to enter the Levite camp, and certainly he is not permitted to enter the camp of the Shechina, the holiest area. So there are two aspects: the positive commandment to go out, and the prohibition against coming in, especially into the Levite camp and all the more so into the camp of the Shechina.

The verse says, v'hoyo lifnois erev yirchatz baMayim u'k'vo haShemesh yavo el toch haMachane—and it will be towards the evening, he shall bathe in water, and after the sun sets, he can come into the camp. The teacher explains that this means the person should immerse himself in a mikva close to sunset, because he does not become pure until the sun sets. So the immersion should be done near sunset so that when the sun sets, he will be clean and able to return to the camp.

Rashi explains on v'hoyo lifnois erev that this means close to sunset, he should immerse himself. The reason is that he does not become pure without sunset; in order to be clean, he must wait for the sun to set. Therefore, going to the mikva is only important close to sunset, so that when the sun sets, he will be clean and able to return to the camp.

The verse says, 'Veyod tiye lecha michutz laMachane, veyatzasa shama chutz'—you should have a designated place outside of the camp, and you should go out there, outside. The word yod here means a place, a special area that is set aside outside the camp for a person to go to when he needs to relieve himself. The Torah is telling us that there should be a specific, designated place outside of the camp for this purpose, not just anywhere, but a set area that is outside.

Rashi explains on the words Veyod tiye lecha that it means, as the Targum translates, ve'asar—a place. This is similar to what we find in Bamidbar, where it says, 'ish al yodo,' meaning each man and his place. So here too, yod means a place, so the verse is saying you should have a place for yourself outside the camp.

On the words michutz laMachane, Rashi explains that this means outside of the cloud. There was a cloud that surrounded the camp, and this designated place for relieving oneself was supposed to be outside of that cloud.

The verse says, 'Veyosed tiye lecha al azenecha, vehaya beshivtecha chutz vechafarta bah veshavta vechisisa es tze'asecha'—you should have a stake or a shovel in addition to your other weapons, and when you are sitting outside, meaning when you go to relieve yourself outside, you should dig with that shovel and cover your excrement. The Torah is instructing that along with your other tools and weapons, you should carry a shovel or stake, and use it to dig and cover up after yourself when you go outside the camp to relieve yourself. This is about maintaining cleanliness and respect in the camp.

Rashi explains on the words al azenecha that it means 'besides your other utensils.' In other words, in addition to the other tools and vessels you use, you should also have this yosed, this stake or shovel. The word 'al' here does not mean 'on top of,' but rather 'besides' or 'in addition to' your other implements.

On the word azenecha, Rashi says it is like klei zaynecha, meaning your weapons. These are all the tools or implements that a person carries with him, so azenecha refers to your weapons or utensils.

This verse says, because Hashem, your God, goes along with you amongst your camp to save you and to give your enemies before you. Therefore, your camp needs to be holy, and there should not be anything unseemly among you, so that Hashem will not turn away from you. The teacher explains that since Hashem is with you, your camp must be holy, and there should be nothing improper or unseemly, so that Hashem will not turn away from you.

On the words, 'V'lo yireh becha ervas davar,' Rashi explains that this means Hashem should not see in you anything unseemly, anything that is not proper. If there is something improper, Hashem will turn away from you. The teacher clarifies that this is referring to Hashem seeing ervas davar, things that are not nice, and then He will turn away.

This verse says, 'Lo tasgir eved el adonav,' you cannot deliver or close in a servant to his master if he is trying to save himself by coming to you from his master. The teacher explains that according to the Targum Onkelos, this refers to a Jewish servant who has been sold to a Gentile and escapes from the Gentile master; you are not to turn him in and bring him back to his master. Another interpretation is that even a Canaanite slave of a Jew who runs away from outside of Eretz Yisrael to Eretz Yisrael should not be returned to his master. This shows the importance of Eretz Yisrael: if a slave runs away from a Jewish master who lives in Eretz Yisrael, you should return him, but if he runs away from a Jewish master who lives outside of Eretz Yisrael, there is a prohibition against turning him in and sending him back to his Jewish master who lives outside of Eretz Yisrael.

On the words 'Lo tasgir eved,' Rashi says, 'k'targumoy,' as the Targum translates, that this is referring to a Jewish servant sold to a Gentile. Another explanation is that even a Canaanite slave of a Jew who runs away from outside of Eretz Yisrael to Eretz Yisrael should not be returned to his master. The teacher elaborates that this shows the special status of Eretz Yisrael, and that there is a prohibition against returning such a slave to a master who lives outside of Eretz Yisrael.

This verse says, 'Imcha yeshev b'kirbecha,' but rather he should sit with you, amongst you, in the place that he chooses, in one of your gates, where it is good for him. 'Lo tonenu,' you shall not oppress him. The teacher explains that instead of returning the slave to his master, he should be allowed to live with you, wherever he chooses, and you should not oppress him.

There shall not be a kidesha from the daughters of Israel, and there shall not be a kodesh from the sons of Israel. The teacher explains that the Torah is prohibiting certain types of relationships among the Jewish people. Specifically, a kidesha refers to a woman who is made available for promiscuity, and a kodesh refers to a man who is set aside for an inappropriate relationship. The teacher elaborates that these terms refer to people who are designated or made available for immoral acts, and the Torah is making it clear that such behavior is not permitted among the Jewish people.

Rashi explains that lo tiheye kidesha means a woman who is mufkeres, which means she is made available, mekudeshes, and mezumenes leznus, meaning she is designated and prepared for promiscuity. The teacher clarifies that this is referring to a woman who is not married, but is made available for illicit relationships, and the Torah is prohibiting this type of arrangement among the daughters of Israel.

Rashi explains the phrase velo yiheye kodesh as referring to a man who is mezuman lemishkav zachar, designated for a forbidden relationship with another male. The teacher continues that Onkelos translates this as, 'There should not be a Jewish woman given to a man who is a slave.' This means that a Jewish woman should not marry a slave, and this fits with the usual translation of kidesha, because such a woman is also considered mufkeres lebe'ilas znus—she is made available for promiscuity, since the marriage is not valid. The teacher elaborates that ein kidushin tofsin lo ba—the betrothal does not take effect with her, because the slave is compared to a donkey, as it says in Bereishis, 'Shvu lachem po im hachamor'—'Sit here with the donkey,' which is understood as 'with one who is like a donkey.' Therefore, the slave has the same status as a donkey, and there is no valid marriage. So, a Jewish woman who is with a slave is not really married, and is considered mufker for promiscuity, which is why she is called a kidesha.

The second part of the verse, 'velo yisav gavra mibnei Yisrael itza ama,' means that a Jewish man should not marry a maidservant, because he too becomes a kodesh through her, since all his relations with her are considered promiscuous, as there is no valid marriage.

You shall not bring the fee of a zoyno or the exchange of a dog to the house of Hashem your God for any vow, because both are an abomination to Hashem your God. The teacher explains that if someone receives payment for immoral acts, or exchanges a dog for something and wants to bring that as a sacrifice or offering to Hashem, it is not permitted. Even if it is for a vow, it is still considered an abomination and cannot be brought as a sacrifice.

Rashi explains that esnan zoyno means if someone gave her a sheep as her payment, that sheep is pasul lehakrava—it is unfit to be brought as a sacrifice. The teacher clarifies that any animal or item given as payment for immoral acts cannot be used for a korban, a sacrifice in the Beis Hamikdash.

Rashi explains that umechir kelev means if someone exchanged a sheep for a dog, that sheep is also unfit to be brought as a sacrifice. The teacher adds that any animal received in exchange for a dog is not allowed to be brought as a korban.

The verse says gam shnehem, meaning both of them, to include their changes. The teacher explains that this comes to include if the item received as payment or exchange is changed into something else, for example, if wheat was given and then made into flour. Even after such a change, it is still not permitted to be brought as a sacrifice to Hashem.

Do not give interest to your brother, whether it is interest of money, food, or any other item for which interest is normally taken. The teacher explains that the Torah prohibits charging or paying interest on loans between Jews, no matter what form the interest takes. Rashi says that this warning is for the borrower, that he should not pay interest to the lender. There is also a prohibition for the lender, as stated elsewhere, that he should not lend money with interest. So both the borrower and the lender are prohibited from engaging in interest-bearing transactions with each other.

Rashi explains on the words lo sishach that this is a warning to the borrower, that he should not give interest to the lender. In other words, the Torah is not only prohibiting the lender from taking interest, but also the borrower from giving it. Then, Rashi adds that afterwards there is also a warning to the lender, as it says in Vayikra, 'Es kaspecha lo siten lo be-neshech'—your money you shall not give to him for interest. So both the borrower and the lender are warned: the borrower is not to pay interest, and the lender is not to take it.

The verse says, 'To the stranger you may give interest, but to your brother you shall not give interest, so that Hashem your God will bless you in everything you do in the land that you are coming to inherit.' The teacher explains that to a non-Jew, you are allowed to give or take interest, but to your fellow Jew, you are not allowed to pay or take interest. The reason given is so that Hashem will bless you in all your endeavors in the land you are coming to inherit. The teacher further elaborates that from the fact that it says you may give interest to the non-Jew, it implies that you may not do so to your brother. This is an example of a prohibition that is derived from a positive command. So, if you lend to your brother and take interest, or if you borrow and pay interest, you are transgressing two prohibitions and one positive commandment, as explained further in the Rashi.

Rashi comments on the words lanokhri tashich—to the stranger you may give interest, but not to your brother. He explains that this is a prohibition that is derived from a positive command, which means that not only is there a prohibition, but there is also a positive commandment involved. Therefore, if someone gives interest to a Jew, he transgresses two prohibitions and a positive commandment. The teacher explains that previously, in the earlier verse, the Torah already said 'lo sishach le-achicha'—do not give interest to your brother, which is one prohibition. Here, after the words lanokhri tashich, it says explicitly 'u-le-achicha lo tashich'—and to your brother you shall not give interest, which is another prohibition. And from the positive commandment of lanokhri tashich, that you are allowed to give interest to a non-Jew, we learn out that you are not allowed to do so to your brother, and this is considered an aseh, a positive commandment. So, one who gives interest to a Jewish person is transgressing two prohibitions and one positive commandment.

The verse says, 'When you make a vow to Hashem your God, do not delay in fulfilling it, for Hashem your God will surely demand it from you, and it will be a sin for you.' The teacher explains that this is talking about when a person makes a vow, such as promising to bring a sacrifice to the altar. The Torah warns not to delay in fulfilling your vow, because Hashem will demand it from you, and if you delay, it will be considered a sin. The teacher emphasizes that once you promise, you have to pay, and if you delay, it is counted as a sin.

Rashi explains on the words lo se'acher leshalmo—do not delay in fulfilling it—that this means three festivals. The Sages learned this from the verse, that a person has three festivals to bring his vow. If he passes three festivals without fulfilling his vow, he transgresses this prohibition of delaying.

The verse says, 'If you refrain from making vows, there will be no sin for you.' The teacher explains that if you do not make a vow, then you do not have to fulfill anything, and there is no sin. The implication is that the sin is only if you make a vow and then delay in fulfilling it.

What comes out of your lips you must keep and do, just as you have vowed to Hashem your God, as a gift that you have spoken with your mouth. The teacher explains that this verse is talking about the gift of the korbanos nedava, the voluntary offerings, which you have spoken about and promised to bring. Even though earlier the Torah already said that when you make a vow, you should not delay in fulfilling it, here the verse is emphasizing that whatever you say, whatever comes out of your lips, you must guard and do. This means that you are obligated to fulfill your vow and bring the offering that you promised to bring to Hashem.

Rashi explains on the words, 'motza sefasecha tishmor ve'asisa'—what comes out of your lips you should guard and do—that this is to give a positive commandment in addition to the prohibition already mentioned before. In other words, not only is there a prohibition against delaying the fulfillment of your vow, but there is also a positive mitzvah to actually fulfill what you have promised. So, the Torah adds a positive commandment on top of the earlier prohibition, reinforcing the obligation to keep your word and fulfill your vow to Hashem.