Devarim
Book 5: Deuteronomy
KI SEITZEI - RASHI COMMENTARY
Chapter 21 - Rashi
Verse 10: If you should go to war.
Optional warfare
is Scripture's subject;1
for, with regard to the2 war for Eretz Yisroel,
it would be inappropriate to say,
"and you capture prisoners from them,"
since it has already said,
"Do not allow a soul to remain alive."3
And you capture prisoners from them.
This4 includes the5 Canaanites among them,6
although they are members of the seven nations.7
Verse 11: You may take her as your wife.
The Torah speaks only
in deference to the wicked inclination,8
for if the Holy One, blessed is He, would not
permit her,9
he would live with her illicitly.10
However, if he does marry her,11
he will ultimately hate her,
as it is further said,
"If a man has, etc."12
And, ultimately.
he will father, from her,
a wayward, rebellious son.13
This is why these chapters adjoin one another.14
A wife.
Even someone's wife.15
Verse 12: And allow her nails to grow.
She must allow them to grow16
so that she becomes ugly.17
Verse 13: She must discard her prisoner's garb.
As they are attractive,18
since the young Gentile women
beautify themselves
during warfare,
to invite promiscuous behaviour with them.19
And she will remain in your home.
In the home he makes use of.20
He enters and stumbles over her,
leaves and stumbles over her,
notices her weeping and disgrace,
so that she becomes repulsive to him.21
And weep for her father.
Why to such an extent?22
So that the Israelite daughter may
be joyous,
while this one is melancholy;
the Israelite daughter
may beautify herself,
while this one becomes ugly.23
Verse 14: But it shall come to pass,
that if you do not desire her.
Scripture informs you24
that you will ultimately hate her.25
You may not exploit her.
You may not utilize her.26
In the Persian language,
servitude and utilization is verbalized as
imra'ah.
From the commentary
of R' Moshe Hadarshan
I have learned this.
Verse 17: Doublefold.
Equivalent to two brothers.27
Of all that he possesses.
From here [we derive]
that the firstborn does not inherit
doublefold
of receivables due
after the father's death,28
as he does of property in his possession.29
Verse 18: Wayward.
Who strays from the path.
And rebellious.
Who rebels against his father's instructions.
The word means the same as
"rebels."
Though they chasten him.
They warn him
before three [magistrates]
and have him flogged.30
The wayward, rebellious son
is not liable31
unless he steals
and consumes a tartamor32 of meat,
and drinks half a log33 of wine,
as it is said,
"gluttonous and drunken,"34
and it is said,
"Do not be among the wine guzzlers,
among those who gluttonously
consume meat for themselves."35
The wayward, rebellious son
is executed in consideration
of his ignoble end.36
The Torah penetrates
to the logical conclusion
of his thought---
ultimately, he will squander
his father's fortune,
attempt to apply himself to his studies
and fail,
station himself near an intersection
and plunder his fellow creatures;37
the Torah declares:
Let him die in innocence
rather than die laden with guilt.38
Verse 21: Let all Yisroel hear and be fearful.
From here [we derive]
that there must be
a proclamation
at the courthouse:
'So-and-so was stoned
for having been
a wayward, rebellious son!'39
Verse 22: If a man is guilty of a capital offense.
The proximity of the chapters
teaches
that if his mother and father take pity
on him,
he will ultimately
develop into a degenerate,
commit transgressions,
and be sentenced to death
by the courts.40
You shall hang him from a tree.
The Rabbis remark
that all those who are stoned41
are also hung,
for it is said,
"for a hanging corpse is an affront to G-d,"42
and someone who curses G-d
is stoned.43
Verse 23: For a hanging corpse is an affront to G-d.
It is an affront
to the king,
for man is fashioned
in His image,
and the Israelites
are His children.
This is compared
to twin brothers
who were identical to each other.
One became king,
and one was apprehended as a thief
and hanged.
Everyone who saw him exclaimed,
'The king has been hanged!'
[The king issued a command,
and he was brought down.]
{Hebrew Ref} throughout Scripture
connotes slighting and insult,44
as in, "He insulted me
explicitly."45
Chapter 22 - Rashi
Verse 1: And conceal yourself.
Avert your eyes
as if you don't
notice it.46
You may not observe...and conceal yourself.
You may not observe it
so as to conceal yourself.47
This is its plain meaning.
The Rabbis, however, comment:
At times, you may conceal yourself, etc.48
Verse 2: Until your brother seeks.
Would it seem reasonable
to return it to him
before he seeks it?
But, rather, inquire after him,49
lest he is a swindler.50
When you must return it to him.
Provided there is a return51---
but not if it eats in your home
the equivalent of its value,
which you then claim from him.
From here, they ruled:
Everything which produces and eats,
shall produce and eat;
which does not produce and eat,
shall be sold.52
Verse 3: You may not conceal yourself.
By averting your eyes
as if you don't notice it.
Verse 4: You must surely lift it up with him.
This refers to loading---
to load the cargo
which fell from it.53
With him.
[With] its owner.
But if he walked off
and sat down,
and said to him,
'Since you were commanded,
load if you will,'
he is exempt.
Verse 5: A man's attire may not be on a woman.
So that she resembles a man,
in order to mingle with men---
this can only be
for the purpose of promiscuous behavior.54
Nor may a man wear a woman's garment.
In order to take a place
among women.
Another interpretation:55
He may not shave the pubic hairs,
or under the armpits.
For the abomination.
The Torah prohibited only
garments leading to abomination.56
Verse 6: If you should chance.
This excludes a nest owned beforehand.57
Do not take the mother.
While over58 her young.59
Verse 7: So that you will benefit...
If, with an easily fulfilled commandment,60
involving no financial loss,
the Torah declares,
"So that you will benefit and live long;"
then certainly with the reward
for the difficult commandments.61
Verse 8: When you build a new home.
If you fulfill the commandment
of "sending from the nest,"
you will ultimately build a new home
and fulfill the commandment
of [making] a fence,
since one mitzvah engenders
another mitzvah.
And you will attain
a vineyard,62 a field,63
and beautiful clothing.64
This is why these chapters adjoin
each other.65
A fence.
A fence around the roof.
Onkelos translates {Hebrew Ref} ,
like {Hebrew Ref} , "a container,"
which protects its contents.
For someone who should fall may fall.
He deserves to fall,66
but still,
let his death not come about
through you,
as benefit is brought about
through the meritorious,
and injury
through the guilty.67
Verse 9: Mixed species.
Wheat, barley,68 and grapeseed,69
within a hand fling.70
Lest...becomes obnoxious.
As Targum [Onkelos] renders,
"becomes obnoxious."
Anything obnoxious to a person,
whether laudable,
as with sacred objects,
or detestable,
as with forbidden objects,
is described by the term "obnoxious,"
as in,
"Do not approach me,
for I have rendered you obnoxious."71
(The expansion.
This refers to the
fullness and enlargement
generated by the seed.)72
Verse 10: You may not plow with an ox and a donkey.
This applies, as well,
to any two species in the universe,73
and applies, as well,
to leading them together,
harnessed as a pair,
in transporting any kind of burden.74
Verse 11: A mixture of threads.
The meaning is "a mixture."
The Rabbis interpret,
75combed, spun, and woven.76
Verse 12: Make yourself pendant threads.
Even out of the {Hebrew Ref} mixture---
this is why
Scripture places them near each other.77
13--14: He has relations with her and hates her.
he will ultimately...
Berates her with calumnies.
One transgression engenders another.78
He transgressed "Do not hate"79---
ultimately, he will reach the point
of malicious slander.
This woman.
We derive from here80
that no statement may be made
except in the presence
of the defendant.81
Verse 15: The girl's father and mother.
Those who nurtured
the evil branch82
must suffer humiliation
over it.83
Verse 16: The girl's father should assert.
This teaches
that a woman is not permitted
to speak84 before a man.85
Verse 17: Let them spread the cloth.
This is figurative86---
the matter is as clearcut
as a cloth.87
Verse 18: And chastise him.
Flogging.88
Verse 20: However, if the allegation is true.
Through witnesses,
and with a pre-warning,
that she committed adultery89
after her {Hebrew Ref} ---marriage.90
Verse 21: To the entrance of her father's home.
Look at the branch you nurtured.91
The people of her city.
In the presence92
of all the people93 of her city.94
Behaving promiscuously [in] her father's house.
As if it had said
"in" her father's house.
Verse 22: Even both of them shall die.
This excludes lascivious activity95
from which the woman
does not derive pleasure.96 97
Even.
This adds those following them.98
(Another version of Rashi's text:
"those committing sodomy.")99
Another interpretation:
"Even both of them"
adds the fetus---
if she was pregnant,
we do not wait
until she gives birth.100
Verse 23: And a man encounters her in the city.
This is why he was intimate with her---
the breach summons the thief.
But if she had remained at home,
this would not have occurred to her.101
Verse 26: For, just as if a man rises up, etc.
According to the plain interpretation,
this is its meaning;
'For she was coerced,
he overpowered her,
similar to a man
who rises up against his fellow
murderously.'
Our Sages expound, here,
'This102 appears to teach,103
but104 subsequently learns,105 etc.'
Chapter 23 - Rashi
Verse 1: A man may not marry.
He cannot effect marriage with her---
marriage with her is legally invalid.106
And may not expose
the edge of his father's garment.
His father's107 prospective levirate partner,108
appropriate for his father.
But he was already warned concerning her,
from "the nakedness of you father's brother."109
Evidently, to transgress, with her,
against two prohibitions,110
and to place, next to her,
"the bastard may not enter,"111
to teach that the bastard is only
[someone born] of those liable to kares excision;112
certainly judicial execution,
as no act of incest or adultery
subject to judicial execution
is exempt113 from kares excision.
Verse 2: [With injured or crushed].
Whose testicles were injured or crushed.114
Or with a gash causing spilling.
The organ was gashed,
and no longer ejects a stream of semen,
but spills and dribbles,
and is sterile.115
Verse 3: A base-born may not enter
into Ad-noy's community.
He may not marry116 an Israelite woman.117
Verse 4: An Ammonite may not enter.
He may not marry an Israelite woman.118 119
Verse 5: Because of the matter.
Because of their advice120
concerning you,
to incite you to sin
[as written in the affair of Bilam].121
On the way.
When you were harried.
Verse 7: Do not pursue their peace.
By inference from what is said,
"He may remain with you, in your midst,"122
perhaps this one as well?
The Torah therefore teaches,
"Do not pursue their peace."123
8--9: Do not despise the Edomite.
Completely,124
although it would be appropriate for you
to despise him,
as he advanced towards you with the sword.125
Do not despise the Egyptian.
Totally,126
although they hurled your males
into the river.127
What is the reason?
Because they received you hospitably128
during a time of need.129
Therefore:
Children who will be born to them
in the third generation, etc.
The other nations, however,
are permitted immediately.
Thus we learn
that someone who incites a man to sin
is worse than someone who murders him.
For the one who murders him,
murders him in this world,
while the one who incites him to sin,
drives him out of this world
and the World to Come.
Therefore, Edom,
who advanced towards them with the sword,
is not to be despised.
Similarly Egypt, which drowned them.
These,130 however, who incited them to sin,
are despicable.131
Verse 10: When you go out, etc., take precautions.
As Satan incriminates
in times of peril.132 133
Verse 11: A nocturnal incident.
Scriptural law is expressed
in common circumstances.134 135
He must go out of the camp.
This is a positive commandment.
He may not enter into the midst of the camp.
This is a negative commandment.
He is not permitted to enter
the camp of the Levites,
certainly not the camp of the Shechinah.136
Verse 12: As sunset nears.
Close to the setting of the sun,
he should immerse himself,137
as he does not become pure
without the setting of the sun.138
Verse 13: Have a designated place.
As Targum [Onkelos] renders,
similar to
"everyone at his place."139
Outside the camp.
Outside the cloud.140
Verse 14: In addition to your weapons.
Aside from your other utensils.
Your weapons.
Similar to "your instruments of force."
Verse 15: Let Him not see within you.
[Let] the Holy One, Blessed is He [not see]
disgraceful objects.
Verse 16: Do not deliver a slave.
As Targum [Onkelos] renders.141
Another interpretation:
Even a Gentile slave owned by a Jew,
who fled from outside the land
to Eretz Yisroel.142
Verse 18: There shall not be a harlot.
Promiscuous,
dedicated to and designated
for lecherous relations.
And there shall not be a male prostitute.
Designated for homosexual relations.143
Onkelos renders,
'An Israelite woman shall not be
kept by a slave.'
for she, too,
engages promiscuously
in lecherous intimate relations,144
since
his marriage is ineffective with her,
as they are compared to the donkey,
as it is said,
"Remain here with the donkey"145
---a people compared to the donkey.
'And an Israelite man shall not marry
a maid servant,'
for he, too, becomes a male prostitute
through her,
since all of their intimate relations
amount to lechery,
as his marriage is ineffective with her.
Verse 19: A harlot's fee.
[If] he gave her a lamb
as her harlot's fee,
it is disqualified as a sacrificial offering.146
Or payment for a dog.
If he exchanged a sheep for a dog.147
Even both.
This adds
alterations in form,
as, for example,
wheat kernels148 ground into flour.149
Verse 20: You may not pay usury.
This prohibits the borrower150
from paying interest to the lender.
[Afterward, the prohibition to the lender:
'You may not lend him your money
for usury.']151
Verse 21: You may pay usury to the stranger.
But not to your brother.
A negative commandment
deduced from the positive
constitutes a positive commandment---
so that he transgresses, for this,
two negative commandments152
and one positive commandment.153
Verse 22: Do not delay in discharging it.
For three festivals.
The Rabbis derive this
from Scripture.154
Verse 24: Keep what you have articulated and perform.
This specifies a positive commandment155
with the negative.156 157
Verse 25: When you enter your fellow's vineyard.
Scripture refers to a laborer.158
As you desire.
As much as you desire.
To your satisfaction.
But not to gorge yourself.159
But you may not place it in your container.
From here [we derive]
that the Torah refers only
to harvest time,
when you place it
into the owner's receptacle.160
However, if he enters
to till or to hoe,
he may not eat.161
Verse 26: When you enter
your fellow's standing grainstalks.
With this, as well,
Scripture refers to the laborer.162
Chapter 24 - Rashi
Verse 1: For he found in her something lecherous.
He is then commanded to divorce her,
and that she should not find favor
in his eyes.163
Verse 2: To another man.
This one is utterly incompatible
with the first,
as he ousted the evil woman
from his home,
while this one brought her in.164
Verse 3: If [lit. and] her last husband hates her.
Scripture informs him
that he will ultimately hate her.165
If not, then she will bury him,
as it is said,
"Or, if [the last husband] dies."166
Verse 4: After having been defiled.
This adds the adulteress167
who was secluded [with the adulterer].
Verse 5: A new wife.
One that is new to him,
even if she is a widow.168
This excludes someone who remarries
his divorced wife.169
It shall not impose itself over him.
The military command.
In any matter.
Which is needed by the army---
not to supply water and food,
or to repair the roads.
However, those who return
from the combat formations
by declaration of the kohein170
---for example,
one who built a home
but did not inaugurate it,
or betrothed a woman
but did not marry her---
supply water and food,
and repair the roads.171
He shall be...for his home.
Even for the sake of his home.
If he built a home and inaugurated it,
or planted a vineyard and redeemed it,
he need not budge from his home172
for the war effort.
For his home.
This refers to his [inaugurated] home.
He shall be.
This adds his [redeemed] vineyard.173
He shall bring joy.
He shall cause his wife to rejoice.
Targum also renders
"He shall bring joy to his wife."
But one who translates,
"He shall rejoice with his wife"
is mistaken,
for this is not the translation
of {Hebrew Ref} , but of {Hebrew Ref} .
Verse 6: He may not secure as collateral.
If he demands security from him
for his debt in court,
he may not secure implements174
of food preparation.175
A mortar.
This refers to the lower [utensil].
Or pestle.
This refers to the upper [utensil].
Verse 7: If a man is apprehended.
Through witnesses,176
and after a warning.177
Similarly, every "apprehended" in the Torah.178
And he exploited him.
He is only liable if he uses him.179
Verse 8: Take precautions with the leprosy affliction.
So as not to pluck
they symptoms of defilement,
or remove the leprous ulcer.180 181
In accordance with everything that
...shall instruct you.
Whether to place in confinement,
condemn, or purify.
Verse 9: Remember what the Ad-noy, your G-d, did
to Miriam.
If you intend to take precautions
to avoid suffering tzora'as,
do not engage in slander.
Remember what was done to Miriam,
who spoke about her brother,
and was afflicted with leprous ulcers.182 183
Verse 10: If you become your fellow's creditor.
You obligate your fellow.
For any amount of debt.
The slightest debt.
Verse 12: Do not repose with his collateral.
Do not repose
with his collateral in your possession.184
Verse 13: At sunset.
If it is a night garment.
If it is a day garment,
return it in the morning.
That is already written
in "These are the laws"---
"Until sunset, return it to him."185
Throughout the day,
return it to him,
at sunset,
you may take it.186
And bless you.
And even if he does not bless you,
still,
"It will be to your credit."187
Verse 14: Do not steal from the wage earner.
But isn't it already written?
Evidently, to violate, against the destitute,
two negative commandments:
'Do not steal the pay
of the wage earner who is poor or destitute;'
and, against the wealthy,188
he has already been warned,
189"Do not steal from your fellow."
Destitute.
In want of all things.190
Your converts.
This refers to the righteous proselyte.191
In your cities.
This refers to the alien settler,192
who eats meat which was not ritually slaughtered.193
Who are in your land.
This is added to include rental fees
for animals and tools.194
Verse 15: And he places his life in jeopardy for it.
For these wages,
he places himself in mortal danger---
he climbs a wall, or suspends himself from a tree.195
And you will have a sin.
Regardless,196
except that punishment is swiftly dispatched
when someone cries out.197
Verse 16: Fathers shall not be executed through sons.
Through the testimony of the sons.
Perhaps through the sin of the sons?
It has already been said,
"A man is executed by his own sin."
However, one who is not a man
may die by his father's sin---
minors may die by their fathers sin,
by Heavenly decree.198
Verse 17: Do not be devious
in the judgement of the proselyte or orphan.
Concerning the wealthy,
he has already been warned,
"Do not judge deviously."199
It is repeated with the poor
so that he violates two prohibitions,
since it is easier to distort
the judgement of the poor
than that of the wealthy.
Thus, he warns,
and repeats the warning.
You may not secure as collateral.
Not at the time of the loan.200
Verse 18: Remember.
On this condition I redeemed you---
so that you keep my statutes
even when the matter entails monetary loss.
Verse 19: And you forget a sheaf.
But not a heap.201
From here we derive
that a sheaf containing two seahs
that was forgotten
is not shikchah.202
In the field.
This is added to include
forgotten standing grainstalks,
some of which203 he forgot to reap.204
You may not return to take it.
From here we derive
that what is behind him is shikchah,
but what is before him is not shikchah,
as it is not included in "you may not return."205
In order that...will bless you.
Although it came into his possession
unintentionally206---
certainly, with someone who acts
intentionally.
You may thus conclude
that if a sela-coin dropped from his hand
and was found by a pauper
who gained sustenance from it---
he is blessed for it.207
Verse 20: You may not strip it of its glory.
Do not remove its glory from it.
From here [we derive]
that one must leave unharvested
the outer edge of the tree.208
Behind you.
This refers to shikchah.209
Verse 21: You may not harvest pygmy vines.
If you discover210 pygmy vines,
you may not take them.
What are pygmy vines?
Anything lacking
the shoulder and the droplets.
If it has either of them,
then it belongs to the owner.211
I have seen
in the Jerusalem Talmud,212
'What is the shoulder?
clusters atop one another.213
The droplets?
Those hanging down from the main stem.'214
Chapter 25 - Rashi
1--2: If a quarrel should occur.
They will ultimately215
approach the court of justice.216
You may thus conclude
that tranquility does not evolve
from quarreling.
What caused Lot
to take leave of the saint?217
You may say,
it was quarreling.218 219
And they convict the villain.
Perhaps everyone found liable in court
is subject to flogging?
The Torah therefore teaches,
"Should,
the wicked one deserve flogging."220
At times he is flogged,
and at times he is not flogged.
Who, then is liable to flogging?
Learn from the context,
"You may not muzzle an ox
while it threshes"221---
a negative commandment
unattached to a positive commandment.222
The judge shall incline him.
This teaches
that he is not flogged
standing or sitting,
but inclined.223
Before him in the amount befitting his crime.
And behind him,
in the amount befitting a double crime.224
From here it is derived
that he is flogged
two thirds from behind,
and one third at the front.225
With the number near.
This is not vocalized {Hebrew Ref} ,226
indicating that it is attached,227
so that we read
"With the number near forty,"
but not with the total of forty.
Rather, the number which concludes and completes
up to forty,
meaning forty minus one.228
Verse 3: He may not add.
From here we derive
that one is forbidden
to strike one's fellow.229
When your brother will be slighted
He is constantly described
as a criminal,
but after the flogging,
he is entitled "your brother."230
Verse 4: You may not muzzle an ox.
Scripture speaks in commonplace situations,
but this applies as well231
to all domesticated animals,
wild animals and fowl,
engaged
in work
involving food.232
If so, why is the ox mentioned?233
To exclude man.234
While it threshes.
Perhaps one may muzzle it while outside?235
The Torah therefore teaches,
"You may not muzzle an ox,"236
anywhere.
Then why is threshing said?
To teach you:
Just as threshing is, specifically,
something done
when the work237 was not complete,
and with produce of the earth;
so, with everything similar.
This excludes milking,
and cheese and butter making,238
since they are not products of the earth.
It excludes kneading and shaping239,
since its work was completed240
for the challah obligation.
It excludes prying apart
dates and figs,241
since their work was completed
for tithing.242
Verse 5: If brothers reside together.
Provided they shared
a concurrent residence in this world243---
this excludes
the wife of his brother
who did not share his world.244
Together.
Together in their inheritance.
This excludes maternal brothers.245
Having no son.
Scrutinize him246---
a son or daughter,
a son's son or daughter,
or a daughter's son or daughter.
Verse 6: It shall be that the firstborn.
The oldest brother
shall perform levirate marriage
with her.247
When she is capable of bearing children.
This excludes the eilonis,248
who cannot bear children.249
Shall be established in place of his deceased brother.
The one who performed levirate marriage
with his wife,
shall receive the deceased's share
in his father's estate.250
So that his name may not be obliterated.
This excludes the wife of a eunuch,
whose name is already obliterated.251
Verse 7: To the portal.
As Targum [Onkelos] translates,
"To the portal of the court of law."252
Verse 8: He shall stand.
While standing.
And declare.
In the sacred language.
She, too, must speak
in the sacred language.253
Verse 9: And spit before him.
On the ground.254 255
Who will not build.
From here we derive
that someone who performed chalitzah
may not retract and perform levirate marriage,
as it does not say,
"Who did not build,"
but "Who will not build."
Since he did not build,
he may no longer build.256
Verse 10: It will be entitled, etc.
It is a mitzvah
incumbent on all those standing there
to proclaim,
"The divesture of the shoe."257 258
Verse 11: If men engage in an altercation.
Ultimately, they will come to blows,
as it is said,
"From his assailant."
No peace can result
from altercation.259
Verse 12: You shall sever her hand.
Monetary payment for his humiliation,
varying according
to the one who caused the humiliation,
and the one who suffered it.260
But perhaps this refers
literally to her hand?
It is said here, "have no compassion,"
and it is said elsewhere,
concerning scheming witnesses,261
"Have no compassion."262
Just as there,
the reference is to monetary payment,263
here, too,
the reference is to monetary payment.264
Verse 13: Varying weight-stones. [lit. stones]
Counter-weights.265
Large and small.
Where the larger
contradicts the smaller,266
so that he will not receive with the larger,
and return with the smaller.267
Verse 14: You shall not have.
If you do this,
you shall not have anything.268
Verse 15: A fully accurate, just weight, you shall
have.
If you fulfill this,
you shall have abundance.269
Verse 17: Remember what...perpetrated against you.
If you were deceitful
with your measures and weights,
you should dread
harrassment by the enemy,270
as it is said,
"Deceitful scales
are abhorred by Ad-noy,"271
and it is written afterward,
272"The malicious arrive,
then comes mortification."273
Verse 18: When they chanced upon you en route.
This connotes a chance occurrence.
Another interpretation:
The connotation is semen and ritual defilement---
they defiled them
with homosexual relations.274
Another interpretation:
The meaning is "cold," as opposed to heat.
They cooled you,
moderated you to tepidness
from seething heat.
For all the nations
were afraid of waging war against you,
until they commenced,
preparing the way for others.
This is compared
with a boiling bath
into which no creature could enter.
One villain came
and leaped into it.
Although he was scalded,
he cooled it for the others.275
They struck down your appendage.
Striking at the appendage---
they severed the circumcision,
and flung it heavenward.276
All the feeble ones behind you.
Enfeebled277
because of their sins,
as the cloud ejected them.
And You were exhausted and wearied.
Exhausted by thirst, as it is written,
"The people thirsted there for water,"278
and afterward it is written,
279"Amalek came."280
And wearied.
By travel.281
They had no fear.
Amalek282, of G-d,
so as not to harm you.283
Verse 19: You shall obliterate the memory of Amalek.
Man and woman,
child and infant,
ox and sheep,284
so that the name "Amalek" will never be remembered,
even with regard to an animal,
by saying, 'This animal belonged
to Amalek.'285