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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 Jews in the Diaspora generally read it in late August or September.
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. ( ) Thereafter, the Israelite could take her as his wife. ( ) 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. ( )
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. ( )
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. ( ) The men of his town were then to stone him to death. ( )
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. ( )
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. ( ) 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. ( )
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. ()
A woman was not to put on man’s apparel, nor a man wear woman’s clothing. ()
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. ( )
One was not to sow a vineyard with a second kind of seed, nor use the yield of such vineyard. ( ) One was not to plow with an ox and an ass together. ( ) One was not to wear cloth combining wool and linen. ( )
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. ( ) The elders were then to have the man flogged and fine him 100 shekels of silver to be paid to the woman’s father. ( ) The woman was to remain the man’s wife, and he was never to have the right to divorce her. ( ) 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. ( )
If a man was found lying with another man’s wife, both the man and the woman with whom he lay were to die. ()
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. (force in the open country, only the man was to die, for there was no one to save her. ( )) But if the man lay with the girl by
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. ()
No man could marry his father’s former wife. ()
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. ( ) 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. ( )
The Israelites were not to abhor the Edomites, for they were kinsman, nor Egyptians, for the Israelites were strangers in Egypt. ( ) Great grandchildren of Edomites or Egyptians could be admitted into the congregation. ( )
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. ( ) 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. ( ) As God moved about in their camp to protect them and to deliver their enemies, the Israelites were to keep their camp holy. ( )
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. ( )
Israelites were required promptly to fulfill vows to God, whereas they incurred no guilt if they refrained from vowing. ()
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. ( ) 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. ( )
A divorced woman who remarried and then lost her second husband to divorce or death was not allowed to remarry her first husband. ()
One found to have kidnapped a fellow Israelite was to die. ( )
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. ( ) 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. ( )
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. ( )
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. ()
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. ( ) 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. ( ) 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. ( )
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. ()
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. ( ) 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!” ( ) They shall then call him “the family of the unsandaled one.” ( )
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. ( )
Israelites were forbidden to have alternate weights or measures, larger and smaller, but were required to have completely honest weights and measures. ()
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. ( ) The Israelites were enjoined not to forget to blot out the memory of Amalek from under heaven. ( )
In classical rabbinic interpretation
Deuteronomy chapter 21
21:10–14 — the beautiful captive
The Gemara taught that 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 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 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 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 to mean that the provisions applied even if the woman was not beautiful. They interpreted the word “her” in 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 to mean that the soldier could have marital rights over her. They interpreted the words “to you to wife” in 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 to mean that the soldier could not molest her on the battlefield. Rab said that 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 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 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 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 specified disfigurement for the head, so it must mean disfigurement for the nails, as well. (Babylonian Talmud Yevamot 48a.)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 (
Rabbi Eliezer interpreted the words “bewail her father and her mother” in Jeremiah 2:27. A Baraita taught that “a full month” meant 30 days. But Rabbi Simeon ben Eleazar interpreted 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.)to mean her actual father and mother. But Rabbi Akiba interpreted the words to mean idolatry, citing
21:15–17 — inheritance among the sons of two wives
The Mishnah and the Talmud interpreted the laws of the firstborn’s inheritance in 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 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 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.)
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 (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 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.)
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 (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 “you shall surely return them,” repeating the verb “return” in the Hebrew, to teach that 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 required a person to return the animal even a hundred times. (Babylonian Talmud Bava Metzia 31a.)
The Gemara read the emphatic words of Babylonian Talmud Bava Metzia 31a.)“you shall surely help . . . to lift,” repeating the verb in the Hebrew, to teach that required a person to lift a neighbor’s animal alone, even if the animal’s owner was not there to help. (
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 (Mishnah Chullin 12:1–5; Babylonian Talmud Chullin 138b–42a.) The Mishnah read 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 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 (Mishnah Kilayim 1:1–9:10; Tosefta Kilayim 1:1–5:27; Jerusalem Talmud Kilayim 1a–.)
Rabbi Joshua of Siknin taught in the name of Rabbi Levi that the Evil Inclination criticizes four laws as without logical basis, and Scripture uses the expression “statute” (chuk) in connection with each: the laws of (1) a brother’s wife (in ), (2) mingled kinds (in Leviticus 19:19 and ), (3) the scapegoat (in ), and (4) the red cow (in Numbers 19). (Numbers Rabbah 19:5.)
shaatnez (in and ), halizah (in ), purification of the person with tzaraat (in ), and the scapegoat (in ). So that people do not think these “ordinances” (mishpatim) to be empty acts, in 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.)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
Chapter 3 of tractate Ketubot in the Mishnah, Tosefta, and Babylonian Talmud interpreted the laws of seducers and rapists in (Mishnah Ketubot 3:1–4:1; Tosefta Ketubot 3:5–7; Babylonian Talmud Ketubot 29a–41b.)
Deuteronomy chapter 23
Rabbi Jose noted that the law of 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.)
The Mishnah taugh that a red cow born by a caesarean section, the hire of a harlot, or the price of a dog was invalid for the purposes of Rabbi Eliezer ruled it valid, as states, “You shall not bring the hire of a harlot or the price of a dog into the house of the Lord your God,” and the red cow was not brought into the house. (Mishnah Parah 2:3.)
Tractates Nedarim and Shevuot in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of vows in Exodus 20:7, and 19:12, and (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.)
Deuteronomy chapter 24
Tractate Gittin in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of divorce in (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 Babylonian Talmud Bava Metzia 31b.)“you shall surely restore . . . the pledge,” repeating the verb in the Hebrew, to teach that 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 and 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. (
The Gemara reconciled apparently discordant verses touching on vicarious responsibility. The Gemara noted that Babylonian Talmud Sanhedrin 27b.)states: “The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers; every man shall be put to death for his own sin,” but (20:5 in NJPS) says: “visiting the iniquity of the fathers upon the children.” The Gemara cited a Baraita that interpreted the words “the iniquities of their fathers shall they pine away with them” in to teach that God punishes children only when they follow their parents’ sins. The Gemara then questioned whether the words “they shall stumble one upon another” in do not teach that one will stumble through the sin of the other, that all are held responsible for one another. The Gemara answered that the vicarious responsibility of which speaks is limited to those who have the power to restrain their fellow from evil but do not do so. (
Tractate Peah in the Mishnah, Tosefta, and Jerusalem Talmud interpreted the laws of the harvest of the corner of the field and gleanings to be given to the poor in and 23:22, and (Mishnah Peah 1:1–8:9; Tosefta Peah 1:1–4:21; Jerusalem Talmud Peah 1a–73b.)
Rabbi Eliezer taught that one who cultivates land in which one can plant a quarter kav of seed is obligated to give a corner to the poor. Rabbi Joshua said land that yields two seah of grain. Rabbi Tarfon said land of at least six handbreadths by six handbreadths. Rabbi Judah ben Betera said land that requires two strokes of a sickle to harvest, and the law is as he spoke. Rabbi Akiba said that one who cultivates land of any size is obligated to give a corner to the poor and the first fruits. (Mishnah Peah 3:6.)
The Mishnah taught that the poor could enter a field to collect three times a day — in the morning, at midday, and in the afternoon. Rabban Gamliel taught that they said this only so that landowners should not reduce the number of times that the poor could enter. Rabbi Akiba taught that they said this only so that landowners should not increase the number of times that the poor had to enter. The landowners of Beit Namer used to harvest along a rope and allowed the poor to collect a corner from every row. (Mishnah Peah 4:5.)
Deuteronomy chapter 25
Tractate Yevamot in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of levirate marriage in (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 (Mishnah Makkot 3:1–16; Babylonian Talmud Makkot 13a–24b.)
The Gemara interpreted the apparent superfluity in Babylonian Talmud Bava Batra 89a.)to teach that both one's wealth and one's necessities depend on one's honesty. (
Rabbi Judah said that three commandments were given to the Israelites when they entered the land: (1) the commandment of Temple in Jerusalem. Rabbi Nehorai, on the other hand, said that did not command the Israelites to choose a king, but was spoken only in anticipation of the Israelites’ future complaints, as says, “And (you) shall say, ‘I will set a king over me.’” (Babylonian Talmud Sanhedrin 20b.)to appoint a king, (2) the commandment of to blot out Amalek, and (3) the commandment of to build the
- To keep the laws of the captive woman ( )
- Not to sell the captive woman into slavery ( )
- Not to retain the captive woman for servitude after having relations with her ( )
- The courts must hang those stoned for blasphemy or idolatry. ( )
- To bury the executed on the day that they die ( )
- Not to delay burial overnight ( )
- To return a lost object to its owner ( )
- Not to turn a blind eye to a lost object ( )
- Not to leave another’s beast lying under its burden ( )
- To lift up a load for a Jew ( )
- Women must not wear men's clothing. ( )
- Men must not wear women's clothing. ( )
- Not to take the mother bird from her children ( )
- To release the mother bird if she was taken from the nest ( )
- To build a parapet ( )
- Not to leave a stumbling block about ( )
- Not to plant grains or greens in a vineyard ( )
- Not to eat diverse seeds planted in a vineyard ( )
- Not to do work with two kinds of animals together ( )
- Not to wear cloth of wool and linen ( )
- To marry a wife by means of ketubah and kiddushin ( )
- The slanderer must remain married to his wife. ( )
- The slanderer must not divorce his wife. ( )
- The court must have anyone who merits stoning stoned to death. ( )
- Not to punish anyone compelled to commit a transgression ( )
- The rapist must marry his victim if she chooses. ( )
- The rapist is not allowed to divorce his victim. ( )
- Not to let a eunuch marry into the Jewish people ( )
- Not to let the child of an adulterous or incestuous union (a mamzer) marry into the Jewish people ( )
- Not to let Moabite and Ammonite men marry into the Jewish people ( )
- Not to ever offer peace to Moab or Ammon ( )
- Not to exclude a third generation Edomite convert from marrying into the Jewish people ( )
- To exclude Egyptian converts from marrying into the Jewish people only for the first two generations ( )
- A ritually unclean person should not enter the camp of the Levites. ( )
- To prepare a place of easement in a camp ( )
- To prepare a boring-stick or spade for easement in a camp ( )
- Not to return a slave who fled into Israel from his master abroad ( )
- Not to oppress a slave who fled into Israel from his master abroad ( )
- Not to have relations with women not married by means of ketubah and kiddushin ( )
- Not to bring the wage of a harlot or the exchange price of a dog as a holy offering ( )
- Not to borrow at interest from a Jew ( )
- To lend at interest to a non-Jew if the non-Jew needs a loan, but not to a Jew ( )
- Not to be tardy with vowed and voluntary offerings ( )
- To fulfill whatever goes out from one’s mouth ( )
- To allow a hired worker to eat certain foods while under hire ( )
- That a hired hand should not raise a sickle to another’s standing grain ( )
- That a hired hand is forbidden to eat from the employer’s crops during work ( )
- To issue a divorce by means of a get document ( )
- A man must not remarry his ex-wife after she has married someone else. ( )
- Not to demand from the bridegroom any involvement, communal or military during the first year ( )
- To give him who has taken a wife, built a new home, or planted a vineyard a year to rejoice therewith ( )
- Not to demand as collateral utensils needed for preparing food ( )
- The metzora must not remove his signs of impurity. ( )
- The creditor must not forcibly take collateral. ( )
- Not to delay return of collateral when needed ( )
- To return the collateral to the debtor when needed ( )
- To pay wages on the day that they were earned ( )
- Relatives of the litigants must not testify. ( )
- A judge must not pervert a case involving a convert or orphan. ( )
- Not to demand collateral from a widow ( )
- To leave the forgotten sheaves in the field ( )
- Not to retrieve the forgotten sheaves ( )
- The precept of whiplashes for the wicked ( )
- The court must not exceed the prescribed number of lashes. ( )
- Not to muzzle an ox while plowing ( )
- The widow must not remarry until the ties with her brother-in-law are removed. ( )
- To marry a childless brother's widow (to do yibum) ( )
- To free a widow from yibum (to do chalitzah) ( )
- To save someone being pursued by a killer, even by taking the life of the pursuer ( )
- To have no mercy on a pursuer with intent to kill ( )
- Not to possess inaccurate scales and weights even if they are not for use ( )
- To remember what Amalek did to the Jewish people ( )
- To wipe out the descendants of Amalek ( )
- Not to forget Amalek’s atrocities and ambush on the Israelites’ journey from Egypt in the desert ( )
(Sefer HaHinnuch: The Book of [Mitzvah] Education. Translated by Charles Wengrov, 5:155–413. Jerusalem: Feldheim Pub., 1988. ISBN 0-87306-497-6.)
In the liturgy
At the formal beginning of the K’riat Sh’ma prayer service, the leader recites the Barchu, “Praise Adonai, the Exalted One.” The Sifre to Deuteronomy 306 connects this practice to where Moses says, “I will proclaim the name of the Lord; ascribe greatness to our God.” (Reuven Hammer. Or Hadash: A Commentary on Siddur Sim Shalom for Shabbat and Festivals, 28. New York: The Rabbinical Assembly, 2003. ISBN 0-916219-20-8.)
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.
The parshah has parallels or is discussed in these sources:
- 29:30–31 (two wives, one loved and one unloved); 36:12 (Amalek); 36:16 (Amalek); 38:1–26 (levirate marriage). (Amalekites);
- 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). (Amalek);
- 6:3 (priest wearing linen); 16:4–33 (high priest wearing linen); 19:12 (vows); 19:13 (paying what is due by sundown); 19:36 (just balances, weights, and measures). (vows);
- 30:2–17 (vows). (punishing children for fathers’ sin);
- 24:16 (no capital punishment of children for fathers’ sin). (5:9 in NJPS) (punishing children for fathers’ sin);
- 1 Samuel 2:18 (priest wearing linen); 22:18 (priests wearing linen).
- David wearing linen in worship). (
- 1 Kings 1:15-31 (favoring the son of the favored wife over the firstborn in inheritance).
- 31:28–29, (31:29–30 in NJPS) (not punishing children for fathers’ sin). (labor without compensation);
- Ezekiel 9:2–10:76 (holy man clad in linen); 18:1–4 (not punishing children for fathers’ sin); 18:5–7 (the just restore pledges); 44:17–18 (priests wearing linen).
- Ruth 4:1–13 (levirate marriage).
- Esther 3:1 (Agagite read as Amalekite via ).
- 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).
- 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).
- 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).
- Mishnah: Peah 1:1–8:9; 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, 14–36, 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.
- Jerusalem Talmud: Berakhot 54b, 59b; Peah 1a–73b; Kilayim 1a–84b; Maasrot 19a–20a; Challah 8b, 16a; Orlah 20a; Bikkurim 6b; Yevamot 1a–;Nedarim 1a–; Gittin 1a–; Shevuot 1a–. Land of Israel, circa 400 C.E. Reprinted in, e.g., Talmud Yerushalmi. Edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus, vols. 2–3, 5, 9, 11–12. Brooklyn: Mesorah Pubs., 2006–2009.
- Babylonian Talmud: Berakhot 7a, 19b, 21b–22a, 25a–b, 28a, 33b, 35a, 55b, 63b; Shabbat 15a, 23a, 25b, 27a, 29b, 32a, 50b, 54a, 56a, 66a, 132b–33a, 136a, 139a, 144b, 150a; Eruvin 13b, 15b; Pesachim 3a, 25a–b, 26b, 31b, 41b, 68a, 72b, 90a, 98a, 116b; Yoma 13b, 36a, 67b, 74b, 81a, 82a; Sukkah 9a, 24b, 29a; Beitzah 3b, 8b, 14b, 19b, 24b, 36b; Rosh Hashanah 4a, 5b–6b; Taanit 6b; Megillah 3b, 6b–7b, 8a, 18a, 25a, 29a; Moed Katan 2a–b, 4b, 8b, 9b, 14b, 18b, 21a, 25b; Chagigah 2b, 3b–4a, 15a, 16b; Yevamot 2a–122b; Ketubot 2b, 5a, 6b, 7b, 9a, 10a–11b, 22a, 29a–41b, 42b–43a, 44a–47a, 48b–49a, 51b, 53b, 54a, 66a, 72a, 74a, 77a–b, 80a, 82a–b; Nedarim 2a–91b; Nazir 2a, 23b, 30b, 37a, 41b, 58a, 59a, 66a; Sotah 2b, 3b, 5b, 9a, 16a, 18b, 20b–21b, 23a–25a, 26b, 31b, 33a, 35b, 43a–45a; Gittin 2a–90b; Kiddushin 2a–b, 3b–5a, 6a, 7a, 8b, 9a–10a, 11b, 13b–14a, 21b, 23a, 24b, 29b, 33b–34a, 40a, 41a, 44a, 51a, 56b, 63a–64a, 65b, 67a–69a, 70a, 72b, 74a, 75a, 76a–77a, 78a–b; Bava Kamma 4b–5a, 8a, 15b, 25a, 27a, 28a–b, 38b, 42a, 43a, 46a, 51a, 54a, 54b, 57a, 65b, 70b, 80b, 81b–82a, 83b–84a, 86b–87a, 88a, 92b, 100a, 110b, 113b; Bava Metzia 2a–33b, 48a, 54a, 56b, 60b–61a, 66a, 70b, 75b, 82a, 87b, 88b–89a, 90a, 91a–92a, 102a, 110b–11b, 113a, 114a–15a; Bava Batra 2b, 11a, 12b, 16b, 19b, 21b, 36a, 45b, 55a, 72b, 74a, 82b, 88b–89a, 108b, 110b, 111b, 113b, 116b, 119b, 122b, 123a, 124a–b, 126b–27b, 130a–b, 134a, 142b, 144b, 155b–56a, 168a, 175b; Sanhedrin 2a, 7b, 8b–9a, 10a, 18a–19a, 21a, 27b–28a, 31b, 33b, 34b, 35b, 36b, 41a, 44a, 45a–47b, 49a–50b, 51b, 53a, 54b, 56b–57a, 59b, 65b, 66b, 68b–75a, 82a, 85b–86a, 103b, 105b–06a, 107a; Makkot 2a–b, 4b–5b, 8b, 10b, 13a–24b; Shevuot 2a–49b; Avodah Zarah 17a, 20a, 26b, 37a, 46b, 54a, 62b; Horayot 10b, 12b; Zevachim 2a, 4b, 7b, 18b, 24b, 27b, 29a, 72a, 88a; Menachot 2a, 5b–6a, 10a, 15b, 32a–b, 39a–41a, 43a–44a, 50a, 58a–b, 69b, 90b, 101a, 103a; Chullin 2a, 11a, 26b, 48a, 62b, 68a, 74b, 78b, 83b, 87a, 109b, 115a–16a, 120a–b, 130b–31b, 136a–b, 138b–42a; Bekhorot 13a, 17a, 19b, 46a–b, 47b, 49b, 52a–b, 56a–57a; Arakhin 3b, 6a, 7a, 13b, 14b–15a, 19b, 25b; Temurah 4b–5a, 6a, 29b–30b, 33b; Keritot 2a, 3a, 14b–15a, 17b, 21a–b; Meilah 13a, 18a; Niddah 23b, 26a, 32a, 43a, 44a–b, 49b, 50b–51a, 52a, 55b, 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.
- 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.
- 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.
- Abraham Isaac Kook. The Lights of Penitence, 14:33. 1925. Reprinted in Abraham Isaac Kook: the Lights of Penitence, the Moral Principles, Lights of Holiness, Essays, Letters, and Poems. Translated by Ben Zion Bokser, 108. Mahwah, N.J.: Paulist Press 1978. ISBN 0-8091-2159-X.
- 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.
- Morris Adler. The World of the Talmud, 26–27, 71. B’nai B’rith Hillel Foundations, 1958. Reprinted Kessinger Publishing, 2007. ISBN 0548080003.
- Martin Buber. On the Bible: Eighteen studies, 80–92. New York: Schocken Books, 1968.
- Ben Zion Bergman. “A Question of Great Interest: May a Synagogue Issue Interest-Bearing Bonds?” New York: Rabbinical Assembly, 1988. YD 167:1.1988a. Reprinted in Responsa: 1980–1990: The Committee on Jewish Law and Standards of the Conservative Movement. Edited by David J. Fine, 319–23. New York: Rabbinical Assembly, 2005. ISBN 0-916219-27-5.
- Avram Israel Reisner. “Dissent: A Matter of Great Interest” New York: Rabbinical Assembly, 1988. YD 167:1.1988b. Reprinted in Responsa: 1980–1990: The Committee on Jewish Law and Standards of the Conservative Movement. Edited by David J. Fine, 324–28. New York: Rabbinical Assembly, 2005. ISBN 0-916219-27-5.
- Aaron Wildavsky. Assimilation versus Separation: Joseph the Administrator and the Politics of Religion in Biblical Israel, 3–4. New Brunswick, N.J.: Transaction Publishers, 1993. ISBN 1-56000-081-3.
- Marc Gellman. God’s Mailbox: More Stories About Stories in the Bible, 90–98. New York: Morrow Junior Books, 1996. ISBN 0-688-13169-7.
- Joseph Telushkin. The Book of Jewish Values: A Day-by-Day Guide to Ethical Living, 4–6. New York: Bell Tower, 2000. ISBN 0-609-60330-2.
- Joseph Telushkin. The Ten Commandments of Character: Essential Advice for Living an Honorable, Ethical, Honest Life, 94–97. New York: Bell Tower, 2003. ISBN 1-4000-4509-6.
- Judith Z. Abrams. “Misconceptions About Disabilities in the Hebrew Bible.” In Jewish Perspectives on Theology and the Human Experience of Disability. Edited by Judith Z. Abrams & William C. Gaventa, 81–82. Binghamton, N.Y.: Haworth Pastoral Press, 2006. ISBN 0-7890-3444-1.
- U.S. Department of State. Trafficking in Persons Report: June 2009.