Devarim
Book 5: Deuteronomy


SHOFTIM - RASHI COMMENTARY


Chapter 16 - Rashi

Verse 18: Judges and police officers.

Judges: Magistrates who render legal decisions. Police officers--- who compel the people1 to abide by their instructions by administering corporal punishment with cudgels and whips, until they accept the judge's decision.2

In all of your cities.

In each and every city.3  4

For your tribes.

This continues from 'You shall appoint for yourself'--- "Judges and police officers you shall appoint for yourself for your tribes, in all of your cities which Ad-noy, your G-d, is giving you."5

For your tribes.

This teaches that judges are to be seated for each and every tribe6 and in each and every city.7

Who will judge the people, etc.

Appoint8 competent, righteous judges, to judge righteously.9

Verse 19: Do not pervert justice.

This follows the obvious interpretation.

Do not display favoritism.

Not even during the arguments.10 This prohibits the judge from being gentle with one but harsh with the other, or from requiring one to stand while the other is seated; because when one notices the judge deferring to his fellow, his arguments are repressed.11

Do not accept bribery.

Even to adjuticate fairly.12  13

For bribery blinds.

Once he has accepted his bribe, it is impossible for him not to be partial, and subvert the verdict in his favor.14

Words that are just.

Words that are justified,15 true justice.

Verse 20: Pursue absolute justice.

Follow16 after the pre-eminent tribunal.17

So that you may live and inherit.

There is adequate merit in the appointment of ethical judges18 to bring life19 to the Israelites, and settle them on their land.20

Verse 21: Do not plant an Asherah tree for yourself.

This makes him liable from the time that it was planted. Even if he never worshipped it,21 he transgresses a negative commandment for the very planting.22

Do not plant an Asherah tree for yourself; any tree near the altar of Ad-noy, your G-d.

This prohibits planting a tree23 or building a structure24 on the Temple mount.25

Verse 22: Do not erect for yourself a monument.

A single-stone monument for sacrificial offerings, even for the sake of Heaven.26  27

That [G-d] detests.

An altar made of stones or an earthen altar is what He commanded, but He detests this, because it was in the canon of the Canaanites. Although He cherished it during the times of the patriarchs, He now detests it, since they included it28 in the idolatrous ritual.29


Chapter 17 - Rashi

Verse 1: Do not sacrifice, etc., anything bad.

This prohibits causing the pigul disqualification30 of the sacred offerings through31 a pernicious statement.32  33 Additional derivations are extrapolated from this in the tractate dealing with the slaughter of the sacred offerings.34

Verse 2: By violating His covenant.

Which He established with them prohibiting idolatry.

Verse 3: That I did not command.

To worship them.35

Verse 4: Authenticated.

The testimony was consistent.36

Verse 5: You are to take out that man...to your city, etc.

Anyone who renders {Hebrew Ref} as "to the gates of your tribunal" is mistaken, for we have learned the following: "to your gates"--- this refers to the gate where he worshipped. But perhaps it refers to the gate in which he was tried? "Your gates" is said below,37 and "your gates" is said above.38 Just as "your gates" above refers to the gate in which he worshipped, so does "your gates" below refer to the gate in which he worshipped. Targum [Onkelos] renders "to your city."39

Verse 6: Two witnesses or three.

If testimony is valid with two, why is three specified? To compare three to two. Just as two comprise a single entity,40 so three comprise a single entity41--- hence, none42 are liable43 as "conspiring witnesses44" unless all are convicted as conspirators.45

Verse 8: If...is too abstruse.

{Hebrew Ref} always denotes separation, or setting apart--- the matter is separated, concealed from you.

Between blood and blood.

Between ritually unclean blood and clean blood.46

Between decision and decision.

Between a 'not guilty' decision, and a 'guilty' decision.47

Or between leprosy and leprosy.

Between ritually unclean leprosy, and clean leprosy.48

Matters under dispute.

When the wise men of the city disagree over the matter,49 one finding that it is unclean, the other that it is clean; one ruling 'guilty', the other 'not guilty'.

You shall rise and ascend.

This teaches that the Beis Hamikdosh was loftier than all other places.50  51

Verse 9: The kohanim---the Levites---

The kohanim, who are descended from the tribe of Levi.

And the judge officiating during those days.

Even if he is not comparable to the other judges who preceded him,52 you must obey him--- you have no one but the judge in your day.

Verse 11: Neither right or left.

Even if he tells you that right is left53 or left is right;54 certainly, if55 he tells you that right is right and left is left.56

Verse 13: Let all the people hear.

From here it is derived that we wait with him until the festival,57 then execute him during the festival.58

Verse 16: He may not acquire an abundance of horses for himself.

Except as required for his riding entourage,59 so that he does not send the people back to Egypt,60 the source of supply for horses, as it is said concerning Shlomo, "Chariots were brought up out of Egypt for six hundred silver pieces, and horses for one hundred fifty."61

Verse 17: He may not acquire an abundance of wives.

No more than eighteen, as we find that Dovid had six wives, and it was said to him, 62"If this is insufficient, then I shall add, for you, as many, and again."63

And silver and gold he may not accumulate for himself in great abundance.

Except as required to maintain his retinue.64

Verse 18: It shall be, that when he occupies.

If he fulfills this, then he is worthy65 of his kingdom enduring.66

A duplicate of [this] Torah.

Two Torah scrolls,67 one to be stored in his treasure chamber, and one to accompany him on his arrivals and departures.68 Onkelos, however, translates "text," rendering {Hebrew Ref} as "teaching," or "word."

Verse 19: Every word of this Torah.

This follows the plain meaning.69

Verse 20: And he does not stray from the commandment.

Even an easily fulfilled directive by a prophet.70

So that the days of his reign are lengthy.

Implicit in the positive71 is the negative.72 We find this with Shaul, whom Shmuel73 told, 74"Wait seven days, until I come to you, etc.," to offer olah-sacrifices. And it is written, 75"He waited seven days," but did not keep his commitment to wait the entire day. He had hardly completed the olah-offering, when Shmuel arrived, and told him, 76"You have been foolish! You have not kept. etc., so now your reign will not endure." Thus, you learn that, over an easily fulfilled directive by a prophet, he was punished.

He and his sons.

This teaches that if his son qualifies77 as a regent, he takes precedence over all other candidates.78


Chapter 18 - Rashi

1--2: The entire tribe of Levi.

Whether physically sound or blemished.79  80

A portion.

In the spoils.

Or an inheritance.

In the land.81

Ad-noy's fire offerings.

The sacred offerings at the Sanctuary.82

And His inheritance.

This refers to the extra-Sanctuary sacred items--- the terumah-gifts and the tithes.83 However, they did not receive a complete inheritance among their brethren.84 Sifrei85 expounds: 'But he will have no territory'--- this refers to the inheritance of the remaining ones. 'among his brothers'--- this refers to the inheritance of five.86 I do not know what this means.87 But it seems to me that the Canaanite territory across the Yardein and onward88 is entitled 'The land of five nations;' that of Sichon and Og,89 'Two nations,' the Emorites and Canaanites; and 'the inheritance of the remaining ones' adds90 that of the Keinites, Kenizites, and Kadmonites.91 A similar exposition92 is made in the portion of the Torah concerning the gifts disclosed to Aharon, 93"Therefore, Levi did not have, etc."--- this prohibits [the territory of] the Keini, Kenizi, and Kadmoni.94 Afterward, I found, in R' Klonimus' commentary, that the text of Sifrei is as follows: "  'But he will have no territory'--- this refers to the inheritance of five. 'among his brothers'--- this refers to the inheritance of seven." The inheritance of five tribes, and the inheritance of seven tribes. Because Moshe and Yehoshua did not appropriate any inheritance except that of the five tribes alone--- for Moshe appropriated the portions of Reuvein, Gad, and half the tribe of Menashe, Yehoshua appropriated the portions of Yehudah, Efrayim, and half the tribe of Menashe, and the seven others took possession by themselves, after Yehoshua's demise--- because of this, he mentions five separately, and seven separately.

As He said to him.

"You shall not inherit their land, etc., I am your portion."95

Verse 3: From the people.

But not from the kohanim.96

Whether an ox or a sheep.

This excludes wild animals.97

The foreleg.

From the carpus to the shoulder blade,98 espaldon in Old French.

The jaw.

Including the tongue.99 Those expounding Scriptural selections remarked that the foreleg represents the hand,100 as it is said, 'He grasped a spear in his hand;'101 the jaw represents prayer, as it is said, 'Pinchas stood and prayed;'102 and the [fourth] stomach represents 103'[He pierced]...the woman in her genital area.'104

Verse 4: The first portion of your grain.

This refers to the terumah-gift. No amount is specified. The Rabbis, however, established specific amounts. The generous gift: one fortieth of the total crop. The minimal gift: one sixtieth. The standard gift: one fiftieth.105 They found Scriptural support for the minimal amount of one sixtieth, as it is said, "Give one sixth of an eiphah from a chomer of barley."106 Now one sixth of an eiphah is half a se'ah.107 If one gives half a se'ah from a kur,108 the resulting amount is one sixtieth, since the kur is comprised of thirty se'ahs.109

And the first of the shearing of your sheep.

When you shear your sheep every year, give the first of it110 to the kohein. No amount is specified, but the Rabbis established a specific amount: one sixtieth.111 How many sheep cause the first shearing obligation? Five ewes, as it is said, 112"Five sheep which cause113 [the first shearing obligation]." R' Akiva said, "The first shearing"---two. "of your sheep"---four. "you shall give him"---five.114

Verse 5: To stand and perform the service.

This teaches that the service may be performed only while standing.115

6--7: If a Levite should come.

Perhaps it is literally to the Levite116 that Scripture refers?117 The Torah therefore teaches "He shall perform the service"118 this excludes the Levites, who are not permitted to perform the services.119

Coming with all his soul's desire... He shall perform the service.

This teaches, concerning the kohein, that he is permitted to come and offer up his personal120 voluntary or obligatory sacrifices, even during a watch121 which is not his own. Another interpretation. This teaches, further,122 that the kohanim who came during the festival [were permitted] to bring offerings with the ministering watch, by performing the sacrificial services with the offerings which were brought because of the festival obligation--- for example, the festival musaf-offerings--- although the watch was not their own.

Verse 8: They shall eat equal portions.

This teaches that they share in the skins,123 and in the flesh of the sin-offering goats.124 Perhaps even in the offerings unrelated to the festival--- for example, the constant tamid and Shabbos musaf-offerings, and the endowment and gift-offerings? The Torah therefore teaches, 'With the exception of [the matters included in] the ancestral exchange,' during the time of Dovid and Shmuel, when the watches were established.125 They exchanged with each other--- 'Take your Shabbos, and I will take my Shabbos.'126

Verse 9: Do not learn to perpetrate.

'But you may learn to understand and instruct.'127 This means, to understand how corrupt their activities are, and to instruct your children, 'Do not do this, as this is the custom of the Gentiles.'

Verse 10: Anyone who passes his son or daughter through fire.

This is the way "Molech" was worshipped. They would build a fire on either side, and then pass the child between both of them.128

Who practices the kosem-occult.

What is the kosem? One who grasps his divining rod and asks, 'Shall I go, or not?' Concerning this it is said, 129"My people petition their sticks, their rods counsel them!"130

Who practices time-frame-occult.

R' Akiva said that this refers to those who divine the times, declaring that certain times are propitious for beginnings. The Rabbis said, that this refers to sleight of hand magicians.131

Who divines portentuous events.

[As when] bread drops from his mouth, a deer crosses his path, or his staff falls from his hand.132

Verse 11: Or a snake charmer.

Who gathers flocks of snakes and scorpions or other wild animals into one area.133

One who invokes the spirit of Ov.

This refers to sorcery entitled "Pisom:" A voice emanates from the armpit, and summons the dead onto the armpit.134

Or yidoni.

He places the bone of an animal called yedoa into his mouth, and the bone speaks through magical powers.135

Or communicates with the dead.

For example, someone who conjures up [the dead] onto his male organ, or communicates with a skull.136

Verse 12: Anyone perpetrating this.

'One perpetrating all this' is not said, but 'anyone perpetrating this'--- even one of them.137

Verse 13: Walk in perfect trust with Ad-noy, your G-d.

Walk with Him in utter trust, in anticipation of Him. Do not explore the future, rather, whatever befalls you accept with perfect trust. Then, you will be with Him,138 [He will take you] as His portion.139

Verse 14: Ad-noy, your G-d, has not given you their status.

Whereby they listen to augurers or sorcerers, for He visited the Divine Presence140 on the prophets, and the urim vetumim oracle.

Verse 15: From your midst, of your brethren, like me.

Just as I am in your midst and of your brethren.141 He shall ordain [a prophet] for you in place of me.142 Similarly, from prophet to prophet.143

Verse 20: Which I did not instruct him to say.

However, I did instruct his fellow.144

Which he says in the name of foreign gods.

Even if he is halachically correct, by prohibiting what is actually prohibited, and permitting what is permitted.145

He must die.

By asphyxiation.146 With three, execution is carried out by mortals: with someone who fabricates a prophetic message he did not hear;147 one who delivers a prophecy which was not revealed to him, but to his fellow;148 and one who prophesies in the name of an idol.149 However, one who withholds his prophecy,150 violates a prophet's instructions,151 or violates his own prophecy152 is punished by Heavenly execution, as it is said, 153"I shall prosecute [the matter] with him."154

Verse 21: If you should say to yourself.

You are destined to say this,155 when Chananiah ben Azor will appear and prophesy,156 "Behold, the Sanctuary vessels will be returned from Babylon now, immediately,"157 while Yirmiyahu will stand and cry out, 158"Concerning the columns and the basin, etc., concerning the remaining vessels" which were not exiled with Yechaniah--- "they shall be transported to Babylon" with Zidkiyahu's exile!159

Verse 22: Should the prophet speak.

And say, 'The following is destined to befall them,' and you observe that it does not occur---

This is something Ad-noy did not say,

and you must kill him.160 But you may ask, this applies with a prophet who foretells the future. What if he appears and says 'You must do the following. I speak by the word of G-d!'? They have already been instructed: If he attempts to divert you from any one of the commandments, "Do not listen to him;"161 unless he has been established in your estimation as a perfect saint, as, for example, Eliyahu on Mount Carmel, who offered a sacrifice on an extra-Sanctuary altar162 when such altars were prohibited, in order to create a restrictive enclosure around Yisroel--- strictly as befitting the need of the moment, so that the breach [in Torah observance] may be contained. This is why it is stated, 163"You shall obey him."164

Do not fear him.

Do not refrain from finding him guilty.165 Do not fear punishment because of him.


Chapter 19 - Rashi

Verse 3: Ready the route.

Refuge! Refuge! was emblazoned at every fork in the road.166    167

Divide the borders of your land into three sections.

The distance from the border until the first of the refuge cities should be equivalent to the travelling distance between that city and the second; so, from the second to the third; and so from the third to the opposite border of Eretz Yisroel.168

Verse 5: And as his hand swung. . .downward.

As he lowered the axe over the tree. Targum [Onkelos] renders {Hebrew Ref} , meaning "his hand was lowered" to strike a downward blow with the axe onto the tree. "For the cattle lowered it,"169 Yonasan renders, {Hebrew Ref} .

The iron flew off the wooden handle.

Some Rabbis say that the iron flew off the handle. But some say that the iron loosened a chip from the tree being chipped. This flew off, and caused the death.170

Verse 6: Lest the blood-redeemer pursue.

This is why I am instructing you to ready the route, and [why there are] numerous refuge cites.171

Verse 8: When [G-d] expands... in accordance with His oath.

To give you the land of the172 Keini, Kenizi, and Kadmoni.173

Verse 9: You shall add three more.

Making nine--- three across the Yardein, three in the land of Canaan, and three in the time destined to come.174

Verse 11: If there is a man who hates his neighbor.

Because of his hatred, he will eventually stalk him. From here it is derived that if a man violates a minor offense, he will ultimately commit a grave transgression. Because he violated "Do not hate [your brother],"175 he ultimately committed murder. This is why it says, "If there is a man who hates his neighbor, etc." Otherwise, it should have written, "If a man rises up, stalks his neighbor, and wounds him mortally."176

Verse 13: Do not view him with compassion.

Do not say, the first one has already been killed. Why kill this one, and have two dead Jews?177

Verse 14: Do not move back the boundary.

The word means the same as "They have retreated rearward."178 When one moves the boundary marker rearward, into his neighbor's property, in order to increase his own. But doesn't it already say, "Do not steal?"179 Why, then, does the Torah say, "Do not move back...?" This teaches that someone who overturns his neighbor's boundary violates two negative commandments. Perhaps this applies outside the land [of Eretz Yisroel] as well? The Torah therefore teaches, "in your hereditary property which you inherit, etc." In Eretz Yisroel one violates two commandments, but outside [Eretz Yisroel,] one violates only "Do not steal."180

Verse 15: One witness.

This establishes a source construct: Wherever "witness" is mentioned in the Torah, the reference is to two,181 unless specified as one.182

For any sin or transgression.

To have his fellow penalized by his testimony, whether by corporal or monetary punishment.183 However, he may rise up to require him to take an oath.184 If someone says to his fellow, 'Repay that which I lent you,' he replies, 'I owe you nothing,' and a single witness testifies that he owes [the money,] he is obligated to take an oath.185

By the word of two witnesses.

But they cannot write their testimony in a letter and send it to the court;186 nor may a translator stand between the witnesses187 and the justices.188

Verse 16: And bears fallacious testimony against him.

The story is utterly untenable, as the witness was dissociated189 from the entire testimony.190 How is this? When other witnesses said to them, 'But weren't you with us on that day at another location?!'191    192

Verse 17: The two men shall stand.

Our passage refers to the witnesses.193 This teaches that women cannot testify, and that the witnesses must testify while standing.194

Who are involved in the dispute.

This refers to the litigants.195    196

Before Ad-noy.

It should seem to them, as if they stand before the Omnipresent, as it is said, 197"He [G-d] judges in the midst of judges."198

Who are in those days.

Yiftach, in his generation, is like Shmuel in his generation--- you must treat him reverently.199

Verse 18: The judges shall investigate thoroughly.

This is directed at those asserting that the witnesses were conspirators.200 They shall investigate and interrogate those accusing them of conspiracy,201 by the prescribed method of investigation and interrogation.202    203

Behold, the witness testified falsely.

Wherever "witness" is mentioned, Scripture refers to two.204

Verse 19: As he conspired.

But not as he did. From here it is derived that if the execution was carried out, the witnesses are not executed.205

To do to his brother.

What does the Torah teach with "to his brother"? It teaches that witnesses who conspired against the daughter of a kohein who was married206 are not executed by burning, but by the method of execution of the adulterer, which is asphyxiation, as it is said, "She...shall be burned by fire"207--- she, but not the adulterer. This is why "to his brother" is said here--- "as he conspired to do to his brother," but not as he conspired to do to his sister. However, with all the other executions, the Torah likens women to men, and conspirators against a woman are executed as are conspirators against a man. For example, if they testified that she committed murder or desecrated Shabbos, they are executed by the same method as she would have been. For "his sister" is not excluded here except where the punishment for conspiracy may be fulfilled with the adulter's [type of] execution.208

Verse 20: Will hear and be fearful.

From here we derive that there must be a proclamation, 'So and so were executed for conspiratorial testimony in court.'209

Verse 21: Eye for eye.210

Monetary payment. Similarly, "tooth for tooth, etc."


Chapter 20 - Rashi

Verse 1: When you go to war.

Scripture positioned going to war here211 to teach that anyone lacking a body member is not qualified to go to war. Another interpretation. To teach that if you judge righteously, you will be assured when you go to war, that you will be victorious.212 Similarly, Dovid said, 213"I have acted justly and righteously--- Do not abandon me to those who would dispossess me."214

Against your enemy.

Consider them enemies.215 Do not pity them,216 for they will not pity you.217

Horse and chariot.

In My eyes, they are all like a single horse. Similarly, it says, "You shall strike down Midian as one man."218 Similarly, it says, 219"When Pharoah's horse approached."220

People who outnumber you.

In your eyes they are numerous,221 but in My eyes, they are not numerous.222

Verse 2: As you near the battle.

Near your departure from the border settlement at your country's boundary.223  224

The kohein shall approach.

The one annointed for this purpose.225 He was entitled "The one annointed for warfare."226

And speak to the people.

In the sacred Hebrew tongue.227

Verse 3: Hear, Yisroel.

Even if you have no merit228 other than the reading of the Shema alone, you are worthy of being saved.229

Against your enemies.

These are not your brothers. If you fall into their hands, they will be merciless towards you.230 This is not the same as the war between Yehudah and Yisroel, where it is said, 231"The men whose names were specified arose and took hold of the captives; All those who were naked, they clothed from the spoils. They clothed them, gave them shoes, fed them, gave them drinks, anointed them with oil, and led on donkeys those who were weak. They brought them to Yereicho, the city of dates, near their brothers. Then they returned to Shomron." Rather, you are proceeding towards your enemies. Therefore, be strong for the battle.232

Do not be faint hearted or intimidated; do not panic or be crushed.

Four prohibitions, corresponding with the four things the Gentile monarchs do. They fasten their armor plates so that they strike each other, and produce a clamor which terrorizes their opponents into fleeing; they tramp heavily with their horses and goad them into a frenzy, so that the pounding of the horses' hoofbeats is heard; they utter screams and blow horns and other noise makers.

Do not be faint hearted.

From the horses' frenzy.

Do not be intimidated.

From the fastening of the armor.

Do not panic.

From the noise of the horns.

Do not be crushed.

From the sounds of screaming.233

Verse 4: For Ad-noy your G-d.

They advance by mortal triumph, whereas you advance by the triumph of the Omnipresent. The Plishtim advanced by the triumph of Golias--- what was his end? He fell, and they fell with him.234

Marches with you.

This refers to the camp of the sacred ark.235  236

Verse 5: And did not inaugurate it as a dwelling.

Did not live in it. {Hebrew Ref} denotes inauguration.

And another man will inaugurate it.

This is a matter of great anguish.237

Verse 6: And did not redeem it.

Did not redeem it during the fourth year, when the fruit must be eaten in Jerusalem, or redeemed with money, and the money spent for food eaten in Jerusalem.238

Verse 7: Lest he die in battle.

He should return lest he die, for if he does not follow the instructions of the kohein, he deserves to die.

Verse 8: The officers will further.

Why is "further" mentioned here? Because this is to be added to the words of the kohein. The kohein239 delivers the address and announces240 from "Hear Yisroel" until "to save you." "Is there a man," then the second, and then the third, the kohein addresses and an officer announces. With our passage, an officer addresses and another officer announces.241

Who is afraid, or faint hearted.

R' Akiva said, as the plain meaning indicates--- he cannot maintain himself in the battle mode, where he must face the menacing sword. R' Yosi Hagalili said, one who is afraid because of his transgressions.242 The reason the Torah provides the pretext of returning because of one's house or vineyard or wife243 is to protect those who return because of their transgressions--- so that no one realizes that they are transgressors. Those who notice their return will say, 'Perhaps he built a house, or planted a vineyard, or took a wife.'244

Verse 9: Army commanders.

To station disciplinary officers at the front and to the rear, carrying iron spears. If anyone attempts to retreat, they are empowered to cut off their legs. "Disciplinary officers," lit. "those who lift up"--- men who are stationed at the edge of the battlefield to "lift up" those who falter, and encourage them by saying, 'Get back to the battle, don't run away! Running away is the beginning of downfall!'245

Verse 10: When you near a city.

Scripture refers to a discretionary war,246 as stated explicitly below, 247"You shall deal this way with all the distant cities, etc."248

Verse 11: All the people found in it.

Even if you should find in it members of the seven nations you are required to annihilate, you may allow them to survive.249

Payers of tribute and your servants.

Provided they accept the tribute payment250 and the servitude.251

Verse 12: If it does not settle for peace with you, but engages in war against you.

Scripture informs you that if it does not make peace with you, it will ultimately engage in war against you if you withdraw and depart.252

You shall lay siege to it.

Even if this causes famine and thirst, and death from pestilence.253

Verse 13: Ad-noy your G-d will deliver it into your hand.

If you fulfill everything mentioned here, G-d will ultimately deliver it into your hand.254

Verse 14: And children.

Even the male children. How, then, is "Strike down all its males" fulfilled? With the adults.255

Verse 17: As [G-d] commanded you.

This adds the Girgashites.256

Verse 18: In order that they do not teach you.

This infers that if they repent and convert, you may257 accept them.258

Verse 19: Days.

Two.

Many.

Three. From here it is derived that we do not lay siege to the Gentile cities fewer than three days before Shabbos.259 And it teaches that the peace overture is tendered for two or three260 days. Similarly, it is said, "David remained in Ziklag for two days."261 Scripture refers to discretionary warfare.262

For, is the tree in the field a man?

Here, {Hebrew Ref} is understood as "perhaps." 'Perhaps the tree in the field is a man, to be included in your siege, and suffer famine and thirst along with the city's inhabitants?263 Why must you destroy it?'

Verse 20: Until it is conquered.

The meaning is "conquest."264 Until it is subjugated to you.


Chapter 21 - Rashi

Verse 2: Your elders shall go out.

The most distinguished265 of your elders. This refers to the supreme Sanhedrin.266

And measure.

From the spot267 where the corpse is lying.268

In the direction of the cities around the corpse.

In every direction, in order to determine which is closest.269

Verse 4: To a stony valley.

Hard, which cannot be cultivated.270

They shall decapitate.

By severing the nape271 with an axe. The Holy One, may He be blessed, said, 'Let a yearling calf, which never bore fruit, come and be decapitated in a place which cannot bear fruit, as atonement for the murder of the one who was not permitted to bear fruit.272  273

Verse 7: Our hands have not spilled.

Is it possible to imagine that the elders of the court committed murder? Rather, 'We did not observe him and dismiss him without food and escort.'274 The kohanim275 then say:

Verse 8: Forgive your people Yisroel: The blood shall thus be atoned for in their behalf.

Scripture informs them that once they have fulfilled this, the sin will be absolved.276

Verse 9: Still, you must eradicate.

This teaches that if the murderer is apprehended after the decapitation of the heifer, he must be executed. This is righteous in the eyes of G-d.


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