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ZICHRON YAAKOV
PARSHAH IN A NUTSHELL
Deuteronomy 21:10–25:19
The name of the Parshah, "Ki Teitzei," means "when you go out," and it is found in Deuteronomy 21:10.
Seventy-four of the Torah’s 613 commandments (mitzvot) are in the Parshah of Ki Teitzei. These include the laws of the beautiful captive, the inheritance rights of the firstborn, the wayward and rebellious son, burial and dignity of the dead, returning a lost object, sending away the mother bird before taking her young, the duty to erect a safety fence around the roof of one’s home, and the various forms of kilayim (forbidden plant and animal hybrids).
Also recounted are the judicial procedures and penalties for adultery, for the rape or seduction of an unmarried girl, and for a husband who falsely accuses his wife of infidelity. The following cannot marry a person of Jewish lineage: a mamzer (someone born from an adulterous or incestuous relationship); a male of Moabite or Ammonite descent; a first- or second-generation Edomite or Egyptian.
Our Parshah also includes laws governing the purity of the military camp; the prohibition against turning in an escaped slave; the duty to pay a worker on time, and to allow anyone working for you—man or animal—to “eat on the job”; the proper treatment of a debtor, and the prohibition against charging interest on a loan; the laws of divorce (from which are also derived many of the laws of marriage); the penalty of thirty-nine lashes for transgression of a Torah prohibition; and the procedures for yibbum (“levirate marriage”) of the wife of a deceased childless brother, or chalitzah (“removing of the shoe”) in the case that the brother-in-law does not wish to marry her.
Ki Teitzei concludes with the obligation to remember “what Amalek did to you on the road, on your way out of Egypt.”
HAFTORAH IN A NUTSHELL
Isaiah 54:1-10
This week's haftorah is the fifth of a series of seven "Haftarot of Consolation." These seven haftarot commence on the Shabbat following Tisha b'Av and continue until Rosh Hashanah.
Forsaken Jerusalem is likened to a barren woman devoid of children. G‑d enjoins her to rejoice, for the time will soon come when the Jewish nation will return and proliferate, repopulating Israel's once desolate cities. The prophet assures the Jewish people that G‑d has not forsaken them. Although He has momentarily hid His countenance from them, He will gather them from their exiles with great mercy. The haftorah compares the final Redemption to the pact G‑d made with Noah. Just as G‑d promised to never bring a flood over the entire earth, so too He will never again be angry at the Jewish people.
"For the mountains may move and the hills might collapse, but My kindness shall not depart from you, neither shall the covenant of My peace collapse."
SAGES ON THE PARSHAH
Remember what Amalek did to you. . . . How he met you by the way (25:17-18)
[The Hebrew word karchah, “he met you,” can also mean “he cooled you.” Thus the Midrash says:]
What is the incident (of Amalek) comparable to? To a boiling tub of water which no creature was able to enter. Along came one evildoer and jumped into it. Although he was burned, he cooled it for the others. So too, when Israel came out of Egypt, and G‑d split the sea before them and drowned the Egyptians within it, their fear fell upon all the nations. But when Amalek came and challenged them, although he received his due from them, he cooled off the awe in which they were held by the nations of the world.
(Midrash Tanchuma)
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