Rashi on TanakhDeuteronomy 22

And conceal yourself. Avert your eyes as if you don’t notice it.

You may not observe . . . and conceal yourself. You may not observe it so as to conceal yourself. This is its plain meaning. The Rabbis, however, comment: At times, you may conceal yourself, etc.

Until your brother seeks. Would it seem reasonable to return it to him before he seeks it? But, rather, inquire after him, lest he is a swindler.

When you must return it to him. Provided there is a return — 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.

You may not conceal yourself. By averting your eyes as if you don’t notice it.

You must surely lift it up with him. This refers to loading — to load the cargo which fell from it.

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.

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.

Nor may a man wear a woman’s garment. In order to take a place among women. Another interpretation: He may not shave the pubic hairs, or under the armpits.

For the abomination. The Torah prohibited only garments leading to abomination.

If you should chance. This excludes a nest owned beforehand.

Do not take the mother. While on top of her young.

So that you will benefit . . . If, with an easily fulfilled commandment, involving no financial loss, the Torah declares, “So that you will benefit and live long”; then certainly with the reward for the difficult commandments.

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, a field, and beautiful clothing. This is why these chapters adjoin each other.

A fence. A fence around the roof. Onkelos translates תְּיָקָא, like תִּיק, “a container,” which protects its contents.

For someone who should fall may fall. He deserves to fall, but still, let his death not come about through you, as benefit is brought about through the meritorious, and injury through the guilty.

Mixed species. Wheat, barley, and grapeseed, within a hand fling.

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.”

The expansion. This refers to the fullness and enlargement generated by the seed.

You may not plow with an ox and a donkey. This applies, as well, to any two species in the universe, and applies, as well, to leading them together, harnessed as a pair, in transporting any kind of burden.

A mixture of threads. The meaning is “a mixture.” The Rabbis interpret, combed, spun, and woven.

Make yourself pendant threads. Even out of the כִּלְאַיִם mixture — this is why Scripture places them near each other.

He has relations with her and hates her. he will ultimately . . .

berate her with calumnies. One transgression engenders another. He transgressed “Do not hate” — he will ultimately reach the point of malicious slander.

This woman. We derive from here that no statement may be made except in the presence of the defendant.

The girl’s father and mother. Those who nurtured the evil branch must suffer humiliation over it.

The girl’s father should assert. This teaches that a woman is not permitted to speak before a man.

Let them spread the cloth. This is figurative — the matter is as clearcut as a cloth.

And chastise him. Flogging.

However, if the allegation is true. Through witnesses, and with a pre-warning, that she committed adultery after her אֵירוּסִין — marriage.

To the entrance of her father’s home. Look at the branch you nurtured.

The people of her city. In the presence of all the people of her city.

Behaving promiscuously [in] her father’s house. As if it had said “in” her father’s house.

Even both of them shall die. This excludes lascivious activity from which the woman does not derive pleasure.

Even. This adds those following them. (Another version of Rashi’s text: “those committing sodomy.”) Another interpretation: “Even both of them” adds the fetus — if she was pregnant, we do not wait until she gives birth.

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.

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, ‘This appears to teach, but subsequently learns, etc.’