Rashi on TanakhDeuteronomy 23

A man may not marry. He cannot effect marriage with her — marriage with her is legally invalid.

And may not expose the edge of his father’s garment. His father’s prospective levirate partner, appropriate for his father. But he was already warned concerning her, from “the nakedness of your father’s brother.” Evidently, to transgress, with her, against two prohibitions, and to place, next to her, “the bastard may not enter,” to teach that the bastard is only [someone born] of those liable to kares excision; certainly judicial execution, as no act of incest or adultery subject to judicial execution is exempt from kares excision.

With injured or crushed. Whose testicles were injured or crushed.

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.

A base-born may not enter into Adonoy’s community. He may not marry an Israelite woman.

An Ammonite may not enter. He may not marry an Israelite woman.

Because of the matter. Because of their advice concerning you, to incite you to sin [as written in the affair of Bilam].

On the way. When you were harried.

Do not pursue their peace. By inference from what is said, “He may remain with you, in your midst,” perhaps this one as well? The Torah therefore teaches, “Do not pursue their peace.”

Do not despise the Edomite. Completely, although it would be appropriate for you to despise him, as he advanced towards you with the sword.

Do not despise the Egyptian. Totally, although they hurled your males into the river. What is the reason? Because they received you hospitably during a time of need. 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, however, who incited them to sin, are despicable.

When you go out . . . take precautions. As Satan incriminates in times of peril.

A nocturnal incident. Scriptural law is expressed in common circumstances.

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.

As sunset nears. Close to the setting of the sun, he should immerse himself, as he does not become pure without the setting of the sun.

Have a designated place. As Targum [Onkelos] renders, similar to “everyone at his place.”

Outside the camp. Outside the cloud.

In addition to your weapons. Aside from your other utensils.

Your weapons. Similar to “your instruments of force.”

Let Him not see within you. [Let] the Holy One, Blessed is He [not see] disgraceful objects.

Do not deliver a slave. As Targum [Onkelos] renders. Another interpretation: Even a Gentile slave owned by a Jew, who fled from outside the land to Eretz Yisroel.

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. Onkelos renders, ‘An Israelite woman shall not be kept by a slave,’ for she, too, engages promiscuously in lecherous intimate relations, since his marriage is ineffective with her, as they are compared to the donkey, as it is said, “Remain here with the donkey” — 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.

A harlot’s fee. [If] he gave her a lamb as her harlot’s fee, it is disqualified as a sacrificial offering.

Or payment for a dog. If he exchanged a sheep for a dog.

Even both. This adds alterations in form, as, for example, wheat kernels ground into flour.

You may not pay usury. This prohibits the borrower from paying interest to the lender. [Afterward, the prohibition to the lender: ‘You may not lend him your money for usury.’]

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 commandments and one positive commandment.

Do not delay in discharging it. For three festivals. The Rabbis derive this from Scripture.

Keep what you have articulated and perform. This specifies a positive commandment with the negative.

When you enter your fellow’s vineyard. Scripture refers to a laborer.

As you desire. As much as you desire.

To your satisfaction. But not to gorge yourself.

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. However, if he enters to till or to hoe, he may not eat.

When you enter your fellow’s standing grainstalks. With this, as well, Scripture refers to the laborer.