page_title: Ki Teitzei
section_title: Deuteronomy chapter 22
hierarchical_section_title: Ki Teitzei / In classical rabbinic interpretation / Deuteronomy chapter 22
caption_attribution_description: العربية: 6 change me! الكتاب المقدس التوضيح من الكتاب من الفصل Беларуская (тарашкевіца)‎: Біблійная ілюстрацыя да Паўторанага Закону, разьдзел 6 Deutsch: Biblische Darstellung Buch change me! Kapitel 6 Ελληνικά: Βιβλική εικονογράφηση του βιβλίου της change me! Κεφάλαιο 6 English: Biblical illustration of Book of Deuteronomy Chapter 6 Español: Ilustración bíblica de libro del change me!, capítulo 6 Français&#160;: Illustration biblique du livre de la Deutéronome chapitre 6 עברית: 6 האיור המקראי של change me! פרק हिन्दी: {{{hi}}} अध्याय change me! की पुस्तक की बाइबिल चित्रण Bahasa Indonesia: Ilustrasi Alkitab dari Kitab Ulangan pasal 6 Italiano: Illustrazione biblica del libro della change me! Capitolo 6 日本語: change me!6章の本の聖書の実例 Jawa: Ilustrasi Alkitab saking Kitab Andharaning Torèt pasal 6 한국어: change me! 6 장 장부의 성경 그림 Bahasa Melayu: Ilustrasi Alkitab dari Kitab Ulangan pasal 6 Nederlands: Bijbelse illustratie van change me! hoofdstuk 6 Português: Ilustração bíblica do Livro de change me!, capítulo 6 Русский: Библейские иллюстрации Второзаконие Глава 6 中文: 圣经change me!第6章的书籍插图
context_page_description: Ki Teitzei, Ki Tetzei, Ki Tetse, Ki Thetze, Ki Tese, Ki Tetzey, or Ki Seitzei is the 49th weekly Torah portion in the annual Jewish cycle of Torah reading and the sixth in the Book of Deuteronomy. It constitutes Deuteronomy 21:10–25:19. The parashah sets out a series of miscellaneous laws, mostly governing civil and domestic life, including ordinances regarding a beautiful captive of war, inheritance among the sons of two wives, a wayward son, the corpse of an executed person, found property, coming upon another in distress, rooftop safety, prohibited mixtures, sexual offenses, membership in the congregation, camp hygiene, runaway slaves, prostitution, usury, vows, gleaning, kidnapping, repossession, prompt payment of wages, vicarious liability, flogging, treatment of domestic animals, levirate marriage, weights and measures, and wiping out the memory of Amalek.
  The parashah is made up of 5,856 Hebrew letters, 1,582 Hebrew words, 110 verses, and 213 lines in a Torah Scroll. Jews generally read the parashah in August or September.
context_section_description: The first two chapters of Tractate Bava Metzia in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of lost property in Deuteronomy 22:1–3. The Mishnah read the reference to "your brother’s ox or his sheep" in Deuteronomy 22:1 to apply to any domestic animal. The Mishnah read the emphatic words of Deuteronomy 22:1, "you shall surely return them," repeating the verb "return" in the Hebrew, to teach that Deuteronomy 22:1 required a person to return a neighbor's animal again and again, even if the animal kept running away four or five times. And Rava taught that Deuteronomy 22:1 required a person to return the animal even a hundred times. If one found an identifiable item and the identity of the owner was unknown, the Mishnah taught that the finder was required to announce it. Rabbi Meir taught that the finder was obliged to announce it until his neighbors could know of it. Rabbi Judah maintained that the finder had to announce it until three festivals had passed plus an additional seven days after the last festival, allowing three days for going home, three days for returning, and one day for announcing.
  A Baraita cited among affirmative precepts not limited to time those regarding returning lost property in Deuteronomy 22:1–3, the dismissal of the mother bird in Deuteronomy 22:6–7, and the building of fences around accessible roofs in Deuteronomy 22:8.
  Rava taught that Deuteronomy 22:3, “And so shall you do with every lost item of your brother,” serves to include an obligation to protect one's brother from the loss of his land. Rav Ḥananya replied that a Baraita taught that if one saw water that is flowing and coming to inundate another's field, one must establish a barrier before the water in order to preserve the other's field.
  The Mishnah read the emphatic words of Exodus 23:5 and Deuteronomy 22:4 to teach that these verses required people to help lift a neighbor's animal even if they lifted it, it fell again, and again, even five times. If the owner sat down and said, "Since the commandment is on you, if you wish to unload, unload," one was not obligated, for Exodus 23:5 says "with him." But if the owner was aged or sick, one was obligated to lift even without the owner's help. The Gemara concluded that Exodus 23:5 and Deuteronomy 22:4 require people to prevent suffering to animals. And the Gemara argued that when the Mishnah exempts the passerby when the owner does not participate in unloading the burden, it means that the passerby is exempt from unloading the burden for free, but is obligated to do so for remuneration.
  Chapter 12 of tractate Chullin in the Mishnah and Babylonian Talmud interpreted the laws of sending the mother bird away from the nest (שילוח הקן‎, shiluach hakein) in Deuteronomy 22:6–7. The Mishnah read Deuteronomy 22:6–7 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. And the Gemara taught that Deuteronomy 22:6–7 required a person to let the mother bird go even a hundred times.
  Tractate Kilayim in the Mishnah, Tosefta, and Jerusalem Talmud interpreted the laws of separating diverse species in Deuteronomy 22:9–11.
  The Mishnah employed the prohibitions of Deuteronomy 22:9, 22:10, and 22:11 to imagine how one could with one action violate up to nine separate commandments. One could (1) plow with an ox and a donkey yoked together (in violation of Deuteronomy 22:10) (2 and 3) that are two animals dedicated to the sanctuary, (4) plowing mixed seeds sown in a vineyard (in violation of Deuteronomy 22:9), (5) during a Sabbatical year (in violation of Leviticus 25:4), (6) on a Festival-day (in violation of, for example, Leviticus 23:7), (7) when the plower is a priest (in violation of Leviticus 21:1) and (8) a Nazirite (in violation of Numbers 6:6) plowing in a contaminated place. Chananya ben Chachinai said that the plower also may have been wearing a garment of wool and linen (in violation of Leviticus 19:19 and Deuteronomy 22:11). They said to him that this would not be in the same cate
caption: "You shall not plow with an ox and an ass together." (Deuteronomy 22:10) (1984 illustration by Jim Padgett, courtesy of Sweet Publishing)
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