Ki Teitzei

Ki Teitzei, Ki Tetzei, Ki Tetse, Ki Thetze, Ki Tese, Ki Tetzey, or Ki Seitzei (כי תצא — Hebrew for “when you go,” the first words in the parshah) is the 49th weekly Torah portion ("parshah") in the annual Jewish cycle of Torah reading and the sixth in the book of Deuteronomy. It constitutes ) But if he should find that he no longer wanted her, he had to release her outright, and not sell her for money as a slave. () The men of his town were then to stone him to death. () If the owner did not live near the finder or the finder did not know the identity of the owner, then the finder was to bring the thing home and keep it until the owner claimed it. ()

If one came upon a bird’s nest with the mother bird sitting over fledglings or eggs, then one could not take the mother together with her young, but was required to let the mother go and take only the young. () One was not to plow with an ox and an ass together. ()

exual offenses

If a man married a woman, cohabited with her, took an aversion to her, and falsely charged her with not having been a virgin at the time of the marriage, then the woman’s parents were to produce the cloth with evidence of the woman’s virginity before the town elders at the town gate. () But if the elders found that woman had not been a virgin, then the woman was to be brought to the entrance of her father’s house and stoned to death by the men of her town. () But if the man lay with the girl by force in the open country, only the man was to die, for there was no one to save her. ()

Membership in the congregation

God’s congregation could not admit into membership anyone whose testes were crushed, anyone whose member was cut off, anyone misbegotten, anyone descended within ten generations from one misbegotten, any Ammonite or Moabite, or anyone descended within ten generations from an Ammonite or Moabite. () Great grandchildren of Edomites or Egyptians could be admitted into the congregation. () As God moved about in their camp to protect them and to deliver their enemies, the Israelites were to keep their camp holy. ()

Israelites were forbidden to charge interest on loans to their countrymen, but they could charge interest on loans to foreigners. () Similarly, a visiting Israelite was allowed to enter another’s field of standing grain and pluck ears by hand, but the visitor was forbidden to cut the neighbor’s grain with a sickle. ()

Israelites were forbidden to take a handmill or an upper millstone in pawn, for that would be equivalent to taking someone’s livelihood in pawn. ()

An Israelite who lent to a fellow Israelite was forbidden to enter the borrower’s house to seize a pledge, but was required to remain outside while the borrower brought the pledge out to the lender. ()

Parents were not to be put to death for children, nor were children to be put to death for parents: a person was to be put to death only for the person’s own crime. () Similarly, when Israelites beat down the fruit of their olive trees or gathered the grapes of their vineyards, they were not to go over them again, but were leave what remained for the stranger, the fatherless, and the widow, remembering that they were slaves in Egypt. ()

When brothers dwelt together and one of them died leaving no son, the surviving brother was to marry the wife of the deceased and perform the levir’s duty, and the first son that she bore was to be accounted to the dead brother, that his name might survive. ()

If two men fought with each other, and to save her husband the wife of one seized the other man’s genitals, then her hand was to be cut off. () The Israelites were enjoined not to forget to blot out the memory of Amalek from under heaven. ( was better than taking beautiful captives without restriction, just as it was better for Jews to eat the meat of a ritually slaughtered ill animal than to eat the meat of an ill animal that had died on its own. The Rabbis interpreted the words “and you see among the captives” in to mean that the provisions applied even if the woman was not beautiful. They interpreted the word “her” in to mean that the soldier could not take two women, one for himself and another for his father, or one for himself and another for his son. And they interpreted the words “then you shall bring her home” in applied only when the captive did not accept the commandments, for if she accepted the commandments, then she could be immersed in a ritual bath ("mikvah"), and she and the soldier could marry immediately. (Babylonian Talmud Yevamot 47b.) Rabbi Eliezer interpreted the words “and she shall shave her head and do her nails” in specified disfigurement for the head, so it must mean disfigurement for the nails, as well. (Babylonian Talmud Yevamot 48a.)

Rabbi Eliezer interpreted the words “bewail her father and her mother” in to call for 90 days — 30 days for “month,” 30 days for “full,” and 30 days for “and after that.” thirty days. Rabina said that one could say that “month” meant 30 days, “full” meant 30 days, and “and after that” meant an equal number (30 plus 30) again, for a total of 120 days. (Babylonian Talmud Yevamot 48b.)

21:15–17 — inheritance among the sons of two wives

The Mishnah and the Talmud interpreted the laws of the firstborn’s inheritance in But a father could distribute his property as gifts during his lifetime so that one son received more than another, or so that the firstborn received merely an equal share, so long as the father did not try to make these conveyances as an inheritance upon his death. (Mishnah Bava Batra 8:5; Babylonian Talmud Bava Batra 126b.)

21:18–21 — the wayward son

Chapter 8 of tractate Sanhedrin in the Mishnah and Babylonian Talmud interpreted the laws of the wayward and rebellious son ("ben sorer umoreh") in to teach that provision applied to “a son,” but not a daughter, and to “a son,” but not a full-grown man. The Mishnah exempted a minor, because minors did not come within the scope of the commandments. And the Mishnah deduced that a boy became liable to being considered “a stubborn and rebellious son” from the time that he grew two genital pubic hairs until his pubic hair grew around his genitalia. (Mishnah Sanhedrin 8:1; Babylonian Talmud Sanhedrin 68b.) Rav Judah taught in Rav’s name that (Mishnah Bava Metzia 1:1–2:11; Tosefta Bava Metzia 1:1–2:33; Babylonian Talmud Bava Metzia 2a–33b.) The Mishnah read the emphatic words of required a person to return the animal even a hundred times. (Babylonian Talmud Bava Metzia 31a.)

The Gemara read the emphatic words of (Mishnah Chullin 12:1–5; Babylonian Talmud Chullin 138b–42a.) The Mishnah read (Mishnah Kilayim 1:1–9:10; Tosefta Kilayim 1:1–5:27; Jerusalem Talmud Kilayim 1a–.) Rabbi Joshua of Siknin taught in the name of Rabbi Levi that the Evil Inclination criticizes four laws as without logical basis, and Scripture uses the expression “statute” ("chuk") in connection with each: the laws of (1) a brother’s wife (in ), (3) the scapegoat (in calls on the Israelites to obey God’s “statutes” ("hukim") and “ordinances” ("mishpatim"). The Rabbis in a Baraita taught that the “ordinances” ("mishpatim") were commandments that logic would have dictated that we follow even had Scripture not commanded them, like the laws concerning idolatry, adultery, bloodshed, robbery, and blasphemy. And “statutes” ("hukim") were commandments that the Adversary challenges us to violate as beyond reason, like those relating to "shaatnez" (in ), purification of the person with "tzaraat" (in God says, “I am the Lord,” indicating that the Lord made these statutes, and we have no right to question them. (Babylonian Talmud Yoma 67b.)

Chapter 3 of tractate Ketubot in the Mishnah, Tosefta, and Babylonian Talmud interpreted the laws of seducers and rapists in indicated that the Egyptians befriended the Israelites only for their own benefit. Rabbi Jose concluded that if Providence thus rewarded one with mixed motives, Providence will reward even more one who selflessly shows hospitality to a scholar. (Babylonian Talmud Berakhot 63b.)

The Mishnah taugh that a red cow born by a caesarean section, the hire of a harlot, or the price of a dog was invalid for the purposes of (Mishnah –11:11; Tosefta Nedarim 1:1–7:8; Jerusalem Talmud Nedarim 1a–; Babylonian Talmud Nedarim 2a–91b; Mishnah Shevuot 1:1–8:6; Tosefta Shevuot 1:1–6:7; Jerusalem Talmud Shevuot 1a–; Babylonian Talmud Shevuot 2a–49b.)

Deuteronomy chapter 24

Tractate Gittin in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of divorce in required a lender to restore the pledge whether or not the lender took the pledge with the court’s permission. And the Gemara taught that the Torah provided similar injunctions in states: “The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers; every man shall be put to death for his own sin,” but do not teach that one will stumble through the sin of the other, that all are held responsible for one another. The Gemara answered that the vicarious responsibility of which (Mishnah Makkot 3:1–16; Babylonian Talmud Makkot 13a–24b.)

Tractate Baba Batra (89A) explains the apparent superfluity in )
*Not to retain the captive woman for servitude after having relations with her ()
*Not to delay burial overnight ()
*Not to leave another’s beast lying under its burden ()
*Men must not wear women's clothing. ()
*To build a parapet ()
*Not to eat diverse seeds planted in a vineyard ()
*To marry a wife by means of ketubah and kiddushin ()
*The court must have anyone who merits stoning stoned to death. ()
*The rapist is not allowed to divorce his victim. ()
*Not to let Moabite and Ammonite men marry into the Jewish people ()
*To exclude Egyptian converts from marrying into the Jewish people only for the first two generations ()
*To prepare a boring-stick or spade for easement in a camp ()
*Not to have relations with women not married by means of ketubah and kiddushin ()
*To lend at interest to a non-Jew if the non-Jew needs a loan, but not to a Jew ()
*To allow a hired worker to eat certain foods while under hire ()
*To issue a divorce by means of a get document ()
*To give him who has taken a wife, built a new home, or planted a vineyard a year to rejoice therewith ()
*The creditor must not forcibly take collateral. ()
*To pay wages on the day that they were earned ()
*Not to demand collateral from a widow ()
*The precept of whiplashes for the wicked ()
*The widow must not remarry until the ties with her brother-in-law are removed. ()
*To save someone being pursued by a killer, even by taking the life of the pursuer ()
*To remember what Amalek did to the Jewish people () ("Sefer HaHinnuch: The Book of [Mitzvah] Education". Translated by Charles Wengrov, 5:155–413. Jerusalem: Feldheim Pub., 1988. ISBN 0-87306-497-6.)

Haftarah

The haftarah for the parshah is Isaiah [http://www.mechon-mamre.org/p/pt/pt1054.htm 54:1–10.] The haftarah is the fifth in the cycle of seven haftarot of consolation after Tisha B'Av, leading up to Rosh Hashanah.

The Weekly Maqam

In the Weekly Maqam, Sephardi Jews each week base the songs of the services on the content of that week's parshah. For parshah Ki Teitzei, Sephardi Jews apply Maqam Saba. Saba, in Hebrew, literally means "army.” It is appropriate here, because the parshah commences with the discussion of what to do in certain cases of war with the army.

Further reading

The parshah has parallels or is discussed in these sources:

Biblical

*Genesis [http://www.mechon-mamre.org/p/pt/pt0114.htm#7 14:7] (Amalekites); [http://www.mechon-mamre.org/p/pt/pt0129.htm#30 29:30–31] (two wives, one loved and one unloved); [http://www.mechon-mamre.org/p/pt/pt0136.htm#12 36:12] (Amalek); [http://www.mechon-mamre.org/p/pt/pt0136.htm#16 36:16] (Amalek); [http://www.mechon-mamre.org/p/pt/pt0138.htm 38:1–26] (levirate marriage).
*Exodus [http://www.mechon-mamre.org/p/pt/pt0217.htm#8 17:8–16] (Amalek); [http://www.mechon-mamre.org/p/pt/pt0220.htm#4 20:4] (punishing children for fathers’ sin), [http://www.mechon-mamre.org/p/pt/pt0220.htm#7 20:7] (vows); [http://www.mechon-mamre.org/p/pt/pt0222.htm#25 22:25] (restoring a pledged garment); [http://www.mechon-mamre.org/p/pt/pt0228.htm#29 28:29–42] (the priests’ linen vestments); [http://www.mechon-mamre.org/p/pt/pt0234.htm#7 34:7] (punishing children for fathers’ sin); [http://www.mechon-mamre.org/p/pt/pt0239.htm#2 39:2–29] (making the priests’ linen vestments).
*Leviticus [http://www.mechon-mamre.org/p/pt/pt0305.htm 5:1–10] (vows); [http://www.mechon-mamre.org/p/pt/pt0306.htm#3 6:3] (priest wearing linen); [http://www.mechon-mamre.org/p/pt/pt0316.htm#4 16:4–33] (high priest wearing linen); [http://www.mechon-mamre.org/p/pt/pt0319.htm#12 19:12] (vows); [http://www.mechon-mamre.org/p/pt/pt0319.htm#13 19:13] (paying what is due by sundown); [http://www.mechon-mamre.org/p/pt/pt0319.htm 19:36] (Just balances, weights and measures).
*Numbers [http://www.mechon-mamre.org/p/pt/pt0414.htm#18 14:18] (punishing children for fathers’ sin); [http://www.mechon-mamre.org/p/pt/pt0430.htm#2 30:2–17] (vows).
* [http://www.mechon-mamre.org/p/pt/pt0505.htm#8 Deuteronomy 5:8 in JPS,] 5:9 in NJPS (punishing children for fathers’ sin); [http://www.mechon-mamre.org/p/pt/pt0524.htm#16 24:16] ("no" capital punishment of children for fathers’ sin).
*1 Samuel [http://www.mechon-mamre.org/p/pt/pt08a02.htm#18 2:18] (priest wearing linen); [http://www.mechon-mamre.org/p/pt/pt08a22.htm#18 22:18] (priests wearing linen).
* [http://www.mechon-mamre.org/p/pt/pt08b06.htm#14 2 Samuel 6:14] (David wearing linen in worship).
*1 Kings [http://www.mechon-mamre.org/p/pt/pt09a01.htm#15 1:15-31] (favoring the son of the favored wife over the firstborn in inheritance).
*Jeremiah [http://www.mechon-mamre.org/p/pt/pt1122.htm#13 22:13–14] (labor without compensation); [http://www.mechon-mamre.org/p/pt/pt1131.htm#29 31:28–29 in JPS,] 31:29–30 in NJPS ("not" punishing children for fathers’ sin).
*Ezekiel [http://www.mechon-mamre.org/p/pt/pt1209.htm#2 9:2–10:76] (holy man clad in linen); [http://www.mechon-mamre.org/p/pt/pt1218.htm 18:1–4] ("not" punishing children for fathers’ sin); [http://www.mechon-mamre.org/p/pt/pt1218.htm#5 18:5–7] (the just restore pledges); [http://www.mechon-mamre.org/p/pt/pt1244.htm#17 44:17–18] (priests wearing linen).
*Ruth [http://www.mechon-mamre.org/p/pt/pt2904.htm 4:1–13] (levirate marriage).
*Esther [http://www.mechon-mamre.org/p/pt/pt3303.htm#1 3:1] (Agagite read as Amalekite via ).
*Daniel [http://www.mechon-mamre.org/p/pt/pt3410.htm#5 10:5] (holy man clad in linen); [http://www.mechon-mamre.org/p/pt/pt3412.htm#6 12:6–7] (holy man clad in linen).
*Psalms [http://www.mechon-mamre.org/p/pt/pt2615.htm#5 15:5] (lending without interest); [http://www.mechon-mamre.org/p/pt/pt2636.htm#2 36:2] (the wicked do not fear God); [http://www.mechon-mamre.org/p/pt/pt2645.htm#11 45:11] (daughter, forget your father's house); [http://www.mechon-mamre.org/p/pt/pt2661.htm#9 61:9] (performing vows); [http://www.mechon-mamre.org/p/pt/pt2666.htm#13 66:13] (performing vows); [http://www.mechon-mamre.org/p/pt/pt26a6.htm#31 106:31] (counted for righteousness); [http://www.mechon-mamre.org/p/pt/pt26e5.htm#9 145:9] (God’s mercies over all God’s works).
*1 Chronicles [http://www.mechon-mamre.org/p/pt/pt25a15.htm#27 15:27] (David and Levites wearing linen in worship).
* [http://www.mechon-mamre.org/p/pt/pt25b05.htm#12 2 Chronicles 5:12] (Levites wearing linen in worship).

Ancient

*Law Code of Gortyn. Columns 7–8. Crete, circa 480–450 B.C.E. Reprinted in, e.g., Adonis S. Vasilakis. "The Great Inscription of the Law Code of Gortyn". Heraklion, Greece: Mystis O.E. (marriage of an heiress).

Early nonrabbinic

*Josephus, "Antiquities of the Jews" [http://www.interhack.net/projects/library/antiquities-jews/b4c8.html 4:8:9, 11, 20–21, 23–27, 29, 38–44.] Circa 93–94. Reprinted in, e.g., "The Works of Josephus: Complete and Unabridged, New Updated Edition". Translated by William Whiston, 116–24. Peabody, Mass.: Hendrickson Pub., 1987. ISBN 0-913573-86-8.
*Gaius Julius Hyginus. [http://www.theoi.com/Text/HyginusFabulae2.html#95 "Fabulae" 95] . 1st–2nd Century C.E. (reporting the myth of how Odysseus (Ulysses) plowed with ox and horse together to show himself insane).

Classical rabbinic

*Mishnah: Peah 5:7; 6:4; 7:7; Kilayim 1:1–9:10; Sheviit 10:2; Terumot 8:1; 9:3; Shekalim 1:1; Megillah 3:4; Yevamot 1:1–16:7; Ketubot 3:1–4:1, 3; –11:11; Sotah 6:3; 7:2, 4; 8:4; Gittin 1:1–9:10; Bava Kamma 5:7; 8:1; Bava Metzia 1:1–2:11; 9:12–13; Sanhedrin 1:1–3; 2:1; 6:4; 7:9; 8:1–7; 11:1; Makkot 3:1–16; Shevuot 1:1–8:6; Chullin 12:1–5; Bekhorot 8:7; Arakhin 3:1, 4–5; Temurah 6:3–4; Yadayim 4:4. Land of Israel, circa 200 C.E. Reprinted in, e.g., "The Mishnah: A New Translation". Translated by Jacob Neusner, 25, 27, 32, 49–68, 91, 110, 113, 251, 321, 337–78, 381–85, 406–30, 457, 461, 466–87, 515, 520, 528–34, 555, 583, 585, 595, 599–602, 607, 616–39, 786–87, 806, 812–13, 834, 1129. New Haven: Yale University Press, 1988. ISBN 0-300-05022-4.
*Sifre to Deuteronomy 211:1–296:6. Land of Israel, circa 250–350 C.E. Reprinted in, e.g., "Sifre to Deuteronomy: An Analytical Translation". Translated by Jacob Neusner, 2:111–266. Atlanta: Scholars Press, 1987. ISBN 1-55540-145-7.
*Jerusalem Talmud: Berakhot 54b, 59b; Peah 5b, 7a, 8a, 12b–13a, 14a, 31a, 37a, 41b, 48a, 49a, 53a, 55a–56a, 58a–59a, 66a; Kilayim 1a–; Maasrot 19a–20a; Orlah 20a; Bikkurim 6b; Yevamot 1a–; Nedarim 1a–; Gittin 1a–; Shevuot 1a–. Land of Israel, circa 400 C.E. Reprinted in, e.g., "Talmud Yerushalmi". Edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus, vols. 2–3, 9, 12. Brooklyn: Mesorah Pubs., 2006–2008.
*Babylonian Talmud: Berakhot 7a, 19b, 21b–22a, 25a–b, 28a, 33b, 35a, 55b, 63b; Shabbat 15a, 23a, 25b, 27a, 29b, 32a, 50b, 54a, 56a, 66a, 132b–33a, 136a, 139a, 144b, 150a; Eruvin 13b, 15b; Pesachim 3a, 25a–b, 26b, 31b, 41b, 68a, 72b, 90a, 98a, 116b; Yoma 13b, 36a, 67b, 74b, 81a, 82a; Sukkah 9a, 24b, 29a; Beitzah 3b, 8b, 14b, 19b, 24b, 36b; Rosh Hashanah 4a, 5b–6b; Taanit 6b; Megillah 3b, 6b–7b, 8a, 18a, 25a, 29a; Moed Katan 2a–b, 4b, 8b, 9b, 14b, 18b, 21a, 25b; Chagigah 2b, 3b–4a, 15a, 16b; Yevamot 2a–122b; Ketubot 2b, 5a, 6b, 7b, 9a, 10a–11b, 22a, 29a–41b, 42b–43a, 44a–47a, 48b–49a, 51b, 53b, 54a, 66a, 72a, 74a, 77a–b, 80a, 82a–b; Nedarim 2a–91b; Nazir 2a, 23b, 30b, 37a, 41b, 58a, 59a, 66a; Sotah 2b, 3b, 5b, 9a, 16a, 18b, 20b–21b, 23a–25a, 26b, 31b, 33a, 35b, 43a–45a; Gittin 2a–90b; Kiddushin 2a–b, 3b–5a, 6a, 7a, 8b, 9a–10a, 11b, 13b–14a, 21b, 23a, 24b, 29b, 33b–34a, 40a, 41a, 44a, 51a, 56b, 63a–64a, 65b, 67a–69a, 70a, 72b, 74a, 75a, 76a–77a, 78a–b; Bava Kamma 4b–5a, 8a, 15b, 25a, 27a, 28a–b, 38b, 42a, 43a, 46a, 51a, 54a, 54b, 57a, 65b, 70b, 80b, 81b–82a, 83b–84a, 86b–87a, 88a, 92b, 100a, 110b, 113b; Bava Metzia 2a–33b, 48a, 54a, 56b, 60b–61a, 66a, 70b, 75b, 82a, 87b, 88b–89a, 90a, 91a–92a, 102a, 110b–11b, 113a, 114a–15a; Bava Batra 2b, 11a, 12b, 16b, 19b, 21b, 36a, 45b, 55a, 72b, 74a, 82b, 88b–89a, 108b, 110b, 111b, 113b, 116b, 119b, 122b, 123a, 124a–b, 126b–27b, 130a–b, 134a, 142b, 144b, 155b–56a, 168a, 175b; Sanhedrin 2a, 7b, 8b–9a, 10a, 18a–19a, 21a, 27b–28a, 31b, 33b, 34b, 35b, 36b, 41a, 44a, 45a–47b, 49a–50b, 51b, 53a, 54b, 56b–57a, 59b, 65b, 66b, 68b–75a, 82a, 85b–86a, 103b, 105b–06a, 107a; Makkot 2a–b, 4b–5b, 8b, 10b, 13a–24b; Shevuot 2a–49b; Avodah Zarah 17a, 20a, 26b, 37a, 46b, 54a, 62b; Horayot 10b, 12b; Zevachim 2a, 4b, 7b, 18b, 24b, 27b, 29a, 72a, 88a; Menachot 2a, 5b–6a, 10a, 15b, 32a–b, 39a–41a, 43a–44a, 50a, 58a–b, 69b, 90b, 101a, 103a; Chullin 2a, 11a, 26b, 48a, 62b, 68a, 74b, 78b, 83b, 87a, 109b, 115a–16a, 120a–b, 130b–31b, 136a–b, 138b–42a; Bekhorot 13a, 17a, 19b, 46a–b, 47b, 49b, 52a–b, 56a–57a; Arakhin 3b, 6a, 7a, 13b, 14b–15a, 19b, 25b; Temurah 4b–5a, 6a, 29b–30b, 33b; Keritot 2a, 3a, 14b–15a, 17b, 21a–b; Meilah 13a, 18a; Niddah 23b, 26a, 32a, 43a, 44a–b, 49b, 50b–51a, 52a, 55b, 61b, 69b–70a. Babylonia, 6th Century. Reprinted in, e.g., "Talmud Bavli". Edited by Yisroel Simcha Schorr, Chaim Malinowitz, and Mordechai Marcus, 72 vols. Brooklyn: Mesorah Pubs., 2006.

Medieval

*Deuteronomy Rabbah 6:1–14. Land of Israel, 9th Century. Reprinted in, e.g., "Midrash Rabbah: Leviticus". Translated by H. Freedman and Maurice Simon. London: Soncino Press, 1939. ISBN 0-900689-38-2.
*Rashi. "Commentary". [http://www.chabad.org/library/article.asp?AID=9985&showrashi=true Deuteronomy 21–25.] Troyes, France, late 11th Century. Reprinted in, e.g., Rashi. "The Torah: With Rashi’s Commentary Translated, Annotated, and Elucidated". Translated and annotated by Yisrael Isser Zvi Herczeg, 5:221–65. Brooklyn: Mesorah Publications, 1997. ISBN 0-89906-030-7.
*Judah Halevi. "Kuzari". Toledo, Spain, 1130–1140. Reprinted in, e.g., Jehuda Halevi. "Kuzari: An Argument for the Faith of Israel." Intro. by Henry Slonimsky, 119, 168. New York: Schocken, 1964. ISBN 0-8052-0075-4.

Modern

*Thomas Hobbes. "Leviathan", England, 1651. Reprint edited by C. B. Macpherson, 724. Harmondsworth, England: Penguin Classics, 1982. ISBN 0140431950.
*Moses Mendelssohn. "Jerusalem", § 2. Berlin, 1783. Reprinted in "Jerusalem: Or on Religious Power and Judaism". Translated by Allan Arkush; introduction and commentary by Alexander Altmann, 129. Hanover, N.H.: Brandeis Univ. Press, 1983. ISBN 0-87451-264-6.
*Thomas Mann. "Joseph and His Brothers". Translated by John E. Woods, 55–56, 269–71. New York: Alfred A. Knopf, 2005. ISBN 1-4000-4001-9. Originally published as "Joseph und seine Brüder". Stockholm: Bermann-Fischer Verlag, 1943.
*Martin Buber. "On the Bible: Eighteen studies", 80–92. New York: Schocken Books, 1968.
*Joseph Telushkin. "The Ten Commandments of Character: Essential Advice for Living an Honorable, Ethical, Honest Life", 94–97. New York: Bell Tower, 2003. ISBN 1-4000-4509-6.
*Judith Z. Abrams. “Misconceptions About Disabilities in the Hebrew Bible.” In "Jewish Perspectives on Theology and the Human Experience of Disability". Edited by Judith Z. Abrams & William C. Gaventa, 81–82. Binghamton, N.Y.: Haworth Pastoral Press, 2006. ISBN 0-7890-3444-1.
*U.S. Department of State. [http://www.state.gov/g/tip/rls/tiprpt/2008/ "Trafficking in Persons Report: June 2008"] .

External links

* [http://www.mechon-mamre.org/p/pt/pt0521.htm#10 Masoretic text and 1917 JPS translation]
* [http://Bible.ort.org/books/torahd5.asp?action=displaypage&book=5&chapter=21&verse=10&portion=49 Hear the parshah chanted]