Comentario sobre Deuteronómio 24:5

כִּֽי־יִקַּ֥ח אִישׁ֙ אִשָּׁ֣ה חֲדָשָׁ֔ה לֹ֤א יֵצֵא֙ בַּצָּבָ֔א וְלֹא־יַעֲבֹ֥ר עָלָ֖יו לְכָל־דָּבָ֑ר נָקִ֞י יִהְיֶ֤ה לְבֵיתוֹ֙ שָׁנָ֣ה אֶחָ֔ת וְשִׂמַּ֖ח אֶת־אִשְׁתּ֥וֹ אֲשֶׁר־לָקָֽח׃ (ס)

Cuando tomare alguno mujer nueva, 310mo Precepto Negativo y al 214to Precepto Positivo enumerados en el Prefacio a Mishné Torá, su “Compendio de la Ley Hebrea” para todo el Pueblo de Israel. Este versículo también es utilizado para explicar la Regla exegética llamada דבר הלמד מענינו en nuestra página acerca de la Torá Oral.',event);" onmouseout="Close();">no saldrá a la guerra, ni en ninguna cosa se le ocupará; libre estará en su casa por un año, para alegrar á su mujer que tomó.

Rashi on Deuteronomy

אשה חדשה [WHEN A MAN HATH TAKEN] A NEW WIFE [HE SHALL NOT GO OUT TO THE HOST] — i.e., one that is new to him, even though she be a widow; but it excludes the case of one who re-marries his divorced wife (Sifrei Devarim 271:1; Sotah 44a; cf., however, Targum Jonathan).

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Ramban on Deuteronomy

[WHEN A MAN TAKETH A NEW WIFE, HE SHALL NOT GO OUT IN THE HOST] NEITHER SHALL HE BE CHARGED ‘ALAV L’CHOL DAVAR’ (FOR IT WITH ANY THING). “Davar (thing) refers to ‘the host’ [i.e., military service]. L’chol davar means ‘any thing that is a requirement of the army.’ [Thus he is not] to provide water and food, nor repair the roads. But those who return from the ranks of the army at the bidding of the priest, such as one who built a new house and had not yet dedicated it, or who betrothed a woman and did not take her yet to wife — they are bound to supply water and food and repair the roads.” This is Rashi’s language taken from the words of our Rabbis.³⁴⁰Sotah 44a. And if so, the word alav [‘v’lo ya’avor alav’ — neither shall he be charged ‘for it’] refers to the aforementioned “host.” The verse is thus stating that this man [in the first year of his marriage] shall not be charged with going to the host; nor shall he be charged with any thing, neither to be a captain of the men of the host, nor to muster the people of the land for whatever is needed, such as the provision of water. He is to pay no attention to these matters but only to his rejoicing. This is a correct interpretation.

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Tur HaArokh

ולא יעבור עליו לכל דבר, “nor shall he be obligated to anything.” Ibn Ezra understands the letter ל in the word לכל as extraneous. Nachmanides reads together the line לא יצא בצבא ולא יעבור עליו, as meaning that “not only will he not be recruited for duty on the battlefield, but during that year he will not be drafted for auxiliary duties,” such as bringing up the supplies. During that year, the newly wed husband is to devote himself exclusively to making his bride happy.

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Rabbeinu Bahya

נקי יהיה לביתו, “he shall remain free for his home;” the final letters in the words נקי יהיה לביתו שנה, are an allusion to the Holy Name of the Lord, to the tetragrammaton. I already commented on this in Parshat Shoftim (20,9) concerning men who have either become betrothed, planted a vineyard, or built a house without consecrating it. We found that the relationship between G’d and the Jewish people after their “marriage” at Mount Sinai was also earmarked by a similar period of one year during which the Shechinah remained “at home” i.e. stationary at Mount Sinai seeing the people did not commence journeying until the 22nd of Iyar, i.e. of the second year.

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Siftei Chakhamim

One that is new to him, etc. Otherwise it should have said, “When a man marries a virgin.” (Gur Aryeh)

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Rav Hirsch on Torah

V. 5. כי יקח וגו׳. Das vorangehende Gesetz hat das innige und einige Aufgehen des Weibes in die Persönlichkeit und Häuslichkeit des Mannes, wie diese durch קידושין und נשואין begründet sein sollen, als Grundbedingung der Ehe gesetzt, und hat da, wo diese Grundbedingungen unwiederbringlich erschüttert sind, die gesetzliche Scheidung zugelassen, eventuell geboten, und hat die Gerichte nur verpflichtet, einen möglichen Missbrauch dieser Zulassungen zu verwerflichen Zwecken zu verhüten.

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Daat Zkenim on Deuteronomy

נקי יהיה לביתו, “he is to be free to attend to the affairs of his house hold;” Rashi interprets the line as “also for the affairs of his household.” The word יהיה is added, to mean that he is also to attend to his vineyard. It seems to me (the author) that this does not change the meaning of the line as tending to one’s source of income is included in tending to the affairs of one’s household. (Compare the Talmud, tractate Sotah folio 43 where the expression: נקי לביתו, is used more generally.) The person so described cannot even be called upon to perform work such as repairing roads etc, behind the front lines.

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Chizkuni

ולא יעבור עליו, “and no summons to explain himself in the court applies to him;” he fill not be fined.

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Rashi on Deuteronomy

ולא יעבר lit., NEITHER SHALL PASS UPON HIM (i.e., be obligatory upon him) any army matter,

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Siftei Chakhamim

However, those who return from the combat formations etc. [Rashi] explains: When the verse writes “over him,” it is an exclusionary expression. Only “over him” may no matter connected with the military command be imposed, but over another person it may be imposed.

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Rav Hirsch on Torah

Daran schließt sich nun dies Gesetz und spricht für den Mann die große Verpflichtung aus: ושמח את אשתו אשר לקח, dass er die Frau, die er mit dem Wörtchen "לי" sich angeeignet, in den Erwartungen nicht täusche, unter welchen sie die Seinige geworden, dass er es als seine höchste Aufgabe in der Ehe erkenne, das Weib glücklich zu machen, welches "sein" Weib geworden, und es begreift das Gesetz diese Mannespflicht für das Eheglück als eine so hohe und legt ihr eine solche entscheidende Wichtigkeit nicht nur für das Einzelheil, sondern für die Gesamtwohlfahrt bei, dass es den Mann ein ganzes Jahr nach der Ehelichung eines Weibes von allen öffentlichen Lasten und Leistungen freispricht, ja, dessen Heranziehung geradezu verbietet, damit er ganz seiner Häuslichkeit leben und sich der Begründung des Glückes seines Weibes hingeben könne.

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Chizkuni

לכל דבר, “concerning serving in the army in any capacity;” the letter ל at the beginning of the word לכל, is superfluous. (Ibn Ezra)

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Rashi on Deuteronomy

לכל דבר AS REGARDS ANYTHING that is a requirement of the army: not to supply water and food, nor to repair the roads, whilst those who returned from the battle array at the bidding of the priest, e.g., one who had built a new house and had not yet dedicated it, or one who had betrothed a woman and had not yet taken her to wife (Deuteronomy 20:5—7), are bound to supply water and food and to repair roads (Sifrei Devarim 271:2; Sotah 44a).

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Siftei Chakhamim

Even for the sake of his home, etc. [Rashi explains: The word “shall be” denotes adding on [another case]. Add to it another “shall be” like this one; i.e., someone who built a house and already inaugurated it or someone planted a vineyard and already redeemed it, but a year had not [yet] transpired from the inauguration or redemption. Their status is the same as a person who married a wife but a year has not yet transpired from their wedding; he does not budge from his place. The same applies to inauguration and redemption.

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Rav Hirsch on Torah

חדשה, schließt nur מחזיר גרושתו aus, die nicht חדשה לו ist, mit welcher er bereits in der Ehe gelebt hat. Wer aber eine Witwe oder die Geschiedene eines andern heiratet, die somit חדשה לו ist, ist mit unter diese Bestimmung begriffen (Sota 44 a).

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Chizkuni

נקי יהיה לביתו, this refers to the person discussed already in Deut: 20,6 i.e. someone whose bride was betrothed to him but the last stage in the marriage ceremonies, i.e. the chuppah, and the bride receiving her ring and a declaration by her groom that he married her and that the ring was the token of this, had not yet taken place. If he had reported for military duty, he is sent back home with orders to complete the marriage ceremonies. Once these have been completed, he is to devote the whole first year of his marriage to make life pleasant for his bride. We needed several extra words in the Torah to make clear that he is not subject to auxiliary duties not connected with actual service at the front where he would not be exposed to danger. For instance, he might have been required to repair damage to roads, etc., or to help with bringing food and drink to the soldiers serving at the front. The rules applying to this newly wed are identical to the rules applying to someone who had not yet moved into his new house, or had not yet harvested the first crop from his new vineyard.

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Rashi on Deuteronomy

יהיה לביתו [HE SHALL BE FREE] AT HOME (or, as it may be literally translated: [FREE] FOR HIS HOUSE) — i.e., also on account of his new house (not only on account of his recent marriage, as stated in the text): if he has built a new house and only just dedicated it (not lived in it a full year), and similarly, if he has planted a vineyard and has only just begun to eat of its fruits (not enjoyed its produce the full fourth year), he need not leave his house for the requirements of war. This Halacha is derived from the text as follows:

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Rav Hirsch on Torah

לא יצא בצבא, zum Unterschiede von dem, der bloß אדש אשה, sie aber noch nicht heimgeführt; ein solcher rückt mit aus, ist aber חוזר מערכי מלחמה und ist מספיק מים ומזון ומתקן את הדרכים

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Rashi on Deuteronomy

יהיה HE SHALL BE — This is intended to include the vineyard (Sifrei Devarim 271:4),

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Rav Hirsch on Torah

. עבר על .ולא יעבר עליו לכל דבר ist gewöhnlicher Ausdruck für alles Lästige und Drückende, das über jemanden ergeht. So גם עליך תעבר כוס (Klagel. 4, 21), ויעבר עלי מה (Job. 13, 13). Hier: es soll über ihn nichts ergehen in irgend einer Beziehung, d. h. es soll keinerlei Leistung von ihm gefordert werden, und zwar wie es nach רמב׳׳ם (Melachim 7, 10 u. 11) scheint, nicht nur nicht zu Kriegszwecken, sondern zu keinem staatlichen oder kommunalen Bedürfnis, wie dies ja auch dem Wortlaut לכל דבר und נקי יהי׳ לביתו entspricht. אין מטריחין אותו לשום דבר בעולם heißt es daselbst und: כל השנה אין מספיק מים ומזון ולא מתקן דרך ולא שומר בחומה ולא נותן לפסי העיר ולא יעבור עליו שום דבר בעולם שנאמר לא יצא בצבא ולא יעבוד לכל דבר לעבור בשני לאוין לא לצרכי העיר ולא לצרכי הגדוד (ונראה שיצא זה להרמב׳׳ם מן התוספתא סוטה פ׳׳ו שמוספת פסי העיר על הדברים שפוטרת אותן המשנה וז׳׳ל בתוספתא אין ׳נותנין פסי העיר ואין מספיקין מים ומזון למלחמה ואין מתקנין את הדרכים עכ׳ל ובב׳׳ב ח א׳ איתא כל שנשתהא בעיר י׳׳ב חדש נותן לפסי העיר ואם כן פסי העיר כולל כל צרכי העיר אפי׳ בשעת שלום ע׳׳ש בגלע׳׳ד)

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Rashi on Deuteronomy

לביתו This is the mention of “his house” (Sifrei Devarim 271:3).

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Rav Hirsch on Torah

Sota 44 a wird das נקי יהיה לביתו als über den das Gesetz einleitenden Fall כי יקח איש אשה חדשה hinausgehend auch von dem neuen Zuwachs des häuslichen Glückes durch ein neues Haus oder einen neuen Weinberg verstanden, und auch derjenige von Krieges- und sonstigen Leistungen freigesprochen, der noch im ersten Jahre der Benutzung eines neu gebauten oder erworbenen Hauses oder Weinbergs sich befindet (vergl. Kap. 20, 5 u. 6).

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Rashi on Deuteronomy

ושמח means HE SHALL GLADDEN [HIS WIFE], its correct Targum rendering therefore is: וְיַחְדֵי יַת אִיתְּתֵהּ which expresses this; One who reads in the Targum וְיַחְדֵי עִם אִיתְּתֵהּ “he shall rejoice with his wife” is in error, for this is not the Targum equivalent of וְשִׂמַּח (Piel) but of וְשָׂמַח (Kal).

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Rav Hirsch on Torah

Offenbar liegt diesen Bestimmungen die Anschauung zu Grunde, dass der Begriff eines staatlichen Ganzen nur in der konkreten Vielheit aller seiner einzelnen Angehörigen, nicht aber außerhalb derselben oder neben derselben eine Wirklichkeit hat, die Gesamtwohlfahrt daher nur in der Blüte und dem Glücke aller einzelnen zu suchen ist, daher ein jedes aufblühende häusliche Glück ein Beitrag zur Verwirklichung des der Gesamtheit vorgesteckten Zieles ist, ihm daher von der Gesamtheit mit schonender und fördernder Rücksicht zu begegnen ist.

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