신명기 21:12 미드라쉬: Devarim Rabbah, Ein Yaakov (Glick Edition) & Sifrei Devarim

Another interpretation, ben Azzai says: One mitzva leads to another mitzva, and one sin leads to another sin. How is this so? It is written previously: “When you go out to war…and you see in the captivity [a beautiful woman]…” (Deuteronomy 21:10–11). The Holy One blessed be He said: ‘Although I permitted her to you, I said to you: “She shall shave her head, and she shall grow her nails,” (Deuteronomy 21:12), so that she should not find favor in your eyes and you send her away. If you did not do so, what is written thereafter? “If a man will have a defiant and rebellious son” (Deuteronomy 21:18). And as a result of that, “if there will be in a man a sin with a death sentence”’ (Deuteronomy 21:22). This shows that one sin leads to another sin.
One mitzva leads to another mitzva – from where is it derived? “If a bird's nest will happen before you” (Deuteronomy 22:6). As a result [of following this mitzva], “when you build a new house [you shall make a parapet for your roof]” (Deuteronomy 22:8). And as a [further] result [of following the mitzva, you will have a vineyard, and] “you shall not sow your vineyard with diverse kinds” (Deuteronomy 22:9). And as a [further] result [of following the mitzva, you will have a field, and] “you shall not plow with an ox and a donkey together” (Deuteronomy 22:10). And as a [further] result [of following the mitzva, you will have clothing, and] “You shall make for you twisted threads [on the four corners of your garment]” (Deuteronomy 22:12). This shows that one mitzva leads to another mitzva.

We have been taught in a Baraitha R. Juda says: "If his mother was not like his father in her voice, in her appearance and her height, he cannot become a ben Sorer and Morch (a rebellious son), because it is said (Deut. 21, 12) … To our voice. Since we see that their voices must be alike, the same is the case with the appearance and height." R. Simon said: "We are taught in a Baraitha: Does the law indeed dictate that because this boy consumed a pound of meat and drank half a lug of Italian wine that his father and mother shall deliver him to be stoned? We must therefore assume that such a thing neither occurred nor ever will be, and it is merely written for the purpose to interpret it and be rewarded for it." R. Jonathan, however, said: "I myself have seen such, and have even sat on his grave." According to whom is the following Baraitha: A town that has been misled never occurred and will never be — and it was merely written only for the purpose to interpret it and be rewarded for it? In accordance with R. Eliezer, who said in the following Baraitha: A town said to be misled in which there is to be found even one Mezuzah, cannot be condemned as a misled town, because it is written (Ib. 13, 17) And all its spoils shall thou gather into the midst of the market-place thereof, nad thou shalt burn them with fire. And as there is a Mezuzah which cannot be burnt, for it is written (Ib. 12, 4) Ye shall not do so unto the Lord your God." R. Jonathan, however, said: "I have seen such and I myself have even sat on its heap of ruins."

(Devarim 21:12): "then you shall bring her inside your house": and not that of another.