## Kli Yakar on Deuteronomy Chapter 21

###### Kli Yakar on Deuteronomy 21:1:1
[Kli Yakar on Deuteronomy 21:1:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/21:1:1)

**כִּי יִמָּצֵא חָלָל בָּאֲדָמָה וְגוֹ׳.** הִקְשָׁה מהרי״א עַל פָּרָשָׁה זוֹ שֶׁאֵין כָּאן מְקוֹמָהּ בֵּין אַרְבַּע פָּרָשִׁיּוֹת הַמְדַבְּרוֹת מֵעִנְיַן מִלְחָמָה, וְנָתַן הָרַב טַעַם חָלוּשׁ בַּדָּבָר. גַּם שְׁאָר מְפָרְשִׁים נִגָּשִׁים לְפָרֵשׁ הַסְּמִיכוּת בְּשִׁנּוּיִים דְּחוּקִים. וְעַתָּה שָׂא נָא עֵינֶיךָ וּרְאֵה מַה שֶּׁאָמְרוּ רז״ל (סוטה מו.): תַּנְיָא, אָמַר רַבִּי יוֹחָנָן בֶּן שָׁאוּל: מִפְּנֵי מָה אָמְרָה תּוֹרָה הָבֵא עֶגְלָה עֲרוּפָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: תָּבֹא הָעֶגְלָה שֶׁלֹּא עָשְׂתָה פֵּרוֹת וְתֵעָרֵף בְּמָקוֹם שֶׁאֵינוֹ עוֹשֶׂה פֵּרוֹת וּתְכַפֵּר עַל זֶה שֶׁלֹּא הִנִּיחוּהוּ לַעֲשׂוֹת פֵּרוֹת. וּמַקְשֶׁה בַּגְּמָרָא: אִילֵימָא אַפְּרִיָּה וּרְבִיָּה, הָכֵי נָמֵי דְּאַסָרִיס וְאַזָקֵן לֹא עֲרֵיפְנָא? אֶלָּא אַמִּצְוֹת. וּבַפָּרָשָׁה שֶׁלִּפְנֵי זוֹ נֶאֱמַר: ״כִּי מִמֶּנּוּ תֹאכֵל וְאֹתוֹ לֹא תִכְרֹת רַק עֵץ אֲשֶׁר תֵּדַע כִּי לֹא עֵץ מַאֲכָל הוּא״, וְאָמְרוּ רז״ל בְּמַסֶּכֶת תַּעֲנִית (ז.): אִם תַּלְמִיד חָכָם הָגוּן הוּא – ״מִמֶּנּוּ תֹאכֵל וְאֹתוֹ לֹא תִכְרֹת״, ״רַק עֵץ אֲשֶׁר תֵּדַע כִּי לֹא עֵץ מַאֲכָל הוּא״ – זֶה תַּלְמִיד חָכָם שֶׁאֵינוֹ הָגוּן כוּ׳. וְאִם כֵּן כָּל מַשְׂכִּיל יִרְאֶה בְּעֵין שִׂכְלוֹ שֶׁסְּמִיכוּת שְׁנֵי פָּרָשִׁיּוֹת אֵלּוּ מְבֹאָר מֵעַצְמוֹ, מִמַּה נַּפְשָׁךְ: אִם טַעַם הָעֶגְלָה עֲרוּפָה עַל שֶׁלֹּא הִנִּיחוּהוּ לַעֲשׂוֹת פֵּרוֹת בִּפְרִיָּה וּרְבִיָּה – שַׁפִּיר נִסְמְכָה לַפָּרָשָׁה הַקּוֹדֶמֶת הַמַּקְפֶּדֶת עַל עֵץ עוֹשֶׂה פְּרִי שֶׁלֹּא לִכְרֹת אוֹתוֹ, וּמַה לִּי פְּרִי הָאָדָם מַה לִּי פְּרִי הָאֲדָמָה, מִשְׁפָּט אֶחָד לָהֶם, שֶׁנֶּאֱמַר: ״כִּי הָאָדָם עֵץ הַשָּׂדֶה״; וְאִם שֶׁלֹּא הִנִּיחוּהוּ לַעֲשׂוֹת פֵּרוֹת שֶׁל מִצְוֹת כְּפִי הַמַּסְקָנָא – הֲרֵי גַּם בַּפָּרָשָׁה שֶׁלְּפָנֶיהָ הִקְפִּיד עַל זֶה שֶׁלֹּא לִכְרֹת הַתַּלְמִיד חָכָם עוֹשֶׂה פְּרִי עֵץ חַיִּים לְמִינוֹ. וְתָמֵהַּ אֲנִי עַל כָּל הַמְפָרְשִׁים שֶׁדָּבָר פָּשׁוּט כָּזֶה יִהְיֶה נֶעְלָם מִנֶּגֶד עֵינֵיהֶם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“When a slain person is found on the land, etc.”** Rabbi Yitzchak Abarbanel raised a difficulty regarding this section, questioning why it is placed here among the four sections dealing with matters of war. The Rabbi gave a weak reason for this, and other commentators who approached this to explain the connection did so with forced explanations. Now lift up your eyes and see what our Sages said (Sotah 46a): “It was taught: Rabbi Yochanan ben Shaul said: Why did the Torah command to bring the heifer whose neck is broken? The Holy One, Blessed be He, said: ‘Let the heifer which has not produced fruit come and have its neck broken in a place that does not produce fruit, and atone for the one whom they did not allow to produce fruit.’” The Gemara questions: “If this refers to procreation, then would we not perform this ceremony for someone who was castrated or elderly? Rather, it refers to [the inability to perform] commandments.”
And in the previous section it states, *For you may eat from it, but you shall not cut it down; only a tree that you know is not a food tree*, and our Sages said in the Tractate Ta’anit (7a), “If he is a worthy Torah scholar, *from it you may eat and you shall not cut it down*, but *a tree that you know is not a food tree* refers to an unworthy Torah scholar, etc.”
Thus, any intelligent person can see with their mind’s eye that the connection between these two sections is self-evident: If the reason for the heifer whose neck is broken is because they did not allow him to produce fruit through procreation, then it is appropriately connected to the previous section which is particular about not cutting down a fruit-bearing tree. What difference is there between the fruit of man and the fruit of the ground? They share the same law, as it says, *For man is a tree of the field*. And if [the reason is] that they did not allow him to produce the fruits of commandments, as per the conclusion, behold, in the previous section as well, there is concern not to cut down the Torah scholar who produces fruit — the tree of life according to its kind. I am surprised at all the commentators that such a simple matter was hidden from their eyes.


###### Kli Yakar on Deuteronomy 21:1:2
[Kli Yakar on Deuteronomy 21:1:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/21:1:2)

וּמַה שֶּׁדָּרְשׁוּ רז״ל (תענית ז.) פָּסוּק ״מִמֶּנּוּ תֹאכֵל וְאֹתוֹ לֹא תִכְרֹת״ עַל הַתַּלְמִיד חָכָם, נִרְאֶה שֶׁלֹּא כִּוְּנוּ לְעוֹלָם לְהוֹצִיא הַמִּקְרָא מִפְּשׁוּטוֹ, אֶלָּא שֶׁרָצוּ לְתָרֵץ לָמָּה הִקְפִּידָה הַתּוֹרָה כָּל כָּךְ עַל כְּרִיתַת עֵץ מַאֲכָל, אֶלָּא וַדַּאי כְּדֵי לִלְמֹד מִמֶּנּוּ קַל וָחֹמֶר עַל הָאָדָם הָעוֹשֶׂה פְּרִי צַדִּיק עֵץ חַיִּים, כִּי הָאָדָם עֵץ הַשָּׂדֶה הוּא עוֹשֶׂה פְּרִי צַדִּיק וְצֶמַח צְדָקָה, וְאִם הִקְפִּידָה תּוֹרָה עַל עֵץ עוֹשֶׂה פְּרִי שֶׁאֵין בּוֹ דַּעַת וּתְבוּנָה קַל וָחֹמֶר עַל פְּרִי הַצַּדִּיק הַשָּׁלֵם. וְעַל כֵּן סָמַךְ מִיָּד הַפָּרָשָׁה שֶׁל עֶגְלָה עֲרוּפָה, אֲשֶׁר מִמֶּנָּה נִרְאֶה גַּם כֵּן הַקְפָּדָה גְּדוֹלָה עַל פְּרִי צַדִּיק עֵץ חַיִּים.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And what our Sages of blessed memory interpreted (Taanit 7a) the verse *from it you shall eat and it you shall not cut down* as referring to the Torah scholar,** it seems that they never intended to remove the verse from its simple meaning. Rather, they wanted to explain why the Torah was so strict about cutting down a fruit tree. It must be to derive a fortiori reasoning regarding a person who produces fruit — *a righteous person is a tree of life* — *for man is a tree of the field* producing righteous fruit and sprouting righteousness. And if the Torah was strict about a fruit-bearing tree that has no knowledge or understanding, how much more so regarding the fruit of a complete righteous person. Therefore, it immediately follows with the passage of the heifer whose neck is broken [*eglah arufah*], which also demonstrates great concern for the fruit of the righteous, the tree of life.


###### Kli Yakar on Deuteronomy 21:10:1
[Kli Yakar on Deuteronomy 21:10:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/21:10:1)

**כִּי תֵצֵא לַמִּלְחָמָה עַל אוֹיְבֶיךָ וְגוֹ׳.** אוֹיְבֶיךָ בְּיוּ״ד לְשׁוֹן רַבִּים, וְאַחַר כָּךְ אָמַר: ״וּנְתָנוֹ״ – הָיָה לוֹ לוֹמַר ״וּנְתָנָם״. ״עַל אוֹיְבֶיךָ״ – ״כְּנֶגֶד אוֹיְבֶיךָ״ הָיָה לוֹ לוֹמַר. וּבַיַּלְקוּט מַסִּיק בְּשֵׁם הַסִּפְרֵי וְזֶה לְשׁוֹנוֹ: ״עַל אוֹיְבֶיךָ״ – כְּנֶגֶד אוֹיְבֶיךָ, ״וּנְתָנוֹ ה׳ אֱלֹהֶיךָ בְּיָדֶךָ״ – אִם עָשִׂיתָ כָּל הָאָמוּר בָּעִנְיָן סוֹף שֶׁה׳ אֱלֹהֶיךָ נוֹתְנוֹ בְּיָדֶךָ. וְלֹא הֵבַנְתִּי דְּבָרָיו, מַהוּ הָאָמוּר בָּעִנְיָן, אִם זֶה הוּא שֶׁאָמַר: ״וְגִלְּחָה אֶת רֹאשָׁהּ״ וְגוֹ׳ – הֲרֵי כְּבָר הוּא נָתוּן בְּיָדוֹ קֹדֶם שֶׁעָשָׂה הָאָמוּר בָּעִנְיָן, כִּי אֵיךְ יִשְׁבֶּה מִמֶּנּוּ שֶׁבִי אִם עֲדַיִן אֵינוֹ נָתוּן בְּיָדוֹ? וְאַף אִם תִּמְצֵי לוֹמַר שֶׁאֵין רְאָיָה מִן הַשְּׁבוּיָה, כִּי לִפְעָמִים יִשְׁבּוּ שֶׁבִי בַּמִּלְחָמָה אַף אִם עֲדַיִן אֵין הָאוֹיֵב מָסוּר בְּיָדוֹ, וּרְאָיָה מִן ״וַיִּשְׁבְּ מִמֶּנּוּ שֶׁבִי״ הַנֶּאֱמָר פָּרָשַׁת חֻקַּת (כא א), מִכָּל מָקוֹם קָשֶׁה, מְנָא לֵיהּ לוֹמַר כֵּן לְפָרֵשׁ ״וּנְתָנוֹ״ סוֹף שֶׁיִּתְּנוּ בְּיָדְךָ, שֶׁמָּא פֵּרוּשׁוֹ שֶׁיִּתְּנֶנּוּ לְאַלְתַּר בְּיָדְךָ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**When you go out to war upon your enemies, etc.** *Your enemies* is written with a *yud* [indicating plural], but afterwards it says *and gives him* — it should have said “and gives them.” [It says] *upon your enemies* [but] it should have said “against your enemies.” In the Yalkut, it concludes in the name of the Sifrei, saying: “*Upon your enemies* — against your enemies. *And the Lord your God gives him into your hands* — if you did everything mentioned in the matter, then in the end, the Lord your God will give him into your hands.”
I do not understand his words [from the Sifrei] — what is “mentioned in the matter”? If this refers to *and she shall shave her head, etc.* — isn’t the enemy already given into his hands before he does what is mentioned in the matter? For how could he take captives from him if the enemy is not yet given into his hands? Even if you would say there’s no proof from the captive, because sometimes they would take captives in war even when the enemy is not yet completely subdued, and proof [of this can be seen] from *and took some of them captive* mentioned in Parashat Chukat (21:1), still it is difficult [to understand]: how do we know to interpret *and gives* to mean that eventually He will give [the enemy] into your hands? Perhaps it means that He gives him into your hands immediately.


###### Kli Yakar on Deuteronomy 21:10:2
[Kli Yakar on Deuteronomy 21:10:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/21:10:2)

וְנִרְאֶה שֶׁקָּשֶׁה לְבַעַל מִדְרָשׁ זֶה, ״וּנְתָנוֹ״ – ״וּנְתָנָם״ הָיָה לוֹ לוֹמַר, אֶלָּא וַדַּאי שֶׁמְּדַבֵּר בְּאוֹיֵב אֶחָד פְּרָטִי שֶׁהָיָה בִּכְלַל אוֹיְבֶיךָ הָרַבִּים שֶׁהִזְכִּיר כְּבָר, וּמִי הוּא זֶה וְאֵיזוֹ הוּא, אֵין זֶה כִּי אִם צַר וְאוֹיֵב פְּנִימִי, וְהוּא שָׂטָן הוּא יֵצֶר הָרָע הַמְקַטְרֵג בְּיוֹתֵר בִּשְׁעַת הַסַּכָּנָה בַּמִּלְחָמָה, כַּמְבֹאָר בְּפָרָשַׁת שׁוֹפְטִים (כא) בַּפָּסוּק ״כִּי תֵצֵא לַמִּלְחָמָה״. וְעָלָיו אָמַר ״וּנְתָנוֹ ה׳ אֱלֹהֶיךָ בְּיָדֶךָ״, וְאִם כֵּן קָשֶׁה, אֵיךְ הוּא מַבְטִיחוֹ שֶׁיִּתְּנוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּיָדוֹ, הֲרֵי אַחַר זֶה נֶאֱמַר עִנְיַן אֵשֶׁת יְפַת תֹּאַר שֶׁלֹּא דִּבְּרָה תּוֹרָה אֶלָּא כְּנֶגֶד הַיֵּצֶר הָרָע כוּ׳, וַהֲרֵי אָנוּ רוֹאִין שֶׁעוֹד טֻמְאָתוֹ בּוֹ, שֶׁהֲרֵי לֹא עָצַר כֹּחַ לַעֲמֹד כְּנֶגֶד יִצְרוֹ עַד שֶׁהִכְשִׁילוֹ בִּיפַת תֹּאַר זוֹ, וְאַיֵּה הַבְטָחַת ״וּנְתָנוֹ ה׳ בְּיָדֶךָ״? עַל כֵּן פֵּרֵשׁ ״וּנְתָנוֹ״ – סוֹף שֶׁיִּתְּנוֹ בְּיָדֶךָ, כִּי אִם תַּעֲשֶׂה כָּל הָאָמוּר בָּעִנְיָן מִגִּלּוּחַ רֹאשָׁהּ וְנִוּוּלָהּ מָה כָּתוּב אַחֲרָיו – ״וְהָיָה אִם לֹא חָפַצְתָּ בָּהּ״, פֵּרֵשׁ רַשִׁ״י, הַכָּתוּב מְבַשְּׂרְךָ שֶׁסּוֹפְךָ לִשְׂנֹאתָהּ, וְאָז וַדַּאי יִצְרוֹ מָסוּר בְּיָדוֹ כְּשֶׁיִּשְׂנָא אוֹתָהּ. וְעִקַּר תַּחְבּוּלָה זוֹ הִיא כְּדֶרֶךְ שֶׁנֶּאֱמַר (קהלת ז ב): ״טוֹב לָלֶכֶת אֶל בֵּית אֵבֶל״ וְגוֹ׳, כִּי עַל יְדֵי זֶה יִזְכֹּר יוֹם הַמִּיתָה, וְאָז וַדַּאי אָזֵיל הַיֵּצֶר הָרָע, וּכְשֶׁהִיא בּוֹכָה וּמִתְאַבֶּלֶת עַל אָבִיהָ וְאִמָּהּ הֲרֵי הוּא יוֹשֵׁב בְּבֵית אֵבֶל תָּמִיד, וְעַל יְדֵי זֶה יִזְכֹּר לְיִצְרוֹ יוֹם הַמִּיתָה, וְאָז וַדַּאי אָזֵיל, וְאָז תִּשְׁקֹט תַּאֲוָתוֹ וְעַל יְדֵי זֶה יִשְׂנָאֶהָ. וּלְפִי שֶׁמְבַשֶּׂרְךָ שֶׁסּוֹפְךָ לִשְׂנֹאתָהּ, לָכֵן אָמַר סוֹף שֶׁה׳ אֱלֹהֶיךָ נוֹתְנוֹ בְּיָדֶךָ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**It seems that the author of this midrash found it difficult [to understand why the verse says] “and He shall deliver him” when it should have said “and He shall deliver them,”** Rather, it must be that it speaks of one particular enemy who was among the many enemies already mentioned. And who is this? It is none other than the internal adversary and enemy, which is Satan, which is the evil inclination [yetzer *hara*] that especially prosecutes in times of danger during war, as explained in Parshat Shoftim (Deuteronomy 21) on the verse *When you go out to war*. And about this [evil inclination] it says *and the Lord your God shall deliver him into your hand*. If so, it is difficult to understand how God promises to deliver it into his hand, since after this, the Torah discusses the beautiful captive woman, which the Torah permitted only as a concession to the evil inclination, etc. So we see that the impurity is still within him, as he lacks the strength to stand against his desire, leading him to stumble with this beautiful woman. So where is the fulfillment of the promise *and the Lord your God shall deliver him into your hand*?
Therefore, he explains “*v’natno*” [and He shall deliver him] to mean that eventually He will deliver him into your hand. For if you follow all that is stated regarding shaving her head and making her unattractive, what is written afterward? *And it shall be, if you do not desire her*. Rashi explains that the Torah informs you that you will eventually hate her, and then certainly his desire will be under his control when he hates her.
The main strategy here is similar to what is said *It is better to go to a house of mourning* (Ecclesiastes 7:2), because through this one remembers the day of death, and then the evil inclination certainly departs. And when she weeps and mourns for her father and mother, he is constantly sitting in a house of mourning, and through this, he will remind his inclination of the day of death, and then it will certainly depart, his desire will be calmed, and he will come to hate her. Since the Torah informs you that you will eventually hate her, it therefore states that eventually the Lord your God will deliver him into your hand.


###### Kli Yakar on Deuteronomy 21:10:3
[Kli Yakar on Deuteronomy 21:10:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/21:10:3)

וּמִטַּעַם זֶה הֻצְרַךְ לְפָרֵשׁ ״עַל אוֹיְבֶיךָ״ – כְּנֶגֶד אוֹיְבֶיךָ, כִּי לְשׁוֹן ״עַל״ לֹא יִצְדַּק כִּי אִם בִּסְתָם מִלְחָמָה הַבָּאָה מִן הַשָּׁמַיִם מֵעָל, כִּי בִּסְתָם מִלְחָמָה מִן הַשָּׁמַיִם נִלְחָמוּ הַכּוֹכָבִים מִמְּסִלּוֹתָם (שופטים ה כ), אָמְנָם מִדְּקָאָמַר ״וּנְתָנוֹ״, לְשׁוֹן יָחִיד, בְּעַל כָּרְחֲךָ אַתָּה צָרִיךְ לְפָרְשׁוֹ עַל הַיֵּצֶר הָרָע. וְאִם כֵּן כְּשֶׁאָמַר ״כִּי תֵצֵא לַמִּלְחָמָה עַל אוֹיְבֶיךָ״ לְשׁוֹן רַבִּים, וַדַּאי כָּלַל בָּזֶה שְׁנֵי מִינֵי אוֹיְבִים, הֵן אוֹיֵב חִיצוֹנִי הֵן אוֹיֵב פְּנִימִי הַמְקַטְרֵג בִּשְׁעַת סַכָּנָה. וְיֵשׁ רְאָיָה לָזֶה, כִּי בְּפָרָשַׁת שׁוֹפְטִים כְּתִיב ״כִּי תֵצֵא לַמִּלְחָמָה עַל אוֹיְבֶךָ״ בְּלֹא יוֹ״ד אֵצֶל הַבֵּי״ת, וְזֶה מְדַבֵּר בִּסְתָם אוֹיֵב לְבַד, וְכָאן נֶאֱמַר ״אוֹיְבֶיךָ״ בְּיוֹ״ד, הַמּוֹרֶה עַל אוֹיְבִים רַבִּים, וַדַּאי כָּלַל הַחִיצוֹנִי וְהַפְּנִימִי יַחַד. וְאָמַר ״וּנְתָנוֹ״, אֶחָד מֵהֶם יִתֵּן תְּחִלָּה, וְזֶה וַדַּאי הַיֵּצֶר הָרָע, שֶׁאִם אֵין יִצְרוֹ נָתוּן בְּיָדוֹ תְּחִלָּה אֵינוֹ יָכוֹל לְנַצֵּחַ אוֹיֵב חִיצוֹנִי זֶה כָּל זְמַן שֶׁהוּא מְלֻכְלָךְ בְּחֵטְא. עַל כֵּן הֻצְרַךְ לְפָרֵשׁ ״עַל אוֹיְבֶיךָ״ – כְּנֶגֶד אוֹיְבֶיךָ, כִּי הַמִּלְחָמָה שֶׁעִם הַיֵּצֶר הָרָע אֵינָהּ בָּאָה מִלְּמַעְלָה, כִּי אִם הָאָדָם צָרִיךְ לִהְיוֹת הַמַּתְחִיל וַה׳ יִגְמוֹר עַל יָדוֹ. זֶהוּ שֶׁאָמַר, סוֹף שֶׁה׳ אֱלֹהֶיךָ נוֹתְנוֹ בְּיָדֶךָ, סוֹף – הַיְינוּ אַחַר כָּל הַמַּעֲשִׂים שֶׁתַּעֲשֶׂה מֵעִנְיְנֵי נִצּוּחַ וְתַחְבּוּלוֹת נֶגֶד יִצְרְךָ, וַה׳ יִשְׁלַח עֶזְרוֹ לַסּוֹף. אֲבָל בִּסְתָם מִלְחָמָה הַדָּבָר בְּהֵפֶךְ, כִּי קֹדֶם אֲשֶׁר הֲכִינוֹת לִבְּךָ לָצֵאת לַמִּלְחָמָה, כְּבָר נִלְחֲמוּ עִמּוֹ מִן הַשָּׁמַיִם, וְאַתָּה הַגּוֹמֵר כְּדֵי שֶׁתִּקָּרֵא עַל שִׁמְךָ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And for this reason, it was necessary to explain “upon your enemies” as “against your enemies,”** because the [understanding] “upon” is only accurate in a standard war that comes from above, from heaven, for in a standard war *from heaven the stars fought from their courses* (Judges 5:20). However, since it says *and He will give him* in the singular form, you are forced to interpret this as referring to the evil inclination. And if so, when it says *when you go out to war upon your enemies* in the plural form, it certainly includes two types of enemies: both the external enemy and the internal enemy [the evil inclination] which accuses at times of danger. There is evidence for this: in the Judges section, it is written *when you go out to war upon your enemy* without a *yud* [after] the bet [making it singular], speaking only about a standard enemy, while here it says *your enemies* with a *yud*, indicating multiple enemies, certainly including both the external and internal enemies together. And it says *and He will give him* — one of them He will give first, and this is certainly the evil inclination, for if one’s inclination is not given into his hand first, he cannot defeat the external enemy as long as he is soiled with sin. Therefore, it was necessary to explain *upon your enemies* as “against your enemies,” because the war against the evil inclination does not come from above, but rather the person must be the initiator and God will complete it for him. This is what it means when it says “eventually, the Lord your God will give him into your hand” — “eventually” meaning after all the actions you take regarding victory and strategies against your inclination, and God will send His help in the end. But in a standard war, it is the opposite, because before you prepared your heart to go out to war, heaven had already fought against him, and you merely complete it so that it may be attributed to you.


###### Kli Yakar on Deuteronomy 21:10:4
[Kli Yakar on Deuteronomy 21:10:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/21:10:4)

**כִּי תֵצֵא לַמִּלְחָמָה וְגוֹ׳.** מַהוּ ״כִּי תֵצֵא״, הֲוָה לֵיהּ לְמֵימַר ״כִּי תֵלֵךְ״, אוֹ ״כִּי תִלָּחֵם״. וּמַהוּ ״לַמִּלְחָמָה״ – ״לִלְחֹם״ מִבָּעֵי לֵיהּ, כִּי ״לַמִּלְחָמָה״ מַשְׁמַע שֶׁאֵין אַתָּה לוֹחֵם כִּי אִם לְמַעַן רְאוֹת הַמִּלְחָמָה בָּאתָ. ״עַל אוֹיְבֶיךָ״ – ״כְּנֶגֶד״ מִבָּעֵי לֵיהּ. ״וְשָׁבִיתָ שִׁבְיוֹ״ כָּפַל הַלָּשׁוֹן, וְאַף עַל פִּי שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה לה:) שֶׁבָּא לְרַבּוֹת כְּנַעֲנִים שֶׁבְּתוֹכוֹ, מִכָּל מָקוֹם הֲוָה לֵיהּ לְמֵימַר ״וְשָׁבִיתָ שְׁבִי״, ״שִׁבְיוֹ״ לָמָּה לִי?

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“When you go out to war, etc.”** What is [the meaning of] *when you go out*? It should have said “when you go” or “when you fight.” And what is [the meaning of] *to war*? It should have said “to fight,” because *to war* implies that you are not fighting, but rather you came to see the war. [And it should have said] “against your enemies” rather than *upon your enemies*. And *you take captive his captive* is a repetition of language. And even though our Rabbis of blessed memory said (Sotah 35b) that this comes to include Canaanites who are among them, nevertheless, it should have said “and you take captive a captive.” Why do I need [the phrase] *his captive*?


###### Kli Yakar on Deuteronomy 21:10:5
[Kli Yakar on Deuteronomy 21:10:5](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/21:10:5)

וְהִנֵּה מָקוֹם אִתִּי לְפָרֵשׁ זֶה בִּשְׁנֵי פָּנִים, הָאֶחָד הוּא, כְּדֶרֶךְ שֶׁפֵּרֵשׁ הָרַמְבַּ״ן פָּרָשָׁה זוֹ עַל פָּסוּק ״כִּי תֵצֵא מַחֲנֶה עַל אוֹיְבֶיךָ וְנִשְׁמַרְתָּ מִכֹּל דָּבָר רָע״, הַיְינוּ דִּבּוּר רָע, וְהוּא לָשׁוֹן הָרָע, כְּדֵי שֶׁלֹּא יְהֵא בֵּינֵיהֶם מַחֲלֹקֶת וְיַכּוּ בֵּינֵיהֶם מַכָּה רַבָּה מְאֹד יוֹתֵר מִן הָאוֹיְבִים. וְזֶה דָּבָר בָּרוּר שֶׁכְּשֶׁאֵין שָׁלוֹם בֵּין הַלּוֹחֲמִים הֲרֵי הֵם מְנֻצָּחִים, כְּמוֹ שֶׁקָּרָה לְפָרִיצֵי יִשְׂרָאֵל בְּבַיִת שֵׁנִי. לְכָךְ אָמַר ״כִּי תֵצֵא״ בִּלְשׁוֹן יְצִיאָה, מִעֵט הַמִּלְחָמָה הַפְּנִימִית תּוֹךְ הָעִיר, לוֹמַר שֶׁדַּוְקָא כְּצֵאתְךָ הָעִיר תִּפְרוֹשׂ כַּפְּךָ לַמִּלְחָמָה, אֲבָל בְּתוֹךְ הָעִיר יִהְיֶה שָׁלוֹם בֵּינֵיכֶם. וְדַוְקָא ״לַמִּלְחָמָה״ תֵּצֵא וְלֹא מִמִּלְחָמָה, וְדַוְקָא ״עַל אוֹיְבֶיךָ״ תֵּצֵא וְלֹא עַל אוֹהֲבֶיךָ לְרֵעֲךָ כָּמוֹךָ. ״וְשָׁבִיתָ שִׁבְיוֹ״ שֶׁל הַשּׂוֹנֵא וְלֹא שֶׁתְּבַקֵּשׁ לָצוּד אֶת חֲבֵרְךָ בִּמְצוּדָתְךָ, כִּי כָל אֵלּוּ דְּבָרִים הַמַּזִּיקִין בַּמִּלְחָמָה. וְאִם אֶת כָּל אֵלֶּה תַּעֲשֶׂה, אָז ״וּנְתָנוֹ ה׳ אֱלֹהֶיךָ בְּיָדֶךָ״, אֲבָל לֹא זוּלַת זֶה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And behold, I have the opportunity to interpret this in two ways.** The first is, as Ramban explained this passage on the verse *When you go out as a camp against your enemies, you shall guard against every evil thing* [*devar*, which can also mean word] — meaning evil speech, which is slander, so that there should not be division among them, causing them to strike against each other with a very great blow, more than [what they would receive from] their enemies. And it is clear that when there is no peace among the combatants, they will be defeated, as happened to the rebellious Israelites during the Second Temple period. Therefore it says *When you go out* using the language of “going out” to exclude internal warfare within the city, saying that only when you leave the city should you extend your hand to war, but within the city there should be peace among you. And specifically you should go out *to war* and not “from war,” and specifically *against your enemies* you should go out, and not against your friends whom you should love as yourself, and *you shall take his captives* refers to the enemy’s captives, not that you should seek to trap your fellow in your net. For all these are things that cause harm in war, and if you do all these things, then *the Lord your God will deliver them into your hand*, but not otherwise.


###### Kli Yakar on Deuteronomy 21:10:6
[Kli Yakar on Deuteronomy 21:10:6](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/21:10:6)

הַדֶּרֶךְ הַשֵּׁנִי, שֶׁבָּא לְבַטֵּל דַּעַת יִצְרְךָ הָרָע, אֲשֶׁר יַשִּׁיאֲךָ לוֹמַר, הֲלֹא שְׁבוּיָה זוֹ בָּאֲתָה לְיָדִי עַל יְדֵי כֹּחִי וְעֹצֶם יָדִי, וְנִכְנַסְתִּי בְּסַכָּנַת הַמִּלְחָמָה עַד שֶׁנִּצַּחְתִּי, וְלָמָּה יַטִּיל ה׳ עָלַי כָּל הַתְּנָאִים הַלָּלוּ מִגִּלּוּחַ וְנִוּוּל. עַל כֵּן הִקְדִּים לוֹ לוֹמַר, שֶׁקֶר אַתָּה טוֹעֵן, כִּי לֹא בְּכֹחוֹ יִגְבַּר, וְרַק אֶת אֲשֶׁר הוֹרִישְׁךָ ה׳ אוֹתוֹ תִּירָשׁ, וְאֵין אַתָּה הַלּוֹחֵם רַק כִּי תֵצֵא מִבֵּיתְךָ לִרְאוֹת הַמִּלְחָמָה אֲשֶׁר קְדָמְךָ כְּבָר מִן הַשָּׁמַיִם הַכּוֹכָבִים מִמְּסִלּוֹתָם. זֶהוּ שֶׁאָמַר ״לַמִּלְחָמָה״, לְאוֹתָהּ מִלְחָמָה שֶׁהַתְחָלָתָהּ הָיְתָה כְּבָר, ״עַל אוֹיְבֶיךָ״, עָלָיו מַמָּשׁ, מִן הַשָּׁמַיִם מֵעָל וְלֹא מִכְּנֶגֶד מִמְּךָ, כִּי כְבָר יִשְׁלַח ה׳ חִצָּיו וַיְפִיצֵם. ״וְשָׁבִיתָ שִׁבְיוֹ״ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, כִּי כְבָר נִשְׁבֵּית עַל יְדֵי הַמִּלְחָמָה, וְיַעַן כִּי חָפֵץ ה׳ לַעֲשׂוֹת לְךָ שֵׁם תִּפְאֶרֶת בְּכָל הָאָרֶץ שֶׁתִּקָּרֵא הַמִּלְחָמָה עַל שִׁמְךָ, עַל כֵּן ״וּנְתָנוֹ ה׳ אֱלֹהֶיךָ בְּיָדֶךָ״, כִּי כְּפִי הַנִּרְאֶה לְכָל הָעַמִּים כְּאִלּוּ יָדֶיךָ עָשׂוּ וְיָכְלוּ לָהֶם, אֲבָל הָאֱמֶת אֵינוֹ כֵן, כִּי יַד ה׳ עָשְׂתָה זֹאת, וּמִפְּנֵי הַכָּבוֹד נְתָנוֹ בְּיָדֶךָ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**The second approach is to nullify the thoughts of your evil inclination,** which will persuade you to say, “Hasn’t this captive woman come into my possession through my strength and power, and I entered the dangers of war until I was victorious, so why should God impose all these conditions of shaving and disfigurement [of the captive woman] upon me?” Therefore, He preemptively says to you that you are making a false claim, because *no man prevails by his own strength* and *only what the Lord has granted you shall you inherit*. You are not the fighter — rather, when you go out from your house to observe the war which has already preceded you from the heavens, *the stars in their courses* fought for you. This is what it means by *to war* [literally, to that war] — to that war which had already begun against your enemies, truly upon him from the heavens above, not from you directly, because *the Lord has already sent forth His arrows and scattered them*. And you have captured His captive — the Holy One’s captive — because they were already captured through that war. And since God desires to give you a name of glory throughout the entire land so that the war should be called by your name, therefore *the Lord your God delivers them into your hand*, because it appears to all the nations as if your hands accomplished and prevailed over them. But the truth is not so, because it is the hand of God that has done this, and to glorify [you], He gave them into your hand.


###### Kli Yakar on Deuteronomy 21:11:1
[Kli Yakar on Deuteronomy 21:11:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/21:11:1)

**וְרָאִיתָ בַּשִּׁבְיָה וְגוֹ׳.** לִרְבוּתָא נָקַט ״בַּשִּׁבְיָה״, כִּי מָה לְאִשָּׁה בַּמִּלְחָמָה, וַדַּאי לְשֵׁם זְנוּת הוּבְאוּ הֵנָּה, וְעַל כֵּן הָיָה מִן הָרָאוּי שֶׁתִּמְאַס בָּהּ, כִּי לֹא יָנוּחַ שֵׁבֶט הָרֶשַׁע עַל גּוֹרַל הַצַּדִּיקִים. וְאִם יַשִּׁיאֲךָ יִצְרְךָ עַל כָּל פָּנִים ״וְחָשַׁקְתָּ בָהּ״, אָז ״וְלָקַחְתָּ לְךָ לְאִשָּׁה״. מִלַּת ״לְךָ״ מְיֻתֶּרֶת, אַף עַל פִּי שֶׁרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה דָּרְשׁוּ (קידושין כב.) ״לְךָ״ וְלֹא לְאָבִיו אוֹ לִבְנוֹ, מִכָּל מָקוֹם נוּכַל לְפָרֵשׁ כְּפִי הַפְּשָׁט ״לְךָ״ וְלֹא לְזַרְעֲךָ, כִּי תּוֹעֶלֶת מְדֻמֶּה זֶה אֵינוֹ כִּי אִם לְךָ, אֲבָל לְזַרְעֲךָ אַדְּרַבָּה הַדָּבָר מַזִּיק, כִּי לַסּוֹף יִהְיֶה לְךָ מִנַּהּ בְּנֵי דְּלָא מְעַלֵּי, וְהַיְינוּ בֵּן סוֹרֵר וּמוֹרֶה. ״וַהֲבֵאתָהּ אֶל תּוֹךְ בֵּיתֶךָ״, הַיְינוּ חֶדֶר לִפְנִים מֵחֶדֶר, כְּסוּת עֵינַיִם לְחֶרְפָּתְךָ שֶׁלֹּא תִּגָּלֶה רָעָתְךָ בְּקָהָל.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And you shall see among the captives, etc.”** [The verse] emphasizes *among the captives* to highlight the extraordinary situation, for what is a woman doing in war? Certainly, they were brought there for prostitution, and therefore it would be appropriate to reject her, as *the scepter of wickedness shall not rest upon the lot of the righteous*. But if your desire persuades you nevertheless, *and you desire her, then you shall take her for yourself as a wife*. The word *yourself* is superfluous. Although our Sages interpreted (Kiddushin 22a) *for yourself* and not for your father or son, we can still explain according to the simple meaning: *for yourself* and not for your descendants. For this imagined benefit is only for you, but for your descendants, on the contrary, it is harmful, because eventually you will have unworthy children from her, namely a “wayward and rebellious son.” *And you shall bring her into your house* — that is, a room within a room, to cover the eyes from your disgrace, so that your evil will not be revealed in public.


###### Kli Yakar on Deuteronomy 21:11:2
[Kli Yakar on Deuteronomy 21:11:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/21:11:2)

**וְגִלְּחָה אֶת רֹאשָׁהּ וְעָשְׂתָה אֶת צִפָּרְנֶיהָ.** וְגוֹ׳ פֵּרֵשׁ הָרַמְבַּ״ן שֶׁהַכֹּל עִנְיְנֵי אֲבֵלוּת הֵמָּה. וְעִקַּר תַּחְבּוּלָה זוֹ כְּדֵי שֶׁיִּהְיֶה הוּא בְּבֵית אֵבֶל וְיִזְכֹּר לְיִצְרוֹ יוֹם הַמִּיתָה כְּעִנְיָן שֶׁאָמְרוּ רז״ל (שם מ): הָרוֹאֶה שֶׁיִּצְרוֹ מִתְגַּבֵּר עָלָיו יִלְבַּשׁ שְׁחוֹרִים וְיִתְעַטֵּף שְׁחוֹרִים כוּ׳, וְאוּלַי אָזֵיל יִצְרוֹ עַל יְדֵי זְכִירַת הָאֲבֵלוּת. וְאָמַר כָּאן שֶׁאִם בְּכָל אֵלֶּה לֹא יוּסַר וְהוּא עוֹמֵד בְּחֵשֶׁק תַּאֲוָתוֹ, אָז ״תָּבוֹא אֵלֶיהָ וּבְעַלְתָּהּ וְהָיְתָה לְךָ לְאִשָּׁה״, לְךָ לְבַד הִיא נְאוֹתָה וְאַתָּה נָאֶה לָהּ, כִּי כָמוֹהָ כָּמוֹךָ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And she shall shave her head and do her nails.”** etc. Ramban explained that these are all matters of mourning, and the main purpose of this strategy is so that he will be in a house of mourning and will remind his desire [yetzer] of the day of death, as our Sages of blessed memory said (ibid. 40), “One who sees that his desire is overpowering him should wear black and wrap himself in black, etc.” and perhaps his desire will depart through the remembrance of mourning. And it says here that if after all these things he is not disciplined and he remains in his lustful desire, then *you shall go to her and be her husband, and she shall be a wife for you.* For you alone she is fit, and you are fit for her, because as she is, so are you.


###### Kli Yakar on Deuteronomy 21:11:3
[Kli Yakar on Deuteronomy 21:11:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/21:11:3)

**וְהָיָה אִם לֹא חָפַצְתָּ בָּהּ.** הַכָּתוּב מְבַשֶּׂרְךָ שֶׁסּוֹפְךָ לִשְׂנֹאוֹתָהּ. מִלַּת ״וְהָיָה״ יֵשׁ אוֹמְרִים שֶׁמּוֹרָה עַל הַוַּדַּאי שֶׁכָּךְ יִהְיֶה. וּלְפִי דַרְכֵּנוּ נִגְזָר וַדַּאי זֶה מִלְּשׁוֹן רז״ל שֶׁעַל יְדֵי זְכִירַת יוֹם הַמִּיתָה וַדַּאי אָזֵיל הַיֵּצֶר הָרָע, וְאָז מִמֵּילָא תִּפָּסֵק הַתְּשׁוּקָה. וְקָרוֹב לִשְׁמֹעַ שֶׁדִּיֵּק רַשִׁ״י מִמִּלַּת ״חָפַצְתָּ״ לְשׁוֹן עָבָר, כִּי הָיָה לוֹ לוֹמַר ״אִם לֹא תַחְפֹּץ בָּהּ״ לְהַבָּא, אֶלָּא שֶׁכָּל דָּבָר הַגָּלוּי לִפְנֵי הַשֵּׁם יִתְבָּרַךְ שֶׁכָּךְ יִהְיֶה דּוֹמֶה כְּאִלּוּ כְּבָר נַעֲשָׂה הַדָּבָר מֵאָז וּמִקֶּדֶם, לְכָךְ נֶאֱמַר: ״אִם לֹא חָפַצְתָּ בָּהּ״. וְיִתָּכֵן עוֹד לְפָרֵשׁ לְשׁוֹן ״וְהָיָה״ שֶׁמַּשְׁמָע שֶׁהָעִנְיָן יִהְיֶה בַּהֲוָיָתוֹ וְלֹא יִשְׁתַּנֶּה, וּבָזֶה הַכָּתוּב מְבַשֶּׂרְךָ שֶׁכַּאֲשֶׁר הַחִילוֹתָ לְהָטִיל עָלֶיהָ שִׂנְאָה כָּךְ יִהְיֶה לְעוֹלָם, וְלֹא יִשְׁתַּנֶּה דַּעְתְּךָ מִשִּׂנְאָה לְאַהֲבָה. וְזֶהוּ שֶׁאָמַר שֶׁסּוֹפְךָ לִשְׂנאוֹתָהּ, וְזֶה מֵאֵת ה׳, שֶׁלֹּא לְעָרֵב עִנְּבֵי הַגֶּפֶן בְּעִנְּבֵי הַסְּנֶה. וְהוּא דִּקְדּוּק נָכוֹן בְּמִלַּת ״וְהָיָה״, וּמְיֻשָּׁב גַּם לְשׁוֹן ״אִם״ הַמּוֹרָה עַל הַסָּפֵק, וְלִדְבָרֵינוּ הוּא מְיֻשָּׁב שַׁפִּיר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And it shall be if you do not desire her.”** The scripture informs you that you will eventually hate her. Some say the word *and it shall be* indicates certainty that this will happen. According to our interpretation, this certainty is derived from the words of our Sages, that by remembering the day of death, the evil inclination will certainly depart, and then naturally the desire will cease. It seems reasonable to suggest that Rashi derived this from the word *desired*, which is in past tense, for otherwise it should have said *if you will not desire her* in future tense. Rather, anything that is revealed before the Holy One, blessed be He, that will happen, is as if it has already been done from time immemorial. Therefore it says, *if you have no desire for her*. 
It is also possible to explain the expression *and it shall be*, which implies that the matter will remain in its state and not change. Through this, the scripture informs you that once you begin to feel hatred toward her, it will remain forever and your opinion will not change from hatred to love. This is what is meant by “you will eventually hate her.” This is from God, so as not to mix the grapes of the vine with the grapes of the bramble. This is an accurate interpretation of the word *and it shall be*, and it also resolves the use of the word *if* which [usually] indicates doubt, but according to our explanation, it is well resolved.


###### Kli Yakar on Deuteronomy 21:18:1
[Kli Yakar on Deuteronomy 21:18:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/21:18:1)

**כִּי יִהְיֶה לְאִישׁ בֵּן סוֹרֵר וּמוֹרֶה.** אָמְרוּ רז״ל (סנהדרין עא): בֵּן סוֹרֵר וּמוֹרֶה לֹא הָיָה וְלֹא יִהְיֶה, וְלָמָּה נִכְתַּב בַּתּוֹרָה, אֶלָּא דְּרוֹשׁ וְקַבֵּל שָׂכָר. וּמִכָּל מָקוֹם חָל עָלֵינוּ חוֹבַת בֵּאוּר דָּבָר זֶה, לָמָּה כָּתְבָה תּוֹרָה דָּבָר שֶׁאֵינוֹ בְּנִמְצָא כְּלָל. גַּם יֵשׁ לְהִתְבּוֹנֵן בְּמַה שֶׁנֶּאֱמַר כָּאן: ״וְכָל יִשְׂרָאֵל יִשְׁמְעוּ וְיִרָאוּ״ יוֹתֵר מִבִּשְׁאָר מִצְוֹת פְּרָטִיּוֹת. וְעוֹד, לָמָּה לֹא נֶאֱמַר כָּאן ״וְלֹא יְזִידוּן עוֹד״ כְּמוֹ שֶׁכָּתוּב בְּפָרָשַׁת שׁוֹפְטִים (יז יג). וְאוּלַי טַעֲמוֹ שֶׁל דָּבָר לְפִי שֶׁבֵּן סוֹרֵר וּמוֹרֶה לֹא הָיָה וְלֹא יִהְיֶה, וְלֹא נִכְתְּבָה הַפָּרָשָׁה כִּי אִם כְּדֵי שֶׁיִּשְׁמְעוּ הַבָּנִים וְיִרְאוּ וְלֹא יַעֲשׂוּ כַּדָּבָר הַזֶּה. וּמַה שֶּׁכָּתוּב ״וְכָל יִשְׂרָאֵל יִשְׁמְעוּ״, הַיְנוּ שֶׁיִּשְׁמְעוּ פָּרָשָׁה זוֹ וּמִשְׁפַּט הַכָּתוּב בָּהּ וְיִרְאוּ הַבָּנִים מִלַּמְרוֹת עֵינֵי כְבוֹדָם שֶׁל אָב וָאֵם, וּלְכָךְ לֹא נֶאֱמַר ״וְלֹא יְזִידוּן עוֹד״. כִּי לְשׁוֹן עוֹד מוֹרָה עַל דָּבָר הַנַּעֲשֶׂה כְּבָר, שֶׁלֹּא יִהְיֶה נַעֲשֶׂה עוֹד, וְזֶה אֵינוֹ, שֶׁהֲרֵי בֵּן סוֹרֵר וּמוֹרֶה לֹא הָיָה דְּבָרִים מֵעוֹלָם, וְלֹא נִכְתְּבָה פָּרָשָׁה זוֹ כִּי אִם לְהַפִּיל אֵימָתָהּ וָפַחַד עַל הַבָּנִים.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**If a man has a stubborn and rebellious son.** The Sages said (Sanhedrin 71a) that a stubborn and rebellious son never existed and never will exist, and why was it written in the Torah? So that you may study it and receive reward. Nevertheless, we are obligated to explain why the Torah wrote something that does not exist at all. It is also worth contemplating why it says here *and all Israel shall hear and fear* more than with other specific commandments. Furthermore, why doesn’t it say here *and they shall not act presumptuously again* as it says in Parashat Shoftim (17:13)?
Perhaps the reason is because a stubborn and rebellious son never existed and never will exist, and this section was written only so that sons would hear and fear and not act in this manner. The statement *and all Israel shall hear* means that they will hear this section and the judgment written in it, and sons will fear disobeying the honor of their father and mother. Therefore, it does not say “and they shall not act presumptuously again,” because the phrase “again” indicates something that was already done and should not be done again, which is not the case here. For a stubborn and rebellious son never existed, and this section was written only to instill fear and dread in sons.


###### Kli Yakar on Deuteronomy 21:18:2
[Kli Yakar on Deuteronomy 21:18:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/21:18:2)

אַךְ קָשֶׁה לִי, ״וְכָל יִשְׂרָאֵל יִשְׁמְעוּ״ – ״וְכָל הַבָּנִים״ הָיָה לוֹ לוֹמַר, כִּי אֵין צֹרֶךְ לְפַחַד זֶה כִּי אִם לַבָּנִים. וּבְסֵפֶר הַזֹּהַר דָּרַשׁ פָּרָשָׁה זוֹ עַל כָּל יִשְׂרָאֵל, וַאֲנִי אוֹמֵר שֶׁאֵין צֹרֶךְ בָּזֶה, כִּי גַם מִפְּשׁוּטָהּ שֶׁל הַפָּרָשָׁה יֵשׁ מוּסָר נִפְלָא לְכָל יִשְׂרָאֵל שֶׁנִּקְרְאוּ בָּנִים לְאֵל חַי, וְיֵשׁ לָחוּשׁ שֶׁיִּסְמְכוּ עַל זֶה וְיֹאמְרוּ, מֵאַחַר שֶׁאֲנַחְנוּ בָּנָיו אִם כֵּן וַדַּאי אִם יִהְיוּ בָּנִים סוֹרְרִים לֹא יַבִּיט אָוֶן בְּיַעֲקֹב, וִירַחֵם עֲלֵיהֶם כְּרַחֵם אָב עַל בָּנִים, וִיוַתֵּר לָהֶם כְּדֶרֶךְ שֶׁהָאָב מְוַתֵּר לִבְנוֹ, וְיֹאמְרוּ הַקָּדוֹשׁ בָּרוּךְ הוּא וַתְרָן. וְכֵן אָמַר מֹשֶׁה: ״בָּנָיו מוּמָם״ (דברים לב ה), רוֹצֶה לוֹמַר מַה שֶּׁקָּרָאָם בָּנָיו זֶהוּ מוּמָם, כִּי סָמְכוּ עַל זֶה וְעָשׂוּ עֲבֵרוֹת חֲבִילוֹת חֲבִילוֹת, וּבָטְחוּ בַּאֲבִיהֶם שֶׁלֹּא יִמְסְרֵם בְּיַד מִדַּת הַדִּין. עַל כֵּן כָּתְבָה הַתּוֹרָה שֶׁהַדִּין דִּין אֱמֶת, שֶׁאֲפִלּוּ הָאָב חַיָּב לְהָבִיא אֶת בְּנוֹ לְבֵית דִּין וּלְמָסְרוֹ לַמִּיתָה, וְעַל יְדֵי זֶה יִשְׁמְעוּ פָּרָשָׁה זוֹ כָּל יִשְׂרָאֵל וְיִרְאוּ אֶת ה׳, וְלֹא יִסְמְכוּ עַל מַה שֶּׁקָּרָאָם בָּנִים, כִּי גַם בְּבֵית דִּין שֶׁלְּמַטָּה חַיָּב הָאָב לִמְסֹר אֶת בְּנוֹ לְבֵית דִּין, וְכֵן הַדִּין גַּם בְּבֵית דִּין שֶׁלְּמַעְלָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**But it is difficult for me [to understand the verse] “And all Israel shall hear and fear,” for it should have said, “And all the sons [shall hear and fear],”** because this fear is only necessary for sons. And in the book of the Zohar, this section is interpreted as referring to all of Israel. But I say that this is unnecessary, because even from the plain meaning of the passage, there is a wonderful moral lesson for all of Israel, who are called children of the living God. There is concern that they might rely on this and say, “Since we are His children, then certainly if we become rebellious children, He will not look upon iniquity in Jacob, and He will have mercy on them as a father has mercy on his children, and He will forgive them in the way that a father forgives his son.” And they will say, “The Holy One, Blessed be He, is forgiving.” Similarly, Moses said, *His children are their blemish* (Deuteronomy 32:5), meaning that the fact that they are called His children is their blemish, because they relied on this and committed sins in bundled packages, and trusted in their Father that He would not deliver them to the attribute of justice. Therefore, the Torah wrote that the law is a true law, that even the father is obligated to bring his son to the court and deliver him to death. Through this, *all Israel shall hear* this passage and fear God, and they will not rely on the fact that He called them children, because even in the earthly court, a father is obligated to deliver his son to the court, and so too is the law in the heavenly court.