## Rashbam on Deuteronomy Chapter 24

###### Rashbam on Deuteronomy 24:6:1
[Rashbam on Deuteronomy 24:6:1](https://torahapp.org/share/book/Rashbam%20on%20Deuteronomy/r/24:6:1)

כי נפש הוא חובל - כתרגומו.

**Eliyahu Munk, HaChut Hameshulash:**
כי נפש הוא חובל, as per Onkelos, you would deprive the debtor of his source of legitimate income.


###### Rashbam on Deuteronomy 24:8:1
[Rashbam on Deuteronomy 24:8:1](https://torahapp.org/share/book/Rashbam%20on%20Deuteronomy/r/24:8:1)

השמר בנגע הצרעת לשמור מאד ולעשות - שאפילו הוא מלך כעוזיה לא יכבדוהו אלא יסגר שבעת הימים וישלחוהו ובדד ישב.

**Eliyahu Munk, HaChut Hameshulash:**
השמר בנגע הצרעת לשמור מאד ולעשות, even if the person smitten with this disease is a king, as Uzziah, King of Yehudah, he will not be given preferential treatment and has to be ostracised and isolated just as any commoner afflicted with the same disease.


###### Rashbam on Deuteronomy 24:8:2
[Rashbam on Deuteronomy 24:8:2](https://torahapp.org/share/book/Rashbam%20on%20Deuteronomy/r/24:8:2)

ככל אשר יורו אתכם - שהרי - תזכור את אשר עשה ה' אלהיך למרים - שאף על פי שהיתה נביאה ואחות משה לא חלקו לה כבוד אלא תסגר שבעת ימים.

**Eliyahu Munk, HaChut Hameshulash:**
ככל אשר יורו אתכם, for you are to remember what happened to Miriam, certainly a highly placed person, who, in spite of being a prophetess, and the leader of all the Israelite women, and Moses’ own sister, was not accorded preferential treatment in this regard. She was segregated for seven days, as we know from Numbers 12,14.


###### Rashbam on Deuteronomy 24:9:1
[Rashbam on Deuteronomy 24:9:1](https://torahapp.org/share/book/Rashbam%20on%20Deuteronomy/r/24:9:1)

בדרך בצאתכם ממצרים - שאף על פי שהיו טרודים ללכת - העם לא נסע עד האסף מרים - וכל שכן שאר בני אדם.

**Eliyahu Munk, HaChut Hameshulash:**
בדרך בצאתכם ממצרים, even though segregating her at that time meant that the whole nation would have to remain in an inhospitable desert for an extra seven days, the people did not complain about this. Other, less distinguished people, will certainly not be treated better than was Miriam if they should become afflicted in a similar manner.


###### Rashbam on Deuteronomy 24:12:1
[Rashbam on Deuteronomy 24:12:1](https://torahapp.org/share/book/Rashbam%20on%20Deuteronomy/r/24:12:1)

לא תשכב בעבוטו - לא תשכב ועבוטו אצלך.

**Eliyahu Munk, HaChut Hameshulash:**
לא תשכב בעבוטו, you must no lie down to sleep while still retaining his indispensable (for him) pawn.


###### Rashbam on Deuteronomy 24:15:1
[Rashbam on Deuteronomy 24:15:1](https://torahapp.org/share/book/Rashbam%20on%20Deuteronomy/r/24:15:1)

ואליו הוא נושא את נפשו - מתאוה נפשו כדי לאכול שכרו. וכמוהו: חטאת עמי יאכלו ואל עונם ישאו נפשם - מתאוים הכהנים לאכול חטאות שיביאו על עונם.

**Eliyahu Munk, HaChut Hameshulash:**
ואליו הוא נושא את נפשו, for his very soul is in dire need of it (so that he can buy food to sustain himself). He had put himself at risk working (instead of begging) in order to receive his wages. We find a verse with a similar message in Hoseah 4,8 חטאת עמי יאכלו ואל עונם ישאו (נפשם). “The priests are dependent on the meat from the sin offerings, so that they actually hope for the people to sin so that they will be provided with such meat by being instrumental in obtaining expiation for the sinners.”


###### Rashbam on Deuteronomy 24:16:1
[Rashbam on Deuteronomy 24:16:1](https://torahapp.org/share/book/Rashbam%20on%20Deuteronomy/r/24:16:1)

ובנים לא יומתו על אבות - בב"ד, כדכתיב: ואת בני המכים לא המית - ככתוב: לא יומתו וגו'. אבל הקב"ה פוקד עון אבות על בנים - כשאוחזים מעשה אבותיהם בידיהם, וכדכתיב: אבות יאכלו בוסר ושני בנים תקהינה - לאבד נחלת אבות, אבל לא ע"י בית דין.

**Eliyahu Munk, HaChut Hameshulash:**
ובנים לא יומתו על אבות. By the courts. This was spelled out in Kings II 14,6 ואת בני המכים לא המית ככתוב לא יומתו וגו', ”But he did not put to death the children of the assassins, in accordance with what is written in Deuteronomy 24,16.” While it is forbidden for human authorities to kill children on account of the sins of their father, G’d reserves the right for Himself to do so, as we know from Exodus 20,4 פוקד אבות על בנים, He requites the sins of the fathers to the children, if they continue in the evil footsteps of their fathers whose punishment G’d had suspended while hoping for their children to redeem their fathers by their exemplary conduct. This principle has been spelled out even more clearly in Ezekiel 18,2 where the prophet had been challenged by the exiles with the question: ‘if the parents ate unripe grapes, why should their children suffer from the resulting diarrhoea?’ They meant that seeing they had been exiled, rejected by their master, G’d, the laws of the Jewish religion should no longer apply to them. The thrust of our verse here is that the court does not have the right to use an innocent child as hostage for the crimes of his father in absentia..