DEUT1276 Do not offer on the Altar an animal that was used as payment to a harlot or as payment for any forbidden relations. So, too, an animal that was traded for a dog is unfit as an offering. Of course, the disqualification applies to animals that otherwise are fit to be offerings, for other animals are barred from the Altar in any case. As noted earlier ([[EXOD940]] Exodus 25:8 sanctuary CHINUCH 62-5), offerings are to purify the thoughts and improve the deeds of those who bring them. Harlotry is a low and vile transgression, so if the animal brought as an offense was payment to a harlot, the corrupting, impure thought of that sin is likely to enter the mind of the person bringing the offering, which would have destructive consequences. The idea is similar regarding an animal that was traded for a dog. Offerings provided atonement. As someone guilty of sin brings an offering, he is supposed to imagine that everything that happens to the offering should be happening to him, on account of his sin. The animal is slaughtered before his eyes. Afterwards it is cut into pieces. The one bringing the offering thinks, “That should have been me,” and the pain of experiencing these thoughts is part of his atonement. He realizes that Hashem, in His kindness, accepted an animal as an “exchange.” Hopefully, because of these thoughts, the sinner's heart will soften. He will regret his sin and his heart will be filled with firm resolve to not sin again. Therefore, no offering can be an animal that was traded for a dog, for dogs are known for their gall. They are insolent. Shame is foreign to them. If an animal traded for a dog is used as an offering, the mind and heart of the person bringing the offering might become infected with gall and shamelessness. There is a chance that his heart will not soften and he will remain stubborn and not regret his sin.

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DEUT1278 Do not lend money with interest to a fellow Jew. Key concept: See [[EXOD774]] Exodus 22:34 interest CHINUCH 44-5

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DEUT1289 Lend to non-Jews with interest. It is not fitting for us to bestow kindness except upon others like ourselves, who know Hashem and serve Him. When we refrain from doing kindness for other peoples, and we add charitably only towards our brethren, it shows that our concern and goodwill towards them stems from the fact that they keep Hashem’s Torah. If such is our intent when we refrain from acting charitably towards gentiles, such refraining brings us merit and reward, no less than when we act charitably towards our brethren.

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DEUT1296 Do not delay fulfilling one’s vows. See [[DEUT557]] Deuteronomy 12:5 vow CHINUCH 290-1

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DEUT1305 Keep your word, as you vowed. See [[DEUT557]] Deuteronomy 12:5 vow CHINUCH 290-1

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DEUT1308 Let workers eat of what they are handling. Allow hired laborers working with your produce to eat of it while on the job. The mitzvah applies to workers who pick the produce and to those who work with the picked produce, as long as the picked produce is not ready to be tithed. When working with already picked produce, the laborers may eat it only while they actually are working with it. As for harvesters, they are allowed to eat only after having completed a portion of the work, such as after they fill a basket. The Rabbis instituted that harvesters may eat also after finishing one row, while they walk to the next row, so as to avoid eating when they should be working. Key concept: To teach our nation goodwill and positive character traits, so that we will be worthy of Hashem’s blessings. When someone hires workers to attend to picked produce but forbids them to eat of the produce, he is being cruel and insensitive. All the more so if his workers are picking the produce, for when one sees the Creator’s blessing ripe for picking, one's heart is gladdened, and to then deprive a worker the pleasure of eating the produce shows great cruelty and an evil nature.

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DEUT1315 Workers handling produce shall not take more than they eat. See [[DEUT1308]] Deuteronomy 23:25 eat CHINUCH 367-8. Although such behavior on the part of laborers is actually theft and the Torah already forbids theft, the Torah adds this precept because workers might rationalize and think that such behavior is not sinful. They might imagine that since the employer sees a bountiful harvest, he will not be particular if his workers take of it even in substantial amounts. Therefore, out of His great kindness, Hashem adds a specific prohibition to his Torah, to save workers from stealing.

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DEUT1324 If a man wants to divorce his wife, he must write her a writ of divorce. Hashem created women to help the men. A man can have no greater asset than a good wife. The Torah states that if a man finds that his wife is not a help to him but a hindrance, he may divorce her. After all, her whole purpose is to aid and support him, and if she only drags him down, he is not obligated to keep her as his wife. According to the laws of some nations, men are forbidden to divorce their wives, which is often devastating. Having no fear of divorce, she can destroy her husband completely, as well as his possessions. As to why divorce is accomplished only through a written document given to the woman, and verbal divorce does not suffice, the reason is to prevent promiscuity. A woman might be unfaithful to her husband and then claim that he had already divorced her. To prevent such vile behavior, the Torah requires a written document of divorce that is handed to the woman in the presence of witnesses. If a woman claims that her husband divorced her, she is not believed unless she shows us the גט (get). Another reason why divorce is not verbal is to lessen its frequency. Were it possible to divorce one’s wife simply through speech, men who get angry with their wives would be able to divorce them instantly. In a burst of rashness, having lost control of his emotions, a man in a moment of anger could easily send away a very good wife. The Torah requires a written גט so that while it is being prepared, there will be time for husbands to calm down and think twice before taking such a fateful step. Nothing is more important than maintaining peace. If a man sends his wife away without giving her a writ of divorce, his punishment is great, for she still is his wife. Men will think that she is divorced, and few sins are more serious than having relations with a married woman.

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DEUT1331 No man shall remarry a woman he divorced if she had been another man's wife in the meantime. Key concept is to distance us from anything that even resembles promiscuity. If a divorced woman who remarried could later remarry her first husband, it would appear similar to the conduct of an unfaithful wife. Therefore, once a divorced woman remarries, her first husband can never take her back as his wife.

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DEUT1333 A newly married man shall remain at home with his bride during their first year of marriage, exempt from all tasks that would take him away from her. During the first year of marriage, a newly married man shall be prevented from taking on any responsibility that would take him far from his wife and home. He is exempt from military service, even in wartime. Not only is he not obligated to fight, he is also exempt from helping the war effort in any way--for example, to bring food and drink to the fighters--if the job that needs to be done requires that he be away from his wife. See Deuteronomy 24:5 happy CHINUCH 371-2

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