Sefer HaChinuch

מִצְוַת פְּרִיָּה וּרְבִיָּה – בְּרֵאשִׁית יֵשׁ בָּהּ מִצְוַת עֲשֵׂה אַחַת, וְהִיא מִצְוַת פְּרִיָּה וּרְבִיָּה, שֶׁנֶּאֱמַר: (בראשית א כח) וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ.

The commandment of procreation: [Parashat] Bereshit has one positive commandment and that is the commandment of procreation, as it is stated (Genesis 1:28), “And God blessed them and told them to procreate.”

Sefer HaChinukh 1:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת מִילָה – לֶךְ לְךָ יֵשׁ בָּהּ מִצְוַת עֲשֵׂה אַחַת, וְהִיא מִצְוַת מִילָה, שֶׁנֶּאֱמַר (בראשית יז י) זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל זָכָר. וְנִכְפְּלָה בְּסֵדֶר אִשָּׁה כִּי תַזְרִיעַ, דִּכְתִיב (ויקרא יב ג), וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ. וְהַרְבֵּה מִצְוֹת נִכְפְּלוּ בִּמְקוֹמוֹת הַרְבֵּה בַּתּוֹרָה, וְכֻלָּן לְצֹרֶךְ כְּמוֹ שֶׁפֵּרְשׁוּם חֲכָמֵינוּ ז"ל (שבת קלב, א קלה, א). וְעִנְיַן מִצְוָה זוֹ, הוּא שֶׁחוֹתְכִין הָעָרְלָה הַמְחַפָּה רֹאשׁ הַגְּוִיָּה וּפוֹרְעִין קְרוּם רַךְ שֶׁלְּמַטָּה מִמֶּנָּה, כְּדֵי שֶׁתִּתְגַּלֶּה רֹאשׁ הָעֲטָרָה שֶׁבְּאוֹתוֹ אֵבָר, כַּיָּדוּעַ לַמְּבִינִים שֶׁתַּשְׁלוּם צוּרַת הָאָדָם בְּהָסִיר מִמֶּנּוּ אוֹתָהּ עָרְלָה, שֶׁהִיא תּוֹסֶפֶת בּוֹ.

The commandment to circumcise: [Parashat] Lekh Lekha [has] one positive commandment, and that is the commandment to circumcise; as it is stated (Genesis 17:10), “This is My covenant which you shall keep, between you and Me, and with your descendants after you, circumcise all males.” And [the commandment] is repeated in the Order of Isha ki Tazria, as it is stated (Leviticus 12:3), “And on the eighth day circumcise the flesh of his foreskin.” There are many commandments which are repeated in many places in the Torah; and all of them are necessary as the Sages explained (Shabbat 132a and Shabbat 135a). And the content of this commandment is that we cut the foreskin that covers the head of the member and then tear the sorting skin which is below it so that the glans of the member will be exposed. As is known to those that understand, the completion of the form of man comes with the removal of this foreskin which is extraneous.

Sefer HaChinukh 2:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לֶאֱכֹל גִּיד הַנָּשֶׁה – וַיִּשְׁלַח יַעֲקֹב יֵשׁ בָּהּ מִצְוַת לֹא תַעֲשֶׂה אַחַת, וְהִיא אַזְהָרַת גִּיד הַנָּשֶׁה, שֶׁנֶּאֱמַר: (בראשית לב:לג) עַל כֵּן לֹא יֹאכְלוּ בְנֵי יִשְׂרָאֵל אֶת גִּיד הַנָּשֶׁה. וְהַאי לֹא יֹאכְלוּ לֹא נֶאֱמַר עַל דֶּרֶךְ סִפּוּר, כְּלוֹמַר מִפְּנֵי שֶׁאֵרַע דָּבָר זֶה בָּאָב, נִמְנָעִים הַבָּנִים מִלֶּאֱכֹל אוֹתוֹ הַגִּיד, אֶלָּא אַזְהָרַת הַשֵּׁם יִתְבָּרַךְ שֶׁלֹּא יֹאכְלוּהוּ.

Not to eat the sciatic nerve: [Parashat] Vayishlach has one negative commandment, and it is the prohibition of [eating] the sciatic nerve; as it is stated (Genesis 32:33), “Therefore the Children of Israel shall not eat the sciatic nerve.” And this [phrase] “they shall not eat” is not to be taken as part of the story, to mean that because this event occurred to [our] forefather, [we, his] descendants refrain from eating that nerve. Rather, it is a warning (prohibition) of God that they shall not eat it.

Sefer HaChinukh 3:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת קִדּוּשׁ הַחֹדֶשׁ – לְקַדֵּשׁ חֳדָשִׁים וּלְעַבֵּר שָׁנִים בְּבֵית דִּין גָּדוֹל בְּחָכְמָה סָמוּךְ בָּאָרֶץ, וְלִקְבֹּעַ מוֹעֲדֵי הַשָּׁנָה עַל פִּי אוֹתוֹ קִדּוּשׁ, שֶׁנֶּאֱמַר (שמות יב ב) הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים, כְּלוֹמַר כְּשֶׁתִּרְאוּ חִדּוּשָׁהּ שֶׁל לְבָנָה, תִּקְבְּעוּ לָכֶם רֹאשׁ חֹדֶשׁ, אוֹ אֲפִלּוּ לֹא תִּרְאוּהָ, מִכֵּיוָן שֶׁהִיא רְאוּיָה לְהֵרָאוֹת עַל פִּי הַחֶשְׁבּוֹן הַמֻּקְבָּל. וְכֵן תִּכְלֹל מִצְוָה זוֹ מִצְוַת עִבּוּר הַשָּׁנָה, לְפִי שֶׁיְּסוֹד מִצְוַת קִדּוּשׁ הַחֹדֶשׁ, כְּדֵי שֶׁיַּעֲשׂוּ יִשְׂרָאֵל מוֹעֲדֵי הַשֵּׁם בְּמוֹעֲדָם. וּכְמוֹ כֵן מִצְוַת עִבּוּר הַשָּׁנָה מִזֶּה הַיְּסוֹד הִיא. וְאוּלָם מִלְּבַד זֶה הַמִּקְרָא בָּאוּ הֶעָרוֹת בִּכְתוּבֵי הַתּוֹרָה יוֹרוּ עַל מִצְוַת הָעִבּוּר, וְהוּא מָה שֶׁכָּתוּב (שם יג י) וְשָׁמַרְתָּ אֶת הַחֻקָּה הַזֹּאת לְמוֹעֲדָהּ. וְכֵן (דברים טז א) שָׁמוֹר אֶת חֹדֶשׁ הָאָבִיב.

The commandment of sanctifying the new month: To sanctify months and intercalate [months into] years in the court [whose members are] great in wisdom and ordained in the Land of Israel, and to establish the year’s holidays according to that sanctification; as it is stated (Exodus 12:2), “This month shall be to you the first of months.” This means, when you see the renewal of the moon, establish for yourselves the new month — or even if you do not see it, since it is appropriate for [the moon] to appear according to the accepted calculation. Likewise, this commandment includes the commandment of intercalation, since the basis of the commandment to sanctify the month is for Israel to observe God’s holidays at their appointed times. And the commandment of intercalation has the same basis. However, beyond this verse are more Torah passages concerning the commandment of intercalation, and that is what is written (Exodus 13:10), “You shall observe this commandment in its proper time”; and likewise, “Observe the month of Spring” (Deuteronomy 16:1).

Sefer HaChinukh 4:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת שְׁחִיטַת הַפֶּסַח – לִשְׁחֹט בְּיוֹם אַרְבָּעָה עָשָׂר בְּנִיסָן בֵּין הָעַרְבַּיִם שֶׂה תָמִים זָכָר בֶּן שָׁנָה, אוֹ גְּדִי בְּבֵית הַבְּחִירָה, וְזֶה נִקְרָא קָרְבַּן הַפֶּסַח, שֶׁנֶּאֱמַר (שמות יב ו) וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת יִשְׂרָאֵל בֵּין הָעַרְבָּיִם. וְעִנְיַן הַמִּצְוָה הוּא, שֶׁמִּתְקַבְּצִים אֲנָשִׁים מִיִּשְׂרָאֵל לַחֲבוּרוֹת וְלוֹקְחִין מִן הַשּׁוּק אוֹ מִבֵּיתָם גְּדִי אֶחָד אוֹ שֶׂה תָמִים זָכָר בֶּן שָׁנָה, וְשׁוֹחֲטִין אוֹתוֹ בְּעֶזְרַת בֵּית הַמִּקְדָּשׁ בְּיוֹם י"ד בְּנִיסָן בֵּין הָעַרְבַּיִם, וְאַחַר כָּךְ לָעֶרֶב אוֹכְלִין אוֹתוֹ בֵּין כֻּלָּם אַחַר מַאֲכָלָם, שֶׁמִּצְוָתוֹ לְאָכְלוֹ עַל הַשּׂבַע. (פסחים ע, א)

The commandment to slaughter the Pesach sacrifice: To slaughter on the day of the fourteenth of Nissan in the late afternoon an unblemished one-year-old male lamb, or kid, in the Chosen House (Temple), and this is called the Pesach (Passover) sacrifice, as it is stated (Exodus 12:6), “The entire assembly of the congregation of Israel shall slaughter it in the afternoon.” The content of this commandment is that all the people of Israel divide into assemblages, take from the market or from their houses an unblemished one-year-old male kid or lamb, and slaughter it in the courtyard of the Temple on the fourteenth day of Nissan in the afternoon. Afterwards in the evening, they eat it, [dividing it up] amongst themselves, after [eating their other] food; since its commandment is that it should be eaten while satiated (Pesachim 70a).

Sefer HaChinukh 5:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת אֲכִילַת בְּשַׂר הַפֶּסַח – לֶאֱכֹל בְּשַׂר הַפֶּסַח בְּלֵיל חֲמִשָּׁה עָשָׂר בְּנִיסָן עַל פִּי תְּנָאִים שֶׁבַּכָּתוּב, שֶׁנֶּאֱמַר (שמות יב ח) וְאָכְלוּ אֶת הַבָּשָׂר בַּלַּיְלָה הַזֶּה.

The commandment of eating the meat of the Pesach sacrifice: To eat the meat of the Pesach sacrifice on the fifteenth night of Nissan, according to the specifications of the verse, as it is stated (Exodus 12:8), “And they shall eat the meat on this night.”

Sefer HaChinukh 6:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לֶאֱכֹל הַפֶּסַח נָא וּמְבֻשָּׁל – שֶׁלֹּא לֶאֱכֹל מִבְּשַׂר הַפֶּסַח נָא וּבָשֵׁל כִּי אִם צְלִי אֵשׁ, שֶׁנֶּאֱמַר (שמות יב – ט) אַל תֹּאכְלוּ מִמֶּנּוּ נָא וּבָשֵׁל מְבֻשָּׁל בַּמָּיִם כִּי אִם צְלִי אֵשׁ. הָעִנְיָן הַזֶּה, שֶׁלֹּא יֹאכַל אוֹתוֹ קֹדֶם גְּמַר בִּשּׁוּלוֹ אֲפִילּוּ בְּצָלִי, וְזֶהוּ פֵּרוּשׁ נָא, (פסחים מא, א) שֶׁהַבָּשָׂר שֶׁהִתְחִיל בּוֹ מַעֲשֵׂה הָאוּר וְנִצְלָה מְעַט וְאֵינוֹ רָאוּי לַאֲכִילַת אָדָם, עֲדַיִן נִקְרָא נָא. אֲבָל כְּשֶׁהוּא חַי לְגַמְרֵי שֶׁלֹּא הִתְחִיל בּוֹ הָאוּר כְּלָל, אֵין בִּכְלַל לָאו דְּנָא לִלְקוֹת עָלָיו מִשּׁוּם אַל תֹּאכְלוּ מִמֶּנּוּ נָא. אֲבָל אָסוּר מִדְּאוֹרַיְתָא, שֶׁכָּל שֶׁאֵינוֹ צְלִי אֵשׁ, אָסְרָה הַתּוֹרָה דֶּרֶךְ כְּלָל. וּפֵרוּשׁ בָּשֵׁל שֶׁבִּשְּׁלוֹ בְּמַיִם אוֹ בְּכָל מַשְׁקֶה אוֹ בְּמֵי פֵּרוֹת, שֶׁנֶּאֱמַר וּבָשֵׁל מְבֻשָּׁל, רִבָּה הַכֹּל.

To not eat the Pesach sacrifice uncooked or boiled: To not eat from the meat of the Pesach sacrifice uncooked or boiled, but rather roasted with fire, as it is stated (Exodus 12:9), “Do not eat any of it raw (na), or surely boiled with water, but only roasted with fire.” The content of this is not to eat it before it is completely cooked, even if roasted. And this is the explanation of na (Pesachim 41a) — as the meat that the process of heating has begun upon and is roasted a bit but is not [yet] fit for a person to eat is still called na. But when it is completely raw — whereby the heating process has not begun upon it at all — it is not included in the prohibition of na; such as to administer lashes, because of “Do not eat any of it na.” But [it] is [still] prohibited by the Torah, as the Torah prohibited more generally anything that is not roasted with fire. And the explanation of “boiled” (literally, cooked) is that it is boiled in water or in any liquid or fruit juice; as it is stated, “surely boiled” — [to] include all [of these].

Sefer HaChinukh 7:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְהוֹתִיר מִבְּשַׂר הַפֶּסַח – שֶׁלֹּא לְהוֹתִיר כְּלוּם מִבְּשַׂר הַפֶּסַח לְמָחֳרָתוֹ, שֶׁהוּא יוֹם חֲמִשָּׁה עָשָׂר בְּנִיסָן, שֶׁנֶּאֱמַר (שמות יב י) וְלֹא תוֹתִירוּ מִמֶּנּוּ עַד בֹּקֶר.

To not leave from the meat of the Pesach sacrifice: To not leave any of the meat of the Pesach sacrifice to the next day (overnight), which is the fifteenth of Nissan, as it is stated (Exodus 12:10), “You shall not leave any of it over until morning.”

Sefer HaChinukh 8:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת הַשְׁבָּתַת הֶחָמֵץ – לְהָסִיר כָּל לֶחֶם חָמֵץ מִמִּשְׁכְּנוֹתֵינוּ בְּיוֹם אַרְבָּעָה עָשָׂר בְּנִיסָן, שֶׁנֶּאֱמַר (שמות יב: טו) אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְּׂאֹר מִבָּתֵּיכֶם. וּפֵרוּשׁוֹ "הָרִאשׁוֹן", קֹדֶם לְפֶסַח.

The commandment of disposing of chamets: To remove all leavened bread from our dwellings on the fourteenth day of Nissan, as it is stated (Exodus 12:15), “but on the first day, you shall dispose of leaven from your homes” — and the understanding of “first” is before Pesach.

Sefer HaChinukh 9:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת אֲכִילַת מַצָּה – לֶאֱכֹל לֶחֶם מַצָּה בְּלֵיל חֲמִשָּׁה עָשָׂר בְּנִיסָן הֶעָשׂוּי מִמִּין דָּגָן, (פסחים לה, א) שֶׁנֶּאֱמַר (שמות יב יח) בָּעֶרֶב תֹּאכְלוּ מַצּוֹת. וּפֵרוּשׁוֹ לֵיל חֲמִשָּׁה עָשָׂר בְּנִיסָן בֵּין בִּזְמַן שֶׁיִּהְיֶה שָׁם פֶּסַח, אוֹ בִּזְמַן שֶׁלֹּא יִהְיֶה שָׁם.

The commandment of eating matsah: To eat on the night of the fifteenth of Nissan matsah-bread that is made from a species of grain (Pesachim 35a), as it is stated (Exodus 12:18), “in the evening, you shall eat matsot.” And the understanding [of “evening”] is the night of the fifteenth of Nissan — whether it be at a time when the Pesach sacrifice is present or whether it be at a time that it is not present.

Sefer HaChinukh 10:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא יִמָּצֵא חָמֵץ בִּרְשׁוּתֵנוּ בְּפֶסַח – שֶׁלֹּא יִמָּצֵא חָמֵץ בִּרְשׁוּתֵנוּ כָּל יְמֵי הַפֶּסַח, שֶׁנֶּאֱמַר (שמות יב יט) שִׁבְעַת יָמִים שְׂאֹר לֹא יִמָּצֵא בְּבָתֵּיכֶם. וּבֵאֲרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (פסחים ה, ב) לָאו דַּוְקָא בֵּיתוֹ, אֶלָּא כָּל שֶׁבִּרְשׁוּתוֹ. וְלָאו דַּוְקָא שְׂאוֹר שֶׁהוּא מְחַמֵּץ, דְּהוּא הַדִּין לְחָמֵץ. דִּשְׂאוֹר וְחָמֵץ חַד הוּא לְעִנְיַן אִסּוּרוֹ. (ביצה ז, ב)

That chamets not be found in our possession on Pesach: That chamets not be found in our possession on all the days of Pesach, as it is stated (Exodus 12:19), “Seven days leaven is not to be found in your homes.” And our Sages, may their memory be blessed, elucidated (Pesachim 5b) that it is not specifically one’s home, but rather anything that is in his possession; and not specifically leaven which makes rise, but the same is true of [any grain product] that has risen — as leaven and leavened grain products are one [and the same] concerning the matter of its prohibition (Beitzah 7b).

Sefer HaChinukh 11:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לֶאֱכֹל מִכָּל דָּבָר שֶׁיֵּשׁ בּוֹ חָמֵץ – שֶׁלֹּא לֶאֱכֹל מִדְּבָרִים שֶׁיֵּשׁ בָּהֶם חָמֵץ, וְאַף עַל פִּי שֶׁאֵין עִקַּר הַדָּבָר חָמֵץ, כְּגוֹן כּוּתָח הַבַּבְלִי וְכַיּוֹצֵא בּוֹ, שֶׁנֶּאֱמַר: (שמות יב:כ) כָּל מַחְמֶצֶת לֹא תֹאכֵלוּ. וּפֵרְשׁוּ זִכְרוֹנָם לִבְרָכָה (פסחים מג, א) שֶׁעִנְיַן הַכָּתוּב הַזֶּה יוֹרֶה בָּזֶה, שֶׁכָּךְ קִבְּלוּ הַפֵּרוּשׁ בּוֹ. וְדַעַת הָרַמְבָּ"ם ז"ל, (סהמ"צ ל"ת קצח) שֶׁאִם יֵשׁ בְּמַאֲכָלִים אֵלּוּ כַּזַּיִת חָמֵץ בִּכְדֵי אֲכִילַת פְּרָס, אָסוּר מִן הַתּוֹרָה בְּלָאו, כְּלוֹמַר לְמַלְקוּת אֲבָל לֹא לְכָרֵת, מִכֵּיוָן שֶׁנִּתְעָרֵב בְּרֹב. וְאִם לֹא יִהְיֶה בָּהֶם כַּזַּיִת חָמֵץ בִּכְדֵי אֲכִילַת פְּרָס, לֹא יִהְיֶה בּוֹ מַלְקוּת, אֶלָּא מַכַּת מַרְדּוּת, לְפִי שֶׁאֵינוֹ אָסוּר מִן הַתּוֹרָה אֶלָּא מִדְּרַבָּנָן, וְכֵן כָּתוּב בְּחִבּוּרוֹ הַגָּדוֹל. (חמו"מ פ"א ה"ו). וְאִם כֵּן לְדַעְתּוֹ יָבֹא הַלָּאו זֶה דְּכָל מַחְמֶצֶת לְהֵיכָא שֶׁנִּתְעָרֵב כַּזַּיִת חָמֵץ בִּכְדֵי אֲכִילַת פְּרָס, שֶׁיִּהְיֶה בּוֹ לָאו. כְּלוֹמַר מַלְקוּת וְלֹא כָּרֵת. וְהָרַמְבָּ"ן ז"ל כָּתַב (בסהמ"צ שם) הֵפֶךְ מִזֶּה וְאָמַר, שֶׁהַלָּאו הַזֶּה אֵינֶנּוּ נֶחְשָׁב בִּכְלַל הַלָּאוִין, אֶלָּא שֶׁהוּא מִן הַלָּאוִין הָרַבִּים שֶׁבָּא בֶּחָמֵץ וּבַשְּׂאוֹר. וְזֶה הַלָּאו בָּא לְהוֹרוֹת עַל מָה שֶׁאָמְרוּ חֲכָמֵינוּ זַ"ל בַּגְּמָרָא (פסחים כח, ב) אֵין לִי אֶלָּא שֶׁנִּתְחַמֵּץ מֵאֵלָיו, חִמְּצוֹ עַל יְדֵי דָּבָר אַחֵר מִנַּיִן? תַּלְמוּד לוֹמַר כָּל מַחְמֶצֶת. אֲבָל בְּעִנְיַן חָמֵץ שֶׁנִּתְעָרֵב, כָּל זְמַן שֶׁיִּהְיֶה בּוֹ כַּזַּיִת בִּכְדֵי אֲכִילַת פְּרָס בָּזֶה אֵין צָרִיךְ לָאו בִּפְנֵי עַצְמוֹ, דַּהֲרֵי הוּא כְּאִלּוּ הוּא בְּעַיִן וְיֵשׁ בּוֹ כָּרֵת. כְּמוֹ בְּכָל חָמֵץ שֶׁהוּא בְּעַיִן. וְאִם לֹא יִהְיֶה בַּתַּעֲרֹבֶת כַּזַּיִת בִּכְדֵי אֲכִילַת פְּרָס, הָאוֹכְלוֹ פָּטוּר, אֲבָל אָסוּר, שֶׁהֲלָכָה כְּדִבְרֵי חֲכָמִים שֶׁאָמְרוּ (שם מג) עַל חָמֵץ דָּגָן גָּמוּר עָנוּשׁ כָּרֵת. וְכָל שֶׁהוּא כַּזַּיִת בִּכְדֵי אֲכִילַת פְּרָס, דָּגָן גָּמוּר נִקְרָא, וְעַל עֵרוּבוֹ, כְּלוֹמַר שֶׁהוּא פָּחוֹת מִכַּזַּיִת בִּכְדֵי אֲכִילַת פְּרָס, וְלֹא כְּלוּם. וּדְלָא כְּר' אֱלִיעֶזֶר דִּפְלִיג עֲלַיְהוּ בַּגְּמָרָא וְאָמַר עַל עֵרוּבוֹ בְּלָאו.

To not eat from anything that has chamets in it: To not eat from things that have chamets in them, even though the main part is not a chamets product — for example, Babylonian ‏kutach (a type of bread pudding) and similar to it. As it is stated (Exodus 12:20), “All that is leavened shall you not eat” — and they, may their memory be blessed, explained (Pesachim 43a) that the subject of the verse instructs about this; as so did they receive the understanding about it. And the opinion of Rambam (Sefer HaMitzvot, Negative Commandments 198), may his memory be blessed, is that if there is in these foods a kazayit (the size of a large olive) of chamets [that is eaten] in the time it takes to eat a peras (a half-loaf of bread), it is forbidden by the Torah as a negative commandment — meaning to say for lashes, but not for excision, since it is mixed with a majority [of non-chamets products]. But if there is not in them a kazayit of chamets [that is eaten] in the time it takes to eat a peras, there are no [formal] lashes, but rather [just] lashes of rebellion — as it is only prohibited rabbinically. And so is it written in his great essay (Mishneh Torah, Laws of Leavened and Unleavened Bread 1:6). And if so — according to his opinion — this prohibition of “All that is leavened” comes when a kazayit of chamets [that is eaten] in the time it takes to eat a peras, is mixed in. [This is such] that there should be a negative commandment — meaning to say [for] lashes, not excision. And Ramban, may his memory be blessed, wrote the opposite of this (on Sefer HaMitzvot, Negative Commandments 198) and said that this negative commandment is not considered [a separate commandment] among the negative commandments, but rather is one of the many negative commandments [included in the prohibition] of leaven and chamets. And this prohibition (of “All that is leavened”) is coming to teach about that which the Sages, may their memory be blessed, said in the Gemara (Pesachim 28b), “I only have if it became leavened on its own. From where [do I know] if it became leavened due to another substance? [Hence] we learn to teach, ‘All that is leavened.’” But concerning chamets that is mixed, anytime there is a kazayit of chamets [that is eaten] in the time it takes to eat a peras, there is no need for a separate negative commandment about it — as behold, it is as if it is intact, and it [comes with] excision. And if there is not a kazayit of chamets [that is eaten] in the time it takes to eat a peras, one who eats it is exempt [from the prohibition], but [still doing something] forbidden. As the law is like the words of the Sages (Pesachim 43a) that said [that] on complete leavened grain products, one is punished with excision. And anything that is a kazayit of chamets [that is eaten] in the time it takes to eat a peras is called a complete leavened grain product. And about its mixture — meaning less than a kazayit of chamets [that is eaten] in the time it takes to eat a peras — [there] is no [prohibition]. And [the law] is not like Rabbi Eliezer who disagrees with them in the Gemara and said that its mixture is a negative commandment.

Sefer HaChinukh 12:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא נַאֲכִיל מִן הַפֶּסַח לְיִשְׂרָאֵל מְשֻׁמָּד – שֶׁלֹּא נַאֲכִיל מִן הַפֶּסַח לְיִשְׂרָאֵל מוּמָר לַעֲבוֹדָה זָרָה, שֶׁנֶּאֱמַר: (שמות יב מג) כָּל בֶּן נֵכָר לֹא יֹאכַל בּוֹ, וּבָא הַפֵּרוּשׁ עָלָיו, (מכילתא שם) בֶּן יִשְׂרָאֵל שֶׁנִּתְנַכְּרוּ מַעֲשָׂיו לְאָבִיו שֶׁבַּשָּׁמַיִם, וְכֵן תִּרְגֵּם אוּנְקְלוֹס.

That we not feed of the Pesach sacrifice to an apostate Jew: That we not feed of (allow to eat from) the Pesach sacrifice to a Jew that is a habitual sinner of idolatry, as it is stated (Exodus 12:43), “no foreigner shall eat of it.” And the understanding (Mekhilta DeRabbi Shimon Bar Yochai 12:43) comes upon it that [this “foreigner”] is a Jew whose actions have become foreign to his Father in Heaven. And so did Onkelos translate.

Sefer HaChinukh 13:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא נַאֲכִיל מִן הַפֶּסַח לְגֵר וְתוֹשָׁב – שֶׁלֹּא לְהַאֲכִיל מִבְּשַׂר הַפֶּסַח לְגֵר וּלְתוֹשָׁב, שֶׁנֶּאֱמַר: (שמות יב מה) תּוֹשָׁב וְשָׂכִיר לֹא יֹאכַל בּוֹ. וְהַתּוֹשָׁב הוּא אָדָם מִן הָאֻמּוֹת שֶׁקִּבֵּל עָלָיו שֶׁלֹּא לַעֲבֹד עֲבוֹדָה זָרָה וְאוֹכֵל נְבֵלוֹת. וְשָׂכִיר הוּא גֵּר שֶׁמָּל וְלֹא טָבַל, שֶׁכֵּן פֵּרְשׁוּ חֲכָמֵינוּ זַ"ל. (יבמות עא א).

That we not feed of the Pesach sacrifice to a stranger or a resident: To not give (allow) to eat from the meat of the Pesach sacrifice to a stranger or resident, as it is stated (Exodus 12:45), “The resident or wageworker shall not eat it.” And a “resident” is a man from the [other] nations who takes upon himself not to worship idolatry, but eats carcasses. And a “hired laborer” is a convert who has circumcised himself but not immersed [in a mikveh] — as so did our Sages, may their memory be blessed, explain (Yevamot 71a).

Sefer HaChinukh 14:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְהוֹצִיא מִבְּשַׂר הַפֶּסַח חוּצָה – לֹא לְהוֹצִיא מִבְּשַׂר הַפֶּסַח מִמְּקוֹם הַחֲבוּרָה, (פסחים פה, ב) שֶׁנֶּאֱמַר (שמות יב מו) לֹא תוֹצִיא מִן הַבַּיִת מִן הַבָּשָׂר חוּצָה.

Not to take out from the meat of the Pesach-offering outside: Not to take from the meat of the Pesach-offering out of the place of the assemblage (Pesachim 85b), as it is stated (Exodus 12:46), “you shall not take any of the meat outside the house.”

Sefer HaChinukh 15:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לִשְׁבֹּר עֶצֶם מִן הַפֶּסַח – שֶׁלֹּא לִשְׁבֹּר עֶצֶם מִכָּל עַצְמוֹת הַפֶּסַח, שֶׁנֶּאֱמַר (שמות יב מו) וְעֶצֶם לֹא תִשְׁבְּרוּ בוֹ.

To not break a bone from the Pesach sacrifice: To not break any from all of the bones of the Pesach sacrifice, as it is stated (Exodus 12:46), “and a bone of it, you shall not break.”

Sefer HaChinukh 16:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

לָכֵן אַתָּה רְאֵה גַּם רְאֵה, מָה מְלַאכְתְּךָ וְעִסְקְךָ, כִּי אַחֲרֵיהֶם תִּמָּשֵׁךְ וְאַתָּה לֹא תִּמְשְׁכֵם. וְאַל יַבְטִיחֲךָ יִצְרְךָ לוֹמַר, אַחֲרֵי הֱיוֹת לִבִּי שָׁלֵם וְתָמִים בֶּאֱמוּנַת אֱלֹהִים, מָה הֶפְסֵד יֵשׁ כִּי אֶתְעַנֵּג לִפְעָמִים בְּתַעֲנוּגֵי אֲנָשִׁים, בַּשְּׁוָקִים וּבָרְחוֹבוֹת, לְהִתְלוֹצֵץ עִם הַלֵּצִים, וּלְדַבֵּר צָחוֹת, וְכַיּוֹצֵא בְּאֵלּוּ הַדְּבָרִים שֶׁאֵין מְבִיאִין עֲלֵיהֶן אֲשָׁמוֹת וְחַטָּאוֹת, הֲלֹא גַּם לִי לֵבָב כְּמוֹ הֵם, קָטָנִּי עָבָה מִמָּתְנֵיהֶם, וּמַדּוּעַ יִמְשְׁכוּנִי הֵם אַחֲרֵיהֶם? אַל בְּנִי, הִשָּׁמֵר מִפְּנֵיהֶם, פֶּן תִּלָּכֵד בְּרִשְׁתָּם. רַבִּים שָׁתוּ מִתּוֹךְ כָּךְ כּוֹס תַּרְעֵלָתָם, וְאַתָּה אֶת נַפְשְׁךָ תַּצִּיל. וְאַחַר דַּעְתְּךָ זֶה, אַל יִקְשֶׁה עָלֶיךָ מֵעַתָּה רִבּוּי הַמִּצְוֹת בְּעִנְיַן זְכִירַת נִסֵּי מִצְרַיִם, שֶׁהֵם עַמּוּד גָּדוֹל בְּתוֹרָתֵנוּ, כִּי בִּרְבוֹת עִסְקֵנוּ בָּהֶם, נִתְפַּעֵל אֶל הַדָּבָר, כְּמוֹ שֶׁאָמַרְנוּ.

Therefore, surely observe what [you choose] to be your craft and your dealings, since you will be pulled by them and you will not pull them. And do not let your [evil] impulse assure you by saying, “Since my heart is complete and pure in the faith of God, what loss is there if I periodically enjoy the pleasures of men in the markets and the plazas — to joke with the jokers and to speak finely, and similarly, [to perform] those things for which one needs not bring up guilt-offerings and sin-offerings — do I not have a heart like them, ‘my small finger is thicker than their loins,’ and how would they pull me in behind them?” Do not [say this], my son. Guard yourself from them, lest you be trapped in their snare. Many have drunk the cup of poison due to this, but you should save your soul. And once you know this, the multitude of commandments about the matter of remembering the miracles of Egypt will no longer be a challenge to you — as they are a great pillar in our Torah. Since by greatly engaging in them, we will be acted upon by the matter, as we have said.

Sefer HaChinukh 16:3 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא יֹאכַל עָרֵל מִן הַפֶּסַח – שֶׁלֹּא יֹאכַל הֶעָרֵל מִן הַפֶּסַח, שֶׁנֶּאֱמַר (שמות יב מח) וְכָל עָרֵל לֹא יֹאכַל בּוֹ. וְהוּא הֶעָרֵל שֶׁמֵּתוּ אֶחָיו מֵחֲמַת מִילָה, וְאֵין צָרִיךְ לוֹמַר עֲבַרְיָן (מְשֻׁמָּד) לַעֲרֵלוּת, וּבוֹ הוּא דְּאֵינוֹ אוֹכֵל אֲבָל אוֹכֵל הוּא בְּמַצָּה וּמָרוֹר, וְכֵן תּוֹשָׁב וְשָׂכִיר גַּם כֵּן.

That an uncircumcised man not eat from the Pesach sacrifice: That the uncircumcised man not eat from the Pesach sacrifice, as it is stated (Exodus 12:48), “and no uncircumcised man shall eat from it.” And that is the uncircumcised man whose brothers have died because of circumcision, and it is not necessary to say [also] the sinner (the apostate) regarding being uncircumcised. And it is “from it” that he shall not eat, but he shall eat from the matsah and the marror. And so [too], the [gentile] resident and wageworker.

Sefer HaChinukh 17:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת קִדּוּשׁ בְּכוֹרוֹת בְּאֶרֶץ יִשְׂרָאֵל – לְקַדֵּשׁ הַבְּכוֹרוֹת, כְּלוֹמַר שֶׁיִּהְיוּ כָּל הַוְּלָדוֹת הַנּוֹלָדִים בָּרִאשׁוֹנָה, כְּלוֹמַר יוֹצֵא רִאשׁוֹן מֵרֶחֶם הַנְּקֵבָה, בֵּין בָּאָדָם, בֵּין בַּבְּהֵמָה הַזְּכָרִים קֹדֶשׁ לַשֵּׁם, שֶׁנֶּאֱמַר (שמות יג ב) קַדֶּשׁ לִי כָל בְּכוֹר פֶּטֶר כָּל רֶחֶם בִּבְנֵי יִשְׂרָאֵל בָּאָדָם וּבַבְּהֵמָה לִי הוּא. וְדַוְקָא בְּהֵמָה, דְּהַיְנוּ שׁוֹר וְכֶבֶשׂ וְעֵז, אֲבָל לֹא חַיָּה. וּמִכָּל בְּהֵמָה טְמֵאָה, חֲמוֹר לְבַד בְּמִצְוָה זוֹ. (בכורות י, א) וְעִנְיַן הַמִּצְוָה בִּבְהֵמָה טְהוֹרָה כֵּן, שֶׁמִּצְוָה עַל הַבְּעָלִים לְהַקְדִּישׁוֹ וְלוֹמַר, הֲרֵי זֶה קֹדֶשׁ, וְחַיָּבִים לָתֵת אוֹתוֹ בְּכוֹר לַכֹּהֲנִים, וְיַקְרִיבוּ חֶלְבּוֹ וְדָמוֹ עַל הַמִּזְבֵּחַ, וְהֵם אוֹכְלִים הַבָּשָׂר בִּירוּשָׁלַיִם, וְאֵינוֹ נוֹתְנוֹ לוֹ מִיָּד שֶׁיִּוָּלֵד, אֶלָּא מְטַפֵּל בּוֹ בִּבְהֵמָה דַּקָּה שְׁלֹשִׁים יוֹם וּבַגַּסָּה חֲמִשִּׁים יוֹם. (שם כו, ב) וּבְחוּצָה לָאָרֶץ, שֶׁאֵין לָנוּ מִקְדָּשׁ נוֹעֵל דֶּלֶת בְּפָנָיו וּמֵת מֵאֵלָיו, כְּדַעַת קְצָת הַמְפָרְשִׁים, (מרדכי ע"ז פ"א בשם רבי אליעזר ממיץ, רמב"ם בכורות א י) וּמֵהֶם שֶׁאָמְרוּ שֶׁמַּמְתִּין לוֹ לְעוֹלָם. וְאִם נָפַל בּוֹ מוּם יֵאָכֵל בַּמּוּם בְּכָל מָקוֹם וּלְכָל אָדָם שֶׁיִּרְצֶה הַכֹּהֵן לִתְּנוֹ, וּכְחֻלִּין (דִּכְחֻלִּין) הוּא נֶחְשָׁב, כְּמוֹ שֶׁכָּתוּב (דברים טו כב) הַטָּמֵא וְהַטָּהוֹר יֹאכְלֶנּוּ כַּצְּבִי וְכָאַיָּל. וְכֵן כָּתַב הָרַמְבַּ"ן ז"ל בְּהִלְכוֹת בְּכוֹרוֹת שֶׁלּוֹ (סוף פרק ה). וּבְכוֹר אָדָם וּפֶטֶר חֲמוֹר, נְפָרֵשׁ עִנְיָנָם בְּמִצְוַת הַפְּדִיָּה שֶׁבְּכָל אֶחָד, בְּעֶזְרַת הַשֵּׁם, וְהֵם בְּסֵדֶר זֶה וּבְסֵדֶר וַיִּקַּח קֹרַח.

The commandment of sanctifying the firstborn in the Land of Israel: To sanctify the firstborn; meaning to say that all those that are born first, which is to say [that] come out first from the womb of the female — whether with people or with beasts — the males are holy to God; as it is stated (Exodus 13:2), “Sanctify for Me every firstborn; the first issue of every womb among the Israelites — man and beast — is Mine.” And specifically the beast (behemah) — which is an ox and a sheep and a goat — but not a wild animal (chayah). And from the impure beasts, only the donkey is [included] in this commandment (Bekhorot 10a). And the content of the commandment with a pure beast is that it is a commandment upon the owners to sanctify it and say, “Behold this is holy.” And they are obligated to give the firstborn to the priests (Kohanim); and [the latter] offer its fat and its blood on the altar and eat the meat in Jerusalem. And he does not give it immediately when it is born, but rather takes care of it — with [sheep and goats] for thirty days; and with [cattle] for fifty days (Bekhorot 10a). And outside the Land, where we do not have a Temple — according to some commentators (Mordechai in the name of Rabbi Eliezer of Metz on Avodah Zarah, Chapter 1) — he locks the door in front of it and it dies on its own. But there are [others] of them (Mishneh Torah, Laws of Firstlings 1:10) that said we should always kill it. And if a blemish developed upon it, he can feed it to any man and in any place that the priest wants to give it to him. And it is considered like unsanctified meat (as it is like unsanctified meat) — as it is stated (Deuteronomy 15:22), “the impure and the pure you shall eat it, like the gazelle and the deer.” And so wrote Ramban, may his memory be blessed, in his Laws of Firstlings (at the end of Chapter 5). And we shall explain the topics of the firstborn of a man and the [firstborn] of a donkey with the commandment of the redemption of each of them, with the help of God. And they are in this Order and in the Order of Vayikach Korach.

Sefer HaChinukh 18:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לֶאֱכֹל חָמֵץ בַּפֶּסַח – שֶׁלֹּא לֶאֱכֹל חָמֵץ בַּפֶּסַח, שֶׁנֶּאֱמַר (שמות יג ג) וְלֹא יֵאָכֵל חָמֵץ.

To not eat chamets (leavened grain products) on Pesach: To not eat chamets on Pesach, as it is stated (Exodus 13:3), “no chamets shall be eaten.”

Sefer HaChinukh 19:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא יֵרָאֶה לָנוּ חָמֵץ בְּפֶסַח – שֶׁלֹּא יֵרָאֶה חָמֵץ בְּכָל מוֹשְׁבוֹתֵינוּ כָּל שִׁבְעַת יְמֵי הַפֶּסַח, שֶׁנֶּאֱמַר (שמות יג ז) וְלֹא יֵרָאֶה לְךָ חָמֵץ וְלֹא יֵרָאֶה לְךָ שְׂאֹר בְּכָל גְּבֻלְךָ שִׁבְעַת יָמִים. וְאֵין אֵלֶּה שְׁנֵי לָאוִין בִּשְׁנֵי עִנְיָנִים, אֲבָל הֵם בְּעִנְיָן אֶחָד, כְּמוֹ שֶׁאָמְרוּ ז"ל (ביצה ז, ב) פָּתַח הַכָּתוּב בְּחָמֵץ וְסִיֵּם בִּשְׂאוֹר, לוֹמַר לְךָ הוּא חָמֵץ הוּא שְׂאוֹר, כְּלוֹמַר, אֵין הֶפְרֵשׁ בֵּין הֶחָמֵץ עַצְמוֹ וּבֵין דָּבָר הַמְּחַמֵּץ.

That chamets not be found to us on Pesach: That chamets should not be seen in all of our dwellings all seven days of Pesach, as it is stated (Exodus 13:7), “and no chamets shall be seen with you, and no leaven shall be seen with you in all your territory (seven days).” And these are not two negative commandments about two topics, but rather one negative commandment; as they, may their memory be blessed, said (Beitzah 7b), “The verse opened with chamets and ended with leaven, to say to you that chamets is leaven” — meaning to say [that] there is no difference between chamets itself and something that causes it to become chamets.

Sefer HaChinukh 20:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת סִפּוּר יְצִיאַת מִצְרַיִם – לְסַפֵּר בְּעִנְיַן יְצִיאַת מִצְרַיִם בְּלֵיל ט"ו בְּנִיסָן, כָּל אֶחָד כְּפִי צַחוּת לְשׁוֹנוֹ, וּלְהַלֵּל וּלְשַׁבֵּחַ לַשֵּׁם יִתְבָּרַךְ עַל כָּל הַנִּסִּים שֶׁעָשָׂה לָנוּ שָׁם. שֶׁנֶּאֱמַר (שמות יג ח) וְהִגַּדְתָּ לְבִנְךָ. וּכְבָר פֵּרְשׁוּ חֲכָמִים, (מכילתא בא שם) דְּמִצְוַת הַגָּדָה זוֹ הוּא בְּלֵיל ט"ו בְּנִיסָן בִּשְׁעַת אֲכִילַת מַצָּה. וּמַה שֶּׁאָמַר הַכָּתוּב לְבִנְךָ, לָאו דַּוְקָא בְּנוֹ, (פסחים קטז, א) אֶלָּא אֲפִלּוּ עִם כָּל בְּרִיָּה.

The commandment to recount the exodus from Egypt: To tell about the exodus from Egypt on the night of the fifteenth of Nissan (the first night of Pesach) — each person according to his own power of expression — to laud and to praise God, may He be blessed, for all the miracles He performed for us there, as it is stated (Exodus 13:8), “And you shall tell your son.” [Although the verse doesn’t specify when this should be done,] the Sages have already explained (Mekhilta DeRabbi Yishmael 13:8) that this commandment of retelling is on the night of the fifteenth of Nissan — which is the time of the eating of the matsah. And that which the verse states, “[And you shall tell] your son,” [does not mean] exclusively one’s son; but rather even with any creature (Pesachim 116a).

Sefer HaChinukh 21:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת פִּדְיוֹן פֶּטֶר חֲמוֹר – לִפְדּוֹת וְלַד חֲמוֹר זָכָר שֶׁנּוֹלַד רִאשׁוֹן, שֶׁנֶּאֱמַר (שמות יג יג) וּפֶטֶר חֲמֹר תִּפְדֶּה בְשֶׂה. וְעִנְיָנָהּ הוּא שֶׁלּוֹקֵחַ הַיִּשְׂרָאֵל שֶׂה אֶחָד וְנוֹתְנוֹ לַכֹּהֵן בְּפִדְיוֹן בְּכוֹר הַחֲמוֹר שֶׁהוּא לַשֵּׁם, מִן הַטַּעַם שֶׁכָּתַבְנוּ לְמַעְלָה, וְהוּא, בָּרוּךְ הוּא, נְתָנוֹ לַכֹּהֵן. וּלְפִיכָךְ פּוֹדֵהוּ הַיִּשְׂרָאֵל מִמֶּנּוּ, כִּי הַשֵּׁם יִתְבָּרַךְ רָצָה שֶׁיִּהְיֶה לוֹ פִּדְיוֹן בְּשֶׂה. וְאִם אֵין לוֹ שֶׂה, פּוֹדֵהוּ בִּדְמֵי שֶׂה. וּלְפִי שֶׁאֵין דְּמֵי הַשֵּׂיוֹת שָׁוִין, אָמְרוּ רז"ל (בכורות יא, א) עַיִן יָפָה בְּסֶלַע, עַיִן רָעָה בַּחֲצִי סֶלַע, וּבֵינוֹנִית בִּשְׁלֹשָׁה זוּזִין. וּזְמַן הַפִּדְיוֹן, עַד שְׁלֹשִׁים יוֹם, וְהַשֶּׂה חֻלִּין בְּיַד כֹּהֵן, וְהַחֲמוֹר בְּיַד יִשְׂרָאֵל.

The commandment of the redemption of a [firstborn] donkey: To redeem the male offspring of a donkey that was born first, as it is stated (Exodus 13:13), “And the firstborn of a donkey, you shall redeem with a sheep.” And its content is that the Israelite takes one sheep and gives it to the priest as redemption for the firstborn donkey, which is [holy] to God, for the reason that we wrote above. And He, blessed be He, gave it to the priest. And hence the Israelite redeems it from him, since God, may He be blessed, wanted that there should be a redemption for it with a sheep. And if he does not have a sheep, he redeems it with the money [value] of a sheep. And since the money of sheep is not the same [in all cases], the Rabbis, may their memory be blessed, said (Bekhorot 11a), “A good eye (a generous price) is a sela, a bad eye (a miserly price) is half a sela, an intermediate [one] is three zuz.” And the time of the redemption is until thirty days. And the sheep is non-sanctified in the hand of the priest and the donkey is [likewise] in the hand of the Israelite.

Sefer HaChinukh 22:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת עֲרִיפַת פֶּטֶר חֲמוֹר – לַעֲרֹף פֶּטֶר חֲמוֹר אִם לֹא רָצָה לִפְדּוֹתוֹ, שֶׁנֶּאֱמַר (שמות יג יג) וְאִם לֹא תִפְדֶּה וַעֲרַפְתּוֹ. עִנְיָנָהּ, שֶׁהוֹרֵג וְלַד הַחֲמוֹר אִם לֹא רָצָה לִפְדּוֹתוֹ, וְגָזַר הַשֵּׁם שֶׁלֹּא יֵהָנֶה בּוֹ, מִכֵּיוָן שֶׁלֹּא פָּדָהוּ, וַאֲפִילּוּ הַנְּבֵלָה אֲסוּרָה לוֹ בַּהֲנָאָה.

The commandment of beheading a [firstborn] donkey: To behead a [firstborn] donkey, if he does not want to redeem it, as it is stated (Exodus 13:13), “and if you do not redeem it, you shall behead it.” Its content is that he kills the offspring of the donkey if he does not want to redeem it. And God decreed that he should not benefit from it, since he did not redeem it. And [this is such] that it is even forbidden for him to benefit from the carcass.

Sefer HaChinukh 23:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

וַיְהִי בְּשַׁלַּח יֵשׁ בָּהּ מִצְוַת לֹא תַעֲשֶׂה אַחַת. שֶׁלֹּא נֵלֵךְ בְּשַׁבָּת חוּץ לַתְּחוּם – שֶׁנִּמְנַעְנוּ שֶׁלֹּא לָלֶכֶת בְּשַׁבָּת חוּץ לִגְבוּלִים יְדוּעִים שֶׁנֶּאֱמַר (שמות טז כט) אַל יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִי. וּבָא הַפֵּרוּשׁ עָלָיו (רמב"ם שבת כז א ב) שֶׁמְּקוֹמוֹ נִקְרָא כָּל שֶׁאֵינוֹ מַרְחִיק יוֹתֵר מִשָּׁלֹשׁ פַּרְסָאוֹת חוּץ לָעִיר. וְהַפַּרְסָה אַרְבָּעָה מִילִין. וְהַמִּיל אַלְפַּיִם אַמָּה. וּמוֹדְדִין מִשְּׂפַת הַבַּיִת הַחִיצוֹן שֶׁבָּעִיר, אֲפִלּוּ הָיְתָה גְּדוֹלָה כְּנִינְוֵה. זֶהוּ לְדִין תּוֹרָה, אֶלָּא שֶׁחֲכָמִים גָּדְרוּ גָּדֵר וְאָסְרוּ שֶׁלֹּא לֵילֵךְ יוֹתֵר מֵאַלְפַּיִם אַמָּה חוּץ לָעִיר.

[Parashat] Vayehi Beshalach Pharaoh has one negative commandment in it. That we should not go outside of the boundary (techum) on Shabbat: That we have been prevented from going outside of the known boundaries on Shabbat, as it is stated (Exodus 16:29), “let no one leave his place on the seventh day.” And the explanation comes about this that “his place” is called anywhere that is no further than three parsa from outside of the city (Mishneh Torah, Laws of Sabbath 27:1-2). And a parsa is four mil, and a mil is two thousand ells. And we measure it from the outermost house in the city, even if it is as large as Nineveh. This is according to the law of the Torah, but the Sages made a fence and forbade that one should walk more than two thousand ells outside of the city.

Sefer HaChinukh 24:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת הַאֲמָנָה בִּמְצִיאוּת הַשֵּׁם – לְהַאֲמִין שֶׁיֵּשׁ לָעוֹלָם אֱלֹהַּ אֶחָד, שֶׁהִמְצִיא כָּל הַנִּמְצָא וּמִכֹּחוֹ וְחֶפְצוֹ הָיָה כָּל מָה שֶׁהוּא וְשֶׁהָיָה וְשֶׁיִּהְיֶה לַעֲדֵי עַד, וְכִי הוּא הוֹצִיאָנוּ מֵאֶרֶץ מִצְרַיִם וְנָתַן לָנוּ אֶת הַתּוֹרָה. שֶׁנֶּאֱמַר בִּתְחִלַּת נְתִינַת הַתּוֹרָה (שמות כ ב) אָנֹכִי ה' אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם וְגוֹ'. וּפֵרוּשׁוֹ כְּאִלּוּ אָמַר תֵּדְעוּ וְתַאֲמִינוּ שֶׁיֵּשׁ לָעוֹלָם אֱלֹהַּ, כִּי מִלַּת אָנֹכִי תּוֹרָה עַל הַמְּצִיאוּת. וַאֲשֶׁר אָמַר אֲשֶׁר הוֹצֵאתִיךָ וכו' לוֹמַר, שֶׁלֹּא יִפְתֶּה לְבַבְכֶם לָקַחַת עִנְיַן צֵאתְכֶם מֵעַבְדוּת מִצְרַיִם וּמַכּוֹת הַמִּצְרִים דֶּרֶךְ מִקְרֶה, אֶלָּא דְּעוּ שֶׁאָנֹכִי הוּא שֶׁהוֹצֵאתִי אֶתְכֶם בְּחֵפֶץ וּבְהַשְׁגָּחָה, כְּמוֹ שֶׁהִבְטִיחַ לַאֲבוֹתֵינוּ אַבְרָהָם יִצְחָק וְיַעֲקֹב.

The commandment of belief in God: To believe that the world has one God that caused all that exists, and that all that is, and was, and will be forever and ever, is from His power and His will; and that He took us out of Egypt and gave us the Torah — as it is stated (Exodus 20:2), “I am the Lord, your God, Who took you out of the land of Egypt, etc.” And its understanding is as if it said, “Know and believe that there is one God” — since the word, “I,” indicates existence. And that which it stated, “Who took you out, etc.,” is to say that your hearts not seduce you to take the matter of your leaving the slavery of Egypt and the plagues of Egypt as the way of happenstance; but rather you should know that I am the One Who took you out with will and providence — as He promised our forefathers, Avraham, Yitschak and Yaakov.

Sefer HaChinukh 25:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא נַאֲמִין בֶּאֱלֹהַּ בִּלְתִּי ה' לְבַדּוֹ – שֶׁלֹּא נַאֲמִין אֱלֹהִים זוּלָתִי הַשֵּׁם יִתְבָּרַךְ לְבַדּוֹ, שֶׁנֶּאֱמַר (שמות כ ג) לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי, וּפֵרוּשׁוֹ, לֹא תַּאֲמִין אֱלֹהַּ אַחֵר זוּלָתִי. וְכָתַב הָרַמְבַּ"ן ז"ל (שם) לֹא תִּמְצָא לְעוֹלָם שֶׁיֹּאמַר הַכָּתוּב אֱלֹהִים אֲחֵרִים רַק עַל הַאֲמָנַת הַלֵּב, אֲבָל עַל הָעֲשִׂיָּה לֹא יֹאמַר לְעוֹלָם לֹא תַעֲשֶׂה אֱלֹהִים אֲחֵרִים, כִּי לֹא תִּפֹּל בִּלְשׁוֹן עֲשִׂיָּה אֲחֵרִים. וְיָפֶה דִּקְדֵּק ז"ל (קהלת י יב) דִּבְרֵי פִי חָכָם חֵן. וְזֹאת הַמִּצְוָה הִיא הָעִקָּר הַגָּדוֹל שֶׁבַּתּוֹרָה, שֶׁהַכֹּל תָּלוּי עָלָיו, כְּמוֹ שֶׁאָמְרוּ ז"ל (ספרי במדבר טו כב) כָּל הַמּוֹדֶה בַּעֲבוֹדָה זָרָה, כְּאִלּוּ כָּפַר בְּכָל הַתּוֹרָה כֻּלָּהּ. וְאֶחָד הַמְקַבֵּל בֶּאֱלֹהַּ לְשׁוּם דָּבָר זוּלָתִי הַשֵּׁם לְבַדּוֹ, אוֹ הָעוֹבֵד אוֹתוֹ דָּבָר כְּדֶרֶךְ עֲבוֹדָתוֹ, כְּלוֹמַר כְּדֶרֶךְ שֶׁעוֹבְדִין אוֹתוֹ הַמַּאֲמִינִים בּוֹ, אוֹ אֲפִלּוּ שֶׁלֹּא כְּדֶרֶךְ עֲבוֹדָתוֹ, אִם יַעַבְדֶנּוּ בְּאַרְבַּע עֲבוֹדוֹת יְדוּעוֹת שֶׁהֵן זִבּוּחַ וְקִטּוּר וְנִסּוּךְ וְהִשְׁתַּחֲוָיָה, עָבַר עַל לֹא יִהְיֶה לְךָ. וְנִסּוּךְ וְזוֹרֵק דָּבָר אֶחָד הוּא, וּמִתְחַיְּבִין בִּזְרִיקָה כְּמוֹ בְּנִסּוּךְ.

That we not believe in a god besides God alone: That we not believe in a god besides God, may He be blessed, alone, as it is stated (Exodus 20:3), “You shall have no other gods in front of Me.” And its understanding is [that] you not believe in another god, except Me. And Ramban, may his memory be blessed wrote (Ramban on Exodus 20:3) [that] you will only find that Scripture states, “other gods,” about belief of the heart. But concerning their making, it will never state, “do not make other gods,” since the expression, “making,” does not sit with others (since they cannot be made). And he, may his memory be blessed, was nicely precise [in this] — “the words of the wise are grace!” And this commandment is the great fundamental principle of the Torah, as everything is dependent upon it — as they, may their memory be blessed, said (Sifrei Bamidbar 111:1), “Anyone who concedes to idolatry is as if he denied the whole entire Torah.” And it is the same whether he accepts anything as a god besides only God, or whether he worships it according to its worship — meaning to say, in the way that those that believe in it worship it — or even not according to its worship, if he worships it according to the four well-known [forms of] worship, and they are sacrificing, bringing incense, pouring and bowing; he has transgressed upon “You shall have no.” And pouring and sprinkling are one thing, and those that sprinkle are liable, [just] like those that pour.

Sefer HaChinukh 26:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לַעֲשׂוֹת פֶּסֶל – שֶׁלֹּא נַעֲשֶׂה צְלָמִים שֶׁיֵּעָבְדוּ, אֲפִלּוּ לֹא עֲבָדָם הָעוֹשֶׂה אוֹתָם, הָעֲשִׂיָּה לְבַד אֲסוּרָה, לְהַרְחִיק הַמִּכְשׁוֹל. וְאֵין הֶפְרֵשׁ בֵּין שֶׁיַּעֲשֶׂה בְּיָדוֹ אוֹ יְצַוֶּה לַעֲשׂוֹת. שֶׁנֶּאֱמַר (שמות כ ד) לֹא תַעֲשֶׂה לְךָ פֶסֶל וְכָל תְּמוּנָה. וְהַמְּצַוֶּה לַעֲשׂוֹתָהּ הוּא הַגּוֹרֵם הָעֲשִׂיָּה, זֶהוּ דַּעַת הָרַמְבַּ"ם ז"ל. (סהמ"צ ל"ת ד) וְדַעַת הָרַמְבַּ"ן ז"ל (שם) שֶׁאֵין הָאַזְהָרָה בְּכָאן, אֶלָּא שֶׁלֹּא יַעֲשֶׂה צְלָמִים עַל דַּעַת לְעָבְדָם. גַּם כָּתַב, שֶׁאֵין לָנוּ לִמְנוֹת לָאו זֶה מִן הַמִּקְרָא הַזֶּה, כִּי לֹא יַזְהִיר בָּזֶה הַכָּתוּב רַק בְּאִסּוּר עֲבוֹדָה זָרָה שֶׁהוּא בְּמִיתָה, וּבַעֲשִׂיַּת צְלָמִים, כָּל זְמַן שֶׁלֹּא עֲבָדָם אֵינוֹ חַיָּב בַּדָּבָר אֶלָּא מַלְקוּת. וְהוּא ז"ל כָּתַב, שֶׁכָּל פָּסוּק זֶה דְּלָא יִהְיֶה לְךָ נֶחְשָׁב לְלָאו אֶחָד, יַזְהִיר שֶׁלֹּא נוֹדֶה הָאֱלֹהוּת לְזוּלָתוֹ בֵּין שֶׁיְּקַבְּלֶנּוּ לֶאֱלֹהַּ, כְּלוֹמַר שֶׁיֹּאמַר לוֹ אֵלִי אַתָּה, אוֹ שֶׁיִּשְׁתַּחֲוֶה לוֹ, אוֹ יַעַבְדֶנּוּ בְּאַחַת מֵאַרְבַּע עֲבוֹדוֹת אֲסוּרוֹת, אוֹ בַּעֲבוֹדָתוֹ הַמְיֻחֶדֶת לוֹ. אֲבָל הַמְּנִיעָה בַּעֲשִׂיַּת הַצְּלָמִים וְקִיּוּמָם, כָּתַב הוּא דְּנָפְקָא לָן מִפָּסוּק (ויקרא יט ד) דְּאַל תִּפְנוּ אֶל הָאֱלִילִים וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ לָכֶם. וְתָמֵהַּ אֲנִי עַל הָרַמְבַּ"ם ז"ל שֶׁכָּתַב שֶׁאֵין הֶפְרֵשׁ בֵּין שֶׁיַּעֲשֵׂם בְּיָדוֹ אוֹ יְצַוֶּה לַעֲשׂוֹתָם, שֶׁהֲרֵי מְצַוֶּה מְשַׁלֵּחַ הוּא, וְקַיְמָא לַן מְשַׁלֵּחַ פָּטוּר.

To not make a statue: To not make statues that will be worshiped; even if the one that makes them does not worship them, the making is itself forbidden, [so as] to push off the stumbling block. And there is no difference between his making it with his hand or commanding someone else to make it, as it is stated (Exodus 20:4), “You shall not make for yourself a statue or any depiction.” And the one who commands to make it is the one who causes its making — that is the opinion of Rambam, may his memory be blessed (Sefer HaMitzvot, Negative Commandments 4). And the opinion of Ramban, may his memory be blessed, (on that entry in Sefer HaMitzvot) is that there is no prohibition here except for not making idols with the intention of worshiping them. He also wrote that this negative commandment should not be counted from this scripture, as this verse only warns about the prohibition of idolatry which comes with the death penalty; but with the making of idols, the whole time that he does not worship them, the only thing he is liable for is lashes. And he, may his memory be blessed, wrote that this whole verse of “You shall have no,” is considered one negative commandment [that] warns not to concede the divinity of anything besides Him; whether he accepts it as a god — meaning to say that he says to it, “You are my god” — or bows down to it, or worships it in one of the four forbidden worships or worships it with the worship that is particular to it. Rather, he wrote that the [prohibition] of making idols and their preservation is extrapolated from the verse (Leviticus 19:4), “Do not turn to idols or make molten gods for yourselves.” And I wonder about that which Rambam, may his memory be blessed, wrote that there is no difference if he made it with his hand or if he commanded to make it — as behold, the one who commands is a dispatcher, and it is an established [principle] for us that a dispatcher is exempt.

Sefer HaChinukh 27:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְהִשְׁתַּחֲוֹת לַעֲבוֹדָה זָרָה – שֶׁלֹּא לְהִשְׁתַּחֲוֹת לַעֲבוֹדָה זָרָה, וַעֲבוֹדָה זָרָה הִיא כָּל שֶׁיַּעֲבֹד זוּלָתִי הָאֵל בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות כ ה) לֹא תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם. וְאֵין פֵּרוּשׁ הַכָּתוּב לֹא תִּשְׁתַּחֲוֶה עַל מְנָת לַעֲבֹד שֶׁנִּלְמַד מִמֶּנּוּ שֶׁהִשְׁתַּחֲוָאָה לְבַד, שֶׁלֹּא לְכַוָּנַת עֲבוֹדָה, שֶׁלֹּא יְהֵא אָסוּר, שֶׁהֲרֵי בְּמָקוֹם אַחֵר נֶאֱמַר בַּתּוֹרָה (שם לד יד) כִּי לֹא תִשְׁתַּחֲוֶה לְאֵל אַחֵר, שֶׁאָסְרָה הַהִשְׁתַּחֲוָאָה לְבַד בְּשׁוּם צַד. וְאָמְנָם סָמַךְ אֵלֶיהָ וְלֹא תָּעָבְדֵם לוֹמַר, שֶׁהִשְׁתַּחֲוָאָה הִיא אַחַת מִדַּרְכֵי הָעֲבוֹדָה. וְלָמַדְנוּ מִכָּאן עִם סִיּוּעַ כְּתוּבִים אֲחֵרִים שֶׁאַרְבַּע עֲבוֹדוֹת הֵן שֶׁהִקְפִּידָה הַתּוֹרָה בָּהֶן בְּכָל עֲבוֹדָה זָרָה שֶׁבָּעוֹלָם, וַאֲפִלּוּ אֵין דֶּרֶךְ עֲבוֹדָתָהּ בְּכָךְ חַיָּבִין עֲלֵיהֶן, וְאַחַת מֵהֶן הִשְׁתַּחֲוָאָה.

To not bow down to idolatry: To not bow down to idolatry — and idolatry is anything that is worshiped besides God, blessed be He — as it is stated (Exodus 20:5), “You shall not bow down to them or serve them.” And the explanation of the verse is not “do not bow down to them with the intention of worship,” [so] that we would learn that bowing down, by itself — without the intention of worship — would not be forbidden. As behold, in another place, it is stated in the Torah (Exodus 34:14), “For you must not bow down to another god,” which forbade bowing down by itself, from any angle. Rather, [the reason] it made “or serve them” adjacent, [is] to say that bowing down is one of the ways of worship. And we learn from here, with the assistance of other verses, that there are four worships about which the Torah is insistent with any idolatry in the world — and even if it is not the way of its worship, we are liable for it. And one of [these four] is bowing down.

Sefer HaChinukh 28:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לַעֲבֹד עֲבוֹדָה זָרָה בְּמָה שֶׁדַּרְכָּהּ לְהֵעָבֵד – שֶׁלֹּא נַעֲבֹד שׁוּם עֲבוֹדָה זָרָה בָּעוֹלָם בִּדְבָרִים שֶׁדַּרְכָּהּ שֶׁעוֹבְדִים אוֹתָהּ הַמַּאֲמִינִים בָּהּ. וְאע"פ שֶׁאֵין עֲבוֹדָתָהּ בְּאַחַת מֵאַרְבַּע עֲבוֹדוֹת שֶׁאָמַרְנוּ לְמַעְלָה, מִכֵּיוָן שֶׁעֲבָדָהּ בְּמָה שֶׁדַּרְכָּהּ לְהֵעָבֵד חַיָּב. וְאע"פ שֶׁעֲבוֹדָתָהּ דֶּרֶךְ בִּזָּיוֹן, כְּגוֹן הַפּוֹעֵר לִפְעוֹר, וְזוֹרֵק אֶבֶן לְמַרְקוּלִיס, וּמַעֲבִיר זַרְעוֹ לִכְמוֹשׁ, שֶׁנֶּאֱמַר (שמות כ ה) וְלָא תָּעָבְדֵם, כְּלוֹמַר בְּמָה שֶׁדַּרְכָּן לְהֵעָבֵד, אֵיזוֹ עֲבוֹדָה שֶׁתִּהְיֶה.

To not worship idolatry in that which is its way to be worshiped: That we not worship any idolatry in the world with the things that are the way of those that believe in it to worship it. And even though its worship is not with one of the four worships that we said above, since he worshiped it with that which is its way to be worshiped, he is liable. And even [if] its worship is in a way of disgrace — for example, one who defecates to Peor, or one who throws stones at Markulis or one who passes his seed to Kamosh — as it is stated (Exodus 20:5), “or worship them,” meaning to say with what is their way to be worshiped, whatever worship it may be.

Sefer HaChinukh 29:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לִשָּׁבַע לַשָּׁוְא – שֶׁלֹּא נִשָּׁבַע לְבַטָּלָה, שֶׁנֶּאֱמַר (שמות כ ז) לֹא תִשָּׂא אֶת שֵׁם ה' אֱלֹהֶיךָ לַשָּׁוְא, וְעִנְיַן הַבַּטָּלָה בְּאַרְבָּעָה צְדָדִין, כְּגוֹן (שבועות כט, א) שֶׁנִּשְׁבַּע עַל דָּבָר יָדוּעַ שֶׁאֵינוֹ כֵּן, כְּגוֹן עַל עַמּוּד שֶׁל שַׁיִשׁ שֶׁהוּא שֶׁל זָהָב, וְכֵן כָּל כַּיּוֹצֵא בָּזֶה, הַצַּד הַשֵּׁנִי, כְּגוֹן [ירושלמי שבועות פ"ג ה"ח] שֶׁנִּשְׁבַּע עַל הַיָּדוּעַ שֶׁהוּא כֵּן, כְּגוֹן עַל הָאֶבֶן שֶׁהוּא אֶבֶן וְעַל הָעֵץ שֶׁהוּא עֵץ, וְכָל כַּיּוֹצֵא בּוֹ, הַצַּד הַשְּׁלִישִׁי, שֶׁנִּשְׁבַּע לְבַטֵּל מִצְוָה זוֹ, אוֹ מִצְוֹת שֶׁחִיְּבָנוּ הַשֵּׁם בָּרוּךְ הוּא, שֶׁגַּם זֶה לְבַטָּלָה לְגַמְרֵי הוּא, שֶׁאֵין בְּיָדוֹ לִשָּׁבַע עַל מָה שֶׁכְּבָר חִיְּבוֹ הָאֵל, וּכְמִי שֶׁנִּשְׁבַּע בְּדָבָר יָדוּעַ שֶׁאֵינוֹ כֵּן הוּא. הַצַּד הָרְבִיעִי, שֶׁנִּשְׁבַּע לַעֲשׂוֹת דָּבָר שֶׁאֵין בּוֹ כֹּחַ לַעֲשׂוֹתוֹ, כְּגוֹן (שבועות כה א) שֶׁלֹּא יִישַׁן שְׁלשָׁה יָמִים רְצוּפִים, אוֹ שֶׁלֹּא יֹאכַל שִׁבְעָה יָמִים רְצוּפִים, וְכֵן כָּל כַּיּוֹצֵא בָּזֶה.

To not swear in vain: That we not swear pointlessly, as it is stated (Exodus 20:7), “You shall not take the name of the Lord, your God, in vain.” And the notion of pointlessness has four angles: [The first is,] for example (Shevuot 29a), that he swears about something known [to be true] that it is not so, like swearing about a pillar of marble that it is a pillar of gold. And so [too], anything like this. The second angle is, for example [Talmud Yerushalmi Shevuot 3:8], that he swears about what is known to be so, like about a stone that it is a stone and about a tree that it is a tree, and all that is like this. The third angle is that he swears to negate this commandment or the commandments that God, blessed be He, commanded us; as this is also completely pointless, since it is not in his hand to swear [to negate] that which God has already obligated him - and it is like the one who swears about something known that it is not so. The fourth angle is that he swears to do something that he does not have the power to do; for example (Shevuot 25a) that he will not sleep for three consecutive days, or that he will not eat for seven consecutive days. And so [too], anything like this.

Sefer HaChinukh 30:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת קִדּוּשׁ שַׁבָּת בִּדְבָרִים – לְדַבֵּר דְּבָרִים בְּיוֹם שַׁבָּת בִּכְנִיסָתוֹ וְכֵן בִּיצִיאָתוֹ, שֶׁיִּהְיֶה בָּהֶם זֵכֶר גְּדֻלַּת הַיּוֹם וּמַעֲלָתוֹ וְהַבְדָּלָתוֹ לְשֶׁבַח מִשְּׁאָר הַיָּמִים שֶׁלְּפָנָיו וְאַחֲרָיו, שֶׁנֶּאֱמַר (שמות כ ח) זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ, כְּלוֹמַר, זָכְרֵהוּ זֵכֶר קְדֻשָּׁה וּגְדֻלָּה. וּבְפֵרוּשׁ אָמְרוּ לָנוּ חֲכָמֵינוּ (פסחים קי, א) שֶׁדְּבָרִים אֵלּוּ מְצֻוִּים אָנוּ לְאָמְרָן עַל הַיַּיִן, שֶׁכֵּן בָּא הַפֵּרוּשׁ זָכְרֵהוּ עַל הַיַּיִן. וְהָעִנְיָן הוּא שֶׁנּוֹתְנִין בַּכּוֹס רְבִיעִית יַיִן חַי אוֹ מָזוּג אוֹ יוֹתֵר מֵרְבִיעִית אֲבָל (שם קח, ב) לֹא פָּחוֹת מִזֶּה, וְהַמְּזִיגָה יְדוּעָה (שבת עז, א) שֶׁהִיא עַל חֵלֶק אֶחָד שֶׁל יַיִן חַי וְטוֹב שְׁלֹשָׁה חֶלְקֵי מַיִם, וּמְבָרְכִין עָלָיו קִדּוּשׁ שַׁבָּת, כְּמוֹ שֶׁיָּדוּעַ הַנֹּסַח בֵּין הַיְּהוּדִים. וְכֵן בִּיצִיאַת שַׁבָּת גַּם כֵּן מְבָרְכִין עַל הַיַּיִן לִכְבוֹד הַיּוֹם, וְאוֹתָהּ בְּרָכָה שֶׁל מוֹצָאֵי שַׁבָּת נִקְרֵאת (ברכות נב, א) הַבְדָּלָה.

The commandment of the sanctification of Shabbat with words: To speak words on the Shabbat upon its entry and also its departure — that there be in them cognizance of the greatness of the day and its stature and its positive distinction from the other days before it and after it; as it is stated (Exodus 20:8), “Remember the Shabbat day, to sanctify it,” meaning to say, remember it with a memory of [its] holiness and greatness. And in explanation, our Sages told us (Pesachim 110a) that we are commanded to say these things upon wine — as so does the explanation come: remember it over wine. And the content is that we place into a cup a revi’it or more of pure or mixed wine — but not less than this (Pesachim 108b). And it is known that the [proportions of the] mixture is one part pure good wine to three parts water. And we recite the blessing of the Kiddush (sanctification) of Shabbat upon it, according to the wording that is known among the Jews. And so [too], at the departure of Shabbat, we recite the blessing over the wine in honor of the day — and that blessing of the conclusion of Shabbat is called Havdalah (Berakhot 52a).

Sefer HaChinukh 31:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לַעֲשׂוֹת מְלָאכָה בְּשַׁבָּת – שֶׁלֹּא לַעֲשׂוֹת מְלָאכָה בְּיוֹם הַשַּׁבָּת אֲנַחְנוּ, וְלֹא נַנִּיחַ לַעֲשׂוֹת לְבָנֵינוּ וַעֲבָדֵינוּ וּבַהֲמוֹתֵינוּ, שֶׁנֶּאֱמַר (שמות כ י) לֹא תַעֲשֶׂה כָל מְלָאכָה וְגוֹ'. וְאֵין סָפֵק כִּי אַף עַל פִּי שֶׁהַכָּתוּב הוֹצִיא אִסּוּר הַמְּלָאכָה בָּנוּ וּבַבָּנִים וּבָעֲבָדִים וּבַבְּהֵמוֹת בְּלָאו אֶחָד, שֶׁאֵין הָעִנְיָן שָׁוֶה, כִּי הָעוֹשֶׂה מְלָאכָה בְּגוּפוֹ יִתְחַיֵּב מִיתַת בֵּית דִּין אִם הוּא מֵזִיד. וּבִמְלֶאכֶת אֲחֵרִים אַף עַל פִּי שֶׁמֻּזְהָר עֲלֵיהֶם בְּלָאו לֹא יִתְחַיֵּב עֲלֵיהֶם אֲפִלּוּ מַלְקוּת, שֶׁאֵין מַלְקוּת לְעוֹלָם בְּמַעֲשֵׂה אֲחֵרִים. וּמִלְּשׁוֹן הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה (שבת כ א) מַשְׁמַע, שֶׁהוּא סוֹבֵר כִּי הַלָּאו הַזֶּה דְּלֹא תַעֲשֶׂה כָל מְלָאכָה אַתָּה וּבְהֶמְתֶּךָ יָבֹא לִמְחַמֵּר אַחַר בְּהֶמְתּוֹ, וּכְגוֹן שֶׁחוֹרֵשׁ בָּהּ וּכְלֵי הַמַּחְרֵשָׁה בְּיָדוֹ, דְּאִלּוּ בִּמְחַמֵּר לְבַד לְפִי דַּעְתּוֹ אֵין בּוֹ אֶלָּא אִסּוּר עֲשֵׂה. וְעַל כֵּן אָמְרוּ בַּגְּמָרָא (שבת קנד, א) לְפִי דַּעְתּוֹ שֶׁזֶּה הַלָּאו דִּמְחַמֵּר הוּא לָאו שֶׁנִּתַּן לְאַזְהָרַת מִיתַת בֵּית דִּין, כְּלוֹמַר שֶׁאָדָם נֶהֱרָג עַל זֶה, וְאֵין לוֹקִין עָלָיו. וְהָרַמְבַּ"ן זִכְרוֹנוֹ לִבְרָכָה (סהמ"צ שרש יד) יִתְפֹּשׂ עָלָיו הַרְבֵּה בְּפֵרוּשׁוֹ זֶה, וְאָמַר כִּי לָאו זֶה שֶׁל מְחַמֵּר אֵינוֹ אֶלָּא בְּהוֹלֵךְ אַחַר בְּהֶמְתּוֹ הַטְּעוּנָה מַשָּׂאוֹ, אֲבָל הָאָדָם לֹא יַעֲשֶׂה שׁוּם מַעֲשֶׂה בְּיָדָיו, וְלָכֵן לֹא יָבֹא עָלָיו לְעוֹלָם לֹא מַלְקוּת וְלֹא מִיתָה, וְכִדְקַיְמָא לַן כָּל לָאו שֶׁאֵין בּוֹ מַעֲשֶׂה אֵין לוֹקִין עָלָיו, וּכְמוֹ שֶׁדָּרְשׁוּ זִכְרוֹנָם לִבְרָכָה (שבת שם, ב) אַתָּה וּבְהֶמְתֶּךָ לִכְתֹּב קְרָא לֹא תַּעֲשֶׂה כָּל מְלָאכָה וּבְהֶמְתֶּךָ אַתָּה לְמָה לִי, הוּא נִיהוּ דְּכִי עֲבִיד מְלָאכָה מִחַיַּב, אֲבָל עַל מְלֶאכֶת בְּהֶמְתּוֹ לֹא מִחַיַּב, אֶלָּא שֶׁמֻּזְהָר עָלֶיהָ בְּלָאו כְּמוֹ בִּמְלֶאכֶת בְּנוֹ הַקָּטָן וְעַבְדּוֹ הַכְּנַעֲנִי. אֲבָל בִּמְלֶאכֶת עַצְמוֹ מַמָּשׁ בָּזֶה לֹא הָיָה צָרִיךְ לוֹמַר שֶׁחַיָּב, שֶׁהֲרֵי עָנְשׁוֹ מְפָרֵשׁ (שמות לד ב) כָּל הָעֹשֶׂה בוֹ מְלָאכָה יוּמָת. וּמָה שֶׁאָמְרוּ בַּגְּמָרָא בְּלָאו דִּמְחַמֵּר שֶׁהוּא לָאו שֶׁנִּתַּן לְאַזְהָרַת מִיתַת בֵּית דִּין, פֵּרוּשׁוֹ לְפִי דַּעַת הָרַמְבַּ"ן זִכְרוֹנוֹ לִבְרָכָה כִּי מִפְּנֵי שֶׁהוּא כּוֹלֵל שְׁאָר מְלָאכוֹת גַּם כֵּן, שֶׁהֵן בְּאַזְהָרַת מִיתַת בֵּית דִּין, אַף עַל גַּב דְּבִמְחַמֵּר וַדַּאי אֵין בּוֹ אֶלָּא לָאו גְּרֵידָא דַּאֲפִילּוּ מַלְקוּת נָמֵי אֵין בּוֹ, אַף עַל פִּי כֵן נִקְרָא הַלָּאו הַזֶּה לָאו שֶׁנִּתַּן לְאַזְהָרַת מִיתַת בֵּית דִּין מִפְּנֵי אוֹתָן דְּבָרִים שֶׁהוּא כּוֹלֵל, שֶׁיֵּשׁ בָּהֶן מִיתַת בֵּית דִּין. וּכְעֵין זֶה אָמְרוּ זִכְרוֹנָם לִבְרָכָה בְּרִאשׁוֹן שֶׁל עֵרוּבִין (יז, ב) בְּלָאו דְּאַל יֵצֵא אִישׁ מִמְּקֹמוֹ, דְּכֵיוָן שֶׁהוּא כּוֹלֵל אַף מוֹצִיא מֵרְשׁוּת לִרְשׁוּת, כַּדְּרָשָׁה שֶׁדָּרְשׁוּ בּוֹ אַל יוֹצִיא דַּהֲוָה לֵיהּ מֵעַתָּה לָאו שֶׁנִּתַּן לְאַזְהָרַת מִיתַת בֵּית דִּין בְּמִקְצָת עִנְיָנוֹ, וְכֵיוָן שֶׁכֵּן הוּא אִית לָן לְמֵימַר בֵּהּ בְּכָל עִנְיָנָיו שֶׁאֵין לוֹקִין עָלָיו. וְעַל אוֹתוֹ הַדֶּרֶךְ בְּעַצְמוֹ נְפָרֵשׁ בְּלָאו דִּמְחַמֵּר בְּכָאן.

To not do work on Shabbat: To not do work on the day of Shabbat ourselves; and not allow our children, slaves and animals to do so, as it is stated (Exodus 20:10), “you shall not do work, etc.” There is no doubt that even though the verse issues a [single blanket] prohibition on us, our children, servants and animals, they are not all equal; as we see that one who volitionally does work with his own body will be liable for the death penalty in a court. But with the work of others — even though he is warned about them with a negative commandment — he is not liable for them; [not] even with lashes, as lashes are never for the act of others. And from the language of Rambam, may his memory be blessed (Mishneh Torah, Laws of Sabbath 20:1), it is implied that he holds that this prohibition of “you shall not do work, you [...] and your animal,” comes upon letting an animal work (mechamer) while being behind it — for example, that he is using it to plow. As, according to his opinion, letting an animal work by itself is only a prohibition [embedded] in a positive commandment. And hence, according to his opinion, they said in the Gemara (Shabbat 154a) that this negative commandment of letting your animals do work is a negative commandment that is given over to the warning of a death penalty from the court - meaning to say, that a man is killed for it, and [so] there are no lashes for it. But Ramban, may his memory be blessed, (on Sefer HaMitzvot, Shorashim 14) wrangles with him greatly on this explanation, and says that this negative commandment of letting your animals do work is only about walking behind his animal laden with his load, while the man does not do any act with his hands. And therefore neither lashes nor the death penalty would ever come to him; and it is as that which has been established for us, we do not administer lashes for any negative commandment that does not have an act. [And it is] like they, may their memory be blessed, expounded (Shabbat 154b), “‘You [...] and your animal’ — let it write, ‘you shall not do work and your animal’; why do I need ‘you?’ [To tell you] that when he does work, he is liable; but for the work of his animal he is not liable.” Rather, he is [just] warned about it with a negative commandment, like with the work of his young child and his Canaanite slave. But for his own actual work — for that there was no reason to say that he is liable, as behold, his punishment is explicit (Exodus 34:2), “anyone who does work on it shall die.” And according to the opinion of Ramban, may his memory be blessed, the explanation of that which they said in the Gemara about the negative commandment of letting your animal do work, that it is a negative commandment that is given over to the warning of a death penalty from the court, is that since it also includes the other [types of] work which [come] with a warning of a death penalty from the court — even though with letting your animal work there is certainly only a negative commandment, as there is also not [even] lashes with it — nonetheless, this negative commandment is [called] a negative commandment that is given over to the warning of a death penalty from the court because of those things that it includes that have death penalties of the court. And similar to this did they, may their memory be blessed, say in the first chapter of Eruvin 17b about the negative commandment of “let no man leave his place”: Since it also includes carrying out from one domain to another — like the teaching that they expounded, [read, do not go out (yetseh), as] do not carry out (yotsi) — that it is from now a negative commandment that is given over to the warning of a death penalty from the court in some of its matters. And since it is so, we can say that we do not administer lashes for it, in all of its matters. And in exactly the same way, we can explain the negative commandment of not letting your animal do work here.

Sefer HaChinukh 32:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת כִּבּוּד אָב וָאֵם – לְכַבֵּד הָאָב וְהָאֵם, שֶׁנֶּאֱמַר (שמות כ יב) כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ וְגוֹ'. וּבָא הַפֵּרוּשׁ (קדושין לא, ב) אֵי זֶהוּ כִּבּוּד, מַאֲכִיל וּמַשְׁקֶה מַלְבִּישׁ וּמְכַסֶּה מַכְנִיס וּמוֹצִיא.

The commandment to honor father and mother: To honor father and mother, as it is stated (Exodus 20:12), “You shall honor your father and your mother.” And the explanation (Kiddushin 31b) comes to [define it], “What does it mean to ‘honor’? To feed, give drink, dress, bring in, and take out.”

Sefer HaChinukh 33:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לַהֲרֹג נָקִי – שֶׁלֹּא לַהֲרֹג נֶפֶשׁ, שֶׁנֶּאֱמַר (שמות כ יג) לֹא תִּרְצָח.

To not kill the innocent: To not kill a soul, as it is stated (Exodus 20:13), “You shall not kill.”

Sefer HaChinukh 34:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְגַלּוֹת עֶרְוַת אֵשֶׁת אִישׁ – שֶׁלֹּא לָבֹא עַל אֵשֶׁת אִישׁ, שֶׁנֶּאֱמַר (שמות כ יג) לֹא תִּנְאָף. וּבָא הַפֵּרוּשׁ שֶׁלְּשׁוֹן נִאוּף סְתָם מַשְׁמַע בְּאֵשֶׁת אִישׁ, כְּמוֹ שֶׁאָמְרוּ ז"ל (רש"י עה"ת שם) אֵין נִאוּף אֶלָּא בְּאֵשֶׁת אִישׁ. וְנִכְפַּל זֶה הַלָּאו בְּסֵדֶר אַחֲרֵי מוֹת שֶׁכָּתוּב שָׁם בְּפֵרוּשׁ (ויקרא יח כ) וְאֶל אֵשֶׁת עֲמִיתְךָ וכו'.

To not reveal the nakedness of a man’s wife: To not have intercourse with a man’s wife, as it is stated (Exodus 20:13), “You shall not commit adultery.” And the explanation comes that the undifferentiated expression, “adultery,” indicates with a man’s wife, as they, may their memory be blessed, said (Rashi on Exodus 20:13), “Adultery is only with a man’s wife.” And this negative commandment is repeated in the Order of Acharei Mot, as there it is written explicitly (Leviticus 18:20), “And to your neighbor’s wife, etc.”

Sefer HaChinukh 35:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לִגְנֹב נֶפֶשׁ מִיִּשְׂרָאֵל – שֶׁלֹּא לִגְנֹב נֶפֶשׁ מִיִּשְׂרָאֵל, שֶׁנֶּאֱמַר (שמות כ יג) לֹא תִּגְנֹב, וּבָא הַפֵּרוּשׁ שֶׁבְּגוֹנֵב נְפָשׁוֹת הַכָּתוּב מְדַבֵּר (סנהדרין פו, א)

To not steal a soul of Israel: To not steal a soul of Israel, as it is stated (Exodus 20:13), “You shall not steal.” And the explanation comes that the verse is speaking about stealing souls (kidnapping) (Sanhedrin 86a).

Sefer HaChinukh 36:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְהָעִיד בְּשֶׁקֶר – שֶׁלֹּא לְהָעִיד עֵדוּת שֶׁקֶר, שֶׁנֶּאֱמַר (שמות כ יג) לֹא תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר, וְנִכְפְּלָה בְּמָקוֹם אַחֵר בְּלָאו אַחֵר עֵד שָׁוְא.

To not testify falsely: To not testify [with] false testimony, as it states (Exodus 20:13), “You shall not bear false witness against your neighbor.” And it is repeated in another place in another negative commandment — the “vain witness.”

Sefer HaChinukh 37:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לַחְמֹד – שֶׁלֹּא לְהַעֲלוֹת בְּמַחְשַׁבְתֵּנוּ לַעֲשׂוֹת תַּחְבּוּלָה לָקַחַת לָנוּ מָה שֶׁהוּא לְזוּלָתֵנוּ מֵאַחֵינוּ, שֶׁנֶּאֱמַר (שמות כ יד) לֹא תַחְמֹד בֵּית רֵעֶךָ וְגוֹ'. וּכְבָר הוֹכִיחוּ ז"ל (מכילתא יתרו) מִפָּסוּק אַחֵר דִּכְתִיב (דברים ז כה) לֹא תַחְמֹד וְגוֹ' וְלָקַחְתָּ לָךְ. שֶׁאִסּוּר לָאו דְּלֹא תַחְמֹד אֵינוֹ נִגְמָר עַד שֶׁיַּעֲשֶׂה בּוֹ מַעֲשֶׂה. וַאֲפִילּוּ נָתַן הַדָּמִים לַחֲבֵרוֹ עַל הַחֵפֶץ, עוֹבֵר גַּם כֵּן עַל לָאו דְּלֹא תַחְמֹד, שֶׁאֵין לָאו דְּלֹא תַחְמֹד נִתְקַן בִּנְתִינַת הַדָּמִים כָּל זְמַן שֶׁדֶּרֶךְ הֶכְרֵחַ לְקָחוֹ מִמֶּנּוּ, כֵּן הוּא הַפֵּרוּשׁ הָאֲמִתִּי לְרַבּוֹתֵינוּ ז"ל.

To not covet: To not bring up to our thoughts to do a machination to take for ourselves that which is someone else’s of our brothers, as it is stated (Exodus 20:14), “You shall not covet the house of your neighbor, etc.” And they, may their memory be blessed, have already proven (Mekhilta DeRabbi Yishmael 20:14:3) from a different verse [in which] it is written (Deuteronomy 7:25), “do not covet, etc. and you shall take for yourself,” that the negative commandment of “you shall not covet” is not completed until he acts upon it. And even if he gives money to his fellow for the object [that he coveted], he [still] transgresses the negative commandment of “you shall not covet.” As the negative commandment of “you shall not covet” is not rectified by the giving of money, so long as he took it from him coercively. Such is the true explanation of our Rabbis, may their memory be blessed.

Sefer HaChinukh 38:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לַעֲשׂוֹת צוּרַת אָדָם אֲפִלּוּ לְנוֹי – שֶׁלֹּא לַעֲשׂוֹת צוּרַת אָדָם מִשּׁוּם דָּבָר, הֵן מִמַּתָּכוֹת הֵן מֵעֵץ וְאֶבֶן וְזוּלָתָם, וַאֲפִלּוּ לְנוֹי, שֶׁנֶּאֱמַר (שמות כ כ) לֹא תַעֲשׂוּן אִתִּי, וְדָרְשׁוּ ז"ל (ר"ה כד ב) לֹא תַעֲשׂוּן אוֹתִי, כְּלוֹמַר לֹא תַעֲשׂוּן דִּמְיוֹן אוֹתָהּ צוּרָה דְּהַיְנוּ גּוּף אָדָם שֶׁכָּתַבְתִּי עָלֶיהָ בְּתוֹרָתִי (בראשית א כו) נַעֲשָׂה אָדָם בְּצַלְמֵנוּ, וְהַכַּוָּנָה בַּכָּתוּב מִצַּד הַשֵּׂכֶל שֶׁנָּתַן בּוֹ. וּמָה שֶׁאָמַר בְּצַלְמֵנוּ עַל חֵלֶק הַשֵּׂכֶל שֶׁבָּאָדָם, מִפְּנֵי שֶׁהַשֵּׂכֶל כֻּלּוֹ הוּא בּוֹ בָּרוּךְ הוּא, אֲבָל אֵין שׁוּם דִּמְיוֹן אַחֵר בֵּינוֹ בָּרוּךְ הוּא וּבֵין שׁוּם בְּרִיָּה (שֶׁקָּדַם עִנְיָנוֹ) מִנִּבְרָאָיו חָלִילָה. וְלָאו דְּלֹא תַעֲשֶׂה לְךָ פֶסֶל שֶׁלֹּא נַעֲשֶׂה שׁוּם צוּרָה שֶׁתֵּעָבֵד. וְזֶה הַלָּאו מְיֻחָד לְצוּרַת אָדָם שֶׁלֹּא נַעֲשֶׂה אוֹתוֹ כְּלָל אֲפִילּוּ לְנוֹי, וְזֶה לְהַרְחִיק עֲבוֹדָה זָרָה.

Not to make the form of a man, even for decoration: Not to make the form of a man from any object — whether from metals, whether from wood, or stone, or anything else — and even for decoration, as it is stated (Exodus 20:20), “Do not make with Me (Iti).” And they, may their memory be blessed, expounded (Rosh Hashanah 24b), “Do not make Me (Oti,” which can be spelled with the same letters as Iti), meaning to say, do not make a replica of that form — being the body of man — about which I wrote in My Torah (Genesis 1:26), “Let us make man in Our image.” And the intention of the verse is from the angle of the intellect that He gave in him. And that which it stated, “in Our image,” about the intellectual side of man is because all intellect is in Him, blessed be He. But there is no other comparison between Him, Blessed be he, and any creature (that preceded its matter) of His creatures, God forbid. And the negative commandment of “You shall not make a statue” is that we not make any form that will be worshiped, [whereas] this prohibition is specifically about the form of a man — that we should not make it at all, even for decoration. And this is to distance idolatry.

Sefer HaChinukh 39:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לִבְנוֹת אַבְנֵי גָּזִית – שֶׁלֹּא נִבְנֶה מִזְבַּח אֲבָנִים שֶׁיִּגַּע בָּהֶן בַּרְזֶל. שֶׁנֶּאֱמַר (שמות כ כב) לֹא תִבְנֶה אֶתְהֶן גָּזִית, פֵּרוּשׁ גָּזִית (רמב"ן שם) הוּא כְּשֶׁפּוֹסְלִין מִן הָאֶבֶן בִּכְלִי בַּרְזֶל. וְאִם נִבְנָה בְּאַבְנֵי גָּזִית, פָּסוּל.

To not build [with] hewn stones: That we should not build an altar of stones that metal would touch, as it is stated (Exodus 20:22), “do not build of hewn (gazit) stones.” The explanation of hewn (Ramban on Exodus 20:22) is when we chisel from the stone with an iron tool. And if [the altar] is built with hewn stones, it is disqualified.

Sefer HaChinukh 40:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018