Sefer HaChinuch

שֶׁלֹּא לִפְסֹעַ עַל הַמִּזְבֵּחַ – שֶׁלֹּא לַעֲלוֹת עַל הַמִּזְבֵּחַ בְּמַדְרֵגוֹת כְּדֵי שֶׁלֹּא יַעֲשֶׂה פְּסִיעוֹת גַּסּוֹת בַּעֲלוֹתוֹ, שֶׁנֶּאֱמַר (שמות כ כג) וְלֹא תַעֲלֶה בְמַעֲלֹת עַל מִזְבְּחִי אֲשֶׁר לֹא תִגָּלֶה עֶרְוָתְךָ עָלָיו. אֶלָּא כְּשֶׁהוּא עוֹלֶה שָׁם מְהַלֵּךְ בְּנַחַת וּבְיִרְאָה, עָקֵב בְּצַד גּוּדָל, וְכֵן נֶאֱמַר בַּמְּכִילְתָּא (יתרו שם).

To not take steps on the altar: To not ascend the altar with stairs, so that he not make large steps in his going up — as it is stated (Exodus 20:23), “And you shall not ascend My altar by stairs, that your nakedness not be exposed upon it.” Rather, when he ascends there, he should walk slowly and with awe, [placing] his heel in front of his toe. And so is it said in the Mekhilta DeRabbi Yishmael 20:23.

Sefer HaChinukh 41:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת דִּין עֶבֶד עִבְרִי – לָדוּן בְּדִין עֶבֶד עִבְרִי כְּמוֹ שֶׁכָּתוּב בַּפָּרָשָׁה, שֶׁנֶּאֱמַר (שמות כא ב) כִּי תִקְנֶה עֶבֶד עִבְרִי וְגוֹ'. כְּלוֹמַר שֶׁנַּעֲשֶׂה לוֹ הַדְּבָרִים שֶׁנִּצְטַוִּינוּ בָּהֶן, כְּגוֹן (קדושין יד, יז) לְשַׁלְּחוֹ בַּשְּׁבִיעִית, אוֹ בְּתוֹךְ שֵׁשׁ אִם פָּגַע בּוֹ יוֹבֵל, אוֹ בְּגִרְעוֹן כֶּסֶף, אוֹ בְּמִיתַת אָדוֹן שֶׁלֹּא הִנִּיחַ בֵּן זָכָר. וְלַנִּרְצָע גַּם כֵּן כְּדִינוֹ הַכָּתוּב בּוֹ, הַכֹּל כְּמוֹ שֶׁלִּמְּדוּנוּ רַבּוֹתֵינוּ ז"ל מִתּוֹךְ הַכָּתוּב, כְּמוֹ שֶׁמְּפֹרָשׁ בְּפֶרֶק רִאשׁוֹן מִקִּדּוּשִׁין (שם).

The commandment of the law of a Hebrew slave: To adjudicate the law of a Hebrew slave according to what is written in the section, as it is stated (Exodus 21:2), “When you acquire a Hebrew slave, etc.” [This] means to say that we do the things to him that we are commanded about: For example, to send him away in the seventh year (Kiddushin 14b), or within the six years if the Jubilee occurs [before the end of his term], or by subtracting [with] money, or with the death of a master who did not leave a male child. And [we] also [do] for the “pierced one,” according to the laws that are written about him. Everything is like our Rabbis, may their memory be blessed, taught us from the verse, as it is explained in the first chapter of Kiddushin 14b.

Sefer HaChinukh 42:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת יִעוּד שֶׁל אָמָה הָעִבְרִיָּה – לְיַעֵד אָמָה הָעִבְרִיָּה, כְּלוֹמַר שֶׁאוֹתוֹ יִשְׂרָאֵל שֶׁקָּנָה אָמָה הָעִבְרִיָּה שֶׁיִּשָּׂאֶנָּה לוֹ לְאִשָּׁה אוֹ יִתְּנֶנָּה לִבְנוֹ לְאִשָּׁה, שֶׁנֶּאֱמַר (שמות כא ח) אִם רָעָה בְּעֵינֵי אֲדֹנֶיהָ אֲשֶׁר לוֹ יְעָדָהּ וְהֶפְדָּהּ, וְאָמְרוּ ז"ל (רש"י שם) כָּאן רָמַז לְךָ שֶׁמִּצְוָה בְּיִעוּד. וּבְפֵרוּשׁ אָמְרוּ ז"ל (בכורות יט א) מִצְוַת יִעוּד קוֹדֶמֶת לְמִצְוַת פְּדִיָּה.

The commandment of designation of a Hebrew bondwoman: To designate a Hebrew bondwoman, meaning to say that the Israelite that acquired a Hebrew bondwoman marry her as a wife or give her to his son as a wife, as it is stated (Exodus 21:8), “If she is bad in the eyes of her master, who designated her for himself, he must let her be redeemed.” And they, may their memory be blessed, said (Rashi on Exodus 21:8) that here is a hint for you that there is a commandment of designation. And they, may their memory be blessed, explicitly said (Bekhorot 19a) that the commandment of designation takes precedence to the commandment of redemption.

Sefer HaChinukh 43:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת פִּדְיוֹן אָמָה הָעִבְרִיָּה – לִפְדּוֹת אָמָה הָעִבְרִיָּה, שֶׁנֶּאֱמַר (שמות כא ח) וְהֶפְדָּהּ. וְזוֹ מִצְוַת עֲשֵׂה, כְּלוֹמַר שֶׁיְּסַיֵּעַ הָאָדוֹן הַקּוֹנֶה אוֹתָהּ בְּפִדְיוֹנָהּ וְיִתֵּן לָהּ מָקוֹם לָשׁוּב לְבֵית אָבִיהָ, כְּמוֹ שֶׁאָמְרוּ ז"ל (קדושין יד ב) שֶׁמְּגָרֵעַ פִּדְיוֹנָהּ וְתֵצֵא, כְּלוֹמַר שֶׁאִם לְקָחָהּ בְּשִׁשִּׁים דִּינָרִים לְשֵׁשׁ שָׁנִים וְעָבְדָה שָׁלֹשׁ וְקָמְצָה שְׁלֹשִׁים דִּינָרִים, שֶׁיִּקָּחֵם וִישַׁלְּחֶנָּה וְלֹא יִטְעֹן עָלֶיהָ שֶׁתַּשְׁלִים שְׁנוֹת עֲבוֹדָתָהּ עַל כָּל פָּנִים, אוֹ שֶׁיֹּאמַר מְעוֹתַי הָיוּ בְּטֵלוֹת אֶצְלָהּ, תּוֹסִיף לִי רֶוַח אִם תִּרְצֶה לָצֵאת, שֶׁאֵין זֶה אֶלָּא רֹעַ לֵב, וְלִבְנֵי יִשְׂרָאֵל שֶׁהֵם בְּנֵי מְלָכִים רַחְמָנִים בְּנֵי רַחְמָנִים, רָאוּי לָהֶם לַעֲשׂוֹת חֶסֶד עִם הַבְּרִיּוֹת, אַף כִּי לַאֲשֶׁר עֲבָדוּם, וַאֲפִלּוּ יוֹם אֶחָד.

The commandment of redemption of a Hebrew bondwoman: To redeem a Hebrew bondwoman, as it is stated (Exodus 21:8), “he must let her be redeemed.” And that is a positive commandment, meaning to say that the master that acquired her, help her in her redemption and give her room to go back to the house of her father. [It is] like they, may their memory be blessed, said (Kiddushin 14b), “He reduces the price and she leaves.” [This] means to say that if he took her for [the price of] sixty dinars over six years and she worked three years and gathered thirty dinars, he should take them and send her away. And he should not claim about her that she must finish the years of her bondage regardless, or say, “My money was sitting idly with you; if you want to leave, add the profit to me [that the money should have produced while it was idle]” — as this is only evil-heartedness. And for the Children of Israel who are the children of kings, merciful ones [who are] the children of merciful ones, it is fitting to do kindness with the creatures, even those who serve them, and even [if it is] for one day.

Sefer HaChinukh 44:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא יִמְכֹּר אָמָה עִבְרִיָּה הַקּוֹנֶה אוֹתָהּ מִיַּד הָאָב – שֶׁכָּל מִי שֶׁיִּקְנֶה אָמָה עִבְרִיָּה לֹא יִמְכְּרֶנָּה לְאָדָם אַחֵר לְעוֹלָם, שֶׁנֶּאֱמַר (שמות כא ח) לְעַם נָכְרִי לֹא יִמְשֹׁל לְמָכְרָהּ וְגוֹ', וּפֵרוּשׁוֹ כְּתַרְגּוּמוֹ, לִגְבַר אָחֳרָן. וּלְהַרְחִיק הַדָּבָר נֶאֱמַר בְּלָשׁוֹן זֶה, כְּלוֹמַר שֶׁדּוֹמָה לַעֲנִיָּה הַקְּטַנָּה אִם מוֹכְרָהּ לָאָדָם אַחֵר שֵׁנִית כְּאִלּוּ יִמְכְּרֶנָּה לְעַם נָכְרִי.

That the one who acquires the Hebrew bondwoman from the father not sell her: That anyone who acquires a Hebrew bondwoman not sell her to another man ever, as it is stated (Exodus 21:8), “he shall not have the right to sell her to a foreign people, etc.” And the explanation [of the phrase] is like [Onkelos’ Aramaic] translation, “to another man.” And it was stated with this wording to distance this thing — meaning to say that if he sells her to a second man, it is for this poor little one similar to if he sold her to a foreign people.

Sefer HaChinukh 45:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לִגְרֹעַ שְׁאֵר כְּסוּת וְעוֹנָה – שֶׁכָּל קוֹנֶה אָמָה הָעִבְרִיָּה וִיעָדָהּ שֶׁלֹּא יִגְרַע לָהּ שְׁאֵרָהּ כְּסוּתָהּ וְעוֹנָתָהּ וּפֵרוּשׁ (כתובות מז ב) שְׁאֵר מָזוֹן, וּכְסוּת כְּמַשְׁמָעוֹ, וְעוֹנָה דֶּרֶךְ אֶרֶץ. וּבִכְלַל לָאו זֶה כָּל בְּנוֹת יִשְׂרָאֵל (גַּם כֵּן) שֶׁלֹּא לִגְרֹעַ לָהֶן דָּבָר מֵאֵלֶּה. קַל וָחֹמֶר הַדְּבָרִים, אִם לָזוֹ לֹא יִגְרַע, כָּל שֶׁכֵּן לַאֲחֵרוֹת בְּנוֹת חוֹרִין. וְזֶה שֶׁכָּתוּב (שמות כא ט) כְּמִשְׁפַּט הַבָּנוֹת יַעֲשֶׂה לָּהּ, אָמְרוּ בַּמְּכִילְתָּא (שם) שֶׁהוּא בָּא לְלַמֵּד וְנִמְצָא לָמֵד, שֶׁהַבָּנוֹת לְמֵדוֹת מִמֶּנָּה.

Not to reduce her flesh, covering and time period: That anyone who acquires a Hebrew bondwoman and designates her may not reduce her flesh, her covering and her time period. And the explanation (Ketuvot 47b) of “flesh” is food, of “covering” is like its simple understanding and of “time period” is the way of the world (conjugal rights). And included in this negative commandment are all daughters of Israel (as well), not to reduce from them any thing from these [categories]. [This inclusion] is a fortiori (kal ve’chomer): If he does not reduce for [bondwomen], all the more so for free [women]. And [about] that which it is written (Exodus 21:9), “like the statute of the daughters he shall do for her” — they said in the Mekhilta DeRabbi Yishmael 21:9:2 that it came to learn [from the others], but it ends up to teach, as the [law of the other] daughters are learned from her.

Sefer HaChinukh 46:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת בֵּית דִּין לַהֲרֹג בְּחֶנֶק הַמְּחֻיָּב – שֶׁנִּצְטַוִּינוּ לְהָמִית הָעוֹבְרִים עַל קְצָת מִצְוֹת שֶׁבַּתּוֹרָה בְּחֶנֶק, שֶׁנֶּאֱמַר (שמות כא יב) מַכֵּה אִישׁ וָמֵת מוֹת יוּמָת. וְזוֹ שֶׁל מַכֵּה אִישׁ אַחַת מֵהֶן שֶׁמִּיתָתוֹ בְּחֶנֶק, שֶׁהֲרֵי כָּתוּב בּוֹ מוֹת יוּמָת, וּבְפֵרוּשׁ אָמְרוּ ז"ל (סנהדרין נב ב) כָּל מִיתָה הָאֲמוּרָה בְּתוֹרָה סְתָם אֵינָהּ אֶלָּא חֶנֶק. לָמַדְנוּ לְחַיָּבֵי מִיתוֹת שֶׁאֵינָן בְּתַשְׁלוּמִין, שֶׁנֶּאֱמַר (שם יא) אֵין כָּסֶף מַכֵּה אִישׁ וָמֵת וְגוֹ' מְכִילְתָּא.

The commandment on the court (beit din) to kill with strangulation one who is liable: That we have been commanded to kill the transgressors of some of the commandments of the Torah with strangulation, as it is stated (Exodus 21:12), “He who strikes a man and [that man] dies shall surely be put to death.” And this one of “He who strikes a man” is one of the ones whose death penalty is with strangulation. Since it is written about it, “[he] shall surely die” — and in the explanation, they, may their memory be blessed, said (Sanhedrin 52b), “Any death penalty stated in the Torah undifferentiated is only strangulation.” We have learned that those that are liable for the death penalty do not have repayment, as it is stated (Exodus 21:11–12), “there is no money. He who strikes a man and [that man] dies, etc.” — Mekhilta.

Sefer HaChinukh 47:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְהַכּוֹת אָב וָאֵם – שֶׁלֹּא יַכֶּה הַבֵּן הָאָב וְהָאֵם, וַאֲפִלּוּ אִם הֵם יַכּוּ אוֹתוֹ הַכָּאָה רַבָּה בְּכָל זְמַן שֶׁלֹּא יִשְׂאוּ נַפְשָׁם לַהֲמִיתוֹ, שֶׁנֶּאֱמַר (שמות כא טו) וּמַכֵּה אָבִיו וְאִמּוֹ מוֹת יוּמָת. וְאַף עַל פִּי שֶׁלֹּא הִזְהִיר הַכָּתוּב בְּפֵרוּשׁ עַל זֶה שֶׁיֹּאמַר אַל תַּכּוּ הָאָבוֹת אֶלָּא שֶׁכָּתַב עֹנֶשׁ הַמַּכֶּה אוֹתָם, וְדֶרֶךְ הַגְּמָרָא לְעוֹלָם לִשְׁאֹל בְּעִנְיָן כָּזֶה וְלוֹמַר עֹנֶשׁ שָׁמַעְנוּ אַזְהָרָה מִנַּיִן? גַּם בָּזֶה יֵשׁ לָנוּ אַזְהָרָה, שֶׁהֲרֵי אָנוּ מֻזְהָרִין (מכות ט א) עַל כָּל אִישׁ מִיִּשְׂרָאֵל שֶׁלֹּא לְהַכּוֹתוֹ, שֶׁכָּתוּב בְּמִי שֶׁנִּתְחַיֵּב מַלְקוּת (דברים כה ג) אַרְבָּעִים יַכֶּנּוּ לֹא יֹסִיף. וְכָל שֶׁכֵּן לְמִי שֶׁלֹּא נִתְחַיֵּב, וְהָאָב בִּכְלַל יִשְׂרָאֵל הוּא וְאַזְהָרָתוֹ מֵהָכָא. וְאַף עַל פִּי שֶׁלָּאו זֶה דְּלָא יוֹסִיף נֶחְשָׁב לְלָאו בִּפְנֵי עַצְמוֹ, מִכָּל מָקוֹם הֲרֵי כְּלָל בְּיָדֵינוּ שֶׁכָּל שֶׁיֵּשׁ בּוֹ כָּרֵת אוֹ מִיתָה יֵשׁ בּוֹ לָאו חוּץ מִפֶּסַח וּמִילָה, וּבְהַכָּאַת אָב וָאֵם הֲרֵי יֵשׁ בּוֹ כָּרֵת בְּלֹא עֵדִים וּמִיתָה בְּעֵדִים, וְעַל כֵּן יֵשׁ לָנוּ לוֹמַר עַל כָּל פָּנִים שֶׁנִּלְמַד הָאַזְהָרָה בּוֹ מִקְּרָא דְּלָא יוֹסִיף אַחַר שֶׁלֹּא מְצָאנוּהָ בְּמָקוֹם אַחֵר, וְתִהְיֶה עִקַּר הָאַזְהָרָה לְיִשְׂרָאֵל וּבִכְלָלָהּ נִלְמַד לְמַכֶּה אָב וָאֵם. וְעִנְיַן חִיּוּב הַמִּיתָה בַּמַּכֶּה אָמְרוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין פה ב) שֶׁהוּא כְּשֶׁהוֹצִיא מֵהֶם דָּם דַּוְקָא, מַה שֶׁאֵין כֵּן בִּשְׁאָר כָּל אָדָם, שֶׁאֲפִלּוּ הוֹצִיא מֵהֶן דָּם נִתָּן לְחִיּוּב מָמוֹן.

Not to strike father and mother: That a child should not strike [his] father and mother, even if they strike him [very much], so long as their souls do not bring them to kill him, as it is stated (Exodus 21:15), “He who strikes his father or his mother shall surely be put to death.” And even though the verse does not explicitly warn him about this, that it says to him, “Do not strike the fathers,” but rather it only wrote the punishment of the one who strikes them — and it is the way of the Gemara to always ask about a matter like this and to say, “We have heard the punishment, from where is the warning” — here too, we have a warning: as behold, we are warned (Makkot 9a) for every person, not to strike him. As it is written about one who is liable for lashes (Deuteronomy 25:3), “Forty shall he strike him, he shall not add.” And it is a fortiori (kal ve’chomer) about someone who is not liable [for lashes] — and the father is included in Israel. And [so] the warning [for the commandment] is from here. And [this must be the case] even though this negative commandment of “he shall not add,” is considered a separate negative commandment on its own. Since we have a rule in our hands that anything that has for it excision or a death penalty must also have a negative commandment — except for the Pesach-offering and circumcision — and behold with the striking of father and mother, [we know] that there is excision without witnesses and the death penalty with witnesses! And therefore, we have to say that we nonetheless learn the warning for it from the Scripture of “he shall not add,” as we did not find it in [any] other place. And the main idea of the warning will be [about] all of Israel; but [also] included in it, we learn about the one who strikes [his] mother and father. And they, may their memory be blessed, said (Sanhedrin 85b) that the case of this liability for death of the one that strikes is specifically when he brings out blood from them. [But it is] not the same with any other person — as even if he extracts blood from them, he is [only] liable for money.

Sefer HaChinukh 48:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת דִּינֵי קְנָסוֹת – שֶׁנִּצְטַוִּינוּ בְּדִין חוֹבֵל בַּחֲבֵרוֹ לְעָנְשׁוֹ כְּמוֹ שֶׁכָּתוּב בַּתּוֹרָה בְּפָרָשַׁת (שמות כא יח) וְכִי יְרִיבוּן אֲנָשִׁים, וְזֶה נִקְרָא דִּינֵי קְנָסוֹת. וּבְפָסוּק אַחֵר כּוֹלֵל מִשְׁפְּטֵי הַקְּנָסוֹת כֻּלָּם, וְהוּא הַכָּתוּב (ויקרא כד יט) כַּאֲשֶׁר עָשָׂה כֵּן יֵעָשֶׂה לּוֹ. יִרְצֶה לוֹמַר שֶׁיִּלָּקַח מִמָּמוֹנוֹ מָה שֶׁיְּצַעֲרֵהוּ בִּכְדֵי מָה שֶׁצִּעֵר הוּא אֶת חֲבֵרוֹ, כְּמוֹ שֶׁבָּאָה הַקַּבָּלָה בּוֹ (ב"ק פ"ג ב) וַאֲפִילּוּ לֹא הִכָּהוּ אֶלָּא שֶׁבִּיְּשׁוֹ בִּלְבַד, יְצַעֲרוּהוּ בֵּית דִּין בְּמָמוֹנוֹ שֶׁיְּשַׁלֵּם לַמִּתְבַּיֵּשׁ כְּפִי הַשִּׁעוּר הַהוּא, וְאֵלֶּה הַדִּינִין שֶׁנִּקְרָאִין דִּינֵי קְנָסוֹת, כְּגוֹן נִזְקֵי אָדָם בְּאָדָם, אוֹ שׁוֹר בְּשׁוֹר, וּבְהֵמָה בְּאָדָם, וְאָדָם בִּבְהֵמָה. אֵין דָּנִין אוֹתָן אֶלָּא בְּבֵית דִּין הַסְּמוּכִין בְּאֶרֶץ יִשְׂרָאֵל (שם פד א)

The commandment of the laws of penalties: That we were commanded about the law of one who injures his fellow to penalize that person, as it is written in the Torah in the section of “And if men fight” (Exodus 21:18). And this is called the laws of penalties. And in another verse, it includes all of the laws of penalties, and it is the verse, “as he did, so shall it be done to him” (Leviticus 24:19) — it means to say that what he pained [his fellow] should be taken away from his money, in accordance with that which he injured his fellow, as the tradition comes about it (Bava Kamma 83b). And even if he did not hit him, but only embarrassed him, the court must cause him pain through his money, that he should pay the one embarrassed, according to this amount. And these laws that are called the laws of penalties — for example, the laws of a man [who hurt another] man; an ox, an ox; an animal, a man; a man, an animal — must be judged in a court that has been ordained in the Land of Israel (Bava Kamma 84a).

Sefer HaChinukh 49:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת בֵּית דִּין לַהֲרֹג בְּסַיִף הַמְּחֻיָּב – שֶׁנִּצְטַוִּינוּ לַהֲרֹג הָעוֹבְרִים עַל קְצָת מִצְוֹת הַתּוֹרָה בְּסַיִף, וְזֶה הַדִּין נִקְרָא לְרַבּוֹתֵינוּ הֶרֶג, וְהִיא מִיתָה קַלָּה, וּמִכָּל מָקוֹם חֶנֶק קַלָּה יוֹתֵר מִמֶּנָּה. (סנהדרין מט ב) וְאֶחָד מִן הַמּוּמָתִין בְּמִיתָה זוֹ הַמַּכֶּה עַבְדּוֹ אֲפִלּוּ כְּנַעֲנִי, וְהוּא שֶׁמֵּת תַּחַת יָדוֹ, שֶׁנֶּאֱמַר (שמות כא כ) נָקוֹם יִנָּקֵם, וּבָא הַפֵּרוּשׁ (שם נב ב) שֶׁיֵּהָרֵג מַכֵּהוּ בְּסַיִף. כְּבָר כָּתַבְתִּי לְמַעְלָה (מצוה מו) שֶׁהָרַמְבַּ"ן זִכְרוֹנוֹ לִבְרָכָה לֹא יִמְנֶה אַרְבַּע מִיתוֹת בֵּית דִּין לְאַרְבַּע מִצְוֹת כְּמוֹ הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה.

The commandment on the court to kill with the sword one who is liable: That we have been commanded to kill the transgressors of some of the commandments of the Torah with the sword. And this law is called killing by our Rabbis. And it is a [relatively] light death penalty, but strangulation is nonetheless lighter than it (Sanhedrin 49b). And one of the ones killed by this death penalty is the one who strikes his slave — even a Canaanite [one] — if he dies from his hand, as it is stated (Exodus 21:20), “he shall surely be avenged.” And the explanation comes [to tell us] that his striker should be killed by the sword. I have already written above (Sefer HaChinukh 47) that Ramban, may his memory be blessed, does not count the four death penalties of the court as four [distinct] commandments, as does Rambam, may his memory be blessed.

Sefer HaChinukh 50:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת בֵּית דִּין לָדוּן נִזְקֵי בְּהֵמָה – לָדוּן בְּדִין שׁוֹר הַמַּזִּיק בֵּין שֶׁהִזִּיק אָדָם כְּמוֹ שֶׁכָּתוּב בְּפָרָשַׁת (שמות כא כח) וְכִי יִגַּח, בֵּין שֶׁהִזִּיק מָמוֹן כְּמוֹ שֶׁכָּתוּב בְּפָרָשַׁת (שם לה) כִּי יִגּוֹף. וְעִקַּר פֵּרוּשׁוֹ (רש"י שם) שֶׁל יִגֹּף יִדְחֹף. וּמִיהוּ בֵּין שֶׁהִזִּיקוֹ בְּגוּפוֹ אוֹ בְּרַגְלָיו אוֹ נָשַׁךְ בְּשִׁנָּיו אוֹ אֲפִלּוּ הִזִּיק בְּקַרְנָיו כֻּלָּן בִּכְלַל לְשׁוֹן נְגִיפָה מַשְׁמַע, אֲבָל נְגִיחָה לָא מַשְׁמַע אֶלָּא בְּקֶרֶן (ב"ק ב, ב) וּכְבָר נִתְרַבּוּ נִזְקֵי שׁוֹר בְּאָדָם מִדִּכְתִיב בְּפָרָשַׁת כִּי יִגַּח וְהֵמִית דְּמַשְׁמַע (מכילתא שם) וְהֵמִית מִכָּל מָקוֹם בֵּין בִּנְגִיחָה בֵּין בִּשְׁאָר דְּבָרִים. וְלָאו דַּוְקָא שׁוֹר אֶלָּא (ב"ק נד, ב) אֲפִלּוּ כָּל בְּהֵמָה וְחַיָּה וָעוֹף שֶׁהִזִּיקוּ חַיָּבִין אֶלָּא שֶׁדִּבֵּר הַכָּתוּב בָּרָגִיל. וּכְבָר אָמַרְנוּ שֶׁכָּל הַמִּצְוֹת הַבָּאוֹת לָנוּ עַל דְּבַר הַמִּשְׁפָּט שֹׁרֶשׁ אֶחָד לָהֶן, וְדָבָר מֻשְׂכָּל הוּא, וְאֵינִי צָרִיךְ לַחְזֹר אוֹתוֹ בְּכָל אַחַת וְאַחַת.

The commandment on the court to judge the damages of an animal: To judge in the case of a damaging ox — whether it [injures] a person, as it is written in the section of (Exodus 21:28), “If it gores,” or whether it damages [assets], as it is written in the section of (Exodus 21:35), “If it hurts (yigof).” And the main understanding of hurting [here] is to push (Rashi on Exodus 21:35). However, whether it damages with its body or its feet, or it bites with its teeth, or even if it damages with its horns, it is all implied by the expression of hurting. But goring only implies with the horn (Bava Kamma 2b). [Still,] the [other] injuries of a man by an ox have already been included; as it is written in the section of “If it gores,” “and it kills” (Exodus 21:28) — since it implies killing in any case, whether it is with goring or whether it is with other things (Mekhilta DeRabbi Yishmael 21:28:2). And it is not specifically an ox, but rather we are even obligated for any domesticated animal or wild animal or bird that has damaged. [However], it is only that the verse stated [that] which was common. And we have already said that all of the commandments that come about the matter of justice have one root to them and it is a rational thing. And [so] I do not have to review it with each and every one.

Sefer HaChinukh 51:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לֶאֱכֹל בְּשַׂר שׁוֹר הַנִּסְקָל – שֶׁלֹּא נֹאכַל בְּשַׂר שׁוֹר הַנִּסְקָל, אֲפִלּוּ נִשְׁחַט כָּרָאוּי, מִכֵּיוָן שֶׁנִּגְמַר דִּינוֹ, בְּשָׂרוֹ אָסוּר, כֵּן מְפֹרָשׁ בַּמְּכִילְתָּא (משפטים שם) שֶׁנֶּאֱמַר (שמות כא יח) וְלֹא יֵאָכֵל אֶת בְּשָׂרוֹ. וְלָאו דַּוְקָא שׁוֹר אֶלָּא אַף כָּל הַמַּזִּיקִין בְּהֵמָה חַיָּה וָעוֹף, אֶלָּא שֶׁדִּבֵּר בָּרָגִיל.

Not to eat from the meat of an ox that was stoned: Not to eat the meat of an ox that was stoned, even if it was properly slaughtered — once its case is finished, its meat is prohibited. So is it explained in the Mekhilta DeRabbi Yishmael 21:28:2, as it is stated (Exodus 21:28), “and its meat shall not be eaten.” And it is not specifically an ox, but rather any domesticated animal, wild animal or bird, however the Torah stated that which is common.

Sefer HaChinukh 52:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת בֵּית דִּין לָדוּן בְּנִזְקֵי הַבּוֹר – לָדוּן בְּדִינֵי הַפּוֹתֵחַ בּוֹר בְּמָקוֹם שֶׁהוּא כִּשָּׁלוֹן לִבְנֵי אָדָם, שֶׁנֶּאֱמַר (שמות כא לג) כִּי יִפְתַּח אִישׁ בּוֹר, כְּמוֹ שֶׁכָּתוּב בַּפָּרָשָׁה. וְלָאו דַּוְקָא בּוֹר אֶלָּא אֲפִלּוּ שִׁיחַ וּמְעָרָה (ב"ק נ, ב) וְלֹא נֶאֱמַר בּוֹר אֶלָּא לְלַמֵּד שֶׁיְּהֵא בּוֹ כְּדֵי לְהָמִית דְּהַיְנוּ עֲשָׂרָה טְפָחִים.

The commandment on the court to judge the damages of a pit: To judge about the laws of one who opens a pit in a place where it is an obstacle for people, as it is stated (Exodus 21:33), “If a man opens a pit” — as it is explained in the section. And it is not specifically a pit, but rather even a ditch or a cave (Bava Kamma 50b), but it only stated “pit” to teach that there needs to be enough [depth] to it to kill — which is twenty fingerbreadths.

Sefer HaChinukh 53:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת בֵּית דִּין לָדוּן גַּנָּב בְּתַשְׁלוּמִין אוֹ בְּמִיתָה – לָדוּן בְּדִינֵי הַגַּנָּב כְּמוֹ שֶׁכָּתוּב בַּפָּרָשָׁה (שמות כא לז) כִּי יִגְנֹב אִישׁ וְגוֹ'. וְעִנְיַן הַגְּנֵבָה הוּא הַלּוֹקֵחַ דָּבָר [מִ]מָּמוֹן חֲבֵרוֹ, מִבֵּיתוֹ אוֹ מִכִּיסוֹ, בְּעֵת שֶׁלֹּא יִרְאֶה בַּעַל הַבַּיִת וְלֹא יֵדַע, וְכֵן כָּל כַּיּוֹצֵא בָּזֶה (ח"מ שמח).

The commandment on the court to judge a thief with repayment or the death penalty: To judge the laws of a thief, as it is written in the section of “If a man steals, etc.” (Exodus 21:37). And the matter of theft is one who takes a thing of [from the] money of his fellow, from his house or from his pocket at a time when the owner is not looking and does not know; and so [too] all that is similar to this. (See Tur, Choshen Mishpat 348.)

Sefer HaChinukh 54:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת בֵּית דִּין לָדוּן בְּנִזְקֵי הֶבְעֵר – לָדוּן בְּנִזְקֵי שֵׁן וְרֶגֶל, כְּלוֹמַר מִי שֶׁהִזִּיק לַחֲבֵרוֹ נֶזֶק הַבָּא מֵחֲמַת הַשֵּׁן אוֹ מֵחֲמַת הָרֶגֶל, כְּגוֹן שֶׁהִכְנִיס בְּהֶמְתּוֹ בִּשְׂדֵה חֲבֵרוֹ וְאָכְלָה שָׁם אוֹ הִפְסִידָה יוֹנְקוֹתָיו בְּעָבְרָהּ שָׁם בְּרַגְלֶיהָ, שֶׁיֵּשׁ עָלֵינוּ לְחַיְּבוֹ בְּתַשְׁלוּמִין מִן הָעִדִּית שֶׁלּוֹ כָּל מָה שֶׁהִפְסִיד, שֶׁנֶּאֱמַר (שמות כב ד) כִּי יַבְעֶר אִישׁ שָׂדֶה וְגוֹ' וּפֵרְשׁוּ זִכְרוֹנָם לִבְרָכָה (ב"ק ב, ב) דְּהַיְנוּ שֵׁן, וּמָה שֶׁכָּתוּב אַחַר כֵּן וְשִׁלַּח אֶת בְּעִירֹה וכו', פֵּרְשׁוּ זִכְרוֹנָם לִבְרָכָה דְּהַיְנוּ רֶגֶל, וְנֶאֱמַר עַל שְׁנֵיהֶם מֵיטַב שָׂדֵהוּ וּמֵיטַב כַּרְמוֹ יְשַׁלֵּם.

The commandment on the court to judge concerning damages of destruction: To judge concerning the damages of the tooth and the foot — meaning to say one who damaged his fellow with a damage that came as a result of [his animal’s] foot or tooth — that we must obligate him in payment from his choice properties for all that he destroyed, as it is stated (Exodus 22:4), “If a man destroys the field, etc.” For example, one who brings his animal into the field of his fellow and he ate there; or destroyed those things that sustain themselves from it, when it passed through there with its feet. And they, may their memory be blessed, explained that it is [referring to] the tooth (Bava Kamma 2b). And they, may their memory be blessed, explained that that which is written afterwards, “and he sent its destroyer, etc.” [refers to] the foot. And it is stated about both of them, “and with the best of his field and the best of his vineyard shall he pay.”

Sefer HaChinukh 55:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת בֵּית דִּין לָדוּן בְּנִזְקֵי הָאֵשׁ – לָדוּן וּלְחַיֵּב לְשַׁלֵּם מִי שֶׁהִזִּיק חֲבֵרוֹ בָּאֵשׁ, כְּגוֹן שֶׁהִדְלִיק אֶת גְּדִישׁוֹ אוֹ שָׂרַף לוֹ שׁוּם דָּבָר, שֶׁנֶּאֱמַר (שמות כב ה) כִּי תֵצֵא אֵשׁ וְגוֹ'. פֵּרוּשׁ (ב"ק כב, ב) תֵצֵא מַשְׁמַע אֲפִלּוּ יָצְאָה מֵעַצְמָהּ, וּבָא לְהַזְהִיר שֶׁאֲפִלּוּ הַמַּדְלִיק בְּתוֹךְ שֶׁלּוֹ וְיָצְאָה מֵעַצְמָהּ וְהִזִּיקָה שֶׁחַיָּב, לְפִי שֶׁלֹּא שָׁמַר גַּחַלְתּוֹ, שֶׁהָאָדָם חַיָּב לְשַׁמֵּר אִשּׁוֹ שֶׁלֹּא תֵּצֵא וְתַזִּיק, שֶׁדֶּרֶךְ הָאֵשׁ לָלֶכֶת מֵעַצְמָהּ אַף עַל פִּי שֶׁאֵינוֹ בַּעַל חַיִּים.

The commandment on the court to judge damages from fire: To judge and obligate one who has damaged his fellow with fire to pay — for example, [if] he lit his stockpile or burned anything of his — as it is stated (Exodus 22:5), “If a fire goes out, etc.” The understanding of “goes out” implies even if it went out on its own (Bava Batra 22b), and it comes to warn even if one lit [a fire] on his own [property] and it went out on its own and it damaged, that he is liable — since he did not watch his coals. As a man is obligated to watch his fire that it not [spread] and damage, since it is the way of fire to spread on its own, even though it is not a living being.

Sefer HaChinukh 56:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת בֵּית דִּין לָדוּן בְּדִין שׁוֹמֵר חִנָּם – לָדוּן בְּדִין שׁוֹמֵר חִנָּם, שֶׁנֶּאֱמַר (שמות כב ו) כִּי יִתֵּן אִישׁ אֶל רֵעֵהוּ כֶּסֶף אוֹ כֵלִים לִשְׁמֹר וְגוֹ', וּבָא הַפֵּרוּשׁ (ב"מ צד, ב) שֶׁפָּרָשָׁה זוֹ נֶאֶמְרָה בְּשׁוֹמֵר חִנָּם, וּלְפִיכָךְ פָּטַר בּוֹ אֶת הַגְּנֵבָה. וּפֵרוּשׁ חִנָּם הוּא שֶׁלֹּא קִבֵּל הַנִּפְקָד שׁוּם שָׂכָר עַל שְׁמִירַת הַפִּקָּדוֹן.

The commandment on the court to judge the case of an unpaid guardian: To judge the case of an unpaid guardian, as it is stated (Exodus 22:6), “If a man gives his neighbor silver or vessels to keep, etc.” And the explanation that comes for it (Bava Metzia 94b) is that this section is stated about an unpaid guardian. And therefore it exempted him from [liability for] theft. And the understanding of “unpaid” is that the [guardian] did not receive any wage for his guardianship from the [owner].

Sefer HaChinukh 57:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת בֵּית דִּין לָדוּן בְּדִין טוֹעֵן וְנִטְעָן – שֶׁנִּצְטַוִּינוּ לָדוּן בְּדִין טוֹעֵן וְנִטְעָן, כְּלוֹמַר שֶׁנַּעֲשֶׂה דִּין לְכָל מִי שֶׁתּוֹבֵעַ אֶת חֲבֵרוֹ בְּשׁוּם דָּבָר אוֹ שֶׁהִלְוָהוּ אוֹ הִפְקִידוֹ אוֹ גְּזָלוֹ אוֹ עֲשָׁקוֹ אוֹ חֲמָסוֹ, שֶׁנֶּאֱמַר (שמות כב ח) עַל כָּל דְּבַר פֶּשַׁע וְגוֹ' אֲשֶׁר יֹאמַר כִּי הוּא זֶה. וּבָא הַפֵּרוּשׁ (ב"ק קו, ב) עַל לָשׁוֹן זֶה שֶׁל כִּי הוּא זֶה, שֶׁאֵין נִשְׁבָּעִין מִן הַתּוֹרָה אֶלָּא אִם כֵּן יוֹדֶה הַנִּתְבָּע בְּמִקְצָת הַהַלְוָאָה, אֲבָל אִם יֹאמַר לֹא הָיוּ דְּבָרִים מֵעוֹלָם, אוֹ הֶחְזַרְתִּי הַכֹּל בְּמִלְוָה, וַאֲפִילּוּ בְּפִקָּדוֹן, פָּטוּר מִשְּׁבוּעָה מִן הַתּוֹרָה. וְזֶהוּ שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה בַּגְּמָרָא (שם קז, א) דְּכִי כְּתִיב כִּי הוּא זֶה אַמִּלְוָה הוּא דִּכְתִיב, כְּלוֹמַר עַל טַעֲנַת מִלְוָה שֶׁהִיא פְּרַעְתִּיךָ אוֹ לֹא הָיוּ דְּבָרִים מֵעוֹלָם. אֲבָל עַל טַעֲנַת שׁוֹמְרִים שֶׁהִיא טַעֲנַת אֹנֶס אוֹ גְּנֵבָה אֲפִלּוּ אִם לֹא יוֹדֶה מִקְצָת אֶלָּא יֹאמַר הַכֹּל נֶאֱנַס, חַיָּב לִשָּׁבַע. וּבְפָסוּק זֶה נִכְלְלוּ כָּל הַתְּבִיעוֹת שֶׁבֵּין בְּנֵי אָדָם שֶׁיִּכָּנֵס בֵּינֵיהֶם הַהוֹדָאָה וְהַהַכְחָשָׁה.

The commandment on the court to judge the case of a plaintiff and a defendant: That we have been commanded to judge the case of a plaintiff and a defendant in a court, meaning to say that we adjudicate the case of anyone who makes a claim against his fellow about anything — whether he lent [to] him or deposited with him or that [the other] stole from him or exploited him or extorted him — as it is stated (Exodus 22:8), “About any misdeed, etc. about which he will say that this is it.” And the explanation comes about this expression of “that this is it,” that we do not make an oath by writ of the Torah unless the defendant admits to part of the loan. But if he says, “There never were [such] things,” or “ I returned it all,” with a loan and even with a deposit, he is exempted from an oath by writ of the Torah (Bava Kamma 106b). And this is what they, may their memory be blessed, said in the Gemara (Bava Kamma 107a) that when it is written, “that this is it,” it is written about a loan; meaning to say about the claim of a loan, which is that I paid it or that there were never [such] things. But about the claim of guardians — which is a claim of matters beyond his control or [of] theft — even if he does not admit to part [of the claim] but rather says that everything was beyond his control, he is obligated to take an oath. And included in this verse are all of the claims between people that bring with them admission or denial.

Sefer HaChinukh 58:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת בֵּית דִּין לָדוּן בְּדִין נוֹשֵׂא שָׂכָר וְשׂוֹכֵר – לָדוּן בְּדִין נוֹשֵׂא שָׂכָר וְהַשּׂוֹכֵר, וּפֵרוּשׁ נוֹשֵׂא שָׂכָר, שׁוֹמֵר פִּקָּדוֹן בְּשָׂכָר שֶׁנּוֹתְנִין לוֹ עַל הַשְּׁמִירָה, וְשׂוֹכֵר הוּא כְּמַשְׁמָעוֹ, שֶׁשָּׂכַר בְּהֵמָה מֵחֲבֵרוֹ לִרְכֹּב אוֹ לַעֲשׂוֹת בָּהּ מְלָאכָה, אוֹ שֶׁשָּׂכַר מִמֶּנּוּ מִטַּלְטְלִין, וְנָפַל מַחְלֹקֶת בֵּין הַשּׂוֹכֵר וְהַמַּשְׂכִּיר, אוֹ בֵּין בַּעַל הַפִּקָּדוֹן וְהַשּׁוֹמֵר אוֹתוֹ בְּשָׂכָר, שֶׁמִּצְוָה עָלֵינוּ לָדוּן בֵּינֵיהֶם, כְּמוֹ שֶׁכָּתוּב בְּפָרָשָׁה זוֹ (שמות כב ט) כִּי יִתֵּן אִישׁ אֶל רֵעֵהוּ חֲמוֹר אוֹ שׁוֹר אוֹ שֶׂה וְכָל בְּהֵמָה לִשְׁמֹר וְגוֹ'.

The commandment on the court to judge the case of one who takes a wage and of a renter: To judge the case of one who takes a wage and a renter. And the understanding of one who takes a wage is someone who guards a deposited item for a wage they give to him for guarding [it]; and [of] a renter is like its simple meaning, that he rented an animal from his fellow to ride or to do work, or he rented movable objects from him. And [if a] disagreement arose between the renter and the owner or between the owner of the deposited item and the one guarding it for a wage, it is a commandment upon us to adjudicate between them, as it is written in this section (Exodus 22:9), “If a man gives to another a donkey, an ox, a sheep or any animal to guard, etc.”

Sefer HaChinukh 59:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת בֵּית דִּין לָדוּן בְּדִין הַשּׁוֹאֵל – לָדוּן בְּדִין הַשּׁוֹאֵל, כְּלוֹמַר אָדָם שֶׁשָּׁאַל מֵחֲבֵרוֹ שׁוּם חֵפֶץ אוֹ בְּהֵמָה, וְהַשְּׁאֵלָה הִיא בְּלֹא שָׂכָר כְּלָל אֶלָּא שֶׁנִּתְחַסֵּד עִמּוֹ לַעֲשׂוֹת לוֹ טוֹבָה זוֹ, וְאַחַר כָּךְ אִם נָפַל מַחְלֹקֶת בֵּינֵיהֶם עַל הַדָּבָר, שֶׁנָּדוּן בֵּינֵיהֶם הַדִּין, שֶׁנֶּאֱמַר עַל זֶה כְּמוֹ שֶׁכָּתוּב בְּפָרָשָׁה זוֹ (שמות כב יג) וְכִי יִשְׁאַל אִישׁ מֵעִם רֵעֵהוּ וְגוֹ. וּבְדִין הַשּׁוֹאֵל חִיְּבָה הַתּוֹרָה אֲפִלּוּ הָאֳנָסִין לְפִי שֶׁבְּאַחְרָיוּתוֹ הִיא אַחַר שֶׁשְּׁאָלָהּ וְלֹא הוֹצִיא עָלֶיהָ דָּבָר מִשֶּׁלּוֹ, וַהֲרֵי זֶה כְּעֵין לֹוֶה מָעוֹת שֶׁאִם נֶאֶנְסוּ מִמֶּנּוּ לֹא יִפָּטֵר מִן הַמַּלְוֶה בְּטַעֲנַת אֹנֶס. וְעַל עִנְיַן שְׁאֵלָה בִּבְעָלִים שֶׁפָּטוּר, נוּכַל לוֹמַר לְפִי הַפְּשָׁט שֶׁהַתּוֹרָה לֹא חִיְּבָה הַשּׁוֹאֵל אַחַר שֶׁבַּעַל הַכְּלִי אוֹ הַבְּהֵמָה עִמּוֹ, דְּמִכֵּיוָן שֶׁהוּא שָׁם יִשְׁמֹר הוּא אֶת שֶׁלּוֹ וְאַף עַל פִּי שֶׁהַשּׁוֹאֵל פָּטוּר אַף לְאַחַר שֶׁהָלְכוּ הַבְּעָלִים מִכֵּיוָן שֶׁהָיוּ שָׁם בִּשְׁעַת שְׁאֵלָה, אֶפְשָׁר לְתָרֵץ בָּזֶה שֶׁלֹּא רָצְתָה הַתּוֹרָה לָתֵת הַדְּבָרִים לְשִׁעוּרִין וְלוֹמַר אִם יִשְׁהוּ שָׁם הַבְּעָלִים הַרְבֵּה יְהֵא פָּטוּר הַשּׁוֹאֵל וְאִם מְעַט יְהֵא חַיָּב, וְצִוְּתָה הַתּוֹרָה דֶּרֶךְ כְּלָל דְּכָל שֶׁהַבְּעָלִים שָׁם בִּשְׁעַת שְׁאֵלָה, יְהֵא פָּטוּר. וְזֶהוּ הַטַּעַם שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (ב"מ צה, ב) שֶׁאִם הָיָה עִמּוֹ בִּשְׁעַת שְׁאֵלָה אַף עַל פִּי שֶׁלֹּא הָיָה עִמּוֹ בִּשְׁעַת שְׁבוּרָה וּמֵתָה פָּטוּר. אֲבָל הָיָה עִמּוֹ בִּשְׁעַת שְׁבוּרָה וּמֵתָה וְלֹא הָיָה עִמּוֹ בִּשְׁעַת שְׁאֵלָה חַיָּב, כִּי בִּתְחִלַּת הַמַּעֲשֶׂה הָעִנְיָן תָּלוּי. וְזֶה הַטַּעַם בְּעַצְמוֹ מַסְפִּיק לָנוּ בִּשְׂכִירוּת הַבְּעָלִים שֶׁגַּם כֵּן פָּטוּר.

The commandment to judge the case of the borrower: To judge the case of the borrower, meaning to say a man who borrows any object or animal from his fellow. And borrowing is without a wage at all, but rather, he is doing a kindness for him to do him this favor. And if a disagreement breaks out between them about the matter, we must judge the law that is stated about this [upon] them, as it is written in this section (Exodus 22:13), “And if a man borrows from his neighbor, etc.” And regarding the law of the borrower, the Torah made [him] liable even for things of duress (out of his control) — as it is his responsibility: Since he borrowed it and did not put out any thing of his for it, behold he is like one who took out a monetary loan — who if something beyond his control occurred to him could not be exempt from [paying the] creditor, with the claim that it was duress. And about the matter that he is exempt if borrowing in the presence of the owners, we can say according to the simple understanding that the Torah did not make the borrower liable since the owner of the vessel or of the animal is with him — as since he is there, he will guard what is his. And even though the borrower is [still] exempt after the owners left [him], if they were there at the time of the borrowing — it is possible to answer about this that the Torah did not want to give different measures for its words and state that if the owners stay long, he will be exempt, but if [only] a little, he will be liable. [Instead,] the Torah commanded more generally that so long as the owners are there at the time of the borrowing, he will be exempt. And this is the reason that they, may their memory be blessed, said (Bava Metzia 95b), that if he was there with him at the time of the borrowing — even if he was not with him at the time of it breaking or dying — he is exempt; but if he was with him at the time of the breaking or the dying but he was not there at the time of the borrowing, he is liable. As the procedure depends on the beginning of the matter. And this very same reason suffices for us regarding that which he is also exempt if he rents [something] in the presence of the owners.

Sefer HaChinukh 60:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת בֵּית דִּין לָדוּן בְּדִין מְפַתֶּה – לָדוּן בְּדִין מְפַתֶּה, כְּלוֹמַר מִי שֶׁפִּתָּה בְּתוּלָה שֶׁנָּדוּן אוֹתוֹ כְּמִשְׁפָּטוֹ הַכָּתוּב עָלָיו בַּפָּרָשָׁה, שֶׁנֶּאֱמַר (שמות כב טו) וְכִי יְפַתֶּה אִישׁ בְּתוּלָה וְגוֹ'. וְעִנְיַן הַפִּתּוּי הוּא, שֶׁאוֹמֵר לָהּ דְּבָרִים שֶׁל שֶׁקֶר אוֹ שֶׁל אֱמֶת עַד שֶׁתִּתְרַצֶּה אֵלָיו. (עי' רמב"ן עה"ת שם)

The commandment on the court to judge the case of a seducer: To judge the case of a seducer — meaning to say one who seduces a virgin — that we should judge him according to his statute that is written about him in the section, as it is stated (Exodus 22:15), “And if a man seduces a virgin, etc.” And the matter of seduction is that he tells her things that are false or [even] true until she gives in to him.

Sefer HaChinukh 61:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְהַחֲיוֹת מְכַשֵּׁפָה – שֶׁלֹּא נְחַיֶּה מְכַשֵּׁפָה אֶלָּא נְמִיתָהּ, שֶׁנֶּאֱמַר (שמות כב יז) מְכַשֵּׁפָה לֹא תְחַיֶּה, וְלָאו דַּוְקָא מְכַשֵּׁפָה, אֶלָּא כָּל מִי שֶׁעוֹשֶׂה כִּשּׁוּף, אֶלָּא שֶׁדִּבֵּר בָּרָגִיל, שֶׁהַנָּשִׁים כַּשְׁפָנִיּוֹת (סנהדרין סז, א) יוֹתֵר מִן הָאֲנָשִׁים.

To not keep a witch alive: To not keep a witch alive. Rather, we kill her, as it is stated (Exodus 22:17), “You shall not keep a witch alive.” And it is not specifically a witch, but rather anyone that does magic. It is just that it stated it according to what is common, as women are more involved with magic than men (Sanhedrin 67a).

Sefer HaChinukh 62:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְהוֹנוֹת הַגֵּר בִּדְבָרִים – שֶׁנִּמְנַעְנוּ מִלְּהוֹנוֹת הַגֵּר אֲפִלּוּ בִּדְבָרִים, וְהוּא אֶחָד מִן הָאֻמּוֹת שֶׁנִּתְגַּיֵּר וְנִכְנַס בְּדָתֵנוּ, שֶׁאָסוּר לָנוּ לְבַזּוֹתוֹ אֲפִלּוּ בִּדְבָרִים, שֶׁנֶּאֱמַר (שמות כא ב) וְגֵר לֹא תּוֹנֶה. וְאַף עַל פִּי שֶׁאָנוּ מֻזְהָרִים בָּזֶה בְּיִשְׂרָאֵל וְזֶה כֵּיוָן שֶׁנִּכְנַס בְּדָתֵינוּ הֲרֵי הוּא כְּיִשְׂרָאֵל, הוֹסִיף הַכָּתוּב לָנוּ אַזְהָרָה בּוֹ, וְגַם נִכְפְּלָה הָאַזְהָרָה עָלָיו דִּכְתִיב (ויקרא יט לג) "לֹא תוֹנוּ" פַּעַם אַחֶרֶת, לְפִי שֶׁעִנְיַן הַהוֹנָאָה אֵלָיו קְרוֹבָה יוֹתֵר מִבְּיִשְׂרָאֵל, כִּי הַיִּשְׂרָאֵל יֵשׁ לוֹ גּוֹאֲלִים שֶׁתּוֹבְעִים עֶלְבּוֹנוֹ. וְעוֹד טַעַם אַחֵר בּוֹ, שֶׁיֵּשׁ בּוֹ חֲשָׁשׁ שֶׁלֹּא יַחְזֹר לְסוֹרוֹ מִכַּעַס הַבִּזְיוֹנוֹת. וְאָמְרוּ בְּסִפְרָא (קדושים ח) שֶׁלֹּא תֹּאמַר לוֹ אֶמֶשׁ הָיִיתָ עוֹבֵד עֲבוֹדָה זָרָה וְעַכְשָׁו נִכְנַסְתָּ תַּחַת כַּנְפֵי הַשְּׁכִינָה.

To not oppress the convert with words: That we have been prevented from oppressing converts, even [only] with words — and that is one from the [other] nations who converted and entered our religion — such that it is forbidden for [one] to disgrace him even with words, as it is stated (Exodus 22:20), “and you shall not oppress a convert.” And even though we are warned about this with [Jews] and since this one entered our religion, behold he is like [any other Jew], Scripture added a warning to us and also redoubled the prohibition for him, as it is written (Leviticus 19:33), “do not oppress” another time; because the issue of oppression is more relevant to a convert than it is to [another Jew], as [another Jew] has redeemers who will redress his insult. And there is another reason, [and that is] because there is a concern that [the convert] might return to his deviance out of anger over the disgraces. And they said in the Sifra (Sifra, Kedoshim, Chapter 8:2) that one shouldn’t say, “Yesterday you were an idolater and now you entered under the wings of the Divine Presence.”

Sefer HaChinukh 63:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְהוֹנוֹת הַגֵּר בְּמָמוֹן – שֶׁנִּמְנַעְנוּ שֶׁלֹּא לְהוֹנוֹת הַגֵּר בְּמָמוֹן, שֶׁאִם יִהְיֶה לָנוּ עִמּוֹ מַשָּׂא וּמַתָּן שֶׁלֹּא לְהוֹנוֹת אוֹתוֹ, שֶׁנֶּאֱמַר (שמות כב כ) וְלֹא תִּלְחָצֶנּוּ, וְאָמְרוּ בַּמְּכִילְתָּא (שם) לֹא תִּלְחָצֶנּוּ בְּמָמוֹנוֹ. וְזֶה הַלָּאו נוֹסָף עַל הַלָּאו שֶׁיִּכְלְלֵהוּ עִם יִשְׂרָאֵל כֻּלָּם, שֶׁהֵם בְּלָאו דְּאוֹנָאַת מָמוֹן, וְנִזְהַרְנוּ עָלָיו בִּדְבָרִים וּבְמָמוֹן מִן הַטַּעַם שֶׁכָּתַבְנוּ. כָּל מִשְׁפָּטֶיהָ בַּמִּצְוָה הַקּוֹדֶמֶת לָזוֹ. וּבְלָאו דְּאוֹנָאַת מָמוֹן בְּיִשְׂרָאֵל נִכְתֹּב קְצָת פְּרָטֵי הַהוֹנָאָה בְּעֶזְרַת הַשֵּׁם (שם).

To not oppress the convert regarding money: That we have been prevented to not oppress the convert regarding money — that if we have give and take (business matters) with him, to not oppress him — as it is stated (Exodus 22:20), “you shall not pressure him.” And they said in the Mekhilta DeRabbi Yishmael 22:2, “‘You shall not pressure him’ is regarding money.” And this negative commandment is in addition to the negative commandment in which he is included with all of Israel, as they are [covered] by the [that] negative commandment of monetary oppression. And they are warned about him [both] regarding words and regarding money, due to the reason that we have written. All of its statutes are in the commandment that preceded this (Sefer HaChinukh 63). And in the negative commandment of monetary oppression of Israel (Sefer HaChinukh 337), we will write a few of the details of fraud, with God’s help. (See Tur, Choshen Mishpat 307.)

Sefer HaChinukh 64:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְעַנּוֹת יָתוֹם וְאַלְמָנָה – שֶׁנִּמְנַעְנוּ מֵהַכְבִּיד בְּמַעֲשֶׂה אוֹ אֲפִילּוּ בְּדִבּוּר עַל הַיְּתוֹמִים וְהָאַלְמָנוֹת, שֶׁנֶּאֱמַר (שמות כב כא) כָּל אַלְמָנָה וְיָתוֹם לֹא תְעַנּוּן, אֲבָל כָּל מַשָּׂאוֹ וּמַתָּנוֹ שֶׁל אָדָם עִמָּהֶם יִהְיֶה בְּנַחַת וּבְחֶסֶד וּבְחֶמְלָה.

To not abuse the orphan and the widow: That we have been prevented from burdening — by action or even by speech — the orphans and the widows, as it is stated (Exodus 22:20), “Every widow and orphan you shall not abuse.” Rather, all of a person’s give and take (business matters) with them should be calm and with kindness and pity.

Sefer HaChinukh 65:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת הַלְוָאָה לֶעָנִי – לְהַלְווֹת לֶעָנִי כְּהַשָּׂגַת הַיָּד כְּפִי מַה שֶּׁצָּרִיךְ לוֹ לְמַעַן הַרְחִיב לוֹ וּלְהָקֵל מֵעָלָיו אַנְחָתוֹ. וְזֹאת הַמִּצְוָה (רמב"ם ספר המצוות עשה קצז) שֶׁל הַלְוָאָה הִיא יוֹתֵר חֲזָקָה וּמְחֻיֶּבֶת מִמִּצְוַת נְתִינַת הַצְּדָקָה, שֶׁמִּי שֶׁנִּתְגַּלָּה וְנוֹדַע דָּחְקוֹ בֵּין בְּנֵי אָדָם וְגִלָּה פָּנָיו לִשְׁאֹל מֵהֶם, אֵין דָּחְקוֹ וַאֲפֵלָתוֹ כְּמִי שֶׁעֲדַיִן לֹא בָּא לְאוֹתָהּ בּוּשָׁה וְיָרֵא מֵהִכָּנֵס בָּהּ, וְאִם יִהְיֶה לוֹ מְעַט סַעַד שֶׁל הַלְוָאָה בְּמָה שֶׁיַּרְוִיחַ מְעַט אוּלַי לֹא יִצְטָרֵךְ לָבוֹא לִשְׁאֵלָה לְעוֹלָם, וּכְשֶׁיְּרַחֲמֶנּוּ הָאֵל בְּרֶוַח יְשַׁלֵּם נִשְׁיוֹ וְיִחְיֶה בַּנּוֹתָר. וְעַל כֵּן הִזְהִירַתְנוּ תּוֹרָתֵנוּ הַשְּׁלֵמָה עַל זֶה לִסְעֹד הַמָּךְ בְּהַלְוָאָה טֶרֶם יִצְטָרֵךְ לָבוֹא אֶל הַשְּׁאֵלָה שֶׁנֶּאֱמַר (שמות כב כד) אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי, וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה בַּמְּכִילְתָּא (שם) כָּל אִם וְאִם שֶׁבַּתּוֹרָה רְשׁוּת חוּץ מִשְּׁלֹשָׁה שֶׁהֵם חוֹבָה, וְזֶה אֶחָד מֵהֶם, וְיַכְרִיחוּ הַדָּבָר מִדִּכְתִיב בְּמָקוֹם אַחֵר דֶּרֶךְ צַוָּאָה (דברים טו ח) וְהַעֲבֵט תַּעֲבִיטֶנּוּ.

The commandment of lending to the poor person: To lend to the poor person — according to what is in reach of one’s hand — in accordance with what [the poor person] needs, in order to give him space and to lighten his distress from upon him. And this commandment of lending is stronger and more obligatory than the commandment of giving charity. As the duress and the darkness of one who whose duress is [already] known and revealed among people and has [already] asked from them is not the same as the one who has not yet come to this embarrassment and is [still] afraid to enter into it. And if he would have a little assistance of a loan with which to make a little profit, maybe he will never need to come to asking. And [then] if God has mercy upon him with profit, he will pay his creditors, and he will live on the remainder (Sefer HaMitzvot, Positive Commandments 197). And therefore, our perfect Torah warned us about this to assist the impoverished man with a loan before he needs to come to ask, as it is stated (Exodus 22:24), “If you lend money to My people.” And they, may their memory be blessed, said in Mekhilta DeRabbi Yishmael 22:24:1 [that] each and every “if” in the Torah is optional except for three that are obligatory — and this is one of them. And they proved the matter from that which it is written in the way of a command in a different place, “you shall surely pledge” (Deuteronomy 15:8).

Sefer HaChinukh 66:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא נִתְבַּע חוֹב מֵעָנִי שֶׁאֵין לוֹ בַּמֶּה לִפְרֹעַ – שֶׁנִּמְנַעְנוּ מִלִּתְבֹּעַ הַחוֹב מִן הַלֹּוֶה בְּעֵת שֶׁנֵּדַע שֶׁאֵינוֹ יָכוֹל לִפְרֹעַ חוֹבוֹ לְפִי שֶׁאֵין לוֹ, שֶׁנֶּאֱמַר (שמות כב כד) לֹא תִהְיֶה לוֹ כְּנֹשֶׁה. וְדַע כִּי זֹאת הַמְּנִיעָה תִּכְלֹל גַּם כֵּן שֶׁלֹּא לְהַלְווֹת בְּרִבִּית לְיִשְׂרָאֵל.

That we not demand the debt of a poor person that does not have with what to pay: That we have been prevented from demanding the debt of the borrower at the time that we know that he cannot pay his debt, since he does not have [the money] — as it is stated (Exodus 22:24), “do not be to him as a creditor.” And know that this preventing also includes not to lend with interest to [another Jew].

Sefer HaChinukh 67:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא נָשִׁית יָד בֵּין לֹוֶה לְמַלְוֶה בְּרִבִּית – שֶׁלֹּא נִתְעַסֵּק בְּמִלְוַת רִבִּית בֵּין הַלֹּוֶה וְהַמַּלְוֶה, כְּלוֹמַר שֶׁלֹּא נַעֲשֶׂה לָהֶם עַרְבוּת וְלֹא נָעִיד אֲלֵיהֶם וְלֹא נִכְתֹּב בֵּינֵיהֶם שְׁטָר שֶׁיֵּשׁ בּוֹ הַזְכָּרַת רִבִּית, שֶׁנֶּאֱמַר (שמות כב כד) לֹא תְשִׂימוּן עָלָיו נֶשֶׁךְ. וּבָא הַפֵּרוּשׁ בִּמְצִיעָא (עה, ב) שֶׁהַלָּאו הַזֶּה נֶאֱמַר עַל הַמִּתְעַסְּקִים בָּעִנְיָן כְּגוֹן עָרֵב וְעֵדִים וְסוֹפֵר. וְשָׁם נֶאֱמַר גַּם כֵּן שֶׁהַמַּלְוֶה נִכְלָל עִמָּהֶם בְּלָאו זֶה מִלְּבַד הַלָּאוִין הָאֲחֵרִים שֶׁמְּיֻחָדִין בּוֹ. וּכְלָל הָעִנְיָן שֶׁאָמַר אַבַּיֵּי שָׁם, שֶׁהַמַּלְוֶה עוֹבֵר עַל שִׁשָּׁה לָאוִין, וְהַלֹּוֶה בִּשְׁנַיִם, וְהַמִּתְעַסְּקִין בְּאֶחָד.

That we not give a hand between the borrower and the creditor with interest: To not be involved in an interest loan between the borrower and the creditor — meaning to say that we do not act as a guarantor for them and that we do not write a deed for them that has a mention of interest — as it is stated (Exodus 22:24), “you shall not place interest upon him.” And the explanation comes in Bava Metzia 75b that this negative commandment is stated about those involved in the matter, such as the guarantor, the witnesses and the scribe. And there it is said also that the creditor is included with them in this negative commandment, besides the other negative commandments that are specific to him. And the general principle of the matter is that which Abbaye said there that the creditor transgresses six negative commandments, the borrower two and those involved, one.

Sefer HaChinukh 68:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְקַלֵּל הַדַּיָּן – שֶׁלֹּא לְקַלֵּל הַדַּיָּנִים, שֶׁנֶּאֱמַר (כב כז) אֱלֹהִים לֹא תְקַלֵּל וּפֵרוּשׁוֹ דַּיָּנִים, כְּמוֹ (שם ח) אֲשֶׁר יַרְשִׁיעוּן אֱלֹהִים. וְהוֹצִיאוֹ הַכָּתוּב בִּלְשׁוֹן אֱלֹהִים, כְּדֵי שֶׁיְּהֵא נִכְלָל עִם הַלָּאו הַזֶּה לָאו אַחֵר, וְהוּא לָאו דְּבִרְכַּת הַשֵּׁם, כְּמוֹ שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה בַּמְּכִילְתָּא וּבְסִפְרֵי, אַזְהָרָה לְבִרְכַּת הַשֵּׁם מִדִּכְתִיב אֱלֹהִים לֹא תְקַלֵּל. וּמָה שֶׁכָּתוּב בְּמָקוֹם אַחֵר (ויקרא כד טז) וְנֹקֵב שֵׁם יְיָ מוֹת יוּמָת, זֶהוּ הָעֹנֶשׁ. אֲבָל הָאַזְהָרָה הִיא מִכָּאן, כִּי לֹא יַסְפִּיק לָנוּ אַזְכָּרַת הָעֹנֶשׁ בְּמִצְוָה בְּלִי אַזְהָרָה וְזֶהוּ שֶׁאָמְרוּ רַבּוֹתֵינוּ ז"ל (סנהדרין נד, א) תָּמִיד, עֹנֶשׁ שָׁמַעְנוּ, אַזְהָרָה מִנַּיִן. וְהָעִנְיָן הוּא מִפְּנֵי כֵן שֶׁאִם לֹא תָּבֹא לָנוּ בְּדָבָר מְנִיעַת הָאֵל אֶלָּא שֶׁיֹּאמַר עוֹשֶׂה דָּבָר פְּלוֹנִי יֵעָנֵשׁ בְּכָךְ, הָיָה בַּמַּשְׁמָע שֶׁיִּהְיֶה רְשׁוּת בְּיַד כָּל הָרוֹצֶה לְקַבֵּל הָעֹנֶשׁ וְלֹא יָחוּשׁ לְצַעֲרוֹ לַעֲבֹר עַל הַמִּצְוָה וְלֹא יָבֹא בָּזֶה כְּנֶגֶד חֵפֶץ הַשֵּׁם וּמִצְוָתוֹ, וְיַחְזֹר דְּבַר הַמִּצְוָה כְּעֵין מִקָּח וּמִמְכָּר, כְּלוֹמַר הָרוֹצֶה לַעֲשׂוֹת דָּבָר פְּלוֹנִי יִתֵּן כָּךְ וְכָךְ וְיַעֲשֵׂהוּ אוֹ יִתֵּן שִׁכְמוֹ לִסְבֹּל כָּךְ וְיַעֲשֵׂהוּ, וְאֵין הַכַּוָּנָה עַל הַמִּצְוֹת בְּכָךְ אֶלָּא שֶׁהָאֵל לְטוֹבָתֵנוּ מְנָעָנוּ בִּדְבָרִים וְהוֹדִיעָנוּ בְּמִקְצָתָן הָעֹנֶשׁ הַמַּגִּיעַ לָנוּ מִיָּד, מִלְּבַד הַעֲבָרַת רְצוֹנוֹ שֶׁהִיא קָשָׁה מִן הַכֹּל. וְזֶהוּ אָמְרָם זִכְרוֹנָם לִבְרָכָה (יומא פא, א) בְּכָל מָקוֹם לֹא עָנַשׁ אֶלָּא אִם כֵּן הִזְהִיר, כְּלוֹמַר לֹא יוֹדִיעַ הָאֵל הָעֹנֶשׁ הַבָּא לָנוּ עַל הַעֲבָרַת הַמִּצְוָה אֶלָּא אִם כֵּן הוֹדִיעָנוּ תְּחִלָּה שֶׁרְצוֹנוֹ הוּא שֶׁלֹּא נַעֲשֶׂה אוֹתוֹ הַדָּבָר שֶׁהָעֹנֶשׁ בָּא עָלָיו.

To not curse the judge: To not curse the judges, as it is stated (Exodus 22:27), “Lords (elohim) shall you not curse.” And the understanding of elohim [here] is judges, as [in] (Exodus 22:8), “that the elohim deem guilty.” And the verse [chose] this expression [which can also mean, God], so that another negative commandment would be included in this negative commandment, and that is the negative commandment of “blessing” God. As they, may their memory be blessed, said in the Mekhilta and the Sifrei, “The warning for ‘blessing God’ is from that it is written, ‘Elohim shall you not curse.’” And that which is written in another place, “And the one that blasphemes the name of the Lord will surely die” (Leviticus 24:16), is [the mention of] its punishment. But the warning (prohibition) is from here. As mention of the punishment of a commandment without its warning is not sufficient for us. And this is what our Rabbis, may their memory be blessed, always said (Sanhedrin 54a), “We have heard the punishment, from where is the warning?” And the matter is because of this: That if the prevention of God did not come to us in the matter, but it would [only] state, “One who does thing x will be punished with this,” it would be implied that there is permission to transgress the commandment in the hand of anyone who is willing to take the punishment and is not concerned with his pain, and that he will not go against the will of God and His commandment with this. And [so] the matter of the commandment will turn into a type of give and take, meaning to say that one who wants to do thing x, can give such and such and do it, or bare his shoulder to suffer such and do it. And the intention of the commandments is not like this, but rather that God prevented us from things for our [own] good, and informed us in some of them of the punishment that comes to us immediately, besides transgressing His will, which is weightier than anything. And this is [the meaning] of that which they, may their memory be blessed, said in every place (Yoma 81a), “He did not punish, unless He warned,” meaning to say, God did not inform of the punishment that comes for a sin, unless He first informed us that His will is that we do not do that thing for which the punishment is coming.

Sefer HaChinukh 69:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

לָאו דְּבִרְכַּת הַשֵּׁם – וּמִשָּׁרְשֵׁי הַמִּצְוָה בְּבִרְכַּת הַשֵּׁם, לְפִי שֶׁמִּתְרוֹקֵן הָאָדָם בַּמַּאֲמָר הָרַע הַהוּא מִכָּל טוֹבָה, וְכָל הוֹד נַפְשׁוֹ נֶהְפַּךְ לְמַשְׁחִית, וְהִנֵּה הוּא נֶחֱשָׁב כַּבְּהֵמוֹת, כִּי בְּאוֹתוֹ דָּבָר מַמָּשׁ שֶׁהִבְדִּילוֹ הַשֵּׁם לְטוֹבָה וּבוֹ נַעֲשָׂה אָדָם, וְהוּא הַדִּבּוּר, שֶׁנִּבְדַּל בּוֹ מִמִּינֵי הַבְּהֵמוֹת, מַבְדִּיל הוּא אֶת עַצְמוֹ לְרָעָה וּמוֹצִיא עַצְמוֹ לְגַמְרֵי מִכָּל גֶּדֶר הַדַּעַת וְנַעֲשָׂה כְּשֶׁרֶץ נִמְאָס וְנֶאֱלָח וּלְמַטָּה מִמֶּנּוּ, וְעַל כֵּן הִזְהִירַתְנוּ הַתּוֹרָה עַל זֶה, כִּי הָאֵל הַטּוֹב יַחְפֹּץ בְּטוֹבָתֵנוּ. וְכָל דִּבּוּר וְדִבּוּר הַגּוֹרֵם מְנִיעַת הַטּוֹבָה מִמֶּנּוּ יָבֹא כְּנֶגֶד חֶפְצוֹ בָּרוּךְ הוּא.

The negative commandment of “blessing” the Name: And it is from the roots of the commandment of “blessing” the Name that it empties out the man from any good, through this bad speech. And all the glory of his soul becomes something destructive, and he is considered like the animals. As it is with this exact thing through which God separated him for the good and with it man was created — and that is speech — [and] through which he is separated from the animals, that he is separating himself to evil. And he extracts himself completely from any parameter of knowledge and becomes like a disgusting and repulsive creeping animal, and lower than it. And therefore the Torah warns us about this — since the good God will desire our good. And each and every word that causes the denial of good to [a person] goes against God’s desire, may He be blessed.

Sefer HaChinukh 70:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְקַלֵּל הַנָּשִׂיא – שֶׁלֹּא לְקַלֵּל אֶת הַנָּשִׂיא, שֶׁנֶּאֱמַר (שמות כב כז) וְנָשִׂיא בְעַמְּךָ לֹא תָאֹר, וּבָא הַפֵּרוּשׁ (רמב"ם סנהדרין כו א) שֶׁהַנָּשִׂיא זֶה הַמֶּלֶךְ. וְאָמְנָם זֶה הַלָּאו כּוֹלֵל גַּם כֵּן הַנָּשִׂיא שֶׁבְּיִשְׂרָאֵל, וְהוּא רֹאשׁ סַנְהֶדְרֵי גְּדוֹלָה, שֶׁנִּקְרָא נָשִׂיא גַּם כֵּן, לְפִי שֶׁכַּוָּנַת הַכָּתוּב לְהַזְהִירֵנוּ עַל כָּל מִי שֶׁהוּא רֹאשׁ שְׂרָרָה עַל יִשְׂרָאֵל בֵּין מֶמְשֶׁלֶת מַלְכוּת בֵּין מֶמְשֶׁלֶת הַתּוֹרָה.

To not curse a chieftain (nassi): To not curse a chieftain, as it is stated (Exodus 22:27), “and a chieftain among your people shall you not malign.” And the explanation upon it came that the nassi is the king (Mishneh Torah, The Sanhedrin and the Penalties within Their Jurisdiction 26:1). But nonetheless, this negative commandment also includes the nassi of Israel and that is the head of the Great Sanhedrin, who is also called the nassi; since the intention of the verse is about anyone who is the head authority over Israel, whether it is the government of the kingdom or whether it is the government of the Torah.

Sefer HaChinukh 71:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְהַקְדִּים חֻקֵּי הַתְּבוּאוֹת – שֶׁלֹּא נַקְדִּים חֻקֵּי הַתְּבוּאוֹת קְצָתָם עַל קְצָתָם אֶלָּא שֶׁנּוֹצִיאֵם בַּסֵּדֶר. וּבֵאוּר עִנְיָן זֶה הוּא שֶׁהַחִטָּה כְּשֶׁתּוּדַשׁ וּתְנֻקֶּה, הִיא טֶבֶל, וּפֵרוּשׁ טֶבֶל הִיא תְּבוּאָה שֶׁלֹּא הוּרְמָה, וְהַחִיּוּב עָלֵינוּ בָּהּ לְהוֹצִיא מִמֶּנָּה תְּחִלָּה תְּרוּמָה גְּדוֹלָה, וּמִן הַתּוֹרָה (קידושין כט ב) אֲפִלּוּ חִטָּה אַחַת פּוֹטֶרֶת הַכְּרִי, אֲבָל חֲכָמִים אָמְרוּ שֶׁהוּא חֵלֶק אֶחָד מֵחֲמִשִּׁים, וְאַחַר כָּךְ מִמָּה שֶׁנִּשְׁאַר הַחִיּוּב עָלֵינוּ לְהוֹצִיא מִמֶּנָּה מַעֲשֵׂר וְהוּא נִקְרָא מַעֲשֵׂר רִאשׁוֹן. וְאַחַר כָּךְ מִמָּה שֶׁנִּשְׁאַר יֵשׁ לָנוּ לְהוֹצִיא מַעֲשֵׂר אַחֵר וְהוּא מַעֲשֵׂר שֵׁנִי, וְתִנָּתֵן תְּרוּמָה לְכֹהֵן, וּמַעֲשֵׂר רִאשׁוֹן לְלֵוִי, וּמַעֲשֵׂר שֵׁנִי שֶׁיֹּאכְלוּהוּ בְּעָלָיו בִּירוּשָׁלַיִם. וְעַל זֶה הַסֵּדֶר אָנוּ חַיָּבִים שֶׁנַּפְרִישׁ מִן הַתְּבוּאָה חֲלָקִים אֵלֶּה, וּבָאָה לָנוּ הַמְּנִיעָה בָּזֶה שֶׁלֹּא נַקְדִּים (תרומות ג י) מִזֶּה מַה שֶּׁרָאוּי לְאַחֵר וְלֹא נְאַחֵר מָה שֶׁרָאוּי לְהַקְדִּים, שֶׁנֶּאֱמַר (שמות כב כח) מְלֵאָתְךָ וְדִמְעֲךָ לֹא תְאַחֵר, וְהוּא כְּאִלּוּ אָמַר מִמְּלֵאָתְךָ וְדִמְעֲךָ לֹא תְאַחֵר מַה שֶּׁרָאוּי לְהַקְדִּימוֹ.

To not skip in the laws of produce: To not skip in the laws of produce — some of them over [others] of them — but we should rather extract them in order. The elucidation of the matter is that after the wheat is threshed and cleaned, it is tevel, and the understanding of tevel is produce that has not been separated. And the obligation upon us with it, is to first remove the priestly tithe from it. And by Torah writ, even one [kernel of] wheat exempts the threshing floor (Kiddushin 29b), but the Sages said that [the mandatory amount] is one part in fifty. And afterwards, the obligation upon us from that which is left over is to remove the tithe from it, and that is called the first tithe. And afterwards, the obligation upon us from that which is left over is to remove another tithe, and that is the second tithe. And the priestly tithe is given to the priest, the first tithe to the Levite, and the second tithe [is kept,] that it be eaten by its owner in Jerusalem. And we are obligated to separate these portions from the produce in this order. And upon this came the preventing, that we not do first from this what is fitting to delay, and not delay what is fitting to do first (Mishnah Terumot 3:10) — as it is stated (Exodus 22:28), “Your fullness and your offering you shall not delay.” And it is as if it stated, “From your fullness and your offering, you shall not delay what is fitting to do first.”

Sefer HaChinukh 72:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לֶאֱכֹל טְרֵפָה – שֶׁלֹּא לֶאֱכֹל מִן הַטְּרֵפָה, שֶׁנֶּאֱמַר (שמות כב ל) וּבָשָׂר בַּשָּׂדֶה טְרֵפָה לֹא תֹאכֵלוּ. וּמַשְׁמָעוּת הַנִּגְלֶה בְּכָתוּב זֶה הוּא לְהַזְהִירֵנוּ עַל בְּהֵמָה שֶׁטְּרָפָהּ זְאֵב אוֹ אֲרִי בַּשָּׂדֶה, וְשֶׁטְּרָפָהּ בְּעִנְיָן שֶׁהִיא נְטוּיָה לָמוּת בַּטֶּרֶף הַהוּא, דְּוַדַּאי אֵין בַּמַּשְׁמָע שֶׁאִם נָגַע בְּרֹאשׁ אָזְנָהּ אוֹ תָּלַשׁ מִצַּמְרָהּ שֶׁתִּקָּרֵא טְרֵפָה בְּכָךְ, אֶלָּא וַדַּאי הַמַּשְׁמָעוּת הַנָּכוֹן וְהַקַּבָּלָה מְסַיַּעַת בְּכָךְ הוּא שֶׁנִּטְרְפָה בִּכְדֵי שֶׁתָּמוּת לְשָׁעָה אוֹ לִזְמַן קָרוֹב בִּשְׁבִיל הַטֶּרֶף הַהוּא. וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (חולין נז ב) שֶׁזְּמַן זֶה הוּא שָׁנָה אַחַת. וְעוֹד יֵשׁ לְהָבִין לְכָל מֵבִין כִּי לֹא תַּקְפִּיד הַתּוֹרָה כְּשֶׁהִגִּיעַ לָהּ טַרְפוּת זֶה עַל יְדֵי זְאֵב אוֹ אֲרִי אוֹ דֹּב, אֶלָּא שֶׁתֵּאָסֵר כָּל בְּהֵמָה הַמֻּכָּה מַכָּה הַמְּבִיאָה אוֹתָהּ לִידֵי מָוֶת עַל כָּל פָּנִים, וְהֵם הַמַּכּוֹת שֶׁמָּנוּ אוֹתָן חֲכָמִים שֶׁהֵן מְמִיתוֹת, וּכְמוֹ שֶׁבָּא בַּמִּשְׁנָה (חולין מב א) זֶה הַכְּלָל כָּל שֶׁאֵין כָּמוֹהָ חַיָּה טְרֵפָה. וְזֶה שֶׁאָמַר הַכָּתוּב בַּשָּׂדֶה לָאו דַּוְקָא, אֶלָּא שֶׁדֶּרֶךְ הַכָּתוּב לְדַבֵּר לְעוֹלָם בַּהוֹוֶה, וּבַשָּׂדוֹת דֶּרֶךְ בְּהֵמוֹת לִטָּרֵף. וְכֵן הוּא בַּמְּכִילְתָּא (שם) דִּבֵּר הַכָּתוּב בַּהוֹוֶה. וְגַם כֵּן נִצְטָרֵךְ לִכְתֹּב בַּשָּׂדֶה כְּדֵי לְלַמֵּד בּוֹ עוֹד דְּבָרִים אֲחֵרִים רַבִּים, כִּי דִּבְרֵי הַתּוֹרָה נִדְרָשִׁין לְכַמָּה פָּנִים, יִתְלַבְּשׁוּ מִבַּחוּץ לְבוּשׁ מַלְכוּת שֵׁשׁ וָמֶשִׁי וְרִקְמָה טְהוֹרִים, וּמִבִּפְנִים יֵשׁ זָהָב וְרָב פְּנִינִים. וּלְבוּשׁ זֶה הַפָּסוּק הַנִּגְלֶה וְהַנִּרְאֶה בּוֹ יוֹתֵר בִּתְחִלַּת הָעִיּוּן הוּא לְלַמֵּד עַל הַטְּרֵפָה לְבַד, כְּמוֹ שֶׁכָּתַבְנוּ, וְעַל בָּשָׂר מִן הַחַי שֶׁבִּכְלַל בְּשַׂר טְרֵפָה הוּא. וּמַה שֶׁבִּפְנִים כֵּן הוּא, שֶׁמְּלַמֵּד (חולין סח א) עַל כָּל בָּשָׂר שֶׁיָּצָא חוּץ מִמְּחִצָּתוֹ שֶׁאָסוּר וְנַעֲשָׂה כִּטְרֵפָה, כְּגוֹן בְּשַׂר קָדָשִׁים שֶׁיָּצָא חוּץ לָעֲזָרָה, וּבְשַׂר קָדָשִׁים קַלִּים שֶׁיָּצָא חוּץ לַחוֹמָה, וּבְשַׂר הַפֶּסַח שֶׁיָּצָא חוּץ לַחֲבוּרָה וְכֵן הָעֻבָּר שֶׁיָּצָא חוּץ לִמְעֵי אִמּוֹ. וּמַשְׁמָעוּתוֹ שֶׁל מִקְרָא יָבוֹא כֵן כְּאִלּוּ אָמַר וּבָשָׂר בַּשָּׂדֶה טְרֵפָה הוּא, כְּלוֹמַר בָּשָׂר שֶׁיָּצָא חוּץ לִמְחִצָּתוֹ, שֶׁזֶּהוּ לְשׁוֹן שָׂדֶה, שֶׁאֵין לוֹ מְחִצּוֹת, טְרֵפָה הוּא. וְכָל אֵלֶּה שֶׁזָּכַרְנוּ יָצְאוּ חוּץ לִמְחִצָּתָן וְדִינָן כִּטְרֵפָה, וּמִי שֶׁאָכַל מֵהֶן כַּזַּיִת, לוֹקֶה.

To not eat a torn animal: To not eat from a torn animal, as it is stated (Exodus 22:30), “and meat in the field of a torn animal, you shall not eat.” And the obvious understanding of this verse is to warn us about an animal that a wolf or a lion tore in the field, and that it is torn in a way that it is inclined to die from this tearing. As certainly, its understanding does not include that if [the wolf or lion] touched the tip of its ear or tore from its wool, that it be called a torn animal for this. Rather, its correct understanding — and the tradition supports this — is that it was torn enough that it will die in the hour, or soon, because of that tearing. And they, may their memory be blessed, said (Chullin 57b) that this time is [up to] a year. And it should also be understood by all those that understand, that the Torah is not exacting that the tearing be by a wolf or a lion or a bear, but rather any animal that inflicts a wound which brings [another animal] to die is forbidden regardless. And those are the wounds that the Sages enumerated that kill, and it is as it comes in the Mishnah (Chullin 42a), “This is the general rule: anything that nothing like it stays alive is a torn animal.” And that which the verse stated, “in the field,” is not specific, but rather it is the way of Scripture to always state what is common, and it is the way of animals to get torn in the field. And so is it [found] in the Mekhilta DeRabbi Yishmael 23:30), “The Torah stated what is common.” And it was also needed to write, “in the field,” in order to teach many other things. As the words of the Torah are expounded in different ways — outside, they wear clothing of majesty, pure linen and silk and embroidery, and inside, there is gold and many pearls. And the clothing of this verse that is revealed and more obvious at the beginning of its study is to teach only about the torn animal, as we have written; and [also] about meat from a living animal, which is included in the [concept of] meat of a torn animal. And that which is inside is this: it teaches about any meat that went out of its boundary, that it is forbidden and becomes like a torn animal — for example consecrated meats that went outside [the Temple] courtyard, and lightly consecrated meats that went outside of [Jerusalem’s] wall, and the meat of a Pesach sacrifice that went outside of its assemblage and so [too,] a limb that went out from its mother’s womb. And the understanding of the Scripture comes like this, as if it stated, “and meat in the ‘field’ is ‘torn,’” meaning to say, meat that went out of its boundary — as that is [the meaning of] the expression, “field,” that it has no boundaries — is a “torn” animal. And the law of all of these that we mentioned is like a torn animal, and one who ate a kazayit from them is lashed.

Sefer HaChinukh 73:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לִשְׁמֹעַ טַעֲנַת בַּעַל דִּין שֶׁלֹּא בִּפְנֵי בַּעַל דִּין חֲבֵרוֹ – שֶׁלֹּא יִשְׁמַע הַדַּיָּן טַעֲנַת הָאֶחָד שֶׁלֹּא בִּפְנֵי בַּעַל דִּינוֹ, שֶׁנֶּאֱמַר (שמות כג א) לֹא תִשָּׂא שֵׁמַע שָׁוְא. וְהַטַּעַם לְפִי שֶׁבְּנֵי אָדָם יְדַבְּרוּ דִּבְרֵי שָׁוְא שֶׁלֹּא בִּפְנֵי בַּעַל דִּינָם, וְצִוָּה הַדַּיָּן עַל זֶה כְּדֵי שֶׁלֹּא יַכְנִיס בְּנַפְשׁוֹ כְּזָבָיו שֶׁל אֶחָד מֵהֶם. וְכֵן בָּא בַּמְּכִילְתָּא (שם) שֶׁאַזְהָרָה זוֹ שֶׁל לֹא תִשָּׂא וְגוֹ', עַל זֶה נֶאֶמְרָה. וְעוֹד אָמְרוּ שָׁם, שֶׁהִיא אַזְהָרָה גַּם לְבַעַל הַדִּין שֶׁלֹּא יִטְעַן גַּם הוּא טַעֲנוֹתָיו לַדַּיָּן שֶׁלֹּא בִּפְנֵי בַּעַל דִּינוֹ, וַאֲפִלּוּ יִרְצֶה לִשְׁמֹעַ אוֹתָן הַדַּיָּן, וְעַל זֶה נֶאֱמַר גַּם כֵּן (שם ז) מִדְּבַר שֶׁקֶר תִּרְחָק. וְעוֹד אָמְרוּ זִכְרוֹנָם לִבְרָכָה (מכות כג א) שֶׁזֶּה הַלָּאו כּוֹלֵל מְסַפֵּר לָשׁוֹן הָרַע, וּמְקַבְּלוֹ, וּמֵעִיד עֵדוּת שֶׁקֶר.

To not hear the claim of a litigant when it is not in front of his fellow litigant: That the judge not hear the claim of one, not in front of his adversary, as it is stated (Exodus 23:1), “You shall not raise a false report.” And the reason is because people will speak idle words when not in front of their adversary. And the judge is commanded about this so that he not bring the untruths of one of them into his soul. And so does Mekhilta DeRabbi Yishmael 23:1 come [to tell us] that this warning of “You shall not raise, etc.” is said about this. And they also said there that it is also a warning to the litigant, for him too, not to make his claims to the judge not in front of his adversary, and even if the judge wants to hear it. And about this, it is also said (Exodus 23:7), “From a false matter, distance yourself.” And they, may their memory be blessed, also said (Makkot 23a) that this negative commandment includes telling evil speech, and accepting it, and giving false testimony.

Sefer HaChinukh 74:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא יָעִיד בַּעַל עֲבֵרָה – שֶׁלֹּא נְקַבֵּל עֵדוּת אִישׁ חוֹטֵא וְלֹא נַעֲשֶׂה בִּשְׁבִיל עֵדוּתוֹ שׁוּם דָּבָר, שֶׁנֶּאֱמַר (שמות כג א) אַל תָּשֶׁת יָדְךָ עִם רָשָׁע לִהְיֹת עֵד חָמָס. וּבָא הַפֵּרוּשׁ (סנהדרין כז א) אַל תָּשֶׁת רָשָׁע עֵד, אַל תָּשֵׁת חָמָס עֵד, כְּלוֹמַר בַּעַל חָמָס, לְהוֹצִיא אֶת הַחַמְסָנִין וְאֶת הַגַּזְלָנִין שֶׁהֵם פְּסוּלִין לְעֵדוּת, שֶׁנֶּאֱמַר כִּי יָקוּם עֵד חָמָס בְּאִישׁ (דברים יט טז)

Not to have a sinner testify: That we not accept the testimony of a man who sins, and we not do anything on account of his testimony, as it is stated (Exodus 23:1), “do not place your hand with an evildoer to be a violent witness.” And the explanation comes about this (Sanhedrin 27a), “Do not place an evildoer as a witness, do not place a violent one as a witness,” meaning a violent person — to exclude violent people and thieves who are disqualified from testimony, as it is stated (Deuteronomy 19:16), “If a violent witness comes upon a man.”

Sefer HaChinukh 75:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לִנְטוֹת אַחֲרֵי רַבִּים בְּדִינֵי נְפָשׁוֹת בִּשְׁבִיל אֶחָד – שֶׁלֹּא יֵלֵךְ הַדַּיָּן אַחַר דַּעַת הָרֹב בְּדִינֵי נְפָשׁוֹת כְּשֶׁיִּהְיֶה הַתּוֹסֶפֶת אִישׁ אֶחָד לְבַד (עי' סהמ"צ להרמב"ם ל"ת רפ"ב). וּבֵאוּר זֶה כִּי כְּשֶׁתִּהְיֶה מַחְלֹקֶת בֵּין הַדַּיָּנִים בְּדִין אָדָם אֶחָד וְיֹאמְרוּ קְצָתָם שֶׁהוּא חַיָּב מִיתָה וּקְצָתָם שֶׁאֵינוֹ חַיָּב, וְהָיוּ הַמְּחַיְּבִין יוֹתֵר עַל הַמְּזַכִּין אֶחָד, שֶׁלֹּא יַעֲשֶׂה הַדַּיָּן בַּחוֹטֵא כְּדִבְרֵי הַמְּחַיְּבִין, שֶׁנֶּאֱמַר (שמות כג ב) לֹא תִהְיֶה אַחֲרֵי רַבִּים לְרָעֹת, כְּלוֹמַר לֹא תֵּלֵךְ אַחַר הָרֹב שֶׁיִּזְדַּמֵּן לַחְתֹּךְ מִשְׁפַּט מָוֶת, וְזֶהוּ לְשׁוֹן הַכָּתוּב שֶׁאָמַר לְרָעֹת, כְּלוֹמַר לְחִיּוּב מִיתָה, וְזֶהוּ כְּשֶׁיִּהְיֶה רֹב מְצֻמְצָם, כְּלוֹמַר שֶׁהַהֶכְרֵעַ אֵינוֹ אֶלָּא מֵחֲמַת אִישׁ אֶחָד. אֲבָל כְּשֶׁיִּהְיֶה הַהֶכְרֵעַ בִּשְׁנַיִם אֲפִלּוּ לְרָעֹת מַטִּין עַל פִּיהֶם, וּבַמְּכִילְתָּא הַטָּיָתְךָ לְטוֹבָה עַל פִּי עֵד אֶחָד, וּלְרָעוֹת עַל פִּי שְׁנַיִם.

Not to incline after the many in capital punishments because of one: That a judge should not go after the opinion of the majority in capital punishments when the difference will only be one man. (See Sefer HaMitzvot, Negative Commandments 282.) And the elucidation of this is that when there is a disagreement among the judges about the case of a man, and some say that he is liable for the death penalty and some say that he is not liable — and those who [would] make him liable are one more than those who [would] make him innocent — that the judge should not do with the [suspected] sinner according to the words of those who make him liable; as it is stated (Exodus 23:2), “Do not be after the many to do bad” — meaning to say, do not go after the majority that would result in concluding a verdict of death. And this is the expression stated in the Scripture, “to do bad” — meaning to say, to a liability for the death penalty. And that is when there is an exact majority, meaning to say that the decision is only because of one person. But if the decision is with two, we follow their words, even “to do bad.” And in the Mekhilta DeRabbi Yishmael 23:2, “Leaning to the good is according to one, but to the bad is according to two.”

Sefer HaChinukh 76:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא יְלַמֵּד חוֹבָה מִי שֶׁלִּמֵּד זְכוּת תְּחִלָּה בְּדִינֵי נְפָשׁוֹת – שֶׁלֹּא יֵלֵךְ אֶחָד מִן הַדַּיָּנִים אַחַר דַּעַת דַּיָּן אֶחָד גָּדוֹל אוֹ אֲפִלּוּ אַחַר דַּעַת הָרֹב עַל צַד שֶׁיַּאֲמִינֵהוּ לְחִיּוּב אוֹ לְזִכּוּי מִבְּלִי שֶׁיִּהְיֶה הַדָּבָר מוּבָן אֶצְלוֹ בְּשִׂכְלוֹ, וְאִם הוּא דִּין הַתָּלוּי בִּגְזֵרַת הַכָּתוּב אוֹ מִצַּד גְּזֵרָה שָׁוָה אוֹ הֶקֵּשׁ שֶׁיְּהֵא יוֹדֵעַ אוֹתוֹ הוּא, וְלֹא יִסְמֹךְ וְיִבְטַח עַל אֶחָד מִן הַדַּיָּנִים, וְלֹא עַל הָרֹב, שֶׁנֶּאֱמַר (שמות כג ב) וְלֹא תַעֲנֶה עַל רִב לִנְטֹת, רוֹצֶה לוֹמַר לֹא תֹּאמַר עַל הָרִיב דָּבָר לִנְטוֹת, כְּלוֹמַר מִצַּד הַנְּטִיָּה לְבַד, אַחַר דִּבְרֵי דִּין אֶחָד גָּדוֹל אוֹ אַחַר הָרֹב וְלֹא מִצַּד הֲבָנָתְךָ, אוֹ שֶׁתִּרְצֶה לְהַחֲרִישׁ מִמָּה שֶׁבְּלִבְּךָ עַל הַדִּין וּלְהַטּוֹת אַחַר דִּבְרֵיהֶם, לֹא תַעֲשֶׂה כֵּן. וּלְשׁוֹן מְכִילְתָּא (שם) לֹא תַעֲנֶה עַל רִב לִנְטֹת שֶׁלֹּא תֹּאמַר דַּי לִי שֶׁאֶהְיֶה כְּרַב פְּלוֹנִי אֶלָּא אֱמֹר מַה שֶׁלְּפָנֶיךָ. יָכוֹל אַף דִּינֵי מָמוֹנוֹת כֵּן? תַּלְמוּד לוֹמַר אַחֲרֵי רַבִּים לְהַטּוֹת וּבָזֶה הַלָּאו בְּעַצְמוֹ נִכְלָל שֶׁהַמְּלַמֵּד (סנהדרין לד א) זְכוּת בְּדִינֵי נְפָשׁוֹת לֹא יַחְזֹר וִילַמֵּד חוֹבָה כְּמוֹ שֶׁאָמַר לֹא תַעֲנֶה עַל רִב לִנְטֹת, כְּלוֹמַר לֹא יִהְיֶה דְּבָרֶיךָ לְהַטּוֹת אוֹתוֹ לְחוֹבָה. וּכְמוֹ כֵן נִכְלָל בּוֹ אֵין פּוֹתְחִין בְּדִינֵי נְפָשׁוֹת לְחוֹבָה. וְיָבֹא הַפֵּרוּשׁ כֵּן לֹא תַעֲנֶה עַל רִב לִנְטֹת כְּלוֹמַר לֹא יִהְיֶה פֶּתַח דְּבָרֶיךָ לְהַטּוֹת אוֹתוֹ לְחוֹבָה, כִּי עַל כָּרְחֵנוּ בִּתְחִלַּת הַדִּין יֵשׁ לָנוּ לְפָרֵשׁ אוֹתוֹ, שֶׁאִי אֶפְשָׁר לוֹמַר שֶׁבְּכָל הַדִּין יַזְהִיר שֶׁלֹּא תַּעֲנֶה בּוֹ לְחוֹבָה שֶׁאִם כֵּן לֹא יִהְיֶה שׁוּם אָדָם נִדּוֹן לְעוֹלָם.

That the one who advocated innocence at the beginning of capital cases not advocate guilt: That one of the judges not go after the opinion of another greater judge or even after the opinion of the majority, because he trusts him — to make liable or to make innocent — if the matter is not understood to him in his mind. And if it is a case that is dependent upon a decree of Scripture (gezerat hakatuv), a gezerah shava or a hekesh (the latter two being exegetical inferences based on similar wording in two sections), he must know it himself and not rely and trust one of the [other] judges or the majority; as it is stated (Exodus 23:2), “and you shall not answer about a dispute to incline.” [This is] meaning to say, do not say something about a dispute to incline — meaning only from the side of leaning towards the words of a great judge or towards the majority — and not from the side of your understanding. Or if you want to be silent from [saying] that which is in your heart about the case and [instead] to incline after their words, do not do so. And the language of the Mekhilta DeRabbi Yishmael 23:2 is “‘You shall not answer about a dispute to incline’ — that you not say, ‘It is enough for me that I be like Rabbi x,’ but rather, say what is in your heart. Maybe, monetary cases are also like this? [Hence] we learn to say, ‘to lean after the majority.’” And within this very negative commandment is included that the one who advocates innocence in capital cases not go back and advocate guilt; as it stated, “and you shall not answer about a dispute to incline” — meaning to say, “let not your words be inclined towards guilt” (Sanhedrin 34a). And so, too, included is that we do not open towards guilt in capital case. And the explanation then comes, “and you shall not answer about a dispute to incline,” meaning to say, the opening of your words should not be for guilt. As per force, we must explain it about the beginning of the case, since it is impossible to say that it warns that you not answer guilt about the whole case. As, if so, no man would ever be prosecuted.

Sefer HaChinukh 77:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת הַטָּיָה אַחֲרֵי רַבִּים – לִנְטוֹת אַחֲרֵי רַבִּים, וְהוּא כְּשֶׁיִּפֹּל מַחְלֹקֶת בֵּין הַחֲכָמִים בְּדִין מִדִּינֵי הַתּוֹרָה כֻּלָּהּ, וּכְמוֹ כֵן בְּדִין פְּרָטִי, כְּלוֹמַר בְּדִין שֶׁיְּהֵא בֵּין רְאוּבֵן וְשִׁמְעוֹן, עַל דֶּרֶךְ מָשָׁל, כְּשֶׁתִּהְיֶה הַמַּחְלֹקֶת בֵּין דַּיָּנֵי עִירָם שֶׁקְּצָתָם דָּנִין לְחִיּוּב וּקְצָתָם לִפְטוֹר, לִנְטוֹת אַחַר הָרֹב לְעוֹלָם, שֶׁנֶּאֱמַר (שמות כג, ב) אַחֲרֵי רַבִּים לְהַטּוֹת. וּבְבֵאוּר אָמְרוּ זִכְרוֹנָם לִבְרָכָה (חולין יא א) רֻבָּא דְּאוֹרָיְתָא. וּבְחִירַת רֹב זֶה לְפִי הַדּוֹמֶה הוּא בְּשֶׁשְּׁתֵי הַכִּתּוֹת הַחוֹלְקוֹת יוֹדְעוֹת בְּחָכְמַת הַתּוֹרָה בְּשָׁוֶה, שֶׁאֵין לוֹמַר שֶׁכַּת חֲכָמִים מוּעֶטֶת לֹא תַּכְרִיעַ כַּת בּוּרִים מְרֻבָּה וַאֲפִלּוּ כְּיוֹצְאֵי מִצְרַיִם, אֲבָל בְּהַשְׁוָיַת הַחָכְמָה בְּקֵרוּב, הוֹדִיעַתְנוּ הַתּוֹרָה שֶׁרִבּוּי הַדֵּעוֹת יַסְכִּימוּ לְעוֹלָם אֶל הָאֱמֶת יוֹתֵר מִן הַמִּעוּט. וּבֵין שֶׁיַּסְכִּימוּ לָאֱמֶת אוֹ לֹא יַסְכִּימוּ לְפִי דַּעַת הַשּׁוֹמֵעַ, הַדִּין נוֹתֵן שֶׁלֹּא נָסוּר מִדֶּרֶךְ הָרֹב. וּמָה שֶׁאֲנִי אוֹמֵר כִּי בְּחִירַת הָרֹב לְעוֹלָם הוּא בְּשֶׁשְּׁתֵי כִּתּוֹת הַחוֹלְקוֹת שָׁווֹת בְּחָכְמַת הָאֱמֶת, כִּי כֵן נֶאֱמַר בְּכָל מָקוֹם חוּץ מִן הַסַּנְהֶדְרִין, שֶׁבָּהֶם לֹא נְדַקְדֵּק בִּהְיוֹתָם חוֹלְקִין אֵי זוֹ כַּת יוֹדַעַת יוֹתֵר אֶלָּא לְעוֹלָם נַעֲשֶׂה כְּדִבְרֵי הָרֹב מֵהֶם. וְהַטַּעַם לְפִי שֶׁהֵם הָיוּ בְּחֶשְׁבּוֹן מְחֻיָּב מִן הַתּוֹרָה, וְהוּא כְּאִלּוּ צִוְּתָה הַתּוֹרָה בְּפֵרוּשׁ אַחַר רֹב שֶׁל אֵלֶּה תַּעֲשׂוּ כָּל עִנְיְנֵיכֶם, וְעוֹד שֶׁהֵם כֻּלָּם הָיוּ חֲכָמִים גְּדוֹלִים.

The commandment of inclining towards the many: To incline towards the many, and that is when there arises a disagreement among the sages in a law of all the Torah laws, and so too in a private case. Meaning to say, a case that would be between Reuven and Shimon, for example — when there would be a disagreement between the judges of their city, that some of them rule guilty and some rule innocent, to always go after the majority; as it is stated (Exodus 32:2), “to incline towards the many.” And in the elucidation, they, may their memory be blessed, said (Chullin 11a), “The majority is by writ of the Torah.” And this choice of the majority appears to be when the two opposing groups are equally known for their Torah wisdom — as it cannot be said that a small group of sages would not be decisive against a great group of ignoramuses, and even like [the number] that went out from Egypt. But with approximately equal wisdom, the Torah informed us that the many opinions will always conform to the truth more than the minority. But whether — according to the opinion of the listener — they agree to the truth or they do not agree to the truth, logic dictates that we do not swerve from the path of the majority. And that which I say that the choice of the majority is always with two groups that disagree that are equal in the wisdom of truth is said so about every place except for the Sanhedrin. As with them, we are not exacting when they disagree as to which group knows more; but rather we always do like the words of their majority. And the reason is because they had an obligatory number [of people] by writ of the Torah; and it is as if the Torah explicitly commanded, “Do all of your matters according to the majority of these” — and also as they were all great sages.

Sefer HaChinukh 78:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְרַחֵם עַל עָנִי בַּדִּין – שֶׁלֹּא יַחְמֹל הַדַּיָּן עַל הַחַלָּשׁ וְהַדַּל בִּשְׁעַת הַדִּין, אֶלָּא שֶׁיָּדִין דִּינוֹ לַאֲמִתּוֹ, לֹא עַל צַד הַחֶמְלָה עָלָיו, אֲבָל יַשְׁוֶה בֵּין הֶעָשִׁיר וְהַדַּל, לְהַכְרִיחוֹ לִפְרֹעַ מָה שֶׁהוּא חַיָּב, שֶׁנֶּאֱמַר (שמות כג ג) וְדָל לֹא תֶהְדַּר בְּרִיבוֹ. וְנִכְפָּל זֶה הָעִנְיָן בְּמָקוֹם אַחֵר, שֶׁנֶּאֱמַר (ויקרא יט טו) לֹא תִשָּׂא פְנֵי דָל. וּלְשׁוֹן סִפְרָא (שם) שֶׁלֹּא תֹּאמַר עָנִי הוּא זֶה, וַאֲנִי וְהֶעָשִׁיר חַיָּבִים לְפַרְנְסוֹ, אֲזַכֶּנּוּ וְנִמְצָא מִתְפַּרְנֵס בִּנְקִיּוּת, תַּלְמוּד לוֹמַר לֹא תִשָּׂא פְנֵי דָל.

To not have mercy upon a poor person in his case: To not have pity in judgment upon the weak and impoverished at the time of the judgment, but rather one must judge the case truthfully. [It should not be] from the angle of pity upon him, but rather [the judge] must treat [all] the same — whether he is rich or impoverished — to force him to pay what he is obligated; as it is stated (Exodus 23:3), “And you shall not favor an impoverished man in his dispute.” And this matter is repeated in another place (Leviticus 19:15), “do not lift up the face of the impoverished.” And the language of Sifra, Kedoshim, Chapter 4:2 is “Do not say, ‘He is a poor man and since I and this rich man are obliged to sustain him, I shall vindicate him in judgment, so that he can support himself honorably.’ [Hence,] we learn to say, ‘do not lift up the face of the impoverished.’”

Sefer HaChinukh 79:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת פֵּרוּק מַשָּׂא – לְהָסִיר הַמַּשָּׂא מֵעַל הַבְּהֵמָה שֶׁיָּגְעָה בְּמַשָּׂאָהּ בַּדֶּרֶךְ, שֶׁנֶּאֱמַר (שמות כג ה) כִּי תִרְאֶה חֲמוֹר שֹׂנַאֲךָ וְגוֹ'. הַשּׂוֹנֵא זֶה, פֵּרוּשׁוֹ יִשְׂרָאֵל. וְאַף עַל פִּי שֶׁכָּתוּב (ויקרא יט יז) לֹא תִשְׂנָא אֶת אָחִיךָ בִּלְבָבֶךָ, דְּהַיְנוּ יִשְׂרָאֵל, אָמְרוּ חֲכָמִים (פסחים קיג ב) שֶׁעִנְיָן זֶה הוּא כְּגוֹן שֶׁרָאָהוּ עוֹבֵר עֲבֵרָה בְּיָחִיד וְהִתְרָה בּוֹ וְלֹא חָזַר, שֶׁזֶּה מֻתָּר לִשְׂנֹאתוֹ. וּמָה שֶׁאָמַר חֲמוֹר לָאו דַּוְקָא חֲמוֹר אֶלָּא כָּל בְּהֵמָה, אֶלָּא שֶׁדִּבֵּר הַכָּתוּב בַּהוֹוֶה, שֶׁהַחֲמוֹרִים לְמַשָּׂא. וּכְתִיב (שמות כג ה) עָזֹב תַּעֲזֹב עִמּוֹ, כְּלוֹמַר עָזְרֵהוּ, מִלְּשׁוֹן (נחמיה ג ח) וַיַּעַזְבוּ יְרוּשָׁלַיִם. שֶׁהוּא מִלְּשׁוֹן חֹזֶק.

The commandment of removing a burden: To remove a burden from upon the donkey that is weary from its burden upon the way, as it is stated (Exodus 23:5), “If you see the donkey of your enemy, etc.” — and the understanding of this enemy, is [another Jew]. And even though it is written (Leviticus 19:17), “Do not hate your brother in your heart,” which [refers to a Jew] — the Sages said (Pesachim 113b) that this matter is for example that he saw him commit a sin privately, and he warned [the one sinning] but [the sinner] did not yield, such that he is [then] permitted to hate him. And that which it states, “donkey,” is not specifically a donkey, but rather that the Scripture expressed that which is common — as donkeys are [used for carrying] a burden. And it is written, “you must certainly relieve with him” — meaning to say, help him, from the usage (Nehemiah 3:8), “and they relieved Jerusalem,” which is an expression of strengthening.

Sefer HaChinukh 80:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְהַטּוֹת מִשְׁפַּט רָשָׁע – שֶׁלֹּא לְהַטּוֹת הַדִּין עַל אֶחָד מִבַּעֲלֵי הַדִּין כְּשֶׁיֵּדַע שֶׁהוּא רָשָׁע בַּעַל עֲבֵרוֹת, שֶׁנֶּאֱמַר (שמות כג ו) לֹא תַטֶּה מִשְׁפַּט אֶבְיֹנְךָ בְּרִיבוֹ, וּפֵרוּשׁוֹ שֶׁהוּא אֶבְיוֹן בְּמִצְוֹת, שֶׁאֵין בְּמַשְׁמַע שֶׁיְּהֵא אֶבְיוֹן בְּמָמוֹן שֶׁאֵין צָרִיךְ לוֹמַר שֶׁלֹּא יַטּוּ עָלָיו הַדִּין לִגְזֹל מִמֶּנּוּ בְּעָנְיוֹ, אֶלָּא נִצְטַוֵּינוּ שֶׁאַף עַל פִּי שֶׁהוּא רָשָׁע לֹא יֹאמַר הַדַּיָּן הוֹאִיל וְרָשָׁע הוּא אַטֶּה עָלָיו אֶת הַדִּין, כִּי הַמִּשְׁפָּט בָּרְשָׁעִים לָאֱלֹהִים הוּא וְלֹא לְךָ. וְכֵן הוּא בַּמְּכִילְתָּא, רָשָׁע וְכָשֵׁר עוֹמְדִין לְפָנֶיךָ בַּדִּין, שֶׁמָּא תֹּאמַר וכו'.

To not tip the judgment of an evildoer: To not tip the judgment of one of the litigants when one knows that he is an evildoer and a master of sin, as it is stated (Exodus 23:6), “You shall not sway the judgment of your destitute in his quarrel.” And its explanation is that he is destitute in commandments, as its understanding is not that he is destitute in money; since it is not necessary to say that he not sway the judgment against him, to steal from him in his poverty. Rather, we have been commanded that even though he is an evildoer, the judge should not say, “Since he is an evildoer, I will sway the judgment against him” — as the judgment of evildoers is for God, and not for you. And so is it in Mekhilta, “[If] an evildoer and a proper man stand in front of you in judgment, you might say, etc.”

Sefer HaChinukh 81:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לַחְתֹּךְ הַדִּין בְּאֹמֶד הַדַּעַת – שֶׁלֹּא יַהַרְגוּ בֵּית דִּין הַנִּדּוֹן כִּי אִם בְּעֵדִים מְעִידִין עַל אוֹתוֹ עִנְיָן שֶׁהוּא נֶהֱרָג עָלָיו שֶׁרָאוּהוּ שֶׁעָשָׂה אוֹתוֹ בְּעֵינֵיהֶם מַמָּשׁ [לֹא] שֶׁיָּעִידוּ עָלָיו מִצַּד אוֹתוֹת חֲזָקוֹת, וְעַל זֶה נֶאֱמַר (שמות כג ז) וְנָקִי וְצַדִּיק אַל תַּהֲרֹג, כְּלוֹמַר הִזָּהֵר עַד מְאֹד לְבַל תַּהֲרֹג אָדָם שֶׁיְּהֵא בְּאֶפְשָׁרוּת שֶׁלֹּא עָשָׂה מָה שֶׁאָמְרוּ עָלָיו שֶׁעָשָׂה. וְכֵן הוּא מְפֹרָשׁ בַּמְּכִילְתָּא שֶׁאָמְרוּ שָׁם רָאוּהוּ רוֹדֵף אַחַר חֲבֵרוֹ לְהָרְגוֹ וְהִתְרוּ בּוֹ אִם הָרַגְתָּ אוֹתוֹ תֵּהָרֵג, וְהֶעֱלִימוּ עֵינֵיהֶם שֶׁלֹּא רָאוּ בְּהַכּוֹתוֹ אוֹתוֹ וּמְצָאוּהוּ מִיָּד הָרוּג וּמְפַרְפֵּר וְהַסַּיִף מְנַטֵּף דָּם מִיַּד הַהוֹרֵג, שׁוֹמֵעַ אֲנִי יְהֵא חַיָּב, תַּלְמוּד לוֹמַר וְנָקִי וְצַדִּיק אַל תַּהֲרֹג הֲרֵי שֶׁמִּפְּנֵי שֶׁהֶעֱלִימוּ עֵינֵיהֶם בְּעֵת הַהַכָּאָה, נִפְטָר זֶה. וְכָשֵׁר הַדָּבָר וְרָאוּי לִהְיוֹת כֵּן, שֶׁאִלּוּ הַתּוֹרָה הִתִּירָה לְהָקִים גְּבוּלֵי הָעֹנֶשׁ בְּאֶפְשָׁרוּת הַקָּרוֹב, יֵצֵא מִן הָעִנְיָן לִפְעָמִים לְהָקִים גְּבוּלֵי הָעֹנֶשׁ בְּאֶפְשָׁרוּת רָחוֹק עַד שֶׁנָּמִית בְּנֵי אָדָם לִפְעָמִים עַל מָה שֶׁלֹּא עָשׂוּ, כִּי יֵשׁ לָאֶפְשָׁרוּת רֹחַב גָּדוֹל. וְדַע זֶה וַהֲבִינֵהוּ כִּי דָּבָר בָּרוּר הוּא. וּלְפִיכָךְ סָגַר יִתְעַלֶּה זֶה הַשַּׁעַר וְצִוָּה אוֹתָנוּ עַל זֶה, וְכָל פִּקּוּדֵי הַשֵּׁם יִתְבָּרַךְ יְשָׁרִים (תהלים יט, ט). וְעוֹד נִכְלַל בִּכְלַל לָאו זֶה מִי שֶׁהֵעִידוּ עָלָיו שְׁנֵי עֵדִים שֶׁרָאוּהוּ שֶׁעָבַר עֲבֵרָה אַחַת כְּגוֹן שֶׁהָאֶחָד מֵעִיד שֶׁעָשָׂה מְלָאכָה בְּשַׁבָּת וְהָאֶחָד מֵעִיד שֶׁעָבַד עֲבוֹדָה זָרָה, שֶׁזֶּה אֵינוֹ נִדּוֹן בְּעֵדוּתָן, שֶׁנֶּאֱמַר וְנָקִי וְצַדִּיק אַל תַּהֲרֹג. וְכֵן אָמְרוּ זִכְרוֹנָם לִבְרָכָה (מכילתא), הָיָה אֶחָד מְעִידוֹ שֶׁרָאָהוּ עוֹבֵד לַחַמָּה וְאֶחָד לַלְּבָנָה שׁוֹמֵעַ אֲנִי יִצְטָרְפוּ, תַּלְמוּד לוֹמַר וְנָקִי וְצַדִּיק אַל תַּהֲרֹג.

To not conclude the judgment by estimation: That a court only kill the accused with witnesses that testify about the same matter about which he is to be killed; that they actually saw him with their eyes, [not] that they testify against him based on strong indications. And about this is it stated (Exodus 23:7), “and an innocent one and a righteous one you shall not kill” — meaning to say, be very careful not to kill a person about whom it is possible that he did not do what they said that he did. And so is it explained in Mekhilta DeRabbi Yishmael 23:7:2, as there they said, “If they saw him pursuing another to kill him, the knife in his hand, and they [warned him, ‘If you kill him, you will be killed.’ And the witnesses] averted their eyes [and did not see him striking him] and afterwards they found him (the victim) in the death throes, the knife dripping blood in the hand of the murderer — I might understand that he is liable [for execution. Hence,] we learn to say, ‘and a clean one and righteous one you shall not kill.’” Behold, because they averted their eyes at the time of the striking, this one is exempted. And the matter is proper and fitting to be like this. As if the Torah had permitted to establish the parameters of punishment with strong possibilities, it would come out from the matter that sometimes we would kill people for something they did not do, as there is great breadth to the possible. And know this and understand it, as it is a clear thing. And therefore, He, may He be elevated, closed this gate and commanded us about it. And all of “the precepts of the Lord are just, rejoicing the heart” (Psalms 19:9). And also included in this negative commandment is one about whom two witnesses have testified that he committed a [different] sin; for example, that one testifies that he did work on Shabbat and one testifies that he worshiped idolatry, such that this one is not condemned by their testimony, as it is stated, “and an innocent one and a righteous one do not kill.” And so did they, may their memory be blessed, say (Mekhilta DeRabbi Yishmael 23:7:2), “If one testified against another that he worshiped the sun, and another, [that he worshiped] the moon, I might understand that they combine (to constitute the necessary two witnesses). [Hence,] we learn to say, ‘and an innocent one and righteous one you shall not kill.’”

Sefer HaChinukh 82:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לִקַּח שֹׁחַד – שֶׁלֹּא יִקַּח הַדַּיָּן שֹׁחַד מִבַּעֲלֵי הַדִּין אֲפִלּוּ לָדוּן דִּין אֱמֶת, שֶׁנֶּאֱמַר (שמות כג ח) וְשֹׁחַד לֹא תִקָּח. וְנִכְפָּל הַלָּאו בַּתּוֹרָה בְּזֶה הָעִנְיָן בְּמָקוֹם אַחֵר (דברים טז יט) וְכֵן אָמְרוּ בְּסִפְרֵי לֹא תִקַּח שֹׁחַד, אֲפִילּוּ לְזַכּוֹת זַכַּאי וּלְחַיֵּב חַיָּב.

To not take a bribe: That the judge not take a bribe from the litigants — even to judge truthfully — as it is stated (Exodus 23:8), “And you shall not take a bribe.” And this negative commandment is repeated in the Torah about this matter in another place (Deuteronomy 16:19). And so did they say in Sifrei Devarim 144:10, “‘You shall not take a bribe’ — even to make the innocent, innocent and the liable, liable.”

Sefer HaChinukh 83:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת שְׁמִטַּת קַרְקָעוֹת – לְהַפְקִיר כָּל מַה שֶׁתּוֹצִיא הָאָרֶץ בַּשָּׁנָה הַשְּׁבִיעִית שֶׁהִיא נִקְרֵאת מִפְּנֵי הַמַּעֲשֶׂה הַזֶּה שֶׁנִּתְחַיַּבְנוּ בָּהּ שְׁנַת הַשְּׁמִטָּה, וְיִזְכֶּה בְּפֵרוֹתֶיהָ כָּל הָרוֹצֶה לִזְכּוֹת, שֶׁנֶּאֱמַר (שמות כג יא) וְהַשְּׁבִיעִת תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ וְאָכְלוּ אֶבְיֹנֵי עַמֶּךָ וְיִתְרָם תֹּאכַל חַיַּת הַשָּׂדֶה כֵּן תַּעֲשֶׂה לְכַרְמְךָ לְזֵיתֶךָ. וּלְשׁוֹן מְכִילְתָּא וַהֲלֹא הַכֶּרֶם וְהַזַּיִת בִּכְלָל הָיָה, כְּלוֹמַר שֶׁרֹאשׁ הַפָּסוּק שֶׁאָמַר תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ יִכְלֹל כָּל מָה שֶׁיִּצְמַח בָּאָרֶץ, בֵּין פֵּרוֹת אִילָן אוֹ פֵּרוֹת אֲדָמָה, וְלָמָּה פָּרַט הַכָּתוּב שְׁנֵי אֵלֶּה? לְהַקִּישׁ לְכֶרֶם שְׁאָר מִינֵי אִילָן, לְלַמֵּד שֶׁכְּמוֹ שֶׁיֵּשׁ בְּכֶרֶם עֲשֵׂה וְלֹא תַעֲשֶׂה, שֶׁהֲרֵי בְּפֵרוּשׁ נִכְתַּב עָלָיו (ויקרא כה ה) וְאֶת עִנְּבֵי נְזִירֶךָ לֹא תִבְצֹר, כְּמוֹ כֵן כָּל שְׁאָר הָאִילָן יֵשׁ בָּהֶן עֲשֵׂה וְלֹא תַעֲשֶׂה. וּלְפִיכָךְ פָּרַט כֶּרֶם וְזַיִת, לְלַמֵּד עַל עִנְיָן זֶה, כִּי כַּוָּנַת הַכָּתוּב דְּלָאו דַּוְקָא כֶּרֶם וְזַיִת לְבַד, אֶלָּא הוּא הַדִּין לְכָל שְׁאָר פֵּרוֹת הָאִילָן, אֶלָּא שֶׁהִזְכִּיר אֶחָד מֵהֶם וְהוּא מְלַמֵּד לְכֻלָּן שֶׁזֶּה מִן הַמִּדּוֹת שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶם. וּמִצְוָה זוֹ שֶׁהִיא לְהַפְקִיר כָּל פֵּרוֹתֶיהָ וְהַמִּצְוָה הָאַחֶרֶת שֶׁצִּוָּנוּ הָאֵל לִשְׁבֹּת בָּהּ, כְּמוֹ שֶׁכָּתוּב בְּכִי תִשָּׂא (שמות לד כא) בֶּחָרִישׁ וּבַקָּצִיר תִּשְׁבֹּת, קֶשֶׁר אֶחָד לָהֶן.

The commandment of the releasing (shmitat) of lands: To make ownerless everything that the earth put out in the seventh year, which is called the shemittah (release) year, because of this process in which we are obligated; and that all who want to [take] its fruits may do so — as it is stated (Exodus 23:11), “But in the seventh you shall release it and abandon it, and the needy among your people will eat of it, and what they leave the beasts will eat; you shall do the same with your vineyards and your olive groves.” And the language of Mekhilta DeRabbi Shimon bar Yochai 23:11: “And were the vineyard and the olive groves not included?” [This] means to say that the beginning of the verse that stated, “release it and abandon it” includes everything that grows in the earth, whether they are fruits of the tree or fruits of the ground. And [so] why did Scripture specify these two? “To compare the other types of trees to the vineyard, to teach that like there is a positive commandment and a negative commandment with the vineyard — as behold, it is written explicitly about it (Leviticus 25:5), “and the grapes that you set aside, do not reap” — so too, is there a positive commandment and a negative commandment in all of the other trees.” And hence, it specified vineyard and olive grove, to teach about this matter. As the intention of the verse was not specifically about the vineyard and olive grove alone, but rather it is the same with all the other fruits of the tree. Rather, it mentioned one of them and it teaches about all of them, as this is one of the devices through which the Torah is expounded. And this commandment to make all of the fruits ownerless and the other commandment that God commanded us to rest in it — as it is stated (Exodus 34:21), “and rest from plowing and reaping” — are [both] connected.

Sefer HaChinukh 84:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת שְׁבִיתָה בְּשַׁבָּת – לִשְׁבֹּת (רמב"ם סהמ"צ עשה קנד) מִמְּלָאכָה בְּיוֹם הַשַּׁבָּת, שֶׁנֶּאֱמַר (שמות כג יב) וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת. כָּל עִנְיָנָהּ כָּתוּב לְמַעְלָה בַּלָּאו הַבָּא עַל זֶה. וְנִכְפְּלָה מִצְוַת שַׁבָּת עַד י"ב פְּעָמִים.

The commandment to rest on Shabbat: To rest from work on the Shabbat day, as it is stated (Exodus 23:12), “on the seventh day you shall rest” (Sefer HaMitzvot, Positive Commandments 154). All of its content is written above in the negative commandment that comes about it (Sefer HaChinukh 32). And the commandment of Shabbat is repeated up to twelve times.

Sefer HaChinukh 85:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לִשָּׁבַע בַּעֲבוֹדָה זָרָה – שֶׁלֹּא נִשָּׁבַע בְּשֵׁם עֲבוֹדָה זָרָה וַאֲפִילּוּ לְעוֹבְדֶיהָ, וְלֹא נַשְׁבִּיעַ לַגּוֹי בָּהּ, שֶׁנֶּאֱמַר (שמות כג יג) וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ. וּבִכְלַל הַהַזְכָּרָה שָׁמַעְנוּ בֵּין נִשְׁבָּע בֵּין מַשְׁבִּיעַ, וְיֵשׁ מְפָרְשִׁין שֶׁעִקַּר לָאו זֶה אֵינוֹ בָּא אֶלָּא בְּעוֹסֵק עִם הַגּוֹי בְּיוֹם אֵידוֹ וּמַרְוִיחוֹ, דְּאָזֵל וּמוֹדֶה, וְקָא עָבַר עַל לֹא תַזְכִּירוּ, כְּלוֹמַר שֶׁלֹּא יַזְכִּירוּם אֲחֵרִים עַל דֶּרֶךְ הָאֲסוּרָה לָהֶם, דְּהַיְנוּ עַל דַּעַת לְעָבְדָם, שֶׁהוּא אָסוּר אַף לָהֶם מִן הַתּוֹרָה, שֶׁבְּנֵי נֹחַ מֻזְהָרִים עַל עֲבוֹדָה זָרָה, וְעוֹד הוֹסִיפוּ זִכְרוֹנָם לִבְרָכָה הַרְחָקָה וְאָמְרוּ בְּסַנְהֶדְרִין (סג ב) שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ שְׁמֹר לִי בְּצַד עֲבוֹדָה זָרָה פְּלוֹנִית.

To not swear by idolatry: That we not swear by idolatry — and even to its worshipers — and that we not make a gentile swear by it, as it is stated (Exodus 23:13), “and you shall not mention the name of other gods.” And we have understood that included in this mentioning is whether one swears or causes to swear. And there are some that explain that the main negative commandment [here] is only coming about one who does business with a gentile on his holiday and makes him profit, as he goes and thanks [his god], and [so] he transgresses “you shall not mention”; meaning that others should not mention it in the forbidden manner, which is with intention to serve them. As this is forbidden also to [gentiles] by Torah writ, since the Children of Noach are prohibited in idolatry. And they, may their memory be blessed, added a distancing and said (Sanhedrin 63b) that a man should not say to his fellow, “Wait for me by the side of idolatry x.”

Sefer HaChinukh 86:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְהַדִּיחַ בְּנֵי יִשְׂרָאֵל אַחַר עֲבוֹדָה זָרָה – שֶׁלֹּא יִקְרָא אָדָם בְּנֵי אָדָם לַעֲבֹד עֲבוֹדָה זָרָה וִיזָרֵז אוֹתָם עַל כָּךְ, וְאַף עַל פִּי שֶׁזֶּה הַקּוֹרֵא לֹא יַעַבְדֶנָּה וְלֹא יַעֲשֶׂה לָהּ פְּעֻלָּה מִן הַפְּעֻלּוֹת רַק הַקְּרִיאָה לְבַד, וְזֶהוּ הַנִּקְרָא מַדִּיחַ. וְכֵן אָמְרוּ בְּסַנְהֶדְרִין (סג ב) לֹא יִשָּׁמַע עַל פִּיךָ אַזְהָרָה לְמַדִּיחַ, וְכֵן אָמְרוּ בַּמְּכִילְתָּא.

To not entice the Children of Israel towards idolatry: To not call people to worship idolatry and to urge them about it. And even though the one who calls does not worship it and does not do any of the actions [of idolatry] — just the calling alone — this is called an enticer. And so did they say in Sanhedrin 63b, “‘It should not be heard on your mouth’ — that is a warning to the enticer.” And so did they say in the Mekhilta.

Sefer HaChinukh 87:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת חֲגִיגָה בָּרְגָלִים – לָחֹג בָּרְגָלִים, וְהוּא שֶׁנִּצְטַוִּינוּ לַעֲלוֹת לָרֶגֶל לַמִּקְדָּשׁ שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה, וְהֵן סָמוּךְ לְפֶסַח וְשָׁבוּעוֹת וְסֻכּוֹת, כְּדֵי שֶׁנָּחֹג שָׁם, שֶׁנֶּאֱמַר (שמות כג יד) שָׁלֹשׁ רְגָלִים תָּחֹג לִי בַּשָּׁנָה. וְעִנְיַן הַחֲגִיגָה הוּא שֶׁנַּעֲלֶה שָׁם בְּקָרְבָּן וְנַקְרִיבֵהוּ שְׁלָמִים לִכְבוֹד הֶחָג. וְנִכְפְּלָה מִצְוָה זוֹ פַּעֲמַיִם בַּתּוֹרָה, וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה בְּמַסֶּכֶת חֲגִיגָה (ו ב), שָׁלֹשׁ מִצְוֹת נִצְטַוּוּ יִשְׂרָאֵל בָּרֶגֶל חֲגִיגָה, רְאִיָּה, שִׂמְחָה.

The commandment of celebration on the festivals: To celebrate on the festivals; and that is that we have been commanded to come up for the festival to the Temple three times a year — and they are [before] Pesach, Shavuot and Sukkot, in order to celebrate there, as it is stated (Exodus 23:14), “Three festivals shall you celebrate for Me in the year.” And the matter of celebration is that we should go up there with a sacrifice and we slaughter it as peace-offerings (shelamim) in honor of the festival. And this commandment is repeated twice in the Torah. And they, may their memory be blessed, said in Tractate Chagigah 6b [that] three commandments were Israel commanded on the holiday — celebration, being seen and joy.

Sefer HaChinukh 88:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא נִשְׁחַט שֵׂה הַפֶּסַח בְּאַרְבָּעָה עָשָׂר בְּנִיסָן בְּעוֹד הֶחָמֵץ בִּרְשׁוּתֵנוּ – שֶׁלֹּא נִשְׁחַט שֵׂה הַפֶּסַח בְּאַרְבָּעָה עָשָׂר בְּנִיסָן בְּעוֹד שֶׁיִּהְיֶה חָמֵץ בִּרְשׁוּתֵנוּ עַד חֲצִי הַיּוֹם, כְּמוֹ שֶׁדָּרְשׁוּ זִכְרוֹנָם לִבְרָכָה (פסחים ה א) אַךְ חִלֵּק, שֶׁנֶּאֱמַר (שמות כג יח) לֹא תִזְבַּח עַל חָמֵץ דַּם זִבְחִי, וּבָא הַפֵּרוּשׁ בּוֹ לֹא תִּשְׁחַט שֶׂה הַפֶּסַח וְיִהְיֶה עֲדַיִן חָמֵץ קַיָּם בִּרְשׁוּתְךָ. וְנִכְפְּלָה זֹאת הַמְּנִיעָה בְּלָשׁוֹן אַחֵר בַּתּוֹרָה. וְגַם כֵּן שָׁמַעְנוּ בִּכְלָל הַפֵּרוּשׁ, שֶׁלֹּא (שם יג ב) יִהְיֶה חָמֵץ אֵצֶל הַשּׁוֹחֵט אוֹתוֹ וְלֹא אֵצֶל הַזּוֹרֵק דָּמוֹ וְלֹא אֵצֶל הַמַּקְטִיר חֶלְבּוֹ וְלֹא אֵצֶל אֶחָד מִבְּנֵי חֲבוּרָה הַנִּמְנִין עָלָיו (שם סג ב).

That we not slaughter the lamb of the Pesach-offering on the fourteenth of Nissan while chamets is still in our possession: That we not slaughter the lamb of the Pesach offering on the fourteenth of Nissan while chamets still be in our possession — until half of the day, as they, may their memory be blessed, expounded (Pesachim 5a),”[The word,] ‘but,’ divides” — as it is stated (Exodus 23:18), “Do not slaughter upon chamets the blood of My slaughtering.” And the explanation of it comes [to tell us] not to slaughter the lamb of the Pesach sacrifice while chamets still exist in your possession. And this preventing is repeated in the Torah, with a different expression. And we have also understood that included in the explanation is that chamets not be with the one who slaughters it (Pesachim 13b) and not be with the one that sprinkles its blood and not be with the one that makes its fat smoke and not be with one of the assemblage that is counted upon it (Pesachim 63b).

Sefer HaChinukh 89:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְהַנִּיחַ אֵמוּרֵי הַפֶּסַח לִפָּסֵל בְּלִינָה – שֶׁלֹּא לְהַנִּיחַ אֵמוּרִים שֶׁל פֶּסַח עַד הַבֹּקֶר שֶׁלֹּא יַקְרִיבוּ אוֹתָן וְהֵן נִפְסָלִין בִּשְׁהִיָּה זוֹ וְנִקְרָאִין נוֹתָר, שֶׁנֶּאֱמַר (שמות כג יח) וְלֹא יָלִין חֵלֶב חַגִּי עַד בֹּקֶר, וְהוּא הַדִּין לִשְׁאָר אֵמוּרִין וְלִשְׁאָר קָרְבָּנוֹת. וּלְשׁוֹן מְכִילְתָּא (שם) לֹא יָלִין חֵלֶב, בָּא הַכָּתוּב לְלַמֵּד עַל הַחֲלָבִים שֶׁנִּפְסָלִין בְּלִינָה. וּכְבָר נִכְפְּלָה זֹאת הַמְּנִיעָה בְּמָקוֹם אַחֵר, שֶׁנֶּאֱמַר (שמות לד כה) וְלֹא יָלִין לַבֹּקֶר זֶבַח חַג הַפָּסַח.

To not leave the entrails of the Pesach sacrifice to stay overnight: Not to leave the entrails of the Pesach sacrifice until the morning, [such] that they not be sacrificed, and [so] become disqualified with this leaving over and become called notar (what is left over); as it is stated (Exodus 23:18), “and the fat of My festival offering shall not be left lying until morning.” And the same is true of other portions to be burned in other sacrifices. And the language of Mekhilta DeRabbi Yishmael 23:18 is “‘The fat shall not be left lying’ — the verse comes to teach that the fats are disqualified by lying over.” And this preventing was already repeated in another place, as it is stated (Exodus 34:25), “and the sacrifice of the festival of Pesach shall not be left lying until morning.”

Sefer HaChinukh 90:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת הֲבָאַת בִּכּוּרִים – לְהָבִיא בִּכּוּרִים לַמִּקְדָּשׁ, וְהוּא הַפְּרִי הָרִאשׁוֹן שֶׁמִּתְבַּשֵּׁל בָּאִילָן שֶׁחַיָּבִין אָנוּ לַהֲבִיאוֹ שָׁם וְלִתְּנוֹ לַכֹּהֵן, וְלֹא כָּל הָאִילָנוֹת בְּמִצְוָה זוֹ מִן הַתּוֹרָה, אֶלָּא שִׁבְעַת הַמִּינִים בִּלְבַד שֶׁנִּשְׁתַּבְּחָה בָהֶן אֶרֶץ יִשְׂרָאֵל, וְהֵם חִטָּה, וּשְׂעוֹרָה, גֶּפֶן, וּתְאֵנָה, וְרִמּוֹן, זֵיתִים וּתְמָרִים, שֶׁנֶּאֱמַר (שמות כג יט) רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא וְגוֹ' וּבָא הַפֵּרוּשׁ שֶׁלֹּא נֶאֱמַר אֶלָּא עַל שִׁבְעָה פָּרוֹת אֵלּוּ. וּלְפִי הַדּוֹמֶה כִּי בְּדֶרֶךְ זוֹ לָמְדוּ זִכְרוֹנָם לִבְרָכָה לוֹמַר כָּךְ, כִּי אַחַר שֶׁלֹּא הֻזְכְּרוּ כָּל פֵּרוֹת אֲחֵרִים חוּץ מֵאֵלּוּ בַּתּוֹרָה בְּשׁוּם מָקוֹם וְצִוָּנוּ בָּרוּךְ הוּא לְהָבִיא מֵאַרְצֵנוּ בִּכּוּרֵי פֵּרוֹת סְתָם, בֶּאֱמֶת יֵשׁ לָדוּן כִּי עַל הַפֵּרוֹת שֶׁהוֹדִיעָנוּ בַּתּוֹרָה, שֶׁהֵן בְּאֶרֶץ יִשְׂרָאֵל וְשֶׁשִּׁבְחָהּ בָּהֶן, עַל אוֹתָם צִוָּנוּ. וְאֶפְשָׁר כִּי יֵשׁ לְרַבּוֹתֵינוּ ז"ל עוֹד הֶכְרֵחַ הַכָּתוּב בָּעִנְיָן, אוֹ שֶׁמָּא דִּבְרֵי קַבָּלָה הֵם. וְכֵן הָיָה דַּרְכָּם לְהָבִיא אוֹתָן (בכורים ג ג) הַסְּמוּכִין לִירוּשָׁלַיִם מְבִיאִין אוֹתָן רַכִּים, וְהָרְחוֹקִין מְיַבְּשִׁין אוֹתָן.

The commandment of bringing the first-fruits: To bring the first-fruits to the Temple — and that is that we are obligated to bring there the first fruit that ripens on a tree and to give it to a priest. And not all trees are in this commandment from Torah writ, but rather only the seven species through which the Land of Israel is praised — and they are wheat, barley, the [fruit of the] vine, figs, pomegranates, olives and dates — as it is stated (Exodus 23:19), “The first fruits of your land you shall bring, etc.” and the explanation comes that it is only stated about these seven fruits. And according to what it appears, it is in this way that they, may their memory be blessed, learned to say like this: Since no other fruits at all are mentioned in any place in the Torah besides these, and He, blessed be He, commanded us to bring undifferentiated first-fruits from our Land, it follows that it is about the fruits that He informed us about in the Torah that are in the Land of Israel and through which it is praised, that He commanded us. And it is possible that our Rabbis, may their memory be blessed, have another [indication] from the verse, or maybe they are words of transmission. And so was it their way to bring them, that those close to Jerusalem would bring them soft (fresh) and those far would dry them [first].

Sefer HaChinukh 91:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְבַשֵּׁל בָּשָׂר בְּחָלָב – שֶׁלֹּא נְבַשֵּׁל בְּשַׂר בְּהֵמָה בְּחָלָב, שֶׁנֶּאֱמַר (שמות כג יט) לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ. וּבָא הַפֵּרוּשׁ (חולין קיג, א), דְּלָאו דַּוְקָא גְּדִי, אֶלָּא אֲפִלּוּ כָּל בְּשַׂר בְּהֵמָה בַּמַּשְׁמָע, שֶׁאֵין לְשׁוֹן גְּדִי אֶלָּא לְשׁוֹן בְּשַׂר בְּהֵמָה, וְהוֹצִיאוֹ בִּלְשׁוֹן גְּדִי, לְפִי שֶׁהַבָּשָׂר דָּבָר רַךְ כִּגְדִי. וְאֵיךְ אַתָּה לָמֵד כֵּן, מִמַּה שֶׁאַתָּה מוֹצֵא בְּכַמָּה מְקוֹמוֹת בַּתּוֹרָה שֶׁכָּתוּב גְּדִי, וְהֻצְרַךְ לְפָרֵשׁ גְּדִי עִזִּים, הָא לָמַדְתָּ, שֶׁבְּמָקוֹם שֶׁנֶּאֱמַר גְּדִי סְתָם לָאו דַּוְקָא גְּדִי עִזִּים, אֶלָּא אַף כָּל בְּשַׂר בְּהֵמָה כַּיּוֹצֵא בוֹ בַּמַּשְׁמָע.

To not cook meat in milk: That we not cook animal meat in animal milk, as it is stated (Exodus 23:19), “you shall not cook a kid in its mother’s milk.” And the explanation came (Chullin 113a) that it is not specifically a kid, but rather all meat of an animal is implied — as the expression, “kid” is an expression that only [applies to] animal meat. And the verse [chose] the expression, “kid,” since meat is a soft thing, like a kid. And how is it that you learn like this? From that which you find in several places in the Torah where it is written, “kid,” and it was necessary [for the Torah] to explain, “a goat kid.” Behold, you have learned [from this] that in a place where it is stated only, “kid,” it is not specifically a goat kid, but rather all animal meat like it is implied.

Sefer HaChinukh 92:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לִכְרֹת בְּרִית לְשִׁבְעָה עֲמָמִים וְכֵן לְכָל עוֹבֵד עֲבוֹדָה זָרָה – שֶׁלֹּא נִכְרֹת בְּרִית, כְּלוֹמַר שֶׁלֹּא נַבְטִיחַ בְּאַהֲבָתֵנוּ אֶל הָעָם הָרַע הַכּוֹפְרִים שֶׁהֵם שִׁבְעָה עֲמָמִים שֶׁבַּתּוֹרָה שֶׁהָיוּ מַחְזִיקִים בְּאַרְצֵנוּ טֶרֶם בּוֹאֵנוּ שָׁם, וְהֵם הַחִתִּי וְהָאֱמֹרִי וכו', שֶׁנֶּאֱמַר לֹא תִכְרֹת לָהֶם וְלֵאלֹהֵיהֶם בְּרִית, כְּלוֹמַר שֶׁלֹּא נַעֲשֶׂה עִמָּהֶם שָׁלוֹם וְנַנִּיחַ אוֹתָם לַעֲבֹד הָעֲבוֹדָה זָרָה.

To not make a covenant with the seven nations and likewise with any worshiper of idolatry: That we not make a covenant, meaning to say that we promise our friendship to the bad nation of heretics — which are the seven nations in the Torah which were holding our Land before our arriving there, and they are the Hittite, the Emorite, etc. — as it is stated (Exodus 23:32), “You shall not make a covenant with them and their gods.” [This] means to say that we should not make peace with them and leave them to worship idolatry.

Sefer HaChinukh 93:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְהוֹשִׁיב עוֹבֵד עֲבוֹדָה זָרָה בְּאַרְצֵנוּ – שֶׁלֹּא לְשַׁכֵּן עוֹבְדֵי עֲבוֹדָה זָרָה בְּאַרְצֵנוּ, שֶׁנֶּאֱמַר לֹא יֵשְׁבוּ בְּאַרְצְךָ פֶּן יַחֲטִיאוּ אֹתְךָ לִי.

To not have worshipers of idols dwell in our Land: To not have worshipers of idolatry dwell in our Land, as it is stated (Exodus 23:33), “They shall not dwell in your Land, lest they cause you to sin against Me.”

Sefer HaChinukh 94:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת בִּנְיַן בֵּית הַבְּחִירָה – לִבְנוֹת בַּיִת לְשֵׁם יְיָ, כְּלוֹמַר שֶׁנִּהְיֶה מַקְרִיבִים שָׁם קָרְבְּנוֹתֵינוּ אֵלָיו, וְשָׁם תִּהְיֶה הָעֲלִיָּה לָרֶגֶל וְקִבּוּץ כָּל יִשְׂרָאֵל בְּכָל שָׁנָה, שֶׁנֶּאֱמַר וְעָשׂוּ לִי מִקְדָּשׁ. וְזֹאת הַמִּצְוָה כּוֹלֶלֶת עִמָּהּ הַכֵּלִים הַצְּרִיכִים בַּבַּיִת אֶל הָעֲבוֹדָה, כְּגוֹן הַמְּנוֹרָה וְהַשֻּׁלְחָן וְהַמִּזְבֵּחַ וְכָל שְׁאָר הַכֵּלִים כֻּלָּם.

The commandment of building the Choice House: To build a house for the sake of God, meaning to say that we would bring Him sacrifices there and that pilgrimage and yearly gathering of all of Israel be there, as it is stated (Exodus 25:8), “And let them make Me a sanctuary.” And with it, this commandment includes the vessels needed for the service of the House of God — such as the menorah, the table, the altar, and all of the other vessels.

Sefer HaChinukh 95:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְהוֹצִיא בַּדֵּי הָאָרוֹן מִמֶּנּוּ – שֶׁלֹּא לְהוֹצִיא בַּדֵּי הָאָרוֹן מִתּוֹךְ הַטַּבָּעוֹת, שֶׁנֶּאֱמַר (שמות כה טו) בְּטַבְּעֹת הָאָרֹן יִהְיוּ הַבַּדִּים לֹא יָסֻרוּ מִמֶּנּוּ. וּמְבֹאָר הוּא שֶׁמִּצְוָה זוֹ בִּכְלַל מִצְוֹת הַנּוֹהֲגוֹת לְדוֹרוֹת הִיא. שֶׁאֵין פֵּרוּשׁ נוֹהֲגוֹת לְדוֹרוֹת שֶׁלֹּא יִפָּסֵק מִיִּשְׂרָאֵל מַעֲשֵׂה אוֹתָהּ מִצְוָה לְעוֹלָם בְּשׁוּם זְמַן, אֶלָּא כֵּן הוּא הָעִנְיָן, כָּל מִצְוָה שֶׁלֹּא נִצְטַוִּינוּ עָלֶיהָ לַעֲשׂוֹתָהּ רַק בִּזְמַן יָדוּעַ וְלֹא יוֹתֵר, כְּגוֹן מַה שֶׁכָּתוּב (שמות יט טו) הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים, וּכְמוֹ כֵן אַזְהָרָה דְּסִינַי (שם לד ג) גַּם הַצֹּאן וְהַבָּקָר אַל יִרְעוּ אֶל מוּל הָהָר הַהוּא. וְכָל כַּיֹּצֵא בָּזֶה, שֶׁלֹּא הָיְתָה הַצַּוָּאָה אֶלָּא לְשָׁעָה בִּלְבַד, אֵלּוּ יִקָּרְאוּ מִצְוֹת שֶׁאֵינָן נוֹהֲגוֹת לַדּוֹרוֹת. אֲבָל כָּל מִצְוָה שֶׁלֹּא נִצְטַוִּינוּ עָלֶיהָ לִזְמַן יָדוּעַ אַף עַל פִּי שֶׁיֵּשׁ לָהּ הֶפְסֵק בִּזְמַן מִן הַזְּמַנִּים מִצַּד גָּלוּתֵנוּ אוֹ בְּסִבַּת דָּבָר אַחֵר, כְּגוֹן עַכְשָׁו בַּעֲוֹנֹתֵינוּ שֶׁאֵין לָנוּ אָרוֹן מִצְוָה הַנּוֹהֶגֶת לְדוֹרוֹת נִקְרֵאת, לְפִי שֶׁכָּל זְמַן שֶׁיִּהְיֶה לָנוּ אָרוֹן, חַיָּבִין אָנוּ לְבַל נָסִיר בַּדָּיו מִמֶּנּוּ כְּדֵי שֶׁיּוֹצִיאוּהוּ בָּהֶם הַלְּוִיִּם אִם נִצְטָרֵךְ לַהֲבִיאוֹ מִמָּקוֹם לְמָקוֹם בְּסִבַּת מִלְחָמָה אוֹ מֵאֵיזֶה סִבָּה שֶׁתָּבוֹא.

To not remove the poles of the ark from it: To not remove the poles of the ark from the rings, as it is stated (Exodus 25:15), “The poles shall be in the rings of the ark; they shall not be removed from it.” And it is elucidated that this commandment is among the commandments practiced throughout the generations. As the understanding of “practiced throughout the generations” is not that the doing of that commandment never cease from Israel ever at any time. Rather the matter is like this: Any commandment that was only commanded to do at a specific time and not more — such as that which is written (Exodus 19:15), “Be in preparation for three days”; and so [too,] the warning of Sinai (Exodus 34:3), “neither shall the flocks and the herds graze across from that mountain”; and all that is similar to it, wherein the command was only temporary — those are called commandments that are not practiced throughout the generations. But any commandment that we were not commanded about [only] for a specific time — even though there is a pause at any given time because of our exile or by reason of something else, such as now when, on account of our sins, we do not have the ark — is called a commandment practiced throughout the generations. As any time that we have the ark, we are obligated not to remove its poles from it, so that the Levites [may] take [the ark] out with them, if we need to bring it from one place to another place as a result of war or from whatever reason that [may] arise.

Sefer HaChinukh 96:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת סִדּוּר לֶחֶם הַפָּנִים וּלְבוֹנָה – לְהָשִׂים בְּבֵית הַמִּקְדָּשׁ לִפְנֵי יְיָ לֶחֶם תָּמִיד, שֶׁנֶּאֱמַר (שמות כה ל) וְנָתַתָּ עַל הַשֻּׁלְחָן לֶחֶם פָּנִים לְפָנַי תָּמִיד (עי' ספר המצוות עשין כז).

The commandment of arranging the bread of display and the frankincense: To always place bread in the Temple in front of God, as it is stated (Exodus 25:30), “And on the table you shall set the bread of display, to be before Me always.” (See Sefer HaMitzvot, Positive Commandments 27.)

Sefer HaChinukh 97:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת עֲרִיכַת נֵרוֹת בַּמִּקְדָּשׁ – לְהֵטִיב נֵרוֹת תָּמִיד לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, שֶׁנֶּאֱמַר (שמות כז כא) יַעֲרֹךְ אֹתוֹ אַהֲרֹן וּבָנָיו, כְּלוֹמַר יַעֲרֹךְ הַנֵּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, וְזוֹהִי מִצְוַת הֲטָבַת נֵרוֹת הַנִּזְכֶּרֶת בַּגְּמָרָא (יומא יד ב).

The commandment of arranging lights in the Temple: To prepare perpetual lights in front of God, may He be blessed, as it stated (Exodus 27:21), “Aharon and his sons will arrange it,” meaning to say, he will set it up in front of God, may He be blessed. And this is the law of preparing the lights that is mentioned in the Gemara (Yoma 14b).

Sefer HaChinukh 98:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת לְבִישַׁת בִּגְדֵי כֹּהֲנִים – שֶׁנִּצְטַוּוּ הַכֹּהֲנִים לִלְבֹּשׁ בְּגָדִים מְיֻחָדִים לִגְדֻלָּה וְכָבוֹד וְאָז יַעַבְדוּ בַּמִּקְדָּשׁ, שֶׁנֶּאֱמַר (שמות כח ד) וְעָשׂוּ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ וּלְבָנָיו.

The commandment of wearing the priestly clothes: That the priests were commanded to wear special clothes for aggrandizement and glory — and then they may serve in the Temple — as it is stated (Exodus 28:4), “and they shall make priestly clothes for Aharon your brother and his sons.”

Sefer HaChinukh 99:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא יִזַּח הַחֹשֶׁן מֵעַל הָאֵפוֹד – שֶׁלֹּא נָסִיר הַחֹשֶׁן מֵעַל הָאֵפוֹד. וְעִנְיַן חֹשֶׁן וְאֵפוֹד כְּבָר זְכַרְנוּם לְמַעְלָה, שֶׁהֵם שְׁנַיִם מִשְּׁמוֹנָה בִּגְדֵי כֹּהֵן גָּדוֹל, וְהַחֹשֶׁן הָיָה נָתוּן כְּנֶגֶד לִבּוֹ שֶׁל כֹּהֵן לְפָנָיו, וְהָאֵפוֹד מֵאַחֲרָיו מְכֻוָּן כְּנֶגֶד הַחֹשֶׁן שֶׁלְּפָנָיו וְהָיָה בָּאֵפוֹד מִמַּעֲשֵׂה הָאֵפוֹד בְּעַצְמוֹ כְּמִין שְׁתֵּי יָדוֹת יוֹצְאוֹת מִמֶּנּוּ שֶׁחוֹגֵר עַצְמוֹ הַכֹּהֵן בָּהֶן וְהוּא נִקְרָא חֵשֶׁב הָאֵפוֹד. וְאוֹתוֹ חֵשֶׁב הָאֵפוֹד אַחַר שֶׁחָגַר עַצְמוֹ בּוֹ וְנָתַן הַחֹשֶׁן עַל לִבּוֹ, הָיָה עוֹמֵד תַּחַת הַחֹשֶׁן. וְצִוָּה הַכָּתוּב לִקְשֹׁר טַבָּעוֹת שֶׁהָיוּ קְבוּעוֹת בַּחֹשֶׁן עִם טַבָּעוֹת שֶׁהָיוּ קְבוּעוֹת בָּאֵפוֹד בִּפְתִיל תְּכֵלֶת כְּדֵי שֶׁיִּהְיֶה נָתוּן הַחֹשֶׁן עַל הַחֵשֶׁב דֶּרֶךְ קְבִיעוּת וְהָדָר, שֶׁאִם לֹא יִקְשֹׁר אוֹתָם בְּאוֹתָן טַבָּעוֹת, יִהְיֶה הַחֹשֶׁן נָד וְנִבְדָּל מֵחֵשֶׁב הָאֵפוֹד וְנוֹקֵשׁ עַל לוּחַ לִבּוֹ שֶׁל כֹּהֵן, וְעַל זֶה נֶאֱמַר (שמות כח כח) וְלֹא יִזַּח הַחֹשֶׁן מֵעַל הָאֵפוֹד. כְּלוֹמַר, מֵעַל חֵשֶׁב הָאֵפוֹד, וְתַרְגּוּמוֹ לֹא יִתְפָּרַק. וְהַמְּפָרֵק חִבּוּרוֹ בִּשְׁעַת עֲבוֹדָה לוֹקֶה מִלָּאו זֶה.

That the breastplate not move from on top of the apron: That we not move the breastplate from on top of the apron. And above we have already mentioned the matter of the breastplate and the apron, which are two of the eight clothes of the high priest. And the breastplate was set in line [and] in front of the heart of the priest. And the apron is behind him across from the breastplate that is in front of him. And there was within the apron, from the cloth of the apron itself, like a type of two handles that come out from it, that the priest girds himself with; and it is called the band (cheshev) of the apron. And after he girds himself with the band of the apron, and placed the breastplate on his heart, it would sit under the breastplate. And Scripture commanded to tie rings that were fixed onto the breastplate and rings that were fixed onto the apron with a string of blue (tekhelet), so that the breastplate would be set upon the band in a fixed and dignified way. As if he did not tie them with those rings, the breastplate would wander and be separated from the band of the apron and bang upon the chamber of the priest’s heart. And about this is it stated (Exodus 28:28), “and the breastplate shall not budge from the apron” — meaning to say from upon the band of the apron. And its [official Aramaic] translation (Onkelos) is to break apart (yitparak). And one who severs its connection at the time of the service is lashed for this negative commandment.

Sefer HaChinukh 100:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018