Sefer HaChinuch

שֶׁלֹּא לִקְרֹעַ הַמְּעִיל שֶׁל כֹּהֲנִים – שֶׁלֹּא לְהַכְרִית פִּי הַמְּעִיל שֶׁל כֹּהֵן גָּדוֹל, שֶׁנֶּאֱמַר (שמות כח לב) לֹא יִקָּרֵעַ.

To not tear the coat of the priests: To not tear the opening of the coat of the high priest, as it is stated (Exodus 28:32), “it shall not be torn.”

Sefer HaChinukh 101:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת אֲכִילַת בְּשַׂר חַטָּאת וְאָשָׁם – שֶׁנִּצְטַוּוּ הַכֹּהֲנִים לֶאֱכֹל בְּשַׂר קְצָת מִן הַקָּרְבָּנוֹת, כְּגוֹן הַחַטָּאת וְהָאָשָׁם, שֶׁנֶּאֱמַר עֲלֵיהֶם (שמות כט לג) וְאָכְלוּ אֹתָם אֲשֶׁר כֻּפַּר בָּהֶם, וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (פסחים נט ב) כֹּהֲנִים אוֹכְלִים וּבְעָלִים מִתְכַּפְּרִים. וְעִנְיַן מַעֲשֵׂה הַחַטָּאת וְהָאָשָׁם אֵיךְ הָיוּ עוֹשִׂין אוֹתָן וּמְקוֹם וּזְמַן אֲכִילָתָן כְּסֵדֶר שֶׁלָּהֶם, נִכְתְּבֶנּוּ בְּעֶזְרַת הַשֵּׁם, וּכְלַל הַדָּבָר, שֶׁכָּל בְּשַׂר קָרְבַּן הַחַטָּאת וְהָאָשָׁם הָיָה נֶאֱכָל לְזִכְרֵי כְּהֻנָּה בָּעֲזָרָה חוּץ מִן הָאֵמוּרִין שֶׁבָּהֶן, וְאֵין לַבְּעָלִים בָּהֶם כְּלוּם, וְשָׁם יִתְפָּרֵשׁ גַּם כֵּן מָה הֵן הָאֵמוּרִין וּבִכְלַל מִצְוַת עֲשֵׂה זֶה גַּם כֵּן שֶׁיֹּאכְלוּ חֶלְקָם הַמַּגִּיעַ אֲלֵיהֶם מִכְּלַל הַקָּרְבָּנוֹת שֶׁנִּקְרָאִין קָדָשִׁים קַלִּים, וְכֵן אֲכִילַת הַתְּרוּמָה בִּכְלַל הַמִּצְוָה. וְאוּלָם אֵין אֲכִילַת קָדָשִׁים קַלִּים וּתְרוּמָה כְּמוֹ אֲכִילַת בְּשַׂר חַטָּאת וְאָשָׁם, שֶׁבַּאֲכִילַת חַטָּאת וְאָשָׁם, תִּשְׁלַם כַּפָּרַת הַמִּתְכַּפֵּר, כְּמוֹ שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (פסחים שם) כֹּהֲנִים אוֹכְלִים וּבְעָלִים מִתְכַּפְּרִים, וַאֲכִילַת קָדָשִׁים קַלִּים וּתְרוּמָה, לֹא יוֹסִיף וְלֹא יִגְרַע בְּמִצְוַת הַמַּקְרִיב וְהַנּוֹתֵן.

The commandment of eating the meat of sin-offerings and guilt-offerings: That the priests were commanded to eat the meat of some of the sacrifices — such as the guilt-offering and the sin-offering, as it is stated about them (Exodus 29:33), “They shall eat that with which atonement was done.” And they, may their memory be blessed, said (Pesachim 59b), “The priests eat, and the owners are atoned.” And with God’s help, we will write about the matter of the procedure of the sin-offering and the guilt-offering, how they would do it, and the time of its eating in their Order (Sefer HaChinukh 138, 140). And the principle of the matter is that all the meat of the sacrifices of the sin-offering and the guilt-offering was eaten by the males of the priesthood in the [Temple] yard, except for their entrails; and the owners do not have any [part] in it. And there it will also be explained what are the parts that are to be burned. And also included in this positive commandment is that they eat the portion that is coming to them from the group of sacrifices called lightly consecrated. And the eating of the priestly tithe is also included in the commandment. However, the eating of the lightly consecrated, and so [too,] the priestly tithe, is not like the eating of the meat of a sin-offering and a guilt-offering. As with the eating of a sin-offering and a guilt-offering, the atonement of the penitent is accomplished — as they, may their memory be blessed, said, “The priests eat, and the owners are atoned.” But the eating of the lightly consecrated and the priestly tithe does not add or subtract from the commandment of the one who brings [the sacrifice] or gives the [tithe].

Sefer HaChinukh 102:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת הַקְטָרַת קְטֹרֶת – שֶׁנִּצְטַוּוּ הַכֹּהֲנִים לְהַקְטִיר קְטֹרֶת סַמִּים פַּעֲמַיִם בְּכָל יוֹם עַל מִזְבַּח הַזָּהָב, שֶׁנֶּאֱמַר (שמות ל ז) וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים בַּבֹּקֶר בַּבֹּקֶר בְּהֵיטִיבוֹ וכו'. וּבְכָל שָׁנָה וְשָׁנָה מִצְוָה עֲלֵיהֶם לַעֲשׂוֹת מִמֶּנָּה כְּדֵי לְהַקְטִיר בָּהּ כְּמוֹ שֶׁאָמַרְנוּ. וַעֲשִׂיָּתָהּ וְהַמִּצְוָה שֶׁנַּעֲשֵׂית בָּהּ בְּכָל יוֹם נֶחְשָׁב לְמִצְוָה אַחַת, לְפִי שֶׁסּוֹף מִצְוַת עֲשִׂיָּתָהּ אֵינָהּ אֶלָּא לְהַקְטִיר בָּהּ, וְאַף עַל פִּי שֶׁשְּׁנֵי כְּתוּבִים שֶׁל מִצְוָה מָצָאנוּ בֵּין הָעֲשִׂיָּה וְהַהַקְטָרָה שֶׁנֶּאֱמַר בְּסֵדֶר כִּי תִשָּׂא (שמות ל לד) קַח לְךָ סַמִּים וְגוֹ' עַל עֲשִׂיָּתָהּ, וְכָאן כָּתוּב וְהִקְטִיר עָלָיו אַהֲרֹן וְגוֹ', אַף עַל פִּי כֵן רָאִיתִי לִמְחַשְּׁבֵי הַמִּצְוֹת שֶׁחוֹשְׁבִין הַכֹּל מִצְוָה אַחַת, וְאֵין בָּזֶה מַחְלֹקֶת בֵּינֵיהֶם כְּלָל. אֲבָל יַחְלְקוּ בָּהּ בְּעִנְיָן אַחֵר, כִּי הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה יִמְנֶה קְטֹרֶת שֶׁל שַׁחֲרִית וְשֶׁל עַרְבִית מִצְוָה אַחַת, וְהָרַמְבַּ"ן זִכְרוֹנוֹ לִבְרָכָה כָּתַב (בסוף ספר המצוות) שֶׁהֵן נִמְנוֹת שְׁתַּיִם, וּרְאָיוֹתָיו בְּסִפְרוֹ.

The commandment of burning the incense: That the priests were commanded to burn the incense of spices twice every day upon the golden altar, as it is stated (Exodus 30:7), “And Aharon will burn incense of spices each morning in his arranging, etc.” And in each and every year, it is a commandment upon them to make some of it so as to burn it, as we have said. And its making and the commandment [of burning] that is done with it every day is considered one commandment, since the end of the commandment of making it is only to burn it. And even though we find two passages of commandment between the making and the burning — as it is stated about its making in Parashat Ki Tissa (Exodus 30:34), “Take for yourself spices, etc.” and here it is written, “And Aharon will burn incense, etc.” — nonetheless, I have seen that the enumerators of the commandments count it all as one commandment, and there is no disagreement about this among them at all. But they do disagree about another matter in it — as Rambam, may his memory be blessed, counts the burning in the morning and in the evening as one commandment, but Ramban (at the end of Sefer HaMitzvot), may his memory be blessed, counts them as two. And his proofs are in his book.

Sefer HaChinukh 103:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְהַקְטִיר וּלְהַקְרִיב עַל מִזְבַּח הַזָּהָב – שֶׁלֹּא לְהַקְרִיב בְּמִזְבַּח הַזָּהָב שֶׁבַּהֵיכָל כִּי אִם קְטֹרֶת שֶׁבְּכָל יוֹם, זוּלָתִי הַזָּאַת הַדָּמִים מִיּוֹם הַכִּפּוּרִים לְיוֹם הַכִּפּוּרִים, שֶׁנֶּאֱמַר (שמות ל ט) לֹא תַעֲלוּ עָלָיו קְטֹרֶת זָרָה וְעֹלָה וּמִנְחָה וְנֵסֶךְ לֹא תִסְּכוּ עָלָיו.

To not burn [extraneous] incense and not to bring sacrifices upon the gold altar: To not bring sacrifices upon the gold altar in the chamber except for the daily incense, besides the sprinkling of bloods from [one] Yom Kippur to [another] Yom Kippur, as it is stated (Exodus 30:9), “You shall not offer foreign-incense on it, or a burnt-offering or a meal-offering; nor shall you pour a libation on it.”

Sefer HaChinukh 104:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת נְתִינַת מַחֲצִית הַשֶּׁקֶל בְּשָׁנָה – שֶׁיִּתֵּן כָּל אֶחָד מִיִּשְׂרָאֵל מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה בֵּין עָנִי בֵּין עָשִׁיר מַחֲצִית הַשֶּׁקֶל. שֶׁהוּא מִשְׁקַל עֲשָׂרָה גֵּרָה כֶּסֶף בְּכָל שָׁנָה לְיַד הַכֹּהֲנִים, שֶׁנֶּאֱמַר (שמות ל, יג) זֶה יִתְּנוּ כָּל הָעֹבֵר עַל הַפְּקֻדִים. וְהָיוּ מַנִּיחִין הַכֹּל בְּלִשְׁכָּה אַחַת שֶׁבַּמִּקְדָּשׁ, וּמִשָּׁם הָיוּ מוֹצִיאִין (שקלים פ"ד) לִקְנוֹת תְּמִידִין וּמוּסָפִין וְכָל קָרְבָּן הַקָּרֵב עַל הַצִּבּוּר וְנִסְכֵּיהֶם, וְהַמֶּלַח שֶׁמּוֹלְחִין בּוֹ אֶת הַקָּרְבָּנוֹת, וַעֲצֵי הַמַּעֲרָכָה, וְלֶחֶם הַפָּנִים וּשְׂכַר הָעוֹשֶׂה לֶחֶם הַפָּנִים, וְהָעֹמֶר וּשְׁתֵּי הַלֶּחֶם, וּפָרָה אֲדֻמָּה, וְשָׂעִיר הַמִּשְׁתַּלֵּחַ, וְלָשׁוֹן שֶׁל זְהוֹרִית.

The commandment of the giving of the half shekel during the year: That each one of Israel from twenty years and up — whether poor or rich — give the half shekel, which is the weight of ten gerah of silver, each year to the hand of the priests, as it is stated (Exodus 30:13), “This is what everyone who passes the count shall give.” And they would place all of it in a compartment in the Temple. And from there they would take them out (Mishnah Shekalim 4) to buy daily offerings, additional offerings and any sacrifice brought for the community and their libations, the salt with which they would salt the sacrifices, the wood for the arrangement, the bread of display and the wage of the one making the bread of display, the omer, the two-breads, the red heifer, the goat sent away and the golden strip [it would carry].

Sefer HaChinukh 105:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת קִדּוּשׁ יָדַיִם וְרַגְלַיִם בִּשְׁעַת עֲבוֹדָה – לִרְחֹץ (סהמ"צ להרמב"ם עשה כד) הַיָּדַיִם וְרַגְלַיִם בְּכָל עֵת הִכָּנֵס לַהֵיכָל (עי' תוס' יומא ה ב בד"ה להביא) וְהַבָּא לַעֲבֹד עֲבוֹדָה, וְזֹאת הִיא מִצְוַת קִדּוּשׁ יָדַיִם וְרַגְלַיִם, שֶׁנֶּאֱמַר (שמות ל יט) וְרָחֲצוּ אַהֲרֹן וּבָנָיו מִמֶּנּוּ אֶת יְדֵיהֶם וְאֶת רַגְלֵיהֶם בְּבֹאָם אֶל אֹהֶל מוֹעֵד וְגוֹ' אוֹ בְגִשְׁתָּם אֶל הַמִּזְבֵּחַ וְגוֹ'.

The commandment of sanctifying the hands and the feet at the time of the service: To wash (Sefer HaMitzvot, Positive Commandments 24) the hands and the feet at all times when one enters into the sanctuary and when one comes to do the service (see Tosafot on Yoma 5b, s.v. lehavi) — and that is the commandment of the sanctification of the hands and the feet — as it is stated (Exodus 30:19-20), “And let Aharon and his sons wash their hands and feet [...] When they enter the Tent of Meeting, etc. or when they approach the altar to serve, etc.”

Sefer HaChinukh 106:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת מְשִׁיחַת כֹּהֵן גָּדוֹל וּמַלְכֵי בֵּית דָּוִד בְּשֶׁמֶן הַמִּשְׁחָה – לַעֲשׂוֹת שֶׁמֶן הַמִּשְׁחָה עַל הָעִנְיָן שֶׁצִּוְּתָה הַתּוֹרָה לַעֲשׂוֹתוֹ שֶׁנֶּאֱמַר (שמות ל כה) וְעָשִׂיתָ אֹתוֹ שֶׁמֶן מִשְׁחַת קֹדֶשׁ וְגוֹ'. שֶׁיִּהְיֶה מוּכָן לִמְשֹׁחַ בּוֹ כָּל כֹּהֵן גָּדוֹל שֶׁיִּתְמַנֶּה כְּמוֹ שֶׁכָּתוּב (ויקרא כא י) וְהַכֹּהֵן הַגָּדוֹל מֵאֶחָיו אֲשֶׁר יוּצַק עַל רֹאשׁוֹ שֶׁמֶן הַמִּשְׁחָה. וְכֵן מוֹשְׁחִין בּוֹ קְצָת הַמְּלָכִים, וְכֵן גַּם מָשְׁחוּ בּוֹ הַכֵּלִים שֶׁל בֵּית הַמִּקְדָּשׁ, וְלֹא יִצְטָרְכוּ לִמְשֹׁחַ לֶעָתִיד אֶלָּא בָּעֲבוֹדָה יִתְקַדְּשׁוּ, וְזֶהוּ שֶׁכָּתוּב (שמות ל לא) יִהְיֶה זֶה לִי לְדֹרֹתֵיכֶם, כֵּן אָמְרוּ זִכְרוֹנָם לִבְרָכָה בְּסִפְרֵי (נשא ז א).

The commandment of anointing the high priest and the kings of the House of David with anointing oil: To make the anointing oil according to the way that the Torah commanded to make it, as it is stated (Exodus 30:25), “And you shall make it, a holy anointing oil, etc.” [This is] so that it be ready to anoint every high priest that is appointed, as it is written (Leviticus 21:10), “The priest who is exalted above his fellows, on whose head the anointing oil has been poured.” And so [too], we anoint some of the kings. And so [too,] they also anointed the vessels of the Temple with it, but they will not need to anoint [them] in the future, as they will be sanctified by their service. And this is [the meaning] of what is written (Exodus 30:31), “and it will be for Me for the generations.” And so did they, may their memory be blessed, say in Sifrei Bamidbar 44.

Sefer HaChinukh 107:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא יָסוּךְ זָר בְּשֶׁמֶן הַמִּשְׁחָה – שֶׁלֹּא לִמְשֹׁחַ בְּשֶׁמֶן הַמִּשְׁחָה שֶׁעָשָׂה מֹשֶׁה אֶלָּא כֹּהֲנִים לְבַד. שֶׁנֶּאֱמַר (שמות ל לב) עַל בְּשַׂר אָדָם לֹא יִיסָךְ. וְנִתְבָּאֵר בַּכָּתוּב שֶׁמִּי שֶׁמָּשַׁח בּוֹ בְּמֵזִיד, חַיָּב כָּרֵת, שֶׁנֶּאֱמַר (שם לג) וַאֲשֶׁר יִתֵּן מִמֶּנּוּ עַל זָר וְנִכְרַת. וְאִם נִמְשַׁח בּוֹ בְּשׁוֹגֵג, חַיָּב חַטָּאת קְבוּעָה. כְּלוֹמַר, שֶׁאֵין חִלּוּק בּוֹ בֵּין הַדַּל וְהֶעָשִׁיר אֶלָּא דָּבָר קָבוּעַ הוּא לַכֹּל.

To not rub a foreigner (layman) with anointing oil: To not anoint [anyone] with the anointing oil that Moshe made, except for priests alone - as it is stated (Exodus 30:32), “It must not be rubbed on any person’s flesh.” And it is elucidated in the Scripture that one who anoints (is anointed) with it volitionally is liable for excision, as it is stated (Exodus 30:33), “and one who puts any of it on a foreigner, shall be cut off.” And if he is anointed by accident, he is liable for a fixed sin-offering — meaning to say that there is no difference between the poor and the wealthy, but rather it is a set thing for all.

Sefer HaChinukh 108:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לַעֲשׂוֹת בְּמַתְכֹּנֶת שֶׁמֶן הַמִּשְׁחָה – שֶׁלֹּא לַעֲשׂוֹת שֶׁמֶן הַמִּשְׁחָה, שֶׁנֶּאֱמַר (שמות ל לב) וּבְמַתְכֻּנְתּוֹ לֹא תַעֲשׂוּ.

To not make [oil] according to the specification of the anointing oil: To not make the anointing oil, as it is stated (Exodus 30:32), “and you shall not make according to its specification.”

Sefer HaChinukh 109:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לַעֲשׂוֹת בְּמַתְכֹּנֶת הַקְּטֹרֶת – שֶׁלֹּא לַעֲשׂוֹת קְטֹרֶת כִּדְמוּת קְטֹרֶת, כְּלוֹמַר שֶׁתִּהְיֶה הַרְכָּבָתוֹ עַל עִנְיַן אוֹתָם הַמִּשְׁקָלִים וִיכַוֵּן לְהַקְטִיר לְעַצְמוֹ בָּהּ, שֶׁנֶּאֱמַר (שמות ל לז) בְּמַתְכֻּנְתָּהּ לֹא תַעֲשׂוּ לָכֶם. וְנֶאֱמַר עָלֶיהָ (שם לח) אִישׁ אֲשֶׁר יַעֲשֶׂה כָמוֹהָ לְהָרִיחַ בָּהּ. כְּלוֹמַר, שֶׁיִּתְכַּוֵּן בַּעֲשִׂיָּתָהּ לְהַקְטִיר עַצְמוֹ.

To not make [incense] according to the specification of the incense: To not make incense identical to the [Temple] incense, meaning to say that its composition be the same weight measurements and he have the intention to provide incense for himself, as it is stated (Exodus 30:37), “and you shall not make for yourselves according to its specification.” And it is stated (Exodus 30:38), “A man that makes any like it, to smell of it” — meaning to say that when he is making it, he intends to provide incense for himself.

Sefer HaChinukh 110:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לֶאֱכֹל וְלִשְׁתּוֹת תִּקְרֹבֶת עֲבוֹדָה זָרָה – שֶׁלֹּא לֶאֱכֹל וְלִשְׁתּוֹת תִּקְרֹבֶת עֲבוֹדָה זָרָה, שֶׁנֶּאֱמַר (שמות לד יב טו) הִשָּׁמֶר לְךָ פֶּן תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ וְגוֹ' וְקָרָא לְךָ וְאָכַלְתָּ מִזִּבְחוֹ.

To not eat and drink a gift to idol worship: To not eat and drink a gift to idolatry, as it is stated (Exodus 34:12-15), “Guard yourself lest you make a covenant with the inhabitants of the land, etc. and he will call to you and you will eat from his offering.”

Sefer HaChinukh 111:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת שְׁבִיתַת הָאָרֶץ בִּשְׁנַת הַשְּׁמִטָּה – לְבַטֵּל עֲבוֹדַת הָאָרֶץ בַּשָּׁנָה הַשְּׁבִיעִית, שֶׁנֶּאֱמַר בֶּחָרִישׁ וּבַקָּצִיר תִּשְׁבֹּת. וּבָא הַפֵּרוּשׁ, שֶׁעַל שָׁנָה הַשְּׁבִיעִית נֶאֱמַר, שֶׁנִּצְטַוִּינוּ שֶׁלֹּא לַעֲסֹק בָּהּ כְּלָל בַּעֲבוֹדַת הָאָרֶץ. וְנִכְפְּלָה הַמִּצְוָה הַזּוֹ בְּאָמְרוֹ בְּמָקוֹם אַחֵר (ויקרא כה ה) שְׁנַת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ. וְכֵן וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַיְיָ (שם ב). וּכְבָר כָּתַבְתִּי (לעיל מצוה פד) כָּל עִנְיָנָהּ מֻשְׁלָם לְמַעְלָה בְּסֵדֶר אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי בְּמִצְוַת וְהַשְּׁבִיעִית תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ. שֶׁבָּאָה לְצַוּוֹת עַל הֶפְקֵר פֵּרוֹת שָׁנָה זוֹ לַכֹּל, וְאַף עַל פִּי שֶׁכָּאן הָיָה מְקוֹמוֹ.

The commandment of the land resting on the seventh year: To cease work on the land on the seventh year, as it is stated (Exodus 34:21), “from plowing and from reaping you shall rest.” And the explanation comes that it is speaking about the seventh year, that we were commanded not to be occupied with work on the land at all. And this commandment is repeated in its stating in another place (Leviticus 25:5), “it shall be a year of complete rest for the land.” And so [too,] “the land shall observe a Shabbat for the Lord” (Leviticus 25:2). And above I have already written all of its content completely (Sefer HaChinukh 84) in the Order of Eem Kesef Talveh et Ami in the commandment of “But in the seventh you shall let it rest and lie fallow” (Exodus 23:11) — even though its place is here.

Sefer HaChinukh 112:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לֶאֱכֹל בָּשָׂר בְּחָלָב – שֶׁלֹּא לֶאֱכֹל בָּשָׂר וְחָלָב שֶׁנִּתְבַּשְּׁלוּ בְּיַחַד, שֶׁנֶּאֱמַר (שמות לד כו) לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ. וְזֶה הַכָּתוּב בָּא לֶאֱסֹר הָאֲכִילָה וְהַהֲנָאָה בְּבָשָׂר בְּחָלָב. וְאַל יִקְשֶׁה עָלֶיךָ, אִם כֵּן לָמָּה לֹא נֹאמַר בְּפֵרוּשׁ אִסּוּרוֹ בְּלֹא תֹּאכַל. וְהוֹצִיאוֹ בִּלְשׁוֹן בִּשּׁוּל שֶׁהַתְּשׁוּבָה בָּזֶה, מִפְּנֵי שֶׁנִּתְחַדְּשָׁה אִסּוּר אֲכִילָתוֹ מֵאִסּוּר שְׁאָר אֲכִילַת אִסּוּרִין, שֶׁשְּׁאָר אִסּוּרִין אֵין חִיּוּבָן אֶלָּא אִם כֵּן נֶהֱנָה בַּאֲכִילָתָן, וְכָאן אֲפִלּוּ לֹא נֶהֱנָה בַּאֲכִילָתָן מִכֵּיוָן שֶׁבְּלָעוֹ וַאֲפִלּוּ יִבְלָעֶנּוּ חַם וְשׂוֹרֵף גְּרוֹנוֹ בּוֹ וְכַיּוֹצֵא בוֹ שֶׁאֵין לוֹ הֲנָאָה בּוֹ מִכָּל מָקוֹם לוֹקֶה, כְּמוֹ שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה בְּפֶרֶק שֵׁנִי מִפְּסָחִים (כה א) לְהָכִי לָא כְּתַב רַחֲמָנָא אֲכִילָה בְּגוּפֵהּ לְמֵימְרָא שֶׁלּוֹקִין עָלָיו שֶׁלֹּא כְּדֶרֶךְ הֲנָאָתוֹ. וּמִכָּל מָקוֹם אֵין לוֹקִין עָלָיו (חולין קח א) אֶלָּא דֶּרֶךְ בִּשּׁוּל כַּלָּשׁוֹן שֶׁהוֹצִיא הַכָּתוּב אִסּוּרוֹ.

To not eat meat with milk: To not eat meat with milk that has been cooked together, as it is stated (Exodus 34:26), “you shall not cook a kid in its mother’s milk.” And this verse comes to forbid eating and deriving benefit (pleasure) from the meat with milk. And let it not be difficult to you — [that] if so, why is its prohibition not stated explicitly, as “you shall not eat,” and [instead] expressed with an expression of cooking. As the answer to this [is] because there is a novelty in the prohibition of its eating above the eating of the other prohibitions. As with other prohibitions, the liability is only if he enjoys his eating. But here even if he does not enjoy his eating, once he swallows it — and even if he swallows it hot and he burns his throat with it, and similar to it — he is lashed nonetheless. [It is] as they, may their memory be blessed, said in Pesachim 25a, “For this reason did [the Torah] not write, ‘eating’ in [the verse] itself: To say that one is lashed [even when consumed] not in the way of its enjoyment.” And nonetheless, we do not administer lashes for it unless it is by way of cooking (Chullin 108a), according to the language that the verse expressed its prohibition.

Sefer HaChinukh 113:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא יַעֲשׂוּ בֵּית דִּין מִשְׁפַּט מָוֶת בַּשַּׁבָּת – שֶׁלֹּא יַעֲשׂוּ הַדַּיָּנִין דִּינִים בְּשַׁבָּת, כְּלוֹמַר, שֶׁמִּי שֶׁנִּתְחַיֵּב מִיתָה בְּבֵית דִּין לֹא יְמִיתוּהוּ בְּשַׁבָּת, שֶׁנֶּאֱמַר (שמות לה ג) לֹא תְבַעֲרוּ אֵשׁ בְּכֹל מֹשְׁבֹתֵיכֶם בְּיוֹם הַשַּׁבָּת, וּבָא הַפֵּרוּשׁ עָלָיו בָּזֶה (יבמות ו ב) שֶׁלֹּא יִשְׂרְפוּ בֵּית דִּין בַּשַּׁבָּת מִי שֶׁנִּתְחַיֵּב שְׂרֵפָה, וְהוּא הַדִּין לִשְׁאָר מִיתוֹת. וְיֵשׁ לָנוּ לִדְרֹשׁ מִמֶּנּוּ דָּבָר זֶה, שֶׁהֲרֵי לְגוּפֵהּ אֵינוֹ צָרִיךְ, שֶׁהֲרֵי כְּבָר כְּתִיב בְּמָקוֹם אַחֵר (שמות כ י) לֹא תַעֲשֶׂה כָל מְלָאכָה, וְהַבְעָרָה לְצֹרֶךְ מְלָאכָה הִיא, אֶלָּא לְלַמֵּד עִנְיָן בִּפְנֵי עַצְמוֹ נִכְתַּב, וּפֵרְשׁוּ בּוֹ שֶׁבָּא לְלַמֵּד אֶת זֶה שֶׁאָמַרְנוּ. וְזֶה לְשׁוֹן הַמְּכִילְתָּא (ר"פ ויקהל) לֹא תְבַעֲרוּ אֵשׁ שְׂרֵפָה בִּכְלָל הָיְתָה וְיָצָאת לְלַמֵּד מָה שְׂרֵפָה מְיֻחֶדֶת, שֶׁהִיא אַחַת מִמִּיתוֹת בֵּית דִּין, וְאֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת, אַף כָּל שְׁאָר מִיתוֹת בֵּית דִּין לֹא יִדְחוּ אֶת הַשַּׁבָּת. וְעִם כָּל זֶה שֶׁלָּמַדְנוּ בְּפָסוּק זֶה, יֵשׁ לִדְרֹשׁ בּוֹ מָה שֶׁדָּרְשׁוּ בּוֹ עוֹד גַּם כֵּן הַבְעָרָה (יבמות ו ב) לְחַלֵּק יָצָאת. כְּלוֹמַר, שֶׁהָעוֹשֶׂה בְּשַׁבָּת הַרְבֵּה אֲבוֹת מְלָאכוֹת בְּבַת אַחַת בְּהֶעְלֵם אֶחָד, שֶׁיִּהְיֶה חַיָּב חַטָּאת עַל כָּל מְלָאכָה וּמְלָאכָה בִּפְנֵי עַצְמָהּ. וּבַגְּמָרָא דִּבְנֵי מַעֲרָבָא אָמְרוּ (ירושלמי סנהדרין פ"ד ה"ו) בְּכָל מוֹשְׁבוֹתֵיכֶם רַבִּי אִילָא בְּשֵׁם רַבִּי יַנַּאי מִכָּאן לְבָתֵּי דִּינִין שֶׁלֹּא יְהוּ דָּנִין בְּשַׁבָּת.

That the court not administer a death sentence on the Shabbat: That the judges not administer sentences on Shabbat, meaning to say that they not kill on the Shabbat one who has been made liable for the death penalty by the court, as it is stated (Exodus 35:3), “You shall not kindle fire throughout your settlements on the Shabbat day.” And the explanation comes about this (Yevamot 6b) that the court should not burn someone who has become liable for burning. And the same is true for the other death penalties. And it is [correct] for us to expound this thing from [this verse]; as behold, it is not necessary for itself, as behold, it is already written in another place, “you shall not do work” (Exodus 20:10) — and kindling is for the sake of work. Rather, it is written to teach [another] matter. And they explained about it that it came to teach us this [matter] that we said. And this is the language of Mekhilta DeRabbi Yishmael 35:3:2 (at the beginning of Parashat Vayakhel): “‘You shall not kindle fire’ — burning was in the general category [of forbidden work], yet it was [specified, in order] to teach that just like burning is particular in that it is one of the death penalties of the court and [we see here] that it does not push off the Shabbat, so too all of the other death penalties do not push off the Shabbat.” And even with all that we have learned in this verse, it should also be expounded [for] that which they also expounded on it (Yevamot 6b), “Kindling was [specified] to separate” — meaning to say that one who does many principal categories of work at one time in one forgetful spell would be liable a sin-offering for each and every [type of] work by itself. And in the Gemara of the Westerners they said (Talmud Yerushalmi Sanhedrin 4:6), “‘In all of your settlements’ — Rabbi Ila said in the name of Rabbi Yannai, ‘From here [we learn] about courts, that they should not judge on Shabbat.’”

Sefer HaChinukh 114:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת מַעֲשֵׂה הָעֹלָה – לַעֲשׂוֹת הָעֹלָה כְּמִשְׁפָּטָהּ, שֶׁנֶּאֱמַר (ויקרא א ג) אִם עוֹלָה קָרְבָּנוֹ וְגוֹ' כְּמוֹ שֶׁכָּתוּב בַּפָּרָשָׁה.

The commandment of the procedure of the burnt-offering: To execute the burnt-offering according to its statue, as it is stated (Leviticus 1:3), “If his sacrifice is a burnt-offering, etc.” — as it is written in the section.

Sefer HaChinukh 115:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת קָרְבַּן מִנְחָה – לַעֲשׂוֹת מְלֶאכֶת הַמִּנְחָה עַל הָעִנְיָן הַנִּזְכָּר בַּתּוֹרָה בְּפָרָשִׁיּוֹתֶיהָ, שֶׁנֶּאֱמַר (ויקרא ב א) וְנֶפֶשׁ כִּי תַקְרִיב קָרְבַּן מִנְחָה. וּכְתִיב (שם ה) וְאִם מִנְחָה עַל הַמַּחֲבַת, וּכְתִיב עוֹד (שם ז) וְאִם מִנְחַת מַרְחֶשֶׁת.

The commandment of the meal-offering (minchah): To execute the procedure of the meal-offering in the matter that is mentioned in the Torah in its sections, as it is stated (Leviticus 2:1), “And if a soul offers a meal-offering,” and it is written (Leviticus 2:5), “If it is a meal-offering on a griddle,” and it is written further (Leviticus 2:6), “If it is a meal-offering in a pan.”

Sefer HaChinukh 116:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְהַקְרִיב שְׂאֹר אוֹ דְּבַשׁ – שֶׁלֹּא לְהַקְרִיב שְׂאוֹר וּדְבַשׁ עַל גַּבֵּי הַמִּזְבֵּחַ, שֶׁנֶּאֱמַר (ויקרא ב יא) כִּי כָל שְׂאֹר וְכָל דְּבַשׁ לֹא תַקְטִירוּ מִמֶּנּוּ אִשֶּׁה לַיְיָ. וְנִכְפְּלָה הַמְּנִיעָה בְּרֹאשׁ הַפָּסוּק, שֶׁנֶּאֱמַר כָּל הַמִּנְחָה אֲשֶׁר תַּקְרִיבוּ לַיְיָ לֹא תֵעָשֶׂה חָמֵץ. וְהַדְּבַשׁ הוּא שֵׁם כּוֹלֵל לַדְּבַשׁ הַיָּדוּעַ. וְכֵן דְּבַשׁ תְּמָרִים שֶׁהוּא סְתָם הַדְּבַשׁ שֶׁל תּוֹרָה, וְכֵן מוֹהַל הַיֹּצֵא מִן הַפֵּרוֹת הַמְּתוּקִין וּבִכְלַל לֹא תַּקְטִירוּ הוּא גַּם כֵּן שֶׁלֹּא לָתֵת מִמֶּנּוּ בְּפִטּוּם הַקְּטֹרֶת, וּכְמוֹ שֶׁהַפַּטָּמִים אוֹמְרִים יָפֶה הָיָה הַדְּבַשׁ לַקְּטֹרֶת אֶלָּא שֶׁאֲסָרַתּוּ הַתּוֹרָה.

To not offer leaven or honey: To not offer leaven or honey on top of the altar, as it is stated (Leviticus 2:11), “for any leaven and any honey you shall not burn from it as a fire to the Lord.” And the prevention is repeated at the beginning of the verse, as it is stated, “Any meal-offering that you offer to the Lord, you shall not make chamets.” And honey is a general name for the well-known honey, as well as for the honey of dates — which is the undifferentiated honey of the Torah — and also for the sap that exudes from [other] sweet fruits. And included in “you shall not burn,” is also not to put from it into the filling of the incense. And [it is] as the incense-makers say, “Honey is good for incense, but the Torah forbade it.”

Sefer HaChinukh 117:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְהַקְרִיב קָרְבָּן בְּלֹא מֶלַח – שֶׁלֹּא לְהַשְׁבִּית מֶלַח מֵעַל הַקָּרְבָּן אוֹ הַמִּנְחָה, כְּלוֹמַר שֶׁלֹּא יַקְרִיבוּ הַכֹּהֲנִים שׁוּם קָרְבָּן אוֹ שׁוּם מִנְחָה אֶלָּא אִם כֵּן יָשִׂימוּ בָּהֶן מֶלַח, שֶׁנֶּאֱמַר (ויקרא ב יג) וְלֹא תַשְׁבִּית מֶלַח בְּרִית אֱלֹהֶיךָ מֵעַל מִנְחָתֶךָ, וְכָתוּב גַּם כֵּן (שם) עַל כָּל קָרְבָּנְךָ תַּקְרִיב מֶלַח.

To not offer a sacrifice without salt: To not omit salt from upon the sacrifice or upon the meal-offering; meaning to say that the priests not offer any sacrifice or any meal-offering unless they place salt in them, as it is stated (Leviticus 2:13), “you shall not omit the salt of your covenant with God from your meal-offering.” And it is also written (there), “upon all your offerings you shall offer salt.”

Sefer HaChinukh 118:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת מְלִיחַת הַקָּרְבָּן – לְהַקְרִיב מֶלַח עַל כָּל הַקָּרְבָּנוֹת. כְּלוֹמַר, שֶׁיִּתֵּן מֶלַח בִּבְשַׂר הַקָּרְבָּן וְכֵן בְּקֶמַח הַמְּנָחוֹת, שֶׁנֶּאֱמַר (ויקרא ב יג) עַל כָּל קָרְבָּנְךָ תַּקְרִיב מֶלַח.

The commandment of salting the sacrifice: To offer salt on all of the sacrifices; meaning to say, that he place salt in the meat of the sacrifice and so [too,] in the flour of the meal-offerings, as it is stated (Leviticus 2:13), “upon all your offerings you shall offer salt.”

Sefer HaChinukh 119:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת קָרְבַּן בֵּית דִּין אִם טָעוּ בְּהוֹרָאָה – שֶׁיַּקְרִיבוּ סַנְהֶדְרֵי גְּדוֹלָה קָרְבָּן אִם טָעוּ וְהוֹרוּ שֶׁלֹּא כַּהֲלָכָה בַּעֲבֵרוֹת חֲמוּרוֹת שֶׁחַיָּבִין עֲלֵיהֶם כָּרֵת, וְעָשׂוּ הַקָּהָל אוֹ רֻבָּן עַל פִּיהֶן, שֶׁנֶּאֱמַר (ויקרא ד יג) וְאִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ וְנֶעְלַם דָּבָר וְגוֹ'.

The commandment of the sacrifice of the court if they erred in instruction: That the Great Sanhedrins offer a sacrifice if they erred and instructed not like the law about weighty sins for which we are liable excision and the community or their leader acted according to their word; as it is stated (Leviticus 4:13), “If the whole community of Israel erred and the thing was hidden, etc.”

Sefer HaChinukh 120:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת קָרְבַּן חַטָּאת לְיָחִיד שֶׁשָּׁגַג בְּמִצְוַת לֹא תַעֲשֶׂה שֶׁחַיָּבִין עָלֶיהָ כָּרֵת – שֶׁיַּקְרִיב כָּל שׁוֹגֵג בְּחֵטְא מֵהַחֲטָאִים הַגְּדוֹלִים הַיְּדוּעִים קָרְבַּן חַטָּאת. שֶׁנֶּאֱמַר (ויקרא ד כז) וְאִם נֶפֶשׁ אַחַת תֶּחֱטָא בִשְׁגָגָה מֵעַם הָאָרֶץ וְגוֹ'. וְזֹאת הִיא הַנִּקְרֵאת חַטָּאת קְבוּעָה, כְּלוֹמַר שֶׁהִיא לְעוֹלָם קָרְבַּן בְּהֵמָה וְלֹא יַעֲלֶה וְיֵרֵד לְפִי עֹשֶׁר הַמַּקְרִיב וְעָנְיוֹ. וְהַחֲטָאִים שֶׁיִּתְחַיְּבוּ עֲלֵיהֶם חַטָּאת (יבמות ט ב) הֵם לְעוֹלָם אוֹתָן שֶׁחַיָּבִין עַל זְדוֹנָם כָּרֵת, וּבִתְנַאי שֶׁתִּהְיֶה מִצְוַת לֹא תַעֲשֶׂה וְיִהְיֶה בָּהּ מַעֲשֶׂה (מכות יג ב).

The commandment of a sin-offering for an individual who sinned inadvertently in a commandment for which we are liable excision: That anyone that sins inadvertently from the big well-known sins offer a sin-offering, as it is stated (Leviticus 4:27), “And if a soul sins inadvertently from the people of the land, etc.” And this is what is called a fixed sin-offering; meaning to say that it is always a sacrifice of a beast and it does not vary up or down according to the wealth or poverty of the one who brings it. And the sins for which they would be liable a sin-offering are always the ones for which we are liable excision for their volitional transgression (Yevamot 9b) — and on condition that it be a negative commandment and that there be an act [involved] with it (Makkot 13b).

Sefer HaChinukh 121:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת עֵדוּת – לְהַגִּיד הָעֵדוּת בִּפְנֵי (בר"ד לִפְנֵי) הַדַּיָּנִים. בְּכָל מָה שֶׁנֵּדָעֵהוּ, בֵּין שֶׁיִּתְחַיֵּב בָּעֵדוּת מִיתָה אוֹ מָמוֹן הַמּוּעָד עָלָיו אוֹ שֶׁיִּהְיֶה הַצָּלָתוֹ בְּמָמוֹנוֹ אוֹ בְּנַפְשׁוֹ, שֶׁנֶּאֱמַר (ויקרא ה א) וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם לֹא יַגִּיד וְנָשָׂא עֲוֹנוֹ. בְּכָל עִנְיָן, חוֹבָה (רמב"ם פ"א עדות ה"א) עָלֵינוּ לְהַגִּיד הָעֵדוּת לִפְנֵי הַבֵּית דִּין (ב"ק נה ב).

The commandment of testimony: To say the testimony in front of the judges, in all that we know of it — whether with the testimony, [the accused] will become liable for death or money that is earmarked for him, or whether it will be his salvation for his money or for his life — as it is stated (Leviticus 5:1), “and he is a witness or saw or knew, if he does not say, he will carry his iniquity.” In every matter, it is an obligation (Mishneh Torah, Laws of Testimony 1:1) upon us to say the testimony in front of the court (Bava Kamma 55b).

Sefer HaChinukh 122:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת קָרְבָּן עוֹלֶה וְיוֹרֵד – לְהַקְרִיב קָרְבָּן עוֹלֶה וְיוֹרֵד עַל חֲטָאִים מְיֻחָדִים, וְהֵם, טֻמְאַת מִקְדָּשׁ. כְּלוֹמַר, אָדָם שֶׁהוּא טָמֵא בְּאַב הַטֻּמְאָה וְנִכְנַס לַמִּקְדָּשׁ בִּשְׁגָגָה, וְטֻמְאַת קָדָשָׁיו גַּם כֵּן שֶׁהוּא טָמֵא וְאָכַל בְּשַׂר קֹדֶשׁ בִּשְׁגָגָה. וּשְׁבוּעַת בִּטּוּי. כְּלוֹמַר, שֶׁנִּשְׁבַּע לַשֶּׁקֶר עַל דָּבָר לַעֲשׂוֹת אוֹ שֶׁלֹּא לַעֲשׂוֹת, וּשְׁאָר צִדְדֵי שְׁבוּעַת בִּטּוּי הַיְּדוּעִים, וְעוֹבֵר עָלֶיהָ בִּשְׁגָגָה. וְכֵן שְׁבוּעַת הָעֵדוּת. כְּלוֹמַר, שֶׁנִּשְׁבַּע לַחֲבֵרוֹ שֶׁאֵינוֹ יוֹדֵעַ לוֹ עֵדוּת בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד, עַל אֵלּוּ הַחֲטָאִים חַיָּב אָדָם לְהָבִיא קָרְבָּן עוֹלֶה וְיוֹרֵד כְּלוֹמַר, לְפִי עָשְׁרוֹ וְעָנְיוֹ שֶׁל אָדָם, כְּמוֹ שֶׁמְּפֹרָשׁ בַּכָּתוּב, שֶׁנֶּאֱמַר (ויקרא ה א) וְנֶפֶשׁ כִּי תֶחֱטָא וְשָׁמְעָה קוֹל אָלָה. כְּלוֹמַר, קוֹל שְׁבוּעָה שֶׁהִשְׁבִּיעוּהוּ אִם יוֹדֵעַ עֵדוּת, אִם לֹא יַגִּיד וְנָשָׂא עֲוֹנוֹ, וְסוֹף הָעִנְיָן וְהֵבִיא אֶת אֲשָׁמוֹ, וְלֹא נֶאֱמַר שָׁם וְנֶעְלַם מִמֶּנּוּ, לְלַמֵּד שֶׁחַיָּב בְּקָרְבָּן בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד.

The commandment of the sacrifice that varies up and down: To sacrifice the sacrifice that varies up and down for specific sins — and they are: Impurity of the Temple, meaning to say a man who is impure with a primary source of impurity and enters the Temple inadvertently; likewise, the impurity of its consecrated [foods], that he is impure and ate consecrated meat inadvertently; an oath of expression, meaning to say that he swore falsely about a thing to do it or not to do it, and the other known angles of an oath of expression, and he transgresses it inadvertently; likewise an oath of testimony, meaning to say that he swore to his fellow that he does not have testimony for him [when he actually does], whether inadvertently or volitionally. For these sins, a person is obligated to bring a sacrifice that varies up and down — meaning to say, according to the wealth or poverty of a person; as it is explicit in the verse (Leviticus 5:1), “And if a soul shall sin and he heard the voice of an oath” — meaning to say the voice of the oath that they swore him to, whether he knows testimony, “if he does not say, he will carry his iniquity.” And the end of the matter is (Leviticus 5:6), “And he shall bring his guilt-offering.” And it is not stated there, “and it was hidden from him,” to teach that he is liable for the sacrifice, whether [he is] inadvertent or volitional.

Sefer HaChinukh 123:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְהַבְדִּיל בְּחַטַּאת הָעוֹף – שֶׁלֹּא יַפְרִיד הַכֹּהֵן מִן הָעוֹף הַבָּא לְקָרְבָּן וְהוּא הַנִּקְרָא חַטַּאת הָעוֹף הָרֹאשׁ מִן הַגּוּף כְּשֶׁיִּמְלֹק אוֹתוֹ, שֶׁנֶּאֱמַר (ויקרא ה ח) וּמָלַק אֶת רֹאשׁוֹ מִמּוּל עָרְפּוֹ וְלֹא יַבְדִּיל. וּפֵרוּשׁ מְלִיקָה הוּא (רש"י זבחים סה א) שֶׁנּוֹעֵץ הַכֹּהֵן צִפָּרְנָיו מִמּוּל עָרְפּוֹ דְּהַיְנוּ עֶצֶם הַנִּקְרָא עֶצֶם הַמַּפְרֶקֶת, וְחוֹתֵךְ הָעֶצֶם בְּצִפָּרְנָיו עַד שֶׁמַּגִּיעַ לַסִּימָנִין וְחוֹתֵךְ גַּם הַסִּימָנִין בְּצִפָּרְנוֹ אוֹ רֻבּוֹ שֶׁל אֶחָד מֵהֶם, וְזֹאת הִיא שְׁחִיטָתוֹ שֶׁל חַטָּאת הָעוֹף, וְצָרִיךְ הַכֹּהֵן שֶׁלֹּא יְחַתֵּךְ הַכֹּל לְגַמְרֵי עַד שֶׁיְּהֵא נִפְרָד הָרֹאשׁ מִן הַגּוּף. וְעַל זֶה נֶאֱמַר וְלֹא יַבְדִּיל. כְּבָר אָמַרְנוּ בְּמִצְוַת בִּנְיַן הַבַּיִת שֶׁאֵין בָּנוּ יְכֹלֶת וְגַם לֹא לַאֲשֶׁר קָטָנוֹ עָבָה מִמָּתְנֵינוּ לִמְצֹא טַעֲנָה גַּם עַל צַד הַפְּשָׁט בִּפְרָטֵי הַקָּרְבָּנוֹת, וְדַי לָנוּ לִמְלַאכְתֵּנוּ זֹאת לְהוֹדִיעַ בְּעִנְיַן הַקָּרְבָּנוֹת דֶּרֶךְ כְּלָל קְצָת טַעַם עַל צַד הַפְּשָׁט, וּכְבָר כָּתַבְתִּי לְמַעְלָה (מצוה צה) מָה שֶׁיָּדַעְתִּי וְשָׁמַעְתִּי.

Not to sever a fowl sin-offering: That the priest not sever the head from the fowl that comes as a sacrifice — and that is what is called the fowl sin-offering — when he cuts (yimalek) it, as it is stated (Leviticus 5:8), “and he shall malak its head across from its nape, and he shall not sever.” And the understanding of melikah (Rashi on Zevachim 65a) is that the priest plants his fingernail across from the nape — which is the bone that is called the neck-bone — and cuts the bone with his fingernail until he reaches the benchmarks, and [then] cuts the benchmarks (the esophagus and the trachea) with his fingernail, or the majority of one of them. And this is the slaughter of the fowl sin-offering. And the priest needs to not cut it all completely until the head be severed from the body. And about this is it stated, “and he shall not sever.” We have already said in the commandment of building the [Temple] (Sefer HaChinukh 95) that we do not have the ability — nor does one whose “small finger is thicker than our loins” — to find an argument about the details of the sacrifices even from the angle of its simple understanding. And it is enough for this work of ours to make known a little explanation about the content of the sacrifices more generally from the angle of the simple meaning. And I have already written above (Sefer HaChinukh 95) that which I have known and heard.

Sefer HaChinukh 124:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לִתֵּן שֶׁמֶן זַיִת בְּמִנְחַת חוֹטֵא – שֶׁלֹּא יָשִׂים הַכֹּהֵן שֶׁמֶן בְּמִנְחַת חוֹטֵא עָנִי, שֶׁנֶּאֱמַר (ויקרא ה יא) לֹא יָשִׂים עָלֶיהָ שֶׁמֶן. וְאַף עַל פִּי שֶׁבִּשְׁאָר מְנָחוֹת הָיוּ נוֹתְנִין שֶׁמֶן. וּמִפְּנֵי כֵן אָמַרְתִּי חוֹטֵא עָנִי, כִּי חוֹטֵא עָשִׁיר אֵינוֹ מֵבִיא מִנְחַת קֶמַח לְעוֹלָם, כִּי אִם קָרְבַּן בְּהֵמָה, כְּמוֹ שֶׁמְּפֹרָשׁ בַּתּוֹרָה.

To not place olive oil in the meal-offering of a sinner: That a priest not place oil in the meal-offering of a poor sinner, as it is stated (Leviticus 5:11), “he shall not place oil on it” — and even though they would put oil on other meal-offerings. And I said, “the meal-offering of a poor sinner,” because of [the following]: since a rich sinner never brings a meal-offering of flour, but rather a sacrifice of a beast, as is explicit in the Torah.

Sefer HaChinukh 125:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לָתֵת לְבוֹנָה בְּמִנְחַת חוֹטֵא – שֶׁלֹּא לָתֵת לְבוֹנָה בְּמִנְחָה זוֹ שֶׁאָמַרְנוּ שֶׁל חוֹטֵא עָנִי, שֶׁנֶּאֱמַר (ויקרא ה יא) וְלֹא יִתֵּן עָלֶיהָ לְבֹנָה. וּלְשׁוֹן הַמִּשְׁנָה (מנחות נט ב) וְחַיָּב עַל הַשֶּׁמֶן בִּפְנֵי עַצְמוֹ וְעַל הַלְּבוֹנָה בִּפְנֵי עַצְמָהּ, לְפִי שֶׁהֵן שְׁנֵי לָאוִין בְּלִי סָפֵק. כָּל עִנְיָן הַלְּבוֹנָה כְּעִנְיַן הַשֶּׁמֶן שֶׁכָּתַבְנוּ, (מצוה קכה) אֵין לְהַאֲרִיךְ בּוֹ.

To not put frankincense in the meal-offering of a sinner: To not put frankincense in this meal-offering of the poor sinner that we said, as it is stated (Leviticus 5:11), “nor shall he put frankincense on it.” And the language of the Mishnah (Menachot 59b) is “And he is liable for the oil on its own and the frankincense on its own” — as they are two negative commandments, without a doubt. All the content of frankincense is like the content of oil that we wrote (Sefer HaChinukh 125) — there is no point in writing at length about it.

Sefer HaChinukh 126:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת תּוֹסֶפֶת חֹמֶשׁ לְאוֹכֵל מִן הַהֶקְדֵּשׁ אוֹ מוֹעֵל בּוֹ – לְשַׁלֵּם כָּל הַנֶּהֱנֶה מִן הַהֶקְדֵּשׁ (עי, סהמ"צ עשה קיח), אֶחָד קָדְשֵׁי מִזְבֵּחַ וְאֶחָד קָדְשֵׁי הַבַּיִת וְאַף בְּחֶרְמֵי כֹּהֲנִים וְכֵן בְּקָדָשִׁים קַלִּים, אוֹ אוֹכֵל קֹדֶשׁ בִּשְׁגָגָה, כְּלוֹמַר הַתְּרוּמָה, כָּל מָה שֶׁאָכַל אוֹ נֶהֱנָה מִמֶּנּוּ בְּתוֹסֶפֶת חֹמֶשׁ, וְיָבִיא קָרְבָּן עַל שִׁגְגָתוֹ אַיִל בִּשְׁנֵי סְלָעִים אוֹ יוֹתֵר, וְהוּא הַנִּקְרָא אֲשַׁם מְעִילוֹת, וְהוּא אֶחָד מֵחָמֵשׁ אֲשָׁמוֹת וַדָּאוֹת הַיְּדוּעִים, שֶׁנֶּאֱמַר (ויקרא ה טו) נֶפֶשׁ כִּי תִמְעֹל מַעַל וְגוֹ', וְהֵבִיא אֶת אֲשָׁמוֹ וְגוֹ'. וְנֶאֱמַר (שם טז) וְאֵת אֲשֶׁר חָטָא מִן הַקֹּדֶשׁ יְשַׁלֵּם וְאֶת חֲמִישִׁתוֹ יוֹסֵף עָלָיו.

The commandment of the addition of a fifth for one who eats from the consecrated or misappropriates it: That one who benefits from the consecrated (see Sefer HaMitzvot, Positive Commandments 118) pay — it is one whether it is the consecrated [foods] of the altar or the consecrated things of the [Temple], and even lower level consecrated [foods] or if he eats the consecrated inadvertently, meaning the priestly tithe — all that he eats or benefits from it, with the addition of a fifth. And he [also] brings a sacrifice for his inadvertent transgression — a ram of two sela or more — and this is what is called the guilt-offering of misappropriations, and it is one of five definite guilt-offerings. [The source of adding the fifth is] as it is stated (Leviticus 5:15), “A soul that misappropriates a misappropriation, etc. he shall bring his guilt-offering, etc.” And it is stated (Leviticus 5:16), “And that which he has sinned from the consecrated he shall pay, and its fifth shall he add to it.”

Sefer HaChinukh 127:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת קָרְבַּן אָשָׁם תָּלוּי – לְהַקְרִיב קָרְבָּן מִי שֶׁנִּסְתַּפֵּק לוֹ אִם חָטָא בְּחֵטְא מֵהַחֲטָאִים הַגְּדוֹלִים שֶׁאָדָם מִתְחַיֵּב בַּעֲשׂוֹתוֹ אוֹתָם בְּזָדוֹן כָּרֵת וּבִשְׁגָגָה חַטָּאת קְבוּעָה (כריתות כה א). וְיִתְחַדֵּשׁ עָלָיו הַסָּפֵק בְּעִנְיָן זֶה, כְּמוֹ שֶׁתֹּאמַר עַל דֶּרֶךְ מָשָׁל שֶׁהָיוּ לְפָנָיו שְׁתֵּי חֲתִיכוֹת אַחַת חֵלֶב וְאַחַת שֻׁמָּן כָּשֵׁר, וְאָכַל אַחַת מֵהֶן וְנֶאֶבְדָה הָאַחֶרֶת וְדוֹאֵג בְּנַפְשׁוֹ שֶׁאֵינוֹ יוֹדֵעַ אִם שֶׁל חֵלֶב אָכַל אוֹ שֶׁל שֻׁמָּן, זֶה הַקָּרְבָּן הַבָּא עַל הַסָּפֵק הַזֶּה נִקְרָא אָשָׁם תָּלוּי. וּמִלַּת תָּלוּי נֶאֱמֶרֶת עַל כָּל דָּבָר שֶׁרָאוּי לָבֹא אַחֲרָיו עִנְיָן שֶׁיִּגָּלֶה בּוֹ מָה שֶׁלֹּא נוֹדַע בּוֹ מִקֹּדֶם, כְּגוֹן שֶׁאִם יִוָּדַע אֶל הַחוֹטֵא שֶׁחֵלֶב אָכַל, הֲרֵי נִגְלָה לוֹ שֶׁהָרִאשׁוֹן לֹא הִסְפִּיק לוֹ וְצָרִיךְ לְהָבִיא עוֹד קָרְבָּן אַחֵר הַנִּקְרָא חַטָּאת קְבוּעָה לְתַשְׁלוּם כַּפָּרָתוֹ. וְאִם נוֹדַע אֵלָיו שֶׁהַהֶתֵּר אָכַל, הֲרֵי נִגְלָה לוֹ שֶׁהָרִאשׁוֹן הִסְפִּיק לוֹ וְאֵינוֹ צָרִיךְ עוֹד לְקָרְבָּן אַחֵר אַחֲרָיו. זֶהוּ פֵּרוּשׁ תְּלִיָּתוֹ. וְצִוּוּי קָרְבָּן זֶה מִדִּכְתִיב (ויקרא ה יז-יח) וְאִם נֶפֶשׁ כִּי תֶחֱטָא וְעָשְׂתָה אַחַת מִכָּל מִצְוֹת יְיָ אֲשֶׁר לֹא תֵעָשֶׂינָה וְלֹא יָדַע וְאָשֵׁם וְנָשָׂא עֲוֹנוֹ וְהֵבִיא אַיִל תָּמִים מִן הַצֹּאן בְּעֶרְכְּךָ לְאָשָׁם אֶל הַכֹּהֵן וְכִפֶּר עָלָיו הַכֹּהֵן עַל שִׁגְגָתוֹ אֲשֶׁר שָׁגָג וְהוּא לֹא יָדַע. כְּלוֹמַר עַל הֱיוֹתוֹ לֹא יָדַע אִם שָׁגַג אוֹ לֹא שָׁגַג. וְזֶה הָעִנְיָן יִקְרְאוּ אוֹתוֹ חֲכָמִים לֹא הוֹדַע.

The commandment of the sacrifice of an undetermined guilt-offering: That one who is in doubt if he sinned one of the big sins for which a man is liable excision when he does it volitionally and a fixed sin-offering when inadvertent, bring a sacrifice (Keritot 25a). And the doubt emerges for him in this way: As you might say, by way of an archetype, that there were two pieces in front of him — one of forbidden fat and one of permissible fat — and he ate one of them and the other got lost. And [so] he worries to himself as he does not know if he ate the one of forbidden fat or the one of permissible fat. This sacrifice that is brought upon this doubt is called an undetermined guilt-offering. And the word undetermined (talui) is said about anything about which it is fitting that a matter come afterwards that reveals about it that which was not known previously. For example, if [one] knows that the sinner ate forbidden fat — behold, it is revealed that the first [sacrifice] was not sufficient for him and he needs to still bring another sacrifice that is called a fixed sin-offering to complete his atonement; but if one knows about him that he ate what was permissible — behold it is revealed that the first was sufficient and he does not need to bring another sacrifice after it. This is the explanation of its being undetermined. And the command for this sacrifice is from that which it is written (Leviticus 5:17-18), “And if a soul sins and does one of all of the commandments of the Lord which you shall not do and he does not know, but he is guilty and he shall bear his iniquity. And he shall bring an unblemished ram from the flock, according to your assessment for a guilt-offering to the priest, and the priest shall atone for his inadvertent transgression which he transgressed and did not know” — meaning to say, about his not knowing if he transgressed inadvertently or [not]. And the Sages called this matter, “not known.”

Sefer HaChinukh 128:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת קָרְבַּן אָשָׁם וַדַּאי – לְהַקְרִיב קָרְבָּן עַל חֲטָאִים יְדוּעִים כְּמוֹ שֶׁנְּפָרֵשׁ אוֹתָם, וְזֶה הַקָּרְבָּן נִקְרָא אָשָׁם וַדַּאי, וְהוּא קָרְבָּן שֶׁל אַיִל שֶׁצָּרִיךְ לִהְיוֹת שָׁוֶה שְׁתֵּי סְלָעִים (כריתות כב ב). וְיֵשׁ מִן הַחֲטָאִים אֵלּוּ שֶׁקָּרְבַּן זֶה בָּא עֲלֵיהֶן בֵּין חָטָא בָּהֶן בְּשׁוֹגֵג בֵּין בְּמֵזִיד, וְיֵשׁ שֶׁאֵינוֹ בָּא אֶלָּא בְּשׁוֹגֵג דַּוְקָא וְלֹא בְּמֵזִיד.

The commandment of a definite guilt-offering: To offer a sacrifice for well-known sins — that we will explain. And this sacrifice is called a definite guilt-offering. And it is a sacrifice of a ram that needs to be worth two sela (Keritot 22b). And there are some of these sins for which this sacrifice comes, that are whether he sinned inadvertently or whether volitionally; and there are some for which it only comes specifically for the inadvertent, but not for the volitional.

Sefer HaChinukh 129:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת הֲשָׁבַת גֶּזֶל – שֶׁנִּצְטַוִּינוּ לְהָשִׁיב אֶת הַגְּזֵלָה בְּעַיִן. (ב"ק סו א). כְּלוֹמַר שֶׁאִם הַדָּבָר מַמָּשׁ שֶׁגָּזַל הוּא אֶצְלוֹ וְלֹא נִשְׁתַּנָּה בִּרְשׁוּתוֹ שֶׁחַיָּב לַהֲשִׁיבוֹ אֶל הַנִּגְזָל כְּמוֹת שֶׁהוּא, וְלֹא שֶׁיִּקָּחֶנּוּ לְעַצְמוֹ וְיִתֵּן דָּמָיו לַנִּגְזָל, שֶׁנֶּאֱמַר (ויקרא ה כג) וְהֵשִׁיב אֶת הַגְּזֵלָה אֲשֶׁר גָּזָל, וְאָמְרִינַן בְּקַמָּא בְּפֶרֶק הַגּוֹזֵל בָּתְרָא (ב"ק קיב א) תָּנוּ רַבָּנַן וְהֵשִׁיב אֶת הַגְּזֵלָה אֲשֶׁר גָּזָל, מָה תַּלְמוּד לוֹמַר אֲשֶׁר גָּזַל? יַחְזִיר כְּעֵין שֶׁגָּזַל. וְאִם נִשְׁתַּנֵּית הַגְּזֵלָה בִּרְשׁוּתוֹ שֶׁל גּוֹזֵל, חַיָּב לְהָשִׁיב דָּמֶיהָ וּפָטוּר בְּכָךְ, אַף עַל פִּי שֶׁלֹּא נִתְיָאֲשׁוּ הַבְּעָלִים מִמֶּנָּה (ב"ק סו ב). וְאֵי זֶהוּ שִׁנּוּי הַפּוֹטֵר מֵהָשִׁיב אֶת הַגְּזֵלָה, כְּעֵין זֶה הַשִּׁנּוּי שֶׁאֵינוֹ יָכוֹל לַחְזֹר אַחַר כָּךְ לִבְרִיָּתוֹ, כְּגוֹן הַגּוֹזֵל עֵצִים וּשְׂרָפָן אוֹ קָצַץ מֵהֶן קְצָתָן אוֹ שֶׁחָפַר בְּתוֹכָן חֲפִירוֹת, וְכֵן הַגּוֹזֵל צֶמֶר וּצְבָעוֹ אוֹ הַגּוֹזֵל מַטְוֶה וְעָשָׂה מִמֶּנּוּ בֶּגֶד וְכָל כַּיֹּצֵא בָּזֶה. אֲבָל הַגּוֹזֵל לוּחוֹת עֵץ, אַף עַל פִּי שֶׁבָּנָה מֵהֶן תֵּבָה, אֵין זֶה שִׁנּוּי שֶׁאֵינוֹ חוֹזֵר לִבְרִיָּתוֹ, שֶׁהֲרֵי אֶפְשָׁר לְפָרֵק אוֹתָם וְהֵן חוֹזְרִין לוּחוֹת כְּמוֹ שֶׁהָיוּ, וּלְפִיכָךְ חַיָּב לְהַחְזִיר אוֹתָם בְּעַיִן, וְכֵן כָּל כַּיּוֹצֵא בָּזֶה.

The commandment of returning theft: That we were commanded to return the theft intact (Bava Kamma 66a). Meaning to say, that if the thing itself that he robbed is with him and it has not changed in his possession, he is obligated to return it to the one robbed; and not take it for himself, and give its value to the one robbed — as it is stated (Leviticus 5:23), “and return the theft that he robbed.” And we say in Bava Kamma 102a in the chapter [known as] HaGozel Batra, “The Rabbis learned, ‘And return the theft that he robbed’ — what do we learn to say [from] ‘that he robbed?’ That he return the intact item that he robbed.” But if the theft changed in the possession of the robber, he is [only] obligated to repay its value, and he is exempted with that — even though the owners did not forsake it (Bava Kamma 66b). And what is a change that exempts from returning the theft? Like the change that he cannot reverse afterwards to its original state — for example, one who robs wood and burns it or cuts some of it up or digs holes in it; and so [too,] one who robs wool and dyes it or robs spun fabric and makes a garment out of it, and all that is similar to it. But one who robs boards of wood, even if he builds a box out of them — this is not a change that cannot revert to its original state. As behold, it is possible to dismantle them and they will go back [to being] boards as they had been. And therefore, he is obligated to return them intact. And so with all that is similar to this.

Sefer HaChinukh 130:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת הֲרָמַת הַדֶּשֶׁן – שֶׁיָּסִיר הַכֹּהֵן הַדֶּשֶׁן בְּכָל יוֹם וָיוֹם מֵעַל הַמִּזְבֵּחַ, וְזֶהוּ שֶׁנִּקְרָא תְּרוּמַת הַדֶּשֶׁן, שֶׁהָיְתָה נַעֲשֵׂית בְּכָל יוֹם, שֶׁנֶּאֱמַר (ויקרא ו ג) וְלָבַשׁ הַכֹּהֵן מִדּוֹ בַד וְגוֹ', וְהֵרִים אֶת הַדֶּשֶׁן.

The commandment of the lifting of the ashes: That the priest remove the ashes each and every day from on the altar — and this is what is called the lifting of the ashes (trumat hadeshen), which was done every day — as it is stated (Leviticus 6:3), “And the priest shall dress in linen, etc. and he shall lift the ashes.”

Sefer HaChinukh 131:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת הַדְלָקַת אֵשׁ עַל הַמִּזְבֵּחַ בְּכָל יוֹם – לְהַבְעִיר (י"ג לִהְיוֹת) אֵשׁ עַל הַמִּזְבֵּחַ בְּכָל יוֹם תָּמִיד, שֶׁנֶּאֱמַר (ויקרא ו ו) אֵשׁ תָּמִיד תּוּקַד עַל הַמִּזְבֵּחַ. וּבָא הַפֵּרוּשׁ שֶׁל תָּמִיד, כְּלוֹמַר לְהָשִׂים בּוֹ עֵצִים בַּבֹּקֶר וּבֵין הָעַרְבַּיִם, וּבְבֵאוּר אָמְרוּ זִכְרוֹנָם לִבְרָכָה (יומא כא ב) אַף עַל פִּי שֶׁהָאֵשׁ יוֹרֵד מִן הַשָּׁמַיִם מִצְוָה לְהָבִיא מִן הַהֶדְיוֹט. וְאַל יִקְשֶׁה עָלֶיךָ לֵאמֹר מָה הִיא מִצְוָה זוֹ, וַהֲלֹא עַל כָּל פָּנִים הָיָה לָהֶם לְהַבְעִיר אֵשׁ לְצֹרֶךְ הַקָּרְבָּן שֶׁנִּתְחַיְּבוּ לְהַקְרִיב, וּבְלֹא אֵשׁ אִי אֶפְשָׁר. כִּי מִצְוָה זוֹ בִּפְנֵי עַצְמָהּ הִיא, כִּי מִלְּבַד אֵשׁ הַצָּרִיךְ לְקָרְבָּן הָיוּ נוֹתְנִים אֵשׁ לַמִּזְבֵּחַ בְּמִצְוָה זוֹ, וּכְמוֹ שֶׁדָּרְשׁוּ זִכְרוֹנָם לִבְרָכָה (שם מה א) שָׁלֹשׁ מַעֲרָכוֹת שֶׁל אֵשׁ מִן הַכְּתוּבִים, כְּמוֹ שֶׁנִּכְתֹּב בַּדִּינִין שֶׁל מִצְוָה זוֹ.

The commandment of lighting fire on the altar every day: To burn (some have the textual variant, to have) fire on the altar every day perpetually, as it is stated (Leviticus 6:6), “A perpetual fire shall burn on the altar.” And the explanation of perpetual came [that] it means to say to place wood in the morning and in the afternoon. And in the elucidation, they, may their memory be blessed, said (Yoma 21b), “Even though the fire descends from the Heavens, it is a commandment to bring [it also] from the commoners. And do not let it be difficult for you, to say, “What is this commandment — is it not that they, in any case, had to burn a fire for the sake of the sacrifice that they were obligated to bring, as it is impossible [to do so] without fire.” As this is a commandment on its own; since besides the fire for the sacrifice, they would place fire on the altar for this commandment — and as they, may their memory be blessed, expounded (Yoma 45a), there were three arrangements of fire [derived] from the verses, as we will write in the laws of this commandment.

Sefer HaChinukh 132:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְכַבּוֹת אֵשׁ מֵעַל הַמִּזְבֵּחַ – שֶׁלֹּא לְכַבּוֹת אֵשׁ מֵעַל הַמִּזְבֵּחַ, שֶׁנֶּאֱמַר (ויקרא ו ו) אֵשׁ תָּמִיד תּוּקַד עַל הַמִּזְבֵּחַ לֹא תִכְבֶּה.

To not extinguish the fire upon the altar: To not extinguish the fire upon the altar, as it is stated (Leviticus 6:6), “A perpetual fire shall burn on the altar, it shall not be extinguished.”

Sefer HaChinukh 133:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת אֲכִילַת שְׁיָרֵי מְנָחוֹת – שֶׁנִּצְטַוּוּ הַכֹּהֲנִים לֶאֱכֹל שְׁיָרֵי מְנָחוֹת, כְּלוֹמַר, אַחַר שֶׁהִפְרִישׁוּ מִמֶּנָּה מַה שֶּׁהָיוּ מַקְטִירִין בַּמִּזְבֵּחַ, שֶׁיֹּאכְלוּ הֵם כָּל הַשְּׁאָר, שֶׁנֶּאֱמַר (ויקרא ו ט) וְהַנּוֹתֶרֶת מִמֶּנָּה יֹאכְלוּ אַהֲרֹן וּבָנָיו מַצּוֹת תֵּאָכֵל וכו'. וּלְשׁוֹן סִפְרָא (צו ב ט) מַצּוֹת תֵּאָכֵל, מִצְוָה. יְבָמָהּ יָבֹא עָלֶיהָ (דברים כה ה), מִצְוָה, כְּלוֹמַר, שֶׁשְּׁנֵיהֶם מִצְוַת עֲשֵׂה, לֹא רְשׁוּת.

The commandment of eating the remainders of the meal-offering: That the priests were commanded to eat the remainders of the meal-offerings — meaning to say after they separated from it that which they would offer on the altar, they would eat all the rest, as it is stated (Leviticus 6:9), “What is left of it shall be eaten by Aharon and his sons; as matsahs shall it be eaten, etc.” And the language of Sifra, Tzav 2:9 is, “‘As matsahs shall it be eaten’ is a commandment; ‘her levirate husband shall have sexual relations with her’ (Deuteronomy 25:5) is a commandment” — meaning to say that both of them are positive commandments, not optional.

Sefer HaChinukh 134:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לַעֲשׂוֹת שְׁיָרֵי מְנָחוֹת חָמֵץ – שֶׁלֹּא לְבַשֵּׁל שְׁיָרֵי מְנָחוֹת חָמֵץ וְהוּא חֵלֶק הַמְּנָחוֹת אֲשֶׁר לַכֹּהֲנִים, שֶׁנֶּאֱמַר (ויקרא ו י) בְּמִנְחָה לֹא תֵאָפֶה חָמֵץ חֶלְקָם נָתַתִּי אֹתָהּ מֵאִשָּׁי, וְהוּא כְּאִלּוּ אָמַר חֶלְקָם, שֶׁהוּא שְׁיָרֵי הַמִּנְחָה, לֹא יֵאָפֶה חָמֵץ. וּבְפֵרוּשׁ אָמְרוּ זִכְרוֹנָם לִבְרָכָה בַּמִּשְׁנָה (מנחות נה א) וְחַיָּבִים עַל אֲפִיָּתָהּ חָמֵץ.

To not make the remainders of the meal-offering chamets (leavened): To not cook the remainders of the meal-offerings [to make them] chamets — and that is the portion of the meal-offerings that is of the priests — as it is stated (Leviticus 6:10), “It shall not be baked chamets, their portion have I given it of My fire-offerings.” And it is as if it said, “Their portion — which is the remainders of the meal-offering — you shall not bake chamets.” And in the explanation, they, may their memory be blessed, said in the Mishnah (Menachot 55a), “And they are liable for its baking [to make it] chamets.”

Sefer HaChinukh 135:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת קָרְבַּן מִנְחָה שֶׁל כֹּהֵן גָּדוֹל בְּכָל יוֹם – שֶׁנִּצְטַוִּינוּ שֶׁיַּקְרִיב הַכֹּהֵן הַגָּדוֹל מִנְחָה בְּכָל יוֹם פַּעֲמַיִם בַּבֹּקֶר וּבֵין הָעַרְבַּיִם, שֶׁנֶּאֱמַר (ויקרא ו יג) זֶה קָרְבַּן אַהֲרֹן וּבָנָיו אֲשֶׁר יַקְרִיבוּ לַיְיָ וְגוֹ', וְהִיא הַנִּקְרֵאת חֲבִתֵּי כֹּהֵן גָּדוֹל, וְנִקְרֵאת גַּם כֵּן מִנְחַת כֹּהֵן מָשִׁיחַ (כ"ה בסהמ"צ להרמב"ם עשה מ).

The commandment of the daily meal-offering of the high priest: That we were commanded that the high priest offer a daily meal-offering twice — in the morning and in the afternoon — as it is stated (Leviticus 6:13), “This is the sacrifice of Aharon and his sons that they shall bring to the Lord, etc.” And it is what is called the grilled ones of the high priest, and it is also called the meal-offering of the anointed priest (so is it [written] in the Sefer HaMitzvot, Positive Commandments 40).

Sefer HaChinukh 136:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לֶאֱכֹל מִנְחַת כֹּהֵן – שֶׁלֹּא לֶאֱכֹל מִמִּנְחַת כֹּהֵן שֶׁנֶּאֱמַר (ויקרא ו טז) וְכָל מִנְחַת כֹּהֵן כָּלִיל תִּהְיֶה לֹא תֵאָכֵל.

To not eat the meal-offering of the priest: To not eat of the meal-offering of the priest, as it is stated (Leviticus 6:16), “And every meal-offering of a priest shall be whole; it shall not be eaten.”

Sefer HaChinukh 137:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת מַעֲשֵׂה הַחַטָּאת – שֶׁנִּצְטַוִּינוּ שֶׁיַּעֲשׂוּ הַכֹּהֲנִים קָרְבַּן הַחַטָּאת עַל הָעִנְיָן הַנִּזְכָּר בַּכָּתוּב אֵיזֶה חַטָּאת שֶׁיִּהְיֶה שֶׁל בְּהֵמָה אוֹ עוֹף, שֶׁנֶּאֱמַר (ויקרא ו יח) זֹאת תּוֹרַת הַחַטָּאת.

The commandment of the procedure of the sin-offering: That we were commanded that the priests process the sin-offering in the manner that is mentioned in Scripture — whatever sin-offering it should be, of a beast or fowl — as it is stated (Leviticus 6:18), “This is the law of the sin-offering.”

Sefer HaChinukh 138:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לֶאֱכֹל מִבְּשַׂר חַטָּאוֹת הַנַּעֲשִׂין בִּפְנִים – שֶׁלֹּא יֹאכְלוּ הַכֹּהֲנִים מִבְּשַׂר הַחַטָּאוֹת הַנַּעֲשׂוֹת בִּפְנִים. כְּלוֹמַר מֵאוֹתָן חַטָּאוֹת שֶׁהָיוּ מַזִּין מִדָּמָן בַּמִּזְבֵּחַ הַפְּנִימִי שֶׁהָיָה בַּהֵיכָל. שֶׁנֶּאֱמַר (ויקרא ו כג) וְכָל חַטָּאת אֲשֶׁר יוּבָא מִדָּמָהּ אֶל אֹהֶל מוֹעֵד לְכַפֵּר בַּקֹּדֶשׁ לֹא תֵאָכֵל בָּאֵשׁ תִּשָּׂרֵף. וּלְשׁוֹן סִפְרָא (צו ה ד) בָּאֵשׁ תִּשָּׂרֵף כָּל שֶׁהוּא טָעוּן שְׂרֵפָה לַעֲבֹר עָלָיו בְּלֹא תַעֲשֶׂה עַל אֲכִילָתוֹ, וְכָל הַחַטָּאוֹת שֶׁדָּמָן טָעוּן הַזָּיָה בִּפְנִים, כְּלוֹמַר בַּמִּזְבֵּחַ שֶׁהָיָה בַּהֵיכָל, הָיוּ נִשְׂרָפִין, יָדוּעַ הַדָּבָר [וּמְפֻרְסָם] וּמְפֹרָשׁ בַּכְּתוּבִים. וְכָל הַחַטָּאוֹת שֶׁלֹּא הָיוּ מַזִּין מִדָּמָן אֶלָּא בַּמִּזְבֵּחַ שֶׁבַּחוּץ, הָיוּ נֶאֱכָלִים וְעַל זֶה נֶאֱמַר (שם) מִקְרָא זֶה שֶׁכָּל חַטָּאת שֶׁדִּינָהּ בִּשְׂרֵפָה, לֹא יֹאכְלוּ מִמֶּנָּה. וּפְרָטֵי הַחַטָּאוֹת אֵיזֶה מֵהֶן נִשְׂרָף וְאֵיזֶה נֶאֱכָל, מְפֹרָשׁ בַּכָּתוּב. וּמָה שֶׁאֵינוֹ מְבֹאָר יָפֶה בַּמִּקְרָא, פֵּרְשׁוּ לָנוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה בִּזְבָחִים (פא ב) כְּבָר אָמַרְנוּ (מצוה קלח) כִּי בִּפְרָטֵי הַקָּרְבָּנוֹת אֵין לָנוּ בָּהֶם עֵסֶק וְגַם זֶה מִפְּרָטֵיהֶם הוּא אִם נֶאֱכָל אִם לֹא נֶאֱכָל.

To not eat from the meat of the sin-offerings processed inside: To not have the priests eat from the meat of the sin-offerings inside — meaning to say from those sin-offerings that were sprinkled on the inner altar that was in the Sanctuary, as it stated (Leviticus 6:23), “And any sin-offering the blood of which is brought to the Tent of Meeting to atone in the Holy shall not be eaten; it shall be burned with fire.” And the language of Sifra, Tzav 5:4 [is], “‘It shall be burned with fire’ — anything that requires burning, to [make] transgress a negative commandment for its eating.” The matter is well-known [and famous] and explicit in the verses [that] all the sin-offerings the blood of which required sprinkling inside — meaning to say, on the altar that was in the Sanctuary — were burned. And all the sin-offerings the blood of which was only sprinkled on the altar outside, were eaten. And about this is this verse stated, such that they not eat from any sin-offering, the law of which is with burning. And the details of the sin-offerings — which of them are burned and which of them are eaten is explicit in Scripture. And that which is not elucidated well in the verses is explained to us by our Sages, may their memory be blessed, in Zevachim. We have already said (Sefer HaChinukh 138), that we do not have any involvement in the details of the sacrifices. And this too — if it is eaten or if it is not eaten — is from their details.

Sefer HaChinukh 139:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת מַעֲשֵׂה הָאָשָׁם – שֶׁנִּצְטַוִּינוּ שֶׁיַּעֲשׂוּ הַכֹּהֲנִים מְלֶאכֶת קָרְבַּן הָאָשָׁם עַל הָעִנְיָן הַנִּזְכָּר בַּכָּתוּב, שֶׁנֶּאֱמַר (ויקרא ז א) וְזֹאת תּוֹרַת הָאָשָׁם וְגוֹ', כְּמוֹ שֶׁכָּתוּב בַּפָּרָשָׁה. הֲלֹא אָמַרְתִּי לְךָ (מצוה קלח), שֶׁאֵין לָנוּ לִכְתֹּב שֹׁרֶשׁ בִּמְלָאכוֹת אֵלּוּ לְפִי שֶׁהֵן כְּעֵין פְּרָטֵי הַקָּרְבָּן, וְאֵין לְחַזֵּר אַחַר טַעְמָן כִּי סְתוּמִין הַדְּבָרִים וַחֲתוּמִים.

The commandment of the procedure of the guilt-offering: That we were commanded that the priests execute the process of the guilt-offering according to the manner described in Scripture, as it is stated (Leviticus 7:1), “This is the law of the guilt-offering, etc.,” as it is written in the passage. Did I not tell you (Sefer HaChinukh 138) that we should not write the root in these processes, since they are similar to the details of the sacrifices — and one should not seek after their reasons, as they are things that are blocked and sealed.

Sefer HaChinukh 140:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת מַעֲשֵׂה זֶבַח הַשְּׁלָמִים – שֶׁנִּצְטַוּוּ הַכֹּהֲנִים שֶׁיַּעֲשׂוּ מַעֲשֵׂה (קָרְבַּן) הַשְּׁלָמִים כַּמִּשְׁפָּט הַכָּתוּב בַּפָּרָשָׁה, שֶׁנֶּאֱמַר (ויקרא ג א) וְאִם זֶבַח שְׁלָמִים קָרְבָּנוֹ וְגוֹ', וְאָמַר עוֹד בְּהַשְׁלָמַת הַמְּלָאכָה (שם ז יא יב) וְזֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים אִם עַל תּוֹדָה יַקְרִיבֶנּוּ. וּבְאַרְבָּעָה שֵׁמוֹת נִכְלָלִים עִנְיְנֵי הַקָּרְבָּנוֹת כֻּלָּן, וְהֵם עוֹלָה, חַטָּאת וְאָשָׁם וּשְׁלָמִים, שֶׁכָּל קָרְבָּן שֶׁיַּקְרִיבוּ צִבּוּר אוֹ יָחִיד מֵאֶחָד מֵאֵלֶּה יִהְיֶה לְעוֹלָם. כְּבָר כָּתַבְתִּי פַעֲמַיִם (מצוה קלח) שֶׁאֵין לִכְתֹּב שָׁרָשִׁים בְּאֵלּוּ הַמְּלָאכוֹת.

The commandment of the procedure of the sacrifice of the peace-offerings: That the priests were commanded that they should execute the peace-offerings (sacrifice) according to the statute that is written in the passage, as it is stated (Leviticus 3:1), “If his sacrifice is a sacrifice of peace-offerings, etc.” And it states further in the completion of the process (Leviticus 7:11-12), “And this is the law of the sacrifice of the peace-offerings[...] If he offers it as a thanksgiving-offering.” And under four names are all matters of sacrifices included. And they are the burnt-offering; the sin-offering; the guilt-offering; and the peace-offerings. As any sacrifice offered by the community or the individual is always from one of them. I have already written twice that we should not write the roots for these processes (Sefer HaChinukh 138).

Sefer HaChinukh 141:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְהוֹתִיר מִבְּשַׂר קָרְבַּן הַתּוֹדָה – שֶׁלֹּא לְהוֹתִיר שׁוּם דָּבָר מִקָּרְבַּן הַתּוֹדָה עַד הַבֹּקֶר. כְּלוֹמַר לְמָחֳרַת יוֹם זְבִיחָתוֹ. שֶׁנֶּאֱמַר (ויקרא ז טו) בְּקָרְבַּן תּוֹדָה לֹא יַנִּיחַ מִמֶּנּוּ עַד בֹּקֶר. וּמִמֶּנּוּ לָמַדְנוּ לִשְׁאָר קָדָשִׁים גַּם כֵּן שֶׁכָּל מָה שֶׁיִּשָּׁאֵר מֵהֶם אַחַר זְמַן אֲכִילָתוֹ, שֶׁהוּא נוֹתָר וְחַיָּב לְשָׂרְפוֹ לְפִי שֶׁהוּא נִתָּק לַעֲשֵׂה שֶׁיִּשְׂרְפֶנּוּ, כְּמוֹ שֶׁכָּתַבְנוּ לְמַעְלָה, (מצוה קמג) בְּסֵדֶר זֶה, וְשָׁם כָּתַבְנוּ רֶמֶז מִשָּׁרָשָׁיו וּקְצָת דִּינָיו כְּמִנְהָגֵנוּ.

To not leave over meat from the thanksgiving sacrifice: To not leave over anything from the thanksgiving sacrifice until the morning — meaning to say on the morrow of the day of its sacrifice — as it is stated (Leviticus 7:15) about the thanksgiving sacrifice, “you shall not leave it until the morning.” And we learned from it about the other [sacrifices] as well, that anything that remains of it after the time of its eating is notar. And one is obligated to burn it, as burning is the positive commandment that rectifies it, as we have written above in this order (Sefer HaChinukh 143). And there, we wrote a hint from its roots and a little of its laws, as is our custom.

Sefer HaChinukh 142:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת שְׂרֵפַת נוֹתָר הַקֳּדָשִׁים – שֶׁנִּצְטַוִּינוּ לִשְׂרֹף הַנּוֹתָר, וְהוּא בְּשַׂר הַקֳּדָשִׁים שֶׁנִּשְׁאַר אַחַר עֲבֹר זְמַן אֲכִילָתָן הַמֻּגְבָּל לָהֶן שֶׁנֶּאֱמַר (ויקרא ז יז) וְהַנּוֹתָר מִבְּשַׂר הַזָּבַח בְּיוֹם הַשְּׁלִישִׁי בָּאֵשׁ יִשָּׂרֵף. וְזֹאת הַשְּׂרֵפָה הִיא מִצְוַת עֲשֵׂה, שֶׁכֵּן אָמְרוּ בַּמְּכִילְתָּא גַּבֵּי פֶּסַח (שמות יב י) וְלֹא תוֹתִירוּ מִמֶּנּוּ וכו' וְהַנּוֹתָר בָּאֵשׁ תִּשְׂרֹפוּ וכו' בָּא הַכָּתוּב לִתֵּן עֲשֵׂה עַל לֹא תַעֲשֶׂה, דְּמַשְׁמַע שֶׁמִּצְוַת שְׂרֵפַת נוֹתָר עֲשֵׂה הוּא, וְדִין הַפִּגּוּל וְהַנּוֹתָר שָׁוֶה בָּזֶה שֶׁיֵּשׁ מִצְוַת עֲשֵׂה גַּם כֵּן בִּשְׂרֵפָתוֹ, שֶׁמָּצִינוּ הַכָּתוּב מוֹצִיא הַפִּגּוּל בִּלְשׁוֹן נוֹתָר.

The commandment of the burning of the remnant (notar) of the [sacrifices]: That we were commanded to burn the notar — and that is meat of the [sacrifices] that remains after the time limited for their eating has passed — as it is stated (Leviticus 7:17), “And the notar of the meat of the sacrifice on the third day, it shall be burnt with fire.” And this burning is a positive commandment — as so they say in Mekhilta concerning Pesach (Exodus 12:10), “‘You shall not leave any of it, etc., and the notar you shall burn with fire, etc.’ — the verse comes to give a positive commandment upon the negative commandment.” It is implied that the commandment of burning notar is a positive commandment. And the law of piggul and notar are the same in this, that there is also a positive commandment in its burning, such that we have found Scripture expressing piggul, with the word, notar.

Sefer HaChinukh 143:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לֶאֱכֹל פִּגּוּל – שֶׁלֹּא לֶאֱכֹל הַפִּגּוּל. וּפִגּוּל הוּא קָרְבָּן שֶׁחָשַׁב עָלָיו הַכֹּהֵן הַמַּקְרִיב מַחְשֶׁבֶת פְּסוּל בִּשְׁעַת זְבִיחָה אוֹ הַקְרָבָה. וּפְסוּל הַמַּחְשָׁבָה הוּא כְּגוֹן שֶׁהִסְכִּים בְּדַעְתּוֹ בְּעֵת הַזְּבִיחָה אוֹ בְּעֵת הַהַקְרָבָה שֶׁיֹּאכַל מֵאוֹתוֹ קָרְבָּן אַחַר זְמַן הַמֻּגְבָּל לַאֲכִילָתוֹ, אוֹ יַקְטִיר מִמֶּנּוּ מַה שֶׁטָּעוּן הַקְטָרָה אַחַר זְמַן הַמֻּגְבָּל לְהַקְטָרָה, שֶׁאֲכִילַת הַמִּזְבֵּחַ וַאֲכִילַת אָדָם הַכֹּל נִשְׁמָע בִּלְשׁוֹן אֲכִילָה. וּבֵאֵר הַכָּתוּב, שֶׁהָאוֹכֵל מִמֶּנּוּ שֶׁיִּשָּׂא עָוֹן, שֶׁנֶּאֱמַר (ויקרא ז יח) וְאִם הֵאָכֹל יֵאָכֵל וכו' וְהַנֶּפֶשׁ הָאֹכֶלֶת מִמֶּנּוּ עֲוֹנָהּ תִּשָּׂא, וּנְשִׂיאַת הֶעָוֹן בְּכָאן הוּא כָּרֵת, כְּמוֹ שֶׁנִּלְמַד בַּגְּמָרָא (זבחים כח ב) בִּגְזֵרָה שָׁוָה.

To not eat piggul: To not eat piggul — and piggul is a sacrifice that the priest who is sacrificing it had a disqualifying thought at the time of the slaughter or offering. And a disqualifying thought is, for example, that he made up his mind at the time of the slaughter or offering that he would eat from that sacrifice after the limit for its eating or burn from it that which requires burning after the time limit for burning — as the “eating” of the altar and the eating of a person is all expressed by eating. And the verse elucidated, that one who eats from it carries his iniquity, as it is stated (Leviticus 7:18), “And if it is surely eaten, etc. and the soul who eats from it shall carry its iniquity.” And the carrying of iniquity here is excision, as we shall learn in the Gemara (Zevachim 28b) through an inferential comparison (gezerah shava).

Sefer HaChinukh 144:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לֶאֱכֹל בְּשַׂר קָדָשִׁים שֶׁנִּטְמָא – שֶׁלֹּא נֹאכַל בְּשַׂר קָדָשִׁים שֶׁנִּטְמָא, שֶׁנֶּאֱמַר (ויקרא ז יט) וְהַבָּשָׂר אֲשֶׁר יִגַּע בְּכָל טָמֵא לֹא יֵאָכֵל, וְהוּא הַדִּין אָדָם טָמֵא שֶׁאָסוּר לֶאֱכֹל בָּשָׂר טָהוֹר, וּכְמוֹ שֶׁנִּכְתֹּב (מצוה קסז) בְּלָאו בִּפְנֵי עַצְמוֹ בְּעֶזְרַת הַשֵּׁם. וּבְפֶרֶק שֵׁנִי דִּפְסָחִים (כד ב) אָמְרוּ טֻמְאַת הַגּוּף בְּכָרֵת טֻמְאַת בָּשָׂר בְּלָאו.

To not eat meat of [the sacrifices] that has become impure: That we do not eat meat of [the sacrifices] that has become impure, as it is stated (Leviticus 7:19), “And meat that touches anything impure shall not be eaten.” And the same is the law for an impure man, that it is forbidden for him to eat meat [that is] pure — and as we will write (Sefer HaChinukh 167) in a separate negative commandment, with God’s help. And in the second chapter of Pesachim 24b, they said [that] impurity of the body is with excision; impurity of the meat is with a negative commandment.

Sefer HaChinukh 145:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת שְׂרֵפַת בְּשַׂר קֹדֶשׁ שֶׁנִּטְמָא – שֶׁנִּצְטַוִּינוּ לִשְׂרֹף קָדָשִׁים שֶׁנִּטְמְאוּ, שֶׁנֶּאֱמַר (ויקרא ז יט) וְהַבָּשָׂר אֲשֶׁר יִגַּע בְּכָל טָמֵא לֹא יֵאָכֵל בָּאֵשׁ יִשָּׂרֵף.

The commandment of burning meat of [sacrifices] that has become impure: That we were commanded to burn meat of [sacrifices] that has become impure, as it is stated (Leviticus 7:19), “And meat that touches anything impure shall not be eaten; it shall be burnt with fire.”

Sefer HaChinukh 146:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא נֹאכַל חֵלֶב – שֶׁלֹּא נֹאכַל חֵלֶב בְּהֵמָה טְהוֹרָה, שֶׁנֶּאֱמַר (ויקרא ז כג) כָּל חֵלֶב שׁוֹר וְכֶשֶׂב וָעֵז לֹא תֹאכֵלוּ.

That we not eat forbidden fat (chelev): That we not eat the forbidden fat of a pure animal, as it is stated (Leviticus 7:23), “Any chelev of an ox or sheep or goat you shall not eat.”

Sefer HaChinukh 147:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא נֹאכַל דַּם בְּהֵמָה חַיָּה וָעוֹף – שֶׁלֹּא נֹאכַל דַּם בְּהֵמָה חַיָּה וָעוֹף, (כריתות כ ב) שֶׁנֶּאֱמַר (ויקרא ז כו) וְכָל דָּם לֹא תֹאכְלוּ. וְנֶאֱמַר בְּמָקוֹם אַחֵר לָעוֹף וְלַבְּהֵמָה, וְחַיָּה בִּכְלַל בְּהֵמָה (חולין עא א). וְנִכְפְּלָה הַמְּנִיעָה בַּדָּם בְּהַרְבֵּה מְקוֹמוֹת בַּתּוֹרָה.

That we not eat the blood of a [domesticated] beast, a [wild] animal or a bird: That we not eat the blood of a [domesticated] beast, a [wild] animal or a bird (Keritot 20b), as it is stated (Leviticus 3:17), “And any blood you shall not eat.” And it is stated in another place (Leviticus 7:26) — “from a bird or a beast” — and a [wild] animal is included in “beast” (Chullin 71a). And the prevention of blood is repeated in many places in the Torah.

Sefer HaChinukh 148:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא יִכָּנְסוּ הַכֹּהֲנִים לַמִּקְדָּשׁ מְגֻדְּלֵי שֵׂעָר – שֶׁלֹּא יִכָּנְסוּ הַכֹּהֲנִים לַמִּקְדָּשׁ מְגֻדְּלֵי שֵׂעָר כְּמוֹ שֶׁיַּעֲשׂוּ הָאֲבֵלִים, כְּלוֹמַר שֶׁלֹּא יְגַדְּלוּ שַׂעֲרוֹתֵיהֶם, שֶׁנֶּאֱמַר (ויקרא י ו) רָאשֵׁיכֶם אַל תִּפְרָעוּ. וְאָמַר הַתַּרְגּוּם לֹא תְרַבּוּן פֵּרוּעַ. וִיחֶזְקֵאל הַנָּבִיא בֵּאֵר וְאָמַר (מד כ) וּפֶרַע לֹא יְשַׁלֵּחוּ, וּכְמוֹ כֵן בַּמְּצֹרָע (ויקרא יג מה) וְרֹאשׁוֹ יִהְיֶה פָרוּעַ, וְאָמְרוּ בְּסִפְרָא (תזריע ה יב) יְגַדֵּל פֶּרַע.

That the priests not enter the Temple with grown hair: That the priests not enter the Temple with grown hair, like mourners do — meaning to say that they not grow their hair long, as it is stated (Leviticus 10:6), “you shall not let your head be wild.” And the Targum (Aramaic translation of Onkelos) said, “Do not increase locks.” And Yechezkel the prophet elucidated and said (Ezekiel 44:20), “and they shall not send forth locks.” And so too with the metsora (Leviticus 13:45), “and his head shall be wild” — and they said in Sifra [that it means], “He grows locks.”

Sefer HaChinukh 149:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא יִכָּנְסוּ הַכֹּהֲנִים לַמִּקְדָּשׁ קְרוּעֵי בְּגָדִים – שֶׁלֹּא יִכָּנְסוּ הַכֹּהֲנִים לַמִּקְדָּשׁ קְרוּעֵי בְּגָדִים, שֶׁנֶּאֱמַר (ויקרא י ו) וּבִגְדֵיכֶם לֹא תִפְרֹמוּ, פֵּרוּשׁ אַל תִּקְרְעוּ בִּגְדֵיכֶם. וְנִכְפְּלָה מְנִיעָה זֹאת בְּכֹהֵן גָּדוֹל, שֶׁנֶּאֱמַר עָלָיו (שם כב י) וּבְגָדָיו לֹא יִפְרֹם. וְכָפַל הַמְּנִיעָה בּוֹ מִפְּנֵי תּוֹסֶפֶת דָּבָר שֶׁבּוֹ, שֶׁאֵינוֹ רַשַּׁאי לִקְרֹעַ עַל מֵת שֶׁיָּמוּת, וַאֲפִלּוּ שֶׁלֹּא בִּשְׁעַת עֲבוֹדָה. וְאָמְרוּ בְּסִפְרָא (אמור ב ג) רֹאשׁוֹ לֹא יִפְרָע וּבְגָדָיו לֹא יִפְרֹם עַל מֵתוֹ, כְּדֶרֶךְ שֶׁבְּנֵי אָדָם פּוֹרְעִין וּפוֹרְמִין עַל מֵתֵיהֶם הָא כֵיצַד כֹּהֵן גָּדוֹל פּוֹרֵם מִלְּמַטָּה וְהַהֶדְיוֹט מִלְּמַעְלָן.

That the priests not enter the Temple with torn clothes: That the priests not enter the Temple with torn clothes, as it is stated (Leviticus 10:6), “and you shall not rend your clothes” — the understanding is, do not tear your clothes. And the prevention is repeated with the high priest, as it is stated about him (Leviticus 21:10), “and he shall not rend his clothes.” And repeating the prevention about it is because of the addition of a thing with him: That he is not permitted to tear for a dead when he dies — and even not during the time of the service. And they said in Sifra, Emor, Section 2:3, “‘And he shall not let his hair be wild and he shall not rend his clothes’ — for his dead, as [other] people do for their dead. Behold, how is it? The high-priest rends from the bottom (of his garment), and common [priests], from the top.”

Sefer HaChinukh 150:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא יֵצְאוּ הַכֹּהֲנִים מִן הַמִּקְדָּשׁ בִּשְׁעַת עֲבוֹדָה – שֶׁלֹּא יֵצְאוּ הַכֹּהֲנִים מִן הַמִּקְדָּשׁ בִּשְׁעַת עֲבוֹדָה, שֶׁנֶּאֱמַר (ויקרא י ז) וּמִפֶּתַח אֹהֶל מוֹעֵד לֹא תֵצְאוּ פֶּן תָּמֻתוּ. וְנִכְפְּלָה מְנִיעָה זוֹ כְּמוֹ כֵן בְּכֹהֵן גָּדוֹל וְאָמַר (שם כא יב) וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא. וּלְשׁוֹן סִפְרָא (שמיני מכילתא דמילואים פיסקא מב) וּמִפֶּתַח אֹהֶל מוֹעֵד יָכוֹל בִּשְׁעַת עֲבוֹדָה וְשֶׁלֹּא בִּשְׁעַת עֲבוֹדָה? תַּלְמוּד לוֹמַר וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא וְלֹא יְחַלֵּל, הֱוֵי אוֹמֵר בִּשְׁעַת הָעֲבוֹדָה. כִּי שֶׁמֶן מִשְׁחַת יְיָ עֲלֵיכֶם אֵין לִי אֶלָּא אַהֲרֹן וּבָנָיו שֶׁנִּמְשְׁחוּ בְּשֶׁמֶן הַמִּשְׁחָה, שֶׁאִם יָצְאוּ בִּשְׁעַת הָעֲבוֹדָה חַיָּבִים מִיתָה. מִנַּיִן לְכָל הַכֹּהֲנִים שֶׁבַּדּוֹרוֹת? שֶׁנֶּאֱמַר כִּי שֶׁמֶן מִשְׁחַת יְיָ עֲלֵיכֶם.

That the priests not go out from the Temple at the time of the service: That the priests not go out from the Temple at the time of the service, as it is stated (Leviticus 10:7), “And from the entrance of the Tent of Meeting you shall not go out, lest you die.” And this prevention was repeated likewise with the high priest, and it stated (Leviticus 21:12), “And from the sanctuary he shall not go out.” And the language of Sifra, Shemini, Mekhilta d'Miluim 42-43 is, “‘And from the entrance of the Tent of Meeting’ — it could be [that they shall not go out] at the time of the service and [also] not at the time of the service. [Hence] we learn to say, ‘And from the sanctuary he shall not go out and he will not profane’ — [...] it would be said, when he is officiating. [...] ‘For the anointing oil of the Lord is upon you’ — I only have Aharon and his sons who were anointed with the oil of anointment, if they went out while serving, they would be liable for death; from where [do I know] for all of the priests of the generations? As it is stated, ‘for the anointing oil of the Lord is upon you.’”

Sefer HaChinukh 151:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְהִכָּנֵס שְׁתוּיֵי יַיִן בַּמִּקְדָּשׁ וְכֵן שֶׁלֹּא יוֹרֶה שָׁתוּי – שֶׁלֹּא לְהִכָּנֵס שָׁתוּי בַּמִּקְדָּשׁ. וְכֵן שֶׁלֹּא לְהוֹרוֹת. כְּלוֹמַר שֶׁלֹּא נָדוּן בְּדָבָר מִדִּינֵי הַתּוֹרָה בְּעוֹד שֶׁיְּהֵא הָאָדָם שִׁכּוֹר, שֶׁנֶּאֱמַר (ויקרא י ט) יַיִן וְשֵׁכָר אַל תֵּשְׁתְּ וְגוֹ' בְּבֹאֲכֶם אֶל אֹהֶל מוֹעֵד. וּלְשׁוֹן הַתַּלְמוּד (עירובין סד א) שָׁתָה רְבִיעִית אַל יוֹרֶה. וּלְשׁוֹן סִפְרָא (שמיני א ב) יַיִן אַל תֵּשְׁתְּ אֵין לִי אֶלָּא יַיִן, מִנַּיִן לְרַבּוֹת שְׁאָר הַמְשַׁכְּרִים? תַּלְמוּד לוֹמַר וְשֵׁכָר. אִם כֵּן לָמָּה נֶאֱמַר יַיִן? עַל הַיַּיִן בְּמִיתָה, וְעַל שְׁאָר הַמְשַׁכְּרִין בְּלָאו. וְשָׁם נֶאֱמַר מִנַּיִן שֶׁאֵין חַיָּב אֶלָּא בִּשְׁעַת הָעֲבוֹדָה? תַּלְמוּד לוֹמַר (שם) אַתָּה וּבָנֶיךָ וְלֹא תָמֻתוּ אַתָּה וּבָנֶיךָ בְּמִיתָה וְאֵין יִשְׂרָאֵל חַיָּבִין מִיתָה עַל הַהוֹרָאָה.

To not enter the Temple intoxicated, and likewise to not give a ruling intoxicated: To not enter the Temple intoxicated, and likewise to not give a ruling — meaning to say to judge something of the laws of the Torah — while a man is still drunk, as it is stated (Leviticus 10:9), “Wine and strong drink you shall not drink, etc. in your coming to the Tent of Meeting.” And the language of the Talmud (Eruvin 64a) is “If he drank a reviit, he may not give a ruling.” And the language of Sifra, Shemini, Section 1:2 is “‘Wine [...] you shall not drink’ — I only have wine. From where [do I know] all the other intoxicants? [Hence] we learn to say, ‘strong drink.’ If so, why is it stated, ‘wine’? For wine, [one is liable] for death. For all other intoxicants, [one is liable] for a negative commandment.” And there it is stated, “From where [do I know] that he is only liable at the time of the service? [Hence] we learn to say, ‘you and your sons, and you shall not die’ — you and your sons are with death, but Israelites are not liable for death for giving a ruling.”

Sefer HaChinukh 152:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת בְּדִיקַת סִימָנֵי בְּהֵמָה וְחַיָּה – שֶׁנִּצְטַוִּינוּ לִבְדֹּק סִימָנֵי בְּהֵמָה וְחַיָּה כְּשֶׁנִּרְצֶה לֶאֱכֹל מֵהֶם. וְהֵן מַעֲלַת גֵּרָה וְשֹׁסַעַת שֶׁסַע, שֶׁנֶּאֱמַר (ויקרא יא ב ג) זֹאת הַחַיָּה אֲשֶׁר תֹּאכְלוּ מִכָּל הַבְּהֵמָה אֲשֶׁר עַל הָאָרֶץ כֹּל מַפְרֶסֶת פַּרְסָה וְגוֹ'. וּלְשׁוֹן סִפְרָא (שמיני ג א) אוֹתָהּ תֹּאכֵלוּ אוֹתָהּ בַּאֲכִילָה, וְאֵין בְּהֵמָה טְמֵאָה בַּאֲכִילָה כְּלוֹמַר וְנִלְמַד מִזֶּה לָאו לִבְהֵמָה טְמֵאָה, וְלָאו כָּזֶה נִקְרָא לָאו הַבָּא מִכְּלַל עֲשֵׂה וְנֶאֱמַר בְּמָקוֹם אַחֵר (שם כ כה) וְהִבְדַּלְתֶּם בֵּין הַבְּהֵמָה הַטְּהֹרָה לַטְּמֵאָה וכו' וְכָתוּב עוֹד (שם יא מז) לְהַבְדִּיל בֵּין הַטָּמֵא וכו'.

The command of checking the signs of a beast or animal: That we were commanded to check the signs of a [domesticated] beast or [wild] animal when we want to eat of them — and they are that it brings up (chews) its cud and completely splits [its hoof], as it is stated (Leviticus 11:2-3), “This is the animal that you shall eat, from every beast upon the earth: All that separate the hoof, etc.” And the language of Sifrei, Shemini, Chapter 3:1 is “‘It shall you eat’ — it is for eating, but an impure animal is not for eating”; meaning to say, and we learn from it a negative commandment for an impure animal. And a negative commandment like this is called a negative commandment that comes from the implication of a positive commandment. And it is stated in another place, “And you shall differentiate between a pure beast and an impure, etc.” (Leviticus 20:25). And it is also written (Leviticus 11:47), “To differentiate between the impure, etc.”

Sefer HaChinukh 153:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לֶאֱכֹל בְּהֵמָה וְחַיָּה טְמֵאָה – שֶׁלֹּא לֶאֱכֹל בְּהֵמָה וְחַיָּה טְמֵאָה, שֶׁנֶּאֱמַר (ויקרא יא ד ז) אֶת זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִיסֵי הַפַּרְסָה אֶת הַגָּמָל וְהַחֲזִיר וְהָאַרְנֶבֶת וְהַשָּׁפָן. וּמִינֵי שְׁאָר בְּהֵמָה טְמֵאָה לֹא בָּא עֲלֵיהֶם לָאו בְּבֵאוּר, אֲבָל מִכֵּיוָן שֶׁאָמְרָה תּוֹרָה כָּל מַפְרֶסֶת פַּרְסָה וּמַעֲלַת גֵּרָה בַּבְּהֵמָה אֹתָהּ תֹּאכֵלוּ. נֵדַע שֶׁכָּל מָה שֶׁאֵין בּוֹ שְׁנֵי הַסִּימָנִין יַחַד הוּא נִמְנָע מִלְּאָכְלוֹ, וְזֶה לָאו הַבָּא מִכְּלַל עֲשֵׂה, וְהָעִקָּר אֶצְלֵנוּ לָאו הַבָּא מִכְּלַל עֲשֵׂה עֲשֵׂה, וְאֵין לוֹקִין עָלָיו.

To not eat an impure beast or animal: To not eat an impure beast or animal, as it is stated (Leviticus 11:4), “this shall you not eat from those that bring up the cud and separate their hoof, the camel,” “and the pig” (Leviticus 11:7), “and the hare” (Leviticus 11:6), “and the daman” (Leviticus 11:5). And a clear negative commandment about the other species of impure beasts does not appear. But since the Torah stated (Leviticus 11:3), “All that separate the hoof and [...] bring up the cud in an animal, it shall you eat,” we know that we are prevented from eating anything that does not have these two signs together. And this is a negative commandment that comes from the implication of a positive commandment. And the principle that we have is [that] a negative commandment that comes from the implication of a positive commandment, is a positive commandment, and [so] we do not administer lashes for it.

Sefer HaChinukh 154:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת בְּדִיקַת סִימָנֵי דָּגִים – לִבְדֹּק בְּסִימָנֵי דָּגִים, כְּלוֹמַר שֶׁהָרוֹצֶה לֶאֱכֹל מִן הַדָּגִים שֶׁיִּבְדֹּק תְּחִלָּה בָּהֶן יָפֶה הַסִּימָנִין שֶׁנָּתְנָה הַתּוֹרָה בָּהֶן, וְהֵן סְנַפִּיר וְקַשְׂקֶשֶׂת, שֶׁנֶּאֱמַר (ויקרא יא ט) אֶת זֶה תֹּאכְלוּ מִכֹּל אֲשֶׁר בַּמָּיִם וכו' כְּבָר כָּתַבְנוּ בַּמִּצְוָה הַקּוֹדֶמֶת לְזוֹ ((מצוה קנג) במצות בדיקת סימני בהמה וחיה) שֶׁהָרַמְבַּ"ן זִכְרוֹנוֹ לִבְרָכָה לֹא יַחְשֹׁב בְּמִנְיַן הַמִּצְוֹת בְּדִיקַת סִימָנִין בַּמִּינִין שֶׁהִתִּירָה הַתּוֹרָה, וְכִי הָאֱמֶת אִתּוֹ בָּזֶה לְפִי הַנִּרְאֶה לָנוּ. וְאַף עַל פִּי שֶׁמָּצָאנוּ בַּגְּמָרָא (חולין סו ב) בְּפֵרוּשׁ בִּקְצָתָן זוֹ מִצְוַת עֲשֵׂה, הַכַּוָּנָה בָּעִנְיָן לְחַיֵּב בְּמִינִים הַטְּמֵאִים בַּעֲשֵׂה וְלֹא תַעֲשֶׂה עִם הַכְּלָל הַיָּדוּעַ לָנוּ לָאו הַבָּא מִכְּלַל עֲשֵׂה עֲשֵׂה. וּכְמוֹ שֶׁנִּכְתֹּב גַּם כֵּן בְּעֶזְרַת הַשֵּׁם בְּמִצְוַת הַלְוָאַת הַנָּכְרִי (מצוה קעג), שֶׁחֲשָׁבָהּ הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה לְמִצְוָה (בסהמ"צ עשין קצח), וְלֹא בָּא הַכָּתוּב לְפִי הַדּוֹמֶה רַק לְחַיֵּב בַּעֲשֵׂה וְלֹא תַעֲשֶׂה בְּהַלְוָאַת יִשְׂרָאֵל בְּרִבִּית.

The commandment to check the signs of fish: To check the signs of fish, meaning to say that one who wants to eat fish first check properly for the signs that the Torah gave about them — and they are fins and scales, as it is stated (Leviticus 11:9), “And this shall you eat from all that is in the water, etc.” We have already written in the commandment preceding this (Sefer HaChinukh 153, in the commandment of checking the signs of beasts and animals) that Ramban, may his memory be blessed, does not calculate the checking of signs in the species that the Torah permitted; and that the truth is with him, according to what appears to us. And even though we have found explicitly in the Gemara (Chullin 66b) with some of them, “This is a positive commandment,” the intention of the matter is to make liable for impure species with a positive commandment [as well as] a negative commandment — from the principle that is well-known to us, [that] a negative commandment that comes from the implication of a positive commandment, is a positive commandment. And [that is] like we shall write with God’s help in the commandment of lending to a gentile (Sefer HaChinukh 173), such that Rambam, may his memory be blessed, counted it as a commandment (Sefer HaMitzvot, Positive Commandments 198), [whereas] according to what it appears, the verse only comes to make liable for a positive commandment [as well] as a negative commandment for the lending to a Jew with interest.

Sefer HaChinukh 155:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לֶאֱכֹל דָּג טָמֵא – שֶׁלֹּא לֶאֱכֹל דָּג טָמֵא, שֶׁנֶּאֱמַר (ויקרא יא יא) מִבְּשָׂרָם לֹא תֹאכֵלוּ וְאֶת נִבְלָתָם תְּשַׁקֵּצוּ. וְסִימָנֵי דָּגִים כְּשֵׁרִים כְּתַבְנוּם לְמַעְלָה בְּמִצְוַת עֲשֵׂה (מצוה קנה) שֶׁהִיא לִבְדֹּק בְּסִימָנֵי דָּגִים שֶׁחָשַׁבְנוּ מִן הַמִּנְיָן לִכְבוֹד הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה.

To not eat impure fish: To not eat impure fish, as it is stated (Leviticus 11:11), “you shall not eat of their meat and you shall abominate their carcasses.” And we have written the signs of the fit (kosher) fish in the positive commandment (Sefer HaChinukh 155) — which is to check the signs of the fish — which we have counted in the tally [of the commandments] in deference to Rambam, may his memory be blessed.

Sefer HaChinukh 156:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לֶאֱכֹל עוֹף טָמֵא – שֶׁלֹּא לֶאֱכֹל עוֹף טָמֵא, שֶׁנֶּאֱמַר (ויקרא יא יג) וְאֶת אֵלֶּה תְּשַׁקְּצוּ מִן הָעוֹף לֹא יֵאָכְלוּ וְגוֹ'.

To not eat impure fowl: To not eat impure fowl, as it is stated (Leviticus 11:13), “And these you shall abominate from the fowl; they shall not be eaten, etc.”

Sefer HaChinukh 157:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת בְּדִיקַת סִימָנֵי חֲגָבִים – לִבְדֹּק בְּסִימָנֵי חֲגָבִים, וְהֵם הַסִּימָנִים שֶׁכְּתוּבִים בַּתּוֹרָה (ויקרא יא כא) אֲשֶׁר לוֹ כְרָעַיִם מִמַּעַל לְרַגְלָיו וְגוֹ', שֶׁנֶּאֱמַר (שם) אֶת זֶה תֹּאכְלוּ מִכֹּל שֶׁרֶץ הָעוֹף. וְעִנְיַן שָׁרְשָׁהּ כְּמוֹ בִּשְׁאָר הַמִּינִים.

The commandment of checking the signs of grasshoppers: To check the signs of grasshoppers — and these are the signs that are written in the Torah, “that has jointed legs above its feet, etc.” (Leviticus 11:21), as it is stated, “this you may eat from all the winged swarming things.” And the content of its root is like with the other species.

Sefer HaChinukh 158:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת טֻמְאַת שְׁמֹנָה שְׁרָצִים – לִהְיוֹת שְׁמֹנָה שְׁרָצִים טְמֵאִים וּמְטַמְּאִין, שֶׁנֶּאֱמַר (ויקרא יא כט) וְזֶה לָכֶם הַטָּמֵא בַּשֶּׁרֶץ הַשֹּׁרֵץ עַל הָאָרֶץ הַחֹלֶד וְהָעַכְבָּר וְהַצָּב וְגוֹ'.

The commandment of the impurity of the eight swarming creatures: That the eight swarming creatures are impure and render impure, as it is stated (Leviticus 11:29), “And this shall be impure for you from the swarming creatures that swarm on the ground: the mole, the mouse and the lizard, etc.”

Sefer HaChinukh 159:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת עִנְיַן טֻמְאַת אֳכָלִין – שֶׁנִּצְטַוִּינוּ בִּשְׁמִירַת טֻמְאַת אֳכָלִין וּמַשְׁקִין, וּלְהִתְנַהֵג בָּעִנְיָן עַל פִּי הַתּוֹרָה שֶׁהוֹדִיעַתְנוּ אֵיךְ נָדִין בְּכָל עִנְיַן טֻמְאַת אֳכָלִין וּמַשְׁקִין וְהַכֵּלִים הַמִּטַּמְּאִין עַל יָדָם, שֶׁנֶּאֱמַר (ויקרא יא לד) מִכָּל הָאֹכֶל אֲשֶׁר יֵאָכֵל אֲשֶׁר יָבוֹא עָלָיו מַיִם.

The commandment of the matter of impurity of foods: That we were commanded about the guarding of the impurity of foods and drinks and to act in this matter according to the Torah, which informed us how to determine every matter of impurity of food and drinks, and the vessels through which they become impure, as it is stated (Leviticus 11:34), “From any food that is eaten, which water comes upon.”

Sefer HaChinukh 160:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018