Sefer HaChinuch

מִצְוַת עִנְיַן טֻמְאַת נְבֵלָה – לִהְיוֹת הַנְּבֵלָה טְמֵאָה וּמְטַמְּאָה, שֶׁנֶּאֱמַר (ויקרא יא לט) וְכִי יָמוּת מִן הַבְּהֵמָה אֲשֶׁר הִיא לָכֶם לְאָכְלָה וְגוֹ'. כָּתַב הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה בַּמִּצְוָה הַזֹּאת, (מצות עשה צו) וְזֶה לְשׁוֹנוֹ וַאֲנִי אַזְכִּיר לְךָ הֵנָּה עַתָּה הַקְדָּמָה יֵאוֹת לְךָ שֶׁתִּזְכְּרָהּ בְּכָל מָה שֶׁנִּזְכֹּר מִמִּינֵי הַטֻּמְאוֹת, וְהִיא שֶׁזֶּה שֶׁאָנוּ מוֹנִים כָּל מִין וּמִין מֵהַטֻּמְאוֹת מִצְוַת עֲשֵׂה, אֵין עִנְיָנוֹ שֶׁנִּתְחַיֵּב לְהִטַּמֵּא בְּטֻמְאָה זוֹ וְלֹא כְּמוֹ כֵן אָנוּ נִמְנָעִין מֵהִטָּמֵא בָּהּ וְתִהְיֶה מִצְוַת לֹא תַעֲשֶׂה. וְאוּלָם הֱיוֹת הַתּוֹרָה אוֹמֶרֶת שֶׁמִּי שֶׁקָּרַב בָּזֶה הַמִּין נִטְמָא אוֹ זֶה הַדָּבָר יְטַמֵּא עַל עִנְיָן כָּךְ לְמִי שֶׁקָּרַב אֵלָיו הוּא מִצְוַת עֲשֵׂה, כְּלוֹמַר זֶה הַדִּין הַמְּצֻוֶּה בּוֹ הוּא הַמִּצְוָה, וְהוּא אָמְרֵנוּ שֶׁמִּי שֶׁקָּרַב בְּכָךְ עַל עִנְיָן כָּךְ נִטְמָא, וּמִי שֶׁהָיָה עַל עִנְיָן כָּךְ לֹא יִטָּמֵא. וּבְהִטָּמֵא בְּעַצְמוֹ הָרְשׁוּת בְּיַד כָּל אָדָם כִּי אִם רָצָה יִטָּמֵא וְאִם רָצָה לֹא יִטָּמֵא. וּלְשׁוֹן סִפְרָא (ד י) וּבְנִבְלָתָם לֹא תִגָּעוּ, יָכוֹל אִם נָגַע אָדָם בְּנִבְלָתָם יִלְקֶה אַרְבָּעִים? תַּלְמוּד לוֹמַר וּלְאֵלֶּה תִּטַּמָּאוּ. יָכוֹל אִם רָאָה אָדָם נְבֵלָה יֵלֵךְ וְיִטָּמֵא לָהּ? תַּלְמוּד לוֹמַר וּבְנִבְלָתָם לֹא תִגָּעוּ, הָא כֵּיצַד? הֱוֵי אוֹמֵר רְשׁוּת. וְהַמִּצְוָה הוּא מָה שֶׁנֶּאֱמַר לָנוּ בְּאֵלֶּה הַדִּינִין, שֶׁמִּי שֶׁקָּרַב לָזֶה נִטְמָא וְיִהְיֶה טָמֵא וְיִתְחַיֵּב מָה שֶׁנִּתְחַיְּבוּ הַטְּמֵאִים לָצֵאת חוּץ לְמַחֲנֵה שְׁכִינָה, וְשֶׁלֹּא יֹאכַל קֹדֶשׁ, וְלֹא יִקְרַב אֵלָיו, וְזוּלַת זֶה. וְזֹאת הִיא הַמִּצְוָה, כְּלוֹמַר הֱיוֹתוֹ טָמֵא בָּזֶה הַמִּין, כְּשֶׁקָּרַב אֵלָיו אוֹ כְּשֶׁהָיָה אֶצְלוֹ עַל עִנְיָן כָּךְ. וּזְכוֹר זֶה הָעִנְיָן בְּכָל מִין וּמִין מִמִּינֵי הַטֻּמְאָה, עַד כָּאן לְשׁוֹנוֹ. וְעִם כָּל זֶה, לֹא יִתְיַשֵּׁב יָפֶה עִם הַלֵּב שֶׁנַּחְשֹׁב עִנְיָן זֶה מִצְוָה, וְאָכֵן לֹא נָסוּר מִדֶּרֶךְ רַבֵּינוּ בְּחֶשְׁבּוֹנֵנוּ יָמִין וּשְׂמֹאל כַּאֲשֶׁר יָעַדְנוּ בַּתְּחִלָּה.

The commandment of the matter of the impurity of a carcass: That a carcass be impure and render impure, as it is stated (Leviticus 11:39), “And if a beast that is for you to eat, dies, etc.” Rambam, may his memory be blessed, wrote about this commandment (Sefer HaMitzvot, Positive Commandments 96), and this is his language: “And I will mention to you here now a nice preface, that you should remember regarding all that we mention of the types of impurities. And it is that that which we count each and every type of the impurities as a positive commandment, its substance is not that we would be obligated to become impure with this impurity, and likewise not that we are prevented from becoming impure from it and that it should be a negative commandment. Rather, since the Torah states that one who approaches this species becomes impure or that this thing [carcass] — in this situation — will make the one [or thing] who approaches it impure, that is a positive commandment — meaning to say that this law that we are commanded about is a commandment. And that [commandment] is that which we said, that the one who approaches such in this way becomes impure, and the one in that way does not become impure. And as to one becoming impure, himself, the option is in the hand of each man: As if he wants, he becomes impure; and if he wants, he does not become impure. And the language of Sifra, Shemini, Chapter 4:10 is ‘“And their carcass you shall not touch” — is it possible that if one touched a carcass he receives forty lashes? [Hence] we learn to say “and to these you shall become impure” (Leviticus 11:24). Is it possible that if one saw a carcass, he should go and become impure from it? [Hence] we learn to say “their carcass you shall not touch.” How is this? I would say [it is an] option.’ And the commandment is that which is said to us about these laws — that the one who approaches this becomes impure and will be impure; and he will be obligated that which the impure are obligated — to go out of the encampment of the Divine Presence and not to eat from the holy, and not to come close to it and other than this. And that is the commandment, meaning to say his being impure with this species, when he approaches it or be with it in this manner. And remember this matter with each and every type of impurity.” To here is his language. And with all of this, it does not sit well with the heart for us to think of this matter as a commandment. And nonetheless we shall not veer from the path of our rabbi in our tally to the right or the left, as we set out at the beginning.

Sefer HaChinukh 161:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לֶאֱכֹל שֶׁרֶץ הָאָרֶץ – שֶׁלֹּא לֶאֱכֹל שֶׁרֶץ הָאָרֶץ, שֶׁנֶּאֱמַר (ויקרא יא מא) וְכָל הַשֶּׁרֶץ הַשֹּׁרֵץ עַל הָאָרֶץ שֶׁקֶץ הוּא לֹא יֵאָכֵל.

To not eat the swarming creature of the ground: To not eat the swarming creature of the ground, as it is stated (Leviticus 11:41), “And any swarming creature that swarms on the ground is an abomination; it shall not be eaten.”

Sefer HaChinukh 162:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לֶאֱכֹל מִינֵי שְׁרָצִים דַּקִּים הַנּוֹלָדִים בִּזְרָעִים וּבְפֵרוֹת – שֶׁלֹּא לֶאֱכֹל מִינֵי שְׁרָצִים דַּקִּים הַנּוֹלָדִין בִּזְרָעִים וּבְפֵרוֹת מֵעֵת שֶׁיֵּצְאוּ וְיִשְׁרְצוּ בָּאָרֶץ (חולין סז א). וְהוּא הַדִּין כָּל זְמַן שֶׁנַּעֲשׂוּ בַּפְּרִי בְּעוֹדוֹ מְחֻבָּר לַקַּרְקַע, אַף עַל פִּי שֶׁלֹּא יָצְאוּ וְשָׁרְצוּ עַל הָאָרֶץ, שֶׁשּׁוֹרֵץ עַל הָאָרֶץ נִקְרָא, מִכֵּיוָן שֶׁנַּעֲשָׂה בַּפְּרִי בְּעוֹדוֹ [בִּהְיוֹתוֹ] מְחֻבָּר, שֶׁנֶּאֱמַר (ויקרא יא מב) לְכָל הַשֶּׁרֶץ הַשֹּׁרֵץ עַל הָאָרֶץ לֹא תֹאכְלוּם. וְאִם יָצְאוּ עַל הָאָרֶץ, אַף עַל פִּי שֶׁחָזְרוּ אַחַר כָּךְ לְתוֹךְ הַפְּרִי שׁוֹרֵץ עַל הָאָרֶץ נִקְרָא גַּם כֵּן מִכֵּיוָן שֶׁיָּצָא. וְכֵן הוּא בְּסִפְרָא (וְלֹא תְטַמְּאוּ) [אַל תְּשַׁקְּצוּ] אֶת נַפְשֹׁתֵיכֶם בְּכָל הַשֶּׁרֶץ הַשֹּׁרֵץ. לְהָבִיא אֶת שֶׁפֵּרְשׁוּ עַל הָאָרֶץ וְחָזְרוּ. כְּלוֹמַר אַף עַל פִּי שֶׁהֵם עַכְשָׁו בַּחוֹרִים שֶׁלָּהֶם, מִכֵּיוָן שֶׁיָּצְאוּ עַל הָאָרֶץ, נֶאֶסְרוּ, וְשֶׁרֶץ הָאָרֶץ נִקְרָאִין.

To not eat species of minute swarming creatures born in seeds and fruits: To not eat species of minute swarming creatures born in seeds and fruits, from the time they go out and swarm on the ground (Chullin 67a) — and the law is the same the whole time that they are produced in the fruit when it is still connected to the ground, even though they did not go out and swarm on the ground; as it is called “swarms on the ground,” since it is produced in the fruit while [in its being] connected — as it is stated (Leviticus 11:42), “for any of the swarming creature that swarms on the ground; you shall not eat them.” But if they went out on the ground — even though they returned afterwards into the fruit — it is also called, “swarms on the ground,” since it went out. And so is it in Sifra, Shemini, Chapter 12:2, “‘(And you shall not render impure) [You shall not abominate] your souls from any of the swarming creatures that swarm’ — to [include] those that separated to the ground and returned.” [This is] meaning to say, even though they are now in their holes, since they went out to the ground, they became forbidden, and are called, “swarms on the ground.”

Sefer HaChinukh 163:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לֶאֱכֹל מִשֶּׁרֶץ הַמַּיִם – שֶׁלֹּא לֶאֱכֹל מִשֶּׁרֶץ הַמַּיִם, שֶׁנֶּאֱמַר (ויקרא יא מג) אַל תְּשַׁקְּצוּ אֶת נַפְשֹׁתֵיכֶם בְּכָל הַשֶּׁרֶץ הַשֹּׁרֵץ וְלֹא תִטַּמְּאוּ בָּהֶם וְנִטְמֵתֶם בָּם. וְשֶׁרֶץ הַמַּיִם יָדוּעַ עִנְיָנוֹ, שֶׁהוּא מִבְּרִיּוֹת דַּקּוֹת הַשָּׁטוֹת בַּמַּיִם וְהֵם נִקְרָאִים שֶׁרֶץ הַמַּיִם. וְזֶה הַלָּאו מְיֻחָד בָּהֶם מִלְּבַד הַלָּאו הַמְּיֻחָד לְדָג טָמֵא, שֶׁאֵין אֵלּוּ בִּכְלַל דָּגִים כְּלָל, כִּי מִין אַחֵר בִּפְנֵי עַצְמוֹ הוּא לְגַמְרֵי. זֶהוּ דַּעַת הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה (בסהמ"צ ל', ת קע"ט) בַּמִּקְרָא הַזֶּה שֶׁעַל זֶה בָּא לְלַמֵּד. וְהָרַמְבַּ"ן זִכְרוֹנוֹ לִבְרָכָה (בסהמ"צ שורש ט בד"ה וראיתי לרב ז"ל) חוֹלֵק עָלָיו בָּזֶה, וְכָתַב כִּי הַלָּאו הַזֶּה אֵינֶנּוּ לָאו מְיֻחָד עַל שׁוּם שֶׁרֶץ אֶלָּא שֶׁהוּא מִן הַלָּאוִין הַכּוֹלְלִים שֶׁאֵין לוֹקִין עֲלֵיהֶם, כְּמוֹ לֹא תֹאכַל כָּל תּוֹעֵבָה הַכָּתוּב בְּמִשְׁנֵה תּוֹרָה (דברים יד ג) בִּתְחִלַּת הַפָּרָשִׁיּוֹת שֶׁל אִסּוּר בַּעֲלֵי הַחַיִּים. וְכֵן בְּכָאן אָמַר בְּסוֹף כֻּלָּן אַל תְּשַׁקְּצוּ אֶת נַפְשֹׁתֵיכֶם בְּכָל מְהַלְּכֵי הָאֲדָמָה שֶׁאָסַרְתִּי, וְיִכָּנְסוּ בָּזֶה אִסּוּר בְּהֵמָה טְמֵאָה וְאִסּוּר עוֹף טָמֵא וְשֶׁרֶץ הָעוֹף וְשֶׁרֶץ הָאָרֶץ, כִּי כָּל הָאָסוּר וְהַמְּרֻחָק נִכְלָל בְּשִׁקּוּץ כְּמוֹ כִּי לֹא בָזָה וְלֹא שִׁקַּץ עֱנוּת עָנִי (תהלים כב כה). וְהֶאֱרִיכוּ עַל הַלָּאו הַזֶּה שְׁנֵיהֶם זִכְרוֹנָם לִבְרָכָה הַרְבֵּה, וְגִלְגְּלוּ בּוֹ מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה בִּגְמָרַת מַכּוֹת (טז ב) אָכַל פּוּטִיתָא לוֹקֶה אַרְבַּע, נְמָלָה לוֹקֶה חָמֵשׁ, צִרְעָה לוֹקֶה שֵׁשׁ, וְכָל אֶחָד יְפָרֵשׁ בָּהּ הַנִּרְאֶה אֵלָיו בָּעִנְיָן.

To not eat of the swarming creatures of the waters: To not eat of the swarming creatures of the waters, as it is stated (Leviticus 11:43), “You shall not abominate your souls with any swarming creature that swarms, and you shall not defile yourselves with them and become impure through them.” And the substance of a swarming creature of the waters is well-known; that it is from the minute creatures that swim in the water — and they are called the swarming creatures of the waters. And this negative commandment is specific to them, [and] besides the negative commandment that is specific to the impure fish; as these are not included as fish at all, since they are a completely different species of its own. That is the opinion of Rambam, may his memory be blessed, (Sefer HaMitzvot, Negative Commandments 179), about this verse, that it comes to teach about this. But Ramban, may his memory be blessed, (on Sefer HaMitzvot, Shorashim 9, s.v. vera’iti larav z”l) disagrees with him on this and wrote that this negative commandment is not a specific negative commandment about any swarming creature; but rather that it is from the general negative commandments for which we do not administer lashes, like “You shall not eat any abomination” in Deuteronomy 14:3 at the beginning of the sections of the prohibited animals. And so [too,] here at the end of all of them, it stated, “You shall not abominate your souls” with all of the walkers of the ground that I have prohibited. And grouped in this was the prohibition of the impure beast, the prohibition of the impure fowl, the flying swarming creature and the swarming creature of the ground. As all the forbidden and the distanced is included in abomination, as [with] “For He did not disparage nor abominate the plea of the lowly” (Psalms 22:25). And both of them, may their memories be blessed, wrote at length about this negative commandment and involved in it that which [the Sages], may their memory be blessed, said in the Gemara [in] Makkot 16b, “If he ate a putita, he is lashed four [sets], an ant five, a wasp six.” And each one explains what appears [correct to him] about the matter.

Sefer HaChinukh 164:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לֶאֱכֹל מִן הַשְּׁרָצִים הַמִּתְהַוִּים מִן הָעִפּוּשׁ – שֶׁלֹּא לֶאֱכֹל מִן הַשְּׁרָצִים הַמִּתְהַוִּים מִן הָעִפּוּשִׁים, אַף עַל פִּי שֶׁאֵינָן מִין יָדוּעַ וְלֹא יִתְהַוֶּה מִזָּכָר וּנְקֵבָה, שֶׁנֶּאֱמַר (ויקרא יא מד) וְלֹא תְטַמְּאוּ אֶת נַפְשֹׁתֵיכֶם בְּכָל הַשֶּׁרֶץ הָרֹמֵשׂ עַל הָאָרֶץ. וּלְשׁוֹן סִפְרָא (פר' שמיני יב ד) הַשֶּׁרֶץ הָרֹמֵשׂ עַל הָאָרֶץ אַף עַל פִּי שֶׁאֵינוֹ פָּרֶה וְרָבֶה. וְכָתַב הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה כִּי בְּשֶׁרֶץ הַנּוֹלָד מִזָּכָר וּנְקֵבָה נֶאֱמַר שׁוֹרֵץ וַאֲשֶׁר הוּא נַעֲשֶׂה מִן הָעִפּוּשׁ נֶאֱמַר עָלָיו רוֹמֵשׂ. וְהָרַמְבַּ"ן זִכְרוֹנוֹ לִבְרָכָה (סהמ"צ שורש ט דה והפירוש) הִקְשָׁה עָלָיו מִן הַמִּקְרָאוֹת דִּכְתִיב וְכָתַב כִּי בְּכֻלָּן נֶאֱמַר רוֹמֵשׂ וְשׁוֹרֵץ.

To not eat of swarming creatures that exist from decay: To not eat of swarming creatures that exist from decaying matter — even though they are not from a known species and do not exist from male and female — as it is stated (Leviticus 11:44), “and you shall not defile your souls with any swarming creature that crawls upon the ground.” And the language of Sifra, Shemini, Chapter 12:4 is “‘Swarming creature that crawls upon the ground’ - even though it does not give fruit and multiply.” And Rambam, may his memory be blessed, wrote that “swarming” is stated about a swarming thing that is born from a male and female and “crawling” is stated about one that is made from decay. But Ramban, may his memory be blessed (on Sefer HaMitzvot, Shorashim 9, s.v. vehaperush) challenged him from verses that are written; and he wrote that in all of them, [both] swarming and crawling are stated.

Sefer HaChinukh 165:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת עִנְיַן טֻמְאַת יוֹלֶדֶת – לְטַמֵּא הַיּוֹלֶדֶת. כְּלוֹמַר הָאִשָּׁה כְּשֶׁתֵּלֵד שֶׁתִּהְיֶה טְמֵאָה לְבַעְלָהּ וְכָל שֶׁכֵּן לִטְהָרוֹת שִׁבְעָה יָמִים כְּשֶׁתֵּלֵד זָכָר, וּשְׁבוּעַיִם כְּשֶׁתֵּלֵד נְקֵבָה, שֶׁנֶּאֱמַר (ויקרא יב ב ה) אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר וְטָמְאָה שִׁבְעַת יָמִים וְגוֹ', וְאִם נְקֵבָה תֵלֵד וְטָמְאָה שְׁבֻעַיִם וְגוֹ'.

The commandment of the matter of the impurity of a woman who has given birth: To render a woman who has given birth impure; meaning to say that when a woman gives birth she be impure for her husband — and all the more so for pure items — seven days for a male and two weeks for a female, as it is stated (Leviticus 12:2, Leviticus 12:5), “If a woman conceives and gives birth to a male, she will be impure for seven days, etc. And if she gives birth to a female, she will be impure for two weeks, etc.”

Sefer HaChinukh 166:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא יֹאכַל טָמֵא מִן הַקֳּדָשִׁים – שֶׁלֹּא יֹאכַל טָמֵא מִן הַקֳּדָשִׁים עַד שֶׁיִּטְבֹּל וְיַעֲרִיב שִׁמְשׁוֹ, וְאִם הוּא טָמֵא שֶׁצָּרִיךְ כַּפָּרָה עַד שֶׁיָּבִיא כַּפָּרָתוֹ, שֶׁנֶּאֱמַר (ויקרא יב ד) בְּכָל קֹדֶשׁ לֹא תִגָּע. וּלְשׁוֹן סִפְרָא (תזריע א ח) בְּכָל קֹדֶשׁ לֹא תִגָּע וְאֶל הַמִּקְדָּשׁ לֹא תָבֹא, מָה מִקְדָּשׁ הַנִּכְנָס בּוֹ בְּטֻמְאָה עָנוּשׁ כָּרֵת, אַף הָאוֹכֵל קָדָשִׁים בְּטֻמְאָה עָנוּשׁ כָּרֵת. וְאָמְרִינַן בְּמַכּוֹת (יד ב) בְּכָל קֹדֶשׁ לֹא תִגָּע, אַזְהָרָה לָאוֹכֵל, אַתָּה אוֹמֵר לָאוֹכֵל אוֹ אֵינוֹ אֶלָּא לַנּוֹגֵעַ, וכו' כִּדְאִיתָא הָתָם.

That one impure not eat consecrated foods: That one impure not eat consecrated foods until he immerses and his sun sets and — if he is an impure one that requires atonement — until he brings his atonement, as it is stated (Leviticus 12:4), “every consecrated thing shall he not touch.” And the language of Sifra, Shemini Parashat Yoledet, Chapter 1:8, “‘Every consecrated thing shall he not touch and to the sanctuary shall he not come’ — just like the one who enters the sanctuary in impurity is punished [with] excision, so too one who eats consecrated foods in impurity is punished [with] excision.” And we say in Makkot 14b, “‘Every consecrated thing shall he not touch’ is a warning for the eater. You say it is for the eater or is it only for the one who touches, etc.,” as it is [found] there.

Sefer HaChinukh 167:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת קָרְבַּן יוֹלֶדֶת – שֶׁתַּקְרִיב הַיּוֹלֶדֶת קָרְבָּן כְּשֶׁיִּשְׁלְמוּ יְמֵי הַטֹּהַר לְבֵן אוֹ לְבַת, וְהוּא כֶּבֶשׂ בֶּן שְׁנָתוֹ לְעֹלָה וּבֶן יוֹנָה אוֹ תֹר לְחַטָּאת. וְאִם הִיא עֲנִיָּה, תַּקְרִיב שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֶחָד לְעֹלָה וְאֶחָד לְחַטָּאת, שֶׁנֶּאֱמַר (ויקרא יב ו) וּבִמְלֹאת יְמֵי טָהֳרָהּ לְבֵן אוֹ לְבַת תָּבִיא וְגוֹ', וְהִיא מְחֻסֶּרֶת כַּפָּרָה עַד שֶׁתַּקְרִיב קָרְבָּנָהּ.

The law of the sacrifice of the woman that has given birth: That a woman who has given birth bring a sacrifice when the days of her purification for a son or a daughter are completed. And it is a one-year-old lamb for a burnt-offering and a young pigeon or a dove for a sin-offering. And if she is poor, she brings two doves or two young pigeons — one for a burnt-offering and one for a sin-offering, as it is stated (Leviticus 12:6), “On the completion of the days of purification for a son or daughter, she shall bring, etc.” And she is lacking atonement until she brings her sacrifice.

Sefer HaChinukh 168:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת עִנְיַן טֻמְאַת מְצֹרָע – לְטַמֵּא אָדָם מְצֹרָע. כְּלוֹמַר שֶׁמִּצְוָה הִיא עָלֵינוּ שֶׁכָּל מִי שֶׁיִּהְיֶה מְצֹרָע שֶׁיָּבוֹא אֶל הַכֹּהֵן לִשְׁאֹל עַל צָרַעְתּוֹ וְהַכֹּהֵן יְטַמְּאֶנּוּ אוֹ יְטַהֲרֶנּוּ, וְהוּא יִתְנַהֵג עַל פִּי הַתּוֹרָה הַכְּתוּבָה, כַּאֲשֶׁר יְצַוֶּנּוּ הַכֹּהֵן, וְלֹא יִקַּח הַדָּבָר כְּחֹלִי הַבָּא בְּמִקְרֶה, אֶלָּא יִתֵּן לֵב עָלָיו וְיֵדַע כִּי גֹּדֶל עֲוֹנוֹ גָּרַם אוֹתוֹ, שֶׁנֶּאֱמַר (ויקרא יג ב) אָדָם כִּי יִהְיֶה בְעוֹר בְּשָׂרוֹ וְגוֹ' וְהוּבָא אֶל אַהֲרֹן הַכֹּהֵן אוֹ אֶל אַחַד מִבָּנָיו הַכֹּהֲנִים. וּמִצְוָה זוֹ כּוֹלֶלֶת כָּל מִשְׁפְּטֵי צָרַעַת אָדָם מָה שֶׁמִּמֶּנָּה טָמֵא וּמָה שֶׁמִּמֶּנָּה טָהוֹר, וּמָה שֶׁמִּמֶּנָּה צָרִיךְ הֶסְגֵּר וּמָה שֶׁאֵינוֹ צָרִיךְ הֶסְגֵּר, וּמָה שֶׁצָּרִיךְ עִם הַהֶסְגֵּר גִּלּוּחַ אוֹ אֵינוֹ צָרִיךְ גִּלּוּחַ, כְּלוֹמַר תִּגְלַחַת הַנֶּתֶק, וּמִלְּבַד זֶה דִּינִין הַרְבֵּה.

The commandment of the matter of the impurity of a metsora: To make a man that is metsora (has a type of skin disease) impure - meaning to say that it is a commandment upon us that anyone who is a metsora come to the priest to ask about his tsaraat, and the priest will render him impure or render him pure; and he will act according to the written Torah, as the priest will command him; and he should not take the thing as an illness that comes by chance, but rather put his [mind] to it and know that the greatness of his iniquity caused it, as it is stated (Leviticus 13:2), “When a man has on the skin of his flesh, etc. it shall be brought to Aharon the priest or to one of his sons, the priests.” And this commandment includes all the statutes of tsaraat of a person: that from which one is impure, and that from which one is pure; that from which one requires quarantine and that from which one does not require quarantine; that which requires shaving with the quarantine or does not require shaving — meaning to say shaving of the scab — and many laws besides this.

Sefer HaChinukh 169:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְגַלֵּחַ שְׂעַר הַנֶּתֶק – שֶׁלֹּא לְגַלֵּחַ שְׂעַר הַנֶּתֶק, שֶׁנֶּאֱמַר (ויקרא יג לג) וְאֶת הַנֶּתֶק לֹא יְגַלֵּחַ, כְּלוֹמַר אוֹתוֹ שֵׂעָר שֶׁעַל מְקוֹם הַנֶּתֶק לֹא יְגַלֵּחַ. וּלְשׁוֹן סִפְרָא (ויקרא ט ז) מִנַּיִן לְתוֹלֵשׁ סִימָנֵי טֻמְאָה מִתּוֹךְ נִתְקוֹ שֶׁעוֹבֵר בְּלֹא תַּעֲשֶׂה, שֶׁנֶּאֱמַר (שם) וְאֶת הַנֶּתֶק לֹא יְגַלֵּחַ. וְהָעִנְיָן כְּדֵי שֶׁיַּכִּיר הַכֹּהֵן סִימָנֵי הַטֻּמְאָה בַּשְּׂעָרוֹת.

To not shave the hair of the scab: To not shave the hair of the scab (netek), as it is stated (Leviticus 13:33), “but the scab, he shall not shave” — meaning to say that hair that is on the place of the scab, he shall not shave. And the language of Sifra, Tazria, Parashat Nega’im, Chapter 9:7 is “From where [do I know] that one who detaches the signs of impurity from within his scab, that he violates a negative commandment? As it is stated, ‘but the scab, he shall not shave.’” And the matter is that the priest recognize the signs of impurity in the hairs.

Sefer HaChinukh 170:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

הַנְהָגַת הַמְּצֹרָע וְכָל מְטַמְּאֵי אָדָם בִּפְרִיעָה וּפְרִימָה – שֶׁיִּתְנַהֵג הַמְּצֹרָע כַּמִּשְׁפָּט הַכָּתוּב בַּפָּרָשָׁה, שֶׁנֶּאֱמַר (ויקרא יג מה) בְּגָדָיו יִהְיוּ פְרֻמִים וְרֹאשׁוֹ יִהְיֶה פָרוּעַ, וְכֵן כָּל שְׁאָר הַטְּמֵאִים גַּם כֵּן צְרִיכִים לְהוֹדִיעַ אֶת עַצְמָן. וּלְשׁוֹן סִפְרָא (ויקרא יב ט) טְמֵא מֵת וּבוֹעֵל נִדָּה וְכָל הַמְּטַמְּאִין אֶת הָאָדָם מִנַּיִן תַּלְמוּד לוֹמַר וְטָמֵא טָמֵא יִקְרָא. וְהַקְּרִיאָה הִיא שֶׁיַּעֲשֶׂה בְּגוּפוֹ עִנְיָן שֶׁיֻּכַּר לִבְנֵי אָדָם בּוֹ שֶׁהוּא טָמֵא וְיָסוּרוּ מִמֶּנּוּ.

The practice of wildness and rending of a metsora and all who render a person impure: That a metsora act like the statute written in the section of the Torah, as it is stated (Leviticus 13:45), “his clothes shall be rent, his head shall be wild.” And likewise, all other impure ones must let themselves be known. And the language of Sifra, Tazria, Parashat Nega’im, Chapter 12:9 is “One who is impure from a dead body, one who has intercourse with a menstruant and all who render a person impure — from where [do I know they are included? Hence] we learn to say, ‘“impure, impure,” he shall call out’ (Leviticus 13:45).” And the calling is that he should do a matter in his body that people will recognize about him that he is impure and veer away from him.

Sefer HaChinukh 171:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת עִנְיַן נִגְעֵי בְּגָדִים – לַעֲשׂוֹת בְּנִגְעֵי בְּגָדִים כַּמִּשְׁפָּט הַכָּתוּב בַּפָּרָשָׁה. שֶׁנֶּאֱמַר (ויקרא יג מו) וְהַבֶּגֶד כִּי יִהְיֶה בוֹ נֶגַע וְגוֹ'. וּמִצְוָה זוֹ כּוֹלֶלֶת כָּל דִּינֵי צָרַעַת בְּגָדִים אֵיךְ יִטַּמְּאוּ וְאֵיךְ לֹא יִטַּמְּאוּ, וּמָה מֵהֶם צָרִיךְ הֶסְגֵּר אוֹ קְרִיעָה אוֹ שְׂרֵפָה וּרְחִיצָה וְטָהֳרָה.

The commandment of the matter of ailments of clothing: To act with ailments of clothing like the statute written in the section of the Torah, as it is stated (Leviticus 13:47), “And the garment that has an ailment in it, etc.” And this commandment includes all of the laws of the tsaraat of clothing: how they become impure and how they do not become impure; which ones of them require quarantine, or tearing or burning, or washing and purification.

Sefer HaChinukh 172:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת הַטַּהֲרָה מִן הַצָּרַעַת שֶׁתִּהְיֶה בְּמִינִים יְדוּעִים – לִהְיוֹת הַטַּהֲרָה מִן הַצָּרַעַת בֵּין צָרַעַת אָדָם אוֹ בֶּגֶד אוֹ בַּיִת, בְּעֵץ אֶרֶז וְאֵזוֹב וּשְׁנִי תּוֹלַעַת וּשְׁתֵּי צִפֳּרִים וּמַיִם חַיִּים, וְשֶׁיֵּעָשֶׂה בָּהֶן כָּל מָה שֶׁכָּתוּב בָּעִנְיָן שֶׁנֶּאֱמַר (ויקרא יב ב) זֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע וְגוֹ' כָּל הַפָּרָשָׁה. וּשְׁלֹשֶׁת מִינִין שֶׁל טָהֳרָה הֻזְכְּרוּ בַּתּוֹרָה. וְאֵלּוּ הֵן מַיִם, וְזֶה הַמִּין שֶׁל מַיִם יִכְלֹל טַהֲרַת כָּל טָמֵא, כְּלוֹמַר שֶׁאִי אֶפְשָׁר לְכָל טָמֵא לַעֲלוֹת מִטֻּמְאָה כִּי אִם בַּמַּיִם. וְהַמִּין הַשֵּׁנִי מֵי נִדָּה, וְהוּא הַמִּין שֶׁל הַטַּהֲרָה הַמְיֻחָד בְּטֻמְאַת מֵת. וְהַמִּין הַשְּׁלִישִׁי, עֵץ אֶרֶז וְאֵזוֹב וּשְׁנִי תּוֹלַעַת וּשְׁתֵּי צִפֳּרִים וּמַיִם חַיִּים. וְזֶה הַמִּין מְיֻחָד לַצָּרַעַת. קְצָת רֶמֶז בְּעִנְיְנֵי טָהֳרָתוֹ שֶׁל מְצֹרָע בִּדְבָרִים אֵלּוּ הוֹדִיעוּנוּ חֲכָמִים עַל צַד הַפְּשָׁט. שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (פסיקתא דרב כהנא יד) שֶׁהָעִנְיָן הוּא לִקְבֹּעַ בְּנַפְשׁוֹ שֶׁל מְצֹרָע, שֶׁאִם הָיָה טֶרֶם בָּא עָלָיו הַחֹלִי גְּבַהּ לֵב כְּמוֹ הָאֶרֶז עַל דֶּרֶךְ מָשָׁל שֶׁהוּא אִילָן גָּבוֹהַּ, יַשְׁפִּיל עַצְמוֹ כְּאֵזוֹב, וְאָמְרוּ בְּטַעַם צִפֳּרִים (ערכין טז ב) הוּא עָשָׂה מַעֲשֵׂה פָּטִיט, כְּלוֹמַר שֶׁהִרְבָּה דְּבָרִים בְּלָשׁוֹן הָרַע, לְפִיכָךְ יַקְרִיב צִפֳּרִים שֶׁהֵם מְצַפְצְפִים תָּמִיד. וּבִשְׁנִי הַתּוֹלַעַת אֵינִי יוֹדֵעַ וְנִזְכָּר שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה עָלָיו דָּבָר. וְאֶפְשָׁר גַּם כֵּן שֶׁהוּא רֶמֶז שֶׁיַּשְׁפִּיל עַצְמוֹ וְיִהְיֶה הָרֶמֶז מִצַּד הַשֵּׁם שֶׁל תּוֹלַעַת.

The commandment of purification from tsaraat that it be with certain species: That purification from tsaraat — whether tsaraat of a person, a garment or a house — be with cedar wood, hyssop, wool dyed red, two birds and living water, and that he do with them everything that is written about the matter, as it is stated (Leviticus 14:2), “This is the law of the metsora, etc.” to the end of the section. And three types of purifications are mentioned in the Torah, and these are them: Water, and this type, by water, includes the purification of every impurity — meaning to say it is impossible for any impure thing to emerge from impurity without water; and the second type is sprinkling water, and that is the type that is specific for the impurity of a dead body; and the third type, the cedar wood, hyssop, wool dyed red, two birds and living water, and it is the type that is specific for tsaraat. The Sages informed us of a bit of a hint in the matters of the purification of the metsora with these things. As they, may their memory be blessed, said (Pesikta DeRav Kahanah 14) that the matter is to fix in the soul of the metsora that if, before the illness came to him, he was haughty-hearted like the cedar — by way of metaphor, since it is a tall tree — he should lower himself like the hyssop. It is said about the reason of the birds (Arakhin 16b) [that] he did an act of chattering — meaning to say, he spoke many words of evil speech — therefore, he must sacrifice birds that constantly chirp. And with the wool dyed red (shani tolaat), I do not know or remember anything that they, may their memory be blessed, said about it. And it is possible that it is also a hint that he should lower himself; and it would be a hint from its name [as it is called,] worm (tolaat).

Sefer HaChinukh 173:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת תִּגְלַחַת מְצֹרָע בַּיּוֹם הַשְּׁבִיעִי – שֶׁיְּגַלֵּחַ הַמְּצֹרָע אֶת כָּל שְׂעָרוֹ וְהִיא הַטַּהֲרָה הַשְּׁנִיָּה כְּמוֹ שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה בִּנְגָעִים (יד ג) שֶׁנֶּאֱמַר וְהָיָה בַיּוֹם הַשְּׁבִיעִי יְגַלַּח אֶת כָּל שְׂעָרוֹ וְגוֹ', וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שם ד) שְׁלֹשָׁה מְגַלְּחִין וְתִגְלַחְתָּן מִצְוָה הַנָּזִיר וְהַמְּצֹרָע וְהַלְוִיִּם. וּלְוִיִּם צְרִיכִים תִּגְלַחַת כִּמְצֹרָע, וְזֶה הָיָה בַּמִּדְבָּר.

The commandment of shaving the metsora on the seventh day: That the metsora shave all of his hair — and that is the second purification, as they, may their memory be blessed, said in Negaim (Mishnah Negaim 14:3) — as it is stated (Leviticus 14:9), “And it shall be on the seventh day and he shall shave all of his hair, etc.” And they, may their memory be blessed, said (Mishnah Negaim 14:4), “Three shave, and their shaving is a commandment: the nazirite; the metsora; and the Levites.” And the Levites require [the same] shaving as the metsora, and it was in the wilderness (after the Exodus).

Sefer HaChinukh 174:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת טְבִילָה לַטְּמֵאִים – שֶׁנִּטְבֹּל בְּמֵי מִקְוֶה וְאָז נִטְהַר מֵאֵיזֶה מִין מִמִּינֵי הַטֻּמְאוֹת שֶׁנִּטְמֵאנוּ בּוֹ, שֶׁנֶּאֱמַר (ויקרא יד ט) וְרָחַץ אֶת בְּשָׂרוֹ. וּבָאָה הַקַּבָּלָה מַיִם שֶׁכָּל בְּשָׂרוֹ עוֹלֶה בָּהֶן, וְשִׁעֲרוּ חֲכָמִים (עירובין ד ב) שֶׁהֵן אַרְבָּעִים סְאָה, וְזֶהוּ שִׁעוּר מִקְוֶה. וּמִן הַתּוֹרָה בֵּין שֶׁיִּהְיוּ הַמַּיִם שְׁאוּבִין אוֹ שֶׁהִמְשִׁיכוּ אוֹתָן מִן הַמַּעְיָנוֹת אוֹ מִן הַגְּשָׁמִים הַכֹּל כָּשֵׁר, שֶׁהַתּוֹרָה אָמְרָה מִקְוֵה מַיִם מִכָּל מָקוֹם, אֲבָל חֲכָמִים פָּסְלוּ כָּל מִקְוֶה שֶׁמֵּימָיו שְׁאוּבִין, וְלֹא עוֹד אֶלָּא אֲפִלּוּ עָבְרוּ בִּכְלִי שָׁלֵם בְּעֵת שֶׁמַּמְשִׁיכִין אוֹתָן לְתוֹךְ הַחֲפִירָה, פְּסָלוּהוּ. וְזֶה הַשִּׁעוּר שֶׁל אַרְבָּעִים סְאָה, בָּעֵינַן בְּמֵי מִקְוֶה אֲפִלּוּ לְהַטְבִּיל בּוֹ מַחַט, לְדַעַת קְצָת מְפָרְשִׁים אֲבָל בְּמַיִם נוֹבְעִין, כְּלוֹמַר מַיִם הַיּוֹצְאִים מִמַּעְיָנוֹת, אֵין לָהֶם שִׁעוּר כְּלָל, אֶלָּא כָּל זְמַן שֶׁיִּתְכַּסֶּה הָאָדָם כָּל גּוּפוֹ בָּהֶן בְּיַחַד אוֹ שֶׁיִּתְכַּסּוּ בּוֹ הַכֵּלִים הַטְּמֵאִים בְּיַחַד, רָאוּי לִטְבֹּל בּוֹ.

The commandment of immersion for the impure: That we should immerse in the waters of a mikveh (ritual bath) and then become pure from any type of the types of impurity with which we have become impure, as it is stated (Leviticus 14:9), “and he shall wash his flesh.” And the tradition came about it, [that it is] water in which all of his flesh can go. And the Sages estimated this as forty seah (Eruvin 4b), and that is the measure of a mikveh. And from the Torah — whether the water is drawn, or it is pulled from the springs or from rain water — it is all fit. But the Sages disqualified any mikveh, the water of which is drawn. And not only that, but rather even if the water passed through a whole vessel at the time that it was flowing into the pit, they disqualified it. And this measure of forty seah regarding the waters of a mikveh is even to immerse a needle, according to some commentators. But with gushing water — meaning to say, water that comes out of springs — it does not have a measure at all. Rather, any time that all of his body together is covered by it, or that the impure vessels are covered together by it, it is fit to immerse in it.

Sefer HaChinukh 175:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת קָרְבַּן מְצֹרָע כְּשֶׁיִּתְרַפֵּא מִצָּרַעְתּוֹ – שֶׁיַּקְרִיב כָּל מְצֹרָע קָרְבָּן כְּשֶׁיֵּרָפֵא מֵחָלְיוֹ, וְהוּא שָׁלֹשׁ בְּהֵמוֹת אַחַת לְעוֹלָה וְאַחַת לְחַטָּאת וְאַחַת לְאָשָׁם וְעוֹד לֹג שֶׁמֶן. וְאִם הוּא עָנִי, כֶּבֶשׂ אֶחָד לְאָשָׁם וְעִשָּׂרוֹן סֹלֶת וְלֹג שֶׁמֶן וּשְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה, הָאֶחָד חַטָּאת וְהָאֶחָד עוֹלָה, שֶׁנֶּאֱמַר (ויקרא יד י) וּבַיּוֹם הַשְּׁמִינִי יִקַּח שְׁנֵי כְבָשִׂים תְּמִימִים וְכַבְשָׂה אַחַת, וְכָתַב בַּפָּרָשָׁה שֶׁאַחַר זֶה (שם כא) וְאִם דַּל הוּא וְגוֹ'. וְזֶה הַמְּצֹרָע נִקְרָא מְחֻסַּר כַּפָּרָה עַד שֶׁיַּקְרִיב זֶה הַקָּרְבָּן. וְאַרְבָּעָה מְחֻסְּרֵי כַּפָּרָה הֵן (כריתות ח ב) זֶה שֶׁאָמַרְנוּ וְזָב, וְזָבָה, וְיוֹלֶדֶת. וְהָעִנְיָן שֶׁנִּקְרְאוּ מְחֻסְּרֵי כַּפָּרָה הוּא לוֹמַר שֶׁכָּל אֶחָד מֵהֶם אַף עַל פִּי שֶׁטָּהַר מִטֻּמְאָתוֹ וְטָבַל וְהֶעֱרִיב שִׁמְשׁוֹ בַּיּוֹם הַשְּׁבִיעִי, עֲדַיִן הוּא חָסֵר כַּפָּרָה זוֹ וְאֵינוֹ יָכוֹל לֶאֱכֹל בַּקֳּדָשִׁים עַד שֶׁיַּקְרִיבֶנָּה בְּיוֹם הַשְּׁמִינִי. וְאַל יִקְשֶׁה עָלֶיךָ לָמָּה אָנוּ מוֹנִין קָרְבַּן כָּל אֶחָד מֵאַרְבַּע אֵלֶּה מִצְוָה אַחַת וְלֹא נִכְלְלוּ כֻּלָּן בְּמִצְוָה אַחַת, שֶׁנֹּאמַר שֶׁיַּקְרִיבוּ אַרְבָּעָה מְחֻסְּרֵי כַּפָּרָה וְאַחַר כָּךְ יִהְיוּ מְכֻפָּרִין, כְּמוֹ שֶׁאָנוּ אוֹמְרִים בְּטָהֳרַת מֵי מִקְוֶה שֶׁיִּטְבֹּל כָּל טָמֵא וְאַחַר כָּךְ יִטְהַר, וְאֵין אָנוּ מְחַלְּקִים בְּעִנְיְנֵי הַטֻּמְאוֹת לַחְשֹׁב טַהֲרַת כָּל אַחַת מִצְוָה, כִּי הָעִנְיָן הוּא מִפְּנֵי שֶׁקָּרְבְּנוֹת אַרְבָּעָה אֵלֶּה אֵינָם שָׁוִים, וְנִמְצָא שֶׁהַדָּבָר שֶׁיַּשְׁלִים כַּפָּרָתוֹ שֶׁל אֶחָד מֵהֶם לֹא יַשְׁלִים כַּפָּרַת הָאַחֵר, וְלָכֵן יִמָּנוּ כָּל אֶחָד מִצְוָה, מַה שֶׁאֵין כֵּן בְּמֵי מִקְוֶה שֶׁהַטָּהֳרָה שָׁוֶה בְּכֻלָּם, כֵּן תֵּרֵץ הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה (בספר המצות עשה עז).

The law of the commandment of a metsora when he is healed from his tsaraat: That every metsora bring up a sacrifice when he is healed from his illness. And that is three beasts — one for a burnt-offering, one for a sin-offering and one for a guilt-offering — and also a log of oil; and if he is poor, a lamb for the guilt-offering, a tenth of a log of oil and two doves or two young pigeons — one for the sin-offering and one for the burnt-offering. As it is stated (Leviticus 14:10), “And on the eighth day he shall take two unblemished male lambs and one female lamb.” And it is written in the section that is after this (Leviticus 14:21), “And if he is poor, etc.” And this metsora is called, ‘one lacking atonement,’ until he sacrifices this sacrifice. And there are four lacking atonement (Keritot 8b): this one that we said; the zav; the zavah; and the woman who has given birth. And the substance of [their being] called lacking atonement is to say that each one of them — even though he is pure from his impurity, immersed and his sun set for him on the seventh day — is still lacking this atonement and he cannot eat the consecrated foods until he sacrifices them on the eighth day. And let it not be difficult for you [as to] why we count the sacrifice of each one of these four as a [distinct] commandment, and do not group them all as one commandment — that we say that the four who are lacking atonement offer a sacrifice, and afterwards they will be atoned; as we say about the purification of the waters of the mikveh, that any impure one immerse, and afterwards he will be pure — and we do not distinguish among the types of impurity to count each one as a commandment. As the matter is because the sacrifices of these four are not the same, and it comes out that the thing that completes the purification of one of them does not complete the purification of the other. And therefore, they counted each one a [distinct] commandment. [But this] is not the case with the waters of the mikveh, as the purification is the same with all of them. So answered Rambam, may his memory be blessed (in Sefer HaMitzvot, Positive Commandments 77).

Sefer HaChinukh 176:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת עִנְיַן טֻמְאַת בַּיִת שֶׁיִּהְיֶה בּוֹ נֶגַע – לְטַמֵּא בַּיִת מְנֻגָּע. כְּלוֹמַר שֶׁנַּעֲשֶׂה בַּבַּיִת שֶׁיִּהְיֶה בּוֹ צָרַעַת כַּמִּשְׁפָּט הַכָּתוּב בַּפָּרָשָׁה, כְּמוֹ שֶׁנֶּאֱמַר (ויקרא יד לה) וּבָא אֲשֶׁר לוֹ הַבַּיִת וְגוֹ'. כְּמוֹ שֶׁכָּתוּב שָׁם, וְשֶׁנַּחְזִיק מִי שֶׁנִּכְנַס לַבַּיִת בְּטָמֵא, כְּמוֹ שֶׁכָּתוּב בַּפָּרָשָׁה (שם מו) וְהַבָּא אֶל הַבַּיִת יִטְמָא וְגוֹ'. וּמִצְוָה זוֹ כּוֹלֶלֶת כָּל עִנְיְנֵי טֻמְאַת הַבַּיִת אֵיזֶה צָרִיךְ הֶסְגֵּר אוֹ הֲרִיסָה בִּקְצָת הַקִּירוֹת אוֹ בְּכֻלָּן. וְזֶה הָעִנְיָן שֶׁל צָרַעַת הַהוֹוָה בָּאֲבָנִים שָׁמַעְתִּי שֶׁאֵינֶנּוּ דָּבָר טִבְעִי, אֲבָל הוּא עִנְיָן מוֹפְתִי (עי' רמב"ן עה"ת שם יד לה), יָבֹא לִפְעָמִים לְבָתֵּי יִשְׂרָאֵל לְהוֹכִיחָם כִּי מֵאַהֲבַת הַשֵּׁם אוֹתָם יוֹדִיעֵם מוּסָרוֹ בְּמָה שֶׁהוּא חוּץ לְגוּפָם כְּדֵי שֶׁיַּחְזְרוּ בִּתְשׁוּבָה טֶרֶם יִתְחַיְּבוּ לַעֲנֹשׁ אוֹתָם בְּגוּפָם. וְכֵן הָיָה הָעִנְיָן שֶׁאִם לֹא עָשָׂה תְּשׁוּבָה יִתְפַּשֵּׁט הַנֶּגַע גַּם בִּבְגָדָיו, לֹא הִרְגִּישׁ עֲדַיִן, יִתְפַּשֵּׁט גַּם בְּגוּפוֹ. וְעוֹד אָמְרוּ זִכְרוֹנָם לִבְרָכָה (ויק"ר פי"ז ו) כִּי בַּתְּחִלָּה כְּשֶׁכָּבְשׁוּ הָאָרֶץ הֵבִיא הַשֵּׁם יִתְבָּרַךְ בִּקְצָת בָּתִּים נֶגַע צָרַעַת לְטוֹבָתָם כְּדֵי שֶׁיַּהַרְסוּ הַבַּיִת וְיִתְגַּלֶּה לָהֶם מַטְמוֹן שֶׁטָּמְנוּ שָׁם הָאֱמוֹרִיִּים, וְאַף עַל פִּי שֶׁהָיָה אֶפְשָׁר לְהוֹדִיעָם זֶה עַל יְדֵי נָבִיא מִבְּלִי נֶגַע, יָדוּעַ הוּא שֶׁהָאֵל יַעֲשֶׂה נִסִּים לִבְנֵי אָדָם דֶּרֶךְ סֵתֶר כְּמוֹ שֶׁכָּתַבְנוּ לְמַעְלָה.

The commandment of the matter of the impurity of a house that has an ailment: To render an ailing house impure; meaning to say that we do with a house that has tsaraat according to the statute that is written in the section of the Torah, as it is stated (Leviticus 14:35), “And the one who the house is his shall come, etc.,” as it is written there; and that we assume one who entered the house [to be] impure, as it is written (Leviticus 14:46), “And the one who entered the house [...] shall be impure, etc.” And this commandment includes all of the matters of the impurity of houses — which one requires quarantine or destruction of some of the walls or all of them. And I have heard (see Ramban on Leviticus 14:35) that this matter of tsaraat existing in stones is not a natural matter, but rather a miraculous matter, [and] it sometimes comes to the houses of Israel to rebuke them. As it is from God’s loving them that He afflicts them with something outside of their bodies, so that they will repent before they are liable for [Him] to punish them with their bodies. And so was the matter, that if one did not repent, the aliment would also spread to his clothes; if he still did not sense it, it would also spread to his body. And they, may their memory be blessed, said (Vayikra Rabbah 17:6) that at the beginning when they conquered the Land, God, may He be blessed, brought the ailment of tsaraat to some of their houses for their good, in order to destroy the house and reveal the buried treasure that the Amorites buried there. And even though it was possible to inform them [of] this through a prophet without an ailment, it is known that God will do miracles for people in a hidden way, as we wrote above.

Sefer HaChinukh 177:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת עִנְיַן טֻמְאַת זָב לִהְיוֹת טָמֵא וּמְטַמֵּא – שֶׁיְּהֵא הַזָּב טָמֵא וּמְטַמֵּא אֶת אֲחֵרִים, שֶׁנֶּאֱמַר (ויקרא טו ב ג) אִישׁ אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ וְגוֹ' וְזֹאת תִּהְיֶה טֻמְאָתוֹ וְגוֹ'. וּבָא הַפֵּרוּשׁ מִבְּשָׂרוֹ כְּלוֹמַר, זָב מִפִּי הָאַמָּה, וּכְמוֹ שֶׁדָּרְשׁוּ זִכְרוֹנָם לִבְרָכָה כִּי יִהְיֶה זָב (עפ"י ד"ו) יָכוֹל זָב מִכָּל מָקוֹם יְהֵא טָמֵא? תַּלְמוּד לוֹמַר מִבְּשָׂרוֹ וְלֹא כָּל בְּשָׂרוֹ. אַחַר שֶׁחִלֵּק הַכָּתוּב בֵּין בָּשָׂר לְבָשָׂר זָכִיתִי לָדוּן דִּין טִמֵּא בְזָב וְטִמֵּא בְזָבָה, מָה זָבָה מִן הַמָּקוֹם שֶׁהִיא מִטַּמְּאָהּ, וכו'.

The commandment of the matter of impurity of a zav (one with a discharge) to be impure and to render impure: That a zav be impure and render others impure, as it is stated (Leviticus 15:2-3), “when there be any man with a discharge from his flesh, etc.” And the explanation comes, “from his flesh,” is meaning a flow from the orifice of the member. And [it is] as they, may their memory be blessed, expounded, “‘When there be a discharge’ — it is possible, a discharge from any place would be impure. [Hence,] we learn to say, ‘from his flesh’ and not all of his flesh. Once Scripture has distinguished between flesh and flesh, I have merited to learn out the law of impurity with a zav and with a zavah. Just like a zavah is from the place that she becomes impure, etc.”

Sefer HaChinukh 178:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת קָרְבַּן זָב כְּשֶׁיִּתְרַפֵּא מִזּוֹבוֹ – לְהַקְרִיב הַזָּב קָרְבָּן אַחַר שֶׁיִּתְרַפֵּא מִזּוֹבוֹ, שֶׁנֶּאֱמַר (ויקרא טז יג יד) וְכִי יִטְהַר הַזָּב מִזּוֹבוֹ וְגוֹ' וּבַיּוֹם הַשְּׁמִינִי יִקַּח לוֹ שְׁתֵּי תֹרִים וְגוֹ'. וְהַקָּרְבָּן הַהוּא הוּא שְׁתֵּי תוֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה, אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה, וְהוּא נִקְרָא מְחֻסָּר כַּפָּרָה עַד שֶׁיַּקְרִיבֵהוּ.

The commandment of the sacrifice of the zav when he is healed from his discharge: That the zav offer his sacrifice after he is healed from his discharge, as it is stated (Leviticus 16:13-14), “When the zav is purified from his discharge, etc. And on the eighth day, he shall take two doves, etc.” And this sacrifice is two doves or two young pigeons — one for a sin-offering and one for a burnt-offering. And he is called, “lacking atonement,” until he offers it.

Sefer HaChinukh 179:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת עִנְיַן טֻמְאַת שִׁכְבַת זֶרַע שֶׁהוּא טָמֵא וּמְטַמֵּא – לִהְיוֹת שִׁכְבַת זֶרַע טָמֵא וּמְטַמֵּא, שֶׁנֶּאֱמַר (ויקרא טו טז) וְאִישׁ כִּי תֵצֵא מִמֶּנּוּ שִׁכְבַת זָרַע.

The commandment of the matter of the impurity of semen, which is impure and renders impure: That semen be impure and render impure, as it is stated (Leviticus 15:16), “And if semen come out from a man.”

Sefer HaChinukh 180:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת עִנְיַן טֻמְאַת נִדָּה שֶׁטְּמֵאָה וּמְטַמְּאָה – לִהְיוֹת הַנִּדָּה טְמֵאָה וּמְטַמְּאָה אֲחֵרִים. שֶׁנֶּאֱמַר (ויקרא טו יט) וְכָל הַנֹּגֵעַ בָּהּ יִטְמָא עַד הָעָרֶב.

The commandment of the matter of the impurity of the menstruant, that is impure and renders impure: That the menstruant be impure and render others impure, as it is stated (Leviticus 15:19), “and anyone who touches her shall be impure until the evening.”

Sefer HaChinukh 181:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת עִנְיַן טֻמְאַת זָבָה שֶׁטְּמֵאָה וּמְטַמְּאָה – לִהְיוֹת הַזָּבָה טְמֵאָה וּמְטַמְּאָה, שֶׁנֶּאֱמַר (ויקרא טו כה) וְאִשָּׁה כִּי יָזוּב זוֹב דָּמָהּ יָמִים רַבִּים וְגוֹ'. רֶמֶז שֹׁרֶשׁ הַמִּצְוָה כְּתַבְתִּיו בְּיוֹלֶדֶת (מצוה קסו) כִּי עִנְיַן הָרִחוּק מֵהֶן וְטֻמְאָתָן, מִפְּנֵי הַמַּחֲלָה שֶׁבָּהֶן שֶׁמַּזֶּקֶת הַרְבֵּה בְּנֵי אָדָם וְכָל שֶׁכֵּן הַשּׁוֹכֵב אוֹתָן, כִּי לְפִי רֹב קִרְבָתוֹ עִמָּהֶן, הַהֶזֵּק יוֹתֵר.

The commandment of the matter of the impurity of the zavah (woman with an irregular discharge), that is impure and renders impure: That the zavah be impure and render impure, as it is stated (Leviticus 15:25), “And a woman who discharges a discharge of her blood many days, etc.” I have written a hint of the root of the commandment with the woman that has given birth (Sefer HaChinukh 166) — that the matter of distancing from them and their impurity is because of the illness that they have, which hurts many people; and all the more so, one who lays with her. As the hurt is greater, according to the greatness of the closeness.

Sefer HaChinukh 182:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת קָרְבַּן זָבָה כְּשֶׁתִּתְרַפֵּא מִזּוֹבָהּ – שֶׁתַּקְרִיב הַזָּבָה קָרְבָּן כְּשֶׁתִּתְרַפֵּא מִזּוֹבָהּ, וְהוּא שְׁתֵּי תוֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה, שֶׁנֶּאֱמַר (ויקרא טו כח כט) וְאִם טָהֲרָה מִזּוֹבָהּ וְגוֹ'. וּבַיּוֹם הַשְּׁמִינִי תִּקַּח לָהּ שְׁתֵּי תֹרִים.

The commandment of the sacrifice of the zavah when she is healed from her discharge: That the zavah offer her sacrifice after she is healed from her discharge — and it is two doves or two young pigeons, as it is stated (Leviticus 16:28-29), “And if she is purified from her discharge, etc. And on the eighth day, she shall take two doves, etc.”

Sefer HaChinukh 183:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא יִכָּנְסוּ הַכֹּהֲנִים בְּכָל עֵת בַּמִּקְדָּשׁ וְכָל שֶׁכֵּן זָרִים – שֶׁלֹּא יִכָּנְסוּ הַכֹּהֲנִים בְּכָל עֵת אֶל הַמִּקְדָּשׁ אֶלָּא בְּעֵת הָעֲבוֹדָה. שֶׁנֶּאֱמַר (ויקרא טז ב) וְאַל יָבֹא בְכָל עֵת. וְיַזְהִיר בְּכָאן כֹּהֵן גָּדוֹל מֵהִכָּנֵס בְּבֵית קָדְשֵׁי הַקֳּדָשִׁים וַאֲפִילּוּ בְּיוֹם הַכִּפּוּרִים אֶלָּא בִּזְמַן הָעֲבוֹדָה, [וְכֵן יִכָּנֵס בְּאַזְהָרָה [זוֹ] כֹּהֵן הֶדְיוֹט מֵהִכָּנֵס בַּהֵיכָל כָּל הַשָּׁנָה אֶלָּא בִּזְמַן הָעֲבוֹדָה ע"פ ד"ו] וְיִהְיֶה בֵּאוּר עִנְיַן הַמְּנִיעָה לוֹמַר שֶׁכָּל כֹּהֵן לֹא יִכָּנֵס בְּמָקוֹם שֶׁהוּא רָאוּי אֶלָּא בִּזְמַן שֶׁהוּא רָאוּי לְהִכָּנֵס בּוֹ, דְּהַיְנוּ בִּשְׁעַת הָעֲבוֹדָה. וּלְשׁוֹן סִפְרָא, וְאַל יָבֹא בְכָל עֵת זֶה יוֹם הַכִּפּוּרִים, אֶל הַקֹּדֶשׁ לְרַבּוֹת שְׁאָר יְמוֹת הַשָּׁנָה, מִבֵּית לַפָּרֹכֶת לְהַזְהִיר עַל כָּל הַבַּיִת. יָכוֹל כָּל הַבַּיִת בְּמִיתָה? תַּלְמוּד לוֹמַר אֶל פְּנֵי הַכַּפֹּרֶת אֲשֶׁר עַל הָאָרֹן וְלֹא יָמוּת, הָא כֵיצַד? אֶל פְּנֵי הַכַּפֹּרֶת בְּמִיתָה, וְעַל שְׁאָר כָּל הַבַּיִת בְּאַזְהָרָה. וּבַגְּמָרָא מְנָחוֹת אָמְרוּ זִכְרוֹנָם לִבְרָכָה (כז, ב) עַל הַהֵיכָל בְּאַרְבָּעִים.

That the priests not enter at any time into the Temple — and all the more so, non-priests: That the priests not enter at any time into the Temple, but rather only at the time of the service, as it is stated (Leviticus 16:2), “and let him not come at any time.” And with this, the high priest is warned not to come into the house of the Holy of Holies — and even on Yom Kippur — except at the time of the service. [And likewise brought into (this) warning is a common priest from entering the sanctuary all of the year except at the time of the service (according to the Venice edition)]. And the elucidation of the matter of the prevention is to say that any priest not enter into any place that is fitting, except at the time that is fitting to enter it — which is the time of service. And the language of Sifra, Acharei Mot, Section 1:8, 10 is “‘And let him not come at any time’ — that is Yom Kippur; ‘to the holy’ — to include the other days of the year. ‘Within the partition’ — maybe for all of the sanctuary, [the punishment is] death. [Hence] we learn to say, ‘before the ark cover which is on the ark, that he not die.’ Behold, how is this? ‘Before the ark cover’ [is punishable] by death; (if he enters) the other parts of the sanctuary, (he is only in transgression of) a warning. And in the Gemara Menachot 27b, they, may their memory be blessed, said, about the chamber that it is with forty [lashes].

Sefer HaChinukh 184:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת עֲבוֹדַת יוֹם הַכִּפּוּרִים – שֶׁיַּעֲשֶׂה כֹּהֵן גָּדוֹל כָּל מַעֲשֵׂה יוֹם הַכִּפּוּרִים עַל סֵדֶר הַקָּרְבָּנוֹת וְהַוִּדּוּיִין וְשִׁלּוּחַ הַשָּׂעִיר וּשְׁאָר הָעֲבוֹדָה כְּמוֹ שֶׁכָּתוּב בַּפָּרָשָׁה, שֶׁנֶּאֱמַר (ויקרא טז ג) בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ וְגוֹ' כָּל הַפָּרָשָׁה.

The commandment of the service of Yom Kippur: That the high priest do all the procedure of Yom Kippur, with the order of the sacrifices, the confessions, the sending away of the goat and the rest of the service, as it is written in the section of the Torah — as it is stated (Leviticus 16:3), “With this shall Aharon enter the Holy, etc.” until the end of the section.

Sefer HaChinukh 185:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לִשְׁחֹט קָדָשִׁים חוּץ לָעֲזָרָה – שֶׁלֹּא לִזְבֹּחַ קָדָשִׁים חוּץ לָעֲזָרָה וְזֶה יִקָּרֵא שׁוֹחֵט בַּחוּץ, שֶׁנֶּאֱמַר (ויקרא יז ג ד) אֲשֶׁר יִשְׁחַט שׁוֹר אוֹ כֶשֶׂב אוֹ עֵז וְגוֹ' וְאֶל פֶּתַח אֹהֶל מוֹעֵד לֹא הֱבִיאוֹ וְגוֹ' דָּם שָׁפָךְ וְנִכְרַת. וְאֵין הָאַזְהָרָה לָנוּ מִזֶּה הַכָּתוּב כִּי הַכָּתוּב הַזֶּה לֹא יְפָרֵשׁ כִּי אִם הָעֹנֶשׁ, וְקַיְמָא לַן (סנהדרין נו ב) לֹא עָנַשׁ אֶלָּא אִם כֵּן הִזְהִיר. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה שֶׁהָאַזְהָרָה בָּזֶה נִלְמְדָה בְּהֶקֵּשׁ כִּדְאִיתָא בַּגְּמָרָא זְבָחִים שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה שָׁם (קו, א) הַשּׁוֹחֵט וְהַמַּעֲלֶה בַּחוּץ חַיָּב עַל הַשְּׁחִיטָה וְחַיָּב עַל הָעֲלִיָּה. פֵּרוּשׁ עֲלִיָּה שְׂרֵפָה בָּאֵשׁ. וְהִקְשׁוּ שָׁם, בִּשְׁלָמָא הַעֲלָאָה כְּתִיב עֹנֶשׁ וּכְתִיב אַזְהָרָה, עֹנֶשׁ וְאֶל פֶּתַח אֹהֶל מוֹעֵד לֹא הֱבִיאוֹ וְנִכְרַת, אַזְהָרָה הִשָּׁמֶר לְךָ פֶּן תַּעֲלֶה עֹלֹתֶיךָ (דברים יב יג), כִּדְרַבִּי אָבִין דְּאָמַר רַבִּי אָבִין אָמַר רַבִּי אִלְעָא כָּל מָקוֹם שֶׁנֶּאֱמַר הִשָּׁמֶר, פֶּן, וְאַל, אֵינוֹ אֶלָּא מִצְוַת לֹא תַעֲשֶׂה, אֶלָּא שְׁחִיטָה בִּשְׁלָמָא עֹנֶשׁ כְּתִיב וְאֶל פֶּתַח אֹהֶל מוֹעֵד וְגוֹ', אֶלָּא אַזְהָרָה מְנָא לַן? וְאַחַר יְגִיעָה רַבָּה אָמְרוּ שָׁם, כִּי הַכָּתוּב אָמַר שָׁם תַּעֲלֶה וְשָׁם תַּעֲשֶׂה, מַקִּישׁ עֲלִיָּה לַעֲשִׂיָּה (כריתות ג, ב) מָה עֲלִיָּה עָנַשׁ וְהִזְהִיר אַף עֲשִׂיָּה עָנַשׁ וְהִזְהִיר. פֵּרוּשׁ עֲשִׂיָּה תִּכְלֹל הַכֹּל בֵּין זְבִיחָה בֵּין שְׂרֵפָה.

Not to slaughter consecrated animals outside of the [Temple] yard: Not to sacrifice consecrated animals outside of the [Temple] yard — and that is called “those slaughtered outside” — as it is stated (Leviticus 17:3-4), “that slaughters an ox or sheep or goat, etc. And does not bring it to the opening of the Tent of Meeting, etc., he has shed blood and shall be cut off.” And the warning (negative commandment) does not come to us from this verse, as this verse only expresses the punishment. And it is established for us, [that] He does not punish unless he warned (Sanhedrin 56b). And our Rabbis, may their memory be blessed, said that we learn the warning for this with an inferential comparison, as it is [found] in the Gemara, Zevachim 106a. As there, they, may their memory be blessed, said, “One who slaughters and brings up outside is liable for the slaughter and liable for the bringing up” — the understanding of bringing up is burning with fire. And they challenged there, “Bringing up is fine, the punishment is written, and the warning is written — the punishment, ‘And does not bring it to the opening of the Tent of Meeting [...] and shall be cut off’; the warning, ‘guard yourself lest you bring up your burnt-offering’ (Deuteronomy 12:13), like Rabbi Avin, as Rabbi Avin said, ‘Every place that it is stated, “guard,” “lest” or “not,” it is nothing but a negative commandment’; but slaughter, it is fine that the punishment is written, ‘And to the opening of the Tent of Meeting, etc.,’ but from where is the warning?” And after great effort, they said there that since Scripture states (Deuteronomy 12:14), “there you shall do, and there you shall bring up,” it compares bringing up and doing: Just like bringing up, it punished and warned; so too doing, it punished and warned — and the understanding of doing includes everything, whether slaughter or burning.

Sefer HaChinukh 186:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת כִּסּוּי הַדָּם – לְכַסּוֹת הַדָּם אַחַר זְבִיחַת חַיָּה אוֹ עוֹף. שֶׁנֶּאֱמַר (ויקרא יז יג) אֲשֶׁר יָצוּד צֵיד חַיָּה אוֹ עוֹף אֲשֶׁר יֵאָכֵל וְשָׁפַךְ אֶת דָּמוֹ וְכִסָּהוּ בֶּעָפָר.

The commandment of covering the blood: To cover the blood after slaughtering a [wild] animal or fowl, as it is stated (Leviticus 17:13), “who hunts game, an animal or a bird that may be eaten, and spills its blood, he must cover it with dirt.”

Sefer HaChinukh 187:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְהִתְעַדֵּן בְּאַחַת מִכָּל הָעֲרָיוֹת – שֶׁלֹּא לְהִתְעַדֵּן [נִתְעַדֵּן] בְּאַחַת מִכָּל הָעֲרָיוֹת. וְהֵן קְרוֹבוֹת וְאֵשֶׁת אִישׁ וְנִדָּה, וַאֲפִלּוּ בְּלֹא בִּיאָה כְּגוֹן חִבּוּק וְנִשּׁוּק וְכָל הַדּוֹמֶה לְאֵלּוּ הַפְּעֻלּוֹת הָרָעוֹת שֶׁמַּעֲמִיקִין בָּהֶן בַּעֲלֵי הַזִּמָּה הַהוֹלְכִים אַחֲרֵי הַהֶבֶל וַיֶּהְבָּלוּ, שֶׁנֶּאֱמַר (ויקרא יח ו) אִישׁ אִישׁ אֶל כָּל שְׁאֵר בְּשָׂרוֹ לֹא תִקְרְבוּ לְגַלּוֹת עֶרְוָה. וּפֵרְשׁוּ, כְּאִלּוּ אָמַר לֹא תַּעֲשׂוּ שׁוּם קְרִיבָה שֶׁהִיא הַגּוֹרֶמֶת וְהַמְּבִיאָה הָאָדָם לְגַלּוֹת עֶרְוָה. וְכֵן דָּרְשׁוּ זִכְרוֹנָם לִבְרָכָה (ספרא אחרי יג טו וכא) לֹא תִקְרְבוּ לְגַלּוֹת, אֵין לִי אֶלָּא שֶׁלֹּא יְגַלֶּה מִנַּיִן שֶׁלֹּא יִקְרַב? תַּלְמוּד לוֹמַר וְאֶל אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב, אֵין לִי אֶלָּא נִדָּה בְּבַל [תִּקְרַב וּבַל] תְּגַלֶּה, מִנַּיִן לְכָל הָעֲרָיוֹת? תַּלְמוּד לוֹמַר לֹא תִקְרְבוּ לְגַלּוֹת, וְשָׁם נֶאֱמַר (שם כט) וְנִכְרְתוּ הַנְּפָשׁוֹת הָעוֹשׂוֹת, שֶׁמָּא תֹּאמַר יִהְיוּ חַיָּבִים כָּרֵת עַל הַקְרִיבָה לְבַד? תַּלְמוּד לוֹמַר הָעוֹשׂוֹת וְלֹא הַקְּרֵבוֹת.

To not marry one of all the sexual prohibitions: To not indulge [we not indulge] in one of all of the [women forbidden by] sexual prohibitions — and they are the [close] relatives, a married woman and a menstruant — and even without intercourse, such as hugging and kissing and all that is similar to these evil acts that licentious ones, “that go after vanity and become vanity,” develop expertise about. As it is stated (Leviticus 18:6), “Any man shall not approach any of his own flesh, to reveal nakedness” — and its understanding is as if it stated, “Do not do any approaching, which is what causes and brings a person to reveal nakedness.” And so did they, may their memory be blessed expound (Sifra, Acharei Mot, Chapter 13:15, 21), “‘Shall not approach to reveal’ — I only have not to reveal. From where [do I know] not to approach? [Hence] we learn to say, ‘And to a woman in the impurity of her menstruation you shall not approach’ (Deuteronomy 18:19). I only have a menstruant with ‘do not [approach’ and ‘do not] reveal.’ From where [do I know] for all sexual prohibitions? [Hence] we learn to say, ‘do not approach to reveal.’” And there it is said, “‘And the souls that do, will be cut off’ (Deuteronomy 18:29) — lest you say they will be liable for excision with approaching alone. [Hence] we learn to say, ‘that do,’ and not ‘that approach.’”

Sefer HaChinukh 188:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְגַלּוֹת עֶרְוַת אָב – שֶׁלֹּא יְגַלֶּה אָדָם עֶרְוַת אָבִיו. כְּלוֹמַר, שֶׁלֹּא יִשְׁכַּב אוֹתוֹ מִשְׁכְּבֵי אִשָּׁה. שֶׁנֶּאֱמַר (ויקרא יח ז) עֶרְוַת אָבִיךָ לֹא תְגַלֵּה. וְזֹאת הָאַזְהָרָה נוֹסֶפֶת בְּשׁוֹכֵב אֶת אָבִיו עַל הָאַזְהָרָה הַכּוֹלֶלֶת מִשְׁכַּב זְכוּר בְּכָל אָדָם, שֶׁנֶּאֶמְרָה (לקמן מצוה רט) בְּמָקוֹם אַחֵר, כְּמוֹ שֶׁנֶּאֱמַר (שם כב) וְאֶת זָכָר לֹא תִשְׁכַּב מִשְׁכְּבֵי אִשָּׁה. וְכֵן אָמְרוּ זִכְרוֹנָם לִבְרָכָה בְּסַנְהֶדְרִין (נד, א) עֶרְוַת אָבִיךָ לֹא תְגַלֵּה, אָבִיךָ מַמָּשׁ. וְשָׁאֲלוּ שָׁם הַאי מִוְאֶת זָכָר לֹא תִשְׁכַּב נָפְקָא, וְהֵשִׁיב הַמֵּשִׁיב כְּדֵי לְחַיְּבוֹ שְׁתַּיִם, וְכִדְרַב יְהוּדָה דְּאָמַר רַבִּי יְהוּדָה גּוֹי הַבָּא עַל אָבִיו חַיָּב שְׁתַּיִם. וְשָׁם בֵּאֲרוּ וְאָמְרוּ, מִסְתַּבְּרָא מִלְּתֵהּ דְּרַב יְהוּדָה בְּיִשְׂרָאֵל וּבְשׁוֹגֵג וּבְקָרְבָּן. וְהַאי דְּקָאָמַר גּוֹי, לִשָּׁנָא מְעַלְּיָא נְקַט, כְּלוֹמַר שֶׁלֹּא רָצָה לְהַזְכִּיר הָעִנְיָן הַמְּגֻנֶּה בְּיִשְׂרָאֵל כֵּיוָן שֶׁאֶפְשָׁר לְהַעֲמִידוֹ בְּגוֹי שֶׁאַף הֵן מְצֻוִּין בָּעֲרָיוֹת, אֲבָל הוּא הַדִּין בְּיִשְׂרָאֵל שֶׁחַיָּב שְׁתַּיִם בְּאָבִיו. כְּלוֹמַר, שֶׁאִם שָׁכַב אוֹתוֹ בְּשׁוֹגֵג, חַיָּב לְהָבִיא שְׁתֵּי חַטָּאוֹת. עִנְיַן הָאַזְהָרָה זוֹ נִגְלֶה הוּא, אֵין לְהַאֲרִיךְ בְּשָׁרְשָׁהּ, כִּי הַכִּעוּר הַגָּדוֹל הַזֶּה רָאוּי לְהַרְחִיקוֹ מִבְּנֵי אָדָם וְלַעֲנֹשׁ עָלָיו הָעוֹבֵר עֹנֶשׁ גָּדוֹל, וְלָכֵן יְחַיְּבֶנּוּ בִּסְקִילָה.

To not reveal the nakedness of the father: That a man not reveal the nakedness of his father — meaning to say that he not lay with him, the layings of a woman, as it is stated (Leviticus 18:7), “The nakedness of your father [...] you shall not reveal.” And this warning (negative commandment) about one who lays with his father is in addition to the general warning of laying with males about all men (Sefer HaChinukh 209), as it is stated (Leviticus 18:22), “And with a male you shall not lay, the layings of a woman.” And so did they, may their memory be blessed, say in Sanhedrin 54a, “‘The nakedness of your father [...] you shall not reveal’ — your actual father.” And they asked there, “That is extracted from, ‘And with a male you shall not lay, the laying.’” And the one who answered, answered, “So as to make him liable for two [prohibitions], and it is like Rav Yehudah, as Rav Yehudah said, ‘A gentile who has intercourse with his father is liable for two.’” And there they elucidated and said, “It is likely that the word of Rav Yehudah is with an Israelite, and inadvertent and with a sacrifice; and that which he said, ‘a gentile,’ is [because] he took a euphemistic expression.” [This is] meaning to say that he did not want to mention this disgraceful matter with an Israelite, since it was possible to establish it with a gentile; as they are also commanded about sexual prohibitions, but the law is the same with an Israelite — that he is liable for two with his father, meaning that if he lay with him inadvertently, he is liable to bring two sin-offerings. The substance of this matter is revealed to all. There is no reason to be lengthy about its root, as it is fitting to distance this great ugliness from people, and to punish one who transgresses it [with] a great punishment. And therefore it made him liable for stoning.

Sefer HaChinukh 189:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְגַלּוֹת עֶרְוַת אֵם – שֶׁלֹּא יְגַלֶּה הַבֵּן עֶרְוַת הָאֵם, שֶׁנֶּאֱמַר (ויקרא יח ז) אִמְּךָ הִיא לֹא תְגַלֶּה עֶרְוָתָהּ. בְּטַעַם אִסּוּר הַקְּרוֹבוֹת כָּתַב הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה (מורה נבוכים ח"ג מט) שֶׁהָעִנְיָן הוּא לְפִי שֶׁהַתּוֹרָה תַּרְחִיק הַמִּשְׁגָּל מִבְּנֵי אָדָם לְבַד מַה שֶׁצָּרִיךְ לִפְרִיָּה וּרְבִיָּה אוֹ לַמִּצְוָה, וְלָכֵן אָסְרָה לָנוּ הַתּוֹרָה הַקְּרוֹבוֹת, לְפִי שֶׁהַכִּשָּׁלוֹן יִמָּצֵא בָּהֶן יוֹתֵר מִפְּנֵי שֶׁהֵן מְצוּיוֹת אֶצְלוֹ תָּמִיד. וְהָרַמְבַּ"ן זִכְרוֹנוֹ לִבְרָכָה (בפי' עה"ת אחרי יח ו) אָמַר כִּי הַטַּעַם הַזֶּה חָלוּשׁ מְאֹד שֶׁיְּחַיֵּב הַכָּתוּב כָּרֵת עַל אֵלֶּה מִפְּנֵי הִמָּצְאָם אֶצְלוֹ תָּמִיד, וְיַתִּיר מִצַּד אַחֵר שֶׁיִּשָּׂא אָדָם אֶחָד מֵאָה נָשִׁים אִם יִרְצֶה אוֹ אֶלֶף, וְאָמַר הוּא זִכְרוֹנוֹ לִבְרָכָה, וְזֶה לְשׁוֹנוֹ, אֲבָל כְּפִי הַסְּבָרָא כִּי יֵשׁ בָּעִנְיָן סוֹד מִסּוֹדוֹת הַיְּצִירָה דָּבוּק בַּנֶּפֶשׁ, וְהוּא מִכְּלַל סוֹד הָעִבּוּר שֶׁכְּבָר רָמַזְנוּ לוֹ, עַד כָּאן. וַאֲנִי רָאִיתִי לְהָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה (שם) שֶׁכָּתַב עוֹד טַעַם אַחֵר בָּעִנְיָן, עַל צַד הַפְּשָׁט לְדַעְתִּי אָמַר, כִּי תַּרְחִיק הַתּוֹרָה שֶׁלֹּא יָעֵז פָּנָיו הָאָדָם לָבוֹא עַל הָאִשָּׁה שֶׁרָאוּי לִנְהֹג בָּהּ כָּבוֹד, וְיִדְחֹק לְפָרֵשׁ רֻבָּן עַל הַצַּד הַזֶּה, כְּלוֹמַר, מִטַּעַם מִדַּת הַבֹּשֶׁת, הַכֹּל כְּמוֹ שֶׁבָּא בְּסִפְרוֹ, יַאֲרִיךְ הָעִנְיָן אִם בָּאנוּ לִכְתֹּב הַכֹּל.

To not reveal the nakedness of the mother: That a son not reveal the nakedness of the mother, as it is stated (Leviticus 18:7), “it is your mother, do not reveal her nakedness.” About the reason for relatives, Rambam, may his memory be blessed, wrote (Guide for the Perplexed 3:49) that the matter is because the Torah distanced sexuality from people besides that which is needed for being fruitful and multiplying, or for the commandment. Therefore, the Torah forbade [close] relatives to us — as stumbling is found with them more, since they are always found (proximate). And Ramban, may his memory be blessed, said (Ramban on Leviticus 18:6) that this reason is very weak — that the Torah should make one liable for excision for one of these because of their being always found near him; and on the other hand, permit a man to marry one hundred women — or a thousand — if he wants. [Rather,] he, may his memory be blessed, said — and this is his language: “But according to logic, there is a matter of a secret from the foundations of creation that is implanted in the soul, and it is included in the ‘secret of intercalation’ (a play on words that can also mean conception), that we have already hinted to.” To here [are his words]. And I have seen that Rambam, may his memory be blessed, wrote another reason about the matter (Guide for the Perplexed 3:49): From the angle of the simple understanding — according to my opinion — did he say [it is] because the Torah distanced [it], that he should not be brazen-faced to have intercourse with the woman that he is to treat with honor. And he pushes [it] to explain most of [the sexual prohibitions] from this angle, meaning to say on account of the trait of shame — all as it appears in his book; the matter would be [too] lengthy if we came to write it all.

Sefer HaChinukh 190:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְגַלּוֹת עֶרְוַת אֵשֶׁת אָב וְאַף עַל פִּי שֶׁאֵינָהּ אִמּוֹ – שֶׁלֹּא לְגַלּוֹת עֶרְוַת אֵשֶׁת אָב וְאַף עַל פִּי שֶׁאֵינָהּ אִמּוֹ. שֶׁנֶּאֱמַר (ויקרא יח ח) עֶרְוַת אֵשֶׁת אָבִיךָ לֹא תְגַלֵּה.

To not reveal the nakedness of the wife of the father, even though she is not his mother: To not reveal the nakedness of the wife of the father, even though she is not his mother, as it is stated (Leviticus 18:8), “The nakedness of the wife of your father you shall not reveal.”

Sefer HaChinukh 191:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְגַלּוֹת עֶרְוַת אֲחוֹתוֹ בְּכָל צַד שֶׁהִיא אֲחוֹתוֹ – שֶׁלֹּא לְגַלּוֹת עֶרְוַת אָחוֹת, בֵּין שֶׁהִיא אָחוֹת מֵאָב לְבַד לְבֵין שֶׁהִיא אָחוֹת מֵאֵם לְבַד, וּבֵין שֶׁהִיא אָחוֹת מֵאֲנוּסַת אָבִיו וּבֵין שֶׁהִיא אָחוֹת מֵאֵם מִן הַזְּנוּת, בְּכָל צְדָדִין אֵלּוּ נִקְרֵאת אָחוֹת, וְחַיָּבִין עָלֶיהָ, שֶׁנֶּאֱמַר (ויקרא יח ט) עֶרְוַת אֲחוֹתְךָ בַת אָבִיךָ אוֹ בַת אִמֶּךָ מוֹלֶדֶת בַּיִת אוֹ מוֹלֶדֶת חוּץ. וְאִם תֹּאמַר אִם כֵּן מָה זֶה שֶׁנֶּאֱמַר בַּתּוֹרָה (שם יא) עֶרְוַת בַּת אֵשֶׁת אָבִיךָ לֹא תְגַלֵּה וְלָמָּה הָיָה צָרִיךְ זֶה הַמִּקְרָא, וַהֲלֹא מִשּׁוּם אֲחוֹתוֹ חַיָּב עָלֶיהָ? בֶּאֱמֶת זֶה הַמִּקְרָא לֹא נֶאֱמַר אֶלָּא כְּדֵי שֶׁיָּשִׂים בַּת אֵשֶׁת הָאָב כְּשֶׁתִּהְיֶה אֲחוֹתוֹ עֶרְוָה בִּפְנֵי עַצְמָהּ, וּכְמוֹ שֶׁנִּכְתֹּב לְמַטָּה בִּמְקוֹמוֹ (לקמן מצוה קצו). וְנִמְצָא (יבמות כב, ב) שֶׁהַבָּא עַל אֲחוֹתוֹ שֶׁהִיא בַּת נְשׂוּאַת אָבִיו שֶׁחַיָּב שְׁתַּיִם, מִשּׁוּם עֶרְוַת אֲחוֹתוֹ וּמִשּׁוּם עֶרְוַת בַּת אֵשֶׁת אָבִיו. וְאִם בָּא עָלֶיהָ בְּשׁוֹגֵג חַיָּב לְהָבִיא שְׁתֵּי חַטָּאוֹת.

To not reveal the nakedness of his sister, from any angle that she is his sister: To not reveal the nakedness of his sister — whether she is a sister only from the father or whether she is a sister only from the mother; whether she is a sister from a woman raped by his father, or whether she is a sister from a mother from infidelity. From all of these angles, she is called his sister, and [he] is liable for her, as it is stated (Leviticus 18:9), “The nakedness of your sister — the daughter of your father or the daughter of your mother, whether born into the household or born outside.” And if you shall say, “If so, what is this that is stated in the Torah (Leviticus 18:11), ‘The nakedness of the daughter of the wife of your father, who was born into your father’s household’; and what was the need for this verse, is he not liable for her on account of [her being] his sister” — this verse was truthfully only stated to make the daughter of the wife of the father when she is his sister, a sexual prohibition on its own, and as we will write below in its place (below, Sefer HaChinukh 196). And it comes out that one who has intercourse with his sister, who is the daughter from the marriage of his father, is liable for two: on account of the nakedness of his sister and the nakedness of the daughter of the wife of his father (Yevamot 22b). And if he has intercourse with her inadvertently, he is liable for two sin-offerings.

Sefer HaChinukh 192:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְגַלּוֹת עֶרְוַת בַּת הַבֵּן – שֶׁלֹּא לְגַלּוֹת עֶרְוַת בַּת הַבֵּן, שֶׁנֶּאֱמַר (ויקרא יח י) עֶרְוַת בַּת בִּנְךָ וְגוֹ' לֹא תְגַלֶּה. וּלְפִי הַדּוֹמֶה כִּי הָאִסּוּר הוּא בֵּין שֶׁהַבֵּן כָּשֵׁר אוֹ אֲפִלּוּ מַמְזֵר בְּנוֹ הוּא מִכָּל מָקוֹם, וּבֵין שֶׁבַּת הַבֵּן גַּם כֵּן כְּשֵׁרָה אוֹ אֲפִלּוּ מַמְזֶרֶת.

To not reveal the nakedness of the daughter of the son: To not reveal the nakedness of the daughter of the son, as it is stated (Leviticus 18:10), “The nakedness of the daughter of your son, etc. do not reveal.” And according to what appears, the prohibition is whether the son is fit or even if he is a mamzer — he is his son regardless — and whether the daughter of the son is fit or even if she is a mamzeret.

Sefer HaChinukh 193:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְגַלּוֹת עֶרְוַת בַּת הַבַּת – שֶׁלֹּא לְגַלּוֹת עֶרְוַת בַּת הַבַּת. שֶׁנֶּאֱמַר (ויקרא יח י) אוֹ בַת בִּתְּךָ לֹא תְגַלֶּה עֶרְוָתָן כִּי עֶרְוָתְךָ הֵנָּה. כָּל דִּינֶיהָ כְּדִין בַּת הַבֵּן, וּשְׁנִיּוֹת לָהּ גַּם כֵּן בַּת בַּת בִּתּוֹ, וְכֵן בַּת בֶּן בִּתּוֹ. וְיֵשׁ שֶׁאוֹמְרִין, שֶׁאֵין לָהֶם הֶפְסֵק לְעוֹלָם.

To not reveal the nakedness of the daughter of the daughter: To not reveal the nakedness of the daughter of the daughter, as it is stated (Leviticus 18:10) “or the daughter of your daughter, you shall not reveal, as it is your nakedness.” All of its laws are like the law of the daughter of the son; and the ones secondary to her are also the daughter of the daughter of daughter and, likewise the daughter of the son of the daughter. And some say that there is no end to [the generations of] these prohibitions ever.

Sefer HaChinukh 194:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְגַלּוֹת עֶרְוַת הַבַּת – שֶׁלֹּא לְגַלּוֹת עֶרְוַת הַבַּת, וְזֹאת לֹא נִתְבָּאֲרָה בִּלְשׁוֹן הַתּוֹרָה שֶׁיֹּאמַר הַכָּתוּב עֶרְוַת בִּתְּךָ לֹא תְגַלֶּה. וּמִפְּנֵי כֵן לֹא בָּא עָלֶיהָ כָּתוּב מְפֹרָשׁ לְפִי שֶׁאֵין צֹרֶךְ בּוֹ, דְּכֵיוָן שֶׁאָסְרָה הַתּוֹרָה בַּת הַבֵּן וּבַת הַבַּת שֶׁהֵן רְחוֹקוֹת מִמֶּנָּה, אֵין צָרִיךְ לוֹמַר שֶׁהִיא אֲסוּרָה דְּקַל וָחֹמֶר הוּא. וְעוֹד לְמָדוּהָ זִכְרוֹנָם לִבְרָכָה מִגְּזֵרָה שָׁוָה, דְּאִי מִקַּל וָחֹמֶר גְּרֵידָא הֲוָה יָלְפִינַן לָהּ לֹא הָיָה אָדָם נִדּוֹן עָלֶיהָ, דְּקַיְמָא לַן (סנהדרין עו, א) אֵין עוֹנְשִׁין מִן הַדִּין.

To not reveal the nakedness of the daughter: To not reveal the nakedness of the daughter, and this is not elucidated in the language of the Torah, that the verse would state, “The nakedness of your daughter you shall not reveal.” And because of [the following] did a verse not come about it explicitly, since there is no need for it: As since the Torah forbade the daughter of the son and the daughter of the daughter which are more distant than she, there is no reason to say that she is forbidden — as it is an a fortiori argument (kal vachomer). And they, may their memory be blessed, also learned it from an inferential comparison (gezerah shava). As if we had only extracted it with an a fortiori argument, no one would have ever been judged for it — as it is established for us (Sanhedrin 76a) [that] “we do not punish from an inference”.

Sefer HaChinukh 195:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְגַלּוֹת עֶרְוַת אֲחוֹתוֹ מִן הָאָב וְהִיא בַּת אֵשֶׁת אָבִיו – שֶׁלֹּא לְגַלּוֹת עֶרְוַת בַּת אֵשֶׁת אָבִיו כְּשֶׁתִּהְיֶה אֲחוֹתוֹ. כְּלוֹמַר שֶׁהִיא בַּת אָבִיו, שֶׁאִלּוּ בַּת אֵשֶׁת אָבִיו שֶׁאֵינָהּ אֲחוֹתוֹ כְּבָר אָמַרְנוּ לְמַעְלָה (מצוה קצב) שֶׁמֻּתָּר לִשָּׂא אוֹתָהּ לְאִשָּׁה לְכַתְּחִלָּה, אֶלָּא פֵּרוּשׁוֹ, בַּת אֵשֶׁת אָבִיו וְהִיא אֲחוֹתוֹ, שֶׁנֶּאֱמַר (ויקרא יח יא) עֶרְוַת בַּת אֵשֶׁת אָבִיךָ לֹא תְגַלֵּה. וּכְבָר כָּתַבְתִּי לְמַעְלָה בְּעֶרְוַת אָחוֹת, שֶׁהַלָּאו הַזֶּה בָּא כְּדֵי שֶׁיָּשִׂים אֲחוֹתוֹ מִנְּשׂוּאַת אָבִיו עֶרְוָה בִּפְנֵי עַצְמָהּ, וּכְעֵין מַה שֶּׁאָמַרְנוּ בְּאִמּוֹ (מצוה קצ), שֶׁאִם הִיא אֵשֶׁת אָב חַיָּב בָּהּ שְׁתַּיִם מִשּׁוּם אֵם וּמִשּׁוּם אֵשֶׁת אָב. וְהָרְאָיָה מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה בִּיבָמוֹת (כב, ב) תָּנוּ רַבָּנַן הַבָּא עַל אֲחוֹתוֹ, וְהִיא בַּת אֵשֶׁת אָבִיו, חַיָּב מִשּׁוּם אֲחוֹת וּמִשּׁוּם בַּת אֵשֶׁת אָבִיו. רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר אֵינוֹ חַיָּב אֶלָּא מִשּׁוּם אֲחוֹתוֹ בִּלְבַד. מַאי טַעְמַיְהוּ דְּרַבָּנָן אָמְרִי מִכְּדֵי כְּתִיב עֶרְוַת אֲחוֹתְךָ בַת אָבִיךָ וְגוֹ', עֶרְוַת בַּת אֵשֶׁת אָבִיךָ מוֹלֶדֶת אָבִיךָ לָמָּה לִי, שְׁמַע מִנַּהּ לְחַיְּבוֹ מִשּׁוּם אֲחוֹתוֹ וּמִשּׁוּם בַּת אֵשֶׁת אָבִיו. נִמְצָא שֶׁהַשּׁוֹכֵב עִם אֲחוֹתוֹ שֶׁהִיא מֵאֲנוּסַת אָבִיו אֵין בָּהּ אֶלָּא לָאו אֶחָד, וְהַשּׁוֹכֵב עִם אֲחוֹתוֹ שֶׁהִיא מִנְּשׂוּאַת אָבִיו יִתְחַיֵּב שְׁנֵי לָאוִין, וּבְשׁוֹגֵג חַיָּב לְהָבִיא שְׁתֵּי חַטָּאוֹת. וּמִשְׁפְּטֵי הַשֵּׁם צָדְקוּ, כִּי אַחַר שֶׁתַּרְחִיק הַתּוֹרָה קֻרְבַת הָאָחוֹת רָאוּי לְהַחְמִיר בְּאוֹתָהּ שֶׁהִיא אָחוֹת גְּמוּרָה, רוֹצֶה לוֹמַר מִן הַנִּשּׂוּאִין, כִּי הִיא נִקְרֵאת אֲחוֹת אֱמֶת. וּכְעִנְיָן זֶה כָּתַב הָרַמְבַּ"ן זִכְרוֹנוֹ לִבְרָכָה (אחרי מות יח ט).

To not uncover the nakedness of his sister from the father, and she is the daughter of the wife of the father: To not uncover the nakedness of the daughter of the wife of the father when she is his sister — meaning to say, that she is the daughter of his father. As if she was the daughter of the wife of his father that is not his sister, we have already said above (Sefer HaChinukh 192) that he is permitted to marry her from the outset. Rather, the understanding [of the prohibition] is that it is the daughter of the wife of his father and she is his sister, as it is stated (Leviticus 18:11), “The nakedness of the daughter of your father [...] you shall not reveal.” And I have already written above regarding the nakedness of the sister that this negative commandment comes in order to make his sister from the wife of his father a sexual prohibition by itself — and similar to what I wrote about his mother (Sefer HaChinukh 190): that if she is the wife of the father, he is liable with her for two — on account of the mother and on account of the wife of the father. And the proof is from that which they, may their memory be blessed, said in Yevamot 22b, “The Sages learned, ‘He who has intercourse with his sister who is the daughter of his father’s wife, is liable on account of his sister and on account of the daughter of his father’s wife.’ Rabbi Yose beRebbi Yehudah says, ‘He is liable only on account of his sister alone.’ What is the reason for the opinion of the rabbis? They said, ‘How is it? Since it is written in the Torah, “The nakedness of your sister, the daughter of your father, etc.” (Leviticus 18:9), for what do I need, “The nakedness of the daughter of the wife of your father, who has born into your father’s household,” (Leviticus 18:11)? We understand from this, [that] it is to make him liable on account of his sister and on account of the daughter of his father’s wife.’” It comes out that there is only one negative commandment with one who lays with his sister who is from a woman that his father raped; but one who lays with his sister from a woman that his father married is liable for [the transgression of] two negative commandments — and [so] if inadvertent, he is obligated to bring two sin-offerings. And “the judgments of God are righteous”: Since the Torah distanced the sister, it is fitting to be stringent with the one that is his full sister — meaning to say from marriage, as she is called the true sister. And like this matter did Ramban, may his memory be blessed, write (Ramban on Leviticus 18:9).

Sefer HaChinukh 196:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְגַלּוֹת עֶרְוַת אֲחוֹת אָב – שֶׁלֹּא לָבוֹא עַל אֲחוֹת הָאָב, שֶׁנֶּאֱמַר (ויקרא יח יב) עֶרְוַת אֲחוֹת אָבִיךָ לֹא תְגַלֵּה וְגוֹ'.

To not reveal the nakedness of the sister of the father: To not have intercourse with the sister of the father, as it is stated (Leviticus 18:12), “The nakedness of the sister of your father you shall not reveal, etc.”

Sefer HaChinukh 197:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

עֶרְוַת אֲחוֹת אִמְּךָ לֹא תְגַלֵּה – שֶׁלֹּא לָבוֹא עַל אֲחוֹת אֵם, שֶׁנֶּאֱמַר (ויקרא יח יג) עֶרְוַת אֲחוֹת אִמְּךָ לֹא תְגַלֵּה וְגוֹ'. כָּל עִנְיָנָהּ, כְּמוֹ אֲחוֹת אָב (מצוה קצז).

The nakedness of the sister of your mother you shall not reveal: To not have intercourse with the sister of the mother, as it is stated (Leviticus 18:13), “The nakedness of the sister of your mother you shall not reveal, etc.” All of its content is like the sister of the father (Sefer HaChinukh 197).

Sefer HaChinukh 198:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

עֶרְוַת אֲחִי אָבִיךָ לֹא תְגַלֵּה – שֶׁלֹּא לָבוֹא עַל אֲחִי הָאָב וּמִן הַדּוֹמֶה שֶׁאֵין הֶפְרֵשׁ בֵּין שֶׁיִּהְיֶה אֲחִי אָבִיו מִן הָאָב אוֹ מִן הָאֵם, בֵּין מִן הַנִּשּׂוּאִין בֵּין מִן הַזְּנוּת, שֶׁנֶּאֱמַר (ויקרא יח יד) עֶרְוַת אֲחִי אָבִיךָ לֹא תְגַלֵּה, וַאֲחִי אָבִיו נִקְרָא מִכָּל מָקוֹם. וְאַף עַל פִּי שֶׁהַבָּא עַל כָּל זָכָר חַיָּב מִשּׁוּם וְאֶת זָכָר לֹא תִשְׁכַּב וְגוֹ', זֶה הַלָּאו הוּא נוֹסָף בְּמִי שֶׁבָּא עַל אֲחִי אָבִיו, וְאִם יִהְיֶה שׁוֹגֵג יִתְחַיֵּב עָלָיו שְׁתֵּי חַטָּאוֹת מִשּׁוּם לָאו דְּבָא עַל הַזָּכָר, וְלָאו דְּבָא עַל אֲחִי אָבִיו, וּכְמוֹ שֶׁאָמַרְנוּ גַּם כֵּן בְּאָבִיו (במצוה קפט). וּבַגְּמָרָא סַנְהֶדְרִין אָמְרוּ זִכְרוֹנָם לִבְרָכָה (נד, א) הַבָּא עַל אֲחִי אָבִיו חַיָּב שְׁתַּיִם לְדִבְרֵי הַכֹּל.

The nakedness of the brother of your father you shall not reveal: To not have intercourse with the brother of the father. And it is from what appears that there is no difference whether he is the brother of his father from the father or from the mother, whether he is from marriage or whether from licentiousness; as it is stated (Leviticus 18:14), “The nakedness of the brother of your father you shall not reveal” — and he is called the brother of his father regardless. And even though [a man] who has intercourse with any male is liable on account of “and with a male you shall not lay, etc.,” this negative commandment is in addition [to that] for the one that has intercourse with the brother of his father. And if he was inadvertent, he is liable for two sin-offerings — on account of the negative commandment of the one who has intercourse with the male, and [on account of] the negative commandment of one who has intercourse with the brother of his father — and as we said also with his father (Sefer HaChinukh 189). And in the Gemara Sanhedrin 54a, they, may their memory be blessed, said, [that] one who has intercourse with the brother of his father is liable for two, according to the words of all.

Sefer HaChinukh 199:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

עֶרְוַת אֵשֶׁת אֲחִי אָבִיךָ לֹא תְגַלֵּה – שֶׁלֹּא לָבוֹא עַל אֵשֶׁת אֲחִי הָאָב, וְזֹאת נִקְרֵאת בַּכָּתוּב דּוֹדָתוֹ לְפִי שֶׁהִיא אֵשֶׁת דּוֹדוֹ, שֶׁנֶּאֱמַר (ויקרא יח יד) אֶל אִשְׁתּוֹ לֹא תִקְרָב דֹּדָתְךָ הִיא. וְאַזְהָרָה זוֹ הִיא מִכֵּיוָן שֶׁנִּתְאָרְסָה לְדוֹדוֹ, כְּלוֹמַר, שֶׁנִּתְקַדְּשָׁה לוֹ, וְאֵין צָרִיךְ לוֹמַר אַחַר שֶׁנִּשֵּׂאת לוֹ, וּבֵין בְּחַיֵּי דּוֹדוֹ וַאֲפִילּוּ גֵּרְשָׁהּ, וּבֵין אַחַר מִיתָתוֹ (יבמות צז א).

The nakedness of the wife of the brother of your father, you shall not reveal: Not to have intercourse with the wife of the brother of your father. And this one is called his aunt (dodah) in Scripture, since she is the wife of his uncle (dod), as it is stated (Leviticus 18:14), “to his wife you shall not approach, she is your aunt (dodah).” And this warning is from when she was betrothed to his uncle — meaning to say, she was designated for him — and there is no need to say, after she married him. And [this is the case] whether [it is] in the lifetime of his uncle and even after he divorced her, or whether after his death (Yevamot 97a).

Sefer HaChinukh 200:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

עֶרְוַת כַּלָּתְךָ לֹא תְגַלֵּה – שֶׁלֹּא לָבוֹא עַל אֵשֶׁת הַבֵּן, שֶׁתִּהְיֶה אִשְׁתּוֹ מִן הָאֵרוּסִין, וְכָל שֶׁכֵּן מִן הַנִּשּׂוּאִין, בֵּין בְּחַיָּיו וַאֲפִילּוּ גֵּרְשָׁהּ, בֵּין אַחַר מוֹתוֹ, בְּכָל עִנְיָן זֶה נִקְרֵאת אֵשֶׁת בְּנוֹ, וַאֲסוּרָה עָלָיו, שֶׁנֶּאֱמַר (ויקרא יח טו) עֶרְוַת כַּלָּתְךָ לֹא תְגַלֵּה. וּמִן הַדּוֹמֶה שֶׁהַחִיּוּב אֲפִלּוּ בְּבֵן מַמְזֵר, בְּנוֹ הוּא מִכָּל מָקוֹם, אֲבָל בֶּן שִׁפְחָה וְנָכְרִית אֵין זֶה נִקְרָא בְּנוֹ לְשׁוּם דָּבָר.

The nakedness of your daughter-in-law you shall not reveal: To not have intercourse with the wife of the son, which is his wife from the betrothal — and all the more so from the marriage — whether during his lifetime and even after he divorced her, or whether after his death. In any manner [above], she is called the wife of his son and she is forbidden to him, as it is stated (Leviticus 18:15), “The nakedness of your daughter-in-law you shall not reveal.” And from that which appears, the liability is even with a son that is a mamzer — he is his son regardless. But the son from a maidservant or from a gentile is not called “his son” for anything.

Sefer HaChinukh 201:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

עֶרְוַת אֵשֶׁת אָחִיךָ לֹא תְגַלֵּה – שֶׁלֹּא לָבוֹא עַל אֵשֶׁת אָחִיו, שֶׁנֶּאֱמַר (ויקרא יח טז) עֶרְוַת אֵשֶׁת אָחִיךָ לֹא תְגַלֵּה. וְאֶחָד אָחִיו מֵאָבִיו לְבַד אוֹ מֵאִמּוֹ לְבַד, וּבֵין מִן הַנִּשּׂוּאִין וּבֵין מִן הַזְּנוּת אִשְׁתּוֹ עֶרְוָה עָלָיו, שֶׁאָחִיו נִקְרָא מִכָּל מָקוֹם. וּמִכֵּיוָן שֶׁאֵרְסָהּ נִקְרֵאת אֵשֶׁת אָח וַאֲסוּרָה, וְכָל שֶׁכֵּן אַחַר שֶׁנְּשָׂאָהּ, וּבֵין בְּחַיֵּי אָחִיו וּבֵין אַחַר מוֹתוֹ הִיא אֲסוּרָה עָלָיו מִשּׁוּם אֵשֶׁת אָח, חוּץ מֵאֵשֶׁת אָח שֶׁלֹּא הִנִּיחַ בֵּן שֶׁהַתּוֹרָה צִוְּתָה עַל זוֹ בְּפֵרוּשׁ שֶׁיִּשָּׂאֶנָּה הָאָח, וְזֹאת הִיא מִצְוַת יִבּוּם כְּמוֹ שֶׁנְּפָרֵשׁ בְּעֶזְרַת הַשֵּׁם (מצוה תקצח).

The nakedness of the wife of your brother you shall not reveal: To not have intercourse with the wife of your brother, as it is stated (Leviticus 18:16), “The nakedness of the wife of your brother you shall not reveal.” And it is one whether it is his brother from only his father or only his mother; and whether it is from marriage or whether from licentiousness — his wife is a sexual prohibition for him, since he is called, “his brother,” regardless. And from when he betrothed her, she is called, “the wife of his brother,” and is forbidden — and all the more so after he marries her. And it is whether it is in the lifetime of his brother or whether after he died, that she is forbidden to him on account of “the wife of the brother.” [This is] except for the wife of the brother that did not leave a child, as the Torah commanded explicitly about that, that the brother should marry her. And that is the commandment of levirate marriage, as we will explain with God’s help (Sefer HaChinukh 598).

Sefer HaChinukh 202:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

עֶרְוַת אִשָּׁה וּבִתָּהּ לֹא תְגַלֵּה – שֶׁלֹּא לְגַלּוֹת עֶרְוַת אִשָּׁה וּבִתָּהּ, שֶׁנֶּאֱמַר (ויקרא יח יז) עֶרְוַת אִשָּׁה וּבִתָּהּ לֹא תְגַלֵּה. וּבָא הַפֵּרוּשׁ שֶׁאֵין הַחִיּוּב אֶלָּא כְּגוֹן שֶׁנָּשָׂא הָאַחַת תְּחִלָּה, וְאַחַר כָּךְ כְּשֶׁבָּא עַל הַשְּׁנִיָּה הוּא מִתְחַיֵּב, אֲבָל אִם לֹא נָשָׂא אַחַת מֵהֶן לֹא יִתְחַיֵּב עֲלֵיהֶן, לְפִי שֶׁכָּתוּב בָּהֶן לְשׁוֹן אִישׁוּת וְקִיחָה, דְּמַשְׁמַע עַל יְדֵי נִשּׂוּאִין דְּהָכִי מַשְׁמַע לָן לְשׁוֹן קִיחָה בְּכָל מָקוֹם לְשׁוֹן נִשּׂוּאִין אֲבָל חֲכָמִים גָּזְרוּ גָּדֵר וְאָמְרוּ, שֶׁאִם נֹאֵף אָדָם עִם אִשָּׁה אָסוּר לִשָּׂא בִּתָּהּ כָּל הַשֶּׁבַע נָשִׁים קְרוֹבוֹתֶיהָ כָּל זְמַן שֶׁהַזּוֹנָה קַיֶּמֶת, מִפְּנֵי שֶׁהַזּוֹנָה בָּאָה לְבַקֵּר אוֹתָן וְלִבּוֹ גַּס בָּהּ וְשֶׁמָּא יָבוֹא לִידֵי עֲבֵרָה.

The nakedness of a woman and her daughter, you shall not reveal: To not reveal the nakedness of a woman and her daughter, as it is stated (Leviticus 18:17), “The nakedness of a woman and her daughter, you shall not reveal.” And the explanation came that the liability is only in such a case that he married one first; and then when he had intercourse with the second, he becomes liable. But if he did not marry one of them, he does not become liable for them. [This is] since an expression of marriage is written about them — “taking,” which implies through marriage. As so is it understood to us, that the expression of taking is an expression of marriage in every place. But the Sages decreed a fence and said that if a man has adultery with a woman, it is forbidden to marry her daughter — [even] all of her seven [delineated] relatives — so long as the unfaithful woman is alive. [This is] because the unfaithful woman comes to visit them and [so] he will isolate himself with her; and [since] he is familiar with her, he will perhaps come to a sin.

Sefer HaChinukh 203:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

עֶרְוַת אִשָּׁה וּבַת בְּנָהּ – שֶׁלֹּא לְגַלּוֹת עֶרְוַת אִשָּׁה וּבַת בְּנָהּ. וּכְבָר אָמַרְנוּ שֶׁאִסּוּר זֶה הוּא לְעוֹלָם בְּנִשּׂוּאֵי הָרִאשׁוֹנָה, שֶׁנֶּאֱמַר (ויקרא יח יז) אֶת בַּת בְּנָהּ לֹא תִקַּח.

The nakedness of a woman and the daughter of her son: To not reveal the nakedness of a woman and the daughter of her son. And we have already said that this prohibition is always with marriage to the first one (as a condition), as it is stated (Leviticus 18:17), “the daughter of her son [...] you shall not take.”

Sefer HaChinukh 204:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְגַלּוֹת עֶרְוַת אִשָּׁה וּבַת בִּתָּהּ – שֶׁלֹּא לְגַלּוֹת עֶרְוַת אִשָּׁה וּבַת בִּתָּהּ. וּכְבָר אָמַרְנוּ שֶׁאִסּוּר זֶה בְּנִשּׂוּאֵי הָרִאשׁוֹנָה שֶׁנֶּאֱמַר (ויקרא יח יז) וְאֶת בַּת בִּתָּהּ לֹא תִקַּח וכו'. וּלְשׁוֹן קִיחָה מַשְׁמַע לַן לְשׁוֹן נִשּׂוּאִין.

To not reveal the nakedness of a woman and the daughter of her daughter: To not reveal the nakedness of a woman and the daughter of her daughter. And we have already said that this prohibition is always with marriage to the first one (as a condition), as it is stated (Leviticus 18:17), “the daughter of her daughter you shall not take.” And the expression of taking is understood by us to be an expression of marriage.

Sefer HaChinukh 205:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

עֶרְוַת אִשָּׁה וַאֲחוֹתָהּ – שֶׁלֹּא לָבוֹא עַל שְׁתֵּי אֲחָיוֹת. כְּלוֹמַר, שֶׁלֹּא יִשָּׂא אָדָם שְׁתֵּי אֲחָיוֹת בְּיַחַד וְלֹא אֲפִלּוּ זוֹ אַחַר זוֹ בְּחַיֵּי הָרִאשׁוֹנָה וַאֲפִלּוּ גֵּרְשָׁהּ לָרִאשׁוֹנָה שֶׁנֶּאֱמַר (ויקרא יח יח) וְאִשָּׁה אֶל אֲחֹתָהּ לֹא תִקָּח לִצְרֹר לְגַלּוֹת עֶרְוָתָהּ עָלֶיהָ בְּחַיֶּיהָ. פֵּרוּשׁ, וְאִשָּׁה עִם אֲחוֹתָהּ בְּיַחַד, לֹא תִּקַּח, לִצְרֹר לְשׁוֹן צָרָה, כְּלוֹמַר שֶׁלֹּא תֵּעָשֶׂה הָאַחַת צָרָה לַחֲבֶרְתָּהּ. בְּחַיֶּיהָ, בָּא וְלִמֵּד שֶׁאֲפִלּוּ גֵּרְשָׁהּ לָרִאשׁוֹנָה לֹא יִשָּׂא אֲחוֹתָהּ, וְזֶהוּ לְשׁוֹן בְּחַיֶּיהָ כְּלוֹמַר, כָּל זְמַן שֶׁהִיא בַחַיִּים אֲבָל אַחַר מוֹת הָאַחַת אֵין סָפֵק שֶׁמֻּתָּר לִשָּׂא הָאַחֶרֶת, וְהַיְנוּ מַה שֶּׁאָמַר הַכָּתוּב בְּחַיֶּיהָ. וְכֵן הַשּׁוֹכֵב דֶּרֶךְ זְנוּת עִם הָאָחוֹת אַחַר שֶׁנָּשָׂא הָרִאשׁוֹנָה אוֹ קִדְּשָׁהּ, גַּם כֵּן בִּכְלַל הָאִסּוּר, כִּי בְּנִשּׂוּאֵי הָרִאשׁוֹנָה הִקְפִּידָה תּוֹרָה (יבמות צז א).

The nakedness of a woman and her sister: To not have intercourse with two sisters, meaning to say that a man not marry two sisters together — and not even this one after that one — during the lifetime of the first one; and even if he divorced the first one, as it is stated (Leviticus 18:18), “And a woman upon her sister shall you not take to be a rival, to reveal her nakedness upon her during her life.” The explanation is a woman and her sister together, “shall you not take to be a rival,” [which] is an expression of rivalry — meaning to say that he should not make one the rival of her friend; “during her life” comes to teach that even [if] he divorced the first, he shall not marry her sister — and that is [the meaning of] the expression, “during her life,” meaning to say all the time that she is alive. But after the death of one, there is no doubt that it is permitted to marry the other. And that is what the verse stated, “during her life.” And likewise, if he lays in the way of licentiousness with the sister after he married the first one or designated her, it is also included in the prohibition; as the Torah was concerned about the marriage of [only] the first one.

Sefer HaChinukh 206:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לָבוֹא עַל אִשָּׁה נִדָּה – שֶׁלֹּא לָבוֹא עַל אִשָּׁה בְּעֵת שֶׁהִיא נִדָּה, שֶׁנֶּאֱמַר (ויקרא יח יט) וְאֶל אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב. וּזְמַן נִדּוּתָהּ נִמְשָׁךְ שִׁבְעָה יָמִים, דִּכְתִיב (שם טו יט) שִׁבְעַת יָמִים תִּהְיֶה בְנִדָּתָהּ. וּבֵין שֶׁתִּרְאֶה פַּעַם אַחַת בָּהֶן אוֹ שׁוֹפַעַת כָּל הַשִּׁבְעָה נִדָּה הִיא (נדה עג א). וְכָל זְמַן שֶׁלֹּא תִּטְבֹּל אַף אַחַר הַשִּׁבְעָה הִיא נִדָּה לְעוֹלָם, כִּי בְּיָמִים וּטְבִילָה תָּלָה הַכָּתוּב, שֶׁנֶּאֱמַר בַּטְּמֵאִים וְרָחֲצוּ בַמַּיִם. וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה, בִּנְיַן אָב לְכָל טָמֵא, שֶׁהוּא בְּטֻמְאָה עַד שֶׁיִּטְבֹּל (עי' רבינו בחיי מצורע טו יט בשם הגאונים). וְכֵן גַּם כֵּן דָּרְשׁוּ זִכְרוֹנָם לִבְרָכָה (שבת סד, ב) תִּהְיֶה בְנִדָּתָהּ תְּהֵא בְּנִדָּתָהּ עַד שֶׁתָּבוֹא בַּמַּיִם.

To not have intercourse with a menstruant woman: To not have intercourse with a woman when she is menstruant, as it is stated (Leviticus 18:19), “And to a woman in menstrual impurity, you shall not approach.” And the time of her menstruation continues for seven days, as it is written (Leviticus 15:19), “seven days shall she be in her menstruation.” And whether she [experiences blood] once during them or gushes all seven, she is a menstruant (Niddah 73a). And the entire time that she does not immerse (in a mikveh) — even after the seven — she is [considered] a menstruant; since the verse made it dependent upon days and immersion, as it is stated with impure people (Leviticus 15:18), “and they shall wash in water.” And they, may their memory be blessed, said [that it is] a constructive paradigm (binyan av) to any impure one, that he is with his impurity until he immerses. (See Rabbenu Bachya on Leviticus 15:19 in the name of the Geonim.) And likewise, they, may their memory be blessed, also expounded (Shabbat 64b), “‘Shall she be in her menstruation’ — she shall be in her menstruation until she goes into water.”

Sefer HaChinukh 207:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא נִתֵּן מִזַּרְעֵנוּ לַמֹּלֶךְ – שֶׁלֹּא נִתֵּן קְצָת מִבָּנֵינוּ לְהַעֲבִירָם לִפְנֵי עֲבוֹדָה זָרָה, שֶׁהָיוּ עוֹשִׂין בְּנֵי אָדָם בִּזְמַן מַתַּן תּוֹרָה, שֶׁהָיָה שְׁמוֹ מֹלֶךְ, שֶׁנֶּאֱמַר (ויקרא יח כא) וּמִזַּרְעֲךָ לֹא תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ כְּלוֹמַר מִקְצָת זַרְעֲךָ. וְנִכְפְּלָה הָאַזְהָרָה בְּמָקוֹם אַחֵר, דִּכְתִיב (דברים יח י) לֹא יִמָּצֵא בְךָ מַעֲבִיר בְּנוֹ וּבִתּוֹ בָּאֵשׁ. וְכָךְ הָיוּ עוֹשִׂין, הָאָב מוֹסְרוֹ לַכּוּמָרִים לְשֵׁם שִׁקּוּצָם כְּעֵין מָה שֶׁכָּתוּב בְּקָרְבָּנוֹת כְּשֵׁרִים, (ויקרא טו יד) וּנְתָנָם אֶל הַכֹּהֵן. וְאֶפְשָׁר שֶׁהַכּוּמָרִים עוֹשִׂין בּוֹ תְּנוּפָה אוֹ הַגָּשָׁה לִפְנֵי הַמֹּלֶךְ, וְאַחַר כָּךְ מַחְזִירִין אוֹתוֹ לָאָב, וּמַבְעִירִין אֵשׁ גְּדוֹלָה לִפְנֵי הַמֹּלֶךְ, וְהָאָב הָיָה לוֹקֵחַ בְּנוֹ וּמַעֲבִירוֹ בְּלַהַב הָאֵשׁ. וְכָךְ אָמְרוּ בַּיְּרוּשַׁלְמִי (סנהדרין ז, י) אֵינוֹ חַיָּב עַד שֶׁיִּמְסֹר לַכּוּמָרִים וְיִטְּלֶנּוּ וְיַעֲבִירֶנּוּ. וְדַעַת הָרַב רַשִׁ"י זִכְרוֹנוֹ לִבְרָכָה (סנהדרין סד, ב ד"ה שרגא) וְהָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה (עכו"ם ו, ג) שֶׁלֹּא הָיָה שׂוֹרְפוֹ אֶלָּא הָעֲבוֹדָה הָיְתָה לְהַעֲבִירוֹ לְבַד, וּמִכֵּיוָן שֶׁהֶעֱבִירוֹ כְּמוֹ שֶׁהָיָה דַּרְכָּם לְהַעֲבִירוֹ חַיָּב. וְדַעַת הָרַמְבַּ"ן זִכְרוֹנוֹ לִבְרָכָה (בפי' לתורה ויקרא יח כא) שֶׁהָיָה מַעֲבִירוֹ בְּלַהַב עַד שֶׁנִּשְׁמָתוֹ יוֹצֵאת, וּרְאָיוֹתָיו בְּפֵרוּשׁ הַחֻמָּשׁ שֶׁעָשָׂה.

That we should not give from our seed to Molekh: That we should not give some of our sons, to pass them in front of an idol that people would make during the time of the giving of the Torah, the name of which was Molekh; as it is stated (Leviticus 18:21), “And from your seed, you shall not give to pass to Molekh” — meaning some of your seed. And the warning is repeated in a different place, as it is written (Deuteronomy 18:10), “There shall not be found in you, one who passes his son or his daughter in the fire.” And so would they do — the father would hand him over to the priests for the sake of the abominations (idols), similar to that which is written about fit offerings (Leviticus 15:14), “and he shall give them to the priest.” And it is possible that the priests would do a waving or a presentation in front of the Molekh, and they would give him back to the father afterwards. And they would burn a big fire in front of the Molekh and the father would take his son and pass him through the flame of the fire. And so did they say in Talmud Yerushalmi Sanhedrin 7:10, “He is not liable until he gives [him] over to the priests and he takes him and passes him through. But the opinion of the rabbi, Rashi, may his memory be blessed (Rashi on Sanhedrin 64b, s.v. shraga) and Rambam (Mishneh Torah, Laws of Foreign Worship and Customs of the Nations 6:3), may his memory be blessed, is that he would not burn him, but rather the worship was to pass him through alone. And once he passed him as it was their way of passing, he is liable. And the opinion of Ramban, may his memory be blessed, (Ramban on Leviticus 18:21) is that he would pass him through the flame until his soul departs — and his proofs are in the commentary to the Pentateuch that he made.

Sefer HaChinukh 208:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לָבוֹא עַל הַזְּכָרִים – שֶׁלֹּא לָבוֹא עַל הַזְּכָרִים, שֶׁנֶּאֱמַר (ויקרא יח כב) וְאֶת זָכָר לֹא תִשְׁכַּב מִשְׁכְּבֵי אִשָּׁה תּוֹעֵבָה הִיא. וְכָתַב הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה (בסהמ"צ ל"ת שנ) וְנִכְפַּל זֶה הַלָּאו בְּזֶה הָעִנְיָן בְּעַצְמוֹ בְּמָקוֹם אַחֵר דִּכְתִיב (דברים כג יח) וְלֹא יִהְיֶה קָדֵשׁ מִבְּנֵי יִשְׂרָאֵל. נִרְאֶה כִּי לֹא הִסְכִּים הָרַב זִכְרוֹנוֹ לִבְרָכָה בְּכָאן עִם מָה שֶׁתִּרְגֵּם אֻנְקְלוֹס (שם) וְלָא יִסַּב גַּבְרָא מִבְּנֵי יִשְׂרָאֵל אִתְּתָא אָמָה. פֵּרוּשׁ שִׁפְחָה כְּנַעֲנִית, אֶלָּא דַּעְתּוֹ דְּלֹא יִהְיֶה קָדֵשׁ לֹא יָבוֹא רַק לְתוֹסֶפֶת לָאוִין לְמִשְׁכַּב זְכוּר, כְּמוֹ שֶׁיֵּשׁ כַּמָּה אַזְהָרוֹת בַּתּוֹרָה כְּפוּלוֹת בְּמִלּוֹת שׁוֹנוֹת. וְרָאִיתִי לְהָרַמְבַּ"ן זִכְרוֹנוֹ לִבְרָכָה (דברים שם) שֶׁלֹּא יַסְכִּים גַּם הוּא בַּלָּאו הַזֶּה עִם הַתַּרְגּוּם, אֲבָל יֹאמַר כִּי לָאו דְּלֹא יִהְיֶה קָדֵשׁ יָבוֹא לְהַזְהִיר שֶׁלֹּא נַנִּיחַ לִהְיוֹת בֵּינֵינוּ עַם הַקֹּדֶשׁ קָדֵשׁ, וְהוּא הָאִישׁ הַמְּזֻמָּן לִהְיוֹת נִשְׁכָּב מִן הַזְּכָרִים כַּיָּדוּעַ מֵהֶם בְּאַרְצוֹת הַיִּשְׁמְעֵאלִים עַד הַיּוֹם, וּמִפְּנֵי כֵן אָמַר (שם) מִבְּנֵי יִשְׂרָאֵל לוֹמַר, שֶׁאֵין אֲנַחְנוּ מֻזְהָרִים מִזֶּה בָּאֻמּוֹת, שֶׁאִם הָיָה אֶחָד מִן הָאֻמּוֹת קָדֵשׁ, וַאֲפִלּוּ בֵּינֵינוּ, לֹא הֻזְהַרְנוּ עָלָיו, לְפִי שֶׁלֹּא הֻזְהַרְנוּ בַּאֲחֵרִים זוּלָתֵנוּ אֶלָּא בְּעִנְיַן עֲבוֹדָה זָרָה בִּלְבַד.

[For a man] to not have intercourse with males: To not have intercourse with males, as it is stated (Leviticus 18:22), “And with a male you shall not lay, the layings of a woman.” And Rambam, may his memory be blessed, wrote (Sefer HaMitzvot, Negative Commandments 350), “And this negative commandment about this very matter is repeated in another place, as it is written (Deuteronomy 23:18), ‘and there shall not be a kadesh from the Children of Israel.’” It appears that the rabbi, may his memory be blessed, does not agree with that which Onkelos translated (Onkelos on Deuteronomy 21:18), “and a man of the Children of Israel shall not marry a woman maidservant” — the understanding of which is a Canaanite (gentile) maidservant. Rather, his opinion is that “there shall not be a kadesh” only comes as additional negative commandments for male homosexuality, [just] as there are several [other] warnings (negative commandments) that are repeated with different words. And I have seen about Ramban, may his memory be blessed, (Ramban on Deuteronomy 21:18) that he also does not agree with the translation, but would say that the negative commandment of “there shall not be a kadesh” comes to warn that we not allow there to be among us — the holy nation — a kadesh; and that is a man who is designated to lay with men, as is known about them in the lands of the Yishmaelites to this day. And because of this, it is stated “from the Children of Israel” — since we are not warned about this with the [other] nations. As if there was a kadesh from the nations — and even amongst us — we are not warned about him; as we are not warned (commanded) about others besides us, except for idolatry alone.

Sefer HaChinukh 209:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לִשְׁכַּב עִם בְּהֵמָה – שֶׁלֹּא לִשְׁכַּב עִם הַבְּהֵמוֹת, בֵּין שֶׁבָּא הָאִישׁ עַל הַבְּהֵמָה אוֹ שֶׁהֵבִיא בְּהֵמָה עָלָיו הַכֹּל בַּכְּלָל (סנהדרין נד ב), וּבִכְלַל הַבְּהֵמָה חַיָּה גַּם כֵּן, שֶׁנֶּאֱמַר (ויקרא יח כג) וּבְכָל בְּהֵמָה לֹא תִתֵּן שְׁכָבְתְּךָ.

To not lay with a beast: To not lay with a beast — whether the man had intercourse with the beast or brought the beast upon himself, it is all included (Sanhedrin 54b); and also included in beast is a [wild] animal — as it is stated (Leviticus 18:23), “And to any beast you shall not give your laying.”

Sefer HaChinukh 210:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא תִּשָּׁכַבְנָה הַנָּשִׁים עִם הַבְּהֵמוֹת – שֶׁלֹּא תִּשָּׁכַבְנָה הַנָּשִׁים עִם הַבְּהֵמוֹת, שֶׁנֶּאֱמַר (ויקרא יח כג) וְאִשָּׁה לֹא תַעֲמֹד לִפְנֵי בְהֵמָה לְרִבְעָהּ. וְכָתַב הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה (ספהמ"צ לא תעשה שמט) שֶׁזּוֹ מִצְוָה בִּפְנֵי עַצְמָהּ בְּחֶשְׁבּוֹן הַמִּצְוֹת וְאֵינָהּ נִכְנֶסֶת בִּכְלַל הַמִּצְוָה שֶׁלְּפָנֶיהָ, לְפִי שֶׁאִסּוּר הַזָּכָר לָבוֹא עַל הַבְּהֵמָה וְאִסּוּר הָאִשָּׁה שֶׁלֹּא תָּבִיא הַבְּהֵמָה עָלֶיהָ שְׁנֵי אִסּוּרִין חֲלוּקִין הֵן, וְלוּלֵי הַלָּאו שֶׁבָּא עֲלֵיהֶן בְּפֵרוּשׁ, לֹא הָיוּ נִלְמָדִים זֶה מִזֶּה. וְהֵבִיא רְאָיָה מִמָּה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה בְּפֶרֶק רִאשׁוֹן מִכְּרֵתוֹת (ב א) שְׁלֹשִׁים וְשֵׁשׁ כְּרֵיתוֹת יֵשׁ בַּתּוֹרָה, וּמָנוּ אוֹתָם וּמָנוּ בִּכְלָלָן הַבָּא עַל הַבְּהֵמָה לְאֶחָד, וְהָאִשָּׁה הַמְּבִיאָה הַבְּהֵמָה עַל עַצְמָהּ לְאַחֵר, עִם הֱיוֹתָם מוֹנִים שָׁם כְּלָלֵי הָעִנְיָנִים.

That women not lay with the beasts: That women not lay with the beasts, as it is stated (Leviticus 18:23), “and a woman shall not stand in front of a beast to mate with it.” And Rambam, may his memory be blessed, wrote (Sefer HaMitzvot, Negative Commandments 349) that this is a commandment on its own in the tally of the commandments and it is not subsumed in the commandment before it. As the prohibition of the male to have intercourse with the beast and the prohibition of the woman to not bring the beast upon herself are two distinct prohibitions. And were it not for the negative commandment that came explicitly about [the women], we would not have learned this one from that one. And he brought a proof from that which they, may their memory be blessed, said in the first chapter of Keritot 2a, “There are thirty-six excisions in the Torah,” and they enumerated them. And they counted among them [a man] who has intercourse with a beast as one, and the woman who brings a beast upon herself as another, even as they were [only] counting the main categories of things there.

Sefer HaChinukh 211:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת יִרְאַת אָב וְאֵם – לִירֹא מֵהָאָבוֹת. כְּלוֹמַר, שֶׁיִּתְנַהֵג הָאָדָם עִם אִמּוֹ וְאָבִיו הַנְהָגָה שֶׁאָדָם נוֹהֵג עִם מִי שֶׁיָּרֵא מִמֶּנּוּ, שֶׁנֶּאֱמַר (ויקרא יט ג) אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ. וּלְשׁוֹן סִפְרָא (קדושים א י, קדושין לא ב) אֵיזֶהוּ מוֹרָא? לֹא יֵשֵׁב בִּמְקוֹמוֹ וְלֹא יְדַבֵּר בִּמְקוֹמוֹ וְלֹא סוֹתֵר אֶת דְּבָרָיו.

The commandment of the reverence of father and mother: To be in reverence of parents — meaning to say that a person act with his mother and his father as he would with someone for whom he has reverence, as it is stated (Leviticus 19:3), “His mother and father shall a man revere.” And the language of Sifra, Kedoshim, Section 1:10 (also Kiddushin 31b) is “Which is reverence? He shall not sit in his place, and he shall not speak in his place, and he shall not contradict his words.”

Sefer HaChinukh 212:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לִפְנוֹת אַחַר עֲבוֹדַת אֱלִילִים לֹא בְּמַחְשָׁבָה וְלֹא בְּדִבּוּר וְלֹא בְּהַבָּטָה – שֶׁלֹּא לִפְנוֹת אַחַר עֲבוֹדָה זָרָה בְּמַחְשָׁבָה אוֹ בְּדִבּוּר וְלֹא אֲפִלּוּ בִּרְאִיָּה לְבַד, כְּדֵי שֶׁלֹּא יָבוֹא מִתּוֹךְ כָּךְ לַעֲבֹד אוֹתָהּ, שֶׁנֶּאֱמַר (ויקרא יט ד) אַל תִּפְנוּ אֶל הָאֱלִילִים. וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה בַּסִּפְרָא (קדושים א יא) אִם פּוֹנֶה אַתָּה אַחֲרֵיהֶם אַתָּה עוֹשֶׂה אוֹתָן אֱלֹהוֹת, כְּלוֹמַר אִם אַתָּה מִתְעַסֵּק בְּעִנְיָנֶיהָ כְּלוֹמַר, לְהַרְהֵר אַחֲרֵי הַשִּׁגְעוֹנוֹת אֲשֶׁר יֹאמְרוּ הַמַּאֲמִינִים בָּהּ, שֶׁמַּזָּל פְּלוֹנִי אוֹ כּוֹכָב פְּלוֹנִי יַעֲשֶׂה פְּעֻלָּה כֵּן, וְכֵן בִּקְטֹרֶת פְּלוֹנִית אוֹ בַּעֲבוֹדָה פְּלוֹנִית, אוֹ תַּבִּיט תָּמִיד בַּצּוּרוֹת שֶׁעוֹשִׂין עוֹבְדֶיהָ כְּדֵי לָדַעַת אֵיכוּת עֲבוֹדָתָהּ, מִכָּל זֶה יִהְיֶה סִבָּה, שֶׁתִּהְיֶה נִפְתֶּה אַחֲרֶיהָ וְתַעַבְדֶהָ.

To not turn after the worship of idols — not in thought, not in speech and not in vision: To not turn after idolatry with thought or speech and not even only with sight; so that he not come from this to serve it, as it is stated (Leviticus 19:4), “You shall not turn to the idols.” And they, may their memory be blessed, said in Sifra, Kedoshim, Section 1:11, “If you turn after them, you make them gods”; meaning to say, if you involve yourself with their matters — meaning to ponder after the follies that those that believe in them say about it, that constellation x or star y does this action, and so [too,] incense x or service y; or you constantly observe the forms that their worshipers make in order to know the manner of its worship. All of this [can cause] you to be seduced after it and that you would worship it.

Sefer HaChinukh 213:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לַעֲשׂוֹת עֲבוֹדַת אֱלִילִים לֹא לְעַצְמוֹ וְלֹא לְזוּלָתוֹ – שֶׁלֹּא לַעֲשׂוֹת עֲבוֹדָה זָרָה לְמִי שֶׁיַּעַבְדָהּ, בֵּין לְעַצְמוֹ בֵּין לְזוּלָתוֹ, וַאֲפִלּוּ יִהְיֶה הַמְצַוֶּה לַעֲשׂוֹתָהּ גּוֹי שֶׁנֶּאֱמַר (ויקרא יט ד) וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ לָכֶם. וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה בַּסִּפְרָא (קדושים א יב) אֲפִלּוּ לַאֲחֵרִים. וְשָׁם נֶאֱמַר הָעוֹשֶׂה עֲבוֹדָה זָרָה לְעַצְמוֹ עוֹבֵר מִשּׁוּם שְׁתֵּי אַזְהָרוֹת, כְּלוֹמַר מִשּׁוּם לֹא תַעֲשׂוּ, וּמִשּׁוּם לֹא לָכֶם וְגוֹ'.

To not make [idols] not for himself and not for those besides him: To not make [idols] for one that will worship it, not for himself and not for those besides him, and even if the one who orders that it be made is an idolater — as it is stated (Leviticus 19:4), “and molten gods do not make for yourselves.” And they, may their memory be blessed, said in Sifra, Kedoshim, Section 1:12, even for others. And there is it said, “One who makes [an idol] for himself, transgresses on account of two warnings” — meaning to say, on account of “do not make,” and on account of “for yourselves, etc.”

Sefer HaChinukh 214:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לֶאֱכֹל נוֹתָר – שֶׁלֹּא לֶאֱכֹל נוֹתָר, וְהוּא מָה שֶׁנִּשְׁאַר מִבְּשַׂר הַקֳּדָשִׁים מִקָּרְבָּן שֶׁקָּרַב כְּמִצְוָתוֹ אַחַר זְמַן הָרָאוּי לְאָכְלוֹ, שֶׁנֶּאֱמַר בַּמִּלּוּאִים (שמות כט לג) לֹא יֵאָכֵל כִּי קֹדֶשׁ הֵם. וּבָא הַפֵּרוּשׁ עַל זֶה (מעילה יז, ב) כָּל שֶׁבַּקֹּדֶשׁ פָּסוּל לִתֵּן לֹא תַעֲשֶׂה עַל אֲכִילָתוֹ, וְזֶה יִרְמֹז הַכָּתוּב בְּאָמְרוֹ כִּי קֹדֶשׁ הֵם, זֶה הַנִּסְתָּר שֶׁהוּא הֵם, הוּא כּוֹלֵל כָּל מָה שֶׁנִּפְסַל מִן הַקֳּדָשִׁים. וְאֵין לָנוּ לִלְמֹד בְּכָךְ שֶׁנַּחְשֹׁב הַפִּגּוּל וְהַנּוֹתָר לְלָאו אֶחָד, כִּי שְׁנֵי שֵׁמוֹת הֵן, וּכְמוֹ שֶׁכָּתַבְתִּי לְמַעְלָה בְּאִסּוּר הַפִּגּוּל בְּסֵדֶר צַו (מצוה קמד). וּמָצִינוּ שֶׁבָּאוּ בָּהֶם שְׁנֵי כְּתוּבִים לְגַבֵּי הָעֹנֶשׁ, דִּכְתִיב בְּפִגּוּל בְּסֵדֶר צַו (ויקרא ז יח) וְאִם הֵאָכֹל יֵאָכֵל וְגוֹ', וּכְתִיב בָּתְרֵהּ וְהַנֶּפֶשׁ הָאוֹכֶלֶת עֲוֹנָהּ תִּשָּׂא, וּנְשִׂיאוּת עָוֹן זֶה הוּא כָּרֵת כְּמוֹ שֶׁנִּלְמַד בִּגְזֵרָה שָׁוָה מִנּוֹתָר, וּכְתִיב הָכָא גַּבֵּי נוֹתָר (שם יט ו ח) וְהַנּוֹתָר עַד יוֹם הַשְּׁלִישִׁי פִּגּוּל הוּא לֹא יֵרָצֶה וְאֹכְלָיו עֲוֹנוֹ יִשָּׂא כִּי אֶת קֹדֶשׁ יְיָ חִלֵּל וְנִכְרְתָה וְגוֹ'. וְעַל כֵּן, אַף עַל פִּי שֶׁאַזְהָרַת שְׁנֵיהֶם מִמִּקְרָא אֶחָד, לֹא נִמָּנַע מִפְּנֵי כֵן לְחָשְׁבָם שְׁנֵי לָאוִין. וְכֵן אָמְרוּ בִּמְעִילָה (יז, ב) הַפִּגּוּל וְהַנּוֹתָר אֵין מִצְטָרְפִין זֶה עִם זֶה, מִפְּנֵי שֶׁהֵן שְׁנֵי שֵׁמוֹת וכו' כְּמוֹ שֶׁמְּפֹרָשׁ שָׁם, שֶׁיֵּשׁ דְּבָרִים שֶׁאֵין מִצְטָרְפִין בָּהֶן וְיֵשׁ שֶׁמִּצְטָרְפִין בָּהֶן.

To not eat notar: To not eat notar — and that is what remains from the meat of consecrated animals, from a sacrifice that was brought according to its commanded [specifications] after the time that it is fit to eat from it, as it is stated about the inauguratory sacrifices (Exodus 29:33), “it shall not be eaten, they are holy.” And the explanation came about this (Meilah 17b), “[It refers to] anything that is consecrated [that is] disqualified, to give a negative commandment on its eating.” And this is hinted to by the verse, in its stating, “they are holy”: This third person, which is “they,” includes all that which is disqualified of the consecrated animals. But we should not learn from this that notar and piggul (sacrifices disqualified by the wrong thought) are considered one negative commandment, as they are two topics — as I have written above on the prohibition of piggul in the Order of Tsav (Sefer HaChinukh 144). And we found about them that two [different] verses came concerning the punishments, as it is written (Leviticus 7:18), “And if it is surely eaten, etc.”; and it is written, after it, “and the soul that eats it will carry its iniquity” — and this carrying of iniquity is excision, as we learn from a comparison with notar. As here, it is written concerning notar (Leviticus 19:6-8), “and that which remains to the third day[...] is pigul, it is not acceptable. And one who eats them will carry his iniquity, since he profaned the holy of God, and excised, etc.” And hence, even if the warning for both of them is from one verse, it is not made impossible because of this to consider them two [separate] negative commandments. And so did they say in Meilah 17b, “Piggul and notar do not combine because they are two topics, etc.” — as it is explained there that there are things that do not combine and there are things that combine.

Sefer HaChinukh 215:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת פֵּאָה – לְהַנִּיחַ פֵּאָה מִן הַתְּבוּאָה, שֶׁנֶּאֱמַר (ויקרא יט, י) לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם, אַחַר שֶׁזָּכַר לֹא תְכַלֶּה פְּאַת שָׂדְךָ. וּפֵרוּשׁ גֵּר, זֶה גֵּר צֶדֶק (עי', ספרא ג ד), וְכֵן כָּל גֵּר הָאָמוּר בְּמַתְּנוֹת עֲנִיִּים, שֶׁהֲרֵי כָּתוּב בְּמַעְשַׂר עָנִי (דברים כו יב) לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה. וְזֶה וַדַּאי גֵּר צֶדֶק הוּא מִן הַסְּתָם, שֶׁעֵדָיו בְּצִדּוֹ, וְהוּא הַדִּין לְכָל מַתְּנוֹת עֲנִיִּים. וְאַף עַל פִּי כֵן אָמְרוּ זִכְרוֹנָם לִבְרָכָה (גיטין נט, ב) שֶׁאֵין מוֹנְעִין אוֹתָן מֵעֲנִיֵּי גּוֹיִם מִפְּנֵי דַּרְכֵי שָׁלוֹם. וְעִנְיַן הַפֵּאָה הוּא שֶׁיַּנִּיחַ הָאָדָם בְּעֵת שֶׁיִּקְצֹר תְּבוּאָתוֹ מְעַט מִן הַתְּבוּאָה בִּקְצֵה הַשָּׂדֶה, וְאֵין לְשִׁיּוּר זֶה שִׁעוּר מִן הַתּוֹרָה, אֲבָל חֲכָמִים נָתְנוּ שִׁעוּר בַּדָּבָר (פאה א, ב) וְהוּא חֵלֶק אֶחָד מִשִּׁשִּׁים.

To leave over the corner of the field: To leave over a corner from the produce, as it is stated (Leviticus 19:10), “to the poor and to the stranger shall you leave them,” after it mentioned, “you shall not finish the corner of your field” (Leviticus 19:9). And the understanding of stranger [here] is a righteous convert. (See Sifra Kedoshim 3:4.) And so [too], any “stranger” stated in [the context of] gifts to the poor — as behold, it is written about the second tithe (Deuteronomy 26:12), “to the stranger, to the orphan and to the widow.” And that is certainly the righteous convert — when undifferentiated — as its witnesses (the orphan and the widow) are by its side. And the same is the case for all of the gifts to the poor. And nonetheless they, may their memory be blessed, said (Gittin 59b) that we do not prevent them from the poor of the idolaters, due to the ways of peace. And the content of the corner, is that a person leaves a little of his produce at the end of his field at the time that he reaps. And there is no measure to this remnant by Torah writ, but the Sages gave a measurement to the thing (Mishnah Peah 1:2), and it is one in sixty parts.

Sefer HaChinukh 216:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לְכַלּוֹת הַפֵּאָה בַּשָּׂדֶה – שֶׁלֹּא לִקְצֹר כָּל הַזָּרוּעַ, אֲבָל יַעֲזֹב מִמֶּנּוּ שְׁאֵרִית לָעֲנִיִּים בִּקְצֵה הַשָּׂדֶה, שֶׁנֶּאֱמַר (ויקרא כג כב) לֹא תְכַלֶּה פְּאַת שָׂדְךָ בְּקֻצְרֶךָ. וְזֶה הַלָּאו נִתָּק לַעֲשֵׂה, שֶׁנֶּאֱמַר (שם י) לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם וְגוֹ' כְּלוֹמַר, שֶׁאִם עָבַר וְקָצַר כָּל הַשָּׂדֶה, שֶׁיִּתֵּן לַעֲנִיִּים מִן הַקָּצוּר שִׁעוּר פֵּאָה, וְהוּא חֵלֶק אֶחָד מִשִּׁשִּׁים מִדְּרַבָּנָן שֶׁחִיְּבוּנוּ כֵּן, אֲבָל מִן הַתּוֹרָה, אֵין לָהּ שִׁעוּר, כְּדִתְנַן (פאה א א): אֵלּוּ דְּבָרִים שֶׁאֵין לָהֶם שִׁעוּר הַפֵּאָה וכו'.

To not finish the corner in the field: Not to harvest all of what is planted, but rather to leave a remnant from it in the edge of the field for the poor, as it is stated (Leviticus 23:22), “you shall not finish the corner of your field in your harvesting.” And this negative commandment is rectified by a positive commandment, as it is stated (Leviticus 19:10), “to the poor and to the stranger shall you leave them, etc.” — meaning to say, that if he transgressed and harvested all of the field, that he give the measure of the corner to the poor from that which is harvested. And that is rabbinically one in sixty parts, as they obligated us so; but from the Torah, it has no measure, as we learned in Mishnah Peah 1:1, “These are the things that do not have a measure: the corner, etc.”

Sefer HaChinukh 217:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת לֶקֶט – לַעֲזֹב הַלֶּקֶט לָעֲנִיִּים, וְהוּא מָה שֶׁנּוֹפֵל מִתּוֹךְ הַמַּגָּל בִּשְׁעַת קְצִירָה אוֹ מִתּוֹךְ הַיָּד בִּשְׁעַת תְּלִישָׁה, שֶׁנֶּאֱמַר בְּלֶקֶט (ויקרא יט י) לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם.

To leave the gleanings in the field: To leave the gleanings to the poor — and that is what falls from the sickle at the time of the harvesting, or from the hand at the time of the plucking, as it is stated with the gleanings (Leviticus 19:10), “to the poor and to the stranger shall you leave them.”

Sefer HaChinukh 218:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

שֶׁלֹּא לָקַחַת שִׁבֳּלִים הַנּוֹפְלִים בִּשְׁעַת הַקָּצִיר – שֶׁלֹּא לָקַחַת שִׁבֳּלִים הַנּוֹפְלוֹת בִּשְׁעַת הַקָּצִיר, אֲבָל נַעֲזֹב אוֹתָם לָעֲנִיִּים, שֶׁנֶּאֱמַר (ויקרא יט ט) וְלֶקֶט קְצִירְךָ לֹא תְלַקֵּט, וְזֶה גַּם כֵּן נִתָּק לַעֲשֵׂה כְּמוֹ שֶׁבֵּאַרְנוּ בְּפֵאָה (מצוה ריז). וְכָל עִנְיַן מִצְוָה זוֹ גַּם כֵּן תִּמְצָא לְמַעְלָה בְּמִצְוַת עֲשֵׂה שֶׁל לֶקֶט (מצוה ריח).

To not take the sheaves that fall at the time of the harvesting: To not take the sheaves that fall at the time of the harvesting, but [rather] we leave them for the poor, as it is stated (Leviticus 19:9), “and the gleanings of your harvest you shall not glean.” And that is also rectified by a positive commandment, as we have elucidated about the corner (Sefer HaChinukh 217). And all of the content of this commandment you will also find above in the positive commandment of gleanings (Sefer HaChinukh 218).

Sefer HaChinukh 219:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018

מִצְוַת הַנָּחַת פְּאַת הַכֶּרֶם – לְהַנִּיחַ פֵּאָה בַּכֶּרֶם, וּפֵאָה זוֹ שֶׁל כֶּרֶם הוֹצִיאָהּ הַכָּתוּב בִּלְשׁוֹן עוֹלֵלוֹת. כְּלוֹמַר, שֶׁנִּצְטַוִּינוּ שֶׁנַּשְׁאִיר כָּל הָעוֹלֵלוֹת בַּכֶּרֶם לְפֵאָה, וְזֶהוּ דִּכְתִיב (ויקרא יט י) לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם. אַחַר שֶׁזָּכַר וְכַרְמְךָ לֹא תְעוֹלֵל, זֶהוּ דַּעַת הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה בְּעֹלְלוֹת הַכֶּרֶם שֶׁהֵם בִּמְקוֹם פֵּאָה שֶׁבִּשְׁאָר אִילָנוֹת. וְהָרַמְבַּ"ן זִכְרוֹנוֹ לִבְרָכָה, לֹא פֵּרֵשׁ כֵּן. וּבְלָאו דִּוְכַרְמְךָ לֹא תְעוֹלֵל שֶׁהוּא בְּסֵדֶר זֶה (מצוה רכא), אֶכְתֹּב עִקַּר מַחְלָקְתָּם בַּאֲרֻכָּה. וְעוֹד אֲבָאֵר שָׁם, פֵּאָה בְּכָל הָאִילָנוֹת מִנַּיִן, וְכָל עִנְיְנֵי הַמִּצְוָה כְּמִנְהָגִי, בְּעֶזְרַת הַשֵּׁם.

The commandment of leaving over the corner of the vineyard: To leave over the corner of the vineyard. And this corner of the vineyard, the verse [chose to convey] with the expression of bunchless grapes (ollalot) — meaning to say that we were commanded that we leave over all of the bunchless grapes of the vineyard as the corner. And this is [the meaning of] that which it is written (Leviticus 19:10), “to the poor and to the stranger shall you leave them,” after it mentioned, “And [in] your vineyard, you shall not take the bunchless grapes.” This is the opinion of Rambam, may his memory be blessed, about the bunchless grapes of the vineyard, that they are in place of the corner that is with the other trees. And Ramban, may his memory be blessed, did not explain like this. And I will write the essence of their disagreement at length in the negative commandment of “And [in] your vineyard, you shall not take the bunchless grapes” (Sefer HaChinukh 221). And there I will further explain from where [is] the obligation of the corner with all trees, and all of the matters of the commandment, as is my custom, with God’s help.

Sefer HaChinukh 220:1 · Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018