Commandments in Parashat Ki Teitzei

שֶׁלֹּא לֵהָנוֹת מִצִּפּוּי עֲבוֹדָה זָרָה וּמְשַׁמְּשֶׁיהָ – שֶׁנִּמְנַעְנוּ שֶׁלֹּא לֵהָנוֹת מִצִּפּוּיֵי עֲבוֹדָה זָרָה, וְאַף עַל פִּי שֶׁהָעֲבוֹדָה זָרָה עַצְמָהּ אֵינָהּ אֲסוּרָה בַּהֲנָאָה, כְּגוֹן הַמִּשְׁתַּחֲוֶה לְדָבָר שֶׁאֵין בּוֹ תְּפִיסַת יָד אָדָם, כְּגוֹן, הַר אוֹ בְּהֵמָה אוֹ אִילָן, שֶׁאֵינָן נֶאֱסָרִין בַּהֲנָאָה אֲבָל הַצִּפּוּי שֶׁעֲלֵיהֶם מִכָּל מָקוֹם אָסוּר בַּהֲנָאָה, שֶׁהִיא בִּכְלַל מְשַׁמְּשֵׁי עֲבוֹדָה זָרָה שֶׁאֲסוּרִין, וְעַל זֶה נֶאֱמַר (דברים ז כה) לֹא תַחְמֹד כֶּסֶף וְזָהָב עֲלֵיהֶם וְלָקַחְתָּ לָךְ, וְאַף עַל פִּי שֶׁנֶּאֱמַר בְּמָקוֹם אַחֵר דֶּרֶךְ כְּלָל (שם יג יח) וְלָא יִדְבַּק בְּיָדְךָ וְגוֹ' נִתְיַחֵד לָאו בַּצִּפּוּי, לְפִי שֶׁיִּתְּנוּ עֵינֵיהֶם בּוֹ הַפְּתָאִים. מִשָּׁרְשֵׁי הַמִּצְוָה. כְּדֵי לְהַרְחִיק כָּל עִנְיַן עֲבוֹדָה זָרָה וְכָל הַנִּטְפָּל לָהּ.

To not derive benefit from the coverings of idolatry and from its auxiliaries: That we were prevented not to benefit from the coverings of idolatry. And even when it is not forbidden to benefit from the idolatry itself — such as if one bowed to something that is not in the holding of a man’s grasp (not created by him), like a mountain, an animal or a tree, as it is not prohibited to benefit from them — nonetheless, the covering that is upon them is forbidden to benefit from; since they are included in the auxiliaries of idolatry that are forbidden. And about this is it stated (Deuteronomy 7:25), “you shall not covet silver and gold that is upon it and take it for yourself.” And even though it is stated in another place more generally (Deuteronomy 13:18), “And nothing shall cling to your hand, etc.,” a negative commandment was specified about the covering — as the fools will place their eyes upon them. It is from the roots of the commandment that [it is] in order to distance any matter of idolatry and anything associated with it.

לֹא לְהִתְחַתֵּן בְּעוֹבְדֵי עֲבוֹדָה זָרָה – שֶׁלֹּא נִתְחַתֵּן עִם הָאֻמּוֹת. וְכָתַב הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה (מאיסורי ביאה יב א) לֹא עִם שִׁבְעָה עֲמָמִים וְלֹא עִם שְׁאָר הָאֻמּוֹת, שֶׁנֶּאֱמַר (דברים ז ג) וְלֹא תִתְחַתֵּן בָּם. וְעִנְיַן הַחַתְנוּת הוּא, שֶׁיִּתֵּן בִּתּוֹ לִבְנוֹ אוֹ בְּנוֹ לְבִתּוֹ, וּכְמוֹ שֶׁבֵּאֵר הַכָּתוּב (שם) בִּתְּךָ לֹא תִתֵּן לִבְנוֹ וּבִתּוֹ לֹא תִקַּח לִבְנֶךָ. וְכָל שֶׁכֵּן הַמִּזְדַּוֵּג עִמָּהֶם, שֶׁהוּא בְּעַצְמוֹ בִּכְלַל הָאִסּוּר, וְאָמְרִינַן בְּמַסֶּכֶת עֲבוֹדָה זָרָה (לו, ב) דֶּרֶךְ חַתְנוּת אָסְרָה תּוֹרָה, וְאַף עַל פִּי שֶׁהַכָּתוּב הַזֶּה דְּלֹא תִתְחַתֵּן בְּשִׁבְעָה עֲמָמִים הוּא דִּכְתִיב וּבְגֵרוּתָן דַּוְקָא, וְהָכִי מַשְׁמַע לְהוּ לְרַבָּנָן שֶׁאָמְרוּ בַּגְּמָרָא (יבמות עו, א) בְּגֵרוּתָן אִית לְהוּ חַתְנוּת, בְּגַיּוּתָן לֵית לְהוּ חַתְנוּת, בַּמֶּה שֶׁחָזַר הַכָּתוּב בִּתְּךָ לֹא תִתֵּן לִבְנוֹ וּבִתּוֹ לֹא תִקַּח לִבְנֶךָ יְרַבֶּה שִׁבְעָה עֲמָמִים וְכָל שְׁאָר הָאֻמּוֹת בָּאִסּוּר אַף בְּגַיּוּתָן, אֲבָל שִׁבְעָה עֲמָמִין נֶאֶסְרוּ אַף בְּגֵרוּתָן לְפִי שֶׁהָיוּ עִקַּר עֲבוֹדָה זָרָה וִיסוֹדָהּ הָרִאשׁוֹן, וּשְׁאָר עֲמָמִין מֻתָּרִין בְּגֵרוּת, וְאִסּוּר זֶה יִהְיֶה דַּוְקָא כְּשֶׁהוּא מְיַחֲדָהּ לוֹ לְאִשָּׁה, אֲבָל הַבָּא עַל הַגּוֹיָה דֶּרֶךְ מִקְרֶה, כְּאָדָם שֶׁבָּא עַל זוֹנָתוֹ שֶׁלֹּא בְּפַרְהֶסְיָא, אֵין בָּזֶה אֶלָּא אִסּוּר דִּבְרֵיהֶם, וְהוּא אִסּוּר נשג"ז (נדה, שפחה, גויה, זונה), הַמֻּזְכָּר בַּעֲבוֹדָה זָרָה (שם). מִשָּׁרְשֵׁי הַמִּצְוָה. לְפִי שֶׁרֹב הֲמוֹן הָעָם, דֶּרֶךְ טִפְּשׁוּת יִמָּשְׁכוּ אַחַר עֲצַת נְשׁוֹתֵיהֶם, וְאִם יִשָּׂא אָדָם בַּת אֵל נֵכָר תִּמְשְׁכֵהוּ לַעֲבֹד עֲבוֹדָה זָרָה, וְעוֹד כִּי גַּם בָּנֶיהָ הַנּוֹלָדִים מִמֶּנּוּ תְּגַדֵּל לַעֲבוֹדָה זָרָה, וְאוֹי לוֹ לַפּוֹסֵל אֶת זַרְעוֹ.

To not marry with idolaters: That we should not marry with the nations — and Rambam, may his memory be blessed, wrote (Mishneh Torah, Laws of Forbidden Intercourse 12:1), “Not with the seven nations and with the other nations” — as it is stated (Deuteronomy 7:3), “You shall not marry with them.” And the matter of marriages is that he give his daughter to [the idolater’s] son or his son to his daughter, and as the verse elucidates, “you shall not give your daughter to his son, and his daughter you shall not take for your son.” And all the more so one who mates with them [himself], as he himself is included in this prohibition. And we say in Tractate Avodah Zarah 36b [that it is] by way of marriages that the Torah forbade. But even though this verse of “You shall not marry them” is written specifically about the seven nations and in their being converts — and so is it understood by our Rabbis, who said in the Gemara (Yevamot 76a), “In their being converts, they have marriages, in their being gentiles, they do not have marriages” — in that which the Scripture restates [that which is already understood], “you shall not give your daughter to his son, and his daughter you shall not take for your son,” it [comes to] include the seven nations and all of the other nations even in their being gentiles. But the seven nations are forbidden even in their being converts because they were the main [source] of idolatry and its first foundation, whereas the other nations are permitted by conversion. But one who has sexual relations on occasion, such as a man who has sexual relations privately with his harlot — this is only a rabbinic prohibition, and it is the prohibition of nashgaz (the Hebrew initials of the four types of women included: menstruant, maidservant, gentile, harlot) mentioned in Avodah Zarah 76a. It is from the roots of the commandment [that it is that] since most of the masses — in their stupidity — are drawn after the counsel of their wives, if one marries the “daughter of a foreign god,” she will draw him to worship idolatry. And also because her children that are born from her will be raised towards idolatry. And woe to the one who disqualifies his seed.

שֶׁלֹּא לָחֹן וּלְרַחֵם עַל עוֹבְדֵי עֲבוֹדָה זָרָה – שֶׁלֹּא נַחְמֹל עַל עוֹבְדֵי עֲבוֹדָה זָרָה, וְלֹא יִישַׁר בְּעֵינֵינוּ דָּבָר מֵהֶם, כְּלוֹמַר, שֶׁנַּרְחִיק מִמַּחְשַׁבְתֵּנוּ וְלֹא יַעֲלֶה עַל פִּינוּ שֶׁיִּהְיֶה בְּמִי שֶׁהוּא עוֹבֵד עֲבוֹדָה זָרָה דְּבַר תּוֹעֶלֶת, וְלֹא יִהְיֶה מַעֲלֶה חֵן בְּעֵינֵינוּ בְּשׁוּם עִנְיָן, עַד שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ע"ז ז א) שֶׁאָסוּר לוֹמַר כַּמָּה נָאֶה גּוֹי זֶה אוֹ מַה נֶחְמָד וְנָעִים הוּא, וְעַל זֶה נֶאֱמַר (דברים ז ב) וְלֹא תְחָנֵּם, וּבָא הַפֵּרוּשׁ עַל זֶה לֹא תִּתֵּן לָהֶם חֵן, כָּעִנְיָן שֶׁאָמַרְנוּ. וְיֵשׁ מֵרַבּוֹתֵינוּ שֶׁלָּמְדוּ מִלֹּא תְחָנֵּם, לֹא תִּתֵּן לָהֶם מַתְּנוֹת חִנָּם, וְהַכֹּל שֹׁרֶשׁ אֶחָד. וּבִירוּשַׁלְמִי דַּעֲבוֹדָה זָרָה (פ"א ה"ט) אָמְרוּ לֹא תְחָנֵּם, לֹא תִּתֵּן לָהֶם חֵן, בְּלֹא תַּעֲשֶׂה. מִשָּׁרְשֵׁי הַמִּצְוָה. לְפִי שֶׁתְּחִלַּת כָּל מַעֲשֵׂה בְּנֵי אָדָם הִיא קְבִיעוּת הַמַּחְשָׁבָה בַּמַּעֲשִׂים וְהַעֲלוֹת הַדְּבָרִים עַל שְׂפַת לָשׁוֹן, וְאַחַר הַמַּחְשָׁבָה וְהַדִּבּוּר בָּם תֵּעָשֶׂה כָּל מְלָאכָה, וְעַל כֵּן בְּהִמָּנְעֵנוּ בְּמַחֲשָׁבָה וּבְדִבּוּר מִמְּצֹא בְּעוֹבְדֵי עֲבוֹדָה זָרָה תּוֹעֶלֶת וְחֵן, הִנְנוּ נִמְנָעִים בְּכָךְ מִלְּהִתְחַבֵּר עִמָּהֶם וּמִלִּרְדֹּף אַחַר אַהֲבָתָם וּמִלִּלְמֹד דָּבָר מִכָּל מַעֲשֵׂיהֶם הָרָעִים. מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שם סה, א) כְּשֶׁאֵין נוֹתְנִין לָהֶם מַתְּנוֹת חִנָּם דְּדַוְקָא לְמִי שֶׁעוֹבֵד עֲבוֹדָה זָרָה, אֲבָל לֹא לְמִי שֶׁאֵינוֹ עוֹבֵד עֲבוֹדָה זָרָה, וְאַף עַל פִּי שֶׁהוּא עוֹמֵד בְּגַיּוּתוֹ לֶאֱכֹל שְׁקָצִים וּרְמָשִׂים וּשְׁאָר כָּל הָעֲבֵרוֹת כְּגוֹן גֵּר תּוֹשָׁב, דְּמִכֵּיוָן שֶׁקִּבֵּל עָלָיו שֶׁבַע מִצְוֹת מְפַרְנְסִין אוֹתוֹ וְנוֹתְנִין לוֹ מַתְּנַת חִנָּם. וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (ערכין כט, א) שֶׁאֵין מְקַבְּלִין גֵּר תּוֹשָׁב אֶלָּא בִּזְמַן שֶׁהַיּוֹבֵל נוֹהֵג. וְעוֹד אָמְרוּ זִכְרוֹנָם לִבְרָכָה (גטין סא, א) שֶׁמֻּתָּר לְפַרְנֵס עֲנִיֵּי גּוֹיִם עִם עֲנִיֵּי יִשְׂרָאֵל, מִפְּנֵי דַּרְכֵי שָׁלוֹם. וְיֶתֶר פְּרָטֶיהָ, מְבֹאָרִים בְּמַסֶּכֶת עֲבוֹדָה זָרָה [י"ד סי' קנא].

To not favor or have mercy on an idolater: That we should not have pity on idolaters and that nothing of theirs should be straight in our eyes. [That is] to say that we should distance from our thoughts and not bring up to our mouths that there may be anything of benefit from one who worships idolatry, and that he not arouse grace in our eyes in any matter; to the point that our Rabbis, may their memory be blessed, said (Avodah Zarah 7a) that it is forbidden to say, “How beautiful is that gentile,” or “How fine and pleasant is he.” And about this is it stated (Deuteronomy 7:2), “and you shall not grace them.” And the explanation of this comes about this, [that it is to say,] do not give them grace, like the matter that we have said. And there are some of our Rabbis that learned from, “you shall not grace them,” you shall not give them free presents — and it is all one root. And in Talmud Yerushalmi Avodah Zarah 1:9, they said, “‘You shall not grace them’ — you shall not give them grace [is] a negative commandment.” It is from the roots of the commandment [that it is] since the beginning of any action of people is the fixing of the thought about the actions and the bringing up of the words upon the language of the tongue [about them]; and [only] after the thought and the speech about them, will he do any action. And therefore by being prevented to find benefit and grace in idolaters in our thought and speech; behold, we are prevented through this from bonding with them and from pursuing their love and from learning anything from their evil deeds. From the laws of the commandment is that which they, may their memory be blessed, said (Avodah Zarah 65a) regarding not giving free presents to them, that [it is] specifically to one who worships idolatry, but not to one who does not worship idolatry — even though he remains a gentile to eat disgusting animals and creeping animals and all of the other sins like a resident alien. As since he has accepted the seven [Noachide] commandments, we support him and we give him free presents; and they may their memory be blessed, said (Arakhin 29a) that we only accept a resident alien at a time when the Jubilee is practiced. And also that which they, may their memory be blessed, said (Gittin 61a) that it is permissible to support the poor of the gentiles with the poor of Israel because of the ways of peace. And the rest of its details are elucidated in Tractate Avodah Zarah. (See Tur, Yoreh Deah, 151.)

שֶׁלֹּא לְהָלִין הַתָּלוּי – שֶׁלֹּא נַעֲזֹב הַתָּלוּי לְהָלִין עַל הָעֵץ, שֶׁנֶּאֱמַר (דברים כא כג) לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ, זוֹ מִצְוַת לֹא תַעֲשֶׂה. כָּל עִנְיָן הַמִּצְוָה, כָּתוּב בְּמִצְוַת עֲשֵׂה שֶׁלּוֹ שֶׁבְּסֵדֶר זֶה (מצוה תקלז), וְאֵין לְהַאֲרִיךְ בְּמָה שֶׁאֵין צֹרֶךְ בּוֹ. וְשָׁם כָּתוּב, שֶׁאַף הַמֵּלִין מֵתוֹ שֶׁלֹּא לִכְבוֹדוֹ עוֹבֵר בְּלָאו.

To not leave one that is hung overnight: To not leave overnight on the pole the one who is hung, as it is stated (Deuteronomy 21:23), “You shall not leave his carcass on the pole overnight.” This is a negative commandment. The entire matter of the commandment is written in its [corresponding] positive commandment in this Order (Sefer HaChinukh 537), and we shall not be lengthy about what there is no need. And there it is written that even someone who leaves his [relative’s] dead body overnight not for his (the dead person’s) honor transgresses a negative commandment.

שֶׁלֹּא לְהַעֲבִידָהּ אַחַר שֶׁבְּעָלָהּ – שֶׁלֹּא נַעֲבֹד בְּאֵשֶׁת יְפַת תֹּאַר אַחַר בִּיאָה עָלֶיהָ, וְעַל זֶה נֶאֱמַר (דברים כא יד) לֹא תִתְעַמֵּר בָּהּ תַּחַת אֲשֶׁר עִנִּיתָהּ. פֵּרוּשׁ תִתְעַמֵּר לְשׁוֹן שִׁמּוּשׁ. וְכֵן אָמְרוּ בְּסִפְרֵי לֹא תִתְעַמֵּר בָּהּ, לֹא תִּשְׁתַּמֵּשׁ בָּהּ. וְהָעִנְיָן הוּא שֶׁלֹּא נַעֲמִידָהּ כְּפִלֶגֶשׁ אוֹ שִׁפְחָה לְעַבְדוּת, וְאֵין עִנְיָן הַכָּתוּב שֶׁלֹּא נִשְׁתַּמֵּשׁ בָּהּ בְּכָל שִׁמּוּשׁ שֶׁהַנָּשִׁים עוֹשׂוֹת לְבַעֲלֵיהֶן, אֲבָל הַכָּתוּב יֶאֱסֹר מִלַּעֲשׂוֹתָהּ שִׁפְחָה, כְּמוֹ שֶׁאָסוּר מִלְּמָכְרָהּ גַּם כֵּן לְשִׁפְחָה, וְהַכַּוָּנָה אַחַת. וּכְמוֹ כֵן בְּגוֹנֵב נֶפֶשׁ מֵאֶחָיו, שֶׁכָּתוּב בּוֹ (שם כד ז) וְהִתְעַמֶּר בּוֹ, פֵּרְשׁוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין פה, ב) שֶׁיַּכְנִיסֶנּוּ לִרְשׁוּתוֹ וְיִשְׁתַּמֵּשׁ בּוֹ. בְּשֹׁרֶשׁ מִצְוָה זוֹ, יַגִּיד עָלָיו רֵעוֹ הַסָּמוּךְ (מצוה תקלג). וּשְׁאָר הָעִנְיָן כָּתוּב בְּמִצְוַת עֲשֵׂה שֶׁלּוֹ (מצוה תקלב).

Not to make her serve after he has intercourse with her: That we should not make a [captured] “woman of beautiful form” serve, after intercourse with her. And about this it is stated (Deuteronomy 21:14), “you shall not abuse (titaamer) her, since you afflicted her.” The explanation of “abuse” is that it is an expression of service. And so did they say in Sifrei, “‘You shall not abuse her’ — you shall not take service from her.” And the matter is that we should not set her up as a concubine or as maidservant in bondage. And the matter of the verse is not that we should not have her serve any service that women do for their husbands. [Rather] Scripture prohibits making her into a maidservant, [just] like it is also forbidden to sell her as a maidservant, and the intention is one. And so too with the stealing of a soul from his brothers (kidnapping), about which it is written (Deuteronomy 24:7), “and he abused (hitaamer) him” — they, may their memory be blessed, explained (Sanhedrin 85b), that [it means that] he brought him into his domain and made him serve. Its neighbor that is adjacent (Sefer HaChinukh 533) speaks about the root of this commandment. And the rest of the matter is written in its [corresponding] positive commandment (Sefer HaChinukh 532).

מִצְוַת מַעֲקֶה – לְהָסִיר הַמִּכְשׁוֹלִים וְהַנְּגָפִים מִכָּל מִשְׁכְּנוֹתֵינוּ, וְעַל זֶה נֶאֱמַר (דברים כב ח) וְעָשִׂיתָ מַעֲקֶה לְגַגֶּךָ. וְהָעִנְיָן הוּא שֶׁנִּבְנֶה קִיר סְבִיב הַגַּגּוֹת וּסְבִיב הַבּוֹרוֹת וְהַשִּׁיחִין וְדוֹמֵיהֶן, כְּדֵי שֶׁלֹּא תִּכָּשֵׁל בְּרִיָּה לִפֹּל בָּהֶם אוֹ מֵהֶם. וּבִכְלַל מִצְוָה זוֹ, לִבְנוֹת וּלְתַקֵּן כָּל כֹּתֶל וְכָל גָּדֵר שֶׁיִּהְיֶה קָרוֹב לָבוֹא תַּקָּלָה מִמֶּנּוּ, וְזֶה שֶׁהִזְכִּיר הַכָּתוּב לְגַגֶּךָ, דִּבֵּר הַכָּתוּב בַּהוֹוֶה. וּלְשׁוֹן סִפְרֵי וְעָשִׂיתָ מַעֲקֶה, מִצְוַת עֲשֵׂה (עי' ספהמ"צ להרמב"ם עשה קפד). וְנוֹהֶגֶת מִצְוָה זוֹ בְּכָל מָקוֹם וּבְכָל זְמַן, בִּזְכָרִים וּנְקֵבוֹת, וְהָעוֹבֵר עַל זֶה וּמַנִּיחַ גַּגּוֹ אוֹ בּוֹרוֹ בְּלֹא מַעֲקֶה בִּטֵּל עֲשֵׂה זֶה, וְגַם עָבַר עַל לָאו דְּלֹא תָשִׂים דָּמִים בְּבֵיתֶךָ, כְּמוֹ שֶׁנִּכְתֹּב בְּסֵדֶר זֶה (מצוה תקמז) בְּעֶזְרַת הַשֵּׁם.

The commandment of a parapet: To remove stumbling blocks and obstacles from our dwelling places, and about this is it stated (Deuteronomy 22:8), “and you shall make a parapet for your roof.” And the matter is that we should build a wall around the roofs and around the pits and the ditches and that which is similar to them, so that no creature should stumble to fall in them or from them. And included in this commandment is to build and fix every wall and fence from which it is likely that there a mishap will occur from it. And that which the verse mentioned “for your roof,” is [because] the verse spoke in the present (using the most common example). And the language of Sifrei is “‘And you shall make a parapet’ is a positive commandment.” (See Sefer HaMitzvot, Positive Commandments 184.) And this commandment is practiced in every place and at all times by males and females. And one who transgresses it and leaves his roof or his pit without a parapet has violated this positive commandment and also violated the negative commandment of “you shall not place blood in your house” — as we will write in this Order (Sefer HaChinukh 547), with God’s help.

מִצְוַת אַהֲבַת הַגֵּרִים – שֶׁנִּצְטַוִּינוּ לֶאֱהֹב הַגֵּרִים, כְּלוֹמַר, שֶׁנִּזָּהֵר שֶׁלֹּא לְצַעֵר אוֹתָם, בְּשׁוּם דָּבָר, אֲבָל נַעֲשֶׂה לָהֶם טוֹבָה וְנִגְמֹל אוֹתָם חֶסֶד כְּפִי הָרָאוּי וְהַיְּכֹלֶת. וְהַגֵּרִים הֵם, כָּל מִי שֶׁנִּתְחַבֵּר אֵלֵינוּ מִשְּׁאָר הָאֻמּוֹת שֶׁהִנִּיחַ דָּתוֹ וְנִכְנַס בְּדָתֵנוּ, וַעֲלֵיהֶם נֶאֱמַר (דברים י יט) וַאֲהַבְתֶּם אֶת הַגֵּר וְגוֹ'. וְאַף עַל פִּי שֶׁיִּכְלְלֵהוּ כְּמוֹ כֵן הַצִּוּוּי בְּיִשְׂרָאֵל, שֶׁנֶּאֱמַר עָלָיו וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ (מצוה רמג), שֶׁהֲרֵי גֵּר צֶדֶק בִּכְלַל רֵעֲךָ הוּא, הוֹסִיף לָנוּ הַשֵּׁם בּוֹ מִצְוָה מְיֻחֶדֶת לוֹ בְּאַהֲבָתוֹ, וּכְמוֹ כֵן הַדָּבָר בַּמְּנִיעָה מִלְּרַמּוֹת אוֹתוֹ, שֶׁאַף עַל פִּי שֶׁהָיָה בִּכְלַל וְלֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ (מצוה שלח), הוֹסִיף לָנוּ הַכָּתוּב בּוֹ מְנִיעָה מְיֻחֶדֶת לוֹ, בְּאָמְרוֹ וְגֵר לֹא תוֹנֶה (מצוה סג). וְאָמְרוּ בַּגְּמָרָא (ב"מ נט, ב), שֶׁהַמְּאַנֶּה הַגֵּר עוֹבֵר מִשּׁוּם לֹא תוֹנוּ וְגוֹ', וּמִשּׁוּם וְגֵר לֹא תוֹנֶה, וּכְמוֹ כֵן מְבַטֵּל מִצְוַת וְאָהַבְתָּ לְרֵעֲךָ, וּמִצְוַת וַאֲהַבְתֶּם אֶת הַגֵּר. מִשָּׁרְשֵׁי הַמִּצְוָה. כִּי הַשֵּׁם בָּחַר בְּיִשְׂרָאֵל לִהְיוֹת לוֹ לְעַם קָדוֹשׁ וְרָצָה לְזַכּוֹתָם, וְלָכֵן הִדְרִיכָם וְצִוָּם עַל דַּרְכֵי הַחֲנִינָה וְהַחֶמְלָה, וְהִזְהִירָם לְהִתְעַטֵּר בְּכָל מִדָּה חֲמוּדָה וִיקָרָה לִמְצֹא חֵן בְּעֵינֵי כָּל רוֹאֵיהֶם, וְיֹאמְרוּ (יחזקאל לו כ) עַם יְיָ אֵלֶּה. וְכַמָּה הִיא דֶּרֶךְ נְעִימוּת וְחֶמְדָּה לְהִתְחַסֵּד וְלִגְמֹל טוֹבָה לַאֲשֶׁר הִנִּיחַ אֻמָּתוֹ וְכָל מִשְׁפַּחַת בֵּית אָבִיו וְאִמּוֹ, וַיָּבוֹא לַחֲסוֹת תַּחַת כַּנְפֵי אֻמָּה אַחֶרֶת בְּאַהֲבָתוֹ אוֹתָהּ, וּבִבְחִירָתוֹ בָּאֱמֶת וְשִׂנְאַת הַשֶּׁקֶר. וּבִהְיוֹתֵנוּ זוֹכִים לְמִדּוֹת טוֹבוֹת הַלָּלוּ תָּחוּל טוֹבַת הָאֵל עָלֵינוּ וְתִדְבַּק בָּנוּ, וְשׁוּם דָּבָר לֹא תִּמְנָעֶנּוּ מִמֶּנּוּ, כִּי הַטּוֹבָה תִּתְפַּשֵּׁט בַּטּוֹבִים, וְהֶפְכָּהּ בָּרָעִים. מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (ב"מ נח, ב) שֶׁלֹּא יֹאמַר אָדָם לַגֵּר זְכוֹר מַעֲשֶׂיךָ הָרִאשׁוֹנִים. וּמָה שֶׁאָמְרוּ (סנהדרין צד, א) גִּיּוֹרָא עַד עֲשָׂרָה דָּרֵי לָא תְבַזֵּי אֲרַמָּאָה בְּאַנְפֵּהּ, וְכָל זֶה שֶׁלֹּא לְצַעֲרוֹ בְּשׁוּם עִנְיָן. וְהַפְלָגַת הָאַהֲבָה שֶׁהִפְלִיגוּ בָּהֶם עַד שֶׁאָמְרוּ, שֶׁהִשְׁוָה הַכָּתוּב אַהֲבָתָם לְאַהֲבַת הַמָּקוֹם, שֶׁבָּהֶם נֶאֱמַר וַאֲהַבְתֶּם, וּבְאַהֲבַת הַמָּקוֹם וְאָהַבְתָּ וְגוֹ', וְהוּא כְּמוֹ שֶׁכָּתַבְתִּי בְּסֵדֶר מִשְׁפָּטִים בְּמִצְוַת שֶׁלֹּא לְהוֹנוֹת הַגֵּר אֲפִלּוּ בִּדְבָרִים (מצוה סג). וְיֶתֶר פְּרָטֶיהָ, בַּמִּדְרָשׁוֹת וּבִמְקוֹמוֹת בַּגְּמָרָא [הל' דעות פ"ו].

The commandment of loving the strangers (converts): That we were commanded to love the converts, meaning to say that we be careful not to cause them pain in any thing, but [rather to] do them good and grant them kindness according to what is proper and is possible. And converts are anyone who connects with us from the other nations, that leaves his religion and enters into our religion. And about them is it stated (Deuteronomy 10:19), “And you shall love the stranger, etc.” And even though the commandment (Sefer HaChinukh 243) about the Israelite includes him, as it is stated about him (Leviticus 19:18), “and you shall love your neighbor as yourself” — since behold, a righteous convert is included in “your neighbor” — God added for us a specific commandment about his love. And so too is the thing in the prevention against cheating him. As even though he was included in “A man shall not mistreat his countryman” (Leviticus 25:17, Sefer HaChinukh 338), Scripture added a specific prevention about him in its stating, “You shall not wrong a stranger” (Exodus 22:20, Sefer HaChinukh 63). And they said in the Gemara (Bava Metzia 59b) that one who wrongs the convert transgresses because of “[A man] shall not mistreat” and because of “You shall not wrong a stranger.” And so too [with this], he nullifies the commandment of “and you shall love your neighbor” and the commandment of “And you shall love the stranger.” It is from the roots of the commandment that God chose Israel to be a holy nation and wanted to give them merit. And therefore He guided them and commanded them about the ways of grace and compassion and warned them to crown themselves with every beautiful and precious trait to find grace in the eyes of all who see them, [such] that they will say, “These are the people of the Lord” (Ezekiel 36:20). And it is so much the way of pleasantnesses and beauty to show kindness and to grant good to one who leaves his people and all the family of the house of his father and mother and comes to take shelter under the wings of a different nation in his love for it, and in his choosing of truth and his hatred for falsehood. And in our meriting these good traits, the goodness of God will rest upon us and cling to us, and nothing will prevent us from it; as the good will extend to the good ones and the opposite to the bad ones. From the laws of the commandment — that which they, may their memory be blessed, said (Bava Metzia 58b) that a person not say to a convert, “Remember your early deeds”; that which they said (Sanhedrin 94a), that a person not disgrace an “Aramean” in the presence of a convert until the tenth generation, and all of this is not to cause him pain in any regard; the intensification of love that they focused upon them to the point that they said that Scripture equated their love with the love of the Omnipresent, as with them it states, “And you shall love,” and with the love of the Omnipresent, “And you shall love, etc.,” and that is as I have written in the Order of Mishpatim about the commandment to not oppress the convert, even with words (Sefer HaChinukh 63); and the rest of its details — are in the Midrash and in [various] places in the Gemara. (See Mishneh Torah, Laws of Human Dispositions 6.)

שֶׁלֹּא יִלְבַּשׁ אִישׁ מַלְבּוּשֵׁי אִשָּׁה – שֶׁלֹּא יִלְבְּשׁוּ הָאֲנָשִׁים מַלְבּוּשֵׁי הַנָּשִׁים, וְעַל זֶה נֶאֱמַר (דברים כב ה) וְלֹא יִלְבַּשׁ גֶּבֶר שִׂמְלַת אִשָּׁה.

That a man should not wear the clothes of a woman: That men should not wear the clothes of women, and about this it states (Deuteronomy 22:5), “and a man should not wear the garment of a woman.”

שֶׁלֹּא תִּלְבַּשׁ אִשָּׁה עֲדִי אִישׁ – שֶׁלֹּא יִלְבְּשׁוּ הַנָּשִׁים מַלְבּוּשֵׁי הָאֲנָשִׁים וְלֹא יִזְדַּיְּנוּ בְּזִיּוּנָם, וְעַל זֶה נֶאֱמַר (דברים כב ה) לֹא יִהְיֶה כְלִי גֶבֶר עַל אִשָּׁה. וְתִרְגֵּם אוּנְקְלוֹס לֹא יְהֵא תִּקּוּן זֵין דִּגְבַר עַל אִתְּתָא (עי' נזיר נט א). וּמִן הַדּוֹמֶה כִּי מִפְּנֵי כֵן פֵּרֵשׁ הַכָּתוּב בִּכְלֵי זַיִן, לְפִי שֶׁהֵם הַכֵּלִים הַמְּיֻחָדִים לְגַמְרֵי לָאֲנָשִׁים, שֶׁאֵין דֶּרֶךְ אִשָּׁה בָּעוֹלָם לָצֵאת בִּכְלֵי זַיִן, אֲבָל הוּא הַדִּין שֶׁאָסוּר לָהֶם מִדְּאוֹרַיְתָא לָצֵאת בְּמַלְבּוּשִׁים שֶׁדֶּרֶךְ הָאֲנָשִׁים בְּאוֹתוֹ הַמָּקוֹם לְהִשְׁתַּמֵּשׁ בָּהֶם, כְּגוֹן שֶׁתָּשִׂים בְּרֹאשָׁהּ מִצְנֶפֶת אוֹ שְׁאָר כֵּלִים הַמְּיֻחָדִים לָאִישׁ (עי"ש בתרגום יונתן בן עוזיאל). מִשָּׁרְשֵׁי הַמִּצְוָה. לְהַרְחִיק מֵאֻמָּתֵנוּ הַקְּדוֹשָׁה דְּבַר עֶרְוָה וְכָל עִנְיָן וְכָל צַד שֶׁיִּהְיֶה הַכִּשָּׁלוֹן בְּאוֹתוֹ דָּבָר מָצוּי מִתּוֹכוֹ, וּכְעִנְיָן שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה עַל דֶּרֶךְ מָשָׁל (סנהדרין קו א) שֶׁאֱלֹהֵינוּ שׂוֹנֵא זִמָּה, כְּלוֹמַר, שֶׁלְּאַהֲבָתֵנוּ הִרְחִיקָנוּ מִן הַזִּמָּה, שֶׁהוּא דָּבָר מְכֹעָר בְּיוֹתֵר, וְיִקַּח לֵב הָאָדָם, וּמַדִּיחוֹ מִדֶּרֶךְ טוֹבָה וּמַחְשָׁבָה רְצוּיָה לְדֶרֶךְ רָעָה וּמַחֲשָׁבָה שֶׁל שְׁטוּת, וְאֵין סָפֵק כִּי אִם יִהְיוּ מַלְבּוּשֵׁי הָאֲנָשִׁים וְהַנָּשִׁים שָׁוִים יִתְעָרְבוּ אֵלּוּ עִם אֵלּוּ תָּמִיד, וּמָלְאָה הָאָרֶץ זִמָּה. וְעוֹד אָמְרוּ בְּטַעַם מִצְוָה זוֹ, שֶׁהִיא לְהַרְחִיק כָּל עִנְיַן עֲבוֹדָה זָרָה, שֶׁדַּרְכָּן שֶׁל עוֹבְדֵי עֲבוֹדָה זָרָה הָיָה בְּכָךְ. וְאֵלּוּ שְׁנֵי הַטְּעָמִים מְצָאתִים בְּסִפְרֵי הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה (בסהמ"צ לאוין מ, מורה נבוכים ג, לז) אַחַר כָּתְבִי אוֹתָם.

That a woman should not wear the adornments of a man: That women should not wear the clothing of men and not arm themselves with their weapons. And about this it states (Deuteronomy 22:5), “There shall not be the vessel of a man upon a woman.” And Onkelos translated [it], “There shall not be a weapon of a man upon a woman.” (See Nazir 59a.) And that which is similar [is also prohibited]; since this is the reason that [Onkelos] explained Scripture as regarding weapons — because they are vessels that are completely unique to men, as it is not the way of a woman in the world to go out with weapons. But the same is true, that it is forbidden from the Torah, for them to go out with clothes that it is the custom of the men of that place to use — for example, that she should place a turban on her head or other vessels that are unique to a man. (See Targum Jonathan on Deuteronomy 22:5.) It is from the roots of the commandment [that it is] to distance our holy nation from matters of sexual immorality and any matter and any angle whatsoever that contains a stumbling block towards it — as the matter that they, may their memory be blessed, said metaphorically (Sanhedrin 106a) that our God hates promiscuity. [This] means to say, that in His love for us, He distanced us from promiscuity, which is an exceedingly ugly thing, [and which] takes the heart of a man and pushes it off from the good path and from desirable thoughts, to a bad path and thoughts of stupidity. And there is no doubt that if the clothes of men and women were the same, they would constantly mix — these with those — “and the world would be filled with promiscuity.” And they also said in explaining this commandment that it is to distance all matters of idolatry, as the way of the worshipers of idolatry was with this. And I found these two reasons in the books of Rambam (Sefer HaMitzvot, Negative Commandments 40; Guide for the Perplexed 3:37) after I wrote them.

לִטְעֹן הַמַּשָּׂא שֶׁנָּפַל עִם חֲבֵרוֹ – שֶׁנִּצְטַוִּינוּ לַעֲזֹר אֶת אַחֵינוּ כְּשֶׁיִּהְיוּ צְרִיכִים לָתֵת הַמַּשָּׂא עַל הַבְּהֵמָה אוֹ עַל הָאִישׁ וְאֵין מִי שֶׁיַּעַזְרֵם עַל הַדָּבָר, וְעַל זֶה נֶאֱמַר (דברים כב ד) הָקֵם תָּקִים עִמּוֹ. וְזֶה יִקְרְאוּ זִכְרוֹנָם לִבְרָכָה (ב"מ לב א) טְעִינָה. וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שם) שֶׁנּוֹטְלִין שָׂכָר עַל הַטְּעִינָה, אֲבָל עַל הַפְּרִיקָה, כְּלוֹמַר לַעֲזֹר אֶת אָחִיו לִפְרֹק הַמַּשָּׂא מֵעָלָיו אוֹ מֵעַל בְּהֶמְתּוֹ הַחִיּוּב הַזֶּה הוּא עָלֵינוּ לַעֲשׂוֹתוֹ בְּחִנָּם. וּמִשָּׁרְשֵׁי מִצְוָה זוֹ וּקְצָת דִּינֶיהָ כָּתַבְתִּי בְּמִצְוַת פְּרִיקָה בְּסֵדֶר מִשְׁפָּטִים, בְּמִצְוַת לְהָסִיר הַמַּשָּׂא מֵעַל הַבְּהֵמָה (מצוה פ). וְכָל עִנְיָנָהּ תַּגִּיד עָלֶיהָ חֲבֶרְתָּהּ.

To load the load that has fallen [together] with his fellow: That we were commanded to help our brothers when they need to place the load on the beast or on the person, and there is not someone to help them with the thing. And about this it states (Deuteronomy 22:4), “you shall surely pick it up with him.” And this, they, may their memory be blessed, called (Bava Metzia 32a) “loading (teinah).” And [there] they, may their memory be blessed, said that we [can] take payment for loading, but for the unloading — meaning to say, to help his brother to unload the load from upon him or from upon his beast — this obligation is upon us to do for free. And I have written about the roots of this commandment and a few of its laws, with regards to the commandment of unloading in the Order of Mishpatim, about the commandment to remove the load from upon the beast (Sefer HaChinukh 80). And its fellow (that commandment) speaks about all of [the current commandment’s] matter.

לִתְלוֹת הַמְּחֻיָּב לִתְלוֹת – שֶׁנִּצְטַוִּינוּ לִתְלוֹת מִי שֶׁיִּתְחַיֵּב תְּלִיָּה בְּבֵית דִּין, וְיָדוּעַ שֶׁכָּל הַנִּתְלִין נִסְקָלִין בַּתְּחִלָּה, וְעַל זֶה נֶאֱמַר (דברים כא כב) וְתָלִיתָ אֹתוֹ עַל עֵץ. וְדִין הַתְּלִיָּה הוּא, בִּמְגַדֵּף וְעוֹבֵד עֲבוֹדָה זָרָה לְבַדָּם כְּדִבְרֵי חֲכָמִים בְּפֶרֶק נִגְמַר הַדִּין (סנהדרין מה, ב), דִּפְלִיגִי עֲלֵהּ דְּרַבִּי אֱלִיעֶזֶר דְּאָמַר כָּל הַנִּסְקָלִין נִתְלִין. מִשָּׁרְשֵׁי מִצְוַת אַרְבַּע מִיתוֹת בֵּית דִּין, כָּתַבְתִּי קְצָת בְּסֵדֶר מִשְׁפָּטִים (מצוה מז) שֶׁנִּצְטַוִּינוּ לְהָמִית הָעוֹבְרִים עַל קְצָת מִצְוֹת שֶׁבַּתּוֹרָה, וְשָׁם כָּתַבְתִּי מַחְלֹקֶת הָרַמְבַּ"ן זִכְרוֹנוֹ לִבְרָכָה עִם הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה בְּעִנְיָן זֶה. וְעוֹד נֹאמַר כִּי דִּין הַתְּלִיָּה, כְּדֵי לְהַגְבִּיהַּ הַנִּדּוֹן וּלְפַרְסְמוֹ לְעֵין כֹּל, גַּם בִּרְאוֹתָם עֵסֶק זְקִיפַת הָעֵץ וּקְשִׁירַת הַנִּדּוֹן עָלָיו, תִּכָּנֵס יִרְאָה וָפַחַד בְּלִבָּם. מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (שם מו, א) שֶׁמִּצְוַת הַנִּתְלִין אַחַר שֶׁסּוֹקְלִין אוֹתוֹ מַשְׁקִיעִין קוֹרָה בָּאָרֶץ וְהָעֵץ יוֹצֵא מִמֶּנָּה, וּמַקִּיפִין שְׁתֵּי יָדָיו זוֹ עַל זוֹ וְתוֹלִין אוֹתוֹ סָמוּךְ לִשְׁקִיעַת הַחַמָּה וּמַתִּירִין אוֹתוֹ מִיָּד, וְקוֹבְרִין אוֹתוֹ עִם הָעֵץ שֶׁנִּתְלָה בּוֹ, וְעִם הָאֶבֶן שֶׁנִּסְקַל בּוֹ, שֶׁלֹּא יֹאמְרוּ הַבְּרִיּוֹת זֶה הָעֵץ שֶׁנִּתְלָה בּוֹ פְּלוֹנִי. וְאִם הֱלִינוּהוּ שָׁם עוֹבְרִין בְּלֹא תַעֲשֶׂה, כְּמוֹ שֶׁנִּכְתֹּב בְּסֵדֶר זֶה (מצוה תקלו) בְּעֶזְרַת הַשֵּׁם. וְיֶתֶר פְּרָטֶיהָ, בְּפֶרֶק שִׁשִּׁי מִסַּנְהֶדְרִין [הלכות סנהדרין פי"ד וט"ו].

To hang one who is liable for hanging: That we were commanded to hang one who is liable for hanging by the court. And it is known that all those who are hung are first stoned. And about this it is stated (Deuteronomy 21:22), “and you shall hang him on a pole.” And the law of hanging is with a blasphemer and one who worships idolatry only — like the words of the Sages in the chapter [entitled] Nigmar HaDin (Sanhedrin 45b), who argue against that [position] of Rabbi Eliezer, who says [that] all those who are stoned are hung. I have written a little about the roots of the commandments of the four death penalties of the court in the Order of Mishpatim (Sefer HaChinukh 47); that we are commanded to kill those that transgress a few of the commandments in the Torah. And there I wrote the disagreement of Ramban, may his memory be blessed, with Rambam, may his memory be blessed, about this matter. And we shall also say that the law of hanging is in order to raise the convict and to publicize him to the eyes of all. Also when they see the matter of the raising of the pole and the tying of the convict upon it, fear and trepidation will enter their hearts. From the laws of this commandment are what the Sages, may their memory be blessed, said (Sanhedrin 46a), that the commandment of those who are hung is [that] after we stone him, we plant a beam into the ground and the pole sticks out from it and [that] we [place] his hands one on top of the other and [that] we hang him close to sunset and untie him immediately and [that] we bury him with the pole that he was hung upon and with the stone that he was stoned with, so that the creatures will not say, “This is the pole that x was hung upon.” And if they left him overnight there, they violate a negative commandment, as we will write in this Order (Sefer HaChinukh 536), with God’s help. And the rest of its details are in the sixth chapter of Sanhedrin. (See Mishneh Torah, The Sanhedrin and the Penalties within Their Jurisdiction 4:15.)

לְהָשִׁיב אֲבֵדָה לְיִשְׂרָאֵל – לְהָשִׁיב אֲבֵדָה לִבְעָלֶיהָ, שֶׁנֶּאֱמַר (דברים כב א) הָשֵׁב תְּשִׁיבֵם לְאָחִיךָ. וּבְבֵאוּר אָמְרוּ זִכְרוֹנָם לִבְרָכָה (ב"מ ל, א) הֲשָׁבַת אֲבֵדָה עֲשֵׂה הוּא, וְנִכְפְּלָה הַמִּצְוָה בְּמָקוֹם אַחֵר בַּתּוֹרָה, שֶׁנֶּאֱמַר כִּי תִפְגַּע שׁוֹר אָחִיךָ וְגוֹ' הָשֵׁב תְּשִׁיבֵם לְאָחִיךָ. שֹׁרֶשׁ מִצְוָה זוֹ יָדוּעַ, כִּי יֵשׁ בָּזֶה תּוֹעֶלֶת הַכֹּל וְיִשּׁוּב הַמְּדִינָה, שֶׁהַשִּׁכְחָה בַּכֹּל הִיא מְצוּיָה, גַּם בְּהֶמְתָּם וְכָל חַיָּתָם בּוֹרְחִים תָּמִיד הֵנָּה וָהֵנָּה, וְעִם הַמִּצְוָה הַזֹּאת שֶׁהִיא בְּעַמֵּנוּ, יִהְיוּ נִשְׁמָרוֹת הַבְּהֵמוֹת וְהַכֵּלִים בְּכָל מָקוֹם שֶׁיִּהְיוּ בְּאַרְצֵנוּ הַקְּדוֹשָׁה, כְּאִלּוּ הֵן תַּחַת יַד הַבְּעָלִים, וְכָל פִּקּוּדֵי יְיָ יְשָׁרִים מְשַׂמְּחֵי לֵב (תהלים יט, ט).

To return a lost item to an Israelite: To return a lost item to its owners, as it is stated (Deuteronomy 22:1), “you shall surely return them to your brother.” And in the explanation, they, may their memory be blessed, said (Bava Metzia 30a) [that] returning a lost item is a positive commandment. And this commandment is repeated in another place in the Torah, as it is stated (Exodus 23:4), “When you encounter your [enemy’s] ox, etc., you shall surely return it to (your brother).” The root of this commandment is known — as there is in it a benefit to all, and to the ordering of the state; as forgetfulness exists with all [people, and] also their beasts and all of their animals flee here and there. And with this commandment that is among our people, beasts and vessels will be safe in every place that they may be in our holy Land as if they were under the hand of their owners. “And all of the directives of the Lord are straight, they rejoice the heart.”

שֶׁלֹּא לִקַּח אֵם עַל בָּנִים – שֶׁלֹּא נִקַּח קַן צִפּוֹר הָאֵם וְהָאֶפְרוֹחִים אוֹ הַבֵּיצִים בִּכְלָלוֹ, אֶלָּא שֶׁנְּשַׁלֵּחַ הָאֵם, וְעַל זֶה נֶאֱמַר (דברים כב ו) לֹא תִקַּח הָאֵם עַל הַבָּנִים. מִשָּׁרְשֵׁי הַמִּצְוָה. וּקְצָת דִּינֶיהָ וְכָל עִנְיָנָהּ כָּתַבְתִּי בַּעֲשֵׂה שֶׁלּוֹ שֶׁבְּסֵדֶר זֶה (מצוה תקמה), תִּרְאֶנּוּ מִשָּׁם, וְשָׁם דִּבַּרְנוּ גַּם כֵּן עַל הַלָּאו הַזֶּה שֶׁהוּא נִתָּק לַעֲשֵׂה דְּשַׁלֵּחַ תְּשַׁלַּח אֶת הָאֵם. וּכְבָר לִמְּדוּנוּ זִכְרוֹנָם לִבְרָכָה בְּמַסֶּכֶת מַכּוֹת פֶּרֶק אֵלּוּ הֵן הַלּוֹקִין (מכות טו, ב) שֶׁכָּל מִצְוַת לֹא תַעֲשֶׂה שֶׁיֵּשׁ בָּהּ קוּם עֲשֵׂה, קִיֵּם עֲשֵׂה שֶׁבָּהּ פָּטוּר, לֹא קִיֵּם עֲשֵׂה שֶׁבָּהּ וְאִי אֶפְשָׁר לוֹ לְקַיְּמוֹ עוֹד חַיָּב מַלְקוּת, וְכִדְאִתְּמַר הָתָם, דַּאֲמַר לֵהּ רַבִּי יוֹחָנָן לְתַנָּא, תְּנִי קִיְּמוֹ וְלֹא קִיְּמוֹ, וְזוֹ הִיא הַגִּרְסָא הַנְּכוֹנָה (כגרסת הרי"ף והרמב"ן שם). וּמִן הַדַּעַת הַזּוֹ לָמַדְנוּ, שֶׁכָּל זְמַן שֶׁמֵּתָה הָאֵם אוֹ שִׁלְּחָהּ אָדָם אַחֵר, שֶׁחַיָּב, וְאַף עַל פִּי שֶׁעַכְשָׁו לֹא בִּטֵּל הוּא הָעֲשֵׂה בְּיָדָיו, שֶׁהֲרֵי לֹא הֱמִיתָהּ הוּא אֶלָּא שֶׁמֵּתָה מֵאֵלֶיהָ, וְאֵין צָרִיךְ לוֹמַר שֶׁאִם הֱמִיתָהּ הוּא בְּיָדָיו שֶׁחַיָּב לְכֻלֵּי עָלְמָא. אֲבָל כָּל זְמַן שֶׁשִּׁלְּחָהּ קֹדֶם שֶׁתָּמוּת, אַף עַל פִּי שֶׁלֹּא שִׁלְּחָהּ בְּשָׁעָה שֶׁלְּקָחָהּ מִן הַקֵּן לֹא בִּטֵּל הַלָּאו וְלֹא הָעֲשֵׂה, מִכֵּיוָן שֶׁהַתּוֹרָה נִתְּקוֹ לַעֲשֵׂה, וַהֲרֵי קִיְּמוֹ. וְאַף עַל פִּי כֵן אֵין רָאוּי לַעֲשׂוֹת כֵּן, דְּשֶׁמָּא תָּמוּת הָאֵם אוֹ הַמְּשַׁלֵּחַ קֹדֶם שִׁלּוּחַ וְלֹא יוּכַל לְתַקֵּן, וְעוֹד שֶׁהַזְּרִיזִין מַקְדִּימִין לְמִצְוֹת, וְדָבָר בְּעִתּוֹ מַה טּוֹב (משלי טו, כג).

To not take the mother upon the young: That we should not take a bird’s nest — the mother and the chicks or the eggs together — but rather that we should send away the mother. And about this is it stated (Deuteronomy 22:6), “do not take the mother upon the young.” I have written about the roots of the commandment and a few of its laws and all of its matter in its positive commandment in this Order (Sefer HaChinukh 545) — see there. And there we also spoke about this negative commandment; that it is rectified by the positive commandment of “you shall surely send away the mother.” And they, may their memory be blessed, have already taught us in Tractate Makkot 15a in the chapter [entitled] Elu Hen HaLokin [about] all negative commandments that have a positive commandment (that reverses the result of transgressing the negative commandment) — that if he fulfilled its positive commandment, he is exempt [from punishment]; [but] if he did not fulfill the positive commandment and it is [now] impossible to fulfill it, he is liable for lashes. And as it is stated over there, “As Rabbi Yochanan said to the teacher, ‘It is taught, “He fulfilled it and he did not fulfill it.”’” And that is the correct textual variant (like the variant of Rif and Ramban). And from this opinion we learned that any time the mother dies or another man has sent it away — and even though he has now not negated the positive commandment with his [own] hands, as behold, he did not kill it, but rather it died on its own; and there is no need to say if he killed the mother with his [own] hands — that he is liable for lashes according to everyone. But any time that he sent it before it died — even though he did not send it when he took it [with] the nest — he has not violated the negative commandment nor the positive commandment, since the Torah rectified it with the positive commandment; and behold, he [now] fulfilled it. And [this is so] even though it is not fitting to do so — as maybe the mother will die or the sender [will die] before the sending and he will not be able to fix [it]; and also since “enthusiasts are prompt with commandments,” and “how good is a thing in its time.”

לְשַׁלֵּחַ הָאֵם אִם לְקָחָהּ עַל הַבָּנִים – לְשַׁלַּח הָאֵם מִן הַקֵּן קֹדֶם שֶׁיִּקַּח הַבָּנִים, שֶׁנֶּאֱמַר (דברים כב ז) שַׁלֵּחַ תְּשַׁלַּח אֶת הָאֵם וְאֶת הַבָּנִים תִּקַּח לָךְ.

To send away the mother [bird] if he takes it upon the young: To send away the mother from the nest before he takes the young, as it is stated (Deuteronomy 22:7), “you shall surely send away the mother and the young you shall take for you.”

לָדוּן דִּין יְפַת תֹּאַר כַּכָּתוּב בַּתּוֹרָה – שֶׁנִּצְטַוִּינוּ בְּאֵשֶׁת יְפַת תֹּאַר לַעֲשׂוֹת לָהּ כַּמִּשְׁפָּט הַכָּתוּב בְּפָרָשָׁה זוֹ, שֶׁנֶּאֱמַר (דברים כא יא) "וְרָאִיתָ בַּשִּׁבְיָה אֵשֶׁת יְפַת תֹּאַר", כְּלוֹמַר, שֶׁתִּהְיֶה יָפָה בְּעֵינָיו (עי' רמב"ם מלכים ח ג). וְעִנְיַן הַצִּוּוּי בָּהּ שֶׁיְּבִיאֶנָּה הַיִּשְׂרָאֵל אֶל בֵּיתוֹ וִיצַוֶּה אוֹתָהּ לְגַלֵּחַ רֹאשָׁהּ, וּלְגַדֵּל צִפָּרְנֶיהָ, וּלְהָסִיר מֵעָלֶיהָ הַכְּסוּת הַנָּאָה שֶׁהֵבִיאָה מִבֵּיתָהּ, שֶׁכֵּן הָיְתָה דַּרְכָּם שֶׁל הָאֻמּוֹת שֶׁבְּנוֹתֵיהֶם מִתְקַשְּׁטוֹת בַּמִּלְחָמָה לִזְנוּת, וְיַרְשֶׁה אוֹתָהּ לִבְכּוֹת אָבִיהָ וְאִמָּהּ חֹדֶשׁ יָמִים כִּרְצוֹנָהּ. אֵלּוּ הֵן הַדְּבָרִים הַמְּפֹרָשִׂים בַּכָּתוּב בְּדִין אֵשֶׁת יְפַת תֹּאַר, וּמִן הַדּוֹמֶה שֶׁעַל כָּל אֵלֶּה יָבוֹא חִיּוּב הָעֲשֵׂה. וּמִשָּׁרְשֵׁי הַמִּצְוָה. אָמְרוּ זִכְרוֹנָם לִבְרָכָה (קדושין כא, ב) לְפִי שֶׁלֹּא הִתִּירָה הַתּוֹרָה יְפַת תֹּאַר בַּשִּׁבְיָה אֶלָּא כְּנֶגֶד יֵצֶר הָרָע, שֶׁאִם לֹא הִתִּירָהּ הַכָּתוּב יִשָּׂאֶנָּה בְּאִסּוּר, לְתֹקֶף יֵצֶר לֵב הָאָדָם רַע בְּעִנְיָן הַחֵשֶׁק, וְעַל כֵּן סָתַם הַכָּתוּב דֶּלֶת בְּפָנָיו לְהַבְאִישָׁהּ בְּעֵינָיו, וְצִוָּה לְגַלֵּחַ רֹאשָׁהּ כְּדֵי לְאַבֵּד תֹּאַר שַׂעֲרוֹתֶיהָ הַנָּאוֹת, וּלְגַדֵּל צִפָּרְנֶיהָ כְּדֵי לְנַוֵּל תֹּאַר יָדֶיהָ, וְשֶׁיַּרְשֶׁה אוֹתָהּ לִבְכּוֹת חֹדֶשׁ רִאשׁוֹן לְנַוֵּל פָּנֶיהָ וּלְכַלּוֹת בִּדְמָעוֹת עֵינֶיהָ, גַּם חִיֵּב הַכָּתוּב שֶׁתֵּשֵׁב עִמּוֹ בְּבֵיתוֹ בַּעֲשׂוֹתָהּ כָּל זֶה בַּחֹדֶשׁ הָרִאשׁוֹן, וְהַכֹּל לְהַמְאִיסָהּ בְּעֵינָיו שֶׁיְּהֵא נִכְנָס וְיוֹצֵא וּמִסְתַּכֵּל בָּהּ וְרוֹאֶה בְּנִוּוּלָהּ. וְאָמְרוּ מִן הַמְּפָרְשִׁים (ר"ת קדושין כב א תוס' ד"ה שלא), שֶׁהֶתֵּר יְפַת תֹּאַר בִּיאָה רִאשׁוֹנָה הִיא בְּגַיּוּתָהּ, וּקְרוֹבִים דִּבְרֵיהֶם, אַחַר שֶׁהַהֶתֵּר שֶׁלָּהּ הוּא מִפְּנֵי תֹּקֶף יֵצֶר הָרַע, אֲבָל מֵהֶם שֶׁאָמְרוּ שֶׁאֵינָהּ מֻתֶּרֶת כְּלָל עַד לְאַחַר כָּל הַמַּעֲשִׂים הָאֵלּוּ שֶׁזָּכַרְנוּ, וּמִפְּשַׁט הַכְּתוּבִים נִרְאֶה כֵּן, וְגַם בַּיְּרוּשַׁלְמִי (מכות פ"ב ה"ו) חָלְקוּ עַל זֶה. דִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (קדושין שם) שֶׁאֵשֶׁת יְפַת תֹּאַר בֵּין בְּתוּלָה בֵּין בְּעוּלָה בֵּין אֵשֶׁת אִישׁ. וְאֵין מֻתָּר לִקַּח שְׁתַּיִם, שֶׁנֶּאֱמַר בָּהּ וְלֹא בָּהּ וּבַחֲבֶרְתָּהּ. וּמָה שֶׁאָמְרוּ (שם כב, א) שֶׁלֹּא יִלְחָצֶנָּה בַּמִּלְחָמָה אֶלָּא יְיַחֲדֶנָּה לוֹ בַּבַּיִת, שֶׁלֹּא תְּהֵא סָבוּר שֶׁהִתִּירַתָּהּ הַתּוֹרָה בְּכָל עִנְיָן וַאֲפִילּוּ בְּפִרְסוּם, וּצְרִיכָה לְהִתְגַּיֵּר קֹדֶם שֶׁיִּשָּׂאֶנָּה לוֹ לְאִשָּׁה, וְאַחַר הַגֵּרוּת, נוֹשְׂאָהּ בִּכְתֻבָּה וְקִדּוּשִׁין וְדִינָהּ כְּדִין בְּנוֹת יִשְׂרָאֵל. וְאִם לֹא רָצְתָה לְהִתְגַּיֵּר מְגַלְגֵּל עִמָּהּ שְׁנֵים עָשָׂר חֹדֶשׁ וּמְשַׁלְּחָהּ לְנַפְשָׁהּ. וְאַחַר חֹדֶשׁ הַבְּכִיָּה מַמְתִּין לָהּ שְׁנֵי חֳדָשִׁים עוֹד. וְאִם (סנהדרין כא, א) נִתְעַבְּרָה מִבִּיאָה רִאשׁוֹנָה הַוָּלָד גּוֹי, וְאֵינוֹ בְּנוֹ לְשׁוּם דָּבָר מִכָּל הַדְּבָרִים, וּכְמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (קדושין סח ב), בִּנְךָ הַבָּא מִן הַגּוֹיָה אֵינוֹ בִּנְךָ אֶלָּא בְּנָהּ, וְתָמָר אֲחוֹת אַבְשָׁלוֹם מִבִּיאָה רִאשׁוֹנָה שֶׁל יְפַת תֹּאַר הָיְתָה, וְאַבְשָׁלוֹם אָחִיהָ נוֹלַד אַחַר הַנִּשּׂוּאִין, וְנִמְצֵאת תָּמָר אֲחוֹת אַבְשָׁלוֹם מֵאִמּוֹ, וּמֻתֶּרֶת לְהִנָּשֵׂא לְאַמְנוֹן, וְכֵן הוּא אוֹמֵר (שמואל ב יג, יב) דַּבֶּר נָא אֶל הַמֶּלֶךְ כִּי לֹא יִמְנָעֵנִי מִמֶּךָּ. וְיֶתֶר פְּרָטֵי הַמִּצְוָה בְּקִדּוּשִׁין פֶּרֶק רִאשׁוֹן וּבְסַנְהֶדְרִין.

To execute the law of the one of beautiful form (yefat toar) as is written in the Torah: That we were commanded about the woman of beautiful form to do to her like the statute that is written in this section, as it is stated (Deuteronomy 21:11), “And you shall see among the captives a woman of beautiful form” — meaning to say that she be beautiful in his eyes. (See Mishneh Torah, Laws of Kings and Wars 8:3.) And the content of the command about her is that the Israelite bring her to his home and command her to shave her head, to grow her nails, to remove from upon her the fine garment that she brought from her home — as such was the custom of the nations, that their daughters would adorn themselves in war for harlotry — and to allow her to cry for her father and mother a month of days, as per her desire. These are the things that are explicit in Scripture about the law of a woman of beautiful form. And it would seem that the obligation of a positive commandment comes on all of these [things]. From the roots of the commandment [is that which] they, may their memory be blessed, said (Kiddushin 21b), [it is] because the Torah only permitted the one of beautiful form of the captives in view of the evil impulse. As if Scripture had not permitted her, he would marry her [even though it is] forbidden, due to the power of the evil impulse of the heart of man regarding desire. And so, Scripture shut the door in front of him to make her repulsive in his eyes: It commanded to shave her head so as to destroy the form of her fine hair; and to grow her nails so as to distort the form of her hands; and it permitted her to cry for the first month so as to distort her face and to consume her eyes with her tears. Scripture also commanded that she should sit with him in his house while she is doing all of this in the first month. And it is all to make her disgusting in his eyes, that he come in and go out [from his house] and see her in her distortion. And among the commentators, [some] said (Rabbenu Tam in Tosafot on Kiddushin 22a s.v. shelo) that the permissibility of the first intercourse of the woman of beautiful form is in her being a gentile (immediately). And their words are likely, since her permissibility is because of the power of the evil impulse. But [there are others] among them that said that she is not permissible at all until after all of these acts that we mentioned. And from the simple understanding of the verses, it appears like this. And also in Talmud Yerushalmi Makkot 2:6, they disagreed about this. The laws of the commandment: That which they, may their memory be blessed, said (Kiddushin 21b) that [the law of] a woman of beautiful form [applies] whether she is a virgin or [is not] or [even if she is] the wife of a man. But it is not permitted to take two, as it is stated, “her” — not “her and her friend.” And [also] that which they said (Kiddushin 22a) to not pressure her in the war, but rather he must isolate himself with her in a house — that he not think that the Torah permitted her in any fashion, and even publicly. And she must convert before he marries her as a wife. And after the conversion, he marries her with a marriage contract and betrothal, and the law that pertains to her is like the law of [all] the daughters of Israel. But if she does not want to convert, he puts up with her twelve months and sends her away. And after the month of crying, he waits for her two more months. And (Sanhedrin 21a) if she becomes pregnant from the first intercourse, the offspring is a gentile and not his son for any matter of all the matters — and like the Sages, may their memory be blessed, said (Kiddushin 68b), “Your son that comes from a gentile woman is not your son, but rather her son.” And Tamar, the sister of Avshalom, was from the first intercourse of a woman of beautiful form, whereas Avshalom was born after the marriage. And it comes out that Tamar was the sister of Avshalom from [the side of] his mother, and [so] permissible to be married to Amnon. And so did it state (II Samuel 13:13), “please speak to the king, as he will not prevent me from you.” [These] and the rest of the details of the commandment are in the first chapter of Kiddushin and in Sanhedrin.

לְקָבְרוֹ בּוֹ בַּיּוֹם וְכֵן כָּל הַמֵּתִים – לִקְבֹּר מִי שֶׁנִּתְלָה בַּיּוֹם הַהוּא, שֶׁנֶּאֱמַר (דברים כא כג) כִּי קָבוֹר תִּקְבְּרֶנּוּ בַּיּוֹם הַהוּא וְגוֹ'. וּלְשׁוֹן סִפְרֵי (כאן) כִּי קָבוֹר תִּקְבְּרֶנּוּ בַּיּוֹם הַהוּא, מִצְוַת עֲשֵׂה. מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין שם, א) שֶׁאֵין מִצְוָה זוֹ בַּנִּתְלֶה לְבַד, אֶלָּא אַף כָּל הֲרוּגֵי בֵּית דִּין מִצְוָה לְקָבְרָם בְּיוֹם הֲרִיגָתָם. גַּם בִּכְלַל הַמִּצְוָה לִקְבֹּר כָּל מֵת מִיִּשְׂרָאֵל בְּיוֹם מוֹתוֹ, וּמִפְּנֵי כֵן יִקְרְאוּ זִכְרוֹנָם לִבְרָכָה הַמֵּת שֶׁאֵין לוֹ מִי שֶׁיִּתְעַסֵּק בִּקְבוּרָתוֹ מֵת מִצְוָה, כְּלוֹמַר שֶׁמִּצְוָה עַל הַכֹּל לְקָבְרוֹ מִצַּד הַצִּוּוּי הַזֶּה. וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה בַּמִּשְׁנָה הַנִּזְכֶּרֶת (שם) שֶׁשְּׁנֵי קְבָרוֹת הָיוּ נִתְקָנִין לְבֵית דִּין, אֶחָד לַנִּסְקָלִין וְלַנִּשְׂרָפִין, שֶׁדִּינָם חָמוּר, וְאֶחָד לַנֶּהֱרָגִים וְלַנֶּחְנָקִים, שֶׁדִּינָם קַל, וְאַחַר שֶׁנִּתְעַכֵּל בְּשַׂר הַנִּדּוֹן לְשָׁם מְלַקְּטִין אֶת הָעֲצָמוֹת וְקוֹבְרִין אוֹתָן בְּקִבְרוֹת אֲבוֹתֵיהֶן. וְיֶתֶר פְּרָטֶיהָ בַּפֶּרֶק הַנִּזְכָּר [יו"ד סי' שפ"ב]. וְנוֹהֶגֶת מִצְוָה זוֹ לְעִנְיַן הֲרוּגֵי בֵּית דִּין בִּזְמַן שֶׁנּוֹהֵג דִּינֵי נְפָשׁוֹת, וּלְעִנְיַן שְׁאָר מֵתֵי יִשְׂרָאֵל בְּכָל מָקוֹם וּבְכָל זְמַן בִּזְכָרִים וּנְקֵבוֹת, שֶׁמִּצְוָה לְקָבְרָם בְּיוֹם מִיתָה. וְהָעוֹבֵר עַל זֶה וְהֵלִין אֶת הַמֵּת שֶׁלֹּא לִכְבוֹדוֹ בִּטֵּל עֲשֵׂה זֶה, מִלְּבַד שֶׁעָבַר עַל לָאו, כְּמוֹ שֶׁנִּכְתֹּב בְּסֵדֶר זֶה בְּעֶזְרַת הַשֵּׁם (מצוה תקלו).

To bury him on the same day, and so [too] all the dead: To bury the one that was hung on that [same] day, as it is stated (Deuteronomy 21:23), “rather you shall surely bury him on that day, etc.” And the language of Sifrei here is “‘Rather you shall surely bury him on that day’ is a positive commandment.” From the laws of this commandment is that which they, may their memory be blessed, said (Sanhedrin 46a) that this commandment is not only with one who is hung, but rather even with all those killed by the court — it is a commandment to bury them on the day of their killing. Also included in this commandment is to bury all Jewish dead on the day of their death. And because of this, they, may their memory be blessed, called a dead body that has no one to be involved in his burial, “a dead body of the commandment (met mitsvah),” which is to say that it is a commandment upon all to bury him due to this command. And they, may their memory be blessed, said in the Mishnah mentioned (Sanhedrin 46a) that two gravesites were set up for the courts, one for those stoned and burnt — whose punishment is more severe — and one for those who are killed (decapitated) and asphyxiated — whose punishment is more lenient. And after the flesh has decomposed, we collect the bones of the one convicted to be there and bury them in their fathers’ gravesites. And more details are in the mentioned chapter. (See Tur, Yoreh Deah 382.) This commandment is practiced, concerning those killed by the court during the time when capital punishment is practiced; and concerning other Jewish dead in every place and at all times by males and by females, such that it is a commandment to bury them on the day of death. And one who transgresses this, and leaves a dead body overnight not for his (the dead person’s) honor, violates this positive commandment, besides violating a negative commandment, as we wrote in this Order (Sefer HaChinukh 536) with God’s help.

שֶׁלֹּא לְהַנִּיחַ בֶּהֱמַת חֲבֵרוֹ נוֹפֶלֶת תַּחַת מַשָּׂאָהּ – שֶׁהֻזְהַרְנוּ שֶׁאִם נִרְאֶה אֶחָד מִיִּשְׂרָאֵל שֶׁנָּפַל לוֹ חֲמוֹרוֹ אוֹ בְּהֵמָה אַחֶרֶת מִכֹּבֶד הַמַּשָּׂא אוֹ בְּסִבָּה אַחֶרֶת, אוֹ שֶׁהוּא בְּעַצְמוֹ רוֹבֵץ תַּחַת מַשָּׂאוֹ (עי' רמב"ם בסהמ"צ לאוין ער) שֶׁלֹּא לְהַנִּיחוֹ בַּדֶּרֶךְ וְנֵלֵךְ, אֲבָל נַעַזְרֵהוּ וְנָקִים עִמּוֹ בְּהֶמְתּוֹ וְנַעֲמֹד שָׁם עַד שֶׁיְּתַקֵּן מַשָּׂאוֹ אוֹ עַל גַּבּוֹ אוֹ עַל בְּהֶמְתּוֹ, וְעַל זֶה נֶאֱמַר (דברים כב ד) לֹא תִרְאֶה אֶת חֲמוֹר אָחִיךָ וְגוֹ'. וְאָמְרוּ בְּסִפְרֵי (כאן) לֹא תִרְאֶה אֶת חֲמוֹר וְגוֹ', מִצְוַת לֹא תַעֲשֶׂה. וְהִנֵּה הָעוֹבֵר עַל זֶה וְלֹא סִיַּע חֲבֵרוֹ בַּדֶּרֶךְ עוֹבֵר עַל לֹא תַעֲשֶׂה זֶה, וְעַל עֲשֵׂה הַנִּזְכָּר בְּפָרָשַׁת מִשְׁפָּטִים (מצוה פ) בְּמִצְוַת הֲסָרַת הַמַּשָּׂא מֵעַל הַבְּהֵמָה. וְשָׁם בֵּאַרְנוּ שֹׁרֶשׁ מִצְוָה זוֹ וְכָל עִנְיָנָהּ כְּמִנְהָגֵנוּ בְּסֵפֶר זֶה, תִּרְאֶנּוּ מִשָּׁם [יו"ד סימן רע"ב].

To not leave the beast of his fellow falling under its load: That we have been warned that if we see a Jew whose donkey or other beast fell from the weight of its load or from another reason, or if he, himself, is crouching under his load (see Sefer HaMitzvot, Negative Commandments 270), that we should not leave him on the way and walk [away]; but [rather], we help him and lift up his beast with him, and we stay there until he has set up his load — either on his back or on his beast. And about this is it stated (Deuteronomy 22:4), “You shall not see the donkey of your brother, etc.” — and they said in the Sifrei here [that], “‘You shall not see the donkey, etc.’ is a negative commandment.” And behold, one who transgresses this, and does not aid his fellow on the way, violates this negative commandment and the positive commandment mentioned in Parashat Mishpatim (Sefer HaChinukh 90), about the commandment of removing the load from upon the beast. And there, we elucidated the root of this commandment and all of its matter, as is our custom in this book — see it there. (See Tur, Yoreh Deah 272.)

שֶׁלֹּא לִמְכֹּר יְפַת תֹּאַר – שֶׁלֹּא לִמְכֹּר יְפַת תֹּאַר אַחַר שֶׁיָּבוֹא עָלֶיהָ הַחוֹשֵׁק בָּהּ בִּיאָה אַחַת, וְעַל זֶה נֶאֱמַר (דברים כא יד) וְהָיָה אִם לֹא חָפַצְתָּ בָּהּ וְשִׁלַּחְתָּהּ לְנַפְשָׁהּ וּמָכֹר לֹא תִמְכְּרֶנָּה בַּכָּסֶף. מִשָּׁרְשֵׁי הַמִּצְוָה. לְלַמֵּד נַפְשֵׁנוּ מִדּוֹת טוֹבוֹת וִיקָרוֹת, וּכְבָר כָּתַבְתִּי בְּהַרְבֵּה מְקוֹמוֹת כִּי הַנֶּפֶשׁ הַיְּקָרָה, רְאוּיָה לְקַבֵּל הַטּוֹבוֹת וְעָלֶיהָ יָחוּלוּ הַבְּרָכוֹת לְעוֹלָם, וְכִי חָפֵץ הָאֵל בְּטוֹב עַמּוֹ הִכְתִּירָם בְּכָל מִדָּה חֲמוּדָה וּמְהֻדֶּרֶת, וְאֵין סָפֵק כִּי מִמִּדַּת הַנְּבָלִים הַפְּחוּתִים בְּתַכְלִית לִמְכֹּר הָאִשָּׁה אַחַר שֶׁהִשְׁכִּיבוּהָ בְּחֵיקָם, יָדוּעַ הַדָּבָר, אֵין לְהַאֲרִיךְ בּוֹ. וְעִנְיַן יְפַת תֹּאַר וּקְצָת דִּינֶיהָ וּמְקוֹם בֵּאוּרָן בַּגְּמָרָא, וְהַזְּמַן שֶׁדִּין יְפַת תֹּאַר נוֹהֵג הַכֹּל כָּתוּב בְּמִצְוַת עֲשֵׂה שֶׁלּוֹ בְּסֵדֶר זֶה (מצוה תקלב).

To not sell one of beautiful of form: To not sell one of beautiful form after the one who desired her had intercourse once with her. And about this is it stated (Deuteronomy 21:14), “And it shall be if he does not want her, he shall send her away for herself, and he shall certainly not sell her for money.” It is from the roots of the commandment to teach ourselves good and precious traits. And I have already written in many places that a precious soul is fit to receive goods and upon it will blessing always descend, and that the good God desired to crown His people with every lovely and refined trait. And there is no doubt that to sell the woman after they lay with her in their laps is from the traits of the wanton and most lowly. The matter is well-known and it is not to be elaborated. And the content of the one of beautiful form, some of its laws and the place of their elucidation in the Gemara and the time that the law of the one of beautiful form was practiced — all of it is written in its positive commandment in this Order (Sefer HaChinukh 532).

שֶׁלֹּא לְהַעֲלִים עֵינָיו מִמֶּנָּה – שֶׁלֹּא נַעֲלִים עַיִן מֵאֲבֵדַת אַחֵינוּ (ב"מ כו ב), אֲבָל נִקָּחֶהָ וּנְשִׁיבָהּ אֵלָיו, וְעַל זֶה נֶאֱמַר (דברים כב ג) לֹא תוּכַל לְהִתְעַלֵּם. כָּל עִנְיַן הַמִּצְוָה כָּתוּב בְּמִצְוַת עֲשֵׂה שֶׁלּוֹ (מצוה תקלח) שֶׁבְּסֵדֶר זֶה.

To not avoid his eyes from it: That we should not avoid our eye from the lost item of our brother (Bava Metzia 26b), but we [rather] take it and return it to him. And about this is it stated (Deuteronomy 22:3), “you may not ignore [it].” The whole matter of this commandment is written in its [corresponding] positive commandment (Sefer HaChinukh 538) in this Order.