Commandments in Parshat Re'eh

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.

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.

שֶׁלֹּא לֶאֱכֹל מַעֲשֵׂר שֵׁנִי שֶׁל יִצְהָר חוּץ לִירוּשָׁלַיִם – שֶׁלֹּא לֶאֱכֹל מַעֲשֵׂר שֵׁנִי שֶׁל יִצְהָר (פרוש שמן) חוּץ לִירוּשָׁלַיִם, שֶׁנֶּאֱמַר (דברים יב יז) לֹא תוּכַל לֶאֱכֹל בִּשְׁעָרֶיךָ וְגוֹ' וְיִצְהָרֶךָ. כָּל עִנְיַן הַיִּצְהָר כְּעִנְיַן הַדָּגָן וְהַתִּירוֹשׁ. וְשִׁעוּר אֲכִילַת הַשֶּׁמֶן לְחַיֵּב עָלָיו הוּא בְּכַזַּיִת, לְפִי מָה שֶׁשָּׁמַעְתִּי מִמּוֹרִי יִשְׁמְרוֹ אֵל, וְאַף עַל פִּי שֶׁהוּא מַשְׁקֶה, לַאֲכִילָה הוּא עוֹמֵד לְכָל בְּנֵי אָדָם, וְאִם יָדַעְנוּ כִּי מִקְצָת מִן הַיִּשְׁמְעֵאלִים יִשְׁתּוּהוּ, בָּטְלָה דַּעְתָּם אֵצֶל כָּל בְּנֵי אָדָם. וְאַל תַּחְשֹׁב לוֹמַר, שֶׁזֶּה הַלָּאו דְּלֹא תוּכַל שֶׁיִּהְיֶה לָאו שֶׁבַּכְּלָלוֹת, שֶׁכָּל עִנְיָן וְעִנְיָן הוּא לָאו בִּפְנֵי עַצְמוֹ, וְכֵן הוּא מְפֹרָשׁ בְּמַסֶּכֶת מַכּוֹת (צ"ל כריתות ד ב), אָכַל מַעְשַׂר דָּגָן תִּירוֹשׁ וְיִצְהָר חַיָּב עַל כָּל אֶחָד וְאֶחָד, וְקָא פָּרֵיךְ הָתָם וְכִי לוֹקִין עַל לָאו שֶׁבַּכְּלָלוֹת? וּמַהְדַּר לֵיהּ קְרָא יְתֵירָא הוּא, מִכְּדִי כְּתִיב וְאָכַלְתָּ לִפְנֵי יְיָ אֱלֹהֶיךָ מַעְשַׂר דְּגָנְךָ תִּירֹשְׁךָ וְיִצְהָרֶךָ, לִכְתֹּב רַחֲמָנָא לֹא תוּכַל לֶאֱכֹל אוֹתָם בִּשְׁעָרֶיךָ, פָּרְשִׁינְהוּ כֻּלְּהוּ הָכָא לָמָּה לִי? שְׁמַע מִנַּהּ לְיַחוֹדֵי לְהוּ לָאו לְכָל חַד וְחַד (מכות יח, א). וְזֶה הַכָּתוּב שֶׁל וְאָכַלְתָּ הוּא בְּסוֹף סֵדֶר זֶה.

To not eat the second tithe of oil outside of Jerusalem: To not eat the second tithe of oil outside of Jerusalem, as it stated (Deuteronomy 12:17), “You may not eat in your gates, etc. your oil.” And the whole content of oil is like the content of grain and wine. And the measurement of eating oil to make one liable for it is a kazayit, according to what I heard from my teacher, God protect him. And even though it is a drink, it is held to be eaten by all people. And [even] if we know a few Yishmaelites that drink it, their opinion is nullified by all the rest of the people. And do not think to say that this negative commandment of “You may not” is a general prohibition, as each and every matter is a negative commandment on its own. And so is it explained in Tractate Makkot (it should say Keritot 4b), “If he ate tithe of grain, wine and oil, he is liable for each and every one.” And it challenges there, “And do we administer lashes for a general prohibition?” And it answers it, “The verse is superfluous. How is it? It is written (Deuteronomy 14:23), ‘And you shall eat in front of the Lord, your God [...] the tithe of your grain, your wine and your oil.’” [This discussion continues in Makkot 18a:] “Let the [Torah] write, ‘You may not eat them in your gates.’ Why do I need the [Torah] to enumerate all of them here? [Hence] we understand from it [that it is] to designate for them a negative commandment for each and every one.” And this verse of “And you shall eat” is at the end of this Order.

לְאַבֵּד עֲבוֹדָה זָרָה וּמְשַׁמְּשֶׁיהָ – שֶׁנִּצְטַוִּינוּ לְאַבֵּד בָּתֵּי הָעֲבוֹדָה זָרָה כֻּלָּם בְּכָל מִינֵי אִבּוּד, בְּשִׁבָּרוֹן, וּבִשְׂרֵפָה, בַּהֲרִיסָה, וּבִכְרִיתָה, כָּל מִין בְּמָה שֶׁרָאוּי לוֹ, כְּלוֹמַר, בְּמָה שֶׁיִּהְיֶה יוֹתֵר מַשְׁחִית וּמְמַהֵר בְּחֻרְבָּנוֹ, וְהַכַּוָּנָה שֶׁלֹּא נַנִּיחַ רֹשֶׁם לַעֲבוֹדָה זָרָה, וְעַל זֶה נֶאֱמַר (דברים יב ב) אַבֵּד תְּאַבְּדוּן אֶת כָּל הַמְּקֹמוֹת וְגוֹ', וְנֶאֱמַר גַּם כֵּן (שם ז ה), כִּי אִם כֹּה וְגוֹ' מִזְבְּחֹתֵיהֶם תִּתֹּצוּן וְאָמַר עוֹד (שם יב ג) וְנִתַּצְתֶּם אֶת מִזְבְּחֹתָם וְגוֹ' וְהָרְאָיָה שֶׁזֶּה מִצְוַת עֲשֵׂה מָה שֶׁאָמַר בְּסַנְהֶדְרִין (צ, א) בַּעֲבוֹדָה זָרָה מַאי מִצְוַת עֲשֵׂה אִיכָּא, כְּלוֹמַר לְאַבְּדָהּ? תִּרְגְּמָהּ רַב חִסְדָּא וְנִתַּצְתֶּם וְגוֹ'. וּלְשׁוֹן סִפְרֵי (כאן) מִנַּיִן אַתָּה אוֹמֵר שֶׁאִם קָצַץ אֲשֵׁרָה וְהֶחְלִיפָהּ אֲפִילּוּ עֶשֶׂר פְּעָמִים שֶׁחַיָּב אָדָם לְקָצְצָהּ? תַּלְמוּד לוֹמַר אַבֵּד תְּאַבְּדוּן וְגוֹ' וְנֶאֱמַר שָׁם עוֹד וְאִבַּדְתֶּם אֶת שְׁמָם מִן הַמָּקוֹם הַהוּא, בְּאֶרֶץ יִשְׂרָאֵל אַתָּה מְצֻוֶּה לִרְדֹּף אַחֲרֵיהֶם וְאִי אַתָּה מִצְוָה לִרְדֹּף אַחֲרֵיהֶם בְּחוּצָה לָאָרֶץ. מִשָּׁרְשֵׁי הַמִּצְוָה. לִמְחוֹת שֵׁם עֲבוֹדָה זָרָה וְכָל זִכְרָהּ מִן הָעוֹלָם.

To destroy idolatry and its auxiliaries: That we were commanded to destroy all houses of idolatry with all types of destruction — with breaking, with burning, with demolition, with cutting — every type with what is fitting for it; meaning to say with what would be most destructive and quick in its destruction. And the intent is that we not leave a trace of idolatry. And about this is it stated (Deuteronomy 12:2), “You shall surely destroy all of the places, etc.” And it is also stated (Deuteronomy 12:3), “But rather, etc. their altars shall you tear down.” And it states further (Deuteronomy 12:3), “And you shall tear down their altar.” And the proof that it is a positive commandment is that which it said in Sanhedrin 90a, “What is the positive commandment about idolatry?” — meaning to say, to destroy it? “Rav Chasda [answered], ‘“And you shall tear down, etc.”’” And the language of Sifrei Devarim 60 is “From where [do we know] that if one cuts down a tree-god and it grows back even ten times that a person is obligated to cut it down? [Hence], we learn to say, ‘you shall surely destroy, etc.’” And it is also said there, “‘And you will destroy their name from that place’ — in the Land of Israel, you are commanded to pursue after them, but you are not commanded to pursue after them outside of the Land.” It is from the roots of the commandment to erase the name of idolatry and all of its remembrance from the world.

שֶׁלֹּא לְאַבֵּד דְּבָרִים שֶׁנִּקְרָא שְׁמוֹ יִתְבָּרַךְ עֲלֵיהֶם – שֶׁלֹּא נְאַבֵּד וְנִמְחֶה הַדְּבָרִים שֶׁשֵּׁם הַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא עֲלֵיהֶם, כְּגוֹן בֵּית הַמִּקְדָּשׁ וְסִפְרֵי הַקֹּדֶשׁ וּשְׁמוֹתָיו הַיְּקָרִים בָּרוּךְ הוּא, וְעַל כָּל זֶה נֶאֱמַר (דברים יב ד) לֹא תַעֲשׂוּן כֵּן לַיְיָ אֱלֹהֵיכֶם, אַחַר שֶׁקָּדַם הַמִּצְוָה לְאַבֵּד עֲבוֹדָה זָרָה וְלִמְחוֹת שְׁמָהּ וְלַהֲרֹס בָּתֶּיהָ וּמִזְבְּחוֹתֶיהָ כֻּלָּם מָנַע וְאָמַר לֹא תַעֲשׂוּן כֵּן לַיְיָ אֱלֹהֵיכֶם. וּבְסוֹף מַסֶּכֶת מַכּוֹת (כב, א) אָמְרוּ זִכְרוֹנָם לִבְרָכָה מִי שֶׁשָּׂרַף עֲצֵי הֶקְדֵּשׁ לוֹקֶה, וְאַזְהָרָתֵהּ מִוְּאִבַּדְתֶּם אֶת שְׁמָם לֹא תַעֲשׂוּן כֵּן. וְגוֹ' וּכְמוֹ כֵן אָמְרוּ שָׁם, שֶׁהַמּוֹחֵק אֶת הַשֵּׁם לוֹקֶה, וְאַזְהָרָתֵהּ מִזֶּה הַכָּתוּב בְּעַצְמוֹ.

Not to destroy things upon which His name, may He be blessed, are called: That we should not destroy and erase the things upon which the name of the Holy One, blessed be He, are called, such as the Temple and holy books and His precious names, blessed be He. And about all this is it stated (Deuteronomy 12:4), “Do not do this to the Lord, your God.” After it was preceded by the commandment to destroy idolatry and to erase its name and to demolish all of its houses and altars, it prevented [it here] and stated, “Do not do this to the Lord, your God.” And at the end of Tractate Makkot 22a, they, may their memory be blessed, said, “One who burns consecrated wood is lashed, and its warning is from ‘and you shall destroy their name from that place[...] Do not do this, etc.’” And so too did they say there that one who erases the name [of God] is lashed, and its warning is from the very same verse.

שֶׁלֹּא לֶאֱכֹל מִבְּשַׂר בְּהֵמָה חַיָּה וָעוֹף שֶׁמֵּתוּ מֵאֲלֵיהֶן – שֶׁלֹּא לֶאֱכֹל מִבְּשַׂר בְּהֵמָה חַיָּה וָעוֹף שֶׁמֵּתוּ מֵאֲלֵיהֶן, וְעַל זֶה נֶאֱמַר (דברים יד כא) לֹא תֹאכְלוּ כָל נְבֵלָה לַגֵּר אֲשֶׁר בִּשְׁעָרֶיךָ תִּתְּנֶנָּה וַאֲכָלָהּ אוֹ מָכֹר לְנָכְרִי. וּכְבָר כָּתַבְתִּי לְמַעְלָה בְּסֵדֶר זֶה בְּמִצְוַת שְׁחִיטָה (מצוה תנא), הַכְּלָל שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה, דְּכֹל שֶׁנִּפְסְלָה בִּשְׁחִיטָתָהּ תִּקָּרֵא גַּם כֵּן נְבֵלָה, וְעִנְיַן טֻמְאָתָהּ, כָּתַבְתִּי גַּם כֵּן בְּסֵדֶר בַּיּוֹם הַשְּׁמִינִי בְּמִצְוַת שֶׁלֹּא לֶאֱכֹל דָּג טָמֵא (מצוה קנו), וְהִיא מִצְוָה בִּפְנֵי עַצְמָהּ. מִשָּׁרְשֵׁי הַמִּצְוָה. מָה שֶׁכָּתַבְתִּי בְּאִסּוּר טְרֵפָה (מצוה עג).

To not eat from the meat of a [domesticated] beast, a [wild] animal or a bird that has died by itself: To not eat from the meat of a [domesticated] beast, a [wild] animal or a bird that has died by itself. And about this is it stated (Deuteronomy 14:21), “You shall not eat any carcass; to the stranger that is in your gates may you give it and he shall eat it, or you may sell it to the foreigner.” And I have already written above in this Order in the commandment of slaughter (Sefer HaChinukh 451) the principle that they, may their memory be blessed, said that anything that is disqualified in its slaughter is also called a carcass. And I also have written about the matter of its impurity in the Order of Bayom Hashmini on the commandment to not eat an impure fish (Sefer HaChinukh 156), and it is a [separate] commandment on its own. From the roots of the commandment is that which I wrote concerning the prohibition of the “torn” animal (Sefer HaChinukh 73).

שְׂרֵפַת עִיר הַנִּדַּחַת וְלַהֲרֹג אֲנָשֶׁיהָ – לִשְׂרֹף עִיר הַנִּדַּחַת וְאֶת כָּל אֲשֶׁר בָּהּ. וְעִיר הַנִּדַּחַת נִקְרֵאת עִיר מִיִּשְׂרָאֵל שֶׁנִּדְּחוּ עַל יְדֵי אֲנָשִׁים בְּנֵי בְּלִיַּעַל לָצֵאת מִתַּחַת כַּנְפֵי הַשְּׁכִינָה, וַיֵּלְכוּ אַחֲרֵי שְׁרִרוּת לִבָּם הָרָע לַעֲבֹד עֲבוֹדָה זָרָה, וְעַל זֶה נֶאֱמַר (דברים יג יז) וְשָׂרַפְתָּ בָאֵשׁ אֶת הָעִיר וְאֶת כָּל שְׁלָלָהּ. שֹׁרֶשׁ מִצְוָה זוֹ יָדוּעַ הוּא, שֶׁאֲנָשִׁים רָעִים וְחַטָּאִים כָּאֵלֶּה שֶׁהִסְכִּימוּ יַחַד הַסְכָּמָה רָעָה וְנִמְאֶסֶת כָּזוֹ, רָאוּי לִמְחוֹת שְׁמָם וּלְאַבֵּד זִכְרָם מִן הָעוֹלָם וְלֹא יִשָּׁאֵר בָּעוֹלָם מְקוֹם זֵכֶר לָהֶם כְּלָל, וְאֵין לָהֶם כִּלָּיוֹן חָרוּץ יוֹתֵר מִן הַשְּׂרֵפָה.

The burning of an enticed city and to kill its people: To burn an enticed city and everything that is in it. And a city of Israel [whose inhabitants] have been enticed by wanton men to leave from under the wings of the Divine Presence, and go after the whims of their hearts to worship idolatry, is called an enticed city. And about this is it stated (Deuteronomy 13:17), “and you shall burn the city with fire, and all of its booty.” The root of this commandment is well-known — that evil and sinful men like this that agreed [upon] a bad and disgusting agreement like this together are fit to have their name erased and their memory destroyed from the world, and that there should not be a place of their remembrance in the world at all. And there is no destruction more complete than burning.

מִצְוָה לְהַקְרִיב כָּל הַקָּרְבָּנוֹת בְּבֵית הַבְּחִירָה – שֶׁנִּצְטַוִּינוּ לְהַקְרִיב כָּל קָרְבָּן בְּבֵית הַמִּקְדָּשׁ וְלֹא בַּחוּץ, וְעַל זֶה נֶאֱמַר (דברים יב יד) כִּי אִם בַּמָּקוֹם אֲשֶׁר יִבְחַר יְיָ וְגוֹ' שָׁם תַּעֲלֶה עֹלֹתֶיךָ וְשָׁם תַּעֲשֶׂה כֹּל אֲשֶׁר אָנֹכִי מְצַוֶּךָּ. וְכֵן הוּא בְּסִפְרֵי (כאן) אֵין לִי אֶלָּא עוֹלוֹת, שְׁאָר קָדָשִׁים מִנַּיִן? תַּלְמוּד לוֹמַר וְשָׁם תַּעֲשֶׂה כָּל וְגוֹ' וַעֲדַיִן אֲנִי אוֹמֵר עוֹלָה בַּעֲשֵׂה וְלֹא תַעֲשֶׂה, פֵּרוּשׁ עֲשֵׂה זֶה שֶׁזָּכַרְנוּ, וְלָאו מִמָּה שֶׁנֶּאֱמַר בַּפָּרָשָׁה הִשָּׁמֶר לְךָ פֶּן תַּעֲלֶה עֹלֹתֶיךָ בְּכָל מָקוֹם אֲשֶׁר תִּרְאֶה, שֶׁהִזְכִּיר עוֹלוֹתֶיךָ בְּפֵרוּשׁ, אֲבָל שְׁאָר קָדָשִׁים לֹא יְהוּ אֶלָּא בַּעֲשֵׂה? תַּלְמוּד לוֹמַר שָׁם תַּעֲשֶׂה וְכוּ'. כְּמוֹ שֶׁבָּא לְשָׁם, וּכְמוֹ שֶׁכָּתוּב לְעֵיל בְּסֵדֶר זֶה בְּסָמוּךְ (מצוה תלט). וּכְלַל הָעִנְיָן שֶׁאֲפִלּוּ בִּשְׁאָר קָדָשִׁים הַמַּקְרִיבָן בַּחוּץ עוֹבֵר בַּעֲשֵׂה וְלֹא תַעֲשֶׂה, וְחַיָּבִין עֲלֵיהֶן כָּרֵת. מִשָּׁרְשֵׁי הַמִּצְוָה. כִּי בִּהְיוֹת מָקוֹם מְיֻחָד בָּעוֹלָם לַקָּרְבָּנוֹת, וְהַהַתְמָדָה בּוֹ לְבַקֵּשׁ מִשָּׁם אֶת הַשֵּׁם יִתְקַדֵּשׁ הַמָּקוֹם וְנָחָה עָלָיו רְצוֹן הָאֵל, וְשֶׁפַע בִּרְכָתוֹ שׁוֹפֵעַ עָלָיו תָּמִיד, וְיִהְיוּ לִבְבוֹת בְּנֵי אָדָם מִתְפַּחֲדִים וּמִתְרַכְּכִים לְזָכְרוֹ, וְיָשׁוּב כָּל אִישׁ מִדַּרְכּוֹ הָרָעָה וּמִן הֶחָמָס אֲשֶׁר בְּכַפָּיו בִּרְאוֹתוֹ אוֹתוֹ, וְאִם כָּל הַמְּקוֹמוֹת יֻכְשְׁרוּ לְהַקְרָבָה לֹא יִהְיֶה כֵּן בְּכֻלָּן, יָדוּעַ הַדָּבָר, וְזֶה נֹאמַר אֶל הַיְּלָדִים, עַד אֲשֶׁר יִגְדְּלוּ בַּחָכְמָה וְיָבִינוּ בְּכָל דִּבְרֵי הַתּוֹרָה סוֹדוֹת נִפְלָאִים.

The commandment to sacrifice all the sacrifices in the Choice House: That we were commanded to sacrifice all the sacrifices in the Temple and not outside of the Land. And about this is it stated (Deuteronomy 12:14), “But only in the place that the Lord will choose, etc. there you shall offer up your burnt-offerings and there shall you do all that I command you.” And so is it [found] in Sifrei Devarim 70, “This tells me only of burnt-offerings. From where [do I derive the same for] other offerings? [Hence] we learn to say ‘and there shall you do all, etc.’ But I still would say that burnt-offerings are [subject] to a positive commandment and a negative commandment” — the explanation of the positive commandment is that which we have mentioned and [of] the negative commandment is from that which is stated in this section “Guard yourself, lest you offer up your burnt-offerings in every place that you see,” which mentions “your burnt-offerings” explicitly. “But other offerings are subject only to a positive commandment. [From where do I know that they are also subject to a negative commandment? Hence] we learn to say ‘there shall you do, etc.,’” as it appears there, and as it is written above in this Order adjacently (Sefer HaChinukh 439). And the general principle of the matter is that even with other consecrated things, one who sacrifices them outside violates a positive commandment and a negative commandment and is liable excision for it. It is from the roots of the commandment that in there being a specific place in the world for sacrifices and it having constancy of [being the place] from where one seeks God, the place becomes sanctified, the will of God rests upon it and the emanation of His blessing always emanates upon it. And [so] the hearts of people will be afraid and softened to remember Him, and every man will repent from his evil way and from the violence that is in his palms when he sees it. And if all places were fitting for sacrificing, it would not be like this in all of them; and the thing is well-known. And this is said to the children until they grow in wisdom and understand the wondrous secrets in all the words of the Torah.

שֶׁלֹּא לְהָסִית אֶחָד מִיִּשְׂרָאֵל לַעֲבֹד עֲבוֹדָה זָרָה – שֶׁלֹּא נָסִית אֶחָד מִיִּשְׂרָאֵל לַעֲבֹד עֲבוֹדָה זָרָה, וְהָעוֹשֶׂה כֵּן נִקְרָא מֵסִית, וְעַל זֶה נֶאֱמַר בְּסוֹף הַפָּרָשָׁה שֶׁל מֵסִית (דברים יג יב) וְלֹא יוֹסִפוּ לַעֲשׂוֹת כַּדָּבָר הָרָע הַזֶּה בְּקִרְבֶּךָ. שֹׁרֶשׁ הַמִּצְוָה נִגְלֶה לַכֹּל.

To not seduce one of Israel to worship idolatry: To not seduce one of Israel to worship idolatry. And one who does so is called a seducer. And about this is it stated (Deuteronomy 13:12), “and they shall not continue to do like this evil in your midst.” The root of this commandment is revealed to all.

שֶׁלֹּא נִמָּנַע מִלְּהַלְווֹת קֹדֶם שְׁמִטָּה – שֶׁלֹּא לְהִמָּנַע מֵהַלְווֹת אֶל הַצְּרִיכִים מִפְּנֵי פַּחַד הַשְּׁמִטָּה שֶׁלֹּא תַּפְקִיעַ הַחוֹב, וְעַל זֶה נֶאֱמַר (דברים טו ט), הִשָּׁמֶר לְךָ פֶּן יִהְיֶה דָבָר עִם לְבָבְךָ בְלִיַּעַל לֵאמֹר קָרְבָה שְׁנַת הַשֶּׁבַע. וּלְשׁוֹן סִפְרֵי (כאן) הִשָּׁמֶר בְּלֹא תַּעֲשֶׂה, פֶּן יִהְיֶה בְּלֹא תַּעֲשֶׂה, כְּלוֹמַר, שֶׁאֵלּוּ שְׁנֵי לָאוִין בָּאוּ בְּזֶה הָעִנְיָן, זֶה אַחַר זֶה לְחִזּוּק. מִשָּׁרְשֵׁי הַמִּצְוָה. לְחַזֵּק וְלִקְבֹּעַ בִּלְבָבֵנוּ מִדַּת הַנְּדִיבוּת, וּלְהַרְחִיק תַּכְלִית הַהַרְחָקָה מִדַּת הַכִּילוּת, וְאֵין נָדִיב בְּעוֹלָם כְּמַלְוֶה מְעוֹתָיו עִם הֱיוֹתוֹ יוֹדֵעַ שֶׁהַזְּמַן קָרֵב לְהַשְׁמִיט הַלְוָאָתוֹ וּלְהַפְסִידָהּ מִמֶּנּוּ, אִם אוּלַי יֶאֱרַע בּוֹ אֹנֶס אוֹ שׁוּם מִקְרֶה שֶׁלֹּא יוּכַל לִתְבֹּעַ הַלְוָאָתוֹ קֹדֶם שְׁנַת הַשְּׁמִטָּה. וְכָל מֵבִין דַּרְכֵי הַתּוֹרָה וּמַשִּׂיג לָדַעַת אֲפִלּוּ מְעַט בְּחִין עֶרְכָּהּ יֵדַע בְּבֵרוּר, כִּי הַמְּפַזֵּר מָמוֹנוֹ אֶל הַצְּרִיכִים, נוֹסָף עוֹד, וְחוֹשֵׂךְ מִיֹּשֶׁר אַךְ לְמַחְסוֹר, כִּי הַשֵּׁם יִתְבָּרַךְ יָדִין אֶת הָאָדָם לְפִי מַעֲשָׂיו, וְיַעֲנִיקֵהוּ מִבִּרְכָתוֹ כְּפִי הִתְקָרְבוֹ אֵלֶיהָ, וּמִדַּת הַכִּילוּת מְחִצָּה שֶׁל בַּרְזֶל בֵּינוֹ וּבֵין הַבְּרָכָה, וְהַנְּדִיבוּת חֵלֶק מֵחֶלְקֵי הַבְּרָכָה, וְנִמְצָא הַמִּתְנַהֵג בָּהּ שֶׁהוּא בְּתוֹכָהּ, יִשְׁמַע חָכָם וְיוֹסֶף לֶקַח.

To not refrain from lending before the sabbatical year: To not refrain from lending to those that need, due to fear of the sabbatical year, that it not remove the debt. And about this is it stated (Deuteronomy 15:9), “Guard yourself, lest there be a wanton thing in your heart saying, ‘The sabbatical year is approaching.’” And the language of Sifrei Devarim 117 is “‘Guard yourself’ as a negative commandment; ‘lest there be’ as a negative commandment” — meaning to say that these two negative commandments come about this matter, one after the other to strengthen [it]. It is from the roots of the commandment [that it is] to strengthen and to fix the trait of generosity in our hearts and to completely distance the trait of stinginess. And there is no more generous person in the world than one who lends out his money while knowing that the time is approaching to release his loan and to lose it for him — if maybe some accident will occur or some circumstance that he will not be able to claim his loan before the sabbatical year. And anyone who understands the ways of the Torah and grasps to understand even a little of the grace of its value knows with certainty that “one who distributes his money to the ones that need it, will have more added; but the one who refrains from the straight [deeds], it will be [a cause] for lacking.” As God, may He be blessed, judges a man according to his deeds, and endows him from His blessing according to his coming close to it. And the trait of stinginess is an iron partition between him and the blessing, whereas generosity is a part of the blessing. And [so] it comes out that the one that practices it is [already] in it. “The wise man listens and adds insight.”

שֶׁלֹּא לְהַקְרִיב קָרְבָּן חוּץ לָעֲזָרָה – שֶׁלֹּא לְהַעֲלוֹת שׁוּם דָּבָר מֵהַקָּרְבָּנוֹת חוּץ לָעֲזָרָה, וְזֶה יִקָּרֵא מַעֲלֶה בַּחוּץ וְעַל זֶה נֶאֱמַר (דברים יב יג) הִשָּׁמֶר לְךָ פֶּן תַּעֲלֶה עֹלֹתֶיךָ בְּכָל מָקוֹם. פֵּרוּשׁ עֲלִיָּה שְׂרֵפָה. וְאָמְרוּ בְּסִפְרֵי (כאן) אֵין לִי אֶלָּא עוֹלוֹת, שְׁאָר קָדָשִׁים מִנַּיִן, תַּלְמוּד לוֹמַר (שם יד) וְשָׁם תַּעֲשֶׂה כֹּל אֲשֶׁר אָנֹכִי מְצַוֶּךָּ, וַעֲדַיִן אֲנִי אוֹמֵר עוֹלָה בַּעֲשֵׂה, שֶׁהַכָּתוּב אוֹמֵר שָׁם תַּעֲלֶה, דְּמַשְׁמַע עוֹלָה לְבַד, וְכֵן הוּא גַּם כֵּן בְּלֹא תַּעֲשֶׂה, שֶׁהַכָּתוּב אוֹמֵר הִשָּׁמֶר לְךָ פֶּן תַּעֲלֶה, דְּמַשְׁמַע עוֹלָה לְבַד