## Chizkuni, Exodus

###### Chizkuni, Exodus 22:1:1
[Chizkuni, Exodus 22:1:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:1:1)

**אם במחתרת ימצא הגנב** כמו שפרש״‎י שנמצא במקום הפרצה מוחזק בגנבה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אם במחתרת ימצא הגנב, “if the thief was discovered while tunneling” (acting so as not to be discovered); according to Rashi he had left behind evidence of forcible entry into the victim’s house;


###### Chizkuni, Exodus 22:1:2
[Chizkuni, Exodus 22:1:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:1:2)

**אין לו דמים** כי יודע הוא שאם ימצאנו בעל הממון ישים נפשו בכפו להציל ממונו בשעת חימום.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אין לו דמים, “the owner is not guilty of having shed the blood of that thief.” The thief had made it plain that he was afraid of a potentially fatal confrontation with the owner of that house who would physically protect his belongings.


###### Chizkuni, Exodus 22:2:1
[Chizkuni, Exodus 22:2:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:2:1)

**אם זרחה השמש עליו** שיצא מן המחתרת לאויר העולם למקום זריחת השמש.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אם זרחה השמש עליו, “if the thief had remained in full view of his potential victim;” (and the owner had killed him)


###### Chizkuni, Exodus 22:2:2
[Chizkuni, Exodus 22:2:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:2:2)

**דמים לו** יש לו לגנב על ההורגו תביעת תשלומי שפיכות דמים מאחר שלא נמצא מוחזק במחתרת עצמה שהרי לא הותר להרגו רק בשעת חימום כגון במחתרת.

**Chizkuni, translated and annotated by Eliyahu Munk:**
דמים לו, “he is guilty of bloodshed;” the intended victim of the thief, the owner of the house. If it had been clear to that owner that the intruder did not mean to kill but only to steal, and he overreacted by killing him, then he must make restitution. Unless he felt immediately threatened by the intruder and had reason to be so, killing him is a form of manslaughter. He (the thief) has to pay fourfold or five fold its value as the case may be seeing he has disposed of it. If the thief cannot repay the value of the stolen items plus the penalty imposed upon him, he will be sold in order that the owner can be compensated.


###### Chizkuni, Exodus 22:2:3
[Chizkuni, Exodus 22:2:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:2:3)

**שלם ישלם** תשלומי ד׳‎ וה'.

**Chizkuni, translated and annotated by Eliyahu Munk:**
שלם ישלם The thief will be required to pay four or five times the value of the animal stolen.


###### Chizkuni, Exodus 22:3:1
[Chizkuni, Exodus 22:3:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:3:1)

**חיים שנים ישלם** לרבות החיה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
חיים שנים ישלם, if the animal in question is still alive and well, he will pay twice its value. (including the live animal)


###### Chizkuni, Exodus 22:4:1
[Chizkuni, Exodus 22:4:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:4:1)

**כי יבער איש שדה או כרם** לשון ביעור וכליון כמו ואתה תבער הדם הנקי, ובערתי את בית ירבעם כאשר יבער הגלל עד תומו, שמבער השדה והכרם מן התבואה שבתוכו ומשחיתה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כי יבער איש שדה או חרם, “when a man lets his livestock loose to graze in someone else’s field or vineyard;” the expression בער always describes destruction of something, as in Deuteronomy 21,9: ואתה תבער דם הנקי, “you must out eliminate innocently spilled blood;” [we are more familiar with the expression from getting rid of our chametz on the eve of Passover. The author quotes two more examples, which I omitted. Ed.]


###### Chizkuni, Exodus 22:4:2
[Chizkuni, Exodus 22:4:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:4:2)

**מיטב שדהו** פרש״‎י למדך הכתוב שהנזיקין שמין להם בעדית. היינו טעמא דאדם רוצה בקב שלו יותר מקבים של חברו. ועוד שהרי שלו מזומן לו. ועוד כדי להזהירו שלא להזיק את חברו, אבל גבי מלוה ולוה אינו מתכוין להזיקו אלא מתוך דוחקו אינו משלם לו דיו אם ישלם זבורית וכדי שלא תנעול דלת בפני עניים לווין תקנו חכמים לישלם בינונית, וכתובת אשה בזבורית דלא אפסדיה מידי.

**Chizkuni, translated and annotated by Eliyahu Munk:**
מיטב שדהו, “from the best quality of his own field;” Rashi explains that this verse teaches that whenever damages are paid in kind instead of in cash, the quality of the compensation is to be of the best that the offending party possesses. The reason for this is that most people always treasure what is personally their own to its equivalent in twice that in someone else’s possession. [The origin of that proverb is Talmud Baba Metziah folio 38. Ed.] Furthermore, what is his own he is familiar with and therefore prefers it to something he is not familiar with. Furthermore, in order to make a sure that people do not cause damage with their livestock in other people’s property this penalty is meant primarily to ensure that they make sure their animals do not stray to other people‘s property. When it comes to compensating a creditor for a borrower defaulting on a loan, another type of damage, the Torah allows the borrower to pay in kind by giving him the lowest quality of his land. The reason that the Torah applies a different yardstick there is to insure that owners of livestock have to pay such heavy fines so that no one will be scared to take out a loan as the chances of having to pay 4 or 5 times the amount owed is too daunting. The sages agreed therefore that the amount of land in lieu of cash repayment would taken from the medium quality of land owned by the person defaulting. In the case of a divorcee or a widow being paid out her ketuvah, financial settlement the husband or heirs may use the lowest grade land they own. After all, the woman in question had not sustained any loss as a result of which this payment had become due.


###### Chizkuni, Exodus 22:4:3
[Chizkuni, Exodus 22:4:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:4:3)

**מיטב שדהו** מה שהיה ראוי שדהו וכרמו לבא לידי מיטב אם הניחתו הבהמה מתחלה, ישלם המזיק לניזק בעת הקציר או בעת הבציר שאילו לא היה נשחת היה גדל ומטיב.

**Chizkuni, translated and annotated by Eliyahu Munk:**
מיטב שדהו, “from the best grade of soil that he owns;” here we speak of the land owned by the party that had caused the loss, i.e. the party who has to pay damages must do so during the harvest season when the value of the field is at its highest value. [This is the plain meaning of the text, whereas Rashi, above had not explained according to the plain meaning but had switched subjects in the verse. Ed.] The injured party, after all had lost the harvest from the area that the offender’ ox had grazed instead.


###### Chizkuni, Exodus 22:6:1
[Chizkuni, Exodus 22:6:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:6:1)

**כסף או כלים לשמר** פרש״‎י זו בשומר חנם. שהרי אין דרך לשאול שכר על שמירת כסף וכלים לפי שאינו טורח בשמירתם אלא מניחם במקום המשתמר כשאר חפציו, לפיכך נגנבו או אבדו פטור.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כסף או כלים לשמור, “money or chattels for safekeeping.” Rashi here states that in this verse the Torah speaks of a shomer chinom, of a friend or relative who undertook this task without charging a fee. The logic is that when you undertake to look after such things as money or inert chattels, no additional labour or expense is involved by the party under whose care this service is performed. He simply stores these items in the same place where he stores his own valuables. This is why, if they were stolen or lost, the keeper is not held responsible as he had given them the same attention as he had given to his own valuables.


###### Chizkuni, Exodus 22:6:2
[Chizkuni, Exodus 22:6:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:6:2)

**וגנב מבית האיש** מקרא זה בא לפטור את הגונב אחר הגנב.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וגנב מבית האיש, “and it has been stolen from the house of the man;” the reason for this verse is to tell us that what follows applies only if these goods had been stolen from the original keeper, not if in the meantime they had been stolen again from the thief. ישלם שנים, “the second party will not only have to make restitution but will have to pay double as if he had stolen it in the first place. The reason is that this so called “safekeeper,” had explained the object’s disappearance by claiming that it had been stolen from him. His penalty is the same as if he personally had stolen it.


###### Chizkuni, Exodus 22:6:3
[Chizkuni, Exodus 22:6:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:6:3)

**ישלם שנים** דכיון דטוען טענת גנב הרי הוא הודה שמי שלקחו גנב הוא לפיכך משלם כדין גנב. ישלם שנים לרעהו וכתוב אחר אומר ושלם אותו בראשו וחמשיתו יוסף עליו, כיצד יתקיימו שני כתובים הללו אלא כל המשלם קרן משלם חמש, ושאינו משלם קרן פטור מן החומש.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ישלם שנים לרעהו. He is to pay twice its value to his fellowman, i.e. the one who had entrusted the object to him. This appears to contradict another verse in Leviticus 5,24 where we have been told that when someone had sworn a false oath concerning illegally misappropriated property, that he had to pay a penalty of only one fifth of the value of said property. How do we reconcile these two verses?When someone had admitted his fault after first having denied it on oath, he repays the value of said object and adds one fifth [of the value plus a penalty of 25%, actually, so that of the combined value the portion that is penalty represents one fifth. Ed.] whereas if he had denied it and was found guilty through witnesses testifying against him, he has to pay twice the value of the stolen object as penalty including the original value of the misappropriated object. (Mechilta Mishpatim, 15)


###### Chizkuni, Exodus 22:7:1
[Chizkuni, Exodus 22:7:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:7:1)

**ונקרב בעל הבית** לשבועה מדכתיב אם לא שלח ידו במלאכת. אבל אין לומר ונקרב לדין, דהיכי תפרש ונקרב לדין אם לא שלח, אבל אם שלח לא יעשה דין, וכל שכן שצריך לעשות דין.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ונקרב בעל הבית, “the owner has to come to court for the purpose of confirming his claim by an oath;” This rule is applicable if he had claimed not to have misappropriated said object or objects which had disappeared. If he had claimed that the object or animal had become the victim of wild beasts, etc. he is only asked to produce evidence supporting his claim before a court.


###### Chizkuni, Exodus 22:7:2
[Chizkuni, Exodus 22:7:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:7:2)

**במלאכת רעהו** לשון קנין ונכסים כמו לרגל המלאכה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
במלאכת רעהו, a somewhat strange sounding expression; it means: “something belonging to his fellowman;” we find a similar construction in Genesis 33,14: לרגל המלאכה, Yaakov referring to his livestock.


###### Chizkuni, Exodus 22:8:1
[Chizkuni, Exodus 22:8:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:8:1)

**[עד האלהים יבא דבר שניהם** דיין ושופט].


###### Chizkuni, Exodus 22:9:1
[Chizkuni, Exodus 22:9:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:9:1)

**חמור או שור או שה** פרשה זו בשומר שכר שאין דרך לשומרן אלא בשכר לפי שיש טורח בשמירתן להוציאן ולהביאן להאכילן ולהשקותן, וכשהפקידן על מנת לשמרן מגנבים וזאבים הפקידם אצלו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
חמור או שור או שה, “a donkey, an ox or a lamb;” this paragraph speaks of guarding a neighbour’s belongings in return for payment. This obligates the guardian to accept additional responsibility for keeping it safe. The animals mentioned need to be fed by its keeper, so that it is normal for him to charge a fee for this. If the purpose of his accepting this assignment is to protect these animals against marauding wild beasts such as wolves, he is expected to prevent this.


###### Chizkuni, Exodus 22:9:2
[Chizkuni, Exodus 22:9:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:9:2)

**ומת** מעצמו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ומת, “and it died {from natural causes;”


###### Chizkuni, Exodus 22:9:3
[Chizkuni, Exodus 22:9:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:9:3)

**או נשבר** על ידי חיות כמו ולא שבר את החמור.

**Chizkuni, translated and annotated by Eliyahu Munk:**
או נשבר, or it was seriously injured by marauding beasts;


###### Chizkuni, Exodus 22:9:4
[Chizkuni, Exodus 22:9:4](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:9:4)

**או נשבה** על ידי ליסטים כל אלו אונסין שאם לא כן היה לו לומר וגונב כמו למעלה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
או נשבה, “or it was kidnapped by force;”all these examples are listed as categories of force majeure, an act of G-d, against which the keeper of these animals had been powerless. If the keeper is willing to swear before a court that he had not been negligent and thereby contributed to the loss, he is considered as having exonerated himself. If he had not been paid for his “safekeeping,” all he had to do was to claim it had been stolen, and he would not have had to render an oath.


###### Chizkuni, Exodus 22:9:5
[Chizkuni, Exodus 22:9:5](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:9:5)

**אין ראה** קאי אנשבה. לעיל בפרשת שומר חנם לא שייך למכתב אין רואה, דפשיטא לן דאין דרך גנבה אלא בסתר.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אין רואה, “there had not been a witness,” (to substantiate the keeper’s claim). These words apply only to the claim of the animals having been kidnapped by armed robbers. The reason these words were not used in verse 6 is that the expression “stealing,” is only used when the act had not been witnessed.


###### Chizkuni, Exodus 22:10:1
[Chizkuni, Exodus 22:10:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:10:1)

**שבעת ה׳‎ תהיה בין שניהם** שמתה באונס כיון שאין רואה הא אם יש רואה, כלומר שנשבה במקום שרבים מצויין שם צריך לשלם דאין מהימן בשבועה דאם כדבריו היו לו עדים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
שבועת ה' תהיה בין שניהם, “the oath of the Lord shall be between the two of them;” that death occurred accidentally and not through negligence by the keeper. If the death had occurred in a place where there are people, the keeper would have to pay as his oath is not accepted in such circumstances. Had he told the truth, witnesses would have come forward to support his claim of innocence.


###### Chizkuni, Exodus 22:10:2
[Chizkuni, Exodus 22:10:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:10:2)

**בין שניהם** להוציא את שכנגדו חשוד לשבועה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
בין שניהם, “in order to release the keeper from responsibility.”


###### Chizkuni, Exodus 22:10:3
[Chizkuni, Exodus 22:10:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:10:3)

**אם לא שלח ידו** אך מתה באונס.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אם לא שלח ידו, “if he (the keeper) had not done something inappropriate, but that death had occurred by accident.


###### Chizkuni, Exodus 22:11:1
[Chizkuni, Exodus 22:11:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:11:1)

**ואם גנב יגנב מעמו ישלם** דכיון שיש לו שכר על שמירתו, היה לו להזהר בו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ואם גונב יגנב מעמו ישלם, “but if that animal had (only) been stolen from him (the keeper)” [and no violence or threat of violence had been involved] he has to compensate the owner.


###### Chizkuni, Exodus 22:12:1
[Chizkuni, Exodus 22:12:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:12:1)

**אם טרף יטרף יבאהו עד** את השאר שימצא מן הטרפה יביאהו להיות לו לעד שנטרפה ונאנסה ממנו, ומצינו סגנון זה שהרועים דרכם לדחוק עצמם עד שימצאו מעט מן הטרפה להביא לפני הבעלים ופטורים. וכן כתוב בהושע כאשר יציל הרועה מפי הארי ומפי הדוב שתי כרעים או בדל אוזן וגו׳‎ שיש לתמוה מה יש לרועה להציל כל כך דבר מועט אלא ודאי בשביל כך הוא.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אם טרוף יטרף יביאהו עד, “if it had sustained fatal injuries, he must produce the torn animal as proof (in order to be exonerated) The “proof” referred to are the remains of the animal or animals in question. The condition of these remains will speak for themselves. This is what the shepherds do when having to account for animals missing from the flocks under their care. We have proof of this from Amos 3,12, 'כאשר יציל הארי מפי הדוב שתי כרעים או בדל אוזן וגו, “as the shepherd saves from the mouth of the bear, or a leg or part of the ear, etc.” If this was not what is meant, why would the prophet mention such small parts of an animal?


###### Chizkuni, Exodus 22:13:1
[Chizkuni, Exodus 22:13:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:13:1)

**וכי ישאל איש, בעליו** של הבהמה, היינו המשאיל.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וכי ישאל איש וגו, “and if someone borrows, and it is injured or dies, ”while its owner is not present.


###### Chizkuni, Exodus 22:13:2
[Chizkuni, Exodus 22:13:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:13:2)

**שלם ישלם** השואל כשנשבר או מת לפי שכל ההנאה שלו חייב הוא באונסיה, דיכול המשאיל לטעון על השואל שהכביד על בהמתו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
שלם ישלם, the borrower has to pay the lender for the value of that animal. The reason for this all encompassing responsibility of the borrower is that he had the complete use of the animal while it was under his care. The lender could claim that the death or harm occurred while the borrower had overworked that animal.


###### Chizkuni, Exodus 22:14:1
[Chizkuni, Exodus 22:14:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:14:1)

**אם בעליו** אבל אם בעליו של בהמה עם השואל בשעת מיתה לא ישלם שום דבר, לפי שראה שנהג עמה כראוי.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אם בעליו , “if its owner” was present at the time his animal died (and was aware that it had not been overworked) the borrower is free from paying any compensation.


###### Chizkuni, Exodus 22:14:2
[Chizkuni, Exodus 22:14:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:14:2)

**אם שכיר הוא** לפי הפשט אם בעל הבהמה שכיר הוא לשואל ונשברה הבהמה או מתה בפשיעת השואל לא יפטר השואל בשביל שבעל הבהמה עמו שהרי הוא בא בשכרו ולעצמו הוא טורח ואינו משועבד לשואל.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אם שכיר הוא, “if said borrower had paid for the use of the animal while under his care,” the plain meaning of the text is that the subject of the word: שכיר, is that the party who had lent the animal was himself not the owner but had rented it. Our sages, however, understand the meaning to be that the borrower had paid a fee to the owner for using the animal. The Torah decrees that the liability for death or disabling harm is that of the owner must bear the burden of the loss as he had received compensation for letting the borrower use it. He had used his animal for his own purposes by lending it out.


###### Chizkuni, Exodus 22:15:1
[Chizkuni, Exodus 22:15:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:15:1)

**וכי יפתה איש** לאחר שהשלים לדבר על גנבת ממון התחיל לדבר על גנבת הלב הוא המפתה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
.כי יפתה איש, “if a man seduces, etc.” having concluded dealing with the subject of stealing animals or chattel, the Torah turns next to the subject of “stealing someone’s heart;” such a thief is called: .מפתה


###### Chizkuni, Exodus 22:15:2
[Chizkuni, Exodus 22:15:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:15:2)

**אשר לא ארשה** הא אם אורסה חייב סקילה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אשר לא אורשה, “who had not been betrothed.” If the girl had been betrothed the penalty would be death by stoning.


###### Chizkuni, Exodus 22:15:3
[Chizkuni, Exodus 22:15:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:15:3)

**מהר ימהרנה לו** בעל כרחו כדי שלא יכלימנה איש אחר אם יקחנה ויזכור לה גנותה והיא היתה נערה ולא ידעה להשמר מפתוי אלא שיכול להוציאה בגט מאחר שנתרצית לו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
מהור ימהרנו לו, “he must make her his wife by paying the accepted price for brides. The reason for this is in order to restore her dignity in the eyes of her peers, so that she will not be married by another man at bargain basement prices reducing her status permanently, and being permanently reminded of her inferiority. Since she had not reached the age of 12 and a half, she had been too young to realise the consequences of being seduced. After having gone through the formalities, her husband can divorce her, seeing he had not raped her but she had consented.


###### Chizkuni, Exodus 22:16:1
[Chizkuni, Exodus 22:16:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:16:1)

**אם מאן ימאן אביה לתתה לו** אין לי אלא אביה היא עצמה מנין ת״‎ל מאן ימאן מ״‎מ.**כמהר הבתולת** המבוארות במקום אחר הם אנוסות, מה להלן חמשים, אף כאן חמשים. ומה כאן שקלים דכתיב ישקל אף להלן במאנס שקלים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אם מאן ימאן אביה לתתה לו – I might think that only the father has the right to refuse but our sages indicate that the repetition of מאן ימאן means that the girl also has the right to refuse the marriage. (See Ketuvot 39b) If the father or the girl refuse the marriage, if her father steadfastly refuses to let her be married to her seducer, her seducer must nonetheless pay the price paid for virgins who become married for the first time. That price is 50 shekel, and this is the reason why the word: ישקל “he must weigh it,” is used here. This is also the amount of compensation paid for having raped a virgin. (Ketuvot 38b) and the amount that is required to be written in the marriage contract for a virgin (Ketuvot 10a) [We are familiar with this expression from when Avraham weighed the silver pieces to Efron in Genesis 23,16 in order to acquire Sarah’s burial plot, the cave and field of Machpelah. Ed.]


###### Chizkuni, Exodus 22:17:1
[Chizkuni, Exodus 22:17:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:17:1)

**מכשפה לא תחיה** סמכה אכי יפתה לפי שהמתאוים מחשבתם הרעה יבקשו דרך כשפים למלאת תאותם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
מכשפה לא תחיה, “You must not allow asorceress to remain alive.” The reason why this apparently unrelated subject follows on the heels of how to deal with seducers is that people who seek ways and means to gratify their illegal sexual urges, turn to sorceresses to help them do so.


###### Chizkuni, Exodus 22:17:2
[Chizkuni, Exodus 22:17:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:17:2)

**לא תחיה** כתרגומו לא תחי והמתרגם לא תיחי טועה מדלא קרינן לא תחיה אלא לא תחיה. סתם לך מיתתה ללמדך כל הקודם לפגוע בה זכה שאם תשהה אותה עד שתעמוד בדין תעשה מכשפות להנצל.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לא תחיה, an unusual way of describing the death penalty, has to be understood as translated by Onkelos, i.e. instead of only violating a positive commandment when allowing a sorceress not to be executed, any court failing to execute her is also guilty of transgressing a negative commandment, a much greater sin. If someone reads this word as tichyeh, with the vowel chink, [when the line would mean “she shall not live,”] he errs. We must be active in preventing her from living, i.e. the court must execute her. The death penalty of stoning is applied. The Torah compliments anyone who takes the first step in bringing about the legal execution of a sorceress. The longer she is allowed to remain alive, the longer she can practice her nefarious trade.


###### Chizkuni, Exodus 22:18:1
[Chizkuni, Exodus 22:18:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:18:1)

**כל שכב עם בהמה** אחר שהזכיר פתוי נערה שאין לה דעת הזכיר בהמה שאין לה פה לצעוק.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כל שוכב עם בהמה מות יומת, “anyone indulging in carnal relations with an animal must be executed legally.”After dealing with a minor girl who had been too young to understand what she had been guilty of, the Torah turns to animals which have no mouth with which to protest being raped.


###### Chizkuni, Exodus 22:18:2
[Chizkuni, Exodus 22:18:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:18:2)

**מות יומת** בסקילה רובע כנרבע שכתוב בהן בפרשת קדושים דמיהם בם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
מות יומת, that person will be executed by stoning. In Leviticus 20,16 the Torah elaborates further by decreeing that both parties involved in such an activity will be killed. The Torah there spells out that both the human being and the animal are perceived as having forfeited their lives, i.e. דמיהם בם.


###### Chizkuni, Exodus 22:19:1
[Chizkuni, Exodus 22:19:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:19:1)

**זבח לאלהים** לפי הפשט אינו מדבר על ישראל שהרי כבר הוזהרו בדבור לא יהיה לך הא אינו מדבר אלא עם הגר הנזכר אחריו, גם בשבילו נאמר כל שוכב עם בהמה כי כן מנהג ארמאי.

**Chizkuni, translated and annotated by Eliyahu Munk:**
זובח לאלוהים; according to the plain meaning of the text, the Torah does not speak of an Israelite, as the Israelites had all been warned repeatedly against offering sacrifices to deities. Exodus 20,3, had made this abundantly clear. The Torah refers here to a convert to Judaism who is mentioned subsequently in verse 20 in a different context. Concerning such a person the legislation against having carnal relations with animals applies also. It was necessary to spell this out as it was a common practice among Arameans. (Syrians)


###### Chizkuni, Exodus 22:19:2
[Chizkuni, Exodus 22:19:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:19:2)

**בלתי לה׳‎ לבדו** מלמד שאם היה זובח להקב״‎ה ולאלהים אחרים כמו הכותים שכתוב בהם, את ה׳‎ היו יראים ואת אלהיהם היו עובדים, מאחר שהוא עובד בשותפות יחרם לכך נאמר לבדו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
בלתי ה' לבדו, offerings may only be offered to the Lord, (His attribute of the fourlettered ineffable name). This teaches that if one were to serve both Hashem and another deity as did the people who converted having been transplanted after the destruction of the kingdom of the Ten Tribes by the Assyrians (Sancheriv), [conversion inspired by fear of the Jewish G-d, did so without abandoning their former deities. They are referred to in the Talmud as Kutim, or geyre arayot, converts afraid of lions which ravaged the region to which they had been transplanted. Ed.] (Compare Kings II 17,33) The Torah decrees that anyone following such a practice is to be treated as a fully fledged idolater, and punished accordingly. This is why the Torah stresses the word: לבדו, “Him exclusively.”


###### Chizkuni, Exodus 22:20:1
[Chizkuni, Exodus 22:20:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:20:1)

**וגר לא תונה** סמכו לזובח לומר לך אעפ״‎י שאני קץ בעבודת כוכבים אוהב אני את הגר שפירש ממנה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וגר לו תונה, “and you must not oppress a convert;” the reason why this verse follows that about converts serving both Hashem and their previous deities, is that G-d wishes to go on record that although He finds serving another deity as something repulsive, He does love converts and appreciates that they distanced themselves from their former religion.


###### Chizkuni, Exodus 22:20:2
[Chizkuni, Exodus 22:20:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:20:2)

**לא תלחצנו** לעשות מלאכתך. ולפי שאינם יודעים בעניני הארץ דבר קל הוא להונותם הזהיר עליהם הכתוב.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לא תלחצנו, “do not abuse him.” We must not abuse the converts by using them to perform menial labour. Seeing that by definition they are unfamiliar with the ways of the Israelites, our culture, etc., it would be too easy to take advantage of their ignorance by assigning to them degrading work.


###### Chizkuni, Exodus 22:21:1
[Chizkuni, Exodus 22:21:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:21:1)

**כל אלמנה ויתום** שום אלמנה ויתום דוגמא לא תעשה כל מלאכה וכל תמונה. הזכיר הגר שאין לו כח ואח״‎כ הזכיר היתום והאלמנה שהם ישראלים שאין להם כח.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כל אלמנה ויתום לא תענון, “Do not oppress any widow or orphan.” The word כל in this verse has to be understood as in Exodus 20,10: לא תעשה כל מלאכה, not as meaning: ”do not do all the work,” but as: “do not do any work.” [Compare also Exodus 20,4: תמונה, “do not make for yourself any likeness;” it does not mean that you are only forbidden to make for yourselves a likeness of all that is on heaven or earth.”] The Torah mentions the proselyte as he has no family in Israel and therefore no one who can advise him or protect him. He belongs to the weakest members of society. Next the Torah mentions widows and orphans, who though natural born Israelites either have lost their protectors or had never had any.


###### Chizkuni, Exodus 22:21:2
[Chizkuni, Exodus 22:21:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:21:2)

**לא תענון** מצוה זו כתובה בלשון רבים מה שאין כן בכל הדינין הכתובים בפרשה זו לפי שכולם פושעים בם אפילו אותם שאינם מקניטים שהרי רואים הם עלבונם ושותקים ואינן מוחין וכן הזכיר העונש בלשון רבים וחרה אפי והרגתי אתכם וגו'.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לא תענון, the reason why the Torah used the plural mode when exhorting us not to exploit this group of people, while in the rest of this chapter it used the singular mode, is because so many people are in the habit of doing just that when they face weak people. The Torah includes in this prohibition therefore all the people who witness such exploitation and do not protest it. This is why also the penalty for people guilty of this has been written in the plural mode. וחרה אפי והרגתי אתכם, “My anger will flare up and I will kill you;” (verse 23)


###### Chizkuni, Exodus 22:22:1
[Chizkuni, Exodus 22:22:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:22:1)

**אם ענה תענה אתו** פרש״‎י גזם ולא הזכיר ענשו כשישתוק העני אבל והיה אם יצעק אלי שמוע אשמע והיו נשיכם וגו׳‎ **כי אם צעק יצעק** דילמא שמא הוא ראוי ויצעק אלי שמוע אשמע.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אם ענה תענה אותו, “if you nonetheless oppress him, etc;” Rashi points out that at this point the penalty for such behaviour has not been spelled out, but it is spelled out when the victim complains to G-d about the treatment that he had to endure. The next verse does mention: “your wives will become widows, etc.”


###### Chizkuni, Exodus 22:22:2
[Chizkuni, Exodus 22:22:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:22:2)

**צעק יצעק** על היתום הוא מדבר שדרכו להיות קטן ואינו בן דעת להראות עלבונו כמו האלמנה אך דין האלמנה כן.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כי אם צעוק יצעק, “but if you do mistreat them;” this is a reference to the orphan, as he, being a minor does not even have a concept of what such discrimination means and he does not know how to show people what he feels, as opposed to the widow who had not always been mistreated while her husband had been alive.


###### Chizkuni, Exodus 22:22:3
[Chizkuni, Exodus 22:22:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:22:3)

**שמע אשמע צעקתו** שהרי מן הדין לוקה המענה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
שמוע אשמע צעקתו, “I will most certainly respond to his outcry;” for people guilty of oppressing him should have been punished by the court; the Torah proceeds to describe that G-d will apply penalties which reflect the sin of the sinner so that he will know why he has been punished. (Rash’bam)


###### Chizkuni, Exodus 22:23:1
[Chizkuni, Exodus 22:23:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:23:1)

**נשיכם אלמנות ובניכם יתומים** מדה כנגד מדה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
“Your wives will become widows and your sons, orphans” – the punishment you receive will fit your deeds.


###### Chizkuni, Exodus 22:24:1
[Chizkuni, Exodus 22:24:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:24:1)

**אם כסף** הזכיר כאן מצוה זו לפי שעניים וגר ויתום ואלמנה שוים בה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אם כסף, the reason why the law to extend loans to the needy has been written here is that the three categories of people mentioned previously, i.e. the proselyte, the orphan and the widow are the ones most in need of borrowing money.


###### Chizkuni, Exodus 22:24:2
[Chizkuni, Exodus 22:24:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:24:2)

**לא תהיה לו כנשה** י״‎מ לשון שכחה כמו כי נשני אלקים. פירוש לא תהיה לו כמי שנשה הוא הלואתו ושכחה זמן ארוך כדי לדחוק אותו ולקחת ממנו רבית.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לא תהיה לו כנושה, “do not treat him (the borrower who is tardy in repaying same) like a creditor;” some commentators understand the expression נשה as “forgetting,” as when Joseph said in Genesis 41,51: כי נשני אלוקים, “for G-d has enabled me to forget, etc.;” the meaning of our verse then would be that you are not allowed to “forget” the loan for a long time and then pressure the borrower to pay interest payments for the overdue period.


###### Chizkuni, Exodus 22:24:3
[Chizkuni, Exodus 22:24:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:24:3)

**לא תשימון עליו נשך** להרחיב לו זמן חמש בשש. **לא תשימון** בל׳‎ רבים שהלוה והמלוה והערב והעדים עוברים על לאו לא תשימון.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לא תשימון עליו נשך, “you must not impose interest payment on him (the borrower). The reason that here the Torah again uses the plural mode, is that loans always involve several people, the lender, the borrower, and the witnesses to the transaction. All of these are guilty of the transgression to charge or pay interest for loans from Israelites to other Israelites if they are silent parties to it.


###### Chizkuni, Exodus 22:25:1
[Chizkuni, Exodus 22:25:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:25:1)

**אם חבל תחבל** ע״‎י שליח בי״‎ד כדכתיב בחוץ תעמוד וגו׳‎ אבל אתה לא תבא לביתו לעבוט עבוטו וזהו לא תהיה לו כנושה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אם חבול תחבול, “if you have taken as a pledge,” (security for overdue loan) the pawn had been collected by the court’s messenger with the court’s permission. This is clear from Deuteronomy 24,11, where the Torah commands the creditor to remain outside the borrower’s house when collecting or returning it. This is an example of what has been discussed in verse 24: “do not treat him like a creditor.”


###### Chizkuni, Exodus 22:25:2
[Chizkuni, Exodus 22:25:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:25:2)

**תשיבנו לו** וא״‎ת א״‎כ לא יפרע הלוה חובו בעוד שהמלוה מחזיר לו שמלתו, אלא י״‎ל דלא מיירי אלא כשנטלו שליח ב״‎ד שלא בשעת הלואה ונתנו למלוה ואינו מצווה להחזירו ללוה רק שלשים יום שכן הוא זמנו של ב״‎ד, ואחר הזמן הוא מורשה למכרו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
תשיבנו לו, “you have to restore it to him;” you may argue that if this is the procedure to be followed then the borrower can drag out repayment until the day he dies? We therefore have to understand this verse as follows: the agent of the court did not secure this pledge until after the loan had already become overdue, and he had handed it to the lender. The rule of restoring such a pledge for immediate use by the borrower is valid only for thirty days. This is the period that the court intervenes in the matter. When the thirty days have elapsed and the loan has not been repaid, the lender is entitled to sell this pledge.


###### Chizkuni, Exodus 22:25:3
[Chizkuni, Exodus 22:25:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:25:3)

**תשיבנו לו** קאי אל החבול שהוא לשון זכר.

**Chizkuni, translated and annotated by Eliyahu Munk:**
The words: תשיבנו לו, “restore it to him,” the subject is the pledge, seeing that the word חבול is masculine.


###### Chizkuni, Exodus 22:26:1
[Chizkuni, Exodus 22:26:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:26:1)

כי היא כסותה לבדה ו היא שמלתו טפלה **לערו,** אז אני מזהירך להשיב לו. אבל אם יש לו אחרת אינך מוזהר. אחר שאמר שלמת רעך שהוא לשון נקבה, חזר ואמר כי היא כסותה לבדה.**כסותה** משמע כסות שמתכסה בו בלילה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כי היא כסותה לבדה “for it is her only blanket to cover herself with (at night).” The same is the case if she has only one garment to wear during the daytime. If she possesses more than one of each of those items, the lender need not return the pledge every evening and morning for exchanging one against the other.


###### Chizkuni, Exodus 22:26:2
[Chizkuni, Exodus 22:26:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:26:2)

**והיה כי יצעק אלי** להתפלל בשבילך שאם לא החזרת לו משכונו שמא היה מת בקרה ושמעתי תפלתו ואשלם לך הגמול כי חנון אני ד״‎א **ושמעתי כי חנון אני** אע״‎פ שאין כח הסברה נותן שיהא עליך להחזיר לו המשכון שהרי הלוית עליו מעותיך ובעל חוב קונה משכון, מ״‎מ אשמע לו **כי חנון אני** ונכמרו רחמי עליו על שיצעק לפניך והיית אכזרי ולא חסת עליו לכך נאמר כאן **כי חנון אני,** אבל למעלה גבי יתום ואלמנה אין צריך לכתוב כי חנון אני מאחר שאתה מענה אותם דין הוא שאשמע צעקתם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
והיה כי יצעק אלי, “it will be that if the borrower will cry out to Me in prayer,” (accusing you of inhuman conduct) if the borrower had died from frost during the night because you had not given him or her back her only blanket then I will pay the lender back for such harshness. An alternate explanation of the line כי חנון אני: even though it cannot be expected that the lender, who had demonstrated empathy by lending the poor borrower his money in the first place, should now be expected to restore the security deposit to the borrower who had not repaid him,I will pay heed to his prayer because I am compassionate; you, on the other hand, instead of emulating My attributes, have acted brutally. The Torah had not used this statement of G-d reminding the reader of His being compassionate in connection with the treatment of orphans and widows, as their mistreatment had been forbidden by law, not merely by an appeal to the people’s good nature.


###### Chizkuni, Exodus 22:27:1
[Chizkuni, Exodus 22:27:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:27:1)

**[אלהים לא תקלל** חול]


###### Chizkuni, Exodus 22:27:2
[Chizkuni, Exodus 22:27:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:27:2)

**אלהים לא תקלל** סמכו כאן לפי שמא יעבור המלוה ולא ישיב החבול ויבא העני מרוב צערו בלילה ויקלל הדיין שדן לחבול שמלתו והדיין כדין עשה ולא פשע בדבר.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אלוקים לא תקלל, “Do not curse G-d or a judge;” the reason why this verse has been inserted here is because maybe the lender transgressed the law to restore a pledge under the circumstances defined in the Torah, and in his frustration, the borrower curses the judge who had permitted him to take that pledge as security for the loan, even though the judge had acted according to the law.


###### Chizkuni, Exodus 22:27:3
[Chizkuni, Exodus 22:27:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:27:3)

**ונשיא בעמך לא תאר** למה נאמר, אם להזהיר שלא לקלל הדיין הרי כבר אמור אלא סתם נשיא היינו עשיר ומלוה לאחרים וסמוך הוא לאם חבל תחבל שלמת רעך והזהירו הכתוב שלא לקלל העשיר אם חבלו שהרי מהנהו מנכסיו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ונשיא בעמך לא תאור, “neither shall you put a curse on legitimately installed authorities in your land.” Usually only wealthy people rise to the position of chieftain, and usually such people are prepared to extend loans to the needy. It stands to reason that the legislation about pledges is directed at them therefore. The borrower is warned not to forget that he has been a beneficiary of that rich man’s possessions when he obtained the loan. It would be the reverse of gratitude if he were now to curse that chieftain.


###### Chizkuni, Exodus 22:28:1
[Chizkuni, Exodus 22:28:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:28:1)

**מלאתך** תרומת תבואתך כמו פן תקדש המלאה הזרע אשר תזרע. **ודמעך** דבר הלח בתרומתך כמו תרוש ויצהר על שם שזבין טפות טפות כעין דמע מן הגת. גבי תרומה שייך לשון משקה כדכתיב כל חלב יצהר וכל חלב תירוש ולא כתיב כל חלב זית וכל חלב ענבים, אבל בבכורים שהפרי בא כמות שהוא גדל לא שייך בהו לשון משקה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
מלאתך, “your fullness;” a difficult word to translate; our sages understand it as “the first tithe, t’rumah for the priest, to be lifted from your harvest.” The word also occurs in Deuteronomy 22,9: פן תקדש המלאה הזרע אשר תזרע, “lest the seed you have sown will not be allowed for your use.” (grain harvest) ודמעך, “and the corresponding t’rumah of the harvest of your liquid crop (grapes and olives) will be denied you for use.” The word דמע, literally meaning: “tear,” is applicable to olives and grapes as they release their insides in drops, like tears, when being squeezed in the vat. We also find the expression תירוש used for grain products in Numbers 18,12, כל חלב יצהר וכל חלב תירוש ודגן, “all the best of the new oil, wine and grain’” where the Torah instead of speaking of grapes and olives, lumps them all together under one heading, the heading being: something liquid. [Whisky and other alcoholic גrinks are made from grain. Ed.] When the offering of firstling fruits is discussed, seeing that these fruit are offered “as is,” in their original state, any expression hinting at liquids would be inappropriate.


###### Chizkuni, Exodus 22:28:2
[Chizkuni, Exodus 22:28:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:28:2)

**לא תאחר** לעשות חלקי מאוחר לשלך אלא הראשית תתן לי ואחר כך לעצמך כדכתיב ראשית בכורי אדמתך ראשית עריסותיכם. ד״‎א **לא תאחר** מה שאתה חייב אפי׳‎ אתה עני. פי׳‎ מצוה זו הרי הוא במקום ראשית דגנך תירושך ויצהרך לפיכך סמך לו בכור בניך תתן לי כי הוא ראשית אונו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לא תאחר, “Do not put off;” to give Me My share. The Torah speaks of giving G-d the respective firstling offerings which are due Him seeing that He treats the Jewish people as His firstborn son. They are: ראשית אדמתך, the first ripened parts of produce grown from the earth (23,19), the first produce of your kneading bowls, (bread or cake, Numbers 15,20). An alternate explanation of this phrase: “do not be late in offering Me what is legally Mine, even if you are still poor;” this is why the commandment of “giving” G-d the first born son and the firstborn males of his ritually pure livestock, followed immediately, as they represent the first results of his virility. (compare Deuteronomy Numbers 21,17).


###### Chizkuni, Exodus 22:28:3
[Chizkuni, Exodus 22:28:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:28:3)

**בכור בניך** וגו׳‎ ולא מן המאוחר כמו שאני אומר לך במלאתך ודמעך כן תעשה לשורך לצאנך לתת לי הבכור, ומ״‎מ אל תמהר להקריבו רק לאחר שבעה ויטהר ממקום הטנופת שיצא, שכן זמן טהרת טמאה ועוד שמא נפל הוא.

**Chizkuni, translated and annotated by Eliyahu Munk:**
בכור בניך תתן לי, “you are to give Me the firstborns of your sons.” The emphasis is here on the word: “your firstborn,” as opposed to one of the sons born later. The same principle that applies to the first of your harvests applies to the first products (male) of your virility. The Torah repeats that the same applies to the firstborn of your domestic animals, i.e. cattle and sheep. At the same time, you must not be in such a rush that you slaughter these animals during the first seven days of their lives, as during those days they have not yet shed the ritual impurity status that applies to any creature that has undergone the traumatic experience of having to leave its mother’s womb. Prematurely born animals do not qualify for the purposes of this legislation as they are treated as if blemished. (B’chor shor)


###### Chizkuni, Exodus 22:30:1
[Chizkuni, Exodus 22:30:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:30:1)

**ובשר בשדה טרפה** לפי שהיא קשה מן הנבלה שיש בה ארס הדורס ואינה מטמאה ומניחין אותה בשדה הזהיר עליה הכתוב מה שאין כן בנבלה, לפיכך מוכרין אותה לבן דעת המשמרה ואוכלה בבית פן יכשלו בה רבים אם יניחוה בשדה ולפי שהזכיר שור וצאן שהם מותרים באכילה הזהיר על בשר הנטרף שמא יאכלנו העני מחמת עניו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ובשר בשדה טרפה, “flesh from animals that were found in the field torn,” you must not eat; eating such flesh is an even greater sin than eating the flesh of animals that died of natural causes but had not undergone ritual slaughter. The probable reason is that such torn carcasses may have become infected by harmful bacteria transmitted by the marauding beast that had caused their death. It is therefore to be left untouched on the field where found. Animals that died a natural death may be sold by you to human beings, as opposed to the dogs to which you may feed the remains of animals which had died a violent death. By selling the carcass of an animal which died from natural causes to human beings blessed with a brain, you do not expose such a human being to potential poisoning. The reason why the Torah inserted this verse here is because it had previously been speaking of animals which are fit for you to eat.


###### Chizkuni, Exodus 22:30:2
[Chizkuni, Exodus 22:30:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/22:30:2)

**לכלב תשלכון אתו** הלמ״‎ד בפת״‎ח משמע בכלב המבורר דבר הכתוב הוא שומר העדר היינו לפי פשוטו. אתו מוסב אבשר שהוא לשון זכר.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לכלב תשליכון אותו, “you may throw the remains of such torn animals to the dogs.” The first letter ל in the word לכלב has the vowel patach, indicating that the Torah does not speak of just “any dog.” It speaks of dogs which guard your flocks and which therefore have earned this privilege. This is the plain meaning of the verse. The word: אותו, refers to the flesh of said animal, seeing that it is in the masculine singular mode.