## Chizkuni, Leviticus

###### Chizkuni, Leviticus 19:2:1
[Chizkuni, Leviticus 19:2:1](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:2:1)

**דבר אל כל עדת בני ישראל** מלמד שפרשה זו נאמרה בכנוס כעשרת הדברות ולמה לפי שכל הדברות כלולות בה, כאן אנכי וכאן אנכי ה׳‎ אלוקיכם, כאן לא יהיה לך וכאן אל תפנו אל האלילים, כאן לא תשא וכאן לא תשבעו בשמי, כאן זכור וכאן את שבתותי תשמורו, כאן כבד את אביך ואת אמך וכאן איש אמו ואביו, כאן לא תרצח וכאן לא תעמוד על דם רעך, כאן לא תנאף וכאן מות יומת הנואף והנואפת, כאן לא תגנוב וכאן לא תגנובו, כאן לא תענה ברעך וכאן לא תלך רכיל בעמך, כאן לא תחמוד וכאן לא תעשוק. ונסמכה פרשה זו לפרשת עריות שלא יהיו סבורים שבשביל שמירת עריות לבד יעמדו בארץ כי גם יש מצות אחרות שעליהם להתקיים בארץ.

**Chizkuni, translated and annotated by Eliyahu Munk:**
דבר אל כל עדת בני ישראל, “speak to the entire congregation of the Children of Israel;” This verse teaches that this legislation was revealed to the whole people while they were all assembled. What is the reason for this? Because so many laws are contained in it that address all the people in their daily lives. Our author enumerates a synopsis of all these laws contained in the 37 verses of this chapter showing how even the Ten Commandments were repeated here also. This chapter follows immediately after the chapter on prohibited sexual relationships so that the Jewish people should not think that in order to remain in the Promised Land they need merely to abstain from these prohibited relationships, when there are indeed many other commandments that they need to observe to stay in the Land.


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

**קדשים תהיו** מכל אשר הזהרתי אתכם בסמוך.

**Chizkuni, translated and annotated by Eliyahu Munk:**
קדשים תהיו “be holy” by observing all the commandments that I give you in this chapter.


###### Chizkuni, Leviticus 19:3:1
[Chizkuni, Leviticus 19:3:1](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:3:1)

**איש אמו** הזכיר האם תחלה לפי שהוא מכירה תחלה, ואח״‎כ שבת כי מצוה על האב שישמור הקטן השבת, ואח״‎כ יכיר הקב״‎ה ששבת ביום השביעי ואחריו אל תפנו אל האלילים שלא לכפור בעיקר.

**Chizkuni, translated and annotated by Eliyahu Munk:**
איש אמו ואביו תיראו, “everyone is to revere his mother and father.” Whereas in the parallel commandment in the Ten Commandments, the father is mentioned first, here the mother is mentioned first; the reason is that a baby becomes familiar with his mother before it becomes familiar with his father. When it comes to the observance of the laws governing the Sabbath, and how it is to be observed, the father is addressed first as it is he who has to train his young sons in observing it.


###### Chizkuni, Leviticus 19:3:2
[Chizkuni, Leviticus 19:3:2](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:3:2)

**ואת שבתתי תשמרו** תעשו כמוני ששבתתי בו מכל מלאכה. וכשם שבעשרת הדברות נאמר כבוד אב ואם אצל שמירת שבת שהושוה כבודם לכבוד הקב״‎ה אף כאן כן. ולכך סמכן, שלא תאמר אחר שהשוה הכתוב כבוד אב ואם לכבוד המקום דכתיב כבד את אביך וגו׳‎ וכתיב כבד את ה׳‎ מהונך אם יאמרו לך אביך ואמך תדחה שבת שיהיה חייב לעשות אע״‎ג דכבוד אב אינו אלא עשה ושמירת השבת עשה ולא תעשה, כיון שהשוה הכתוב כבודו לכבוד המקום קמ״‎ל. כל זה מפרש בפרק אלו מציאות. וקשיא למה אצטריך קרא, דכל הקשה אינה להחמיר אלא להיות כמוהו ואם כן מנין לנו שיהיה דוחה כבוד המקום בשביל כבוד אביו ואמו וי״‎ל לפי שההקש מאביו ואמו הוא יותר מהמקום דלגבי המקום אומר כבד את ה׳‎ מהונך כלומר אם יש לו, ובאביו ואמו אם אין לו חייב לחזור על הפתחים בשביל כבודם. כך פירשו התוספות. ועדיין יקשה דכתיב ונשיא בעמך לא תאור בעושה מעשה עמך ואם אביו ואמו אומרים לו לחלל שבת אינו חייב לכבדם. וי״‎ל דמיירי בשבות דרבנן דאתי כבוד אב ואם דאורייתא ודחי שבות דרבנן.

**Chizkuni, translated and annotated by Eliyahu Munk:**
The essence of Sabbath observance is to imitate G-d the Creator, Who took time out on that day. The commandment to observe the Sabbath as a holy day of rest appears in the Ten Commandments immediately prior to the commandment to honour one’s parents. One of the reasons that the commandment to observe the Sabbath appears before that of obeying one’s parents, is to remind us that when the parents’ orders conflict with G-d’s commandments, the commandment to honour one’s parents by desecrating the Sabbath is automatically overruled. One might at first glance have thought that it was not necessary for the Torah to make this point, as we have a rule that a positive commandment, which generally is considered as overriding a negative commandment, does not do so when the negative commandment had also been expressed as positive commandment, as is the case with the commandment to observe the Sabbath, in the first set of the Ten Commandments. Someone might have interpreted the line of כבד את ה' מהונך, “honour the Lord by using part of your wealth,” (Proverbs 3,9) as imposing limits on the fulfillment of that commandment when compared to honouring one’s parents where no such limiting factor is built in. These arguments are discussed in the Talmud, tractate Baba Metzia, folio 32. This still leaves the possible argument that the commandment to honour high ranking individuals, i.e. political heads etc., has been provided with an escape clause when the Torah wrote in Exodus 22,27: ונשיא בעמך לא תאור, “and do not curse a high ranking political figure amongst your people,” where the prefix letter ב implies that this commandment only applies to such figures as long as they conduct themselves as upstanding citizens of your people. This could have been applied to a father and mother who do not observe the laws of the Torah as not deserving your respect. Our Rabbis therefore limited the need to disregard parents’ commanding their children to disregarding orders to disregard Biblical prohibitions of the Sabbath, but to carry out orders from father or mother of requests which “only” violate Rabbinical restrictions. (This last line does not appear in the handwritten manuscripts of the author.)


###### Chizkuni, Leviticus 19:4:1
[Chizkuni, Leviticus 19:4:1](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:4:1)

**אל תפנו אל האלילם** שלא יזונו עיניכם מהם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אל תפנו אל האלילים, “do not turn unto idols;” the Torah does not refer to worshipping such idols, but it refers to feasting one’s eyes on the architectural extravagance lavished on their temples, and their esthetic appeal, by admiring them. [This author is reminded of what he has seen, unavoidably, in Thailand, for instance. Ed.]


###### Chizkuni, Leviticus 19:4:2
[Chizkuni, Leviticus 19:4:2](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:4:2)

**ואלהי מסכה** אהדריה קרא להזהיר אף לרבים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ואלהי מסכה, “and idols of cast metal (do not construct);” although this commandment has already been written in Exodus 22,27, there it was expressed as addressed to an individual, here it is addressed to the people in the plural mode.


###### Chizkuni, Leviticus 19:5:1
[Chizkuni, Leviticus 19:5:1](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:5:1)

**לרצנכם תזבחהו** תנו רצונכם בו שלא תהיו צרי עין במה שתקריבו לפני הקב״‎ה לפי שיש בני אדם שאינן מקריבים מן הלב אלא מתוך שרואים שאר בני אדם חבריהם עושים ויש להם בשת אם לא יעשו כך. ד״‎א עשו דבר שיהיה לכם לרצון כיצד ביום (ההוא) [זבחכם] יאכל וממחרת.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לרצונכם תזבחוהו, “when you slaughter it demonstrate that you are bent of pleasing the Lord.” How does one do this? You do so by not being stingy when choosing the animal to be slaughtered. [Most of which will serve as meat for the person and family offering it. Ed.] Furthermore, there are people who when offering such sacrifices do not do so from the depth of their heart, but do so as to be seen to have done so by their fellow Jews. This too will not result in G-d welcoming such sacrifices as coming from the heart of the donor. An alternate explanation: How must such an offering be presented in order to qualify as man’s generosity vis a vis his Creator?Answer: “do something that is bound to please G-d.” What, for instance? “Consume the parts of the meat of that animal as soon as possible, i.e. within the first 36 hours.” This demonstrates that you love to eat sacrificial meat while it is still fresh.


###### Chizkuni, Leviticus 19:5:2
[Chizkuni, Leviticus 19:5:2](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:5:2)

**תזבחהו** אין שוחטין שני ראשין כאחד.

**Chizkuni, translated and annotated by Eliyahu Munk:**
תזבחוהו, “slaughter it.” You must not slaughter two animals in a single procedure, [with a long knife. Ed.]


###### Chizkuni, Leviticus 19:8:1
[Chizkuni, Leviticus 19:8:1](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:8:1)

**כי את קדש ה׳‎ חלל** לאחר שהקריב את האמורים להקב״‎ה כל הבשר קדש.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כי את קודש ה, “for he defiled something that had been sacred to the Lord.” Once the parts that were destined for the altar have been presented the remainder of the meat is of a holy character. (Ibn Ezra)


###### Chizkuni, Leviticus 19:9:1
[Chizkuni, Leviticus 19:9:1](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:9:1)

**ובקצרכם** כמו שאתם נותנים מזבח השלמים האמורים להקב״‎ה כך תתנו לעני ולגר מקציר ארצכם לכבוד הקב״‎ה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ובקוצרכם, ”and when you reap the harvest;” just as you tender the appropriate parts of the animal peace offerings to the Lord on the altar, so you must set aside the appropriate parts of your agricultural products for the needy of your people as an expression of your honour of the Lord. (Sifra)


###### Chizkuni, Leviticus 19:9:2
[Chizkuni, Leviticus 19:9:2](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:9:2)

**בקצרכם** פרט לשקצרו כנענים שאם קצרוהו כשהוא כנעני ונתגייר פטור מן הפאה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ובקוצרכם, “this law is applicable only to Israelites, i.e. those who have been Jewish when they reaped the harvest, not if they converted after they have harvested the crop. (Sifra)


###### Chizkuni, Leviticus 19:9:3
[Chizkuni, Leviticus 19:9:3](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:9:3)

**את קציר ארצכם** לרבות קטנית.

**Chizkuni, translated and annotated by Eliyahu Munk:**
את קציר ארצכם, “the harvest of the field of your land.” This teaches that the legislation following also applies to kitniyot, to corn, lentils, rice, beans peas, etc.; not only to the crops that could become chametz on Passover.


###### Chizkuni, Leviticus 19:9:4
[Chizkuni, Leviticus 19:9:4](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:9:4)

**לא תכלה פאת שדך** ר׳‎ שמעון אומר נתן בין בתחלה בין באמצע בין בסוף יצא והרי זו פאה ובלבד שלא יפחות אחד מששים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לא תכלה פאת שדך, “do not completely reap the corner of your field;” Rabbi Shimon holds that as long as the farmer set aside some grain during the various stages of reaping he had fulfilled his obligation, as long as the total is not less than 1/60th of the field’s total yield.


###### Chizkuni, Leviticus 19:9:5
[Chizkuni, Leviticus 19:9:5](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:9:5)

**לקצר** באחרונה, לרבות את התולש.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לקצור, “to reap,” this 60th is to include all manner of plucking, cutting by hand, or with the tools designated for harvesting. (Sifra)


###### Chizkuni, Leviticus 19:11:1
[Chizkuni, Leviticus 19:11:1](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:11:1)

**לא תגנבו** הוציאו בלשון רבים ללמדך כי הרואה ומחריש גם הוא גנב כמו בעל הגנבה. אזהרה שמענו עונש מנין תלמוד לומר שנים ישלם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לא תגנובו, “do not steal;” here too the Torah repeated by using the plural mode what had already been part of the commandment not to steal in the Ten Commandments, when it was phrased as if only addressed to an individual. The Torah implies that if someone observes theft and is silent, he is no better than the thief himself. (Ibn Ezra) Now that we have read the warning not to steal, whence do we know the penalty for violating this commandment? It says שנים ישלם: “he has to repay twice the value.” (Exodus 22,3.) The commandment not to steal, in the Ten Commandments, dealt with stealing human beings, kidnapping.


###### Chizkuni, Leviticus 19:11:2
[Chizkuni, Leviticus 19:11:2](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:11:2)

**לא תכחשו ולא תשקרו** אזהרה שמענו עונש מנין תלמוד לומר וכחש בה - וחמשיתו יוסף עליו. אחר שצוה הקב״‎ה שיתן האדם משלו לכבוד הקב״‎ה צוה גם כן שלא יגנוב ממון אחרים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לא תכחשו ולא תשקרו, “do not deal falsely nor lie to one another.” The prohibition is spelled out here; where do we have the penalty for violating this commandment? According to the (Sifra) we find it in Leviticus 5,22 in the words: וכחש בה וחמשיתו יוסף עליו, “if he denies it he will have to add a fifth of its value when making good.”After G-d had commanded us to give some of what we own to Him, he also warns us not to deprive our fellowman of what is rightfully his. (Ibn Ezra, worded slightly differently)


###### Chizkuni, Leviticus 19:12:1
[Chizkuni, Leviticus 19:12:1](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:12:1)

**ולא תשבעו** כתב לך ולא תשבעו באחרונה כי החשוד בגנבה ובפקדון ישבע לא תגנובו, ולא תכחשו ולא תשבעו, אהדריה קרא להזהיר את הרבים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ולא תשבעו בשמי לשקר, “and do not abuse My name to swear a false oath;” the reason why this prohibition appears at the end of this string is that when someone is suspected and accused of having lied, stolen, etc., it is likely that in defending himself against the accusation he will add the additional sin of swearing his innocence when knowing that this is not so. All three of these prohibitions, though already written once in singular mode, have been repeated so as not to give a group of people an excuse to commit same by claiming that each one of them had only had a miniscule share in participating in that sin.


###### Chizkuni, Leviticus 19:12:2
[Chizkuni, Leviticus 19:12:2](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:12:2)

**וחללת את שם** שהנשבע לשקר אינו מחשיב שם הקב״‎ה ונשבע בו ומשקר.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וחללת את שם אלוקיך, “and by so doing you have desecrated the name of your G-d.” Swearing a false oath is proof that one does not consider G-d’s name as being sacred, or even worse, that he does not know what is in your heart. (Ibn Ezra)


###### Chizkuni, Leviticus 19:13:1
[Chizkuni, Leviticus 19:13:1](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:13:1)

**פעלת שכיר** כמו כי פועל אדם ישלם לו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
פעולת שכיר, “the wages of a day labourer;” this expression in the same sense occurs also in Job 34,11, כי פועל אדם ישלם לו, “for He pays a man according to his actions.”


###### Chizkuni, Leviticus 19:13:2
[Chizkuni, Leviticus 19:13:2](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:13:2)

**פעלת שכיר** כל דבר במשמע שכר אדם וכלים ובהמה וקרקעות.

**Chizkuni, translated and annotated by Eliyahu Munk:**
פעולת שכר, “this includes any type of compensation, for human beings, vessels borrowed, animals borrowed and land borrowed or rented. (Sifra)


###### Chizkuni, Leviticus 19:16:1
[Chizkuni, Leviticus 19:16:1](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:16:1)

**לא תלך רכיל** שלא תאמר אם אתה מן הדיינים, אני מזכה וחברי מן המחייבים, אבל מה אעשה שחברי רבו עלי. ד״‎א לא תלך רכיל, לא תעמד אלו נאמר ולא תעמוד בוי״‎ו הייתי אומר שתי מצות הן עכשיו שכתוב לא בלא וי״‎ו על כורחין שניהם מצוה אחת. וכן הפירוש **לא תלך רכיל** כדי ש לא תעמד על דם רעך. שכשתאמר לרעך פלוני הוציא דבה עליך, אותו הנאמר עליו עומד עליו והורגו. ויחזקאל בא ופי׳‎ אנשי רכיל היו בך למען שפוך דם. ד״‎א **לא תלך רכיל** אבל אם שמעת עצה על חברך להרגו לא תעמוד על דמו אלא הודע לו העצה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לא תלך רכיל, “do not walk around as a talebearer;” do not tell people who have been found guilty at court that if you had been the only judge in that litigation you would have declared the party found guilty as innocent. Seeing that you were in the minority, you regret that your voice was not heard. (Sifra) An alternate interpretation: [according to the interpretation that follows the absence of the letter ו before the word לא is of decisive significance. Ed.] Talebearing and standing by idly while your fellow Jew’s blood is being shed are part of the same sin. The Torah warns against talebearing as the next step would result in standing by idly while another Jew’s innocent blood is being shed. What started out as being “only” words, is liable to wind up as complicity in murder. The prophet Ezekiel 22,9 writing: אנשי רכיל היו בך, “there were talebearers amongst you, continues that verse by writing: “for the sake of bloodshed.” In other words: talebearing is no better that bloodshed. Still another interpretation of our verse: ordinarily the rule of not to go around and bear tales applies. However, if you became privy to a plot being hatched to kill an innocent person you must not plead this law as an excuse not to have warned the endangered party, or have reported it to the police.


###### Chizkuni, Leviticus 19:16:2
[Chizkuni, Leviticus 19:16:2](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:16:2)

**לא תלך רכיל** זה המחזר לשון הרע מזה לזה ותרגומו לא תיכול קורצין. לא תכריז לשון הרע הנעשה בקריצות עינים. וכן בדניאל ואכלו קורציהון דיהודאי. פי׳‎ הכריזו. ירעם מן שמים, ת״‎י אכלי מן שמיא, לשון השמעת קול.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לא תלך רכיל, “do not spread evil tales that have come to your attention, but be the one where this practice stops from gaining further ground.”Onkelos renders this commandment as: לא תיכול קורצין, do not make evil gossip public;” the root of the word קורצין, is קרץ, blinking with one’s eyes i.e. instead of mouthing bad comments about people doing the same covertly. The term is found in that sense in the Book of Daniel, (3,8) [which is written in Aramaic, i.e. Targum, Ed.] ואכלו קרציהם דיהודאי, “they defamed the Jews by blinking with their eyes.”The meaning of the word: הכריזו, is to defame from heaven. In the Targum Yonatan on Samuel II 22,14 אכלי מן שמים, “G-d thundered from Heaven.”


###### Chizkuni, Leviticus 19:17:1
[Chizkuni, Leviticus 19:17:1](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:17:1)

**לא תשנא את אחיך בלבבך** אם שמעת שהעוה לך לא תהיה נוטר לו שנאה בלבבך מסותרת אלא **הוכיח תוכיח** אותו מדוע עשית לי כך ושמא מתוך כך יתברר הדבר כי הכל שקר ולא נתכוין למה שאתה סבור, או יתקן את מה שהעוה ומתוך כך **לא תשא עליו חטא** לחשדו בדבר שאינו. ד״‎א הוכח תוכיח את עמיתך אם ראית בו ערות דבר תוכיחנו. אבל אם לא תוכיחנו **תשא עליו חטא** לחשדו בדבר שאינו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לא תשנא את אחיך בלבבך, “do not hate your brother (fellow Jew) in your heart.” If it has come to your attention that that Jew made negative comments about you, accused you falsely behind your back of wrongdoing, do not bottle your resentment up in your heart by hating him.” You should rather הוכח תוכיח את עמיתך, “remonstrate with your colleague about having wrongly accused you,” asking him what prompted him to badmouth you. Perhaps, once matters are in the open you can demonstrate to your colleague that he completely misinterpreted one of your actions. Alternately, you will become aware that what had been reported to you as having said by him about you was misrepresented, and not meant detrimentally at all. (B’chor Shor) You are to act in this manner even if you are convinced that your remonstrations will not help at all. In fact, your failure to make an attempt at reconciliation will be held against you by the heavenly tribunal. This is why the verse concludes with the words: ולא תשא עליו חטא, “so that you will not burden him with a sin.”


###### Chizkuni, Leviticus 19:17:2
[Chizkuni, Leviticus 19:17:2](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:17:2)

**עליו** בשבילו. כמו כי עליך הורגנו כל היום. כי עליך נשאתי חרפה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
עליו “on his account;” this would be parallel to Psalms 44,23: כי עליך הורגנו כל היום, “for it is for Your sake that we are being killed every day.” Compare also: Psalms 69,8: כי עליך נשאתי חרפה, “for I have been reviled for Your sake.”


###### Chizkuni, Leviticus 19:18:1
[Chizkuni, Leviticus 19:18:1](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:18:1)

**לא תקם** לפי שהחימה מכבשתך, אבל הקב״‎ה שהוא כובש את החימה כתיב נוקם ה׳‎ ובעל חימה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לא תקום, “do not take revenge;” your inability to conquer your anger would reflect poorly on your personality. G-d is able to suppress His desire to take vengeance, as we know from: נוקם ה' ובעל חימה, “The Lord passionate and able to take revenge but He controls His anger.”


###### Chizkuni, Leviticus 19:18:2
[Chizkuni, Leviticus 19:18:2](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:18:2)

**ולא תטר** בממון דבר הכתוב, אבל בשל גוף, אינו זקוק למחול לו עד שיפיסנו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ולא תטור, “and do not nurse a grudge.” The Torah speaks of matters involving money. When it comes to physical harm experienced by the victim, he does not need to become conciliatory until the offending party has made the first move in that direction. Alternate interpretation:


###### Chizkuni, Leviticus 19:18:3
[Chizkuni, Leviticus 19:18:3](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:18:3)

**לא תקם** במעשה. ולא תטר במחשבה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לא תקום, “do not act vengefullv: ולא תטור, and do not hold a grudge: i.e. in your mind.


###### Chizkuni, Leviticus 19:18:4
[Chizkuni, Leviticus 19:18:4](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:18:4)

**לא תקם** פרש״‎י, אמר לו השאילני מגלך וכו׳‎ וא״‎ת מאי שנא שאין הקב״‎ה מזהיר בלאו על אותו שלא רצה על לא דבר להשאיל לחבירו כליו ועל זה שיש לו עליו טענה גדולה שלא רצה להשאילו תחלה הזהיר בלאו. וי״‎ל שהראשון לא הניח להשאיל לו אלא מחמת צרות עין שהיה מגלו חביב עליו ואין הקב״‎ה מכריחו להשאיל כליו שלא מרצונו. אבל זה שהיה משאיל לו לולי השנאה שהוא רוצה להנקם, אם כן מחמת שנאה הוא עושה כך, לפיכך אמר הקב״‎ה תנצח האהבה שיש לך עמו את השנאה שיש לך עמו ומתוך כך יבא שלום בעולם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לא תקום, Rashi explains this by providing us with a parable: if someone had asked a neighbour to lend him his scythe, and had been refused, and on the day after that refusenik asked him to lend him his spade to dig with, the second person not only refusing but adding as a reason that he was refused the loan of the first person’s scythe, this is an example of revenge, i.e. לא תקום. What then is the meaning of לא תטור, “do not bear a grudge?” Answer: if the second person does lend his spade to the one who had refused him his scythe, but he added when giving him his spade: “I am not like you who refused me his scythe just yesterday.” The second person still feels vengeful even though he did not act vengefully. If you were to ask why it is that the Torah did not specifically forbid the first person to refuse to lend the second person his scythe, but referred with obvious displeasure to the second person who did lend his tool as having committed a violation of a commandment? Surely the Torah should have criticized the first person for being so miserly as not to lend his tool to his neighbour?We must give the first person the benefit of the doubt for refusing to lend his tool because he may have been afraid that his neighbour would treat his scythe, which he treasured greatly, carelessly, and that would explain his refusal. The Torah does not command us to lend our tools against our better judgment as to whom we entrust it. On the other hand, the second person made it clear that he bore the first person ill will for his refusal and he wanted to impress him as being a better person than his neighbour. Therefore the Torah commanded us to allow our goodwill towards our neighbor to outweigh our disappointment over his having refused us without giving an adequate explanation which would have been acceptable and which would have avoided any ill feeling between these two people. By practicing this kind of goodwill we would have contributed to making this a more peaceful world.


###### Chizkuni, Leviticus 19:18:5
[Chizkuni, Leviticus 19:18:5](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:18:5)

**ואהבת לרעך כמוך** אם תעשה כן תאהבהו, והלמ״‎ד בו יתרה, דוגמא לכל חיל פרעה, לכל כליו תעשה נחשת. ד״‎א אינו אומר ואהבת רעך כמוך. דאי אפשר לעשות כן אלא **לרעך**, פירוש ואהבת לעשות לו טובה כמו שאתה אוהב שיעשה הוא לך. דעלך סני לחברך לא תעביד. וכן תפרש גבי והגר הגר אתכם ואהבת לו כמוך.

**Chizkuni, translated and annotated by Eliyahu Munk:**
.ואהבת לרעך כמוך, “if you (and everyone else) will practice this virtue you will contribute to peaceful relations between man and his fellow.” The prefix letter ל before the word רעך, “your fellowman,” is superfluous. Other examples of the Torah using such a letter ל as an unnecessary prefix can be found in Exodus 14,28: לכל חיל פרעה, “of the whole army of Pharaoh;” compare also Exodus 27,3: לכל כליו תעשה נחושת,” “all of its appurtenances you shall construct out of copper. An alternate interpretation: the Torah was careful not to write ואהבת רעך כמוך “love your fellowman as you love yourself,” as this is something impossible for human beings to do. It is however, possible to love things that belong to your fellow human being as much as you love the things that are your own. You are to put yourself mentally into the position of your fellow human being, and therefore not to do anything to him that you would not have others do to you. By the same token you should love as much to do favours for him as you would have others do favours for you. The same interpretation also applies to verse 34 in our chapter where we are asked to love the convert to Judaism כמוך, “just like yourself.”


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

**את חקתי תשמרו** אהדריה קרא, למעלה הזהיר בחוקות עריות וכאן הזהיר בחוקות כלאים, ללמדך שאין מרכיבים עץ מאכל על גבי עץ מאכל.

**Chizkuni, translated and annotated by Eliyahu Munk:**
את חקותי תשמורו, “you are to observe My statutes;” previously when the Torah commenced a paragraph with this introduction, what followed were the laws about family purity, chastity, incest etc. (18,5) Now it introduces laws of a similar nature applying to different categories of vegetation, and their derivatives, i.e. mixing wool and linen. Fruitbearing trees must not have branches of other types of fruit grafted on to their trunks.


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

**בהמתך לא תרביע כלאי** אחר שצוה להיות קדוש שלא לעשות חמס לרעהו צוה כמו כן שלא לעשות לבהמה ולשאר ענינים לשנות בהם מעשה הקב״‎ה שכשם שצוה הקב״‎ה במעשה בראשית שכל אחד ואחד יוציא פרי למינהו כך צוה והזהיר בכל עניני כלאים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
בהמתך לא תרביע כלאים, “you must not try to crossbreed different categories of mammals.” After the Torah had warned us to be holy, i.e. [not to forcibly violate natural norms, as well] as not to violate personal freedom of your fellowman by violence, now the Torah expands the subject matter to include the animal kingdom. In other words, we are not to tamper with what the Creator had seen fit to create as a separate species, i.e. למינו, למינה, למיניהם, “according to their respective species.”


###### Chizkuni, Leviticus 19:19:3
[Chizkuni, Leviticus 19:19:3](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:19:3)

**ובגד כלאים** י״‎מ הטעם שנאסרו לפי שבגדי כהונה היו מצמר ופשתים כדאמר בעלמא. מדשש כתנא תכלת עמרא דומיא דחלב ודם ושמן המשחה וקטרת שנאסרו דהוה ליה כמשתמש בשרביטו של מלך.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ובגד כלאים, “and a garment made of two kinds of fabrics mixed together;” according to some commentators (B’chor Shor) the reason behind this prohibition is to distinguish the garments worn by the priests from those worn by ordinary Israelites, the priests having been specifically ordered to wear some garments containing a mixture of wool and linen (as mentioned already in the Talmud tractate Yevamot folio 4. It is stated there that the word שש in the Torah refers to a type of linen, whereas the word תכלת refers to wool dyed blue). We find something similar with regard to the prohibition of certain fat parts offered on the altar, and all kinds of blood, as well as the oil used for anointing the kings of the house of David, or incense in certain proportions; all of the aforementioned are for the exclusive use in the service of the Lord by the priests. Anyone making personal use of them is as guilty of severe trespass as someone making personal use of the King’s scepter.


###### Chizkuni, Leviticus 19:20:1
[Chizkuni, Leviticus 19:20:1](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:20:1)

**ואיש כי ישכב את אשה** ר״‎א בן עזריה אומר כל העריות כבר אמורות, אנו אין לנו אלא אחת, את שחציה שפחה וחציה בת חורין.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ואיש כי ישכב את אשה, “and any man who lies carnally with a woman who is a bondmaid, etc.” Rabbi Elazar, son of Azaryah, says that seeing that all the various forbidden categories of carnal unions have already been recorded, we must conclude that here we deal with a woman whose legal status is subject to doubt, i.e. a woman owned by two masters jointly, only one of them has already released her into freedom. (Sifra)


###### Chizkuni, Leviticus 19:20:2
[Chizkuni, Leviticus 19:20:2](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:20:2)

**נחרפת** מזומנת, כמו בימי חרפי, בימי זמני. ד״‎א מופקרת אבנדוניא״‎ש בלע״‎ז כמו עם חרף נפשו למות.

**Chizkuni, translated and annotated by Eliyahu Munk:**
נחרפת, betrothed, i.e. promised, to a man (as soon as she will have been released by her other owner) This status can be compared to Job, 29,4 בימי חרפי, “when I was in my prime, i.e. in a transitory stage. An alternate interpretation: the word נחרפת means something similar to מופקרת, “abandoned;” Compare Judges 5,18: עם חרף נפשו, “a people left at the threshold of death.”


###### Chizkuni, Leviticus 19:20:3
[Chizkuni, Leviticus 19:20:3](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:20:3)

**חפשה** ה״‎א רפה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
חופשה, “freed;” the letter ה at the end is weak, (without adot, )


###### Chizkuni, Leviticus 19:20:4
[Chizkuni, Leviticus 19:20:4](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:20:4)

**בקרת תהיה** לשון ביקור יבקרו ויחקרו את עניניה כיצד **לא יומתו** אם **לא חפשה** כמו שפרש״‎י.

**Chizkuni, translated and annotated by Eliyahu Munk:**
בקורת תהיה, an expression describing examination due to suspicion; the examination is designed to find a legal reason not to sentence her to death, as Rashi explained.


###### Chizkuni, Leviticus 19:21:1
[Chizkuni, Leviticus 19:21:1](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:21:1)

**איל אשם** ונאמר להלן איל אשם לג״‎ש מה להלן איל בכסף שקלים אף כאן איל בכסף שקלים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
איל אשם, “a ram for a guilt-offering.” We have had this expression already in Leviticus 5,18. Our sages use this similarity of expression, g’zeyra shaveh to say that the value of that ram in both instances is to be the same, two shekels.(On verse 19 in that chapter our author speaks of a two-year old ram, not of its value in shekels. Rabbi Chavell)


###### Chizkuni, Leviticus 19:23:1
[Chizkuni, Leviticus 19:23:1](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:23:1)

**וכי תבאו** אחר שהזכיר זרע השדה וזרע האשה שהיא כעין הארץ הזכיר גם את הנטוע.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וכי תבואו אל הארץ, “when you will come into the land;” after the Torah had discussed “seed” in connection with both the woman and the earth, it now discusses seed of a tree that has been planted.


###### Chizkuni, Leviticus 19:23:2
[Chizkuni, Leviticus 19:23:2](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:23:2)

**ונטעתם** אפי׳‎ עץ זקן. **ונטעתם** פרט למבריך ולמרכיב ולעולה מאליו במדבר, אבל עולה מאליו בישוב חייב.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ונטעתם, “when you will plant;” this expression teaches that the laws about orlah do not apply to branches only grafted onto a tree, nor do they apply to trees that grew as a result of someone having discarded a kernel or seed that had been dropped onto the earth unintentionally and had taken root. When this tree had grown in a region that is inhabited by people, it is considered as if it been planted intentionally, and is subject to the rules following. (Jerusalem Talmud, tractate Orlah 1,1)


###### Chizkuni, Leviticus 19:23:3
[Chizkuni, Leviticus 19:23:3](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:23:3)

**כל עץ מאכל** פרט לאילני סרק ולנוטע לסייג ולקורות ולעצים. מכאן יש לפסוק על התותים ועל הנרוזילי״‎ש והפרונילי״‎ש הגדלים בסייג השדות והכרמים והקרקעות שאין בהם משום ערלה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כל עץ מאכל, “every fruitbearing tree.” This excludes trees that bear no fruit, and trees planted as potential firewood or building material. (Sifra) The various shrubs that grow wild and provide us with their berries are also excluded from this legislation.


###### Chizkuni, Leviticus 19:23:4
[Chizkuni, Leviticus 19:23:4](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:23:4)

**שלש שנים יהיה לכם ערלים** אין דרך ארץ שיתהנו ממנו עד שתביאו ממנו קרבן להקב״‎ה שהרי ראוי להקריב לפניו ראשית כל התבואות ובשלש השנים הראשונים לנטיעתו אינו מביא דבר נאה ומתקבל לעשות קרבן להקב״‎ה לפי שעדיין לא נשרש ולא ניתושב קודם לכך. לכם להביא את הנטוע לרבים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
שלש שנים יהיו לכם ערלים, “for a period of three years they will be for you as if “uncircumcised;” (forbidden) anything that matured during these years from these trees after they had been planted may not be stored and eaten even after the three years have expired. It would be bad manners if they would be eaten before the firstling fruit had been offered as an offering to G-d in the Temple first. [It would be equally bad manners to bring such an offering only several years after that fruit had ripened, even if it could have been preserved in prime condition. The laws governing such firstling fruit limit their being offered in the Temple later than by Chanukah following their being harvested. Ed.] Seeing that the fruit grown during that period is not of prime quality, it would be insulting to offer it to G-d. לכם, “for you (plural mode);” this is to include fruit trees grown for the benefit of the community as opposed to fruit grown for the benefit of the individual owner (Sifra).


###### Chizkuni, Leviticus 19:24:1
[Chizkuni, Leviticus 19:24:1](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:24:1)

**[** נטע רבעי מי שאוכל הוא דרך רעבתנות ואכזריות].


###### Chizkuni, Leviticus 19:26:1
[Chizkuni, Leviticus 19:26:1](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:26:1)

**לא תאכלו על הדם** בלא שחיטה וכן הוא אומר ושחטתם בזה ואכלתם ולא תחטאו לה׳‎ לאכול על הדם. ד״‎א **לא תאכלו על הדם לא תנחשו** אתם גואלי הדם לא תנחשו לאכול על הדם. פי׳‎ על קבר הרצוח כדי להנצל שלא להנקם מכם שכן מנהג אמורי הוא. ובשביל שהזכיר לא תאכלו על הדם שהוא מנהג אמורי הזכיר אחריו משאר מנהגיהם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לא תאכלו על הדם, “you must not eat the flesh of an animal until it has been ritually slaughtered. This would be supported by Samuel I 14,32: ויעש העם את שלל ויקחו צאן ובקר וישחטו ארצה יאכל העם על הדם, “the people (who had been described in the previous verse as being famished) pounced on the spoils; they took the sheep and the cows and calves and slaughtered them on the ground and they ate with the blood.” [When King Saul heard about this he was terribly upset and chided them for having sinned against G-d. Ed.] An alternate interpretation: the words לא תאכלו על הדם are a variation of the commandment not to practice necromancy. Seeing that the survivors of slain people are charged with avenging their dead, they may feel inclined to sit on the graves of the dead to assuage their dead relatives’ anger at not having been avenged. The dead are apparently credited with some power in this respect. (According to Rash’bam, the Emorites believed this, especially about witches who had been murdered. Seeing that the uncircumcised gentiles do eat blood, the Torah would have addressed this subject at this point also.)


###### Chizkuni, Leviticus 19:28:1
[Chizkuni, Leviticus 19:28:1](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:28:1)

**ושרט** לחייבו על כל אחת ואחת מחמש שריטות אפילו עשאן בפעם אחת.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ושרט, “and an incision in your skin or flesh as a sign of mourning,” the word שרט is written in the singular mode although these incisions are usually multiple incisions, in order to warn us that we would be guilty for a separate sin for each such incision, even if they had all been made at the same time.


###### Chizkuni, Leviticus 19:28:2
[Chizkuni, Leviticus 19:28:2](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:28:2)

**לנפש** דוקא בשביל מת פרט לביתו שנפל ולספינתו שטבעה בים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לנפש, “on account of a dead;” if you were to do this on account of some other misfortune suffered, such as a house collapsing in an earthquake, or the loss of your cargo by the boat carrying it having sunk, this would not be punishable. (Sifra)


###### Chizkuni, Leviticus 19:29:1
[Chizkuni, Leviticus 19:29:1](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:29:1)

**אל תחלל את בתך להזנותה** זה המשהה בתו בוגרת ואינו משיאה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אל תחלל את בתך להזנותה, “do not profane your daughter by letting her become a harlot.” This is a warning to a father not to put off marrying off his daughter before she reaches the age of 12 and a half.[Seeing that the Torah does not address itself to fathers who use their daughters’ bodies as a source of income, the sages did not interpret the verse literally. Ed.


###### Chizkuni, Leviticus 19:29:2
[Chizkuni, Leviticus 19:29:2](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:29:2)

**ולא תזנה הארץ** הא אם אתה זונה הארץ תזנה. כיצד ויקו לעשות ענבים ויעש באושים אתה זורעה חטים והיא מעלה לך קוצים. ד״‎א ולא תזנה הארץ ולא יזנו יושבי הארץ דוגמא ארץ כי תחטא לי.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ולא תזנה את הארץ, “do not let the land become full of harlots!” The warning implied is that the land itself will copy your perversity if the people on this land will tolerate and practice this also. How does this work in practice? You seeded wheat and the earth produces thorns. An alternate interpretation: the word ארץ is not meant literally but refers to the inhabitants of that earth. We have an example of the word ארץ meaning that in Ezekiel 14,12: ארץ כי תחטא לי ,, “when the land sins against Me,” where it is impossible to understand the word ארץ as “a land,” but it must refer to the people on that land.


###### Chizkuni, Leviticus 19:29:3
[Chizkuni, Leviticus 19:29:3](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:29:3)

**זמה** זו מה היא.

**Chizkuni, translated and annotated by Eliyahu Munk:**
זמה, this word may be understood as an acronym, i.e. זו מה היא?, “what is this?” Who is the father of that mother’s child? (Talmud, tractate Nedarim, folio 51).


###### Chizkuni, Leviticus 19:30:1
[Chizkuni, Leviticus 19:30:1](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:30:1)

**את שבתתי תשמרו** כמו שפרש״‎י. ואעפ״‎י שהזהירנו כיוצא בזה גבי משכן חזר והזהיר אף גבי מקדש לפי שהוא קדוש וקבוע ביותר. ומקדשי תיראו ולפיכך אל תפנו אל האבות ואל הידענים, כי מה לכם אל האבות ואל הידעונים הרי יש לכם מקדש שיש בו אורים ותומים. ד״‎א **ומקדשי תיראו** מצות קדושתי כל המצוות קרואות בלשון קדושה. וראיה לדבר בפרשה של מטה למען טמא את מקדשי שהוא לשון קדושה ולחלל את שם קדשי שלאחריו כפל מלה ואין לפרשו לשון מקדש ממש כי מה טומאת מקדש יש במעביר מזרעו למולך.

**Chizkuni, translated and annotated by Eliyahu Munk:**
את שבתותי תשמורו, “you are to observe My Sabbaths;” this is to be understood in accordance with Rashi’s interpretation, i.e. even though in Exodus 31,13 we have been warned concerning this in connection with the construction of the Tabernacle, i.e. that that commandment does not override the prohibitions in place on the Sabbath, it needs to be repeated as that structure is most holy and permanent. ומקדשי תיראו, “and you must revere My Sanctuary;” as a result of this, אל תפנו אל האובות ואל הידעונים, “you must not turn (for help) to ghosts or unfamiliar spirits; seeing that you have access to G-d through the Temple, what possible use could you have to address yourself to such unreliable sources of information?” [Even after Moses’ death you have access to G-d through the breastplate on the chest of the High Priest and the jewels on it, to receive answers to your (the High Priest’s) enquiries.] An alternate interpretation of ומקדשי תיראו; you are to consider My commandments as sacred. All the commandments are associated with the concept of holiness, sanctity. If we needed proof of this, all we have to do is look at the next paragraph 20,3: למען טמא את מקדשי, where G-d’s commandments are referred to as His “Sanctuary,” followed by ולחלל את שם קדשי, “and to desecrate My Holy Name.” If the word מקדשי were to be translated literally as “My Sanctuary,” we would have a duplication in that verse. Hence it is clear that it refers to “My holy people,” for what desecration of the Temple could be performed if someone had worshipped the Molech by making his children walk through fire.


###### Chizkuni, Leviticus 19:33:1
[Chizkuni, Leviticus 19:33:1](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:33:1)

**וכי יגור אתך גר** בא ואמר לו גר אני יכול יקבלנו ת״‎ל **אתך** במוחזק לך.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וכי יגור אתך גר, “if someone lives amongst you who claims to be a convert, I might have thought that he must be accepted as such on his own testimony; therefore the Torah adds the word: אתך, “with you,” i.e. you are familiar with him and he has behaved in a manner which lends support to his claim. He needs to support his claim by witnesses. (Sifra)


###### Chizkuni, Leviticus 19:34:1
[Chizkuni, Leviticus 19:34:1](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:34:1)

**כאזרח מכם** מה אזרח שקבל עליו כל דברי התורה אף גר כן מכאן אמרו גר שקבל עליו כל דברי תורה חוץ מדבר אחד אין מקבלים אותו ר׳‎ יוסי ב״‎ר יהודה אומר אף דבר קטן מדברי סופרים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כאזרח מכם, “as if a natural born Jew.” Just like a natural born Jew is expected to observe all the laws of the Torah, so is this convert expected to do so. This verse is the reason why the sages ruled that if a convert is prepared to accept all the laws of Judaism with the exception of one, he is not accepted as a convert. Rabbi Joseph son of Rabbi Yehudah said that even if the prospective convert refuses to accept any of the nonbiblical protective clauses of the Torah he is not to be accepted. (Sifra)


###### Chizkuni, Leviticus 19:34:2
[Chizkuni, Leviticus 19:34:2](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:34:2)

**כי גרים הייתם בארץ מצרים** פרש״‎י מום שבך אל תאמר לחברך ובמצרים עבדו ישראל עבודת כוכבים כדכתיב בסוף יהושע והסירו את אלהים אשר עבדו אבותיכם בעבר הנהר ובמצרים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כי גרים הייתם בארץ מצרים, “for you were treated as strangers while in Egypt.” Rashi comments on this phrase that we must not be critical of a shortcoming of a stranger and treat him as second class, as we did not like it when we were treated as second class during the hundreds of years we were in Egypt. While there we worshipped the same idols that the Egyptians had worshipped, so that we have nothing to feel superior about. Joshua reminded the people of this shortly before his death in (Joshua 24,14)


###### Chizkuni, Leviticus 19:34:3
[Chizkuni, Leviticus 19:34:3](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:34:3)

**[ואהבת לו כמוך** כמו שאתה רוצה שהוא יעשה לך כן אתה תעשה לו].


###### Chizkuni, Leviticus 19:35:1
[Chizkuni, Leviticus 19:35:1](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:35:1)

**ובמשורה** כמו ומים במשורה תשתה היא שם מדת הלח.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ובמשורה, “or in measure.” Our sages used this expression when they said that water should be drunk “in measured quantities (sparingly);” (Ethics of our Fathers 6,4)


###### Chizkuni, Leviticus 19:37:1
[Chizkuni, Leviticus 19:37:1](https://torahapp.org/share/book/Chizkuni/s/Leviticus/r/19:37:1)

**ושמרתם את כל חקתי** אהדריה קרא בשביל שכללם עכשיו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ושמרתם את כל חקתי, “you are to meticulously observe all My statutes;” this was repeated here once more as it sums up the chapter.