This portion commences with the 42nd of the 613 commandments, the law governing the master's relations with the Jewish servant who has been sold into his service.

The 43rd commandment deals with the marrying off of a Jewish servant maid.

The 44th commandment deals with the manner in which a Jewish servant girl is released from her service.

The 45th commandment concerns the prohibition to sell such a Jewish servant girl to another master.

The 46th commandment deals with the denial of certain conjugal rights of either a Jewish servant girl or any other Jewish girls.

Commandments 47,48 and 49 are prohibitions of striking father or mother or cursing them on pain of death; another law included in the term מות ימות, is the application of the death penalty by asphyxiation whenever that term is used by the Torah.

Commandment 50 deals with those injuries and what penalties are applicable to those who cause them (mostly financial). They are listed in the paragraph commencing in chapter 21 verse 18.

Commandment 51 provides for the Court to impose the death penalty by the sword in certain situations (Hereg). If a master kills his Canaanite servant by a lethal blow, he is also guilty of execution by this method, viz: (Exodus 21,20) "he shall be avenged." (Leviticus 26,25 states "the sword will wreak vengeance for the covenant" on those breaching it).

Commandment 52 sets out legislation for assessing damages for harm or injury or even death caused by one's livestock (ox).

Commandment 53 forbids eating of the meat of an ox condemned to death by the Court for having gored a person to death.

Commandment 54 deals with damages caused by leaving or digging a pit in the public domain.

Commandment 55 deals with financial or death penalties for thieves.

Commandment 56 deals with damages caused by one's livestock having destroyed property through trampling underfoot, or through consuming it. The relevant passage commences with the words יבער איש שדה (Exodus 22,4).

Commandment 57 deals with damage caused through fire, 22,5: "When fire escapes, etc."

Commandment 58 deals with negligence by a trustee who is not paid for his services: "If someone gives his neighbour money or utensils to keep" (22,6).

Commandment 59 deals with the disappearance of trust property, the trustee claiming innocence of theft (ibid.).

Commandment 60 deals with the degree of liability incurred by trustees or renters. This is introduced by the words "if someone entrusts a donkey or ox to keep" (22,9).

Commandment 61 deals with liability of borrowers. The Torah introduces this with the words "if someone borrows anything from his fellow man, etc." (22,13).

Commandment 62 deals with the penalty for seducing a virgin (22,15).

Commandment 63 forbids the keeping alive of any sorceress (22,17).

Commandments 64 and 65 forbid taking advantage of proselytes by word or deed, since the Torah says: "Do not wrong or oppress a proselyte" (22,20). This is an additional prohibition, since neither is such behaviour tolerated versus a native born Israelite.

Commandment 66 prohibits oppressing orphans or widows.

Commandment 67 orders us to extend loans to poor Israelites; the Torah says: "When you loan money to My people, the one amongst you who is poor" (22,24).

Commandment 68 prohibits demanding repayment of a loan from an indigent debtor; the Torah says: "Do not be like a creditor to him" (22,24).

Commandment 69 forbids the paying or accepting of interest on loans (from Jews). The Torah writes: "Do not impose interest charges on him" (22,24). The guarantor of such loan, the witnesses to the contract, as well as the scribe drawing up the papers are guilty if a party to such an arrangement.

Commandments 70, 71, and 72 warn against cursing the Lord, the judge, or the legally constituted authority (president,22,27).

Commandment 73 forbids the tithing of תרומה prior to bringing the בכורים (alotting the gift to the individual priest before acknowledging the harvest to G–d in the Temple by means of offering the first ripened part of that harvest) The relevant passage in the Torah reads מלאתך ודמעתך לא תאחר (22,28): "Do not put off the skimming of your vats."

Commandment 74 forbids the consuming of treyfah i.e. fatally diseased animals (22,30).

Commandment 75 forbids a judge to listen to the arguments of a litigant when the other litigant is not present. The relevant line is: "Do not listen to false rumour" (23,1).

Commandment 76 stipulates that the testimony of a known sinner must not be accepted, and that his statements remain without effect, since the Torah states: "Do not join hands with the guilty to act as malicious witness" (23,1).

Commandment 77 defines the rule that a majority can declare someone guilty of a capital crime by a majority of at least two votes. This is based on "do not side with the majority to do wrong" (23,2).

Commandment 78 prohibits a judge who had voted a defendant innocent from changing his vote. The Torah describes this as "do not bear witness in a cause to turn aside after a majority," i.e. your words should not now cause a conviction (ibid.).

Commandment 79: A simple majority of one of the judges is sufficient to render a defendant innocent of the charge brought against him, since the Torah says: "Follow the majority le-hattot."

Commandment 80 prohibits display of sympathy for a poor man during litigation. The Torah says: "Do not favour a poor man in his cause" (23,3).

Commandment 81 demands the giving of assistance in unloading an overloaded beast: "When you see the ass of someone who hates you break down under its burden, etc." (23,5).

Commandment 82 warns against perverting fair judgment of a known sinner, since the Torah says: "Do not subvert the rights of your needy in his dispute." The reference to his being "needy" refers to his lacking merits of a moral nature, not lack of money. The judge must not "steal" from him through his verdict, even though his conduct may appear to you to have given cause for a perverted verdict (23,6). In the final analysis, judgment (for sins committed) is G–d's prerogative.

Commandment 83 cautions, that judgment must not be based on a judge's intuition, as it says: "Do not slay the innocent or righteous" (23,7). This means that one should be extremely careful not to execute a person as long as there is the remotest chance that he has not committed the crime he has been accused of. The Mechilta 211, explains that if the accused had been seen chasing someone who was unquestionably Jewish, wanting to kill him, and he had been properly warned of the consequences of murder, and had acknowledged the warning, and this pursuer had been observed leaving a tent with his sword dripping blood, such evidence is insufficient, since the deed itself had not been observed.

Commandment 84 prohibits the accepting of a bribe (23,8).

Commandment 85 legislates shmittah, i.e. that the land must be allowed to lie fallow every seventh year (23,10).

Commandment 86 provides for cessation of work on the seventh day (23,12).

Commandments 87 and 88 deal with the prohibition of swearing an oath in the name of some idolatrous deity and the law not to promote such deity in any form, since the Torah says: "Make no mention of other gods, nor let them be heard from your mouth" (23,13). Some think that the main prohibition is not to enter into business relations with idol worshippers on days that are holidays in their religion, since on such days the Gentile is bound to mention his idol and the Jew may inadvertently cause the Gentile to praise his deity. Since even Gentiles are prohibited from worshipping idols, this would be accounted a sin against the Jew causing it. Our sages have been so careful to ensure that we distance ourselves from such a sin that they forbade saying to a Gentile: "hold this package for me near the statue of such and such a deity" (Sanhedrin 63).

Commandment 89 enjoins us to observe the three annual pilgrimages to Jerusalem (23,17).

Commandment 90 forbids the slaughtering of the Passover lamb before disposal and destruction of leavened things. The Torah says: "Do not offer the blood of My sacrifice with anything leavened" (23,18).

Commandment 91 prohibits the remains (the parts to be burned) of a sacrifice which have remained off the altar overnight from being burned on the altar now (although the parts that can be consumed by the owners of the sacrifice may still be eaten by them, ibid.).

Commandment 92 describes the commandment of bringing the choice first fruit to the Temple, since the Torah says: "You shall bring the choice first fruit of your soil, to the house of the Lord, etc." (23,19).

Commandment 93 prohibits the boiling of a kid in the milk of its mother (ibid.).

Commandment 94 prohibits making any contract with the seven nations inhabiting the land of Canaan at that time (23,32).

Commandment 95 forbids allowing the permanent presence of idol worshippers in our land, since the Torah says: "They must not dwell in your land lest they cause you to sin" (23,33).