Exodus 22:27

Exo 22:27 For that [is] his covering only, it [is] his raiment for his skin: wherein shall he sleep? and it shall come to pass, when he crieth unto me, that I will hear; for I [am] gracious.

Ver. 27. {See Trapp on "Exo 22:26"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For cold and necessity.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

27. wherein, &c.] i.e. wherein else can he sleep?

gracious] see on Exo_34:6; and cf. Exo_33:19.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Thou shall not delay to offer the first of thy ripe fruits,.... Which, according to Maimonides (k), were of seven kinds only; for he says,"they do not bring the firstfruits, but of the seven kinds, said in the praise of the land, (the land of Canaan), Deu 8:8 and they are wheat, barley, grapes, figs, pomegranates, olives, and dates;''and how much of these were to be offered is not fixed by the law, but were left to the generosity of the people: the above mentioned writer asks (l),"what measure do the wise men set? a good eye (or a bountiful man) brings one of forty (or the fortieth part of his fruits); a middling one (one that is neither liberal nor niggardly) brings one of fifty (or the fiftieth part); and an evil one (a covetous man) one of sixty (or the sixtieth part), but never less than that.''Now this was not to be delayed, but to be brought as soon and as early as could be: the Jewish writers seem to understand this of postponing things, or inverting the order of them, bringing that first which should be last, and that last which should be first; so Jarchi interprets it,"thou shall not change the order of their separation, to postpone that which should be first, and to put before that which should be last; for the first oblation should not be brought before the firstfruits, and the tithes before the first oblation.''And thus runs one of their canons or traditions (m),"if anyone brings the first oblation before the firstfruits, the first tithe before the first oblation, the second tithe before the first, it is as if he transgressed a negative precept: "thou shalt not delay or postpone", &c. Exo 22:29'

And of thy liquors: and these, according to Maimonides (n), were only the firstfruits of liquors of olives and grapes:

the firstborn of thy sons thou shall give unto me; which is a repetition of the law. See Gill on Exo 13:2.

(k) Hilchot Biccurim, c. 2. sect. 2. (l) Hilchot Trumot, c. 3. sect. 2. (m) Misn. Trumot, c. 3. sect. 6. (n) Biccurim, ut supra. (k))

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

27. Wherein shall he sleep — The outer garment was used by the poorer classes of the East as their sole covering by night. Hence the kind consideration of the law.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Wherein shall he sleep? The outer garment worn by the ancient Hebrews was like that of the modern Bedouins a sort of large woollen shawl or blanket, in which they enveloped the greater part of their persons. It serves the Bedouins, to the present time, as robe by day, and as coverlet by night. When he crieth unto me. Compare ver. 23. If the law is broken, and the man cry unto the Lord, he will hear, and avenge him.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

אלהים לא תקלל THOU SHALT NOT EXECRATE GOD — Here you have the prohibition of blasphemy (the penalty being stated in Leviticus 24:16) and the prohibition of cursing a judge (who is also termed אלהים, cf. Exodus 22:7) (cf. (Mekhilta and Sanhedrin 66a).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

THOU SHALL NOT CURSE ‘ELOHIM.’ Onkelos translated it as referring to a judge, that one is not to curse him if he should hold him guilty in a lawsuit. Lo takeil [Onkelos’ rendition of the Hebrew lo t’kaleil — thou shalt not curse], is the Aramaic expression for “cursing.” Thus: “Meikal l’hu (they curse him): May the Eternal cut off to the man that doeth this, him that calleth and him that answereth.” There are many similar expressions, in the language of the Talmud Yerushalmi.

NOR CURSE A ‘NASI’ OF THY PEOPLE — nasi means the one who is “lifted up” above his people, namely, the king. He thus mentioned that one is not to curse him in case he declares him guilty in a trial before him.In the opinion of our Rabbis in the Gemara, Thou shalt not curse ‘Elokim,’ constitutes an admonition against blaspheming the Name of G-d, even by one of the substituted names [such as: Gracious and Merciful etc.]. Thus He warned against cursing the King on high, blessed be He, and also the monarch that reigns on earth. The Rabbis have also said in the Gemara that included in the term Elokim, is the Glorious Name, as well as the judge who sits in the seat of G-d on earth. But it has not been explained whether the term nasi includes the head of the Great Sanhedrin, who is called nasi in the Gemara. Harav Rabbi Moshe ben Maimon said that he is included under the term of this prohibition. And so it also appears to me, on the basis of a question that Rabbi Yehudah Hanasi so that [in the time of the Sanctuary] the law of a special sin-offering for the prince (see Leviticus 4:22-26) applied to him as well, since he was the nasi of the Sanhedrin, or perhaps because he had his counterpart in the Diaspora — the Exilarch — his authority was no longer unique as that of a king, and therefore his sin-offering is to be like that of any individual Israelite. It is thus obvious that the office of the Chief of the Sanhedrin as such is included under the term nasi. asked about himself: “A person in my status, am I to bring a sa’ir, Verse 28). etc.?” If so, He is stating: “Do not curse any ruler of the people, who holds a position of supreme authority over all Israel, whether that position be in the secular sphere of government or in the rule of Torah,” for the head of the Sanhedrin is the highest position in the authority of the Torah.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

Do not curse judges. A litigant must not curse the judge even if he believes that his ruling was unfair because it is impossible for him to be objective about his own case.

Sforno on the Tanakh — English translation: “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0). Text via Sefaria.