The laws of (Exodus 23) cover justice, festivals, and the conquest of Canaan. The Targum Jonathan on this chapter adds moral psychology, legal specifics, and one of the most striking explanations of kashrut in ancient literature.
The chapter opens with courtroom ethics, and the Targum personalizes every instruction. "Sons of Israel My people" precedes each commandment, making the legal code sound like a father addressing his children. The Targum then adds a remarkable psychological insight about enemies. If you see your enemy's donkey struggling under its load, the Targum says you should help "on account of the wickedness which thou only knowest to be in him." You dislike this person for real reasons. The Targum does not pretend the hatred is irrational. It simply commands you to help anyway, and "relinquish at once the dislike of thy heart."
The judicial system gets expanded with a principle about overturned verdicts. If a man is acquitted but later found guilty, or condemned but later found innocent, the Targum says "thou shalt not put him to death; for I will not hold the former innocent, nor the latter guilty." God Himself will sort out the miscarriage of justice. Human courts must exercise restraint.
The famous commandment "you shall not boil a kid in its mother's milk" (Exodus 23:19) gets an extraordinary expansion. The Targum says: "you are not permitted to dress or to eat of flesh and milk mingled together, lest I be greatly displeased; and I prepare you the wheat and the straw together for your food." If Israel mixes meat and milk, God threatens to mix their crops with chaff, rendering their harvest inedible. The prohibition is not merely ritual. It carries an agricultural curse as its consequence.
The chapter closes with God's angel going before Israel into the Promised Land, and the Targum adds a warning: "be not rebellious against His words; for He will not forgive your sins, because His word is in My Name." The angel carries God's own Name, making rebellion against the angel equivalent to rebellion against God Himself. No other intermediary in the Torah receives this level of divine authority.