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LEARN:
The Laws & Mitzvot
The Torah
The Covenantal Marriage Pact between
Hashem, His Jewish People, & The World
History
The Torah, or the laws of Hashem, are the blueprint for all of creation. More than a list of “to dos” and “to don’ts,” the Torah is a compilation of mitzvot, which in fact are individual covenants that Hashem has made between Himself and his Jewish people. If kept, the mitzvot bring life, peace, and blessing. If the mitzvot are not kept, just punishment (or "curses") befall the transgressor.
What we must understand, however, is that though Torah was first formally given on Mount Sinai to Hashem's chosen people, the Hebrews, we can also see that at the outset of creation, Hashem set His Torah in the middle of the Garden of Eden if the form of the Tree of Life. Proverbs 3:18 confirms that:
"עֵץ־חַיִּ֣ים הִ֭יא לַמַּחֲזִיקִ֣ים בָּ֑הּ וְֽתֹמְכֶ֥יהָ מְאֻשָּֽׁר׃ {פ}"
"She (Hashem's wisdom) is a tree of life to those who grasp her,
And whoever holds on to her is happy."
Indeed, Proverbs 8:22 tells us that before anything was created, Hashem formed all of His wisdom, His teaching, meaning: His Torah.
"יְֽהֹוָ֗ה קָ֭נָנִי רֵאשִׁ֣ית דַּרְכּ֑וֹ קֶ֖דֶם מִפְעָלָ֣יו מֵאָֽז׃"
“I (Hashem's wisdom) was created at the beginning of GOD’s course
As the first of the works of old."
The fruits of this Tree of Life (Hashem's wisdom) were not forbidden to eat. Just like the fruit of all of the seed-bearing trees, the Torah and mitzvot were available for Adam and Havah to consume. Prior to Genesis 3 and the entrance of sin into the world, Adam and Havah lived in peaceful harmony with Hashem—indeed, Hashem walked among them in their midst. This peace and close connection with Hashem are arguably due to the Torah, whose mitzvot were easily kept when the eyes of Adam and Havah had not yet been opened to the world of darkness and sin.
It was only after eating from the Tree of The Knowledge of Good and Evil that Hashem kicked Adam and Havah out of Gan Eden, creating distance between Himself and His Torah and Adam, Havah, and all of creation. Once Adam and Havah were removed from the Garden, Hashem put an Angel at the Gate with a flaming sword to protect the sanctity of His Holy Garden and His Tree of Life, the Torah.
Prior to banishing Adam and Havah from Gan Eden, however, Hashem promised Havah that her SEEDS (plural) will be the ones to strike at the head of HaSatan. These seeds are the offspring promised later to Abram in Genesis 12 that would arise from the child born to Sarai (Isaac). From Isaac came Jacob, who was later given the name Yisrael. From Jacob, the 12 tribes of Yisrael were born. It was to this chosen people, the Jewish people of Israel, of whom Hashem states:
1. Exodus 4:22
וְאָמַרְתָּ֖ אֶל־פַּרְעֹ֑ה כֹּ֚ה אָמַ֣ר יְהֹוָ֔ה בְּנִ֥י בְכֹרִ֖י יִשְׂרָאֵֽל׃
Then you shall say to Pharaoh, ‘Thus says GOD: Israel is My first-born son.
2. Jeremiah 2:3
קֹ֤דֶשׁ יִשְׂרָאֵל֙ לַיהֹוָ֔ה רֵאשִׁ֖ית תְּבוּאָתֹ֑ה כׇּל־אֹכְלָ֣יו יֶאְשָׁ֔מוּ רָעָ֛ה תָּבֹ֥א אֲלֵיהֶ֖ם נְאֻם־יְהֹוָֽה׃ {פ}
Israel was holy to GOD,
The first fruits of God’s harvest.
All who ate of it were held guilty;
Disaster befell them
—declares GOD.
It was also to this chosen, Jewish people, to whom Hashem gave His Torah as an eternal covenant: which stands as both a marriage ketubah and eternal Peace-Treaty, if you will, between Hashem and His elected Jews. This contract of mitzvot is the source of all eternal promises of blessing to both the Jewish people and the entire world. It is through the Jewish people living by way of the Torah that we shine as "lights unto the nations."
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By the light of Torah radiating through Jews, the goyim can not only see Hashem, but they can also be drawn to Hashem and the happy and peaceful life that comes through bearing the Holy Yoke of Heaven.
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By the light of Torah radiating through Jews, the promise of eternal global peace will come.
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By the light of Torah radiating through Jews, Gan Eden will be restored when we perform teshuvah, return to Hashem, and live by the light of Torah. For then, and only then, will the Redeemer (Hashem) return to Jacob (Isaiah 59:20), usher in moshiach (the anointed earthly king from the line of King David), and secure the globe in utter peace without war, famine, or suffering of any kind. In this renewed Gan Eden, only the Light of Hashem will shine as we will all know, keep, and willingly do the mitzvot held in our eternal Peace Treaty: The Torah.
Ezekiel 36: 22-30
לָכֵ֞ן אֱמֹ֣ר לְבֵֽית־יִשְׂרָאֵ֗ל כֹּ֤ה אָמַר֙ אֲדֹנָ֣י יֱהֹוִ֔ה לֹ֧א לְמַעַנְכֶ֛ם אֲנִ֥י עֹשֶׂ֖ה בֵּ֣ית יִשְׂרָאֵ֑ל כִּ֤י אִם־לְשֵׁם־קׇדְשִׁי֙ אֲשֶׁ֣ר חִלַּלְתֶּ֔ם בַּגּוֹיִ֖ם אֲשֶׁר־בָּ֥אתֶם שָֽׁם׃
22 Say to the House of Israel: Thus said the Sovereign GOD: Not for your sake will I act, O House of Israel, but for My holy name, which you have caused to be profaned among the nations to which you have come.
וְקִדַּשְׁתִּ֞י אֶת־שְׁמִ֣י הַגָּד֗וֹל הַֽמְחֻלָּל֙ בַּגּוֹיִ֔ם אֲשֶׁ֥ר חִלַּלְתֶּ֖ם בְּתוֹכָ֑ם וְיָדְע֨וּ הַגּוֹיִ֜ם כִּֽי־אֲנִ֣י יְהֹוָ֗ה נְאֻם֙ אֲדֹנָ֣י יֱהֹוִ֔ה בְּהִקָּדְשִׁ֥י בָכֶ֖ם לְעֵינֵיהֶֽם׃
23 I will sanctify My great name that has been profaned among the nations—among whom you have caused it to be profaned. And the nations shall know that I am GOD—declares the Sovereign GOD—when I manifest My holiness before their eyes through you.
וְלָקַחְתִּ֤י אֶתְכֶם֙ מִן־הַגּוֹיִ֔ם וְקִבַּצְתִּ֥י אֶתְכֶ֖ם מִכׇּל־הָאֲרָצ֑וֹת וְהֵבֵאתִ֥י אֶתְכֶ֖ם אֶל־אַדְמַתְכֶֽם׃
24 I will take you from among the nations and gather you from all the countries, and I will bring you back to your own land.
וְזָרַקְתִּ֧י עֲלֵיכֶ֛ם מַ֥יִם טְהוֹרִ֖ים וּטְהַרְתֶּ֑ם מִכֹּ֧ל טֻמְאוֹתֵיכֶ֛ם וּמִכׇּל־גִּלּ֥וּלֵיכֶ֖ם אֲטַהֵ֥ר אֶתְכֶֽם׃
25 I will sprinkle pure water upon you, and you shall be purified: I will purify you from all your defilement and from all your fetishes.
וְנָתַתִּ֤י לָכֶם֙ לֵ֣ב חָדָ֔שׁ וְר֥וּחַ חֲדָשָׁ֖ה אֶתֵּ֣ן בְּקִרְבְּכֶ֑ם וַהֲסִ֨רֹתִ֜י אֶת־לֵ֤ב הָאֶ֙בֶן֙ מִבְּשַׂרְכֶ֔ם וְנָתַתִּ֥י לָכֶ֖ם לֵ֥ב בָּשָֽׂר׃
26 And I will give you a new heart and put a new spirit into you: I will remove the heart of stone from your body and give you a heart of flesh;
וְאֶת־רוּחִ֖י אֶתֵּ֣ן בְּקִרְבְּכֶ֑ם וְעָשִׂ֗יתִי אֵ֤ת אֲשֶׁר־בְּחֻקַּי֙ תֵּלֵ֔כוּ וּמִשְׁפָּטַ֥י תִּשְׁמְר֖וּ וַעֲשִׂיתֶֽם׃
27 and I will put My spirit into you. Thus I will cause you to follow My laws and faithfully to observe My rules.
וִישַׁבְתֶּ֣ם בָּאָ֔רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לַאֲבֹֽתֵיכֶ֑ם וִהְיִ֤יתֶם לִי֙ לְעָ֔ם וְאָ֣נֹכִ֔י אֶהְיֶ֥ה לָכֶ֖ם לֵאלֹהִֽים׃
28 Then you shall dwell in the land that I gave to your ancestors, and you shall be My people and I will be your God.
וְהוֹשַׁעְתִּ֣י אֶתְכֶ֔ם מִכֹּ֖ל טֻמְאֽוֹתֵיכֶ֑ם וְקָרָ֤אתִי אֶל־הַדָּגָן֙ וְהִרְבֵּיתִ֣י אֹת֔וֹ וְלֹא־אֶתֵּ֥ן עֲלֵיכֶ֖ם רָעָֽב׃
29 And when I have delivered you from all your impurity, I will summon the grain and make it abundant, and I will not bring famine upon you.
וְהִרְבֵּיתִי֙ אֶת־פְּרִ֣י הָעֵ֔ץ וּתְנוּבַ֖ת הַשָּׂדֶ֑ה לְמַ֗עַן אֲ֠שֶׁ֠ר לֹ֣א תִקְח֥וּ ע֛וֹד חֶרְפַּ֥ת רָעָ֖ב בַּגּוֹיִֽם׃
30 I will make the fruit of your trees and the crops of your fields abundant, so that you shall never again be humiliated before the nations because of famine.
As mentioned previously, Hashem promised Havah that her seeds would be the ones who would strike at the head of HaSatan, and all forms of evil in this world. As such, Havah and Adam had children: Abel and Cain. After Abel was murdered by Cain, Hashem gave Seth to Havah. From Seth, men began to "walk with Hashem," meaning they began to keep the mitzvot and seek the wisdom of Hashem. From Seth there were 10 generations to Noah. Noah also walked with Hashem and was "the most righteous of his generation."
Noah had 3 sons: Seth, Japheth, and Ham.
After the flood, Ham uncovered his father, Noah's nakedness, while Shem and Japheth hurriedly covered Noah's nakedness. For these actions, Shem and Japheth were blessed and promised to rule over Ham eternally. Ham, on the other hand, was cursed and made a vassal in the lands of his brothers.
After many generations, a man named Abram was born in the line of Shem. Abram, though from Shem, lived in the land of Ham in an area known as the Ur of Babylon. However, Hashem called Abram from the Ur of Babylon to be the father of many nations.
One of these nations was that of Hashem's chosen people, the Jewish Israelites who were promised to be born from the child of Abram and his wife, Sarai. This promised child is Isaac, who is the father of Jacob, the father of the 12 tribes of Israel (the Jewish people).
When Hashem first made the covenant to Abram in Genesis 15, Hashem told Abram that before Abram’s descendants would become a nation and possess the Promised Land, Abram’s descendants in the line from Sarai would first have to suffer captivity in a land they did not know for 400 years. After said captivity was complete, Hashem promised to bring His chosen people (the Hebrews) into the land of Canaan (of Ham) to possess for all eternity.
This land of Canaan, however was cursed due to the sins of Ham in Genesis 9. However, true to who Hashem is, He promised to redeem the land and make it His Holy dwelling place amongst His holy Jewish people for all eternity. Further, the cursed land is promised to bloom with abundant provisions as Hashem's blessing the faithfulness of His people's mitzvot-keeping (Deuteronomy 27).
Thus, true to Hashem’s words to Abram in Genesis 15, Abraham’s Hebrew descendants did go into captivity in Egypt for over 400 years. But, as promised after 430 years of harsh slavery and captivity in Egypt, Hashem then brought His Hebrew people out of the land of bondage and forced slave labor through a series of miraculous miracles, which are recorded in the Book of Exodus.
During our Jewish ancestors’ captivity in Egypt (at least (or especially) for the final 140 years), the Hebrews could not worship Hashem nor could they serve Him properly. We know this because when Moses goes to Pharaoh to tell him to “let my people go,” Hashem tells Moses to declare that the reason for the Hebrews’ freedom was so that they could go on a three-day journey into the wilderness to worship Hashem (Exodus 5:1).
After a long series of 10 plagues poured out by Hashem on Egypt, Pharaoh finally let the Hebrews go. The final plague was the plague of death sent on the first-born of all Egyptians. The Hebrews, however, were sanctified for life by the blood of the Passover which was placed on their doorposts. The blood was commanded to be placed on the lintel and the two doorposts, like a chet. This blood would signal to the angel that Hebrews lived in the home, and all inside the home were saved for life.
Fun Aside: In my mind, I always picture or imagine the blood on the doorposts and the angel flying above as the Hebrew word: Chai, which literally means: LIVE! All who stepped over the threshold and remained in the house on Pesach were saved for life, redemption, and freedom from Egypt! How awesome is Hashem!
חַי
The plague of death in the Egyptian camp occurred in the middle of the night, while the Hebrews celebrated life with Pesach. The next morning, as the Egyptians wept over the loss of their first-born, Pharaoh finally commanded the Hebrews to leave his land for fear that every Egyptian would die if the Hebrews remained in Egypt.
After a journey of over a week, Hashem brought the Hebrews to the Reed Sea. Pharaoh followed in hot pursuit, but the angel of Hashem stood guard between the Hebrews and the Egyptian army. Then in the middle of the night, Hashem rolled back the waters of the Reed Sea and allowed the Hebrews to escape to safety on dry ground. Mimicking the miracle that Hashem performed on day three of creation, this path of dry ground made way for the firstfruits of Hashem (the nation and people, the Israelites (Jeremiah 2:3)) to rise, fully formed (like all vegetation at the start of creation).
After escaping to freedom, we see Hashem move in compassionate ways with His people who could not comprehend the ways of Hashem. For them, the wilderness was not freedom and oft they complained that they would rather go back to Egypt rather than die in the wilderness. It is not hard to comprehend the place of fear that these worries stemmed from. For, the Hebrews had been crying out to Hashem for 400 plus years, seemingly without any recognition or help from their God, Hashem.
If, however, we look at the events of Egypt through the lense of Torah, we will see that though Hashem left our Hebrew ancestors in the land of Egypt and allowed them to suffer immense suffering and harsh slave labor, the Hebrews were indeed not forgotten. For, time and again we read about the ways in which Hashem blessed our ancestors in the land of their affliction. A few over-arching examples include:
1. The miraculous appointment of Joseph as govenor.
2. The increase of land, animals, and food for the Jews while the Egyptians had to sell all they had and themselves into slavery.
3. The proliferation of the Jewish people despite immense abuse, neglect, and torture when Pharoah turned away his favor and enslaved the Hebrews.
We see time and again that the Egyptians tormented, abused, and attacked our ancestors, the more Hashem allowed them (the Hebrews) to prosper and grow as a people. Thus, by the end of the promised 400 years of captivity, the people who went down into Egypt only 70 people-strong left with over 600,000 people-strong.
Thus, the slavery strengthened the seed of Hashem, even if we could not see it at the time. Understanding the hearts of His people, Hashem allowed for the lack of food, water, and abundance in earthly means and instead gave the Hebrews manna, small springs, and 2 leaders (Moses, with whom Adonai would commune with directly & Aaron, who would speak to the people on Moses’ behalf if and when needed due to Moses’ weakness in speech). These seemingly meager forms of provision were arguably Hashem’s ways of re-teaching His people to trust in and worship Himself (Hashem) alone. As part of this trust and relationship building with His people, Hashem stated more than once that if the Hebrew people would simply trust in Him, listen to His words alone, and keep all the statutes that He would give to them, that they would be blessed exceedingly (Exodus 14-17).
These laws and statues were given to the Hebrews when Hashem met with Moshe on Mount Sinai. This meeting was called by Hashem after Moshe met with his father-in-law Jethro in the land of Midian (what is modern day Saudi Arabia). Jethro saw the burden that Moshe carried as he tried to lead and keep order amongst the 600,000 plus Hebrews on his own. Though Hashem gave Moshe the strength to fulfill the duty on his own, Moshe conceded to Jethro’s suggestion to elect chieftains from each tribe who would help him to rule over the people. We read that Hashem connected to this arrangement in later books of the Torah (Numbers). With conceptual agreement, Hashem then set in place His Torah so that there would be one law by which to judge, rule, and keep order amongst His people.
The Torah, or mitzvot of Hashem, is most often thought of as simply the 10 Commandments; however, Hashem expounds the fulness of His law and rules throughout Exodus 20-40, The Book of Leviticus, The Book of Numbers, and the Book of Deuteronomy. These written forms of Torah are then expounded further in the oral Torah, which was eventually written down as the Mishnah and Talmud, with Rabbinical rulings in the form of Gematria.
One must understand that when Hashem came to the Hebrews on Mount Sinai, all of the people heard the oral Torah. The only thing that was written down at that point was the 10 commandments. These 10 commandments are covenantal laws that are to be kept anywhere at any time. The rest of the Torah was given with the caveat “when you enter the land that I have promised you”. Meaning, when the Hebrews would be established as the Jewish Nation State, the Nation of Israel.
It is by this set of Laws that the Kings are to rule, the magistrates are to judge, and the Jewish people are to live. The Torah, therefore, is not a heavy yoke of burden, rather the Torah is the proof of Israel’s sovereignty as a people and as a nation. It is the mark of Hashem’s election of us as His covenant people for all eternity. Indeed, He state that He did not give the Torah to any person or any nation but Israel.
Thus, through the establishment of Israel as a nation through the giving of the Law, we see evidence of Hashem moving to lay out the boundaries of His eternal territory on earth. Though the actual possession of the earthly promise land would not come until after 40 years of wilderness wandering, we see that with the giving of His Law and the establishment of His Nation, Hashem was working to fulfill the promises that He made to Abram in passages such as Genesis 15:5-21:
אִם־תּוּכַ֖ל לִסְפֹּ֣ר אֹתָ֑ם וַיֹּ֣אמֶר ל֔וֹ כֹּ֥ה יִהְיֶ֖ה זַרְעֶֽךָ׃
[Then in the vision, God] took him outside and said, “Look toward heaven and count the stars, if you are able to count them”—continuing, “So shall your offspring be.”
וְהֶאֱמִ֖ן בַּֽיהֹוָ֑ה וַיַּחְשְׁבֶ֥הָ לּ֖וֹ צְדָקָֽה׃
And he put his trust in יהוה, who reckoned it to his merit.
וַיֹּ֖אמֶר אֵלָ֑יו אֲנִ֣י יְהֹוָ֗ה אֲשֶׁ֤ר הוֹצֵאתִ֙יךָ֙ מֵא֣וּר כַּשְׂדִּ֔ים לָ֧תֶת לְךָ֛ אֶת־הָאָ֥רֶץ הַזֹּ֖את לְרִשְׁתָּֽהּ׃
Then [God] said to him, “I am יהוה who brought you out from Ur of the Chaldeans to assign this land to you as a possession.”
וַיֹּאמַ֑ר אֲדֹנָ֣י יֱהֹוִ֔ה בַּמָּ֥ה אֵדַ֖ע כִּ֥י אִֽירָשֶֽׁנָּה׃
And he said, “O lord יהוה, how shall I know that I am to possess it?”
וַיֹּ֣אמֶר אֵלָ֗יו קְחָ֥ה לִי֙ עֶגְלָ֣ה מְשֻׁלֶּ֔שֶׁת וְעֵ֥ז מְשֻׁלֶּ֖שֶׁת וְאַ֣יִל מְשֻׁלָּ֑שׁ וְתֹ֖ר וְגוֹזָֽל׃
Came the reply, “Bring Me a three-year-old heifer, a three-year-old she-goat, a three-year-old ram, a turtledove, and a young bird.”
וַיִּֽקַּֽח־ל֣וֹ אֶת־כׇּל־אֵ֗לֶּה וַיְבַתֵּ֤ר אֹתָם֙ בַּתָּ֔וֶךְ וַיִּתֵּ֥ן אִישׁ־בִּתְר֖וֹ לִקְרַ֣את רֵעֵ֑הוּ וְאֶת־הַצִּפֹּ֖ר לֹ֥א בָתָֽר׃
He brought all these and cut them in two, placing each half opposite the other; but he did not cut up the bird.
וַיֵּ֥רֶד הָעַ֖יִט עַל־הַפְּגָרִ֑ים וַיַּשֵּׁ֥ב אֹתָ֖ם אַבְרָֽם׃
Birds of prey came down upon the carcasses, and Abram drove them away.
וַיְהִ֤י הַשֶּׁ֙מֶשׁ֙ לָב֔וֹא וְתַרְדֵּמָ֖ה נָפְלָ֣ה עַל־אַבְרָ֑ם וְהִנֵּ֥ה אֵימָ֛ה חֲשֵׁכָ֥ה גְדֹלָ֖ה נֹפֶ֥לֶת עָלָֽיו׃
As the sun was about to set, a deep sleep fell upon Abram, and a great dark dread descended upon him.
וַיֹּ֣אמֶר לְאַבְרָ֗ם יָדֹ֨עַ תֵּדַ֜ע כִּי־גֵ֣ר ׀ יִהְיֶ֣ה זַרְעֲךָ֗ בְּאֶ֙רֶץ֙ לֹ֣א לָהֶ֔ם וַעֲבָד֖וּם וְעִנּ֣וּ אֹתָ֑ם אַרְבַּ֥ע מֵא֖וֹת שָׁנָֽה׃
And [God] said to Abram, “Know well that your offspring shall be strangers in a land not theirs, and they shall be enslaved and oppressed four hundred years;
וְגַ֧ם אֶת־הַגּ֛וֹי אֲשֶׁ֥ר יַעֲבֹ֖דוּ דָּ֣ן אָנֹ֑כִי וְאַחֲרֵי־כֵ֥ן יֵצְא֖וּ בִּרְכֻ֥שׁ גָּדֽוֹל׃
but I will execute judgment on the nation they shall serve, and in the end they shall go free with great wealth.
וְאַתָּ֛ה תָּב֥וֹא אֶל־אֲבֹתֶ֖יךָ בְּשָׁל֑וֹם תִּקָּבֵ֖ר בְּשֵׂיבָ֥ה טוֹבָֽה׃
As for you,
You shall go to your ancestors in peace;
You shall be buried at a ripe old age.
וְד֥וֹר רְבִיעִ֖י יָשׁ֣וּבוּ הֵ֑נָּה כִּ֧י לֹא־שָׁלֵ֛ם עֲוֺ֥ן הָאֱמֹרִ֖י עַד־הֵֽנָּה׃
And they shall return here in the fourth generation, for the iniquity of the Amorites is not yet complete.”
וַיְהִ֤י הַשֶּׁ֙מֶשׁ֙ בָּ֔אָה וַעֲלָטָ֖ה הָיָ֑ה וְהִנֵּ֨ה תַנּ֤וּר עָשָׁן֙ וְלַפִּ֣יד אֵ֔שׁ אֲשֶׁ֣ר עָבַ֔ר בֵּ֖ין הַגְּזָרִ֥ים הָאֵֽלֶּה׃
When the sun set and it was very dark, there appeared a smoking oven, and a flaming torch which passed between those pieces.
בַּיּ֣וֹם הַה֗וּא כָּרַ֧ת יְהֹוָ֛ה אֶת־אַבְרָ֖ם בְּרִ֣ית לֵאמֹ֑ר לְזַרְעֲךָ֗ נָתַ֙תִּי֙ אֶת־הָאָ֣רֶץ הַזֹּ֔את מִנְּהַ֣ר מִצְרַ֔יִם עַד־הַנָּהָ֥ר הַגָּדֹ֖ל נְהַר־פְּרָֽת׃
On that day יהוה made a covenant with Abram: “To your offspring I assign this land, from the river of Egypt to the great river, the river Euphrates—
אֶת־הַקֵּינִי֙ וְאֶת־הַקְּנִזִּ֔י וְאֵ֖ת הַקַּדְמֹנִֽי׃
the Kenites, the Kenizzites, the Kadmonites,
וְאֶת־הַחִתִּ֥י וְאֶת־הַפְּרִזִּ֖י וְאֶת־הָרְפָאִֽים׃
the Hittites, the Perizzites, the Rephaim,
וְאֶת־הָֽאֱמֹרִי֙ וְאֶת־הַֽכְּנַעֲנִ֔י וְאֶת־הַגִּרְגָּשִׁ֖י וְאֶת־הַיְבוּסִֽי׃ {ס}
the Amorites, the Canaanites, the Girgashites, and the Jebusites.”
This promise made to Abram was not a promise of a mere earthly kingdom that would rise and fall like so many earthly kingdoms. Rather, Hashem promised Abram this land would be an eternal possession of the children of Israel. Thus, beyond an earthly nation, with the giving of the Law, Hashem was establishing not only the earthly nation of Israel, but also the eternal kingdom of Heaven, which will eventually be established here on earth according to promises made in Isaiah 65.
These slivers of promised blessing poured out in response to people keeping Torah is the doorway through which we can glimpse the truth about Hashem’s eternal redemptive plan, which extends to native born Jewish people and to gentiles as well. Throughout the Hebrew scriptures, prophecies abound about Salvation coming from Israel and being of the Jewish people.
We see proof of Hashem's promise for salvation to come from the Jewish Israelites and spread to the nations in prophets such as Isaiah wherein Hashem promised and prophesied that Israel (the Jewish Nation and the Jewish people) will be the light unto the gentiles. According to passages such as Isaiah 42:5-7 and Isaiah 49:6, this light of the Jewish people extends from the Torah and Hashem Himself as the spark of holiness within the Jewish people is ignited into a flame that shines like a light into the darkness.
This light of the Jewish people, then will be the necessary means that Hashem will use to draw the gentiles to Himself. As the gentiles are drawn to the light of the Jews, Hashem promises to work by opening their eyes, hearts, and spirits to His Torah. Thus, just like the Jewish people, the Torah and the keeping of the mitzvot is the means by which a covenant can and will be made between Hashem and the gentiles. When a gentile unites his or herself with Hashem (and therefore the Jewish people), He promises to write upon them His surname Israel (Isaiah 44), thus inscribing the “stranger” on the palm of His hand just as His native-born child of Israel. Thus, since Hashem is ONE G-d, the way too Him is the same for both Jews and Gentiles: keeping the mitzvot of Torah.
Therefore, there is one way out of the bondage darkness and way into Hashem’s kingdom of light: grab hold of the Tree of Life, the Torah, which was planted as the Tree of Life in the Garden of Eden and handed down to Hashem’s chosen Jewish people, as a seal and covenant for eternal life. For just as Hashem states in Genesis 3, if we would reach out our hand and grab hold of the Tree of Life, we will live forever.
The 679 Mitzvot
(613 compiled by the Rambam + 66 compiled by the Ramban)
About
Throughout Jewish history, many great scholars have worked diligently to compile lists of the mitzvot held within the Torah. If you study Torah on your own, you will indeed notice that there are many more mitzvot than the ones listed below. According to Rabbinical rulings, there are some mitzvot in the Torah that either do not hold to this day, as they were given for specific circumstances in the past.
There have also been several scholars who disagree about the mitzvot, namely:
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The Rambam (who compiled the list of the 613 mitzvot) and
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The Ramban (who disagreed with some of the Rambam's list and replaced those laws with which he disagreed with lists of his own).
In order to be fair, and have all opinions be heard, you will find a list of 676 mitzvot.
These laws are more than things "to do" and things "to don't do." Each mitzvot should be seen as an individual covenant made by Hashem to you in His marriage license with you. If kept, each mitzvot brings joy to Hashem, restores His holiness to earth, and thus, is the key to the promised blessings of peace, prosperity, and life eternal (not only for you, but for the entire globe). Indeed, each kept mitzvot transforms the world into a holy place where Hashem will want to dwell. Thus, with each mitzvot kept, we inch closer to the days of moshiach. Oh, may it be today!
~Am Yisrael Chai!
In the Words of Moshe from Hashem:
כִּ֚י הַמִּצְוָ֣ה הַזֹּ֔את אֲשֶׁ֛ר אָנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לֹא־נִפְלֵ֥את הִוא֙ מִמְּךָ֔ וְלֹ֥א רְחֹקָ֖ה הִֽוא׃
Surely, this Instruction which I enjoin upon you this day is not too baffling for you, nor is it beyond reach.
לֹ֥א בַשָּׁמַ֖יִם הִ֑וא לֵאמֹ֗ר מִ֣י יַעֲלֶה־לָּ֤נוּ הַשָּׁמַ֙יְמָה֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַעֲשֶֽׂנָּה׃
It is not in the heavens, that you should say, “Who among us can go up to the heavens and get it for us and impart it to us, that we may observe it?”
וְלֹא־מֵעֵ֥בֶר לַיָּ֖ם הִ֑וא לֵאמֹ֗ר מִ֣י יַעֲבׇר־לָ֜נוּ אֶל־עֵ֤בֶר הַיָּם֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַעֲשֶֽׂנָּה׃
Neither is it beyond the sea, that you should say, “Who among us can cross to the other side of the sea and get it for us and impart it to us, that we may observe it?”
כִּֽי־קָר֥וֹב אֵלֶ֛יךָ הַדָּבָ֖ר מְאֹ֑ד בְּפִ֥יךָ וּבִֽלְבָבְךָ֖ לַעֲשֹׂתֽוֹ׃ {ס}
No, the thing is very close to you, in your mouth and in your heart, to observe it.
(Deuteronomy 30:11-14 JPS)
A Note of Encouragement:
Given the above passage from Deuteronomy, though there are indeed many mitzvot, even Hashem believes you and I can do them as He as given them! For, He does not give the law for rebuke and punishment. Rather, Hashem provides His law so that we can join into a loving covenantal union with Him.
Each kept mitzvot restores the world a little bit more to the way Hashem created it at the time of Gan Eden. In time, the world will be restored enough for Him to again want to dwell again with His people. At that time, moshiach will come and Hashem will finish the restoration process that we have started, thus bringing the world and His Jewish people back into perfect union with Himself.
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Not to entertain the idea that there is any god but the Eternal (Ex. 20:3).
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Not to blaspheme (Ex. 22:27; in Christian texts, Ex. 22:28), the penalty for which is death (Lev. 24:16) (negative).
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To hallow G-d's name (Lev. 22:32) .
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Not to profane G-d's name (Lev . 22:32).
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To know that G-d is One, a complete Unity (Deut. 6:4).
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To love G-d (Deut. 6:5).
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To fear Him reverently (Deut. 6:13; 10:20).
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Not to put the word of G-d to the test (Deut. 6:16) (negative).
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To imitate His good and upright ways (Deut. 28:9).
11. To honor the old and the wise (Lev. 19:32).
12. To learn Torah and to teach it (Deut. 6:7).
13. To cleave to those who know Him (Deut. 10:20) (the Talmud states that cleaving to scholars is equivalent to cleaving to Him).
14. Not to add to the commandments of the Torah, whether in the Written Law or in its interpretation received by tradition (Deut. 13:1).
15. Not to take away from the commandments of the Torah (Deut. 13:1).
16. That every person shall write a scroll of the Torah for himself (Deut. 31:19).
17. To circumcise the male offspring (Gen. 17:12; Lev. 12:3)
18. To put tzitzit on the corners of clothing (Num. 15:38).
19. To bind tefillin on the head (Deut. 6:8).
20. To bind tefillin on the arm (Deut. 6:8).
21. To affix the mezuzah to the doorposts and gates of your house (Deut. 6:9).
22. To pray to G-d (Ex. 23:25; Deut. 6:13) (according to the Talmud, the word "serve" in these verses refers to prayer).
23. To read the Shema in the morning and at night (Deut. 6:7).
24. To recite grace after meals (Deut. 8:10).
25. Not to lay down a stone for worship (Lev. 26:1)
26. To love all human beings who are of the covenant (Lev. 19:18).
27. Not to stand by idly when a human life is in danger (Lev. 19:16).
28. Not to wrong any one in speech (Lev. 25:17).
29. Not to carry tales (Lev. 19:16).
30. Not to cherish hatred in one's heart (Lev. 19:17).
31. Not to take revenge (Lev. 19:18).
32. Not to bear a grudge (Lev. 19:18).
33. Not to put any Jew to shame (Lev. 19:17).
34. Not to curse any other Israelite (Lev. 19:14) (by implication: if you may not curse those who cannot hear, you certainly may not curse those who can).
35. Not to give occasion to the simple-minded to stumble on the road (Lev. 19:14) (this includes doing anything that will cause another to sin).
36. To rebuke the sinner (Lev. 19:17).
37. To relieve a neighbor of his burden and help to unload his beast (Ex. 23:5).
38. To assist in replacing the load upon a neighbor's beast (Deut. 22:4).
39. Not to leave a beast, that has fallen down beneath its burden, unaided (Deut. 22:4).
40. Not to afflict an orphan or a widow (Ex. 22:21).
41. Not to reap the entire field (Lev. 19:9; Lev. 23:22) (negative).
42. To leave the unreaped corner of the field or orchard for the poor (Lev. 19:9) (affirmative).
43. Not to gather gleanings (the ears that have fallen to the ground while reaping) (Lev. 19:9) (negative).
44. To leave the gleanings for the poor (Lev. 19:9) (affirmative).
45. Not to gather ol'loth (the imperfect clusters) of the vineyard (Lev. 19:10) (negative).
46. To leave ol'loth (the imperfect clusters) of the vineyard for the poor (Lev. 19:10; Deut. 24:21) (affirmative).
47. Not to gather the peret (grapes) that have fallen to the ground (Lev. 19:10) (negative).
48. To leave peret (the single grapes) of the vineyard for the poor (Lev. 19:10) (affirmative).
49. Not to return to take a forgotten sheaf (Deut. 24:19) This applies to all fruit trees (Deut. 24:20) (negative).
50. To leave the forgotten sheaves for the poor (Deut. 24:19-20) (affirmative).
51. Not to refrain from maintaining a poor man and giving him what he needs (Deut. 15:7).
52. To give charity according to one's means (Deut. 15:11).
53. To love the stranger (Deut. 10:19).
54. Not to wrong the stranger in speech (Ex. 22:20).
55. Not to wrong the stranger in buying or selling (Ex. 22:20).
56. Not to intermarry with gentiles (Deut. 7:3).
57. To exact the debt of an alien (Deut. 15:3) (affirmative).
58. To lend to an alien at interest (Deut. 23:21) According to tradition, this is mandatory (affirmative).
59. To honor father and mother (Ex. 20:12).
60. Not to smite a father or a mother (Ex. 21:15).
61. Not to curse a father or mother (Ex. 21:17).
62. To reverently fear father and mother (Lev. 19:3).
63. To be fruitful and multiply (Gen. 1:28).
64. That a eunuch shall not marry a daughter of Israel (Deut. 23:2).
65. That a mamzer shall not marry the daughter of a Jew (Deut. 23:3).
66. That an Ammonite or Moabite shall never marry the daughter of an Israelite (Deut. 23:4) (negative).
67. Not to exclude a descendant of Esau from the community of Israel for three generations (Deut. 23:8-9) (negative).
68. Not to exclude an Egyptian from the community of Israel for three generations (Deut. 23:8-9) (negative).
69. That there shall be no harlot (in Israel); that is, that there shall be no intercourse with a woman, without previous marriage with a deed of marriage and formal declaration of marriage (Deut. 23:18).
70. To take a wife by kiddushin, the sacrament of marriage (Deut. 24:1).
71. That the newly married husband shall (be free) for one year to rejoice with his wife (Deut. 24:5) (affirmative).
72. That a bridegroom shall be exempt for a whole year from taking part in any public labor, such as military service, guarding the wall and similar duties (Deut. 24:5) (negative).
73. Not to withhold food, clothing or conjugal rights from a wife (Ex. 21:10).
74. That the woman suspected of adultery shall be dealt with as prescribed in the Torah (Num. 5:30) (affirmative).
75. That one who defames his wife's honor (by falsely accusing her of unchastity before marriage) must live with her all his lifetime (Deut. 22:19) (affirmative).
76. That a man may not divorce his wife concerning whom he has published an evil report (about her unchastity before marriage) (Deut. 22:19) (negative).
77. To divorce by a formal written document (Deut. 24:1) (affirmative).
78. That one who divorced his wife shall not remarry her, if after the divorce she had been married to another man (Deut. 24:4).
79. That a widow whose husband died childless must not be married to anyone but her deceased husband's brother (Deut. 25:5) (this is only in effect insofar as it requires the procedure of release).
80. To marry the widow of a brother who has died childless (Deut. 25:5) (this is only in effect insofar as it requires the procedure of release).
81. That the widow formally release the brother-in-law (if he refuses to marry her) (Deut. 25:7-9).
82. Not to indulge in familiarities with relatives, such as kissing, embracing, winking, skipping, which may lead to incest (Lev. 18:6).
83. Not to commit incest with one's mother (Lev. 18:7).
84. Not to commit sodomy with one's father (Lev. 18:7).
85. Not to commit incest with one's father's wife (Lev. 18:8).
86. Not to commit incest with one's sister (Lev. 18:9).
87. Not to commit incest with one's father's wife's daughter (Lev. 18:11).
88. Not to commit incest with one's son's daughter (Lev. 18:10).
89. Not to commit incest with one's daughter's daughter (Lev. 18:10).
90. Not to commit incest with one's daughter (this is not explicitly in the Torah but is inferred from other explicit commands that would include it).
91. Not to commit incest with one's fathers sister (Lev. 18:12).
92. Not to commit incest with one's mother's sister (Lev. 18:13).
93. Not to commit incest with one's father's brothers wife (Lev. 18:14).
94. Not to commit sodomy with one's father's brother (Lev. 18:14).
95. Not to commit incest with one's son's wife (Lev. 18:15).
96. Not to commit incest with one's brother's wife (Lev. 18:16).
97. Not to commit incest with one's wife's daughter (Lev. 18:17).
98. Not to commit incest with the daughter of one's wife's son (Lev. 18:17).
99. Not to commit incest with the daughter of one's wife's daughter (Lev. 18:17).
100. Not to commit incest with one's wife's sister (Lev. 18:18).
101. Not to have intercourse with a woman, in her menstrual period (Lev. 18:19).
102. Not to have intercourse with another man's wife (Lev. 18:20).
103. Not to commit sodomy with a male (Lev. 18:22).
104. Not to have intercourse with a beast (Lev. 18:23).
105. That a woman shall not have intercourse with a beast (Lev. 18:23).
106. Not to castrate the male of any species; neither a man, nor a domestic or wild beast, nor a fowl (Lev. 22:24).
107. That the new month shall be solemnly proclaimed as holy, and the months and years shall be calculated by the Supreme Court only (Ex. 12:2) (affirmative) (the authority to declare months is inferred from the use of the word "unto you").
108. Not to travel on Shabbat outside the limits of one's place of residence (Ex. 16:29).
109. To sanctify Shabbat (Ex. 20:8).
110. Not to do work on Shabbat (Ex. 20:10).
111. To rest on Shabbat (Ex. 23:12; 34:21).
112. To celebrate the festivals [Passover, Shavu'ot and Sukkot] (Ex. 23:14) (affirmative).
113. To rejoice on the festivals (Deut. 16:14).
114. To appear in the Sanctuary on the festivals (Deut. 16:16) (affirmative).
115. To remove chametz on the Eve of Passover (Ex. 12:15).
116. To rest on the first day of Passover (Ex. 12:16; Lev. 23:7).
117. Not to do work on the first day of Passover (Ex. 12:16; Lev. 23:6-7).
118. To rest on the seventh day of Passover (Ex. 12:16; Lev. 23:8).
119. Not to do work on the seventh day of Passover (Ex. 12:16; Lev. 23:8).
120. To eat matzah on the first night of Passover (Ex. 12:18).
121. That no chametz be in the Israelite's possession during Passover (Ex. 12:19).
122. Not to eat any food containing chametz on Passover (Ex. 12:20).
123. Not to eat chametz on Passover (Ex. 13:3).
124. That chametz shall not be seen in an Israelite's home during Passover (Ex. 13:7).
125. To discuss the departure from Egypt on the first night of Passover (Ex. 13:8).
126. Not to eat chametz after mid-day on the fourteenth of Nissan (Deut. 16:3).
127. To count forty-nine days from the time of the cutting of the Omer (first sheaves of the barley harvest) (Lev. 23:15).
128. To rest on Shavu'ot (Lev. 23:21).
129. Not to do work on the Shavu'ot (Lev. 23:21).
130. To rest on Rosh Hashanah (Lev. 23:24).
131. Not to do work on Rosh Hashanah (Lev. 23:25).
132. To hear the sound of the shofar on Rosh Hashanah (Num. 29:1).
133. To fast on Yom Kippur (Lev. 23:27).
134. Not to eat or drink on Yom Kippur (Lev. 23:29).
135. Not to do work on Yom Kippur (Lev. 23:31).
136. To rest on the Yom Kippur (Lev. 23:32).
137. To rest on the first day of Sukkot (Lev. 23:35).
138. Not to do work on the first day of Sukkot (Lev. 23:35).
139. To rest on the eighth day of Sukkot (Shemini Atzeret) (Lev. 23:36).
140. Not to do work on the eighth day of Sukkot (Shemini Atzeret) (Lev. 23:36).
141. To take during Sukkot a palm branch and the other three plants (Lev. 23:40).
142. To dwell in booths seven days during Sukkot (Lev. 23:42).
143. To examine the marks in cattle (so as to distinguish the clean from the unclean) (Lev. 11:2) (affirmative).
144. Not to eat the flesh of unclean beasts (Lev. 11:4).
145. To examine the marks in fishes (so as to distinguish the clean from the unclean (Lev. 11:9) (affirmative).
146. Not to eat unclean fish (Lev. 11:11).
147. To examine the marks in fowl, so as to distinguish the clean from the unclean (Deut. 14:11) (affirmative).
148. Not to eat unclean fowl (Lev. 11:13).
149. To examine the marks in locusts, so as to distinguish the clean from the unclean (Lev. 11:21) (affirmative).
150. Not to eat a worm found in fruit (Lev. 11:41).
151. Not to eat of things that creep upon the earth (Lev. 11:41-42).
152. Not to eat any vermin of the earth (Lev. 11:44).
153. Not to eat things that swarm in the water (Lev. 11:43 and 46).
154. Not to eat of winged insects (Deut. 14:19).
155. Not to eat the flesh of a beast that is terefah (lit torn) (Ex. 22:30).
156. Not to eat the flesh of a beast that died of itself (Deut. 14:21).
157. To slay cattle, deer and fowl according to the laws of shechitah if their flesh is to be eaten (Deut. 12:21) ("as I have commanded" in this verse refers to the technique).
158. Not to eat a limb removed from a living beast (Deut. 12:23).
159. Not to slaughter an animal and its young on the same day (Lev. 22:28).
160. Not to take the mother-bird with the young (Deut. 22:6).
161. To set the mother-bird free when taking the nest (Deut. 22:6-7).
162. Not to eat the flesh of an ox that was condemned to be stoned (Ex. 21:28) (negative).
163. Not to boil meat with milk (Ex. 23:19).
164. Not to eat flesh with milk (Ex. 34:26) (according to the Talmud, this passage is a distinct prohibition from the one in Ex. 23:19).
165. Not to eat the of the thigh-vein which shrank (Gen. 32:33).
166. Not to eat chelev (tallow-fat) (Lev. 7:23).
167. Not to eat blood (Lev. 7:26).
168. To cover the blood of undomesticated animals (deer, etc.) and of fowl that have been killed (Lev. 17:13).
169. Not to eat or drink like a glutton or a drunkard (not to rebel against father or mother) (Lev. 19:26; Deut. 21:20).
170. Not to do wrong in buying or selling (Lev. 25:14).
171. Not to make a loan to an Israelite on interest (Lev. 25:37).
172. Not to borrow on interest (Deut. 23:20) (because this would cause the lender to sin).
173. Not to take part in any usurious transaction between borrower and lender, neither as a surety, nor as a witness, nor as a writer of the bond for them (Ex. 22:24).
174. To lend to a poor person (Ex. 22:24) (even though the passage says "if you lend" it is understood as obligatory).
175. Not to demand from a poor man repayment of his debt, when the creditor knows that he cannot pay, nor press him (Ex. 22:24).
176. Not to take in pledge utensils used in preparing food (Deut. 24:6).
177. Not to exact a pledge from a debtor by force (Deut. 24:10).
178. Not to keep the pledge from its owner at the time when he needs it (Deut. 24:12).
179. To return a pledge to its owner (Deut. 24:13).
180. Not to take a pledge from a widow (Deut. 24:17).
181. Not to commit fraud in measuring (Lev. 19:35).
182. To ensure that scales and weights are correct (Lev. 19:36).
183. Not to possess inaccurate measures and weights (Deut. 25:13-14).
184. Not to delay payment of a hired man's wages (Lev. 19:13).
185. That the hired laborer shall be permitted to eat of the produce he is reaping (Deut. 23:25-26).
186. That the hired laborer shall not take more than he can eat (Deut. 23:25).
187. That a hired laborer shall not eat produce that is not being harvested (Deut. 23:26).
188. To pay wages to the hired man at the due time (Deut. 24:15).
189. To deal judicially with the Hebrew bondman in accordance with the laws appertaining to him
(Ex. 21:2-6) (affirmative).
190. Not to compel the Hebrew servant to do the work of a slave (Lev. 25:39) (negative).
191. Not to sell a Hebrew servant as a slave (Lev. 25:42) (negative).
192. Not to treat a Hebrew servant rigorously (Lev. 25:43) (negative).
193. Not to permit a gentile to treat harshly a Hebrew bondman sold to him (Lev. 25:53) (negative).
194. Not to send away a Hebrew bondman servant empty handed, when he is freed from service
(Deut. 15:13) (negative).
195. To bestow liberal gifts upon the Hebrew bondsman (at the end of his term of service), and the same should be done to a Hebrew bondwoman (Deut. 15:14) (affirmative).
196. To redeem a Hebrew maid-servant (Ex. 21:8) (affirmative).
197. Not to sell a Hebrew maid-servant to another person (Ex. 21:8) (negative).
198. To espouse a Hebrew maid-servant (Ex. 21:8-9) (affirmative).
199. To keep the Canaanite slave forever (Lev. 25:46) (affirmative).
200. Not to surrender a slave, who has fled to the land of Israel, to his owner who lives outside (The Land of Israel) (Deut. 23:16) (negative).
201. Not to wrong such a slave (Deut. 23:17) (negative).
202. Not to muzzle a beast, while it is working in produce which it can eat and enjoy (Deut. 25:4).
203. That a man should fulfill whatever he has uttered (Deut. 23:24).
204. Not to swear needlessly (Ex. 20:7).
205. Not to violate an oath or swear falsely (Lev. 19:12).
206. To decide in cases of annulment of vows, according to the rules set forth in the Torah (Num. 30:2-17).
207. Not to break a vow (Num. 30:3).
208. To swear by Hashem's name truly (Deut. 10:20) (affirmative).
209. Not to delay in fulfilling vows or bringing vowed or free-will offerings (Deut. 23:22).
210. To let the land lie fallow in the Sabbatical year (Ex. 23:11; Lev. 25:2) (affirmative).
211. To cease from tilling the land in the Sabbatical year (Ex. 23:11) (affirmative) (Lev. 25:2).
212. Not to till the ground in the Sabbatical year (Lev. 25:4) (negative).
213. Not to do any work on the trees in the Sabbatical year (Lev. 25:4) (negative).
214. Not to reap the aftermath that grows in the Sabbatical year, in the same way as it is reaped in other years (Lev. 25:5) (negative).
215. Not to gather the fruit of the tree in the Sabbatical year in the same way as it is gathered in other years (Lev. 25:5) (negative).
216. To sound the Ram's horn in the Sabbatical year (Lev. 25:9) (affirmative).
217. To release debts in the seventh year (Deut. 15:2).
218. Not to demand return of a loan after the Sabbatical year has passed (Deut. 15:2).
219. Not to refrain from making a loan to a poor man, because of the release of loans in the Sabbatical year (Deut. 15:9).
220. To assemble the people to hear the Torah at the close of the seventh year (Deut. 31:12) (affirmative).
221. To count the years of the Jubilee by years and by cycles of seven years (Lev. 25:8) (affirmative).
222. To keep the Jubilee year holy by resting and letting the land lie fallow (Lev. 25:10) (affirmative).
223. Not to cultivate the soil nor do any work on the trees, in the Jubilee Year (Lev. 25:11) (negative).
224. Not to reap the aftermath of the field that grew of itself in the Jubilee Year, in the same way as in other years (Lev. 25:11) (negative).
225. Not to gather the fruit of the tree in the Jubilee Year, in the same way as in other years (Lev. 25:11) (negative).
226. To grant redemption to the land in the Jubilee year (Lev. 25:24) (affirmative).
227. To appoint judges and officers in every community of Israel (Deut. 16:18) (affirmative).
228. Not to appoint as a judge, a person who is not well versed in the laws of the Torah, even if he is expert in other branches of knowledge (Deut. 1:17).
229. To adjudicate cases of purchase and sale (Lev. 25:14).
230. To judge cases of liability of a paid depositary (Ex. 22:9) (affirmative).
231. To adjudicate cases of loss for which a gratuitous borrower is liable (Ex. 22:13-14) (affirmative).
232. To adjudicate cases of inheritances (Num. 27:8-11).
233. To judge cases of damage caused by an uncovered pit (Ex. 21:33-34) (affirmative).
234. To judge cases of injuries caused by beasts (Ex. 21:35-36) (affirmative).
235. To adjudicate cases of damage caused by trespass of cattle (Ex. 22:4) (affirmative).
236. To adjudicate cases of damage caused by fire (Ex. 22:5) (affirmative).
237. To adjudicate cases of damage caused by a gratuitous depositary (Ex. 22:6-7) (affirmative).
238. To adjudicate other cases between a plaintiff and a defendant (Ex. 22:8) (affirmative).
239. Not to curse a judge (Ex. 22:27).
240. That one who possesses evidence shall testify in Court (Lev. 5:1) (affirmative).
241. Not to testify falsely (Ex. 20:13).
242. That a witness, who has testified in a capital case, shall not lay down the law in that particular case (Num. 35:30) (negative).
243. That a transgressor shall not testify (Ex. 23:1).
244. That the court shall not accept the testimony of a close relative of the defendant in matters of capital punishment (Deut. 24:16).
245. Not to hear one of the parties to a suit in the absence of the other party (Ex. 23:1).
246. To examine witnesses thoroughly (Deut. 13:15) (affirmative).
247. Not to decide a case on the evidence of a single witness (Deut. 19:15).
248. To give the decision according to the majority, when there is a difference of opinion among the members of the Sanhedrin as to matters of law (Ex. 23:2) (affirmative).
249. Not to decide, in capital cases, according to the view of the majority, when those who are for condemnation exceed by one only, those who are for acquittal (Ex. 23:2) (negative).
250. That, in capital cases, one who had argued for acquittal, shall not later on argue for condemnation (Ex. 23:2) (negative).
251. To treat parties in a litigation with equal impartiality (Lev. 19:15) (affirmative).
252. Not to render iniquitous decisions (Lev. 19:15).
253. Not to favor a great man when trying a case (Lev. 19:15).
254. Not to take a bribe (Ex. 23:8).
255. Not to be afraid of a bad man, when trying a case (Deut. 1:17).
256. Not to be moved in trying a case, by the poverty of one of the parties (Ex. 23:3; Lev. 19:15).
257. Not to pervert the judgment of strangers or orphans (Deut. 24:17).
258. Not to pervert the judgment of a sinner (a person poor in fulfillment of commandments) (Ex. 23:6).
259. Not to render a decision on one's personal opinion, but only on the evidence of two witnesses, who saw what actually occurred (Ex. 23:7) (negative).
260. Not to execute one guilty of a capital offense, before he has stood his trial (Num. 35:12) (negative).
261. To accept the rulings of every Supreme Court in Israel (Deut. 17:11) (affirmative).
262. Not to rebel against the orders of the Court (Deut. 17:11).
263. To make a parapet for your roof (Deut. 22:8).
264. Not to leave something that might cause hurt (Deut. 22:8).
265. To save the pursued even at the cost of the life of the pursuer (Deut. 25:12) (affirmative).
266. Not to spare a pursuer, but he is to be slain before he reaches the pursued and slays the latter, or uncovers his nakedness (Deut. 25:12) (negative).
267. Not to sell a field in the land of Israel in perpetuity (Lev. 25:23) (negative).
268. Not to change the character of the open land (about the cities of) the Levites or of their fields; not to sell it in perpetuity, but it may be redeemed at any time (Lev. 25:34) (negative).
269. That houses sold within a walled city may be redeemed within a year (Lev. 25:29) (affirmative).
270. Not to remove landmarks (property boundaries) (Deut. 19:14).
271. Not to swear falsely in denial of another's property rights (Lev. 19:11).
272. Not to deny falsely another's property rights (Lev. 19:11).
273. Never to settle in the land of Egypt (Deut. 17:16).
274. Not to steal personal property (Lev. 19:11).
275. To restore that which one took by robbery (Lev. 5:23).
276. To return lost property (Deut. 22:1).
277. Not to pretend not to have seen lost property, to avoid the obligation to return it (Deut. 22:3).
278. Not to slay an innocent person (Ex. 20:13).
279. Not to kidnap any person of Israel (Ex. 20:13) (according to the Talmud, this verse refers to stealing a person, distinguished from Lev. 19:11, regarding the taking of property).
280. Not to rob by violence (Lev. 19:13).
281. Not to defraud (Lev. 19:13).
282. Not to covet what belongs to another (Ex. 20:14).
283. Not to crave something that belongs to another (Deut. 5:18).
284. Not to indulge in evil thoughts and sights (Num. 15:39).
285. That the Court shall pass sentence of death by decapitation with the sword (Ex. 21:20; Lev. 26:25) (affirmative).
286. That the Court shall pass sentence of death by strangulation (Lev. 20:10) (affirmative).
287. That the Court shall pass sentence of death by burning with fire (Lev. 20:14) (affirmative).
288. That the Court shall pass sentence of death by stoning (Deut. 22:24) (affirmative).
289. To hang the dead body of one who has incurred that penalty (Deut. 21:22) (affirmative).
290. That the dead body of an executed criminal shall not remain hanging on the tree over night (Deut. 21:23) (negative).
291. To inter the executed on the day of execution (Deut. 21:23) (affirmative).
292. Not to accept ransom from a murderer (Num. 35:31) (negative).
293. To exile one who committed accidental homicide (Num. 35:25) (affirmative).
294. To establish six cities of refuge (for those who committed accidental homicide) (Deut. 19:3) (affirmative).
295. Not to accept ransom from an accidental homicide, so as to relieve him from exile (Num. 35:32) (negative).
296. To decapitate the heifer in the manner prescribed (in expiation of a murder on the road, the perpetrator of which remained undiscovered) (Deut. 21:4) (affirmative).
297. Not to plow nor sow the rough valley (in which a heifer's neck was broken) (Deut. 21:4) (negative).
298. To adjudge a thief to pay compensation or (in certain cases) suffer death (Ex. 21:16; Ex. 21:37; Ex. 22:1) (affirmative).
299. That he who inflicts a bodily injury shall pay monetary compensation (Ex. 21:18-19) (affirmative).
300. To impose a penalty of fifty shekels upon the seducer (of an unbetrothed virgin) and enforce the other rules in connection with the case (Ex. 22:15-16) (affirmative).
301. That the violator (of an unbetrothed virgin) shall marry her (Deut. 22:28-29) (affirmative).
302. That one who has raped a damsel and has then (in accordance with the law) married her, may not divorce her (Deut. 22:29) (negative).
303. Not to inflict punishment on Shabbat (Ex. 35:3) (because some punishments were inflicted by fire) (negative).
304. To punish the wicked by the infliction of stripes (Deut. 25:2) (affirmative).
305. Not to exceed the statutory number of stripes laid on one who has incurred that punishment (Deut. 25:3) (and by implication, not to strike anyone).
306. Not to spare the offender, in imposing the prescribed penalties on one who has caused damage (Deut. 19:13) (negative).
307. To do unto false witnesses as they had purposed to do (to the accused) (Deut. 19:19) (affirmative).
308. Not to punish any one who has committed an offense under duress (Deut. 22:26) (negative).
309. To heed the call of every prophet in each generation, provided that he neither adds to, nor takes away from the Torah (Deut. 18:15) (affirmative).
310. Not to prophesy falsely (Deut. 18:20) (CCN175).
311. Not to refrain from putting a false prophet to death nor to be in fear of him (Deut. 18:22) (negative).
312. Not to make a graven image; neither to make it oneself nor to have it made by others (Ex. 20:4).
313. Not to make any figures for ornament, even if they are not worshipped (Ex. 20:20).
314. Not to make idols even for others (Ex. 34:17; Lev. 19:4).
315. Not to use the ornament of any object of idolatrous worship (Deut. 7:25).
316. Not to make use of an idol or its accessory objects, offerings, or libations (Deut. 7:26).
317. Not to drink wine of idolaters (Deut. 32:38).
318. Not to worship an idol in the way in which it is usually worshipped (Ex. 20:5).
319. Not to bow down to an idol, even if that is not its mode of worship (Ex. 20:5).
320. Not to prophesy in the name of an idol (Ex. 23:13; Deut. 18:20).
321. Not to hearken to one who prophesies in the name of an idol (Deut. 13:4).
322. Not to lead the children of Israel astray to idolatry (Ex. 23:13).
323. Not to entice an Israelite to idolatry (Deut. 13:12).
324. To destroy idolatry and its appurtenances (Deut. 12:2-3) (affirmative).
325. Not to love the enticer to idolatry (Deut. 13:9).
326. Not to give up hating the enticer to idolatry (Deut. 13:9).
327. Not to save the enticer from capital punishment, but to stand by at his execution (Deut. 13:9) (negative).
328. A person whom he attempted to entice to idolatry shall not urge pleas for the acquittal of the enticer (Deut. 13:9)
329. A person whom he attempted to entice shall not refrain from giving evidence of the enticer's guilt, if he has such evidence (Deut. 13:9) (negative).
330. Not to swear by an idol to its worshipers, nor cause them to swear by it (Ex. 23:13).
331. Not to turn one's attention to idolatry (Lev. 19:4).
332. Not to adopt the institutions of idolaters nor their customs (Lev. 18:3; Lev. 20:23).
333. Not to pass a child through the fire to Molech (Lev. 18:21) (negative).
334. Not to suffer any one practicing witchcraft to live (Ex. 22:17) (negative).
335. Not to practice onein (observing times or seasons as favorable or unfavorable, using astrology) (Lev. 19:26).
336. Not to practice nachesh (doing things based on signs and portents; using charms and incantations) (Lev. 19:26).
337. Not to consult ovoth (ghosts and/or spirits) (Lev. 19:31).
338. Not to consult yid'onim (wizards) (Lev. 19:31).
339. Not to practice kisuf (magic using herbs, stones and objects that people use) (Deut. 18:10).
340. Not to practice kessem (a general term for magical practices) (Deut. 18:10).
341. Not to practice the art of a chover chaver (casting spells over snakes and scorpions) (Deut. 18:11).
342. Not to enquire of an ob (a ghost) (Deut. 18:11).
343. Not to seek the maytim (dead) (Deut. 18:11).
344. Not to enquire of a yid'oni (wizard) (Deut. 18:11).
345. Not to remove the entire beard, like the idolaters (Lev. 19:27).
346. Not to round the corners of the head, as the idolatrous priests do (Lev. 19:27).
347. Not to cut oneself or make incisions in one's flesh in grief, like the idolaters (Lev. 19:28; Deut. 14:1).
348. Not to tattoo the body like the idolaters (Lev. 19:28).
349. Not to make a bald spot for the dead (Deut. 14:1).
350. Not to plant a tree for worship (Deut. 16:21) (negative).
351. Not to set up a pillar (for worship) (Deut. 16:22).
352. Not to show favor to idolaters (Deut. 7:2).
353. Not to make a covenant with the seven (Canaanite, idolatrous) nations (Ex. 23:32; Deut. 7:2) (negative).
354. Not to settle idolaters in our land (the Land of Israel) (Ex. 23:33) (negative).
355. To slay the inhabitants of a city that has become idolatrous and burn that city (Deut. 13:16-17) (affirmative).
356. Not to rebuild a city that has been led astray to idolatry (Deut. 13:17) (negative).
357. Not to make use of the property of city that has been so led astray (Deut. 13:18) (negative).
358. Not to cross-breed cattle of different species (Lev. 19:19) (according to the Talmud, this also applies to birds).
359. Not to sow different kinds of seed together in one field (Lev. 19:19).
360. Not to eat the fruit of a tree for three years from the time it was planted (Lev. 19:23).
361. That the fruit of fruit-bearing trees in the fourth year of their planting shall be sacred like the second tithe and eaten in Jerusalem (Lev. 19:24) (affirmative).
362. Not to sow grain or herbs in a vineyard (Deut. 22:9) (negative).
363. Not to eat the produce of diverse seeds sown in a vineyard (Deut. 22:9) (negative).
364. Not to work with beasts of different species, yoked together (Deut. 22:10).
364. That a man shall not wear women's clothing (Deut. 22:5).
365. That a woman should not wear men's clothing (Deut. 22:5).
366. Not to wear garments made of wool and linen mixed together (Deut. 22:11).
368. To redeem the firstborn human male (Ex. 13:13; Ex. 34:20; Num. 18:15).
369. To redeem the firstling of a donkey (Ex. 13:13; Ex. 34:20).
370. To break the neck of the firstling of a donkey if it is not redeemed (Ex. 13:13; Ex. 34:20).
371. Not to redeem the firstling of a clean beast (Num. 18:17).
372. That the kohanim shall put on priestly vestments for the service (Ex. 28:2) (affirmative).
373. Not to tear the High Kohein's robe (Ex. 28:32) (negative).
374. That the kohein shall not enter the Sanctuary at all times (i.e., at times when he is not performing service) (Lev. 16:2) (negative).
375. That the ordinary kohein shall not defile himself by contact with any dead, other than immediate relatives (Lev. 21:1-3) (CCN141).
376. That the kohanim defile themselves for their deceased relatives (by attending their burial), and mourn for them like other Israelites, who are commanded to mourn for their relatives (Lev. 21:3).
377. That a kohein who had an immersion during the day (to cleanse him from his uncleanness) shall not serve in the Sanctuary until after sunset (Lev. 21:6) (negative).
378. That a kohein shall not marry a divorced woman (Lev. 21:7).
379. That a kohein shall not marry a harlot (Lev. 21:7).
380. That a kohein shall not marry a profaned woman (Lev. 21:7).
381. To show honor to a kohein, and to give him precedence in all things that are holy (Lev. 21:8).
382. That a High Kohein shall not defile himself with any dead, even if they are relatives (Lev. 21:11) (negative).
383. That a High Kohein shall not go (under the same roof) with a dead body (Lev. 21:11) It has been learnt by tradition that a kohein, who does so, violates the prohibition, "Neither shall he go in ", and also the prohibition "He shall not defile himself" (negative).
384. That the High Kohein shall marry a virgin (Lev. 21:13) (affirmative).
385. That the High Kohein shall not marry a widow (Lev. 21:14) (negative).
386. That the High Kohein shall not cohabit with a widow, even without marriage, because he profanes her (Lev. 21:15) (negative).
387. That a person with a physical blemish shall not serve (in the Sanctuary) (Lev. 21:17) (negative).
388. That a kohein with a temporary blemish shall not serve there (Lev. 21:21) (negative).
389. That a person with a physical blemish shall not enter the Sanctuary further than the altar (Lev. 21:23) (negative).
390. That a kohein who is unclean shall not serve (in the Sanctuary) (Lev. 22:2-3) (negative).
391. To send the unclean out of the Camp of the Shechinah, that is, out of the Sanctuary (Num. 5:2) (affirmative).
392. That a kohein who is unclean shall not enter the courtyard (Num. 5:2-3) This refers to the Camp of the Shechinah (negative).
393. That the kohanim shall bless Israel (Num. 6:23).
394. To set apart a portion of the dough for the kohein (Num. 15:20).
395. That the Levites shall not occupy themselves with the service that belongs to the kohanim, nor the kohanim with that belonging to the Levites (Num. 18:3) (negative).
396. That one not a descendant of Aaron in the male line shall not serve (in the Sanctuary) (Num. 18:4-7) (negative).
397. That the Levite shall serve in the Sanctuary (Num. 18:23) (affirmative).
398. To give the Levites cities to dwell in, these to serve also as cities of refuge (Num. 35:2) (affirmative).
399. That none of the tribe of Levi shall take any portion of territory in the land (of Israel) (Deut. 18:1) (negative).
400. That none of the tribe of Levi shall take any share of the spoil (at the conquest of the Promised Land) (Deut. 18:1) (negative).
401. That the kohanim shall serve in the Sanctuary in divisions, but on festivals, they all serve together (Deut. 18:6-8) (affirmative).
402. That an uncircumcised person shall not eat of the t'rumah (heave offering), and the same applies to other holy things. This rule is inferred from the law of the Paschal offering, by similarity of phrase (Ex. 12:44-45 and Lev. 22:10) but it is not explicitly set forth in the Torah. Traditionally, it has been learnt that the rule that the uncircumcised must not eat holy things is an essential principle of the Torah and not an enactment of the Scribes (negative).
403. Not to alter the order of separating the t'rumah and the tithes; the separation be in the order first-fruits at the beginning, then the t'rumah, then the first tithe, and last the second tithe (Ex. 22:28) (negative).
404. To give half a shekel every year (to the Sanctuary for provision of the public sacrifices) (Ex. 30:13) (affirmative).
405. That a kohein who is unclean shall not eat of the t'rumah (Lev. 22:3-4) (negative).
406. That a person who is not a kohein or the wife or unmarried daughter of a kohein shall not eat of the t'rumah (Lev. 22:10) (negative).
407. That a sojourner with a kohein or his hired servant shall not eat of the t'rumah (Lev. 22:10) (negative).
408. Not to eat tevel (something from which the t'rumah and tithe have not yet been separated) (Lev. 22:15) (negative).
409. To set apart the tithe of the produce (one tenth of the produce after taking out t'rumah) for the Levites (Lev. 27:30; Num. 18:24) (affirmative).
410. To tithe cattle (Lev. 27:32) (affirmative).
411. Not to sell the tithe of the herd (Lev. 27:32-33) (negative).
412. That the Levites shall set apart a tenth of the tithes, which they had received from the Israelites, and give it to the kohanim (called the t'rumah of the tithe) (Num. 18:26) (affirmative).
413. Not to eat the second tithe of cereals outside Jerusalem (Deut. 12:17) (negative).
414. Not to consume the second tithe of the vintage outside of Jerusalem (Deut. 12:17) (negative).
415. Not to consume the second tithe of the oil outside of Jerusalem (Deut. 12:17) (negative).
416. Not to forsake the Levites (Deut. 12:19); but their gifts (dues) should be given to them, so that they might rejoice therewith on each and every festival (negative).
417. To set apart the second tithe in the first, second, fourth and fifth years of the sabbatical cycle to be eaten by its owner in Jerusalem (Deut. 14:22) (affirmative) (today, it is set aside but not eaten in Jerusalem).
418. To set apart the second tithe in the third and sixth year of the sabbatical cycle for the poor (Deut. 14:28-29) (affirmative) (today, it must be separated out but need not be given to the poor).
419. To give the kohein the due portions of the carcass of cattle (Deut. 18:3) (according to the Talmud, this is not mandatory in the present outside of Israel, but it is permissible, and some observant people do so).
420. To give the first of the fleece to the kohein (Deut. 18:4) (according to the Talmud, this is not mandatory in the present outside of Israel, but it is permissible, and some observant people do so).
421. To set apart t'rumah g'dolah (the great heave-offering, that is, a small portion of the grain, wine and oil) for the kohein (Deut. 18:4) (affirmative).
422. Not to expend the proceeds of the second tithe on anything but food and drink (Deut. 26:14). Anything outside of things necessary for sustenance comes within the class in the phrase "Given for the dead" (negative).
423. Not to eat the Second Tithe, even in Jerusalem, in a state of uncleanness, until the tithe had been redeemed (Deut. 26:14) (negative).
424. Not to eat the Second Tithe, when mourning (Deut. 26:14) (negative).
425. To make the declaration, when bringing the second tithe to the Sanctuary (Deut. 26:13) (affirmative).
426. Not to build an altar of hewn stone (Ex. 20:22) (negative).
427. Not to mount the altar by steps (Ex. 20:23) (negative).
428. To build the Sanctuary (Ex. 25:8) (affirmative).
429. Not to remove the staves from the Ark (Ex. 25:15) (negative).
430. To set the showbread and the frankincense before the L-rd every Shabbat (Ex. 25:30) (affirmative).
431. To kindle lights in the Sanctuary (Ex. 27:21) (affirmative).
432. That the breastplate shall not be loosened from the ephod (Ex. 28:28) (negative).
433. To offer up incense twice daily (Ex. 30:7) (affirmative).
434. Not to offer strange incense nor any sacrifice upon the golden altar (Ex. 30:9) (negative).
435. That the kohein shall wash his hands and feet at the time of service (Ex. 30:19) (affirmative).
436. To prepare the oil of anointment and anoint high kohanim and kings with it (Ex. 30:31) (affirmative).
437. Not to compound oil for lay use after the formula of the anointing oil (Ex. 30:32-33).
438. Not to anoint a stranger with the anointing oil (Ex. 30:32) (negative).
439. Not to compound anything after the formula of the incense (Ex. 30:37).
440. That he who, in error, makes unlawful use of sacred things, shall make restitution of the value of his trespass and add a fifth (Lev. 5:16) (affirmative).
441. To remove the ashes from the altar (Lev. 6:3) (affirmative).
442. To keep fire always burning on the altar of the burnt-offering (Lev. 6:6) (affirmative).
443. Not to extinguish the fire on the altar (Lev. 6:6) (negative).
444. That a kohein shall not enter the Sanctuary with disheveled hair (Lev. 10:6) (negative).
445. That a kohein shall not enter the Sanctuary with torn garments (Lev. 10:6) (negative).
446. That the kohein shall not leave the Courtyard of the Sanctuary, during service (Lev. 10:7) (negative).
447. That an intoxicated person shall not enter the Sanctuary nor give decisions in matters of the Law (Lev. 10:9-11) (negative).
448. To revere the Sanctuary (Lev. 19:30) (today, this applies to synagogues).
449. That when the Ark is carried, it should be carried on the shoulder (Num. 7:9) (affirmative).
450. To observe the second Passover (Num. 9:11) (affirmative).
451. To eat the flesh of the Paschal lamb on it, with unleavened bread and bitter herbs (Num. 9:11) (affirmative).
452. Not to leave any flesh of the Paschal lamb brought on the second Passover until the morning (Num. 9:12) (negative).
453. Not to break a bone of the Paschal lamb brought on the second Passover (Num. 9:12) (negative).
454. To sound the trumpets at the offering of sacrifices and in times of trouble (Num. 10:9-10) (affirmative).
455. To watch over the edifice continually (Num. 18:2) (affirmative).
456. Not to allow the Sanctuary to remain unwatched (Num. 18:5) (negative).
457. That an offering shall be brought by one who has in error committed a trespass against sacred things, or robbed, or lain carnally with a bond-maid betrothed to a man, or denied what was deposited with him and swore falsely to support his denial. This is called a guilt-offering for a known trespass (affirmative).
458. Not to destroy anything of the Sanctuary, of synagogues, or of houses of study, nor erase the holy names (of G-d); nor may sacred scriptures be destroyed (Deut. 12:2-4).
459. To sanctify the firstling of clean cattle and offer it up (Ex. 13:2; Deut. 15:19) (at the present time, it is not offered up).
460. To slay the Paschal lamb (Ex. 12:6) (affirmative).
461. To eat the flesh of the Paschal sacrifice on the night of the fifteenth of Nissan (Ex. 12:8) (affirmative).
462. Not to eat the flesh of the Paschal lamb raw or sodden (Ex. 12:9) (negative).
463. Not to leave any portion of the flesh of the Paschal sacrifice until the morning unconsumed (Ex. 12:10) (negative).
464. Not to give the flesh of the Paschal lamb to an Israelite who had become an apostate (Ex. 12:43) (negative).
465. Not to give flesh of the Paschal lamb to a stranger who lives among you to eat (Ex. 12:45) (negative).
466. Not to take any of the flesh of the Paschal lamb from the company's place of assembly (Ex. 12:46) (negative).
467. Not to break a bone of the Paschal lamb (Ex. 12:46) (negative).
468. That the uncircumcised shall not eat of the flesh of the Paschal lamb (Ex. 12:48) (negative).
469. Not to slaughter the Paschal lamb while there is chametz in the home (Ex. 23:18; Ex. 24:25) (negative).
470. Not to leave the part of the Paschal lamb that should be burnt on the altar until the morning, when it will no longer be fit to be burnt (Ex. 23:18; Ex. 24:25) (negative).
471. Not to go up to the Sanctuary for the festival without bringing an offering (Ex. 23:15) (negative).
472. To bring the first fruits to the Sanctuary (Ex. 23:19) (affirmative).
473. That the flesh of a sin-offering and guilt-offering shall be eaten (Ex. 29:33) (affirmative).
474. That one not of the seed of Aaron, shall not eat the flesh of the holy sacrifices (Ex. 29:33) (negative).
475. To observe the procedure of the burnt-offering (Lev. 1:3) (affirmative).
476. To observe the procedure of the meal-offering (Lev. 2:1) (affirmative).
477. Not to offer up leaven or honey (Lev. 2:11) (negative).
478. That every sacrifice be salted (Lev. 2:13) (affirmative).
479. Not to offer up any offering unsalted (Lev. 2:13) (negative).
480. That the Court of Judgment shall offer up a sacrifice if they have erred in a judicial pronouncement
(Lev. 4:13) (affirmative).
481. That an individual shall bring a sin-offering if he has sinned in error by committing a transgression, the conscious violation of which is punished with excision (Lev. 4:27-28) (affirmative).
482. To offer a sacrifice of varying value in accordance with one's means (Lev. 5:7) (affirmative).
483. Not to sever completely the head of a fowl brought as a sin-offering (Lev. 5:8) (negative).
484. Not to put olive oil in a sin-offering made of flour (Lev. 5:11) (negative).
485. Not to put frankincense on a sin-offering made of flour (Lev. 5:11) (negative).
486. That an individual shall bring an offering if he is in doubt as to whether he has committed a sin for which one has to bring a sin-487. offering. This is called a guilt-offering for doubtful sins (Lev. 5:17-19) (affirmative).
488. That the remainder of the meal offerings shall be eaten (Lev. 6:9) (affirmative).
489. Not to allow the remainder of the meal offerings to become leavened (Lev. 6:10) (negative).
490. That the High Kohein shall offer a meal offering daily (Lev. 6:13) (affirmative).
491. Not to eat of the meal offering brought by the kohanim (Lev. 6:16) (negative).
492. To observe the procedure of the sin-offering (Lev. 6:18) (affirmative).
493. Not to eat of the flesh of sin offerings, the blood of which is brought within the Sanctuary and sprinkled towards the Veil (Lev. 6:23) (negative).
494. To observe the procedure of the guilt-offering (Lev. 7:1) (affirmative).
495. To observe the procedure of the peace-offering (Lev. 7:11) (affirmative).
496. To burn meat of the holy sacrifice that has remained over (Lev. 7:17) (affirmative).
497. Not to eat of sacrifices that are eaten beyond the appointed time for eating them (Lev. 7:18) The penalty is excision (negative).
498. Not to eat of holy things that have become unclean (Lev. 7:19) (negative).
499. To burn meat of the holy sacrifice that has become unclean (Lev. 7:19) (affirmative).
500. That a person who is unclean shall not eat of things that are holy (Lev. 7:20) (negative).
501. A kohein's daughter who profaned herself shall not eat of the holy things, neither of the heave offering nor of the breast, nor of the shoulder of peace offerings (Lev. 10:14, Lev. 22:12) (negative).
502. That a woman after childbirth shall bring an offering when she is clean (Lev. 12:6) (affirmative).
503. That the leper shall bring a sacrifice after he is cleansed (Lev. 14:10) (affirmative).
504. That a man having an issue shall bring a sacrifice after he is cleansed of his issue (Lev. 15:13-15) (affirmative).
505. That a woman having an issue shall bring a sacrifice after she is cleansed of her issue (Lev. 15:28-30) (affirmative).
506. To observe, on Yom Kippur, the service appointed for that day, regarding the sacrifice, confessions, sending away of the scapegoat, etc. (Lev. 16:3-34) (affirmative).
507. Not to slaughter beasts set apart for sacrifices outside (the Sanctuary) (Lev. 17:3-4) (negative).
508. Not to eat flesh of a sacrifice that has been left over (beyond the time appointed for its consumption)
(Lev. 19:8 ) (negative).
509. Not to sanctify blemished cattle for sacrifice on the altar (Lev. 22:20) This text prohibits such beasts being set apart for sacrifice on the altar (negative).
510. That every animal offered up shall be without blemish (Lev. 22:21) (affirmative).
511. Not to inflict a blemish on cattle set apart for sacrifice (Lev. 22:21) (negative).
512. Not to slaughter blemished cattle as sacrifices (Lev. 22:22) (negative).
513. Not to burn the limbs of blemished cattle upon the altar (Lev. 22:22) (negative).
514. Not to sprinkle the blood of blemished cattle upon the altar (Lev. 22:24) (negative).
515. Not to offer up a blemished beast that comes from non-Israelites (Lev. 22:25) (negative).
516. That sacrifices of cattle can only take place when they are at least eight days old (Lev. 22:27) (affirmative).
517. Not to leave any flesh of the thanksgiving offering until the morning (Lev. 22:30) (negative).
518. To offer up the meal-offering of the Omer on the morrow after the first day of Passover, together with one lamb (Lev. 23:10) (affirmative).
519. Not to eat bread made of new grain before the Omer of barley has been offered up on the second day of Passover (Lev. 23:14).
520. Not to eat roasted grain of the new produce before that time (Lev. 23:14).
521. Not to eat fresh ears of the new grain before that time (Lev. 23:14).
522. To bring on Shavu'ot loaves of bread together with the sacrifices which are then offered up in connection with the loaves (Lev. 23:17-20) (affirmative).
523. To offer up an additional sacrifice on Passover (Lev. 23:36) (affirmative).
524. That one who vows to the L-rd the monetary value of a person shall pay the amount appointed in the Scriptural portion (Lev. 27:2-8) (affirmative).
525. If a beast is exchanged for one that had been set apart as an offering, both become sacred (Lev. 27:10) (affirmative).
526. Not to exchange a beast set aside for sacrifice (Lev. 27:10) (negative).
527. That one who vows to the L-rd the monetary value of an unclean beast shall pay its value (Lev. 27:11-13) (affirmative).
528. That one who vows the value of his house shall pay according to the appraisal of the kohein (Lev. 27:11-13) (affirmative).
529. That one who sanctifies to the L-rd a portion of his field shall pay according to the estimation appointed in the Scriptural portion (Lev. 27:16-24) (affirmative).
530. Not to transfer a beast set apart for sacrifice from one class of sacrifices to another (Lev. 27:26) (negative).
531. To decide in regard to dedicated property as to which is sacred to the Lord and which belongs to the kohein (Lev. 27:28) (affirmative).
532. Not to sell a field devoted to the Lord (Lev. 27:28) (negative).
533. Not to redeem a field devoted to the Lord (Lev. 27:28) (negative).
534. To make confession before the L-rd of any sin that one has committed, when bringing a sacrifice and at other times (Num. 5:6-7).
535. Not to put olive oil in the meal-offering of a woman suspected of adultery (Num. 5:15) (negative).
536. Not to put frankincense on it (Num. 5:15) (negative).
537. To offer up the regular sacrifices daily (two lambs as burnt offerings) (Num. 28:3) (affirmative).
538. To offer up an additional sacrifice every Shabbat (two lambs) (Num. 28:9) (affirmative).
539. To offer up an additional sacrifice every New Moon (Num. 28:11) (affirmative).
540. To bring an additional offering on Shavu'ot (Num. 28:26-27) (affirmative).
541. To offer up an additional sacrifice on Rosh Hashanah (Num. 29:1-6) (affirmative).
542. To offer up an additional sacrifice on Yom Kippur (Num. 29:7-8) (affirmative).
543. To offer up an additional sacrifice on Sukkot (Num. 29:12-34) (affirmative).
544. To offer up an additional offering on Shemini Atzeret, which is a festival by itself (Num. 29:35-38) (affirmative).
545. To bring all offerings, whether obligatory or freewill, on the first festival after these were incurred
(Deut. 12:5-6) (affirmative).
546. Not to offer up sacrifices outside (the Sanctuary) (Deut. 12:13) (negative).
547. To offer all sacrifices in the Sanctuary (Deut. 12:14) (affirmative).
548. To redeem cattle set apart for sacrifices that contracted disqualifying blemishes, after which they may be eaten by anyone. (Deut. 12:15) (affirmative).
549. Not to eat of the unblemished firstling outside Jerusalem (Deut. 12:17) (negative).
550. Not to eat the flesh of the burnt-offering (Deut. 12:17). This is a Prohibition applying to every trespasser, not to enjoy any of the holy things. If he does so, he commits a trespass (negative).
551. That the kohanim shall not eat the flesh of the sin-offering or guilt-offering outside the Courtyard (of the Sanctuary) (Deut. 12:17) (negative).
552. Not to eat of the flesh of the sacrifices that are holy in a minor degree, before the blood has been sprinkled (on the altar), (Deut. 12:17) (negative).
553. That the kohein shall not eat the first-fruits before they are set down in the Courtyard (of the Sanctuary) (Deut. 12:17) (negative).
554. To take trouble to bring sacrifices to the Sanctuary from places outside the land of Israel (Deut. 12:26) (affirmative).
555. Not to eat the flesh of beasts set apart as sacrifices, that have been rendered unfit to be offered up by deliberately inflicted blemish (Deut. 14:3) (negative).
556. Not to do work with cattle set apart for sacrifice (Deut. 15:19) (negative).
557. Not to shear beasts set apart for sacrifice (Deut. 15:19) (negative).
558. Not to leave any portion of the festival offering brought on the fourteenth of Nissan unto the third day (Deut. 16:4) (negative).
559. Not to offer up a beast that has a temporary blemish (Deut. 17:1) (negative).
560. Not to bring sacrifices out of the hire of a harlot or price of a dog (apparently a euphemism for sodomy) (Deut. 23:19) (negative).
561. To read the portion prescribed on bringing the first fruits (Deut. 26:5-10) (affirmative).
561. That eight species of creeping things defile by contact (Lev. 11:29-30) (affirmative).
562. That foods become defiled by contact with unclean things (Lev. 11:34) (affirmative).
563. That anyone who touches the carcass of a beast that died of itself shall be unclean (Lev. 11:39) (affirmative).
564. That a lying-in woman is unclean like a menstruating woman (in terms of uncleanness) (Lev. 12:2-5) (affirmative).
565. That a leper is unclean and defiles (Lev. 13:2-46) (affirmative).
566. That the leper shall be universally recognized as such by the prescribed marks. So too, all other unclean persons should declare themselves as such (Lev. 13:45) (affirmative).
567. That a leprous garment is unclean and defiles (Lev. 13:47-49) (affirmative).
568. That a leprous house defiles (Lev. 14:34-46) (affirmative).
569. That a man, having a running issue, defiles (Lev. 15:1-15) (affirmative).
570. That the seed of copulation defiles (Lev. 15:16) (affirmative).
571. That purification from all kinds of defilement shall be effected by immersion in the waters of a mikvah (Lev. 15:16) (affirmative).
572. That a menstruating woman is unclean and defiles others (Lev. 15:19-24) (affirmative).
573. That a woman, having a running issue, defiles (Lev. 15:25-27) (affirmative).
574. To carry out the ordinance of the Red Heifer so that its ashes will always be available (Num. 19:9) (affirmative).
575. That a corpse defiles (Num. 19:11-16) (affirmative).
576. That the waters of separation defile one who is clean, and cleanse the unclean from pollution by a dead body (Num. 19:19-22) (affirmative).
577. Not to drove off the hair of the scall (Lev. 13:33) (negative).
578. That the procedure of cleansing leprosy, whether of a man or of a house, takes place with cedar-wood, hyssop, scarlet thread, two birds, and running water (Lev. 14:1-7) (affirmative).
579. That the leper shall shave all his hair (Lev. 14:9) (affirmative).
580. Not to pluck out the marks of leprosy (Deut. 24:8) (negative).
581. Not to curse a ruler, that is, the King or the head of the College in the land of Israel (Ex. 22:27) (negative).
582. To appoint a king (Deut. 17:15) (affirmative).
583. Not to appoint as ruler over Israel, one who comes from non-Israelites (Deut. 17:15) (negative).
584. That the King shall not acquire an excessive number of horses (Deut. 17:16) (negative).
585. That the King shall not take an excessive number of wives (Deut. 17:17) (negative).
586. That he shall not accumulate an excessive quantity of gold and silver (Deut. 17:17) (negative).
587. That the King shall write a scroll of the Torah for himself, in addition to the one that every person should write, so that he writes two scrolls (Deut. 17:18) (affirmative).
588. That a Nazarite shall not drink wine, or anything mixed with wine which tastes like wine; and even if the wine or the mixture has turned sour, it is prohibited to him (Num. 6:3) (negative).
589. That he shall not eat fresh grapes (Num. 6:3) (negative).
590. That he shall not eat dried grapes (raisins) (Num. 6:3) (negative).
591. That he shall not eat the kernels of the grapes (Num. 6:4) (negative).
592. That he shall not eat of the skins of the grapes (Num. 6:4) (negative).
593. That the Nazarite shall permit his hair to grow (Num. 6:5) (affirmative).
594. That the Nazarite shall not cut his hair (Num. 6:5) (negative).
595. That he shall not enter any covered structure where there is a dead body (Num. 6:6) (negative).
596. That a Nazarite shall not defile himself for any dead person (by being in the presence of the corpse) (Num. 6:7) (negative).
597. That the Nazarite shall shave his hair when he brings his offerings at the completion of the period of his Nazariteship, or within that period if he has become defiled (Num. 6:9) (affirmative).
598. That those engaged in warfare shall not fear their enemies nor be panic-stricken by them during battle
(Deut. 3:22, 7:21, 20:3) (negative).
599. To anoint a special kohein (to speak to the soldiers) in a war (Deut. 20:2) (affirmative).
600. In a permissive war (as distinguished from obligatory ones), to observe the procedure prescribed in the Torah (Deut. 20:10) (affirmative).
601. Not to keep alive any individual of the seven Canaanite nations (Deut. 20:16) (negative).
602. To exterminate the seven Canaanite nations from the land of Israel (Deut. 20:17) (affirmative).
603. Not to destroy fruit trees (wantonly or in warfare) (Deut. 20:19-20).
604. To deal with a beautiful woman taken captive in war in the manner prescribed in the Torah (Deut. 21:10-14) (affirmative).
605. Not to sell a beautiful woman, (taken captive in war) (Deut. 21:14) (negative).
606. Not to degrade a beautiful woman (taken captive in war) to the condition of a bondwoman (Deut. 21:14) (negative).
607. Not to offer peace to the Ammonites and the Moabites before waging war on them, as should be done to other nations (Deut. 23:7) (negative).
608. That anyone who is unclean shall not enter the Camp of the Levites (Deut. 23:11) (according to the Talmud, in the present day this means the Temple mount).
609. To have a place outside the camp for sanitary purposes (Deut. 23:13) (affirmative).
610. To keep that place sanitary (Deut. 23:14-15) (affirmative).
611. Always to remember what Amalek did (Deut. 25:17).
612. That the evil done to us by Amalek shall not be forgotten (Deut. 25:19).
613. To destroy the seed of Amalek (Deut. 25:19).
614. מצות אכילת מעשר שני ובכורות בירושלים - To Eat Maaser Sheni and Bechoros in Yerushalayim (source, description).
615. מצות אכילת תרומה כשהיא טהורה ולא בטומאתה - To eat Terumah when it is pure and not while it is impure (source, description).
616. מצות קרית שמע בערב - Reciting the Shema in the evening (source, description).
617. מצות הקטרת באין הארבים - Burning the afternoon incense (source, description).
618. מצות קרבן התמיד בין הערבים - The daily afternoon Tamid offering (source, description).
619. מצות עבודת הכהנים בקרבנות - The Temple Service of the Kohanim with the offerings (source, description).
620. מצות אכילת פירות שביעית - To only eat Shemittah fruit (source, description).
621. מצות ישיבת הארץ - To settle the land of Israel (source, description).
622. מצות לקיים שבועה של רשות - To fulfill a vow to do something voluntary (source, description).
623. מצות להניח אחת מן הרוחות בלי מצור בשעת מלחמה - To leave one side of a city during a siege unprotected (source,description).
624. מצות זכירה בפה מעשה מרים - To recall with words the story of Miriam (source, description)2.
625. מצות להיות תמים עם השם - To be with pure trust trust in Hashem (source, description).
626. מצות לפרוש תרומה מן היפה - To separate Terumah from the best portion (source, description).
627. מצות להקריב רק בקר כשבים או עזים - To bring as an offering only cattle, sheep, or goats (source, description).
628. מצות להקריב כל קרבנות בין שני התמידין - To offer all offerings between the two Tamid offerings (source, description).
629. מצות אכילת הפסח בלילה - To eat the Pesach offering at night (source, description).
630. מצות גואל הדם להרוג הרוצח במזיד - For the Goel HaDam to kill an intentional killer (source, description).
631. מצות להרחיק מלהנות בבגד או בית שנראה בו נגע - To avoid benefiting from a garment or house which has an affliction (source, description).
632. מצות בירכת התורה - To make a blessing on learning Torah (source, description).
633. מצות להחיות גר תושב - To support and sustain a Ger Toshav (source, description).
634. מצות להחזיר רבית - To return interest (source, description).
635. מצות להרחיק מלהנות משער נזיר - To avoid benefiting from the hair of a Nazir (source, description).
636. מצות נתינת תרומה לכהן - To give terumah to the Kohen (source, description).
637. מצות נתינת מעשר ראשון ללוי - To give Maaser Sheni to the Levi (source, description).
638. מצות נתינת מעשר עני - To give Maaser Ani (source, description);
639. מצות נתינת חלה לכהן - To give Chalah to the Kohen (source, description).
639. מצות לעבר השנה - To calculate and establish leap years (source, description).
640. מצות עשיית הארון והכפרת - To make the Aron and its cover (source, description).
641. מצות ב"ד להרוג מי שמחוייב מיתה - For Beis Din to kill those who are liable to death (source, description).
642. מצות לחכם להורות בלי להיות שכורים - For a Sage to rule without being intoxicated (source, description)3.
643. לשחרר עבד כנעני אם הפיל עינו או שינו - For a master to free his Caananite slave if he removed his eye or tooth (source, description).
644. לתת לבכור פי שנים - To give a first born a double inheritance (source, description).
645. שלא לשכוח השם - Not to forget Hashem (source, description).
646. שלא לשכוח מעמד הר סיני - Not to forget the giving of the Torah at Sinai (source, description).
647. שלא לשנות הסדר של כלי המקדש - Not to change the order of the Temple vessels (source, description).
648. שלא ישא מואבי בת ישראל - A Moabite cannot marry a Jewish woman (source, description).
649. שלא לשחוט קרבנות על מנת לאכלם או לעשות עבודתם חוץ למקומם או לזמנם - Not to slaughter offerings with intention to eat them or perform their service outside of their location or time (source, description).
650. שלא לאכול קרבנות ששחטן על מנת לאכלן או להקריבן חוץ למקומן - Not to eat offerings which were slaughtered with intention to eat them or perform their service outside of their location (source, description).
651. שלא לאכול הצפור ששחטו אותה לטהרת המצורע - Not to eat of the bird slaughtered for the metzora's purification (source, description).
652. שלא להקריב דבש - Not to offer honey (source, description).
653. שלא להקריב מחיר כלב - Not to offer the exchange for a dog (source, description).
654. שלא לאכול הפסח מבושל - Not to eat the Pesach offering boiled (source, description).
655. שלא ירימו הלויים תרומת מעשר מן הרע שבו אלא היפה - For the Leviim not to separate Terumas Maaser from the bad, rather from the good (source, description).
656. שלא נקבל שקלים מן הגוים ולא נצרף אותם עמנו בקרבנות הציבור - Not to accept money from non-Jews or combine them with ours for communal offerings (source, description).
657. שלא לקבל עדות מיוחדת בדיני נפשות - Not to accept non-unified testimony for capital cases (source, description).
658. שלא יבוא האיש הירא ורך הלבב במלחמה - For a fearful person not to join in a war (source, description).
659. שלא לעשות דבר שיסלק השכינה בזמן מלחמה - Not to do things which remove the Divine Presence during wartime (source, description).
660. שלא להעביר הבכורה מן הבן הגדול - Not to withold the double inheritance from a firstborn (source, description).
661. שלא לחמול על נפש הרוצח במזיד - Not to have mercy on an intentional killer (source), description).
662. שלא יבא החולץ על יבמתו - For someone who performed chalitzah not to lie with her afterwards (source, description).
663. שלא יבוא איש על אשתו שזנתה תחתיו - Not to lie with one's wife who committed adultery (source, description).
664. שלא יחר בעינינו בשלחנו העבדים חפשים בשנה השביעית - Not to be upset about seeing our slaves free in their seventh year (source, description).
665. שלא לענות אלמנה - Not to oppress a widow (source, description).
666. שלא להרוג צדיק בדין - Not to execute someone who was acquitted (source, description (see also Megillas Esther ad. loc.).
667. שלא יחר בעינינו בתתנו צדקה לעניים - Not to be upset about giving tzedaka to the poor (source, description).
668. שלא לגנוב כלי שרת מכלי המקדש - Not to steal any Temple vessel (source, description).
669. שלא ישא לוי ארון הקדש בכתף מבן חמשים שנה - For a Levi not to carry the Aron Kodesh on his shoulders from the age of fifty (source, description).
670. שלא תחטיא ב"ד הארץ להניח מחזיר גרושתו - For Beis Din not to ignore someone who remarried his divorcee (source, description).
671. שלא יזנה איש הארץ בזנות - For a man not to profane the land with illicit relations (source, description).
673. שלא יחלל כהן גדול המקדש בצאתו מהעבודה מפני אבל - For a Kohen Gadol not to defile the Temple by leaving his service due to mourning (source, description).
674. שלא תטמא ב"ד את הארץ בלינת המת - For Beis Din not to profane the land by leaving a corpse hanging (source, description).
675. שלא לחלוק על הכהונה - Not to dispute the Kehuna (source, description).
676. שלא להנות מעגלה ערופה ופטר חמור - Not to benefit from the beheaded calf or firstborn of a donkey (source, description).