A List of the 613 Mitzvot (Commandments)

A List of the 613 Mitzvot (Commandments) Level: Advanced

Below is a list of the 613 mitzvot (commandments). It is based primarily on the list compiled by Rambam in the Mishneh Torah, but I have consulted other sources as well. As I said in the page on halakhah, Rambam's list is probably the most widely accepted list, but it is not the only one. The order is my own, as are the explanations of how some rules are derived from some biblical passages.

For each mitzvah, I have provided a citation to the biblical passage or passages from which it is derived, based primarily on Rambam. For commandments that can be observed today, I have also provided citations to the Chafetz Chayim's Concise Book of Mitzvot (CCA refers to affirmative commandments; CCN refers to negative commandments; CCI refers to commandments that only apply in Israel). Commandments that cannot be observed today primarily relate to the Temple, its sacrifices and services (because the Temple does not exist) and criminal procedures (because the theocratic state of Israel does not exist).

G-d

1. To know that G-d exists (Ex. 20:2; Deut. 5:6) (CCA1). See What Do Jews Believe?.
2. Not to entertain the idea that there is any god but the Eternal (Ex. 20:3) (CCN8). See What Do Jews Believe?.
3. Not to blaspheme (Ex. 22:27; in Christian texts, Ex. 22:28), the penalty for which is death (Lev. 24:16) (negative).
4. To hallow G-d's name (Lev. 22:32) (CCA5). See The Name of G-d.
5. Not to profane G-d's name (Lev . 22:32) (CCN155). See The Name of G-d.
6. To know that G-d is One, a complete Unity (Deut. 6:4) (CCA2). See What Do Jews Believe?.
7. To love G-d (Deut. 6:5) (CCA3). See What Do Jews Believe?.
8. To fear Him reverently (Deut. 6:13; 10:20) (CCA4).
9. Not to put the word of G-d to the test (Deut. 6:16) (negative).
10. To imitate His good and upright ways (Deut. 28:9) (CCA6).

Torah

11. To honor the old and the wise (Lev. 19:32) (CCA17).
12. To learn Torah and to teach it (Deut. 6:7) (CCA14). See Torah.
13. To cleave to those who know Him (Deut. 10:20) (the Talmud states that cleaving to scholars is equivalent to cleaving to Him) (CCA16).
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) (CCN159). See Torah.
15. Not to take away from the commandments of the Torah (Deut. 13:1) (CCN160). See Torah.
16. That every person shall write a scroll of the Torah for himself (Deut. 31:19) (CCA15). See Torah.

Signs and Symbols

17. To circumcise the male offspring (Gen. 17:12; Lev. 12:3) (CCA47) See Brit Milah: Circumcision.
18. To put tzitzit on the corners of clothing (Num. 15:38) (CCA10). See Tzitzit and Tallit.
19. To bind tefillin on the head (Deut. 6:8) (CCA9). See Tefillin.
20. To bind tefillin on the arm (Deut. 6:8) (CCA8). See Tefillin.
21. To affix the mezuzah to the doorposts and gates of your house (Deut. 6:9) (CCA12). See Mezuzah.

Prayer and Blessings

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) (CCA7). SeePrayers and Blessings; Jewish Liturgy.
23. To read the Shema in the morning and at night (Deut. 6:7) (CCA11). See Jewish Liturgy.
24. To recite grace after meals (Deut. 8:10) (CCA13). See Birkat Ha-Mazon: Grace After Meals
25. Not to lay down a stone for worship (Lev. 26:1) (CCN161).

Love and Brotherhood

26. To love all human beings who are of the covenant (Lev. 19:18) (CCA60). See Love and Brotherhood.
27. Not to stand by idly when a human life is in danger (Lev. 19:16) (CCN82). See Love and Brotherhood.
28. Not to wrong any one in speech (Lev. 25:17) (CCN48). See Speech and Lashon Ha-Ra.
29. Not to carry tales (Lev. 19:16) (CCN77). See Speech and Lashon Ha-Ra.
30. Not to cherish hatred in one's heart (Lev. 19:17) (CCN78). See Love and Brotherhood.
31. Not to take revenge (Lev. 19:18) (CCN80).
32. Not to bear a grudge (Lev. 19:18) (CCN81).
33. Not to put any Jew to shame (Lev. 19:17) (CCN79).
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) (CCN45).
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) (CCN76).
36. To rebuke the sinner (Lev. 19:17) (CCA72).
37. To relieve a neighbor of his burden and help to unload his beast (Ex. 23:5) (CCA70). See Love and Brotherhood.
38. To assist in replacing the load upon a neighbor's beast (Deut. 22:4) (CCA71). See Love and Brotherhood.
39. Not to leave a beast, that has fallen down beneath its burden, unaided (Deut. 22:4) (CCN183). See Love and Brotherhood.

The Poor and Unfortunate

40. Not to afflict an orphan or a widow (Ex. 22:21) (CCN51).
41. Not to reap the entire field (Lev. 19:9; Lev. 23:22) (negative) (CCI6).
42. To leave the unreaped corner of the field or orchard for the poor (Lev. 19:9) (affirmative) (CCI1).
43. Not to gather gleanings (the ears that have fallen to the ground while reaping) (Lev. 19:9) (negative) (CCI7).
44. To leave the gleanings for the poor (Lev. 19:9) (affirmative) (CCI2).
45. Not to gather ol'loth (the imperfect clusters) of the vineyard (Lev. 19:10) (negative) (CCI8).
46. To leave ol'loth (the imperfect clusters) of the vineyard for the poor (Lev. 19:10; Deut. 24:21) (affirmative) (CCI3).
47. Not to gather the peret (grapes) that have fallen to the ground (Lev. 19:10) (negative) (CCI9).
48. To leave peret (the single grapes) of the vineyard for the poor (Lev. 19:10) (affirmative) (CCI4).
49. Not to return to take a forgotten sheaf (Deut. 24:19) This applies to all fruit trees (Deut. 24:20) (negative) (CC10).
50. To leave the forgotten sheaves for the poor (Deut. 24:19-20) (affirmative) (CCI5).
51. Not to refrain from maintaining a poor man and giving him what he needs (Deut. 15:7) (CCN62). See Tzedakah: Charity.
52. To give charity according to one's means (Deut. 15:11) (CCA38). See Tzedakah: Charity.

Treatment of Gentiles

53. To love the stranger (Deut. 10:19) (CCA61). See Love and Brotherhood.
54. Not to wrong the stranger in speech (Ex. 22:20) (CCN49).
55. Not to wrong the stranger in buying or selling (Ex. 22:20) (CCN50).
56. Not to intermarry with gentiles (Deut. 7:3) (CCN19). See Interfaith Marriages.
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).

Marriage, Divorce and Family

59. To honor father and mother (Ex. 20:12) (CCA41).
60. Not to smite a father or a mother (Ex. 21:15) (CCN44).
61. Not to curse a father or mother (Ex. 21:17) (CCN46).
62. To reverently fear father and mother (Lev. 19:3) (CCA42).
63. To be fruitful and multiply (Gen. 1:28) (CCA43).
64. That a eunuch shall not marry a daughter of Israel (Deut. 23:2) (CCN136).
65. That a mamzer shall not marry the daughter of a Jew (Deut. 23:3) (CCN137). See Prohibited Marriages and Illegitimate Children.
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) (CCN133). See Marriage.
70. To take a wife by kiddushin, the sacrament of marriage (Deut. 24:1) (CCA44). See The Process of Marriage: Kiddushin and Nisuin.
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) (CCN42). See The Marital Relationship.
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). See The Process of Obtaining a Divorce.
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) (CCN134). SeeDivorce.
79. That a widow whose husband died childless must not be married to anyone but her deceased husband's brother (Deut. 25:5) (CCN135) (this is only in effect insofar as it requires the procedure of release below).
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 below ) (CCA45).
81. That the widow formally release the brother-in-law (if he refuses to marry her) (Deut. 25:7-9) (CCA46).

Forbidden Sexual Relations

82. Not to indulge in familiarities with relatives, such as kissing, embracing, winking, skipping, which may lead to incest (Lev. 18:6) (CCN110).
83. Not to commit incest with one's mother (Lev. 18:7) (CCN112). See Prohibited Marriages and Illegitimate Children.
84. Not to commit sodomy with one's father (Lev. 18:7) (CCN111).
85. Not to commit incest with one's father's wife (Lev. 18:8) (CCN113). See Prohibited Marriages and Illegitimate Children.
86. Not to commit incest with one's sister (Lev. 18:9) (CCN127). See Prohibited Marriages and Illegitimate Children.
87. Not to commit incest with one's father's wife's daughter (Lev. 18:11) (CCN128). See Prohibited Marriages and Illegitimate Children.
88. Not to commit incest with one's son's daughter (Lev. 18:10) (CCN119) (Note: CC treats this and the next as one commandment; however, Rambam treats them as two). See Prohibited Marriages and Illegitimate Children.
89. Not to commit incest with one's daughter's daughter (Lev. 18:10) (CCN119) (Note: CC treats this and the previous as one commandment; however, Rambam treats them as two). See Prohibited Marriages and Illegitimate Children.
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) (CCN120). See Prohibited Marriages and Illegitimate Children.
91. Not to commit incest with one's fathers sister (Lev. 18:12) (CCN129). See Prohibited Marriages and Illegitimate Children.
92. Not to commit incest with one's mother's sister (Lev. 18:13) (CCN130). See Prohibited Marriages and Illegitimate Children.
93. Not to commit incest with one's father's brothers wife (Lev. 18:14) (CCN125). See Prohibited Marriages and Illegitimate Children.
94. Not to commit sodomy with one's father's brother (Lev. 18:14) (CCN114).
95. Not to commit incest with one's son's wife (Lev. 18:15) (CCN115). See Prohibited Marriages and Illegitimate Children.
96. Not to commit incest with one's brother's wife (Lev. 18:16) (CCN126). See Prohibited Marriages and Illegitimate Children.
97. Not to commit incest with one's wife's daughter (Lev. 18:17) (CCN121). See Prohibited Marriages and Illegitimate Children.
98. Not to commit incest with the daughter of one's wife's son (Lev. 18:17) (CCN122). See Prohibited Marriages and Illegitimate Children.
99. Not to commit incest with the daughter of one's wife's daughter (Lev. 18:17) (CCN123). See Prohibited Marriages and Illegitimate Children.
100. Not to commit incest with one's wife's sister (Lev. 18:18) (CCN131). See Prohibited Marriages and Illegitimate Children.
101. Not to have intercourse with a woman, in her menstrual period (Lev. 18:19) (CCN132).
102. Not to have intercourse with another man's wife (Lev. 18:20) (CCN124).
103. Not to commit sodomy with a male (Lev. 18:22) (CCN116).
104. Not to have intercourse with a beast (Lev. 18:23) (CCN117).
105. That a woman shall not have intercourse with a beast (Lev. 18:23) (CCN118).
106. Not to castrate the male of any species; neither a man, nor a domestic or wild beast, nor a fowl (Lev. 22:24) (CCN143).

Times and Seasons

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) (CCN7). See Shabbat.
109. To sanctify Shabbat (Ex. 20:8) (CCA19). See Shabbat.
110. Not to do work on Shabbat (Ex. 20:10) (CCN6). See Shabbat.
111. To rest on Shabbat (Ex. 23:12; 34:21) (CCA20). See Shabbat.
112. To celebrate the festivals [Passover, Shavu'ot and Sukkot] (Ex. 23:14) (affirmative).
113. To rejoice on the festivals (Deut. 16:14) (CCA21).
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) (CCA22). See Passover.
116. To rest on the first day of Passover (Ex. 12:16; Lev. 23:7) (CCA25). See Passover.
117. Not to do work on the first day of Passover (Ex. 12:16; Lev. 23:6-7) (CCN147). See Passover.
118. To rest on the seventh day of Passover (Ex. 12:16; Lev. 23:8) (CCA27). See Passover.
119. Not to do work on the seventh day of Passover (Ex. 12:16; Lev. 23:8) (CCN148). See Passover.
120. To eat matzah on the first night of Passover (Ex. 12:18) (CCA23). See Passover.
121. That no chametz be in the Israelite's possession during Passover (Ex. 12:19) (CCN3). See Passover.
122. Not to eat any food containing chametz on Passover (Ex. 12:20) (CCN5). See Passover.
123. Not to eat chametz on Passover (Ex. 13:3) (CCN4). See Passover.
124. That chametz shall not be seen in an Israelite's home during Passover (Ex. 13:7) (CCN2). See Passover.
125. To discuss the departure from Egypt on the first night of Passover (Ex. 13:8) (CCA24). See The Passover Seder.
126. Not to eat chametz after mid-day on the fourteenth of Nissan (Deut. 16:3) (CCN104). See Passover.
127. To count forty-nine days from the time of the cutting of the Omer (first sheaves of the barley harvest) (Lev. 23:15) (CCA26). SeeThe Counting of the Omer.
128. To rest on Shavu'ot (Lev. 23:21) (CCA28). See Shavu'ot.
129. Not to do work on the Shavu'ot (Lev. 23:21) (CCN149). See Shavu'ot.
130. To rest on Rosh Hashanah (Lev. 23:24) (CCA29). See Rosh Hashanah.
131. Not to do work on Rosh Hashanah (Lev. 23:25) (CCN150). See Rosh Hashanah.
132. To hear the sound of the shofar on Rosh Hashanah (Num. 29:1) (CCA30). See Rosh Hashanah.
133. To fast on Yom Kippur (Lev. 23:27) (CCA32). See Yom Kippur.
134. Not to eat or drink on Yom Kippur (Lev. 23:29) (CCN152). See Yom Kippur.
135. Not to do work on Yom Kippur (Lev. 23:31) (CCN151). See Yom Kippur.
136. To rest on the Yom Kippur (Lev. 23:32) (CCA31). See Yom Kippur.
137. To rest on the first day of Sukkot (Lev. 23:35) (CCA34). See Sukkot.
138. Not to do work on the first day of Sukkot (Lev. 23:35) (CCN153). See Sukkot.
139. To rest on the eighth day of Sukkot (Shemini Atzeret) (Lev. 23:36) (CCA37). See Shemini Atzeret and Simchat Torah.
140. Not to do work on the eighth day of Sukkot (Shemini Atzeret) (Lev. 23:36) (CCN154). See Shemini Atzeret and Simchat Torah.
141. To take during Sukkot a palm branch and the other three plants (Lev. 23:40) (CCA36). See Sukkot.
142. To dwell in booths seven days during Sukkot (Lev. 23:42) (CCA35). See Sukkot.

Dietary Laws

143. To examine the marks in cattle (so as to distinguish the clean from the unclean) (Lev. 11:2) (affirmative). See Animals that may not be eaten.
144. Not to eat the flesh of unclean beasts (Lev. 11:4) (CCN93). See Animals that may not be eaten.
145. To examine the marks in fishes (so as to distinguish the clean from the unclean (Lev. 11:9) (affirmative). See Animals that may not be eaten.
146. Not to eat unclean fish (Lev. 11:11) (CCN95). See Animals that may not be eaten.
147. To examine the marks in fowl, so as to distinguish the clean from the unclean (Deut. 14:11) (affirmative). See Animals that may not be eaten.
148. Not to eat unclean fowl (Lev. 11:13) (CCN94). See Animals that may not be eaten.
149. To examine the marks in locusts, so as to distinguish the clean from the unclean (Lev. 11:21) (affirmative). See Animals that may not be eaten.
150. Not to eat a worm found in fruit (Lev. 11:41) (CCN98). See Animals that may not be eaten.
151. Not to eat of things that creep upon the earth (Lev. 11:41-42) (CCN97). See Animals that may not be eaten.
152. Not to eat any vermin of the earth (Lev. 11:44) (CCN100). See Animals that may not be eaten.
153. Not to eat things that swarm in the water (Lev. 11:43 and 46) (CCN99). See Animals that may not be eaten.
154. Not to eat of winged insects (Deut. 14:19) (CCN96). See Animals that may not be eaten.
155. Not to eat the flesh of a beast that is terefah (lit torn) (Ex. 22:30) (CCN87). See Kosher slaughtering.
156. Not to eat the flesh of a beast that died of itself (Deut. 14:21) (CCN86). See Kosher slaughtering.
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) (CCA48). See Kosher slaughtering.
158. Not to eat a limb removed from a living beast (Deut. 12:23) (CCN90). See Kosher slaughtering.
159. Not to slaughter an animal and its young on the same day (Lev. 22:28) (CCN108).
160. Not to take the mother-bird with the young (Deut. 22:6) (CCN189). See Treatment of Animals.
161. To set the mother-bird free when taking the nest (Deut. 22:6-7) (CCA74). See Treatment of Animals.
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) (CCN91). See Separation of Meat and Dairy.
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) (CCN92). SeeSeparation of Meat and Dairy.
165. Not to eat the of the thigh-vein which shrank (Gen. 32:33) (CCN1). See Forbidden Fats and Nerves.
166. Not to eat chelev (tallow-fat) (Lev. 7:23) (CCN88). See Forbidden Fats and Nerves.
167. Not to eat blood (Lev. 7:26) (CCN89). See Draining of Blood.
168. To cover the blood of undomesticated animals (deer, etc.) and of fowl that have been killed (Lev. 17:13) (CCA49).
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) (CCN106).

Business Practices

170. Not to do wrong in buying or selling (Lev. 25:14) (CCN47).
171. Not to make a loan to an Israelite on interest (Lev. 25:37) (CCN54).
172. Not to borrow on interest (Deut. 23:20) (because this would cause the lender to sin) (CCN55).
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) (CCN53).
174. To lend to a poor person (Ex. 22:24) (even though the passage says "if you lend" it is understood as obligatory) (CCA62).
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) (CCN52).
176. Not to take in pledge utensils used in preparing food (Deut. 24:6) (CCN58).
177. Not to exact a pledge from a debtor by force (Deut. 24:10) (CCN59).
178. Not to keep the pledge from its owner at the time when he needs it (Deut. 24:12) (CCN61).
179. To return a pledge to its owner (Deut. 24:13) (CCA63).
180. Not to take a pledge from a widow (Deut. 24:17) (CCN60).
181. Not to commit fraud in measuring (Lev. 19:35) (CCN83).
182. To ensure that scales and weights are correct (Lev. 19:36) (affirmative).
183. Not to possess inaccurate measures and weights (Deut. 25:13-14) (CCN84).

Employees, Servants and Slaves

184. Not to delay payment of a hired man's wages (Lev. 19:13) (CCN38).
185. That the hired laborer shall be permitted to eat of the produce he is reaping (Deut. 23:25-26) (CCA65).
186. That the hired laborer shall not take more than he can eat (Deut. 23:25) (CCN187).
187. That a hired laborer shall not eat produce that is not being harvested (Deut. 23:26) (CCN186).
188. To pay wages to the hired man at the due time (Deut. 24:15) (CCA66).
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 Palestine (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) (CCN188).

Vows, Oaths and Swearing

203. That a man should fulfill whatever he has uttered (Deut. 23:24) (CCA39).
204. Not to swear needlessly (Ex. 20:7) (CCN29).
205. Not to violate an oath or swear falsely (Lev. 19:12) (CCN31).
206. To decide in cases of annulment of vows, according to the rules set forth in the Torah (Num. 30:2-17) (CCA40).
207. Not to break a vow (Num. 30:3) (CCN184).
208. To swear by His name truly (Deut. 10:20) (affirmative).
209. Not to delay in fulfilling vows or bringing vowed or free-will offerings (Deut. 23:22) (CCN185).

The Sabbatical and Jubilee Years

210. To let the land lie fallow in the Sabbatical year (Ex. 23:11; Lev. 25:2) (affirmative) (CCI20).
211. To cease from tilling the land in the Sabbatical year (Ex. 23:11) (affirmative) (Lev. 25:2) (CCI21).
212. Not to till the ground in the Sabbatical year (Lev. 25:4) (negative) (CCI22).
213. Not to do any work on the trees in the Sabbatical year (Lev. 25:4) (negative) (CCI23).
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) (CCI24).
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) (CCI25).
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) (CCA64).
218. Not to demand return of a loan after the Sabbatical year has passed (Deut. 15:2) (CCN57).
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) (CCN56).
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).

The Court and Judicial Procedure

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) (CCN64).
229. To adjudicate cases of purchase and sale (Lev. 25:14) (CCA67).
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) (CCA73).
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) (CCN63).
240. That one who possesses evidence shall testify in Court (Lev. 5:1) (affirmative).
241. Not to testify falsely (Ex. 20:13) (CCN39).
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) (CCN75).
244. That the court shall not accept the testimony of a close relative of the defendant in matters of capital punishment (Deut. 24:16) (CCN74).
245. Not to hear one of the parties to a suit in the absence of the other party (Ex. 23:1) (CCN65).
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) (CCN73).
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) (CCN69).
253. Not to favor a great man when trying a case (Lev. 19:15) (CCN70).
254. Not to take a bribe (Ex. 23:8) (CCN71).
255. Not to be afraid of a bad man, when trying a case (Deut. 1:17) (CCN72).
256. Not to be moved in trying a case, by the poverty of one of the parties (Ex. 23:3; Lev. 19:15) (CCN66).
257. Not to pervert the judgment of strangers or orphans (Deut. 24:17) (CCN68).
258. Not to pervert the judgment of a sinner (a person poor in fulfillment of commandments) (Ex. 23:6) (CCN67).
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) (CCN158).

Injuries and Damages

263. To make a parapet for your roof (Deut. 22:8) (CCA75). See Love and Brotherhood.
264. Not to leave something that might cause hurt (Deut. 22:8) (CCN190). See Love and Brotherhood.
265. To save the pursued even at the cost of the life of the pursuer (Deut. 25:12) (affirmative). See Life.
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).

Property and Property Rights

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). See Levi.
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) (CCN85).
271. Not to swear falsely in denial of another's property rights (Lev. 19:11) (CCN30).
272. Not to deny falsely another's property rights (Lev. 19:11) (CCN36).
273. Never to settle in the land of Egypt (Deut. 17:16) (CCN192).
274. Not to steal personal property (Lev. 19:11) (CCN34).
275. To restore that which one took by robbery (Lev. 5:23) (CCA68).
276. To return lost property (Deut. 22:1) (CCA69).
277. Not to pretend not to have seen lost property, to avoid the obligation to return it (Deut. 22:3) (CCN182).

Criminal Laws

278. Not to slay an innocent person (Ex. 20:13) (CCN32). See Life.
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) (CCN33).
280. Not to rob by violence (Lev. 19:13) (CCN35).
281. Not to defraud (Lev. 19:13) (CCN37).
282. Not to covet what belongs to another (Ex. 20:14) (CCN40).
283. Not to crave something that belongs to another (Deut. 5:18) (CCN41).
284. Not to indulge in evil thoughts and sights (Num. 15:39) (CCN156).

Punishment and Restitution

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). See Shabbat.
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) (CCN43).
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).

Prophecy

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).

Idolatry, Idolaters and Idolatrous Practices

312. Not to make a graven image; neither to make it oneself nor to have it made by others (Ex. 20:4) (CCN9).
313. Not to make any figures for ornament, even if they are not worshipped (Ex. 20:20) (CCN144).
314. Not to make idols even for others (Ex. 34:17; Lev. 19:4) (CCN10).
315. Not to use the ornament of any object of idolatrous worship (Deut. 7:25) (CCN17).
316. Not to make use of an idol or its accessory objects, offerings, or libations (Deut. 7:26) (CCN18). See Grape Products.
317. Not to drink wine of idolaters (Deut. 32:38) (CCN15). See Grape Products.
318. Not to worship an idol in the way in which it is usually worshipped (Ex. 20:5) (CCN12).
319. Not to bow down to an idol, even if that is not its mode of worship (Ex. 20:5) (CCN11).
320. Not to prophesy in the name of an idol (Ex. 23:13; Deut. 18:20) (CCN27).
321. Not to hearken to one who prophesies in the name of an idol (Deut. 13:4) (CCN22).
322. Not to lead the children of Israel astray to idolatry (Ex. 23:13) (CCN14).
323. Not to entice an Israelite to idolatry (Deut. 13:12) (CCN23).
324. To destroy idolatry and its appurtenances (Deut. 12:2-3) (affirmative).
325. Not to love the enticer to idolatry (Deut. 13:9) (CCN24).
326. Not to give up hating the enticer to idolatry (Deut. 13:9) (CCN25).
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) (CCN26).
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) (CCN13).
331. Not to turn one's attention to idolatry (Lev. 19:4) (CCN16).
332. Not to adopt the institutions of idolaters nor their customs (Lev. 18:3; Lev. 20:23) (CCN21).
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) (CCN166).
336. Not to practice nachesh (doing things based on signs and portents; using charms and incantations) (Lev. 19:26) (CCN165).
337. Not to consult ovoth (ghosts) (Lev. 19:31) (CCN170).
338. Not to consult yid'onim (wizards) (Lev. 19:31) (CCN171).
339. Not to practice kisuf (magic using herbs, stones and objects that people use) (Deut. 18:10) (CCN168).
340. Not to practice kessem (a general term for magical practices) (Deut. 18:10) (CCN167).
341. Not to practice the art of a chover chaver (casting spells over snakes and scorpions) (Deut. 18:11) (CCN169).
342. Not to enquire of an ob (a ghost) (Deut. 18:11) (CCN172).
343. Not to seek the maytim (dead) (Deut. 18:11) (CCN174).
344. Not to enquire of a yid'oni (wizard) (Deut. 18:11) (CCN173).
345. Not to remove the entire beard, like the idolaters (Lev. 19:27) (CCN177).
346. Not to round the corners of the head, as the idolatrous priests do (Lev. 19:27) (CCN176).
347. Not to cut oneself or make incisions in one's flesh in grief, like the idolaters (Lev. 19:28; Deut. 14:1) (CCN28).
348. Not to tattoo the body like the idolaters (Lev. 19:28) (CCN163).
349. Not to make a bald spot for the dead (Deut. 14:1) (CCN164).
350. Not to plant a tree for worship (Deut. 16:21) (negative).
351. Not to set up a pillar (for worship) (Deut. 16:22) (CCN162).
352. Not to show favor to idolaters (Deut. 7:2) (CCN20).
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 (Ex. 23:33) (negative) (CCI26).
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).

Agriculture and Animal Husbandry

358. Not to cross-breed cattle of different species (Lev. 19:19) (according to the Talmud, this also applies to birds) (CCN142).
359. Not to sow different kinds of seed together in one field (Lev. 19:19) (CCN107).
360. Not to eat the fruit of a tree for three years from the time it was planted (Lev. 19:23) (CCN105). See Tu B'Shevat.
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) (CCI16). See Tu B'Shevat.
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) (CCN180).

Clothing

365. That a man shall not wear women's clothing (Deut. 22:5) (CCN179).
366. That a woman should not wear men's clothing (Deut. 22:5) (CCN178).
367. Not to wear garments made of wool and linen mixed together (Deut. 22:11) (CCN181).

The Firstborn

368. To redeem the firstborn human male (Ex. 13:13; Ex. 34:20; Num. 18:15) (CCA54). See Pidyon Ha-Ben: Redemption of the Firstborn.
369. To redeem the firstling of an ass (Ex. 13:13; Ex. 34:20) (CCA55).
370. To break the neck of the firstling of an ass if it is not redeemed (Ex. 13:13; Ex. 34:20) (CCA56).
371. Not to redeem the firstling of a clean beast (Num. 18:17) (CCN109).

Kohanim and Levites

372. That the kohanim shall put on priestly vestments for the service (Ex. 28:2) (affirmative). See Kohein.
373. Not to tear the High Kohein's robe (Ex. 28:32) (negative). See Kohein.
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). See Kohein.
375. That the ordinary kohein shall not defile himself by contact with any dead, other than immediate relatives (Lev. 21:1-3) (CCN141). See Kohein,Care for the Dead.
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) (CCA59). See Kohein, Care for the Dead; Mourning.
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). See Kohein.
378. That a kohein shall not marry a divorced woman (Lev. 21:7) (CCN140). See Prohibited Marriages and Illegitimate Children; Kohein.
379. That a kohein shall not marry a harlot (Lev. 21:7) (CCN138). See Prohibited Marriages and Illegitimate Children; Kohein.
380. That a kohein shall not marry a profaned woman (Lev. 21:7) (CCN139). See Prohibited Marriages and Illegitimate Children; Kohein.
381. To show honor to a kohein, and to give him precedence in all things that are holy (Lev. 21:8) (CCA50). See Kohein.
382. That a High Kohein shall not defile himself with any dead, even if they are relatives (Lev. 21:11) (negative). See Kohein, Care for the Dead.
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). See Kohein, Care for the Dead.
384. That the High Kohein shall marry a virgin (Lev. 21:13) (affirmative). See Prohibited Marriages and Illegitimate Children; Kohein.
385. That the High Kohein shall not marry a widow (Lev. 21:14) (negative). See Prohibited Marriages and Illegitimate Children; Kohein.
386. That the High Kohein shall not cohabit with a widow, even without marriage, because he profanes her (Lev. 21:15) (negative). See Prohibited Marriages and Illegitimate Children; Kohein.
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). See Kohein.
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). See Kohein.
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). See Kohein.
393. That the kohanim shall bless Israel (Num. 6:23) (CCA58). See Kohein.
394. To set apart a portion of the dough for the kohein (Num. 15:20) (CCA57). See Kohein.
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). See Kohein, Levi.
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). See Levi.
398. To give the Levites cities to dwell in, these to serve also as cities of refuge (Num. 35:2) (affirmative). See Levi.
399. That none of the tribe of Levi shall take any portion of territory in the land (of Israel) (Deut. 18:1) (negative). See Levi.
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). See Levi.
401. That the kohanim shall serve in the Sanctuary in divisions, but on festivals, they all serve together (Deut. 18:6-8) (affirmative). See Kohein.

T'rumah, Tithes and Taxes

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). See Brit Milah: Circumcision
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) (CCI19).
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). See Kohein.
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). See Kohein.
407. That a sojourner with a kohein or his hired servant shall not eat of the t'rumah (Lev. 22:10) (negative). See Kohein.
408. Not to eat tevel (something from which the t'rumah and tithe have not yet been separated) (Lev. 22:15) (negative) (CCI18).
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) (CCI12). See Levi.
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) (CCI13). See Kohein, Levi.
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). See Levi.
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) (CCI14) (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) (CCI15) (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) (CCA51). See Kohein.
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) (CCA52). See Kohein.
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) (CCI11). See Kohein.
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) (CCI17).

The Temple, the Sanctuary and Sacred Objects

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). See Kohein.
436. To prepare the oil of anointment and anoint high kohanim and kings with it (Ex. 30:31) (affirmative). See Kohein.
437. Not to compound oil for lay use after the formula of the anointing oil (Ex. 30:32-33) (CCN145).
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) (CCN146).
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). See Kohein.
445. That a kohein shall not enter the Sanctuary with torn garments (Lev. 10:6) (negative). See Kohein.
446. That the kohein shall not leave the Courtyard of the Sanctuary, during service (Lev. 10:7) (negative). See Kohein.
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) (CCA18). See Synagogues, Shuls and Temples.
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). See Asham: Guilt Offering.
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) (CCN157). See The Name of G-d.

Sacrifices and Offerings

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) (CCA53).
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). See Brit Milah: Circumcision
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). See Qorbanot: Sacrifices and Offerings
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). See Olah: Burnt Offering.
476. To observe the procedure of the meal-offering (Lev. 2:1) (affirmative). See Food and Drink Offerings.
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). See Chatat: Sin Offering.
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-offering. This is called a guilt-offering for doubtful sins (Lev. 5:17-19) (affirmative). See Asham: Guilt Offering.
487. That the remainder of the meal offerings shall be eaten (Lev. 6:9) (affirmative).
488. Not to allow the remainder of the meal offerings to become leavened (Lev. 6:10) (negative).
489. That the High Kohein shall offer a meal offering daily (Lev. 6:13) (affirmative).
490. Not to eat of the meal offering brought by the kohanim (Lev. 6:16) (negative).
491. To observe the procedure of the sin-offering (Lev. 6:18) (affirmative). See Chatat: Sin Offering.
492. 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).
493. To observe the procedure of the guilt-offering (Lev. 7:1) (affirmative).See Asham: Guilt Offering.
494. To observe the procedure of the peace-offering (Lev. 7:11) (affirmative). See Zebach Sh'lamim: Peace Offering.
495. To burn meat of the holy sacrifice that has remained over (Lev. 7:17) (affirmative).
496. Not to eat of sacrifices that are eaten beyond the appointed time for eating them (Lev. 7:18) The penalty is excision (negative).
497. Not to eat of holy things that have become unclean (Lev. 7:19) (negative).
498. To burn meat of the holy sacrifice that has become unclean (Lev. 7:19) (affirmative).
499. That a person who is unclean shall not eat of things that are holy (Lev. 7:20) (negative).
500. 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). See Kohein.
501. That a woman after childbirth shall bring an offering when she is clean (Lev. 12:6) (affirmative). See Birth.
502. That the leper shall bring a sacrifice after he is cleansed (Lev. 14:10) (affirmative).
503. That a man having an issue shall bring a sacrifice after he is cleansed of his issue (Lev. 15:13-15) (affirmative).
504. That a woman having an issue shall bring a sacrifice after she is cleansed of her issue (Lev. 15:28-30) (affirmative).
505. 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).
506. Not to slaughter beasts set apart for sacrifices outside (the Sanctuary) (Lev. 17:3-4) (negative).
507. Not to eat flesh of a sacrifice that has been left over (beyond the time appointed for its consumption) (Lev. 19:8 ) (negative).
508. 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).
509. That every animal offered up shall be without blemish (Lev. 22:21) (affirmative).
510. Not to inflict a blemish on cattle set apart for sacrifice (Lev. 22:21) (negative).
511. Not to slaughter blemished cattle as sacrifices (Lev. 22:22) (negative).
512. Not to burn the limbs of blemished cattle upon the altar (Lev. 22:22) (negative).
513. Not to sprinkle the blood of blemished cattle upon the altar (Lev. 22:24) (negative).
514. Not to offer up a blemished beast that comes from non-Israelites (Lev. 22:25) (negative).
515. That sacrifices of cattle can only take place when they are at least eight days old (Lev. 22:27) (affirmative).
516. Not to leave any flesh of the thanksgiving offering until the morning (Lev. 22:30) (negative).
517. 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). SeeThe Counting of the Omer.
518. 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) (CCN101). SeeThe Counting of the Omer.
519. Not to eat roasted grain of the new produce before that time (Lev. 23:14) (CCN102). See The Counting of the Omer.
520. Not to eat fresh ears of the new grain before that time (Lev. 23:14) (CCN103). See The Counting of the Omer.
521. 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).
522. To offer up an additional sacrifice on Passover (Lev. 23:36) (affirmative).
523. 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).
524. If a beast is exchanged for one that had been set apart as an offering, both become sacred (Lev. 27:10) (affirmative).
525. Not to exchange a beast set aside for sacrifice (Lev. 27:10) (negative).
526. That one who vows to the L-rd the monetary value of an unclean beast shall pay its value (Lev. 27:11-13) (affirmative).
527. That one who vows the value of his house shall pay according to the appraisal of the kohein (Lev. 27:11-13) (affirmative). See Kohein.
528. 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).
529. Not to transfer a beast set apart for sacrifice from one class of sacrifices to another (Lev. 27:26) (negative).
530. 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). SeeKohein.
531. Not to sell a field devoted to the Lord (Lev. 27:28) (negative).
532. Not to redeem a field devoted to the Lord (Lev. 27:28) (negative).
533. 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) (CCA33).
534. Not to put olive oil in the meal-offering of a woman suspected of adultery (Num. 5:15) (negative).
535. Not to put frankincense on it (Num. 5:15) (negative).
536. To offer up the regular sacrifices daily (two lambs as burnt offerings) (Num. 28:3) (affirmative).
537. To offer up an additional sacrifice every Shabbat (two lambs) (Num. 28:9) (affirmative).
538. To offer up an additional sacrifice every New Moon (Num. 28:11) (affirmative).
539. To bring an additional offering on Shavu'ot (Num. 28:26-27) (affirmative).
540. To offer up an additional sacrifice on Rosh Hashanah (Num. 29:1-6) (affirmative).
541. To offer up an additional sacrifice on Yom Kippur (Num. 29:7-8) (affirmative).
542. To offer up an additional sacrifice on Sukkot (Num. 29:12-34) (affirmative).
543. To offer up an additional offering on Shemini Atzeret, which is a festival by itself (Num. 29:35-38) (affirmative).
544. To bring all offerings, whether obligatory or freewill, on the first festival after these were incurred (Deut. 12:5-6) (affirmative).
545. Not to offer up sacrifices outside (the Sanctuary) (Deut. 12:13) (negative).
546. To offer all sacrifices in the Sanctuary (Deut. 12:14) (affirmative).
547. To redeem cattle set apart for sacrifices that contracted disqualifying blemishes, after which they may be eaten by anyone. (Deut. 12:15) (affirmative).
548. Not to eat of the unblemished firstling outside Jerusalem (Deut. 12:17) (negative).
549. 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).
550. 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).
551. 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).
552. That the kohein shall not eat the first-fruits before they are set down in the Courtyard (of the Sanctuary) (Deut. 12:17) (negative).
553. To take trouble to bring sacrifices to the Sanctuary from places outside the land of Israel (Deut. 12:26) (affirmative).
554. 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).
555. Not to do work with cattle set apart for sacrifice (Deut. 15:19) (negative).
556. Not to shear beasts set apart for sacrifice (Deut. 15:19) (negative).
557. Not to leave any portion of the festival offering brought on the fourteenth of Nissan unto the third day (Deut. 16:4) (negative).
558. Not to offer up a beast that has a temporary blemish (Deut. 17:1) (negative).
559. 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).
560. To read the portion prescribed on bringing the first fruits (Deut. 26:5-10) (affirmative).

Ritual Purity and Impurity

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). See Parah Adumah: Red Heifer.
575. That a corpse defiles (Num. 19:11-16) (affirmative). See Care for the Dead.
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).

Lepers and Leprosy

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).

The King

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). See Torah.

Nazarites

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).

Wars

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). See Kohein.
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) (CCN191).
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) (CCN193).
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) (CCA76).
612. That the evil done to us by Amalek shall not be forgotten (Deut. 25:19) (CCN194).
613. To destroy the seed of Amalek (Deut. 25:19) (CCA77).

Source: http://www.jewfaq.org/613.htm

The Great Tzitzit Controversy

The Great Tzitzit Controversy

There is a small but growing number of people in the very messy Messianic movement that have begun tying tzitzit on the belt loops? [1]

"Hanging tzitzit from belt loops (which may seem ‘cool’ or ‘hip’) is no fulfillment of the commandment according to its plain meaning and therefore is an idle act." 

The Great Tzitzit Controversy

By Philip Crossan

Hear I go again writing about yet another touchy subject. But it is a subject worth addressing. There is a small but growing number of people in the very messy Messianic movement that have begun tying tzitzit on the belt loops of their pants and wearing them on Sabbath. Maybe that is alright if one really feels that this is something they should be doing. I do respect my friends who do this and I likewise appreciate their willingness to obey the Scriptures. But I’m not so sure they grasp the entire commandment. I suppose what really got the ball rolling around in my head concerning this issue is when being confronted by those who feel their personal interpretation of the commandment is something to split fellowship over. In this study we will be looking at what the Bible says and attempting to decipher how we can apply it.

Numbers 15:38-40

(38) Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribband of blue:

(39) And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring:

40. That ye may remember, and do all my commandments, and be holy unto your God.

Numbers 15:38 "Speak to the people of Isra'el, instructing them to make, through all their generations, tzitziyot on the corners of their garments, and to put with the tzitzit on each corner a blue thread.

39 It is to be a tzitzit for you to look at and thereby remember all of ADONAI's mitzvot and obey them, so that you won't go around wherever your own heart and eyes lead you to prostitute yourselves;

40 but it will help you remember and obey all my mitzvot and be holy for your God. CJB

First off in verse 38 we are presented with the word fringes, ציצת Tzitzit, a literal translation of the word is ‘fringe’ or ‘feather like’. But is the modern rabbinic tzitzit ‘feather like’? No not at all. Is the modern rabbinic tzitzit what is being described in the verse? I doubt it. Actually the modern rabbinic tzitzit came from what was developed in the late second temple period. The truth is that we do not know what the tzitzit from the time of Moses to the second temple actually looked like. We also don’t know what Yeshua’s tzitzit looked like. So your guess is as good as mine and anyone else’s. Am I downplaying the modern tzitzit or telling you it is irrelevant? No not in any way. I wear them to you know and I don’t want to look like a big contradiction. I’m simply pointing out that the modern rabbinic tzitzit is probably not what the ancient Israelites wore. So don’t try to split theological hairs about it. But if this is not exactly what ancient Israel wore then why would we wear it. Simple, because it is the closest thing we have and it is generally accepted by the people of Israel. For those readers who do not realize that there are other forms of tzitzit then I suggest doing an internet search. For one example look up Karaite tzitzit for an interesting and different interpretation.

Our second point, also in verse 38, “in the borders of their garments”. Borders? ףנכ kanaf, literally means ‘corners’. The verse is actually referring to a ‘four cornered garment’. So there is to be four tzitzit and four corners upon which to tie them. Are belt loops corners? Do pants have corners? No and no again. The historic interpretation of this verse is the katan, a type of tunic or long shirt having four corners. Another innovation of the late second temple period is the tallit. Just a side note, based on my own research, I believe that part of the issue that Paul writes about in 1 Corinthians 11 is actually a misuse of the tallit which continues today in men covering their heads with them. The tallit appears to have been developed primarily by Jews outside of the land of Israel as an alternative to the traditional katan. The purpose of the tallit may have been that the garment can be put on or taken off anytime without changing ones actual outer garment unlike the katan. One last comment on the four corners, if a garment does not have four corners then it does not have to have tzitzit tied upon it, and probably should not.

Point number three “a ribband of blue”. The verse does not say what shade of blue nor how to make the specific dye. It is irrelevant, obeying the commandment with what is available is much more important than knowing the exact coloring process used by ancient Israel. If the exact process is available then glory be to HaShem (blessed be His name) and use it but the commandment is simply to use a ribband of blue. Therefore use what you have available.

Also take note that the verses do not say that the four cornered garment cannot be tucked into your pants. It likewise does not indicate length or thickness of the tzitzit, and says nothing about tzitzit and skin contact.

Let’s review what the commandment actually communicates. We are to wear a feather like fringe with a cord of blue on the corners of a four cornered garment. It is a sign for us to look upon not necessarily for others to look upon. This will serve as a reminder of the commandments.

Here are some serious considerations about the practicality of wearing tzitzit all the time or on the outside of clothing regularly. How about working with equipment? Think about the dangers of operating a drill press or table saw and getting religiously long tzitzit caught in the machine. How about a chainsaw, tractor, or tiller? More simply what about when weeding the garden or working on the vehicle. I’ll add to that the difficulty in cleaning them and making new ones so often. And here’s a real simple problem that everyone men and women face; how about using the toilet. The fact is long tzitzit might go where they should not. Let’s keep this simple brothers and sisters. HaShem (blessed be His name) did not give us burdensome commandments. He meant them to be good for us. There are many times that tzitzit are simply impractical, so don’t wear them at those times.

The majority of the people in the Messianic movement only wear tzitzit on their tallit. I’m not opposed to this either. The tallit is often treated with more respect and only used for set apart times and not profane or common use. For myself I also like the idea of wearing tzitzit on a tunic or long shirt, as long as it has four corners, but you will not find me tying long tzitzit for this.

Source:

Editors Note: The name has been edited in italics above.

Because the Transcendent Name is so Sacred Jews traditionally use one of two titles rather than write or pronounce the Name needlessly. This is done to honor the Sacred Name (not out of superstition against using it as some critics imagine).

Temple and Yeshiva Beth HaShem is unique. We honor and respect Gods Sacred Name.

שמע ישראל ה 'הוא האלוהים שלנו הוא אחד

Shema Yisrael Adonai Elohaynu Adonai Echad
"Hear Israel, Adonai is our God, Adonai is One"

Source:

Tzitzit 
by Rabbi Shraga Simmons 

How to gain some meta-physical "fringe" benefits.

Tzitzit are tassels that hang down from the four corners of a rectangular garment, as the Torah says: "You shall put fringes on your four-cornered garment."¹
Why do we wear Tzitzit? The Torah explains that by doing so, "you will see it and remember all the mitzvot."²
How do the tzitzit remind us of the mitzvot? On the simple level, Tzitzit serve as the colloquial string-around-the-finger reminder.³ As we go about our daily chores, whether at work or at a ball game, Tzitzit give us an anchor to the world of spirituality.
Further, the numerical value of "Tzitzit" is 600. Add to that the 8 strings and 5 knots on each corner, and you get 613 -- the number of mitzvot in the Torah.⁴

Let's delve a bit deeper into the verse: "You will see it and remember all the mitzvot." If there are four strings on each corner, why does the Torah use the singular form "it"?
"It" refers to the single blue thread on each corner prescribed by the Torah.⁵ The color blue is similar to the sea, which is like the clear blue sky, which is the color of the God's "heavenly throne."⁶
Our challenge is to make spirituality a part of daily reality. In seeing the Tzitzit, we have a tangible reminder of an incorporeal God.⁷ Seeing God in our lives is a progression -- from recognizing his presence in mundane things like a garment, all the way to the spiritual realms ("heavenly throne").
In this way, Tzitzit has a meta-physical "fringe" benefit (pun intended), in helping to safeguard one from temptation.⁸ The Torah tells us: "And you will see them, and remember not to follow after your heart and eyes, that you stray after them."⁹ Tzitzit remind us that God is watching, and our actions should reflect that realization.
The Talmud¹⁰ tells of a man who was intensely addicted to a dangerous vice and was willing to spend any amount of money to satisfy that desire. One time he traveled across the world, and at the moment before the forbidden activity, the man's Tzitzit "slapped him in the face." The commentators¹¹ explain that the Tzitzit struck him not literally, but psychologically -- with the four corners appearing as witnesses against him.

The Strings

On each corner, four strings are looped through a hole, and drape down on both sides, giving the appearance of eight tassels per corner.¹² The upper one-third of the tassels are a series of five double-knots, separated one from another with four sets of windings. Below the bottom knot, the remaining two-thirds of each string hangs loosely.¹³
Each section of knots-and-windings should be approximately one inch (2.5 cm.) -- for a total of 4 inches of knots-and-windings, and 8 inches of loose hanging strings.
The hole on each corner should be about two inches from the edge,¹⁴ to fulfill the biblical requirement that it be on the garment's "corner." If the corner tears, it can usually be repaired.¹⁵
The strings must be made either from wool, or from the same material from which the garment is made.¹⁶ Each string actually consists of two threads twisted together, and must be spun especially for the sake of Tzitzit.¹⁷ Therefore one should buy Tzitzit that carry a proper rabbinic supervision.
Once you've purchased the strings, it's not so difficult to attach them yourself. It's fun and meaningful. The process of putting Tzitzit on the garment is as follows:

• use four strings, one which is longer, to wrap around the others
• tie the four ends together,¹⁸ to ensure that each string will end up with one end on each side.
• insert the strings into the hole, and be sure to say "Le'shem mitzvat Tzitzit."
• tie a double-knot
• wind the longer string around the others 7 times
• tie a double-knot, and wind the longer string around the others 8 times
• tie a double-knot, and wind the longer string around the others 11 times
• tie a double-knot, and wind the longer string around the others 13 times
• tie a (fifth and final) double-knot

Watch an instructional video: "How to Tie Your Own Tzitzit."
Why are the strings wound with 7, 8, 11, and 13 windings?

• Seven represents the perfection of the physical world, which was created in seven days.
• Eight is the number of transcendence that goes beyond nature.
• Eleven is the numerical value of vav-hey, the last two letters of God's Name.
• Thirteen is the numerical value of echad -- one.¹⁹

Although a Tallit Katan is worn underneath the shirt, there are different customs as to whether or not the tassels should be left hanging out and visible.²⁰ Given the purpose of Tzitzit, it is considered better to wear them "untucked" so that we can look at them often and use them as an anchor. However, if this would cause embarrassment or dissent when living amongst non-Jews, it is acceptable to have the strings tucked in.²¹

Broken Strings

What if one or more of the strings break?
Our custom is that each string, when originally inserted, should be a length of 24-28.8 cm.²² If thereafter a string should be cut or broken, then it will depend:
If the break is within the section of knots-and-windings, then according to most opinions the Tzitzit are invalid.²³
If the break is in the part where the strings hang loosely, then even if there is a break all the way up to the windings, it is still kosher.
If there are two breaks, then we must determine whether or not these are two ends of the same string, given that each string was initially inserted into the hole and doubled over.
How can we know whether or not these are two ends of the same string?
Firstly, when initially tying the knots on the Tzitzit, one should ensure that the two ends of any given string are always on opposite sides of the knot. Thus in the event that two strings break:

• If the two broken strings are on the same side of the knot, one may rely that these are of two different strings. This is still kosher, even if the two strings are broken all the way up to the windings.
• If the two broken strings are on opposite sides, then one of the broken strings will require a length of ki'day aniva -- "enough of a string that it could be tied."²⁴ The length of ki'day aniva is minimally 4-4.8 cm.

If there are three broken strings, then ki'day aniva is not sufficient. Rather, you will need a full-length string, since we require at least two complete strings, and there is a concern that these three ends may be of three different strings, leaving only one complete string.²⁵
View a slideshow: "Common Cases of Broken Strings in Tzitzit."

The Garment

Only a four-cornered garment is required to have Tzitzit.²⁶ A poncho, for example, requires Tzitzit. A regular button-down dress shirt does not require Tzitzit, because it only has two "corners" (in the front). Similarly, a t-shirt does not require Tzitzit, as it has no corners. However, if one would cut a slit up the sides of the t-shirt (so that a majority of the side is "open"), that would in effect create "four corners," and the t-shirt would require Tzitzit.
Today, since four-cornered garments are not so common, we go out of our way to wear a four-cornered garment, in order to perform this important mitzvah.²⁷
Two articles of clothing are made for this purpose: the Tallit Katan (the small cloak) and the Tallit Gadol (the large cloak).

The Tallit Katan

The Tallit Katan usually consists of a simple, white rectangular garment with a hole in the middle for the head. For an adult, this should be at least 18 inches long on each side (i.e. 18 x 36 when unfolded).²⁸ It is kept on all day long, and is generally worn underneath one's regular shirt. It need not be worn at night.²⁹




Those who will not be wearing a Tallit Gadol later³⁰ (see below), should recite the following blessing upon putting on the Tallit Katan:³¹

Blessing for Tallit Katan

When a Jewish boy turns three, he should be presented with his own Tallit Katan.³² This way, he will become accustomed to this important mitzvah from an early age.

The Tallit Gadol

The Tallit Gadol (often called tallit, for short) is a large white cloth with no hole in it. It is made to be worn specifically during morning prayers (hence the term "prayer shawl"). The idea of wearing a special tallit during prayer is because we mention the Torah commandment of Tzitzit during a focal point of the prayers, the Shema.
The cloth usually has black, white or blue stripes.³³ Ideally, it should be made from pure wool.³⁴ The tallit is worn draped over the shoulders, with two corners in the front and two in back.³⁵ An average size tallit is 4x6 feet.
[A scarf does not require Tzitzit, because it does not have the minimum size.³⁶ Similarly, the small, fringed scarves that people sometimes wear around their necks do not qualify as a tallit and are not a fulfillment of the mitzvah.³⁷]
On days when tefillin are also worn, the tallit is put on first.³⁸
Before donning the Tallit Gadol, one should check the strings to see that they are not tangled³⁹ or torn.⁴⁰
For the Tallit Gadol, the following blessing is recited⁴¹ while standing.⁴² One should have in mind to include the Tallit Katan in the blessing.⁴³ One should also intend that the wearing of Tzitzit is to remind us of all the mitzvot.⁴⁴

Blessing for Tallit Gadol

Immediately after reciting the blessing, the Tallit Gadol should be draped over the shoulders and then temporarily wrapped around the head while its end is thrown over the left shoulder. The reason for throwing to the left is because we want the tzitzit to protect us against the desires of the heart, which is tilted to the left, as is written in Numbers 15:39.⁴⁵
We then straighten out the tallit, so that two tzitzit are in the front and two in the back; two on the right and two on the left. We are thus surrounded by the mitzvah of tzitzit.⁴⁶ Since the blessing is "to be wrapped in tzitzit," this would not be fulfilled by wearing it like a scarf.
Afterwards, the tallit may be left resting just on the shoulders in a cape-like fashion. Some people keep it over their head for parts of the morning prayers,⁴⁷ as a way to increase concentration and to give a feeling of being enveloped by God's presence.
Watch a short video: "How to Put on a Tallit."
The tallit must be treated with respect.⁴⁸ Therefore, one should try not to allow the strings to drag on the floor.⁴⁹ Also, since the Tallit Gadol is designated for prayer services, it should be taken off before entering the bathroom.⁵⁰ It is permitted to wear a Tallit Katan in the bathroom.⁵¹
After the morning prayers are complete, the Tallit Gadol is removed.
There are different opinions as to when a boy should begin to wear a Tallit Gadol. In some communities, boys begin at age 13; in other communities, they begin upon getting married.⁵² Everyone should follow the customs of his community.

Women and Tzitzit

Women have traditionally not worn Tzitzit. Here's why:
There are five mitzvot in the Torah that are "positive time-bound mitzvot." For example, waving a lulav is done during the time period of Sukkot. Tzitzit is also a time-bound mitzvah since the mitzvah applies only during the daytime (as implied by the verse "you shall see it" -- which excludes Tzitzit at night).⁵³ As with all positive time-bound mitzvot, only men are required to perform this mitzvah.⁵⁴ See Women and Mitzvot for more perspective on this.

The Blue Thread

The Torah says that of the four threads at each corner, one should be of "techeilet."⁵⁵ Techeilet is a blue dye made from the blood of the chilazon,⁵⁶ a sea creature found on the coast of northern Israel.
Why don't we use the blue thread today? This particular blue dye was very precious and because of its value, the Romans (who conquered Israel in 63 BCE) decreed that only "blue-blooded" royalty could wear the color techeilet. This caused the Jewish dyers to go underground. By 639 CE, at the time of the Arab conquest, the secret of techeilet was lost all together.
It is interesting that the series of stripes (usually black or blue) on just about every Tallit Gadol may have their origin as a reminder of the "strand of techeilet" once worn as part of the Tzitzit.⁵⁷
In the late 19th century, a massive international search was made to rediscover the original chilazon, the snail used to make techeilet. Since then, several species of snails have been suggested by researchers, but much controversy remains about the matter. Today, while some scholars advocate the wearing of "techeilet strings" from these snails, most scholars remain unconvinced. Consequently, most observant Jews wear only white Tzitzit.⁵⁸ The Tzitzit are still fit for use, even if they are all white, without the blue string.⁵⁹
Finally, let's end with a joke:

Shlomie decided to try out the new Chinese cleaners in town. He brought in his tallit to be cleaned. When the time came to pick it up, he was stunned see a bill for $105 dollars."Why so much?!" Shlomie exclaimed.
"Five dollars to clean the garment," said the man, "and 100 dollars to get out all those knots!"

For further study:

• Tzitzit - A Thread of Light, by Rabbi Aryeh Kaplan, published as part of The Aryeh Kaplan Anthology, Part II [ArtScroll]
• The Laws of Tzitzis, by Rabbi Aharon Pollak [Targum Press]

Photos courtesy of Oter Israel - oter-israel.co.il

1. Numbers 15:37
2. Numbers 15:39
3. Alshich - Numbers 15:39
4. Rashi - Numbers 15:39
5. Numbers 15:38
6. Talmud - Menachot 43b
7. This idea is evident from a verse in Song of Songs, where the word 'hatzitz means "to peak."
8. See Brachot 13a; Menachot 44a
9. Numbers 15:39
10. Menachot 44a
11. Alshich - Numbers 15:41
12. Menachot 39b, Orach Chaim 11:12
13. based on Ezekiel 8:3, where the word tzitzit refers to a [freely-hanging] lock of hair (Talmud - Menachot 42a; Rema - Orach Chaim 11:14)
14. Orach Chaim 11:9
15. Orach Chaim 16:4-5
16. Orach Chaim 9:2-3
17. Orach Chaim 11:1
18. Orach Chaim 12:1
19. Tzitzit by Rabbi Aryeh Kaplan, p. 214
20. See Mishnah Berurah 8:25, Shu"t Tzitz Eliezer 8:3, 8:5
21. Mishnah Berurah 8:25-6, based on Tosfot - Brachot 18a
22. Orach Chaim 11:13
23. Orach Chaim 12:3
24. Orach Chaim 12:1
25. Orach Chaim 12:1 with Biur Halacha
26. Orach Chaim 10:1
27. Orach Chaim 24:1; see Abarbanel - Numbers 15:38
28. See Mishnah Berurah 8:17
29. Orach Chaim 18:1
30. Mishnah Berurah 8:24
31. Rema - Orach Chaim 8:6
32. Orach Chaim 17:3; Sha'arei Teshuva (Orach Chaim 17:2)
33. See Pri Megadim (Mishbetzot Zahav 9:6) and Ta'amei HaMinahgim 15
34. Mishnah Berurah 9:16
35. Orach Chaim 8:4
36. Orach Chaim 10:11
37. See Mishnah Berurah 16:4
38. Orach Chaim 25:1
39. Orach Chaim 8:7
40. Orach Chaim 8:9
41. Orach Chaim 8:5
42. Orach Chaim 8:1
43. Mishnah Berurah 8:24
44. Orach Chaim 8:8
45. Radvaz 3:571, quoting Rav Sa'adya Gaon (Bo)
46. Orach Chaim 8:4
47. Mishnah Berurah 8:4
48. Mishnah Berurah 21:14
49. Orach Chaim 21:4
50. Mishnah Berurah 21:14
51. Orach Chaim 21:3
52. Mishnah Berurah 17:10
53. Orach Chaim18:1
54. Orach Chaim 17:2; Halichot Shlomo (vol. I, pg. 35)
55. Numbers 15:38
56. Tosefta - Menachot 9:6
57. Legend says that the blue stripes on the Israeli flag are based on the stripes of the tallit.
58. Kaplan (pp. 218-222)
59. Talmud - Menachot 4:1

This article can also be read at: http://www.aish.com/jl/m/mm/Tzitzit.html 

[1] http://roodawakening.blogspot.com/2008/05/tzitzit-is-word-tzitz.html

       [2] http://michaelrood.tv/store-1/apparel/micro-tallit

       [3]  Any online Judaica Store

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Watch this short video explaining the Jewish understanding of Isaiah 53.

—

ISAIAH 53… IN 53 SECONDS

Chosen People Ministries has focused on Isaiah 53 because it believes this passage is one of its most powerful proof-texts. When read out-of-context and mistranslated, Isaiah 53 gives the impression of a prophecy describing the suffering and death of the messiah, specifically Jesus dying for our sins.

This Christian interpretation is absolutely incorrect for several good reasons. Isaiah commonly uses familiar metaphors and often speaks of the people of Israel as a single individual referred to as the Servant of God. Moreover in nine previous  passages, Isaiah identifies the Servant to be  Israel, as we see in Isaiah 41:8  “Israel is my Servant…” and Isaiah 43:10 “You are My witnesses says the Lord, and My Servant whom I have chosen…”

Chapters 52-53 describe the reaction of the nations of the world when they witness the future and ultimate redemption of the Jewish people.

Initially, the nations viewed the Jewish people scornfully and considered them to be rejected by God and deserving of suffering and His divine punishment. Isaiah states that in the future, the nations will be shocked and dumbfounded when they witness God’s unexpected and glorious redemption of the Jewish people.

The nations will then contrast their new realization of Israel’s grandeur with their previous beliefs. Ultimately, they will conclude that the Jews were not rejected by God, but in fact, they suffered from the unjustified and disproportionate persecution inflicted upon them by the nations of the world.

To validate their biased misinterpretation, missionaries intentionally avoid mention of a critical fact. In Isaiah 53:5, they deliberately mistranslate the word “from” as“for”, andthereby claim that the Servant will suffer for the sins of the Jewish people. In fact, the verse says that the nations of the world will actually admit that Israel – the Servant of God – “was wounded from our transgressions, bruisedfrom our iniquities.” In the original Hebrew, the letter “מ – mem” which serves as the prefix to the words “transgressions” and “iniquities” means “from”, not “for.”Therefore, this verse cannot be read as supporting the Christian view that the Servant, namely Jesus, suffers for the sins of the world.

In fact, many Christian commentaries including the New English Bible: Oxford Study Edition, The New Interpreters Study Bible and The Harper Collins Study Bible agree with the Jewish interpretation of Isaiah 53. For example, the Oxford Study Edition states, “Israel, the servant of God, has suffered as a humiliated individual.”

SOURCE: http://www.jewsforjudaism.org/isaiah53/isaiah-53-in-53-seconds/