PHARAOH'S BODY, DEFEAT OF THE OTTOMANS, ARAB SPRINGS, MUSLIM HOLOCAUSTS.

PHARAOH'S BODY, DEFEAT OF THE OTTOMANS, "ARAB SPRINGS", MUSLIM HOLOCAUSTS - CONNECTING THE DOTS.

From Arab Spring To Arab Slaughter Sheikh Imran Hosein's Radio Interview with Jim Fetzer 27 10 2011

Adalberto Erazo

Saturday 7 December 2013 at 11:02 PM

FROM "ARAB SPRING" TO "ARAB SPRING" CONNECTING THE DOTS
By World Renowned Islamic Scholar Sheikh Imran Nazar Hosein.
Lecture held on 29 Muharram 1435H
3 DECEMBER 2013 at the studios of IBN (Islamic Broadcasting Network) of Trinidad & Tobago.

https://www.youtube.com/watch?v=9JwPQJISutM (Preview)

The Dead Body of Pharaoh

http://www.falaah.co.uk/basic-knowledge/quran-and-tafsir/184-the-dead-body-of-pharaoh

Short video about the Jewish Young Turks and their part of the conspiracy in destroying the Ottoman Empire from within as well as being responsible for the Armenian Genocide.

 https://www.youtube.com/watch?v=QDAZkhc-HUU

WHO WOULD BELIEVE THIS?
 (For educational and research purposes)

Holocaust Theology: A Reader

By Dan Cohn-Sherbok

Hardcover  /  414 Pages  /  New York Univ Pr  /  April 2002  /  0814716199

(This is an uncorrected proof of the Introduction)

EXTRACT

"Several years ago I wrote a study of contemporary Jewish Holocaust thinkers entitled Holocaust Theology. This work discussed the views of eight major thinkers who in different ways have wrestled with the religious problems presented by the Holocaust: Bernard Maza, Ignaz Maybaum, Emil Fackenheim, Eliezer Berkovits, Arthur A. Cohen, Richard Rubenstein, Elie Wiesel and Marc Ellis. Throughout this book I attempted to demonstrate that all these attempts to come to terms with the Holocaust suffer from numerous defects. In the bibliography I listed the major works published by these writers as well as other books and articles dealing with the Holocaust. Subsequently, this study was republished as God and the Holocaust, and the bibliography was expanded to include important works by a range of Christian thinkers. 

Increasingly I came to see that there is a need for a more comprehensive introduction to both Jewish and Christian writers who have discussed the religious issues connected with the Nazi onslaught against the Jews. Although there is a wide range of single works as well as collections of essays dealing with this subject, there is no single volume which contains readings which survey these varieties of responses. This book is thus designed to provide a panoramic survey of Holocaust theology—throughout I have selected representative passages from over one hundred important Jewish and Christian thinkers. While this study is not exhaustive, it nonetheless aims to offer a representative sample of material drawn from over fifty years of religious reflection. After each reading I have included several questions to stimulate discussion and debate. 

The Challenge

The book begins in Part I with an exploration of the religious challenge posed by the Holocaust. The first reading is from After Auschwitz published in the 1960s by the Jewish scholar Richard Rubenstein. In this controversial work he argues that the most important issue for the Jewish community arises out of the question of God and the destruction of six million Jews at the hands of the Nazis. According to Rubenstein, it is no longer possible to believe in a supernatural Deity who acts in history. Rather, the Holocaust has demonstrated that such a belief has no foundation. Jews today, he contends, live in the time of the death of God.

Such disenchantment permeates the writings of the Jewish novelist Elie Wiesel. In his autobiographical novel Night, Wiesel describes his despair in the camps. As he explains, religious doubt set in as he experienced the horrors of the Nazi regime. Describing scenes of terror, he portrays the evolution of his religious protest. Such rebellion was heightened during the High Holy Days. Unable to pray, Wiesel became the accuser. On the Day of Atonement, he refused to fast. He no longer accepted God’s silence in the face of suffering and murder. 

In the camps themselves, Jews were frequently overwhelmed with despair. In ‘Camp Music and Camp Songs’, the Jewish scholar David H. Hirsch discusses the collection of songs recorded by Aleksander Kulisiewicz. In a song composed anonymously, Birkenau is compared to Hell. It is an evil kingdom without God. There crematoria consume human carcasses; it is the journey’s end. All will become ashes. An accursed place devoid of God’s presence, Birkenau is a thorny path where millions of victims are buried in a common grave. 

Such despair is reflected by the survivor Alexander Donat in ‘The Holocaust Kingdom’. Here Donat describes the terrors of the siege of the Warsaw ghetto. As news of the deportations spread, the inhabitants of the ghetto became aware of their eventual destination. Amidst suffering and death, they questioned why they had been abandoned by both God and fellow human beings. Why had they been singled out to die in the most grotesque way? They waited for deliverance, but to no end. 

In Judaism Beyond God, the founder of Humanistic Judaism Sherwin Wine argues that Jews today must abandon their belief in a supernatural Deity. In his opinion, all theistic interpretations of God’s involvement in history should be replaced by a naturalistic perspective. The world of reason has revealed that it has been a mistake for Jews to expect God to save them from diaster. Hence, there can be no adequate theological solution to the problem of human suffering. 

According to the Jewish scholar Michael Oppenheim, it is still possible to use religious language in a post-Holocaust world. Such a recognition of a transcendent dimension to Jewish life is recognized by both Jewish thinkers and the community as a whole. Such religious commemorations as Yom Ha-Shoah (Holocaust Day), Yom Ha-Atzmaut (Israel Independence Day) and Yom Yerushalayim (Jerusalem Day) symbolically express such commitment. Yet in Oppenheim’s view, Jews must grapple with the religious perplexities raised by the horrors of the Nazi era. 

The Jewish scholar Steven T. Katz similarly stresses the importance of further theological exploration of the Holocaust. In his view, the Nazi assault against the Jewish nation was a unique event in human history. Killing Jews, he argues, is not a new phenomenon; however, the Nazi quest to eliminate Jews was singularly different from any previous form of evil. Reviewing the theologies of a number of major Holocaust theologians, Katz stresses that the events of the Nazi era are amenable to a variety of interpretations. However, this does not mean that such theological investigations are pointless; rather, there remains enormous scope for future study.

In a similar vein the Christian writer Jakob Jocz stresses that a number of Jewish theologians are currently wrestling with some of the most vexing dilemmas posed by the Holocaust. Regarding religious belief after Auschwitz, he points out that Jewish thinkers from across the religious spectrum have struggled to make sense of God’s seeming absence during the Nazi era. In addition, they have been compelled to ask fundamental questions about the nature of humanity in light of the events of the Holocaust. 

In Shadows of Auschwitz: A Christian Response to the Holocaust, the Christian scholar Harry James Cargas emphasizes that the Shoah (Holocaust) raises important questions for Christians. Given the legacy of Christian anti-Semitism, Christians today must acknowledge the atrocities they have unleashed upon the Jewish population. Not only should anti-Jewish attitudes be eliminated from the Christian community: Christians are obliged to reconsider some of the central tenets of their faith which have brought about Jewish suffering in the past. What is now required is a reassessment of a number of central religious beliefs.

Describing his development as a Christian thinker, John Roth stresses that theological reflection must be related to real events. In his view, if one is to understand the Holocaust, it is necessary to study the details of the Nazi era. Reckoning with particularity is not generally what philosophers do. Yet, the big questions cannot be answered without such immersion in the history of the Third Reich. This is an urgent task for both Jewish and Christian theologians. 

Religious Faith

These readings set the stage for a variety of affirmations of faith in Part II. Here the Jewish scholar Yaffa Eliach in her anthology of Hasidic tales of the Holocaust witnesses to the piety of believers who faced death with confidence. As she explains, Hasidim expressed courage in ghettos, hiding places and camps. According to Eliach, religious faith sustained these individuals, providing the inner strength necessary to endure the horrors of the Nazi era. In her view, these tales of heroism can offer solace to those whose faith has been undermined by the murder of millions of innocent victims. 

An example of such religious conviction is found in the Jewish scholar Pesach Schindler’s study of Hasidic responses to the Holocaust. In this work Schindler depicts the faith of Hasidic Jews as they faced persecution and suffering in the concentration camps. According to Schindler, the tragedy of the Nazi onslaught gave rise to a range of reactions. Some Hasidim attempted to justify God’s providential plan for the chosen people. Other thinkers related the Holocaust to the suffering prior to the coming of the Messiah. Another response focused on the sanctification of God in life in defiance of the Nazi aim to exterminate the Jewish people. 

Another example of such religious conviction is expressed in the Jewish writer Zvi Kolitz’s description of Yassel Rakover’s last moments in the Warsaw ghetto. This fictional account symbolizes the faith of those who were confronted by death. Despite his despair over the fate of the Jewish people, Yassel Rakover remains convinced of the promise of eternal life. As the Nazis surround the ghetto, he writes his final testimony: God, he believes, will reunite him with his loved ones for all eternity. 

A parallel response to the Holocaust was recorded in the Reform Jewish leader Leo Baeck’s prayer which he composed during the Nazi era. Determined to stand firm against the German assault on the Jewish people, Baeck turned to God on the Day of Atonement. ‘In this hour’, he writes, ‘all Israel stands before God, the judge and the forgiver. In his presence let us examine our ways, our deeds, and what we have failed to do. God has led our fathers from generation to generation. He will guide us and our children through these days.’ According to Baeck, God’s ways are ultimately incomprehensible. 

In ‘The Lights of Faith and Heroism in the Darkness of the Holocaust’, the Jewish writer Nissim Nadav acknowledges the religious challenge of the Holocaust. Nonetheless, he stresses that the faith of Jews in the camps illustrates the power of belief to overcome all obstacles. In his view, it is not possible to explain why the Holocaust occurred; the pious must simply accept the inscrutability of God’s direction of the history of the Jewish nation. Unquestioning accepting of God’s providence, however, does not exempt one from learning from the facts of the Holocaust. What was apparent during the Nazi era was that numerous Jews remained faithful to the tradition despite their suffering. 

Such heroism is further demonstrated by the Jewish writer Dror Schwartz in ‘The Heroism of Masada and the Martyrs of the Holocaust’. As he explains, Jews in the ghettos and the concentration camps were determined to survive in order to defeat the Nazis’ plan of exterminating the Jewish nation. Stressing the concept of Kiddush ha-Hayyim (sanctification of life), he explains how the belief that one should live rather than die as a martyr became a central feature of Jewish existence. Here he cites the example of Rabbi Yitzhak Nissenbaum, who encouraged the faithful to overcome Hitler’s evil designs. 

In ‘Cloud of Smoke, Pillar of Fire: Judaism, Christianity and Modernity after the Holocaust’, the Jewish theologian Irving Greenberg emphasizes that Jews must re-examine their faith in the light of the Holocaust. Yet, he stresses that the image of Job is of central importance in attempting to make sense of this tragedy. Modern Jews, he argues, should attempt to model themselves on Job’s example. Like Job, they should recognize that there are no easy pieties which explain away the perplexities posed by the Holocaust. What is important about the biblical account is that Job demonstrates that God’s presence is manifest in the whirlwind and that contact with God can be restored despite suffering and death. 

The Holocaust and Divine Providence

For these writers religious faith is of fundamental importance: no attempt is made to offer a theological explanation for the events of the Nazi regime. Other thinkers, however, have sought to formulate a wide range of theodicies. In the view of some theologians, the Holocaust should be understood as part of God’s providential plan for his people. In With Fury Poured Out, the Jewish writer Bernard Maza contends that God brought about the Holocaust in order to revive Jewish life in a post-Enlightenment world. 

An alternative approach is outlined in The Face of God after Auschwitz by the Jewish theologian Ignaz Maybaum. In his view, the Holocaust was part of God’s providential plan. According to Maybaum, it served as a means whereby the medieval institutions of Jewish life were eliminated in the Nazi onslaught against European Jewry. Hitler thus served as a divine instrument for the reconstruction of Jewish existence in the twentieth century. Jewish progress, therefore, is the direct result of this modern catastrophe. 

Arguing along different lines, a number of Orthodox thinkers have attempted to make sense of the Holocaust in terms of God’s aim for the Jewish nation. In ‘Hester Panim in the Holocaust versus the Manifest Miracles in our Generation’, Sha’ar Yashuv Cohen maintains that it is a mistake to believe that the Holocaust is a punishment for sin. Rather, the murder of millions of Jews in the camps should be understood as part of God’s plan. The suffering of Jewry, he argues, should be seen as the last phase of the birth pangs of the Messiah. Those who walked to the gas chambers singing ‘I believe with perfect faith in the coming of the Messiah’ were aware that they were living in the last days prior to divine deliverance.

 

In a similar vein Hayyim Kanfo contends in ‘Manifestation of Divine Providence in the Gloom of the Holocaust’ that God was present in the death camps. The horrors of the Nazi era were part of a divine process of redemption. The function of the Holocaust was to prepare the way for God’s deliverance of the Jewish nation. In his opinion, the Holocaust constitutes the darkness before salvation. Out of agony and travail a new birth will take place. The Jewish people will go from destruction to national revival, from exile to redemption. 

Again, Yosef Roth states in ‘The Jewish Fate and the Holocaust’ that the events of the Nazi period should be understood as part of the unfolding of God’s providential plan for the Jewish people. Understandably a significant portion of the Jewish community were deeply troubled by the Holocaust: how, they asked, could the God of Israel allow six million victims to die in the most tragic conditions? This searching question, however, cannot be answered. God’s direction of the world is unfathomable. Nonetheless, faithful Jews believe that within the hidden there are manifestations of the divine scheme. 

The Holocaust and Mystery

This mysterious aspect of the Holocaust is central for other thinkers who have wrestled with the implications of the murder of millions of Jews under the Nazis. In What Do Jews Believe?, the Jewish writer David Ariel maintains that there is simply no way that the Holocaust can be explained. God’s will is unfathomable. In this regard he refers to God’s response to Job. Although we can empathize with Job’s suffering, it is impossible to understand God’s will. The mystery how God could have permitted the murder of millions of innocent victims remains inexplicable. Nonetheless, we must acknowledge the depth of evil perpetrated by the Nazis and ensure that such atrocities are prevented in the future. 

Arguing along similar lines, the Jewish theologian Neil Gillman writes that all theodicies proposed by Jewish scholars fail to answer the problem posed by the events of the Nazi regime. After surveying a range of solutions, he affirms that there can be no resolution of the religious perplexities posed by the onslaught against European Jewry. Today we should stop trying to explain what is beyond comprehension. 

Faithfulness and Suffering

Other writers, however, stress that some sense can be made of the events of the Nazi era. In the view of the Jewish scholar Irving Rosenbaum, the halakhic tradition enabled many Jews to face death in the camps. In The Holocaust and Halakhah, he notes that hundreds of thousands of Jews caught up in the Holocaust observed the mitzvoth {613 mitzvot (commandments)}. This commitment to the legal tradition, he insists, enabled pious Jews to remain loyal to God. By observing the commandments, these individuals were able to bring some semblance of meaning and sanctity into their lives. In his estimation, the halakhah provided a means whereby Jews could transcend the chaos of their lives. 

A parallel account of the importance of the Jewish tradition in sustaining faith is found in Judaism and World Religion by the Jewish scholar Norman Solomon. In his opinion, there is no need for a new Jewish theology to confront the horrors of the Nazi era. Suffering, he points out, has been a central feature of Jewish existence through the centuries. Despite persecution and murder Jews have been able to survive. Today, it is still possible to have confidence in a God who acts in history. What is required is dedication to God and his commandments. 

Arguing along similar lines, the Jewish scholar David Patterson asserts in Sun Turned to Darkness that Jewish recovery is dependent on faithfulness to God. In a survey of Holocaust memoirs, he points out that the recovery of the Divine can sanctify human life even in the face of terror and tragedy. It is the promise of God and the divine covenant that makes recovery possible. The desire for God is without end even when God reveals himself as absence rather than presence.

Such religious dedication is echoed in the Christian theologian Ulrich Simon’s discussion of the Holocaust. In A Theology of Auschwitz, he contends that the Holocaust was a sacrifice to God. In the light of Christ’s death, the murder of millions of Jews should be perceived as an act of sacrificial offering. Many of those who died never doubted the providential nature of the Nazi onslaught. Such a heroic vision was exemplified by those martyrs who substituted themselves for others. The cross and Auschwitz thus serve as a framework for making sense of human degradation and misery. 

The Suffering of God

Drawing on the theme of human suffering, other theologians have focused on the nature of divine suffering in the Holocaust. In The Creative Suffering of God, the Christian theologian Paul Fiddes states that the key to understanding the events of the Nazi period is to accept that God suffers with humanity. Here he presents a conception of a suffering God who empathizes with those who are victimized. In discussing the existence of evil, Fiddes contends that God freely chooses to limit himself, endure change, and experience death while remaining the living God. 

Such divine pain is the topic of the Christian theologian Dorothee Sölle’s treatment of the Nazi era. In ‘God’s Pain and Our Pain’, she argues that the traditional doctrine of a benevolent and omnipotent Deity must be modified in the light of the Holocaust. In her view, it is no longer possible to accept that God possesses such attributes. Instead, we must acknowledge that God is all-loving, but not omnipotent. Hence, he suffers along with those who are victimized. God experiences our pain, and thereby consoles the afflicted. 

In ‘The Power of Suffering Love’, the Christian theologian Marcus Braybrooke similarly affirms that the religious dilemmas posed by the Holocaust can be resolved solely by appealing to the concept of suffering love. In his view, only a suffering God is credible in the light of the events of the Nazi era. Here the image of Jesus dying on the cross serves as the basis for understanding God’s presence in the concentration camps. The cross, he maintains, discloses the nature of God and the way to life. 

For the Reform Jewish writer Colin Eimer, the image of divine suffering is of similar significance. Although he is unable to accept the doctrine of the incarnation, he alleges that the Jewish tradition speaks of a God who suffers with his chosen people. As a hidden God, he suffers in silence when innocent human beings are victimized. Jewish theology therefore parallels the emphasis on divine suffering in Christian sources. 

The Jewish philosopher Hans Jonas argues along similar lines in ‘The Concept of God after Auschwitz’. In his opinion, the traditional concept of divine impassibility should be set aside in the post-Holocaust period. Today it should be acknowledged that God is not omnipotent. Rather, he is limited and suffers when human beings are overwhelmed by evil. In Jonas’s view, God was present in the camps and suffered along with those who endured pain and death. It is a mistake to think that he was detached from the tragedies that took place during the Nazi reign of terror.

Again, the Christian theologian Franklin Sherman contends that the various solutions to the religious perplexities of the Holocaust are flawed in various ways. The Holocaust was not God’s judgment upon the Jews, nor did the suffering in the camps serve some purpose. Further, it is insufficient to regard the events of the Nazi era as a mystery. Rather, it must be accepted that God participates in human suffering. Within the Christian tradition, the symbol of the agonizing God is the cross of Christ. 

The same outlook is found in the Christian theologian Marcel Jacques Dubois’s ‘Christian Reflection on the Holocaust’. Here he discusses the piety of religious Jews in the camps. In his estimation these individuals were sustained by a belief in God’s abiding presence. In the very abyss of anguish, he writes, believers turned to God in hope. Rather than being overwhelmed by despair, they found in their faith the strength to cry out to God. According to Dubois, Jews and Christians can be united in accepting the mystery of divine suffering. If we believe in Christ’s victory over death, then there is hope for all. The cross of Christ is a sacrament that permeates all human existence. 

For the Christian theologian David Tracy, God must be understood as the suffering Lord of history. In ‘Religious Values after the Holocaust: A Catholic View’, he asserts that in a post-Holocaust age Catholic theologians must be suspicious of traditional religious assumptions about God’s nature and activity. In his view, God is none other than pure, unbounded love. It is human beings who inflict evil on one another—the suffering of the six million who died in the camps should thus be understood as the voice of the suffering of God. 

Echoing such sentiments, the Hasidic writer Kalonymus Kalman Shapira in The Holy Fire maintains that God suffers on behalf of his chosen people. Jewish sacred literature, he states, affirms that when a Jew is afflicted, God suffers much more than the person concerned. God, he continues, is to be found in his inner chambers weeping; when one comes close to him, one weeps as well. Through this encounter, an individual is strengthened so that he or she can study and worship. This understanding serves as a framework for coming to terms with the horrors of the Nazi regime."

END OF EXTRACT 

 

  FROM JUDAISM 101
(For educational and research purposes)

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

• Jewish tradition teaches that there are 613 commandments • This is the list of 613 identified by Rambam • The order and organization is my own

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). See Prayers 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). See Divorce.
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). See The 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). See Separation 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). See The 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). See The 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). See Kohein.
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).