Restoring the LAW

Yeshua and the Torah
Deuteronomy 4:2 "Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of the LORD your God which I command you."

D^evariym (Deuteronomy) 4:36-39
"Out of heaven he made thee to hear his voice, that he might instruct thee...Know therefore this day, and consider it in thine heart, that YHWH he is God in heaven above, and upon the earth beneath: there is none else. Thou shalt keep therefore his statutes, and his commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the earth, which YHWH "thy God giveth thee, for ever.

Matt 5:17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. 18 For verily I say to you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

matthew 5:17
Therefore, whoever breaks one of the least of these commandments and teaches others to do so
will be called least in the Kingdom of heaven.
But whoever obeys and teaches these commandments
will be called greatest in the Kingdom of heaven.”

King James Bible
Matthew 5:20 - jesus says:
For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

MATTHEW-
7:21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
7:22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?
7:23 And then will I profess unto them,***** I never knew you*****: depart from me, ye that work iniquity. (lawlessness ===== torahlessness)
7:24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:
7:25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.
7:26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:
7:27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.

New American Standard Bible (©1995) matthew 15:3
And He answered and said to them, "Why do you yourselves transgress the commandment of God for the sake of your tradition?.......by this you invalidated the word of God for the sake of your tradition.

King James Bible matthew 15:9
But in vain they do worship me, teaching for doctrines the commandments of men.

Matt 19:17 And he said to him, Why callest you me good? there is none good but one, that is, God: but if you wilt enter into life, keep the commandments.

The Two Foundations
Lk. 6.46-49
24 ¶ Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:
25 and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.
26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:
27 and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
28 ¶ And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:
29 for he taught them as one having authority, and not as the scribes.

luke 13:25 -
13:25 When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:
13:26 Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.
13:27 But he shall say, I tell you,***** I know you not whence ye are*******; depart from me, all [ye] workers of iniquity.
13:28 There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you [yourselves] thrust out.

Luke 16:17 And it is easier for heaven and earth to pass, than one tittle of the law to fail.

Yochanan (John) 14:15
"If ye love me, keep my commandments."

Rom 2:13 For not the hearers of the law are just before God, but the doers of the law shall be justified

Rom 3:31 Do we then make void the law through faith? God forbid: yea, we establish the law.

Rom 7:12 Wherefore the law is holy, and the commandment holy, and just, and good.

Acts 24:14 But this I confess to you, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets:

1 john 2:3
3And hereby we do know that we know him, if we keep his commandments.
4He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.
5But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.
6He that saith he abideth in him ought himself also so to walk, even as he walked.
7Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning

1 John 2:4 (Amplified Bible)
4Whoever says, I know Him [I perceive, recognize, understand, and am acquainted with Him] but fails to keep and obey His commandments (teachings) is a liar, and the Truth [[a]of the Gospel] is not in him.

"He that saith he abideth in him, ought himself also so to walk, even as he walked" (I John 2:6).

1 john 5 :2
2By this we know that we love the children of God, when we love God, and keep his commandments.
3For this is the love of God, that we keep his commandments: and his commandments are not grievous.

Revelation 12:17 - And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.

Revelation 14:12 - Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Yeshua.

Revelation 22:14 - Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city..





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Did Jesus Christ or Apostle Paul come to abolish the law? - The heresy of ANTINOMIANISM.

DID JESUS CHRIST COME TO ABOLISH THE LAW?

Many (unconscious) modern replacement theologians misinterpret these verses because they believe the law is no longer relevant. However, (Jesus Christ) Yeshua said He came to fulfill it, which does not mean it was lacking something but that the coming of the Messiah completed the picture. The law now “existed as God originally intended” (Bivin & Blizzard 1994:113). But to know what (Jesus Christ) Yeshua really means with “fulfill” and “destroy”, we must go back to the Hebrew culture. “To destroy the law” meant misinterpreting Scripture, while “fulfilling the law” meant correct interpretation – they were technical terms of rabbinic argumentation. What we therefore see in our passage is that (Jesus Christ) Yeshua, having been accused of “destroying”, i.e. misinterpreting, the Tanakh (the Torah and Naviim), gives his counterargument that He is actually “fulfilling”, i.e. correctly interpreting it, and actually establishing the correct interpretation of the Old Testament (Tanakh). Stern goes back to our first interpretation by concluding that these verses “enunciate three ways in which the Torah and the Prophets remain necessary, applicable and in force. The remainder of Chapter 5 gives six specific cases in which Yeshua explains the fuller spiritual meaning of points in the Jewish Law. In fact, this verse states the theme and agenda of the entire Sermon on the Mount, in which (Jesus Christ) Yeshua completes, makes fuller, the understanding of his talmidim concerning the Torah and the Prophets, so that they can more fully express what being God’s people is all about.” (Stern 1999:26)

SO JESUS CHRIST DID NOT COME TO ABOLISH THE LAW!

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DID APOSTLE PAUL COME TO ABOLISH THE LAW?

Apostle Paul's teachings has been a subject of controversy even since he began his ministry. There are those who are pro-paul and there are many bitter critics. Apostle Peter said that his gospel can easily be misunderstood. In fact I believe that Apostle Paul's gospel has been misused and misquoted.

Quoted from: A Sectarian Manifesto 4QMMT:4Q394-399.
In 1948, well-known biblical scholar W.D. Davies said, "It has long been a matter of controversy among New Testament scholars how best we should interpret the theology of Paul."

Galatians 2:7 On the contrary, they saw that I (Apostle Paul) had been entrusted with the task of preaching the gospel to the Gentiles, just as Peter had been to the Jews.


Apostle Paul and the Law
Quote: Apostle Paul argues it is not the "works of the law" (ie religious halachic observance) that makes one tsadiq (righteous). "Works of the law" has erroneously been interpreted to mean "works of the Torah", this is very misleading, one could then assume then that "works of Torah" are not required in Mashiyach. This would mean that it would be ok to steal, lie, commit adultery, and violate Torah because no one in Mashiyach is under the "works of Torah". But Paul is referring to the "Works of Tradition" and referring to those who trust in the "works of Tradition" to establish their righteousness, outside of Mashiyach.

The Dead Sea Scrolls: A New Translation by Michael Wise, Martin Abegg JR. & Edward Cook p.359, 364. "Works of the law" (Ma'aseh ha Torah) is referring to halachic observance of the Essene community.

(To the) Romans 13:9 The commandments, "Do not commit adultery," "Do not murder," "Do not steal," "Do not covet," and whatever other commandment there may be (in the Torah), are summed up in this one rule: "Love your neighbor as yourself."

Did Apostle Paul abolish the Torah? No, not at all, according to these versus...

Romans 2:13 For not the hearers of the Law (Torah) are just before G-d, but the doers of the Law(Torah) shall be justified”

Romans 3:31 Do we, then, nullify the Law (Torah) by this (new) faith? Not at all! Rather, we uphold the law (Torah).

Romans 7:12 The Law (Torah) is Holy and the commandment is holy and just and good"

Some web sites attempt to explain the difficult teachings of Apostle Paul
http://www.mashiyach.com/scrolls.htm
http://www.biblestudy.org/basicart/how-to-understand-difficult-teachings-of-apostle-paul.html

WHAT APOSTLE PAUL WAS SAYING WAS THAT WE ARE STILL MEASURED AGAINST THE MORAL LAW OF THE TORAH, BUT AS GENTILES, WE ARE NOT BOUND BY THE JEWISH TRADITIONAL AND CEREMONIAL LAW OF THE TORAH (HALACHIC OBSERVANCE). ALL THAT APOSTLE PAUL WAS TEACHING WAS THAT GENTILES DO NOT HAVE TO BECOME JEWS IN THEIR TRADITIONS AND CEREMONIES IN ORDER TO ACHIEVE SALVATION, BUT WE STILL HAVE TO OBSERVE THE MORAL LAW.

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DID MODERN CHRISTIANITY ABOLISH THE LAW?

THE HERESY OF ANTINOMIANISM by R D Linder

The word comes from the Greek anti (against) and nomos (law), and refers to the doctrine that it is not necessary for Christians to preach and / or obey the moral law of the OT. There have been several different justifications for this view down through the centuries.

Some have taught that once persons are justified by faith in Christ, they no longer have any obligation toward the moral law because Jesus has freed them from it. A variant of this first position is that since Christ has raised believers above the positive precepts of the law, they need to be obedient only to the immediate guidance of the Holy Spirit, who will keep them from sin.

A second view has been that since the law came from the Demiurge (as in Gnosticism) and not from the true, loving Father, it was a Christian's duty to disobey it.

Third, others have said that since sin is inevitable anyway, there is no need to resist it. An extension of this view is the contention of some that since God, in his eternal decree, willed sin, it would be presumptuous to resist it. Finally, still others have opposed the preaching of the law on the grounds that it is unnecessary and, indeed, contrary to the gospel of Jesus Christ.

It was the first of these views that the apostle Paul had to address in various letters to Christian churches in the first century. For example, there were those in the Corinth church who taught that once people were justified by faith, they could engage in immorality since there was no longer any obligation to obey the moral law (1 Cor. 5 - 6). Paul also had to correct others who obviously had drawn wrong conclusions from his teachings on justification and grace (e.g., Rom. 3:8, 31). Paul himself agonized over his own inability to meet the law's demands, but also exalted it as holy, spiritual, and good (Rom. 7). Elsewhere he taught that the law was the schoolmaster who brings sinners to a knowledge of their sin and therefore to Christ (Gal. 3:24). He concluded that the proper relationship was that of the stipulated works of the law flowing from the experience of saving grace rather than vice versa (Rom. 6 - 8).

Perhaps the most extreme form of antinomianism in early Christianity found expression in the Adamite sect in North Africa. The Adamites flourished in the second and third centuries, called their church "Paradise," condemned marriage because Adam had not observed it, and worshiped in the nude.

Many Gnostics in the first centuries of the Christian era held the second of these variations of antinomianism, that the Demiurage, not the true God, gave the moral law; therefore it should not be kept. Some forms of antinomian Gnosticism survived well into the Middle Ages. Moreover, various medieval heretical groups preached Corinthian - style freedom from the law, some going so far as to claim that even prostitution was not sinful for the spiritual person.

The two most famous antinomian controversies in Christian history occurred in the sixteenth and seventeenth centuries, and involved Martin Luther and Anne Hutchinson, respectively. In fact, it was Luther who actually coined the word "antinomianism" in his theological struggle with his former student, Johann Agricola. In the early days of the Reformation, Luther had taught that, after NT times, the moral law had only the negative value of preparing sinners for grace by making them aware of their sin. Agricola denied even this function of the law, believing that repentance should be induced only through the preaching of the gospel of salvation by grace through faith in Christ.

This first major theological controversy in Protestant history lasted intermittently from 1537 to 1540. During this time Luther began to stress the role of the law in Christian life and to preach that it was needed to discipline Christians. He also wrote an important theological treatise to refute antinomianism once and for all: Against the Antinomians (1539). The whole matter was finally settled for Lutheranism by the Formula of Concord in 1577, which recognized a threefold use of the law: (1) to reveal sin, (2) to establish general decency in society at large, and (3) to provide a rule of life for those who have been regenerated through faith in Christ.

There were several outbreaks of antinomianism in the Puritan movement in seventeenth century England. However, the major controversy over this teaching among Puritans came in New England in the 1630s in connection with an outspoken woman named Anne Marbury Hutchinson, who emigrated to Massachusetts Bay Colony in 1634. At the time, the New England Puritans were attempting to clarify the place of "preparation for conversion" in covenant (or federal) theology. They had come to the conclusion that salvation lay in fulfilling the conditions of God's covenant with humankind, including preparation for justification and a conscious effort toward sancitification. To some, including Hutchinson, this seemed like an overemphasis on the observance of the law, and she condemned it as a "covenant of works." Instead, she stressed the "covenant of grace," which she said was apart from the works of the law. She began to hold informal meetings in her home to expound her views and to denounce those of the preachers in Massachusetts.

In the context of the great stress of the times, it was only a few years before the civil war erupted in England and the colony lived in tense frontier circumstances, the New England clergy probably misunderstood her main concerns and overreacted to what they perceived to be a threat to the unity and internal security of the Puritan community. At a synod of Congregational churches in 1637 Hutchinson was condemned as an antinomian, enthusiast, and heretic, and banished from the colony. In 1638 she moved to Rhode Island.

In the twentieth century some have viewed existentialist ethics, situation ethics, and moral relativism as forms of antinomianism because these either reject or diminish the normative force of moral law. Certainly most orthodox Christians today agree that the law served the twin purposes of establishing the fact of human sin and of providing moral guidelines for Christian living. In general the various antinomian controversies in history have clarified the legitimate distinctions between law and gospel and between justification and sanctification.

The Christian community as a whole has rejected antinomianism over the years for several reasons. It has regarded the view as damaging to the unity of the Bible, which demands that one part of the divine revelation must not contradict another. Even more important, it has argued that antinomians misunderstood the nature of justification by faith, which, though granted apart from the works of the law, is not sanctification. In general, orthodoxy teaches that the moral principles of the law are still valid, not as objective strivings but as fruits of the Holy Spirit at work in the life of the believer. This disposes of the objection that since the law is too demanding to be kept, it can be completely thrust aside as irrelevant to the individual living under grace.

by R D Linder

SO WE SEE THESE TEACHINGS THAT THE LAW IS DONE AWAY WITH IS NOTHING BUT AN OLD DEMONIC LIE AND A HERESY RE-APPEARING IN 21st century FALSE TEACHINGS OF CHRISTIANITY, MANY TIMES DISCARDED BY PREVIOUS GENERATIONS OF CHRISTIAN TEACHINGS.

Restoring Kosher Foods

Midrash Says:

The Prohibition against Mixing Milk and Meat

Moshe said to Hashem, " I am amazed! You instructed me to write in the Torah, 'Do not cook a kid in its mother's milk.' Yet orally you explained to me that is also prohibited to eat the two together! Give me permission to write in the Torah, 'Do not eat a mixture of meat and milk!'" Hashem answered, "Write as I told you; do not change my words!"

Moshe argued, "Isn't it possible that in the course of their lengthy exile, the Bnai Yisrael might forget the Oral Explanation of the Torah?"

Hashem answered, "I have entered into a covenant with them which guarantees that the Oral Torah shall never be forgotten by their descendants!"

The reason that Hashem did not permit Moshe to incorporate the Oral Explanation into the Written Text of the Torah was that He foresaw that some of the nations would in future times claim that they were Hashem's chosen nation, the true possessors of the Torah. They would, however, never be able to pretend that they knew the entire Torah, for the Oral law would elude them. Since it had been handed down by word of mouth from the time of Moshe, from one generation to the next, but was not committed to writing, it remained the sole possession of K'lal Yisrael.

Although Bnai Yisrael did not understand the precept of not mixing milk and meat (which is a chok), they all accepted it in perfect faith without asking any questions. Hashem chose to give His commandments to the Generation of the Wilderness because they were the most righteous of generations.

Halakah says:

Mitzvahs for food:

Laws of Forbidden Foods
176 To examine the signs of animals to distinguish between kosher and non-kosher Lev. 11:2
177 To examine the signs of fowl to distinguish between kosher
and non-kosher Deut. 14:11
178 To examine the signs of fish to distinguish between kosher and non-kosher Lev. 11:9
179 To examine the signs of locusts to distinguish between kosher and non-kosher Lev. 11:21
180 Not to eat non-kosher animals Lev. 11:4
181 Not to eat non-kosher fowl Lev. 11:13
182 Not to eat non-kosher fish Lev. 11:11
183 Not to eat non-kosher flying insects Deut. 14:19
184 Not to eat non-kosher creatures that crawl on land Lev. 11:41
185 Not to eat non-kosher maggots Lev. 11:44
186 Not to eat worms found in fruit on the ground Lev. 11:42
187 Not to eat creatures that live in water other than fish Lev. 11:43
188 Not to eat the meat of an animal that died without ritual slaughter Deut. 14:21
189 Not to benefit from an ox condemned to be stoned Ex. 21:28
190 Not to eat meat of an animal that was mortally wounded Ex. 22:30
191 Not to eat a limb torn off a living creature Deut 12:23
192 Not to eat blood Lev. 3:17
193 Not to eat certain fats of clean animals Lev. 3:17
194 Not to eat the sinew of the thigh Gen. 32:33
195 Not to eat meat and milk cooked together Ex. 23:19
196 Not to cook meat and milk together Ex. 34:26
197 Not to eat bread from new grain before the Omer Lev. 23:14
198 Not to eat parched grains from new grain before the Omer Lev. 23:14
199 Not to eat ripened grains from new grain before the Omer Lev. 23:14
200 Not to eat fruit of a tree during its first three years Lev. 19:23
201 Not to eat diverse seeds planted in a vineyard Deut. 22:9
202 Not to eat untithed fruits Lev. 22:15
203 Not to drink wine poured in service to idols Deut. 32:38

Scripture Says:

Deuteronomy 12:15

15 Nevertheless, you may slaughter your animals in any of your towns and eat as much of the meat as you want, as if it were gazelle or deer, according to the blessing the LORD your God gives you. Both the ceremonially unclean and the clean may eat it. 16 But you must not eat the blood; pour it out on the ground like water. 17 You must not eat in your own towns the tithe of your grain and new wine and oil, or the firstborn of your herds and flocks, or whatever you have vowed to give, or your freewill offerings or special gifts. 18 Instead, you are to eat them in the presence of the LORD your God at the place the LORD your God will choose—you, your sons and daughters, your menservants and maidservants, and the Levites from your towns—and you are to rejoice before the LORD your God in everything you put your hand to. 19 Be careful not to neglect the Levites as long as you live in your land. 20 When the LORD your God has enlarged your territory as he promised you, and you crave meat and say, "I would like some meat," then you may eat as much of it as you want. 21 If the place where the LORD your God chooses to put his Name is too far away from you, you may slaughter animals from the herds and flocks the LORD has given you, as I have commanded you, and in your own towns you may eat as much of them as you want. 22 Eat them as you would gazelle or deer. Both the ceremonially unclean and the clean may eat. 23 But be sure you do not eat the blood, because the blood is the life, and you must not eat the life with the meat. 24 You must not eat the blood; pour it out on the ground like water. 25 Do not eat it, so that it may go well with you and your children after you, because you will be doing what is right in the eyes of the LORD.

Deuteronomy 14
Clean and Unclean Food
3 Do not eat any detestable thing. 4 These are the animals you may eat: the ox, the sheep, the goat, 5 the deer, the gazelle, the roe deer, the wild goat, the ibex, the antelope and the mountain sheep. [a] 6 You may eat any animal that has a split hoof divided in two and that chews the cud. 7 However, of those that chew the cud or that have a split hoof completely divided you may not eat the camel, the rabbit or the coney. [b] Although they chew the cud, they do not have a split hoof; they are ceremonially unclean for you. 8 The pig is also unclean; although it has a split hoof, it does not chew the cud. You are not to eat their meat or touch their carcasses.

One of the requirements for animals to be considered kosher is having cloven hooves such as goats (upper left), pigs (lower left) and cattle (lower right). In spite of their cloven hooves, pigs remain non-kosher because they lack the other kosher sign, cud-chewing. Horse hooves (upper right) are entirely uncloven, and therefore non-kosher.

9 Of all the creatures living in the water, you may eat any that has fins and scales. 10 But anything that does not have fins and scales you may not eat; for you it is unclean.

11 You may eat any clean bird. 12 But these you may not eat: the eagle, the vulture, the black vulture, 13 the red kite, the black kite, any kind of falcon, 14 any kind of raven, 15 the horned owl, the screech owl, the gull, any kind of hawk, 16 the little owl, the great owl, the white owl, 17 the desert owl, the osprey, the cormorant, 18 the stork, any kind of heron, the hoopoe and the bat. 19 All flying insects that swarm are unclean to you; do not eat them. 20 But any winged creature that is clean you may eat. 21 Do not eat anything you find already dead. You may give it to an alien living in any of your towns, and he may eat it, or you may sell it to a foreigner. But you are a people holy to the LORD your God. Do not cook a young goat in its mother's milk.

Leviticus 7:22

Eating Fat and Blood Forbidden
22 The LORD said to Moses, 23 "Say to the Israelites: 'Do not eat any of the fat of cattle, sheep or goats. 24 The fat of an animal found dead or torn by wild animals may be used for any other purpose, but you must not eat it. 25 Anyone who eats the fat of an animal from which an offering by fire may be [b] made to the LORD must be cut off from his people. 26 And wherever you live, you must not eat the blood of any bird or animal. 27 If anyone eats blood, that person must be cut off from his people.' "

Leviticus 11
Clean and Unclean Food
1 The LORD said to Moses and Aaron, 2 "Say to the Israelites: 'Of all the animals that live on land, these are the ones you may eat: 3 You may eat any animal that has a split hoof completely divided and that chews the cud.

4 " 'There are some that only chew the cud or only have a split hoof, but you must not eat them. The camel, though it chews the cud, does not have a split hoof; it is ceremonially unclean for you. 5 The coney, [a] though it chews the cud, does not have a split hoof; it is unclean for you. 6 The rabbit, though it chews the cud, does not have a split hoof; it is unclean for you. 7 And the pig, though it has a split hoof completely divided, does not chew the cud; it is unclean for you. 8 You must not eat their meat or touch their carcasses; they are unclean for you.

9 " 'Of all the creatures living in the water of the seas and the streams, you may eat any that have fins and scales. 10 But all creatures in the seas or streams that do not have fins and scales—whether among all the swarming things or among all the other living creatures in the water—you are to detest. 11 And since you are to detest them, you must not eat their meat and you must detest their carcasses. 12 Anything living in the water that does not have fins and scales is to be detestable to you.

13 " 'These are the birds you are to detest and not eat because they are detestable: the eagle, the vulture, the black vulture, 14 the red kite, any kind of black kite, 15 any kind of raven, 16 the horned owl, the screech owl, the gull, any kind of hawk, 17 the little owl, the cormorant, the great owl, 18 the white owl, the desert owl, the osprey, 19 the stork, any kind of heron, the hoopoe and the bat. [b]

20 " 'All flying insects that walk on all fours are to be detestable to you. 21 There are, however, some winged creatures that walk on all fours that you may eat: those that have jointed legs for hopping on the ground. 22 Of these you may eat any kind of locust, katydid, cricket or grasshopper. 23 But all other winged creatures that have four legs you are to detest.

24 " 'You will make yourselves unclean by these; whoever touches their carcasses will be unclean till evening. 25 Whoever picks up one of their carcasses must wash his clothes, and he will be unclean till evening.

26 " 'Every animal that has a split hoof not completely divided or that does not chew the cud is unclean for you; whoever touches the carcass of any of them will be unclean. 27 Of all the animals that walk on all fours, those that walk on their paws are unclean for you; whoever touches their carcasses will be unclean till evening. 28 Anyone who picks up their carcasses must wash his clothes, and he will be unclean till evening. They are unclean for you.

29 " 'Of the animals that move about on the ground, these are unclean for you: the weasel, the rat, any kind of great lizard, 30 the gecko, the monitor lizard, the wall lizard, the skink and the chameleon. 31 Of all those that move along the ground, these are unclean for you. Whoever touches them when they are dead will be unclean till evening. 32 When one of them dies and falls on something, that article, whatever its use, will be unclean, whether it is made of wood, cloth, hide or sackcloth. Put it in water; it will be unclean till evening, and then it will be clean. 33 If one of them falls into a clay pot, everything in it will be unclean, and you must break the pot. 34 Any food that could be eaten but has water on it from such a pot is unclean, and any liquid that could be drunk from it is unclean. 35 Anything that one of their carcasses falls on becomes unclean; an oven or cooking pot must be broken up. They are unclean, and you are to regard them as unclean. 36 A spring, however, or a cistern for collecting water remains clean, but anyone who touches one of these carcasses is unclean. 37 If a carcass falls on any seeds that are to be planted, they remain clean. 38 But if water has been put on the seed and a carcass falls on it, it is unclean for you.

39 " 'If an animal that you are allowed to eat dies, anyone who touches the carcass will be unclean till evening. 40 Anyone who eats some of the carcass must wash his clothes, and he will be unclean till evening. Anyone who picks up the carcass must wash his clothes, and he will be unclean till evening.

41 " 'Every creature that moves about on the ground is detestable; it is not to be eaten. 42 You are not to eat any creature that moves about on the ground, whether it moves on its belly or walks on all fours or on many feet; it is detestable. 43 Do not defile yourselves by any of these creatures. Do not make yourselves unclean by means of them or be made unclean by them. 44 I am the LORD your God; consecrate yourselves and be holy, because I am holy. Do not make yourselves unclean by any creature that moves about on the ground. 45 I am the LORD who brought you up out of Egypt to be your God; therefore be holy, because I am holy.

46 " 'These are the regulations concerning animals, birds, every living thing that moves in the water and every creature that moves about on the ground. 47 You must distinguish between the unclean and the clean, between living creatures that may be eaten and those that may not be eaten.' "

Leviticus 17
Eating Blood Forbidden
10 " 'Any Israelite or any alien living among them who eats any blood—I will set my face against that person who eats blood and will cut him off from his people. 11 For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one's life. 12 Therefore I say to the Israelites, "None of you may eat blood, nor may an alien living among you eat blood."
13 " 'Any Israelite or any alien living among you who hunts any animal or bird that may be eaten must drain out the blood and cover it with earth, 14 because the life of every creature is its blood. That is why I have said to the Israelites, "You must not eat the blood of any creature, because the life of every creature is its blood; anyone who eats it must be cut off."

Meat, Dairy and Pareve

Kosher foods are divided into three categories: meat, dairy and pareve. One of the basic principles of kashrut is the total separation of meat and dairy products. Meat and dairy may not be cooked or eaten together. To ensure this, the kosher kitchen contains separate sets of dishes, utensils, cookware, and separate preparation areas for meat and dairy. A third category, pareve, is comprised of foods which are neither meat nor dairy and may therefore be eaten with either.

Following is a detailed description of meat, dairy, and pareve foods, and practical guidelines for cooking and serving the foods within each category according to kashrut specifications.

Meat

The category of meat includes meat, fowl and their byproducts, such as bones, soup or gravy. Any food made with meat or fowl, or with meat or fowl products, is considered "meaty;" also called fleishig (Yiddish). Even a small amount of meat in a food can cause it to be fleishig. All meat, fowl and meat parts in any product, including items such as liver pills, must come from a kosher animal that was slaughtered, examined, and its blood drained off according to the dietary laws to be considered kosher.

Dairy

All foods derived from or containing milk are considered dairy, or milchig (Yiddish). This includes milk, butter, yogurt and all cheese -- hard, soft and cream. Even a small amount of dairy in a food can cause the food to be considered dairy. All dairy products require kosher certification. They must meet the following criteria in order to be certified kosher:

* They must come from a kosher animal.
* All ingredients must be kosher and free of meat derivatives. Non-kosher dairy products are often made with ingredients of animal origin. For example, hard cheese is made with rennet, yogurt sometimes contains gelatin, and butter may contain non-kosher additives.
* They must be processed on kosher equipment.

Many kinds of "non-dairy" creamers, candy, cereal and margarine do contain milk derivatives, as do some low-calorie sweeteners. Dairy ingredients whose names appear on many product labels include caseinate, lactose and whey.

Pareve

Foods that are neither meat nor dairy are called pareve. This means that they contain no meat or dairy derivatives, and have not been cooked or mixed with any meat or dairy foods.

Eggs, fish, fruit, vegetables, grains, and juices in their natural, unprocessed state are common pareve foods. Other pareve foods include pasta, soft drinks, coffee and tea, and many types of candy and snacks. Products that have been processed in any way should be bought only if they bear reliable kosher certification.

Although pareve foods present fewer kashrut complexities than either meat or dairy foods, certain points must be kept in mind:

* Pareve foods may lose their pareve status if processed on dairy equipment or when additives are used. The label may give no indication of this processing. Chocolate, cookies and other snacks should not be used with meat or meaty foods unless they are certified pareve.
* Certain fruits, vegetables and grains must be checked for the presence of small insects and larvae
* Eggs must be checked for the presence of blood spots

Separating Meat and Dairy

Meat and dairy foods may not be cooked together or eaten together. One may not even derive benefit from a combination of meat and dairy foods; for example, selling such a combined product or feeding it to a pet.

To ensure this total separation, the kosher kitchen requires the use of separate utensils, accessories and appliances for meat and dairy. It is useful to have some separate pareve utensils as well.

Restoring the 613 Mitzvahs

In nursing school, I was shocked to learn that up until 200 years ago, more babies died each year from Purpera Fever than babies that lived during that time. Just 200 years ago, doctors would deliver babies, then without washing, go perform a surgery on another patient, then deliver another baby - all without washing the blood off. A doctor reading the bible thought, "Hey - lets try it G-d's way and wash our hands of the blood and see if that helps". Sure enough, G-d's way worked and Purpera Fever was stopped. The answer was there all along in the bible.

Just because Christ came, G-d's teachings are not null and void. You still have to wash your hands before you eat so you don't get sick. Doctors still have to wash the blood off before delivering babies and performing surgeries.

The 613 Mitzvahs, were written for our well being, for instruction for us by G-d. Each Mitzvah you observe brings you a step closer to G-d and His blessings, and each one not done is a step away from G-d and His blessings.

The number 613 can be obtained by gematria (a traditional method of number substitution). The gematria value for the word "Torah" is 611, which corresponds to the number of commandments given via Moses, with the remaining two being identified as the first two of the Ten Commandments, which tradition holds were the only ones given by the Mouth of God Himself.

There are 248 Positive Commandments ("do's") ascribed to the number of bones and significant organs in the human body.

There are 365 Negative Commandments ("do not's") like the number of days in the solar year

Many of the mitzvot cannot be observed following the destruction of the Second Temple, though they still retain religious significance. There are 77 negative and 194 positive commandments that can be observed today. There are 26 commands that apply only within the Land of Israel. Furthermore, there are some time-based commandments from which women are exempt (examples include shofar, sukkah, lulav, tzitzit and tefillin). Some depend on the special status of a person in Judaism (such as kohenim), while others apply only to men and others only to women.

The tzitzit ("knotted fringes") of the tallit ("[prayer] shawl") are connected to the 613 commandments by interpretation: principal Torah commentator Rashi bases the number of knots on a gematria: the word tzitzit (Hebrew: ציצת (Biblical), ציצית, in its Mishnaic spelling) has the value 600. Each tassel has eight threads (when doubled over) and five sets of knots, totalling 13. The sum of all numbers is 613. This reflects the concept that donning a garment with tzitzit reminds its wearer of all Torah commandments.

"Were we only convinced of the greatness of each mitzva, we would perform it enthusiastically. Every mitzva we do is recorded in Heaven. Eliyahu and Mashiach write it down, and Hashem signs it" (Vayikra Rabba 34:9)

The 613 Mitzvahs

The following is a brief listing of the 613 Mitzvahs, as recorded and classified by Maimonides in the 12th century.

Fundamentals of Torah:
1 To know there is a God Ex. 20:2
2 Not to entertain thoughts of other gods besides Him
Ex. 20:3
3 To know that He is one Deut. 6:4
4 To love Him Deut. 6:5
5 To fear Him Deut. 10:20
6 To sanctify His Name Lev. 22:32
7 Not to profane His Name Lev. 22:32
8 Not to destroy objects associated with His Name Deut. 12:4
9 To listen to the prophet speaking in His Name Deut. 18:15
10 Not to test the prophet unduly Deut. 6:16

Laws of Character
11 To emulate His ways Deut. 28:9
12 To cleave to those who know Him Deut. 10:20
13 To love Jews Lev. 19:18
14 To love converts Deut. 10:19
15 Not to hate fellow Jews Lev. 19:17
16 To reprove Lev. 19:17
17 Not to embarrass others Lev. 19:17
18 Not to oppress the weak Ex. 21:22
19 Not to speak derogatorily of others Lev. 19:16
20 Not to take revenge Lev. 19:18
21 Not to bear a grudge Lev. 19:18

Laws of Torah Study
22 To learn Torah Deut. 6:7
23 To honor those who teach and know Torah Lev. 19:32

Laws of Idolatry and Paganism
24 Not to inquire into idolatry Lev. 19:4
25 Not to follow the whims of your heart or what your eyes see Num. 15:39
26 Not to blaspheme Ex. 22:27
27 Not to worship idols in the manner they are worshiped Ex. 20:5
28 Not to worship idols in the four ways we worship God Ex. 20:5
29 Not to make an idol for yourself Ex. 20:4
30 Not to make an idol for others Lev. 19:4
31 Not to make human forms even for decorative purposes Ex. 20:20
32 Not to turn a city to idolatry Ex. 23:13
33 To burn a city that has turned to idol worship Deut. 13:17
34 Not to rebuild it as a city Deut. 13:17
35 Not to derive benefit from it Deut. 13:18
36 Not to missionize an individual to idol worship Deut. 13:12
37 Not to love the missionary Deut. 13:9
38 Not to cease hating the missionary Deut. 13:9
39 Not to save the missionary Deut. 13:9
40 Not to say anything in his defense Deut. 13:9
41 Not to refrain from incriminating him Deut. 13:9
42 Not to prophesize in the name of idolatry Deut. 13:14
43 Not to listen to a false prophet Deut. 13:4
44 Not to prophesize falsely in the name of God Deut. 18:20
45 Not to be afraid of killing the false prophet Deut. 18:22
46 Not to swear in the name of an idol Ex. 23:13
47 Not to perform ov (medium) Lev. 19:31
48 Not to perform yidoni (magical seer) Lev. 19:31
49 Not to pass your children through the fire to Molech Lev. 18:21
50 Not to erect a column in a public place of worship Deut. 16:22
51 Not to bow down on smooth stone Lev. 26:1
52 Not to plant a tree in the Temple courtyard Deut. 16:21
53 To destroy idols and their accessories Deut. 12:2
54 Not to derive benefit from idols and their accessories Deut. 7:26
55 Not to derive benefit from ornaments of idols Deut. 7:25
56 Not to make a covenant with idolaters Deut. 7:2
57 Not to show favor to them Deut. 7:2
58 Not to let them dwell in our land Ex. 23:33
59 Not to imitate them in customs and clothing Lev. 20:23
60 Not to be superstitious Lev. 19:26
61 Not to go into a trance to foresee events, etc. Deut. 18:10
62 Not to engage in astrology Lev. 19:26
63 Not to mutter incantations Deut. 18:11
64 Not to attempt to contact the dead Deut. 18:11
65 Not to consult the ov Deut. 18:11
66 Not to consult the yidoni Deut. 18:11
67 Not to perform acts of magic Deut. 18:10
68 Men must not shave the hair off the sides of their head Lev. 19:27
69 Men must not shave their beards with a razor Lev. 19:27
70 Men must not wear women's clothing Deut. 22:5
71 Women must not wear men's clothing Deut. 22:5
72 Not to tattoo the skin Lev. 19:28
73 Not to tear the skin in mourning Deut. 14:1
74 Not to make a bald spot in mourning Deut. 14:1

Laws of Repentance
75 To repent and confess wrongdoings Num. 5:7


Laws of Reading the Shema
76 To say the Shema twice daily Deut. 6:7

Laws of Prayer and Kohanic Blessings
77 To serve the Almighty with prayer daily Ex. 23:25
78 The Kohanim must bless the Jewish nation daily Num. 6:23

Laws of Tefillin, Mezuza and Sefer Torah
79 To wear tefillin on the head Deut. 6:8
80 To bind tefillin on the arm Deut. 6:8
81 To put a mezuzah on each door post Deut. 6:9
82 Each male must write a Sefer Torah Deut. 31:19
83 The king must have a separate Sefer Torah for himself Deut. 17:18

Laws of Tzitzit
84 To have tzitzit on four-cornered garments Num. 15:38

Laws of Blessings
85 To bless the Almighty after eating Deut. 8:10

Laws of Circumcision
86 To circumcise all males on the eighth day after their birth Lev. 12:3


Laws of the Sabbath
87 To rest on the seventh day Ex. 23:12
88 Not to do prohibited labor on the seventh day Ex. 20:10
89 The court must not inflict punishment on Shabbat Ex. 35:3
90 Not to walk outside the city boundary on Shabbat Ex. 16:29
91 To sanctify the day with Kiddush and Havdallah Ex. 20:8

Laws of Yom Kippur Rest
92 To rest from prohibited labor Lev. 23:32
93 Not to do prohibited labor on Yom Kippur Lev. 23:32
94 To afflict yourself on Yom Kippur Lev. 16:29
95 Not to eat or drink on Yom Kippur Lev. 23:29

Laws of Festival Rest
96 To rest on the first day of Passover Lev. 23:7
97 Not to do prohibited labor on the first day of Passover Lev. 23:8
98 To rest on the seventh day of Passover Lev. 23:8
99 Not to do prohibited labor on the seventh day of Passover Lev. 23:8
100 To rest on Shavuot Lev. 23:21
101 Not to do prohibited labor on Shavuot Lev. 23:21
102 To rest on Rosh Hashana Lev. 23:24
103 Not to do prohibited labor on Rosh Hashana Lev. 23:25
104 To rest on Sukkot Lev. 23:35
105 Not to do prohibited labor on Sukkot Lev. 23:35
106 To rest on Shmini Atzeret Lev. 23:36
107 Not to do prohibited labor on Shmini Atzeret Lev. 23:36

Laws of Chometz and Matzah
108 Not to eat chametz on the afternoon of the 14th day of Nissan Deut. 16:3
109 To destroy all chametz on 14th day of Nissan Ex. 12:15
110 Not to eat chametz all seven days of Passover Ex. 13:3
111 Not to eat mixtures containing chametz all seven days of Passover Ex. 12:20
112 Not to see chametz in your domain seven days Ex. 13:7
113 Not to find chametz in your domain seven days Ex. 12:19
114 To eat matzah on the first night of Passover Ex. 12:18
115 To relate the exodus from Egypt on that night Ex. 13:8

Laws of Shofar, Sukkah, Lulav
116 To hear the Shofar on the first day of Tishrei (Rosh Hashana) Num. 29:1
117 To dwell in a Sukkah for the seven days of Sukkot Lev. 23:42
118 To take up a Lulav and Etrog all seven days Lev. 23:40

Laws of Shekalim
119 Each man must give a half shekel annually Ex. 30:13

Laws of Sanctification of Months
120 Courts must calculate to determine when a new month begins Ex. 12:2

Laws of Fasts
121 To afflict and cry out before God in times of catastrophe Num. 10:9

Laws of Marriage
122 To marry a wife by means of ketubah and kiddushin Deut. 22:13
123 Not to have relations with women not thus married Deut. 23:18
124 Not to withhold food, clothing, and relations from your wife Ex. 21:10
125 To have children with one's wife Gen 1:28

Laws of Divorce
126 To issue a divorce by means of a "get" document Deut. 24:1
127 A man must not remarry his wife after she has married someone else Deut. 24:4

Laws of Yivum and Chalitzah (Levirate Marriage)
128 To do yibum (marry childless brother's widow) Deut. 25:5
129 To do chalitzah (freeing a widow from yibum) Deut. 25:9
130 The widow must not remarry until the ties with her brother-in-law
are removed Deut. 25:5

Laws of Women
131 The court must fine one who seduces a maiden Ex. 22:15-16
132 The rapist must marry the maiden (if she chooses) Deut. 22:29
133 He is not allowed to divorce her Deut. 22:29
134 The slanderer must remain married to his wife Deut. 22:19
135 He must not divorce her Deut. 22:19

Laws of Sotah (Suspect Wife)
136 To fulfill the laws of the Sotah Num. 5:30
137 Not to put oil on her meal offering Num. 5:15
138 Not to put frankincense on her meal offering Num. 5:15


Laws of Forbidden Relations
139 Not to have relations with your mother Lev. 18:7
140 Not to have relations with your father's wife Lev. 18:8
141 Not to have relations with your sister Lev. 18:9
142 Not to have relations with your father's wife's daughter Lev. 18:11
143 Not to have relations with your son's daughter Lev. 18:10
144 Not to have relations with your daughter Lev. 18:10
145 Not to have relations with your daughter's daughter Lev. 18:10
146 Not to have relations with a woman and her daughter Lev. 18:17
147 Not to have relations with a woman and her son's daughter Lev. 18:17
148 Not to have relations with a woman and her daughter's daughter Lev. 18:17
149 Not to have relations with your father's sister Lev. 18:12
150 Not to have relations with your mother's sister Lev. 18:13
151 Not to have relations with your father's brother's wife Lev. 18:14
152 Not to have relations with your son's wife Lev. 18:15
153 Not to have relations with your brother's wife Lev. 18:16
154 Not to have relations with your wife's sister Lev. 18:18
155 A man must not have relations with a beast Lev. 18:23
156 A woman must not have relations with a beast Lev. 18:23
157 Not to have homosexual relations Lev. 18:22
158 Not to have homosexual relations with your father Lev. 18:7
159 Not to have homosexual relations with your father's brother Lev. 18:14
160 Not to have relations with a married woman Lev. 18:20
161 Not to have relations with a menstrually impure woman Lev. 18:19
162 Not to marry non-Jews Deut. 7:3
163 Not to let Moabite and Ammonite males marry into the Jewish people Deut. 23:4
164 Don't keep a third generation Egyptian convert from marrying
into the Jewish people Deut. 23:8-9
165 Not to refrain from marrying a third generation
Edomite convert Deut. 23:8-9
166 Not to let a mamzer marry into the Jewish people Deut. 23:3
167 Not to let a eunuch marry into the Jewish people Deut. 23:2
168 Not to castrate any male (including animals) Lev. 22:24
169 The High Priest must not marry a widow Lev. 21:14
170 The High Priest must not have relations with a widow even outside of marriage Lev. 21:15
171 The High Priest must marry a virgin maiden Lev. 21:13
172 A Kohen must not marry a divorcee Lev. 21:7
173 A Kohen must not marry a zonah (a woman who had forbidden relations) Lev. 21:7
174 A priest must not marry a chalalah (party to or product of 169-172) Lev. 21:7
175 Not to make pleasurable contact with any forbidden woman Lev. 18:6

Laws of Forbidden Foods
176 To examine the signs of animals to distinguish between kosher and non-kosher Lev. 11:2
177 To examine the signs of fowl to distinguish between kosher
and non-kosher Deut. 14:11
178 To examine the signs of fish to distinguish between kosher and non-kosher Lev. 11:9
179 To examine the signs of locusts to distinguish between kosher and non-kosher Lev. 11:21
180 Not to eat non-kosher animals Lev. 11:4
181 Not to eat non-kosher fowl Lev. 11:13
182 Not to eat non-kosher fish Lev. 11:11
183 Not to eat non-kosher flying insects Deut. 14:19
184 Not to eat non-kosher creatures that crawl on land Lev. 11:41
185 Not to eat non-kosher maggots Lev. 11:44
186 Not to eat worms found in fruit on the ground Lev. 11:42
187 Not to eat creatures that live in water other than fish Lev. 11:43
188 Not to eat the meat of an animal that died without ritual slaughter Deut. 14:21
189 Not to benefit from an ox condemned to be stoned Ex. 21:28
190 Not to eat meat of an animal that was mortally wounded Ex. 22:30
191 Not to eat a limb torn off a living creature Deut 12:23
192 Not to eat blood Lev. 3:17
193 Not to eat certain fats of clean animals Lev. 3:17
194 Not to eat the sinew of the thigh Gen. 32:33
195 Not to eat meat and milk cooked together Ex. 23:19
196 Not to cook meat and milk together Ex. 34:26
197 Not to eat bread from new grain before the Omer Lev. 23:14
198 Not to eat parched grains from new grain before the Omer Lev. 23:14
199 Not to eat ripened grains from new grain before the Omer Lev. 23:14
200 Not to eat fruit of a tree during its first three years Lev. 19:23
201 Not to eat diverse seeds planted in a vineyard Deut. 22:9
202 Not to eat untithed fruits Lev. 22:15
203 Not to drink wine poured in service to idols Deut. 32:38

Laws of Slaughtering
204 To ritually slaughter an animal before eating it Deut. 12:21
205 Not to slaughter an animal and its offspring on the same day Lev. 22:28
206 To cover the blood (of a slaughtered beast or fowl) with earth Lev. 17:13
207 Not to take the mother bird from her children Deut. 22:6
208 To release the mother bird if she was taken from the nest Deut. 22:7

Laws of Oaths
209 Not to swear falsely in God's Name Lev. 19:12
210 Not to take God's Name in vain Ex. 20:7
211 Not to deny possession of something entrusted to you Lev. 19:11
212 Not to swear in denial of a monetary claim Lev. 19:11
213 To swear in God's Name to confirm the truth when deemed necessary by court Deut. 10:20

Laws of Vows
214 To fulfill what was uttered and to do what was avowed Deut. 23:24
215 Not to break oaths or vows Num. 30:3
216 For oaths and vows annulled, there are the laws of
annulling vows explicit in the Torah Num. 30:3

Laws of The Nazir
217 The Nazir must let his hair grow Num. 6:5
218 He must not cut his hair Num. 6:5
219 He must not drink wine, wine mixtures, or wine vinegar Num. 6:3
220 He must not eat fresh grapes Num. 6:3
221 He must not eat raisins Num. 6:3
222 He must not eat grape seeds Num. 6:4
223 He must not eat grape skins Num. 6:4
224 He must not be under the same roof as a corpse Num. 6:6
225 He must not come into contact with the dead Num. 6:7
226 He must shave after bringing sacrifices upon
completion of his Nazirite period Num. 6:9

Laws of Estimated Values and Vows
227 To estimate the value of people as determined by the Torah Lev. 27:2
228 To estimate the value of consecrated animals Lev. 27:12-13
229 To estimate the value of consecrated houses Lev. 27:14
230 To estimate the value of consecrated fields Lev. 27:16
231 Carry out the laws of interdicting possessions (cherem) Lev. 27:28
232 Not to sell the cherem Lev. 27:28
233 Not to redeem the cherem Lev. 27:28


Laws of Mixed Species
234 Not to plant diverse seeds together Lev. 19:19
235 Not to plant grains or greens in a vineyard Deut. 22:9
236 Not to crossbreed animals Lev. 19:19
237 Not to work different animals together Deut. 22:10
238 Not to wear sha'atnez, a cloth woven of wool and linen Deut. 22:11

Laws of Gifts to the Poor
239 To leave a corner of the field uncut for the poor Lev. 19:10
240 Not to reap that corner Lev. 19:9
241 To leave gleanings Lev. 19:9
242 Not to gather the gleanings Lev. 19:9
243 To leave the gleanings of a vineyard Lev. 19:10
244 Not to gather the gleanings of a vineyard Lev. 19:10
245 To leave the unformed clusters of grapes Lev. 19:10
246 Not to pick the unformed clusters of grapes Lev. 19:10
247 To leave the forgotten sheaves in the field Deut. 24:19
248 Not to retrieve them Deut. 24:19
249 To separate the tithe for the poor Deut. 14:28
250 To give charity Deut. 15:8
251 Not to withhold charity from the poor Deut. 15:7
252 To set aside Trumah Gedolah (tithe for the Kohen) Deut. 18:4
253 The Levite must set aside a tenth of his tithe Num. 18:26
254 Not to preface one tithe to the next, but separate them in
their proper order Ex. 22:28
255 A non-Kohen must not eat Trumah Lev. 22:10
256 A hired worker or a Jewish bondsman of a Kohen must
not eat Trumah Lev. 22:10
257 An uncircumcised Kohen must not eat Trumah Ex.12:48
258 An impure Kohen must not eat Trumah Lev. 22:4
259 A chalalah must not eat Trumah Lev. 22:12

Laws of Ma'aser
260 To set aside Ma'aser each planting year and give it to a Levite Num. 18:24

Laws of The Second Tithe and Fourth Year Produce
261 To set aside the second tithe (Ma'aser Sheni) Deut. 14:22
262 Not to spend its redemption money on anything but
food, drink, or ointment Deut. 26:14
263 Not to eat Ma'aser Sheni while impure Deut. 26:14
264 A mourner on the first day after death must not eat Ma'aser Sheni Deut. 26:14
265 Not to eat Ma'aser Sheni grains outside Jerusalem Deut. 12:17
266 Not to eat Ma'aser Sheni wine products outside Jerusalem Deut. 12:17
267 Not to eat Ma'aser Sheni oil outside Jerusalem Deut. 12:17
268 The fourth year crops must be totally for holy
purposes like Ma'aser Sheni Lev. 19:24
269 To read the confession of tithes every fourth and seventh year Deut. 26:13

Laws of First Fruits and other Kohanic Gifts
270 To set aside the first fruits and bring them to the Temple Ex. 23:19
271 The Kohanim must not eat the first fruits outside Jerusalem Deut. 12:17
272 To read the Torah portion pertaining to their presentation Deut. 26:5
273 To set aside a portion of dough for a Kohen Num. 15:20
274 To give the shoulder, two cheeks, and stomach of slaughtered animals
to a Kohen Deut. 18:3
275 To give the first sheering of sheep to a Kohen Deut. 18:4
276 To redeem the firstborn sons and give the money to a Kohen Num. 18:15
277 To redeem the firstborn donkey by giving a lamb to a Kohen Ex. 13:13
278 To break the neck of the donkey if the owner does not intend to redeem it Ex. 13:13

Laws of The Sabbatical and Jubilee Years
279 To rest the land during the seventh year by not doing any
work which enhances growth Ex. 34:21
280 Not to work the land during the seventh year Lev. 25:4
281 Not to work with trees to produce fruit during that year Lev. 25:4
282 Not to reap crops that grow wild that year in the normal manner Lev. 25:5
283 Not to gather grapes which grow wild that year in the normal way Lev. 25:5
284 To leave free all produce which grew in that year Ex. 23:11
285 To release all loans during the seventh year Deut. 15:2
286 Not to pressure or claim from the borrower Deut. 15:2
287 Not to refrain from lending immediately before the release of
the loans for fear of monetary loss Deut. 15:9
288 The Sanhedrin must count seven groups of seven years Lev. 25:8
289 The Sanhedrin must sanctify the fiftieth year Lev. 25:10
290 To blow the Shofar on the tenth of Tishrei to free the slaves Lev. 25:9
291 Not to work the soil during the fiftieth year Lev. 25:11
292 Not to reap in the normal manner that which grows
wild in the fiftieth year Lev. 25:11
293 Not to pick grapes which grew wild in the normal
manner in the fiftieth year Lev. 25:11
294 Carry out the laws of sold family properties Lev. 25:24
295 Not to sell the land in Israel indefinitely Lev. 25:23
296 Carry out the laws of houses in walled cities Lev. 25:29
297 The Tribe of Levi must not be given a portion of the land in Israel,
rather they are given cities to dwell in Deut. 18:1
298 The Levites must not take a share in the spoils of war Deut. 18:1
299 To give the Levites cities to inhabit and their surrounding fields Num. 35:2
300 Not to sell the fields but they shall remain the Levites' before and
after the Jubilee year Lev. 25:34


Laws of The Temple
301 To build a Sanctuary Ex. 25:8
302 Not to build the altar with stones hewn by metal Ex. 20:22
303 Not to climb steps to the altar Ex. 20:23
304 To show reverence to the Temple Lev. 1930
305 To guard the Temple area Num. 18:2
306 Not to leave the Temple unguarded Num. 18:5

Laws of Temple Vessels and Employees
307 To prepare the anointing oil Ex. 30:31
308 Not to reproduce the anointing oil Ex. 30:32
309 Not to anoint with anointing oil Ex. 30:32
310 Not to reproduce the incense formula Ex. 30:37
311 Not to burn anything on the Golden Altar besides incense Ex. 30:9
312 The Levites must transport the ark on their shoulders Num. 7:9
313 Not to remove the staves from the ark Ex. 25:15
314 The Levites must work in the Temple Num. 18:23
315 No Levite must do another's work of either a Kohen or a Levite Num. 18:3
316 To dedicate the Kohen for service Lev. 21:8
317 The kohanic work shifts must be equal during holidays Deut. 18:6-8
318 The Kohanim must wear their priestly garments during service Ex. 28:2
319 Not to tear the priestly garments Ex. 28:32
320 The breastplate must not be loosened from the Efode Ex. 28:28

Laws of Entering the Temple
321 A Kohen must not enter the Temple intoxicated Lev. 10:9
322 A Kohen must not enter the Temple with long hair Lev. 10:6
323 A Kohen must not enter the Temple with torn clothes Lev. 10:6
324 A Kohen must not enter the Temple indiscriminately Lev. 16:2
325 A Kohen must not leave the Temple during service Lev. 10:7
326 To send the impure from the Temple Num. 5:2
327 Impure people must not enter the Temple Num. 5:3
328 Impure people must not enter the Temple Mount area Deut. 23:11
329 Impure Kohanim must not do service in the temple Lev. 22:2
330 An impure Kohen, following immersion, must wait until after sundown before returning to service Lev. 22:7
331 A Kohen must wash his hands and feet before service Ex. 30:19
332 A Kohen with a physical blemish must not enter the sanctuary or approach the altar Lev. 21:23
333 A Kohen with a physical blemish must not serve Lev.21:17
334 A Kohen with a temporary blemish must not serve Lev. 21:17
335 One who is not a Kohen must not serve Num. 18:4

Laws of Restrictions Concerning Sacrifices
336 To offer only unblemished animals Lev. 22:21
337 Not to dedicate a blemished animal for the altar Lev. 22:20
338 Not to slaughter it Lev. 22:22
339 Not to sprinkle its blood Lev. 22:24
340 Not to burn its fat Lev. 22:22
341 Not to offer a temporarily blemished animal Deut. 17:1
342 Not to sacrifice blemished animals even if offered by non-Jews Lev. 22:25
343 Not to inflict wounds upon dedicated animals Lev. 22:21
344 To redeem dedicated animals which have become disqualified Deut. 12:15
345 To offer only animals which are at least eight days old Lev. 22:27
346 Not to offer animals bought with the wages of a harlot or the
animal exchanged for a dog Deut. 23:19
347 Not to burn honey or yeast on the altar Lev. 2:11
348 To salt all sacrifices Lev. 2:13
349 Not to omit the salt from sacrifices Lev. 2:13

Laws of Sacrificial Procedure
350 Carry out the procedure of the burnt offering as prescribed in the Torah Lev. 1:3
351 Not to eat its meat Deut. 12:17
352 Carry out the procedure of the sin offering Lev. 6:18
353 Not to eat the meat of the inner sin offering Lev. 6:23
354 Not to decapitate a fowl brought as a sin offering Lev. 5:8
355 Carry out the procedure of the guilt offering Lev. 7:1
356 The Kohanim must eat the sacrificial meat in the Temple Ex. 29:33
357 The Kohanim must not eat the meat outside the Temple courtyard Deut. 12:17
358 A non-Kohen must not eat sacrificial meat Ex. 29:33
359 To follow the procedure of the peace offering Lev. 7:11
360 Not to eat the meat of minor sacrifices before sprinkling the blood Deut. 12:17
361 To bring meal offerings as prescribed in the Torah Lev. 2:1
362 Not to put oil on the meal offerings of wrongdoers Lev. 5:11
363 Not to put frankincense on the meal offerings of wrongdoers Lev. 3:11
364 Not to eat the meal offering of the High Priest Lev. 6:16
365 Not to bake a meal offering as leavened bread Lev. 6:10
366 The Kohanim must eat the remains of the meal offerings Lev. 6:9
367 To bring all avowed and freewill offerings to the Temple on the first subsequent festival Deut. 12:5-6
368 Not to withhold payment incurred by any vow Deut. 23:22
369 To offer all sacrifices in the Temple Deut. 12:11
370 To bring all sacrifices from outside Israel to the Temple Deut. 12:26
371 Not to slaughter sacrifices outside the courtyard Lev. 17:4
372 Not to offer any sacrifices outside the courtyard Deut. 12:13

Laws of Constant and Additional Offerings
373 To offer two lambs every day Num. 28:3
374 To light a fire on the altar every day Lev. 6:6
375 Not to extinguish this fire Lev. 6:6
376 To remove the ashes from the altar every day Lev. 6:3
377 To burn incense every day Ex 30:7
378 To light the Menorah every day Ex. 27:21
379 The Kohen Gadol must bring a meal offering every day Lev. 6:13
380 To bring two additional lambs as burnt offerings on Shabbat Num 28:9
381 To make the show bread Ex. 25:30
382 To bring additional offerings on the New Month Num. 28:11
383 To bring additional offerings on Passover Num. 28:19
384 To offer the wave offering from the meal of the new wheat Lev. 23:10
385 Each man must count the Omer - seven weeks from the day the new
wheat offering was brought Lev. 23:15
386 To bring additional offerings on Shavuot Num. 28:26
387 To bring two leaves to accompany the above sacrifice Lev. 23:17
388 To bring additional offerings on Rosh Hashana Num. 29:2
389 To bring additional offerings on Yom Kippur Num. 29:8
390 To bring additional offerings on Sukkot Num. 29:13
391 To bring additional offerings on Shmini Atzeret Num. 29:35

Laws of Disqualified Offerings
392 Not to eat sacrifices which have become unfit or blemished Deut. 14.3
393 Not to eat from sacrifices offered with improper intentions Lev. 7:18
394 Not to leave sacrifices past the time allowed for eating them Lev. 22:30
395 Not to eat from that which was left over Lev. 19:8
396 Not to eat from sacrifices which became impure Lev. 7:19
397 An impure person must not eat from sacrifices Lev. 7:20
398 To burn the leftover sacrifices Lev. 7:17
399 To burn all impure sacrifices Lev. 7:19

Laws of Yom Kippur Service
400 To follow the procedure of Yom Kippur in the sequence
prescribed in Parshat Acharei Mot Lev. 16:3

Laws of Misusing Sanctified Property
401 One who profaned property must repay what he
profaned plus a fifth and bring a sacrifice Lev. 5:16
402 Not to work consecrated animals Deut. 15:19
403 Not to shear the fleece of consecrated animals Deut. 15:19


Laws of Pascal Sacrifice
404 To slaughter the paschal sacrifice at the specified time Ex. 12:6
405 Not to slaughter it while in possession of leaven Ex. 23:18
406 Not to leave the fat overnight Ex. 23:18
407 To slaughter the second paschal lamb Num. 9:11
408 To eat the paschal lamb with matzah and Marror on the night of the
15th of Nissan Ex. 12:8
409 To eat the second paschal lamb on the night of the 15th of Iyar Num.9:11
410 Not to eat the paschal meat raw or boiled Ex. 12:9
411 Not to take the paschal meat from the confines of the group Ex. 12:46
412 An apostate must not eat from it Ex.12:43
413 A permanent or temporary hired worker must not eat from it Ex. 12:45
414 An uncircumcised male must not eat from it Ex. 12:48
415 Not to break any bones from the paschal offering Ex. 12:46
416 Not to break any bones from the second paschal offering Num. 9:12
417 Not to leave any meat from the paschal offering over until morning Ex. 12:10
418 Not to leave the second paschal meat over until morning Num. 9:12
419 Not to leave the meat of the holiday offering of the 14th until the 16th Deut. 16:4

Laws of Pilgrim Offerings
420 To be seen at the Temple on Passover, Shavuot, and Sukkot Deut. 16:16
421 To celebrate on these three Festivals (bring a peace offering) Ex. 23:14
422 To rejoice on these three Festivals (bring a peace offering) Deut. 16:14
423 Not to appear at the Temple without offerings Deut. 16:16
424 Not to refrain from rejoicing with, and giving gifts to, the Levites Deut. 12:19
425 To assemble all the people on the Sukkot following the seventh year Deut. 31:12

Laws of First Born Animals
426 To set aside the firstborn animals Ex. 13:12
427 The Kohanim must not eat unblemished firstborn animals
outside Jerusalem Deut. 12:17
428 Not to redeem the firstborn Num. 18:17
429 Separate the tithe from animals Lev. 27:32
430 Not to redeem the tithe Lev. 27:33

Laws of Offerings for Unintentional Transgressions
431 Every person must bring a sin offering for his transgression Lev. 4:27
432 Bring an asham talui when uncertain of guilt Lev. 5:17-18
433 Bring an asham vadai when guilt is ascertained Lev. 5:25
434 Bring an oleh v'yored offering (if the person is wealthy, an animal; if poor, a bird or meal offering) Lev. 5:7-11
435 The Sanhedrin must bring an offering when it rules in error Lev. 4:13

Laws of Lacking Atonement
436 A woman who had a running issue must bring an offering
after she goes to the Mikveh Lev. 15:28-29
437 A woman who gave birth must bring an offering after she goes
to the Mikveh Lev. 12:6
438 A man who had a running issue must bring an offering after he goes
to the Mikveh Lev. 15:13-14
439 A metzora must bring an offering after going to the Mikveh Lev. 14:10

Laws of Substitution of Sacrifices
440 Not to substitute another beast for one set apart for sacrifice Lev. 27:10
441 The new animal, in addition to the substituted one, retains consecration Lev. 27:10
442 Not to change consecrated animals from one type of offering to another Lev. 27:26


Laws of Impurity of Human Dead
443 Carry out the laws of impurity of the dead Num. 19:14

Laws of The Red Heifer
444 Carry out the procedure of the Red Heifer Num. 19:2
445 Carry out the laws of the sprinkling water Num. 19:21

Laws of Impurity through Tzara'at
446 Rule the laws of human tzara'at as prescribed in the Torah Lev. 13:12
447 The metzora must not remove his signs of impurity Deut. 24:8
448 The metzora must not shave signs of impurity in his hair Lev. 13:33
449 The metzora must publicize his condition by tearing his garments,
allowing his hair to grow and covering his lips Lev. 13:45
450 Carry out the prescribed rules for purifying the metzora Lev. 14:2
451 The metzora must shave off all his hair prior to purification Lev. 14:9
452 Carry out the laws of tzara'at of clothing Lev. 13:47
453 Carry out the laws of tzara'at of houses Lev. 13:34

Laws of Impurity of Reclining and Sitting
454 Observe the laws of menstrual impurity Lev. 15:19
455 Observe the laws of impurity caused by childbirth Lev. 12:2
456 Observe the laws of impurity caused by a woman's running issue Lev. 15:25
457 Observe the laws of impurity caused by a man's running issue Lev. 15:3

Laws of Other Sources of Impurity
458 Observe the laws of impurity caused by a dead beast Lev. 11:39
459 Observe the laws of impurity caused by the eight shratzim Lev. 11:29
460 Observe the laws of impurity of a seminal emission Lev. 15:16

Laws of Impurity of Food
461 Observe the laws of impurity concerning liquid and solid foods Lev. 11:34



Laws of Mikveh
462 Every impure person must immerse himself in a Mikveh to become pure Lev. 15:16



Laws of Property Damage
463 The court must judge the damages incurred by a goring ox Ex. 21:28
464 The court must judge the damages incurred by an animal eating Ex. 22:4
465 The court must judge the damages incurred by a pit Ex. 21:33
466 The court must judge the damages incurred by fire Ex. 22:5

Laws of Theft
467 Not to steal money stealthily Lev. 19:11
468 The court must implement punitive measures against the thief Ex. 21:37
469 Each individual must ensure that his scales and weights are accurate Lev. 19:36
470 Not to commit injustice with scales and weights Lev. 19:35
471 Not to possess inaccurate scales and weights even if they are not for use Deut. 25:13
472 Not to move a boundary marker to steal someone's property Deut. 19:14
473 Not to kidnap Ex. 20:13

Laws of Robbery and Lost Objects
474 Not to rob openly Lev. 19:13
475 Not to withhold wages or fail to repay a debt Lev. 19:13
476 Not to covet and scheme to acquire another's possession Ex. 20:14
477 Not to desire another's possession Deut. 5:18
478 Return the robbed object or its value Lev. 5:23
479 Not to ignore a lost object Deut. 22:3
480 Return the lost object Deut. 22:1
481 The court must implement laws against the one who assaults
another or damages another's property Ex. 21:18

Laws of Murder and Preservation of Life
482 Not to murder Ex. 20:13
483 Not to accept monetary restitution to atone for the murderer Num. 35:31
484 The court must send the accidental murderer to a city of refuge Num. 35:25
485 Not to accept monetary restitution instead of being
sent to a city of refuge Num. 35:32
486 Not to kill the murderer before he stands trial Num. 35:12
487 Save someone being pursued even by taking the life of the pursuer Deut. 25112
488 Not to pity the pursuer Num. 35:12
489 Not to stand idly by if someone's life is in danger Lev. 19:16
490 Designate cities of refuge and prepare routes of access Deut. 19:3
491 Break the neck of a calf by the river valley following an unsolved murder Deut. 21:4
492 Not to work nor plant that river valley Deut. 21:4
493 Not to allow pitfalls and obstacles to remain on your property Deut. 22:8
494 Make a guard rail around flat roofs Deut. 22:8
495 Not to put a stumbling block before a blind man (nor give harmful advice) Lev. 19:14
496 Help another remove the load from a beast which can
no longer carry it Ex. 23:5
497 Help others load their beast Deut. 22:4
498 Not to leave others distraught with their burdens (but to help either load or unload) Deut. 22:4



Laws of Sales
499 Buy and sell according to Torah law Lev. 25:14
500 Not to overcharge or underpay for an article Lev. 25:14
501 Not to insult or harm anybody with words Lev. 25:17
502 Not to cheat a sincere convert monetarily Ex. 22:20
503 Not to insult or harm a sincere convert with words Ex. 22:20



Laws of Slaves
504 Purchase a Hebrew slave in accordance with the prescribed laws Ex. 21:2
505 Not to sell him as a slave is sold Lev. 25:42
506 Not to work him oppressively Lev. 25:43
507 Not to allow a non-Jew to work him oppressively Lev. 25:53
508 Not to have him do menial slave labor Lev. 25;39
509 Give him gifts when he goes free Deut. 15:14
510 Not to send him away empty-handed Deut. 15:13
511 Redeem Jewish maidservants Ex. 21:8
512 Betroth the Jewish maidservant Ex. 21:8
513 The master must not sell his maidservant Ex. 21:8
514 Canaanite slaves must work forever unless injured in one of their limbs Lev. 25:46
515 Not to extradite a slave who fled to Israel Deut. 23:16
516 Not to wrong a slave who has come to Israel for refuge Deut. 23:16


Laws of Hiring
517 The courts must carry out the laws of a hired worker and hired guard Ex. 22:9
518 Pay wages on the day they were earned Deut. 24:15
519 Not to delay payment of wages past the agreed time Lev. 19:13
520 The hired worker may eat from the unharvested crops where he works Deut. 23:25
521 The worker must not eat while on hired time Deut. 23:26
522 The worker must not take more than he can eat Deut. 23:25
523 Not to muzzle an ox while plowing Deut. 25:4

Laws of Borrowing and Depositing
524 The courts must carry out the laws of a borrower Ex. 22:13
525 The courts must carry out the laws of an unpaid guard Ex. 22:6

Laws of Creditor and Debtor
526 Lend to the poor and destitute Ex. 22:24
527 Not to press them for payment if you know they don't have it Ex. 22:24
528 Press the idolater for payment Deut. 15:3
529 The creditor must not forcibly take collateral Deut. 24:10
530 Return the collateral to the debtor when needed Deut. 24:13
531 Not to delay its return when needed Deut. 24:12
532 Not to demand collateral from a widow Deut. 24:17
533 Not to demand as collateral utensils needed for preparing food Deut. 24:6
534 Not to lend with interest Lev.25:37
535 Not to borrow with interest Deut. 23:20
536 Not to intermediate in an interest loan, guarantee, witness,
or write the promissory note Ex. 22:24
537 Lend to and borrow from idolaters with interest Deut. 23:21

Laws of Plaintiff and Defendant
538 The courts must carry out the laws of the
plaintiff, admitter, or denier Ex. 22:8

Laws of Inheritance
539 Carry out the laws of the order of inheritance Num. 27:8


Laws of Sanhedrin and Punishments
540 Appoint judges Deut. 16:18
541 Not to appoint judges who are not familiar with judicial procedure Deut. 1:17
542 Decide by majority in case of disagreement Ex. 23:2
543 The court must not execute through a majority of one; at least a majority of two is required Ex. 23:2
544 A judge who presented an acquittal plea must not present an
argument for conviction in capital cases Deut. 23:2
545 The courts must carry out the death penalty of stoning Deut. 22:24
546 The courts must carry out the death penalty of burning Lev. 20:14
547 The courts must carry out the death penalty of the sword Ex. 21:20
548 The courts must carry out the death penalty of strangulation Lev. 20:10
549 The courts must hang those stoned for blasphemy or idolatry Deut. 21:22
550 Bury the executed on the day they are killed Deut.21:23
551 Not to delay burial overnight Deut. 21:23
552 The court must not let the sorcerer live Ex. 22:17
553 The court must give lashes to the wrongdoer Ex. 25:2
554 The court must not exceed the prescribed number of lashes Deut. 25:3
555 The court must not kill anybody on circumstantial evidence Ex. 23:7
556 The court must not punish anybody who was forced to do a crime Deut. 22:26
557 A judge must not pity the murderer or assaulter at the trial Deut. 19:13
558 A judge must not have mercy on the poor man at the trial Lev. 19:15
559 A judge must not respect the great man at the trial Lev. 19:15
560 A judge must not decide unjustly the case of the habitual transgressor Ex. 23;6
561 A judge must not pervert justice Lev. 19:15
562 A judge must not pervert a case involving a convert or orphan Deut. 24:17
563 Judge righteously Lev. 19:15
564 The judge must not fear a violent man in judgment Deut. 1:17
565 Judges must not accept bribes Ex. 23:8
566 Judges must not accept testimony unless both parties are present Ex. 23:1
567 Not to curse judges Ex. 22:27
568 Not to curse the head of state or leader of the Sanhedrin Ex. 22:27
569 Not to curse any upstanding Jew Lev. 19:14

Laws of Evidence
570 Anybody who knows evidence must testify in court Lev. 5:1
571 Carefully interrogate the witness Deut. 13:15
572 A witness must not serve as a judge in capital crimes Deut. 19:17
573 Not to accept testimony from a lone witness Deut. 19:15
574 Transgressors must not testify Ex. 23:1
575 Relatives of the litigants must not testify Deut. 24:16
576 Not to testify falsely Ex. 20:13
577 Punish the false witnesses as they tried to punish the defendant Deut. 19:19

Laws of Insurgents
578 Act according to the ruling of the Sanhedrin Deut. 17:11
579 Not to deviate from the word of the Sanhedrin Deut. 17:11
580 Not to add to the Torah commandments or their oral explanations Deut. 13:1
581 Not to diminish from the Torah any commandments, in whole or in part Deut. 13:1
582 Not to curse your father and mother Ex. 21:17
583 Not to strike your father and mother Ex. 21:15
584 Respect your father or mother Ex. 20:12
585 Fear your father or mother Lev. 19:3
586 Not to be a rebellious son Deut. 21:18

Laws of Mourning
587 Mourn for relatives Lev. 10:19
588 The High Priest must not defile himself for any relative Lev. 21:11
589 The High Priest must not enter under the same roof as a corpse Lev. 21:11
590 A Kohen must not defile himself for anyone except relatives Lev. 21:1

Laws of Kings and their Wars
591 Appoint a king from Israel Deut. 17:15
592 Not to appoint a convert Deut. 17:15
593 The king must not have too many wives Deut. 17:17
594 The king must not have too many horses Deut. 17:16
595 The king must not have too much silver and gold Deut. 17:17
596 Destroy the seven Canaanite nations Deut. 20:17
597 Not to let any of them remain alive Deut. 20:16
598 Wipe out the descendants of Amalek Deut. 25:19
599 Remember what Amalek did to the Jewish people Deut. 25:17
600 Not to forget Amalek's atrocities and ambush on our journey
from Egypt in the desert Deut. 25:19
601 Not to dwell permanently in Egypt Deut. 17:16
602 Offer peace terms to the inhabitants of a city while holding siege, and treat them according to the Torah if they accept the terms Deut. 20:10
603 Not to offer peace to Ammon and Moab while besieging them Deut. 23:7
604 Not to destroy fruit trees even during the siege Deut. 20:19
605 Prepare latrines outside the camps Deut. 23:13
606 Prepare a shovel for each soldier to dig with Deut. 23:14
607 Appoint a priest to speak with the soldiers during the war Deut. 20:2
608 He who has taken a wife, built a new home, or planted a vineyard is given a year to rejoice with his possessions Deut. 24:5
609 Not to demand from the above any involvement,
communal or military Deut. 24:5
610 Not to panic and retreat during battle Deut. 20:3
611 Keep the laws of the captive woman Deut. 21:11
612 Not to sell her into slavery Deut. 21:14
613 Not to retain her for servitude after having relations with her Deut. 21:14

RESTORING THE FOUR LEVELS OF TORAH UNDERSTANDING

The Four Levels of Torah understanding:

1. Peshat - the simple, literal, direct meaning. We were taught as Christians this is the greek - LOGOS. i.e. God literally spoke to a tree.

2. Remez - Through its hint of allusion... the allegorical meaning.

3. Derash - inquire, seek.. Midrashic - through the Rabbinical Sermons comparison, or illustrations, the metaphorical meaning

4. Sod - "secret" or "mystery" - this is the Torat ha Sod - mentioned where we should be by now. This is the MEAT. - through the secret or mystery, the hidden meaning. The mystical or highest part.

Acronym for these 4 levels is P R D S. or PaRDes meaning "Paradise, Orchard"

Torat ha Sod - is the mystical allegory. All visible things , including natural phenomenon have TWO realities.
1. Exoteric Reality - the natural reality....what we see
2. Esoteric Reality - instructs man in that which is invisible....

To the natural mind - anyone on a level ONE understanding of scripture - would think the level FOUR understanding was Foolishness. Each level can only be made GRADUALLY. You can not obtain a LEVEL FOUR (Sod) understanding without first obtaining the Peshat, then the Remez, then the Derash levels. i.e. you can not perform calculus without having first an understanding of mathematics, then of prealgebra, then of algebra. It would be "foolishness" to you.

To get to level four understanding - the mind has to obtain FOUR stages of knowledge - For now we see in a mirror, dimly, but then face to face. (1 Cor. 13:12) Jews understood the language of the "mirror" they were taught that there are FOUR stages of knowledge:

1. The knowledge of the exterior aspects of things. i.e. the literal view. What you SEE in the natural is all there is to it.
This is considered to the Jews as "The vision through the mirror that projects an indirect light"

2. The knowledge of the ESSENCE of things. "The vision through the mirror that projects a direct light"

3. The knowledge through INTUITIVE REPRESENTATION

4. The knowledge through LOVE. Since the Torah reveals its secrets only to those who love it. The mysteries of God are hidden from the unbeliever. An unbeliever can not read the Torah and get the "Power from the Word" - only someone that loves Gods word can hope to obtain this level of revelation.

THEN... after the knowledge of LOVE..... comes the ECSTATIC states (another 12 levels ha ha ) - which is applied to the MOST HOLY VISIONS - but the point of all this is this is the perspective which Ezekiel, Isaiah, and John, etc, were writing from.

To understand the Jewish writings of our Jewish God - we've got to start looking at the writings from a Jewish Perspective.

Restoring the Oral Torah

Torah as we have it today:

1. TANAKH (BIBLE)

Tanakh - the Bible used in Judaism.

Originally, this was the Written instructions taught alongside the Oral instructions.

Tanakh is a Hebrew acronym for the three subdivisions of the bible. T N K
1. T - Torah - "Instruction or Teaching" (i.e. NOT law) the Five Books of Moses
2. N - Nevi'im - "Prophets"
3. K - Ketuvim - "Writings"

Tanakh is often referred to also as the Mikra.
Mikra - "that which is read". because since the time of the Second Temple - the three parts were read publicly. This is the origin of the term, "that which is written".

IMPORTANT NOTE: The chapter divisions and verse numbers were not part of Jewish Tradition. They originated during the Spanish Inquisition, from forced clerical debates which took place against a background of harsh persecutions.
Three problems with this:
1. The divisions reflect a Christian Exegesis of the bible. (they are looking at the bible in a LITERAL sense)
2. Chapters/verse references are dividing the biblical text at numerous points where it is deemed inappropriate.
3. They ignore the accepted closed and open space divisions which are based on the MESORAH (the tradition used in determining the precise text of the Tanakh)

Masoretic Text - the Hebrew text of the Jewish Bible. It defines not just the books of the bible, but also the precise letter text of the biblical books. It also defines the vocalization and accentuation for both public reading and private study. A deviation in a single letter would make the entire Torah scroll invalid. Nothing was allowed to be added and nothing could be taken away. So ADDING chapters and verse numbers to the word of God was considered a big NO NO.

The Greek Translation - the Septuagint - has numerous differences, both of greater and lesser significance.

2. TALMUD - Basic outline of ORAL TORAH

Talmud - record of rabbinic discussions pertaining to Jewish law, ethics, customs and history. It is a central text of Judaism, second only to the Hebrew Bible in importance.

The talmud has 2 components:
1. the Mishnah - the first written collection of the oral torah - the "core text" of the Talmud (mishna studies began at the age of 10). i.e. the Outline
2. the Gemara - the analysis of the Mishnah and expounds greatly on the Tanakh. (Gemara studies began at the of 15)

The Mishnah - divides the torah into six categories.
1. Zeraim - ("seeds") - for agricultural laws and prayers
2. Moed ("festival") - for the Sabbath and the Festivals
3. Nashim ("women") - dealing primarily with marriage and divorce
4. Nezikin ("Damages") - for civil and criminal law
5. Kodashim ("Holy Things") for sacrifices and the dietary laws
6. Tohorot ("Purities") - for ritual purities

(from the talmud): The Mishna is the authorized codification of the oral or unwritten law, which on the basis of the written law contained in Pentateuch, developed during the second Temple, and down to the end of the second century of the common era."

The authorities mentioned in the Mishna and Boraitha 2 as having transmitted and developed the oral law belong to three different periods; namely: (1) The period of Sopherim. (Scribes); (2) The period of Zugoth; (3) The period of Tanaim.

(a) Sopherim or Scribes were the learned men who succeeded Ezra during a period of about two hundred years. To them many institutions and extensions of the Mosaic law are ascribed. The Sopherim. are also called collectively "the men of the Great Assembly (Synod)." According to tradition, this Synod consisted of 120 members, but we have no record of their names with the exception of Ezra, its founder, and of Simon the Upright (Just), (the high priest Simon I., between 310-292, or his grandson Simon II., between 220-202 B.C.), who is said to have been one of the last members of the Great Assembly.

The Gemara - (means to study or learning by tradition) - takes every aspect of the Mishnah and aims to do an exhaustive explanation of the full meaning for each. It is a written argumentation and debate for each mishnah. Each "debate" covers the following categories"
1. Language - why does the Mishna use this word instead of that word? The Gemara seeks to clarify the intention of Mishna.
2. Logic - explores the logical principles of each Mishna statement and shows the practical application.
3. Legal - If a principle is presented as a generalization, the gemara clarifies how much is included; if an exception, how much is excluded.
4. Biblical exposition - demonstrates how the Mishna's rulings derive from Biblical texts. The gemara will often ask where in the Torah the Mishnah derived a particular law.

3. The Midrashim

Midrashim - "to investigate" or "to study"
ancient Rabbinical expositions of the Oral Torah. This is the illustrations and the explanations of the Tanakh (bible). They are not literal interpretations, but figurative and allegorical. These are considered to be as binding as the written law of Moses itself.

The Midrash concentrates somewhat on the Remez level (LEVEL 2 TORAH UNDERSTANDING - THE DEEP MEANING, "HINTS"), but mostly it focuses on the Derash level (Level 3 of Torah understanding- thru comparitive meaning, "to inquire" , to "seek")

The term Midrash occurs twice in the Hebrew Bible. 2 Chronicles 13:22 and 24:27

"and the rest of the acts of Abijah, and his ways, and his sayings, are written in the MIDRASH (KJV: "story") of the Prophet Iddo." 2 Chronicles 13:22

"Now concerning his sons, and the greatness of the burdens laid upon him, and the repairing of the house of God, behold they are written in the MIDRASH (KJV: "story") of the book of the kings. 2 Chronicles 24:27

In general, each Midrash subject matter focuses on either the :
1. Halakha (legal) aspect, or
2. Aggadic (non legal) aspect;

Both were preserved only orally, but now they exist mainly in commentaries on the Tanakh (Hebrew bible)

The Midrash Halakha - tells the sources of the commandments in the bible. It will support the commandments and give its reason for existence.

The Aggadic Midrashim - interprets the non legal portions of the bible. Explanations are philosophical or mystical and concern the angels, demons, paradise, hell, feasts, fasts, parables, idols, etc..

Examples of Classical compilations of Midrashim:

Mekhilta - a commentary on the book of Exodus; two versions
1. Mekhilta de Rabbi Ishmael - halakhic commentary
2. Mehilta de Rabbi Simeon bar Yohai - Aggadic commentary

Sifra - on Leviticus.
Sifre - on Numbers and Deuteronomy
Sifre Zutta - halakhic commentary on the book of Numbers, etc...

4. The Halakha

Halakha - the collective body of Jewish religious law, including biblical law ( the 613 mitzvot) and the talmudic and rabbinical law, as well as customs and traditions.
It said that the Halakha is the REVEALED will of God.

Judaism has no distinction between religious and non-religious life. So Halakha guides not only the religious practices and beliefs, but numerous aspects of day to day life.

It is often translated as "Jewish Law", but a more suiting translation is "the path or way of walking". The word is derived from the Hebrew root that means TO GO or TO WALK.

Historically, Halakha served as the enforceable avenue of civil and religious laws. Today, Jews are only bound to Halakha by voluntary consent.

In todays Israeli Laws, many of the family and personal status laws are governed by the Halakha.

Halakha is a comprehensive guide to all aspects of human life, both corporeal and spiritual. Its laws, guidelines, and opinions cover a vast range of situations and principles. It is first and foremost for its judicial opinions, legislation, customs, and recommendations, which have been passed down over the centuries.

The Halakha was relayed to each generation beginning the moment a child first starts to speak.

The Halakha is the practical application of the Written Torah's 613 mitzvots. It divides the Mitzvots into positive and negative. There are 248 positive mitzvots that require and action to be performed, and thus bring one closer to God. There are 365 Negative commandments that forbid a specific action; thus violations create a distance from God.

It is further divided between the
1.Chukim ("decrees" ) - laws without obvious explanations, i.e. the dietary laws)
2. Mishpatim ("judgments") - laws with obvious social implications
3. Eduyot ("testimonies" or "commemorations") - such as Shabbat and holidays

Then another division is:
1. Laws in relation to God
2. Laws about relations with other people.

Halakha violations of people are more severe, in certain ways, because of the requirement one must obtain forgiveness both from the offended person and from God.

Also - some mitzvot are revelant only in the Land of Israel. Many laws pertaining to holiness and purity can no longer be performed without the holy Sanctuary in Jerusalem. Some laws require a Jewish Court that no longer exist.

The Orthodox Jews of today still hold Halakha as the divine law of the Torah, rabbinical laws, rabbinical decrees, and customs combined.

5. KABBALAH - ADVANCED JUDAISM

Kabbalah - means "receiving" - it is a discipline and school of thought, discussing the mystical aspects of Judaism. It is the ESOTERIC (part of Sod understanding - instructs man in that which is invisible) teachings meant to define the inner meaning of both the TANAKH (the Hebrew Bible) and the traditional Rabbinic Literature, as well as to explain the significance of Jewish observances.

It is considered to be a necessary part of the study of TORAH, and a duty of observant Jews.

The Kabbalistic tradition was knowledge that was transmitted orally by the Patriarchs, prophets, and sages. It was "interwoven" into Jewish religious writings and culture. It was open knowledge practiced by over a million people in ancient Israel. They were the revelations from God to Abraham, Moses, and the other ancient figures, but were never written until the time of the Roman persecution.

Kabbalah - is considered to be Advanced Judaism. Traditionally Kabbalah is not taught until the age of 40, when Torah and Talmud education has been completed.

Originally, only Jewish men who were at least 40 years old could study Kabbalah, and by extension read the Zohar, because they were believed to be too powerful for those less emotionally mature and experienced.

Foreign conquests drove the Jewish spiritual leadership of the time (the Sanhedrin) to hide the knowledge and make it secret, fearing that it might be misused if it fell into the wrong hands. As a result, the Kabbalah became secretive and esoteric. What was once open knowledge to all of Gods people, became the "hidden mysteries" or the "Torat Ha'Sod".

The Talmud contains vague hints of a mystical school of thought that was taught only to the most advanced students and was not committed to writing. There are several references in ancient sources to ma'aseh bereishit (the work of creation) and ma'aseh merkavah (the work of the chariot [of Ezekiel's vision]), the two primary subjects of mystical thought at the time.

Jesus studied Kabbalah. He performed his miracles using Kabbalistic techniques learned from the Essenes, a Jewish sect at that time that studied the Torat ha Sod, Jewish Mysticism.

WARNING: If you see any books on the subject of "practical kabbalah," you can safely dismiss them as not authentic Jewish tradition because, as these stories demonstrate, this kind of knowledge was traditionally thought to be far too dangerous to be distributed blindly to the masses.


"They that understand shall shine as the brightness of the firmament; and they who turn or lead many into the right path of knowledge as the stars forever and ever." (Dan. xii. 3.)

Understand - Tarot ha Sod - the 4th level of Torah Understanding
The Hebrew word for BRIGHTNESS - is ZOHAR.


ZOHAR

Zohar - means Splendor or Radiance. It is considered to be the most important work of Kabbalah - the Tarot ha Sod, i.e. Jewish Mysticism.

It is the mystical commentary on the Torah. It discusses the nature of God, the origin and structure of the universe, the nature of souls, sin, redemption, good, evil, and the relationship between God and man.

The Zohar is a group of books that discuss the Tarot ha Sod, the highest level of scripture understanding.

It contains the oral teachings starting from the second century. Judaism was taught from teacher to teacher, in a long and continuous chain.

Just like the Talmud, the Zohar was an oral tradition, reapplied to changing conditions, and eventually recorded during the Roman persecution.