PART SIX

 

Rambam

 

Rabbi Moshe ben Maimon or the acronym the Rambam  was born in Cordoba, Spain on March 30, 1135, and died in Egypt on December 13, 1204. He was  the greatest Jewish philosopher and codifier of Jewish law in history..
"From Moshe (Rabbeinu, in the Bible) till Moshe (ben Maimon), there arose none like Moshe."

The fourteen-volume Mishneh Torah (Review of the Torah)today retains canonical authority as a codification of Talmudic law

THE LAWS OF TZITZIT
Rambam

CHAPTER ONE

Halacha 1

The tassel that is made on the fringes of a garment from the same fabric as the garment is called tzitzit, because it resembles the locks of the head, as [Ezekiel 8:3] relates, "And he took me by the locks of my head."

This tassel is called the white [strands], because we are not commanded to dye it. The Torah did not establish a fixed number of strands for this tassel.

Halacha 2

Then we take a strand of wool that is dyed a sky-like color and wind it around this tassel. This strand is called techelet. The Torah did not establish a fixed requirement for the number of times that this strand should be wound [around the tassel].

Halacha 3

Thus, this mitzvah contains two commandments: to make a tassel on the fringe [of a garment], and to wind a strand oftechelet around the tassel. [Both these dimensions are indicated by Numbers 15:38, which] states: "And you shall make tassels... and you shall place on the tassels of the corner a strand of techelet."

Halacha 4

The [absence of] techelet does not prevent [the mitzvah from being fulfilled with] the white strands, nor does the [absence of] the white strands prevent [the mitzvah from being fulfilled with] techelet.

What is implied? A person who does not have techelet should make [tzitzit] from white strands alone. Similarly, if [tzitzit] were made from both white strands and techelet, and afterwards, the white strands snapped and were reduced until [they did not extend beyond] the corner [of the garment], and thus only the techelet remained, it is acceptable.

Halacha 5

Although the [absence of] one does not prevent [the mitzvah from being fulfilled with] the other, they are not considered as two mitzvot. Instead, they are a single mitzvah. Whether [the tzitzit] a person wears on his garment are white, techelet, or a combination of the two colors, he fulfills a single mitzvah.

The Sages of the early generations related: [Numbers 15:39 states:] "And they shall be tzitzit for you." This teaches that they are both one mitzvah.

The [presence of each of the] four tzitzit is necessary [for the mitzvah to be fulfilled], because all four are [elements] of a single mitzvah.

Halacha 6

How are the tzitzit made? One begins from the corner of a garment - i.e., the end of its woven portion. One ascends upward no more than three fingerbreadths from the edge, but no less than the distance from the knuckle of the thumb to its end.

[A hole is made] and four strands inserted, [causing them] to be folded in half. Thus, there will be eight strands hanging down from the corner. These eight strands must be at least four fingerbreadths long. If they are longer - even if they are a cubit or two long - it is acceptable. The term "fingerbreadth" refers to a thumbbreadth.

One of the eight strands should be techelet; the other seven should be white.

Halacha 7

Afterwards, one should take one of the white strands and wind it once around the other strands close to the edge of the garment and let it go. Then one takes the strand that was dyed techelet and winds it twice [around the other strands], next to the coil made by the white strand, and then ties the strands in a knot. These three coils are called a segment.

afterwards, one should leave a slight space, and then make a second segment using only the strand that was dyed techelet. Again, one should leave a slight space, and then make a third segment [using only the strand that was dyed techelet for this segment as well]. One should continue in this manner until the final segment, which is made of two coils of techelet and a final coil using a white strand. Since one began with a white strand, one concludes with it, because one should always ascend to a higher level of holiness, but never descend.

Why should one begin using a white strand? So that [the coil that is] next to the corner of the garment should be similar to [the garment itself].

The same pattern is followed regarding all four corners.

Halacha 8

How many segments should be made at every corner? No fewer than three and no more than thirteen.

[The above] represents the most preferable way of performing the mitzvah. If, however, one wound only one segment around the strands, it is acceptable. Should one wind the techelet around the majority of the [length of the] tzitzit, it is acceptable. For the techelet to be attractive, [however,] all the segments should be in the upper third of the strands, and the [remaining] two thirds should hang loose.

One must separate the strands like the locks of one's hair.

Halacha 9

A person who makes [tzitzit using only] white threads without using techelet should take one of the eight strands and wind it around the others, covering one third of [the length of] the strands and leaving two thirds hanging loose.

When winding [this strand around the others], one may create segments as one does when winding the techelet, if one desires. This is our custom. If, however, one desires to wind [the strand around the others] without creating segments, one may.

The general principle is that one should intend that one third of the tzitzit be bound, and two thirds hang loose.9 There are those, however, who are not precise about this matter when [making tzitzit] with white threads [alone].

Should one wind a white thread around the majority [of the length] of the strands or should one make only a single segment, [the tzitzit] are acceptable.

Halacha 10

Both the white strands and those dyed techelet may be made out of entwined strands. Even a strand that is made from eight threads entwined into a single strand is considered as only a single strand in this context.

Halacha 11

Both the white strands of the tzitzit and those dyedtechelet must be spun for the sake of being used for [the mitzvah of] tzitzit.

[Tzitzit] may not be made from wool which becomes attached to thorns when sheep graze among them, nor from hairs which are pulled off the animal, and not from the leftover strands of the woof which the weaver leaves over when he completes a garment. Rather, they must be made from shorn wool or from flax.

[Tzitzit] may not be made from wool which was stolen, which came from an ir hanidachat, or which came from a consecrated animal. If such wool was used, it is unacceptable. If a person bows down to an animal, its wool is not acceptable for use for tzitzit. If, however, one bows down to flax which is planted, it is acceptable, because it has been changed.

Halacha 12

Tzitzit that were made by a gentile are not acceptable, as [implied by Numbers 15:38, which] states: "Speak to the children of Israel... and you shall make tzitzit for yourselves." If, however, a Jew made tzitzit without the intention [that they be used for the mitzvah], they are acceptable.

Tzitzit that are made from those already existing are not acceptable.

 

 

Halacha 13

What is implied? Should a person bring the corner of a garment which has tzitzit attached to it and sew it onto another garment, it is not acceptable. [This applies] even if that corner of the garment is a square cubit in size.

[This concept is derived from Numbers 15:38, which] states: "And you shall make tzitzit for yourselves" - i.e., [you should make them] and not [use those] which were made previously,since this would be as if [the mitzvah] came about on its own accord.

It is permissible to remove strands [of tzitzit] - whether white or techelet - from one garment and tie them on another.

Halacha 14

Should one suspend the strands between two corners of the garment and tie [tzitzit on] each of the corners in the proper manner, and then separate them from each other,12 it is unacceptable.

[The rationale is] that, at the time they were tied, they were unacceptable, since the two corners were connected with each other through the strands. When the strands were cut, two tzitzit were made. This is considered as making tzitzit from those which already exist.

Halacha 15

[The following rules apply when] a person ties tzitzit over existing tzitzit: Should [he tie the second set] with the intention of nullifying the first set, if he unties or cuts off the first set, the tzitzit are acceptable.

Should, however, [he have tied the second set] with the intention of adding [a second tzitzit, the tzitzit] are not acceptable even though he cuts one of them off. When he added the second tzitzit, he disqualified both sets, and when he unties or cuts off the additional one, the remaining one is [disqualified because it involves] making [tzitzit] from those which are already existing, since the manner in which it existed previously was not acceptable.

Halacha 16

Similarly, all the tzitzit of a garment are unacceptable18 [in the following instance]: A person placed tzitzit on a garment that had three corners.19 afterwards, he made the garment a fourth corner and placed tzitzit on it. [This is also excluded by the commandment, Deuteronomy 22:12:] "Make braids," [which implies that one may not use those] which were made previously.

Halacha 17

A garment should not be folded in half, and then tzitzit hung on the four corners of the folded garment, unless one sews it along [one] side entirely. [It is sufficient, however, to sew it] on one side alone.22

 

Halacha 18

[The following rules apply] if the corner [of the garment] to which the tzitzit were attached is torn off the garment: If more than three fingerbreadths were torn, it may be sewed back in its place.23 If less than three fingerbreadths were torn off, it should not be sewn back.

If the portion of the garment is between [the hole through which] the tzitzit [are attached] and the end of the garment, it is acceptable, even though only the smallest portion of the fabric remains.

Similarly, if the [length of the] strands of the tzitzit was reduced, it is acceptable, as long as enough of the strand remains to tie a loop. Should, however, even a single strand be torn off [from the place to which it is attached to the garment], it is no longer acceptable.

 

 

CHAPTER TWO

Halacha 1

The term techelet mentioned throughout the Torah refers to wool dyed light blue - i.e., the color of the sky which appears opposite the sun when there is a clear sky.

The term techelet when used regarding tzitzit refers to a specific dye that remains beautiful without changing. [If thetechelet] is not dyed with this dye, it is unfit to be used as tzitzit even though it is sky blue in color. For example, using isatis, black dye, or other dark dyes, is unacceptable for tzitzit.

The wool of a ewe that a goat gave birth to is unacceptable for use as tzitzit.

Halacha 2

How is the techelet of tzitzit dyed? Wool is taken and soaked in lime. Afterwards, it is taken and washed until it is clean and then boiled with bleach and the like, as is the dyers' practice, to prepare it to accept the dye.

afterwards, the blood of a chilazon is brought. A chilazon is a fish whose color is like the color of the sea and whose blood is black like ink.1 It is found in the Mediterranean Sea.2
The blood is placed in a pot together with herbs - e.g., chamomile - as is the dyers' practice. It is boiled and then the wool is inserted. [It is left there] until it becomes sky-blue. This is the manner in which the techelet of tzitzit [is made].

Halacha 3

One must dye tzitzit techelet with the intention that it be used for the mitzvah. If one did not have such an intention, it is unacceptable.

When one places some wool in the pot in which the dye was placed, to check whether the dye is good or not, the entire pot may no longer be used [for tzitzit]. [If so,] how should one check [the dye]? He should take some dye from the pot in a small container and place the wool he uses to check in it. Afterwards, he should burn the wool used to check - for it was dyed for the purpose of checking- and pour out the dye used to check it, since using it for an experiment disqualified it. Afterwards, he should dye [the wool] techelet with the remainder of the dye which was not used.

124. Techelet should be acquired only from a recognized dealer, lest it have been dyed without the intention of being used for the mitzvah.

Even though it was purchased from a recognized dealer, if it was checked, and it was discovered that it was dyed with another dark dye which is not of a permanent nature, it is not acceptable.

Halacha 5

How can techelet be checked to see whether it has been dyed properly or not? One takes straw, the secretion of a snail, and urine that had been left standing for forty days and leaves thetechelet in this mixture for an entire day. If the color of thetechelet remained unchanged, without becoming weaker, it is acceptable.

If it became weaker, we place the techelet which changed color inside a dough of barley meal that was left to sour for fish brine. The dough is baked in an oven, and then the techelet is removed. If it became even weaker than it was previously, it is unacceptable. If this strengthened the color and it became darker than it was before being baked, it is acceptable.

Halacha 6

One may purchase techelet from an outlet which has established a reputation for authenticity without question. It need not be checked. One may continue to rely [on its reputation] until a reason for suspicion arises.

Should one entrust techelet to a gentile for safekeeping, it is no longer fit for use, [because] we fear that he exchanged it. If it was in a container and closed with two seals, one seal inside the other, it is acceptable. If, however, it had only a single seal, it may not be used.

Halacha 7

If a person found techelet in the marketplace - even strands which were cut - it is not fit for use. If they were twisted together, however, they are acceptable.

[The following rules apply when] a person purchases a garment to which tzitzit are attached in the marketplace. When he purchases it from a Jew, he may presume [that it is acceptable]. If he purchases it from a gentile merchant, it is [presumed to be] acceptable;11from a non-Jew who is a private person, it is not acceptable.

Halacha 8

When a garment is entirely red, green, or any other color [besides white], its white strands should be made from the same color as the garment itself. If it is green, they should be green. If it is red, they should be red.

Should the garment itself be techelet, its white strands should be made from any color other than black, for it resembles techelet. He should wind one strand of techelet around all the strands, as one does with other tzitzit that are not colored.

Halacha 9

The punishment given someone who does not wear [tzitzit of white strands] is more severe than that given one who does not wear techelet, because the white strands are easily accessible while techelet is not available in every time and in every era, because of the [unique] dye mentioned above.

 

CHAPTER THREE

Halacha 1

A garment to which the Torah obligates a person to attach tzitzit [must meet the following requirements]:
a) it must have four - or more than four - corners;
b) it must be large enough to cover both the head and the majority of the body of a child who is able to walk on his own in the marketplace without having someone else accompany him and watch him;
c) it must be made of either wool or linen alone.

Halacha 2

In contrast, a garment made of other fabrics - for example, clothes of silk, cotton, camels' wool, hares' wool, goats' wool, and the like - are required to have tzitzit only because of Rabbinic decree, in order to show regard for the mitzvah of tzitzit.

[These garments require tzitzit only] when they are four-cornered - or have more than four corners - and are of the measure mentioned above.

[The motivating principle for this law] is that all the garments mentioned in the Torah without any further explanation refer to those made of either wool or linen alone.

Halacha 3

"On the four corners of your garments" (Deuteronomy 22:12): This applies to a garment which possesses four corners, but not to one which possesses only three. Perhaps, [it comes to include] a four-cornered garment and [to exclude] a five-cornered garment? The Torah continues: "with which you cover yourself." This includes even a five- (or more) cornered garment.

Why do I obligate a garment of five corners and exempt a garment of three corners? Neither has four corners [as required by the above verse]. Because a five-cornered garment has four corners.

Accordingly, when one attaches tzitzit to a garment with five or six corners, one should attach the tzitzit only to the four corners which are farthest apart from each other from among these five or six corners, as [implied by the phrase,] "On the four corners of your garments."

 

Halacha 4

If a garment is made of cloth and its corners of leather, it requires tzitzit. If the garment is of leather and its corners are of cloth, it does not require tzitzit. The determining factor is the makeup of the garment itself.

A garment belonging to two partners requires [tzitzit], as [implied by Numbers 15:38]: "On the corners of their garments." The term "your garments" [(Deuteronomy 22:12), which is interpreted as an exclusion,] excludes only a borrowed garment, since a borrowed garment does not require tzitzit for thirty days. Afterwards, it does require them.

Halacha 5

For a garment of wool, the white strands should be made of wool. For a garment of linen, the white strands should be made of linen. For garments of other [fabrics], the white strands should be made from the same fabric as the garment itself. For example, silk strands should be used for a silk garment, strands of goats' wool should be used for garments of goats' wool.

If one desired to make white strands of wool or linen for [garments of] any type [of fabric], one may, because [strands of] wool and linen can fulfill the obligation [of tzitzit] for garments made of their own fabric or for garments made of other fabrics. In contrast, [strands made] from other fabrics can fulfill the obligation [of tzitzit] only for garments made of their own fabric.

Halacha 6

What is the ruling regarding making woolen strands for a garment of linen or linen strands for a garment of wool - even though we are speaking only of the white strands without techelet?

One might think that it should be permitted, because sha'atnez is permitted to be used for tzitzit, as evident from the fact that techelet is made using woolen strands, and yet it should be placed on a linen garment. Nevertheless, this is not done.

Why? Because it is possible to make the white strands from the same fabric as [the garment]. Whenever [a conflict exists] between the observance of a positive commandment and the adherence to a negative commandment, [the following rules apply]: If it is possible to observe both of them, one should. If not, the observance of the positive commandment supersedes the negative commandment. In the present instance, however, it is possible to observe both of them.

Halacha 7

 

Techelet should not be attached to a linen garment. Rather, one should [make the tzitzit] from white threads of linen alone. This is not because [the prohibition against] sha'atnez supersedes [the mitzvah of] tzitzit, but rather it is a Rabbinical decree [imposed] lest one wear the garment at night, when one is not required to wear tzitzit, and thus violate a negative commandment when the performance of a positive commandment is not involved.

[This is because] the obligation to wear tzitzit applies during the day, but not at night [as can be inferred from Numbers 15:39]: "And you shall see them." [The mitzvah applies only] during a time when one can see. [Nevertheless,] a blind man is obligated to wear tzitzit. Even though he does not see them, others see him [wearing them].

Halacha 8

A person is permitted to wear tzitzit at night, both during the weekdays and on the Sabbath, even though this is not the time when the mitzvah should be fulfilled, provided he does not recite a blessing.

When should the blessing over tzitzit be recited in the morning? When [the sun has risen so] that one can differentiate between the strands of techelet and those which are white.

Which blessing should be recited upon it? "Blessed are you, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to wrap ourselves with tzitzit." Whenever a person wraps himself in tzitzit during the day, he should recite the blessing before doing so.

No blessing should be recited on the tzitzit when making them, because the ultimate purpose of the mitzvah is that one should wrap oneself in [a tallit].

Halacha 9

It is permissible to enter a lavatory or a bathhouse [wearing] tzitzit. If one of the strands of white or techelet becomes torn, it may be discarded in a garbage dump, because tzitzit is a mitzvah which does not confer sanctity on the article itself.

It is forbidden to sell a garment with tzitzit to a gentile until he removes the tzitzit, not because the garment possesses a measure of holiness, but because we are concerned that he will dress in it, and [unknowingly,] a Jew will accompany him, thinking that he is a fellow Jew, and the gentile may kill him.

Women, servants, and minors are not required by the Torah to wear tzitzit. It is, however, a Rabbinical obligation for every child who knows how to dress himself to wear tzitzit in order to educate him to fulfill mitzvot.

Women and servants who wish to wrap themselves in tzitzit may do so without reciting a blessing. Similarly, regarding the other positive commandments which women are not required to fulfill, if they desire to fulfill them without reciting a blessing, they should not be prevented from doing so.

A tumtum and an androgynous are obligated in all positive commandments because of the doubt [about their status]. Therefore, they fulfill [all these positive commandments] without reciting a blessing.

Halacha 10

What is the nature of the obligation of the commandment of tzitzit? Every person who is obligated to fulfill this mitzvah, if he wears a garment requiring tzitzit, should attach tzitzit to it and then wear it. If he wears it without attaching tzitzit to it, he has negated [this] positive commandment.

There is, however, no obligation to attach tzitzit to a garment which requires tzitzit, as long as it remains folded in its place, without a person wearing it. It is not that a garment requires [tzitzit]. Rather, the requirement is incumbent on the person [wearing] the garment.

Halacha 11

Even though a person is not obligated to purchase a tallit and wrap himself in it so that he must attach tzitzit to it, it is not proper for a person to release himself from this commandment. Instead, he should always try to be wrapped in a garment which requires tzitzit so that he will fulfill this mitzvah.

In particular, care should be taken regarding this matter during prayer. It is very shameful for a Torah scholar to pray without being wrapped [in a tallit].

Halacha 12. A person should always be careful regarding the mitzvah of tzitzit, because the Torah considered it equal to all the mitzvot and considered them all as dependent on it, as [implied by Numbers 15:39]: "And you shall see them and remember all the mitzvot of God."

 

 (613 Commandments From God)

According to Sefer Hamitzvot of Rambam

 

Maimonides (RaMBaM), in his Sefer HaMitzvot, arranged the 613 Mitzvot in groups; the

Positive Mitzvot into ten groups and the Negative Mitzvot into ten groups.

 

Positive Mitzvot

 

Mitzvah 1-19............Belief in G-d and our duties towards Him.

Mitzvah 20-95.........The Sanctuary, Priesthood and Sacrifices.

Mitzvah 96-113.......The Sources of Uncleanness and the modes of purification.

Mitzvah 114-152.....Gifts to the Temple, the poor, the Kohanim and Leviim;

the Sabbatical Year and the Jubilee; the preparation of food.

Mitzvah 153-171.....The Holy Days and the observances connected with them.

Mitzvah 172-193.....The proper functioning of the Jewish State.

Mitzvah 194-209.....Our duties towards our fellow men.

Mitzvah 210-223.....The duties attaching to family life.

Mitzvah 224-231.....The enforcement of the criminal law.

Mitzvah 232-248.....The laws relating to property, real and personal.

 

Negative Mitzvot

 

Mitzvah 1-59............Idolatry and related subjects.

Mitzvah 60-88..........Our duties to G-d, the Sanctuary, and the services therein.

Mitzvah 89-171........Sacrifices, Priestly gifts, Kohanim, Leviim, and related

subjects.

Mitzvah 172-209......Prohibitions affecting food.

Mitzvah 210-228......Cultivation of the land.

Mitzvah 229-270......Our duties towards our fellow men, towards the poor and

towards employees.

Mitzvah 271-319......The administration of justice, the authority of the Courts,

and similar matters.

Mitzvah 320-329......The Shabbat and Festivals.

Mitzvah 330-361......The forbidden degrees of marriage and related subjects.

Mitzvah 362-365......The head of the Jewish State and its officers.

 

613 mitzvot

mitzvot in Hebrew means "commandments",
  mitzvah - מצוה means "precept",
plural: mitzvot;
 צוה, tzavah means "command”

Maimonides' list

Because the prayer shawl holds the threads that are there to remind the wearer of the 613 commandments, one should know what the commandments are.

The 613 commandments and their source in scripture, as enumerated by Maimonides:

 

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

11.   To emulate His ways Deut. 28:9

12.   To cleave to those who know Him Deut. 10:20

13.   To love other Jews Lev. 19:18

14.   To love converts Deut. 10:19

15.   Not to hate fellow Jews Lev. 19:17

16.   To reprove a sinner 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

22.   To learn Torah Deut. 6:7

23.   To honor those who teach and know Torah Lev. 19:32

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 the land of IsraelEx. 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

75.   To repent and confess wrongdoings Num. 5:7

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

77.   To serve the Almighty with prayer daily Ex. 23:25

78.   The Kohanim must bless the Jewish nation daily Num. 6:23

79.   To wear tefillin (phylacteries) 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 Torah scroll Deut. 31:19

83.   The king must have a separate Sefer Torah for himself Deut. 17:18

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

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

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

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 Havdalah Ex. 20:8

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

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

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

116.            To hear the Shofar on the first day of Tishrei (Rosh Hashana)
             Num. 9:1

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

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

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

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

122.            To marry a wife by means of ketubah and kiddushin Deut. 22:13

123.            Not to have sexual relations with women not thus married
            Deut. 23:18

124.            Not to withhold food, clothing, and sexual relations from your wife
            Ex. 21:10

125.            To have children with one's wife Gen 1:28

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

128.            To do yibbum (marry the widow of one's childless brother)
             Deut. 25:5

129.            To do chalitzah (free the widow of one's childless brother from
             yibbum) Deut. 25:9

130.            The widow must not remarry until the ties with her brother-in-law
             are removed Deut. 25:5

131.            The court must fine one who sexually seduces a maiden
             Ex. 22:15-16

132.            The rapist must marry the maiden (if she chooses) Deut. 22:29

133.            He is never 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

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

139.            Not to have sexual relations with your mother Lev. 18:7

140.            Not to have sexual relations with your father's wife Lev. 18:8

141.            Not to have sexual relations with your sister Lev. 18:9

142.            Not to have sexual relations with your father's wife's daughter
            Lev. 18:11

143.            Not to have sexual relations with your son's daughter Lev. 18:10

144.            Not to have sexual relations with your daughter Lev. 18:10

145.            Not to have sexual relations with your daughter's daughter
            Lev. 18:10

146.            Not to have sexual relations with a woman and her daughter
            Lev. 18:17

147.            Not to have sexual relations with a woman and her son's daughter
            Lev. 18:17

148.            Not to have sexual relations with a woman and her daughter's
             daughter Lev. 18:17

149.            Not to have sexual relations with your father's sister Lev. 18:12

150.            Not to have sexual relations with your mother's sister Lev. 18:13

151.            Not to have sexual relations with your father's brother's wife
            Lev. 18:14

152.            Not to have sexual relations with your son's wife Lev. 18:15

153.            Not to have sexual relations with your brother's wife Lev. 18:16

154.            Not to have sexual relations with your wife's sister Lev. 18:18

155.            A man must not have sexual relations with a beast Lev. 18:23

156.            A woman must not have sexual relations with a beast Lev. 18:23

157.            Not to have homosexual sexual relations Lev. 18:22

158.            Not to have homosexual sexual relations with your father Lev. 18:7

159.            Not to have homosexual sexual relations with your father's brother
            Lev. 18:14

160.            Not to have sexual relations with a married woman Lev. 18:20

161.            Not to have sexual 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 (a child born to a married woman from a
             sexual relationship she had with any man to whom she was not
             married) 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 offer to God any castrated male animals Lev. 22:24

169.            The High Priest must not marry a widow Lev. 21:14

170.            The High Priest must not have sexual 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 (priest) must not marry a divorcee Lev. 21:7

173.            A Kohen must not marry a zonah (a woman who has had a
            forbidden sexual relationship) Lev. 21:7

174.            A priest must not marry a chalalah ("a desecrated person")
            (party to or product of 169-172) Lev. 21:7

175.            Not to make pleasurable (sexual) contact with any forbidden
            woman Lev. 18:6

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 (kosher) 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.

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

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

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

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

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

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

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 shatnez, a cloth woven of wool and linen Deut. 22:11

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 Terumah 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 Terumah Lev. 22:10

256.            A hired worker or a Jewish bondsman of a Kohen must not eat
            Terumah Lev. 22:10

257.            An uncircumcised Kohen must not eat Terumah Ex. 12:48

258.            An impure Kohen must not eat Terumah Lev. 22:4

259.            A chalalah must not eat Terumah Lev. 22:12

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

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

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

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 (Jubilee)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

301.          To build a Sanctuary Ex. 25:8

302.          Not to build the altar with stones hewn by metal Ex. 20:23

303.            Not to climb steps to the altar Ex. 20:26

304.            To show reverence to the Temple Lev. 19:30

305.            To guard the Temple area Num. 18:2

306.            Not to leave the Temple unguarded Num. 18:5

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 work of the Kohanim 's 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 Kohen Gadol 's breastplate must not be loosened from the Efod
             Ex. 28:28

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

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

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

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 ("High Priest") 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 Rosh Chodesh (" 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

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

400.            To follow the procedure of Yom Kippur in the sequence prescribed in
             Parshat Acharei Mot ("After the death of Aaron's sons...") Lev. 16:3

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

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
             fourteenth 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

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

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

431.            Every person must bring a sin offering (in the temple) for his
             transgression Lev. 4:27

432.            Bring an asham talui (temple offering) when uncertain of guilt
             Lev. 5:17-18

433.            Bring an asham vadai (temple offering) when guilt is ascertained
             Lev. 5:25

434.            Bring an oleh v'yored (temple offering) 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 (in the Temple) when it rules in
             error Lev. 4:13

436.            A woman who had a running (vaginal) issue must bring an offering (in
            the Temple) after she goes to the Mikveh Lev. 15:28-29

437.            A woman who gave birth must bring an offering (in the Temple) after
            she goes to the Mikveh Lev. 12:6

438.            A man who had a running (unnatural urinary) issue must bring an
             offering (in the Temple) after he goes to the Mikveh Lev. 15:13-14

439.            A metzora must bring an offering (in the Temple) after going to the
             Mikveh Lev. 14:10

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

443.            Carry out the laws of impurity of the dead Num. 19:14

444.            Carry out the procedure of the Red Heifer (Para Aduma) Num. 19:2

445.            Carry out the laws of the sprinkling water Num. 19:21

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

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
             (irregular ejaculation of infected semen) Lev. 15:3

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 - Insects
             Lev. 11:29

460.            Observe the laws of impurity of a seminal emission (regular
             ejaculation, with normal semen) Lev. 15:16

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

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

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

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

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

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. 25:12

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) (Lifnei iver) 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

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

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 (Biblical) Israel Deut. 23:16

516.            Not to wrong a slave who has come to Israel for refuge Deut. 23:16

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

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

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

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

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

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

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

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

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 (by going to funerals or cemeteries)
             for anyone except relatives Lev. 21:1

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 sexual relations with her
             Deut. 21:14

Here are some other attempts to count the commandments

• Sefer ha-Mitzvoth ("Book of Commandments") by Rabbi Saadia Gaon
• Sefer ha-Chinnuch ("Book of Education"), attributed to Rabbi Aaron ha-Levi of Barcelona (the Ra'ah);
• Sefer ha-Mitzvoth ha-Gadol ("Large book of Commandments") by Rabbi Moses ben Jacob of Coucy;
• Sefer ha-Mitzvoth ha-Katan ("Small book of Commandments") by Rabbi Isaac of Corbeil;
• Sefer Yere'im ("Book of the [God-]fearing") by Rabbi Eliezer of Metz
• Sefer ha-Mitzvoth by Rabbi Yisrael Meir Kagan (the "Chafetz Chaim") - this work only deals with the commandments that are valid in the present time.
  
   

In Torah Min Hashamayim ("Heavenly Torah"), Conservative Judaism's Rabbi Abraham Joshua Heschel writes:

“Judah ibn Bal'am denigrates those who number the mitzvot, and who attempt "to force their count to equal 613." In his opinion, this is impossible, for if we were to count all of the mitzvot, including those that were temporary commandments and those that were intended to endure, the number would be far greater than 613. "And if we confined ourselves only to those that endure, we would find fewer than this number." (Behinat Hamitzvot Rabbi Yehiel Mikhel Gutmann, Breslau, 1928, p.26)

Despite these misgivings, the idea that there are 613 commandments became accepted as normative in the Jewish community. Today, even among those who do not literally accept this count as accurate, it is still a common practice to refer to the total system of commandments within the Torah as the "613 commandments". It has come symbolically to mean “The total commandments of God.”

The 13 principles of faith

 

In his commentary on the Mishna (tractate Sanhedrin, chapter 10), Maimonides formulates his 13 principles of faith. They summarized what he viewed as the required beliefs of Judaism with regards to:

1. The existence of God
2. God's unity
3. God's spirituality and incorporeality
4. God's eternity
5. God alone should be the object of worship
6. Revelation through God's prophets
7. The preeminence of Moses among the prophets
8. God's law given on Mount Sinai
9. The immutability of the Torah as God's Law
10. God's foreknowledge of human actions
11. Reward of good and retribution of evil
12. The coming of the Jewish Messiah
13. The resurrection of the dead

These principles were controversial when first proposed.  But today Orthodox Judaism holds these beliefs to be obligatory. Two poetic restatements of these principles (Ani Ma'amin and Yigdal) eventually became canonized in the "siddur" (Jewish prayer book).

 

Talmudic Sources Concerning

Prayer Shawls and Threads

 

Legal Issues

 

• Defining the term, "threads": Menachot 41b, 42a
• Whether the commandment is person-based, or garment-based: Shabbat 131a-b; Menachot 41a, 42b
• Whether having threads on all of the four corners constitutes four separate commandments, or they are all necessary to fulfill a single commandment: Menachot 37b-38a
• Not travelling 4 cubits without threads: Shabbat 118b
• Doing the commandment with beautiful threads: Shabbat 133b
• Whether Kohanim are obligated: Menachot 43a
• Whether women are obligated: Succah 11a [See Rashi"LePirzuma"]; Menachot 43a
• Whether blind people are obligated: Menachot 43a
• When minors become obligated: Succah 42a
• Whether slaves wear them: Menachot 43a
• Putting them on a corpse before burial: Menachot 41a
• Requiring that one separate the threads: Menachot 42a
• The threads are items of a commandment, not items of intrisic

holiness, and so may be disposed of after their use is finished: Megillah 26b

 

The Garment

• The minimum size of such a garment: Menachot 40b-41a
• Validity of threads for an undersized garment: Menachot 40b-41a
• A borrowed garment: Menachot 44a
• A garment which is entirely dyed blue: Menachot 38b, 41b
• A garment with 5 corners: Menachot 43b
• A garment with 3 corners: Menachot 43b
• Making wool threads for a garment of flax: Menachot 39a, 39b-40b
• Making flax threads for a garment of wool: Menachot 39b
• A garment of various types of silk: Menachot 39b
• A nighttime garment: Menachot 40b, 41a, 46a
• A garment which is stored in a box, where it is [not] intended for eventual wearing: Menachot 41a
• A garment which has a corner, or some other part, made of leather: Menachot 40b
• A garment which is currently folded in half, and not sewn up, partly sewn, or fully sewn: Menachot 41a
• If the garment is torn, more or less than 3 finger-breadths from the corner: Menachot 41a
• Attaching a section of another garment to this one: Menachot 41a

 

The Threads

• Threading the dyed threads on the intermediate days of holidays, in an altered manner: Moed Katan 19a [2x] Minimum/Maximum length of the threads: Menachot 41b-42a
• Using stolen threads: Succah 9a
• Using threads which already extend, as loose threads, from the garment: Menachot 42b
• Requiring that the threads be created with intent for use for the commandment: Succah 9a; Menachot 42b
• Whether the material of the threads is determined by the material in the garment ["Min Kanaf"]: Menachot 38a, 38b, 39a, 39b
• The validity of threads which are truncated, depending upon the size of the remainder: Menachot 38b, 39a, 41b
• Using threads of wool and linen: Menachot 39b
• Using threads which will create, with the garment, a mixture of wool and linen, in Jerusalem: Menachot 40a

 

Blue Dye

 

• Description of the snail from which the dye is taken: Menachot 44a
• The snail from which the blue dye for threads is extracted, was found in Zevulun's portion in Israel: Megillah 6a
• Definition of the color of blue dye: R. Berachot 9b "Techelet"
• How the dye is processed: Menachot 42b
• The dye's color, as reminiscent of the sea, which reminds of the heavens, which reminds of the Divine Throne: Menachot 43b

 

The White Threads

 

• Dyeing the "white" threads to be the same color as the garment: Menachot 41b
• The white as threads he holier threads: Menachot 39a [See Rashi]
• Whether threads are valid without white threads: Menachot 38a-b
• Whether white threads must precede the blue, or this is just the ideal format: Menachot 38a-b
• It is worse to not have the white threads than to not have the bluedyed threads, because the white threads are easier to get: Menachot 43b

 

 

Making Threads

 

• Whether one makes a blessing on making threads: Menachot 42a
• Using threads which were connected to the garment beforehand: Succah 9a, 11a-b; Menachot 40b [2x]
• Moving threads from one article of clothing to another: Pesachim 101a; Menachot 41a-b
• Threads made by a gentile: Menachot 42a-b
• Whether one may sell theads to a gentile, and why there should be a concern: Menachot 43a
• Dyeing the blue thread with intent for the sake of the commandment: Eruvin 96b; Menachot 42b

 

Wearing Threads

 

• Making a blessing on each donning of threads: Menachot 43a
• The Lord puts one who doesn't wear threads in ex-communication: Pesachim 113b
• Reward for care in commandment of threads: Shabbat 118b
• One should always be wearing threads: Shabbat 153a
• Exemption of a merchant of threads from other commandments while engaged in marketing the threads: Succah 26a
• Wearing invalid threads outside on Shabbat: Shabbat 139b; Menachot 37b-38a