Monday, April 29, 2019

Ketaatan dan Ketidaktaatan

Daftar Isi: PEDOMAN: Taat, Ketaatan Kepada Allah , Taat, Ketidaktaatan Kepada Allah ; STATISTIK: KETAATAN ; Ketaatan, Ketidaktaatan Kepada Allah Ke atas Taat, Ketaatan Kepada Allah [Kamus Pedoman] 1. Diperintahkan. Ul 13:4 2. Tanpa iman, mustahil - . Ibr 11:6 3. Termasuk: 3.1 Menuruti sabda-Nya. Kel 19:5; Yer 7:23 3.2 Mendengar perintah-Nya. Ul 11:27; Yes 42:24 3.3 Mentaati Kristus. Kel 23:21; 2Kor 10:5 3.4 Mentaati Injil. Rom 1:5; 6:17; 10:16,17 3.5 Memegang perintah-perintah-Nya. Pengkh 12:13 3.6 Takluk kepada pemerintah yang lebih tinggi. Rom 13:1 4. Lebih baik dari pada korban. 1Sam 15:22 5. Dibenarkan sebab ketaatan Kristus. Rom 5:19 6. Kristus satu teladan - . Mat 3:15; Yoh 15:10; Fili 2:5-8; Ibr 5:8 7. Malaikat juga - . Mazm 103:20 8. Salah satu sifat orang kudus. 1Pet 1:14 9. Orang-orang kudus dipilih untuk - . 1Pet 1:2 10. Keharusan untuk - . Kis 4:19,20; 5:29 11. Nasihat-nasihat tentang - . Yer 26:13; 38:20 12. Harus: 12.1 Dari hati. Ul 11:13; Rom 6:17 12.2 Dengan senang hati. Mazm 18:45; Yes 1:19 12.3 Dengan segenap hati. Yos 22:2,3 12.4 Dengan tidak menyimpang. Ul 28:14 12.5 Terus menerus. Fili 2:12 13. Keputusan untuk - . Kel 24:7; Yos 24:24 14. Mengakui kegagalan dalam - . Dan 9:10 15. Menyediakan hati untuk - . 1Sam 7:3; Ezr 7:10 16. Berdoa supaya diajar - . Mazm 119:35; 143:10 17. Janji-janji untuk - . Kel 23:22; 1Sam 12:14; Yes 1:19; Yer 7:23 18. Pada akhir zaman akan terjadi - di seluruh alam semesta. Dan 7:27 19. Kebahagiaan karena - . Ul 11:27; 28:1-14; Luk 11:28; Yak 1:25 20. Orang-orang fasik menolak - . Kel 5:2; Neh 9:17 21. Hukuman karena menolak - . Ul 11:28; 28:15-68; Yos 5:6; Yes 1:20 22. Contoh orang-orang yang - : 22.1 Abraham. Kej 12:1-4; Ibr 11:8; Kej 22:3,12 22.2 Asa. 1Raj 15:11 22.3 Daud. Mazm 119:106 22.4 Elia. 1Raj 17:5 22.5 Hizkia. 2Raj 18:6 22.6 Kaleb. Bil 32:12 22.7 Nuh. Kej 6:22 22.8 Orang Israel. Kej 12:28; 24:7 22.9 Orang Majus. Mat 2:12 22.10 Orang-orang kudus di Roma. Rom 16:19 22.11 Paulus. Kis 26:19 22.12 Yosia. 2Raj 22:2 22.13 Yusuf. Mat 1:24 22.14 Zakharia. Luk 1:6 22.15 Zerubabel. Hag 1:12 Ke atas Taat, Ketidaktaatan Kepada Allah [Kamus Pedoman] 1. Membangkitkan murka-Nya. Mazm 78:10,40; Yes 3:8 2. Menghilangkan pertolongan-Nya. 1Sam 13:14 3. Menghilangkan berkat yang dijanjikan oleh-Nya. Yos 5:6; 1Sam 2:30; Yer 18:10 4. Mendatangkan kutuk. Ul 11:28; 28:15 5. Adalah satu sifat orang fasik. Ef 2:2; Tit 1:16; 3:3 6. Orang fasik terus - . Yer 22:21 7. Sikap yang keterlaluan, dilukiskan dalam. Yer 35:14 8. Manusia mencari-cari dalih untuk - . Kej 3:12,13 9. Akan dihukum. Yes 42:24,25; Ibr 2:2 10. Membenarkan hukuman terhadap - . Neh 9:32,33; Dan 9:10,11,14 11. Peringatan terhadap - . 1Sam 12:15; Yer 12:17 12. Gambaran akibat yang pahit dari sikap - . Yer 9:13,15 13. Contoh-contoh - : 13.1 Abdi Allah. 1Raj 13:20-23 13.2 Adam dan Hawa. Kej 3:6,11 13.3 Bangsa Israel. 2Raj 18:9-12 13.4 Firaun. Kel 5:2 13.5 Musa. Bil 20:8,11,24 13.6 Nadab. Im 10:1 13.7 Saul. 1Sam 28:18 13.8 Yunus. Yun 1:2,3 Ke atas Ketaatan [Statistik] Jumlah dalam TB : 8 dalam 8 ayat (dalam NT : 8 dalam 8 ayat) Strong dalam PB : [<5218> υπακοη ‎7x] [<5292> υποταγη ‎1x]

Ketaatan atau Shema

Daftar Isi: KECIL: Taat ; BROWNING: KETAATAN ; ENSIKLOPEDIA: TAAT, MENAATI ; YUNANI: 1398 δουλευω douleuo ; 191 ακουω akouo ; 5083 τηρεω tereo ; 5218 υπακοη hupakoe ; 5219 υπακουω hupakouo ; STATISTIK: TAAT ; Taat Ke atas Taat [Kamus Kecil] KS.- kepada Allah atau Kristus [PL] Kel 19:5; Ul 4:30; 30:2,8,10,16; Yos 24:24; 1Sam 15:22; Yer 7:23 [PB] Mr 1:27; 4:41; Yoh 3:36; Kis 5:29,32; Ibr 5:8-9; 1Yoh 5:2 terhadap tuntutan Injil [PB] Rom 6:16-17; 2Kor 2:9; 7:15; Fili 2:12; 2Tes 1:8; 2Tes 3:14 terhadap manusia [PL] Kej 28:7; 49:10; Yos 1:17; Est 2:20; Yer 35:8 [PB] Kis 5:28-29; Rom 13:1,5; Ef 6:1,5; Tit 3:1; 1Pet 2:13-17; 1Pet 3:6 Ke atas KETAATAN [Kamus Browning] Kata kerja menaati adalah terjemahan dari kata kerja Ibrani 'mendengar' (Yes. 42:24), atau 'memegang' perintah-perintah (Kel. 16:28). Ketidaktaataan dihukum. Kegagalan Musa mempertahankan kekudusan Allah di antara orang Israel, mencabut harapan yang paling utama daripadanya, yaitu memasuki --> tanah yang dijanjikan (Ul. 32:51). Dalam PB ketaatan Kristus kepada Allah dirayakan oleh Paulus (Flp. 2:8) dan orang Kristen dipanggil untuk menaati Kristus (Ibr. 5:9). Ada juga ketaatan yang pantas diberikan kepada negara (Rm. 13:1-5) dan ada hierarkhi ketaatan dalam rumah tangga (Ef. 5:21-6:9; 1Ptr. 2:13-3:7). Ke atas TAAT, MENAATI [Ensiklopedia] Kata kerja Ibrani adalah 'syama' be', harfiah 'mendengarkan'. Kata kerja yg dipakai dalam (LXX) dan dalam PB adalah hupakouo (kata benda, hupakoe; kata sifat, hupekoos), suatu campuran dari akouo, yg juga berarti 'mendengar'. hupakouo harfiah berarti 'mendengar di bawah ....' PB memakai juga eisakouo (1 Kor 14:21), harfiah berarti 'mendengar ke dalam', peithomai dan peitharkheo (Tit 3:1). Kedua kata yg disebut terakhir menggambarkan pikiran yg menyerah pada bujukan dan tunduk kepada kekuasaan. Ide mengenai kepatuhan, yg disarankan kosakata ini adalah suatu pendengaran yg terjadi di bawah kekuasaan atau pengaruh si pembicara, dan yg membawa pada pemenuhan permintaan atau perintahnya. Agar seseorang dipatuhi, maka dia harus: (a) mempunyai hak untuk memerintah, dan (b) mampu memberitahukan perintahnya. Jadi kewajiban manusia untuk mematuhi Khalik-nya menyiratkan: (a) ke-Tuhan-an Allah, dan (b) wahyu-Nya. PL biasanya menggambarkan kepatuhan kepada Allah sebagai menaati (mendengar) suara-Nya (menekankan b) atau hukum-hukum-Nya (menekankan a). Ketidakpatuhan digambarkan sebagai tidak mendengar suara Allah, apabila Dia bersabda (Mzm 81:11; Yer 7:24-28). Menurut Alkitab Allah menuntut, bahwa wahyu-Nya diindahkan sebagai aturan untuk hidup manusia seutuhnya. Jadi ketaatan kepada Allah cukup luas untuk mencakup keseluruhan agama alkitabiah dan moralitas. Alkitab menekankan dengan sangat, bahwa perbuatan luar untuk menghormati Allah sekali-kali tidak dapat mengimbangi kekurangan kepatuhan dalam hati dan kelakuan (1 Sam 15:22; bnd Yer 7:22 dab). Ketidakpatuhan Adam -- manusia pertama, dan kepatuhan sempurna manusia kedua, Yesus Kristus, merupakan faktor yg menentukan dalam nasib setiap manusia. Penyelewengan Adam dari kepatuhan menjerumuskan manusia pada kesalahan, penghukuman dan maut (Rm 5:19; 1 Kor 15:22). Ketaatan Kristus yg tak kunjung padam itu 'sampai mati' (Flp 2:8; bnd Ibr 5:8; 10:5-10) memperoleh kebenaran (penerimaan oleh Allah) dan kehidupan (persekutuan dgn Allah) untuk semua orang yg percaya akan Dia (Rm 5:15-19). Pengumuman Allah dalam perjanjian lama, ketaatan ditekankan sebagai perintah-Nya bila umat-Nya ingin menikmati kemurahan-Nya (Kel 19:5, dst). Tapi dalam perjanjian baru, tekanan diletakkan atas ketaatan sebagai pemberian-Nya kepada mereka, agar mereka dapat menikmati kemurahan-Nya (Yer 31:33; 32:40; bnd Yeh 36:26 dab; 37: 23-26). Kepercayaan pada Injil dan Yesus Kristus berarti kepatuhan (Kis 6:7; Rm 6:17; Ibr 5:9; 1 Ptr 1:22), karena Allah memerintahkannya (bnd Yoh 6:29; 1 Yoh 3:23). Ketidakpercayaan berarti ketidakpatuhan (Rm 10:16; 2 Tes 1:8; 1 Ptr 2:8; 3:1; 4:17). Kehidupan dalam kepatuhan akan Allah adalah buah kepercayaan (bnd apa yg dikatakan mengenai Abraham, Kej 22:18; Ibr 11:8,17 dab; Yak 2:21 dab). Kepatuhan kristiani berarti meneladani Allah dalam kekudusan (1 Ptr 1:15 dab), dan Kristus dalam kerendahan hati dan kasih (Yoh 13:14 dab, 34 dab; Flp 2:5 dab; Ef 4:32-5:2). Hal ini bersumber dari perasaan terima kasih atas anugerah yg diterima (Rm 12:1 dab), bukan dari keinginan untuk memperoleh jasa dan untuk membenarkan diri di hadapan Allah. Memang, menaati hukum berdasarkan alasan yg disebut terakhir bukanlah kepatuhan kepada Allah, melainkan sebaliknya (Rm 9:31-10:3). Kepatuhan terhadap kekuasaan yg ditegakkan Allah dalam keluarga (Ef 5:22; 6:1 dab; bnd 2 Tim 3:2), dalam gereja (Flp 2:12; Ibr 13:17), dan dalam negara (Mat 22:21; Rm 13:1 dab; 1 Ptr 2:13 dab; Tit 3:1) adalah sebagian dari ketaatan kristiani terhadap Allah. Tapi bila ada pertentangan, dia harus bersedia untuk tidak taat kepada manusia, agar jangan tidak taat kepada Allah (Kis 5:29). KEPUSTAKAAN. W Mundle, NIDNTT 2, hlm 172-180. JIP/AL/HAO Ke atas Yunani Strongs #1398 δουλευω douleuo δουλευω douleuw: menjadi hamba, melayani, menaati, mengabdi (Kamus Yoppi) mengabdi kepada; melayani (Kamus Barclay) Strongs #191 ακουω akouo akouo {ak-oo'-o}: mendengar, mempelajari, menaati, mengerti (Kamus Yoppi) (perfek ακηκοα ; aorist pasif partisip ακουσθεις ) mendengar; mengerti (1Kor 14.2) (Kamus Barclay) Strongs #5083 τηρεω tereo τηρεω threw: menjaga, memelihara, menaati, menuruti, melakukan, menyimpan (Kamus Yoppi) mematuhi, menaruh perhatian terhadap; mengawasi menawan; menyimpan; mempertahankan, memelihara; τ. την εαυταου παρθενον (jika tentang pasangan bertunangan) memlihara tetapi tidak menikahi perempuan tunangan atau (jika tentang anak perempuan) menahan anak perempuan supaya tidak menikah (1Kor 7.37) (Kamus Barclay) Strongs #5218 υπακοη hupakoe υπακοη upakoh: ketaatan (Kamus Yoppi) ης [feminin] kepatuhan, ketaatan (Kamus Barclay) Strongs #5219 υπακουω hupakouo υπακουω upakouw: menaati, mengikuti, tunduk kepada, membukakan pintu (Kamus Yoppi) patuh, menurut, tunduk, takluk; menerima, menganut; membuka (pintu) (Kamus Barclay) Ke atas Taat [Statistik] Jumlah dalam TB : 50 dalam 48 ayat (dalam OT : 10 dalam 10 ayat) (dalam NT : 40 dalam 38 ayat) Strong dalam PL : [<01320> בשר ‎2x] [<03373> ירא ‎1x] [<04603> מעל ‎1x] [<05401> נשק ‎1x] [<07728> שובב ‎1x] [<08085> שמע ‎4x] Strong dalam PB : [<191> ακουω ‎1x] [<544> απειθεω ‎10x] [<545> απειθης ‎3x] [<2125> ευλαβεομαι ‎1x] [<3980> πειθαρχεω ‎2x] [<3982> πειθω ‎1x] [<5218> υπακοη ‎4x] [<5219> υπακουω ‎9x] [<5255> υπηκοος ‎3x] [<5293> υποτασσω ‎3x]

Kesetiaan Elohim

Daftar Isi: PEDOMAN: Setia, Kesetiaan Allah ; LAIN: Dalam Versi-Versi Alkitab ; Kesetiaan Allah Ke atas Setia, Kesetiaan Allah [Kamus Pedoman] 1. Adalah bagian dari sifat-Nya. Yes 49:7; 1Kor 1:9 2. Dinyatakan sebagai sesuatu yang: 2.1 Tidak berhingga. Mazm 36:6 2.2 Dibangun. Mazm 89:3 2.3 Tidak dapat dibandingkan. Mazm 89:9 2.4 Tidak berlaku curang. Mazm 89:34; 2Tim 2:13 2.5 Kekal. Mazm 119:90; 146:6 2.6 Besar. Rat 3:23 3. Harus dimasyhurkan. Mazm 89:2,6 4. Harus diminta melalui doa. Mazm 143:1 5. Dinyatakan: 5.1 Dalam sabda-Nya. Yes 25:1 5.2 Pada waktu menindas orang-orang kudus. Mazm 119:75 5.3 Dalam menepati janji-Nya. 1Raj 8:20; Mazm 132:11; Mi 7:20; Ibr 10:23 5.4 Dalam memegang perintah-Nya. Ul 7:9; Mazm 111:5 5.5 Dalam peringatan-peringatan-Nya. Mazm 119:138 5.6 Dalam melaksanakan hukum-Nya. Yer 23:20; 51:29 5.7 Dalam mengampuni dosa. 1Yoh 1:9 5.8 Kepada orang-orang kudus. Mazm 89:25; 2Tes 3:3 5.9 Orang-orang kudus ditetapkan agar berharap kepada - . 1Pet 4:19 5.10 Harus dibesarkan. Mazm 89:5; 92:2,3 Ke atas Dalam Versi-Versi Alkitab: Kesetiaan Allah: TB BIS

Torah @ 5779

Daftar Isi: KECIL: Buku Musa , Taurat ; HAAG: Hukum Musa ; PEDOMAN: Hukum, Hukum Musa ; BROWNING: KETUBIM , TAURAT , TORAH ; ENSIKLOPEDIA: TAURAT ; STATISTIK: TAURAT ; LAIN: Dalam Versi-Versi Alkitab ; Taurat Ke atas Buku Musa [Kamus Kecil] BIS- Dalam Perjanjian Baru, Luk 24:44; Kis 13:15; 28:23, "Buku Musa" adalah ajaran-ajaran agama Yahudi yang menurut kepercayaan mereka berasal dari Musa dan yang sudah dikumpulkan menjadi buku. Biasanya yang dimaksud adalah kelima buku pertama dalam Perjanjian Lama. Begitu juga "Buku Nabi-nabi" adalah ajaran agama Yahudi yang diajarkan oleh nabi-nabi dahulu kala, dan yang sudah dikumpulkan menjadi buku. Yang dimaksud dengan "Buku Musa" dan "Buku Nabi-nabi" adalah Perjanjian Lama. Ke atas Taurat [Kamus Kecil] Taurat; (kata Ibrani --> Torah) TB- Sebenarnya berarti: pengajaran oleh Allah. Diterapkan pada Kesepuluh Hukum, kemudian pada segala hukum dan peraturan dari Tuhan, khususnya pada kelima kitab Musa atau kitab Taurat. Ke atas Hukum Musa [Kamus Haag] Hukum (Musa). (1) Di dalam PL, ~H (Bhs. Ibr.: Torah) adalah keseluruhan norma-norma hukum religius dan sipil, yang dikumpulkan di --> Pentateukh dan diakukan berasal dari Musa. ~H berarti pula petunjuk yang banyak jumlahnya dan tidak perlu berbentuk iuridis, namun dimaklumkan Yahwe lewat para imam atau para nabi. Kadang-kadang tradisi Yahudi maupun PB menggunakan kata ~H (Bhs. Yub.: nomos) untuk keseluruhan Kitab Suci PL (1Kor 14:21). ~H itu berkembang secara perlahan-lahan. Hal mana dapat disimpulkan dari penetapannya secara tertulis. Di situ ditemukan banyak pararel dengan pembuatan ~H bangsa-bangsa Timur-Tengah kuno (: terutama dengan ~H Babilon dari --> Hammurapi). Kumpulan-kumpulan tertulis mengenai ~H dapat diperinci dalam golongan sebagai berikut: (a) --> Dekalog (: kesepuluh firman: Kel 20:1-17; Ul 5:6-21); berbagai ahli mengungkapkan adanya sebuah --> Dekalog Ibadat dalam Kel 34:11-26. (b) --> Kitab Perjanjian (Kel 20:22-23:19). (c) --> Hukum-hukum imamat (Kel 25-31; 36-40; Im 1-16; 23-27; Bil 1-10; 17-19; 28-29). --> Tulisan para imam. (d) --> Hukum kekudusan (Im 17:1-26:46). (e) Pemberian ~H --> Deuteronomium (Ul 12-26). Karena kumpulan-kumpulan ini timbul secara berturut-turut dalam berbagai waktu dan tempat, maka dalam Pentateukh tidak diuraikan secara sistematis, melainkan menurut alasan yang kebetulan sesuai. (2) Makna. ~H adalah tali pegangan yang diwahyukan untuk keseluruhan hidup religius dan sipil. Suatu tuntutan Yahwe yang mutlak terhadap anggota bangsaNya. Dalam pengukuhan perjanjian itu rakyat berjanji dengan upacara besar, bahwa mereka siap melaksanakan semua perintah Yahwe (Kel 24:3). Setiap tujuh tahun ~H harus dibacakan pada hari raya Pondok Daun (Ul 31:10-13). Para imam mempunyai pengaruh besar di dalam menguraikan makna dan pemakaiannya. Pada mulanya ~H itu bukan menjadi sebuah beban yang berat, melainkan menyukakan hati (Mazm 19:1-14). Para ahli Kitab di kemudian hari membuatnya begitu berat dan tidak dapat dipenuhi lagi. Mereka tambah dengan peraturan yang meliputi soal kecil-kecil yang tak terhitung banyaknya dan harus dipenuhi secara cermat. (3) ~H dan PB. Kristus membawa pemenuhan pelaksanaan janji-janji PL (: terutama bdk. Mat). Kristus adalah kegenapan ~H (Rom 10:4). Kita bertemu pada Paulus dengan suatu theologi ~H yang terurai. Tujuan ~H adalah membongkar kejahatan dosa dan menunjukkan kebutuhan penebusan pada manusia. Manusia tertimpa kutukan, sebab ia tidak mampu memenuhi ~H. Padahal ~H tidak dapat membebaskannya dari kutukan tadi (Rom 8:3). Hanya Kristuslah yang mampu berbuat itu. Semua saja yang percaya padanya dibebaskan dari Perbudakan ~H dan mereka memiliki kebebasan anak-anak Allah. ~H Kristus yang baru didasarkan pada cinta kasih (Gal 5:14). Ke atas Hukum, Hukum Musa [Kamus Pedoman] 1. Adalah hukum Tuhan. Im 26:46 2. Diberikan: 2.1 Bukan kepada bangsa lain. Ul 4:8; Mazm 147:20 2.2 Melalui Musa. Ul 5:5,27,28; Yoh 1:17; Gal 3:19 2.3 Di gunung Sinai. Kel 19:11,20 2.4 Di gunung Horeb. Ul 4:10,15; 5:2 2.5 Di padang gurun. Yeh 20:10,11 2.6 Kepada orang Israel. Im 26:46; Mazm 78:5 2.7 Oleh malaikat-malaikat. Kis 7:53 2.8 Setelah keluar dari Mesir. Ul 4:45; Mazm 81:5,6 3. Seorangpun tidak boleh mendekati gunung Sinai ketika Tuhan memberikan - . Kel 19:13,21-24; Ibr 12:20 4. Tanda-tanda pada waktu - diberikan. Kel 19:16-19 5. Orang Yahudi sangat gemetar ketika menerima - . Kel 19:16; 20:18-20; Ul 5:5,23-25 6. Tambahan perintah dan peraturan - diberikan di dataran Moab di tepi sungai Yordan. Bil 36:13 7. Dinamai: 7.1 Pelayanan yang memimpin kepada penghukuman. 2Kor 3:9 7.2 Pelayanan yang memimpin kepada kematian. 2Kor 3:7 7.3 Firman yang dikatakan dengan perantaraan malaikat-malaikat. Ibr 2:2 7.4 Hukum yang menyala-nyala. Ul 33:2 7.5 Hukum kerajaan (utama). Yak 2:8 7.6 Kitab Musa. 2Taw 25:4; 35:12 7.7 Kitab Taurat. Ul 30:10; Yos 1:8 7.8 Firman-firman yang hidup. Kis 7:38 8. Diulangi oleh Musa. Ul 1:1-3 9. Semua - ditulis dalam sebuah kitab. Ul 31:9 10. Kitab Taurat diletakkan di samping tabut perjanjian Tuhan. Ul 31:26 11. Loh - diletakkan di dalam tabut perjanjian. Ul 10:5 12. Terbagi atas: 12.1 Kesusilaan, tertulis di dalam kesepuluh hukum. Ul 5:22; 10:4 12.2 Yang berhubungan dengan upacara, cara-cara berbakti kepada Allah. Im 7:37,38; Ibr 9:1-7 12.3 Pemerintahan, yang mengenai pekerjaan pengadilan. Ul 17:8-11; Kis 23:3; 24:6 12.4 Perjanjian tentang perbuatan orang Yahudi sebagai satu bangsa. Ul 28:1,15; Yer 31:32 13. Mengajar orang Yahudi supaya: 13.1 Jujur. Im 19:35,36 13.2 Mengasihi dan takut kepada Allah. Ul 6:5; 10:12,13; Mat 22:36-38 13.3 Mengasihi sesama manusia. Im 19:18; Mat 22:39 13.4 Semua hukuman dijatuhkan berdasarkan - . Yoh 8:5; 19:7; Ibr 10:28 14. Semua orang Yahudi harus: 14.1 Memegang - . Ul 4:6; 6:2 14.2 Mengajarkan - kepada anak-anak mereka. Ul 6:7; 11:19 14.3 Mengingat - . Mal 4:4 14.4 Mengetahui - . Kel 18:16 14.5 Memperhatikan - . Ul 6:6; 11:18 15. Raja-raja disuruh menulis dan mempelajari - . Ul 17:18,19 16. Raja-raja yang baik menjalankan - . 2Raj 23:24,25; 2Taw 31:21 17. Imam-imam dan orang Lewi harus mengajarkan - . Ul 33:8-10; Neh 8:8; Mal 2:7 18. Para ahli Taurat mahir dalam - dan berkhotbah tentang - . Ezr 7:6; Mat 23:2 19. Pelajaran tentang - diajarkan kepada pemuda-pemuda. Luk 2:46; Kis 22:3 20. Dibacakan di depan umum: 20.1 Dalam rumah ibadah tiap-tiap hari Sabat. Kis 13:15; 15:21 20.2 Oleh Ezra. Neh 8:2,3 20.3 Oleh Yosua. Yos 8:34,35 20.4 Pada hari raya Pondok Daun pada akhir tiap tujuh tahun. Ul 31:10-13 21. Satu cara untuk pembaruan bangsa. 2Taw 34:19-21; Neh 8:13-18 22. Suatu bayangan dari keselamatan yang akan datang. Ibr 10:1 23. Tidak dapat menghidupkan dan membenarkan. Gal 3:21; Rom 8:3,4; Ibr 10:1 24. Suatu penuntun bagi kita sampai Kristus datang. Gal 3:24 25. Kristus: 25.1 Datang bukan untuk meniadakan melainkan untuk menggenapi - . Mat 5:17,18 25.2 Disunat sesuai dengan - . Luk 2:21; Rom 15:8 25.3 Mati bagi - . Rom 7:4 25.4 Membesarkan dan memuliakan - . Yes 42:21 25.5 Memenuhi semua contoh dan bayang-bayang - . Ibr 9:9-14; 10:1,11-14 25.6 Memenuhi semua peraturan - . Mazm 40:7,8 25.7 Menanggung kutuk - . Ul 21:23; Gal 3:13 25.8 Menghadiri semua perayaan yang disuruh di dalam - . Yoh 2:23; 7:2,10,37 25.9 Takluk kepada - . Gal 4:4 26. Bukan pernyataan kasih karunia Allah. Yoh 1:17; Rom 8:3,4 27. Tidak dapat menghilangkan kekuatan perjanjian kasih karunia di dalam Kristus. Gal 3:17 28. Di antara orang-orang Yahudi yang pertama kali beragama Kristen, ada yang menghendaki agar orang Kristen mentaati - . Kis 15:1 29. Orang-orang Yahudi: 29.1 Akan dihukum menurut - . Yoh 5:45; Rom 2:12 29.2 Menganggap orang yang tidak mengenal - terkutuk. Yoh 7:49 29.3 Menyangkal Kristus karena mengejar - . Rom 9:31-33 29.4 Menghina Allah dan melanggar - . Rom 2:23 29.5 Menuduh Kristus melanggar - . Yoh 19:7 29.6 Tidak seorangpun di antara mereka yang melakukan - . Yoh 7:19 29.7 Rajin memelihara - . Yoh 9:28,29; Kis 21:20 30. Menjadi satu kuk yang tidak dapat dipikul. Kis 15:10 31. Kegelapan pada waktu - diberikan. Ibr 12:18-24 Ke atas KETUBIM [Kamus Browning] (kitab-kitab) Bagian ketiga dalam --> Alkitab Ibrani (bagian pertama = Torah; bagian kedua = Nebiim). Pembagian ini ada sejak akhir abad pertama Masehi. Bagian ketiga berisikan Kitab-kitab mur, Amsal, Ayub, Kidung Agung, R Ratapan, Pengkhotbah, Ester, Daniel, E Nehemia dan Tawarikh. Ke atas TAURAT [Kamus Browning] Terjemahan dari kata Ibrani --> Torah, sekalipun kata ini mempunyai arti lebih luas dari arti legal saja, sehingga arti 'tafsirannya' mungkin lebih baik. Dalam Alkitab Ibrani, Torah digunakan untuk --> Pentateukh (lima kitab), di mana hukum sebagai sistem peraturan hanya merupakan sebagian saja dari kelima buku tersebut.Taurat dalam anti paling sempit adalah dasar bagi pengelolaan keadilan, yang dijalankan oleh para tua-tua setempat pada gerbang kota, tetapi kasus-kasus berat dilimpahkan kepada ahli-ahli yang berwenang di Bait Allah di Yerusalem. Raja menjalankan fungsi pengadilan dan putusannya menjadi teladan, yang diperkuat oleh pertimbangan para nabi kerajaannya, membimbing konsolidasi berbagai undang-undang dalam --> Pentateukh. Cerita-cerita sejarah membuat catatan peristiwa-peristiwa yang ikut menyumbang terwujudnya proses tersebut: ada cerita --> Samuel menempatkan sebuah kitab yang memuat hal-hal khusus dari raja di --> tempat kudus (1Sam. 8), yang diikuti --> Yeremia (Yer. 36) dan penemuan kitab --> perjanjian pada waktu pemerintahan --> Yosia (2Raj. 23) dan proklamasi Ezra (Ezr. 7:10).Undang-undang tertua adalah yang biasa disebut Undang-undang Perjanjian (Kel. 21-23) yang memuat aturan-aturan mengenai perbudakan, pembunuhan, pencurian, bersama ketentuan-ketentuan kemanusiaan. Undang-undang Imamat, terutama mengenai agama dan peribadahan, dan di dalamnya terdapat pula undang-undang kekudusan (Im. 17-26). Disebut undang-undang Imamat, karena berkaitan dengan sumber --> P dari --> Pentateukh.Undang-undang Ulangan (Ul. 12-26) secara umum diidentifikasikan dengan kitab yang ditemukan di Bait Allah pada zaman Yeremia. Bentuknya adalah suatu pidato Musa kepada umat Israel sebelum memasuki --> tanah yang dijanjikan. Memegang dan memelihara Taurat adalah syarat perjanjian, sebab Musa hanyalah jurubicara dari Allah, yang perintah-perintah-Nya diteruskan oleh Musa. Melanggar hukum Taurat berarti melanggar kehendak Allah. Sesudah masa Pembuangan hukum itu makin banyak diulangi, diperluas, dan dibarui sesuai dengan keadaan. Hal ini ini dilakukan oleh berbagai kelompok dalam --> Yudaisme, seperti dibayangkan oleh Kitab Ulangan sendiri (Ul. 18:15-22). Hukum lisan orang 'Farisi yang dikumpulkan dalam *Misnah, sekitar 200 M, hanyalah merupakan satu bentuk tambahan, Persekutuan di --> Qumran menambahkan undang-undang kekudusan yang berbeda dari Yerusalem dan Bait Allah. Philo menginterpretasikan hukum Taurat dengan cara *alegoris; Yes tidak datang untuk meniadakan hukum Taurat, tetapi dalam --> Khotbah di Bukit, Yesus menginterprestasikannya secara radikal. Paulus tidak menentang hukum Taurat Yahudi itu sendiri, tetapi menolak pandangan bahwa memegang Taurat adalah jalan *ke. selamatan bagi orang Kristen (Gal. 5:4). Hukum Taurat adalah dasar persekutuan Yahudi dan Paulus bermaksud memisahkan jemaat-jemaatnya dari Yudaisme. Paulus menyadari bahwa jemaat-jemaat --> bukan Yahudi tidak mempunyai masa depan apabila orang-orang bukan Yahudi yang bertobat diharuskan untuk *disunat dan diwajibkan mengikuti aturan-aturan keagamaan Yudaisme, sebelum dapat *dibaptiskan. Ke atas TORAH [Kamus Browning] Kata Ibrani yang berarti 'pengajaran'. Terjemahan: *'hukum' terlalu terbatas: memang ada sejumlah perundang-undangan hukum di dalamnya, tetapi selalu diletakkan dalam kerangka --> penyataan dan pengajaran ilahi -- seluruhnya itu dikenal sebagai Torah. Di samping undang-undang (Kel. 18:16), Torah memuat petunjuk-petunjuk untuk *peribadahan (Im. 6:14), pelaksanaan --> kurban, perilaku benar, dan tindakan-tindakan pencegahan untuk memelihara ketahiran (Im. 10:10; 14:57; Ul. 4-7; 11-15; 23). Dalam Kitab Ulangan, Torah berarti keseluruhan Kitab Torah, keseluruhan tata hidup yang menentukan identitas kebudayaan dan keagamaan Israel, berdasarkan Kitab Torah yang akhirnya ditemukan di Bait Suci (2Raj. 22:8). Yeremia, orang seangkatan Raja Yosia menggunakan kata Torah dalam arti yang luas, seperti dalam Kitab Ulangan dan Kitab Mazmur (mis. Mzm. 1:2). Mempelajari Torah adalah seluruh tujuan kehidupan. Ketidaktaatan atau pengabaian Torah membawa pembuangan, kecelakaan dan kematian sebagai akibatnya, yang berlaku juga untuk raja-raja (Ul. 17:18-20). Dalam keyakinan yang kemudian, --> Pentateukh lalu dikenal sebagai Torah tertulis, sementara Torah lisan terdiri atas tradisi-tradisi yang akhirnya dituliskan ke dalam *Misnah, yang menjadi dasar --> Talmud.Musalah yang diakui telah mengucapkan dan memaparkan Torah (Ul. 4:44) tetapi sesudah itu Torah dalam arti luas, disebarluaskan oleh raja-raja, imam-imam dan orang-orang bijak (Ams. 6:20). Torah adalah suatu pernyataan ilahi dan menyambutnya dalam hidup adalah kesukaan terbesar dari orang saleh di Israel (Mzm. 119). Dalam PB Yesus memperingatkan pengikut-Nya bahwa perintah-perintah hukum --> Taurat, hanya membawa mereka ke ambang *Kerajaan Allah: hukum Taurat melarang membunuh sementara dalam Kerajaan Allah, amarah pun tidak ada (Mat. 5:22). Paulus menganggap ketaatan pada hukum Taurat itu sebagai tanda utama dari Yudaisme, dan orang Kristen dilepaskan daripadanya, karena Kristus saja, satu-satunya yang menyelamatkan. Ke atas TAURAT [Ensiklopedia] a. Asal usul kata Tora (Taurat) Alkitab bh Indonesia menerjemahkan tora (bh Ibrani) dan nomos (bh Yunani), yg masing-masing muncul kr 200 kali, dengan 'hukum Taurat', 'hukum' saja, atau 'Taurat' saja. Ada perbedaan pendapat yg luas tentang asal usul kata tora, tapi dapat dipastikan ada kaitannya dengan kata kerja hora yg berarti memimpin, mengajar, mendidik dan di banyak tempat dapat diterjemahkan dengan 'pengajaran', mis dalam Yes 1:10 dan Hag 2:11-13. b. Asal usul tora Ajaran seperti itu diberikan oleh para bapak, atau orang bijaksana yg menyapa murid-muridnya dengan sebutan 'anak' (Ams 3:1; 6:23; 7:2; 13:14), atau oleh para ibu (Ams 1:8; 6:20; 31:26). Kata-kata yg sejajar adalah mutsar, 'petunjuk'; khokhma, 'kebijaksanaan'; dan khususnya mitswa, 'perintah'. Tapi kebanyakan pengajaran itu berasal bukan dari manusia, melainkan dari Allah. Tora tidak pernah digunakan bila menggambarkan komunikasi langsung antara Allah dan manusia. Sebab itu dalam cerita Kej tidak banyak dijumpai (kecuali Kej 26:5 saja). Tora diberikan oleh Allah, tapi melalui perantara-perantara manusia seperti Musa, para imam, para nabi atau hamba Tuhan (Yes 42:4). Sejak permulaan istilah tora digunakan untuk menggambarkan ajaran mengenai suatu hal, keputusan-keputusan yg diambil untuk memecahkan soal yg musykil. Contoh yg baik ditemukan dalam Hag 2:11-13, di mana ditanyakan keputusan para imam mengenai soal ketahiran. Keputusan para imam, petunjuk mereka bagi tingkah laku umat disebut tora, 'ajaran'. Tugas untuk memberi petunjuk-petunjuk macam itu dipercayakan kepada para imam oleh Allah (Mal 2:6-7), dan oleh sebab itu keputusan-keputusan mereka mempunyai kekuatan ilahi. Keputusan-keputusan yg penting berlaku Iebih lama daripada peristiwa yg menjadi sebab lahirnya keputusan itu. Keputusan-keputusan itu dipelihara oleh umat yg hidupnya dikuasai oleh keputusan tersebut. Tradisi lisan pada akhirnya mengumpulkan keputusan-keputusan tersebut menjadi kesimpulan ajaran yg diperkenalkan oleh para imam, yg bukan hanya menjadi perantara dari keputusan-keputusan ilahi itu, tapi mereka juga menjadi penerus keputusan-keputusan tersebut kepada angkatan berikutnya. Pada waktunya kumpulan-kumpulan torot itu dituliskan. Himpunan petunjuk untuk upacara-upacara keagamaan atau hal-hal lain, juga disebut sebuah tora, sering dalam bentuk tunggal, walaupun bentuk jamak juga dijumpai. Tora yg tertulis seperti itu dijaga oleh para imam di tempat kudus (Ul 31:24-26). Pada akhir perkembangan ini segenap Pentateukh (lima Kitab Musa) atau bahkan seluruh PL dikutip sebagai 'tora itu'. Jadi ajaran ilahi adalah bagian dari tugas imam-imam, tapi sementara memberikan ajaran ilahi para imam juga menunaikan tugas nabi, karena kekuasaan dari tora mereka bersandar pada wahyu. Jadi para nabi sering juga memberikan tora (Yes 1:10; 8:16, 20; 30:9-10). Ini tidak berarti bahwa sebelum nabi-nabi abad 8 sM bersuara, tidak ada tora; Hos 8:12 secara jelas menyebut himpunan torot yg tertulis. Pada umumnya kita dapat mengatakan bahwa teguran-teguran para nabi bagi pendengarnya yg mula-mula, tiada nilainya bila sebelumnya tidak ada tora yg diketahui dengan baik maupun diterima umum kekuatannya. Sama seperti nabi-nabi menyampaikan pemberitaan mereka dalam bentuk puitis berirama, ajaran ilahi nampaknya sering mempunyai kerangka puitis yg tetap, yg pasti dianjurkan untuk lebih mullah diingat orang. Dalam Kel 21:12 dab sebagai contoh, ada sederetan ay yg masing-masing terdiri atas 3-2 tekanan metris, dan semuanya berakhir dengan 'pastilah ia dihukum mati'. Dengan cara yg sama kita baca dalam Ul 27:15 dab dua belas baris, masing-masing dengan empat tekanan, dan semua dimulai dengan 'Terkutuklah orang yg ... Dasa Titah dan pasangan-pasangannya di bagian kitab lainnya (Kel 20:1-17; Ul 5:6-21; Kel 34:1-26) menunjukkan bentuk yg lebih berkembang, di mana pertimbangan-pertimbangan metris tidak lagi memainkan peranan penting. c. Buku Perjanjian Disamping himpunan-himpunan terkecil ini (bnd Mzm 15:2-5; 24:4-6), yg menggambarkan sikap-sikap agamawi dan susila yg dituntut Tuhan terhadap mereka yg terhisab dalam umat perjanjian-Nya, ada pula himpunan-himpunan yg lebih besar yg bersifat lebih teknis. Tidak ada alasan untuk menduga bahwa himpunan yg kecil itu harus lebih tua umurnya dibandingkan himpunan yg lebih besar. Perbedaannya terletak pada tujuannya. Yg kecil digunakan untuk keperluan umum dan ajaran sedang himpunan yg besar untuk buku-buku pegangan bagi para imam dan para hakim. Suatu himpunan besar yg sangat tua usianya disebut Buku Perjanjian (Kel 21-23). Kebanyakan ahli berpendapat bahwa buku ini harus berasal dari zaman sebelum kerajaan ( --> JANJI, KITAB PERJANJIAN). Seorang ahli bernama Alt menduga bahwa perintah-perintah 'tanpa syarat' dalam kumpulan ini (mis, 'seorang janda dan anak yatim janganlah kamu tindas') berasal dari pernyataan ajaran ilahi di kalangan imam Israel. Dia juga berpendapat bahwa perintah-perintah yg kasuistik (mis, 'jika seorang pencuri kedapatan pada saat membongkar, dan ia dipukuli orang sehingga mati, maka si pemukul tidak berhutang darah') asalnya dari hukum adat Kanaan, yg diambil alih oleh orang Israel setelah pendudukan negeri itu. Dalam hal itu Buku Perjanjian tentu berasal dari zaman sesudah Musa. Alasan lain untuk mendukung penempatan pada zaman setelah Musa, ialah bahwa isinya menyangkut suatu masyarakat di mana pertanian memainkan peranan penting (Kel 22:1-6, 29; 23:10, 11, 14-16). Namun sewaktu bangsa Israel bermukim di Gosyen di tanah Mesir pastilah mereka bukan bangsa pengembara. Dapat diduga bahwa ketika bangsa itu pindah ke Mesir, mereka membawa serta unsur-unsur dari hukum adat Kanaan. Jadi Buku Perjanjian itu dapat digambarkan sebagai pembakuan menjadi hukum (kodifikasi) dari peraturan-peraturan yg ada di lingkungan Israel di negeri Mesir, diperkaya oleh perintah-perintah tanpa syarat yg diperoleh melalui pernyataan-pernyataan nabi imamat. Penjelasan ini tidak bertentangan dengan hal bahwa Musa-lah yg menyusun Buku Perjanjian itu. d. Hukum Deuteronomis (Ulangan) Kumpulan hukum lainnya yg dapat dengan mudah dikenal adalah Hukum Deuteronomis, atau rumusan-rumusan peraturan hukum yg dijumpai di Ul 12-25. Kendati sangat besar kemungkinannya bahwa itulah kitab hukum yg penemuannya kembali oleh Yosia digambarkan dalam 2 Raj 22, tidaklah dapat dipertahankan pendapat yg mengatakan bahwa perumusan-perumusan hukum ini berasal dari zaman Yosia atau zaman sebelumnya yg dekat. Peraturan-peraturannya mengandung sifat kuno dan kita dapat melihat pengaruh bagian-bagian tertentu dari Kitab Ul pada abad-abad yg mendahului zaman Yosia (bnd Ul 17:8-13 dgn 2 Taw 19:5-11; Ul 24:16 dgn 2 Taw 25:4). Lebih-lebih bila dibandingkan dengan hukum-hukum di daerah Timur kuno, kita didorong untuk menduga bahwa penyusunan deuteronomis haruslah mempunyai pendahuluan dan tambahan akhir, yg dijumpai pada ps-ps sebelum ps 12 dan sesudah ps 25. Jadi ada petunjuk-petunjuk bahwa bagian utama Kitab Ul asal usulnya cukup dini. Tapi hal ini tidaklah harus menolak kemungkinan, bahwa bertepatan dengan penerbitan baru pada zaman Yosia terjadi perluasan terhadap bahan asli yg kuno, baik di dalam pendahuluan atau tambahan akhir ataupun dalam inti pokok-pokok hukumnya. Ini menerangkan mengapa pelembagaan kerajaan memainkan peranan yg sangat tidak penting dalam Kitab Ul, walaupun itu disebutkan dalam Ul 17:14-20 (dgn kaitan mental kepada 1 Sam 8 dan 1 Raj 10:26-11:8). --> ULANGAN, KITAB. e. Hukum kesucian Pengelompokan ketiga dari hukum-hukum adalah yg disebut 'hukum kesucian' dijumpai dalam Im 17-26, berupa kumpulan peraturan mengenai upacara-upacara keagamaan dan kesusilaan yg berpusat di Kemah Suci, para imam yg bertugas di sana, dan umat yg mendukung upacara ini. Kesucian upacara keagamaan dan kesusilaan digambarkan sebagai ciri khas yg hakiki dari suatu bangsa, yg oleh pembebasan dari Mesir dan penetapan Perjanjian telah menjadi milik Allah sendiri. Banyak peraturan yg tajam menentang upacara-upacara agamawi bangsa Kanaan maupun praktik sosial mereka. Berdasarkan atas asas dasar dari Musa, hukum-hukum ini mencerminkan pergumulan dengan kebudayaan Kanaan. Kata kunci bagi penyusunan ini ialah Im 21:8, 'Sebab Aku, TUHAN, yg menguduskan kamu adalah kudus', yg sering disingkatkan 'Aku-lah TUHAN'. Hukum kesucian ini telah mempengaruhi Yeh, dan sebab itu berasal dari zaman sebelum pembuangan; beberapa peraturan secara terpisah sering dapat dikembalikan pada zaman pengembaraan Israel ( --> IMAMAT, KITAB). f. Perkembangan-perkembangan terakhir Demikian juga halnya banyak peraturan lain, yg umumnya mencerminkan peraturan-peraturan yg berlaku dalam upacara-upacara di tempat kudus di Yerusalem. Jelas bahwa setelah Bait Allah dibangun, para imam yg bertugas tidaklah menciptakan kebiasaan-kebiasaan baru, tapi melanjutkan upacara-upacara seperti yg Iebih dahulu digunakan di sekitar Kemah Suci dan tempat-tempat kudus seperti yg ada di Silo dan Gibeon. Bahkan seandainya peraturan-peraturan untuk korban seperti yg disebut dalam Im 1-7 seperti bentuknya yg tertulis, dapat dibuktikan baru ada sejak zaman pembuangan, adalah pasti bahwa walaupun tidak tertulis isi peraturan itu telah diberlakukan sejak sangat lama di tempat-tempat khusus Israel. Secara bertahap kumpulan yg berbeda-beda dihimpun jadi satu, uraian-uraian pengantara historisnya dipadukan dengan nisbah historis yg agung dari asal usul bangsa Israel, dan hasilnya adalah lima Kitab Musa dalam bentuk akhirnya seperti yg diberitakan oleh Ezra (Neh 8, kr 450 sM). Tapi ini tidaklah berarti bahwa Ezra adalah penulis dari bagian utama dari kelima Kitab itu. Kenyataan bahwa bangsa Samaria, yg menjadi lawan keras dari karya-karya Ezra dan Nehemia, mempunyai kelima Kitab yg sama yg berbeda hanya sedikit saja, merupakan bukti yg cukup bahwa kelima Kitab itu telah ada pada zaman Ezra. Namun demikian Ezra-lah yg menjadikan kelima Kitab itu dasar dari segenap kehidupan bangsa Yahudi. Oleh pekerjaan Ezra, tora menjadi undang-undang dasar negara, dasar dari masyarakat Yahudi, dan 'hukum' yg diberlakukan oleh kekuasaan negara. Tora mengatur setiap rincian dari kehidupan pribadi baik di bidang keagamaan, upacara keagamaan maupun kesusilaan. g. Hukum dalam Alkitab dibandingkan hukum-hukum kuno yg lain Riset-riset arkeologis abad 20 menghasilkan temuan berupa hukum-hukum kuno dari wilayah Asia Barat. Telah ditemukan, selain bagian-bagian dari hukum Sumeria yg ringkas dan lebih tua, juga Hukum-hukum Akadia dari Esynunna (1850 sM, ANET, hlm 161-163); Hukum Sumeria dari Lipit-Isytar (lebih muda beberapa dasawarsa, ANET, hlm 159-161); Hukum Hammurabi, merupakan hukum yg terpanjang dan terpelihara sangat baik di antara semuanya (1700 sM, ANET, hlm 163-180); Hukum-hukum Het (abad 15 sM, ANET hlm 188-196); Hukum-hukum Asyur Zaman Pertengahan (abad 12 sM, ANET, hlm 180-188). Kumpulan-kumpulan hukum ini terutama berisi peraturan-peraturan yg bercorak 'kasuistik', biasanya dimulai: '...jikalau ....' Sebab itu ada kesamaan tertentu antara hukum-hukum kuno dari Timur pada umumnya dengan beberapa perintah dalam Alkitab. Kesamaan-kesamaan isi ini agak terlalu dilebih-lebihkan oleh ahli-ahli, bahkan contoh yg paling sering dikutip (hukum-hukum ttg 'lembu yg menanduk') tidaklah meyakinkan betul. Ada tujuh pokok yg berbeda antara peraturan-peraturan yg disebut dalam Alkitab dengan yg dari Mesopotamia. Perbandingan umum antara hukum-hukum alkitabiah dan hukum-hukum Timur lebih penting dibandingkan kesamaan-kesamaan tertentu yg terjadi secara kebetulan. Dalam hukum-hukum alkitabiah hampir selalu ditekankan bahwa hukum-hukum itu berasal dari Allah, sehingga memberi kekuasaan terhadap perintah-perintah itu. Sesungguhnya seluruh tora dipandang sebagai petunjuk yg amat jelas dari kasih Tuhan terhadap umat pilihan-Nya (Mzm 147:19-20). Dalam hukum-hukum Asia Barat agama memegang peranan yg kurang penting; rajalah yg memberikan kekuasaannya pada hukum, bukan Allah. Dalam sastra populer sering disebut bahwa gambar ukiran yg dijumpai pada puncak tiang Hammurabi, melukiskan ilah matahari memberikan hukum-hukumnya kepada raja; pada kenyataannya gambaran ini menunjukkan ilah itu memberikan raja tanda-tanda kerajaannya (cincin dan tongkat, --> ASYTORET). Pada umumnya, hukum-hukum Timur Tengah hanya mengenai perkara-perkara hukum saja, dan membiarkan nasihat-nasihat agamawi dan kesusilaan dikupas oleh cabang-cabang sastra yg lain. Dalam tora alkitabiah, peraturan-peraturan hukum, kesusilaan dan agamawi membentuk satu kesatuan yg tak terpisahkan. Untuk pemikiran modern penyatuan nilai-nilai susila, upacara agamawi dan peraturan-peraturan hukum menimbulkan kesan yg membingungkan. Dalam hubungan ini hukum-hukum Asia Barat adalah lebih cocok dengan cara 'modern' dibandingkan hukum yg ada dalam Alkitab. Tapi bagi alam pikiran alkitabiah pemisahan antara agama dengan kesusilaan dan pemisahan antara kesusilaan dengan hukum seperti yg kita lihat sekarang ini, dapat merupakan bukti keadaan masyarakat yg amat kurang sehat. Salah satu dari pengaruh-pengaruh penyatuan agama, kesusilaan dan hukum adalah watak yg dimiliki oleh hukum-hukum alkitabiah yg sering bersifat teguran-teguran. Bertentangan dengan semua Hukum Asia Barat Kuno, peraturan-peraturan alkitabiah sering berisi beberapa motivasi yg memikat rasa keagamaan dan kesusilaan dari para pendengarnya -- yaitu yg disebut kalimat-kalimat motif yg merupakan bagian-bagian hakiki dari tora alkitabiah, walau dianggap berlebih-lebihan dari sudut pemahaman hukum. Suatu segi yg sangat menarik dalam pembentukan hukum di Israel, ialah banyaknya ps yg menyebut tentang perlindungan hak-hak kaum lemah, ump orang-orang buta (Im 19:14; Ul 27:18), orang-orang tuli (Im 19:14), para janda dan anak-anak yatim (Kel 22:21-22; Ul 24:17 dsb), 'orang-orang asing' (gerim, Kel 23:9; Im 19:10 dab), orang-orang miskin (Kel 23:6; Ul 15:7-11), orang-orang yg berhutang hingga harus menjual diri sendiri menjadi hamba (Kel 20; 21:1-11; Ul 15:12-18) dan bahkan orang-orang yg terlahir sebagai budak (Kel 23:12). Hukum-hukum mengenai hari Sabat, tahun Sabat dan tahun kebebasan dan hukum-hukum yg mengatur hari-hari raya keagamaan (mis Ul 14:29; 16:11, 14) menunjuk kepada sikap sosial yg sama, yg secara tajam sangat berbeda, mis berbeda dengan hukum Hammurabi, yg cenderung mendukung kepentingan kelompok-kelompok penguasa jelas kelihatan. Ul 23:15 mis sangat berlawanan dengan hukum-hukum Babel mengenai hamba-hamba yg melarikan diri. Dalam hal ini hukum-hukum dalam Alkitab sungguh lebih cocok dengan cara 'modern' dibandingkan hukum-hukum kuno mana pun. Sebagai perbedaan yg terakhir antara tora dalam Alkitab dengan hukum-hukum kuno yg lain, dapatlah disebut mengenai kedudukan historis dari hukum-hukum dalam Pentateukh. Sering keadaan khusus yg menyebabkan datangnya pernyataan mengenai peraturan-peraturan baru disebut secara jelas (mis Im 10; 24:10-16; Bil 15:32-36). Walaupun pendahuluan-pendahuluan dari hukum-hukum Asia Barat sering berisi keterangan-keterangan historis, hukum-hukumnya sendiri adalah bebas dari semua kaitan dengan peristiwa historis; hukum-hukum itu merupakan abstraksi yg tidak mengenal waktu. Sebaliknya kedudukan historis dari hukum-hukum dalam Alkitab, lebih menarik perhatian sebab pada saat yg sama ada arah nabiah dan bahkan eskatologis dalam hukum-hukum dalam Pentateukh itu. Hukum-hukum ini diberikan dengan memandang kepada peristiwa yg akan datang, yaitu pendudukan tanah Kanaan di mana teokrasi masih harus dibangun. Hukum-hukum yg mengatur segala sesuatu yg penting bagi teokrasi ini, hukum-hukum sipil seperti mis hukum perjanjian (kontrak), tidaklah ditulis dalam naskah-naskah suci itu, walaupun tidak dapat disangsikan bahwa hukum-hukum itu harus sudah ada kendati dalam bentuk lisan. h. Tora dalam kehidupan Israel Pengaruh tora dalam hidup bangsa Israel banyak sekali, kendati penulis-penulis pada waktu itu mengeluh bahwa tora diabaikan. Telah disinggung bahwa nubuat di Israel mengandaikan adanya tora dalam bentuk lisan atau tertulis (bnd Mi 6:8; Hos 4:2; Yer 7:9). Kitab-kitab seperti Hak, Sam dan Raj menyajikan sejarah Israel dari sudut pandang tora, sambil menunjukkan bahwa waktu-waktu ketaatan kepada Allah adalah waktu-waktu kelimpahan kebendaan maupun kerohanian, sementara bila tora diabaikan maka tibalah bencana menimpa Israel. Mzm 1, 19 dan 119 memuliakan tora sebagai anugerah Allah yg terbesar. Bahkan dalam Ams, seperti telah kita lihat tora sering diberi arti pengajaran manusia, hukum ilahi dipuji sebagai permulaan segala hikmat dan kebahagiaan (lih Ams 28:4, 7, 9; 28: 18). Penetapan Pentateukh pada akhirnya sebagai buku pegangan dasar dari semua tora, bertepatan dengan hilangnya semangat kenabian, menyebabkan bangkitnya kelompok pimpinan kerohanian baru, yaitu 'ahli-ahli Taurat', dan Ezra merupakan teladan pertama (Ezr 7:6; Neh 8:1-8). Bersamaan dengan pekerjaan mereka, pusat-pusat kerohanian Israel bergeser dari Bait Allah ke tempat-tempat ibadah. Bagi bangsa yg terserak-serak di kemudian hari, tora terbukti lebih penting dari ibadah korban di Yerusalem. Tora diterjemahkan ke dalam bahasa-bahasa di wilayah-wilayah dan negara-negara di mana orang Yahudi tinggal. Penerjemahan istilah tora ke dalam Yunani nomos sering dikritik, dan kritik ini sering cukup kuat alasannya, sebabnya ialah karena tora itu mempunyai makna yg lebih luas dan lebih dalam. Khususnya tora mencakupi (nomos tidak) Allah yg hidup dan maha kasih sebagai Pemberi pengajaran ini. Tapi orang tidak boleh lupa, bahwa Septuaginta dalam hubungan ini didahului bagian-bagian dari Kitab Ezr yg berbahasa Aram, di mana tora diterjemahkan dengan kata Aram (aslinya bh Persia) dat; dalam Ezr 7:26 dat digunakan baik dengan arti hukum negara Persia dan juga dengan arti tora ilahi. Namun, benarlah bahwa dengan cara demikian langkah-langkah permulaan telah diambil, yg pada akhirnya bertumbuh ke arah konsepsi tora yg legalistik saja, seperti yg kemudian dijumpai di lingkungan kelompok-kelompok Yahudi pada zaman PB. Dalam konsepsi ini Tuhan yg hidup dan penuh kasih telah menghilang di belakang ps-ps hukum ataupun tafsiran-tafsiran mengenai hukum itu. Mengenai nomos (Hukum, Taurat) dalam PB, --> HUKUM. KEPUSTAKAAN. A Alt, 'The Origins of Israelite Law', Essays on Old Testament History and Religion, 1968, hlm 101-171; W Beyerlin, Origins and History of the Oldest Sinaitic Traditions, 1965; D Daube, Studies in Biblical Law, 1947; Z Falk, Hebrew Law in Biblical Times, 1964; F. C Fensham, 'Widow, Orphan and the Poor in Ancient Near Eastern Legal and Wisdom Literature',JNES 21, 1962, hlm 129-139: 'Aspects of Family Law in the Covenant Code', Dine Israel 1, 1969, hlm 5-19; E. Gerstenberger, Wesen and Herkunft des 'apoditischen Rechts', 1965; M Greenberg, 'Some Postulates of Biblical Criminal Law', Y Kaufman Jubilee Volume, 1960; B. S Jackson, Theft in Early Jewish Law, 1972; Essays in Jewish and Comparative Legal History, 1975; L Kohler, Der hebraische Mensch, 1953; G Liedke, Gestalt and Bezeichnung alttestamentliche Rechtssktze, 1971; N Lohfink, Das Hauptgebot, 1963; M Noth, The Laws in the Pentateuch and Other Studies, 1966; G Ostborn, Tora in the Old Testament, 1945; S. M Paul, Studies in the Book of the Covenant, 1970; A Phillips, Ancient Israel's Criminal Law, 170; G. J Wenham, 'Grace and Law in the Old Testament' dan 'Law and the Legal System in the Old Testament' dalam B. N Kaye dan G. J Wenham, (red.) Law, Morality and the Bible, 1978; D. J Wiseman, 'Law and Order in Old Testament Times', Vox Evangelica 8, 1973, hlm 5-21. A VAN S/FCF/SS/HAO Ke atas Taurat [Statistik] Jumlah dalam TB : 302 dalam 263 ayat (dalam OT : 68 dalam 66 ayat) (dalam NT : 234 dalam 197 ayat) Strong dalam PL : [<01882> דת ‎2x] [<05608> ספר ‎1x] [<08451> תורח ‎100x] Strong dalam PB : [<460> ανομως ‎2x] [<1121> γραμμα ‎1x] [<1122> γραμματευς ‎62x] [<1785> εντολη ‎1x] [<3544> νομικος ‎9x] [<3547> νομοδιδασκαλος ‎3x] [<3548> νομοθεσια ‎1x] [<3549> νομοθετεω ‎1x] [<3551> νομος ‎142x] [<3778> ουτος ‎1x] Ke atas Dalam Versi-Versi Alkitab: Hukum Musa: BIS Taurat: TB

613 Mitzvot @ 5779

https://www.chabad.org/library/article_cdo/aid/756399/jewish/The-613-Commandments-Mitzvot.htm

Login Mitzvahs & Traditions Kosher Shabbat Tefillin Mezuzah Prayer Brachot: Blessings for Food & Other Occasions Tzedakah: Charity Mikvah Tallit and Tzitzit The Synagogue Honoring Parents Kiddush Levana: Sanctification of the Moon More Mitzvahs & Traditions What to Expect at . . . The 613 Commandments (Mitzvot) Ten Mitzvahs Mitzvah Minutes JewishWoman.org: Acts of Transformation Jewish Practice Learning & Values Community & Family Inspiration & Entertainment More Sites Tools Contact Us|​Ask The Rabbi|​Donate Jewish Practice Mitzvahs & Traditions The 613 Commandments (Mitzvot) By Mendy Hecht The Talmud tells us (Tractate Makkot 23b) that there are 613 commandments (mitzvot) in the Torah; 248 Positive Commandments (do's) and 365 Negative Commandments (do not's). However, the Talmud does not provide us with a list of these commandments. Several great Jewish scholars have compiled a complete listing of these mitzvahs. Although they all agree on the vast majority of the commandments, they do disagree concerning a number of them. The arguments are for scholastic purposes only, for they do not disagree over any actual commandment whether it is mandatory or forbidden—they only disagree whether certain commandments are independent commandments, or perhaps they are part of another commandment and are not counted on their own. The following list follows the opinion of Maimonides, as he lists them in his magnum opus, the Mishneh Torah. It must be noted that many of these commandments (such as all the commandments associated with sacrifices) are not practicable as long as there is no Temple in Jerusalem. The Full List of the Mitzvot 1. To know there is a G‑d—Exodus 20:2 2. Not to entertain thoughts of other gods besides Him—Exodus 20:3 3. To know that He is one—Deuteronomy 6:4 4. To love Him—Deuteronomy 6:5 5. To fear Him—Deuteronomy 10:20 6. To sanctify His Name—Leviticus 22:32 7. Not to profane His Name—Leviticus 22:32 8. Not to destroy objects associated with His Name—Deuteronomy 12:4 9. To listen to the prophet speaking in His Name—Deuteronomy 18:15 10. Not to test the prophet unduly—Deuteronomy 6:16 11. To emulate His ways—Deuteronomy 28:9 12. To cleave to those who know Him—Deuteronomy 10:20 13. To love other Jews—Leviticus 19:18 14. To love converts—Deuteronomy 10:19 15. Not to hate fellow Jews—Leviticus 19:17 16. To reprove wrongdoers—Leviticus 19:17 17. Not to embarrass others—Leviticus 19:17 18. Not to oppress the weak—Exodus 22:21 19. Not to gossip about others—Leviticus 19:16 20. Not to take revenge—Leviticus 19:18 21. Not to bear a grudge—Leviticus 19:18 22. To learn Torah and teach it—Deuteronomy 6:7 23. To honor those who teach and know Torah—Leviticus 19:32 24. Not to inquire into idolatry—Leviticus 19:4 25. Not to follow the whims of your heart or what your eyes see—Numbers 15:39 26. Not to blaspheme—Exodus 22:27 27. Not to worship idols in the manner they are worshiped—Exodus 20:5 28. Not to bow down to idols—Exodus 20:5 29. Not to make an idol for yourself—Exodus 20:4 30. Not to make an idol for others—Leviticus 19:4 31. Not to make human forms even for decorative purposes—Exodus 20:20 32. Not to turn a city to idolatry—Exodus 23:13 33. To burn a city that has turned to idol worship—Deuteronomy 13:17 34. Not to rebuild it as a city—Deuteronomy 13:17 35. Not to derive benefit from it—Deuteronomy 13:18 36. Not to missionize an individual to idol worship—Deuteronomy 13:12 37. Not to love the missionary—Deuteronomy 13:9 38. Not to cease hating the missionary—Deuteronomy 13:9 39. Not to save the missionary—Deuteronomy 13:9 40. Not to say anything in his defense—Deuteronomy 13:9 41. Not to refrain from incriminating him—Deuteronomy 13:9 42. Not to prophesize in the name of idolatry—Deuteronomy 18:20 43. Not to listen to a false prophet—Deuteronomy 13:4 44. Not to prophesize falsely in the name of G‑d—Deuteronomy 18:20 45. Not to be afraid of killing the false prophet—Deuteronomy 18:22 46. Not to swear in the name of an idol—Exodus 23:13 47. Not to perform Ov (medium)--Leviticus 19:31 48. Not to perform Yidoni (magical seer)--Leviticus 19:31 49. Not to pass your children through the fire to Molech—Leviticus 18:21 50. Not to erect a column in a public place of worship—Deuteronomy 16:22 51. Not to bow down on smooth stone—Leviticus 26:1 52. Not to plant a tree in the Temple courtyard—Deuteronomy 16:21 53. To destroy idols and their accessories—Deuteronomy 12:2 54. Not to derive benefit from idols and their accessories—Deuteronomy 7:26 55. Not to derive benefit from ornaments of idols—Deuteronomy 7:25 56. Not to make a covenant with idolaters—Deuteronomy 7:2 57. Not to show favor to them—Deuteronomy 7:2 58. Not to let them dwell in our land—Exodus 23:33 59. Not to imitate them in customs and clothing—Leviticus 20:23 60. Not to be superstitious—Leviticus 19:26 61. Not to go into a trance to foresee events, etc.--Deuteronomy 18:10 62. Not to engage in astrology—Leviticus 19:26 63. Not to mutter incantations—Deuteronomy 18:11 64. Not to attempt to engage the dead in conversation—Deuteronomy 18:11 65. Not to consult the Ov—Deuteronomy 18:11 66. Not to consult the Yidoni—Deuteronomy 18:11 67. Not to perform acts of magic—Deuteronomy 18:10 68. Men must not shave the hair off the sides of their head—Leviticus 19:27 69. Men must not shave their beards with a razor—Leviticus 19:27 70. Men must not wear women's clothing—Deuteronomy 22:5 71. Women must not wear men's clothing—Deuteronomy 22:5 72. Not to tattoo the skin—Leviticus 19:28 73. Not to tear the skin in mourning—Deuteronomy 14:1 74. Not to make a bald spot in mourning—Deuteronomy 14:1 75. To repent and confess wrongdoings—Numbers 5:7 76. To say the Shema twice daily—Deuteronomy 6:7 77. To serve the Almighty with prayer daily—Exodus 23:25 78. The Kohanim must bless the Jewish nation daily—Numbers 6:23 79. To wear Tefillin on the head—Deuteronomy 6:8 80. To bind tefillin on the arm—Deuteronomy 6:8 81. To put a Mezuzah on each door post—Deuteronomy 6:9 82. To write a Sefer Torah—Deuteronomy 31:19 83. The king must have a separate Sefer Torah for himself—Deuteronomy 17:18 84. To have Tzitzit on four-cornered garments—Numbers 15:38 85. To bless the Almighty after eating—Deuteronomy 8:10 86. To circumcise all males on the eighth day after their birth—Leviticus 12:3 87. To rest on the seventh day—Exodus 23:12 88. Not to do prohibited labor on the seventh day—Exodus 20:10 89. The court must not inflict punishment on Shabbat—Exodus 35:3 90. Not to walk more than 2000 cubits outside the city boundary on Shabbat—Exodus 16:29 91. To sanctify the day with Kiddush and Havdalah—Exodus 20:8 92. To rest from prohibited labor on Yom Kippur—Leviticus 23:32 93. Not to do prohibited labor on Yom Kippur—Leviticus 23:31 94. To afflict yourself on Yom Kippur—Leviticus 16:29 95. Not to eat or drink on Yom Kippur—Leviticus 23:29 96. To rest on the first day of Passover—Leviticus 23:8 97. Not to do prohibited labor on the first day of Passover—Leviticus 23:8 98. To rest on the seventh day of Passover—Leviticus 23:8 99. Not to do prohibited labor on the seventh day of Passover—Leviticus 23:8 100. To rest on Shavuot—Leviticus 23:21 101. Not to do prohibited labor on Shavuot—Leviticus 23:21 102. To rest on Rosh Hashanah—Leviticus 23:24 103. Not to do prohibited labor on Rosh Hashanah—Leviticus 23:25 104. To rest on Sukkot—Leviticus 23:35 105. Not to do prohibited labor on Sukkot—Leviticus 23:35 106. To rest on Shemini Atzeret—Leviticus 23:36 107. Not to do prohibited labor on Shemini Atzeret—Leviticus 23:36 108. Not to eat Chametz on the afternoon of the 14th day of Nissan—Deuteronomy 16:3 109. To destroy all Chametz on 14th day of Nissan—Exodus 12:15 110. Not to eat Chametz all seven days of Passover—Exodus 13:3 111. Not to eat mixtures containing Chametz all seven days of Passover—Exodus 12:20 112. Chametz should not be seen in your domain seven days—Exodus 13:7 113. Chametz should not be found in your domain seven days—Exodus 12:19 114. To eat Matzah on the first night of Passover—Exodus 12:18 115. To relate the Exodus from Egypt on that night—Exodus 13:8 116. To hear the Shofar on the first day of Tishrei (Rosh Hashanah)--Numbers 29:1 117. To dwell in a Sukkah for the seven days of Sukkot—Leviticus 23:42 118. To take up a Lulav and Etrog all seven days of Sukkot—Leviticus 23:40 119. Each man must give a half shekel annually—Exodus 30:13 120. Courts must calculate to determine when a new month begins—Exodus 12:2 121. To afflict and cry out before G‑d in times of catastrophe—Numbers 10:9 122. To marry a wife by the means prescribed in the Torah (kiddushin)--Deuteronomy 24:1 123. Not to have relations with women not thus married—Deuteronomy 23:18 124. Not to withhold food, clothing, and sexual relations from your wife—Exodus 21:10 125. To have children with one's wife—Genesis 1:28 126. To issue a divorce by means of a Get document—Deuteronomy 24:1 127. A man must not remarry his wife after she has married someone else—Deuteronomy 24:4 128. To do Yibum (marry childless brother's widow)--Deuteronomy 25:5 129. To do Chalitzah (freeing a widow from yibum)--Deuteronomy 25:9 130. The widow must not remarry until the ties with her brother-in-law are removed—Deuteronomy 25:5 131. The court must fine one who seduces a maiden—Exodus 22:15-16 132. The rapist must marry the maiden (if she chooses)--Deuteronomy 22:29 133. He is not allowed to divorce her—Deuteronomy 22:29 134. The slanderer must remain married to the wife he slandered—Deuteronomy 22:19 135. He must not divorce her—Deuteronomy 22:19 136. To fulfill the laws of the woman suspected of adultery (Sotah)--Numbers 5:30 137. Not to put oil on her meal offering—Numbers 5:15 138. Not to put frankincense on her Meal Offering—Numbers 5:15 139. Not to have sexual relations with your mother—Leviticus 18:7 140. Not to have sexual relations with your father's wife—Leviticus 18:8 141. Not to have sexual relations with your sister—Leviticus 18:9 142. Not to have sexual relations with your father's wife's daughter (from your father)--Leviticus 18:11 143. Not to have sexual relations with your son's daughter—Leviticus 18:10 144. Not to have sexual relations with your daughter—Leviticus 18:10 145. Not to have sexual relations with your daughter's daughter—Leviticus 18:10 146. Not to marry a woman and her daughter—Leviticus 18:17 147. Not to marry a woman and her son's daughter—Leviticus 18:17 148. Not to marry a woman and her daughter's daughter—Leviticus 18:17 149. Not to have sexual relations with your father's sister—Leviticus 18:12 150. Not to have sexual relations with your mother's sister—Leviticus 18:13 151. Not to have sexual relations with your father's brother's wife—Leviticus 18:14 152. Not to have sexual relations with your son's wife—Leviticus 18:15 153. Not to have sexual relations with your brother's wife—Leviticus 18:16 154. Not to have sexual relations with your wife's sister—Leviticus 18:18 155. A man must not have sexual relations with a beast—Leviticus 18:23 156. A woman must not have sexual relations with a beast—Leviticus 18:23 157. Not to have homosexual sexual relations—Leviticus 18:22 158. Not to have homosexual sexual relations with your father—Leviticus 18:7 159. Not to have homosexual sexual relations with your father's brother—Leviticus 18:14 160. Not to have sexual relations with a married woman—Leviticus 18:20 161. Not to have sexual relations with a menstrually impure woman—Leviticus 18:19 162. Not to marry non-Jews—Deuteronomy 7:3 163. Not to let Moabite and Ammonite males marry into the Jewish people—Deuteronomy 23:4 164. Don't keep a third generation Egyptian convert from marrying into the Jewish people—Deuteronomy 23:8-9 165. Not to refrain from marrying a third generation Edomite convert—Deuteronomy 23:8-9 166. Not to let a Mamzer ("bastard") marry into the Jewish people—Deuteronomy 23:3 167. Not to let a eunuch marry into the Jewish people—Deuteronomy 23:2 168. Not to castrate any male (including animals)--Leviticus 22:24 169. The High Priest must not marry a widow—Leviticus 21:14 170. The High Priest must not have sexual relations with a widow even outside of marriage—Leviticus 21:14 171. The High Priest must marry a virgin maiden—Leviticus 21:13 172. A Kohen must not marry a divorcee—Leviticus 21:7 173. A Kohen must not marry a zonah (a woman who had forbidden relations)--Leviticus 21:7 174. A Kohen must not marry a chalalah (party to or product of 169-172)--Leviticus 21:7 175. Not to make pleasurable (sexual) contact with any forbidden woman—Leviticus 18:6 176. To examine the signs of animals to distinguish between Kosher and non-kosher—Leviticus 11:2 177. To examine the signs of fowl to distinguish between kosher and non-kosher—Deuteronomy 14:11 178. To examine the signs of fish to distinguish between kosher and non-kosher—Leviticus 11:9 179. To examine the signs of locusts to distinguish between kosher and non-kosher—Leviticus 11:21 180. Not to eat non-kosher animals—Leviticus 11:4 181. Not to eat non-kosher fowl—Leviticus 11:13 182. Not to eat non-kosher fish—Leviticus 11:11 183. Not to eat non-kosher flying insects—Deuteronomy 14:19 184. Not to eat non-kosher creatures that crawl on land—Leviticus 11:41 185. Not to eat non-kosher maggots—Leviticus 11:44 186. Not to eat worms found in fruit once they have left the fruit—Leviticus 11:42 187. Not to eat creatures that live in water other than fish—Leviticus 11:43 188. Not to eat the meat of an animal that died without ritual slaughter—Deuteronomy 14:21 189. Not to benefit from an beast condemned to be stoned—Exodus 21:28 190. Not to eat meat of an animal that was mortally wounded—Exodus 22:30 191. Not to eat a limb torn off a living creature—Deuteronomy 12:23 192. Not to eat blood—Leviticus 3:17 193. Not to eat certain fats of kosher animals—Leviticus 3:17 194. Not to eat the sinew of the thigh—Genesis. 32:33 195. Not to eat meat and milk cooked together—Exodus 23:19 196. Not to cook meat and milk together—Exodus 34:26 197. Not to eat bread from new grain before the Omer—Leviticus 23:14 198. Not to eat parched grains from new grain before the Omer—Leviticus 23:14 199. Not to eat ripened grains from new grain before the Omer—Leviticus 23:14 200. Not to eat fruit of a tree during its first three years—Leviticus 19:23 201. Not to eat diverse seeds planted in a vineyard—Deuteronomy 22:9 202. Not to eat untithed fruits—Leviticus 22:15 203. Not to drink wine poured in service to idols—Deuteronomy 32:38 204. To ritually slaughter an animal before eating it—Deuteronomy 12:21 205. Not to slaughter an animal and its offspring on the same day—Leviticus 22:28 206. To cover the blood (of a slaughtered beast or fowl) with earth—Leviticus 17:13 207. Not to take the mother bird from her children—Deuteronomy 22:6 208. To release the mother bird before taking the children—Deuteronomy 22:7 209. Not to swear falsely in G‑d's Name—Leviticus 19:12 210. Not to take G‑d's Name in vain—Exodus 20:7 211. Not to deny possession of something entrusted to you—Leviticus 19:11 212. Not to swear falsely in denial of a monetary claim—Leviticus 19:11 213. To swear in G‑d's Name to confirm the truth when deemed necessary by court—Deuteronomy 10:20 214. To fulfill what was uttered and to do what was avowed—Deuteronomy 23:24 215. Not to break oaths or vows—Numbers 30:3 216. For oaths and vows annulled, there are the laws of annulling vows explicit in the Torah—Numbers 30:3 217. The Nazir must let his hair grow—Numbers 6:5 218. He must not cut his hair—Numbers 6:5 219. He must not drink wine, wine mixtures, or wine vinegar—Numbers 6:3 220. He must not eat fresh grapes—Numbers 6:3 221. He must not eat raisins—Numbers 6:3 222. He must not eat grape seeds—Numbers 6:4 223. He must not eat grape skins—Numbers 6:4 224. He must not be under the same roof as a corpse—Numbers 6:6 225. He must not come into contact with the dead—Numbers 6:7 226. He must shave after bringing sacrifices upon completion of his Nazirite period—Numbers 6:18 227. To estimate the value of people (when someone pledges a person's worth) as determined by the Torah—Leviticus 27:2 228. To estimate the value of consecrated animals—Leviticus 27:12-13 229. To estimate the value of consecrated houses—Leviticus 27:14 230. To estimate the value of consecrated fields—Leviticus 27:16 231. Carry out the laws of interdicting possessions (cherem)--Leviticus 27:28 232. Not to sell the cherem—Leviticus 27:28 233. Not to redeem the cherem—Leviticus 27:28 234. Not to plant diverse seeds together—Leviticus 19:19 235. Not to plant grains or greens in a vineyard—Deuteronomy 22:9 236. Not to crossbreed animals—Leviticus 19:19 237. Not to work different animals together—Deuteronomy 22:10 238. Not to wear Shatnez, a cloth woven of wool and linen—Deuteronomy 22:11 239. To leave a corner of the field uncut for the poor—Leviticus 19:10 240. Not to reap that corner—Leviticus 19:9 241. To leave gleanings for The poor—Leviticus 19:9 242. Not to gather the gleanings—Leviticus 19:9 243. To leave the gleanings of a vineyard—Leviticus 19:10 244. Not to gather the gleanings of a vineyard—Leviticus 19:10 245. To leave the unformed clusters of grapes for the poor—Leviticus 19:10 246. Not to pick the unformed clusters of grapes—Leviticus 19:10 247. To leave the forgotten sheaves in the field for the poor—Deuteronomy 24:19 248. Not to retrieve them—Deuteronomy 24:19 249. To separate the tithe for the poor—Deuteronomy 14:28 250. To give charity—Deuteronomy 15:11 251. Not to withhold charity from the poor—Deuteronomy 15:7 252. To set aside Terumah Gedolah (tithe for the Kohen)--Deuteronomy 18:4 253. The Levite must set aside a tenth of his tithe for the Kohen—Numbers 18:26 254. Not to improperly preface one tithe to the next, but separate them in their proper order—Exodus 22:28 255. A non-Kohen must not eat Terumah—Leviticus 22:10 256. A hired worker or a Jewish bondsman of a Kohen must not eat Terumah—Leviticus 22:10 257. An uncircumcised Kohen must not eat Terumah—Exodus 12:48 258. An impure Kohen must not eat Terumah—Leviticus 22:4 259. A chalalah [see Mitzvah 174] must not eat Terumah—Leviticus 22:12 260. To set aside Ma'aser (tithe) each planting year and give it to a Levite—Numbers 18:24 261. To set aside the Second Tithe (which is to be eaten in Jerusalem)--Deuteronomy 14:22 262. Not to spend its redemption money on anything but food, drink, or ointment—Deuteronomy 26:14 263. Not to eat the Second Tithe while impure—Deuteronomy 26:14 264. A mourner on the first day after death must not eat the Second Tithe —Deuteronomy 26:14 265. Not to eat Second Tithe grains outside Jerusalem—Deuteronomy 12:17 266. Not to eat Second Tithe wine products outside Jerusalem—Deuteronomy 12:17 267. Not to eat Second Tithe oil outside Jerusalem—Deuteronomy 12:17 268. The fourth year crops must be totally for holy purposes like the Second Tithe—Leviticus 19:24 269. To read the confession of tithes every fourth and seventh year—Deuteronomy 26:13 270. To set aside the first fruits and bring them to the Temple—Exodus 23:19 271. The Kohanim must not eat the first fruits outside Jerusalem—Deuteronomy 12:17 272. To read the Torah Portion pertaining to their presentation—Deuteronomy 26:5 273. To set aside a portion of dough for a Kohen—Numbers 15:20 274. To give the shoulder, two cheeks, and stomach of slaughtered animals to a Kohen—Deuteronomy 18:3 275. To give the first sheering of sheep to a Kohen—Deuteronomy 18:4 276. To redeem the firstborn sons and give the money to a Kohen—Numbers 18:15 277. To redeem the firstborn donkey by giving a lamb to a Kohen—Exodus 13:13 278. To break the neck of the donkey if the owner does not intend to redeem it—Exodus 13:13 279. To rest the land during the seventh year by not doing any work which enhances growth—Exodus 34:21 280. Not to work the land during the seventh year—Leviticus 25:4 281. Not to work with trees to produce fruit during that year—Leviticus 25:4 282. Not to reap crops that grow wild that year in the normal manner—Leviticus 25:5 283. Not to gather grapes which grow wild that year in the normal way—Leviticus 25:5 284. To leave free all produce which grew in that year—Exodus 23:11 285. To release all loans during the seventh year—Deuteronomy 15:3 286. Not to pressure or claim from the borrower—Deuteronomy 15:2 287. Not to refrain from lending immediately before the release of the loans for fear of monetary loss—Deuteronomy 15:9 288. The Sanhedrin must count seven groups of seven years—Leviticus 25:8 289. The Sanhedrin must sanctify the fiftieth (Jubilee) year—Leviticus 25:10 290. To blow the Shofar on the tenth of Tishrei (Yom Kippur of the Jubilee year) to free the slaves—Leviticus 25:9 291. Not to work the soil during the fiftieth year—Leviticus 25:11 292. Not to reap in the normal manner that which grows wild in the fiftieth year—Leviticus 25:11 293. Not to pick grapes which grew wild in the normal manner in the fiftieth year—Leviticus 25:11 294. Carry out the laws of sold family properties—Leviticus 25:24 295. Not to sell the land in Israel indefinitely—Leviticus 25:23 296. Carry out the laws of houses in walled cities—Leviticus 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—Deuteronomy 18:2 298. The Levites must not take a share in the spoils of war—Deuteronomy 18:1 299. To give the Levites cities to inhabit and their surrounding fields—Numbers 35:2 300. Not to sell the fields but they shall remain the Levites' before and after the Jubilee year—Leviticus 25:34 301. To build a Sanctuary (Holy Temple)--Exodus 25:8 302. Not to build the altar with stones hewn by metal—Exodus 20:22 303. Not to climb steps to the altar—Exodus 20:23 304. To show reverence for the Temple—Leviticus 19:30 305. To guard the Temple area—Numbers 18:3 306. Not to leave the Temple unguarded—Numbers 18:5 307. To prepare the anointing oil—Exodus 30:31 308. Not to reproduce the anointing oil (for personal use)--Exodus 30:32 309. Not to anoint with anointing oil (a non-Kohen or non-king)--Exodus 30:32 310. Not to reproduce the incense formula (for personal use)--Exodus 30:37 311. Not to burn anything on the Golden Altar besides incense—Exodus 30:9 312. The Levites must transport the ark on their shoulders—Numbers 7:9 313. Not to remove the staves from the ark—Exodus 25:15 314. The Levites must work in the Temple—Numbers 18:23 315. No Levite must do another's work of either a Kohen or a Levite—Numbers 18:3 316. To dedicate the Kohen for service—Leviticus 21:8 317. The Kohen work shifts must be equal during holidays—Deuteronomy 18:6-8 318. The Kohanim must wear their priestly garments during service—Exodus 28:2 319. Not to tear the priestly garments—Exodus 28:32 320. The High Priest's breastplate must not be loosened from the Efod (priestly apron)--Exodus 28:28 321. A Kohen must not enter the Temple intoxicated—Leviticus 10:9 322. A Kohen must not enter the Temple with long hair—Leviticus 10:6 323. A Kohen must not enter the Temple with torn clothes—Leviticus 10:6 324. A Kohen must not enter the sanctuary of the Temple indiscriminately—Leviticus 16:2 325. A Kohen must not leave the Temple during service—Leviticus 10:7 326. To send the impure from the Temple—Numbers 5:2 327. Impure people must not enter the Temple—Numbers 5:3 328. [Certain] impure people must not enter [even] the Temple Mount area—Deuteronomy 23:11 329. Impure Kohanim must not do service in the temple—Leviticus 22:2 330. An impure Kohen, following immersion, must wait until after sundown before returning to service—Leviticus 21:6 331. A Kohen must wash his hands and feet before service—Exodus 30:19 332. A Kohen with a physical blemish must not enter the sanctuary or approach the altar—Leviticus 21:23 333. A Kohen with a physical blemish must not serve—Leviticus 21:17 334. A Kohen with a temporary blemish must not serve—Leviticus 21:18 335. One who is not a Kohen must not serve—Numbers 18:4 336. To offer only unblemished animals—Leviticus 22:21 337. Not to dedicate a blemished animal for the altar—Leviticus 22:20 338. Not to slaughter it—Leviticus 22:22 339. Not to sprinkle its blood—Leviticus 22:24 340. Not to burn its fat—Leviticus 22:22 341. Not to offer a temporarily blemished animal—Deuteronomy 17:1 342. Not to sacrifice blemished animals even if offered by non-Jews—Leviticus 22:25 343. Not to inflict wounds upon dedicated animals—Leviticus 22:21 344. To redeem dedicated animals which have become disqualified—Deuteronomy 12:15 345. To offer only animals which are at least eight days old—Leviticus 22:27 346. Not to offer animals bought with the wages of a harlot or the animal exchanged for a dog—Deuteronomy 23:19 347. Not to burn honey or yeast on the altar—Leviticus 2:11 348. To salt all sacrifices—Leviticus 2:13 349. Not to omit the salt from sacrifices—Leviticus 2:13 350. Carry out the procedure of the burnt offering as prescribed in the Torah—Leviticus 1:3 351. Not to eat its meat—Deuteronomy 12:17 352. Carry out the procedure of the sin offering—Leviticus 6:18 353. Not to eat the meat of the inner sin offering—Leviticus 6:23 354. Not to decapitate a fowl brought as a sin offering—Leviticus 5:8 355. Carry out the procedure of the guilt offering—Leviticus 7:1 356. The Kohanim must eat the sacrificial meat in the Temple—Exodus 29:33 357. The Kohanim must not eat the meat outside the Temple courtyard—Deuteronomy 12:17 358. A non-Kohen must not eat [certain] sacrificial meats—Exodus 29:33 359. To follow the procedure of the peace offering—Leviticus 7:11 360. Not to eat the meat of minor sacrifices before sprinkling the blood—Deuteronomy 12:17 361. To bring meal offerings as prescribed in the Torah—Leviticus 2:1 362. Not to put oil on the meal offerings of wrongdoers—Leviticus 5:11 363. Not to put frankincense on the meal offerings of wrongdoers—Leviticus 5:11 364. The meal offering of a Priest should not be eaten—Leviticus 6:16 365. Not to bake a meal offering as leavened bread—Leviticus 6:10 366. The Kohanim must eat the remains of the meal offerings—Leviticus 6:9 367. To bring all avowed and freewill offerings to the Temple on the first subsequent festival—Deuteronomy 12:5-6 368. Not to withhold payment incurred by any vow—Deuteronomy 23:22 369. To offer all sacrifices in the Temple—Deuteronomy 12:11 370. To bring all sacrifices from outside Israel to the Temple—Deuteronomy 12:26 371. Not to slaughter sacrifices outside the courtyard—Leviticus 17:4 372. Not to offer any sacrifices outside the courtyard—Deuteronomy 12:13 373. To offer two lambs every day—Numbers 28:3 374. To light a fire on the altar every day—Leviticus 6:5 375. Not to extinguish this fire—Leviticus 6:5 376. To remove the ashes from the altar every day—Leviticus 6:3 377. To burn incense every day—Exodus 30:7 378. To light the Menorah every day—Exodus 27:21 379. The High Priest must bring a meal offering every day—Leviticus 6:13 380. To bring two additional lambs as burnt offerings on Shabbat—Numbers 28:9 381. To make the show bread—Exodus 25:30 382. To bring additional offerings on the New Month (Rosh Chodesh)--Numbers 28:11 383. To bring additional offerings on Passover—Numbers 28:19 384. To offer the wave offering from the meal of the new wheat (on the 2nd day of Passover)--Leviticus 23:10 385. Each man must count the Omer — seven weeks from the day the new wheat offering was brought—Leviticus 23:15 386. To bring additional offerings on Shavuot—Numbers 28:26 387. To bring two loaves to accompany the above sacrifice—Leviticus 23:18 388. To bring additional offerings on Rosh Hashanah—Numbers 29:2 389. To bring additional offerings on Yom Kippur—Numbers 29:8 390. To bring additional offerings on Sukkot—Numbers 29:13 391. To bring additional offerings on Shmini Atzeret—Numbers 29:35 392. Not to eat sacrifices which have become unfit or blemished—Deuteronomy 14:3 393. Not to eat from sacrifices offered with improper intentions—Leviticus 7:18 394. Not to leave sacrifices past the time allowed for eating them—Leviticus 22:30 395. Not to eat from that which was left over—Leviticus 19:8 396. Not to eat from sacrifices which became impure—Leviticus 7:19 397. An impure person must not eat from sacrifices—Leviticus 7:20 398. To burn the leftover sacrifices—Leviticus 7:17 399. To burn all impure sacrifices—Leviticus 7:19 400. To follow the procedure of Yom Kippur in the sequence prescribed in the Torah—Leviticus 16:3 401. One who profaned holy property must repay what he profaned plus a fifth and bring a sacrifice—Leviticus 5:16 402. Not to work consecrated animals—Deuteronomy 15:19 403. Not to shear the fleece of consecrated animals—Deuteronomy 15:19 404. To slaughter the Paschal sacrifice at the specified time—Exodus 12:6 405. Not to slaughter it while in possession of leaven—Exodus 23:18 406. Not to leave the fat overnight—Exodus 23:18 407. To slaughter the second Paschal Lamb—Numbers 9:11 408. To eat the Paschal Lamb with Matzah and Maror on the night of the 15th of Nissan—Exodus 12:8 409. To eat the second Paschal Lamb on the night of the 15th of Iyar—Numbers 9:11 410. Not to eat the Paschal meat raw or boiled—Exodus 12:9 411. Not to take the Paschal meat from the confines of its group—Exodus 12:46 412. An apostate must not eat from it—Exodus 12:43 413. A permanent or temporary [non-Jewish] hired worker must not eat from it—Exodus 12:45 414. An uncircumcised male must not eat from it—Exodus 12:48 415. Not to break any bones from the Paschal offering—Exodus 12:46 416. Not to break any bones from the second Paschal offering—Numbers 9:12 417. Not to leave any meat from the Paschal offering over until morning—Exodus 12:10 418. Not to leave the second Paschal meat over until morning—Numbers 9:12 419. Not to leave the meat of the holiday offering of the 14th until the 16th—Deuteronomy 16:4 420. To be seen at the Temple on Passover, Shavuot, and Sukkot—Deuteronomy 16:16 421. To celebrate on these three Festivals (by bringing a offering)--Exodus 23:14 422. To rejoice on these three Festivals—Deuteronomy 16:14 423. Not to appear at the Temple without offerings—Deuteronomy 16:16 424. Not to refrain from rejoicing with, and giving gifts to, the Levites—Deuteronomy 12:19 425. To assemble all the people on the Sukkot following the seventh year [the king publicly reads portions of the Torah]--Deuteronomy 31:12 426. To set aside the firstborn animals [to be eaten by the Kohanim, and sacrificed unless they are blemished]--Exodus 13:12 427. The Kohanim must not eat unblemished firstborn animals outside Jerusalem—Deuteronomy 12:17 428. Not to redeem the firstborn—Numbers 18:17 429. Separate the tithe from animals [to be eaten by the Kohanim, and sacrificed unless they are blemished]--Leviticus 27:32 430. Not to redeem the tithe—Leviticus 27:33 431. Every person must bring a sin offering for his transgression—Leviticus 4:27 432. Bring an asham talui offering when uncertain of guilt—Leviticus 5:17-18 433. Bring an asham vadai offering [for certain sins] when guilt is ascertained—Leviticus 5:25 434. Bring an oleh v'yored offering (if the person is wealthy, an animal; if poor, a bird or meal offering) [for certain sins]--Leviticus 5:7-11 435. The Sanhedrin must bring an offering when it rules in error—Leviticus 4:13 436. A woman who had a running issue must bring an offering after she goes to the Mikvah—Leviticus 15:28-29 437. A woman who gave birth must bring an offering after she goes to the Mikvah—Leviticus 12:6 438. A man who had a running issue must bring an offering after he goes to the Mikvah—Leviticus 15:13-14 439. A metzora ("leprous" person — see According to the Torah is Leprosy a hygienic problem or is it something spiritual and miraculous?) must bring an offering after going to the Mikvah—Leviticus 14:10 440. Not to substitute another beast for one set apart for sacrifice—Leviticus 27:10 441. The new animal, in addition to the substituted one, retains consecration—Leviticus 27:10 442. Not to change consecrated animals from one type of offering to another—Leviticus 27:26 443. Carry out the laws of impurity of the dead—Numbers 19:14 444. Carry out the procedure of the Red Heifer—Numbers 19:9 445. Carry out the laws of the sprinkling water [of the Red Heifer]--Numbers 19:21 446. Rule the laws of human tzara'at (Leprosy, see Mitzvah 439) as prescribed in the Torah—Leviticus 13:12 447. The metzora (leper) must not remove his signs of impurity—Deuteronomy 24:8 448. The metzora must not shave signs of impurity in his hair—Leviticus 13:33 449. The metzora must publicize his condition by tearing his garments, allowing his hair to grow and covering his mustache—Leviticus 13:45 450. Carry out the prescribed rules for purifying the metzora—Leviticus 14:2 451. The metzora must shave off all his hair prior to purification—Leviticus 14:9 452. Carry out the laws of "leprous" clothing—Leviticus 13:47 453. Carry out the laws of leprous houses—Leviticus 14:35 454. Observe the laws of menstrual impurity—Leviticus 15:19 455. Observe the laws of impurity caused by childbirth—Leviticus 12:2 456. Observe the laws of impurity caused by a woman's running issue—Leviticus 15:25 457. Observe the laws of impurity caused by a man's running issue (irregular ejaculation of infected semen)--Leviticus 15:3 458. Observe the laws of impurity caused by a dead beast—Leviticus 11:39 459. Observe the laws of impurity caused by the eight shratzim (rodents, amphibious creatures, and lizards) [specified in the Torah]--Leviticus 11:29 460. Observe the laws of impurity of a seminal emission (regular ejaculation, with normal semen)--Leviticus 15:16 461. Observe the laws of impurity concerning liquid and solid foods—Leviticus 11:34 462. Every impure person must immerse himself in a Mikvah to become pure—Leviticus 15:16 463. The court must judge the damages incurred by a goring beast—Exodus 21:28 464. The court must judge the damages incurred by an animal eating—Exodus 22:4 465. The court must judge the damages incurred by a pit—Exodus 21:33 466. The court must judge the damages incurred by fire—Exodus 22:5 467. Not to steal money stealthily—Leviticus 19:11 468. The court must implement punitive measures against the thief—Exodus 21:37 469. Each individual must ensure that his scales and weights are accurate—Leviticus 19:36 470. Not to commit injustice with scales and weights—Leviticus 19:35 471. Not to possess inaccurate scales and weights even if they are not for use—Deuteronomy 25:13 472. Not to move a boundary marker to steal someone's property—Deuteronomy 19:14 473. Not to kidnap—Exodus 20:13 474. Not to rob—Leviticus 19:13 475. Not to withhold wages or fail to repay a debt—Leviticus 19:13 476. Not to covet and scheme to acquire another's possession—Exodus 20:14 477. Not to desire another's possession—Deuteronomy 5:18 478. Return the robbed object or its value—Leviticus 5:23 479. Not to ignore a lost object—Deuteronomy 22:3 480. Return the lost object—Deuteronomy 22:1 481. The court must implement laws against the one who assaults another or damages another's property—Exodus 21:18 482. Not to murder—Exodus 20:13 483. Not to accept monetary restitution to atone for the murderer—Numbers 35:31 484. The court must send the accidental murderer to a city of refuge—Numbers 35:25 485. Not to accept monetary restitution instead of being sent to a city of refuge—Numbers 35:32 486. Not to kill the murderer before he stands trial—Numbers 35:12 487. Save someone being pursued even by taking the life of the pursuer—Deuteronomy 25:12 488. Not to pity the pursuer—Numbers 35:12 489. Not to stand idly by if someone's life is in danger—Leviticus 19:16 490. Designate cities of refuge and prepare routes of access—Deuteronomy 19:3 491. Break the neck of a calf by a stream following an unsolved murder—Deuteronomy 21:4 492. To neither work nor plant that river valley—Deuteronomy 21:4 493. Not to allow pitfalls and obstacles to remain on your property—Deuteronomy 22:8 494. Make a guard rail around flat roofs—Deuteronomy 22:8 495. Not to put a stumbling block before a blind man (nor give harmful advice)--Leviticus 19:14 496. Help another remove the load from a beast which can no longer carry it—Exodus 23:5 497. Help others load their beast—Deuteronomy 22:4 498. Not to leave others distraught with their burdens (but to help either load or unload)--Deuteronomy 22:4 499. Buy and sell according to Torah law—Leviticus 25:14 500. Not to overcharge or underpay for an article—Leviticus 25:14 501. Not to insult or harm anybody with words—Leviticus 25:17 502. Not to cheat a sincere convert monetarily—Exodus 22:20 503. Not to insult or harm a sincere convert with words—Exodus 22:20 504. Purchase a Hebrew slave in accordance with the prescribed laws—Exodus 21:2 505. Not to sell him as a slave is sold—Leviticus 25:42 506. Not to work him oppressively—Leviticus 25:43 507. Not to allow a non-Jew to work him oppressively—Leviticus 25:53 508. Not to have him do menial slave labor—Leviticus 25:39 509. Give him gifts when he goes free—Deuteronomy 15:14 510. Not to send him away empty-handed—Deuteronomy 15:13 511. Redeem Jewish maidservants—Exodus 21:8 512. Betroth the Jewish maidservant—Exodus 21:8 513. The master must not sell his maidservant—Exodus 21:8 514. Canaanite slaves must work forever unless the owner amputates one of their limbs—Leviticus 25:46 515. Not to extradite a slave who fled to (Biblical) Israel—Deuteronomy 23:16 516. Not to wrong a slave who has come to Israel for refuge—Deuteronomy 23:17 517. The courts must carry out the laws of a hired worker and hired guard—Exodus 22:9 518. Pay wages on the day they were earned—Deuteronomy 24:15 519. Not to delay payment of wages past the agreed time—Leviticus 19:13 520. The hired worker may eat from the unharvested crops where he works—Deuteronomy 23:25 521. The worker must not eat while on hired time—Deuteronomy 23:26 522. The worker must not take more than he can eat—Deuteronomy 23:25 523. Not to muzzle an ox while plowing—Deuteronomy 25:4 524. The courts must carry out the laws of a borrower—Exodus 22:13 525. The courts must carry out the laws of an unpaid guard—Exodus 22:6 526. Lend to the poor and destitute—Exodus 22:24 527. Not to press them for payment if you know they don't have it—Exodus 22:24 528. Press the idolater for payment—Deuteronomy 15:3 529. The creditor must not forcibly take collateral—Deuteronomy 24:10 530. Return the collateral to the debtor when needed—Deuteronomy 24:13 531. Not to delay its return when needed—Deuteronomy 24:12 532. Not to demand collateral from a widow—Deuteronomy 24:17 533. Not to demand as collateral utensils needed for preparing food—Deuteronomy 24:6 534. Not to lend with interest—Leviticus 25:37 535. Not to borrow with interest—Deuteronomy 23:20 536. Not to intermediate in an interest loan, guarantee, witness, or write the promissory note—Exodus 22:24 537. Lend to and borrow from idolaters with interest—Deuteronomy 23:21 538. The courts must carry out the laws of the plaintiff, admitter, or denier—Exodus 22:8 539. Carry out the laws of the order of inheritance—Numbers 27:8 540. Appoint judges—Deuteronomy 16:18 541. Not to appoint judges who are not familiar with judicial procedure—Deuteronomy 1:17 542. Decide by majority in case of disagreement—Exodus 23:2 543. [In capital cases] the court must not execute through a majority of one; at least a majority of two is required—Exodus 23:2 544. A judge who presented an acquittal plea must not present an argument for conviction in capital cases—Exodus 23:2 545. The courts must carry out the death penalty of stoning—Deuteronomy 22:24 546. The courts must carry out the death penalty of burning—Leviticus 20:14 547. The courts must carry out the death penalty of the sword—Exodus 21:20 548. The courts must carry out the death penalty of strangulation—Leviticus 20:10 549. The courts must hang those stoned for blasphemy or idolatry—Deuteronomy 21:22 550. Bury the executed [as well as all deceased] on the day they are killed—Deuteronomy 21:23 551. Not to delay burial overnight—Deuteronomy 21:23 552. The court must not let the sorcerer live—Exodus 22:17 553. The court must give lashes to the wrongdoer—Deuteronomy 25:2 554. The court must not exceed the prescribed number of lashes—Deuteronomy 25:3 555. The court must not kill anybody on circumstantial evidence—Exodus 23:7 556. The court must not punish anybody who was forced to do a crime—Deuteronomy 22:26 557. A judge must not pity the murderer or assaulter at the trial—Deuteronomy 19:13 558. A judge must not have mercy on the poor man at the trial—Leviticus 19:15 559. A judge must not respect the great man at the trial—Leviticus 19:15 560. A judge must not decide unjustly the case of the habitual transgressor—Exodus 23:6 561. A judge must not pervert justice—Leviticus 19:15 562. A judge must not pervert a case involving a convert or orphan—Deuteronomy 24:17 563. Judge righteously—Leviticus 19:15 564. The judge must not fear a violent man in judgment—Deuteronomy 1:17 565. Judges must not accept bribes—Exodus 23:8 566. Judges must not accept testimony unless both parties are present—Exodus 23:1 567. Not to curse judges—Exodus 22:27 568. Not to curse the head of state or leader of the Sanhedrin—Exodus 22:27 569. Not to curse any upstanding Jew—Leviticus 19:14 570. Anybody who knows evidence must testify in court—Leviticus 5:1 571. Carefully interrogate the witness—Deuteronomy 13:15 572. A witness must not serve as a judge in capital crimes—Numbers 35:30 573. Not to accept testimony from a lone witness—Deuteronomy 19:15 574. Transgressors must not testify—Exodus 23:1 575. Relatives of the litigants must not testify—Deuteronomy 24:16 576. Not to testify falsely—Exodus 20:13 577. Punish the false witnesses with the same punishment they were seeking for the defendant—Deuteronomy 19:19 578. Act according to the ruling of the Sanhedrin—Deuteronomy 17:11 579. Not to deviate from the word of the Sanhedrin—Deuteronomy 17:11 580. Not to add to the Torah commandments or their oral explanations—Deuteronomy 13:1 581. Not to diminish from the Torah any commandments, in whole or in part—Deuteronomy 13:1 582. Not to curse your father or mother—Exodus 21:17 583. Not to strike your father or mother—Exodus 21:15 584. Respect your father and mother—Exodus 20:12 585. Fear your father and mother—Leviticus 19:3 586. Not to be a rebellious son—Deuteronomy 21:20 587. Mourn for relatives—Leviticus 10:19 588. The High Priest must not defile himself through contact with a relative—Leviticus 21:11 589. The High Priest must not enter under the same roof as a corpse—Leviticus 21:11 590. A Kohen must not defile himself for anyone except relatives—Leviticus 21:1 591. Appoint a king from Israel—Deuteronomy 17:15 592. Not to appoint a convert—Deuteronomy 17:15 593. The king must not have too many wives—Deuteronomy 17:17 594. The king must not have too many horses—Deuteronomy 17:16 595. The king must not have too much silver and gold—Deuteronomy 17:17 596. Destroy the seven Canaanite nations—Deuteronomy 20:17 597. Not to let any of them remain alive—Deuteronomy 20:16 598. Wipe out the descendants of Amalek—Deuteronomy 25:19 599. Remember what Amalek did to the Jewish people—Deuteronomy 25:17 600. Not to forget Amalek's atrocities and ambush on our journey from Egypt in the desert—Deuteronomy 25:19 601. Not to dwell permanently in Egypt—Deuteronomy 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—Deuteronomy 20:10 603. Not to offer peace to Ammon and Moab while besieging them—Deuteronomy 23:7 604. Not to destroy fruit trees even during the siege—Deuteronomy 20:19 605. Prepare latrines outside the army camps—Deuteronomy 23:13 606. Prepare a shovel for each soldier to dig with—Deuteronomy 23:14 607. Appoint a priest to speak with the soldiers during the war—Deuteronomy 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—Deuteronomy 24:5 609. Not to demand from the above any involvement, communal or military—Deuteronomy 24:5 610. Not to panic and retreat during battle—Deuteronomy 20:3 611. Keep the laws of the captive woman—Deuteronomy 21:11 612. Not to sell her into slavery—Deuteronomy 21:14 613. Not to retain her for servitude after having relations with her—Deuteronomy 21:14 By Mendy Hecht Mendy Hecht lives in Brooklyn, New York. The content on this page is provided by AskMoses.com, and is copyrighted by the author, publisher, and/or AskMoses.com. You are welcome to distribute it further, provided you do not revise any part of it and you include this statement, credit the author and/or publisher, and include a link to www.AskMoses.com. More from Mendy Hecht  |  RSS © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further, provided that you comply with Chabad.org's copyright policy. You may also be interested in... Sefer HaMitzvot with Rabbi Kaplan Maimonides’ Book of Mitzvot Watch Counting the 613 Commandments Rambam's Book of Mitzvahs Watch (13:21) What Is the Significance of the Number of G‑d’s... 6 Comments Fulfilling All 613 Commandments Gate of Reincarnations - Chapter Sixteen, Section 1 Join the Discussion SORT BY: Newest Oldest 48 Comments Grampa Gary Hillsdale February 27, 2019 613 and Still One is Missing I find it interesting that 613 is a prime number (divisible only by 1 and 613). Therefore, it is not possible to keep 1/2, 1/3, 1/4 etc. it's all or nothing. Also it is interesting that the original command in the garden which was broken by Eve and Adam is not listed in the 613. "You shall not eat from the tree of knowledge of good and evil; for if you do you will die (be separated form God)"! Reply MICHAEL ROLOFF SEATTLE June 27, 2018 "Not to destroy fruit trees even during the siege—Deuteronomy 20:19" seems a commandment that the IDF break regularly! Reply Eliezer Zalmanov for Chabad.org June 28, 2018 in response to MICHAEL ROLOFF: As with all commandments, saving lives takes precedence. Reply MICHAEL ROLOFF SEATTLE June 30, 2018 in response to Eliezer Zalmanov: Deutschland Each Olive in an Olive Tree is of course a potential Bedouin! Reply Christopher Strader grapevine September 1, 2017 I read the commandment To listen to the prophet speaking in His Name I want to say that G-d told me i'm a prophet I even have a connection to G-d like Abraham did. I want to say that i need support. Its like that movie Gladiator where if you cheer for me I win, i just need glory but i'm often discouraged to tell people about me being the son of God, I consider myself as kind of a Tzaddik. However, I havn't completely mastered my animal nature. I have no proof of who I am, but the true Jews should be able to read the soul in my writing and know who i truly am. Reply Anonymous Southa Africa June 23, 2017 The 613 Commandments. How does Exodus 20 verse 3 to 17 fit into 613 commandments. Are they 10 headings to 613 commandments or 603 + 10? Reply Rabbi Yossi Grossbaum, for Chabad.org Folsom, CA June 26, 2017 in response to Anonymous: The verse generally referred to as the Ten Commendments (Exodus 20:2-20:13) actually include more than ten specific Mitzvot. The Ten Commandments are in many ways categories or, as you put it, headings, to the other Mitzvot, but they are also included in the specific count of 613. Reply Anonymous May 29, 2017 The Bible it self doesn't calculate the number of Laws there are within the Torah, you'd have to look to the Talmud for that. Reply Rabbi Yossi Grossbaum, for Chabad.org Folsom, CA February 28, 2017 RE: Commandment #90 In addition to the Mitzvot listed here, there are 7 Mitzvot that were instituted by the sages and have been part of Jewish practice for thousands of years: Hallel, blessings, washing hands before eating, eruv, Shabbat candles lighting, Purim and Chanukah. Click here for more details. Reply Stefan Meyers Ontario Cda February 23, 2017 Commandment #90 Are some of these not made up commandments by men? 90. Not to walk more than 2000 cubits outside the city boundary on Shabbat--Exodus 16:29 I stopped reading at #100. Reply Anonymous May 15, 2016 Corresponding organ Would it be possible for you to also include the corresponding organ to each positive mitzvoth pls? Reply Grampa Gary Hillsdale February 27, 2019 in response to Anonymous: 248 Do Commands (Account for Bones and Major Organs) The 248 Torah Positive Commandments/Mitzvot: "The Do’s" Belief: The body bones & organs total 248; one Do for each bone and organ in man’s body. - Here is one way to account for 248 bones and major organ in the human body. The Human skeleton is divided into the axial 80 bones: consisting of (26) vertebra, 12 pairs (24) of ribs a sternum (1) and a skull of (22) bones, associated inner-ear bones (6) and a (1) jaw bone. The appendages include 126 bones: (4) pectorals and 30 for each arm (60), and (2) pelvic plates and 30 for each leg (60). The skull inventory does not include the 32 teeth bringing total to 138. There are 10 major organs: brain, heart, 2 lungs, 2 kidneys, 2 eyes and 2 ears to make the 248 associated with the positive commands of the Torah. Reply Dovid ben Nachman April 6, 2016 2) Observations that are ignored 1) Amazing how many overlook the fact that several of these laws are moot in the modern age, as many involve the priesthood and the Beis HaMikdash. 2) Why are they obsessed with developing defensive theology against xianity? That is redundant, missionaries are not mentioned in the Torah. Reply Anonymous May 18, 2015 Judges? Were the appointed judges used in any way regarding the actual "writing" of the 613 commandments? Reply Anonymous January 25, 2014 Mitzvah 11 Could someone please elaborate on No. 11? Is the Torah verse incorrectly associated with that mitzvah? As the verse is the same as the commandment to fear G-d... Which says to cleave to Him, but does not mention others who know Him? Reply Kat August 21, 2018 in response to Anonymous: It's meant to make your head explode in a good way Reply Anonymous October 11, 2013 Menachem Posner, Could you tell me which Seder, Masekhet, Parek, and Mishna pertains to meat and dairy, so that I can look it up. Reply Menachem Posner Montreal October 10, 2013 Milk and meat Thanks for bringing this up. This is one of the many instances of where the Chumash viewed outside of the framework of tradition appears misleadingly simple. You are right. A literal reading of the words would only reveal a narrow part of the commandment: not to eat meat and milk. However, rabbinic tradition tells us that the thrice-repeated commandment really forbids the consumption of or benefit from any milk cooked with meat, as well as the prohibition to cook such a mixture. Reply Anonymous October 7, 2013 195. Not to eat meat and milk cooked together This is a generalization of what the Torah actually commands. The Sefer Hatorah / Chumash commands us, "You shall not cook a kid in its mother's milk" (Sefer Ha-Shemot, Parashah Mishpatim; parek 23, pasuk 19) Reply Mel Dod Michigan November 28, 2012 Deuteronomy 13:1 #580. Not to add to the Torah commandments or their oral explanations--Deuteronomy 13:1 #581. Not to diminish from the Torah any commandments, in whole or in part--Deuteronomy 13:1 Reading the verse in Hebrew, I am not finding the English interpretation as written in #580. I do however see #581. Even on this same site, the English interpretation reads: "Everything I command you that you shall be careful to do it. You shall neither add to it, nor subtract from it". So where do we find reference to the Oral Law except by those who provide it? It almost leaves one to wonder if the Oral Law is what is being referred to in the verses immediately following. Shalom. Reply Akiva Montreal, QC/CA September 26, 2012 Just a question Could it not be argued that the order in which the list is presented might actually intentionally change the interpretation of the mitvot? I see a lot of changed orders even though say number 33 is before number 40 although in Deuteronomy the order is reversed and might imply something totally different? Reply Kat August 21, 2018 in response to Akiva: Note ours is order independent Reply A previously secular Jew doing teshuvah Laval, Canada May 18, 2012 RE: Talmud Hey Just curious, The first part of the Talmud is the Mishnah (Hebrew: משנה)(c. 200 CE), the first written compendium of Judaism's Oral Law which was communicated directly to Moses from G-d. Therefore, given the commandment: "Not to add to the Torah commandments or their oral explanations--Deuteronomy 13:1" The Talmud thus would fall under "their oral explanations" and therefore is equal (if not more important than) to the Torah. Reply Oscar A. Santiago-Rosa Aguadilla, Puerto Rico September 26, 2011 Feedback I will keep all these commandments as long as they literally meet Exodus 20:1-17 standards. I will not do anything that may hurt, destroy, or be cruel to people or animals. Reply Julie Durham, UK July 27, 2011 animal nature It will always be with us so long as we are human. The more we work with it the less harm we do - practice, practice practice for all of us. It is a task of going on, going on, always going on... In Eternity how can it be any other way? Reply Pastor Larry Coffin LaCygne, Kansas July 26, 2011 Animal nature ! We may offer the animal nature up, however I believe the next time we are offended we will discover - Oh my, that some of that nature is still there !!!!!! or maybe all of it and more is there! May G-d have Mercy and Grace upon us. Well, just maybe no one else has this problem like I do. Shalom. Reply Kat August 21, 2018 in response to Pastor Larry Coffin: It's all good lol I'm divisive all the comments including the most questioning are absolutely valid Reply SHOW ALL COMMENTS Related Topics Mitzvah (2109) 613 Commandments (46) This page in other languages Français Home | Donate | Contact Us | Ask The Rabbi Login © 1993-2019 Chabad.org View Desktop Site