613 Mitzvot

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Judaism 101  >  Deeds  >  List of the 613 Commandments <==   |   ==>       A List of the 613 Mitzvot (Commandments) Level: Advanced Jewish tradition teaches that there are 613 commandments This is the list of 613 identified by Rambam The order and organization is my own Below is a list of the 613 mitzvot (commandments). It is based primarily on the list compiled by Rambam in the Mishneh Torah, but I have consulted other sources as well. As I said in the page on halakhah, Rambam's list is probably the most widely accepted list, but it is not the only one. The order is my own, as are the explanations of how some rules are derived from some biblical passages. For each mitzvah, I have provided a citation to the biblical passage or passages from which it is derived, based primarily on Rambam. For commandments that can be observed today, I have also provided citations to the Chafetz Chayim's Concise Book of Mitzvot (CCA refers to affirmative commandments; CCN refers to negative commandments; CCI refers to commandments that only apply in Israel). Commandments that cannot be observed today primarily relate to the Temple, its sacrifices and services (because the Temple does not exist) and criminal procedures (because the theocratic state of Israel does not exist). G-d (show) Torah (show) Signs and Symbols (show) Prayer and Blessings (show) Love and Brotherhood (show) The Poor and Unfortunate (show) Treatment of Gentiles (hide) To love the stranger (Deut. 10:19) (CCA61). See Love and Brotherhood. Not to wrong the stranger in speech (Ex. 22:20) (CCN49). Not to wrong the stranger in buying or selling (Ex. 22:20) (CCN50). Not to intermarry with gentiles (Deut. 7:3) (CCN19). See Interfaith Marriages. To exact the debt of an alien (Deut. 15:3) (affirmative). To lend to an alien at interest (Deut. 23:21) According to tradition, this is mandatory (affirmative). Marriage, Divorce and Family (show) Forbidden Sexual Relations (show) Times and Seasons (show) Dietary Laws (show) Business Practices (show) Employees, Servants and Slaves (show) Vows, Oaths and Swearing (show) The Sabbatical and Jubilee Years (show) The Court and Judicial Procedure (show) Injuries and Damages (show) Property and Property Rights (show) Criminal Laws (show) Punishment and Restitution (show) Prophecy (show) Idolatry, Idolaters and Idolatrous Practices (show) Agriculture and Animal Husbandry (show) Clothing (show) The Firstborn (show) Kohanim and Levites (show) T'rumah, Tithes and Taxes (show) The Temple, the Sanctuary and Sacred Objects (show) Sacrifices and Offerings (show) Ritual Purity and Impurity (show) Lepers and Leprosy (show) The King (show) Nazarites (show) Wars (show) Home | What's Nu? | Current Calendar | About the Author | Glossary and Index | Full Site © Copyright 5757-5771 (1996-2011), Tracey R Rich

Mitzah Goreret Mitzvah

Open main menu  Search Mitzvah goreret mitzvah Read in another language  Watch this page Edit The Hebrew phrase mitzvah goreret mitzvah, averah goreret averah (Hebrew: מצווה גוררת מצווה; עברה גוררת עברה.) "one good deed will bring another good deed, one transgression will bring another transgression," (Sayings of the Fathers 4:2) expresses the belief in Judaism that following one commandment leads to another.[1][2] The saying is found in the mishnah[3] in Pirkei Avot 4:2.[4] There are several ways in which such an effect can take place. One can be as a result of inspiration, in which the act of a mitzvah is witnessed by others, who in turn, follow in their footsteps.[5] Another is by habit, in which a person becomes accustomed to performing a mitzvah regularly.[6] The contrast to this belief is called aveira goreret aveira in which the commission of an aveira (sin) leads to another sin. The phrase has often been used in songs for children to encourage the performance of good works. One popular song, written by Andy Vogel in 1986, was recorded on the Reform Jewish movement's "NFTY at 50" album,[7] and is widely sung in the Reform Jewish movement. Examples Edit A person places money in a pushka (tzedaka collection box). This is seen by others, who in turn are inspired to place money in the box. A person helps someone in need, and feels good about themself and therefore continues to do help others. See also Edit Law of Threefold Return Golden Rule References Edit ^ Raising a mensch - Shelley Kapnek Rosenberg - Google Books. Books.google.com. 2003-06-30. Retrieved 2011-09-20. ^ Teaching Jewish Virtues: Sacred ... - Google Books. Books.google.com. Retrieved 2011-09-20. ^ Greenberg, Zushe. "The Tefillin That Helped Cope With Life and With Death - Stories". Chabad.org. Retrieved 2011-09-20. ^ Striving toward virtue: a ... - Google Books. Books.google.com. Retrieved 2011-09-20. ^ Succeeding at Jewish education: how ... - Google Books. Books.google.com. Retrieved 2011-09-20. ^ Living courageously By Samuel Chiel, page 168 ^ https://www.amazon.com/gp/product/B003YPF2EW/ref=dm_ws_sp_tlw_trk1?ie=UTF8&qid=1407362167&sr=1-42. Missing or empty |title= (help)  This Judaism-related article is a stub. You can help Wikipedia by expanding it. This Semitic languages-related article is a stub. You can help Wikipedia by expanding it. Last edited 2 months ago by Leparc RELATED ARTICLES Mitzvah commandment in Judaism Righteousness Aveira Hebrew term for transgression or sin against man or God  Content is available under CC BY-SA 3.0 unless otherwise noted. Terms of UsePrivacyDesktop

Faith

1: πίστις
(Strong's #4102 — Noun Feminine — pistis — pis'-tis )

primarily, "firm persuasion," a conviction based upon hearing (akin to peitho, "to persuade"), is used in the NT always of "faith in God or Christ, or things spiritual."

The word is used of (a) trust, e.g., Romans 3:25 [see Note (4) below]; 1 Corinthians 2:5; 15:14,17; 2 Corinthians 1:24; Galatians 3:23 [see Note (5) below]; Philippians 1:25; 2:17; 1 Thessalonians 3:2; 2 Thessalonians 1:3; 3:2; (b) trust-worthiness, e.g., Matthew 23:23; Romans 3:3 , RV, "the faithfulness of God;" Galatians 5:22 (RV, "faithfulness"); Titus 2:10 , "fidelity;" (c) by metonymy, what is believed, the contents of belief, the "faith," Acts 6:7; 14:22; Galatians 1:23; 3:25 [contrast Galatians 3:23 , under (a)]; Galatians 6:10; Philippians 1:27; 1 Thessalonians 3:10; Jude 1:3,20 (and perhaps 2 Thessalonians 3:2 ); (d) a ground for "faith," an assurance, Acts 17:31 (not as in AV, marg., "offered faith"); (e) a pledge of fidelity, plighted "faith," 1 Timothy 5:12 . The main elements in "faith" in its relation to the invisible God, as distinct from "faith" in man, are especially brought out in the use of this noun and the corresponding verb, pisteuo; they are (1) a firm conviction, producing a full acknowledgement of God's revelation or truth, e.g., 2 Thessalonians 2:11,12; (2) a personal surrender to Him, John 1:12; (3) a conduct inspired by such surrender, 2 Corinthians 5:7 . Prominence is given to one or other of these elements according to the context. All this stands in contrast to belief in its purely natural exercise, which consists of an opinion held in good "faith" without necessary reference to its proof. The object of Abraham's "faith" was not God's promise (that was the occasion of its exercise); his "faith" rested on God Himself, Romans 4:17,20,21 . See ASSURANCE , BELIEF , FAITHFULNESS , FIDELITY. Notes: (1) In Hebrews 10:23 , elpis, "hope," is mistranslated "faith" in the AV (RV, "hope"). (2) In Acts 6:8 the most authentic mss. have charis, "grace," RV, for pistis, "faith." (3) In Romans 3:3 , RV, apistia, is rendered "want of faith," for AV, "unbelief" (so translated elsewhere). See UNBELIEF. The verb apisteo in that verse is rendered "were without faith," RV, for AV, "did not believe." (4) In Romans 3:25 , the AV wrongly links "faith" with "in His blood," as if "faith" is reposed in the blood (i.e., the death) of Christ; the en is instrumental; "faith" rests in the living Person; hence the RV rightly puts a comma after "through faith," and renders the next phrase "by His blood," which is to be connected with "a propitiation." Christ became a propitiation through His blood (i.e., His death in expiatory sacrifice for sin). (5) In Galatians 3:23 , though the article stands before "faith" in the original, "faith" is here to be taken as under (a) above, and as in Galatians 3:22 , and not as under (c), "the faith;" the article is simply that of renewed mention. (6) For the difference between the teaching of Paul and that of James, on "faith" and works, see Notes on Galatians, by Hogg and Vine, pp. 117-119.

Grace

1: χάρις
(Strong's #5485 — Noun Feminine — charis — khar'-ece )

has various uses, (a) objective, that which bestows or occasions pleasure, delight, or causes favorable regard; it is applied, e.g., to beauty, or gracefulness of person, Luke 2:40; act, 2 Corinthians 8:6 , or speech, Luke 4:22 , RV, "words of grace" (AV, "gracious words"); Colossians 4:6; (b) subjective, (1) on the part of the bestower, the friendly disposition from which the kindly act proceeds, graciousness, loving-kindness, goodwill generally, e.g., Acts 7:10; especially with reference to the Divine favor or "grace," e.g., Acts 14:26; in this respect there is stress on its freeness and universality, its spontaneous character, as in the case of God's redemptive mercy, and the pleasure or joy He designs for the recipient; thus it is set in contrast with debt, Romans 4:4,16 , with works, Romans 11:6 , and with law, John 1:17; see also, e.g., Romans 6:14,15; Galatians 5:4; (2) on the part of the receiver, a sense of the favor bestowed, a feeling of gratitude, e.g., Romans 6:17 ("thanks"); in this respect it sometimes signifies "to be thankful," e.g., Luke 17:9 ("doth he thank the servant?" lit., "hath he thanks to"); 1 Timothy 1:12; (c) in another objective sense, the effect of "grace," the spiritual state of those who have experienced its exercise, whether (1) a state of "grace," e.g., Romans 5:2; 1 Peter 5:12; 2 Peter 3:18 , or (2) a proof thereof in practical effects, deeds of "grace," e.g., 1 Corinthians 16:3 , RV, "bounty" (AV, "liberality"); 2 Corinthians 8:6,19 (in 2 Corinthians 9:8 it means the sum of earthly blessings); the power and equipment for ministry, e.g., Romans 1:5; 12:6; 15:15; 1 Corinthians 3:10; Galatians 2:9; Ephesians 3:2,7 .

To be in favor with is to find "grace" with, e.g., Acts 2:47; hence it appears in this sense at the beginning and the end of several Epistles, where the writer desires "grace" from God for the readers, e.g., Romans 1:7; 1 Corinthians 1:3; in this respect it is connected with the imperative mood of the word chairo, "to rejoice," a mode of greeting among Greeks, e.g., Acts 15:23; James 1:1 (marg.); 2 John 1:10,11 , RV, "greeting" (AV, "God speed"). The fact that "grace" is received both from God the Father, 2 Corinthians 1:12 , and from Christ, Galatians 1:6; Romans 5:15 (where both are mentioned), is a testimony to the deity of Christ. See also 2 Thessalonians 1:12 , where the phrase "according to the grace of our God and the Lord Jesus Christ" is to be taken with each of the preceding clauses, "in you," "and ye in Him." In James 4:6 , "But He giveth more grace" (Greek, "a greater grace," RV, marg.), the statement is to be taken in connection with the preceding verse, which contains two remonstrating, rhetorical questions, "Think ye that the Scripture speaketh in vain?" and "Doth the Spirit (the Holy Spirit) which He made to dwell in us long unto envying?" (see the RV). The implied answer to each is "it cannot be so." Accordingly, if those who are acting so flagrantly, as if it were so, will listen to the Scripture instead of letting it speak in vain, and will act so that the Holy Spirit may have His way within, God will give even "a greater grace," namely, all that follows from humbleness and from turning away from the world. See BENEFIT , BOUNTY , LIBERALITY , THANK. Note: The corresponding verb charitoo, "to endue with Divine favor or grace," is used in Luke 1:28 , "highly favored" (marg., "endued with grace") and Ephesians 1:6 , AV, "hath made ... accepted;" RV, "freely bestowed" (marg., "enduced.").

2: εὐπρέπεια
(Strong's #2143 — Noun Feminine — euprepeia — yoo-prep'-i-ah )

"comeliness, goodly appearance," is said of the outward appearance of the flower of the grass, James 1:11 .

Fig Tree

1: συκῆ
(Strong's #4808 — Noun Feminine — suke or sukea — soo-kay' )

"a fig tree," is found in Matthew 21:19,20,21; 24:32; Mark 11:13,20,21; 13:28; Luke 13:6,7; 21:29; John 1:48,50; James 3:12; Revelation 6:13 (see sukon, above).

Note: A "fig tree" with leaves must have young fruits already, or it will be barren for the season. The first figs ripen in late May or early June. The tree in Mark 11:13 should have had fruit, unripe indeed, but existing. In some lands "fig trees" bear the early fruit under the leaves and the later fruit above the leaves. In that case the leaves were a sign that there should have been fruit, unseen from a distance, underneath the leaves. The condemnation of this fig tree lay in the absence of any sign of fruit.

Grafted in

1: ἐγκεντρίζω
(Strong's #1461 — Verb — enkentrizo — eng-ken-trid'-zo )

denotes "to graft" in (en, in, kentrizo, to graft), to insert a slip of a cultivated tree into a wild one. In Romans 11:17,19,23,24 , however, the metaphor is used "contrary to nature" (ver. 24), of grafting a wild olive branch (the Gentile) into the good olive tree (the Jews); that unbelieving Jews (branches of the good tree) were broken off that Gentiles might be grafted in, afforded no occasion for glorying on the part of the latter. Jew and Gentile alike must enjoy the Divine blessings by faith alone. So Jews who abide not in unbelief shall, as "the natural branches, be grafted into their own olive tree."

Olive Tree

1: ἐλαία
(Strong's #1636 — Noun Feminine — elaia — el-ah'-yah )

denotes (a) "an olive tree," Romans 11:17,24; Revelation 11:4 (plural); the Mount of Olives was so called from the numerous olive trees there, and indicates the importance attached to such; the Mount is mentioned in the NT in connection only with the Lord's life on earth, Matthew 21:1; 24:3; 26:30; Mark 11:1; 13:3; 14:26; Luke 19:37; 22:39; John 8:1; (b) "an olive," James 3:12 , RV (AV, "olive berries").

2: ἐλαιών
(Strong's #1638 — Noun Masculine — elaion — el-ah-yone' )

"an olive grove" or "olive garden," the ending -- on, as in this class of noun, here indicates "a place set with trees of the kind designated by the primitive" (Thayer); hence it is applied to the Mount of Olives, Luke 19:29; 21:37; Acts 1:12 ("Olivet"): in the first two of these and in Mark 11:1 , some mss. have the form of the noun as in No. 1.

3: καλλιέλαιος
(Strong's #2565 — Noun Feminine — kallielaios — kal-le-el'-ah-yos )

"the garden olive" (from kallos, "beauty," and No. 1), occurs in Romans 11:24 , "a good olive tree."

4: ἀγριέλαιος
(Strong's #65 — Adjective — agrielaios — ag-ree-el'-ah-yos )

an adjective (from agrios, "growing in the fields, wild," and No. 1), denoting "of the wild olive," is used as a noun in Romans 11:17,24 , "a wild olive tree" (RV, in the latter verse).