Ioan 17:3 susține ca viata veșnica consta în: acumularea permanenta cunoștinței despre Dumnezeu și despre Isus.

Cele 10 porunci împreună cu multe alte legi, subliniau imperfecțiunea umană (drept consecința condamnarea la moarte), în vreme ce legea noua instituita de Isus ne schimbă perspectiva înspre viata veșnică. Porunca a 5-a din cele 10 porunci garanta 'o viata lunga pe pământ' fără o recompensa extinsa. Restul poruncilor nu mai presupun nici o recompensa. In virtutea noului legământ, viața veșnică este o consecință a unei relații speciale cu Dumnezeu care se obține prin aprofundarea cunoștințelor despre El și despre Isus Cristos pe care L-a trimis. Dacă învățam sa îl cunoaștem pe Dumnezeu și pe Isus vom intra in situația privilegiata in care gratia divina se va face simțită, viata veșnică nefiind un scop în sine ci o consecință.

Aparent simplu, pentru a-l cunoaște pe Dumnezeu trebuie sa citim instrucțiunile și relatările biblice care ne vor permite sa aprofundam cunoștințele despre El. De exemplu, citind și meditând asupra celor 10 porunci aflăm maniera in care pregăteau evreii cadrul potrivit primirii lui Mesia. Deși sunt norme morale incontestabile care contribuie la cunoașterea deplina a lui Dumnezeu, totuși nici in urma cu 3500 de ani și nici astăzi prin ele însele nu garantează dobândirea unui premiu special cum ar fi viata veșnică.

Potrivit jen.ro evreilor le-au fost date un total de 613 porunci: Conform traditiei, Tora contine 613 Mitzvot (porunci). Multi oameni cred in mod gresit ca aceste porunci nu se ocupa decat de ritualuri. Pe langa ritualuri, poruncile se aplica in arii precum etica personala, comportamentul social, cat si etica universala si justitia sociala. Evreii care cred ca nu sunt practicanti absolut deloc ar trebui sa recunoasca faptul ca, daca nu intretin relatii sexuale cu mama, tatal, sau fratii si surorile lor, ei respecta deja trei dintre Mitzvot.
Dupa traditia iudaica, evreii au primit de la Dumnezeu Tora, acum aproximativ 3200 de ani. Multe dintre Mitzvot, inclusiv faimoasele Zece Porunci, au avut o influenta enorma asupra dezvoltarii societatii occidentale, atat direct cat si indirect. Numeroase valori ce se regasesc astazi in civilizatia occidentala, care sunt de obicei considerate ca fiind de la sine intelese, cum ar fi 'sa nu ucizi', nu erau valori universale atunci cand Tora si cele 613 Mitzvot au intrat in scena, acum mai mult de trei mii doua sute de ani.
Multe, insa nu toate conceptele etice ale iudaismului, provin direct din versiunea scrisa a Torei si din cele 613 porunci ale sale. Unele dintre legile morale sunt notate in Talmud si in alte surse iudaice mai tarzii, care sunt considerate post-biblice. Aceste etici si legi 'post-biblice' sunt de obicei legate si bazate pe versete si porunci din Tora si adesea elaboreaza si clarifica Tora.
Mitzvoturile sunt adesea clasificate en doua categorii. Prima categorie include relatiile interpersonale si etice si se numeste bein adam la-khavero, intre om si tovarasul lui. A doua categorie, care include ritualul, este cunoscuta ca bein adam la-makom, intre o persoana si Dumnezeu. Totusi, multe dintre Mitzvot nu pot fi incluse cu usurinta intr-una din cele doua categorii si se potrivesc in amandoua. De exemplu, legile care cer sa se tina caser (legile alimentare) sunt adesea considerate ritualistice, dar au si importante elemente etice. , negative si pozitive 248 din aceste 613 porunci sunt porunci pozitive (mițvot asé, dispoziții de a face ceva) și 365 sunt porunci negative (mițvot al taasé, dispoziții de a nu face, interdicții).
Trei dintre poruncile de interdicție au gradul de interdicție absolută: iehareg ve'al iaavor („Mai bine să fie omorât, decât să le încalce”). Acestea sunt: omorul, idolatria și relațiile sexuale interzise.
Enumerarea, descrierea și explicațiile celor 613 porunci a fost efectuată de mai mulți autori. În cartea sa Sefer Hamițvot („Cartea Poruncilor”), Maimonide prezintă o listă a poruncilor din Tora și o scurtă descriere a acestora. Autorul a inclus și cele 14 reguli (rădăcini, “șorașim”), care explică esența doctrinară a poruncilor cu referințe din Midraș și Ghemara.
Conform cu jewfaq.org, rabinii au pus poruncile pe categorii:
God
To know that God exists (Ex. 20:2; Deut. 5:6) (CCA1). See What Do Jews Believe?.
Not to entertain the idea that there is any god but the Eternal (Ex. 20:3) (CCN8). See What Do Jews Believe?.
Not to blaspheme (Ex. 22:27; in Christian texts, Ex. 22:28), the penalty for which is death (Lev. 24:16) (negative).
To hallow God's name (Lev. 22:32) (CCA5). See The Name of G-d.
Not to profane G-d's name (Lev . 22:32) (CCN155). See The Name of G-d.
To know that G-d is One, a complete Unity (Deut. 6:4) (CCA2). See What Do Jews Believe?.
To love G-d (Deut. 6:5) (CCA3). See What Do Jews Believe?.
To fear Him reverently (Deut. 6:13; 10:20) (CCA4).
Not to put the word of G-d to the test (Deut. 6:16) (negative).
To imitate His good and upright ways (Deut. 28:9) (CCA6).
Torah
To honor the old and the wise (Lev. 19:32) (CCA17).
To learn Torah and to teach it (Deut. 6:7) (CCA14). See Torah.
To cleave to those who know Him (Deut. 10:20) (the Talmud states that cleaving to scholars is equivalent to cleaving to Him) (CCA16).
Not to add to the commandments of the Torah, whether in the Written Law or in its interpretation received by tradition (Deut. 13:1) (CCN159). See Torah.
Not to take away from the commandments of the Torah (Deut. 13:1) (CCN160). See Torah.
That every person shall write a scroll of the Torah for himself (Deut. 31:19) (CCA15). See Torah.
Signs and Symbols
To circumcise the male offspring (Gen. 17:12; Lev. 12:3) (CCA47) See Brit Milah: Circumcision.
To put tzitzit on the corners of clothing (Num. 15:38) (CCA10). See Tzitzit and Tallit.
To bind tefillin on the head (Deut. 6:8) (CCA9). See Tefillin.
To bind tefillin on the arm (Deut. 6:8) (CCA8). See Tefillin.
To affix the mezuzah to the doorposts and gates of your house (Deut. 6:9) (CCA12). See Mezuzah.
Prayer and Blessings
To pray to G-d (Ex. 23:25; Deut. 6:13) (according to the Talmud, the word “serve” in these verses refers to prayer) (CCA7). See Prayers and Blessings; Jewish Liturgy.
To read the Shema in the morning and at night (Deut. 6:7) (CCA11). See Jewish Liturgy.
To recite grace after meals (Deut. 8:10) (CCA13). See Birkat Ha-Mazon: Grace After Meals
Not to lay down a stone for worship (Lev. 26:1) (CCN161).
Love and Brotherhood
To love all human beings who are of the covenant (Lev. 19:18) (CCA60). See Love and Brotherhood.
Not to stand by idly when a human life is in danger (Lev. 19:16) (CCN82). See Love and Brotherhood.
Not to wrong any one in speech (Lev. 25:17) (CCN48). See Speech and Lashon Ha-Ra.
Not to carry tales (Lev. 19:16) (CCN77). See Speech and Lashon Ha-Ra.
Not to cherish hatred in one's heart (Lev. 19:17) (CCN78). See Love and Brotherhood.
Not to take revenge (Lev. 19:18) (CCN80).
Not to bear a grudge (Lev. 19:18) (CCN81).
Not to put any Jew to shame (Lev. 19:17) (CCN79).
Not to curse any other Israelite (Lev. 19:14) (by implication: if you may not curse those who cannot hear, you certainly may not curse those who can) (CCN45).
Not to give occasion to the simple-minded to stumble on the road (Lev. 19:14) (this includes doing anything that will cause another to sin) (CCN76).
To rebuke the sinner (Lev. 19:17) (CCA72).
To relieve a neighbor of his burden and help to unload his beast (Ex. 23:5) (CCA70). See Love and Brotherhood.
To assist in replacing the load upon a neighbor's beast (Deut. 22:4) (CCA71). See Love and Brotherhood.
Not to leave a beast, that has fallen down beneath its burden, unaided (Deut. 22:4) (CCN183). See Love and Brotherhood.
The Poor and Unfortunate
Not to afflict an orphan or a widow (Ex. 22:21) (CCN51).
Not to reap the entire field (Lev. 19:9; Lev. 23:22) (negative) (CCI6).
To leave the unreaped corner of the field or orchard for the poor (Lev. 19:9) (affirmative) (CCI1).
Not to gather gleanings (the ears that have fallen to the ground while reaping) (Lev. 19:9) (negative) (CCI7).
To leave the gleanings for the poor (Lev. 19:9) (affirmative) (CCI2).
Not to gather ol'loth (the imperfect clusters) of the vineyard (Lev. 19:10) (negative) (CCI8).
To leave ol'loth (the imperfect clusters) of the vineyard for the poor (Lev. 19:10; Deut. 24:21) (affirmative) (CCI3).
Not to gather the peret (grapes) that have fallen to the ground (Lev. 19:10) (negative) (CCI9).
To leave peret (the single grapes) of the vineyard for the poor (Lev. 19:10) (affirmative) (CCI4).
Not to return to take a forgotten sheaf (Deut. 24:19) This applies to all fruit trees (Deut. 24:20) (negative) (CC10).
To leave the forgotten sheaves for the poor (Deut. 24:19-20) (affirmative) (CCI5).
Not to refrain from maintaining a poor man and giving him what he needs (Deut. 15:7) (CCN62). See Tzedakah: Charity.
To give charity according to one's means (Deut. 15:11) (CCA38). See Tzedakah: Charity.
Treatment of Gentiles
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
To honor father and mother (Ex. 20:12) (CCA41).
Not to smite a father or a mother (Ex. 21:15) (CCN44).
Not to curse a father or mother (Ex. 21:17) (CCN46).
To reverently fear father and mother (Lev. 19:3) (CCA42).
To be fruitful and multiply (Gen. 1:28) (CCA43).
That a eunuch shall not marry a daughter of Israel (Deut. 23:2) (CCN136).
That a mamzer shall not marry the daughter of a Jew (Deut. 23:3) (CCN137). See Prohibited Marriages and Illegitimate Children.
That an Ammonite or Moabite shall never marry the daughter of an Israelite (Deut. 23:4) (negative).
Not to exclude a descendant of Esau from the community of Israel for three generations (Deut. 23:8-9) (negative).
Not to exclude an Egyptian from the community of Israel for three generations (Deut. 23:8-9) (negative).
That there shall be no harlot (in Israel); that is, that there shall be no intercourse with a woman, without previous marriage with a deed of marriage and formal declaration of marriage (Deut. 23:18) (CCN133). See Marriage.
To take a wife by kiddushin, the sacrament of marriage (Deut. 24:1) (CCA44). See The Process of Marriage: Kiddushin and Nisuin.
That the newly married husband shall (be free) for one year to rejoice with his wife (Deut. 24:5) (affirmative).
That a bridegroom shall be exempt for a whole year from taking part in any public labor, such as military service, guarding the wall and similar duties (Deut. 24:5) (negative).
Not to withhold food, clothing or conjugal rights from a wife (Ex. 21:10) (CCN42). See The Marital Relationship.
That the woman suspected of adultery shall be dealt with as prescribed in the Torah (Num. 5:30) (affirmative).
That one who defames his wife's honor (by falsely accusing her of unchastity before marriage) must live with her all his lifetime (Deut. 22:19) (affirmative).
That a man may not divorce his wife concerning whom he has published an evil report (about her unchastity before marriage) (Deut. 22:19) (negative).
To divorce by a formal written document (Deut. 24:1) (affirmative). See The Process of Obtaining a Divorce.
That one who divorced his wife shall not remarry her, if after the divorce she had been married to another man (Deut. 24:4) (CCN134). See Divorce.
That a widow whose husband died childless must not be married to anyone but her deceased husband's brother (Deut. 25:5) (CCN135) (this is only in effect insofar as it requires the procedure of release below).
To marry the widow of a brother who has died childless (Deut. 25:5) (this is only in effect insofar as it requires the procedure of release below ) (CCA45).
That the widow formally release the brother-in-law (if he refuses to marry her) (Deut. 25:7-9) (CCA46).
Forbidden Sexual Relations
Not to indulge in familiarities with relatives, such as kissing, embracing, winking, skipping, which may lead to incest (Lev. 18:6) (CCN110).
Not to commit incest with one's mother (Lev. 18:7) (CCN112). See Prohibited Marriages and Illegitimate Children.
Not to commit sodomy with one's father (Lev. 18:7) (CCN111).
Not to commit incest with one's father's wife (Lev. 18:8) (CCN113). See Prohibited Marriages and Illegitimate Children.
Not to commit incest with one's sister (Lev. 18:9) (CCN127). See Prohibited Marriages and Illegitimate Children.
Not to commit incest with one's father's wife's daughter (Lev. 18:11) (CCN128). See Prohibited Marriages and Illegitimate Children.
Not to commit incest with one's son's daughter (Lev. 18:10) (CCN119) (Note: CC treats this and the next as one commandment; however, Rambam treats them as two). See Prohibited Marriages and Illegitimate Children.
Not to commit incest with one's daughter's daughter (Lev. 18:10) (CCN119) (Note: CC treats this and the previous as one commandment; however, Rambam treats them as two). See Prohibited Marriages and Illegitimate Children.
Not to commit incest with one's daughter (this is not explicitly in the Torah but is inferred from other explicit commands that would include it) (CCN120). See Prohibited Marriages and Illegitimate Children.
Not to commit incest with one's fathers sister (Lev. 18:12) (CCN129). See Prohibited Marriages and Illegitimate Children.
Not to commit incest with one's mother's sister (Lev. 18:13) (CCN130). See Prohibited Marriages and Illegitimate Children.
Not to commit incest with one's father's brothers wife (Lev. 18:14) (CCN125). See Prohibited Marriages and Illegitimate Children.
Not to commit sodomy with one's father's brother (Lev. 18:14) (CCN114).
Not to commit incest with one's son's wife (Lev. 18:15) (CCN115). See Prohibited Marriages and Illegitimate Children.
Not to commit incest with one's brother's wife (Lev. 18:16) (CCN126). See Prohibited Marriages and Illegitimate Children.
Not to commit incest with one's wife's daughter (Lev. 18:17) (CCN121). See Prohibited Marriages and Illegitimate Children.
Not to commit incest with the daughter of one's wife's son (Lev. 18:17) (CCN122). See Prohibited Marriages and Illegitimate Children.
Not to commit incest with the daughter of one's wife's daughter (Lev. 18:17) (CCN123). See Prohibited Marriages and Illegitimate Children.
Not to commit incest with one's wife's sister (Lev. 18:18) (CCN131). See Prohibited Marriages and Illegitimate Children.
Not to have intercourse with a woman, in her menstrual period (Lev. 18:19) (CCN132).
Not to have intercourse with another man's wife (Lev. 18:20) (CCN124).
Not to commit sodomy with a male (Lev. 18:22) (CCN116).
Not to have intercourse with a beast (Lev. 18:23) (CCN117).
That a woman shall not have intercourse with a beast (Lev. 18:23) (CCN118).
Not to castrate the male of any species; neither a man, nor a domestic or wild beast, nor a fowl (Lev. 22:24) (CCN143).
Times and Seasons
That the new month shall be solemnly proclaimed as holy, and the months and years shall be calculated by the Supreme Court only (Ex. 12:2) (affirmative) (the authority to declare months is inferred from the use of the word “unto you”).
Not to travel on Shabbat outside the limits of one's place of residence (Ex. 16:29) (CCN7). See Shabbat.
To sanctify Shabbat (Ex. 20:8) (CCA19). See Shabbat.
Not to do work on Shabbat (Ex. 20:10) (CCN6). See Shabbat.
To rest on Shabbat (Ex. 23:12; 34:21) (CCA20). See Shabbat.
To celebrate the festivals [Passover, Shavu'ot and Sukkot] (Ex. 23:14) (affirmative).
To rejoice on the festivals (Deut. 16:14) (CCA21).
To appear in the Sanctuary on the festivals (Deut. 16:16) (affirmative).
To remove chametz on the Eve of Passover (Ex. 12:15) (CCA22). See Passover.
To rest on the first day of Passover (Ex. 12:16; Lev. 23:7) (CCA25). See Passover.
Not to do work on the first day of Passover (Ex. 12:16; Lev. 23:6-7) (CCN147). See Passover.
To rest on the seventh day of Passover (Ex. 12:16; Lev. 23:8) (CCA27). See Passover.
Not to do work on the seventh day of Passover (Ex. 12:16; Lev. 23:8) (CCN148). See Passover.
To eat matzah on the first night of Passover (Ex. 12:18) (CCA23). See Passover.
That no chametz be in the Israelite's possession during Passover (Ex. 12:19) (CCN3). See Passover.
Not to eat any food containing chametz on Passover (Ex. 12:20) (CCN5). See Passover.
Not to eat chametz on Passover (Ex. 13:3) (CCN4). See Passover.
That chametz shall not be seen in an Israelite's home during Passover (Ex. 13:7) (CCN2). See Passover.
To discuss the departure from Egypt on the first night of Passover (Ex. 13:8) (CCA24). See The Passover Seder.
Not to eat chametz after mid-day on the fourteenth of Nissan (Deut. 16:3) (CCN104). See Passover.
To count forty-nine days from the time of the cutting of the Omer (first sheaves of the barley harvest) (Lev. 23:15) (CCA26). See The Counting of the Omer.
To rest on Shavu'ot (Lev. 23:21) (CCA28). See Shavu'ot.
Not to do work on the Shavu'ot (Lev. 23:21) (CCN149). See Shavu'ot.
To rest on Rosh Hashanah (Lev. 23:24) (CCA29). See Rosh Hashanah.
Not to do work on Rosh Hashanah (Lev. 23:25) (CCN150). See Rosh Hashanah.
To hear the sound of the shofar on Rosh Hashanah (Num. 29:1) (CCA30). See Rosh Hashanah.
To fast on Yom Kippur (Lev. 23:27) (CCA32). See Yom Kippur.
Not to eat or drink on Yom Kippur (Lev. 23:29) (CCN152). See Yom Kippur.
Not to do work on Yom Kippur (Lev. 23:31) (CCN151). See Yom Kippur.
To rest on the Yom Kippur (Lev. 23:32) (CCA31). See Yom Kippur.
To rest on the first day of Sukkot (Lev. 23:35) (CCA34). See Sukkot.
Not to do work on the first day of Sukkot (Lev. 23:35) (CCN153). See Sukkot.
To rest on the eighth day of Sukkot (Shemini Atzeret) (Lev. 23:36) (CCA37). See Shemini Atzeret and Simchat Torah.
Not to do work on the eighth day of Sukkot (Shemini Atzeret) (Lev. 23:36) (CCN154). See Shemini Atzeret and Simchat Torah.
To take during Sukkot a palm branch and the other three plants (Lev. 23:40) (CCA36). See Sukkot.
To dwell in booths seven days during Sukkot (Lev. 23:42) (CCA35). See Sukkot.
Dietary Laws
To examine the marks in cattle (so as to distinguish the clean from the unclean) (Lev. 11:2) (affirmative). See Animals that may not be eaten.
Not to eat the flesh of unclean beasts (Lev. 11:4) (CCN93). See Animals that may not be eaten.
To examine the marks in fishes (so as to distinguish the clean from the unclean (Lev. 11:9) (affirmative). See Animals that may not be eaten.
Not to eat unclean fish (Lev. 11:11) (CCN95). See Animals that may not be eaten.
To examine the marks in fowl, so as to distinguish the clean from the unclean (Deut. 14:11) (affirmative). See Animals that may not be eaten.
Not to eat unclean fowl (Lev. 11:13) (CCN94). See Animals that may not be eaten.
To examine the marks in locusts, so as to distinguish the clean from the unclean (Lev. 11:21) (affirmative). See Animals that may not be eaten.
Not to eat a worm found in fruit (Lev. 11:41) (CCN98). See Animals that may not be eaten.
Not to eat of things that creep upon the earth (Lev. 11:41-42) (CCN97). See Animals that may not be eaten.
Not to eat any vermin of the earth (Lev. 11:44) (CCN100). See Animals that may not be eaten.
Not to eat things that swarm in the water (Lev. 11:43 and 46) (CCN99). See Animals that may not be eaten.
Not to eat of winged insects (Deut. 14:19) (CCN96). See Animals that may not be eaten.
Not to eat the flesh of a beast that is terefah (lit torn) (Ex. 22:30) (CCN87). See Kosher slaughtering.
Not to eat the flesh of a beast that died of itself (Deut. 14:21) (CCN86). See Kosher slaughtering.
To slay cattle, deer and fowl according to the laws of shechitah if their flesh is to be eaten (Deut. 12:21) (“as I have commanded” in this verse refers to the technique) (CCA48). See Kosher slaughtering.
Not to eat a limb removed from a living beast (Deut. 12:23) (CCN90). See Kosher slaughtering.
Not to slaughter an animal and its young on the same day (Lev. 22:28) (CCN108).
Not to take the mother-bird with the young (Deut. 22:6) (CCN189). See Treatment of Animals.
To set the mother-bird free when taking the nest (Deut. 22:6-7) (CCA74). See Treatment of Animals.
Not to eat the flesh of an ox that was condemned to be stoned (Ex. 21:28) (negative).
Not to boil meat with milk (Ex. 23:19) (CCN91). See Separation of Meat and Dairy.
Not to eat flesh with milk (Ex. 34:26) (according to the Talmud, this passage is a distinct prohibition from the one in Ex. 23:19) (CCN92). See Separation of Meat and Dairy.
Not to eat the of the thigh-vein which shrank (Gen. 32:33) (CCN1). See Forbidden Fats and Nerves.
Not to eat chelev (tallow-fat) (Lev. 7:23) (CCN88). See Forbidden Fats and Nerves.
Not to eat blood (Lev. 7:26) (CCN89). See Draining of Blood.
To cover the blood of undomesticated animals (deer, etc.) and of fowl that have been killed (Lev. 17:13) (CCA49).
Not to eat or drink like a glutton or a drunkard (not to rebel against father or mother) (Lev. 19:26; Deut. 21:20) (CCN106).
Business Practices
Not to do wrong in buying or selling (Lev. 25:14) (CCN47).
Not to make a loan to an Israelite on interest (Lev. 25:37) (CCN54).
Not to borrow on interest (Deut. 23:20) (because this would cause the lender to sin) (CCN55).
Not to take part in any usurious transaction between borrower and lender, neither as a surety, nor as a witness, nor as a writer of the bond for them (Ex. 22:24) (CCN53).
To lend to a poor person (Ex. 22:24) (even though the passage says “if you lend” it is understood as obligatory) (CCA62).
Not to demand from a poor man repayment of his debt, when the creditor knows that he cannot pay, nor press him (Ex. 22:24) (CCN52).
Not to take in pledge utensils used in preparing food (Deut. 24:6) (CCN58).
Not to exact a pledge from a debtor by force (Deut. 24:10) (CCN59).
Not to keep the pledge from its owner at the time when he needs it (Deut. 24:12) (CCN61).
To return a pledge to its owner (Deut. 24:13) (CCA63).
Not to take a pledge from a widow (Deut. 24:17) (CCN60).
Not to commit fraud in measuring (Lev. 19:35) (CCN83).
To ensure that scales and weights are correct (Lev. 19:36) (affirmative).
Not to possess inaccurate measures and weights (Deut. 25:13-14) (CCN84).
Employees, Servants and Slaves
Not to delay payment of a hired man's wages (Lev. 19:13) (CCN38).
That the hired laborer shall be permitted to eat of the produce he is reaping (Deut. 23:25-26) (CCA65).
That the hired laborer shall not take more than he can eat (Deut. 23:25) (CCN187).
That a hired laborer shall not eat produce that is not being harvested (Deut. 23:26) (CCN186).
To pay wages to the hired man at the due time (Deut. 24:15) (CCA66).
To deal judicially with the Hebrew bondman in accordance with the laws appertaining to him (Ex. 21:2-6) (affirmative).
Not to compel the Hebrew servant to do the work of a slave (Lev. 25:39) (negative).
Not to sell a Hebrew servant as a slave (Lev. 25:42) (negative).
Not to treat a Hebrew servant rigorously (Lev. 25:43) (negative).
Not to permit a gentile to treat harshly a Hebrew bondman sold to him (Lev. 25:53) (negative).
Not to send away a Hebrew bondman servant empty handed, when he is freed from service (Deut. 15:13) (negative).
To bestow liberal gifts upon the Hebrew bondsman (at the end of his term of service), and the same should be done to a Hebrew bondwoman (Deut. 15:14) (affirmative).
To redeem a Hebrew maid-servant (Ex. 21:8) (affirmative).
Not to sell a Hebrew maid-servant to another person (Ex. 21:8) (negative).
To espouse a Hebrew maid-servant (Ex. 21:8-9) (affirmative).
To keep the Canaanite slave forever (Lev. 25:46) (affirmative).
Not to surrender a slave, who has fled to the land of Israel, to his owner who lives outside Palestine (Deut. 23:16) (negative).
Not to wrong such a slave (Deut. 23:17) (negative).
Not to muzzle a beast, while it is working in produce which it can eat and enjoy (Deut. 25:4) (CCN188).
Vows, Oaths and Swearing
That a man should fulfill whatever he has uttered (Deut. 23:24) (CCA39).
Not to swear needlessly (Ex. 20:7) (CCN29).
Not to violate an oath or swear falsely (Lev. 19:12) (CCN31).
To decide in cases of annulment of vows, according to the rules set forth in the Torah (Num. 30:2-17) (CCA40).
Not to break a vow (Num. 30:3) (CCN184).
To swear by His name truly (Deut. 10:20) (affirmative).
Not to delay in fulfilling vows or bringing vowed or free-will offerings (Deut. 23:22) (CCN185).
The Sabbatical and Jubilee Years
To let the land lie fallow in the Sabbatical year (Ex. 23:11; Lev. 25:2) (affirmative) (CCI20).
To cease from tilling the land in the Sabbatical year (Ex. 23:11) (affirmative) (Lev. 25:2) (CCI21).
Not to till the ground in the Sabbatical year (Lev. 25:4) (negative) (CCI22).
Not to do any work on the trees in the Sabbatical year (Lev. 25:4) (negative) (CCI23).
Not to reap the aftermath that grows in the Sabbatical year, in the same way as it is reaped in other years (Lev. 25:5) (negative) (CCI24).
Not to gather the fruit of the tree in the Sabbatical year in the same way as it is gathered in other years (Lev. 25:5) (negative) (CCI25).
To sound the Ram's horn in the Sabbatical year (Lev. 25:9) (affirmative).
To release debts in the seventh year (Deut. 15:2) (CCA64).
Not to demand return of a loan after the Sabbatical year has passed (Deut. 15:2) (CCN57).
Not to refrain from making a loan to a poor man, because of the release of loans in the Sabbatical year (Deut. 15:9) (CCN56).
To assemble the people to hear the Torah at the close of the seventh year (Deut. 31:12) (affirmative)
To count the years of the Jubilee by years and by cycles of seven years (Lev. 25:8) (affirmative).
To keep the Jubilee year holy by resting and letting the land lie fallow (Lev. 25:10) (affirmative).
Not to cultivate the soil nor do any work on the trees, in the Jubilee Year (Lev. 25:11) (negative).
Not to reap the aftermath of the field that grew of itself in the Jubilee Year, in the same way as in other years (Lev. 25:11) (negative).
Not to gather the fruit of the tree in the Jubilee Year, in the same way as in other years (Lev. 25:11) (negative).
To grant redemption to the land in the Jubilee year (Lev. 25:24) (affirmative).
The Court and Judicial Procedure
To appoint judges and officers in every community of Israel (Deut. 16:18) (affirmative).
Not to appoint as a judge, a person who is not well versed in the laws of the Torah, even if he is expert in other branches of knowledge (Deut. 1:17) (CCN64).
To adjudicate cases of purchase and sale (Lev. 25:14) (CCA67).
To judge cases of liability of a paid depositary (Ex. 22:9) (affirmative).
To adjudicate cases of loss for which a gratuitous borrower is liable (Ex. 22:13-14) (affirmative).
To adjudicate cases of inheritances (Num. 27:8-11) (CCA73).
To judge cases of damage caused by an uncovered pit (Ex. 21:33-34) (affirmative).
To judge cases of injuries caused by beasts (Ex. 21:35-36) (affirmative).
To adjudicate cases of damage caused by trespass of cattle (Ex. 22:4) (affirmative).
To adjudicate cases of damage caused by fire (Ex. 22:5) (affirmative).
To adjudicate cases of damage caused by a gratuitous depositary (Ex. 22:6-7) (affirmative).
To adjudicate other cases between a plaintiff and a defendant (Ex. 22:8) (affirmative).
Not to curse a judge (Ex. 22:27) (CCN63).
That one who possesses evidence shall testify in Court (Lev. 5:1) (affirmative).
Not to testify falsely (Ex. 20:13) (CCN39).
That a witness, who has testified in a capital case, shall not lay down the law in that particular case (Num. 35:30) (negative).
That a transgressor shall not testify (Ex. 23:1) (CCN75).
That the court shall not accept the testimony of a close relative of the defendant in matters of capital punishment (Deut. 24:16) (CCN74).
Not to hear one of the parties to a suit in the absence of the other party (Ex. 23:1) (CCN65).
To examine witnesses thoroughly (Deut. 13:15) (affirmative).
Not to decide a case on the evidence of a single witness (Deut. 19:15) (CCN73).
To give the decision according to the majority, when there is a difference of opinion among the members of the Sanhedrin as to matters of law (Ex. 23:2) (affirmative).
Not to decide, in capital cases, according to the view of the majority, when those who are for condemnation exceed by one only, those who are for acquittal (Ex. 23:2) (negative).
That, in capital cases, one who had argued for acquittal, shall not later on argue for condemnation (Ex. 23:2) (negative).
To treat parties in a litigation with equal impartiality (Lev. 19:15) (affirmative).
Not to render iniquitous decisions (Lev. 19:15) (CCN69).
Not to favor a great man when trying a case (Lev. 19:15) (CCN70).
Not to take a bribe (Ex. 23:8) (CCN71).
Not to be afraid of a bad man, when trying a case (Deut. 1:17) (CCN72).
Not to be moved in trying a case, by the poverty of one of the parties (Ex. 23:3; Lev. 19:15) (CCN66).
Not to pervert the judgment of strangers or orphans (Deut. 24:17) (CCN68).
Not to pervert the judgment of a sinner (a person poor in fulfillment of commandments) (Ex. 23:6) (CCN67).
Not to render a decision on one's personal opinion, but only on the evidence of two witnesses, who saw what actually occurred (Ex. 23:7) (negative).
Not to execute one guilty of a capital offense, before he has stood his trial (Num. 35:12) (negative).
To accept the rulings of every Supreme Court in Israel (Deut. 17:11) (affirmative).
Not to rebel against the orders of the Court (Deut. 17:11) (CCN158).
Injuries and Damages
To make a parapet for your roof (Deut. 22:8) (CCA75). See Love and Brotherhood.
Not to leave something that might cause hurt (Deut. 22:8) (CCN190). See Love and Brotherhood.
To save the pursued even at the cost of the life of the pursuer (Deut. 25:12) (affirmative). See Life.
Not to spare a pursuer, but he is to be slain before he reaches the pursued and slays the latter, or uncovers his nakedness (Deut. 25:12) (negative).
Property and Property Rights
Not to sell a field in the land of Israel in perpetuity (Lev. 25:23) (negative).
Not to change the character of the open land (about the cities of) the Levites or of their fields; not to sell it in perpetuity, but it may be redeemed at any time (Lev. 25:34) (negative). See Levi.
That houses sold within a walled city may be redeemed within a year (Lev. 25:29) (affirmative).
Not to remove landmarks (property boundaries) (Deut. 19:14) (CCN85).
Not to swear falsely in denial of another's property rights (Lev. 19:11) (CCN30).
Not to deny falsely another's property rights (Lev. 19:11) (CCN36).
Never to settle in the land of Egypt (Deut. 17:16) (CCN192).
Not to steal personal property (Lev. 19:11) (CCN34).
To restore that which one took by robbery (Lev. 5:23) (CCA68).
To return lost property (Deut. 22:1) (CCA69).
Not to pretend not to have seen lost property, to avoid the obligation to return it (Deut. 22:3) (CCN182).
Criminal Laws
Not to slay an innocent person (Ex. 20:13) (CCN32). See Life.
Not to kidnap any person of Israel (Ex. 20:13) (according to the Talmud, this verse refers to stealing a person, distinguished from Lev. 19:11, regarding the taking of property) (CCN33).
Not to rob by violence (Lev. 19:13) (CCN35).
Not to defraud (Lev. 19:13) (CCN37).
Not to covet what belongs to another (Ex. 20:14) (CCN40).
Not to crave something that belongs to another (Deut. 5:18) (CCN41).
Not to indulge in evil thoughts and sights (Num. 15:39) (CCN156).
Punishment and Restitution
That the Court shall pass sentence of death by decapitation with the sword (Ex. 21:20; Lev. 26:25) (affirmative).
That the Court shall pass sentence of death by strangulation (Lev. 20:10) (affirmative).
That the Court shall pass sentence of death by burning with fire (Lev. 20:14) (affirmative).
That the Court shall pass sentence of death by stoning (Deut. 22:24) (affirmative).
To hang the dead body of one who has incurred that penalty (Deut. 21:22) (affirmative).
That the dead body of an executed criminal shall not remain hanging on the tree over night (Deut. 21:23) (negative).
To inter the executed on the day of execution (Deut. 21:23) (affirmative)
Not to accept ransom from a murderer (Num. 35:31) (negative).
To exile one who committed accidental homicide (Num. 35:25) (affirmative).
To establish six cities of refuge (for those who committed accidental homicide) (Deut. 19:3) (affirmative).
Not to accept ransom from an accidental homicide, so as to relieve him from exile (Num. 35:32) (negative).
To decapitate the heifer in the manner prescribed (in expiation of a murder on the road, the perpetrator of which remained undiscovered) (Deut. 21:4) (affirmative).
Not to plow nor sow the rough valley (in which a heifer's neck was broken) (Deut. 21:4) (negative).
To adjudge a thief to pay compensation or (in certain cases) suffer death (Ex. 21:16; Ex. 21:37; Ex. 22:1) (affirmative).
That he who inflicts a bodily injury shall pay monetary compensation (Ex. 21:18-19) (affirmative).
To impose a penalty of fifty shekels upon the seducer (of an unbetrothed virgin) and enforce the other rules in connection with the case (Ex. 22:15-16) (affirmative).
That the violator (of an unbetrothed virgin) shall marry her (Deut. 22:28-29) (affirmative).
That one who has raped a damsel and has then (in accordance with the law) married her, may not divorce her (Deut. 22:29) (negative).
Not to inflict punishment on Shabbat (Ex. 35:3) (because some punishments were inflicted by fire) (negative). See Shabbat.
To punish the wicked by the infliction of stripes (Deut. 25:2) (affirmative).
Not to exceed the statutory number of stripes laid on one who has incurred that punishment (Deut. 25:3) (and by implication, not to strike anyone) (CCN43).
Not to spare the offender, in imposing the prescribed penalties on one who has caused damage (Deut. 19:13) (negative).
To do unto false witnesses as they had purposed to do (to the accused) (Deut. 19:19) (affirmative).
Not to punish any one who has committed an offense under duress (Deut. 22:26) (negative).
Prophecy
To heed the call of every prophet in each generation, provided that he neither adds to, nor takes away from the Torah (Deut. 18:15) (affirmative).
Not to prophesy falsely (Deut. 18:20) (CCN175).
Not to refrain from putting a false prophet to death nor to be in fear of him (Deut. 18:22) (negative).
Idolatry, Idolaters and Idolatrous Practices
Not to make a graven image; neither to make it oneself nor to have it made by others (Ex. 20:4) (CCN9).
Not to make any figures for ornament, even if they are not worshipped (Ex. 20:20) (CCN144).
Not to make idols even for others (Ex. 34:17; Lev. 19:4) (CCN10).
Not to use the ornament of any object of idolatrous worship (Deut. 7:25) (CCN17).
Not to make use of an idol or its accessory objects, offerings, or libations (Deut. 7:26) (CCN18). See Grape Products.
Not to drink wine of idolaters (Deut. 32:38) (CCN15). See Grape Products.
Not to worship an idol in the way in which it is usually worshipped (Ex. 20:5) (CCN12).
Not to bow down to an idol, even if that is not its mode of worship (Ex. 20:5) (CCN11).
Not to prophesy in the name of an idol (Ex. 23:13; Deut. 18:20) (CCN27).
Not to hearken to one who prophesies in the name of an idol (Deut. 13:4) (CCN22).
Not to lead the children of Israel astray to idolatry (Ex. 23:13) (CCN14).
Not to entice an Israelite to idolatry (Deut. 13:12) (CCN23).
To destroy idolatry and its appurtenances (Deut. 12:2-3) (affirmative).
Not to love the enticer to idolatry (Deut. 13:9) (CCN24).
Not to give up hating the enticer to idolatry (Deut. 13:9) (CCN25).
Not to save the enticer from capital punishment, but to stand by at his execution (Deut. 13:9) (negative).
A person whom he attempted to entice to idolatry shall not urge pleas for the acquittal of the enticer (Deut. 13:9) (CCN26).
A person whom he attempted to entice shall not refrain from giving evidence of the enticer's guilt, if he has such evidence (Deut. 13:9) (negative).
Not to swear by an idol to its worshipers, nor cause them to swear by it (Ex. 23:13) (CCN13).
Not to turn one's attention to idolatry (Lev. 19:4) (CCN16).
Not to adopt the institutions of idolaters nor their customs (Lev. 18:3; Lev. 20:23) (CCN21).
Not to pass a child through the fire to Molech (Lev. 18:21) (negative).
Not to suffer any one practicing witchcraft to live (Ex. 22:17) (negative).
Not to practice onein (observing times or seasons as favorable or unfavorable, using astrology) (Lev. 19:26) (CCN166).
Not to practice nachesh (doing things based on signs and portents; using charms and incantations) (Lev. 19:26) (CCN165).
Not to consult ovoth (ghosts) (Lev. 19:31) (CCN170).
Not to consult yid'onim (wizards) (Lev. 19:31) (CCN171).
Not to practice kisuf (magic using herbs, stones and objects that people use) (Deut. 18:10) (CCN168).
Not to practice kessem (a general term for magical practices) (Deut. 18:10) (CCN167).
Not to practice the art of a chover chaver (casting spells over snakes and scorpions) (Deut. 18:11) (CCN169)
Not to enquire of an ob (a ghost) (Deut. 18:11) (CCN172).
Not to seek the maytim (dead) (Deut. 18:11) (CCN174).
Not to enquire of a yid'oni (wizard) (Deut. 18:11) (CCN173).
Not to remove the entire beard, like the idolaters (Lev. 19:27) (CCN177).
Not to round the corners of the head, as the idolatrous priests do (Lev. 19:27) (CCN176).
Not to cut oneself or make incisions in one's flesh in grief, like the idolaters (Lev. 19:28; Deut. 14:1) (CCN28).
Not to tattoo the body like the idolaters (Lev. 19:28) (CCN163).
Not to make a bald spot for the dead (Deut. 14:1) (CCN164).
Not to plant a tree for worship (Deut. 16:21) (negative).
Not to set up a pillar (for worship) (Deut. 16:22) (CCN162).
Not to show favor to idolaters (Deut. 7:2) (CCN20).
Not to make a covenant with the seven (Canaanite, idolatrous) nations (Ex. 23:32; Deut. 7:2) (negative).
Not to settle idolaters in our land (Ex. 23:33) (negative) (CCI26).
To slay the inhabitants of a city that has become idolatrous and burn that city (Deut. 13:16-17) (affirmative).
Not to rebuild a city that has been led astray to idolatry (Deut. 13:17) (negative).
Not to make use of the property of city that has been so led astray (Deut. 13:18) (negative).
Agriculture and Animal Husbandry
Not to cross-breed cattle of different species (Lev. 19:19) (according to the Talmud, this also applies to birds) (CCN142).
Not to sow different kinds of seed together in one field (Lev. 19:19) (CCN107).
Not to eat the fruit of a tree for three years from the time it was planted (Lev. 19:23) (CCN105). See Tu B'Shevat.
That the fruit of fruit-bearing trees in the fourth year of their planting shall be sacred like the second tithe and eaten in Jerusalem (Lev. 19:24) (affirmative) (CCI16). See Tu B'Shevat.
Not to sow grain or herbs in a vineyard (Deut. 22:9) (negative).
Not to eat the produce of diverse seeds sown in a vineyard (Deut. 22:9) (negative).
Not to work with beasts of different species, yoked together (Deut. 22:10) (CCN180).
Clothing
That a man shall not wear women's clothing (Deut. 22:5) (CCN179).
That a woman should not wear men's clothing (Deut. 22:5) (CCN178).
Not to wear garments made of wool and linen mixed together (Deut. 22:11) (CCN181).
The Firstborn
To redeem the firstborn human male (Ex. 13:13; Ex. 34:20; Num. 18:15) (CCA54). See Pidyon Ha-Ben: Redemption of the Firstborn.
To redeem the firstling of an ass (Ex. 13:13; Ex. 34:20) (CCA55).
To break the neck of the firstling of an ass if it is not redeemed (Ex. 13:13; Ex. 34:20) (CCA56).
Not to redeem the firstling of a clean beast (Num. 18:17) (CCN109).
Kohanim and Levites
That the kohanim shall put on priestly vestments for the service (Ex. 28:2) (affirmative). See Kohein.
Not to tear the High Kohein's robe (Ex. 28:32) (negative). See Kohein.
That the kohein shall not enter the Sanctuary at all times (i.e., at times when he is not performing service) (Lev. 16:2) (negative). See Kohein.
That the ordinary kohein shall not defile himself by contact with any dead, other than immediate relatives (Lev. 21:1-3) (CCN141). See Kohein, Care for the Dead.
That the kohanim defile themselves for their deceased relatives (by attending their burial), and mourn for them like other Israelites, who are commanded to mourn for their relatives (Lev. 21:3)
(CCA59). See Kohein, Care for the Dead; Mourning.
That a kohein who had an immersion during the day (to cleanse him from his uncleanness) shall not serve in the Sanctuary until after sunset (Lev. 21:6) (negative). See Kohein.
That a kohein shall not marry a divorced woman (Lev. 21:7) (CCN140). See Prohibited Marriages and Illegitimate Children; Kohein.
That a kohein shall not marry a harlot (Lev. 21:7) (CCN138). See Prohibited Marriages and Illegitimate Children; Kohein.
That a kohein shall not marry a profaned woman (Lev. 21:7) (CCN139). See Prohibited Marriages and Illegitimate Children; Kohein.
To show honor to a kohein, and to give him precedence in all things that are holy (Lev. 21:8) (CCA50). See Kohein.
That a High Kohein shall not defile himself with any dead, even if they are relatives (Lev. 21:11) (negative). See Kohein, Care for the Dead.
That a High Kohein shall not go (under the same roof) with a dead body (Lev. 21:11) It has been learnt by tradition that a kohein, who does so, violates the prohibition, “Neither shall he go in ”, and also the prohibition “He shall not defile himself” (negative). See Kohein, Care for the Dead.
That the High Kohein shall marry a virgin (Lev. 21:13) (affirmative). See Prohibited Marriages and Illegitimate Children; Kohein.
That the High Kohein shall not marry a widow (Lev. 21:14) (negative). See Prohibited Marriages and Illegitimate Children; Kohein.
That the High Kohein shall not cohabit with a widow, even without marriage, because he profanes her (Lev. 21:15) (negative). See Prohibited Marriages and Illegitimate Children; Kohein.
That a person with a physical blemish shall not serve (in the Sanctuary) (Lev. 21:17) (negative).
That a kohein with a temporary blemish shall not serve there (Lev. 21:21) (negative). See Kohein.
That a person with a physical blemish shall not enter the Sanctuary further than the altar (Lev. 21:23) (negative).
That a kohein who is unclean shall not serve (in the Sanctuary) (Lev. 22:2-3) (negative). See Kohein.
To send the unclean out of the Camp of the Shechinah, that is, out of the Sanctuary (Num. 5:2) (affirmative).
That a kohein who is unclean shall not enter the courtyard (Num. 5:2-3) This refers to the Camp of the Shechinah (negative). See Kohein.
That the kohanim shall bless Israel (Num. 6:23) (CCA58). See Kohein.
To set apart a portion of the dough for the kohein (Num. 15:20) (CCA57). See Kohein.
That the Levites shall not occupy themselves with the service that belongs to the kohanim, nor the kohanim with that belonging to the Levites (Num. 18:3) (negative). See Kohein, Levi.
That one not a descendant of Aaron in the male line shall not serve (in the Sanctuary) (Num. 18:4-7) (negative).
That the Levite shall serve in the Sanctuary (Num. 18:23) (affirmative). See Levi.
To give the Levites cities to dwell in, these to serve also as cities of refuge (Num. 35:2) (affirmative). See Levi.
That none of the tribe of Levi shall take any portion of territory in the land (of Israel) (Deut. 18:1) (negative). See Levi.
That none of the tribe of Levi shall take any share of the spoil (at the conquest of the Promised Land) (Deut. 18:1) (negative). See Levi.
That the kohanim shall serve in the Sanctuary in divisions, but on festivals, they all serve together (Deut. 18:6-8) (affirmative). See Kohein.
T'rumah, Tithes and Taxes
That an uncircumcised person shall not eat of the t'rumah (heave offering), and the same applies to other holy things. This rule is inferred from the law of the Paschal offering, by similarity of phrase (Ex. 12:44-45 and Lev. 22:10) but it is not explicitly set forth in the Torah. Traditionally, it has been learnt that the rule that the uncircumcised must not eat holy things is an essential principle of the Torah and not an enactment of the Scribes (negative). See Brit Milah: Circumcision
Not to alter the order of separating the t'rumah and the tithes; the separation be in the order first-fruits at the beginning, then the t'rumah, then the first tithe, and last the second tithe (Ex. 22:28) (negative) (CCI19).
To give half a shekel every year (to the Sanctuary for provision of the public sacrifices) (Ex. 30:13) (affirmative).
That a kohein who is unclean shall not eat of the t'rumah (Lev. 22:3-4) (negative). See Kohein.
That a person who is not a kohein or the wife or unmarried daughter of a kohein shall not eat of the t'rumah (Lev. 22:10) (negative). See Kohein.
That a sojourner with a kohein or his hired servant shall not eat of the t'rumah (Lev. 22:10) (negative). See Kohein.
Not to eat tevel (something from which the t'rumah and tithe have not yet been separated) (Lev. 22:15) (negative) (CCI18).
To set apart the tithe of the produce (one tenth of the produce after taking out t'rumah) for the Levites (Lev. 27:30; Num. 18:24) (affirmative) (CCI12). See Levi.
To tithe cattle (Lev. 27:32) (affirmative).
Not to sell the tithe of the herd (Lev. 27:32-33) (negative).
That the Levites shall set apart a tenth of the tithes, which they had received from the Israelites, and give it to the kohanim (called the t'rumah of the tithe) (Num. 18:26) (affirmative) (CCI13). See Kohein, Levi.
Not to eat the second tithe of cereals outside Jerusalem (Deut. 12:17) (negative).
Not to consume the second tithe of the vintage outside of Jerusalem (Deut. 12:17) (negative).
Not to consume the second tithe of the oil outside of Jerusalem (Deut. 12:17) (negative).
Not to forsake the Levites (Deut. 12:19); but their gifts (dues) should be given to them, so that they might rejoice therewith on each and every festival (negative). See Levi.
To set apart the second tithe in the first, second, fourth and fifth years of the sabbatical cycle to be eaten by its owner in Jerusalem (Deut. 14:22) (affirmative) (CCI14) (today, it is set aside but not eaten in Jerusalem).
To set apart the second tithe in the third and sixth year of the sabbatical cycle for the poor (Deut. 14:28-29) (affirmative) (CCI15) (today, it must be separated out but need not be given to the poor).
To give the kohein the due portions of the carcass of cattle (Deut. 18:3) (according to the Talmud, this is not mandatory in the present outside of Israel, but it is permissible, and some observant people do so) (CCA51). See Kohein.
To give the first of the fleece to the kohein (Deut. 18:4) (according to the Talmud, this is not mandatory in the present outside of Israel, but it is permissible, and some observant people do so) (CCA52). See Kohein.
To set apart t'rumah g'dolah (the great heave-offering, that is, a small portion of the grain, wine and oil) for the kohein (Deut. 18:4) (affirmative) (CCI11). See Kohein. Not to expend the proceeds of the second tithe on anything but food and drink (Deut. 26:14). Anything outside of things necessary for sustenance comes within the class in the phrase “Given for the dead” (negative).
Not to eat the Second Tithe, even in Jerusalem, in a state of uncleanness, until the tithe had been redeemed (Deut. 26:14) (negative).
Not to eat the Second Tithe, when mourning (Deut. 26:14) (negative).
To make the declaration, when bringing the second tithe to the Sanctuary (Deut. 26:13) (affirmative) (CCI17).
The Temple, the Sanctuary and Sacred Objects
Not to build an altar of hewn stone (Ex. 20:22) (negative).
Not to mount the altar by steps (Ex. 20:23) (negative).
To build the Sanctuary (Ex. 25:8) (affirmative).
Not to remove the staves from the Ark (Ex. 25:15) (negative).
To set the showbread and the frankincense before the L-rd every Shabbat (Ex. 25:30) (affirmative).
To kindle lights in the Sanctuary (Ex. 27:21) (affirmative).
That the breastplate shall not be loosened from the ephod (Ex. 28:28) (negative).
To offer up incense twice daily (Ex. 30:7) (affirmative).
Not to offer strange incense nor any sacrifice upon the golden altar (Ex. 30:9) (negative).
That the kohein shall wash his hands and feet at the time of service (Ex. 30:19) (affirmative). See Kohein.
To prepare the oil of anointment and anoint high kohanim and kings with it (Ex. 30:31) (affirmative). See Kohein.
Not to compound oil for lay use after the formula of the anointing oil (Ex. 30:32-33) (CCN145).
Not to anoint a stranger with the anointing oil (Ex. 30:32) (negative).
Not to compound anything after the formula of the incense (Ex. 30:37) (CCN146).
That he who, in error, makes unlawful use of sacred things, shall make restitution of the value of his trespass and add a fifth (Lev. 5:16) (affirmative).
To remove the ashes from the altar (Lev. 6:3) (affirmative).
To keep fire always burning on the altar of the burnt-offering (Lev. 6:6) (affirmative).
Not to extinguish the fire on the altar (Lev. 6:6) (negative).
That a kohein shall not enter the Sanctuary with disheveled hair (Lev. 10:6) (negative). See Kohein.
That a kohein shall not enter the Sanctuary with torn garments (Lev. 10:6) (negative). See Kohein.
That the kohein shall not leave the Courtyard of the Sanctuary, during service (Lev. 10:7) (negative). See Kohein.
That an intoxicated person shall not enter the Sanctuary nor give decisions in matters of the Law (Lev. 10:9-11) (negative).
To revere the Sanctuary (Lev. 19:30) (today, this applies to synagogues) (CCA18). See Synagogues, Shuls and Temples.
That when the Ark is carried, it should be carried on the shoulder (Num. 7:9) (affirmative).
To observe the second Passover (Num. 9:11) (affirmative).
To eat the flesh of the Paschal lamb on it, with unleavened bread and bitter herbs (Num. 9:11) (affirmative).
Not to leave any flesh of the Paschal lamb brought on the second Passover until the morning (Num. 9:12) (negative).
Not to break a bone of the Paschal lamb brought on the second Passover (Num. 9:12) (negative).
To sound the trumpets at the offering of sacrifices and in times of trouble (Num. 10:9-10) (affirmative).
To watch over the edifice continually (Num. 18:2) (affirmative).
Not to allow the Sanctuary to remain unwatched (Num. 18:5) (negative).
That an offering shall be brought by one who has in error committed a trespass against sacred things, or robbed, or lain carnally with a bond-maid betrothed to a man, or denied what was deposited with him and swore falsely to support his denial. This is called a guilt-offering for a known trespass (affirmative). See Asham: Guilt Offering.
Not to destroy anything of the Sanctuary, of synagogues, or of houses of study, nor erase the holy names (of G-d); nor may sacred scriptures be destroyed (Deut. 12:2-4) (CCN157). See The Name of G-d.
Sacrifices and Offerings
To sanctify the firstling of clean cattle and offer it up (Ex. 13:2; Deut. 15:19) (at the present time, it is not offered up) (CCA53).
To slay the Paschal lamb (Ex. 12:6) (affirmative).
To eat the flesh of the Paschal sacrifice on the night of the fifteenth of Nissan (Ex. 12:8) (affirmative).
Not to eat the flesh of the Paschal lamb raw or sodden (Ex. 12:9) (negative).
Not to leave any portion of the flesh of the Paschal sacrifice until the morning unconsumed (Ex. 12:10) (negative).
Not to give the flesh of the Paschal lamb to an Israelite who had become an apostate (Ex. 12:43) (negative).
Not to give flesh of the Paschal lamb to a stranger who lives among you to eat (Ex. 12:45) (negative).
Not to take any of the flesh of the Paschal lamb from the company's place of assembly (Ex. 12:46) (negative).
Not to break a bone of the Paschal lamb (Ex. 12:46) (negative).
That the uncircumcised shall not eat of the flesh of the Paschal lamb (Ex. 12:48) (negative). See Brit Milah: Circumcision
Not to slaughter the Paschal lamb while there is chametz in the home (Ex. 23:18; Ex. 24:25) (negative).

Not to leave the part of the Paschal lamb that should be burnt on the altar until the morning, when it will no longer be fit to be burnt (Ex. 23:18; Ex. 24:25) (negative). Not to go up to the Sanctuary for the festival without bringing an offering (Ex. 23:15) (negative).
To bring the first fruits to the Sanctuary (Ex. 23:19) (affirmative).
That the flesh of a sin-offering and guilt-offering shall be eaten (Ex. 29:33) (affirmative). See Qorbanot: Sacrifices and Offerings
That one not of the seed of Aaron, shall not eat the flesh of the holy sacrifices (Ex. 29:33) (negative).
To observe the procedure of the burnt-offering (Lev. 1:3) (affirmative). See Olah: Burnt Offering.
To observe the procedure of the meal-offering (Lev. 2:1) (affirmative). See Food and Drink Offerings.
Not to offer up leaven or honey (Lev. 2:11) (negative).
That every sacrifice be salted (Lev. 2:13) (affirmative).
Not to offer up any offering unsalted (Lev. 2:13) (negative).
That the Court of Judgment shall offer up a sacrifice if they have erred in a judicial pronouncement (Lev. 4:13) (affirmative).
That an individual shall bring a sin-offering if he has sinned in error by committing a transgression, the conscious violation of which is punished with excision (Lev. 4:27-28) (affirmative). See Chatat: Sin Offering.
To offer a sacrifice of varying value in accordance with one's means (Lev. 5:7) (affirmative).
Not to sever completely the head of a fowl brought as a sin-offering (Lev. 5:8) (negative).
Not to put olive oil in a sin-offering made of flour (Lev. 5:11) (negative).
Not to put frankincense on a sin-offering made of flour (Lev. 5:11) (negative).
That an individual shall bring an offering if he is in doubt as to whether he has committed a sin for which one has to bring a sin-offering. This is called a guilt-offering for doubtful sins (Lev. 5:17-19) (affirmative). See Asham: Guilt Offering.
That the remainder of the meal offerings shall be eaten (Lev. 6:9) (affirmative).
Not to allow the remainder of the meal offerings to become leavened (Lev. 6:10) (negative).
That the High Kohein shall offer a meal offering daily (Lev. 6:13) (affirmative).
Not to eat of the meal offering brought by the kohanim (Lev. 6:16) (negative).
To observe the procedure of the sin-offering (Lev. 6:18) (affirmative). See Chatat: Sin Offering.
Not to eat of the flesh of sin offerings, the blood of which is brought within the Sanctuary and sprinkled towards the Veil (Lev. 6:23) (negative).
To observe the procedure of the guilt-offering (Lev. 7:1) (affirmative).See Asham: Guilt Offering.
To observe the procedure of the peace-offering (Lev. 7:11) (affirmative). See Zebach Sh'lamim: Peace Offering.
To burn meat of the holy sacrifice that has remained over (Lev. 7:17) (affirmative).
Not to eat of sacrifices that are eaten beyond the appointed time for eating them (Lev. 7:18) The penalty is excision (negative).
Not to eat of holy things that have become unclean (Lev. 7:19) (negative).
To burn meat of the holy sacrifice that has become unclean (Lev. 7:19) (affirmative).
That a person who is unclean shall not eat of things that are holy (Lev. 7:20) (negative).
A kohein's daughter who profaned herself shall not eat of the holy things, neither of the heave offering nor of the breast, nor of the shoulder of peace offerings (Lev. 10:14, Lev. 22:12) (negative). See Kohein.
That a woman after childbirth shall bring an offering when she is clean (Lev. 12:6) (affirmative). See Birth.
That the leper shall bring a sacrifice after he is cleansed (Lev. 14:10) (affirmative).
That a man having an issue shall bring a sacrifice after he is cleansed of his issue (Lev. 15:13-15) (affirmative).
That a woman having an issue shall bring a sacrifice after she is cleansed of her issue (Lev. 15:28-30) (affirmative).
To observe, on Yom Kippur, the service appointed for that day, regarding the sacrifice, confessions, sending away of the scapegoat, etc. (Lev. 16:3-34) (affirmative).
Not to slaughter beasts set apart for sacrifices outside (the Sanctuary) (Lev. 17:3-4) (negative).
Not to eat flesh of a sacrifice that has been left over (beyond the time appointed for its consumption) (Lev. 19:8 ) (negative).
Not to sanctify blemished cattle for sacrifice on the altar (Lev. 22:20) This text prohibits such beasts being set apart for sacrifice on the altar (negative).
That every animal offered up shall be without blemish (Lev. 22:21) (affirmative).
Not to inflict a blemish on cattle set apart for sacrifice (Lev. 22:21) (negative).
Not to slaughter blemished cattle as sacrifices (Lev. 22:22) (negative).
Not to burn the limbs of blemished cattle upon the altar (Lev. 22:22) (negative).
Not to sprinkle the blood of blemished cattle upon the altar (Lev. 22:24) (negative).
Not to offer up a blemished beast that comes from non-Israelites (Lev. 22:25) (negative).
That sacrifices of cattle can only take place when they are at least eight days old (Lev. 22:27) (affirmative).
Not to leave any flesh of the thanksgiving offering until the morning (Lev. 22:30) (negative).
To offer up the meal-offering of the Omer on the morrow after the first day of Passover, together with one lamb (Lev. 23:10) (affirmative). See The Counting of the Omer.
Not to eat bread made of new grain before the Omer of barley has been offered up on the second day of Passover (Lev. 23:14) (CCN101). See The Counting of the Omer.
Not to eat roasted grain of the new produce before that time (Lev. 23:14) (CCN102). See The Counting of the Omer.
Not to eat fresh ears of the new grain before that time (Lev. 23:14) (CCN103). See The Counting of the Omer.
To bring on Shavu'ot loaves of bread together with the sacrifices which are then offered up in connection with the loaves (Lev. 23:17-20) (affirmative).
To offer up an additional sacrifice on Passover (Lev. 23:36) (affirmative).
That one who vows to the L-rd the monetary value of a person shall pay the amount appointed in the Scriptural portion (Lev. 27:2-8) (affirmative).
If a beast is exchanged for one that had been set apart as an offering, both become sacred (Lev. 27:10) (affirmative).
Not to exchange a beast set aside for sacrifice (Lev. 27:10) (negative).
That one who vows to the L-rd the monetary value of an unclean beast shall pay its value (Lev. 27:11-13) (affirmative).
That one who vows the value of his house shall pay according to the appraisal of the kohein (Lev. 27:11-13) (affirmative). See Kohein.
That one who sanctifies to the L-rd a portion of his field shall pay according to the estimation appointed in the Scriptural portion (Lev. 27:16-24) (affirmative).
Not to transfer a beast set apart for sacrifice from one class of sacrifices to another (Lev. 27:26) (negative).
To decide in regard to dedicated property as to which is sacred to the Lord and which belongs to the kohein (Lev. 27:28) (affirmative). See Kohein.
Not to sell a field devoted to the Lord (Lev. 27:28) (negative).
Not to redeem a field devoted to the Lord (Lev. 27:28) (negative).
To make confession before the L-rd of any sin that one has committed, when bringing a sacrifice and at other times (Num. 5:6-7) (CCA33).
Not to put olive oil in the meal-offering of a woman suspected of adultery (Num. 5:15) (negative).
Not to put frankincense on it (Num. 5:15) (negative).
To offer up the regular sacrifices daily (two lambs as burnt offerings) (Num. 28:3) (affirmative).
To offer up an additional sacrifice every Shabbat (two lambs) (Num. 28:9) (affirmative).
To offer up an additional sacrifice every New Moon (Num. 28:11) (affirmative).
To bring an additional offering on Shavu'ot (Num. 28:26-27) (affirmative).
To offer up an additional sacrifice on Rosh Hashanah (Num. 29:1-6) (affirmative).
To offer up an additional sacrifice on Yom Kippur (Num. 29:7-8) (affirmative).
To offer up an additional sacrifice on Sukkot (Num. 29:12-34) (affirmative).
To offer up an additional offering on Shemini Atzeret, which is a festival by itself (Num. 29:35-38) (affirmative).
To bring all offerings, whether obligatory or freewill, on the first festival after these were incurred (Deut. 12:5-6) (affirmative).
Not to offer up sacrifices outside (the Sanctuary) (Deut. 12:13) (negative).
To offer all sacrifices in the Sanctuary (Deut. 12:14) (affirmative).
To redeem cattle set apart for sacrifices that contracted disqualifying blemishes, after which they may be eaten by anyone. (Deut. 12:15) (affirmative).
Not to eat of the unblemished firstling outside Jerusalem (Deut. 12:17) (negative).
Not to eat the flesh of the burnt-offering (Deut. 12:17). This is a Prohibition applying to every trespasser, not to enjoy any of the holy things. If he does so, he commits a trespass (negative).
That the kohanim shall not eat the flesh of the sin-offering or guilt-offering outside the Courtyard (of the Sanctuary) (Deut. 12:17) (negative).
Not to eat of the flesh of the sacrifices that are holy in a minor degree, before the blood has been sprinkled (on the altar), (Deut. 12:17) (negative).
That the kohein shall not eat the first-fruits before they are set down in the Courtyard (of the Sanctuary) (Deut. 12:17) (negative).
To take trouble to bring sacrifices to the Sanctuary from places outside the land of Israel (Deut. 12:26) (affirmative).
Not to eat the flesh of beasts set apart as sacrifices, that have been rendered unfit to be offered up by deliberately inflicted blemish (Deut. 14:3) (negative).
Not to do work with cattle set apart for sacrifice (Deut. 15:19) (negative).
Not to shear beasts set apart for sacrifice (Deut. 15:19) (negative).
Not to leave any portion of the festival offering brought on the fourteenth of Nissan unto the third day (Deut. 16:4) (negative).
Not to offer up a beast that has a temporary blemish (Deut. 17:1) (negative).
Not to bring sacrifices out of the hire of a harlot or price of a dog (apparently a euphemism for sodomy) (Deut. 23:19) (negative).
To read the portion prescribed on bringing the first fruits (Deut. 26:5-10) (affirmative).
Ritual Purity and Impurity
That eight species of creeping things defile by contact (Lev. 11:29-30) (affirmative).
That foods become defiled by contact with unclean things (Lev. 11:34) (affirmative).
That anyone who touches the carcass of a beast that died of itself shall be unclean (Lev. 11:39) (affirmative).
That a lying-in woman is unclean like a menstruating woman (in terms of uncleanness) (Lev. 12:2-5) (affirmative).
That a leper is unclean and defiles (Lev. 13:2-46) (affirmative).
That the leper shall be universally recognized as such by the prescribed marks. So too, all other unclean persons should declare themselves as such (Lev. 13:45) (affirmative).
That a leprous garment is unclean and defiles (Lev. 13:47-49) (affirmative).
That a leprous house defiles (Lev. 14:34-46) (affirmative).
That a man, having a running issue, defiles (Lev. 15:1-15) (affirmative).
That the seed of copulation defiles (Lev. 15:16) (affirmative).
That purification from all kinds of defilement shall be effected by immersion in the waters of a mikvah (Lev. 15:16) (affirmative).
That a menstruating woman is unclean and defiles others (Lev. 15:19-24) (affirmative).
That a woman, having a running issue, defiles (Lev. 15:25-27) (affirmative).
To carry out the ordinance of the Red Heifer so that its ashes will always be available (Num. 19:9) (affirmative). See Parah Adumah: Red Heifer.
That a corpse defiles (Num. 19:11-16) (affirmative). See Care for the Dead.
That the waters of separation defile one who is clean, and cleanse the unclean from pollution by a dead body (Num. 19:19-22) (affirmative).
Lepers and Leprosy
Not to drove off the hair of the scall (Lev. 13:33) (negative).
That the procedure of cleansing leprosy, whether of a man or of a house, takes place with cedar-wood, hyssop, scarlet thread, two birds, and running water (Lev. 14:1-7) (affirmative).
That the leper shall shave all his hair (Lev. 14:9) (affirmative).
Not to pluck out the marks of leprosy (Deut. 24:8) (negative).
The King
Not to curse a ruler, that is, the King or the head of the College in the land of Israel (Ex. 22:27) (negative).
To appoint a king (Deut. 17:15) (affirmative).
Not to appoint as ruler over Israel, one who comes from non-Israelites (Deut. 17:15) (negative).
That the King shall not acquire an excessive number of horses (Deut. 17:16) (negative).
That the King shall not take an excessive number of wives (Deut. 17:17) (negative).
That he shall not accumulate an excessive quantity of gold and silver (Deut. 17:17) (negative).
That the King shall write a scroll of the Torah for himself, in addition to the one that every person should write, so that he writes two scrolls (Deut. 17:18) (affirmative). See Torah.
Nazarites
That a Nazarite shall not drink wine, or anything mixed with wine which tastes like wine; and even if the wine or the mixture has turned sour, it is prohibited to him (Num. 6:3) (negative).
That he shall not eat fresh grapes (Num. 6:3) (negative).
That he shall not eat dried grapes (raisins) (Num. 6:3) (negative).
That he shall not eat the kernels of the grapes (Num. 6:4) (negative).
That he shall not eat of the skins of the grapes (Num. 6:4) (negative).
That the Nazarite shall permit his hair to grow (Num. 6:5) (affirmative).
That the Nazarite shall not cut his hair (Num. 6:5) (negative).
That he shall not enter any covered structure where there is a dead body (Num. 6:6) (negative).
That a Nazarite shall not defile himself for any dead person (by being in the presence of the corpse) (Num. 6:7) (negative).
That the Nazarite shall shave his hair when he brings his offerings at the completion of the period of his Nazariteship, or within that period if he has become defiled (Num. 6:9) (affirmative).
Wars
That those engaged in warfare shall not fear their enemies nor be panic-stricken by them during battle (Deut. 3:22, 7:21, 20:3) (negative).
To anoint a special kohein (to speak to the soldiers) in a war (Deut. 20:2) (affirmative). See Kohein.
In a permissive war (as distinguished from obligatory ones), to observe the procedure prescribed in the Torah (Deut. 20:10) (affirmative).
Not to keep alive any individual of the seven Canaanite nations (Deut. 20:16) (negative).
To exterminate the seven Canaanite nations from the land of Israel (Deut. 20:17) (affirmative).
Not to destroy fruit trees (wantonly or in warfare) (Deut. 20:19-20) (CCN191).
To deal with a beautiful woman taken captive in war in the manner prescribed in the Torah (Deut. 21:10-14) (affirmative).
Not to sell a beautiful woman, (taken captive in war) (Deut. 21:14) (negative).
Not to degrade a beautiful woman (taken captive in war) to the condition of a bondwoman (Deut. 21:14) (negative).
Not to offer peace to the Ammonites and the Moabites before waging war on them, as should be done to other nations (Deut. 23:7) (negative).
That anyone who is unclean shall not enter the Camp of the Levites (Deut. 23:11) (according to the Talmud, in the present day this means the Temple mount) (CCN193).
To have a place outside the camp for sanitary purposes (Deut. 23:13) (affirmative).
To keep that place sanitary (Deut. 23:14-15) (affirmative).
Always to remember what Amalek did (Deut. 25:17) (CCA76).
To destroy the seed of Amalek (Deut. 25:19) (CCA77).

Matei 5:17-20 - Isus nu a venit sa strice legea, ci a implinit legea. Legea era data evreilor si ii pregateau pentru a-l primi pe mantuitorul Isus, cel pe care mielul de Paste il prefigura.
Carturarii si fariseii era un grup politic si religios care cunosteau legea pe dinafara, dar nu o traiau, nu o simteau, pentru ca nu le ajunge la inima. Isus atinge 2 puncte in versetul 20, si anume:
1. Cu totii trebuie sa ne straduim sa asimilam modul de a gandi a lui Iehova (cunoastem principiile sale si le aplicam)
2. Fariseii si carturarii nu sunt atat de evlaviosi pe cat se prezentau.

• Porunca 6-a: Sa nu ucizi. Isus i-a in discutie porunca a6-a din legea mozaica care spune: „Sa nu ucizi“. El o intareste, o imbunatateste, ridicand calitatea celui care o respecta: depasim nivelul formalismului respectand aceasta noua lege, si suntem indemntati la actiune, nu doar sa nu ucidem (sa nu facem fapte rele), ci sa nu nutrim sentimente negative, deoarece sentimentele negative sunt cele care duc la acte de violenta (crime). In manifestarea sentimentelor negative, fac parte seturi de cuvinte cum ar fi „prostule“, „nebunule“, in principal acuzatii care deriva dintr-o inima ce tine manie si resentimente. (Matei 5:39) Faptul de a traii intr-o stare de spoirit negativa si conflictuala cu aproapele nostru, ne poate descalifica de la fiata vesnica si ne poate califica pentru Gheena (Era o constructie zidita, groapa de gunoi a evreilor unde erau aruncate gunoaiele si cadavre ale saracilor sau talharilor. IN prezent simbolizeaza moartea vesnica, sau moarte a 2-a). Cine continua sa tina manie si nu este dispus sa ierte pe aproapele sau, nu se califica pentru intrarea in noul sistem. Matei 5:21-24 Relatia noastra cu Dumnezeu este conditionata de buna noastra intelegere cu semenii nostrii. Dumnezeu nu ne va asculta rugaciunile pana nu ne impacam cu ei. Biblia spune ca nu il putem iubi pe Dumnezeu care nu se vede, daca nu putem sa iubim pe oameni, care se vad. (1 Ioan 4:20) Vedem asadar ca putem ajunge in Gheena (groapa de gunoi) fara sanse de iesire daca avem o stare de spirit necorespunzatoare. Cu atat mai mare va fi pedeapsa din partea lui Iehova daca ne-am permite sa credem ca putem lua viata altora pe diverse motive (dusman de patrie, dusman al religiei, dusman al diferitelor clase sociale)
  
• Porunca a7-a. Isus i-a in discutie porunca a7-a: „Sa nu comiti adulter!“, o intareste ridicandu-ne la un alt nivel moral, in care sunem dedeterminati sa ne tinem sub control gandurile si pornirile ascunse, care nu se vad asa cum se vedea imoralitatea. Isus foloseste un mod de predare prin care sublinea necesitatea de a ne tine in frau pornirile si a lupta impotriva unei tentatii pana acolo incat sa facem sacrificii atat de mari si dureroase echivalente cu indepartarea unui organ (ochi, mana). Prin extensie, porunca lui Isus se poate aplica la mai multe vicii ale noastre, uneori ascunse, care nu sunt vazute de semenii nostrii. Trebuie sa luptam impotriva oricarei tentatii care sta in calea prieteniei noastre cu Iehova, deoarece nici o masura nu este suficent de drastica pt a lupta impotria acesteia.
  
• Isus i-a in discutie una dintre poruncile mozaice: „Oricine îsi va lasa nevasta sa-i dea o carte de despartire!“. Daca in timpul celor 10 porunici era permis ca sotul sa divorteze legal de sotia lui pe orice motiv, Isus intareste spiritul legii acesteia prin care imoralitatea este singurul motiv care permite divortul, deoarece este Juramant Matei 5:33-37.
  
• In general, evreii aveau obiceiul sa jure pe parinti, pe Ierusalim, pe lucruri sfinte, pe capul lor. Isus ii indeamna sa fie cinstiti si sa fie parolisti si sa evite minciuna: „Da-ul vostru sa fie Da si Nu-ul vostru sa fie Nu“. Matei 5:38-39.
• Isus pune in antiteza legea veche in care ni se permitea sa uram pe dusmani si sa-i pedepsim cu aceiasi moneda, cu noua lege de o calitate morala superioara prin care invatam sa suportam mai degraba paguba decat sa ne periclitam relatia pasnica cu semnii nostrii. Suntem indemnati ca daca primim o palma, sa nu ripostam, deci sa nu fim razbunatori. Un crestin nu va avea un spirit razbunator, va fi dispus sa ierte, nu se va angrena in niciun fel de conflict, cu atat mai putin intr-un conflict armat. Din pacate, multi frati crestini ortodocsi, catolici, reformati, penticostali, baptisti, etc.. si-au pierdut viata fiind ucisi de proprii lor frati de credinta din tabara adversa. Aceste perfectari ale legii sunt date cu scopul de a instaura un spirit crestin pasnic, propice studiului personalitatii divine, care in cele din urma inseamna viata vesnica.
  

Matei 22:37-40: Isus face un rezumat al intregii legi mozaice (care era cuprinsa in peste 400 de legi si porunci) si o reduce la doar 2 porunci: - Sa iubesti pe Domnul, Dumnezeul tau, cu toata inima ta, cu tot sufletul tau si cu tot cugetul tau. - Sa iubesti pe aproapele tau ca pe tine însusi. Legea veche era o lege pasiva, care era restrictiva, dar nu indemna la actiune, in vreme ce legea noua, prin iubire, indeamna la actiune. Legea veche poate fi asemanta cu zicala romaneasca: „Ce tie nu iti place altuia nu-i face“ in vreme de legea noua este angajativa si suna astfel: „Faceti altora tot ce ati dori sa va faca altii voua“ (Matei 7:12). Isus a fost sfarsitul legii mozaice, deoarece in persoana lui s-a implinit legea Ro 10:4

Scopul ei - apărarea poporului împotriva închinării false. Dumnezeu descoperă Cuvantul Sau lui Iacov si Israel. El nu a lucrat asa cu niciun alt popor.

• Ps 147:19, 20

     Ef 2:13, 14 - înainte eram departe de Dumnezeu - Prin Isus am fost apropiați - Isus a dărâmat zidul ce separa pe evrei de ne-evrei,

      Cu 600 de ani se profețește un legământ nou: Nu ca legământul încheiat cu israeliții pe care i-am scos din tara Egiptului, care a fost încălcat. Legea va fi scrisa in inima lor.

• Ier 31:31-34

Legea data lui Israel nu mai e valabila

• Luca 16:16 - Legea si proroci au ținut pana la Ioan.
• Gal 3:23-25 - Înainte eram sub Paza legii ca închiși, păziți pentru credința ce va avea sa fie descoperita. Legea a fost îndrumătorul spre Cristos ca sa fim considerați drepți prin credința in el.

Galateni 3 - de citi integral.

• 3: 11 nimeni nu e nu îndreptățit înaintea lui D=zue prin zece.
• 3:12 -legea nu se intameiaza pe credinta.
• 3:13 - Isus a facut blestemat pt noi (deut 21:23)
• 3:14

Prin lege nu devenim perfecți

• Gal 3:11, 12
• Ro 7:1-10 -(4) Prin trupul lui Cristos am murit in ce privește legea. Legea duce la moarte.
• 2 Cor 3:7
• Evr 10:1
• Fa 13:38, 39; 1:7-9

Creștinii nu au nevoie de cele 10 porunci

• 1 Tim
• 2 Cor 3:3, 5,6

Creștinii scoși de sub lege

• Gal 3:10-13; 4:4,5; 1:5
• Ro 5:13; 7:14,15; 7:6; 10:4
• Evr 7;12

Fiind model de perfecțiune aduce osanda. Daca încalci o lege te faci vinovat de încălcarea întregii legi.

• Iacov 2:8- 10
• Ro 3;19
• Gal 5:3

Un legământ nou superior legii

• Evr 8:6, 13 ; 9:24- 28 ; 2:2- 4 ; 3:1 - 4:11
• Ezechiel 20:23 - 25
• Ex 34:28

Iubirea eclipsează legea

• Ro 13:10

Neamurile fac din fire lucrurile legii

• Ro 2:24
• Gal 5:14

Pavel nu era sub lege

• 1 Cor 9:20

Timp indefinit

• Ex 31:16
• Ge 9:6

Legea ( Bogatul si Lazar)

• Lu 16:16 - “Legea si proprocii pana la Ioan”
• Lu 16:17 - “Mai usor sa treaca cerul si pãmântul… o singurã frântura din Lege”
  • - Legea nu a venit. A venit Cistos
• Mat 5:17, 18 - Cristos împlinitorul legii
• 1 Petru 1:24, 25 - Cuvântul lui Dumnezeu nu va trece Luca 16: 18- cheia (Lazãr si Bogatul)

Iehova căsătorit cu Israel:

• Ieremia 31: 31, 32
• Osea 2:16, 20

• Ioan 3:28-30 - Isus are mireasã.- legãturã de cãsãtorie cu Israelul spiritual.
• Romani 7:1-6 - Israelul carnal prin intermediul morþii lui Cristos este eliberat de legãmântul de cãsãtorie cu Iehova dând-ui dreptul sã devinã soþia lui Cristos.
• Matei 19:3-9 - Legile date- împietrirea inimilor oamenilor.
• Geneza 9:1-6 - (Geneza 9 - înaintea Legii existau legi - crimã; sânge)
• Geneza 39:7-9 - Iosif - sotia lui Potifar.

Evr 12:2

Parte din legea veche data lui Israel: sa arzi in foc d-zei straini ➱ Deut. 7:25

        E foarte posibil ca Isus sa fi fost acuzat ca încalcă sau desființează legea mozaica (legea data prin Moise in anul 1513, data ieșirii din sclavia Egiptului). Isus se para zicand: “Sa nu credeți ca am venit sa stric Legea sau Prorocii; am venit nu sa stric, ci sa împlinesc. Caci adevărat va spun, cata vreme nu va trece cerul si pământul, nu va trece o iota sau o frântură de slova din Lege, înainte ca sa se fi întâmplat toate lucrurile.” - Matei 5:17-18. Isus era o persoana de natura divina pe pământ care putea împlini legea, deoarece era perfect, fără greșeală. Legea era atât de dură, încât nu putea fi respectată de către un om imperfect. (Matei 12:11 - El le-a zis: „Cine este omul acela dintre voi care, dacă are o oaie şi-i cade într-o groapă+ în sabat, n-o apucă şi n-o scoate afară?) Legea a fost dată sa scoată in evidenta păcatul. Ea arata cat suntem de păcătoși si condamna la moarte, deoarece nu putea fi respectata.

        Romani 7:6-13:6 - Dar acum am fost eliberaţi de sub Lege, fiindcă am murit faţă de cea care ne ţinea legaţi, ca să fim sclavi într-un sens nou, prin spirit, şi nu în sensul vechi, prin codul scris. 7 Ce vom spune deci? Este Legea păcat? Nicidecum! De fapt, n-aş fi cunoscut păcatul dacă n-ar fi fost Legea. De exemplu, n-aş fi cunoscut pofta dacă Legea n-ar fi zis: „Să nu pofteşti“. 8 Însă păcatul, găsind prilej prin poruncă, a produs în mine pofta sub toate formele ei, căci fără lege păcatul era mort. 9 Într-adevăr, fără lege eu eram altădată viu, dar, când a venit porunca, păcatul a prins din nou viaţă, însă eu am murit. 10 Şi porunca aceasta, care era pentru viaţă, mi-am dat seama că era pentru moarte. 11 Fiindcă păcatul, găsind prilej prin poruncă, m-a amăgit şi m-a omorât prin ea. 12 Deci Legea este sfântă şi porunca este sfântă, dreaptă şi bună. 13 Atunci ce este bun a ajuns pentru mine moarte? Nicidecum! Ci păcatul a făcut aceasta, ca să se arate ca păcat care îmi cauzează moartea prin ce este bun,+ pentru ca păcatul să devină şi mai păcătos prin poruncă. Porunca ne face conștienți prin intermediul legii de faptul ca păcatul rodește în noi pofte si dorințe nepotrivite. (Rom 7:8) Astfel, porunca a scos in evidenta inclinația inimii (Rom 7:9)
Porunca de a nu pofti face parte din cele 10 porunci (Exod 20:17)
Porunca este un barometru, sau un indicator al păcatului, adică indică gradele de decădere la care am ajuns.
Păcatul are putere din cauza legii, deoarece ea îl scoate în evidență si ne condamna la moarte.

        Evrei 10:1 - În adevăr, Legea, care are umbra bunurilor viitoare, nu înfăţişarea adevărată a lucrurilor, nu poate niciodată, prin aceleaşi jertfe care se aduc neîncetat în fiecare an, să facă desăvârşiţi pe cei ce se apropie.

         Legea (vechiul legământ) este sfântă. Legea, care e aducătoare de moarte, prevestește ceea ce urmează sa fie realitate (viitorul in forma sa reala), deci este o prefigurare a realității viitoare, deoarece ea nu reflecta realitatea prezenta (1513 i.en), ci doar o umbra. De ce? Deoarece printr-o jertfa repetitiva de iertare a păcatelor nu am fi ajuns niciodată la desăvârșire. Prin desăvârșire înțelegem aprobarea definitiva a noastră de către Dumnezeu si prin urmare, binecuvântările care deriva din aceasta (ca un tata care își recunoaște copilul, deci va primi numele lui si un statut). Așadar, legea, deși e perfecta si sfântă, nu poate sa ii facă perfecți pe cei care doresc sa fie aprobați de Dumnezeu, dar duce spre perfecțiune. (Evrei 10:1)

        Putem conchide ca Legea ii ținea pe evrei robi unor reguli stricte si unor dispoziții greu de urmat si de respectat. Evreii au fost salvați din robia acestei legi, prin intermediul lui Isus, deoarece el a împlinit legea. (Isus a împlinit legea prin multe feluri). Respectarea noului legământ avea să fie făcută într-un spirit nou (“duh nou”), adică după alte principii.

        Isus a întărit anumite punte din Legea mozaica prin Noul Legământ.
Psalmi 147:19,20 - Din aceste versete înțelegem ca cele 10 porunci si celelalte legi erau date evreilor. Iehova nu a lucrat si nici nu a coordonat niciun alt popor de acest fel. Legea a fost data cu un scop. Si anume, sa indice spre Mesia, adică spre eliberator. Toată lumea pe acea vreme aștepta pe Mesia si stia că urma să vina. Cele 10 porunci si celelalte administrative erau porunci scrise pe piatra, ulterior pe hârtie, iar aceasta trebuiau sa fie respectate cu strictețe de evrei, deoarece Iehova a făcut un contract cu ei. Legea noua, instituita de Isus era scrisa in inima, fără sa se dea o porunca sau o obligație, ci se baza pe principii. Totul se bazează pe sentiment, iubire, liber arbitru, si oricine dorește, din orice popor are libertatea de a asculta de acestea, nu mai prezintă o obligație. (Ieremia 31:31-33)

        Faptul ca noul Testament a fost scris in limba greaca, si nicidecum in ebraica si aramaica asa cum era Vechiul testament, indica faptul ca se adresa tuturor națiunilor, nu doar evreilor, deci Noul legământ se lărgea. Se vad efectele unui nou legământ, unui nou contract intre Dumnezeu si evrei, un contract ce favorizează o relație speciala intre națiuni si Dumnezeu necunoscuta anterior. Acea relație specială, a fost ratificata in momentul morții lui Isus, care a murit pentru întreaga lume, nu doar pentru evrei. Isus a fost respins si omorât de către evrei, in vreme ce Pilat, un om păgân, a încercat să îl salveze din mana lor.

        Proiectul lui Dumnezeu a fost ca Salvatorul omenirii, Mesia, pe care majoritatea evreilor îl așteptau, sa se nască într-o familie puternica, serioasa, temătoare de Dumnezeu, care sa facă parte dintr-un popor care sa se închine unitar lui Dumnezeu. Acel popor nu exista pe acea vreme, asa cum nu ar exista cu atât mai puțin in zilele noastre. Acel popor a fost format de la început dintr-un singur om prieten al lui Dumnezeu, Avram. Are loc un contract intre 2 prieteni pe care noi astăzi il cunoaștem sub numele de Legământul Avraamic, mai târziu întărit prin cel Mozaic, legământ prin care Dumnezeu își propune sa îl recompenseze pe acesta pentru fidelitatea sa printr-un mare număr de urmași, care pana la urma va deveni un popor din care se va naște Salvatorul, Mesia, sămânța. Acesta este un contract-promisiune. Acesta devine obligatoriu pentru toți descendenții lui Avraam. Pentru cei dintre urmași care nu erau de acord cu acest contract, nu exista nicio clauza de reziliere, prin urmare el era implacabil, de neocolit, obligatoriu. Descendenții lui Avram erau așadar obligați sa se in închine lui Iehova.

        Potrivit cu Ieremia 31:31-33, noul legământ nu mai era obligatoriu. Fiind facultativ, el avea sa fie scris pe inima fiecarui membru al poporului lui Dumnezeu. Aceasta sugerează clar implicarea sentimentului de iubire profunda fata de Dumnezeu prin intermediul mediatorului, Mesia. Așadar este logica concluzia lui Isus prin care rezuma întreaga lege la doua porunci in Matei 22:37-40:

1. Să iubeşti pe Domnul, Dumnezeul tău, cu toată inima ta, cu tot sufletul tău şi cu tot cugetul tău.
2. Să iubeşti pe aproapele tău ca pe tine însuţi.

        Așadar, legea noua era activa deoarece îndeamnă la acțiune prin iubire, spre deosebire de legea veche (mozaica) care era restrictiva. Legea veche poate fi asemănată cu zicala romanească: “Ce ție nu îți place altuia nu-i face” in vreme de legea noua este angajativă si suna astfel: “Faceți altora tot ce ați dori sa va facă alții vouă” (Matei 7:12).

Noul Legamant - de inserat din pc-ul alb Ier 31:31 - legamantul facut cu evreii avea sa fie inlocuit cu un nou legamnt, instituit de Isus cu discipolii. Primul legamant nu a fost respectat de evrei si nu se adresa tuturor natiunilor. Al doilea legamant urma sa fie facut cu discipolii si oamenii tuturor natiunilor.

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