Mishneh Torah, Positive Mitzvot

‫ מצוות עשה‬,‫משנה תורה‬

The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949
https://www.nli.org.il/he/books/NNL_ALEPH002108865

Mishneh Torah, Positive Mitzvot

To know that there is a God, as it is said, “I am the Lord, thy God” (Ex. 20:2;
Deut. 5:6).
To acknowledge His unity, as it is said, “The Lord our God, the Lord is One” (Deut.
6:4).
To love Him, as it is said, “And thou shalt love the Lord thy God” (Deut. 6:5).
To fear Him, as it is said, “The Lord, thy God, shalt thou fear” (Deut. 6:13;
10:20).
To pray to Him, as it is said, “And ye shall serve the Lord your God” (Ex. 23:25).
Service here means Prayer.
To cleave to Him, as it is said, “To Him shalt thou cleave” (Deut. 10-20).
To swear by His name, as it is said, “And by His name, shalt thou swear” (Deut.
10:20).
To imitate His good and upright ways, as it is said, “And thou shalt walk in His
ways” (Deut. 28:9).
To hallow His name, as it is said, “And I will be sanctified in the midst of the
children of Israel” (Lev. 22:32).
To read the Shema twice daily, as it is said, “And thou shalt speak of them… when
thou liest down and when thou risest up” (Deut. 6:7).
To learn Torah and to teach it, as it is said, “Thou shalt teach them diligently to
thy children” (Deut. 6:7).
To bind the phylactery on the head, as it is said, “And they shall be as frontlets
between thine eyes” (Deut. 6:8).
To bind the phylactery on the arm, as it is said, “And thou shalt bind them as a
sign upon thy hand” (Deut. 6:8).
To make fringes ( Zizith ), as it is said, “And they shall make for themselves
fringes” (Num. 15:38).
To affix the Mezuzah, as it is said, “And thou shalt write them on the door-posts
of thy house” (Deut. 6:9).
To assemble the people to hear the Torah, at the close of the seventh year * On the
2nd day of the Feast of Tabernacles after the close of the Sabbatical year., as it
is said, “Assemble the people” (Deut. 31:12).
That every person shall write a scroll of the Torah for himself, as it is said,
“Write ye for yourselves this song” (Deut. 31:19).
That the King shall write a scroll of the Torah for himself, besides the one which
every individual should write, so that he shall possess two scrolls of the Torah,
as it is said. “And he shall write for himself a copy of this Torah” (Deut. 17:18).
To recite grace after meals, as it is said, “And thou shalt eat, and be satisfied,
and thou shalt bless the Lord thy God” (Deut. 8:10).
To build the Sanctuary, as it is said, “And they shall make me a sanctuary” (Ex.
25:8).
To revere the Sanctuary, as it is said, “And revere My sanctuary” (Lev. 19:30).
To watch over this edifice continually, as it is said, “…. but thou and thy sons
with thee shall minister before the tabernacle of the testimony” (Num. 18:2).
That the Levite shall serve in the Sanctuary, as it is said, “But the Levite shall
do the service of the tabernacle” (Num. 18:23).
That the priest shall wash his hands and feet at the time of service, as it is
said, “And Aaron and his sons shall wash their hands and feet” (Ex. 30:19).
To kindle lights in the Sanctuary, as it is said, “…. Aaron and his sons shall set
it in order” (Ex. 27:21).
That the priests shall bless Israel, as it is said, “Thus shall ye bless the
children of Israel” (Num. 6:23).
To set the shew-bread and the frankincense before the Lord every Sabbath, as it is
said, “And thou shalt set upon the table shew-bread” (Ex. 25:30).
To offer up incense twice daily, as it is said, “And Aaron shall burn thereon
incense of sweet spices” (Ex. 30:7).
To keep fire always burning on the altar of the burnt-offering, as it is said, “The
fire shall ever be burning on the altar” (Lev. 6:6).
To remove the ashes from the altar, as it is said, “…. and he shall take up the
ashes” (Lev. 6:3).
To send the unclean out of the Camp of the Shechinah, that is, out of the
Sanctuary, as it is said, “That they put out of the camp every leper, and every one
that hath an issue, and whosoever is defiled by the dead” (Num. 5:2).
To show honour to a descendant of Aaron, and to give him precedence in all things
that are holy, as it is said, “And thou shalt sanctify him” (Lev. 21:8).
That the priests shall put on priestly vestments for the service, as it is said,
“And thou shalt make holy garments for Aaron, thy brother” (Ex. 28:2).
That, when the Ark is carried, it should be carried on the shoulder, as it is said,
“They shall bear it upon their shoulder” (Num. 7:9).
To anoint high priests and kings with the oil of anointment, as it is said, “This
shall be a holy anointing oil” (Ex. 30:31).
That the priests shall serve in the Sanctuary, in divisions, but on festivals, they
all serve together, as it is said, “And if a Levite come… (then he shall minister
in the name of the Lord)….” (Deut. 18:6-8).
That the priests defile themselves for their deceased relatives, and mourn for them
like other Israelites, who are commanded to mourn for their relatives, as it is
said, “…. for her, he shall defile himself” (Lev. 21:3).
That the High Priest shall marry a virgin, as it is said, “And he shall take a wife
in her virginity” (Lev. 21:13).
To offer up the regular sacrifices daily, as it is said, “…. two lambs…. day by day
for a continual burnt offering” (Num. 28:3).
That the High Priest shall offer a meal-offering daily, as it is said, “This is the
offering of Aaron and his sons” (Lev. 6:13).
To offer up an additional sacrifice every Sabbath, as it is said, “And on the
Sabbath-day, two lambs” (Num. 28:9).
To offer up an additional sacrifice every New Moon, as it is said, “And in the
beginning of your months ye shall offer up….” (Num. 28:11).
To offer up an additional sacrifice on the Feast of Passover, as it is said, “Seven
days ye shall bring an offering made by fire unto the Lord” (Lev. 23:36).
To offer up the meal-offering of the Omer * First fruits of the Barley Harvest. on
the morrow after the first day of Passover, together with one lamb, as it is said,
“…. ye shall bring an Omer of the first fruits of your harvest” (Lev. 23:10).
To bring an additional offering on the Feast of Weeks, as it is said, “Also on the
day of the first fruits…. ye shall bring a burnt-offering for a sweet savour” (Num.
28:26-27).
To bring on the Feast of Weeks loaves of bread together with the sacrifices which
are then offered up in connection with the loaves, as it is said, “Ye shall bring
out of your habitations two wave-loaves and offer up with the loaves….” (Lev.
23:17-20).
To offer up an additional sacrifice on the New Year, as it is said, “And in the
seventh month, on the first day of the month…. ye shall offer up….” (Num. 29:1-6).
To offer up an additional sacrifice on the Day of the Fast (Day of Atonement), as
it is said, “And on the tenth day of the seventh month….” (Num. 29:7-8).
To observe, on the Day of the Fast, the service appointed for that day, as it is
said, “Thus shall Aaron come into the holy place……” (Lev. 16:3-34). The rest of the
service is described in the section Acharé Moth.
To offer up an additional sacrifice on the Feast of Tabernacles, as it is said, “….
and ye shall offer a burnt-offering, a sacrifice made by fire of sweet savour”
(Num. 29:12-34).
To offer up an additional offering on the Eighth Day of Solemn Assembly, which is a
feast by itself, as it is said, “On the eighth day ye shall have a solemn assembly”
(Num. 29:35-38).
To celebrate the feasts, as it is said, “three times in the year thou shalt keep a
feast to Me” (Ex. 23:14).
To appear (in the Sanctuary) on the feast, as it is said, “Three times in the year
shall all thy males appear (before the Lord thy God in the place which He shall
choose)” (Deut. 16:16).
To rejoice on the feasts, as it is said, “And thou shalt rejoice on thy feast”
(Deut. 16:14).
To slay the Paschal lamb, as it is said, “…. and the whole assembly of the
congregation of Israel shall kill it” (Ex. 12:6).
To eat the flesh of the Paschal sacrifice, on the night of the fifteenth of Nissan,
as it is said, “And they shall eat the flesh in that night” (Ex. 12:8).
To observe the second Passover, as it is said, “On the fourteenth day of the second
month, (at even, shall they keep it)” (Num. 9:11).
To eat the flesh of the Paschal lamb on it, with unleavened bread and bitter herbs,
as it is said, “And eat it with unleavened bread and bitter herbs” (Num. 9:11).
To sound the trumpets at the offering of sacrifices and in times of trouble, as it
is said, “…. ye shall blow with the trumpets” (Num. 10:9-10).
That sacrifices of cattle can only take place when they are at least eight days
old, as it is said, “…. and from the eighth day and henceforth (it shall be
accepted for an offering)” (Lev. 22:27).
That every animal offered up shall be without blemish, as it is said, “…. it shall
be perfect to be accepted” (Lev. 22:21).
That every sacrifice be salted, as it is said, “With all thine offerings thou shalt
offer salt” (Lev. 2:13).
To observe the procedure of the burnt-offering, as it is said, “If his offering be
a burnt-sacrifice…” (Lev. 1:3).
To observe the procedure of the sin-offering, as it is said, “….this is the law of
the sin-offering…” (Lev.… 6:18).
To observe the procedure of the trespass-offering, as it is said, “And this is the
law of the trespass-offering….” (Lev. 7:1).
To observe the procedure, of the peace-offering, as it is said, “And this is the
law of the sacrifice of peace-offerings” (Lev. 7:11).
To observe the procedure of the meal-offering, as it is said, “And when any will
offer a meal-offering” (Lev. 2:1).
That the Court of Judgment shall offer up a sacrifice, if they have erred in a
judicial pronouncement, as it is said, “And if the whole congregation of Israel
shall err….” (Lev. 4:13).
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, as it is said, “And if any one sin through error….” (Lev. 4:27).
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, as it is said, “..though
he knew it not, yet is he guilty. And he shall bring his trespass-offering” (Lev.
5:17-19). This is called a trespass-offering for doubtful sins.
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 trespass-offering for a known trespass.
To offer a sacrifice of varying value in accordance with one’s means, as it is
said, “If he cannot afford to bring a lamb ….” (Lev. 5:7).
To make confession, before the Lord, of any sin that one has committed, when
bringing a sacrifice and at other times, as it is said, “Then they shall confess
their sin which they have done” (Num. 5:7).
That a man having an issue shall bring a sacrifice, after he is cleansed of his
issue, as it is said, “And when he that hath an issue is cleansed of his issue….”
(Lev. 15:13-15).
That a woman having an issue shall bring a sacrifice, after she is cleansed of her
issue, as it is said, “But if she be cleansed of her issue….” (Lev. 15:28-30).
* In the printed texts, the order is reversed. * In the printed texts, the order is
reversed. That a woman after childbirth, shall bring an offering when she is clean,
as it is said, “And when the days of her purifying are fulfilled….” (Lev. 12:6).
That the leper shall bring a sacrifice, after he is cleansed, as it is said, “And
on the eighth day….” (Lev. 14:10).
To tithe cattle, as it is said, “And concerning the tithe of the herd, or of the
flock, even of whatsoever passeth….” (Lev. 27:32).
To sanctify the firstling of clean cattle and offer it up, as it is said, “All the
firstling males….” (Deut. 15:19).
To redeem the firstborn male, as it is said, “…. nevertheless, the first-born of
man shalt thou surely redeem” (Num. 18:15).
To redeem the firstling of an ass, as it is said, “And every firstling of an ass
thou shalt redeem with a lamb” (Ex. 13:13).
To break the neck of such firstling if it be not redeemed, as it is said, “And if
thou wilt not redeem it, then thou shalt break its neck” (ibid.).
To bring all offerings, whether obligatory or freewill, on the first festival after
these were incurred, as it is said, “….and thither thou shalt come. And thither ye
shall bring” (Deut. 12:5-6).
To offer all sacrifices in the Sanctuary, as it is said, “….and there thou shalt do
all that I command thee” (Deut. 12:14).
To take trouble to bring sacrifices to the Sanctuary from places outside the land
of Israel, as it is said, “Only thy holy things which thou hast, and thy vows, thou
shalt take and go (unto the place which the Lord shall choose)” (Deut. 12:26). It
is learnt by tradition that this verse refers to sacrifices that come from outside
the Holy Land.
To redeem cattle, set apart for sacrifices, that contracted disqualifying
blemishes, after which they may be eaten by anyone, as it is said, “Nevertheless
thou mayest kill (and eat flesh in all thy gates) whatever thy soul lusteth after”
(Deut. 12:15). By tradition it is learnt that this verse only refers to sanctified
things that have become unfit and that they should be redeemed.
If a beast is exchanged for one that had been set apart as an offering, both become
sacred, as it is said, “….it and the exchange thereof shall be holy” (Lev. 27:10).
That the remainder of the meal-offerings shall be eaten, as it is said, “And the
remainder thereof shall Aaron and his sons eat” (Lev. 6:9).
That the flesh of a sin-offering and trespass-offering shall be eaten, as it is
said, “And they shall eat those things wherewith the atonement was made” (Ex.
29:33).
To burn meat of the holy (sacrifice) that has become unclean, as it is said, “And
the flesh which toucheth anything that is unclean shall be burnt with fire” (Lev.
7:19).
To burn meat of the holy (sacrifice) that has remained over, as it is said, “But
the remainder of the flesh of the sacrifice on the third day (shall be burnt with
fire)” (Lev. 7:17).
That the Nazarite shall permit his hair to grow, as it is said, “….he shall let the
locks of the hair of his head grow” (Num. 6:5).
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, as it is said, “And if any die (very suddenly) by him…” (Num. 6:9).
That a man should fulfill whatever he has uttered, whether in regard to an offering
or to charity, and so forth, as it is said, “That which is gone forth out of thy
lips, thou shalt keep and perform” (Deut. 23:24).
To decide in cases of annulment of vows, according to the rules set forth in the
Torah. (Num. 30:2-17).
That anyone who touches the carcass of a beast that died of itself shall be
unclean, as it is said, “And if any beast (of which ye may eat) die….” (Lev.
11:39).
That eight species of creeping things defile by contact, as it is said, “These also
shall be unclean unto you” (Lev. 11:29-30).
That foods become defiled (by contact with unclean things), as it is said, “Of all
food which may be eaten….” (Lev. 11:34).
That a menstruating woman is unclean and defiles others (Lev. 15:19-24).
That a lying-in woman is unclean like a menstruating woman (ibid. 12:2-5).
That a leper is unclean and defiles (ibid. 13:2-46).
That a leprous garment is unclean and defiles (ibid 13:47-59).
That a leprous house defiles (ibid. 14:34-46).
That a man, having a running issue, defiles (ibid. 15:1-15).
That the seed of copulation defiles (ibid. 15:16).
That a woman, having a running issue, defiles (ibid. 15:25-27).
That a corpse defiles (Num. 19:11-16).
That the waters of separation defile one who is clean, and cleanse the unclean from
pollution by a dead body (Num. 19:19-22). With reference to these modes of
uncleanness, most of the rules and regulations concerning each of them are
explained in the Pentateuch.
That purification from all kinds of defilement shall be effected by immersion in
the waters of a Mikvah, as it is said, “…. then he shall wash all his flesh in
water” (Lev. 15:16). It has been learnt by tradition that this means that the
washing must be in a sufficient quantity of water, so that the entire body is
totally immersed at one time.
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, as it
is said, “This shall be the law of the leper in the day of his cleansing” (Lev.
14:1-7).
That the leper shall shave all his hair, as it is said, “But it shall be on the
seventh day, that he shall shave all his hair” (Lev. 14:9).
That the leper shall be universally recognised as such by the prescribed marks.
“His garments shall be rent and the hair of his head dishevelled and he shall cover
his upper lip and shall cry ‘unclean, unclean’” (Lev. 13:45). So too, all other
unclean persons should declare themselves as such.
To carry out the ordinance of the Red Heifer so that its ashes shall be always
available, as it is said, “And it shall be kept for the congregation….” (Num.
19:9).
That one who vows to the Lord the monetary value of a person shall pay the amount
appointed in the Scriptural portion, as it is said, “When a man shall clearly utter
a vow..” (Lev. 27:2-8).
That one, who vows to the Lord the monetary value of an unclean beast, shall pay
its value, as it is said, “…. then he shall set the beast (before the priest, and
the priest shall value it)” (Lev. 27:11-13).
That one, who vows the value of his house, shall pay according to the appraisal of
the priest, as it is said, “…. the priest shall estimate it” (Lev. 27:14-15).
That one who sanctifies to the Lord a portion of his field, shall pay according to
the estimation appointed in the Scriptural portion, as it is said, “…. thy
estimation shall be according to the sowing thereof” (Lev. 27:16-24).
That he who, in error, makes unlawful use of sacred things, shall make restitution
of the value of his trespass and add a fifth, as it is said, “And he shall make
amends for the sin he has committed in regard to the holy things (and shall add the
fifth part thereto)” (Lev. 5:16).
That the fruit of fruit-bearing trees in the fourth year of their planting shall be
sacred, as it is said, “(But in the fourth year) all the fruit thereof shall be
holy” (Lev. 19:24).
To leave the harvest of the corner of the field or orchard for the poor (Lev.
19:9).
To leave the gleanings of the harvest for the poor (Lev. 19:9).
To leave the forgotten sheaves for the poor (Deut. 24: 19-20).
To leave for the poor, the gleanings of the vineyard (Lev. 19:10; Deut. 24:21).
To leave for the poor, the single grapes of the vineyard (Lev. 19:10). In regard to
all the fore-going precepts (120-124), it is said, “For the poor and the stranger,
thou shalt leave them” (Lev. 19:10). And this text constitutes their affirmative
precept.
To bring the first-fruits to the Sanctuary, as it is said, “The very first of the
first-fruits of thy land (thou shalt bring into the house of the Lord, thy God)”
(Ex. 23:19).
To set apart the great heave-offering for the priest, as it is said, “The first
fruit of thy corn and thy wine…. (shalt thou give unto him)” (Deut. 18:4).
To set apart the tithe of the corn for the Levites, as it is said, “And all the
tithe of the land, whether of the seed of the land or of the fruit of the tree, (is
the Lord’s)” (Lev. 27:30).
To set apart the second tithe to be eaten by its owner in Jerusalem, as it is said,
“Thou shalt surely tithe” (Deut. 14:22). It has been learnt by tradition that this
refers to the second tithe.
That the Levites shall set apart a tithe of the tithes, which they had received
from the Israelites, and give it to the priests, as it is said, “Thus speak unto
the Levites…. (ye shall offer up an heave-offering …. even a tithe of the tithes)”
(Num. 18:26).
To set apart in the third and sixth year the tithe for the poor, instead of the
second tithe, as it is said, “At the end of three years, thou shalt bring forth all
the tithe of thine increase….” (Deut. 14:28-29).
To make the declaration, when bringing the second tithe to the Sanctuary, as it is
said, “Then thou shalt say before the Lord, thy God….” (Deut. 26:13-16).
To read the portion prescribed on bringing the first fruits, as it is said, “And
thou shalt speak and say before the Lord, thy God” (Deut. 26:5-10).
To set apart a portion of the dough for the priest, as it is said, “Ye shall offer
up a cake of the first of the dough for an heave-offering” (Num. 15:20).
To let the land lie fallow (in the Sabbatical year), as it is said, “But the
seventh year, thou shalt let it rest and lie still” (Ex. 23:11).
To cease from tilling the land (in that year) as it is said, “In earing time and in
harvest time thou shalt rest” (Ex. 34:21).
To keep the Jubilee year holy by resting and letting the land lie fallow, as it is
said, “And ye shall hallow the fiftieth year” (Lev. 25:10).
To sound the Ram’s horn in the Sabbatical year, as it is said, “Then thou shalt
cause the trumpet of the Jubilee to sound (on the tenth day of the seventh month)”
(Lev. 25:9).
To grant redemption to the land in the Jubilee year, as it is said, “And in all the
land of your possession, ye shall grant a redemption for the land” (Lev. 25:24).
That houses sold within a walled city may be redeemed within a year, as it is said,
“And if a man sell a dwelling-house (in a walled city then he may redeem it within
a whole year after it is sold)” (Lev. 25:29).
To count the years of the Jubilee by years and by cycles of seven years, as it is
said, “And thou shalt number seven (Sabbaths of years)” (Lev. 25:8).
To release debts in the seventh year, as it is said, “Every creditor that lendeth
aught to his neighbour shall release it” (Deut. 15:2).
To exact the debt of an alien, as it is said, “Of a foreigner thou mayest exact it;
but that which is thine with thy brother, thine hand shall release” (Deut. 15:3).
To give to the priest the due portions of the carcass of cattle, as it is said,
“And they shall give to the priest the shoulder, and the two cheeks and the maw”
(Deut. 18:3).
To give the first of the fleece to the priest, as it is said, “And the first of the
fleece of thy flock shalt thou give him” (Deut. 18:4).
To decide in regard to dedicated property as to which is sacred to the Lord, and
which belongs to the priest, as it is said, “…. notwithstanding, no devoted thing
(that a man shall devote unto the Lord…. shall be sold or redeemed)” (Lev. 27:28).
To slay, according to the ritual, cattle, deer, and fowl, and then their flesh may
be eaten, as it is said, “….thou shalt kill of thy herd, and of thy flock as I
commanded thee” (Deut. 12:21).
To cover the blood of undomesticated animals (deer, etc.) and of fowl, that have
been killed, as it is said, “(he shall pour out its blood) and cover it with dust”
(Lev. 17:13).
To set the mother-bird free when taking the nest, as it is said, “…. but thou shalt
in any wise let the dam go and the young take for thyself” (Deut. 22:6-7).
To examine the marks in cattle, as it is said, “….these are the beasts which ye may
eat” (Lev. 11:2).
To examine the marks in fowl, so as to distinguish between the unclean and the
clean, as it is said, “Of all clean birds ye may eat” (Deut. 14:11).
To examine the marks in locusts, so as to distinguish the clean from the unclean,
as it is said, “(yet these may ye eat of every flying, creeping thing that goeth
upon all four) which have legs (above their feet)” (Lev. 11:21).
To examine the marks in fishes, as it is said, “These shall ye eat of all that are
in the waters….” (Lev. 11:9).
That the new month shall be solemnly proclaimed as holy, and the months and years
shall be calculated by the Supreme Court only, as it is said, “This month shall be
unto you the beginning of months; it shall be the first month of the year unto you”
(Ex. 12:2).
To rest on the Sabbath, as it is said, “And on the seventh day thou shalt rest”
(Ex. 23:12; 34:21).
To hallow the Sabbath, as it is said, “Remember the Sabbath day, to keep it holy”
(Ex. 20:8).
To remove leaven (on the Eve of Passover), as it is said, “….even on the first day
* i.e. before the first day of Passover, there shall be no leaven in the home. ye
shall put away leaven out of your houses” (Ex. 12:15).
To discourse concerning the departure from Egypt on the first night of the Feast of
Passover, as it is said, “And thou shalt tell thy son on that day, saying….” (Ex.
13:8).
To eat unleavened bread on this night, as it is said, “…. at even, ye shall eat
unleavened bread” (Ex. 12:18).
To rest on the first day of Passover, as it is said, “And on the first day there
shall be a holy convocation…. (no work shall be done….)” (Ex. 12:16).
To rest on the seventh day of that feast, as it is said, “And on the seventh day,
there shall be a holy convocation, (no work shall be done in them)” (Ex. 12:16).
To count forty-nine days from the time of cutting the Omer (first sheaves of the
Barley Harvest), as it is said, “And ye shall count unto you from the morrow after
the Sabbath (feast)” (Lev. 23:15).
To rest on the fiftieth day, as it is said, “And ye shall proclaim on the self-same
day that it be a holy convocation” (Lev. 23:21).
To rest on the first day of the seventh month, as it is said, “In the seventh
month, on the first day of the month, shall ye have a Sabbath” (Lev. 23:24).
To fast on the tenth day of that month, as it is said, “On the tenth day of the
month, ye shall afflict your souls” (Lev. 16:27).
To rest on the day of the Fast (Day of Atonement), as it is said, “A Sabbath of
rest…. (it shall be unto you)” (Lev. 23:32).
To rest on the first day of the Feast of Tabernacles, as it is said, “On the first
day there shall be a holy convocation; (ye shall do no servile work therein)” (Lev.
23:35).
To rest on the eighth day of that feast, as it is said, “On the eighth day shall be
a holy convocation…. (ye shall do no servile work therein)” (Lev. 23:36).
To dwell in booths seven days, as it is said, “Ye shall dwell in booths seven days”
(Lev. 23:42).
To take on that feast a palm branch and the other three plants, as it is said, “And
ye shall take unto yourselves on the first day the fruit of goodly trees….” (Lev.
23:40).
To hear the sound of the ram’s horn on the New Year, as it is said, “…. it shall be
a day of blowing the horn unto you” (Num. 29:1).
To give half a shekel every year (to the Sanctuary for provision of the public
sacrifices), as it is said, “This shall they give, everyone that passeth (among
them that are numbered)” (Ex. 30:13).
To heed the call of every prophet in each generation, provided that he neither adds
to, nor takes away from the Torah, as it is said, “…. unto him ye shall hearken”
(Deut. 18:15).
To appoint a king, as it is said, “Thou shalt surely set a king over thee” (Deut.
17:15).
To accept the rulings of every Supreme Court in Israel, as it is said, “….
according to the judgment of which they tell thee, thou shalt do” (Deut. 17:11).
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, as it is said, “To
incline after many” (Ex. 23:2).
To appoint judges and officers in every community of Israel, as it is said, “Judges
and officers shalt thou appoint unto thee” (Deut. 16:18).
To treat parties in a litigation with equal impartiality, as it is said, “In
righteousness shalt thou judge thy neighbour” (Lev. 19:15).
That one who possesses evidence shall testify in Court, as it is said, “…. and if
one is a witness, and hath seen or known, (if he do not tell, then he shall bear
his iniquity)” (Lev. 5:1).
To examine witnesses thoroughly, as it is said, “Then shalt thou enquire and make
search and ask intelligently…” (Deut. 13:15).
To do unto false witnesses, as they had purposed to do (to the accused), as it is
said, “Then shall ye do unto him as he had thought to have done” (Deut. 19:19).
To decapitate the heifer in the manner prescribed, as it is said, “…. and they
shall break off the heifer’s neck in the valley” (Deut. 21:4).
To establish six cities of refuge (for those who had committed accidental
homicide), as it is said, “Thou shalt prepare thee a way and divide the borders of
thy land” (Deut. 19:3).
To give the Levites cities to dwell in, these to serve also as cities of refuge *
Under special conditions (See Maimonides’ Code Hilchoth Rozeach 10:13)., as it is
said, “…. that they give unto the Levites…. cities….” (Num. 35:2).
To make a parapet (for the roof), as it is said, “…. thou shalt make a parapet for
thy roof” (Deut. 22:8).
To destroy idolatry and its appurtenances, as it is said, “Ye shall utterly destroy
all the places (wherein the nations which ye possess ** Only in the land of Israel.
served their gods)” (Deut. 12:2-3).
To slay the inhabitants of a city that has become idolatrous and to burn that city,
as it is said, “And thou shalt burn with fire (the city and all the spoil thereof)”
(Deut. 13:16-17).
To exterminate the seven Canaanite nations from the land of Israel, as it is said,
“But thou shalt utterly destroy them….” (Deut. 20:17).
To destroy the seed of Amalek, as it is said, “Thou shalt surely blot out the
remembrance of Amalek” (Deut. 25:19).
Always to keep in remembrance what Amalek did, as it is said, “Remember what Amalek
did unto thee” (Deut. 25:17).
In a permissive *** *** As distinguished from obligatory wars. war, to observe the
procedure prescribed in the Torah, as it is said, “When thou comest nigh to a city,
(then proclaim peace unto it)” (Deut. 20:10).
To anoint a special priest (to address the soldiers) in a war, as it is said, “And
it shall be when ye are come nigh unto the battle, that the priest shall approach
(and speak unto the people)” (Deut. 20:2).
To have a place outside the camp for sanitary purposes, as it is said, “Thou shalt
have a place also without the camp” (Deut. 23:13).
To keep that place sanitary, as it is said, “And thou shalt have a paddle with thy
equipment” (Deut. 23:14-15).
To restore that which one took by robbery, as it is said, “He shall restore that
which he had robbed” (Lev. 5:23).
To give alms, as it is said, “Thou shalt surely open thine hand to thy brother, to
thy poor” (Deut. 15:11).
To bestow liberal gifts upon the Hebrew bondman (at the end of his term of
service), as it is said, “And when thou lettest him go free…. thou shalt furnish
him liberally” (Duet. 15-14); and the same should be done to a Hebrew bondwoman.
To lend to a poor person, as it is said, “If thou lend money to any of my people”
(Ex. 22:24). The word “If” here is not to be taken as permissive, but obligatory,
as it is said, “And thou shalt surely lend him (sufficient for his need)” (Deut.
15:8).
To lend to an alien at interest, as it is said, “Unto a stranger, thou mayest lend
upon interest” (Deut. 23:21). According to tradition, this is mandatory * R.
Abraham Ben David criticizes this view and regards it as permissive..
To return a pledge to its owner, as it is said, “Thou shalt, in any case, deliver
him the pledge again; (when the sun goes down)” (Deut. 24:13).
To pay wages to the hired man at the due time, as it is said, “In the same day,
thou shalt give him his hire” (Deut. 24:15).
That the hired labourer shall be permitted to eat (of the produce which he is
reaping), as it is said, “When thou comest into thy neighbour’s vineyard (then thou
mayest eat grapes thy fill….); when thou comest into the standing corn of thy
neighbour, (then thou mayest pluck the ears with thine hand….)” (Deut. 23:25-26).
To relieve a neighbour of his burden and help to unload his beast, as it is said,
“…. thou shalt surely release it with him” (Ex. 23:5).
To assist in replacing the load upon a neighbour’s beast, as it is said, “…. thou
shalt surely help him to lift them up again” (Deut. 22:4).
To restore lost property, as it is said, “Thou shalt surely bring them back unto
thy brother” (Deut. 22:1).
To rebuke the sinner, as it is said, “…. thou shalt surely rebuke thy neighbour”
(Lev. 19:17).
To love all human beings, who are of the covenant, as it is said, “Thou shalt love
thy neighbour as thyself” (Lev. 19:18).
To love the stranger, as it is said, “Ye shall love the stranger” (Deut. 10:19).
To ensure that scales and weights are correct, as it is said, “Just balances, just
weights (a just ephah and a just hin shall ye have)” (Lev. 19:36).
To honour the wise, as it is said, “Thou shalt rise up before the hoary head” (Lev.
19:32).
To honour father and mother, as it is said, “Honour thy father and thy mother” (Ex.
20:12).
To revere father and mother, as it is said, “Ye shall fear, every man, his mother
and his father” (Lev. 19:3).
To propagate the human race, as it is said, “Be fruitful and multiply” (Gen. 1:28).
To take a wife by the sacrament of marriage, as it is said, “When a man take a wife
and marry her” (Deut. 24:1).
That the newly married husband shall (be free) for one year to rejoice with his
wife, as it is said, “…. he shall be free at home one year and shall cheer his
wife” (Deut. 24:5).
To circumcise the male offspring, as it is said, “And on the eighth day, the flesh
of his foreskin shall be circumcised” (Lev. 12:3).
To marry the widow of a brother who has died childless, as it is said, “…. her
husband’s brother shall go in unto her” (Deut. 25:5).
That the widow formally release the brother-in-law, (in case he refuses to marry
her), as it is said, “…. and she shall loose his shoe from off his foot….” (Deut.
25:8-9).
That the violator (of an unbetrothed virgin) shall marry her, as it is said, “….
and she shall be his wife” (Deut. 22:28-29).
That one who defames his wife’s honour (by false charges of inchastity before
marriage) must live with her all his lifetime, as it is said, “And she shall be his
wife (he may not put her away all his days)” (Deut. 22:19).
To impose a penalty of fifty shekels upon the seducer (of an unbetrothed virgin)
and enforce the other rules in connection with the case, as it is said, “If a man
entice a virgin….” (Ex. 22:15-16).
To deal with a beautiful woman taken captive in war, in the manner prescribed in
the Torah, as it is said, “(when thou goest forth to war) …. and seest amongst the
captives a beautiful woman….” (Deut. 21:10-14).
To divorce by a formal written document, as it is said, “And he shall write unto
her a bill of divorcement and give it into her hand” (Deut. 24:1).
That the woman suspected of adultery be dealt with as prescribed in the Torah, as
it is said, “And the priest shall execute upon her all this law” (Num. 5:30).
To punish the wicked by the infliction of stripes, as it is said, “…. the judge
shall cause him to lie down and to be beaten in his presence” (Deut. 25:2).
To exile one who committed accidental homicide, as it is said, “…. (and the
congregation shall restore him to his city of refuge) …. and he shall abide in it
unto the death of the high priest” (Num. 35:25).
That the Court shall pass sentence of death by decapitation with the sword, as it
is said, “He shall surely be avenged” * Cp. “And I will bring a sword upon you that
shall execute the vengeance of the covenant” (Lev. 26:25). (Ex. 21:20).
That the Court shall pass sentence of death by strangulation, as it is said, “Both
the adulterer and the adulteress shall surely be put to death” ** Where the mode of
execution is not specifically set forth, it is to take place by strangulation
(Rashi in loco ). (Lev. 20:10).
That the Court shall pass sentence of death by burning with fire as it is said,
“They shall burn him and them with fire” (Lev. 20:14).
That the Court shall pass sentence of death by stoning, as it is said, “And ye
shall stone them (with stones that they die)” (Deut. 22:24).
To hang the dead body of one who has incurred that penalty, as it is said, “Thou
shalt hang him on a tree” (Deut. 21:22).
To inter the executed on the day of execution, as it is said, “…. but thou shalt
surely bury him on that day” (Deut. 21:23).
To deal judicially with the Hebrew bondman, in accordance with the laws
appertaining to him, as it is said, “If thou buy a Hebrew servant….” (Ex. 21:2-6).
To espouse a Hebrew maid-servant, as it is said, “(If she please not her master)
who hath not espoused her, (then he shall let her be redeemed, and if he espouse
her to his son….)” (Ex. 21:8-9).
To redeem her, as it is said, “he shall redeem her” (Ex. 21:8).
To keep the Canaanite slave forever, as it is said, “They shall be your bondmen for
ever” (Lev. 25:46).
That he who inflicts a bodily injury shall pay monetary compensation, as it is
said, “And if men strive together and one smite (another…, he shall pay…)” (Ex.
21:18-19).
To judge cases of injuries caused by beasts, as it is said, “And if one man’s ox
hurt another’s ox….” (Ex. 21:35-36).
To judge cases of damage caused by an uncovered pit, as it is said, “If a man shall
open a pit ….” (Ex. 21:33-34).
To adjudge a thief to pay compensation, or (in certain cases) suffer death, as it
is said, “If one steals an ox or an ass….” (Ex. 21:37); “If a thief is found
breaking in….” (Ex. 22:1); “And he that stealeth a man and selleth him….” (Ex.
21:16).
To adjudicate cases of damage caused by trespass of cattle, as it is said, “If a
man shall cause a field or vineyard to be eaten….” (Ex. 22:4).
To adjudicate cases of damage caused by fire, as it is said, “If fire break out and
catch thorns so that there be consumed….” (Ex. 22:5).
To adjudicate cases of damage by a gratuitous depositary, as it is said, “If a man
shall deliver to his neighbour money or stuff….” (Ex. 22:6-7).
To judge cases of liability of a paid depositary, as it is said, “If a man deliver
to his neighbour an ass…. to keep (and it die)” (Ex. 22:9).
To adjudicate cases of loss for which a gratuitous borrower is liable, as it is
said, “And if a man borrow aught from his neighbour….” (Ex. 22:13-14).
To adjudicate cases of purchase and sale, as it is said, “And if thou sell aught
unto thy neighbour….” (Lev. 25:14).
To adjudicate other cases between a plaintiff and a defendant, as it is said, “For
every manner of trespass, for ox, (for ass, for sheep, the cause of both parties
shall come before the judges)” (Ex. 22:8).
To save the pursued even at the cost of the life of the pursuer, as it is said,
“Thou shalt cut off her hand….” (Deut. 25:12).
To adjudicate cases of inheritances, as it is said, “And if a man die, and have no
son, (then you shall cause his inheritance to pass to his daughter, and it shall be
unto the children of Israel a statute of judgment)” (Num. 27:8-11).