Tuesday, April 6, 2021

613 MOSAIC LAWS

A List of the 613 Mitzvot (Commandments)

Level: Advanced

Jewish tradition teaches that there are 613 commandments
This is the list of 613 identified by Rambam
The order and organization is my own

Below is a list of the 613 mitzvot (commandments). It is based primarily on the list compiled by Rambam in the Mishneh Torah, but I have consulted other sources as well. As I said in the page on halakhah, Rambam's list is probably the most widely accepted list, but it is not the only one. The order is my own, as are the explanations of how some rules are derived from some biblical passages.

For each mitzvah, I have provided a citation to the biblical passage or passages from which it is derived, based primarily on Rambam. For commandments that can be observed today, I have also provided citations to the Chafetz Chayim's Concise Book of Mitzvot (CCA refers to affirmative commandments; CCN refers to negative commandments; CCI refers to commandments that only apply in Israel). Commandments that cannot be observed today primarily relate to the Temple, its sacrifices and services (because the Temple does not exist) and criminal procedures (because the theocratic state of Israel does not exist).

G-d

To know that G-d 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 G-d'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). SeeProhibited Marriages and Illegitimate Children.
Not to commit incest with one's fathers sister (Lev. 18:12) (CCN129). SeeProhibited Marriages and Illegitimate Children.
Not to commit incest with one's mother's sister (Lev. 18:13) (CCN130). SeeProhibited 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). SeeProhibited Marriages and Illegitimate Children.
Not to commit incest with one's wife's daughter (Lev. 18:17) (CCN121). SeeProhibited 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). SeeProhibited 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). SeePassover.
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). SeePassover.
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). SeePassover.
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). SeePassover.
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). SeeAnimals 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). SeeForbidden 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). SeeDraining 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). SeeKohein, 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). SeeProhibited 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). SeeProhibited 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). SeeProhibited 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). SeeChatat: 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).SeeAsham: 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). SeeKohein.
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).
That the evil done to us by Amalek shall not be forgotten (Deut. 25:19) (CCN194).
To destroy the seed of Amalek (Deut. 25:19) (CCA77).

Saturday, April 3, 2021

Yesu Amefufuka Kutoka Mauti

(Mt 28:1-10; Mk 16:1-8; Lk 24:1-12)

20 Asubuhi na mapema siku ya Jumapili, wakati bado lilikuwepo giza, Mariamu Magdalena akaenda kwenye kaburi la Yesu. Naye akaona kuwa lile jiwe kubwa lilikuwa limeondolewa kutoka mlangoni. 2 Hivyo akakimbia kwenda kwa Simoni Petro na kwa mfuasi mwingine (yule ambaye Yesu alimpenda sana). Akasema, “Wamemwondoa Bwana kutoka kaburini na hatujui wamemweka wapi.”

3 Kwa hiyo Petro na yule mfuasi mwingine wakaanza kuelekea kwenye kaburi. 4 Wote walikuwa wakikimbia, lakini yule mfuasi mwingine alikimbia kwa kasi zaidi kuliko Petro na kuwasili wa kwanza kaburini. 5 Alipofika akainama chini na kuchungulia ndani ya kaburi. Humo akaviona vipande vya nguo za kitani vikiwa pale chini, lakini hakuingia ndani.

6 Hatimaye Simoni Petro akafika kaburini na kuingia ndani. Naye aliviona vipande vile vya nguo za kitani vikiwa chini mle ndani. 7 Pia aliiona nguo iliyokuwa imezungushwa kichwani kwa Yesu. Hii ilikuwa imekunjwa na kuwekwa upande mwingine tofauti na pale zilipokuwepo nguo za kitani. 8 Kisha mfuasi mwingine, yule aliyefika kwanza kaburini, akaingia ndani. Yeye aliona yaliyotokea na akaamini. 9 (Wafuasi hawa walikuwa bado hawajayaelewa yale Maandiko kwamba Yesu alipaswa kufufuka kutoka wafu.)

Yesu Amtokea Mariamu Magdalena

(Mk 16:9-11)

10 Kisha wafuasi wakarudi nyumbani. 11 Lakini Mariamu akabaki amesimama nje ya kaburi, akilia. Aliinama na kuchungulia ndani ya kaburi alipokuwa akilia. 12 Mle ndani akawaona malaika wawili waliovaa nguo nyeupe na wameketi mahali ulipokuwa mwili wa Yesu. Mmoja amekaa sehemu kilipolazwa kichwa na mwingine aliketi sehemu miguu ilipokuwa imewekwa.

13 Malaika wakamwuliza Mariamu, “Mwanamke, kwa nini unalia?”

Mariamu akajibu, “Wameuondoa mwili wa Bwana wangu, na sijui wameuweka wapi.” 14 Wakati Mariamu aliposema hivi, akageuka nyuma na kumwona Yesu amesimama pale. Lakini hakujua kuwa huyo alikuwa ni Yesu.

15 Akamwuliza, “Mwanamke, kwa nini unalia? Je, unamtafuta nani?”

Yeye alifikiri kuwa huyu alikuwa ni mtunzaji wa bustani. Hivyo akamwambia, “Je, ulimwondoa Bwana? Niambie umemweka wapi. Nami nitaenda kumchukua.” 16 Yesu akamwita, “Mariamu.”

Mariamu akamgeukia na kumwambia kwa Kiaramu, “Raboni”, (hii ikiwa na maana “Mwalimu”).

17 Yesu akamwambia, “Hupaswi kunishika! Kwani bado sijapaa kwenda huko juu kwa Baba yangu. Lakini nenda ukawaambie wafuasi wangu[a] maneno haya: ‘Ninarudi kwa Baba yangu ambaye pia ni Baba yenu. Ninarudi kwa Mungu wangu ambaye pia ni Mungu wenu.’”

18 Mariamu Magdalena akaenda kwa wafuasi na kuwaambia, “Nimemwona Bwana!” Naye akawaeleza yale Yesu aliyomwambia.

Yesu Awatokea Wafuasi Wake

(Mt 28:16-20; Mk 16:14-18; Lk 24:36-49)

19 Ilikuwa siku ya Jumapili, na jioni ile wafuasi walikuwa pamoja. Nao walikuwa wamefunga milango kwa kuwa waliwaogopa viongozi wa Wayahudi. Ghafla, Yesu akawa amesimama pale katikati yao. Akasema, “Amani iwe nanyi!” 20 Mara baada ya kusema haya, aliwaonesha mikono yake na ubavu wake. Wafuasi walipomwona Bwana, walifurahi sana.

21 Kisha Yesu akasema tena, “Amani iwe nanyi. Kama vile Baba alivyonituma, nami sasa nawatuma ninyi vivyo hivyo.” 22 Kisha akawapumulia pumzi na kusema, “Pokeeni Roho Mtakatifu. 23 Mkisamehe dhambi zake mtu yeyote, dhambi zake hizo zitasamehewa. Kama kuna mtu yeyote ambaye hamtamsamehe dhambi zake, dhambi zake huyo hazitasamehewa.”

Yesu Amtokea Tomaso

24 Tomaso (aliyeitwa Pacha) alikuwa ni mmoja wa wale kumi na mbili, lakini hakuwapo pamoja na wafuasi wengine Yesu alipokuja. 25 Wakamwambia, “Tulimwona Bwana.” Tomaso akasema, “Hiyo ni ngumu kuamini. Ninahitaji kuona makovu ya misumari katika mikono yake, niweke vidole vyangu ubavuni. Ndipo tu nitakapoamini.” 26 Juma moja baadaye wafuasi walikuwemo katika nyumba ile tena, na Tomaso alikuwa pamoja nao. Milango ilikuwa imefungwa, lakini Yesu akaja na kusimama katikati yao. Akasema, “Amani iwe nanyi!” 27 Kisha akamwambia Tomaso, “Weka kidole chako hapa. Iangalie mikono yangu. Weka mkono wako hapa ubavuni mwangu. Acha kuwa na mashaka na uamini.”

28 Tomaso akamwambia Yesu, “Bwana wangu na Mungu wangu!”

29 Yesu akamwambia, “Unaamini kwa sababu umeniona. Wana baraka nyingi watu wale wanaoniamini bila kuniona!”

Kwa Nini Yohana Aliandika Kitabu hiki

30 Yesu alifanya ishara nyingine nyingi za miujiza ambazo wafuasi wake waliziona, na ambazo hazikuandikwa kwenye kitabu hiki. 31 Lakini haya yameandikwa ili muweze kuamini kwamba Yesu ni Masihi, Mwana wa Mungu. Kisha, kwa kuamini, mpate uzima kupitia jina lake.

Friday, April 2, 2021

BIOLOGY ERRORS AND CONTRADICTIONS IN THE QURAN

Biology Mistakes

#greece

Multiple verses in the Qur'an state that all life comes in pairs, even though there are many asexual species who do not pair. "And of every thing We have created pairs" (51:49)

The Qur'an contains many clear statements that mankind was made from clay. These can be found in Qur'an 3:49 (a bird is made by clay by the power of God), 6:2, 7:12, 15:26, 17:61, 38:71,76. But that's not the whole story. In Qur'an 15:26 there are some strange additions; mankind was made in clay "that gives forth sound, of black mud fashioned in shape", or from a different translation, "from dry clay and black moulded loam" (Dawood). Clearly, this is not the wet Monmorillonite clay that may have played an important part in the history of the earth in helping in the formation of the first organic molecules. Unfortunately this "scientifically" correct statement in the Qur'an falls foul of technicalities: the role clay played in the ancient evolution of life was merely that of a catalyst, and life does not come "from" clay at all. And... the formation of life from organic chemicals involved so many steps over such a period of time, that almost any statement about creating life "from" something could be said to be true.

Coincidentally some of our most ancient religions and philosophies have held that mankind was 'made' from clay. Although there some serious caveats to mention before the poor reader starts going all medieval: (1) they do not mean the precise substance as described by science, (2) life doesn't come "from" clay, some types of clay merely acted as a catalyst, and (3) we merely translate (quite a few) ancient words as 'clay' which were themselves used to describe a variety of materials. Nonetheless it is still nice that by luck some pre-science beliefs do actually hit on correct-sounding statements, even if for the wrong reasons. Finally, the use of clay as a building material of the gods makes sense in terms of human experience because after all, clay is what us Humans created models and figurines out of.

5000 years ago in Sumeria: It was said that the god Enki created humans by forming their shape in clay by laying in it₁ and the goddess Aruru created the wild man Enkidu "from a piece of clay moistened with her own spittle"₂. The Epic of Atrahasis records that humans are made from a mixture of clay and divine blood and saliva for the purpose of working the soil on the Earth (pictured on the right, from the British Museum).₃
Greek science, 2500 years ago: Anaximander of Miletus (~610BCE-546BCE) was an early scientist from Ionia in ancient Greece. "He proposed the spontaneous origin of life in mud, the first animals being fish covered with spines. Some descendants of these fishes eventually abandoned the water and moved to dry land, where they evolved into other animals"₄. A pleasing precursor to the theory of evolution!
The Hebrew Scriptures, 6th century BCE: "The LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. [...] Out of the ground the LORD God formed every beast of the field, and every fowl of the air" (Genesis 2:7,19).
The pagan Stoics, from the 3rd centuryBCE, believed that "a human being is partly fire, partly made of lower clay; in so far as he is fire [...], he is part of God"₅. Our earthly component came from clay.

When the authors of the Qur'an spoke of mankind being made of clay there were simply repeating a common cultural guess which although close to an element of truth, was in its detail incorrect. Furthermore those verses in the Qur'an that say we are created from clay, actually contradict others. Qur'an 23:14 and 96:1-2 say that mankind is created from a clot of blood; and has bones form before flesh (when in reality, flesh comes first during foetal development). None of that is correct or in the correct order. Many verses such as 16:4, 36:77, 76:2 and 80:19 say instead that mankind is created from a "small seed", or a "drop of seed", or a drop of 'mingled' or 'mixed' drops of sexual discharge. These statements are untrue in detail and, of course, completely forget the female egg. The Qur'an also announces, rather strangely, a verse which few have ever convincingly made sense of:

“So let man see from what he is created! He is created from a water gushing forth, proceeding from between the backbone and the ribs.”
Qur'an 86:5-7

Shalom

ASTRONOMY ERRORS CONTRADICTIONS AND MISTAKES IN THE QURAN

Qur'an 13:2, 31:10: "Allah is He Who raised the heavens without any pillars that you can see". At first glance this may be read as simple mythology; it isn't saying there are really pillars holding up the heavens. Hence, the correct doctrine that the Earth is a planet orbiting the sun with no particular place "above" the earth, is compatible. However, it says without pillars that you can see. This means there are pillars you can't see. Perhaps, a force such as gravity? There is no such force - the heavens aren't held up in any way at all; gravity formed the Earth - "the heavens" is simply our view of the universe's stars. Although this verse is not a direct contradiction of science, it was surely written by someone who didn't know what the structure of the Universe really was, or, by someone who writes poor analogies!

Qur'an 7:54, 13:3, 91:1-4: "He brings the night as a cover over the day". This is simply wrong; darkness is the absence of light. The sun isn't 'concealed' - it is still there, burning brightly, but at night we are simply facing away from it on the Earth. Light is composed of photons with a frequency that our eyes are receptive to; there is no "cover" for the day, it is simply a period where light from the sun can't get around the far side of the Earth. The light is blocked by the Earth but in exactly the opposite way to a "cover", which goes above, for if you draw a line from the sun to the dark side of the Earth, the light-block is underneath our feet, not a cover. It is simply a bad analogy. This verse was written by someone who did not understand the physical properties of light and dark nor the positioning and motions of the sun and the Earth.

Qur'an 6:96-97 says that (1) God created the stars so that Humans could navigate at night time, (2) created night so humans could rest and (3) made the moon in order to calculate the months (also 10:5). Most of the logic here is backwards. Criticisms are: (1) The stars were always an incredibly confusing and poor method of navigation; us human beings have invented many better ways than the one God purportedly made! And it seems ridiculous that an entire universe of stars was created so that a fledgling species for a while could use them to steer boats. (2) We evolved to rest at night alongside all other animals - we adapted to night, rather than night being designed for us (consider animals that live at the poles, with completely different circadian patterns). (3) The months could be divided up according to star rhythms, or even just be counts of numbers of days; the division is arbitrary and not important. To state that the moon fulfils a non-existent requirement shows, like the other things mentioned in these verses, an intellectual shallowness and scientific ignorance on behalf of the author of those verses.

Comets chase devils away: The Qur'an contains dozens of verses that explain that devils sometimes sneak close to the earth to steal things, or, to listen in on things; such devils/jinn/evil spirits, are then chased away by bright flaming fires in the sky (sometimes translated as 'missiles'). The stars are also positioned in the 'near heavens' as guards, ready to be turned into such missiles. See Qur'an 15:16-18, 21:32, 37:10, 41:12, 67:5 and 72:8-9. In Arabian mythology it was commonly said that comets are fiery missiles chasing away devils; so the Quran's text on this matter merely results from the influence of local culture from the time of the founding of Islam. In reality, comets are not stars, and they're certainly not protectors of the Earth given the devastation that can be caused when large ones hit the ground.

The Earth Does Not Move: 35:41 says God holds the Earth and the Heavens still, so that they do not move. But this verse is simply completely wrong; the Earth orbits the sun, and the sun and all other stars are themselves moving in mobile galaxies. Nothing is fixed.

The Sun orbits the Earth: "And He it is Who has created the night and the day, and the sun and the moon, each in an orbit floating" (Qur'an 21:33). This is affirmed in 14:33 and 36:38-40. Less directly, 91:1-2 says that the moon follows the sun. This only makes sense if you think that the sun and moon both orbit the Earth.

Stars are in the "near" heaven: See 37:6-8 and 41:12. The visible stars are not in any "near heaven" but spread throughout the whole universe, near and far. The author of this verse did not appreciate the true scale of the universe, nor knew where stars are.

The Earth is Flat:

18:84-86,89-90 tells the story of a traveller who first travels to the extreme West, where he finds the sun setting in a muddy spring, and then, he travels to the extreme East to the point where it rises from, and it rises upon a particular people who are stationed there. Needless to say, this story is quite confused. The sun wouldn't fit in a muddy pool, and certainly doesn't set into one! Nor is there any special people above whom the sun rises because it stays put, and we all take turns to face it as the Earth spins. A story in the Hadiths confirms this; Sahih Bukhari, vol. 4, book 54:421 has Muhammad explain that the sun may one day not get permission to rise in the East, and darkness will fall over the whole Earth. This is rubbish; the only way for the sun not to rise is for the Earth to stop spinning. In which case, only half the Earth will be without sunlight - the other half will be in permanent daytime. It seems lucky for Muhammad, when he dictated the Qur'an, that God also thought the Earth was flat!

To pray facing Mecca only makes true sense if the command was written by those who think the world is flat. On the surface of a sphere, only those in the immediate vicinity can really "face" a location. Everyone else is staring out to space or must angle themselves downwards in a very strange manner which no Muslims hold to be the correct way. See: How to Pray in Islam, According to the Qur'an: 6. Quran 2:144-9: Facing Mecca - A Nonsensical Instruction That Only Makes Practical Sense on a Flat Earth.

Qur'an 78:6 says the world is a "wide" expanse. It fails to mention that it is actually more like a spherical one. Likewise many verses like 15:19 are often translated as saying the world is "spread out" or "flat".

Things go 'up' into heaven - 57:4. Things actually go "up" into space.

36:40 warns us that the sun and moon both float in orbits; however, rather than spread confusion and error, the Qur'an could have explained to people the truth that the moon orbits the Earth, and the Earth orbits the sun. It comes nowhere near making such statements. But in the verse just mentioned... it does console all those who believe we on Earth are looking up at a sun and a moon in orbit around us, and tells us they can't overtake each other, and the daytime will not be overtaken by permanent night. Well, it seems the Qur'an has done as much as the Bible to harm our understanding of astronomy.

Shalom

Max Shimba Ministries

Tuesday, March 30, 2021

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SURAH 21:30 – BLUNDER IN THE QUR’AN

Vital evidences from the Qur’an itself prove why Islam cannot be the true religion. Of course, this also rules out Islam’s lone prophet. While there are far too many errors in the Qur’an, we will focus on just one specific blunder that will prove irrefutably why Allah cannot be the true God.

If there are really solid evidences to validate Allah as the true God, he would have surely specified these evidences in the Qur’an. Since there were none, he was unable to provide a single tangible/visible evidence to authenticate his Godship. As a result, he had to appeal to unseen evidences to validate his claim as the true God. Can unseen evidences be used to prove anything? To understand what we mean by this, please read the following Qur’anic verse carefully. In view of the extreme absurdity of this Qur’anic verse, we have provided two different translations:

Surah 21:30: Do the disbelievers not see that the heavens and the earth were joined together as one, before We tore them apart? We made every living thing from water. Will they not then believe? (S. V. Ahamed)

Did those who reject not see that the heavens and the Earth were one piece and We tore them apart? We made from the water everything that lives. Will they not believe? (Monotheist Group)

Can you fathom the utter stupidity of the question raised by Allah in this Qur’anic verse? Allah is asking: “Do the disbelievers not see that the heavens and the earth were joined together as one, before We tore them apart?” Is it really possible for the disbelievers to witness this phenomenon? Read the Qur’anic verse carefully once again. The whole thrust of Allah’s argument is that the disbelievers have no basis whatsoever to reject him because of their having witnessed this phenomenon. Thus, the whole strength of Allah’s defense to counter the disbelievers is based on his assumption that they were eye-witnesses of this phenomenon.

Allah presumes that since the disbelievers had already witnessed this phenomenon of the heavens and the earth being joined together as one before he subsequently separated them, the disbelievers have no excuse for not believing in him. Allah even seems perplexed as to why the disbelievers still do not believe in him even after having witnessed this clear evidence. Note the tone of astonishment in his words:

“Do the disbelievers not see that the heavens and the earth were joined together as one, before We tore them apart? . . . Will they not then believe?”

For the disbelievers to “see that the heavens and the earth were joined together as one before Allah tore them apart,” they will have to actually witness the creation of the universe in stages. This means that the disbelievers must be present not only during the period when the heavens and the earth were joined together as one but these very same individuals must also live on to witness the heavens and the earth being separated subsequently. Moreover, since humans could not have been created before the creation of the heavens and the earth, it is absolutely impossible for the disbelievers to witness this phenomenon. As such, how could Allah then ask: “Will they not then believe?”

Had the Qur’an appealed to the visible creation to prove the existence of an invisible Creator, there would be no cause to fault it. However, since it irrationally demands the disbelievers to believe in Allah on the basis of unseen evidences, it has shown itself to be a product of an ignorant deity. Can anything be more foolish than this? Can unseen evidences be used as evidences to prove anything? Can the existence of someone unseen be proven by evidences that are equally unseen?

Since the disbelievers did not see and could not have seen “the heavens and the earth were joined together before Allah tore them apart,” then according to the very argument put forth in this Qur’anic verse, the disbelievers now have a legitimate reason not to believe in Allah. And so do you. Therefore, this Qur’anic verse is actually providing you with a solid reason not to believe in Allah. And this also means rejecting the religion he inspired. It was certainly foolish of Allah to ask:

“Do the disbelievers not see that the heavens and the earth were joined together as one, before We tore them apart? Will they not then believe?”

The questions raised by Allah are not only illogical but also grossly erroneous. If Allah cannot even ask the right questions, do you think he can give you the right answers? More importantly, can you trust him now with your eternal salvation? However, this absurdity in the Qur’an does not stop here. There is more to it. In fact, Allah also contradicts himself. He contradicts the very words which he revealed in Surah 21:30. Now let us read the contradictory words of Allah in the following Qur’anic verse:

Surah 41:11: Then, He rose over the high heavens when it was smoke: And He said to it and to the earth: “You both come together, willingly or unwillingly.” They both said: “We do come together in willing obedience.” (Syed Vickar Ahamed)

Never mind the fact that the physical heavenzs and the earth cannot communicate as humans do. The above Qur’anic verse clearly states that during the process of creation, the heavens and the earth existed separately until Allah called them to “come together.” So, were the heavens and the earth joined together as one before Allah separated them (Surah 21:30) or were they originally separate until Allah joined them together? (Surah 41:11) This is just one out of the many contradictions we can find in the Qur’an.

Now contrast the absurdity of Allah with the logical approach Jesus used to authenticate his Messiahship. To prove to the disbelievers that he was truly the Messiah, Jesus provided tangible evidences:

John 10:25: Jesus answered them: “I told you, and yet you do not believe. The works that I am doing in my Father’s name, these bear witness about me.

Jesus appealed to the miraculous works that he performed publicly to validate his anointing as the promised Messiah. It is essential to remember that both the miraculous works of Jesus and his status as the Messiah is acknowledged in the Qur’an.

His Miracles:

Surah 3:49: And Jesus said: “I have been appointed as a Prophet to the Jewish nation. I am blessed by my Lord with the following miracles: I will restore the vision to the blind, heal the leprous and bring dead back to life by the will of the Lord. I will tell you what you eat and what you have stored at the privacy of your home. All these miracles are in order to convince those who believe in God.” (Bijan Moeinian)

His Messiahship:

Surah 3:45: When the angels said, O Mary, your Lord gives you good news of a Word from Him. His name is the Messiah, Jesus, son of Mary, honored in this world and in the next and one of those who are granted nearness to God. (W. Khan)

Jesus appealed to the visible (his miraculous works) to prove the invisible (the truthfulness of his claim as the Messiah). Allah could have done the same. Instead, Allah did the very opposite. He appealed to the invisible because he could not provide any visibleevidence to validate his Godship. We will now compare the foolishness of Allah with the wisdom of the true God. Jehovah God wisely used the visible to prove the invisible.

Hebrews 3:4: “Of course, every house is constructed by someone, but he that constructed all things is God.”

Using simple logic, the Bible reasons that just as a house cannot come into existence by itself without a builder (seen), neither can the universe come into existence by itself without a Creator (unseen). The visible to prove the invisible. In contrast, the Qur’an foolishly attempts to prove the invisible with the invisible. Worse still, the Qur’an demands that the disbelievers exercise faith in Allah on the basis of something that is logically impossible for them to perceive. Ironically, the very basis for demanding us to exercise faith in Allah has provided us with a valid reason not to believe in him. Allah simply cannot be the Creator. There are many more such evidences in the Qur’an to prove through and through why Islam is false and Allah is an impostor. That is why he had to choose an illiterate as his prophet. Others would have called his bluff