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The Torah is not a storybook. The Midrash tells us that the word Torah in Hebrew derives from the word
"Hora'ah," meaning to point the way; the Torah was given to us by God to guide us through life. In general,
it is downright stingy with words and avoids details with a passion. How then can we account for the lengthy
stories concerning the lives of the Patriarchs recounted in such abundant detail throughout the Book of
Genesis?
Nachmanides tackles the problem in his commentary. In his introduction to the Book of Exodus he explains
that the Book of Genesis contains the record of all aspects of creation, spiritual as well as physical. Spiritual
creation was only completed upon the formation of the Jewish character. Unlike physical creation, for which
God alone was responsible, it was the Patriarchs who completed spiritual creation. It was the events of their
lives and the teachings that they passed down to later generations that helped to form the Jewish national
character. The record of the lives of the Patriarchs is thus the spiritual Genesis story.
In his commentary on Lech Lecha (Genesis 12:6), he presents a second thesis: "the events of the lives of the
Patriarchs are the precursors of the events of Jewish history." We the Jewish people merely relive the
experiences of the Patriarchs on a larger canvas; whatever did not happen to them cannot possibly happen to
us.
The reason for devoting so much space to describing the lives of the Patriarchs is not connected to
storytelling. It is important for us to be familiar with the details of their lives for two reasons: (a) to learn
how we ourselves are expected to behave as Jews, and (b) to anticipate and prepare ourselves for the events
that history will throw at us.
***
Nachmanides develops this theory that the events of the lives of the Patriarchs can be used to forecast the
pattern of the history of their offspring in the following manner. All that happens in the universe is driven by
Divine energy and therefore it follows that all aspects of being must necessarily manifest themselves
spiritually prior to making their appearance in the physical world. He illustrates the way this works by
highlighting an incident from 2 Kings, 13.
The king of Israel, Yoash, attends the deathbed of the prophet Elisha and pleads for his intercession against
Israel's enemy, Aram. Elisha instructs him to open the window toward the east and placing his own hands on
top of the king's, they jointly shoot an arrow in the direction of Aram through the open window. Then Elisha
instructs the king to shoot some more arrows into the ground. The king shoots three of these; Elisha gets
angry at him; he tells him, "Had you shot six or seven arrows you would have been totally victorious over
Arom; as it is, you will defeat them in battle a few times but never manage to totally extinguish the threat."
Explains Nachmanides: to acquire the finality of completed events, spiritual forces need to be brought down
to the physical world and expressed in physical terms; until this is done they are considered unfinished and
can still be withdrawn. Elisha created the spiritual force needed to annihilate Aram, but this force had to
descend to the physical world through the king of Israel. Yoash's unenthusiastic participation in the arrow
shooting ceremony was not sufficient to serve as the agency of transformation of spiritual into physical; the
spiritual force for the annihilation of Aram still lacked a corresponding physical dimension.
In the case of Jewish history, the events of the lives of the Patriarchs provided the agency of transformation
of the spiritual forces that empower Israel into real events in the physical world. The history of the Jewish
people is the broader expression of the symbolic potentials generated by the deeds of the Patriarchs. For
example, Abraham's wanderings through the land of Canaan actualized the potential for the conquest of the
land in the times of Joshua.
***
Following Adam's sin, his offspring no longer resembled the human being that God originally intended to
create. That human being did not make his reappearance on the stage of human history until Abraham
arrived on the scene. The climb back to the pinnacle of spirituality on which Adam had been placed before
he fell had to be accomplished by human beings themselves through the exercise of their free will. It was
incumbent on man himself to repair what he had broken. The first human being who dedicated his life to this
restoration work was Abraham, and his descendants, Isaac and Jacob, followed in his footsteps.
Before his sin Adam was described as having been created in the image of God. The fall is to be understood
in terms of the shattering of this image. It was Abraham, Isaac and Jacob who recast the human being in the
image of God. In so doing they shaped the nation of Israel, about whom it is written:
"You are my flock, you are Adam, and I am your God..." (Ezekiel 34:31)
Each of the Patriarchs made his own unique contribution to the reconstruction of this Divine image. The
incidents described in Parshat Lech Lecha portray one of Abraham's major contributions to this restoration
process, the reattachment of the universe to the power of Bracha or blessedness. As such, they are as
important to understand and to observe as the rest of the commandments of the Torah. They are to be viewed
as a set of instructions, not as interesting folk tails.
***
ABRAHAM AS A BLESSING
"I will make you into a great nation. I will bless you and make your name great; and you will
be a blessing." (Genesis 12:2)
How can a person "be a blessing"? For that matter what is a blessing? How does it work? Jewish liturgy is
full of blessings. We cannot even take a drink of water without reciting a blessing and yet blessings are far
from self-explanatory. All the blessings of Jewish liturgy begin with the words: "Blessed are You Lord, Our
God, King of the Universe..." It sounds like we are giving the Almighty a blessing. But does that make
sense? Why would He require our blessings?
In Hebrew, the word "bracha" meaning blessing is a derivative of the word "breicha" meaning a well or a
spring. Spring water is referred to as "living waters" [see for example Genesis 2:9] in the Torah; a spring is
perceived to be supplying energy in the form of water that is generated by its own life force. When we begin
our blessings with the word "Baruch," we acknowledge God as the source of all our blessings, and we
establish a connection to Him in this capacity as the inexhaustible life source of all being. This connection
then functions as a pipeline that can transport and deliver a fresh flow of creative energy from the Divine
source of all being.
A "bracha" is a reminder of the fact that God not only created the world, but that He also takes an active
interest in its management; in effect, it says: "God, You have demonstrated that it is Your desire to be
involved in Your creation by instructing us to follow Your wishes as expressed in Your Torah; may it be
Your will to strengthen Your connection to our world and increase the flow of life and energy to us from
Your Infinite reserves." (see Nefesh Hachaim Gate 2, early chapters)
Every blessing acknowledges God as an inexhaustible living source on which we can draw. When God tells
Abraham that he too "will be a blessing," God establishes Abraham, the human being fashioned in the image
of God as himself constituting a channel for the provision of new life. Let us attempt to get a grip on what
this means.
***
Secular Western society is a world devoid of bracha consciousness. The secular worldview regarding the
proper management of resources is economic. Economics is defined as the study of the distribution of scarce
resources. Prosperity is always relative, and it is a consequence of successfully optimizing the distribution of
these scarce resources.
We all know that nature has limits; the upper limits of natural capacity are determined by, (1) the basic
resources available in various parts of the world, (2) the amount of knowledge concerning methods of
exploitation of such resources, and (3) the effectiveness with which such knowledge is implemented.
Limitless plenitude is impossible by definition under natural law. Mankind must learn to distribute the
limited resources available among competing claimants without destroying itself in the process.
Economics does not recognize the power of bracha. This does not mean that the economist rejects the idea
that God created the world, but it does mean that as an economist, he does not subscribe to the notion that
God remains a continuing source of bounty. As far as scientific thinking is concerned, God invested all the
energy He was willing to put into the universe at creation, and man is forced to make do with what nature
can now provide. There is no new energy being continuously channeled into the world. There will never be
more than what there is now.
***
When he was ordained by God to be a new source of blessing, Abraham was specifically given the ability to
break free of this economic world of limitation.
The world of economics limits every person to the possibilities that are provided by (to borrow the words of
Genesis 12:1) his homeland or culture, his birthplace, and his father's house, (a concept that embraces all his
family connections); these are the basic natural resources at the disposal of the human individual. But, in the
first commandment addressed to the first Jew, God orders Abraham to leave these resources behind and step
into the world of "bracha," or blessing, where nothing is limited. Abraham's connection to God becomes a
limitless source of energy on which he is always free to draw.
Jewish existence becomes emancipated from the economic order that prevails in the rest of the universe
through God's connection to Abraham. God wanted the creature He created in His image to have constant
access to the wellsprings of bracha. The actualization of this Divine desire required the establishment of
channels that could transport the fresh flow of blessing from the Source. The Patriarchs opened these
channels for us, and enabled us, their descendants to also connect to the source of bracha. Not that we have
some exclusive right to such access. All human beings were created in the image of God. They all had the
capacity to establish this sort of connection. The factor that sets the Jewish people apart from the rest is the
work put in by the Patriarchs to establish this direct channel to the source of all blessings.
***
This is why the Torah describes the lives of the Patriarchs in such great detail - every incident represents the
creation of a channel of bracha that is essential for the effectiveness of future Jewish prayers. Their lives are
the channel that we still employ down to the present to tap into the source of blessing.
The King of the Kuzars asked a provocative question of the Jewish sage. (Kuzari, Sec.1) We begin our
prayers by addressing God as the God of Abraham, Isaac, and Jacob. Wouldn't it be more appropriate to
begin by addressing Him as the creator of the Universe? After all, there is much more to the universe than
the Jewish people. Surely God is non-sectarian!
The answer is obvious in light of the ideas we have developed. The universe of creation is the economic
world with which we are familiar, subject to the limitations of nature. Every prayer is a request to tap into the
reserves of bracha so that these limitations can be surmounted. The way to bracha is through the people who
opened the channel, the Patriarchs. We can only pray by going through them.
***
THE OPPOSITION
But surely the matter cannot be this simple. Why wouldn't everyone desire this connection to the ultimate
source of blessing? How is it possible that only the Patriarchs stumbled upon it? Isn't it extremely
presumptuous of the Jewish people to claim this connection as their unique legacy?
The answer: this world of bracha has many opponents. There are those who prefer the economic world; they
would rather battle for a greater share in a world of scarce resources and emerge victorious through their own
courage and ingenuity, than humble themselves by turning to God. There is little glory to be found in
becoming God's dependent, and linking one's level of well-being to the intensity of one's Divine service.
The war between the kings described in this Torah portion (Genesis 14) is a manifestation of this opposition.
The four kings are precursors of the four kingdoms that later ended Israel's self-rule, and drove the Jewish
people into exile. According to Nachmanides, Abraham's victory over the kings represents the ultimate
triumph of the world of bracha over the world of economics, the superiority of the oved Hashem, the servant
of God, over the superman of Nietzche. But this ultimate victory will come with the Messiah, at the very end
of human history.
***
The world of bracha is necessarily a world of limitless generosity. The ability to draw on the inexhaustible
source of blessing must be expressed in the form of benevolence toward others. For someone who has access
to limitless blessings there is no such thing as not enough to go around for everyone. Whatever I give away
can be immediately replaced by a fresh flow from the source.
Indeed, the way to open the tap that releases the flow of Divine Blessing is to engage in acts of benevolence
and generosity. To establish a connection to God involves behaving like God. We connect to God by
adopting His character traits and practices as our own. After all, God Himself declared that we are cast in His
image. If we are endlessly benevolent so must He be; otherwise the image would be more perfect than the
source that it reflects, a proposition that is absurd on its face. [see the introduction to Tomer Devorah]
It is not by coincidence that it was Abraham who first tapped into the source of bracha. Abraham's
chief character trait was chesed, benevolence and generosity. He perfected himself to such an extent in this
aspect of his character, that God identifies Himself as the God of Abraham when He chooses to reveal
Himself in His aspect of benevolence.
***
Ironically, when he defeated the four kings, Abraham rescued the vanquished kings of Sodom and Gomorra.
These ancient Twin Cities, which God eventually destroyed, have always symbolized the diametric opposite
of chesed. Their citizens clung to the economic world with fanatic zeal. Their philosophy was: There is only
so much and whatever I give you is irreplaceable, so I will not give you anything.
The Sages teach:
There are four character types among people. One says, "My property is mine and yours is
yours." This is an average character type, but some say this was characteristic of Sodom...
(Pirkei Avos, 5:13)
Every act of generosity is a decision to defy the relentless logic of economics. In a purely economic world,
where resources are scarce, the average character type will inevitably adopt the lifestyle based on the saying,
"what's mine is mine, and what's yours is yours." There is no evil in this, such practice simply follows the
dictates of cold logic-either I can enjoy the asset or I can deprive myself of it by giving it to you; if one of us
gains, the other loses; we cannot both profit through acts of generosity.
The Sages teach that this average character can easily transform itself into the extreme cruelty represented by
Sodom and Gomorra. All that is required to affect the transformation is an utter lack of belief in the power of
bracha.
The Talmud tells us [Yevomoth, 79a] that Jews possess three outstanding character traits; their inheritance
from the Patriarchs. These three attributes are the prominent traits of the Jewish national character and it is
through them that Jews can always be identified:
***
Every Jew is a blessing; he is a descendant of Abraham, who was promised by God that he would be a
blessing. Whatever their level of observance, all Jews somehow know that they were born into a non-
economic world of limitless blessing. Even the average character type is logically compelled to behave
generously in a world where all resources are always immediately replenish able.
In another passage in the Ethics of the Fathers, the Sages teach:
The world stands in the merit of three things: the learning of Torah, the performance of the
avoda, that is, the sacrifices that were brought in the Temple, and the practice of acts of
generosity. (Pirkei Avot 1:2)
There is precious little Torah learning going on today, we have no Temple and no sacrifices; we need Jewish
generosity to keep the blessing flowing in the world. The children of Abraham must continue the fresh flow
of blessings into the world by continuing to practice chesed.
The Human Body
By Hillel ben David (Greg Killian)
THE HUMAN BODY.........................................1 body, so HaShem fills the universe.” Thus Iyov
1[1]
TONGUE............................................................21
TEETH...............................................................23 According to R. Bachya, our primary duty is to
NECK.................................................................23 study that which is closest to us: the human being.
SHOULDERS....................................................26
ARMS.................................................................27 It is our duty to study the origins and birth of the
HANDS...............................................................27 human, the form and structure of his physical
“WASHING HANDS”.....................................37 frame, how the various body parts are connected
FINGERS...........................................................37 and function together, the purpose of each
THE OMER....................................................41
individual part and the need for it to take its
FINGERNAILS.................................................41
present form. Next we should study man's
BREASTS...........................................................45
advantages, his various temperaments, the
ORGANS............................................................46
HEART..........................................................46
faculties of his soul, the light of his intellect, his
LUNGS.........................................................47 qualities -- those that are essential and those that
DIAPHRAGM.................................................47 are accidental; his desires, and the ultimate
KIDNEYS.......................................................48 purpose of his being. When we have arrived at an
LIVER...........................................................50 understanding of the matters noted in regard to
PANCREAS ((לבלב...........................................50
man, much of the mystery of this universe will
SPLEEN........................................................51
become clear to us, since the one resembles the
THE BET HAMIQDASH.................................51
other... as Job said (Job 19:26): "From my flesh I
MILAH...............................................................52
THE HEALING OF BODY AND SOUL...............52 see God." 4[4]
total is 248 limbs. and 365 blood vessels . . . The soul has exactly the
same number of limbs and blood vessels, but these
The Hakhamim (Rabbis) declared that there were are spiritual rather than physical. Each part of the
248 members (bones) in the human body ; 6[6]
soul is in its counterpart in the body, and is
namely, forty in the tarsal region and the foot strongly bound to it.”
(30+10 = 40); 2 in the leg (the tibia and fibula); 6
in the knee (including the head of the femur, and ***
the epiphyses of the tibia and fibula); three in the
pelvis (ilium, ischium, and pubes); eleven ribs (the The Shela Hakodesh writes that each of the 248
twelfth rib, owing to its diminutive size, was not positive mitzvot corresponds to one of the 248
counted); 30 in the hand (the carpal bones and the limbs of the body and each of the 365 negative
phalanges); two in the forearm (radius and ulna); 2 commandments corresponds to one of the 365
at the elbow (the olecranon and the head of the veins and arteries of the body. Each positive
radius); 1 in the arm (humerus); four in the mitzva that one fulfils and each negative
shoulder (clavicle, scapula, coracoid process, and commandment that one is careful not to transgress
acromion)—which makes 101 for each side of the nourishes its corresponding limb or vein.
body, or 202 for both—eighteen vertebræ; 9 in the However, if one neglects one of the mitzvot or
head (cranium and face), eight in the neck (7 commits a sin, he blemishes the parallel limb or
vertebral and the os hyoides), five around the vein of his neshama. The Shela then notes that it is
openings [sic] of the body (cartilaginous bones), impossible for any one individual to observe all
and six in the key of the heart (the sternum). 613 mitzvot. Some mitzvot apply only to
kohanim; others, only in Eretz Israel or when the
The human form also has 248 limbs (and organs), Bet HaMikdash stood. Still, others apply only in
corresponding to the 248 positive commandments rare circumstances, e.g., if one's brother dies
of the Torah, and 365 connecting tissues, veins or without children and there is a mitzva for him to
sinews, corresponding to the 365 prohibitions of marry his brother's widow (yibum). If that is the
the Torah . 7[7]
case, how can one properly prepare his neshama
for the Next World and prevent his neshama from
being blemished?
6[6]
Jewish Encyclopedia
7[7]
Zohar I, 170b 8[8]
Meam Loez
(a) The two calf-bones and one thigh-bones
The Shela answers that if one fulfils those mitzvot comprise the majority of the volume of bones of
that he is capable of performing and learns the the human body.
sections of the Torah related to all the mitzvot, it is (b) Since there are 248 limbs in a male human
considered as if he fulfilled the entire Torah. This body, the majority of limbs will total 125.
is alluded to in the passage here. "For this (c) According to Rebbi Yehoshua, there are 252
commandment that I command you today is not limbs in a female human body, But according to
hidden from you...". This refers to those mitzvot Rebbi Akiva, there are 253.
that are hidden from one and are impossible to (d) A quarter of a Kav (six egg-volumes) of bones
fulfil, e.g., mitzvot that apply to kohanim. "...And will also be Metamei be'Ohel.
it is not distant...". This refers to mitzvot that are
possible to fulfill but circumstances are rare, e.g., The Beginning
Yibum or Birchat HaChama. "...Nor is it across
the sea...". This refers to mitzvot that can only be We observe that the child's entire body is derived
performed in Eretz Israel thereby exempting one from a drop of semen originating in its father's
who lives across the sea. The Torah says that one brain. Yet the many physical components which
should not say that it is hidden, far, in the heavens constitute the child's body are by no means
or across the sea. Rather, it is very near to you, in uniform. They vary greatly, from the brain, the
your mouths and in your hearts to learn and delve highest component, to the nails of the feet, the
into it. The pasuk ends with the words "to perform lowest.
it". All that precedes these final words is given on
condition that one performs those mitzvot that he These radical differences come about through the
can fulfil. presence of the drop of semen in the mother's
womb during the forty weeks of gestation. It is
*** this period of physical development that produces
the differences between one organ and another: the
Rabbi Shimon bar Yochai interpreted the more materialized a particular component of the
following verse: drop becomes, the more it diverges from its
original state and becomes an entity with its own
Devarim (Deuteronomy) 23:15 HaShem unique physical characteristics. We thus observe
your G-d is constantly present in the midst that though all the organs share a common source,
of your camp [be’kerev machanecha] . nevertheless in the process of development there
arise differences as radical as that between brain
“In the midst” [be’kerev] refers to none other than and nails.
your heart, and “your camp” [machanecha] is your
body with its 248 limbs. The verse thus continues, Another matter evident from the analogy: Though
“Make sure that no unseemly thing/word be seen the nails are the most insignificant part of the
in you, which might cause Him to withdraw His child's body, they are still bound and united with
presence.” Your body is a Temple for the Divine! their first source, the father's brain. For, like the
Sanctify [i.e. elevate] your mind, speech, and other parts of the child's body, the nails too receive
actions, even when you are engaged in permitted their nourishment and life from its brain. Since the
activities. [In other words, sanctification does not child's brain retains the essence of its source (the
only refer to refraining from that which is father's brain) and is thus constantly bound to its
forbidden, but, in addition, to being careful to source, even the nails are therefore bound up with
elevate even that which is permitted .] Woe to 9[9]
their original source.
you if you don’t, for it will considered as if you
had defiled the Mikdash of the king! ***
The brain stem and its parts: Chachmah (wisdom), of all the mental powers, is
considered to be the essential mind or the "mind
The medulla oblongata is an enlarged continuation within the mind." Consequently, binah
of the spinal cord extending up into the pons (a (understanding) relative to chachmah, in addition
large bulge under the brain stem). On each side of to referring to the heart itself (the physical seat of
the medulla oblongata is an oval swelling, called emotive experience born from the
the olive, from which a large bundle of nerve
fibers arises and passes up into the cerebellum.
Because of its location, all ascending and
descending nerve fibers connecting the brain to the
spinal cord must pass through it.
But the brain responded immediately. "That We can divide all of life into two parts: ultimate
verse," explained the brain, "is discussing the goals, and the means we use to reach those goals.
Sanhedrin, the Supreme Rabbinical Court, where We must be careful not to confuse one for the
71 brains sat together. Therefore it was necessary other. It is easy to loose sight of our true goals
to ask the opinions of each one, and in cases of when we are intensively occupied with the ways
disagreement they would rule in accordance with of achieving them.
the majority. But you don't have a single brain
between all of you! Just tails that think they can Even those who are careful to stay on track may
offer an opinion. In such a case, no one says that not have a clear understanding of the true purpose
one must follow that majority!" of life. The Sages taught that "all actions should
be for the sake of Heaven". Knowledge of what
HaShem wants us to do in each and every situation
FOREHEAD is by no means a simple matter. The ability to
discover the highest value, to comprehend the
The forehead is open and blank. It is at the highest central value of existence, and to be able to relate
part of the body to indicate an extremely elevated all of life to this central theme, this is a function of
function: Where the forehead is facing is where one's wisdom and spiritual greatness.
you are going! What direction are you facing?
You will walk in the direction of your forehead. Regarding the High Priest, we expect that the
The forehead is a symbol of your ratzon, your person suitable for such a central and elevated
desire. position will have reached the level of
enlightenment whereby all activity revolves
Midrash Rabbah - The Song of Songs around one ultimate goal. Everything relates to the
VII:11 THY FOREHEAD Is LIKE THE central theme of "Holy to HaShem ". Therefore the
TOWER OF LEBANON. This is the tzitz contained only one mention of HaShem's
Sanctuary. Just as the forehead is on the Name, one crowning value.
highest part of a man, so the Sanctuary is in
the highest part of the world. Just as most The common person, on the other hand, may not
ornaments are suspended from the forehead, reached this level of enlightenment. For him there
so priesthood, Levites, and kingship are exist many elevated goals: Torah study, acts of
from Jacob. kindness, charity, prayer, service, wisdom,
prophecy, etc. These are true spiritual values, and ("metzach") does in fact have a broader meaning
by relating various activities to each of these which relates to human behavior and character. An
values, one will succeed in elevating himself and examination of the Biblical idiom leads us to the
recognizing the underlying central goal. Therefore conclusion that "metzach" symbolizes hardness
the individual's tefillin contains HaShem's Name which carries with it opposition and refusal. The
many times, reflecting many guiding spiritual words of HaShem to Ezekiel, when He sends him
goals. to the people of Israel as a prophet, include the
following passage: "But the House of Israel will
We see how much people need physical not want to listen to you for they do not want to
reinforcement in order to keep the ultimate goals listen to Me, for all the House of Israel are defiant
of life in sight. This is the underlying logic of the (Heb. - chizqei metzach; literally: strong of
Sage's comparison between the head-plate and forehead) and further on, "Behold, I have made
Tefillin. Even the High Priest, despite his broad your face hard against their faces and your
spiritual perception, needed to be constantly aware forehead strong against their foreheads, fear them
of the tzitz on his forehead and its message. not" . A parallel verse in Isaiah (48,4) says: "for
15[15]
Certainly the average Jew, with a multitude of I know that you are obstinate, your neck is a sinew
spiritual goals, needs to maintain contact and of iron and your forehead is brass".
recognition of his tefillin.13[13]
Beyond this comparison, which is of a strictly It is unreasonable to assume that the choice of the
technical, verbal nature, the word "forehead" forehead as the only place where the leprosy broke
out was simply in order to make it more visible, to
Ayn Aya III:26 on Shabbat 12
13[13]
(As an aside, Goliath became a giant because of an These three levels of commandments can be said
overactive pituitary gland which is located in the to correspond to three types of pleasures. In
head, between the eyes and slightly above them, ascending order, these are taste, smell, and sight.
and about two inches back from the forehead. Though all of these exist here in this physical
Thus the giant was slain by destroying the organ world, the lowest of the three, namely taste
that had made him mighty. David became the first [eating/drinking], is most appropriate for the level
endocrinologist. )
18[18]
of reality in which we live.
The physiognomy of the human face alludes to Bereshit (Genesis) 2:7 And HaShem God
ascending levels or dimensions of existence. The formed man of the dust of the ground, and
mouth, which represents the sense of taste, the breathed into his nostrils the breath of life;
least spiritual of our senses, is in the lowest and man became a living soul.
position. The nose, representing the more spiritual
sense of smell, comes above the mouth, and the The nose is used to perform two functions:
Breathing and smelling. Now, we have a principle
in the Torah which tells us that if we have a single
II Samuel 17:21 and 45
17[17]
The Talmud calls the pleasure of smell one that the form of Man. The Hebrew word for breath,
benefits the soul and not the body . 20[20]
nesheema, is the same as the word for soul,
neshama. Our spiritual life force comes,
Smelling is the faculty which tells us whether or metaphorically, by way of air and respiration.
not something is alive. Things that are fresh
and full of life, smell very good. Things that Yermiyahu refers to the Mashiach as the “breath
have died smell very bad. The higher the of our noses”
organism, the worse it smells when the life force
has left. Thus we see that the nose is the organ Eichah 4:20 The breath of our nostrils, the
for the life force. anointed of HaShem, was taken in their pits,
19[19]
Mishna Berura
20[20]
Berechot 43b 21[21]
Bereshit (Genesis) 2:7
of whom we said, Under his shadow we regarding the saving of life he would agree
shall live among the heathen. that life manifests itself through the nose
especially, as it is written: In whose nostrils
The sovereignty of Mashiach will be more was the breath of the spirit of life. (Bereshit
elevated than that of Moshe Rabbeinu. For the 7: 22)
Gemara teaches:
R. Papa said: The dispute arises only as to
Sanhedrin 93b The Messiah-as it is written, from below upwards, but if from above
23[23]
And the spirit of the Lord shall rest upon downwards, one had searched up to the
him, the spirit of wisdom and nose, one need not search any further, as it
understanding, the spirit of counsel and is said: ‘In whose nostrils was the breath of
might, the spirit of knowledge of the fear of life’.
the Lord. And shall make him of quick
understanding [wa-hariho] in the fear of the Sotah 45b FROM WHAT PART [OF THE
Lord. R. Alexandri said: This teaches that BODY] DO THEY MEASURE? In what do
he loaded him with good deeds and they differ? One is of the opinion that the
suffering as a mill[is laden]. Raba said: He source of existence is in the nose, while the
smells [a man] and judges , as it is
22[22]
other is of the opinion that the source of
written, and he shall not judge after the existence is in the navel. Is this to say [that
sight of his eyes, neither reprove after the they differ on the same point] as the
hearing of his ears, yet with righteousness following teachers: From where is the
shall he judge the poor. embryo formed? From the head, and thus it
states: Thou art He that took me [gozi] out
Mashiach will judge by his sense of smell, of my mother's womb,(Tehillim 71:6.) and it
whereas a king is permitted to judge only further states: Cut off [gozi] thine hair and
according to the testimony of witnesses. (The cast it away etc.18 Abba Saul Says: It is
concept of judging by the sense of smell applies to from the navel, and its root spreads in all
Mashiach in his capacity as king, not in his directions [from there]! — You may even
capacity as prophet, for a prophet may not judge.) say that Abba Saul [agrees with R. Akiba],
because Abba Saul's statement only applies
The most spiritual of all the senses is the sense of to the formation, that when an embryo is
smell and so it is not surprising that it is strongly formed it is formed from the centre, but with
associated with Mashiach. respect to existence all agree that [its
source is] in the nose; for it is written: All in
The sense of smell was the only one of the five whose nostrils was the breath of the spirit of
senses that was not involved in the sin that took life etc.1
place in Gan Eden. In addition, the Hebrew word
for smell, "rei'ach", is closely related to the word ***
for the second level of soul, which is called
"ruach". The nose is shaped like the Hebrew letter vav,
which has the numerical value of six. The Holy
*** Zohar states with regards to the creation of Adam:
Yoma 85a Abba Saul said: From the navel Zohar 26a “AND THE L-RD G-D
which sends its roots into every direction! FORMED MAN. “Man” here refers to
You may even say that [the first view is in Israel, whom G-d shaped at that time both
agreement with] Abba Saul, inasmuch as for this world and for the future world.
Abba Saul holds his view only touching the
first formation, because ‘everything If the person under the debris has his feet up and his head
23[23]
develops from its core [middle]’, but down. According to one view, one must examine the core,
i.e., the heart; according to the other, even though the heart
Thereby definitely knowing whether he is guilty or
22[22]
seems to have suspended action, the definitive diagnosis
innocent. ujhrvu is thus derived from jhr reah, smell. depends on the action or failure of the function of the nose.
Further the word “Vayizer” (and He which implies that he sensed the battle even
formed) implies that G-d brought them before he actually reached it. Every human
under the aegis of His own Name by being who wants to bring a sacrifice should
shaping the two eyes like the letter “Yod” know that this should be done so as to
and the nose between like the letter “Vav” reconcile himself with God. Consequently
… Forthwith at that time He planted Israel the sacrifice is to be brought as a foretaste of
in the Holy Garden of Eden, as it is said: good deeds which are still to come".
“and the L-rd G-d planted” (Genesis
2:8).The two names here refer to the Father The Mishkan's furnishings or "vessels" are seen as
and the Mother; the “Garden” is the representations of the various organs and faculties
Shekinah on earth, and “Eden” is the of man: The inner altar on which the Ketoret
supernal Mother; “the man” is the Central (incense) was burned, corresponds to the sense of
Column; the Shekinah was to be his smell.
plantation, his spouse who was never to
depart from him and was to be his perpetual We know that everything that exists in the
delight. Thus G-d at that time planted Israel material world is paralleled in the spiritual world.
as a holy shoot, as it is written, “the branch Smell and taste refer to Torah and mitzvot. Taste
of my planting, the work of my hands, in and smell are the spiritual core and the living
which I glory” (Yeshayahu 60:21). essence of everything and Torah and mitzvot are
similarly the living essence of everything.
Rabbi Eliezer Ashkenazi (1513-86 C.E.) in his
work "Ma'asei HaShem" (The Works of God), The Smell of Mashiach
wrote:
In his later years, when Rabbi Menachem Mendel
"The phrase 'a pleasant aroma to the Lord' of Vitebsk lived in Tzefat. One day he heard a
does not reflect the absolute quality of the commotion in the street and sent his valet to
sacrifices, but, on the contrary, it conveys a inquire of its nature. The servant came back with
possible flaw in their nature. In case the the report that Mashiach had arrived. R'
worshipper imagines that he indeed has Menachem Mendel opened the window took a
achieved atonement for his sin by just sniff, shook his head to the negative and went
offering a sacrifice, the Torah tells him that back to what he was doing.
this is far from true. The sacrifice is only a
'pleasant aroma' which means: a foretaste The question is asked: What does Mashiach smell
for what is yet to come. If the worshipper like and if R' Mendel knew what Mashiach
does not repent, then the Almighty will say, smelled like, why did he need to open the
'To what purpose are your sacrifices to Me?' window?
[Yeshayahu/Isaiah 1:11] The concept of
aroma is attributed to the Almighty because Menachem Mendel of Vitebsk achieved the
of its metaphoric connotation. Just as a spiritual level of awareness akin to the Godliness
pleasant aroma coming from afar bears Mashiach will reveal. He knew what Mashiach
witness to something good in the offering, smelled liked because his room was in a messianic
so every time the Torah uses the phrase, 'a state. He needed to open the window because the
pleasant aroma' in connection with the outside was not.
sacrifices, (the meaning is that) it should be
to the Almighty as a foretaste of the good ***
deeds which the worshipper is planning to
perform. It is called a 'pleasant aroma' Bamidbar (Numbers) 33:1 "These are the
because anything which can be detected by journeys of the Children of Israel, who went
the senses before it actually arrives at a forth from the land of Egypt according to
person is called a smell, e.g., to be 'in the their legions."
air', as its says in the book of Iyov/Job
(39:25), "He smelled the war from afar",
QUESTION: Why does it say matei, journeys, in for the Ten Commandments. Moshe was the
plural? Immediately after the first journey, weren't leader of the people and his brother Aharon with
the Jews out of Egypt? the help of his four sons would do the service
required in the Mishkan. The Torah relates how
ANSWER: The encampments began after the the two elder sons brought incense before the
Exodus from Egypt and culminated with the Creator and were killed because the mixture was
arrival at Yardein Yeriecho, the Jordan by Jericho. improper.
The word Mitzrayim can also be read as
meitzarim, restraints, i.e. boundaries and Two lines of light entered into the nostrils of the
limitations. Yereicho etymologically stems from two sons and took their lives; HaShem said, I am
the word rei'ach, smell and aroma, and it alludes honored and then told Aharon not to come into the
to Mashiach, of whom it is written, "He will be Mishkan while drunk. These two disparate notions
imbued with a spirit of fear for HaShem" . Also, 24[24]
help to explain the circumstances of their death.
the Gemara says of Mashiach that, "He will
25[25]
They had mixed the incense in a way to bring
judge right and wrong through his sense of smell." down too great of a light because they were drunk
on HaShem. HaShem was honored, but forbade
The Torah is eternal. Not only does it record the further exaltations.
actual departure from Mitzrayim, Egypt, but also
conveys a message for posterity. It is incumbant The Kabbala teaches that smell is the highest of
upon every Jewish soul which descends to this our senses. It is why the golden Altar that burned
earthly world to make matei, journeys, i.e. to the incense was at the central point in the Temple;
progress in stages in order to detach and elevate it is the same reason that the nose is the
itself from its own meitzarim, limitations and predominant feature of the face and the face is the
restraints. As a person rises from one level to the stamp of the Creator. It is through the nose that
other, he must deal with new and subtler restraints. life enters us and through the nose that life leaves
Upon successfully accomplishing his mission, he the nose grasps what can’t be heard or seen.
is ultimately ready for Yereicho, the revelation of
Mashiach, and to come to "the good and bountiful The Incense-Offering also alludes to this concept,
land." since incense is something that is enjoyed through
the nose, through which the soul enters and leaves
*** the body (which is why we bless a person after a
sneeze!). For this reason, we make a blessing over
Shabbath 151b ‘Or ever the sun and the a sweet-smelling fragrance on Motzei Shabbat and
light be darkened’ (Eccl. 12:2.) this refers to inhale it, to compensate ourselves somewhat for
the forehead and the nose; ‘and the moon’ the loss of the extra soul we had gained over
— this is the soul; ‘and the stars’ these are Shabbat. (Interestingly enough, of the five senses,
the cheeks; ‘and the clouds return after the smell was the only one that did not participate in
rain’ — this is the light of man's eyes [his the sin of eating from the Tree of Knowledge of
eyesight], which is lost after weeping. Good and Evil, and is said to have remained
unaffected.) The Talmud calls the pleasure of
The nose was the portal through which life was smell one that benefits the soul and not the
given by the eternal breath of the Creator, so too body . 26[26]
1. His body (or physical side) The level below this in Keter is called the
2. his soul (or non-physical side) Chachmah of the Keter, or of Arich Anpin. It is
3. his existence as a thinking, functioning also represented by the (expanded) Name of
human being (or the connection of his HaShem possessing the following letters: YUD-
body and soul). Vav-Dalet (20), HEH-Yud (15), VAV-Yud-Vav
(22), HEH-Yud (15), which has the gematria of
When King David praises HaShem for saving his Ayin-Bet (72 ), and which is said to correspond to
soul from death, he praises HaShem for the entire the level called the eyes. This light is so high up in
metaphysical side of himself. the system, so sublime, that it does not make it to
the outside.
When he thanks HaShem for saving his eyes from
tears, he is praising HaShem for saving the part of This is represented in the human being as well.
him that is a connection of body and soul: The The ears, nose, and mouth all allow for two-way
eyes do not enter the world as our arms and legs traffic, whereas the opening in the eyes is covered
do; they are stuck in their sockets. Yet, they can by a film, allowing light to enter but for nothing to
only see things that are inside the physical world. come out. If a person closes his eyes tightly to
They are in the physical world, but not of the prevent any light from coming in, he can see light
physical world. on the inside of his eyes, which, according to
Kabbalah, is light that comes down from the high
Chazal explain that the role of our right and left spiritual level mentioned above, through the brain,
eyes is different. The right eye is meant for but flowing only up until the barrier of the eyes.
viewing others positively, always observing, and
catching their good qualities. The left eye, which
is judgmental and critical, should be directed Tears
inwards, at oneself. Indeed, just as our eyes
function together so is our ability to see the good "For You have delivered my soul from
in others dependent on our ability to justly death, my eyes from tears, my feet from
criticize ourselves for all of our shortcomings, and stumbling. . ."
our distance from the Almighty.
Let us now decipher this phrase; what King
Rabbi Chaim of Volozhin, the student of the Gaon David's body was saved from.
of Vilna, offers the following explanation in his
The first one is understandable: King David The Shema contains 245 words (in the first verse
praises HaShem for saving his soul from death "Shema Israel ..." and the three words that preceed
(the most significant potential loss.) them), in order to complete a total of 248 words
corresponding to the members of the human body.
What is meant in the phrase "my eyes from tears"?
Why is it that King David thanks HaShem for Hearing is the modality of this world. Seeing is the
saving his eyes from tears, and not as we would modality of the Olam Haba, the next world.
have thought, from blindness? Consider this Hearing requires us to work, as we shall see.
thought. What are tears? Seeing requires no work. That is why seeing is
believing. In the Olam Haba reality will be
A great deal of emotional energy gathered in the instantly apparent. The Olam HaBa is seeing.
body (either joy or pain), that can not be contained
within the body, spills out as tears. Shemot (Exodus) 20:15 "And all the Nation
saw the voices and the flames, and the
When a person cries, the energy that was built up sound of the Shofar, and the mountain
within him spills out and is lost; it can never be smoking, and the nation was afraid, and
reclaimed, and is a great loss. 27[27]
they trembled, and they stood far away."
That is why tears of the eyes are so significant. When the Bne Israel stood at Mt. Sinai, the Torah
That is why they are mentioned right after the loss records that we saw the voices. We saw something
of the soul. that is normally heard. Our Sages teach that when
HaShem is manifest, then we see everything as it
Similarly, Rabbi Samson Raphael Hirsch calls really is. We see reality, even if it is normally
tears "the sweat of the soul." heard, because there are no broken pieces to
assemble when everything is one with HaShem.
Since there are no broken pieces to assemble, the
Ears Torah calls that seeing.
Ketuvot 5a-b Design of Fingers to fit inside Ears. Hearing and seeing are the only senses associated
with beauty. We see and hear beautiful things.
Ketuvot 5b Design of Ear for Self-Sealing. This makes hearing and seeing intimately
associated.
Ketuvot 5b Ears are the Most Easily Burnt Limb.
Twice a day, the HaShem’s people cover their
Hearing is a sense which requires us to assemble eyes, meditate on the unity of the Creator and
the sounds from another person, into a cohesive intone, "Shema Israel - Hear! O Israel, HaShem
picture. Thus we would say that hearing is the our God, HaShem is One!"
forming of disparate parts into a single picture.
Literally we make many into one. The Shema is the basic credo of the Jew, his first
declaration of HaShem's unity and the last words
The shema, which is uttered twice a day by every to leave his mouth when he passes from this
observant Jew, is an interesting perspective into world.
hearing. Shema is normally translated as hear.
Chazal teach us that shema literally means the Why is it that we say "Hear! O Israel?" Why don't
gathering of many and making them into one. The we say "Look! O Israel?"
appropriateness of this definition is brought into
sharp distinction when we see that the goal of the When the Jewish People stood at Sinai to receive
shema is that HaShem should be one and His the Torah, they underwent an experience which
name One. was literally out of this world. When HaShem
spoke, the Torah writes that the Jewish People
Similarly, Rabbi Samson Raphael Hirsch calls tears "the
27[27] "saw the voices." There was a dislocation of the
sweat of the soul."
natural perception of the senses. What does it genes of each cell of the body encode the entire
mean to see sound? body.)
There is a fundamental difference between the two We will now analyze several of the primary limbs
senses. With sight, we perceive a complete whole of the body in this way, beginning from the mouth.
instantaneously. The essence of vision is an
instantaneous whole. The palate corresponds to the sefirah of
Chachmah (wisdom) within the mouth. Just as the
Sound, on the other hand, is assimilated as a inner eye of wisdom ever experiences new flashes
collection of sounds. We order these separate of insight, so do the taste buds of the palate, on the
pieces of information, giving them substance and inner spiritual plane, ever experience new tastes of
definition, and in the process, we understand what truth. In Psalms we read, "Taste and see that God
it is we are hearing. This process of assembly is is good." The very word Chachmah is read in
not instantaneous. Our brain takes time to balance Kabbalah as cheich-mah, "the palate of [i.e., that
and evaluate what it is hearing. In the end, we tastes] the sublime."
have assembled the pieces into a single unified
picture. Just as the palate is the lower extension or
reflection of the brain, generally identified with
The reason we say "Hear! O Israel" is that, in this Chachmah (in the words of the Zohar, "Chachmah
world, you cannot see HaShem. You have to is the brain"), so is the throat understood to be the
"hear" Him. You have to take the disparate, higher extension or reflection of the heart,
seemingly random elements of this world, and generally identified with binah ("binah is the
assemble them into a cogent whole. heart"). The throat is thus understood to be the
binah of the mouth. In Kabbalah, we speak of the
There was only one time in history that you didn't union of the palate and the throat, reflecting the
have to hear HaShem's Unity; one moment when supernal union of Chachmah and binah (termed
you could actually see it. At Mount Sinai. There father and mother) in the mouth.
the Jewish People saw the voices. They saw with
an incontrovertible clarity those things that usually The tongue, which in the mouth corresponds to the
need to be heard. Seeing is more than believing. middle axis of the sefirot, possesses three "centers
When you see, you don't have to believe. It's in of energy," corresponding to the three sefirot
front of your eyes. along the middle axis: daat, tiferet, and yesod.
Chachmah Palate
binah Throat
(As a side note, Rambam suggests that the three The Midrash explains this connection between the
phrases in Bereshit 33:12 refer to HaShem's neck and the Temple:
relationship to the three Temples.)
Midrash Rabbah - The Song of Songs
The Midrash also explains the Torah when it tells IV:12 THY NECK IS LIKE THE TOWER
us that the Temple is equated to the neck: OF DAVID: this refers to the Temple. Why
is it compared to a neck? Because so long
Midrash Rabbah - Genesis XCIII:6 Here as the Temple was standing, Israel's neck
that it is on account of a man, the beloved of was stretched out among the nations of the
the eyes, the one who gives hospitality to the world, but when the Temple was destroyed,
Holy One, blessed be He-as it says, Of then, if one may say so, Israel's neck was
Benjamin he said: The beloved of the Lord bowed; and so it is written, And I will break
shall dwell in safety by Him; He covereth the pride of your power (Lev. XXII, 19),
him all the day, and He dwelleth between namely, the Temple. Another explanation:
his shoulders (Deut. XXXIII, 12) --how Just as a man's neck is in the highest part of
much the more so!’ him, so the Temple was in the highest part
of the world. And just as most ornaments
Devarim (Deuteronomy) 33:12 Of are hung round the neck, so the priests were
Benjamin he said, The beloved of HaShem attached to the Temple, the Levites were
shall dwell in safety by him; shall cover him attached to the Temple. And just as, if the
all the day long, and he shall dwell between neck is removed, a man cannot live, so since
his shoulders. the Temple was destroyed there has been no
life for the enemies of Israel.
The Temple was built within the portion of land
allocated to Benjamin. The neck which is between Let’s list the things that we know about the neck:
the shoulders alludes therefore to the Temple.
1. It represents the Temple
Rashi explains: Necks means the two Temples (all 2. It represents Mashiach, the head of the
towers resemble neck like structures) in Jerusalem body.
(which was in Binyamin’s territory). Yoseph was 3. It represents Israel
actually weeping over the future destruction of 4. It represents the connection between the
these two Temples. Similarly, Binyamin was higher and the lower worlds.
weeping over the neck of Yoseph, this being the 5. It is weak in an infant.
tabernacle of Shiloh (in Yoseph's territory). 6. It is the last voluntary point of eating and
drinking.
This explanation is amplified by the Maharal, who 7. It contains the throat.
explains how a person's neck connects his head, 8. It contains the vocal chords and thus is the
the seat not only of the intellect but also of origin of words or voice.
spirituality, to his body, which carries out the 9. It connects the head to the shoulders.
wishes of the head. The Maharal quotes passages 10. A yoke is placed on the neck.
to show that the Temple was referred to as the
"neck" of the Jewish people, since it forms a Mashiach is called “The Word” which originates
connection between HaShem (the "head") and His in the neck:
people (the "body").
Yochanan (John) (John) 1:1-5 In the In the midrash of Matityahu we find a yoke which
beginning was the Word, and the Word was is attached to the neck:
with HaShem, and the Word was HaShem.
The same was in the beginning with Matityahu (Matthew) 11:29 Take my yoke
HaShem. All things were made by him; and upon you, and learn of me; for I am meek
without him was not any thing made that and lowly in heart: and ye shall find rest
was made. In him was life; and the life was unto your souls.
the light of men. And the light shineth in
darkness; and the darkness comprehended it Mashiach says that we should take His yoke upon
not. us. This infers that Mashiach is the neck because
this is the organ which bears the yoke.
Mashiach is also a Kohen Gadole. The Kohen
Gadole serves to connect the higher and the lower Gan Eden with HaShem, Adam, and Chava was
worlds: the ideal. When we failed we were given a
substitute: the Mishkan. The Mishkan was
Hebrews 3:1-2 Wherefore, holy brethren, eventually replaced with the Temple.
partakers of the heavenly calling, consider
the Apostle and High Priest of our The manifest presence of HaShem in the Temple
profession, Mashiach Yeshua; Who was was therefore like Gan Eden. The Pillar of cloud
faithful to him that appointed him, as also on the altar, the constant miracles all made
Moshe [was faithful] in all his house. HaShem's presence impossible to ignore.
28[28]
Shemot 28:7 Purim, who deduced the significance of Purim -- KiPurim
29[29]
Sha'ar HaGilgulim, Hakdamah 31 from the Vilna Gaon's explanation.
Shevat since the Rosh Hashanah for Trees" occurs self-independence (before embracing me with his
during it. right arm). The balancing position of beauty, that
which ties in all the parts of the body in general
and is centered between the arms in particular, is
Arms the torso.
Arms, kabbalistically, are outside the body. They Of the behavioral properties of the soul, those of
enable a person to “do” things in this world, but, netzach and hod correspond to the legs of the
they are not, strictly speaking, a part of the body. body. Legs represent the first and most continual
contact with outer reality. Moreover, the legs
The hands are different from all the other limbs. facilitate the movement of the body as a whole,
All the other limbs of the body are fixed and static, bringing a person where he wants to go. Netzach is
whereas the hands may be lowered below the feet the quality of putting "one’s best foot forward" in
or raised higher than the head. an assertive posture. Hod is the left leg, which
keeps a person's movement on course by
The same is true on an allegorical level. Man can monitoring and validating his assertive thrust.
"lower" his hands, he can perform all the greatest Finally, the property of yesod is referred to as the
sins possible. He can murder, steal. Everything "sign of the Holy Covenant," which corresponds to
can be done with the hands. We talk of having the male and female reproductive organs. Referred
blood on our hands and dirty hands. On the other to as the "conclusion of the body," yesod is the
hand, the hands, when raised up, can perform the body’s physical manifestation of its own ability to
holiest acts. When the kohen blesses the people he actualize and fulfill itself, as well as to connect
raises his hands. The hand gives tzedaka (charity). and communicate with others.
The hand puts on tefillin. We extend the hand of
friendship and assistance. there are 248 limbs which correspond to the 248
positive commandments in the Torah and 365
*** primary veins which correspond to the 365
negative commandments.
The thumb is the chief and best finger.
*** HANDS
This next section is an excerpt from Rabbi The "Divine" model of 10 = 2 X 5 (the two prime
Yitzchak Ginsburgh. factors of 10) = (1 squared plus 2 squared) plus (1
squared plus 2 squared). Thus we have two hands
There are three segments in each of our two arms with four fingers on each hand folding in a single
and two legs, which equals twelve, relating to the direction and one finger folding into an opposing
twelve tribes. direction, the thumb. This gives us two sets of five
fingers broken into two sets of four + 1.
With regard to the three emotive attributes of the
heart, we find that the right arm embodies chesed This is the model of the Ten Commandments--five
and the left arm gevurah. This is alluded to in the on each of the two tablets of the covenant.
verse, "His left arm is under my head, and his right
arm embraces me " and in the saying of our
32[32]
***
sages, "let the left arm push away and the right
arm draw near. " To "push away" in this context
33[33]
The Maharal of Prague says that there is deep
means to disengage, granting the other party a symbolism involved when one washes his hands
sense of independence (before drawing him near). for the purpose of a mitzva. Hands represent the
Similarly, the imagery of "his left arm is under my beginning of the human body, for when one
head" means that he nurtures my consciousness of stretches out his hands to reach forward or above,
32[32]
Shir HaShirim 2:6
it is the hands that are at the front or at the top of
33[33]
Mechilta the body. The Maharal explains that that the way
one begins an action greatly influences the Thus, one such place in the body where the light is
direction and tone of all that follows from that said to 'break forth' and therefore act as a conduit
point, and therefore, even a seemingly for the 'Kachot Hatuma' (Impure Forces), is the
insignificant sin, but one involving the “bodily fingertips. Therefore, the finger tips are a place
leader,” is particularly wrong, for a misguided around which the impure forces 'circle,' waiting
beginning will lead to an incomplete and incorrect for their due like hungry dogs, so-to-speak, which
conclusion. On Pesach, the Maharal continues, we is why we are so strict about washing 'Negel
should be extremely careful in our observance of Vasser' (literally, 'Night Waters') upon waking,
this idea, for Pesach is the annual point of and other types of washing when emerging from a
beginning for everything that exists, in all times. spiritual impure place (such as a bathroom) or
before eating bread.
***
This is also the reason why we are strict about not
Bamidbar (Numbers) 6:27 They will put My growing fingernails past the flesh, at least those
Name upon the Children of Israel, and I will bless who are aware of such a tradition. Keeping the
them. fingernails short has the same effect as washing
the hands, that being to limit the amount of light
However, unlike the body, light can exit the that the impure forces are allowed to derive from
system in ways that blood cannot leave the body us. For, when the fingernails extend past the flesh,
without doing real harm. For example, if blood the Arizal teaches, this increases the flow of holy
were to break forth from the ends of the ten light to the impure forces, strengthening them
fingers of a person he could bleed to death if the against us, and the world in general. This is also
deluge is not halted quickly. one of the reasons why we look at our fingernails
during Havdalah on Motzei Shabbat.
This is not the case when it comes to the light
leaving the 'fingertips' of the spiritual system and Now you can appreciate why, when washing the
our bodies. For the blood of the hands to reach the hands before eating bread, upon saying HaShem's
legs, it must do so internally. However, when it Name in the blessing over the washing ('al netilas
comes to the spiritual light that flows through us - yadayim'), we raise our hands upwards to the level
and it really does, it can 'leap' from one part of the of the shoulders. In fact, this is one of the unique
body to another part of the body without using the properties of the hands more than any other limb
internal system of transfer and delivery. of the body: they can ascend and descend.
For example, though the spiritual light usually When we recite blessings, and particularly upon
travels from an upper section of our bodies to a mentioning HaShem's Name, we become conduits
lower section of our bodies, the light also has the for His light to enter the world. We draw holy
capacity to move from the hands to the legs via the light down from the holy Upper World into the
fingertips. This means without going through the unholy Lower World in which we live. The
body proper, as is usually the case. positive aspect is that the light brings rectification
to the world. The negative part is that, if we're not
There is a Kabbalistic reason for this, which has to careful, that same light can end up falling into the
do with maintaining the forces of evil so long as hands of the 'enemy' and strengthen him against
free-will remains necessary in creation. Since evil us.
and impurity have no intrinsic life source of their
own, they live off of the holiness that they can Without going into detail here, this is the inherent
latch onto within creation. This is another way of problem with people learning Kabbalah before
saying that, even though evil seems to work they are holding on the appropriate level of
against HaShem, in the end it is HaShem Himself spiritual purity, which can only be achieved
who maintains them as part of the ultimate plan through the proper Torah channels and after much
for mankind. time and effort. Many may find it enjoyable
unaware of the fact that, since they are very much
a part of the world of impurity, they are simply
sharing the light they are drawing down with the cartilaginous, the earlobe is soft. It can be used to
forces of impurity, contributing to the overall close the ear, so that it will not hear idle chatter
chaos of creation. It's that serious. and malicious gossip. The ears need special
protection, since they are the first parts of the body
However, just as the Impure Forces are limited as to be burned by the fires of purgatory.
to how far they can ascend in the spiritual world
and 'suckle' light within the overall system of light ***
and filters (called, in more Kabbalistic terms,
'Sefirot'), so too are they limited with respect to a Exodus 30:17-21 Then HaShem said to Moses,
human being regarding how high they can ascend "Make a bronze basin, with its bronze stand, for
to draw light. By shoulder height the 'K'lipot,' as washing. Place it between the Tent of Meeting and
they are also called, are left far behind and behind the altar, and put water in it. Aaron and his sons
the spiritual boundaries that HaShem has are to wash their hands and feet with water from
established for them, to make sure they can never it. Whenever they enter the Tent of Meeting, they
come too close to the side of holiness. shall wash with water so that they will not die.
Also, when they approach the altar to minister by
Thus, we can now appreciate the need for the presenting an offering made to HaShem by fire,
kohanim to keep their arms and hands at shoulder They shall wash their hands and feet so that they
height while blessing the Jewish people. Birchat will not die. This is to be a lasting ordinance for
Kohanim (the priestly blessing) has a special Aaron and his descendants for the generations to
ability to draw down tremendous light into the come."
world and to direct it towards those who are
intending to be blessed. That is why one is Yayikra (Leviticus) 15:1-14 HaShem said to
supposed to stand free of any obstacles between Moses and Aaron, "Speak to the Israelites and say
them and the kohanim during the blessing, and to to them: 'When any man has a bodily discharge,
have intention to be blessed while focusing on the the discharge is unclean. Whether it continues
words of the kohanim. flowing from his body or is blocked, it will make
him unclean. This is how his discharge will bring
To protect this light from the would-be impure about uncleanness: "'Any bed the man with a
'sucklers,' the light is kept beyond their borders discharge lies on will be unclean, and anything he
and thus remains in the realm of holiness. sits on will be unclean. Anyone who touches his
bed must wash his clothes and bathe with water,
*** and he will be unclean till evening. Whoever sits
on anything that the man with a discharge sat on
The five fingers parallel the five senses: taste, must wash his clothes and bathe with water, and
smell, touch, sight and hearing. Each has a finger he will be unclean till evening. "'Whoever touches
which serves it. The thumb cleans out the mouth the man who has a discharge must wash his
so that one can taste. The second finger is used to clothes and bathe with water, and he will be
clean the nose, so that one can smell. With the unclean till evening. "'If the man with the
third, which is the longest of all, one can touch the discharge spits on someone who is clean, that
entire body. The fourth finger is used to clean the person must wash his clothes and bathe with
eye, so one can see. The little finger is used to water, and he will be unclean till evening.
clean the ear. One can see that each finger was "'Everything the man sits on when riding will be
created for a special purpose. One unconsciously unclean, And whoever touches any of the things
uses the little finger to clean the ear, and the that were under him will be unclean till evening;
second finger to clean the nose, without ever whoever picks up those things must wash his
changing them. clothes and bathe with water, and he will be
unclean till evening. "'Anyone the man with a
The fingers are pointed so that if a person hears discharge touches without rinsing his hands with
forbidden speech or vain oaths, he can place his water must wash his clothes and bathe with water,
fingers in his ears and not hear them For the same and he will be unclean till evening. "'A clay pot
reason, although most of the ear is hard and that the man touches must be broken, and any
wooden article is to be rinsed with water. "'When schemes, whose right hands are full of bribes. But
a man is cleansed from his discharge, he is to I lead a blameless life; redeem me and be merciful
count off seven days for his ceremonial cleansing; to me. My feet stand on level ground; in the great
he must wash his clothes and bathe himself with assembly I will praise HaShem.
fresh water, and he will be clean. On the eighth
day he must take two doves or two young pigeons Matityahu (Matthew) 15:1-20 Then some
and come before HaShem to the entrance to the Pharisees and teachers of the law came to Yeshua
Tent of Meeting and give them to the priest. from Jerusalem and asked, "Why do your disciples
break the tradition of the elders? They don't wash
Devarim (Deuteronomy) 21:1-9 If a man is found their hands before they eat!" Yeshua replied, "And
slain, lying in a field in the land HaShem your why do you break the command of HaShem for the
God is giving you to possess, and it is not known sake of your tradition? For HaShem said, 'Honor
who killed him, Your elders and judges shall go your father and mother' and 'Anyone who curses
out and measure the distance from the body to the his father or mother must be put to death.' But you
neighboring towns. Then the elders of the town say that if a man says to his father or mother,
nearest the body shall take a heifer that has never 'Whatever help you might otherwise have received
been worked and has never worn a yoke And lead from me is a gift devoted to HaShem,' He is not to
her down to a valley that has not been plowed or 'honor his father' with it. Thus you nullify the
planted and where there is a flowing stream. word of HaShem for the sake of your tradition.
There in the valley they are to break the heifer's You hypocrites! Isaiah was right when he
neck. The priests, the sons of Levi, shall step prophesied about you: 'These people honor me
forward, for HaShem your God has chosen them with their lips, but their hearts are far from me.
to minister and to pronounce blessings in the They worship me in vain; their teachings are but
name of HaShem and to decide all cases of rules taught by men.'" Yeshua called the crowd to
dispute and assault. Then all the elders of the him and said, "Listen and understand. What goes
town nearest the body shall wash their hands over into a man's mouth does not make him 'unclean,'
the heifer whose neck was broken in the valley, but what comes out of his mouth, that is what
And they shall declare: "Our hands did not shed makes him 'unclean.'" Then the disciples came to
this blood, nor did our eyes see it done. Accept him and asked, "Do you know that the Pharisees
this atonement for your people Israel, whom you were offended when they heard this?" He replied,
have redeemed, HaShem, and do not hold your "Every plant that my heavenly Father has not
people guilty of the blood of an innocent man." planted will be pulled up by the roots. Leave them;
And the bloodshed will be atoned for. So you will they are blind guides. If a blind man leads a blind
purge from yourselves the guilt of shedding man, both will fall into a pit." Peter said, "Explain
innocent blood, since you have done what is right the parable to us." "Are you still so dull?" Yeshua
in the eyes of HaShem. asked them. "Don't you see that whatever enters
the mouth goes into the stomach and then out of
Tehillim (Psalms) 26:1-12 {Of David.} Vindicate the body? But the things that come out of the
me, HaShem, for I have led a blameless life; I mouth come from the heart, and these make a man
have trusted in HaShem without wavering. Test 'unclean.' For out of the heart come evil thoughts,
me, HaShem, and try me, examine my heart and murder, adultery, sexual immorality, theft, false
my mind; For your love is ever before me, and I testimony, slander. These are what make a man
walk continually in your truth. I do not sit with 'unclean'; but eating with unwashed hands does
deceitful men, nor do I consort with hypocrites; I not make him 'unclean.'"
abhor the assembly of evildoers and refuse to sit
with the wicked. I wash my hands in innocence, Yaaqov (James) 4:1-10 What causes fights and
and go about your altar, HaShem, Proclaiming quarrels among you? Don't they come from your
aloud your praise and telling of all your desires that battle within you? You want
wonderful deeds. I love the house where you live, something but don't get it. You kill and covet, but
HaShem, the place where your glory dwells. Do you cannot have what you want. You quarrel and
not take away my soul along with sinners, my life fight. You do not have, because you do not ask
with bloodthirsty men, In whose hands are wicked HaShem. When you ask, you do not receive,
because you ask with wrong motives, that you may Yeshua called the crowd to him and said, "Listen
spend what you get on your pleasures. You to me, everyone, and understand this. Nothing
adulterous people, don't you know that friendship outside a man can make him 'unclean' by going
with the world is hatred toward HaShem? Anyone into him. Rather, it is what comes out of a man
who chooses to be a friend of the world becomes that makes him 'unclean.'
an enemy of HaShem. Or do you think Scripture
says without reason that the spirit he caused to “Hands” in the Nazarean Codicil
live in us envies intensely? But he gives us more
grace. That is why Scripture says: " HaShem Matityahu (Matthew) 4:6 And saith unto him, If
opposes the proud but gives grace to the humble." thou be the Son of God, cast thyself down: for it is
Submit yourselves, then, to HaShem. Resist the written, He shall give his angels charge
devil, and he will flee from you. Come near to concerning thee: and in [their] hands they shall
HaShem and he will come near to you. Wash your bear thee up, lest at any time thou dash thy foot
hands, you sinners, and purify your hearts, you against a stone.
double-minded. Grieve, mourn, and wail. Change
your laughter to mourning and your joy to gloom. Matityahu 15:2 Why do thy disciples transgress
Humble yourselves before the Lord, and he will the tradition of the elders? for they wash not their
lift you up. hands when they eat bread.
Marqos (Mark) 7:1-15 The Pharisees and some of Matityahu 15:20 These are [the things] which
the teachers of the law who had come from defile a man: but to eat with unwashen hands
Jerusalem gathered around Yeshua and saw some defileth not a man.
of his disciples eating food with hands that were
"unclean," that is, unwashed. (The Pharisees and Matityahu 17:22 And while they abode in Galilee,
all the Jews do not eat unless they give their hands Yeshua said unto them, The Son of man shall be
a ceremonial washing, holding to the tradition of betrayed into the hands of men:
the elders. When they come from the marketplace
they do not eat unless they wash. And they observe Matityahu 18:8 Wherefore if thy hand or thy foot
many other traditions, such as the washing of offend thee, cut them off, and cast [them] from
cups, pitchers and kettles.) So the Pharisees and thee: it is better for thee to enter into life halt or
teachers of the law asked Yeshua, "Why don't your maimed, rather than having two hands or two feet
disciples live according to the tradition of the to be cast into everlasting fire.
elders instead of eating their food with 'unclean'
hands?" He replied, "Isaiah was right when he Matityahu (Matthew) 18:28 But the same servant
prophesied about you hypocrites; as it is written: went out, and found one of his fellowservants,
'These people honor me with their lips, but their which owed him an hundred pence: and he laid
hearts are far from me. They worship me in vain; hands on him, and took [him] by the throat,
their teachings are but rules taught by men.' You saying, Pay me that thou owest.
have let go of the commands of HaShem and are
holding on to the traditions of men." And he said Matityahu (Matthew) 19:13 Then were there
to them: "You have a fine way of setting aside the brought unto him little children, that he should put
commands of HaShem in order to observe your [his] hands on them, and pray: and the disciples
own traditions! For Moses said, 'Honor your rebuked them.
father and your mother,' and, 'Anyone who curses
his father or mother must be put to death.' But you Matityahu (Matthew) 19:15 And he laid [his]
say that if a man says to his father or mother: hands on them, and departed thence.
'Whatever help you might otherwise have received
from me is Corban' (that is, a gift devoted to Matityahu (Matthew) 21:46 But when they sought
HaShem), Then you no longer let him do anything to lay hands on him, they feared the multitude,
for his father or mother. Thus you nullify the word because they took him for a prophet.
of HaShem by your tradition that you have handed
down. And you do many things like that." Again
Matityahu (Matthew) 26:45 Then cometh he to Marqos (Mark) 7:5 Then the Pharisees and
his disciples, and saith unto them, Sleep on now, scribes asked him, Why walk not thy disciples
and take [your] rest: behold, the hour is at hand, according to the tradition of the elders, but eat
and the Son of man is betrayed into the hands of bread with unwashen hands?
sinners. (The halacha requires that the hands be rubbed on
a garment or a stone if no water is available.)
Matityahu (Matthew) 26:50 And Yeshua said
unto him, Friend, wherefore art thou come? Then Marqos (Mark) 8:23 And he took the blind man
came they, and laid hands on Yeshua, and took by the hand, and led him out of the town; and
him. when he had spit on his eyes, and put his hands
upon him, he asked him if he saw ought.
Matityahu (Matthew) 26:67 Then did they spit in
his face, and buffeted him; and others smote [him] Marqos (Mark) 8:25 After that he put [his] hands
with the palms of their hands, again upon his eyes, and made him look up: and
he was restored, and saw every man clearly.
Matityahu (Matthew) 27:24 When Pilate saw that
he could prevail nothing, but [that] rather a Marqos (Mark) 9:31 For he taught his disciples,
tumult was made, he took water, and washed [his] and said unto them, The Son of man is delivered
hands before the multitude, saying, I am innocent into the hands of men, and they shall kill him; and
of the blood of this just person: see ye [to it]. after that he is killed, he shall rise the third day.
Marqos (Mark) 5:23 And besought him greatly, Marqos (Mark) 9:43 And if thy hand offend thee,
saying, My little daughter lieth at the point of cut it off: it is better for thee to enter into life
death: [I pray thee], come and lay thy hands on maimed, than having two hands to go into hell,
her, that she may be healed; and she shall live. into the fire that never shall be quenched:
(The hands are the tools of HaShem – The hands (We are obliged to see the hands – to see if our
are fit to praise HaShem and praise. The labor of soul is fit – we need to constantly question
prayer is called “avodah” [from the root: Ebed = whether these hands are fit to serve HaShem.)
Slave, servant], service of HaShem. Do we want to
wash our hands before mincha and maariv?) Marqos (Mark) 10:16 And he took them up in his
arms, put [his] hands upon them, and blessed
Marqos (Mark) 6:2 And when the sabbath day them.
was come, he began to teach in the synagogue:
and many hearing [him] were astonished, saying, Marqos (Mark) 14:41 And he cometh the third
From whence hath this [man] these things? and time, and saith unto them, Sleep on now, and take
what wisdom [is] this which is given unto him, [your] rest: it is enough, the hour is come; behold,
that even such mighty works are wrought by his the Son of man is betrayed into the hands of
hands? sinners.
Marqos (Mark) 6:5 And he could there do no Marqos (Mark) 14:46 And they laid their hands
mighty work, save that he laid his hands upon a on him, and took him.
few sick folk, and healed [them].
Marqos (Mark) 14:58 We heard him say, I will
Marqos (Mark) 7:2 And when they saw some of destroy this temple that is made with hands, and
his disciples eat bread with defiled, that is to say, within three days I will build another made
with unwashen, hands, they found fault. without hands.
Marqos (Mark) 7:3 For the Pharisees, and all the Marqos (Mark) 14:65 And some began to spit on
Jews, except they wash [their] hands oft, eat not, him, and to cover his face, and to buffet him, and
holding the tradition of the elders. to say unto him, Prophesy: and the servants did
strike him with the palms of their hands.
Marqos (Mark) 16:18 They shall take up
serpents; and if they drink any deadly thing, it Luqas (Luke) 24:39 Behold my hands and my
shall not hurt them; they shall lay hands on the feet, that it is I myself: handle me, and see; for a
sick, and they shall recover. spirit hath not flesh and bones, as ye see me have.
Luqas (Luke) 4:11 And in [their] hands they shall Luqas (Luke) 24:40 And when he had thus
bear thee up, lest at any time thou dash thy foot spoken, he shewed them [his] hands and [his] feet.
against a stone.
Luqas (Luke) 24:50 And he led them out as far as
Luqas (Luke) 4:40 Now when the sun was setting, to Bethany, and he lifted up his hands, and blessed
all they that had any sick with divers diseases them.
brought them unto him; and he laid his hands on
every one of them, and healed them. Yochanan (John) 7:30 Then they sought to take
him: but no man laid hands on him, because his
Luqas (Luke) 6:1 And it came to pass on the hour was not yet come.
second sabbath after the first, that he went
through the corn fields; and his disciples plucked Yochanan (John) 7:44 And some of them would
the ears of corn, and did eat, rubbing [them] in have taken him; but no man laid hands on him.
[their] hands.
Yochanan (John) 8:20 These words spake Yeshua
Luqas (Luke) 9:44 Let these sayings sink down in the treasury, as he taught in the temple: and no
into your ears: for the Son of man shall be man laid hands on him; for his hour was not yet
delivered into the hands of men. come.
Luqas (Luke) 13:13 And he laid [his] hands on Yochanan (John) 13:3 Yeshua knowing that the
her: and immediately she was made straight, and Father had given all things into his hands, and
glorified God. that he was come from God, and went to God;
Luqas (Luke) 20:19 And the chief priests and the Yochanan (John) 13:9 Simon Peter saith unto
scribes the same hour sought to lay hands on him; him, Lord, not my feet only, but also [my] hands
and they feared the people: for they perceived that and [my] head.
he had spoken this parable against them.
Yochanan (John) 19:3 And said, Hail, King of
Luqas (Luke) 21:12 But before all these, they the Jews! and they smote him with their hands.
shall lay their hands on you, and persecute [you],
delivering [you] up to the synagogues, and into Yochanan (John) 20:20 And when he had so said,
prisons, being brought before kings and rulers for he shewed unto them [his] hands and his side.
my name's sake. Then were the disciples glad, when they saw the
Lord.
Luqas (Luke) 22:53 When I was daily with you in
the temple, ye stretched forth no hands against Yochanan (John) 20:25 The other disciples
me: but this is your hour, and the power of therefore said unto him, We have seen the Lord.
darkness. But he said unto them, Except I shall see in his
hands the print of the nails, and put my finger into
Luqas (Luke) 23:46 And when Yeshua had cried the print of the nails, and thrust my hand into his
with a loud voice, he said, Father, into thy hands I side, I will not believe.
commend my spirit: and having said thus, he gave
up the ghost. Yochanan (John) 20:27 Then saith he to Thomas,
Reach hither thy finger, and behold my hands;
Luqas (Luke) 24:7 Saying, The Son of man must and reach hither thy hand, and thrust [it] into my
be delivered into the hands of sinful men, and be side: and be not faithless, but believing.
crucified, and the third day rise again.
Yochanan (John) 21:18 Verily, verily, I say unto receive thy sight, and be filled with the Holy
thee, When thou wast young, thou girdedst thyself, Ghost.
and walkedst whither thou wouldest: but when
thou shalt be old, thou shalt stretch forth thy II Luqas (Luke) 11:30 Which also they did, and
hands, and another shall gird thee, and carry sent it to the elders by the hands of Barnabas and
[thee] whither thou wouldest not. Saul.
II Luqas (Luke) 2:23 Him, being delivered by the II Luqas (Luke) 12:1 Now about that time Herod
determinate counsel and foreknowledge of God, the king stretched forth [his] hands to vex certain
ye have taken, and by wicked hands have crucified of the church.
and slain:
II Luqas (Luke) 12:7 And, behold, the angel of
II Luqas (Luke) 4:3 And they laid hands on them, the Lord came upon [him], and a light shined in
and put [them] in hold unto the next day: for it the prison: and he smote Peter on the side, and
was now eventide. raised him up, saying, Arise up quickly. And his
chains fell off from [his] hands.
II Luqas (Luke) 5:12 And by the hands of the
apostles were many signs and wonders wrought II Luqas (Luke) 13:3 And when they had fasted
among the people; (and they were all with one and prayed, and laid [their] hands on them, they
accord in Solomon's porch. sent [them] away.
II Luqas (Luke) 5:18 And laid their hands on the II Luqas (Luke) 14:3 Long time therefore abode
apostles, and put them in the common prison. they speaking boldly in the Lord, which gave
testimony unto the word of his grace, and granted
II Luqas (Luke) 6:6 Whom they set before the signs and wonders to be done by their hands.
apostles: and when they had prayed, they laid
[their] hands on them. II Luqas (Luke) 17:24 God that made the world
and all things therein, seeing that he is Lord of
II Luqas (Luke) 7:41 And they made a calf in heaven and earth, dwelleth not in temples made
those days, and offered sacrifice unto the idol, and with hands;
rejoiced in the works of their own hands.
II Luqas (Luke) 17:25 Neither is worshipped with
II Luqas (Luke) 7:48 Howbeit the most High men's hands, as though he needed any thing,
dwelleth not in temples made with hands; as saith seeing he giveth to all life, and breath, and all
the prophet, things;
II Luqas (Luke) 8:17 Then laid they [their] hands II Luqas (Luke) 19:6 And when Paul had laid
on them, and they received the Holy Ghost. [his] hands upon them, the Holy Ghost came on
them; and they spake with tongues, and
II Luqas (Luke) 8:18 And when Simon saw that prophesied.
through laying on of the apostles' hands the Holy
Ghost was given, he offered them money, II Luqas (Luke) 19:11 And God wrought special
miracles by the hands of Paul:
II Luqas (Luke) 8:19 Saying, Give me also this
power, that on whomsoever I lay hands, he may II Luqas (Luke) 19:26 Moreover ye see and hear,
receive the Holy Ghost. that not alone at Ephesus, but almost throughout
all Asia, this Paul hath persuaded and turned
II Luqas (Luke) 9:17 And Ananias went his way, away much people, saying that they be no gods,
and entered into the house; and putting his hands which are made with hands:
on him said, Brother Saul, the Lord, [even]
Yeshua, that appeared unto thee in the way as
thou camest, hath sent me, that thou mightest
II Luqas (Luke) 20:34 Yea, ye yourselves know, II Corinthians 11:33 And through a window in a
that these hands have ministered unto my basket was I let down by the wall, and escaped his
necessities, and to them that were with me. hands.
II Luqas (Luke) 21:11 And when he was come Galatians 2:9 And when James, Cephas, and
unto us, he took Paul's girdle, and bound his own John, who seemed to be pillars, perceived the
hands and feet, and said, Thus saith the Holy grace that was given unto me, they gave to me and
Ghost, So shall the Jews at Jerusalem bind the Barnabas the right hands of fellowship; that we
man that owneth this girdle, and shall deliver [should go] unto the heathen, and they unto the
[him] into the hands of the Gentiles. circumcision.
II Luqas (Luke) 21:27 And when the seven days Ephesians 2:11 Wherefore remember, that ye
were almost ended, the Jews which were of Asia, [being] in time past Gentiles in the flesh, who are
when they saw him in the temple, stirred up all the called Uncircumcision by that which is called the
people, and laid hands on him, Circumcision in the flesh made by hands;
II Luqas (Luke) 24:7 But the chief captain Lysias Ephesians 4:28 Let him that stole steal no more:
came [upon us], and with great violence took but rather let him labour, working with [his]
[him] away out of our hands, hands the thing which is good, that he may have to
give to him that needeth.
II Luqas (Luke) 27:19 And the third [day] we
cast out with our own hands the tackling of the Colosians 2:11 In whom also ye are circumcised
ship. with the circumcision made without hands, in
putting off the body of the sins of the flesh by the
II Luqas (Luke) 28:8 And it came to pass, that the circumcision of Christ:
father of Publius lay sick of a fever and of a
bloody flux: to whom Paul entered in, and prayed, I Timothy 4:11 And that ye study to be quiet, and
and laid his hands on him, and healed him. to do your own business, and to work with your
own hands, as we commanded you;
II Luqas (Luke) 28:17 And it came to pass, that
after three days Paul called the chief of the Jews I Timothy 2:8 I will therefore that men pray every
together: and when they were come together, he where, lifting up holy hands, without wrath and
said unto them, Men [and] brethren, though I doubting.
have committed nothing against the people, or
customs of our fathers, yet was I delivered I Timothy 4:14 Neglect not the gift that is in thee,
prisoner from Jerusalem into the hands of the which was given thee by prophecy, with the laying
Romans. on of the hands of the presbytery.
Romans 10:21 But to Israel he saith, All day long I Timothy 5:22 Lay hands suddenly on no man,
I have stretched forth my hands unto a disobedient neither be partaker of other men's sins: keep
and gainsaying people. thyself pure.
I Corinthians 4:12 And labour, working with our II Timothy 1:6 Wherefore I put thee in
own hands: being reviled, we bless; being remembrance that thou stir up the gift of God,
persecuted, we suffer it: which is in thee by the putting on of my hands.
II Corinthians 5:1 For we know that if our Bereans (Hebrews) 1:10 And, Thou, Lord, in the
earthly house of [this] tabernacle were dissolved, beginning hast laid the foundation of the earth;
we have a building of God, an house not made and the heavens are the works of thine hands:
with hands, eternal in the heavens.
Bereans (Hebrews) 2:7 Thou madest him a little
lower than the angels; thou crownedst him with
glory and honour, and didst set him over the upon their foreheads, or in their hands; and they
works of thy hands: lived and reigned with Christ a thousand years.
Yaaqov 4:8 Draw nigh to God, and he will draw Marqos (Mark) 13:35 Watch ye therefore: for ye
nigh to you. Cleanse [your] hands, [ye] sinners; know not when the master of the house cometh, at
and purify [your] hearts, [ye] double minded. even, or at midnight, or at the cockcrowing, or in
the morning:
I Yochanan (John) 1:1 That which was from the
beginning, which we have heard, which we have Marqos (Mark) 14:30 And Yeshua saith unto
seen with our eyes, which we have looked upon, him, Verily I say unto thee, That this day, [even]
and our hands have handled, of the Word of life; in this night, before the cock crow twice, thou
shalt deny me (the Torah) thrice.
Revelation 7:9 After this I beheld, and, lo, a great (Hakham Tzefet missed the prayers at midnight,
multitude, which no man could number, of all therefore, he had denied the Torah three times – he
nations, and kindreds, and people, and tongues, had missed the three prayers for tikkun. This
stood before the throne, and before the Lamb, tikkun is made because we mourn the destruction
clothed with white robes, and palms in their of the Temple, the body of Mashiach. On Tisha
hands; B’Av we should be mourning the fragmentation
and destruction of the Torah Jew, not the stones.)
Revelation 9:20 And the rest of the men which
were not killed by these plagues yet repented not Marqos (Mark) 14:68 But he denied, saying, I
of the works of their hands, that they should not know not, neither understand I what thou sayest.
worship devils, and idols of gold, and silver, and And he went out into the porch; and the cock
brass, and stone, and of wood: which neither can crew.
see, nor hear, nor walk:
Marqos (Mark) 14:72 And the second time the
Revelation 20:4 And I saw thrones, and they sat cock crew. And Peter called to mind the word that
upon them, and judgment was given unto them: Yeshua said unto him, Before the cock crow
and [I saw] the souls of them that were beheaded twice, thou shalt deny me thrice. And when he
for the witness of Yeshua, and for the word of thought thereon, he wept.
God, and which had not worshipped the beast,
neither his image, neither had received [his] mark
Luqas (Luke) 22:34 And he said, I tell thee, Yaaqov (James) 4:8 Draw nigh to God, and he
Peter, the cock shall not crow this day, before that will draw nigh to you. Cleanse [your] hands, [ye]
thou shalt thrice deny that thou knowest me. sinners; and purify [your] hearts, [ye] double
minded.
Luqas (Luke) 22:60 And Peter said, Man, I know
not what thou sayest. And immediately, while he
yet spake, the cock crew. FINGERS
Luqas (Luke) 22:61 And the Lord turned, and The number five represents the perfection of the
looked upon Peter. And Peter remembered the natural order (the number four), with the addition
word of the Lord, how he had said unto him, of one: HaShem Himself.
Before the cock crow, thou shalt deny me thrice.
Whenever a four-level system is used to
Yochanan (John) 13:38 Yeshua answered him, contemplate "existence," there is always a fifth,
Wilt thou lay down thy life for my sake? Verily, higher and all-inclusive level that enlivens the
verily, I say unto thee, The cock shall not crow, till other four.
thou hast denied me thrice.
Each hand has five fingers. Four are similar in
Yochanan (John) 18:27 Peter then denied again: motion with a fifth that is contrary in it’s motion.
and immediately the cock crew. The thumb is the chief and best finger.
In reply to our inquiry as to the source of this Shulchan Aruch -- Orach Chaim (134:2); and
custom, Rabbi Chaim Pinchas Scheinberg, shlita, Ba'er He'tev(6).
gave the following explanation: The Torah lists
the ten generations from Noah until Abraham, Devarim (4:44).
including Yoktan, who established the largest
number of families. Rashi notes that Yoktan Sha'ar Hakavanos (Sefer Torah -- Drush 1)
merited establishing so many families due to his
great humility as his name indicates (from the root Bamidbar (9:23).
katan-little). Rabbi Scheinberg went on to explain
that when pointing at the Torah we take this lesson Me'am Lo'ez -- Devarim (27:26).
to heart and we point with our smallest finger - the
pinkie - to indicate that we should reach out to try Bereishis (10:26-29).
to gain understanding of the Torah with the utmost
humility and thus merit to succeed in this Lev Chaim (Responsa) -- Orach Chaim (167:6).
aspiration.
Tehilim (19:8-10).
Rabbi Chaim Falagie expounds on a second
variation of the custom in which the index finger Rabbeinu Bechaye -- Vayikra (8:23).
is used for pointing towards the Torah rather than
the pinkie. He bases this custom on six ***
consecutive statements in Tehilim the first of
which is, "The Torah of HaShem is perfect Zohar Parshat Terumah 154B the Zohar is
reviving the soul...". Each one of these statements finding a connection between the word Chovah
is composed of five words corresponding to the used to express the obligation to give the waters to
number of fingers of one hand. The second word the Other Side and the same word Chovah as it is
of each statement is HaShem corresponding to the used to describe guilty or in this case negative
second, namely the index finger. In pointing energies, things and spaces i.e. water, nails on
towards the Torah with the index finger we are fingers and the Tumah (spiritual impurity) they
indicating that every word of the Torah is a Name have and the dark forces they attract and nourish.
of HaShem. For that same reason, Rabbi Falagie The Zohar further finds it of note that we do bless
points out, during the wedding ceremony the ring when we wash our hands before the meal while we
is placed on the index finger to signify that do not when we wash our hands after the meal.
HaShem is the unifying force binding husband and This is not in the Zohar’s view due primarily to
wife. the fact that little water is used but rather because
as it states blessing does not rest on that side. We
The significance and the symbolism that our Sages wash our hands in the morning or before a meal to
attach to every finger and to each part of our body remove spiritual impurity thus we make a
is most instructive. Rabbeinu Bechaye discusses blessing. Here with the After Waters we are
the utility of each organ and in particular the nourishing spiritual impurity thus we do not bless
fingers, each of which serves to facilitate one of for we do not wish to “increase” spiritual impurity
the five senses. The pinkie finger is associated via the blessing. To increase is a blessings
with the sense of hearing and we may conjecture function see Nefesh Hachaim 2:2 This reason of
that this is related to the custom of pointing the Zohar behind washing the hands after a meal is
towards the Torah with the pinkie. not seemingly shared by a notable Halachic
authority with resulting changes in the quantity of
water used see Shulchan Aruch Aroch Chaim the two thumbs. This proceedure, "Peeking
181:1 and Mishna Berurah ad loc. through the window." means that the Divine
Presence peeks through the windows between the
*** priests fingers. The five spaces are an allusion to
the verse in Shir HaShirim (Song of Songs) 2:8
Heh has a numerical value of five, alluding to the which states that HaShem "peeks through the
five fingers of the hand. As such it represents cracks in the wall." In other words, HaShem
Understanding, the hand that hold Wisdom, protects and watches the Jewish people even when
distributing it and channeling it. Heh is one of the He is hidden.
two letters in the Hebrew alphabet that is written
as two disjunct parts. This alludes to the fact that The priests should be very careful that the tips of
Understanding represents the beginning of their thumbs do not touch, lest they spoil the
separation." 50[50]
"window." The right hand should be raised slightly
higher than the left hand, and the right thumb
*** should be above the left thumb. They should
spread their hands so that their palms face the
The Kiddush cup symbolizes the vessel through earth and the back of their hands face the sky.
which, and into which, the blessing comes. The
numerical value of the Hebrew word for drinking ***
cup kos is the same as that of the name of god
Elokim which expresses the divine revelation in One of the most popular Jewish pendants, along
the world, in nature, in law. And into the cup is with the Star of David, the mezuzah, and the chai,
poured the bounty, the wine, whose numerical is the hand-shaped symbol known as the chamsa.
value is seventy, the number of the Shabbat Eve. The word chamsa is from the Arabic root meaning
After the filling of the cup, which is now the "five," similar to the Hebrew chamesh, obviously
vessel of consecration containing the divine derived from the fact that we have five digits on
plenty, it is placed on the palm of the right hand in our hand. Normally the chamsa is displayed
such a way that the cup, supported by the upturned hanging downward, with the fingers symmetrical
fingers, resembles or recalls a rose of five petals. so that you can't differentiate between the thumb
For one of the symbols of Malkhut is the rose. and pinkie finger. Alternatively, the hand faces
And the cup of wine, thus expressing also the upward, with the fingers sometimes slightly spread
Shekhinah, stands in the center of the palm and is and the thumb's tip accentuated outward,
held by the petal fingers of the rose. resembling a bird. These attempts to purposefully
misrepresent the hand may be concessions to the
*** second commandment's prohibition against
making a sculpted image of anything on the earth.
The Talmud, in fact, explicitly forbids making a
physical representation of the hand. Sometimes a
chamsa even has a sixth finger to clearly
differentiate it from the normal human hand.
The Omer
The priests should lift their hands shoulder high,
extend them, and spread out their fingers to allow "R. Yehuda said in the name of R. Akiva; 'Why
five open spaces between them. On each hand, did the Torah say to bring the Omer on Pesach?
there should be an open space between the two Because Pesach is the time of produce. The Holy
pairs of fingers and the second pair of fingers and One Blessed be He said, 'Bring before Me the
thumb, thus creating four open spaces, two on Omer on Pesach so that your produce in the fields
each hand. They should hold their hands in such a may be blessed…"
manner that a fifth open space is created between
50[50]
Sefer Yetzira, p. 15-16
Rashi notes that the kohen first "waved" the Omer saying that, even though evil seems to work
offering towards the north, then to the south, then against HaShem, in the end it is HaShem Himself
east and finally west. After Tenufa, the Kohen who maintains them as part of the ultimate plan
proceeded to the southwest corner of the Mizbeach for mankind.
where he paused. He then touched the lower
portion of the southwest corner of the Mizbei'ach Thus, one such place in the body where the light is
with the Kli Shareit containing the Omer offering. said to 'break forth' and therefore act as a conduit
This act is called Hagasha. Then he held his right for the 'Kochos Hatuma' (Impure Forces), is the
hand open and vertical, placed it in the Kli Shareit fingertips. Therefore, the finger tips are a place
in the midst of the Omer offering, folded his four around which the Impure Forces 'circle,' waiting
fingers (excluding the thumb) against his palm, for their due like hungry dogs, so-to-speak, which
turned his palm upward and lifted his hand up. is why we are so strict about washing 'Negel
This act is called Kemitza. The Omer flour trapped Vasser' (literally, 'Night Waters') upon waking,
in his four fingers and his palm is the Kometz and other types of washing when emerging from a
("handful"). It is this Kometz which would be spiritual impure place (such as a bathroom) or
burnt on the Mizbeach. (Note the Rambam, before eating bread.
Ma'asei Korbanot 13:12,13 and the glosses of the
Kesef Mishna and the Lechem Mishna.). The ***
Kometz was then placed in a second Kli Shareit.
This act of "re-sanctification" is called Kiddush One should trim his finger-nails every Friday,
Hakometz. The Levona, the frankincense, was also never on Thursday, otherwise the nails will
transferred from the first Kli Shareit to the second. commence growing on the following Sabbath. He
should pare the nails of the left hand first,
The kohen carrying the Kli Shareit containing the beginning at the fourth finger and ending with the
Kometz and the accompanying Levona ascended thumb; and then he should pare the nails of the
to the top of the Mizbeach, salted them (Melicha) right hand, beginning with the thumb and ending
and then consigned them to the ever-burning with the fourth finger; he should not vary the
sacrificial fire. This act is called Haktara. following order: 4th, 2d, 5th, 3d, 1st of the left
Following the Haktara of the Omer, a lamb was hand; then the 1st, 3d, 5th, 2d, 4th of the right
sacrificed as an Olah - burnt offering. The Omer hand. Never pare two (contiguous) fingers one
offering completed, the people in Jerusalem were after the other, for it is dangerous, and it also
now permitted to harvest and eat Chadash, the impairs the memory. The reason and mystery
newly ripened grain of that year's harvest. about the order for paring the nails are well known
Elsewhere in Eretz Israel, the people waited until to the expert.
noon.
The Guiding Hands of Torah
Song of Songs Rabbah IV:13 YOUR TWO The Hebrew word for breasts can be further
BREASTS: these are Moses and Aaron. Just related to greater spiritual realms in two ways.
as the breasts are the beauty and the First, the spelling for breasts, Shadayim, differs by
adornment of a woman, so Moses and only one letter from the spelling for heavens,
Aaron were the beauty and adornment of Shamayim, and second, the word for breast, Shad,
Israel. Just as the breasts are the appeal of appears to be etymologically related to the
a woman, so Moses and Aaron were the appellation "God Almighty", El Shaddai.
appeal of Israel. Just as the breasts are full Additionally, the transition of the milk of the
of milk, so Moses and Aaron filled Israel breasts from the unseen inside to the visible
with Torah. Just as whatever a woman eats outside is also representative of more general
helps to feed the child at the breast, so all transitions from the unknown to the known, and
the Torah that Moses our teacher learned he hence from HaShem to humans.
taught to Aaron, as it is written, "And Moses
told Aaron all the words of the Lord
(Exodus 4:28)." The Rabbis say, "He ORGANS
revealed to him the ineffable Name." Just as
one breast is not greater than the other, so it The Mishkan's furnishings or "vessels," are seen
was with Moses and Aaron, for it is written, as representations of the various organs and
"These are that Moses and Aaron (Exodus faculties of man: The Outer Altar on which the
4:27)," and it is also written, "These are animal and meal offerings were brought represent
that Aaron and Moses (ib. 26)," showing the digestive system and other "functional" organs.
that Moses was not greater than Aaron nor
was Aaron greater than Moses in knowledge Heart
of Torah. R. Abba said, "They were like two
fine pearls belonging to a king which he put
In Jewish literature, man’s heart has often been
in a balance, finding that neither weighed
referred to as king. Physiologically, the heart
down the other. So were Moses and Aaron
provides sustenance to all the body’s limbs,
just equal."
without which all would die. Spiritually, the heart
is the seat of thought and emotion, with the
Through the symbolic use of "breasts" to represent
capacity to guide man to higher levels of devotion
Moses and Aaron, we have an encounter with both
to and closeness with HaShem:
symmetry and opposition. The symmetry of the
breasts illustrates the equivalence between Moses
Devarim (Deuteronomy) 6:5 “You shall
and Aaron. Yet, on the other hand, Moses and
love HaShem your G-d with all your
Aaron also represent opposites. Aaron was an
heart...”
eloquent spokesperson while Moses stuttered and
was "slow of tongue" (Exodus 4:10). We can also
Conversely, the heart can drag man into a
say that Moses is to Aaron as God is to Moses.
bottomless abyss, from where there appears to be
This is demonstrated by the following two
no return:
passages.
Bamidbar (Numbers) 15:39 “Do not
Exodus 4:16 And he (Aaron) shall speak to
explore after your heart and after your eyes
the people for you; and he shall be to you
after which you stray.”
(Moses) as a mouth, and it will be as if you
were God to him.
HaShem made man a heart, which is the king over
all the organs, and which is the seat of the animate
Song of Songs Rabbah I:52 "And you shall
soul.
be to him in God's stead." In fact, what God
said to Moses was this, "Moses, as My fear
Just like the center of the Temple is the Holy of Nation of Israel to perfection, then all of mankind,
Holies, the center of the human being is his heart. and finally, the animal, vegetable and mineral
His head is above him, his feet are beneath him, so world.
the heart which is at the midpoint of his trunk, is
the actual center of his being. Just as the holiness The Torah teaches that importance should always
that is the source of all that is good in the world be given to the right side. We put on our right shoe
emanates from the Holy of Holies, the life force of before our left shoe, we wrap our Tefillin with our
the human emanates from the heart. right hand and we give charity with our right hand.
Why than is the most important part of the body,
The human heart serves as the physical antenna our heart, on the left side? Rav Nachman of
and receiver of the spiritual force of ruach. Thus Breslav gives the truest answer. If we stand face
the human heart, which serves as the physical to face with another individual our heart is on
antenna and receiver of the spiritual force of ruach their right. Our heart is for them not for
is the exact counterpart of the cherubim above the ourselves.
Ark in the Holy of Holies. Just as that is the point
where the Divine voice connects with man, the Lungs
ruach in man's heart is the connection point with
the neshama, which represents the Divinity within
The lungs take in air and separate out the gasses to
man.
be absorbed from the gasses to be expelled. The
expelled product is less refined than the incoming
All joy is manifest in the heart (in Hebrew: lev).
air, but still it is not very offensive and it is light
The word lev has many associations with the
and ethereal.. By contrast, that which is expelled
holiday of Succoth: When we write out the letters
below the diaphragm is much more offensive and
of the word lev (spelled lamed, beit) in full
“heavy”.
(Lamed, mem, dalet; Bet, yud, tav) they equal the
numerical value of succoth (486).
Diaphragm
When we sit in the succah, we bless HaShem for
having commanded us to sit inside. The The diaphragm (Hebrew: Parsa, lit. curtain) acts as
distinguishing words of this blessing are leshev separator between the higher organs of the heart
basukkah ("to sit in the succah"). The first letters and lung, the immediate organs of life, and the
of the words Leshev Basukkah are lamed and bet, lower organs of digestion and reproduction. The
another allusion to lev. diaphragm divides the organs of breathing [the
respiratory system] from the organs of digestion.
The lulav ("palm branch"), one of the four species, The diaphragm is thus seen as separating between
is spelled lamed, vav, lamed, bet. This word can the more spiritual aspects of the body and the
be read as lo lev, "he has a heart." lower, more physical aspects. Above the
diaphragm we have the heart, the lungs, the brain,
Our sages say that the etrog ("citron fruit"), etc., while below, we have the more corporeal and
another of the four species, resembles a heart. gross physical organs.
***
that minister to the soul,4 viz. the gullet for because they are the seat of lust and desire and
[the passage of] food, the windpipe for "How I my soul pine and indeed my soul was
voice, the liver for anger, the gall for consumed in yearning for Thy Courtyards,
jealousy, the lungs to absorb liquids, the HaShem" or "If I put kisli in gold" that Rashi
52[52] 53[53]
stomach to grind [food], the milt for sees as "all my hope and thoughts", that is the
laughter, the kidneys to advise, the heart to desires and the lusts. This is the trait of Benyamin
give understanding, and the tongue to as they taught that he was concerned and
decide. thoughtful of HaShem all day; Rashi explains this
like a person who is troubled that he hasn't
The Torah and the sages attributed interesting satisfied his desires . 54[54]
Now, anyone with eyes can see that this covenant "Now, we will explain the subject of the "nikudat
is different from any other covenant in the world. ha'ahor" (the rectum), and what it is all about.
Every covenant that a man makes with his friend However this is a great secret, and it is proper to
is based on connection, union, closeness, and keep it concealed. Now, you have known that the
brotherhood. This is not the case with this klipot are called "tzo'ah bli makom" (filth, lit.
covenant, which is founded upon separation, and feces, without a place) . Their nourishment, and
56[56]
staying away one from the other. One is not to see sustenance come from the remainder that comes
the other, and not to have anything to do with the forth from the "nikudat ha'ahor" (the rectum).
other. They are to be completely concealed one
from another. We must understand why they have Therefore was the rectum placed on the back side,
made this covenant in this way, that one is to be for they (the klipot) are not able to receive from
concealed from the other. the side of the face. They cannot see the light of
the Face of the Shekhina, as it is written, "the
This matter will be understood with the help of boastful shall not stand before your eyes" .
57[57]
so immediately, without any wait or delay at all. Therefore one must keep these thoughts in mind
when he has to relieve himself, prior to entering
This warning is very important, according to the the bathroom. For it is forbidden to think (about
secret of things, especially prior to praying, saying holy things) inside the bathroom".
a blessing, or studying Torah. This is spoken of in
Sefer Hasadim, (Sec. 818). It is written there, ***
"One must be as clean on the inside as one is on
the outside". It is also written, "let all that is within If a Jew eats kosher, eating a cow which eats the
me bless His holy Name" , this shows that one's
58[58]
grass which is grown from the ground; the cow,
insides should not be filthy. the grass and the ground are elevated by the Bnei
Israel using that food to nourish his body to learn
Therefore prior to prayer, as well as prior to eating Torah and do mitzvot. Physical activity effects a
and drinking, which (as is known) requires a spiritual result. So it is generally that souls cause a
blessing, one should relieve oneself. change in physicality which effects spirituality
which fascinatingly enough then can change
In the Gemara , it says, "The one who wishes to
59[59]
physicality again. This helps us to understand the
completely take upon himself the burden of the waste that comes from the backside. This waste
Kingdom of Heaven must first relieve oneself, represents physicality that has not yet been
wash one's hands, put on Tefillin, read the Shema, elevated. This waste will return to the ground and
and pray (the Amidah)". nourish another plant, which will nourish another
cow, which be eaten and elevated by Bnei Israel.
Rabbeynu writes in Sha'ar HaMitzvot, Parashat
60[60]
blessing:
the one who holds back nature's call, violates the
commandment of "you shall not make yourself
abominable". שר ָיַצר ֶאת ֶׁ ָּברּוְך ַאָּתה ְיֹהָוה ֱאֹלֵהינּו ֶמֶלְך ָהעֹוָלם ֲא
.ָהָאָדם ְּבָחְכָמה ּוָבָרא בֹו ְנָקִבים ְנָקִבים ֲחלּוִלים ֲחלּוִלים
The reason is clear, for the (spiritual) purpose of שִאם ִיָּפֵתַח ֶאָחד ֵמֶהם ֶׁ ָּגלּוי ְוָידּוַע ִלפְֵני ִכֵּסא ְכבֹוֶדָך
eating is to sift the (true) food from the wastes. שר ְלִהְתַקֵּים ְוַלֲעמֹוד ְלָפֶניָך ַׁ אֹו ִיָּסֵתם ֶאָחד ֵמֶהם ִאי ֶאְפ
The food, which is the nourishment is absorbed .שָעה ֶאָחת ָׁ ֲאִפילּו
within the body, and the extra is made into waste
שֹות
ֹ שר ּוַמְפִליא ַלֲע ָׂ ָּברּוְך ַאָּתה ְיֹהָוה רֹוֵפא ָכל ָּב
and pushed below. From this are the klipot made,
as it is written, "you shall cast them away as an
Baruch atah Adonai, Elohainu, melech ha'olam,
unclean thing, say to them, leave" . For they (the 63[63]
Blessed are You, HaShem, our God, King of the Vayikra (Leviticus) 3:11 And the priest
Universe, Who formed man with intelligence, shall burn it upon the altar: [it is] the food
and created within him many openings and of the offering made by fire unto HaShem.
many hollow spaces; it is revealed and known
before the Seat of Your Honor, that if one of Vayikra (Leviticus) 3:16 And the priest
these would be opened or if one of these would shall burn them upon the altar: [it is] the
be sealed it would be impossible to survive and food of the offering made by fire for a sweet
to stand before You (even for one hour). savour: all the fat [is] HaShem’s.
Blessed are You, HaShem, Who heals all flesh
and does wonders. The second function of the mouth is for talking.
Talking is the only way a soul can connect and
We can all appreciate the problems of constipation communicate with the world.
or diarrhea. We can, therefore, appreciate the fact
that it is a good thing when the body works. What The third function of the mouth is for kissing.
makes this blessing so amazing is the last line. In Kissing is how two souls connect in love.
this last line we speak of HaShem healing all
flesh, yet when we go to the bathroom properly, With the mouth as an example, one can quickly
the body does not need healing, it is working grasp how the other organs in the center of the
correctly. So, why do we include this phrase? The body are used for connecting.
answer is amazing! The secret is that HaShem
originally created man (Adam) in such a way that As we learned before, the human body is divided
he never needed to go to the bathroom. In fact, into three parts: the head, the most aristocratic part
when we were traveling in the wilderness, we of the body; the middle section from the shoulders
never needed to go to the bathroom. How do I to the belt, which incorporates the heart; and the
know this? Well one can see that the camping lower section of the body which goes from the belt
order of the tribes precluded a bathroom because it to the bottom of the torso.
was ten miles to get outside the camp if you were
close to the mishkan (Ten of Meeting). Chazal In each of these three parts of the body we have an
teach that one day we will be healed and we will organ that is centered left to right, top to bottom,
never need to go to the bathroom again! and front to back. It is The Center organ. Thus the
midbrain in the head, the heart in the middle
CONNECTION section and the womb in the bottom section. We
can learn the meaning of “center” if we go back to
Words are the way a soul communicates within Bereshit:
the world. That is why words are formed and
pronounced by organs in the center of the body. Bereshit (Genesis) 2:9 And out of the
The center of the body only contains organs which ground made HaShem God to grow every
are used for connecting. tree that is pleasant to the sight, and good
for food; the tree of life also in the midst of
The mouth, for example, is used for three the garden, and the tree of knowledge of
functions: Eating, kissing, and talking. good and evil.
If one fails to eat at the proper time, one feels faint There were two trees in the middle, the center of
as the soul begins to separate from the body.. If he the garden. The tree of the knowledge of good and
keeps from eating long enough, the soul evil and the tree of life. By examining the organs
completely separates from the body and the body that are in the center of each of the three sections,
dies. Food, therefore, is what keeps the soul one can see that they are the connections to life
connected with the body. This, by the way, is why and to knowledge.
the korbanot, the sacrifices are called HaShem’s
3 The sorrows of death compassed me, and
Legs the pains of hell gat hold upon me: I found
trouble and sorrow.
Legs, kabbalistically, are outside the body. They 4 Then called I upon the name of HaShem;
carry a person through this world, but, they are O HaShem, I beseech thee, deliver my soul.
not, strictly speaking, a part of the body. 5 Gracious is HaShem, and righteous; yea,
our God is merciful.
The sefer Yitzirah describes the arms and legs as 6 HaShem preserveth the simple: I was
being the right and left sides which are linked brought low, and he helped me.
together by a “brit”, a covenant, in the exact center 7 Return unto thy rest, O my soul; for
of the two. The arms are on both sides of the brit HaShem hath dealt bountifully with thee.
HaLashon, the covenant of the tongue; whilst the 8 For thou hast delivered my soul from
legs are on both sides of the brit mila, the covenant death, mine eyes from tears, and my feet
of circumcision: from falling.
9 I will walk before HaShem in the land of
Section Two The ten Sephiroth out of the living.
nothing is analogous to that of the ten
fingers {and toes} of the human body, five For You have delivered my soul from death, my
parallel to five, and in the center of which is eyes from tears, my feet from falling. . ."
the covenant with the only One {between the
hands this is the tongue. Between the feet In this spirited chapter of Tehillim, King David
this is the circumcised penis or the broken sings thanks to HaShem for saving him from his
hymen} by the word of the tongue and the enemies, and for taking away his suffering.
rite of Abraham.
King David thanks HaShem for saving three parts
The legs represent the physical part of man. They of his body from harm:
always touch the ground (the chomer) and are very
connected to the physical world. They also serve 1. His soul from death,
the most basic function of the body, that of 2. his eyes from tears, and
transporting the body from place to place. 3. his legs from stumbling.
A habit, in Hebrew – heregail, is a thing done Why is King David only thanking HaShem for
without thinking by the legs. these three benefits? Did not King David thank
HaShem for saving his entire being from harm?
The Gemara says that a person’s legs are his
guarantors since they make sure that he arrives Perhaps these three items are representative of the
where he is supposed to be: entire human being. Consider this thought: There
are three parts of man:
Sukkah 53a R. Johanan stated, A man's feet
are responsible for him; they lead him to the 1. His body (or physical side)
place where he is wanted. 2. His soul (or non-physical side)
3. his existence as a thinking, functioning
*** human being (or the connection of his
body and soul).
Tehillim (Psalm) 116:1-9 I love HaShem,
because he hath heard my voice and my When King David praises HaShem for saving his
supplications. soul from death, he praises HaShem for the entire
2 Because he hath inclined his ear unto me, metaphysical side of himself.
therefore will I call upon him as long as I
live. When he thanks HaShem for saving his eyes from
tears, he is praising HaShem for saving the part of
him that is a connection of body and soul: The
eyes do not enter the world as our arms and legs newer ones comprise this 'body,' but they are all
do; they are stuck in their sockets. Yet, they can the same body.
only see things that are inside the physical world.
They are in the physical world, but not of the As such, we can say that we were there when we
physical world. left Egypt. We are a part of that very same body
that experienced that earth-shattering event. This
When he thanks HaShem for saving my legs from is the meaning behind the Haggada’s statement
stumbling, he thanks HaShem for saving the that “WE” were slaves in Egypt.
physical part of him. The legs represent the
physical part of man. They always touch the All of the Bne Israel are part of one whole and
ground (the chomer) and are very connected to the need each other, like the different parts of the
physical world. They also serve the most basic human body constitute a complete person. Just as
function of the body (that of transporting the body each limb possesses its own characteristic and
from place to place). unique quality that benefits the body as a whole,
so, too, are the Bnei Israel people divided into
LEFT THIGH different spiritual "limbs"; each Jew has his own
mission and task and each benefits all other Jews
by accomplishing his unique function. Until the
The Zohar explains that it was through the left
coming of Mashiach, when holiness will exist
thigh that the yetzer hara entered Adam and
truly as one entity.
mankind.
BODY SHAPE Our ten fingers and our tongue are the Tree of
Life. It is worth noting that the Tree of Life is
Mashiach.
Berachoth 61a Another explanation: R.
Hisda said (some say, it was taught in a
Our ten toes and the sexual organ (usually this
Baraitha): It teaches that [God] built Eve
deals only with the male sexual organ to my
after the fashion of a storehouse. Just as a
(admittedly very limited) are the Tree of the
storehouse is narrow at the top and broad at
Knowledge of good and evil. Our Yetzer HaRa is
the bottom so as to hold the produce
the tree of the knowledge of good and evil.
[safely], so a woman is narrower above and
broader below so as to hold the embryo.
The human body as it exists today is a fusion of
the two worlds. It is the flimsy barrier between
both worlds. It is that which is actually you. One
of the goals of prayer and mitzvot is to unify these
two Trees, for it is through these two worlds that
HaShem has hidden himself from us.
Mashiach Let us explain the spiritual difference now
between men and women. Our meager barrier, our
The body of Mashiach is the 'body' of Israel. The
bodies (the only thing clearly definable as ‘us’,
life of this body extends from the time we left
which allows the people in Tanach to say ‘I am
Egypt until the arrival of the Mashiach.
Throughout the generations, older 'cells' die and This section is based on the work of Hanan Yitzhak ben
65[65]
Asher Yatzar
The blessing of Asher Yatzar is recited every The reason that the Seat of HaShem's Honor is
morning as part of the Birchat HaShachar, mentioned here is to teach us not to think that
Morning Blessings. It is also recited after one has HaShem does not concern Himself with lowly
gone to the bathroom. It expresses our recognition things such as the use of the bathroom, but that
that our bodies are complex and sophisticated HaShem watches and knows everything.
systems and if one part of the system goes bad
then this effects the whole body. In this blessing "if one of these would be opened or if one of these
we express our gratitude to HaShem for the fact would be sealed it would be impossible to survive
that our bodies continue to function properly. The and to stand before You":
Asher Yatzar prayer is over two thousand years
old. The following is a translation of Asher If a person is born with one of the openings or
Yatzar: hollow spaces of his body improperly formed,
either that it is open when it should be closed or
Blessed are You, HaShem, our God, King of the vice versa, then life would not be possible.
Universe, Who formed man with intelligence, and
created within him many openings and many The Chafetz Chaim and other Great Sages write
hollow spaces; it is revealed and known before the that the saying of Asher Yatzar with the proper
Seat of Your Honor, that if one of these would be intent and from writing has the power to help one
opened or if one of these would be sealed it would have a healthy body all of his life. There are many
be impossible to survive and to stand before You people who were saved from a severe illness by
(even for one hour). Blessed are You, HaShem, saying this Beracha from a written page with the
Who heals all flesh and does wonders. proper intent.
Commentaries: ***
"Who formed man with intelligence": The salivary glands or "fountains" (Niddah 55b)
are situated in the cavity of the mouth (Ab. R. N.
The human body is extraordinarily sophisticated. xxxi.) and under the tongue (Lev. R. xvi.). The
In this context we are speaking primarily of the capacity of the pharynx ("bet ha-beli'ah") was
digestive system. The ability to ingest foreign found by experiment to be larger than it seems. A
material and process it so as to provide the body hen's egg can easily be swallowed whole (Yoma
with the energy and materials it needs to continue 80a). The esophagus ("wesheṭ") and larynx
functioning is truly amazing. HaShem gave man ("ḳaneh") have their respective origins in the
the gift of intelligence. pharynx. The structure of the esophagus is
composed of two layers ("orot")—an outer,
During the six days of creation, HaShem wisely muscular one and an inner, serous one (Ḥul. 43a).
created man's needs before he created man. The inner layer has longitudinal folds throughout
its length, except at the upper part, which is called
HaShem used great wisdom in binding man's soul "tarbeẓ ha-wesheṭ" (ib. 43b). The lower portion of
to his body. the inner layer is supplied with hair-like
projections (ib. 44a).
"many openings and many hollow spaces":
The larynx ("ḳaneh," "gargeret") is composed of a
"Openings" refers to openings in the human body large ring of cricoid cartilage ("ṭabba'at gedolah"),
such as the mouth, the anus, the nose, and the ears. thyroid cartilage ("koba'," "piḳah shel-gargeret"),
"Hollow spaces" refers to hollow organs such as and the epiglottis ("shippuy koba'"; Ḥul. 18b). The
the stomach, the intestines, and the heart. trachea is composed of incomplete cartilaginous
rings ("ḥulyot"), and membranous ones ("bene
"it is revealed and known before the Seat of Your ḥulyah").
Honor":
According to R. Samuel, there are no hair-like
projections ("milot") below the pylorus ("meẓar").
The gastro-intestinal tract throughout its lengthis somewhat more detailed description: "The skull
covered externally with the peritoneum ("ḳerum contains three cavities in which the brain is
niḳlaf") except the posterior surface of the lower lodged. From the brain issue thirty-two paths.
portion of the rectum ("ḥilḥolet"; Ḥul. 49b). The These paths spread over the body connecting it
peritoneum forms the greater omentum ("peder"), with the brain" (Zohar on Lev. xxvi.).
which is attached to the greater curvature or "bow"
("Ḳashta") of the stomach (ib. 50a) and the The Generative Organs.
beginning of the small intestines (ib. 93a).
From the laws relating to circumcision, flux,
The liver is attached to the diaphragm ("ṭarpesha") menstruation, etc., which are discussed at length in
by a fold of the peritoneum (ib. 46a). It is united the Bible and especially in the Talmud, may be
also with the gall-bladder ("marah") by means of a gathered some idea of the knowledge which the
narrow tube ("simpona"; ib. 48b). The pancreas is ancient Jews possessed concerning the anatomy of
considered an accessory organ of the liver, and is the generative organs. Of the male genitals the
called the "finger of the liver" ("eẓba' ha-kabed"). anatomical parts are mentioned as follows: The
Its relations to the abdominal organs are described scrotum ("kis")is divided by a septum into two
correctly (Tamid 31a). The anterior abdominal sacculi (Bek. 40a); the testes ("beẓim," "ashakim")
wall is divided into an inner, peritoneal layer have two coats (Ḥul. 45a); each testicle has an
("keres penimit") and an outer, muscular one appendix, the epididymis ("ḥuṭe beẓah"; Yeb.
("keres ḥiẓonah"). The spleen and kidneys are 75a); it is supplied with blood-vessels ("gide
frequently mentioned in Talmud and Midrash, but paḥad"; Ḥul. 93a) and nerves (ib. 45b), and it
no description is given (see below). contains a viscid fluid (Yeb. 75a). It was held that
the spermatic fluid and the urine had each a
The Lungs and Heart. separate canal for their exit (Bek. 44b).
The lungs are composed of two "rows" ("'arugot"), Besides the uterus only the visible parts of the
right and left, divided vertically, by a septum female generative organs ("reḥem"), there being
("ṭarpesh ha-leb") which rises from the many synonyms, are mentioned in the Bible. The
pericardium ("kis ha-leb") and is attached to the Talmud mentions the following: Mons veneris
spinal column. The large bronchi ("bet ha- (Hebr. "kaf tappuaḥ"; Yer. Yeb. 1-2); vulva
simponot") enter respectively the inner side of ("'erwah"); rima pudendorum ("bet ha-setarim";
each row (ib. 50a). Alongside of the bronchi enter Niddah 66b); vestibulum vaginœ ("bet ḥiẓon"; ib.
also the large blood-vessels ("mizraḳim"; ib. 93b). 41b); orificium urethrœ ("lul"; ib. 17b); hymen
The number of lobes in each lung is given ("betulim"); ostium vaginœ ("bet shinnayim"; ib.
correctly (ib. 47a). The pleura is composed of two 46b); vagina ("bet toref," "bet ha-reḥem"; Shab.
layers, an outer, rough one ("ḳerama 'illaya") and 64a); septum vesico-vaginalis ("gag prosdor";
an inner, rose-colored one ("ḳerama tatta'a," Niddah 18a); septum vagina-rectalis ("karka
"kittuna de-warda"; ib. 46a). The heart is prosdor"; ib.); uterus ("reḥem"; ib.); canalis
composed of two ventricles ("ḥalal"), the right cervicis uteri ("maḳor; ib. 41a); cavum uteri
being larger than the left (ib. 45b). It is situated to ("ḥeder" [ib. 17b]; "bet herayon" ['Ar. 7a]).
the left of the median line (Men. 37b). Rab
expressed a radical view for his time, namely, that
the aorta ("ḳaneh shel-leb") contains blood, not air Embryology.
(Ḥul. 45b). The large veins are called "weridim";
the small ones, "ḥuṭe dam." According to the Mosaic law (Lev. xii. 2-5), a
woman after giving birth to a male child remained
The brain is not mentioned in the Bible. According unclean for seven days thereafter; in the case of a
to the Talmudists, it has two coats, an outer (the female child, fourteen days. Then followed a
dura mater) and an inner coat (the pia mater), the period of purification—for a male thirty days, and
one being hard ("ḳashshish"), the other thin for a female sixty-six days. According to the
("daḳḳiḳ"). The spinal cord begins outside of the Mishna, miscarriages fell under the same law,
condyloid processes (Ḥul. 45a). The Zohar gives a provided, however, the fetus ("shefir") was
completely formed ("meruḳḳam") and its features the same source (Num. R. xv.). The difference in
were well differentiated ("mi-ẓorat adam"). the structure of the teeth in herbivorous and
Monstrosities and all fetuses not viable were carnivorous animals is noted (Ḥul. 59). Saliva,
exempt from the above-named law (Niddah iii.). besides moistening the tongue, adds to the
This interpretation of the Biblical law served as an palatability of food (Num. R. xv.). The stomach
impetus to the Talmudists for the diligent study of performs a purely mechanical function, that of
embryology. churning the food; it is compared to a mill.
Digestion proper ("ikkul") is carried on in the
The esteem in which were held those who intestines. The time occupied in digestion is not
occupied themselves with this study is shown in the same in all individuals. The end of the
the legend that King David devoted a great deal of digestive period is made manifest by the return of
his time to these investigations (Ber. 4a). R. a desire for food (Bek. 52b). Eating when the
Samuel, it is said, was able to tell the exact age of bowels are full is likened to the making of a fire in
a fetus (Niddah 25b). The fetus, it was held, is a stove from which the ashes have not been
completely formed at the end of the sixth week. removed (ib. 55a). Normal defecation hastens
Aba Saul, a grave-digger by occupation, but also digestion. Birds digest their food rapidly (Shab.
an embryologist, describes an embryo at the end of 82a); dogs, slowly (Oh. xi. 7). The reasoning
the sixth week as follows: "Size, that of the locust; faculties are lodged in the brain (Yeb. 9a). The
eyes are like two specks at some distance from movements of the body depend upon the integrity
each other, so are the nostrils; feet like two silken of the spinal cord (Ḥul. 58). Rabbi Isaac holds that
cords; mouth like a hair. . . . The soles are not well the liver elaborates blood (Shab. 82a).
defined." He adds that the embryo should not be
examined in water, but in oil, and only by sunlight However, our times are known as ikvesa
(Niddah 25b). R. Samuel (l.c.) contended that it diMeshicha, which means "the heels of
was impossible to differentiate the sex before the Mashiach." Try to picture the entire span of time,
end of the fourth month, which, by the way, is the since the creation of the world, as a body. The first
opinion of modern embryologists. At certain generation, Adam, is compared to the top of the
autopsies it was found that the male embryos were head, and the next generation a little lower, like
completely formed at the end of the forty-first day, the nose, then the neck, then the heart, then the
and the female embryos at the end of the eighty- abdomen, then the top of the legs, until the time of
first day. The Rabbis contended that the autopsies Mashiach. Almost 6,000 years after creation we've
had not been free from error (Niddah 30b). The descended down the entire body from head to foot.
soft parts are formed first, then the bones (Gen. R. The generation which will greet Mashiach, the
xiv.). Monstrosities like cyclopia, monopsia, generation which is right before Mashiach, is
double back with double spinal column, and called the heels of Mashiach -- and there's nothing
artresia œsophagi ("wesheṭ aṭum"), etc., are lower than the heels of the body.
mentioned (Niddah 23b, 24a, b).
The difference between the "heel" and the other
Physiology. parts of the body is that other organs of the body
have some will of their own -- the brain has a
The Bible identifies the blood with the soul (Gen. mind of its own, the heart has emotions.
ix. 4). The Talmudists regard blood as the According to Chassidus, the kidneys also have
essential principle of life (Ḥul. 125a). The relation some relationship to the process of thought (even
between strength and the development of muscles though scientists may not know it, but they will
is mentioned in the Bible (Job xl. 16). The find out some day that the kidneys have their own
Talmudists noted the fact that the muscles change place in the thought processes). But the heel? That
their formwhen in motion (Ḥul. 93a). Respiration is one part of the body that we look at as kind of
is compared to burning. Expired air can not sustain passive. The heel cannot make major decisions.
life (Sanh. 77a). The life of all the organs of the The heel simply follows the will of the person. If
body depends upon the heart (Yer. Ter. viii. 4). the brain decides that it wants to go someplace,
Each gland secretes a fluid peculiar to itself, then the heel has no choice but to go where the
although all the glands derive their material from brain wants.
should nevertheless not be motivated chiefly by
Chassidus explains that the era of the "heels of his understanding, but by his faith, regardless of
Mashiach" therefore means that just like the heel how high his or her IQ is, and no matter how
receives its directions and mission in life without much knowledge he or she has. Whether you
too much intellectual enquiry, we too, should not understand it, or whether you do not yet
be guided overly much by our intellect and reason, understand it, you do it with kabbalas ol.
by rationality, but by pure, simple faith in
The body is a microcosm of the Holy Temple.
***
Bibliography:
Greg Killian
7104 Inlay St SE
Lacey, WA 98513
(360) 584-9352
The Torah has two sections, the Torah Shebiksav (the Written Torah) and the
Torah Sheb’al Peh (the Oral Torah).
• Torah: This is the part that was given directly to Moshe Rabbeinu (Moses
our Teacher) at Mount Sinai by HaShem (God). It is made up of five
books. Each book is called a Chumash.
o B’reishis (Genesis)
o Shemos (Exodus)
o Vayikra (Leviticus)
o Bamidbar (Numbers)
o Devarim (Deuteronomy)
• Nevi’im (Prophets): Prophets are great and saintly people who
communicate with HaShem. These books are recordings of some of what
HaShem said to His prophets.
o Yehoshua (Joshua)
o Shoftim (Judges)
o Shmuel (Samuel) - two books
o Melachim (Kings) - two books
o Yirmiyahu (Jeremiah)
o Yechezkel (Ezekiel)
o Yeshayahu (Isaiah)
o The following twelve are combined in one book called Trey Asar
(The Twelve):
Hoshaia (Hosea)
Yoel (Joel)
Amos
Ovadiah (Obadiah)
Yonah (Jonah)
Michah (Micah)
Nachum (Nahum)
Chabakkuk (Habakkuk)
Tzefaniah (Zephaniah)
Chaggai (Haggai)
71
Zechariah (Zachariah)
Malachi
• Kesuvim (Writings): These books were written by prophets with
HaShem’s guidance but are not direct prophecies.
o Tehillim (Psalms)
o Mishlei (Proverbs)
o Iyov (Job)
All together there are 24 books, five in the Torah, eight in the Nevi’im, and
eleven in the Kesuvim.
These three sections (Torah, Nevi’im, and Kesuvim) are frequently referred to by
the acronym TaNaKh (or Tanach).
Many things are not explained in the Torah Shebiksav. Hashem gave the
explanations to Moshe Rabbeinu on Mount Sinai together with the written Torah.
These explanations are called the Torah Sheb’al Peh, the Oral Torah, because
they were meant to be passed from teacher to student. In the years after the
destruction of the second Beis HaMikdash (Holy Temple) there was a danger
that the Torah Sheb’al Peh would be forgotten. Therefore, our Sages, led by
Rabbi Yehudah HaNasi (The Prince), assembled a basic outline of the Torah
Sheb’al Peh into a series of books called the Mishna. The Mishna was
completed in the year 188 CE. The Mishna was intended to serve as a memory
aid so that it would be easier for students to remember the Torah Sheb’al Peh.
The Mishna was primarily an outline and did not include the in-depth analysis
and explanation behind the laws. These explanations are called gemara. About
three hundred years after the completion of the Mishna there was a risk that the
gemara would be forgotten. Once again, our sages, now led by Rav Ashi and
Ravina, compiled the gemara into a written work as a commentary on the
Mishna. This completed work is called the Talmud. The Talmud is therefore the
complete collection of the Mishna and the gemara.
The Talmud is made up of six sections. Each section is called a Seder (Order)
and contains several books called Mesechtos (Tracts). The six Sedarim are:
72
• Zera’im (Seeds), this section deals with the laws of agriculture. It also
deals with the laws of prayer and blessings.. It contains 11 mesechtos.
• Mo’ed (Season), this section deals with the laws of Shabbos and Yom
Tov (holidays). It contains 12 mesechtos.
• Nashim (Women), this section deals with the laws of marriage and
divorce. It contains 7 mesechtos.
• Nezikin (Damages), this section deals with civil law, such as laws about
damages and theft. It also deals with ethics. It contains 10 mesechtos.
• Kedoshim (Holy Things), this section deals with sacrifices. It contains 11
mesechtos.
• Tohoros (Purities), this section deals with laws of ritual purity. It contains
12 mesechtos.
73
The Mishneh Torah
Title(s)
"Mishneh Torah" ("The Second Law") is the name used in the Bible itself to designate the book of
Deuteronomy, which is a kind summary or review of the rest of the Torah. Maimonides' Mishneh Torah
was intended to be a summary of the entire body of Jewish religious law.
The Mishneh Torah is sometimes referred to as the Yad Ha-Hazaqah, "the mighty arm." This is a play on
the numerological value of the Hebrew word for arm, "yad," which is 14, equal to the number of volumes
in this code.
The author actually referred to the book as "Sefer Mehoqeq" ("The Book of Legislation"), a title which is
rarely employed.
74
Dates
The author lived from 1135 to 1204. He spent ten full years compiling the Mishneh Torah, which he
continued to revise throughout his lifetime.
Author
Moses Maimonides (Rabbi Moshe ben Maimon, usually referred to in Hebrew by the acronym
"RaMBa"M) was one of the towering figures in medieval intellectual and religious life. In addition to his
law code, he excelled in the fields of philosophy, science, medicine, exegesis and communal leadership.
Though born in Spain, in his youth his family fled religious persecution, settling in Egypt.
Maimonides' literary output includes: a work on philosophical logic; an Arabic commentary to the
Mishnah; an enumeration of the 613 precepts of the Torah; the Mishneh Torah law code; the Arabic
philosophical treatise The Guide of the Perplexed; and many letters and responsa addressed to various
Jewish communities.
Place
Fustat (now Cairo), Egypt.
Description
The Mishneh Torah is composed in Rabbinic Hebrew, after the style of the Mishnah. It is divided up into
fourteen general sections (similar to the "orders" of the Mishnah), each of which is further subdivided into
books (like tractates), and then into numbered chapters and laws.
Some of the distinctive features of the Mishneh Torah are the following:
• It encompasses the full range of Jewish law, as formulated for all ages and places. Most other
Jewish law codes confined themselves to laws that were in force in their own times and lands,
thereby excluding rules that apply only in the Land of Israel, under an independent Jewish
kingdom, or that could not be observed following the destruction of the Temple.
• It completely reorganizes and reformulates the laws in a clear and logical system. Earlier codes
had followed the Talmud's sometimes haphazard arrangement with only very few attempts to
improve on that order.
• It presents the normative rulings without any discussion or explanation of how the decisions were
reached.
• It opens with a section on systematic philosophical theology, derived largely from Aristotelian
science and metaphysics, which it regards as the most important component of Jewish law. Most
other Jewish codes avoided mixing creed and religious law; and Maimonides' interpretation of
Jewish religion in terms of Greek ideas aroused much opposition.
75
The Mishnah
• Terminology
• Dates
o Composition
o Redaction
• Author
• Place
• Description
Terminology
The Hebrew root "ShNH" means "to repeat," and refers to memorization by repetition. "Mishnah" therefore
has the sense of "that which is memorized by rote," as distinct from the Rabbinic designation for the Bible:
"Miqra," that which is read and recited from a written text.
Thus, Mishnah can refer in a general way to the full tradition of the Oral Torah, as formulated by the
Rabbis in the first centuries of the Common Era. These traditions could not be written down, but had to be
transmitted and learned by word of mouth. This restriction was observed quite scrupulously throughout the
eras of the Mishnah and Talmud.
In some contexts "Mishnah" is contrasted with "Midrash." The latter term denotes Rabbinic teachings that
are attached to the text of the Bible, whereas the former term refers to teachings that are organized or
formulated independently of Scripture.
In its most narrow sense, as it is employed here, "the Mishnah" refers to a specific work of Rabbinic
literature that embodies the features outlined above.
The Jewish sages whose statements are quoted in the Mishnah are known as Tanna'im (singular: "Tanna"),
derived from the Aramaic root related to the Hebrew "ShNH". The era in which the Mishnah was developed
is therefore referred to as the "Tanna'itic" era.
The term "Tanna" was originally applied to the functionary in the later Talmudic academies whose job it
was to memorize and recite the oral traditions of the Tanna'itic era, serving as a sort of "living book." By
extension it came to be applied to the actual Rabbis whose opinions make up the Mishnah and its
contemporary works.
With a very few exception (e.g., quotations from Aramaic legal documents), the Mishnah is composed
entirely in Hebrew, in a dialect that appears to reflect the spoken vernacular of Judea.
The Mishnah was composed entirely in the Land of Israel, and all the sages quoted there, even if they
resided originally in other places (Babylonia, Rome, etc.), were active in the Holy Land.
On the Talmud page, the passages from the Mishnah (for which the Talmud serves as a commentary) are
introduced with the abbreviation "MTNY'," short for the Aramaic"Matnitin," "our mishnah." It is
customary for the Babylonian Talmud to refer to "our Mishnah" (or: We learned), to distinguish it from
other, "external," mishnahs, referred to in Aramaic as "baraita." At the beginnings of chapters or tractates
no introductory formula is required, since all chapters in the Talmud must begin with a Mishnah citation.
76
Dates
• Composition
Although there are traditions in the Mishnah that claim to go back to the fifth century B.C.E. (the
"Great Assembly"; cf. Nehemiah 8-10), as well as a few additions from as late as the mid-third
century, the main body of the Mishnah consists of teachings attributed to authorities from about
the middle of the first century, through to the second decade of the third century C.E.
This time period witnessed some major historical turning-points for the Jewish nation, such as the
destruction of the Second Jerusalem Temple in 70, and the catastrophic failure of the revolt
against Rome under the leadership of Simeon bar Kokhba (or: bar Kuziba) in 135. Because the
Mishnah is a technical work of religious law, these momentous historical events find almost no
explicit mention in the Mishnah, even though the very composition of the Mishnah is often viewed
as a response to those very events.
It has become customary in scholarly and historical literature to divide the era of the Mishnah into
"generations" that are identified by the towns in which the main centres of Rabbinic leadership
were situated.
Following this convention, scholars refer to the following generations:
The centre of Jewish communal leadership and Torah scholarship moved to this Judean
coastal town following the destruction of the Temple in 70 C.E.
The Rabbis of Yavneh (the term "Rabbi" to denote a religious teacher was probably not
in use before this time) were faced with the responsibility of reconstructing Judaism and
adapting it to the new situation, in which its major centre of religious life was no longer
in existence. It is likely that the drive to preserve the oral traditions of previous
generations was initiated at Yavneh as a central part of this mission.
"Yavneh" is usually used to designate at least two full generations, extending from 70 to
135 C.E.
The first Yavneh generation was dominated by such figures as Rabban Johanan ben
Zakkai (the academy's founder), Rabbi Eliezer ben Hyrcanos and Rabbi Joshua ben
Hanania. The later Yavneh period (sometimes called "the generation of Betar" with
reference to the military centre of the Bar-Kokhba insurrection) was known for the
appearance of the two influential schools of Rabbis Akiva and Ishmael, each of which
formulated a distinctive approach to the interpretation of the Torah.
o Usha
The tragic aftermath of the Bar-Kokhba uprising saw the complete destruction of
Jerusalem by the Romans, and the devastation of the region of Judea, the southern portion
of the Land of Israel that had hitherto been the main centre of Jewish religious leadership.
This situation led to widespread migration to the northern region, the Galilee, and the seat
of rabbinic judicial authority resided for a while in the Galilean village of Usha, home of
Rabbi Meir.
By far the greatest proportion of Mishnah's contents derive from this generation. Almost
all the "Ushan" Rabbis mentioned in the Mishnah were students of Rabbi Akiva. These
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include Rabbis Meir, Judah [bar Ilai], Simeon ben Yohai, Yose [ben Halafta], Rabbi
Eleazar [ben Shamua] and the Patriarch (Nasi) Rabban Simeon ben Gamaliel.
• Redaction:
All ancient sources are in agreement that the Mishnah was compiled by Rabbi Judah the "Prince,"
before his death around 217 C.E. On the author see below. It should be emphasized that--contrary
to a view that appears in many histories and introductions, and which is based on the writings of
medieval Spanish Jewish authorities--this redaction did not involve writing down the traditions,
but merely the determining and organizing of a fixed text that was subsequently disseminated by
memory. It is clear from the internal evidence of the Talmud that the teachings of the Rabbis
continued to be studied orally throughout the Talmudic era, and this continued to be the practice in
the Babylonian academies well into the middle ages.
The Mishnah's redactor, who had studied with most of the important teachers of the previous
("Usha") generation, assembled early redactions that had been shaped in various different
academies, combining them into a new and integrated work. The Mishnah contains almost no
material that is contemporary with its redactor.
Author
Rabbi Judah ben Simeon bore the Hebrew title of "Nasi," signifying the position of Patriarch, the
official political representative of the Jewish people.
From an internal Jewish perspective, the Nasi presided over Judaism's supreme judiciary and
legislative body, the Sanhedrin. The title had become a hereditary one, almost without
interruption, since the days of the revered Hillel the Elder in the first century B.C.E.
In Talmudic texts, Rabbi Judah is usually referred to simply as "Rabbi" or, by virtue of his
legendary piety: "Rabbenu Ha-Qadosh" ("our holy master").
Place
After migrating from Judea, Rabbi Judah the Prince resided in Beit Sha'arayim, and later in
Sepphoris, both in the Galilee. Presumably the project of redacting the Mishnah was conducted in
both locations.
Description
With a few significant exceptions (e.g., the tractate "Avot" [="Fathers"]), the Mishnah deals only
with the legal component of the Jewish Oral Tradition, known in Hebrew as "halakhah."
The Mishnah is distinguished by its topical organization, dividing the traditions of Jewish
religious law into six main areas, designated as "sedarim" (singular: "seder"; English: "Orders"),
which are in turn divided into separate topical treatises, or tractates (in Hebrew: "Masekhet."
While the topical classification is the dominant one, there are numerous digressions, several of
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which reflect the alternative criteria of organization employed in previous stages of redaction. The
six orders of the Mishnah are:
The order of tractates within an order is usually determined by the number of chapters (in
descending order). Zera'im does not fit this pattern.
Each tractate is divided into chapters, which are in turn composed of numbered units, each of
which is termed a mishnah or halakhah. The normal manner of citation would thus be: Tractate
Name chapter number: mishnah number (e.g., Zevahim 4:2. The Mishnah citations in the
Babylonian Talmud are not numbered.
The Mishnah was clearly not designed to encompass the whole of the Oral Torah tradition. The
same Rabbis who contributed to it also figured prominently in the Tannai'itic Midrashic
collections.
The Mishnah form lent itself most effectively to traditions that were not derived from Scripture or,
more commonly, to the unfolding of legal principles whose Biblical roots had been so elaborated
that they could be discussed adequately without having to return to their exegetical origins.
In formulating its laws the Mishnah employs a number of different literary structures:
o Some rulings are cited anonymously, implying that they are not contested.
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o Some rulings are subject to disputes between named Rabbis. In general, the Mishnah is
very laconic about describing only the contents of these disputes (e.g.: "Rabbi X says: it
is permitted, and Rabbi Y says: it is forbidden"), without usually explaining their
underlying reasons.
o Often the Mishnah juxtaposes anonymous views with those of identified Rabbis. If an
anonymous opinion is placed after a named one, it is introduced by the formula: "And the
Sages say..."
The traditional explanation of the above situation is that the anonymous views were
intended to represent the views of the majority, and hence are being presented as legally
normative.
Although most of the Mishnah is made up of legal rulings and disputes, there are several other
literary types included in it, including midrashic segments (i.e., Biblical passages accompanied by
their Rabbinic interpretations), anecdotal precedents, extensive narrative descriptions of rituals
and procedures (especially of Temple ceremonies), and more.
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The Babylonian Talmud
edited by Rabbi Dr. Isidore Epstein
of Jews’ College, London
More than fifteen years in the making, more than 5 1/2 million words, this monumental
task of scholarship called on the best brains in Judaism and won the approval of the
world's top rabbis. Yet few Christians today even know it exists, and you will probably
not find it in your local public library. The Come and Hear™ hypertext version, currently
on line at this web site, represents approximately 1431 folios (produced as accurately as
possible). We hope this presentation will provide the necessary context for understanding
ancient and modern rabbinical teachings. We hope the larger context will also enable you
to evaluate how fairly various commentators interpret the text.
Passages censored in previous editions of the Talmud were restored, and the translators
amplified the text with extensive footnotes that form a running commentary. The
publication was completed as a 35-volume set in 1952, and republished in 18 volumes in
1961. Each tractate was accompanied by a glossary, a table of abbreviations, an index of
Biblical references, and a general subject index. In 1952, Soncino published a
comprehensive Index volume collating the indices from all tractates, and included an
index to the statements of each of the Sages. The Jew's College/Soncino English
translation of the Babylonian Talmud has remained the gold standard of English Talmuds
for six decades.
Table of Contents — What's On Line
SEDER ZERA‘IM — Introduction
Tractate Berakoth
SEDER MO‘ED — Foreword — Introduction
Tractate Shabbath
SEDER NASHIM — Foreword — Introduction
Tractate Yebamoth
Tractate Kethuboth
Tractate Nedarim
Tractate Nazir
Tractate Sotah
Tractate Gittin
SEDER NEZIKIN — Foreword — Introduction
Tractate Baba Kamma
Tractate Baba Mezi‘a
Tractate Baba Bathra
Tractate Sanhedrin
Tractate ‘Abodah Zarah
Tractate Horayoth
SEDER KODASHIM — Foreword — Introduction
SEDER TOHOROTH — Introduction
Tractate Niddah
Tractate Tohoroth
81
The Babylonian Talmud
82
The page format of the Babylonian Talmud has remained almost unchanged since the
early printings in Italy. Some twenty-five individual tractates were printed by Joshua and
Gershom Soncino between 1484 and 1519, culminating in the complete edition of the
Talmud produced by Daniel Bomberg (a Christian) in 1520-30. These editions
established the familiar format of placing the original text in square formal letters the
centre of the page, surrounded by the commentaries of Rashi and Tosafot, which are
printed in a semi-cursive typeface. The page divisions used in the Bomberg edition have
been used by all subsequent editions of the Talmud until the present day.
Over the years several additions were introduced, including identifications of Biblical
quotes, cross-references the Talmud and Rabbinic literature, and to the principal codes of
Jewish law.
Almost all Talmuds in current use are copies of the famous Vilna (Wilno, Vilnyus)
Talmuds, published in several versions from 1880 by the "Widow and Brothers Romm"
in that renowned Lithuanian centre of Jewish scholarship. While retaining the same
format and pagination as the previous editions, the Vilna Talmud added several new
commentaries, along the margins and in supplementary pages at the ends of the
respective volumes.
83
Contents of the
Soncino Babylonian Talmud
TRANSLATED INTO ENGLISH
AND INDICES
FOREWORD BY
INTRODUCTION BY
THE EDITOR
LONDON
These are the Sederim ("orders", or major divisions) and tractates (books) of the
Babylonian Talmud, as translated and organized for publication by the Soncino Press in
1935 - 1948. The tractates available on the Come and Hear web page are provided with
hot links.
The English terms in italics are taken from the Introductions in the respective Soncino
volumes. A summary of the contents of each Tractate is given in the Introduction to the
Seder, and a detailed summary by chapter is given in the Introduction to the Tractate.
There are about 12,800 printed pages in the Soncino Talmud, not counting introductions,
indexes, glossaries, etc. Of these, Come and Hear™ has put about 8050 pages on line,
comprising about 1460 files — about 63% of the Soncino Talmud. However, this should
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in no way be considered a substitute for the printed edition, with the complete text, fully
cross-referenced footnotes, a master index, an index for each tractate, scriptural index,
rabbinical index, and so on. The sole purpose for the presentation of this text is to provide
full context for the many things that are said and heard about the Talmud, and to invite
further study.
85
Introduction to Yebamoth — Rev. Dr. Israel W. Slotki
Kethuboth (Marriage Settlements: 8 chapters, 112 folios, 728 pages)
Introduction to Kethuboth — Rev. Dr. Israel W. Slotki
Nedarim (Vows: 9 chapters, 91 folios, 283 pages)
Introduction to Nedarim — Rabbi Dr. H. Freedman
Nazir (Nazirite: 9 chapters, 66 folios, 253 pages)
Introduction to Nazir — Rabbi B. D. Klein
Sotah (Suspected Adulteress: 9 chapters, 49 folios, 271 pages)
Introduction to Sotah — Rev. Dr. Abraham Cohen
Gittin (Bills of Divorcement: 9 chapters, 90 folios, 439 pages plus 5 pages of
appendix)
Introduction to Gittin — Maurice Simon
Kiddushin (Consecrations: 4 chapters, 82 folios, 425 pages)
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Temurah (Substitution: 7 chapters, 34 folios, 253 pages)
Kerithoth (Excisions: 6 chapters, 28 folios, 220 pages)
Me‘ilah (Trespass: 6 chapters, 22 folios, 86 pages)
Tamid (The Continual [Offering]: 7 chapters, 33 folios, 38 pages)
Middoth (Dimensions: 5 chapters, 23 pages)
Kinnim ([Bird-]nests: 3 chapters, 24 pages)
INDEX
Foreword — The Very Rev. The Chief Rabbi Israel Brodie
Abbreviations
Glossary
Come and Hear™ Talmud Search Page
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Jewish Law
Sanhedrin :: Aseret Hadiberot ("10 Commandments") :: Shulkhan Aruch :: 613 Mitzvot ::
Speech :: Essay: Did You Hear What Sarah Said to Adam? Lashon Hara and Chilul HaShem
Jewish Law (halachah) is based upon the Written Torah and the Oral Torah. There are
613 mitzvot (commandments) that Jews are to live by - although not all 613 apply to
every individual. The "Ten Commandments" (more properly called the Ten Statements)
can be thought of as a summary of the 613 mitzvot. There have been many great rabbis
who have contributed their skill to writing commentary on Jewish Law. By following the
mitzvot Jews worship G-d and continue their lifelong relationship with G-d. The mitzvot
permeate the Jews' lives and regulate their behaviors and thoughts as well as their
relationships with G-d, fellow Jew, and gentiles.
Sanhedrin
The Sanhedrin was an assembly made up of 71 judges who constituted a supreme court
and a legislative body of ancient Israel. The Sanhedrin included a Nasi (chief justice), Av
Beit Din (vice chief justice), and 69 general members who all sat in a semi-circle while in
session. When the Holy Temple stood in Jerusalem, the Sanhedrin met in the Hall of
Hewn Stones except during festivals and Shabbat. The Lesser Sanhedrin was made up of
23 judges required to be in each city. The Sanhedrin began with Moses and the 70 elders.
As an individual died or became unfit to sit on the court, a new member received smicha
(ordination) and took the individual's place.
Return to Top
1. I am Hashem, your G-d, Who has taken you out of the land of Egypt, from the house
of slavery.
2. You shall not recognize the gods of others in My presence. You shall not make
yourself a carved image nor any likeness of that which is in the heavens above or on the
earth below or in the water beneath the earth. You shall not prostate yourself to them nor
worship them, for I am Hashem, your G-d—a jealous G-d, Who visits the sin of fathers
upon children to the third and fourth generations, for My enemies but who shows
kindness for thousands of generations to those who love Me and observe My
commandments.
3. You shall not take the Name of Hashem, your G-d in vain, for Hashem will not absolve
anyone who takes His Name in vain.
4. Remember the Sabbath day to sanctify it. Six days shall you work and accomplish all
your work; but the seventh day is Sabbath to Hashem, your G-d; you shall not do any
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work—you, your son, your daughter, your slave, your maidservant, your animal, and
your convert within your gates—for in six days Hashem made the heavens and the earth,
the sea and all that is in them, and He rested on the seventh day. Therefore Hashem
blessed the Sabbath day and sanctified it.
5. Honor you father and mother, so that your days will be lengthened upon the land that
Hashem, your G-d give you.
10. You shall not covet your fellow's house. You shall not covet our fellow's wife, his
manservant, his maidservant, his ox, his donkey, nor anything that belongs to your
fellow.
Return to Top
Shulkhan Aruch
The Shulkhan Aruch, compiled by Rabbi Joseph Caro in the mid-1500s, is the standard
legal code of Judaism. It was the first code to list the differing customs of the Ashkenazic
and Sephardic Jews. The Shulkhan Aruch is divided into four books:
Orakh Hayyim - laws of prayers and holidays;
Yoreh Deah - diverse laws, including those covering charity, Torah study, and Jewish
dietary laws;
Even HaEzer - laws concerning Jewish marriage and divorce;
Khoshen Mishpat - Jewish civil law.
Return to Top
613 Mitzvot
Maimonides, one of the first codifiers of Jewish law, wrote the fourteen volume Mishneh
Torah that covers all of Jewish law, belief and practice. He divides the 613 Mitzvot
(commandments) into 14 books, with 83 sections. the 613 mitzvot are comprised of 248
positive commands and 365 negative ones. The positive mitzvot equal the number of
parts of the body; the negative mitzvot correspond to the number of days in the solar
year.
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# of
Title Contents
Mitzvot
The Book of The laws concerning religious belief, character,
75
Knowledge Torah study, idolatry, and repentance
Recital of the Shema Yisrael, prayer, tefillin,
The Book of Adoration 11 mezuzah, Torah scroll, tzitzit, blessings, and
circumcision
The Shabbat, Yom Kippur, holidays, New
The Book of Seasons 35
Moon, and fast days
The Book of Women 17 Marriage, divorce, seduction, and infidelity
Illicit sexual relations, forbidden foods, and
The Book of Holiness 70
ritual slaughter
The Book of Specific Oaths, vows, Nazirite restrictions, and devotion
25
Utterances of property to the Sanctuary
The crossing of seeds, cattle and materials, laws
The Book of Seeds 67 of charity and tithing, and laws regarding the
sabbatical and jubilee years
The Book of Divine The Sanctuary, how it is to be built, who serves
103
Service in it and the nature of the service
The sacrifices brought on holidays and as
The Book of Sacrifices 39
atonement for sins
All the causes of defilement and the
The Book of Purity 20
requirements for purification
The laws of compensation for damages and
The Book of Injuries 36 theft, returning lost property, murder, and the
preservation of life
The Book of Commercial transactions, neighbors, and
18
Acquisition bondage
Labor relations, renting and borrowing, and
The Book of Judgments 23
inheritance
The judicial system, rabbinic and parental
The Book of Judges 74
authority, mourning, kings, and wars
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4. Love Him (Deuteronomy 6:5)
5. Fear Him (Deuteronomy 6:13, 10:20)
6. Sanctify His Name (Leviticus 22:32)
7. Don't profane His Name (Exodus 22:27, Leviticus 24:16)
8. Don't destroy things bearing His Name (Deuteronomy 12:4)
9. Listen to a prophet (Deuteronomy 18:15)
10. Don't test Him too much (Deuteronomy 6:16)
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44. Don't prophesy falsely, even in G-d's name (Deuteronomy 18:20)
45. Don't be afraid to kill a false prophet (Deuteronomy 18:22)
46. Don't swear in the name of idols (Exodus 23:13)
47. Don't perform act of "ov" (medium) (Leviticus 19:31)
48. Don't perform act of "yidoni" (magical seer) (Leviticus 19:31)
49. Don't pass children through flame to Molach (Leviticus 18:21)
50. Don't erect a structure for people to gather at (Deuteronomy 16:22)
51. Don't bow down on smoothed stone (Leviticus 26:1)
52. Don't plant a tree in the sanctuary (Deuteronomy 16:21)
53. Destroy idols and accessories (Deuteronomy 12:2)
54. Don't derive any benefit from man-made idols (Deuteronomy 7:26)
55. Don't derive any benefit from natural objects served as idols (Deuteronomy
7:25)
56. Don't make a covenant with idol worshippers (Deuteronomy 7:2)
57. Don't show favor towards them (Deuteronomy 7:2)
58. Don't let them stay in our land (Exodus 23:33)
59. Don't go in their fashion (Leviticus 20:23)
60. Don't be superstitious (Leviticus 19:26)
61. Don't go into a trance for foreseeing (Deuteronomy 18:11)
62. Don't engage in astrology (Leviticus 19:26)
63. Don't utter magic chants (Deuteronomy 18:11)
64. Don't try to make contact with the dead (Deuteronomy 18:11)
65. Don't consult "ov" (medium) (Deuteronomy 18:11)
66. Don't consult "yidoni" (magical seer) (Deuteronomy 18:11)
67. Don't do magic (Deuteronomy 18:10)
68. Don't round your head (side-burns) (Leviticus 19:27)
69. Don't destroy your beard with razor (Leviticus 19:27)
70. Don't (men) wear women's clothes (Deuteronomy 22:5)
71. Don't (women) wear men's clothes (Deuteronomy 22:5)
72. Don't tattoo your skin (Leviticus 19:28)
73. Don't tear your skin in mourning (Deuteronomy 14:1)
74. Don't pull out your hair in mourning (Deuteronomy 14:1)
Section V: Repentance
75. To repent and confess sins (Numbers 5:7)
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80. Wear Tefillin on the arm (Deuteronomy 6:8)
81. Put up a Mezuzah on doorposts (Deuteronomy 6:9)
82. Write a Sefer Torah for yourself (Deuteronomy 31:19)
83. A king to write a second Sefer (Deuteronomy 17:18)
Section V: Blessings
85. Bless His Name after meals (Deuteronomy 8:10)
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109. Destroy chametz on 14th day (Exodus 12:15)
110. Don't eat chametz 7 days of Passover (Exodus 13:3)
111. Don't eat mixture of chametz (Exodus 12:20)
112. Don't allow chametz to be seen in your possession (Exodus 13:7)
113. Don't allow chametz to be found in your possession (Exodus 12:19)
114. Eat Matzah on eve of 15th (Exodus 12:18)
115. Tell of Exodus that night (Exodus 13:8)
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135. Don't divorce her (Deuteronomy 22:19)
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172. Don't - a priest - marry a divorced woman (Leviticus 21:7)
173. Don't - a priest - marry a zonah (one who had relations with heathen or
relative) (Leviticus 21:7)
174. Don't - a priest - marry a chalalah (the party to or product of relations
forbidden to priest) (Leviticus 21:7)
175. Don't have close contact with forbidden women (Leviticus 18:6)
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205. Don't slay a beast and its offspring on the same day (Leviticus 22:28)
206. Cover the blood of a wild beast or fowl (Leviticus 17:13)
207. Don't take the mother bird from its young (Deuteronomy 22:6)
208. Release the mother bird if you did take her (Deuteronomy 22:7)
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235. Don't sow seeds of grains or greens in a vineyard (Deuteronomy 22:9)
236. Don't crossbreed cattle of diverse species (Leviticus 19:9)
237. Don't work with cattle of diverse species together (Deuteronomy 22:10)
238. Don't wear garments woven of diverse species (wool and linen)
(Deuteronomy 22:11)
Section V: Laws of Second Tithes and Fruit of Fourth Year from Planting
261. Set aside a second tithe (Deuteronomy 14:22)
262. Don't spend the redemption money on anything but food, drink, ointment
(Deuteronomy 26:14)
263. Don't eat the second tithe while unclean (Deuteronomy 26:14)
264. Don't eat it as Onan (first day following death of relative) (Deuteronomy
26:14)
265. Don't eat second tithe of grain outside of Jerusalem (Deuteronomy 26:17)
266. Don't eat second tithe of vintage outside of Jerusalem (Deuteronomy 26:17)
267. Don't eat second tithe of oil outside of Jerusalem (Deuteronomy 26:17)
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268. Eat the fruits of the Fourth Year in Jerusalem (Leviticus 19:24)
269. Recite the confession of tithes in 4th and 7th years (Deuteronomy 26:13)
Section VI: Laws of First Fruits and other gifts to Priests beyond the Sanctuary
270. Set aside first fruits and bring to Sanctuary (Exodus 23:19)
271. Don't - Priests - eat first fruits outside Jerusalem (Deuteronomy 12:17)
272. Read a declaration when presenting first fruits (Deuteronomy 26:5)
273. Set apart a gift from dough for the priest (Numbers 15:20)
274. Give shoulder, two cheeks and stomach of slaughtered animal to the priest
(Deuteronomy 18:3)
275. Give to the priest the first fleece (Deuteronomy 18:4)
276. Redeem the first born (if a son) and give redemption money to the priest
(Numbers 18:15)
277. Redeem first born of an ass by giving lamb to priest (Exodus 13:13)
278. Behead firstborn of ass if refuses to redeem it (Exodus 13:13)
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301. Erect a Sanctuary (Exodus 25:8)
302. Don't build altar of hewn stones (Exodus 20:22)
303. Don't ascend the altar with stairs (Exodus 20:23)
304. Show reverence for the Sanctuary (Leviticus 19:30)
305. Keep a guard about the Sanctuary (Numbers 18:2)
306. Don't leave the Sanctuary unguarded (Numbers 18:5)
Section II: Laws which deal with the Vessels in the Sanctuary and those who
serve in it
307. Prepare the oil of anointment (Exodus 30:31)
308. Don't make this same oil for secular use (Exodus 30:32)
309. Don't anoint a human with it (Exodus 30:32)
310. Don't prepare spice mixture like Sanctuary incense (Exodus 30:37)
311. Don't offer anything but incense on the Golden Altar (Exodus 30:9)
312. Bear the Ark on the shoulder during transport (Numbers 7:9)
313. Don't remove staves from Ark (Exodus 25:15)
314. Serve (The Levites) in the Sanctuary (Numbers 18:23)
315. Don't (Priests and Levites) do the work of another in the Sanctuary
(Numbers 18:3)
316. Consecrate the priest for the service (Leviticus 21:8)
317. See that all priestly divisions share equally in service and sacrifices on
festivals (Deuteronomy 18:6-8)
318. Put on priestly vestments for the service (Exodus 28:2)
319. Don't rend the priestly vestments (Exodus 28:32)
320. Don't loose the breast plate from the Ephod (Exodus 28:28)
100
335. Don't (a stranger not descended from Aaron) take part in the service
(Numbers 18:4)
101
368. Don't delay in fulfilling your vows or offerings (Deuteronomy 23:22)
369. Offer all Sacrifices in the chosen Sanctuary (Deuteronomy 12:11)
370. Bring all hallowed things from abroad to the chosen Sanctuary
(Deuteronomy 12:26)
371. Don't slaughter sacrifices outside the Sanctuary Courtyard (Leviticus 17:4)
372. Don't offer up a sacrifice outside the Sanctuary Courtyard (Deuteronomy
12:13)
Section VI: Laws Concerning the Daily Offerings and Additional Offerings
373. Offer daily two lambs as Burnt Offerings (Numbers 28:3)
374. Kindle the fire upon the Altar daily (Leviticus 6:6)
375. Don't extinguish it (Leviticus 6:6)
376. Remove the ashes daily (Leviticus 6:3)
377. Burn incense daily (Exodus 30:7)
378. Light lamps of Menorah daily (Exodus 27:21)
379. Offer (the High Priest) a Meal Offering daily (Leviticus 6:13)
380. Offer an additional two lambs as Burnt Offerings on the Sabbath (Numbers
28:9)
381. Prepare the show-bread (Exodus 25:30)
382. Offer the Additional Sacrifices of Rosh Chodesh (New Moon) (Numbers
28:11)
383. Offer the Additional Sacrifices of Passover (Numbers 28:19)
384. Offer the Omer as a wave offering (Leviticus 23:10)
385. Count (everyone) seven weeks from when Omer brought (Leviticus 23:15)
386. Offer Additional Sacrifice on the Feast of Shavuos (Leviticus 28:26)
387. Bring two loaves of bread in addition to sacrifices on Feast of Shavuos
(Leviticus 23:17)
388. Offer Additional Sacrifices for Rosh Hashana (Numbers 29:2)
389. Offer Additional offering on Yom Kippur (Numbers 29:8)
390. Offer Additional Sacrifices on the Feast of Succos (Numbers 29:13)
391. Offer Additional Sacrifices on the Feast of Shemini Atzeres (Numbers
29:35)
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Section IX: Laws Concerning Misuse of Sacred Property
401. The one guilty of misuse shall pay the value of what he has taken, add a
fifth and bring an offering (Leviticus 5:16)
402. Don't work with cattle set apart for sacrifice (Deuteronomy 15:19)
403. Don't shear the fleece of such cattle (Deuteronomy 15:19)
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430. Don't redeem tithe of cattle (Leviticus 27:33)
Section IV: Laws Concerning Offerings Brought for Transgressions Committed in Error
431. One who sinned shall bring a definite Sin Offering (Leviticus 4.27)
432. One who is uncertain of sinning shall bring a Trespass Offering (and a Sin Offering
upon ascertainment) (Leviticus 5:17-18)
433. For certain specified transgressions the sinner shall bring a Trespass Offering
(Levitcus 5:25)
434. For other specified transgressions he shall bring an offering according to his means
(Leviticus 5:7-11)
435. The Sanhedrin shall bring an offering if they erred in giving a decision of a serious
transgression (Leviticus 4:13)
104
453. Carry out the law of leprosy of a house (Leviticus 13:34)
105
Section IV: Laws Concerning One Who Commits an Injury to Person or Property
481. Carry out laws of personal or property damage (Exodus 21:18)
106
Section V: Laws of Bondmen
504. Carry out the laws of the acquisition of a Hebrew bondman (Exodus 21:2)
505. Don't sell his as a slave is sold (Leviticus 25:42)
506. Don't force him to work rigorously (Leviticus 25:43)
507. Don't allow a non-Jew to work him with rigor (Leviticus 25:53)
508. Don't force him to do the menial work of a slave (Leviticus 25:59)
509. Bestow upon him a liberal gift when he goes free (Deuteronomy 15:14)
510. Don't send him away empty-handed (Deuteronomy 15:13)
511. Redeem a Hebrew bondwoman (Exodus 21:8)
512. Espouse her (the master or his son) (Exodus 21:8)
513. Don't sell her if you don't espouse her (Exodus 21:8)
514. Keep a Canaanite slave in perpetual bondage (except if master injured his
limbs) (Leviticus 25:46)
515. Don't surrender a slave who fled from outside of Israel to Israel
(Deuteronomy 23:16)
516. Don't wrong such a slave (Deuteronomy 23:16)
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536. Don't act as intermediary in a loan at usury (Exodus 22:24)
537. Borrow from, and lend to an idolater at usury (Deuteronomy 23:21)
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Section II: Laws of Testimony
570. Testify in court if you are in possession of evidence (Leviticus 5:1)
571. Carefully interrogate the witnesses (Deuteronomy 13:15)
572. Don't (in a capital case) act as a judge if you have given evidence
(Deuteronomy 19:17)
573. Don't make any ruling based on the testimony of only one witness
(Deuteronomy 19:15)
574. Don't accept a transgressor's testimony (Exodus 23:1)
575. Don't accept a relative's testimony (Deuteronomy 24:16)
576. Don't testify falsely (Exodus 20:13)
577. Do unto an exposed false witness as he has plotted to do to accused
(Deuteronomy 19:19)
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601. Don't reside permanently in Egypt (Deuteronomy 17:16)
602. Offer terms of peace to inhabitants of besieged city (Deuteronomy 20:10)
603. Don't offer peace to Ammon and Moab (Deuteronomy 23:7)
604. Don't destroy fruit trees even during siege (Deuteronomy 20:19)
605. Prepare place outside camp where soldiers can relieve themselves
(Deuteronomy 23:13)
606. Prepare a shovel to dig with (Deuteronomy 23:14)
607. Anoint priest to speak to men in wartime (Deuteronomy 20:2)
608. If a man takes a wife, builds a building, plants a vineyard - he should be
deferred from service one year (Deuteronomy 24:5)
609. Don't draft them for any purpose (Deuteronomy 24:5)
610. Don't panic and retreat in battle (Deuteronomy 20:3)
611. Act according to law of beautiful women taken captive in war (Deuteronomy
21:11)
612. Don't sell this captive into slavery (Deuteronomy 21:14)
613. Don't retain her in servitude after having relations with her (Deuteronomy
21:14)
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Speech
It is forbidden to speak disparagingly about a fellow Jew (chaveir – lit. "friend") even if
the information is entirely true. This is Lashon Hara (Leviticus 19:16). It is also forbidden
to speak, write, communicate, or act in any way that would create a chilul HaShem
(desecration of the name of G-d). This prohibition forbids speaking or acting in a
disparagingly way toward a fellow Jew or non-Jew. Chilul HaShem does not sanctify G-
d's Name and leads those around the offending person to question whether the person is
truly a G-d-fearing, righteous Jew (Leviticus 22:32).
If the information contains any kernel of fabrication, the speech is also called motzi shem
ra (lit. "putting out a bad name"). Those people who make a habit out of speaking in a
derogatory manner are called ba'alei lashon hara (lit. "masters of lashon hara"). These
ba'alei regularly create a chilul HaShem. Such behavior cuts the ba'alei off from much of
the good in the world around them. In addition, this behavior cuts them off from olam
habah (The World To Come). The Sages say (Bab. Erchin 15b) that there are three things
that cut a person off from olam habah - murder, adultery, and idol worship and that
Lashon Hara is equivalent to all three.
If someone (even a parent or teacher) attempts to coerece a person into speaking Lashon
Hara, the person must resist the coercion and not speak Lashon Hara. It is also forbidden
to speak Lashon Hara to avoid a financial loss or to avoid personal dishonor. It is also
prohibited to speak Lashon Hara about oneself. If one witnesses a "yirei Elokim"
(sincerely G-d fearing individual) who says or does something that can be interpreted
favorably and given the benefit of the doubt, whether Bein Adam L'Makom (between
man and G-d) or Bein Adam L'chaveiro (between man and fellow man), one is obligated
to judge him favorably even if the speech or action in question is more logically
110
interpreted negatively. If one witnesses a "beinoni" (average person who is careful to
avoid sin, yet on occasion falters) who says or does something that can be interpreted
favorably or unfavorably, one is obligated to follow the favorable judgment. Even if the
speech or action leans toward the negative and there is no room to interpret the behavior
as favorable, one is not permitted to transgress the prohibition of Lashon Hara (Leviticus
19:15).
Speaking negatively about individuals is permitted under certain circumstances and only
if the reason for speaking negatively is to warn others from learning such negative
behavior or prevent future harm. The prohibition of Lashon Hara applies when one
speaks negatively of another in order to disparage or embarrass the individual and rejoice
in the disgrace of another person. If one has spoken to the offending person and that
person does not listen or change his/her ways, one is obligated to speak to the offending
person's children or students in order to warn against learning the negative behavior. It is
important to remember to tell the offending person that one is going to speak to his/her
children or students and exactly why this is being done. When one is entering into a
potential relationship - such as employment or an arranged marriage - one is permitted to
inquire about a person's behavior through a third party as long as that person has been
informed about the potential relationship. Even if the inquiries lead to negative speech,
the inquiries are permissible in order to prevent future harm and are used for the good of
the person.
Every individual Jew has the responsibility and command to not speak Lashon Hara
about fellow Jews and not create an atmosphere of chilul HaShem. If one does transgress
against this command, one must perform teshuvah (repentence).
Return to Top
Did You Hear What Sarah Said to Adam? Lashon Hara and Chilul
HaShem
By Jennifer Abbott
We all known how easy it is to listen into a good conversation with a lot of juicy gossip
attached to each sentence. We all also know how hurtful it is to have gossip spoken about
ourselves. So what is Lashon Hara and what are we to do when we hear or see it?
It is forbidden to speak disparagingly about a fellow Jew (chaveir – lit. "friend") even if
the information is entirely true. This is Lashon Hara.
You shall not be a gossipmonger among your people, you shall not stand aside while your
fellow’s blood is shed – I am HaShem. ---Leviticus 19:16
It is also forbidden to speak, write, communicate, or act in any way that would create a
chilul HaShem (desecration of the name of G-d). This prohibition forbids speaking or
acting in a disparagingly way toward a fellow Jew or non-Jew. Chilul HaShem does not
111
sanctify G-d's Name and leads those around the offending person to question whether the
person is truly a G-d-fearing, righteous Jew.
You shall not desecrate My holy Name, rather I should be sanctified among the Children
of Israel; I am HaShem Who sanctifies you. ---Leviticus 22:32
If the information contains any kernel of fabrication, the speech is also called motzi shem
ra (lit. "putting out a bad name"). Those people who make a habit out of speaking in a
derogatory manner are called ba'alei lashon hara (lit. "masters of lashon hara"). These
ba'alei regularly create a chilul HaShem. Such behavior cuts the ba'alei off from much of
the good in the world around them. In addition, this behavior cuts them off from olam
habah (The World To Come). The Sages say (Bab. Erchin 15b) that there are three things
that cut a person off from olam habah - murder, adultery, and idol worship and that
Lashon Hara is equivalent to all three.
If someone (even a parent or teacher) attempts to coerece a person into speaking Lashon
Hara, the person must resist the coercion and not speak Lashon Hara. It is also forbidden
to speak Lashon Hara to avoid a financial loss or to avoid personal dishonor. It is also
prohibited to speak Lashon Hara about oneself. If one witnesses a "yirei Elokim"
(sincerely G-d fearing individual) who says or does something that can be interpreted
favorably and given the benefit of the doubt, whether Bein Adam L'Makom (between
man and G-d) or Bein Adam L'chaveiro (between man and fellow man), one is obligated
to judge him favorably even if the speech or action in question is more logically
interpreted negatively. If one witnesses a "beinoni" (average person who is careful to
avoid sin, yet on occasion falters) who says or does something that can be interpreted
favorably or unfavorably, one is obligated to follow the favorable judgment. Even if the
speech or action leans toward the negative and there is no room to interpret the behavior
as favorable, one is not permitted to transgress the prohibition of Lashon Hara.
You shall not commit a perversion of justice; you shall not facor the poor and you shall
not honor the great; with righteousness shall you judge your fellow. ---Leviticus 19:15
Speaking negatively about individuals is permitted under certain circumstances and only
if the reason for speaking negatively is to warn others from learning such negative
behavior or prevent future harm. The prohibition of Lashon Hara applies when one
speaks negatively of another in order to disparage or embarrass the individual and rejoice
in the disgrace of another person. If one has spoken to the offending person and that
person does not listen or change his/her ways, one is obligated to speak to the offending
person's children or students in order to warn against learning the negative behavior. It is
important to remember to tell the offending person that one is going to speak to his/her
children or students and exactly why this is being done. When one is entering into a
potential relationship - such as employment or an arranged marriage - one is permitted to
inquire about a person's behavior through a third party as long as that person has been
informed about the potential relationship. Even if the inquiries lead to negative speech,
the inquiries are permissible in order to prevent future harm and are used for the good of
the person.
112
Every individual Jew has the responsibility and command to not speak Lashon Hara
about fellow Jews and not create an atmosphere of chilul HaShem. If one does transgress
against this command, one must perform teshuvah (repentence).
Every Jew must remember that they are representatives of G-d and are to be a Light Unto
the Nations. Lashon Hara and chilul HaShem are degrading to the individual as well as to
his/her fellow Jews and G-d.
Return to Top
113
The Commandments
On the next few pages Yavoh Ministries will present a more concise and detailed listing of the 613
commandments (mitzvot). It is based primarily on the list recorded and classified by RaMBaM in his classic
compendium of Jewish law, the Mishneh Torah, which contains 14 primary "books" or sections. For each
mitzvah, we have provided a citation to the biblical passage or passages from which it is derived, based
primarily on RaMBaM.
Some Scripture references may contain a reference in parenthesis (). This indicates a conflict in reference
numbering between the Hebrew and Christian copies of the Scriptures and reflects the Christian reference
to the Scriptures which are used.
Even though may of the commands listed below are found in the Scriptures, many Christians believe that
any ruling by the Rabbis is not binding upon them because they have been taught the "this is just for the
Jews". Therefore an understanding of what Ya'shua (Jesus) referred to as "Moshe's seat" should really
accompany their study of the mitzvot. A good explanation of "Moshe's seat" and the authority of the
Rabbis for all who would partake of the promises of the Covenant is given HERE and Berean students are
urged to read it.
114
115
The 613 Commandments —
248 Positive Commandments
There are 248 positive mitzvot (Do's) and 365 negative mitzvot (Don'ts). The total number of mitzvot is 613. The
Sages calculate that there are 248 important organs equal to the 248 positive mitzvot and 365 sinews equal to the
365 negative mitzvot in our bodies. This is just one of the ways that it is evident that we are created for äåäé. In
the 12th century, Maimonides classified the 613 mitzvot in his classic work of Jewish Law, Mishneh Torah, which
contains 14 main books or sections. This page and its sister page segregate the positive and negative mitzvot. We
have departed from the tradition of calling a commandment the "Law". Herein it is referred to the more proper
name of "Torah" which means teaching. After all, these are the teachings of God.
Column 3 links each mitzvah to its associated book. Column 4 links some mitzvahs to a d'rash (teaching) that explores
the Messianic and spiritual meaning of mitzvah. It will continue to grow until we have covered all 613 mitzvot.
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4 A4 5 D’varim 6:13 To fear God
5 A5 77 Sh’mot 23:25 To worship God
6 A6 12 D’varim 10:20 To cleave to God
7 A7 213 D’varim 10:20 To take an Oath Only by the Name of God
8 A8 11 D’varim 28:9 Walking in the ways of God
9 A9 6 Vayikra 22:32 To sanctify the Name of God
10 A10 76 D’varim 6:7 To read the Shema Twice Daily
11 A11 22 D’varim 6:7 To study and Teach the Torah
12 A12 79 D’varim 6:8 To bind Tefillin on the Head
13 A13 80 D’varim 6:8 To bind Tefillin on the Arm
14 A14 84 B’midbar 15:38 To put Tzitzit on the corners of clothing
15 A15 81 D’varim 6:9 To affix the Mezuzah to the doorposts and gates of your house
16 A16 425 D’varim 31:12 Kawhal during Chag Sukkot to hear the reading of the Torah
17 A17 83 D’varim 17:18 The King Shall Write a Sefer Torah for himself
18 A18 82 D’varim 31:19 That every person shall write a Sefer Torah
19 A19 85 D’varim 8:10 To bless God after meals
20 A20 301 Sh’mot 25:8 To build the Beit Ha'Miqdash
21 A21 304 Vayikra 19:30 To revere the Beit Ha'Miqdash
22 A22 305 B’midbar 18:4 To guard the Beit Ha'Miqdash
23 A23 314 B’midbar 18:23 The Levi shall serve in the Beit Ha'Miqdash
24 A24 331 Sh’mot 30:18-19 The ritual cleansing of the Kohen
25 A25 378 Sh’mot 27:20-21 The Torah of Kindling the Menorah
26 A26 78 B’midbar 6:23 The Kohen Shall Bless Yisra'el
27 A27 381 Sh’mot 25:30 The Torah of the Table of Showbread
28 A28 377 Sh’mot 30:7 The Torah of the Altar of Incense
29 A29 374 Vayikra 6:12-13 To always keep the fire burning on the Altar of the Burnt Offering
30 A30 376 Vayikra 6:10 To remove the ashes from the Altar
31 A31 326 B’midbar 5:2 To remove tame persons from the camp
32 A32 316 Vayikra 21:8 To consecrate the Kohen
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33 A33 318 Sh’mot 28:2 The Kohen shall put on priestly vestments for the service
34 A34 312 B’midbar 7:9 The Kohen are to bear the Ark on their shoulders
35 A35 307 Sh’mot 30:31 To prepare the Oil of Anointment
36 A36 317 D’varim 18:6-8 The Kohen shall serve in the Sanctuary in divisions
37 A37 587 Vayikra 21:1-3 The Kohen to mourn for relatives
38 A38 171 Vayikra 21:13 The Kohen Gadol shall marry a virgin
39 A39 373 B’midbar 28:3 The Torah of the Daily Burnt Offerings
40 A40 379 Vayikra 6:19-23 The Torah of the Chavittin
41 A41 380 B’midbar 28:9-10 The Torah of the Sabbath Additional Offering
42 A42 382 B’midbar 28:11-15 The Torah of the Rosh Chodesh Additional Offering
43 A43 383 Vayikra 23:7 The Torah of the Pesach Additional Offering
44 A44 384 Vayikra 23:12-13 The Torah of the Yom Ha'Bikkur Additional Offering
45 A45 386 B’midbar 28:27-31 The Torah of the Chag Shavu'ot Additional Offering
46 A46 387 Vayikra 23:17 Bring two loaves of leavened bread to accompany the Chag Shavu'ot Offering
47 A47 388 B’midbar 29:1-6 The Torah of the Yom Teruah Additional Offering
48 A48 389 B’midbar 28:7-8 The Torah of the Yom Kippur Additional Offering
49 A49 400 Vayikra 16 The Torah of the Yom Kippur Service
50 A50 390 B’midbar 29:12-34 The Torah of the Chag Sukkot Additional Offering
51 A51 391 B’midbar 29:36 The Torah of the Sh'minei Atzeret Additional Offering
52 A52 421 Sh’mot 23:14 The Torah of the Three Annual Pilgrimages
53 A53 420 Sh’mot 34:23 To appear before äåäé during the Festivals
54 A54 422 D’varim 16:14 To rejoice on the Festivals
55 A55 404 Sh’mot 12:6-7 The Torah of Slaughter of the Pesach-offering
56 A56 408 Sh’mot 12:8-10 The Torah of Eating the Pesach-offering
57 A57 407 B’midbar 9:11-14 The Torah of the Pesach Sheini-offering
58 A58 409 B’midbar 9:11b-12 The Torah of Eating the Pesach Sheini- offering
59 A59 121 B’midbar 10:9-10 The Torah of Blowing the Trumpets in the Sanctuary
60 A60 345 Vayikra 22:27 That animal sacrifices must be at least eight days old
118
61 A61 336 Vayikra 22:21 To offer only unblemished sacrifices
62 A62 348 Vayikra 2:13 The Torah of Salt
63 A63 350 Vayikra 1 The Torah of the Burnt Offering
64 A64 352 Vayikra 4:1-12 The Torah of the Sin Offering
65 A65 355 Vayikra 7 The Torah of the Guilt Offering
66 A66 359 Vayikra 3 The Torah of the Peace Offering
67 A67 361 Vayikra 2 The Torah of the Meal Offering
68 A68 435 Vayikra 4:13-21 The Torah of a Court of Judgment Which Rules in Error
69 A69 431 Vayikra 4:27-35 The Torah of the Fixed Sin Offering
70 A70 432 Vayikra 5:17-18 The Torah of the Asham Talui
71 A71 401 Vayikra 5:15-16 The Torah of the Unconditional Guilt Offering
72 A72 434 Vayikra 5:7-11 The Torah of the Olah V'yored Offering
73 A73 75 B’midbar 5:6-7 The Torah of Confession
74 A74 438 Vayikra 15:13-15 The Torah of the Offering of a Zav
75 A75 436 Vayikra 15:28-30 The Torah of the Offering of a Zavah
76 A76 437 Vayikra 12:6 The Torah of the Offering of a Woman after Childbirth
77 A77 439 Vayikra 14:8 The Torah of the Tzara after he is cleansed
78 A78 429 Vayikra 27:32 The Torah of the Tithe of Animals
79 A79 426 Sh’mot 13:1-2,11 To sanctify the Pidyon Ha'Bekor
80 A80 276 B’midbar 18:15 To redeem the Pidyon Ha'Bekor
81 A81 277 Sh’mot 34:20 To redeem the first born of a donkey
82 A82 278 Sh’mot 13:13 To break the neck of the first born of a donkey if it is not redeemed
83 A83 367 D’varim 12:5-7 The Torah of the Obligatory and Freewill Offerings
84 A84 369 D’varim 12:13-14 To bring all sacrifices to the Sanctuary
85 A85 370 D’varim 12:26 To bring all sacrifices from outside Eretz Yisra'el to Sanctuary
86 A86 344 D’varim 12:15 To redeem blemished offerings
87 A87 441 Vayikra 27:33 The holiness of substituted offerings
88 A88 366 Vayikra 2:9(10) That the remainder of the Meal Offering shall be eaten by the Kohen
89 A89 356 Sh’mot 29:32-33 The Kohen shall eat the meat of the Consecrated Offerings
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90 A90 399 Vayikra 7:19 To burn meat of the holy sacrifice that has become tame
91 A91 398 Vayikra 7:17 To burn meat of the holy sacrifice that has remained until the 3rd day
92 A92 217 B’midbar 6:5 The nazir shall permit his hair grow
93 A93 226 B’midbar 6:18 The nazir obligations on completion of vow
94 A94 214 D’varim 23:23 That a man should fulfill what he has uttered
95 A95 216 B’midbar 30:2-17 The Torah of the Annulment of Vows
96 A96 458 Vayikra 11:39 The Torah of Impurity of a Dead Beast
97 A97 459 Vayikra 11:29 The Torah of Impurity of the Eight Sh'retz
98 A98 461 Vayikra 11:33-34 The Torah of Impurity of Food and Drink
99 A99 454 Vayikra 15:19-24 The Torah of Impurity of a Menstruate
100 A100 455 Vayikra 12:2 The Torah of Impurity After Childbirth
101 A101 446 Vayikra 13:1-46 The Torah of Tzara'at in a Person (Leprosy in a Person)
102 A102 452 Vayikra 13:47-59 The Torah of Tzara'at in Clothing (Leprosy in Clothing)
103 A103 453 Vayikra 14:33-53 The Torah of Tzara'at in a House (Leprosy in a House)
104 A104 457 Vayikra 15:1-12 The Torah of Impurity of a Zav
105 A105 460 Vayikra 15:16 The Torah of Impurity of the Emission of Semen
106 A106 456 Vayikra 15:25-27 The Torah of Impurity of a Zavah
107 A107 443 B’midbar 19:11-16 The tumah of a corpse
108 A108 445 B’midbar 19:13,21 The Torah of the Water of Purification
109 A109 462 Vayikra 15:16 The Torah of Immersion in a Mikvah
110 A110 450 Vayikra 14 The Torah of Cleansing From Leprosy
111 A111 451 Vayikra 14:9 The tzara must shave his head prior to purification
112 A112 449 Vayikra 13:45 The tzara must be made distinguishable
113 A113 444 B’midbar 19:2-9 The Torah of the Ordinance of the Red Heifer
114 A114 227 Vayikra 27:2-8 The Torah of the Valuation of a Person
115 A115 228 Vayikra 27:11-13 The Torah of the Valuation of Beasts
116 A116 229 Vayikra 27:14 The Torah of the Valuation of Houses
117 A117 230 Vayikra 27:16-24 The Torah of the Valuation of Fields
118 A118 433 Vayikra 5:14-6:7 The Torah of the Asham Vadai
119 A119 268 Vayikra 19:24 The Torah of the Fruits of the Fourth-year Planting
120
120 A120 239 Vayikra 19:9a To leave the peah of the field or orchard for the poor
121 A121 241 Vayikra 19:9b To leave peret of the field for the poor
122 A122 247 D’varim 24:19 To leave the forgotten sheaves for the poor
123 A123 245 Vayikra 19:10 To leave olelah of the vineyard for the poor
124 A124 243 D’varim 24:21 To leave the peret of the vineyard for the poor
125 A125 270 Sh’mot 23:19 The Torah of First Fruits
126 A126 252 D’varim 18:4 The Torah of the Terumah Gedolah
127 A127 260 Vayikra 27:30 The Torah of the Ma'aser
128 A128 261 D’varim 14:22 The Torah of the Ma'aser Sha'ni
129 A129 253 B’midbar 18:26 The Torah of the Levi'im Tithe for the Kohen'im
130 A130 249 D’varim 14:28 To set aside the poor man's tithe in the third and sixth year
131 A131 269 D’varim 26:13 To make the declaration when giving the various tithes
132 A132 272 D’varim 26:5 To read the portion prescribed on bringing the first fruits
133 A133 273 B’midbar 15:20 To set aside the Challah for the Kohen
134 A134 284 Sh’mot 23:11 To leave all self-growth produce which grows during Sh'biy'iy
135 A135 279 Vayikra 25:1-4a To rest the land during the sh'biy'iy
136 A136 289 Vayikra 25:10 To sanctify the Yovel
137 A137 290 Vayikra 25:9 To sound the shofar on Yom Kippur in the Yovel
138 A138 294 Vayikra 25:24 The Torah of Redemption of the land in the Yovel
139 A139 296 Vayikra 25:29 The Torah of Redemption of Property Within a Walled City
140 A140 288 Vayikra 25:8 To count the years until the Yovel
141 A141 285 D’varim 15:3 To release all debts during Sh'metah
142 A142 528 D’varim 15:4 To exact the debt of an alien
143 A143 274 D’varim 18:3 The Kohen their due in the slaughter of every clean animal
144 A144 275 D’varim 18:4 The first of the fleece to be given to the Kohen
145 A145 231 Vayikra 27:21,28 The Cherem Vow
146 A146 204 D’varim 12:21 The Torah of Schita
147 A147 206 Vayikra 17:13 To cover the blood of a slaughtered animal or fowl with earth
148 A148 208 D’varim 22:7 To release the mother bird before taking the nest
149 A149 176 Vayikra 11:1-3 To examine the signs of animals to distinguish the clean
121
150 A150 177 D’varim 14:11 To examine the signs of fowls to distinguish the clean
151 A151 179 Vayikra 11:21 To examine the signs in locusts to distinguish the clean
152 A152 178 Vayikra 11:9 To examine the signs of fish to distinguish the clean
153 A153 120 Vayikra 12:2 To determine Rosh Chodesh
154 A154 87 Sh’mot 23:12 To rest on Sabbath
155 A155 91 Sh’mot 20:8 To proclaim the sanctity of Sabbath
156 A156 109 Sh’mot 12:15 To remove all chametz on the Eve of Pesach
157 A157 115 Sh’mot 13:8 To tell the story Exodus from Egypt on first night of Pesach
158 A158 114 Sh’mot 12:18 To eat Matzah on the first night of Pesach
159 A159 96 Sh’mot 12:16 To Rest on the first day of Pesach
160 A160 98 Sh’mot 12:16 To Rest on the seventh day of Pesach
161 A161 385 Vayikra 23:15 To count the Omer for 50 days from the day of the first sheaf
162 A162 100 Vayikra 23:21 To Hold a Sacred Assembly on Chag Shavu'ot
163 A163 102 Vayikra 23:24 To Rest on Yom Teruah
164 A164 94 Vayikra 16:29 To Fast on Yom Kippur
165 A165 92 Vayikra 16:31 To Rest on Yom Kippur
166 A166 104 Vayikra 23:35 To Rest on the first day of Chag Sukkot
167 A167 106 Vayikra 23:36 To Rest on Sh'mini Atzeret
168 A168 117 Vayikra 23:42 To Dwell in a Sukkah for the seven days of Chag Sukkot
169 A169 118 Vayikra 23:40 To take up a Lulav and Etrog all seven days of Chag Sukkot
170 A170 116 B’midbar 29:1 To Hear the Shofar on Yom Teruah
171 A171 119 Sh’mot 30:11-13 Each man must give a half shekel annually
172 A172 9 D’varim 18:15 To Heed the Prophets who speak in His Name
173 A173 591 D’varim 17:15 To appoint a King from Israel
174 A174 578 D’varim 17:10-11 Act According to the ruling of the Sanhedrin
175 A175 542 Sh’mot 23:2 To abide by a majority decision
176 A176 540 D’varim 16:18 To Appoint Judges and Officers of the Court
177 A177 563 Vayikra 19:15 To treat litigants equally before the law
178 A178 570 Vayikra 5:1 Anybody who knows evidence must testify in court
179 A179 571 D’varim 13:15 To carefully inquire into the testimony of witnesses
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180 A180 577 D’varim 19:19 To punish the false witnesses as they tried to punish the defendant
181 A181 491 D’varim 21:4 The Torah of the Eglah Arufah
182 A182 490 D’varim 19:3 To designate cities of refuge and prepare routes of access
183 A183 299 B’midbar 35:2 To give cities to the Levi'im cities in which to live
184 A184 494 D’varim 22:8 To make a guardrail around flat roofs
185 A185 53 D’varim 12:2 To destroy all idolatry and its appurtenances
186 A186 33 D’varim 13:17 The Torah of an Apostate City
187 A187 596 D’varim 20:17 The Torah of the Seven Nations
188 A188 598 D’varim 25:19 To completely wipe out the seed of Amalek
189 A189 599 D’varim 25:17 Always remember what Amalek did to the Jewish people
190 A190 602 D’varim 20:11-12 The Torah of the Non-Obligatory War
191 A191 607 D’varim 20:2 To appoint a Kohen to speak to the soldiers in a war
192 A192 605 D’varim 23:14-15 To prepare a place outside the camp for sanitary purposes
193 A193 606 D’varim 23:14 To including a digging tool among war implements
194 A194 478 Vayikra 5:23 To restore that which was taken by robbery
195 A195 250 D’varim 15:8 To give charity
196 A196 509 D’varim 15:14 To lavishing gifts on a Hebrew bondman on his freedom
197 A197 526 Sh’mot 22:24 To Lending money to the poor
198 A198 537 D’varim 23:21 To lend money to the heathen with interest
199 A199 530 D’varim 24:13 To restore a pledge to a needy owner
200 A200 518 D’varim 24:15 To pay wages on time
201 A201 520 D’varim 23:25 The hired worker may eat from the unharvested crops where he works
202 A202 496 Sh’mot 23:5 To help another remove the load from a beast which can no longer carry it
203 A203 497 D’varim 22:4 To assist in replacing the load upon a neighbor's beast
204 A204 480 D’varim 22:1 To return lost property to its owner
205 A205 16 Vayikra 19:17 To rebuke the sinner
206 A206 13 Vayikra 19:18 To love your neighbor as yourself
207 A207 14 D’varim 10:19 To love the convert
208 A208 469 Vayikra 19:36 The Torah of Weights and Measures
209 A209 23 Vayikra 19:32 To honor the old and wise
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210 A210 584 Sh’mot 20:12 To respect your father and mother
211 A211 585 Vayikra 19:3 To reverently fear your father and mother
212 A212 125 B’reshit 1:28 To have children with one's wife
213 A213 122 D’varim 24:1 The Torah of Marriage
214 A214 608 D’varim 24:5 The bridegroom shall devote himself for one year to rejoice with his wife
215 A215 86 B’reshit 17:10-11 The Torah of Brit Milah
216 A216 128 D’varim 25:5 The Torah of Yabam
217 A217 129 D’varim 25:9 The Torah of Chalitzah
218 A218 132 D’varim 22:28-29 The rapist must marry the maiden he has violated
219 A219 134 D’varim 22:13-19 The Torah of the Defamer of his Bride
220 A220 131 Sh’mot 22:15-16 The Torah of the Seducer
221 A221 611 D’varim 21:11 The Torah of the Captive Woman
222 A222 126 D’varim 24:1 The Torah of Divorce
223 A223 136 B’midbar 5:30 The Torah of a Sotah
224 A224 553 D’varim 25:2 The Court shall hand down a sentence of whipping
225 A225 484 B’midbar 35:25 The Torah of the Unintentional Murderer
226 A226 547 Sh’mot 21:20 The Court shall hand down a sentence of death by beheading
227 A227 548 Vayikra 20:10 The Court shall hand down a sentence of death by strangulation
228 A228 546 Vayikra 20:14 The Court shall hand down a sentence of death by burning
229 A229 545 D’varim 22:24 The Court shall hand down a sentence of death by stoning
230 A230 549 D’varim 21:22 The Court must hang those stoned for blasphemy or idolatry
231 A231 550 D’varim 21:23 To bury the hanged transgressor on the day of the execution
232 A232 504 Sh’mot 21:2-6 The Torah of the Hebrew Bondman
233 A233 512 Sh’mot 21:8-9 The Hebrew bondmaid to be married by her master or his son
234 A234 511 Sh’mot 21:8 The Torah of the Redemption of a Hebrew bondmaid
235 A235 514 Vayikra 25:46 The Torah of a Canaanite Bondman
236 A236 481 Sh’mot 21:18-19 The Penalty for Inflicting Injury
237 A237 463 Sh’mot 21:35-36 The Torah of Injuries Caused by an Ox
238 A238 465 Sh’mot 21:33-34 The Torah of Damage Caused by a Pit
239 A239 468 Sh’mot 21:37 The Torah of Theft
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240 A240 464 Sh’mot 22:4(5) The Torah of Damage Caused by a Beast
241 A241 466 Sh’mot 22:5(6) The Torah of Damage Cause by a Fire
242 A242 525 Sh’mot 22:6-8(7-8) The Torah of an Unpaid Bailee
243 A243 517 Sh’mot 22:9-12 The Torah of a Paid Bailee
244 A244 524 Sh’mot 22:13-14 The Torah of a Borrower
245 A245 499 Vayikra 25:14 The Torah of Buying and Selling
246 A246 538 Sh’mot 22:8(9) The Torah of Litigants
247 A247 487 D’varim 25:12 To save someone being pursued even by taking the life of the pursuer
248 A248 539 B’midbar 27:8 The Torah of Inheritance
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The 613 Commandments —
365 Negative Commandments
249 N1 2 Sh’mot 20:3 Not to entertain thoughts of any other Eloheim besides Him
250 N2 29 Sh’mot 20:4 Not to make images for the purpose of worship
251 N3 30 Vayikra 19:4 Not to make an idol for others to worship
252 N4 31 Sh’mot 20:23 Not to make figures of human beings
253 N5 28 Sh’mot 20:5 Not to bow down to an idol
254 N6 27 Sh’mot 20:5 Not to worship idols
255 N7 49 Vayikra 18:21 Not to pass your children through the file to Molech
256 N8 47 Vayikra 19:31 Not to practice sorcery of the Ov
257 N9 48 Vayikra 19:31 Not to practice sorcery of the yidoni
258 N10 24 Vayikra 19:4 Not to study idolatrous practices
259 N11 50 D’varim 16:22 Not to erect a pillar in a place of worship
260 N12 51 Vayikra 26:1 Not to lay down an engraved stone for worship
261 N13 52 D’varim 16:21 Not to plant trees in the Temple courtyard
262 N14 46 Sh’mot 23:13 Not to swear by an idol
263 N15 32 Sh’mot 23:13 Not to divert people to idolatry
264 N16 36 D’varim 13:12 Not to entice an Israelite to worship idols
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613 Mitzvoh
(Commands)
Below is the list of the 613 mitzvot (commandments) as brought in the Preface to
Mishneh Torah by the Rambam or Maimonides.
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(21) not to prophesy falsely, even in the name of the LORD; (22) not to fear
killing a false prophet; (23) not to swear in the name of idolatry; (24) not to
divine by consulting ghosts; (25) not to resort to familiar spirits; (26) not to
turn over to Molech; (27) not to set up a pillar; (28) not to prostrate oneself
on a figured stone; (29) not to plant a tree for worship; (30) to destroy an
object of idolatry and everything made for it; (31) not to benefit from a
object of idolatry or its accessories; (32) not to benefit from the coverings
of anything worshipped; (33) not to make a covenant with idolaters; (34) not
to show them favor; (35) that they must not settle in our land; (36) not to
imitate their customs or their dress; (37) not to practice divination; (38) not
to practice black magic; (39) not to practice soothsaying; (40) not to
practice the charmer's art; (41) not to enquire of the dead; (42) not to
consult a ghost; (43) not to consult a familiar spirit; (44) not to practice
witchcraft; (45) not to shave the corners of the head; (46) not to remove the
corners of the beard; (47) that a man shall not wear the attire of a woman;
(48) that a woman shall not wear the attire of a man; (49) not to tattoo the
body; (50) not to cut oneself; (51) not to make a bald spot for the dead.
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Sabbath; (4) not to leave the limits of one's settlement on the Sabbath; (5)
to sanctify the day in speech.
Laws of Fasts include one positive commandment, which is to fast and cry
out before the LORD whenever a great calamity comes upon the public.
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to have sexual relations without a marriage contract and sanctification
ceremony; (3) not to withhold food, clothing, and conjugal rights; (4) to be
fruitful and multiply from one's wife.
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have sexual relations with one's father; (21) not to have sexual relations
with one's father's brother (22) not to have sexual relations with another
man's wife; (23) not to have sexual relations with a menstruous woman;
(24) not to intermarry with Gentiles; (25) that an Ammonite or Moabite shall
not enter the community by marriage with born Jews; (26) not to keep an
Egyptian of the third generation from so entering the community; (27) not to
keep an Edomite of the third generation from so entering the community;
(28) that a mamzer shall not so enter the community; (29) that a eunuch
shall not so enter the community; (30) not to castrate a male, even a
domestic animal or wild beast or fowl; (31) that the High Priest shall not
marry a widow; (32) that the High Priest shall not have sexual relations with
a widow, even without marriage; (33) that the High Priest shall marry a
virgin in her adolescence; (34) that a priest shall not marry a divorced
woman; (35) that he shall not marry a harlot; (36) that he shall not marry a
profaned woman; (37) that one shall not be intimate with one with which
sexual relations are severely forbidden, even though he does not have
sexual relations.
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the mother bird with the young; (5) to set the mother bird free, if one has
taken it and its young.
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field; (3) to leave the fallen stalks; (4) not to gather the fallen stalks; (5) to
leave the imperfect clusters of the vineyard; (6) not to gather the imperfect
clusters of the vineyard; (7) to leave the individual fallen grapes of the
vineyard; (8) not to gather the individual fallen grapes of the vineyard; (9) to
leave the forgotten sheaf; (10) not to go back to take the forgotten sheaf;
(11) to set aside a tithe for the poor; (12) to give charity according to one's
ability; (13) not to harden one's heart against the poor.
Laws of Tithes include one commandment, which is to set apart the first
tithe of produce each and every year the fields are sown and give it to the
Levites.
Laws of Second Tithes and the Fruit of the Fourth Year include nine
commandments, three positive commandments and six negative
commandments, which are: (1) to set apart the second tithe; (2) not to
spend its redemption money for any necessities but eating, drinking, and
anointing; (3) not to eat it while unclean; (4) not to eat it while mourning; (5)
not to eat the second tithe of grain outside Jerusalem; (6) not to eat the
second tithe of wine outside Jerusalem; (7) not to eat the second tithe of
olive oil outside Jerusalem; (8) that all the fruit of trees in the fourth year
after planting shall be holy, and that it is to be eaten by its owner in
Jerusalem like the second tithe; (9) to make the tithe declaration.
Laws of First Fruits and Other Priestly Gifts Outside the Sanctuary include
nine commandments, eight positive commandments and one negative
commandment, which are: (1) to set apart first fruits and bring them to the
Sanctuary; (2) that the priest shall not eat the first fruits outside Jerusalem;
(3) to recite the declaration on them; (4) to set apart a portion of dough for
the priest; (5) to give the foreleg, the jaw, and the stomach to the priest; (6)
to give him the first fleece; (7) to redeem the first-born son, and to give the
redemption gift to the priest; (8) to redeem the first-born of an ass, and give
the redemption gift to the priest; (9) to decapitate the first-born of an ass, if
one does not want to redeem it.
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Laws of the Sabbatical Year and the Jubilee include twenty-two
commandments, nine positive commandments and thirteen negative
commandments, which are: (1) that the land shall rest unworked in the
Sabbatical year; (2) that one shall not work the ground in that year; (3) that
one shall not work the trees in that year; (4) that one shall not harvest what
grows by itself in the manner of harvesters; (5) that one shall not harvest a
vineyard in the manner of harvesters; (6) that one shall renounce
ownership in what the land produces; (7) that one shall release all his
loans; (8) that one shall not oppress nor demand a debt; (9) that one shall
not refrain from making loans before the Sabbatical year, so as not to lose
his money; (10) to count the years by sevens; (11) to sanctify the fiftieth
year; (12) to sound the shofar on the Tenth of Tishri so that slaves go out
free; (13) that the land shall not be worked in that year; (14) that one shall
not harvest what grows by itself in manner of harvesters; (15) not to
harvest the vineyards in the manner of harvesters; (16) to grant redemption
to the land in this year, which is the rule for inherited fields or purchased
fields; (17) that the land shall not be sold in perpetuity; (18) the rule for
houses in walled cities; (19) that none of the Tribe of Levi shall receive a
heritage in the Land of Israel, but cities to dwell in shall be given to them as
a gift; (20) that the Tribe of Levi shall not take a share in the spoils of war;
(21) to give to the Levites cities to dwell in and open land round about the
cities; (22) that the open land round about their cities shall never be sold,
but they may redeem it at any time whether before the Jubilee or after the
Jubilee.
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positive commandments and thirteen negative commandments, which are:
(1) that a drunken priest shall not enter the Sanctuary; (2) that a priest
whose hair is disheveled shall not enter it; (3) that a priest whose garment
is torn shall not enter it; (4) that a priest shall not enter the Temple at all
times; (5) that a priest shall not leave the Sanctuary during the service; (6)
to send the unclean out of the Sanctuary; (7) that one who is unclean shall
not enter the Sanctuary; (8) that one who is unclean shall not enter the
Temple Mount; (9) that one who is unclean shall not serve; (10) that who
took a purifying ritual bath shall not serve in the Sanctuary before the stars
come out on the following evening; (11) that one who serves shall wash his
hands and feet; (12) that one with a disqualifying blemish shall not enter
the Temple nor approach the Altar; (13) that one with a disqualifying
blemish shall not serve; (14) that one with a temporary disqualifying
blemish shall not serve; (15) that a non-priest shall not serve.
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comes; (19) that one shall not delay vowed offerings or free-will offerings or
other things one is obligated to do; (20) to offer all sacrifices in the Chosen
House; (21) to bring things consecrated outside Israel to the Chosen
House; (22) not to slaughter sacrifices outside the Courtyard; (23) not to
offer a sacrifice outside the Courtyard.
Laws of the Service on Yom Kippur are one positive commandment, which
is to do the service of the whole Day of Atonement in the order written in
Leviticus 16--the sacrifices, the confessions, the sending of the scapegoat,
and the rest of the service.
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commandments and twelve negative commandments, which are: (1) to
slaughter the Pesach sacrifice at its appointed time; (2) not to slaughter it
while in possession of leaven; (3) not to let the parts to be burned on the
Altar be left overnight; (4) to slaughter the Second Pesach sacrifice; (5) to
eat the flesh of the Pesach sacrifice with unleavened bread and bitter herbs
on the night of the Fifteenth of Nisan; (6) to eat the flesh of the Second
Pesach sacrifice with unleavened bread and bitter herbs on the night of the
Fifteenth of the second month; (7) not to eat it raw or boiled; (8) not to take
flesh of the Pesach sacrifice outside the place of the group appointed to eat
it; (9) that an apostate shall not eat it; (10) that an alien tenant or hired
worker shall not eat it; (11) that the uncircumcised shall not eat it; (12) that
one shall not break a bone of it; (13) that one shall not break a bone of the
Second Pesach sacrifice; (14) that one shall not leave over any of it until
morning; (15) that one shall not leave over any of the Second Pesach
sacrifice until morning; (16) that one shall not leave over any of the flesh of
the pilgrimage festival sacrifice brought on the Fourteenth of Nisan until the
third day.
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bring an offering, when she becomes clean; (2) that a woman after
childbirth shall bring an offering, when she becomes clean; (3) that a man
with an unclean issue shall bring an offering, when he becomes clean; (4)
that a leper shall bring an offering, when he becomes clean. After they
have brought their offerings, their purification is complete.
Laws of the Red Heifer include two positive commandments: (1) the rule
for the red heifer; (2) the rule for the uncleanness of the waters of
sprinkling and of their purification.
Laws of Uncleanness of Foods are one commandment, which is the rule for
the uncleanness of liquids, and foods, and the conditions that cause foods
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to be susceptible to becoming unclean.
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go on one's way.
Laws of Neighbors are on the subject of knowing the rule for partition of
land between partners, the avoidance of damage by each of them to his
neighbor or to the owner of adjoining property, and the rule for the owner of
adjoining property.
Laws of Agents and Partners are on the subject of knowing the rule for a
person's agent or his partner, and the laws on their purchases and sales
and losses and profits.
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Laws of Borrowed and Deposited Things include two positive
commandments: (1) the rule for the borrower; (2) the rule for an unpaid
depositary.
Laws of Inheritances are one positive commandment, which is the rule for
the order of inheritances.
Laws of the Sanhedrin and the Penalties Under Their Jurisdiction include
thirty commandments, ten positive commandments and twenty negative
commandments, which are: (1) to appoint judges; (2) not to appoint a judge
who does not know the way of judgment; (3) to follow the majority, when
the judges differ in opinion; (4) not to execute the accused if there is only a
bare majority for conviction, but rather when there is at least a majority of
two; (5) that one who has argued for acquittal shall not later argue for
conviction in capital cases; (6) to execute by stoning; (7) to execute by
burning; (8) to execute by decapitation with a sword; (9) to execute by
strangling; (10) to hang; (11) to bury the executed on the day of his
execution; (12) not to let his body remain overnight; (13) not to allow a
sorcerer to live; (14) to whip the wicked; (15) not to exceed the maximum
number of whippings; (16) not to execute the innocent on circumstantial
evidence; (17) not to punish one who committed an offence under duress;
(18) not to show pity for one who kills another person or injures him; (19)
not to show compassion to a poor person in a trial; (20) not to show respect
to an important person in a trial; (21) not to decide against a habitual
transgressor, even though he is a sinner; (22) not to do injustice in a
judgment; (23) not to pervert the judgment of a convert or orphan; (24) to
judge righteously; (25) not to fear when judging a violent person; (26) not to
take a bribe; (27) not to receive a baseless report; (28) not to curse judges;
(29) not to curse a king or head of Sanhedrin; (30) not to curse any other
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worthy Israelite.
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siege; (15) to prepare a latrine so that members of the camp shall go out
there to excrete; (16) to prepare a stake to dig with; (17) to anoint a priest to
speak to the men of the army in time of war; (18) for a man who has
espoused a wife, built a house, or planted a vineyard to rejoice in their new
acquisitions a full year, and they are sent back home from the war; (19) that
they shall not be pressed into any service, and not even to go out for the
needs of the city, the needs of the troops, nor the like; (20) not to be
frightened nor retreat in time of war; (21) the rule for a beautiful woman
taken captive in war; (22) that she is not to be sold; (23) that one shall not
enslave her after having sexual relations with her.
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The 613 Commandments
The Jewish philosopher Rabbi Maimonides made a list of the 613 commandments he found in the Jewish
Bible, and they have since become a standard list of what God requires of Jews. The 613 mitzvot are listed
below, with their biblical references.
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40. Not to say anything in his defense Deut. 13:9
41. Not to refrain from incriminating him Deut. 13:9
42. Not to prophesize in the name of idolatry Deut. 13:14
43. Not to listen to a false prophet Deut. 13:4
44. Not to prophesize falsely in the name of God Deut. 18:20
45. Not to be afraid of killing the false prophet Deut. 18:22
46. Not to swear in the name of an idol Ex. 23:13
47. Not to perform ov (medium) Lev. 19:31
48. Not to perform yidoni ("magical seer") Lev. 19:31
49. Not to pass your children through the fire to Molech Lev. 18:21
50. Not to erect a column in a public place of worship Deut. 16:22
51. Not to bow down on smooth stone Lev. 26:1
52. Not to plant a tree in the Temple courtyard Deut. 16:21
53. To destroy idols and their accessories Deut. 12:2
54. Not to derive benefit from idols and their accessories Deut. 7:26
55. Not to derive benefit from ornaments of idols Deut. 7:25
56. Not to make a covenant with idolaters Deut. 7:2
57. Not to show favor to them Deut. 7:2
58. Not to let them dwell in the land of Israel Ex. 23:33
59. Not to imitate them in customs and clothing Lev. 20:23
60. Not to be superstitious Lev. 19:26
61. Not to go into a trance to foresee events, etc. Deut. 18:10
62. Not to engage in astrology Lev. 19:26
63. Not to mutter incantations Deut. 18:11
64. Not to attempt to contact the dead Deut. 18:11
65. Not to consult the ov Deut. 18:11
66. Not to consult the yidoni Deut. 18:11
67. Not to perform acts of magic Deut. 18:10
68. Men must not shave the hair off the sides of their head Lev. 19:27
69. Men must not shave their beards with a razor Lev. 19:27
70. Men must not wear women's clothing Deut. 22:5
71. Women must not wear men's clothing Deut. 22:5
72. Not to tattoo the skin Lev. 19:28
73. Not to tear the skin in mourning Deut. 14:1
74. Not to make a bald spot in mourning Deut. 14:1
75. To repent and confess wrongdoings Num. 5:7
76. To say the Shema twice daily Deut. 6:7
77. To serve the Almighty with prayer daily Ex. 23:25
78. The Kohanim must bless the Jewish nation daily Num. 6:23
79. To wear tefillin on the head Deut. 6:8
80. To bind tefillin on the arm Deut. 6:8
81. To put a mezuzah on each door post Deut. 6:9
82. Each male must write a Torah scroll Deut. 31:19
83. The king must have a separate Sefer Torah for himself Deut. 17:18
84. To have tzitzit on four-cornered garments Num. 15:38
85. To bless the Almighty after eating Deut. 8:10
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86. To circumcise all males on the eighth day after their birth Lev. 12:3
87. To rest on the seventh day Ex. 23:12
88. Not to do prohibited labor on the seventh day Ex. 20:10
89. The court must not inflict punishment on Shabbat Ex. 35:3
90. Not to walk outside the city boundary on Shabbat Ex. 16:29
91. To sanctify the day with Kiddush and Havdalah Ex. 20:8
92. To rest from prohibited labor Lev. 23:32
93. Not to do prohibited labor on Yom Kippur Lev. 23:32
94. To afflict yourself on Yom Kippur Lev. 16:29
95. Not to eat or drink on Yom Kippur Lev. 23:29
96. To rest on the first day of Passover Lev. 23:7
97. Not to do prohibited labor on the first day of Passover Lev. 23:8
98. To rest on the seventh day of Passover Lev. 23:8
99. Not to do prohibited labor on the seventh day of Passover Lev. 23:8
100. To rest on Shavuot Lev. 23:21
101. Not to do prohibited labor on Shavuot Lev. 23:21
102. To rest on Rosh Hashana Lev. 23:24
103. Not to do prohibited labor on Rosh Hashana Lev. 23:25
104. To rest on Sukkot Lev. 23:35
105. Not to do prohibited labor on Sukkot Lev. 23:35
106. To rest on Shmini Atzeret Lev. 23:36
107. Not to do prohibited labor on Shmini Atzeret Lev. 23:36
108. Not to eat chametz on the afternoon of the 14th day of Nisan Deut. 16:3
109. To destroy all chametz on 14th day of Nissan Ex. 12:15
110. Not to eat chametz all seven days of Passover Ex. 13:3
111. Not to eat mixtures containing chametz all seven days of Passover Ex. 12:20
112. Not to see chametz in your domain seven days Ex. 13:7
113. Not to find chametz in your domain seven days Ex. 12:19
114. To eat matzah on the first night of Passover Ex. 12:18
115. To relate the Exodus from Egypt on that night Ex. 13:8
116. To hear the Shofar on the first day of Tishrei (Rosh Hashana) Num. 9:1
117. To dwell in a Sukkah for the seven days of Sukkot Lev. 23:42
118. To take up a Lulav and Etrog all seven days Lev. 23:40
119. Each man must give a half shekel annually Ex. 30:13
120. Courts must calculate to determine when a new month begins Ex. 12:2
121. To afflict and cry out before God in times of catastrophe Num. 10:9
122. To marry a wife by means of ketubah and kiddushin Deut. 22:13
123. Not to have sexual relations with women not thus married Deut. 23:18
124. Not to withhold food, clothing, and sexual relations from your wife Ex. 21:10
125. To have children with one's wife Gen 1:28 HE
126. To issue a divorce by means of a Get document Deut. 24:1
127. A man must not remarry his wife after she has married someone else Deut. 24:4
128. To do yibbum (marry the widow of one's childless brother) Deut. 25:5
129. To do chalitzah (free the widow of one's childless brother from yibbum) Deut. 25:9
130. The widow must not remarry until the ties with her brother-in-law are removed Deut. 25:5
131. The court must fine one who sexually seduces a maiden Ex. 22:15-16
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132. The rapist must marry the maiden (if she chooses) Deut. 22:29
133. He is never allowed to divorce her Deut. 22:29
134. The slanderer must remain married to his wife Deut. 22:19
135. He must not divorce her Deut. 22:19
136. To fulfill the laws of the Sotah Num. 5:30
137. Not to put oil on her meal offering Num. 5:15
138. Not to put frankincense on her meal offering Num. 5:15
139. Not to have sexual relations with your mother Lev. 18:7
140. Not to have sexual relations with your father's wife Lev. 18:8
141. Not to have sexual relations with your sister Lev. 18:9
142. Not to have sexual relations with your father's wife's daughter Lev. 18:11
143. Not to have sexual relations with your son's daughter Lev. 18:10
144. Not to have sexual relations with your daughter Lev. 18:10
145. Not to have sexual relations with your daughter's daughter Lev. 18:10
146. Not to have sexual relations with a woman and her daughter Lev. 18:17
147. Not to have sexual relations with a woman and her son's daughter Lev. 18:17
148. Not to have sexual relations with a woman and her daughter's daughter Lev. 18:17
149. Not to have sexual relations with your father's sister Lev. 18:12
150. Not to have sexual relations with your mother's sister Lev. 18:13
151. Not to have sexual relations with your father's brother's wife Lev. 18:14
152. Not to have sexual relations with your son's wife Lev. 18:15
153. Not to have sexual relations with your brother's wife Lev. 18:16
154. Not to have sexual relations with your wife's sister Lev. 18:18
155. A man must not have sexual relations with a beast Lev. 18:23
156. A woman must not have sexual relations with a beast Lev. 18:23
157. Not to have homosexual sexual relations Lev. 18:22
158. Not to have homosexual sexual relations with your father Lev. 18:7
159. Not to have homosexual sexual relations with your father's brother Lev. 18:14
160. Not to have sexual relations with someone else's wife Lev. 18:20
161. Not to have sexual relations with a menstrually impure woman Lev. 18:19
162. Not to marry non-Jews Deut. 7:3
163. Not to let Moabite and Ammonite males marry into the Jewish people Deut. 23:4
164. Don't keep a third-generation Egyptian convert from marrying into the Jewish people Deut.
23:8-9
165. Not to refrain from marrying a third generation Edomite convert Deut. 23:8-9
166. Not to let a mamzer (a child born to an adulterous married woman) marry into the Jewish
people Deut. 23:3
167. Not to let a eunuch marry into the Jewish people Deut. 23:2
168. Not to offer to God any castrated male animals Lev. 22:24
169. The High Priest must not marry a widow Lev. 21:14
170. The High Priest must not have sexual relations with a widow even outside of marriage
Lev. 21:15
171. The High Priest must marry a virgin maiden Lev. 21:13
172. A Kohen must not marry a divorcee Lev. 21:7
173. A Kohen must not marry a zonah (a woman who has had a forbidden sexual relationship)
Lev. 21:7
174. A priest must not marry a chalalah ("a desecrated person") (party to or product of 169-
172) Lev. 21:7
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175. Not to make pleasurable (sexual) contact with any forbidden woman Lev. 18:6
176. To examine the signs of animals to distinguish between kosher and non-kosher Lev. 11:2
177. To examine the signs of fowl to distinguish between kosher and non-kosher Deut. 14:11
178. To examine the signs of fish to distinguish between kosher and non-kosher Lev. 11:9
179. To examine the signs of locusts to distinguish between kosher and non-kosher Lev. 11:21
180. Not to eat non-kosher animals Lev. 11:4
181. Not to eat non-kosher fowl Lev. 11:13
182. Not to eat non-kosher fish Lev. 11:11
183. Not to eat non-kosher flying insects Deut. 14:19
184. Not to eat non-kosher creatures that crawl on land Lev. 11:41
185. Not to eat non-kosher maggots Lev. 11:44
186. Not to eat worms found in fruit on the ground Lev. 11:42
187. Not to eat creatures that live in water other than (kosher) fish Lev. 11:43
188. Not to eat the meat of an animal that died without ritual slaughter Deut. 14:21
189. Not to benefit from an ox condemned to be stoned Ex. 21:28
190. Not to eat meat of an animal that was mortally wounded Ex. 22:30
191. Not to eat a limb torn off a living creature Deut.
192. Not to eat blood Lev. 3:17
193. Not to eat certain fats of clean animals Lev. 3:17
194. Not to eat the sinew of the thigh Gen. 32:33
195. Not to eat meat and milk cooked together Ex. 23:19
196. Not to cook meat and milk together Ex. 34:26
197. Not to eat bread from new grain before the Omer Lev. 23:14
198. Not to eat parched grains from new grain before the Omer Lev. 23:14
199. Not to eat ripened grains from new grain before the Omer Lev. 23:14
200. Not to eat fruit of a tree during its first three years Lev. 19:23
201. Not to eat diverse seeds planted in a vineyard Deut. 22:9
202. Not to eat untithed fruits Lev. 22:15
203. Not to drink wine poured in service to idols Deut. 32:38
204. To ritually slaughter an animal before eating it Deut. 12:21
205. Not to slaughter an animal and its offspring on the same day Lev. 22:28
206. To cover the blood (of a slaughtered beast or fowl) with earth Lev. 17:13
207. Not to take the mother bird from her children Deut. 22:6
208. To release the mother bird if she was taken from the nest Deut. 22:7
209. Not to swear falsely in God's Name Lev. 19:12
210. Not to take God's Name in vain Ex. 20:6
211. Not to deny possession of something entrusted to you Lev. 19:11
212. Not to swear in denial of a monetary claim Lev. 19:11
213. To swear in God's Name to confirm the truth when deemed necessary by court Deut.
10:20
214. To fulfill what was uttered and to do what was avowed Deut. 23:24
215. Not to break oaths or vows Num. 30:3
216. For oaths and vows annulled, there are the laws of annulling vows explicit in the Torah
Num. 30:3
217. The Nazir must let his hair grow Num. 6:5
218. He must not cut his hair Num. 6:5
219. He must not drink wine, wine mixtures, or wine vinegar Num. 6:3
149
220. He must not eat fresh grapes Num. 6:3
221. He must not eat raisins Num. 6:3
222. He must not eat grape seeds Num. 6:4
223. He must not eat grape skins Num. 6:4
224. He must not be under the same roof as a corpse Num. 6:6
225. He must not come into contact with the dead Num. 6:7
226. He must shave after bringing sacrifices upon completion of his Nazirite period Num. 6:9
227. To estimate the value of people as determined by the Torah Lev. 27:2
228. To estimate the value of consecrated animals Lev. 27:12-13
229. To estimate the value of consecrated houses Lev. 27:14
230. To estimate the value of consecrated fields Lev. 27:16
231. Carry out the laws of interdicting possessions (cherem) Lev. 27:28
232. Not to sell the cherem Lev. 27:28
233. Not to redeem the cherem Lev. 27:28
234. Not to plant diverse seeds together Lev. 19:19
235. Not to plant grains or greens in a vineyard Deut. 22:9
236. Not to crossbreed animals Lev. 19:19
237. Not to work different animals together Deut. 22:10
238. Not to wear shatnez, a cloth woven of wool and linen Deut. 22:11
239. To leave a corner of the field uncut for the poor Lev. 19:10
240. Not to reap that corner Lev. 19:9
241. To leave gleanings Lev. 19:9
242. Not to gather the gleanings Lev. 19:9
243. To leave the gleanings of a vineyard Lev. 19:10
244. Not to gather the gleanings of a vineyard Lev. 19:10
245. To leave the unformed clusters of grapes Lev. 19:10
246. Not to pick the unformed clusters of grapes Lev. 19:10
247. To leave the forgotten sheaves in the field Deut. 24:19
248. Not to retrieve them Deut. 24:19
249. To separate the tithe for the poor Deut. 14:28
250. To give charity Deut. 15:8
251. Not to withhold charity from the poor Deut. 15:7
252. To set aside Terumah Gedolah (tithe for the Kohen) Deut. 18:4
253. The Levite must set aside a tenth of his tithe Num. 18:26
254. Not to preface one tithe to the next, but separate them in their proper order Ex. 22:28
255. A non-Kohen must not eat Terumah Lev. 22:10
256. A hired worker or a Jewish bondsman of a Kohen must not eat Terumah Lev. 22:10
257. An uncircumcised Kohen must not eat Terumah Ex. 12:48
258. An impure Kohen must not eat Terumah Lev. 22:4
259. A chalalah must not eat Terumah Lev. 22:12
260. To set aside Ma'aser (tithe) each planting year and give it to a Levite Num. 18:24
261. To set aside the second tithe (Ma'aser Sheni) Deut. 14:22
262. Not to spend its redemption money on anything but food, drink, or ointment Deut. 26:14
263. Not to eat Ma'aser Sheni while impure Deut. 26:14
264. A mourner on the first day after death must not eat Ma'aser Sheni Deut. 26:14
265. Not to eat Ma'aser Sheni grains outside Jerusalem Deut. 12:17
150
266. Not to eat Ma'aser Sheni wine products outside Jerusalem Deut. 12:17
267. Not to eat Ma'aser Sheni oil outside Jerusalem Deut. 12:17
268. The fourth year crops must be totally for holy purposes like Ma'aser Sheni Lev. 19:24
269. To read the confession of tithes every fourth and seventh year Deut. 26:13
270. To set aside the first fruits and bring them to the Temple Ex. 23:19
271. The Kohanim must not eat the first fruits outside Jerusalem Deut. 12:17
272. To read the Torah portion pertaining to their presentation Deut. 26:5
273. To set aside a portion of dough for a Kohen Num. 15:20
274. To give the shoulder, two cheeks, and stomach of slaughtered animals to a Kohen Deut.
18:3
275. To give the first sheering of sheep to a Kohen Deut. 18:4
276. To redeem the firstborn sons and give the money to a Kohen Num. 18:15
277. To redeem the firstborn donkey by giving a lamb to a Kohen Ex. 13:13
278. To break the neck of the donkey if the owner does not intend to redeem it Ex. 13:13
279. To rest the land during the seventh year by not doing any work which enhances growth
Ex. 34:21
280. Not to work the land during the seventh year Lev. 25:4
281. Not to work with trees to produce fruit during that year Lev. 25:4
282. Not to reap crops that grow wild that year in the normal manner Lev. 25:5
283. Not to gather grapes which grow wild that year in the normal way Lev. 25:5
284. To leave free all produce which grew in that year Ex. 23:11
285. To release all loans during the seventh year Deut. 15:2
286. Not to pressure or claim from the borrower Deut. 15:2
287. Not to refrain from lending immediately before the release of the loans for fear of monetary
loss Deut. 15:9
288. The Sanhedrin must count seven groups of seven years Lev. 25:8
289. The Sanhedrin must sanctify the fiftieth year Lev. 25:10
290. To blow the Shofar on the tenth of Tishrei to free the slaves Lev. 25:9
291. Not to work the soil during the fiftieth year (Jubilee) Lev. 25:11
292. Not to reap in the normal manner that which grows wild in the fiftieth year Lev. 25:11
293. Not to pick grapes which grew wild in the normal manner in the fiftieth year Lev. 25:11
294. Carry out the laws of sold family properties Lev. 25:24
295. Not to sell the land in Israel indefinitely Lev. 25:23
296. Carry out the laws of houses in walled cities Lev. 25:29
297. The Tribe of Levi must not be given a portion of the land in Israel, rather they are given
cities to dwell in Deut. 18:1
298. The Levites must not take a share in the spoils of war Deut. 18:1
299. To give the Levites cities to inhabit and their surrounding fields Num. 35:2
300. Not to sell the fields but they shall remain the Levites' before and after the Jubilee year
Lev. 25:34
301. To build a Sanctuary Ex. 25:8
302. Not to build the altar with stones hewn by metal Ex. 20:23
303. Not to climb steps to the altar Ex. 20:26
304. To show reverence to the Temple Lev. 19:30
305. To guard the Temple area Num. 18:2
306. Not to leave the Temple unguarded Num. 18:5
307. To prepare the anointing oil Ex. 30:31
308. Not to reproduce the anointing oil Ex. 30:32
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309. Not to anoint with anointing oil Ex. 30:32
310. Not to reproduce the incense formula Ex. 30:37
311. Not to burn anything on the Golden Altar besides incense Ex. 30:9
312. The Levites must transport the ark on their shoulders Num. 7:9
313. Not to remove the staves from the ark Ex. 25:15
314. The Levites must work in the Temple Num. 18:23
315. No Levite must do another's work of either a Kohen or a Levite Num. 18:3
316. To dedicate the Kohen for service Lev. 21:8
317. The work of the Kohanim 's shifts must be equal during holidays Deut. 18:6-8
318. The Kohanim must wear their priestly garments during service Ex. 28:2
319. Not to tear the priestly garments Ex. 28:32
320. The Kohen Gadol 's breastplate must not be loosened from the Efod Ex. 28:28
321. A Kohen must not enter the Temple intoxicated Lev. 10:9
322. A Kohen must not enter the Temple with long hair Lev. 10:6
323. A Kohen must not enter the Temple with torn clothes Lev. 10:6
324. A Kohen must not enter the Temple indiscriminately Lev. 16:2
325. A Kohen must not leave the Temple during service Lev. 10:7
326. To send the impure from the Temple Num. 5:2
327. Impure people must not enter the Temple Num. 5:3
328. Impure people must not enter the Temple Mount area Deut. 23:11
329. Impure Kohanim must not do service in the temple Lev. 22:2
330. An impure Kohen, following immersion, must wait until after sundown before returning to
service Lev. 22:7
331. A Kohen must wash his hands and feet before service Ex. 30:19
332. A Kohen with a physical blemish must not enter the sanctuary or approach the altar Lev.
21:23
333. A Kohen with a physical blemish must not serve Lev. 21:17
334. A Kohen with a temporary blemish must not serve Lev. 21:17
335. One who is not a Kohen must not serve Num. 18:4
336. To offer only unblemished animals Lev. 22:21
337. Not to dedicate a blemished animal for the altar Lev. 22:20
338. Not to slaughter it Lev. 22:22
339. Not to sprinkle its blood Lev. 22:24
340. Not to burn its fat Lev. 22:22
341. Not to offer a temporarily blemished animal Deut. 17:1
342. Not to sacrifice blemished animals even if offered by non-Jews Lev. 22:25
343. Not to inflict wounds upon dedicated animals Lev. 22:21
344. To redeem dedicated animals which have become disqualified Deut. 12:15
345. To offer only animals which are at least eight days old Lev. 22:27
346. Not to offer animals bought with the wages of a harlot or the animal exchanged for a dog
Deut. 23:19
347. Not to burn honey or yeast on the altar Lev. 2:11
348. To salt all sacrifices Lev. 2:13
349. Not to omit the salt from sacrifices Lev. 2:13
350. Carry out the procedure of the burnt offering as prescribed in the Torah Lev. 1:3
351. Not to eat its meat Deut. 12:17
352. Carry out the procedure of the sin offering Lev. 6:18
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353. Not to eat the meat of the inner sin offering Lev. 6:23
354. Not to decapitate a fowl brought as a sin offering Lev. 5:8
355. Carry out the procedure of the guilt offering Lev. 7:1
356. The Kohanim must eat the sacrificial meat in the Temple Ex. 29:33
357. The Kohanim must not eat the meat outside the Temple courtyard Deut. 12:17
358. A non-Kohen must not eat sacrificial meat Ex. 29:33
359. To follow the procedure of the peace offering Lev. 7:11
360. Not to eat the meat of minor sacrifices before sprinkling the blood Deut. 12:17
361. To bring meal offerings as prescribed in the Torah Lev. 2:1
362. Not to put oil on the meal offerings of wrongdoers Lev. 5:11
363. Not to put frankincense on the meal offerings of wrongdoers Lev. 3:11
364. Not to eat the meal offering of the High Priest Lev. 6:16
365. Not to bake a meal offering as leavened bread Lev. 6:10
366. The Kohanim must eat the remains of the meal offerings Lev. 6:9
367. To bring all avowed and freewill offerings to the Temple on the first subsequent festival
Deut. 12:5-6
368. Not to withhold payment incurred by any vow Deut. 23:22
369. To offer all sacrifices in the Temple Deut. 12:11
370. To bring all sacrifices from outside Israel to the Temple Deut. 12:26
371. Not to slaughter sacrifices outside the courtyard Lev. 17:4
372. Not to offer any sacrifices outside the courtyard Deut. 12:13
373. To offer two lambs every day Num. 28:3
374. To light a fire on the altar every day Lev. 6:6
375. Not to extinguish this fire Lev. 6:6
376. To remove the ashes from the altar every day Lev. 6:3
377. To burn incense every day Ex. 30:7
378. To light the Menorah every day Ex. 27:21
379. The Kohen Gadol ("High Priest") must bring a meal offering every day Lev. 6:13
380. To bring two additional lambs as burnt offerings on Shabbat Num 28:9 HE
381. To make the show bread Ex. 25:30
382. To bring additional offerings on Rosh Chodesh (" The New Month") Num. 28:11
383. To bring additional offerings on Passover Num. 28:19
384. To offer the wave offering from the meal of the new wheat Lev. 23:10
385. Each man must count the Omer - seven weeks from the day the new wheat offering was
brought Lev. 23:15
386. To bring additional offerings on Shavuot Num. 28:26
387. To bring two leaves to accompany the above sacrifice Lev. 23:17
388. To bring additional offerings on Rosh Hashana Num. 29:2
389. To bring additional offerings on Yom Kippur Num. 29:8
390. To bring additional offerings on Sukkot Num. 29:13
391. To bring additional offerings on Shmini Atzeret Num. 29:35
392. Not to eat sacrifices which have become unfit or blemished Deut. 14.3
393. Not to eat from sacrifices offered with improper intentions Lev. 7:18
394. Not to leave sacrifices past the time allowed for eating them Lev. 22:30
395. Not to eat from that which was left over Lev. 19:8
396. Not to eat from sacrifices which became impure Lev. 7:19
397. An impure person must not eat from sacrifices Lev. 7:20
153
398. To burn the leftover sacrifices Lev. 7:17
399. To burn all impure sacrifices Lev. 7:19
400. To follow the procedure of Yom Kippur in the sequence prescribed in Parshat Acharei Mot
("After the death of Aaron's sons...") Lev. 16:3
401. One who profaned property must repay what he profaned plus a fifth and bring a sacrifice
Lev. 5:16
402. Not to work consecrated animals Deut. 15:19
403. Not to shear the fleece of consecrated animals Deut. 15:19
404. To slaughter the paschal sacrifice at the specified time Ex. 12:6
405. Not to slaughter it while in possession of leaven Ex. 23:18
406. Not to leave the fat overnight Ex. 23:18
407. To slaughter the second Paschal Lamb Num. 9:11
408. To eat the Paschal Lamb with matzah and Marror on the night of the fourteenth of Nisan
Ex. 12:8
409. To eat the second Paschal Lamb on the night of the 15th of Iyar Num. 9:11
410. Not to eat the paschal meat raw or boiled Ex. 12:9
411. Not to take the paschal meat from the confines of the group Ex. 12:46
412. An apostate must not eat from it Ex. 12:43
413. A permanent or temporary hired worker must not eat from it Ex. 12:45
414. An uncircumcised male must not eat from it Ex. 12:48
415. Not to break any bones from the paschal offering Ex. 12:46
416. Not to break any bones from the second paschal offering Num. 9:12
417. Not to leave any meat from the paschal offering over until morning Ex. 12:10
418. Not to leave the second paschal meat over until morning Num. 9:12
419. Not to leave the meat of the holiday offering of the 14th until the 16th Deut. 16:4
420. To be seen at the Temple on Passover, Shavuot, and Sukkot Deut. 16:16
421. To celebrate on these three Festivals (bring a peace offering) Ex. 23:14
422. To rejoice on these three Festivals (bring a peace offering) Deut. 16:14
423. Not to appear at the Temple without offerings Deut. 16:16
424. Not to refrain from rejoicing with, and giving gifts to, the Levites Deut. 12:19
425. To assemble all the people on the Sukkot following the seventh year Deut. 31:12
426. To set aside the firstborn animals Ex. 13:12
427. The Kohanim must not eat unblemished firstborn animals outside Jerusalem Deut. 12:17
428. Not to redeem the firstborn Num. 18:17
429. Separate the tithe from animals Lev. 27:32
430. Not to redeem the tithe Lev. 27:33
431. Every person must bring a sin offering (in the temple) for his transgression Lev. 4:27
432. Bring an asham talui (temple offering) when uncertain of guilt Lev. 5:17-18
433. Bring an asham vadai (temple offering) when guilt is ascertained Lev. 5:25
434. Bring an oleh v'yored (temple offering) offering (if the person is wealthy, an animal; if poor,
a bird or meal offering) Lev. 5:7-11
435. The Sanhedrin must bring an offering (in the Temple) when it rules in error Lev. 4:13
436. A woman who had a running (vaginal) issue must bring an offering (in the Temple) after
she goes to the Mikveh Lev. 15:28-29
437. A woman who gave birth must bring an offering (in the Temple) after she goes to the
Mikveh Lev. 12:6
438. A man who had a running (unnatural urinary) issue must bring an offering (in the Temple)
after he goes to the Mikveh Lev. 15:13-14
154
439. A metzora must bring an offering (in the Temple) after going to the Mikveh Lev. 14:10
440. Not to substitute another beast for one set apart for sacrifice Lev. 27:10
441. The new animal, in addition to the substituted one, retains consecration Lev. 27:10
442. Not to change consecrated animals from one type of offering to another Lev. 27:26
443. Carry out the laws of impurity of the dead Num. 19:14
444. Carry out the procedure of the Red Heifer (Para Aduma) Num. 19:2
445. Carry out the laws of the sprinkling water Num. 19:21
446. Rule the laws of human tzara'at as prescribed in the Torah Lev. 13:12
447. The metzora must not remove his signs of impurity Deut. 24:8
448. The metzora must not shave signs of impurity in his hair Lev. 13:33
449. The metzora must publicize his condition by tearing his garments, allowing his hair to grow
and covering his lips Lev. 13:45
450. Carry out the prescribed rules for purifying the metzora Lev. 14:2
451. The metzora must shave off all his hair prior to purification Lev. 14:9
452. Carry out the laws of tzara'at of clothing Lev. 13:47
453. Carry out the laws of tzara'at of houses Lev. 13:34
454. Observe the laws of menstrual impurity Lev. 15:19
455. Observe the laws of impurity caused by childbirth Lev. 12:2
456. Observe the laws of impurity caused by a woman's running issue Lev. 15:25
457. Observe the laws of impurity caused by a man's running issue (irregular ejaculation of
infected semen) Lev. 15:3
458. Observe the laws of impurity caused by a dead beast Lev. 11:39
459. Observe the laws of impurity caused by the eight shratzim (insects) Lev. 11:29
460. Observe the laws of impurity of a seminal emission (regular ejaculation, with normal
semen) Lev. 15:16
461. Observe the laws of impurity concerning liquid and solid foods Lev. 11:34
462. Every impure person must immerse himself in a Mikveh to become pure Lev. 15:16
463. The court must judge the damages incurred by a goring ox Ex. 21:28
464. The court must judge the damages incurred by an animal eating Ex. 22:4
465. The court must judge the damages incurred by a pit Ex. 21:33
466. The court must judge the damages incurred by fire Ex. 22:5
467. Not to steal money stealthily Lev. 19:11
468. The court must implement punitive measures against the thief Ex. 21:37
469. Each individual must ensure that his scales and weights are accurate Lev. 19:36
470. Not to commit injustice with scales and weights Lev. 19:35
471. Not to possess inaccurate scales and weights even if they are not for use Deut. 25:13
472. Not to move a boundary marker to steal someone's property Deut. 19:14
473. Not to kidnap Ex. 20:13
474. Not to rob openly Lev. 19:13
475. Not to withhold wages or fail to repay a debt Lev. 19:13
476. Not to covet and scheme to acquire another's possession Ex. 20:14
477. Not to desire another's possession Deut. 5:18
478. Return the robbed object or its value Lev. 5:23
479. Not to ignore a lost object Deut. 22:3
480. Return the lost object Deut. 22:1
481. The court must implement laws against the one who assaults another or damages
another's property Ex. 21:18
155
482. Not to murder Ex. 20:13
483. Not to accept monetary restitution to atone for the murderer Num. 35:31
484. The court must send the accidental murderer to a city of refuge Num. 35:25
485. Not to accept monetary restitution instead of being sent to a city of refuge Num. 35:32
486. Not to kill the murderer before he stands trial Num. 35:12
487. Save someone being pursued even by taking the life of the pursuer Deut. 25:12
488. Not to pity the pursuer Num. 35:12
489. Not to stand idly by if someone's life is in danger Lev. 19:16
490. Designate cities of refuge and prepare routes of access Deut. 19:3
491. Break the neck of a calf by the river valley following an unsolved murder Deut. 21:4
492. Not to work nor plant that river valley Deut. 21:4
493. Not to allow pitfalls and obstacles to remain on your property Deut. 22:8
494. Make a guard rail around flat roofs Deut. 22:8
495. Not to put a stumbling block before a blind man (nor give harmful advice) (Lifnei iver) Lev.
19:14
496. Help another remove the load from a beast which can no longer carry it Ex. 23:5
497. Help others load their beast Deut. 22:4
498. Not to leave others distraught with their burdens (but to help either load or unload) Deut.
22:4
499. Buy and sell according to Torah law Lev. 25:14
500. Not to overcharge or underpay for an article Lev. 25:14
501. Not to insult or harm anybody with words Lev. 25:17
502. Not to cheat a sincere convert monetarily Ex. 22:20
503. Not to insult or harm a sincere convert with words Ex. 22:20
504. Purchase a Hebrew slave in accordance with the prescribed laws Ex. 21:2
505. Not to sell him as a slave is sold Lev. 25:42
506. Not to work him oppressively Lev. 25:43
507. Not to allow a non-Jew to work him oppressively Lev. 25:53
508. Not to have him do menial slave labor Lev. 25:39
509. Give him gifts when he goes free Deut. 15:14
510. Not to send him away empty-handed Deut. 15:13
511. Redeem Jewish maidservants Ex. 21:8
512. Betroth the Jewish maidservant Ex. 21:8
513. The master must not sell his maidservant Ex. 21:8
514. Canaanite slaves must work forever unless injured in one of their limbs Lev. 25:46
515. Not to extradite a slave who fled to (Biblical) Israel Deut. 23:16
516. Not to wrong a slave who has come to Israel for refuge Deut. 23:16
517. The courts must carry out the laws of a hired worker and hired guard Ex. 22:9
518. Pay wages on the day they were earned Deut. 24:15
519. Not to delay payment of wages past the agreed time Lev. 19:13
520. The hired worker may eat from the unharvested crops where he works Deut. 23:25
521. The worker must not eat while on hired time Deut. 23:26
522. The worker must not take more than he can eat Deut. 23:25
523. Not to muzzle an ox while plowing Deut. 25:4
524. The courts must carry out the laws of a borrower Ex. 22:13
525. The courts must carry out the laws of an unpaid guard Ex. 22:6
526. Lend to the poor and destitute Ex. 22:24
156
527. Not to press them for payment if you know they don't have it Ex. 22:24
528. Press the idolater for payment Deut. 15:3
529. The creditor must not forcibly take collateral Deut. 24:10
530. Return the collateral to the debtor when needed Deut. 24:13
531. Not to delay its return when needed Deut. 24:12
532. Not to demand collateral from a widow Deut. 24:17
533. Not to demand as collateral utensils needed for preparing food Deut. 24:6
534. Not to lend with interest Lev. 25:37
535. Not to borrow with interest Deut. 23:20
536. Not to intermediate in an interest loan, guarantee, witness, or write the promissory note
Ex. 22:24
537. Lend to and borrow from idolaters with interest Deut. 23:21
538. The courts must carry out the laws of the plaintiff, admitter, or denier Ex. 22:8
539. Carry out the laws of the order of inheritance Num. 27:8
540. Appoint judges Deut. 16:18
541. Not to appoint judges who are not familiar with judicial procedure Deut. 1:17
542. Decide by majority in case of disagreement Ex. 23:2
543. The court must not execute through a majority of one; at least a majority of two is required
Ex. 23:2
544. A judge who presented an acquittal plea must not present an argument for conviction in
capital cases Deut. 23:2
545. The courts must carry out the death penalty of stoning Deut. 22:24
546. The courts must carry out the death penalty of burning Lev. 20:14
547. The courts must carry out the death penalty of the sword Ex. 21:20
548. The courts must carry out the death penalty of strangulation Lev. 20:10
549. The courts must hang those stoned for blasphemy or idolatry Deut. 21:22
550. Bury the executed on the day they are killed Deut. 21:23
551. Not to delay burial overnight Deut. 21:23
552. The court must not let the sorcerer live Ex. 22:17
553. The court must give lashes to the wrongdoer Ex. 25:2
554. The court must not exceed the prescribed number of lashes Deut. 25:3
555. The court must not kill anybody on circumstantial evidence Ex. 23:7
556. The court must not punish anybody who was forced to do a crime Deut. 22:26
557. A judge must not pity the murderer or assaulter at the trial Deut. 19:13
558. A judge must not have mercy on the poor man at the trial Lev. 19:15
559. A judge must not respect the great man at the trial Lev. 19:15
560. A judge must not decide unjustly the case of the habitual transgressor Ex. 23:6
561. A judge must not pervert justice Lev. 19:15
562. A judge must not pervert a case involving a convert or orphan Deut. 24:17
563. Judge righteously Lev. 19:15
564. The judge must not fear a violent man in judgment Deut. 1:17
565. Judges must not accept bribes Ex. 23:8
566. Judges must not accept testimony unless both parties are present Ex. 23:1
567. Not to curse judges Ex. 22:27
568. Not to curse the head of state or leader of the Sanhedrin Ex. 22:27
569. Not to curse any upstanding Jew Lev. 19:14
570. Anybody who knows evidence must testify in court Lev. 5:1
157
571. Carefully interrogate the witness Deut. 13:15
572. A witness must not serve as a judge in capital crimes Deut. 19:17
573. Not to accept testimony from a lone witness Deut. 19:15
574. Transgressors must not testify Ex. 23:1
575. Relatives of the litigants must not testify Deut. 24:16
576. Not to testify falsely Ex. 20:13
577. Punish the false witnesses as they tried to punish the defendant Deut. 19:19
578. Act according to the ruling of the Sanhedrin Deut. 17:11
579. Not to deviate from the word of the Sanhedrin Deut. 17:11
580. Not to add to the Torah commandments or their oral explanations Deut. 13:1
581. Not to diminish from the Torah any commandments, in whole or in part Deut. 13:1
582. Not to curse your father and mother Ex. 21:17
583. Not to strike your father and mother Ex. 21:15
584. Respect your father or mother Ex. 20:12
585. Fear your father or mother Lev. 19:3
586. Not to be a rebellious son Deut. 21:18
587. Mourn for relatives Lev. 10:19
588. The High Priest must not defile himself for any relative Lev. 21:11
589. The High Priest must not enter under the same roof as a corpse Lev. 21:11
590. A Kohen must not defile himself (by going to funerals or cemeteries) for anyone except
relatives Lev. 21:1
591. Appoint a king from Israel Deut. 17:15
592. Not to appoint a convert Deut. 17:15
593. The king must not have too many wives Deut. 17:17
594. The king must not have too many horses Deut. 17:16
595. The king must not have too much silver and gold Deut. 17:17
596. Destroy the seven Canaanite nations Deut. 20:17
597. Not to let any of them remain alive Deut. 20:16
598. Wipe out the descendants of Amalek Deut. 25:19
599. Remember what Amalek did to the Jewish people Deut. 25:17
600. Not to forget Amalek's atrocities and ambush on our journey from Egypt in the desert
Deut. 25:19
601. Not to dwell permanently in Egypt Deut. 17:16
602. Offer peace terms to the inhabitants of a city while holding siege, and treat them according
to the Torah if they accept the terms Deut. 20:10
603. Not to offer peace to Ammon and Moab while besieging them Deut. 23:7
604. Not to destroy fruit trees even during the siege Deut. 20:19
605. Prepare latrines outside the camps Deut. 23:13
606. Prepare a shovel for each soldier to dig with Deut. 23:14
607. Appoint a priest to speak with the soldiers during the war Deut. 20:2
608. He who has taken a wife, built a new home, or planted a vineyard is given a year to rejoice
with his possessions Deut. 24:5
609. Not to demand from the above any involvement, communal or military Deut. 24:5
610. Not to panic and retreat during battle Deut. 20:3
611. Keep the laws of the captive woman Deut. 21:11
612. Not to sell her into slavery Deut. 21:14
613. Not to retain her for servitude after having sexual relations with her Deut. 21:14
158
159
The Noble Qur'an
"Alif Laam Raa. A book which we have revealed to you (Muhammad) so that
you may lead the people from out of the darknesses into the light by their Lord's
leave to the path of the All-Mighty, the Praiseworthy." [Qur'an 14:1]
The Qur'an ("Qor-Ann") is a Message from Allah to humanity. It was transmitted to us in a chain
starting from the Almighty Himself (swt) to the angel Gabriel to the Prophet Muhammad (saas). This
message was given to the Prophet (saas) in pieces over a period spanning approximately 23 years (610
CE to 622 CE). The Prophet (saas) was 40 years old when the Qur'an began to be revealed to him, and
he was 63 when the revelation was completed. The language of the original message was Arabic, but it
has been translated into many other languages.
The Qur'an is one leg of two, which form the basis of Islam. The second leg is the Sunnah of the
Prophet (saas). What makes the Qur'an different from the Sunnah is primarily its form. Unlike the
Sunnah, the Qur'an is quite literally the Word of Allah, whereas the Sunnah was inspired by Allah but
the wording and actions are the Prophet's. The Qur'an has not been expressed using any human's
words. Its wording is letter for letter fixed by no one but Allah.
Prophet Muhammad (saas) was the final Messenger of Allah to humanity, and therefore the Qur'an is
the last Message which Allah has sent to us. Its predecessors such as the Torah, Psalms, and Gospels
have all been superceded. It is an obligation - and blessing - for all who hear of the Qur'an and Islam
to investigate it and evaluate it for themselves. Allah has guaranteed that He will protect the Qur'an
from human tampering, and today's readers can find exact copies of it all over the world. The Qur'an
of today is the same as the Qur'an revealed to Muhammad (saas).
Related Items
160
Translations of the Qur'an
On this Web site, there are three translations of the Qur'an. Note that any translation of the Qur'an
immediately ceases to be the literal word of Allah, and hence cannot be equated with the Qur'an in its
original Arabic form. In fact, each of the translations on this site is actually an interpretation which
has been translated. The first-time reader is strongly advised to read the introduction to the
translations we have made available. Corrections and suggestions are appreciated.
161
35. FATIR (THE ANGELS, ORIGNATOR)
36. YA-SEEN (YA-SEEN)
37. AS-SAAFFAT (THOSE WHO SET THE RANKS,DRAWN UP IN RANKS)
38. SAD (THE LETTER SAD)
39. AZ-ZUMAR (THE TROOPS, THRONGS)
40. AL-GHAFIR (THE FORGIVER (GOD) )
41. FUSSILAT (EXPLAINED IN DETAIL)
42. ASH-SHURA (COUNCIL, CONSULTATION)
43. AZ-ZUKHRUF (ORNAMENTS OF GOLD, LUXURY)
44. AD-DUKHAN (SMOKE)
45. AL-JATHIYA (CROUCHING)
46. AL-AHQAF (THE WIND-CURVED SANDHILLS, THE DUNES)
47. MUHAMMAD (MUHAMMAD)
48. AL-FATH (VICTORY, CONQUEST)
49. AL-HUJRAAT (THE PRIVATE APARTMENTS, THE INNER APARTMENTS)
50. QAF (THE LETTER QAF)
51. ADH-DHARIYAT (THE WINNOWING WINDS)
52. AT-TUR (THE MOUNT)
53. AN-NAJM (THE STAR)
54. AL-QAMAR (THE MOON)
55. AR-RAHMAN (THE BENEFICENT, THE MERCY GIVING)
56. AL-WAQIA (THE EVENT, THE INEVITABLE)
57. AL-HADID (THE IRON)
58. AL-MUJADILA (SHE THAT DISPUTETH, THE PLEADING WOMAN)
59. AL-HASHR (EXILE, BANISHMENT)
60. AL-MUMTAHINA (SHE THAT IS TO BE EXAMINED, EXAMINING HER)
61. AS-SAFF (THE RANKS, BATTLE ARRAY)
62. AL-JUMUA (THE CONGREGATION, FRIDAY)
63. AL-MUNAFIQOON (THE HYPOCRITES)
64. AT-TAGHABUN (MUTUAL DISILLUSION, HAGGLING)
65. AT-TALAQ (DIVORCE)
66. AT-TAHRIM (BANNING, PROHIBITION)
67. AL-MULK (THE SOVEREIGNTY, CONTROL)
68. AL-QALAM (THE PEN)
69. AL-HAAQQA (THE REALITY)
70. AL-MAARIJ (THE ASCENDING STAIRWAYS)
71. NOOH (NOOH)
72. AL-JINN (THE JINN)
73. AL-MUZZAMMIL (THE ENSHROUDED ONE, BUNDLED UP)
74. AL-MUDDATHTHIR (THE CLOAKED ONE, THE MAN WEARING A CLOAK)
75. AL-QIYAMA (THE RISING OF THE DEAD, RESURRECTION)
76. AL-INSAN (MAN)
77. AL-MURSALAT (THE EMISSARIES, WINDS SENT FORTH)
78. AN-NABA (THE TIDINGS, THE ANNOUNCEMENT)
79. AN-NAZIAT (THOSE WHO DRAG FORTH, SOUL-SNATCHERS)
80. ABASA (HE FROWNED)
162
81. AT-TAKWIR (THE OVERTHROWING)
82. AL-INFITAR (THE CLEAVING, BURSTING APART)
83. AL-MUTAFFIFIN (DEFRAUDING, THE CHEATS, CHEATING)
84. AL-INSHIQAQ (THE SUNDERING, SPLITTING OPEN)
85. AL-BUROOJ (THE MANSIONS OF THE STARS, CONSTELLATIONS)
86. AT-TARIQ (THE MORNING STAR, THE NIGHTCOMER)
87. AL-ALA (THE MOST HIGH, GLORY TO YOUR LORD IN THE HIGHEST)
88. AL-GHASHIYA (THE OVERWHELMING, THE PALL)
89. AL-FAJR (THE DAWN, DAYBREAK)
90. AL-BALAD (THE CITY, THIS COUNTRYSIDE)
91. ASH-SHAMS (THE SUN)
92. AL-LAIL (THE NIGHT)
93. AD-DHUHA (THE MORNING HOURS, MORNING BRIGHT)
94. AL-INSHIRAH (SOLACE, CONSOLATION, RELIEF)
95. AT-TIN (THE FIG, THE FIGTREE)
96. AL-ALAQ (THE CLOT, READ)
97. AL-QADR (POWER, FATE)
98. AL-BAYYINA (THE CLEAR PROOF, EVIDENCE)
99. AZ-ZALZALA (THE EARTHQUAKE)
100. AL-ADIYAT (THE COURSER, THE CHARGERS)
101. AL-QARIA (THE CALAMITY, THE STUNNING BLOW, THE DISASTER
102. AT-TAKATHUR (RIVALRY IN WORLD INCREASE, COMPETITION
103. AL-ASR (THE DECLINING DAY, EVENTIDE, THE EPOCH)
104. AL-HUMAZA (THE TRADUCER, THE GOSSIPMONGER)
105. AL-FIL (THE ELEPHANT)
106. QURAISH (WINTER, QURAYSH)
107. AL-MAUN (SMALL KINDNESSES, ALMSGIVING, HAVE YOU SEEN)
108. AL-KAUTHER (ABUNDANCE, PLENTY)
109. AL-KAFIROON (THE DISBELIEVERS, ATHEISTS)
110. AN-NASR (SUCCOUR, DIVINE SUPPORT)
111. AL-MASADD (PALM FIBRE, THE FLAME)
112. AL-IKHLAS (SINCERITY)
113. AL-FALAQ (THE DAYBREAK, DAWN)
114. AN-NAS (MANKIND)
163
The Planning & Design Worksheet
T i m e li n e _ _ _ _ T h e R e a l W o r ld ( R W ) _ _ _ _ _
( T h e o r g a n iz a t i o n , c o m m u n i ty , a d m i s s i o n
p r o c e d u r e , m a t e r i a l s d i s t ri b u ti o n s y s t e m ,
p r o d u c t, X Y Z d e p a r t m e n t , e t c . )
T h e T o ta l P & D A p p ro a c h
P u r s u in g S p e c i f y in g I n v o lv in g U s in g A r r a n g in g f o r
th e P & D a nd p e o p le i n f o r m a t io n c o n t in u i n g
s tr a t e g y p r e s e n t in g ( p = r o le o f P & D and cha ng e an d
s o l u t io n s p r o f e s s io n a l) k n o w le d g e im p r o v e m n t
( e n t r ie s a r e ( e n t r ie s ( e n t r ie s (e n trie s
il l u s t r a t i v e i llu s t r a t iv e i l lu s t r a t i v e i l lu s t r a t iv e
o n ly ) o n ly ) o n ly ) o n ly )
A p r o b le m is
S u b s t a n t iv e d i f f ic u lt y 1 N ew 1 B e g in b e t t e r m e n t p r o je c t
w it h
1 lo c u s o r d e s ir e o p p o r t u n it y o r n e w p l a n n in g c y c l e
P r o b le m D e v e lo p s a p u r p o s e D e c i s io n m a k e r s , P urpo se P o lic i e s r e :
J o in t ly 1a
s it u a t i o n h i e r a r c h y f o r f in d i n g e v e n tua l h ie r a r c h y p a r t ic ip a t io n ,
a s o l u t io n . i m p le m e n t e r s s e c u r it y , e t c .
I f s e le c t e d le v e l p - f a c i li t a t o r s
n o t P & D p ro c e e d to
a p p r o p r i a t e s c e n a r io
R W d e c id e s 2 D e s ig n P & D A d m i n is t r a t o r , E d u c a t io n
P & D s y s te m W h o le
s o lu t io n s p e c if ic a t io n s a ffe c te d p e o p le s tra te g y if n e c e s s a r y ,
f in d in g p - c h a ir p e r s o n , p o l ic i e s f o r
s tr u c t u r e t r a in e r p r o je c t s
J o in t ly
3 D o p urpo se P urpo se C li e n t s , u s e r s H ie r a r c h y C h a n g e b e h a v io r
e x p a n s io n h ie r a r c h y a f f e c t e d p e o p le n o m in a l g r o u p s t o w a r d b ig g e r
Phase p - f a c i li t a t o r c o u p le t p urpo ses
1
D is t u r b a n c e R e v ie w 4 S e l e c t f u n c t io n S e le c t e d A f f e c t e d p e o p le , D e c i s io n m a t r ix C o m m it
j o in t l y
p urpo se u s ers re s o u rc e s
s tate m e n t p - c o n f l ic t
r e s o l u t io n
R W a p p ro v e s m e a s u re s 5 S e t u p m e a s u re s V a lu e s a n d A d m in is t r a t o r U t il i t y m e a s u r e s , F it in t o
o f e f f e c t iv e n e s s m e a s u re s o f p -m e a s u re r re ce n t re se a r c h budget
d if f i c u lt y o r p r o je c t io n s
d e s ir e
J o in t ly 6 I d e n t if y F u n c t io n a l T e c h n ic a l , m a n a g e r s S y s t e m p y r a m id , R e la t e t o
f u n c t io n a l c o m p o n e nts , p - m o d e le r p r io r i t i z e o th e r P & D
c om p o n e n ts o v e r a ll p r o je c t s
s t ru ctu r e
N orm a l R e v ie w 7 G e n e r a t e id e a l S y s t e m m a t r ix E x p e r t s , p e o p le C r e a t iv i t y R e la t e t o
o p e r a t in g j o in t l y s ys te m s e le m e n t s , in s y s te m r e c e n t id e a s , p r e v io u s
change
s o l u t io n p - f a c i l it a t o r , n o m in a l g r o u p t a r g e ts
f o r m a ts p a r t ic i p a n t
Phase
2
P r io r i t i z in g , R e la t e t o
8 I d e n t if y M e a s u re s P e o p l e in s y s t e m i n t e r v ie w o th e r
r e g u la r i t i e s o f e le m e n t s p - f a c i l it a t o r , s u rv e ys p r o je c t s
m e a s u re r
D is t u r b a n c e P & D p re se n t 9 S y n t h e s iz e m a j o r F u n d a m e n t a l, E x p e r ts C o m p a r a t iv e P o s s ib l e
id e a s t o R W a lte r n a t iv e s v a lu e s a n d p - d e s ig n e r e s t im a t io n lo n g - t e r m
m e a s u re s b e t te rm e n t
d im e n s io n s s c h e d u le
Phase
N orm a l 3
o p e r a t in g
change R W d e c id e s 10 S e l e c t f e a s ib l e S p e c if ic a t io n s A d m in is t r a t o r s , S im u l a t io n , R e la t e t o
id e a l s y s t e m f o r e a c h m a jo r m a n a g e r s , a f f e c te d d e c i s io n m a t r ix m e asures of
t a r g e t (F IS T ) a lt e r n a t i v e p e o p le e f f e c t iv e n e s s
f o r r e g u la r i t i e s p - r e v ie w e r
J o in t l y 11 I n c o r p o ra te R e v is e d E x p e r ts C r e a t iv i t y , R e la t e t o
i r r e g u la r i t ie s m e a s u re s o f p - f a c i l it a t o r , t e c h n ic a l o t h e r s u b s t a n t iv e
e f f e c t iv e n e s s d e s ig n e r i n f o r m a t io n p r o je c t s
N e w k n o w le d g e
a n d t e c h n o lo g y J o in t l y 12 D e v e lo p M e a s u re s, p - m o d e le r , C o s t a n d d e t a il S e a rc h o u t
Phase re c o m m e n d e d c o n t r o l, d e s ig n e r e s t im a t io n in f o r m a t i o n
4 s o lu t io n in t e r f a c e do R& D
d im e n s io n s
N o rm a l
o p e ra tin g
change R W ap prov es 13 D e v e lo p P r e s e n t a t io n D e c is i o n D e c i s io n E d u c a t e d e c is io n
p r e s e n t a t io n f o r m a t, m a k e r (s ) m a trix m a k e r s fo r
fo rm a t an d a p p ro v a l s y s te m p -b o u n d a ry c o n t in u i n g
o b t a in a p p r o v a l s p e c if ic a t io n s spanner c h a rg e
R e v ie w 14 S e t u p im p le m e n - F u tur e K ey m an ag ers E q u ip m e n t , T r a in
j o in t l y d im e n s io n p - f a c i l it a t o r s p e c if ic a t io n s p e o p le
t a t io n s c h e d u l e
fo r p u rc h a s e
J o in t l y 15 D e v e lo p p r o c e d u r e s P r e s e n t a t io n P e o p le O r g a n iz a t i o n a l E s t a b l is h s e a r c h
f o r p r e s e n t in g a n d s y ste m i n v o lv e d b e h a v io r b e h a v i o r , p o li c ie s
i n it i a li z in g s o lu t i o n s p e c if ic a t io n s p -a d v o ca te , a n d p ro g r a m s
t r a in e r
P & D f a c i l it a t e s
16 I n s t a ll t h e S o lu t i o n p - f a c i l it a t o r , G r a p h ic s , S c h e d u le
s o lu t io n d o c u m e n ta t io n o p i n io n l e a d e r , co m p uter b e t te rm e n t
in n o v a to r p r o g ra m s
Phase
5
N orm a l J o in t l y 17 M o n it o r P e rfo r m a n c e p - r e v ie w e r C o n tr o l A u d it a n d
o p e r a t in g M a n a g e r s r e s p o n s ib l e f o r p e rfo rm a n c e r e p o r ts t e c h n iq u e s r e v ie w
change o p e r a t i n g t h e p la n o r
s o l u t io n
18 G a t h e r d a ta fr o m P r o g re ss / A d m in is t r a t o r ( s ) S ig n i f ic a n c e R ep o rt to
s e v e r a l p r o je c t s p r o b le m p -m a n a g e r o f t e s t s , r e g r e s s io n bo ard/
f o r r e p o r ts r e p o r ts P & D d e p a r tm e n t a n a ly s is a d v is o r y
c o m m it t e e
J o in t l y 19 I m p le m e n t F u tur e A f f e c t e d p e o p le T i c k le f i le C o n t i n u in g
f o ll o w u p d im e n s io n p -m a n a g e r im p r o v e m e n t
c h a rg e s w o r k s h o p in
d e p a rtm e n t
D is t u r b a n c e O p e ra te a n d
s u p e r v is e
1 New 1 B e g i n b e t t e r m e n t p r o je c t
o p p o r t u n it y o r n e w p l a n n i n g c y c le
R W s e e k s im p r o v e m e n t E v a lu a t e
1
2 D e s ig n P & D
s o l u t i o n f i n d in g
s tr u c t u r e
175
The Consul Cube Genomic Configurations for Establishing
Genetic-Based Concepts within a Consultative P&D Effort
A Roman Emperor’s Consul Mindset as 16 Separate Emperors Function as One In Reference to the GIDSTI
Economic Principles Involving Julius Caesar as a Point of Origin for Modern Commercial Expansionism
17
Beta Chromosomes
18
Charlie Chromosomes
19
Delta Chromosomes
orient link
symbol cyto. full name
. s
DKFZP564C18
+ av sv 1pter-1p12 DKFZP564C186 protein
6
1p31.2-
GADD45A - av sv growth arrest and DNA-damage-inducible, alpha
p31.1
1pter-
PRKCL2 + av sv protein kinase C-like 2
1q31.1
1pter-
LOC51189 + av sv ATPase inhibitor precursor
1q31.1
1q42.1-
CHS1 - av sv Chediak-Higashi syndrome 1
q42.2
20
Echo Chromosomes
176
The Genetic Configuration for Systems Entry and Chromosomal
Manipulation within a Consultative P&D Managerial or Operational
Effort as it Relates to an Outline of Primary Jewish Law Sources
2. Oral Law —Tannaitic Period (1 C.E.–220 C.E.) [P&D Issues involving Power/Authority]
a. Mishna —"The Beit Knesset or House of Prayer" (Real World) The Mishna is divided
into six orders (seder,sing.; sedarim,pl.), or in this case six matrix dimensions, each
subdivided into several tractates (masekhet, sing.; masekhtot, pl.), or in this case 64 genetic
matrix cells. Each masekhet is divided into chapters. Tractates marked with an “*”are also
tractates in the Babylonian Talmud. The orders and the tractates are:
177
iii. Nashim (lit.-women)—laws relating to marriage and divorce
(1) Yebamot*
(2) Ketubot*
(3) Nedarim*
(4) Nazir*
(5) Sotah*
(6) Gittin*
(7) Kiddushin*
178
b. Halakhic Midrashim "The Beit Midrash or House of Study" (Educational Hierarchies)
4. Post-Talumdic Period (Geonim, 7th Century –mid-11th Century; Rishonim, mid-11th Century
–16th Century; Ahronim, 16th Century –present) [P&D Issues involving Goals/Objectives]
a. Major commentaries on Mishna/Gemara {CPDA Issues involving Morale/Cohesion}
i. Rashi
ii. Tosefot A–1–1
iii. Numerous others
d. Other resources including takkanot (enactments), legal forms, and legal documents {CPDA
Issues involving Goals/Objectives}
179
Codons Found In Messenger RNA
Second Position
U C A G
UUU UCU UAU UGU U
Phe Tyr Cys
UUC UCC UAC UGC C
U Ser
UUA UCA UAA Stop UGA Stop A
F Leu T
UUG UCG UAG Stop UGG Trp G
i h
r CUU CCU CAU CGU U i
His
s CUC CCC CAC CGC C r
t C Leu Pro Arg d
CUA CCA CAA CGA A
Gln
P CUG CCG CAG CGG G P
o AUU ACU AAU AGU U o
s Asn Ser s
AUC Ile ACC AAC AGC C
i A Thr i
t AUA ACA AAA AGA A t
Lys Arg
i AUG Met (start) ACG AAG AGG G i
o o
n GUU GCU GAU GGU U n
Asp
GUC GCC GAC GGC C
G Val Ala Gly
GUA GCA GAA GGA A
Glu
GUG GCG GAG GGG G
One strand of DNA holds the information that codes for various genes; this strand is
often called the template strand or antisense strand (containing anticodons). The other,
and complementary, strand is called the coding strand or sense strand (containing
codons). Since mRNA is made from the template strand, it has the same information as
the coding strand. The table above refers to triplet nucleotide codons along the sequence
180
of the coding or sense strand of DNA as it runs 5' -> 3'; the code for the mRNA would be
identical but for the fact that RNA contains a U (Uridine) rather than T.
Since amino acid residues of proteins are specified as triplet codons, the protein sequence
made from the above example would be Met-Glu-Phe-Ser-Leu... (MEFSL...).
Practically, codons are "decoded" by transfer RNAs (tRNA) which interact with a
ribosome-bound messenger RNA (mRNA) containing the coding sequence. There are 64
different tRNAs, each of which has an anticodon loop (used to recognize codons in the
mRNA). 61 of these have a bound amino acyl residue; the appropriate "charged" tRNA
binds to the respective next codon in the mRNA and the ribosome catalyzes the transfer
of the amino acid from the tRNA to the growing (nascent) protein/polypeptide chain.
The remaining 3 codons are used for "punctuation"; that is, they signal the termination
(the end) of the growing polypeptide chain.
Lastly, the Genetic Code in the table above has also been called "The Universal Genetic
Code". It is known as "universal", because it is used by all known organisms as a code
for DNA, mRNA, and tRNA. The universality of the genetic code encompases animals
(including humans), plants, fungi, archaea, bacteria, and viruses. However, all rules have
their exceptions, and such is the case with the Genetic Code; small variations in the code
exist in mitochondria and certain microbes. Nonetheless, it should be emphasized that
these variances represent only a small fraction of known cases, and that the Genetic Code
applies quite broadly, certainly to all known nuclear genes.
181
Codons Found In DNA
1) Actions
182
Class of 1-6 [CTT]
b. Cognitive 7-43 [CTC]
c. Communicative 44-79 [CTA]
d. General 80-143 [CTG]
e. Motion 144-154 [CCT]
f. Physical 155-226 [CCC]
2) Causes
a. Abstract 227-246 [CCA]
b. Physical 247-255 [CCG]
4) Life Forms
a. Being 388-392 [CAT]
b. Beings, Animal 393-399 [CAC]
c. General Characteristics 400-410 [CAA]
d. Humans 411-423 [CAG]
e. Plants 424-430 [CGT]
5) Objects
a. Articles, Physical 431-435 [CGC]
b. Atmosphere 436 [CGA]
c. Buildings, Furnishings, & Possessions 437-448 [CGG]
d. Clothing 449-452 [ATT]
e. Food and Drink 453-461 [ATC]
f. Machines 462-463 [ATA]
g. Matter, Conditions of 464-470 [ATG]
h. Matter, Divisions of 471-478 [ACT]
i. Matter, Qualities of 479-490 [ACC]
j. Tools 491-499 [ACA]
183
k. Transportation 500-505 [ACG]
6) The Planet(s)
a. Geography 506-513 [AAT]
b. Habitats 514-517 [AAC]
c. Natural Resources 518-522 [AAA]
d. Weather 523-525 [AAG]
7) Qualities
a. Abstract 526-559 [AGT]
b. Comparative 560-574 [AGC]
c. Physical 575-588 [AGA]
8) Senses
a. Aspects of Perception 589 [AGG]
b. Auditory 590-596 [GTT]
c. Olfactory 597-601 [GTC]
d. Tactile 602-611 [GTA]
e. Tasting 612-615 [GTG]
f. Visual 616-628 [GCT]
9) States
a. Abstract 629-657 [GCC]
b. Cognitive 658-661 [GCA]
c. Comparative 662-670 [GCG]
d. Of Being 671-694 [GAT]
e. Of Change 695-702 [GAC]
f. Of Need or Achievement 703-710 [GAA]
g. Physical 711-731 [GAG]
h. Spatial 732-758 [GGT]
184
The Upper & Lower Level Change Equation Components for
Chromosomal Development & Implementation within a P&D Effort
Involving Personnel in a Real-Time or Virtual Scenario Environment
(The 23 or 24 Base Pair Chromosomal Elements within a IBOS[DALP/DOSA/IAOA] Genetic Formula
Matrix)
1. P&D Systems User Investigative Profile (Autonomous Agent(s) Request(s)) & Dictionary of
Occupational Titles Application Selections [M/C 3 part format-right-side (Measures-
Environment/Measures-Human Agents)] - - Chromosomal Type Set/Chromosomal Sequences
2. P&D Systems Feasible Ideal Solution Target Study [G/O 4 part format-right-side (Measures-
Purpose/Measures-Sequence)] - - Chromosomal Type Set/Chromosomal Sequences
3. P&D Systems Investigative Matrixes [G/O 3 part format-left-side (Measures-Inputs/Measures
Outputs] - - Chromosomal Type Set/Chromosomal Sequences
4. P&D Systems Analysis & Taxonomy Development [N/S 5 part format-left-side (Values-Information
Aids/Values-Physical Catalysts)] - - Chromosomal Type Set/Chromosomal Sequences
5. P&D Systems Design Classification(s) & Hierarchical Formation [G/O 4 part format-right-side
(Measures-Information Aids/Measures-Physical Catalysts)] - - Chromosomal Type
Set/Chromosomal Sequences
6. P&D Systems Programming & Chromosomal Formula Matrix Development [M/C 5 part format-left-
side (Interface-Purpose/Interface-Sequence)] - - Chromosomal Type Set/Chromosomal
Sequences
7. P&D Systems Group Ordering Logic & MRP/ERP Testing [P/A 3 part format-right-side (Control-
Environment/Control-Human Agents)] - - Chromosomal Type Set/Chromosomal Sequences
8. P&D Systems Documentation & Procedural Guidelines[N/S 3 part format-left-side (Values-
Purpose/Values-Sequence)] - - Chromosomal Type Set/Chromosomal Sequences
9. P&D Systems Conversion & Analogous Implementations [G/O 3 part format-right-side
(Fundamental-Purpose/Fundamental-Sequence)] - - Chromosomal Type Set/Chromosomal
Sequences
10. P&D Systems Maintenance, Enterprise Work Architectural Profile & Autonomous Agent(s)
Repository [G/O 4 part format-left-side (Fundamental-Environment/Fundamental-Human
Agents)] - - Chromosomal Type Set/Chromosomal Sequences
11. P&D Systems Evaluation & Alphanumeric Computations [N/S 3 part format-left-side (Future-
Inputs/Future-Outputs)] - - Chromosomal Type Set/Chromosomal Sequences
185
3. P&D Subordinate Genetic-Based Environmental Outputs [3 part Norms/Standards] [(Values-
Environment/Values-Human Agents)] - - Chromosomal Type Set/Chromosomal Sequences
1. MEASURES-ENVIRONMENT/MEASURES-HUMAN AGENTS
2. MEASURES-PURPOSE/MEASURES-SEQUENCE
3. MEASURES-INPUTS/MEASURES-OUTPUTS
4. VALUES-INFORMATION AIDS/VALUES-PHYSICAL CATALYSTS
5. MEASURES-INFORMATION AIDS/MEASURES-PHYSICAL CATALYSTS
6. INTERFACE-PURPOSE/INTERFACE-SEQUENCE
7. CONTROL-ENVIRONMENT/CONTROL-HUMAN AGENTS
8. VALUES-PURPOSE/VALUES-SEQUENCE
9. FUNDAMENTAL-PURPOSE/FUNDAMENTAL-SEQUENCE
10. FUNDAMENTAL-ENVIRONMENT/FUNDAMENTAL-HUMAN AGENTS
11. FUTURE-INPUTS/FUTURE-OUTPUTS
12. CONTROL-INFORMATION AIDS/CONTROL-PHYSICAL CATALYSTS
13. FUTURE-PURPOSE/FUTURE-SEQUENCE
14. CONTROL-PURPOSE/CONTROL-SEQUENCE
15. CONTROL-INPUTS/CONTROL-OUTPUTS
16. VALUES-INPUTS/VALUES-OUTPUTS
17. FUTURE-INFORMATION AIDS/FUTURE--PHYSICAL CATALYSTS
18. VALUES-ENVIRONMENT/VALUES-HUMAN AGENTS
19. INTERFACE-INFORMATION AIDS/INTERFACE-PHYSICAL CATALYSTS
20. INTERFACE-INPUTS/INTERFACE-OUTPUTS
21. FUTURE-ENVIRONMENT/FUTURE-HUMAN AGENTS
22. FUNDAMENTAL-INFORMATION AIDS/FUNDAMENTAL-PHYSICAL CATALYSTS
23. FUNDAMENTAL-INPUTS/FUNDAMENTAL-OUTPUTS
186
24. INTERFACE-HUMAN AGENTS
187
T H E A U T O N O M O U S A G E N T W O R K S H E E T o f IN T E R N A L P R O C E S S E S , S Y S T E M S
and
CHART O F PRO CEDURES
IN T E G R A T E D N U M E R I C W O R K S H E E T
OPERATIONAL FUNCTIONS
F O R W A R D C H A IN IN G B A C K W A R D C H A IN IN G
O R G A N IZ A T IO N A N D M U L T IP L E S P R E A D -S H E E T
P R O C E D U R AL M A N U A LS C A SC A D E EFFE C TS
M A N U A L O F O P E R A T IO N S A N D IN T E G R A T E D M A C R O B R A N C H E S
T E C H N IC A L D O C U M E N T S A F O R E C A S T E D G R A M M A T IC A L S T R U C T U R E O F A N
E V E N T O R O P E R A T IO N A L F O R M A T
DESCRIPTIVE OPERATIONAL
ROUTINES & SUBROUTINES
P R O BLE M FO R M A T P R O B LEM FO R M AT
PA ST -T E N S E F U T U R E -T E N S E
T H E S T A T I S T IC A L G R O U P IN G O F T H E
O R G A N IZ A T IO N A L G R A M M A R ( P O L IC IE S ) O F
N A M E 's N E T W O R K P R O C E D U R A L M A N U A L O F E V A L U A T E D T E R M IN O L O G IE S
O P E R A T IO N S D A T A B A S E D I R E C T O R IE S S TR U C TU R A L R U LE FO R M A T
G R A M M A T IC A L M A P O F A L P H A N U M E R IC IN T E G R A T E D P E R F O R M A N C E
V ALU E S E V A L U A T IO N (S )
C O M M U N IC A T I O N S A N D O P E R A T IO N A L R U L E F O R M A T T H E S T A T IS T IC A L G R O U P IN G O F T H E O R G A N IZ A T I O N
D A T A B A S E D I R E C T O RN IEa mS e PR O CEDU RAL PERFO R MAN CE A N D P E R S O N N E L G R A M M A R ( P O L I C IE S ) O F
S T R U C T U R A L D A T A B A S E S E T T IN G S E V A L U A T IO N (S ) E V A L U A T E D T E R M IN O L O G IE S
T i tl e
A N E V A LU A T E D G R A M M A T IC A L S T R U C T U R E O F A N A N A L Y S IS O F D A T A V A L U E S T A B L E
E V E N T O R O P E R A T IO N A L F O R M A T IN T E R P R E T A T IO N A N D L O C A T I O N O F S I M I L A R IT IE S
L IB R A R Y O F
G R A M M A T IC A L M A C R O S
G R A M M A T I C A L D IA G R A M S A N D S T R IN G S
S P R E A D - S H E E T L O C A T IO N S (C E L L U L A R A D D R E S S E S ) M A N A G E R IA L R U L E
A N A L P H A N U M E R I C C H A R T O F G R A M M A T IC A L FO R M AT
E N G L IS H S T R U C T U R E S PR O CEDU RAL EVALUATED
S Y S T E M S I N T E G R A T E D N E T W O R K & C L IE N T I N T E G R A T E D F U N C T IO N A L S U B R O U T IN E S
S E T T IN G S S H E E T S A L P H A N U M E R IC R E L A T IO N A L V A L U E S D A T A
A N IN T E R N A L A U T O N O M O U S A G E N T
M A T H E M A T IC A L @ S T R A T E G IC A L @
A C T IV I T IE S W IT H O T H E R A U T O N O M O U S A G E N T S IN T E G R A T E D
F U N C T IO N S F U N C T IO N S
G R A M M A T IC A L
FO R M U LA S YS TE M M A N A G E R IA L R U L E
D IR E C T O R Y O F G R A M M A T IC A L R U L E FO R M AT
N am e STR UC TURAL EVALUATED
L IS T I N G S O F T H E C O M P U T E R IZ E D K E Y B O A R D C E LLU LA R A D D R E S S E S S TR U C TU R E S
R E C O R D IN G S O F T H E R U L E P R O C E S S E S IN V O L V E D
T i tle R O U T IN E S
I N G R A M M A T I C A L S T R U C T U R IN G S Y S TE M S EN TR Y D I C T IO N A R Y O F
IN T E G R A T E D N U M E R IC F O R M A T & P A S S W O R D G R A M M A T IC A L T E R M S
FO R M U LA S YS TE M
D A T A S O R T IN T E R N E T
C O M B IN E D F I L E A R E A S
T H E C O M M A N D S R ELA T ED T O T H E A U T O M A T ED C O M M U N IC A T IO N S
A L IS T IN G O F A L P H A N U M E R IC V A L U E S O F A S E R IE S
S T R U C T U R I N G O F E N G L IS H G R A M M A R A N D T H E
O F S Y S T E M S P E R F O R M A N C E E V A L U A T IO N S
M A N U A L O F O P E R A T IO N S T H A T H O U S E S IT
A F O R M U L A S Y S T E M T H A T U S E S T H E C O M P O S IT IO N T H E S AM E F O R M U LA S YS T EM T H A T U S ES T H E T H E P L A N N IN G & D E S IG N D A T A B A S E S Y S T E M O F T H E
O F S T A T IS T I C S T O R E P R E S E N T E N G L IS H G R A M M A R C O M P O S IT I O N O F S T A T IS T I C S T O R E P R E S E N T G R A M M A T I C A L S T R U C T U R E O F T H E E N G L IS H
A N D T H E R U L E S G O V E R N IN G IT S U S E S E N G L IS H G R A M M A R A N D T H E R U L E S G O V E R N IN G I T S L A N G U A G E C O N T A IN E D W IT H I N T H E S P R E A D -S H E E T
U S E S , B U T A L S O U S E S T H E G R A M M A T IC A L
R E P R E S E N T A T IO N O F N U M B E R S A S W E L L IN A
C O LLA T ER A L F O R M U LA SY S T E M
T H E S P R E A D -S H E E T F U N C T I O N T H A T A U T O M A T IC A L L Y T H E IN T E G R A T E D E V A L U A T IO N T O T A L S O F A L L
B R A N C H E S T O A N O T H E R C E LL T H A T C O N T A IN S A P E O P L E , P L A C E S A N D T H IN G S IN R E N D E R I N G T H E
A L P H A N U M E R IC P E R F O R M A N C E V A L U E E D U C T I O N A L S E R V IC E S & P R O D U C T S O F N A M E
T H E S P R E A D -S H E E T F U N C T IO N T H A T A U T O M A T IC A L L Y
T H E A L P H A N U M E R IC F O R M A T T H A T IS C O N T A IN E D
B R A N C H E S T O A N O T H E R C E L L T H A T C O N T A IN S T H E
W IT H I N T H E S P R E A D - S H E E T F O R U S E I N T H E
G R A M M A T IC A L S T R U C T U R E U N D E R R E V IE W IN A
F O R M U LA SY S T E M (S )
P E R F O R M A N C E E V A L U A T IO N
T H E E M B O D IM E N T O F T R A N S IT IV E V E R B S U S A G E IN T H E E M B O D I M E N T O R E N C I R C L IN G O F T H E E N G L IS H
A U T O N O M O U S A G E N T M O B IL IT Y A N D L A N G U A G E T H R O U G H T H E U S E O F A C O L L E G IA T E O R
I M P L E M E N T A T IO N O C C U P A T IO N A L D I C T IO N A R Y
TH E USE O F NETW O R K AU T O N O M O U S A G E N T S IN T H E
U S E A N D E X P L O R A T IO N O F W O R L D - W I D E - W E B IN
RESEAR CH & DEVELO P M E N T , A N D IN T R A N E T
C OM M U N IC A T IO N S
(X X X I)
F O R W A R D C H A IN IN G S E Q U E N C E S
T H E A P P L IC A T I O N O F U S IN G A S E R I E S O F
A N A L Y Z E P R O J E C T S ( I I) M A N A G E R I A L T E R M IN O L O G IE S & A P P R O A C H E S A S
T H E S O U R C E F O R D E V E L O P IN G S T R A T E G IC
G R A M M A T IC A L S T R U C T U R E S A T A P E R S O N A L O R
O R G A N I Z A T IO N A L L E V E L O F R E N D E R IN G T H E
S E R V IC E S O F N A M E
188
The Influence of the 613 Miztvot as a Chromosomal Layout
1. http://www.templesanjose.org/JudaismInfo/Torah/613mitzvot.htm 32
2. http://www.barmitzvahs.org/judaism/halakhah.php
3. http://ahavta.org/mitzvot.htm
4. http://www.chabad.org/search/keyword.asp?kid=1533&t=241
5. http://kevin.lps.org/Religion/jewish/613.htm
6. http://headcoverings-by-devorah.com/613Mitzvot.html
7. http://www.daco-design.co.uk/sefertorahcentre/index.htm
8. http://www.fordham.edu/halsall/source/rambam13.html
9. http://www.becomingjewish.org/law.html
10. http://www.meaningfullife.com/torah/parsha/devarim/veDIVetchanan/The_Nullifi
cation_of_the_Commandments.php
11. http://members.cox.net/heiscoming/ym03000a.htm *****
12. http://www.believers.org.nz/613.php 13
13. http://en.allexperts.com/e/h/ha/halakha.htm
14. http://www.religionfacts.com/judaism/
15. http://www.talmudunmasked.com/
16. http://talmud.faithweb.com/
17. http://www.islam101.com/dawah/WhatIsQuran.html
18. http://www.arabicbible.com/christian/suras.htm
19. http://www.arabicbible.com/christian/q_about_islam_practices.htm#amulets
20. http://www.muhammad.net/quran/introStudyQuran.htm
21. http://www.bahai-library.com/quran/quranoutlines.html
22. http://www.islam-guide.com/bqs/
23. http://www.abrahamic-faith.com/shamoun/Quran-the-word-of-God.html
24. http://www.usc.edu/dept/MSA/quran/ *****
189
Each system matrix provides physical, informational, &/or human items or services to its
smaller, larger, & horizontal systems. These outcomes represent the means whereby the purposes
of the system are achieved. Therefore, each system or subroutine has outputs. Similarly, five
other elements can be developed from this format: sequence, environment, human agents,
physical catalysts, & information aids. Moreover, six dimensions for each of these elements of
the System Matrix will provide significant operationality with minimal redundancy.
These dimensions will specify the precise conditions for each element in a specific situation:
(1) fundamental existence characteristics; (2) values, beliefs & desires; (3) measures to assess the
accomplishment of fundamental & value dimensions; (4) control or dynamic methods of ensuring
achievement of fundamental values, & measures specifications; (5) interface relationships of
fundamental, values, measures, and control specifications with other system matrixes & other
elements in its system; and (6) future existence or desired changes & improvements that can be
foreseen in fundamental, values, measures, control, & interface specifications.
The System Matrix also provides an orderly way of denoting all possible types of information
to consider in specifying a system. The questions raised by probing what specifications should be
developed for each cell are almost all-inclusive. They number far more than the usually suggested
who, what, why, where, when, & how. They are also much more specific than the usual
questions the Matrix appears to suggest are available. In addition to the 16 fundamental & value
dimension questions, there are at least 16 measures dimension questions about the fundamental &
values specifications, 24 control dimension questions, 32 interface, & 40 future.
M e a s u re s : O b je c ti v e s
F u n d a m e n ta l : (C rite ria , M e ri t a n d
V a l u e s : M o tiv a ti n g C o n tro l : H o w to E v a l u a te In te rfa c e : R e l a ti o n o f a ll
B a s ic o r P h y s ic a l , W o rth F a c to rs ), G o a l s F u tu re : P la n n e d
B e l ie fs , G lo b a l D e s i re s , a n d M o d ify E l e m e n t o r D im e n s io n s to o th e r
C h a ra c te ri s tic s - W h a t, (H o w M u c h , W h e n , C h a n g e s a n d R e s e a rc h
E th ic s , M o ra l M a tte rs S y s te m a s i t O p e ra te s S y s te m s o r E le m e n ts
H o w , W h e re , o r W h o R a te s , P e rfo rm a n c e N e e d s fo r a ll D i m e n s io n s
(N O R M S/S TA N D AR D S ) (PO W E R /AU TH O RITY ) (M O R A LE/C O H E SIO N )
(G RO U P FO R M A T) S p e c ifi c a ti o n s )
(G O A LS/O B JEC TIV ES )
P u rp o s e : m is s io n , a im ,
n e e d , p rim a ry c o n c e rn ,
fo c u s
In p u ts : p e o p l e , th in g s ,
i n fo rm a ti o n to s ta rt th e
se quen ce
O u tp u ts : d e s i re d
(a c h ie v e s p u rp o s e ) a n d
u n d e s ire d o u tc o m e s
fro m s e q u e n c e
S e q u e n c e : s te p s fo r
p ro c e s s in g i n p u ts , flo w ,
l a y o u t, u n i t o p e ra tio n s
E n v i ro n m e n t: p h y s ic a l &
a tti tu d i n a l, o rg a n i z a ti o n ,
s e tti n g , e tc .
H u m a n a g e n ts : s k i ll s ,
p e rs o n n e l , re w a rd s ,
re s p o n s i b il iti e s , e tc .
P h y s ic a l c a ta ly s ts :
e q u ip m e n t, fa c i li tie s , e tc .
In fo rm a ti o n a i d s : b o o k s ,
i n s tru c tio n s , e tc .
190
1. Purpose The mission, aim, need, primary concern, or function of or results sought from a
system. The purpose is the contribution made to or necessary for a larger system in the
hierarchy(ies). A purpose is what the system is to accomplish, with no emphasis on how it is to
be accomplished.
2. Inputs Any physical items, information, and/or human beings on which work, conversion, or
processing takes place to arrive at the output(s). Physical items could be coils of steel, powdered
plastic, money (the actual currency and coins), the mark-sense punch card, the sales order form,
and so on. Information could be a bank account balance (printed on a piece of paper),
whereabouts of the president (secretary's explanation), number of toasters ordered (sales order
form), amount of production on machine 472 (orientation of iron particles on a magnetic tape),
history of the conflicts between key managers (perceptions in the minds of people), etc. Human
beings relevant in this context could be sick people entering a hospital, a housewife shopping at a
grocery store, a family wanting house plans, a student attending a college, an overweight person
visiting a reducing salon, etc.
A combination input is the return of previous outputs of the system. For example, a large
system for manufacturing airplanes includes the reentry of each airplane for major periodic
maintenance. A patient may reenter a hospital after having been discharged. User information
about product performance serves as new input to the product design system.
Every system requires at least two of the three types of input. A manufacturing system, for example, will
require information about alloy, tensile and yield strengths, gauge, and width to accompany the physical
input of a coil of steel. A patient entering the system of a hospital represents human (previous medical
history and symptoms), and physical (personal belongings) information inputs. A system which is a board
of directors meeting needs inputs of information and humans.
3. Outputs Desired (and undesired) physical items, information, humans and/or services
(response, event, policy, reaction, safety level, correction, etc.) which result from working on or
converting inputs. Desired outputs achieve the selected and bigger purposes by adding net value
to the inputs. Undesired outputs include such things as dislocations, pollutants, scrap, and trash,
for which provisions must be included in the system specifications. Outputs also include
substantive properties, performance, and physical or chemical characteristics of the output when
actually being used. For example, the dynamic characteristics (cornering, power pickup, shock
absorption ability, or acceleration) of an automobile output are a part of output itself.
4. Sequence The conversion, work, process, transformation, or order and cycle of steps or
events by which the inputs become the outputs. The basic steps are the essential "unit operations"
or identifiable changes in the state of the inputs which lead to their transformation into outputs.
Additional steps include causal bonds, movement, storage, meeting, decision, and control, which
enable the unit operations to take place. Parallel channels for processing different inputs are often
included, along with various connective points to interrelate the channels.
191
conditions. More specific factors concern the attitudes of the managerial and supervisory
personnel, morale and "reality" disposition of working forces, the operating controls and rules for
personnel, and the social interactions and communications of the people involved. Sociological
environment forms the larger context of externalities which "own" or "set the stage" for the
system. The Japanese, for example, do not build factories or plants with an entrance on the
northeast side, the devil’s gate. The managerial style and organizational structure sets another
environmental factor: autocratic, paternalistic, bureaucratic, permissive, diplomatic, or
democratic
6. Human Agents Human beings on differentiated levels who are aids in the steps of the
sequence, without becoming part of the outputs. Human agent activities or methods to aid in the
sequence include the whole range of human capabilities: talking, writing, expending energy in
manipulating controls and/or changing input items, reasoning, performing dexterous tasks,
decision making, evaluating, learning, creativity, and acting as a diligent monitoring and sensing
device. Human beings are either inputs and outputs (patients in a hospital), or human agents
(nurses). Overlap exists in most cases, for example, as patients can be human agents aiding other
patients, and nurses can be inputs into the cafeteria system.
7. Physical Catalysts Physical resources that are aids in the steps of the sequence without
becoming part of the outputs. Typical items are chalkboards, machines, vehicles, chairs,
computers, filing cabinets, energy, buildings, tools, jigs, automatic devices, paper, lubricating oil,
projector, desks, self-measuring sensors, and pallets. A chicken on an egg farm is a physical
catalyst. Each of these illustrative items could be a physical catalyst in one system, or input or
output in another system. A computer, for example, may be a physical catalyst in an accounts
payable system, an input in a maintenance system, and an output in a production system.
8. Information Aids Knowledge and data resources that help in the steps of the sequence,
without becoming part of the outputs. Computer programming instructions, equipment operating
manuals, maintenance instructions, standard operating procedures for human agents, and policy
manuals are typical information aids. These may also be inputs and outputs in other systems. On
occasion, an expert consultant, media advisor, or corporate legal advisor could embody the role of
this element.
Summary
Systems can vary in size. Thus, bigger levels in the hierarchy of systems incorporate smaller
systems, which are subsystems or components.
Because a hierarchy is often a size-based order of systems, with no superior- inferior
relationship implied, a vertical channel of systems can be extended for the area of interest. Each
system shoo the related horizontal or parallel systems, either within or outside the organizational
unit. System levels do not always correspond with organizational divisions.
Each system is thus a complex set of interrelated elements. The basic set defines the broad
purpose and values of the larger entity or organizational unit within which the system does or will
exist. Each system achieves an end. Thus, the purpose, function, or result sought from a system is
the first element, and each system has at least one purpose.
Each system receives physical, informational, and/or human items from smaller, larger, and
parallel systems to process into a desired state that will achieve its purpose. Therefore, every
system has inputs.
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Each system provides physical, informational, and/or human items or services to its smaller,
larger, and horizontal systems. These outcomes represent the means whereby the purposes of the
system are achieved. Therefore, each system has outputs.
Similarly, five other elements can be developed from this Axiom: sequence, environment,
human agents, physical catalysts, and information aids. The words used for names of elements are
unimportant and can vary, whereas the ideas represented by each are critical.
2. Values This is the situation-specific form of the values part of this appendix. It also embodies
and enlarges on the "satisfy" part of Axiom 8 by stating both the solution values and the human
values (disposition to behave in certain ways).
Motivating beliefs, human expectations, global desires, ethics, equity, and moral concerns can
be ascribed in some form to each element. The most global values are likely candidates for the
purpose element. Other descriptions concern how people and organizations "feel" about desirable
results in specifying each element: preferences, basic (unyielding?) or important assumptions
(e.g., democratic society), concern with societal life and civil liberties, disposition to a behavior,
pleasures, productivity, justice, concern with individual life, relevance, sensitivities, preferred
modes of conduct, involvement of others, essential beliefs, sentiments, convenience, human
dignity, willingness to shape societal acts and conscience, emphases on successes rather than
failures and wrongs, comprehensiveness, safety, and cultural or esthetic properties. Values could
thus be said to capture the "standards" that a solution is expected to continue.
Perhaps the most important benefit of the values dimension for each element is the forced
review of what the value standards are and how they need to be part of the solution and the
decisions in selecting the solution. "On all sides," one sees evidence today of cop-out realism-
ostensible efforts to be sensible in dealing with things as they are but that turn out to be a
shucking of responsibility.... It is now possible to assess the effect of [the] legalization [of off-
track betting and the numbers game].... New York State itself has become a predator in a way that
the Mafia could never hope to match.... Millions of dollars are being spent by New York State on
lavish advertising on television, on radio, on buses, and on billboards. At least the Mafia was
never able publicly to glorify and extol gambling with taxpayer money...[Also consider the] cop-
out realism [in] dealing with cigarette-smoking by teenagers and pre-teenagers. Special rooms are
now being set aside for students who want to smoke.... The effect of [the] supposedly 'realistic'
policy is to convert a ban into benediction. By sanctioning that which [people] deplore, they
become part of the problem they had the obligation to meet... The function of [value] standards is
not to serve as the basis for mindless repressive measures but to give emphasis to the realities of
human experience.
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3. Measures Measures change the values dimensions into particular objectives and operational
goals. They embody the "achieve" part of Axiom 8, and concern how much and when, including
what is needed to overcome entropy. Measures in general concern effectiveness, time,
performance, cost and other factors of importance concerning the fundamental specifications.
They are indicators of the success of the eventual solution. They include any associated
confidence limits.
The word objectives identifies the specific categories, units, verifiable indicators, scales,
factors of merit, criteria or parameters that are considered the important measures. Forecasts,
financial matters and quantitative factors are almost always included. They should conform to
what people consider useful for attaining the values and fundamental dimensions, but should also
be clear, capable of being measured, reproducible, unequivocal in interpretation, and as accurate
as needed. Some typical measures are cost per month, time per service or output per hour, reject
rate, reliability life, expense ratio, and profit per year.
Goals assign specific amounts and time and/or cost factors to each objective. Assume that one
value is "Improve safety record in the department." An objective might be "decrease accidents,"
and a goal "reduce monthly accident rate by 30% within a year." Here is another illustration: the
value is to improve manpower services; one objective of several is to increase placements of
disadvantaged people; one goal of several would be to increase by 25% per year the number of
disadvantaged placements. No number of objectives or goals will ever capture exactly what is
meant by the specific values. In addition, some goals will be set by external groups, such as the
standards or threshold levels defined by the Bureau of Standards, Underwriters Laboratory,
Environmental Protection Agency, Consumer Product Safety Commission, and American
National Standards Institute.
4. Control Control comprises methods for ensuring that the fundamental, measures, and even
value specifications are maintained as desired (at or within limits around a specified condition)
during the operation of the system. Dynamic control of each specification involves (a) making
measurements of the performance of the specification as the solution or system is in operation,
(b) comparing the actual measurements to the desired specification, and (c) taking actions to
correct significant deviations if necessary, through human corrections, automated response,
advance modifications of equipment, or by changing a desired specification, or planning and
designing an overall improvement. A significant deviation between performance and desired
specification is interpreted as meaning that the error of taking action when none is really needed
is minimal compared to the error of not taking action when it should be taken.
All three parts of the control dimension may be carried out within the system itself, or any one
or more may become the responsibility of another system or group. Government regulations
illustrate one form of external measurement, comparison, and/or corrective action. Licensing,
accrediting, peer review, receiving room inspection, customer surveys and complaints, board of
director’s review, and outside auditing firms are also possible outside controls. Cost control,
waste control, internal audits, and productivity improvement programs illustrate major efforts that
may be designed into a solution or activated after implementation. On the other hand, all three
parts of the control dimension may be an integral part of the fundamental and measures
dimensions of a particular element. For example, a part produced by a machine may be inspected
by the operator, or inspection may be done automatically. The effectiveness of corrective action is
judged by measuring the extent to which actual performance recovers to the desired specification
level. Correction is measured by stability, as when the significant differential disappears as
elapsed time increases; accuracy, or closeness of recovery to desired specification; lag time, or
speed of response to the action; and performance oscillations as the control-reaction-control-
reaction cycles take place.
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5. Interface The interface constitutes the relationships of the fundamental, values, measures,
and control specifications to other elements and to other systems. Some illustrations of interfaces
are inspection of materials received from a vendor, the impact of a changed grading system on
parents, shared services with other hospitals, and government reporting regulations related to
personnel actions. Illustrations of intrasystem interfaces are process control interactions with
human agents, physical catalysts, and information aids. Some of these cause difficulties with
element specifications and vice versa.
Interface dimension specifications help in the avoidance of difficulties in getting a system to
operate well by anticipating and assessing consequences of negative and hostile interactions.
What additional or how much less work will result for other system? What costs will the other
system incur? Can the other system be modified to let this system be implemented, or even to
have the other system take advantage of the ideas? Perhaps a substitute or add-on "technological
shortcut" might be located by such searching for interfaces. What possible disturbances and
forces from other systems (lobbying, special interest groups, oil embargo, supreme court
decision) will impact on this system (delay service, increase cost)? Can a model (differential
equation) express the interrelationships of the factors or variables? How does the P&D
professional or team interact with managers/administrators, users/clients/customers, people
working in the current system, and so on? Are there cause-effect research results describing how
one factor (element or dimension) changes as another varies?
6. Future Anticipated changes in each specification of the other five dimensions at one or more
points of time in the future. The future dimension defines the growth, learning rate (evolution,
homeostasis) or decay of the specifications. Forecasts of all types (e.g., social attitudes, costs,
weather, population) express possible "future" specifications. Also included are specifications on
how the specific element dimension is to get to the anticipated stage (a transfer function). The
arrival at the desired stage may be planned (obsolescence or gradual termination). May be due to
learning and duration, or may require a new P&D effort. Sunset laws and zero-based budgeting
illustrate two broad ideas for describing how arrival at the future point might be accomplished
Combining this corollary with Axiom 8 forms the system matrix or morphological box shown
on the first page of this section. It represents the prescriptive, universal, and understandable
definition of the word system. Different words can be used to represent the same ideas as the
elements and dimensions. One version in policy making, for example, uses these elements:
purpose-relevant reference system, inputs, outputs, structure and process, and operating,
information, and human communication requirements. These are detailed by the following
dimensions: physical, values, measures criteria, analysis procedures, elemental interfaces, model
interfaces, systems interfaces, and anticipated changes.
Another version of the system matrix is shown in next graph on the following page to portray
the time component aspects of the future dimension. The lines denoting the cells in the first and
second charts are not firm divisions, for there are both overlapping and interrelationships among
the cells. Each cell, rather, connotes the major thrust of the element/dimension intersections.
The representational matrix provides an orderly way of denoting all possible types of
information to consider in specifying a system. Not all elements or dimensions need to be
specified in a particular system. Nor is it necessary to have the same amount of information in
each cell. The amount can range from an empty set to some large, almost infinite number of
models or sets of data. Similar or identical accuracy is not required for the information in each
cell. The system matrix is very seldom, if ever, used in exactly this form as a basis for recording
information needed in designing a system.
The questions raised by probing what specifications should be developed for each cell are almost all-
inclusive. They number far more than the usually suggested who, what, why, where, when, and how.
They are also much more specific than the usual questions because more than the 48 questions the
matrix appears to suggest a available. In addition to the 16 fundamental and values dimension questions,
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there are at least 16 measures dimension questions about the fundamental and values specifications, 24
control dimension questions, 32 interface, and 40 future, or a total of at least 128 system view of each
system matrix cell.
The techniques and models listed in each cell illustrate some that may be useful in accomplishing
the functions of the cell. Others may well be applicable, but the following listing is an appropriate
stimulator:
(1) Purpose, fundamental. Brain writing, couplet comparison technique, ends-mean chain,
intent structures, interviews, map of activity and thought chains, multilevel approach, needs
analysis, nominal group technique, objective trees, purpose expansion, relationship chart,
relevance trees, sensitivity analysis, scenarios, semilattice tree, surveys, system pyramid.
(2) Purpose, values. Brainstorming, climate analysis, dialectical process, ends-means chain,
intent structures, interviews, objectives tree, questionnaire, utility theory.
(3) Purpose, measures. Budgets, correlation analysis, financial investment appraisal, Gantt
chart, index analysis, indifference curves, interpretive structural modeling, measurement model
monthly operating statement, needs analysis, nominal group technique, objectives or goals
survey, objectives pyramid, Planning, Programming, and Budgeting System, profit/volume
analysis, return on investment, single-factor and multiattribute utility assessment, subjective
probability assessment, subjective 0-100 scaling, variance analysis.
(4) Purpose, control. Annual report of P&D system activities and achievements, board of
director review, budget control sheets, control charts, data transformation, external peer
evaluation, influence diagram, management style questionnaire, participative review and control,
Planning, Programming, and Budgeting System, trend analysis, value analysis, worst/best case
analysis, zero-base budgeting.
(5) Purpose, interface. A fortiori analysis, arbitration and mediation planning, cause/effect
assessment, correlation analysis, cross-impact matrix, digraphs, ends-means chain, graph theory,
hierarchical structure, influence diagram, intent structures, interaction analysis, interpretive
structural modeling, intersectoral analysis, negotiation, objectives tree, ombudsman, opportunity
identification, policy graphs, purpose network analysis, relationship chart, sensitivity analysis.
(6) Purpose, future. Each of those in cells 1-5. Conditional demand analysis, extended
scenarios, futures research, objectives tree, profits progress (learning function, sociological
projection techniques.
(7) Inputs, fundamental. Budgets, conditional demand analysis, contingency forecasting,
demographic forecasts monthly operating statements and balance sheets, nominal group
technique, partitioning techniques, questionnaire, regression analysis, technological forecasting,
telephone polling, time series analysis.
(8) Inputs, values. Brainstorming, dialectical process, group process technique, interviews,
questionnaires, sociological projection technique, utility assessment, and utility theory.
(9) Inputs, measures. Budget, checklists, cost-benefit analysis, cost-effectiveness analysis,
data transformation, information acquisition preference inventory, judgment analysis technique,
judgment policy analysis, measurement model, planning and control technique, preference
ordering, psychological scaling, sampling theory, sensitivity analysis, simulation, statistical
model, subjective probability assessment, subjective scaling, voting techniques.
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(10) Inputs, control. Attitude surveys, board of directors review, budget, checklists, citizen
honoraria, control charts for human involvement measures and for information quality and
quantity norms, control method, correlation analysis, data base system, employee panels, external
peer evaluation, focus group testing, a fortiori analysis, Gantt charts, group process technique,
influence diagram, operational games, organization analysis, planning and control technique,
program planning budgeting system, probability assessment, productivity circles, questionnaire,
replicate information collection, role playing, sensitivity analysis, simulation, statistical model,
task force, team building, telephone polling, use testing, value analysis, worst-case analysis, zero-
base budgeting.
(11) Inputs, interface. Interface with outputs: charette, computer graphics, correlation
analysis, drop-in centers, fishbowl planning, input-output analysis, media-based issue balloting,
meetings, open-door policy, public hearing workshops. Others: arbitration and mediation
planning, cross-impact matrix, influence diagram, interaction analysis interaction matrix, inter-
sectoral analysis, interpretive structural modeling, negotiation, ombudsman, profit/volume
analysis, system pyramid, technology assessment.
(12) Inputs, future. Each of those in cells 7-11. Conditional demand analysis, contextual
mapping, extended scenarios, forecasting, futures research, new-product early warning system,
opportunity identification, progress ("learning") function for quality and quantity measures of
effectiveness, regression forecasting, simulation, social indicators, technology assessments and
forecasts, time series analysis.
(13) Outputs, fundamental. All available ones are possible as output representations, but a
sample of them includes computer graphics, drawings, drop-in centers, fishbowl planning,
hotline, input-output analysis, intent structures, interpretive structural models, media-based issue
balloting, meetings, open door policy, oval diagrams, photographs, policy graphs, pro forma
balance and operating statements, public hearing, public information program, scenario, system
matrix, system or semilattice pyramid, workshops.
(14) Outputs, values. Brainstorming, dialectical process, intent structures, questionnaires,
sociological projection technique, utility assessment.
(15) Outputs, measures. Benefit-cost analysis, break-even analysis, budget, correlation
analysis, data transformation, a fortiori analysis, measurement model, PPBS, product or service
life cycle analysis, profit/volume analysis, progress functions, psychological scalings, reliability
theory, sensitivity analysis, simulation, subjective probability assessment, variance analysis.
(16) Outputs, control. Budget, cause-effect analysis, central location testing, checklists,
control charts, control model, correlation analysis, counter planning, data transformation, decision
matrix, employee panels, financial investment appraisal, influence diagram, return on investment,
simulation, tables reporting variance to norms, use testing, worst case analysis, zero-base
budgeting.
(17) Outputs, interface. With inputs: computer graphics, correlation analysis, drop-in
centers, fishbowl planning, input-output analysis, media-based issue balloting, meetings, open-
door policy, public hearing, and workshops. With other elements: arbitration and mediation
planning, cause-effect analysis, charrette, cross-impact analysis, diagraphs, environmental impact
statements, fault tree analysis, impact analysis, influence diagram, interaction analysis,
intersectoral analysis, negotiation, new business project screening summary, ombudsman, policy
graphs, PPBS, profit/volume analysis, system or semilattice pyramid, and technology assessment.
(18) Outputs, future. Each of those in cells 13-17, plus additional techniques in cell 12.
(19) Sequence, fundamental. Because the P&D system sequence involves all aspects of a
time-based P&D, all of the techniques could be involved, especially the change principles. The
following just illustrate the differing types for each phase:
1. Delphi, forecasting techniques, function expansion, purpose hierarchy, intent structures, oval
diagrams, semi-lattice, system pyramid, tree diagrams.
197
2. Analogies, bisociation, brain resting, brainstorming, brain writing, dialectical process,
morphological box, search for diverse sources of options.
3. Cash flow analysis, causal diagram, cost effectiveness analysis, decision matrix, DELTA
chart (decision, event, logic, time, activities), feasibility study, financial investment
appraisal, flowchart, goals-achievement matrix, input-output matrix, layout-diagram,
multilevel digraph, operations research, optimization, pair comparison, Pareto analysis,
return on investment, scenario, social cost benefit analysis, system matrix.
4. Same as 3 plus contingency analysis, cost-benefit analysis, decision tables, forecasting,
multiple attribute utility assessment, parameter analysis, program planning method,
simulation.
5. Same as 1, 2, 3, and 4 plus control charts, questionnaires (cells 21, 22, 23).
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(28) Environment, control. Budget, climate analysis trends, control charts, control model,
correlation analysis, critical incidence review, data transformation, influence diagram, P&D peer
review, PPBS, statistical model, utility assessment, zero-base budgeting.
(29) Environment, interface. Arbitration and mediation planning, cause/effect assessment,
correlation analysis, demographic analysis, digraphs, environmental impact statement, factor
analysis, fault-tree analysis, force field analysis, graph theory, human development continua,
impact analysis, influence diagram, ISM, interaction analysis, intersectoral analysis, interviews,
negotiation, ombudsman, organization mirror, organizational sensing, policy graphs, regression
analysis, role analysis, surveys, technology and managerial control analysis, tree diagrams, trend
analysis.
(30) Environment, future. Each of those in cells 25-29. Adaptive forecasting, contextual
mapping, demographic forecasting, forecasting, Markov chains, probabilistic system dynamics,
regression forecasting, sales force composite, smoothing, sociological projection technique,
substitution analysis, technological forecasting, time series analysis.
(31) Human agents, fundamental. Attitude tests, contingency analysis, creativity techniques
(analogy, morphological box, bisociation, brainstorming, brain writing, etc.), interviews, nominal
group technique, ombudsman, oval diagrams, personality tests, personality type analysis, role
analysis, semilattice pyramid, scenarios, subjective probability assessment, task analysis, task
force, wage scale.
(32) Human agents, values. Brainstorming, dialectical process, group process technique,
questionnaires, utility theory.
(33) Human agents, measures. Activity sampling, aptitude test, budget, correlation analysis,
critical incident technique, data transformation, external examiner to assess performance,
financial plans, Gantt chart, historical time/cost data in P&D, information content analysis, job
evaluation, measurement model, performance measures tally, PPBS, progress functions and
learning curves, quality of working life autonomy, salary versus job education curves, statistical
estimation, statistical model, subjective probability assessment, user satisfaction surveys, variance
analysis, wage scale, wage surveys, work measurement.
(34) Human agents, control. Aptitude test, budget, contingency analysis, control charts,
control model, correlation analysis, counseling interviews, critical incident technique, critical
path method, data transformation, Gantt charts, influence diagram, organizational analysis, peer
review, PPBS, performance appraisal, RAMPS, regular retraining courses, semi-annual sample
tests or games, statistical model, task force, team building, training, zero-base budgeting.
(35) Human agents, interface. Arbitration and mediation planning, cause/effect assessment,
correlation analysis, counseling interviews, cross-impact analysis, decision tables, digraphs,
educational curriculum formats, group processes techniques, influence diagram, interaction
analysis, interactive computer languages, intersectoral analysis, ISM, negotiation, ombudsman.
(36) Human agents, future. Each of those in cells 31-35.
(37) Physical catalysts, fundamental. Flow path diagrams, layout drawings, nomographs,
photographs, physical and mathematical equations describing operating characteristics, physical
model, specification listing, templates, three-dimensional models.
(38) Physical catalysts, values. Brainstorming, dialectical process, group process technique,
questionnaires, utility theory.
(39) Physical catalysts, measures. Break-even analysis, budget, cash flow analysis,
correlation analysis, cost benefit analysis, cost-effectiveness analysis, data transformation,
downtime distribution, machine-loading charts, maintenance network, maintenance schedule
graph, measurement model, PPBS, progress function, queuing models, social cost-benefit
analysis, statistical model, subjective probability assessment, and variance analysis.
(40) Physical catalysts, control. Activity sampling, budget control sheets, control charts,
control model, correlation analysis, critical path method, data transformation, influence diagram,
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interview surveys, maintenance charts, PPBS, RAMPS, replacement model, statistical mode,
utilization indices and charts, value analysis, zero-base budgeting.
(41) Physical catalysts, interface. Arbitration and mediation planning, cause/effect
assessment, climate analysis, contingency analysis, correlation analysis, cross-impact analysis,
digraphs, graph theory, influence diagram, interaction analysis, interaction matrix diagram,
intersectoral analysis, ISM, negotiation, ombudsman, semilattice pyramid, telecommunications.
(42) Physical catalysts, future. Each of those in cells 36-41. Modeling of conferences based
on technologically advanced physical catalysts, technology assessment, technological forecasting.
(43) Information aids, fundamental. Abstract dimensioning, analysis of variance, career
path analysis, case histories, charts, computer graphics, contingency analysis, continuing
educational path, decision tables, decision trees, drawings, expected free cash flow model,
graphics, graphs group process techniques, hierarchical clustering, histograms, information
content analysis, information flowcharts, lattice theory, mathematical and statistical tools
(correlation analysis, factor analysis, histogram, Laplace transforms, risk distribution, variance,
etc.), mathematical model, mathematical programming technique, modeling, performance/time
measurement estimate, physical model, probability assessment, programming languages,
recursive programming model, risk analysis, simulation languages, software in structures and
packaging, standard operating procedures, system pyramid, time study, utility theory.
(44) Information aids, values. Brainstorming, dialectical process, group process technique,
questionnaires, utility theory.
(45) Information aids, measures. Activity sampling, budget, cast flow analysis, computer
simulation, contingency analysis, correlation analysis, cost-benefit analysis, cost-effectiveness
analysis, data transformation, decision tables, downtime measurements, fault analysis,
forecasting, a fortiori analysis, measurement model, morphological analysis, objective tree,
PPBS, probability assessment, sensitivity analysis, social cost-benefit analysis, statistical model,
subjective probability assessment, surveys, time between request and response, variance analysis.
(46) Information aids, control. Auditing technique, budget, budget control sheets, control
charts, control model, correlation analysis, critical path analysis, data base system, data
transformation, decision tables, decision trees, flowcharts, forecasting, Gantt charts, influence
diagram, PPBS, priority setting or voting, replacement models, RAMPS, standard data charts and
tables, statistical model, utilization indices, value analysis, zero-base budgeting.
(47) Information aids, interface. Cause-effect matrix, computer graphics, contingency
analysis, correlation analysis, cross-impact matrix, digraphs, a fortiori analysis, influence
diagram, interaction analysis, interaction matrix diagrams, intersectoral analysis, ISM,
negotiation, ombudsman, parameter analysis, programming-computer interaction analysis,
sensitivity analysis, survey questionnaires and interviews, telecommunications.
(48) Information aids, future. Each of those in cells 42-47. Computer programming
research, computerized Delphi, cost-benefit analysis, forecasting, gaming, and subjective
probability.
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Forward Chaining Sequences within a Genetic P&D Matrix
201
44. [ACA] Analyze Alternative Options/Plans/Policies/Programs/Contingencies/Functions (IX)
45. [ACG] Develop & Analyze Structure (IX)
46. [AGA] Generate Alternatives/Ideas (XII)
47. [ATA] Plot & Analyze Data about the Performance of an Existing Installation (VII)
48. [CTC] Appraise/Assess Systems (IV)
49. [CGC] Provide Graphic Representations (VII)
50. [CTA] Analyze Systems (IV)
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The Procedural Titles & Processes for Search Engine
Backward Chaining Sequences within a Genetic P&D Matrix
(The Operational Mindset or Genetic Embodiment of Gaius Julius Caesar Involving the Staging for
Commercial Expansionism through the Global Market Principles of Frederick Von Hayek)
1. Not Applicable
2. [TAG] Purpose, Control (4)
3. [GAG] Purpose, Measures (3)
4. [TGC] Outputs, Values (14)
5. [GCT] Human Agents, Control (34)
6. [TCG] Physical Catalysts, Measures (39)
7. [AAC] Inputs, Measures (9)
8. [GAT] Inputs, Control (10)
9. [TCA] Environment, Measures (27)
10. [GAC] Environment, Future (30)
11. [GCA] Environment, Interface (29)
12. [GGT] Outputs, Fundamental (13)
13. [TTA] Outputs, Measures (15)
14. [CGT] Sequence, Measures (21)
15. [CAG] Outputs, Future (18)
16. [GGC] Sequence, Future (24)
17. [TGA] Information Aids, Future (48)
18. [CCA] Inputs, Fundamental (7)
19. [ACT] Purpose, Values (2)
20. Same as (22), but as an additional process
21. [CAC] Physical Catalysts, Control (40)
22. [CTG] Human Agents, Measures (33)
23. [CAT] Human Agents, Fundamental (31)
24. [GCG] Human Agents, Values (32)
25. [AAT] Purpose, Fundamental (1)
26. [ATC] Outputs, Interface (17)
27. [GTC] Sequence, Values (20)
28. [CGA] Human Agents, Interface (35)
29. [TCT] Inputs, Values (8)
30. [TAC] Information Aids, Values (44)
31. [TAT] Information Aids, Control (46)
32. [CCT] Environment, Control (28)
33. [TGT] Information Aids, Measures (45)
34. [AGT] Sequence, Fundamental (19)
35. [TTG] Purpose, Future (6)
36. [GTA] Sequence, Control (22)
37. [GTG] Sequence, Interface (23)
38. [ATG] Outputs, Control (16)
39. [CCG] Physical Catalysts, Interface (41)
40. [GGA] Physical Catalysts, Values (38)
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41. [AGC] Environment, Values (26)
42. [TTC] Purpose, Interface (5)
43. [AAG] Information Aids, Fundamental (43)
44. [ACA] Inputs, Interface (11)
45. [ACG] Environment Fundamental (25)
46. [AGA] Physical Catalysts, Future (42)
47. [ATA] Inputs, Future (12)
48. [CTC] Information Aids, Interface (47)
49. [CGC] Physical Catalysts, Fundamental (37)
50. [CTA] Human Agents, Future (36)
PHASE ONE
I. Collect and/or Organize Performance Information, Collect Data and/or Information, Identify New
Product Quality, Analyze Job Methods and Motions, Identify Project Opportunities, Identify
(Product) Opportunities ([TTT] TTC, TTA, TTG, TCT, TCA and TCG)
II. Analyze Projects, Appraise/Assess Projects, Analyze Project Impacts on Society ([TCC] TAT,
TAC and TAG)
III. Measure Project Progress and Performance, Establish Project Schedules and Basis for Measuring
Progress and Performance, EPSBMPP2 ([TAA] TGT, TGC and TGA)
V. Identify Problems, Overlaps, and Conflicts, Identify Management Styles, Approach Problems
([CTT] CTG, CCT and CCA)
VII. Provide Graphic Representations, Preserve an Image, Portray an Order of Events, Plot and
Analyze Data about the Performance of an Existing Installation ([CAA] CGC, CGA, ATC and
ATA)
PHASE TWO
204
IX. Analyze Alternative Options/Plans/Policies/Programs/Contingencies/Functions, Develop and Analyze
Structure ([ATT] ACA and ACG)
PHASE THREE
XI. Estimate Budget and Dollar Requirements, Determine Human Ability and Skill Requirements for Tasks,
Predict Future Conditions, Detail Proposed Solution ([AAA] AAC, AAG, AGT and AGC)
PHASE FOUR
XII. Generate Alternatives/Ideas, Develop (Enhance) Creativity ([AGG] AGA and GTC)
XIII. Produce Consensus, Stimulate Creativity of People ([GTT] GTA and GTG)
PHASE FIVE
XIV. Involve People, Inform and Involve Citizens ([GCC] GCT and GCA)
XVI. Analyze Investments, Appraise/Assess Investments, Analyze Policy Setting and Decision-Making
Variables, Appraise/Assess Alternative Options/Plans/Policies/Programs/Contingencies/Functions, Evaluate
Alternatives, Measure Errors ([GGG] GAT, GAC, GAG, GGT, GGC and GGA)
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T H E A U T O N O M O U S A G E N T M A N A G E R IA L P R O C E S S E S S H E E T , S Y S T E M S
and
CH AR T O F P RO C E D U R ES
N A M E 's I N T E G R A T E D
O P E R A T IO N A L P L A N N IN G
A N D D E S IG N A P P R O A C H E S G R A M M A T IC M A N A G E R IA L
PR O C E SS SH EE T
G /O
I. II. III. IV . V. V I. V II. V III. IX . X . X I. X I I. X I II . X IV . X V . X V I.
P /M
P O W E R /A U T H O R IT Y N O R M S /S T A N D A R D S M O R A L E / C O H E S IO N G O A L S /O B J E C T IV E S
A D M IN IS T R A T IV E N E T W O R K
O P E R A T IO N S
IN T E G R A T E D N U M E R I C A L IN T E G R A T E D G R A M M A T IC A L
W O R K SH E ET W O R K S H E E T
SEC/ SYS/
SA LES CO N T. N E T /R E
TR E M AN
(S E E S Y S T E M S W O R K S H E E T ) (S E E S Y S T E M S W O R K S H E E T )
N /S
P /M
D IS T R IB U T E D D A T A B A S E S D IS T R I B U T E D N E T W O R K S
( F I L E C O M B I N A T IO N S ) ( C O M M U N IC A T IO N S P R O T O C O L S )
D IC T IO N A R Y O F O C C U P A T IO N A L E N T E R P R IS E W O R K
T IT L E S A R C H IT E C T U R E S
( A U T O N O M O U S S T R U C T U R E S ) (O R G A N IZ A T IO N A L F U N C T IO N S )
P R O C E D U R A L S U B R O U T IN E S S IT U A T I O N S U B R O U T I N E S
I II III (IN D IV ID U A L IZ E D F O R M A T S ) (G R O U P F O R M A T S )
S O C IO L O G I C A L P H IL O S O P H IC A L P S Y C H O L O G IC A L P H Y S IO L O G IC A L
MET H O D S METH O D S M ET H O D S M ETH O D S
A S S IS T A N T D IR E C T O R S
N E T W O R K IN F R A S T R U C T U R A L
O F P L A N N IN G & D E S IG N
L E V E L S I - III
F U N C T IO N A L A R E A S
N ETW O R K SYSTEM S
S T A T IS T IC S & S T R A T E G IC A L
D EVELO PME N T
EN T R Y F O R M A T
C A T E G O R IE S 1 - 5
P /A M /C
S /M P /M
SE C . S E C . S EC .
D S M P H Y P S Y 1. 2. 3. 4. 5.
1 2 3
( X X X II )
F O R W A R D C H A IN IN G S E Q U E N C E S
ID E N T IF Y M A N A G E M E N T S T Y L E S (V )
206
The PERT Genetic-Based Structural Elements for Developing Consultative
P&D Operational Timeline Strategies within a Chromosomal Purposeful Hierarchy
N A S C E N T A P P L IE D M E T H O D S & E N D E A V O R S
T H E P R O C E D U R A L M A P O F G R A M M A T IC A L D E V E L O P M E N T
T H E D I C T I O N A R Y O F O C C U P A T IO N A L
T IT L E S J O B N U M B E R S U C H A S
26
:0 1 1 .0 6 1 -0 1 0 , A S R E P R E S E N T IN G T H E 150 210
IN IT IA T IO N O F T H E S E A R C H &
D E VELO P M EN T S EQ U EN C ES
18 19 20
130 170
TH E S E N U M BE R S R EP R ES EN T TH E A LP H AN U M E R IC
VALU E O F A P E R F O R M A N C E E V A L U A T IO N , A N D THE
D IR E C T IO N O F IT S IN F E R E N C E S E A R C H S T R A TEG Y 22
180 220
W IT H IN T H E N E T W O R K 'S D IS T R IB U T E D D A T A B A SES
7 50 8 70 12
10 9 14 17 28 29 30 31
90 110 140 160 190 230 240 250 260
13
10 24
3 21
11 16
20 120 200
8 15
1
4 6 25
40 60 80 100
5 D E N O T E S T H E N O D E 'S ( E V E N T ) A L P H A N U M E R IC V A L U E
30 10
O F W I T H I N A N E N T I R E O R G A N I Z A T IO N A L F O R M A T
D E N O T E S T H E A C T IV IT Y N U M B E R O F A N A L P H A N U M E R IC
V A L U E , T R A N S IT I V E V E R B ( S ) A N D T R A N S F O R M E D N O U N ( S )
7
W I T H IN A P U R P O S E F U L H IE R A R C H Y , S Y S T E M M A T R IX O R
S O L U T IO N F R A M E W O R K O F T H E N A M E N E T W O R K
D E N O T E S T H E G R A M M A T IC A L IN T E G R A T IO N O F O F A
P R O C E D U R E O R O R G A N IZ A T IO N A L F O R M A T
D E N O T E S T H E C R I T IC A L P A T H O F A S E R IE S O F G R A M M A T IC A L
S T R IN G S I N T H E I R F I N A L A L P H A N U M E R I C C O N F I G U R A T I O N ( S )
14
The Formula Matrix for Chromosomal
Development & Implementation
(The IBOS [DALP/DOSA/IAOA] Genetic-Based Formula Matrix)
N A S C E N T A P P L IE D M E T H O D S & E N D E A V O R S
T H E S T A T I S T IC A L A L P H A N U M E R I C
F O R M U LA FO R M AT
T H E S T A T IS T I C A L
R E P R E S E N T A T IO N O F
A N E V A LUA T E D
A L P H A N U M E R IC L I N E
OF TE X T
T H E S T A TU S A N D
A C T IV IT IE S O F T H E
AUT ON OMO U S AGEN T S
P ro c e s s P ro c e s s P r o c e ss
Co Ft Ch
T H E JO B TY P E T O B E
FO R M A T E D
( D A T A B A SE S Y ST E M )
P roc e ss P r o ce s s P ro c e s s
O P E R A T IO N S
LI N E A R D E C I S I O N
Yt Cr Ht RU LE
(L D R )
A C T IO N S
AND
S TA T E S
( TH E G R O U P
T H E IN T E GR A TE D O R D E R I N G L O G IC )
S T A T I S T IC A L
R E P R E S E N T A T IO N S O F P ro c e s s P ro c e ss P ro c ess
T H E A L P H A N U M E R IC
D A TA B A S E S Cl Xt Cf
(U t C u + It C l + Y t C o + X t C r + F t C f + H t C h ) E = z = 6 5 2 .3 8 2 - 0 1 0 = F
W IN D O W S H E E T W IN D O W S H E E T W IN D O W S H E E T C O N F O R M I T IE S
S IX FO U R TW O ( C O N ST R A I N T S )
P E R S O N A L IT Y
( C H A R A C T E R I S T IC S )
W IND O W SH EET W IN D O W S H E E T W IN D O W S H E E T W IN D O W S H E E T
SEVEN F IV E TH R EE O NE
T H E O P E R A T IO N A L
FO R M A T
T H E IN T E G R A T E D A N D (T H E G O A L S / O B J E C T IV E S )
E M B O D I E D O P E R A T IO N A L
C O N F I G U R A T IO N S
T H E M U L TIP LE S P R E A D -
S H E ET FO R M A T
(W IN D O W S ) O F T H E
F O R M U LA S Y S T E M
T H E B A C K W A R D C H A I N IN G S E Q U E N C E S
(T H E A N A T O M I C A L R E P R E S E N T A T I O N O F T H E P E R I P H E A L N E R V O U S S Y S T E M )
T H E S T A T I S T IC A L
R E P R E S E N T A T IO N O F
A N E V A LU A TE D
A L P H A N U M E R I C L IN E
OF TEXT
T HE ST ATU S AN D P ro c e s s P r o c e ss P roc e ss
A C T IV IT I E S O F T H E
A U T O N O M O U S A G E N TS Ch Ft Co
P ro ce s s P r o ce s s P ro c e s s
Ht Cr Yt
O P E R A T IO N S
L I N E A R D E C IS I O N
R U LE
(L D R )
A C T IO N S
AN D
S TA T E S
(T H E G R O U P T H E J OB TY P E T O B E
O R D E R I N G L O G IC ) FO RM ATED P ro c e ss P r o c e ss P ro c es s
( D A T A B A S E S YS T E M )
Cf Xt Cl
T H E IN T E G R A T E D
S T A T IS T I C A L
R E P R E S E N T A TION S O F
T H E A L P H A N U M E R IC
D A TA B A S E S
F = 6 5 2 .3 8 2 - 0 1 0 = z = E (C h H t + C f F t + C r X t + C o Y t + C l I t + C u U t)
C O N F O R M IT IE S W IN D O W S H E E T W IN D O W S H E E T W IN D O W S H E E T
( C O N S T R A IN T S ) TWO FO U R SIX
P E R S O N A L IT Y
(C H A R A C T E R I S T IC S )
W IN D O W S H E E T W IN D O W S H E E T W IN D O W S H E E T W IN D O W S H E E T
ONE TH R EE F IV E SE VEN
T H E O P E R A T IO N A L T H E IN T E G R A T E D A N D
FO R M A T E M B O D I E D O P E R A T IO N A L
( T H E G O A L S / O B J E C T I V ES ) C O N F I G U R A T IO N S
T H E M U L T IP L E S P R E A D -
SHE ET F OR M AT
( W IN D O W S ) O F T H E
F OR M U L A S Y S TE M
T H E F O R W A R D C H A IN IN G S E Q U E N C E S
( THE A N A T O M IC A L R E P R E S E N T A T I O N O F T H E A U T O N O M IC N E R V O U S S Y S T E M )
176
The Periodic Table of Atomic Elements 18 Classes as it Relates to the 18
Components of the P&D Worksheet and Consul Cube
177