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Torah Law Vs. The Talmud Law

 

 

THE LAW OF YHWH (GOD)

 

 

 

GOD 

1.To know that God exists (Ex. 20:2; Deut. 5:6) 
2.Not to entertain the idea that there is any god but the Eternal (Ex. 20:3) 
3.Not to blaspheme (Ex. 22:27-28 ) Cf Lev 24:16
4.To hallow God's name (Lev. 22:32) 
5.Not to profane God's name (Lev. 22:32
6.To know that God is One, a complete Unity (Deut. 6:4) 
7.To love God (Deut. 6:5) 
8.To fear Him reverently (Deut. 6:13; 10:20) 
9.Not to put the word of God to the test (Deut. 6:16) 
10.To imitate His good and upright ways (Deut. 28:9) 

 

The Law 

11.To honor the old and the wise (Lev. 19:32) 
12.To learn Torah and to teach it (Deut. 6:7) 
13.To cleave to those who know Him (Deut. 10:20) 
14.Not to add to the commandments of the Torah.(Deut.13:1)
15.Not to take away from the commandments of the Torah (Deut.13:1)
16.That every person shall write a scroll of the Torah for himself (Deut. 31:19) 

 

Signs and Symbols

17.To circumcise the male offspring (Gen. 17:12; Lev. 12:3)
18.To put fringes on the corners of clothing (Num. 15:38)
19.To bind God's Word on the head (Deut. 6:8) 
20.To bind God's Word on the arm (Deut. 6:8) 
21.To affix the mezuzah to the door posts and gates of your house (Deut. 6:9) 

 

Prayer and Blessing 

22.To pray to God (Ex. 23:25; Deut. 6:13) 
23.To read the Shema [lit:The Hearing] in the morning and at night  (Deut. 6:7) 
24.To recite grace after meals (Deut. 8:10) 
25.Not to lay down a stone for worship (Lev. 26:1) 

 

Love and Brotherhood 

26.To love all human beings who are of the covenant (Lev. 19:18)
27.Not to stand by idly when a human life is in danger (Lev. 19:16)
28.Not to wrong any one in speech (Lev. 25:17) 
29.Not to carry tales (Lev. 19:16) 
30.Not to cherish hatred in one's heart (Lev. 19:17) 
31.Not to take revenge (Lev. 19:18) 
32.Not to bear a grudge (Lev. 19:18) 
33.Not to put any Jew to shame (Lev. 19:17) 
34.Not to curse any other Israelite (Lev. 19:14) 
35.Not to give occasion to the simple-minded to stumble on the road (Lev. 19:14) 
(this includes doing anything that will cause another to sin) 
36.To rebuke the sinner (Lev. 19:17) 
37.To relieve a neighbor of his burden and help to unload his beast  (Ex. 23:5) 
38.To assist in replacing the load upon a neighbor's beast (Deut.22:4) 
39.Not to leave a beast, that has fallen down beneath its burden, unaided (Deut. 22:4) 

 

The Poor and Unfortunate

40.Not to afflict an orphan or a widow (Ex. 22:21) 
41.Not to reap the entire field (Lev. 19:9; Lev. 23:22) 
42.To leave the unreaped corners of the field or orchard for the poor (Lev. 19:9) 
43.Not to gather gleanings (the ears that have fallen to the ground while reaping) 
(Lev. 19:9) 
44.To leave the gleanings for the poor (Lev. 19:9)
45.Not to gather ol'loth (the imperfect clusters) of the vineyard (Lev. 19:10) 
46.To leave ol'loth (the imperfect clusters) of the vineyard for the poor (Lev. 19:10; Deut. 24:21) 
47.Not to gather the single grapes that have fallen to the ground (Lev. 19:10) 
48.To leave the single grapes of the vineyard for the poor (Lev. 19:10) 
49.Not to return to take a forgotten sheaf (Deut. 24:19)  This applies to all fruit trees (Deut. 24:20) 
50.To leave the forgotten sheaves for the poor (Deut. 24:19-20)
51.Not to refrain from maintaining a poor man and giving him what he needs (Deut. 15:7) 
52.To give charity according to one's means (Deut. 15:11)

 

Treatment of the Gentiles

53.To love the stranger (Deut. 10:19) (CCA61). 
54.Not to wrong the stranger in speech (Ex. 22:20) 
55.Not to wrong the stranger in buying or selling (Ex. 22:20)
56.Not to intermarry with gentiles (Deut. 7:3) 
57.To exact the debt of an alien (Deut. 15:3) 
58.To lend to an alien at interest (Deut. 23:21) 

 

Marriage, Divorce and Family

59.To honor father and mother (Ex. 20:12) 
60.Not to smite a father or a mother (Ex. 21:15) 
61.Not to curse a father or mother (Ex. 21:17) 
62.To reverently fear father and mother (Lev. 19:3) 
63.To be fruitful and multiply (Gen. 1:28) 
64.That a eunuch shall not marry a daughter of Israel (Deut. 23:2)
65.That a bastard [Heb.mamzer = illegitimate son] shall not marry the daughter of a Jew (Deut.23:3) 
66.That an Ammonite or Moabite shall never marry the daughter of an Israelite  (Deut. 23:4) 
67.Not to exclude a descendant of Esau from the community of Israel for three generations (Deut. 23:8-9) 
68.Not to exclude an Egyptian from the community of Israel for three generations  (Deut. 23:8-9)
69.That there shall be no harlot (in Israel); that is, that there shall be no intercourse with a woman, without previous marriage with a deed of marriage and formal declaration of marriage (Deut.23:18) 
70.To take a wife by the sacrament of marriage (Deut.24:1) 
71.That the newly married husband shall (be free) for one year to rejoice with his wife (Deut. 24:5) 
72.That a bridegroom shall be exempt for a whole year from taking part in any public labor, such as military service, guarding the wall and similar duties (Deut. 24:5) 
73.Not to withhold food, clothing or conjugal rights from a wife (Ex. 21:10) 
74.That the woman suspected of adultery shall be dealt with as prescribed in the Torah (Num. 5:30) 
75.That one who defames his wife's honor (by falsely accusing her of unchastity before marriage) must live with her all his lifetime  (Deut. 22:19) 
76.That a man may not divorce his wife concerning whom he has published an evil report (about her unchastity before marriage) (Deut. 22:19) 
77.To divorce by a formal written document (Deut. 24:1)
78.That one who divorced his wife shall not remarry her, if after the divorce she had been married to another man (Deut. 24:4)
79.That a widow whose husband died childless must not be married to anyone but her deceased husband's brother (Deut. 25:5) (this is only in effect insofar as it requires the procedure of release below). 
80.To marry the widow of a brother who has died childless (Deut.25:5) 
(this is only in effect insofar as it requires the procedure of release below ) 
81.That the widow formally release the brother-in-law (if he refuses to marry her)  (Deut. 25:7-9) 

 

Forbidden Sexual Relations 

82.Not to indulge in familiarities with relatives, such as sensual kissing, carnal embracing, or provocative winking which may lead to incest (Lev.18:6) 
83.Not to commit incest with one's mother (Lev. 18:7) 
84.Not to commit sodomy with one's father (Lev. 18:7) 
85.Not to commit incest with one's father's wife (Lev. 18:8)
86.Not to commit incest with one's sister (Lev. 18:9) 
87.Not to commit incest with one's father's wife's daughter (Lev.18:9) 
88.Not to commit incest with one's son's daughter (Lev. 18:10)
89.Not to commit incest with one's daughter's daughter (Lev.18:10)
90.Not to commit incest with one's daughter (this is not explicitly in the Torah but is inferred from other explicit commands that would include it) 
91.Not to commit incest with one's fathers sister (Lev. 18:12)
92.Not to commit incest with one's mother's sister (Lev. 18:13)
93.Not to commit incest with one's father's brothers wife (Lev.18:14)
94.Not to commit sodomy with one's father's brother (Lev. 18:14)
95.Not to commit incest with one's son's wife (Lev. 18:15)
96.Not to commit incest with one's brother's wife (Lev. 18:16)
97.Not to commit incest with one's wife's daughter (Lev. 18:17)
98.Not to commit incest with the daughter of one's wife's son (Lev.18:17)
99.Not to commit incest with the daughter of one's wife's daughter (Lev. 18:17) 
100.Not to commit incest with one's wife's sister (Lev. 18:18)
101.Not to have intercourse with a woman, in her menstrual period (Lev. 18:19) 
102.Not to have intercourse with another man's wife (Lev. 18:20)
103.Not to commit sodomy with a male (Lev. 18:22) 
104.Not to have intercourse with a beast (Lev. 18:23) 
105.That a woman shall not have intercourse with a beast (Lev.18:23)
106.Not to castrate the male of any species; neither a man, nor a domestic or wild beast, nor a fowl (Lev. 22:24) 

 

Times and Seasons 

107.That the new month shall be solemnly proclaimed as holy, and the months and years shall be calculated by the Supreme Court only (Ex. 12:2) 
108.Not to travel on the Sabbath outside the limits of one's place of residence 
(Ex. 16:29) 
109.To sanctify the Sabbath (Ex. 20:8) 
110.Not to do work on Sabbath (Ex. 20:10) 
111.To rest on Sabbath (Ex. 23:12; 34:21) 
112.To celebrate the festivals  (Ex.23:14) 
113.To rejoice on the festivals (Deut. 16:14) 
114.To appear in the Sanctuary on the festivals (Deut. 16:16)
115.To remove leaven on the Eve of Passover (Ex. 12:15)
116.To rest on the first day of Passover (Ex. 12:16; Lev. 23:7)
117.Not to do work on the first day of Passover (Ex. 12:16; Lev.23:6-7)
118.To rest on the seventh day of Passover (Ex. 12:16; Lev. 23:8)
119.Not to do work on the seventh day of Passover (Ex. 12:16;Lev. 23:8)
120.To eat "matzah" [unleavened bread] on the first night of Passover (Ex. 12:18)
121.That no leaven be in the Israelite's possession during Passover  (Ex. 12:19) 
122.Not to eat any food containing leaven on Passover (Ex.12:20) 
123.Not to eat leaven on Passover (Ex. 13:3) 
124.That leaven shall not be seen in an Israelite's home during Passover (Ex. 13:7) 
125.To discuss the departure from Egypt on the first night of Passover (Ex. 13:8) 
126.Not to eat leaven after mid-day on the fourteenth of Nissan (Deut. 16:3) 
127.To count forty-nine days from the time of the cutting of the Omer 
(i.e. first sheaves of the barley harvest) (Lev. 23:15)
128.To rest on Pentecost (Lev. 23:21) 
129.Not to do work on the feast of Pentecost (Lev. 23:21) 
130.To rest on Rosh Hashanah [i.e the feast of Trumpets] (Lev. 23:24) (CCA29) 
131.Not to do work on Rosh Hashanah (Lev. 23:25) 
132.To hear the sound of the Trumpet [Heb. shofar or ram's horn]  (Num.29:1) 
133.To fast on Yom Kippur i.e the day of Atonement (Lev. 23:27) 
134.Not to eat or drink on Yom Kippur (Lev. 23:29) (CCN152) 
135.Not to do work on Yom Kippur (Lev. 23:31) (CCN151)
136.To rest on the Yom Kippur (Lev. 23:32) 
137.To rest on the first day of the feast of Tabernacles or Booths.[Heb. Sukkot] (Lev. 23:35) 
138.Not to do work on the first day of the feast of Tabernacles. (Lev. 23:35)
139.To rest on the eighth day of the feast of Tabernacles (Lev.23:36) 
140.Not to do work on the eighth day of the feast of Tabernacles
(Lev. 23:36) 
141.To take during Sukkot a palm branch and the other three plants (Lev. 23:40) 
142.To dwell in booths seven days during Sukkot (Lev. 23:42)

 

Dietary Laws 

143.To examine the marks in cattle (so as to distinguish the clean from the unclean) (Lev. 11:2) 
144.Not to eat the flesh of unclean beasts (Lev. 11:4) 
145.To examine the marks in fishes (so as to distinguish the clean from the unclean (Lev. 11:9) 
146.Not to eat unclean fish (Lev. 11:11) 
147.To examine the marks in fowl, so as to distinguish the clean from the unclean (Deut. 14:11) 
148.Not to eat unclean fowl (Lev. 11:13) 
149.To examine the marks in locusts, so as to distinguish the clean from the unclean (Lev. 11:21) 
150.Not to eat a worm found in fruit (Lev. 11:41) 
151.Not to eat of things that creep upon the earth (Lev. 11:41-42)
152.Not to eat any vermin of the earth (Lev. 11:44)
153.Not to eat things that swarm in the water (Lev. 11:43 and 46)
154.Not to eat of winged insects (Deut. 14:19) 
155.Not to eat the flesh of a beast that is torn (Ex.22:30) 
156.Not to eat the flesh of a beast that died of itself (Deut. 14:21)
157.To slay cattle, deer and fowl according to the law if their flesh is to be eaten  (Deut. 12:21) 
158.Not to eat a limb removed from a living beast (Deut. 12:23)
159.Not to slaughter an animal and its young on the same day (Lev.22:28) 
160.Not to take the mother-bird with the young (Deut. 22:6)
161.To set the mother-bird free when taking the nest (Deut.22:6-7) 
162.Not to eat the flesh of an ox that was condemned to be stoned (Ex. 21:28) 
163.Not to boil meat with milk (Ex. 23:19) 
164.Not to eat flesh with milk (Ex. 34:26) 
165.Not to eat the of the thigh-vein which shrank (Gen. 32:33)
166.Not to eat the fat of the offering (Lev. 7:23) 
167.Not to eat blood (Lev. 7:26) 
168.To cover the blood of undomesticated animals (deer, etc.) and of fowl that have been killed (Lev. 17:13) 
169.Not to eat or drink like a glutton or a drunkard (not to rebel against father or mother) (Lev. 19:26; Deut. 21:20) 

 

Business Practices 

170.Not to do wrong in buying or selling (Lev. 25:14) 
171.Not to make a loan to an Israelite on interest (Lev. 25:37)
172.Not to borrow on interest (Deut. 23:20) (because this would cause the lender to sin) 
173.Not to take part in any usurious transaction between borrower and lender, neither as a surety, nor as a witness, nor as a writer of the bond for them (Ex. 22:24) 
174.To lend to a poor person (Ex. 22:24) 
175.Not to demand from a poor man repayment of his debt, when the creditor knows that he cannot pay, nor press him (Ex.22:24) 
176.Not to take in pledge utensils used in preparing food (Deut.24:6)
177.Not to exact a pledge from a debtor by force (Deut. 24:10)
178.Not to keep the pledge from its owner at the time when he needs it (Deut. 24:12) 
179.To return a pledge to its owner (Deut. 24:13) 
180.Not to take a pledge from a widow (Deut. 24:17)
181.Not to commit fraud in measuring (Lev. 19:35)
182.To ensure that scales and weights are correct (Lev. 19:36)
183.Not to possess inaccurate measures and weights (Deut.25:13-14) 

 

Employees, Servants and Slaves 

184.Not to delay payment of a hired man's wages (Lev. 19:13)
185.That the hired laborer shall be permitted to eat of the produce he is reaping (Deut. 23:25-26) 
186.That the hired laborer shall not take more than he can eat (Deut. 23:25) 
187.That a hired laborer shall not eat produce that is not being harvested (Deut. 23:26) 
188.To pay wages to the hired man at the due time (Deut. 24:15)
189.To deal judicially with the Hebrew bondman in accordance with the laws appertaining to him (Ex. 21:2-6) 
190.Not to compel the Hebrew servant to do the work of a slave (Lev. 25:39) 
191.Not to sell a Hebrew servant as a slave (Lev. 25:42) 
192.Not to treat a Hebrew servant rigorously (Lev. 25:43)
193.Not to permit a gentile to treat harshly a Hebrew bondman sold to him (Lev. 25:53) 
194.Not to send away a Hebrew bondman servant empty handed, when he is freed from service (Deut. 15:13) 
195.To bestow liberal gifts upon the Hebrew bondsman (at the end of his term of service), and the same should be done to a Hebrew bondwoman (Deut. 15:14) 
196.To redeem a Hebrew maid-servant (Ex. 21:8) 
197.Not to sell a Hebrew maid-servant to another person (Ex. 21:8)
198.To espouse a Hebrew maid-servant (Ex. 21:8-9) 
199.To keep the Canaanite slave forever (Lev. 25:46)
200.Not to surrender a slave, who has fled to the land of Israel, to his owner who lives outside Palestine (Deut. 23:16) 
201.Not to wrong such a slave (Deut. 23:17) 
202.Not to muzzle a beast, while it is working in produce which it can eat and enjoy (Deut. 25:4)

 

Vows, Oaths and Swearing

203.That a man should fulfill whatever he has uttered (Deut. 23:24)
204.Not to swear needlessly (Ex. 20:7) 
205.Not to violate an oath or swear falsely (Lev. 19:12) 
206.To decide in cases of annulment of vows, according to the rules set forth in the Torah (Num. 30:2-17) 
207.Not to break a vow (Num. 30:3) 
208.To swear by His name truly (Deut. 10:20) 
209.Not to delay in fulfilling vows or bringing vowed or free-will offerings (Deut. 23:22) 

 

The Sabbatical and Jubilee Years

210.To let the land lie fallow in the Sabbatical year (Ex. 23:11; Lev.25:2) 
211.To cease from tilling the land in the Sabbatical year (Ex. 23:11) (Lev. 25:2) 
212.Not to till the ground in the Sabbatical year (Lev. 25:4)
213.Not to do any work on the trees in the Sabbatical year (Lev.25:4) 
214.Not to reap the aftermath that grows in the Sabbatical year, in the same way as it is reaped in other years (Lev. 25:5)
215.Not to gather the fruit of the tree in the Sabbatical year in the same way as it is gathered in other years (Lev. 25:5)
216.To sound the Ram's horn in the Sabbatical year (Lev. 25:9)
217.To release debts in the seventh year (Deut. 15:2) 
218.Not to demand return of a loan after the Sabbatical year has passed (Deut. 15:2)
219.Not to refrain from making a loan to a poor man, because of the release of loans in the Sabbatical year (Deut. 15:9) 
220.To assemble the people to hear the Torah at the close of the seventh year  (Deut. 31:12) 
221.To count the years of the Jubilee by years and by cycles of seven years (Lev. 25:8) 
222.To keep the Jubilee year holy by resting and letting the land lie fallow (Lev. 25:10)
223.Not to cultivate the soil nor do any work on the trees, in the Jubilee Year (Lev. 25:11) 
224.Not to reap the aftermath of the field that grew of itself in the Jubilee Year, in the same way as in other years (Lev. 25:11) 
225.Not to gather the fruit of the tree in the Jubilee Year, in the same way as in other years (Lev. 25:11) 
226.To grant redemption to the land in the Jubilee year (Lev. 25:24)

 

The Court and Judicial Procedure 

227.To appoint judges and officers in every community of Israel (Deut. 16:18) 
228.Not to appoint as a judge, a person who is not well versed in the laws of the Torah, even if he is expert in other branches of knowledge (Deut. 1:17) 
229.To adjudicate cases of purchase and sale (Lev. 25:14) 
230.To judge cases of liability of a paid depositary (Ex. 22:9)
231.To adjudicate cases of loss for which a gratuitous borrower is liable (Ex. 22:13-14) 
232.To adjudicate cases of inheritances (Num. 27:8-11) 
233.To judge cases of damage caused by an uncovered pit (Ex.21:33-34) 
234.To judge cases of injuries caused by beasts (Ex. 21:35-36)
235.To adjudicate cases of damage caused by trespass of cattle (Ex.22:4)
236.To adjudicate cases of damage caused by fire (Ex. 22:5)
237.To adjudicate cases of damage caused by a gratuitous depositary (Ex. 22:6-7)
238.To adjudicate other cases between a plaintiff and a defendant (Ex. 22:8)
239.Not to curse a judge (Ex. 22:27) 
240.That one who possesses evidence shall testify in Court (Lev.5:1) 
241.Not to testify falsely (Ex. 20:13) 
242.That a witness, who has testified in a capital case, shall not lay down the law in that particular case (Num. 35:30) 
243.That a transgressor shall not testify (Ex. 23:1) 
244.That the court shall not accept the testimony of a close relative of the defendant in matters of capital punishment (Deut. 24:16)
245.Not to hear one of the parties to a suit in the absence of the other party (Ex. 23:1) 
246.To examine witnesses thoroughly (Deut. 13:15) 
247.Not to decide a case on the evidence of a single witness (Deut.19:15) 
248.To give the decision according to the majority, when there is a difference of opinion among the members of the Sanhedrin as to matters of law (Ex. 23:2) 
249.Not to decide, in capital cases, according to the view of the majority, when those who are for condemnation exceed by one only, those who are for acquittal (Ex. 23:2)
250.That, in capital cases, one who had argued for acquittal, shall not later on argue for condemnation (Ex. 23:2) 
251.To treat parties in a litigation with equal impartiality (Lev. 19:15)
252.Not to render iniquitous decisions (Lev. 19:15) 
253.Not to favor a great man when trying a case (Lev. 19:15)
254.Not to take a bribe (Ex. 23:8) 
255.Not to be afraid of a bad man, when trying a case (Deut. 1:17)
256.Not to be moved in trying a case, by the poverty of one of the parties (Ex. 23:3; Lev. 19:15)
257.Not to pervert the judgment of strangers or orphans (Deut.24:17) 
258.Not to pervert the judgment of a sinner (a person poor in fulfillment of commandments) (Ex. 23:6) 
259.Not to render a decision on one's personal opinion, but only on the evidence of two witnesses, who saw what actually occurred (Ex. 23:7) 
260.Not to execute one guilty of a capital offense, before he has stood his trial (Num. 35:12)
261.To accept the rulings of every Supreme Court in Israel (Deut.17:11) 
262.Not to rebel against the orders of the Court (Deut. 17:11)

 

Injuries and Damages 

263.To make a parapet for your roof (Deut. 22:8) 
264.Not to leave something that might cause hurt (Deut. 22:8)
265.To save the pursued even at the cost of the life of the pursuer (Deut. 25:12) 
266.Not to spare a pursuer, but he is to be slain before he reaches the pursued and slays the latter, or uncovers his nakedness (Deut. 25:12) 

 

Property and Property Rights 

267.Not to sell a field in the land of Israel in perpetuity (Lev. 25:23)
268.Not to change the character of the open land (about the cities of) the Levites or of their fields; not to sell it in perpetuity, but it may be redeemed at any time (Lev. 25:34)
269.That houses sold within a walled city may be redeemed within a year (Lev. 25:29) 
270.Not to remove landmarks (property boundaries) (Deut. 19:14)
271.Not to swear falsely in denial of another's property rights (Lev.19:11) 
272.Not to deny falsely another's property rights (Lev. 19:11)
273.Never to settle in the land of Egypt (Deut. 17:16) 
274.Not to steal personal property (Lev. 19:11)  
275.To restore that which one took by robbery (Lev. 5:23) 
276.To return lost property (Deut. 22:1) 
277.Not to pretend not to have seen lost property, to avoid the obligation to return it (Deut. 22:3) 

 

Criminal Laws

278.Not to slay an innocent person (Ex. 20:13) 
279.Not to kidnap any person of Israel (Ex. 20:13) 
280.Not to rob by violence (Lev. 19:13) 
281.Not to defraud (Lev. 19:13) 
282.Not to covet what belongs to another (Ex. 20:14) 
283.Not to crave something that belongs to another (Deut. 5:18)
284.Not to indulge in evil thoughts and sights (Num. 15:39)

 

Punishment and Restitution 

285.That the Court shall pass sentence of death by decapitation with the sword (Ex. 21:20; Lev. 26:25)
286.That the Court shall pass sentence of death by strangulation (Lev. 20:10) 
287.That the Court shall pass sentence of death by burning with fire (Lev. 20:14) 
288.That the Court shall pass sentence of death by stoning (Deut.22:24) 
289.To hang the dead body of one who has incurred that penalty (Deut. 21:22) 
290.That the dead body of an executed criminal shall not remain hanging on the tree over night (Deut. 21:23) 
291.To inter the executed on the day of execution (Deut. 21:23)
292.Not to accept ransom from a murderer (Num. 35:31) 
293.To exile one who committed accidental homicide (Num. 35:25)
294.To establish six cities of refuge (for those who committed accidental homicide) 
(Deut. 19:3) 
295.Not to accept ransom from an accidental homicide, so as to relieve him from exile (Num. 35:32) 
296.To decapitate the heifer in the manner prescribed (in expiation of a murder on the road, the perpetrator of which remained undiscovered) (Deut. 21:4) 
297.Not to plow nor sow the rough valley (in which a heifer's neck was broken) 
(Deut. 21:4) 
298.To adjudge a thief to pay compensation or (in certain cases) suffer death (Ex. 21:16; Ex. 21:37; Ex. 22:1) 
299.That he who inflicts a bodily injury shall pay monetary compensation (Ex. 21:18-19) 
300.To impose a penalty of fifty shekels upon the seducer (of an unbetrothed virgin) and enforce the other rules in connection with the case (Ex. 22:15-16) 
301.That the violator (of an unbetrothed virgin) shall marry her (Deut. 22:28-29) 
302.That one who has raped a damsel and has then (in accordance with the law) married her, may not divorce her (Deut. 22:29)
303.Not to inflict punishment on the sabbath (Ex. 35:3) (because some punishments were inflicted by fire) 
304.To punish the wicked by the infliction of stripes (Deut. 25:2)
305.Not to exceed the statutory number of stripes laid on one who has incurred that punishment (Deut. 25:3) (and by implication, not to strike anyone) 
306.Not to spare the offender, in imposing the prescribed penalties on one who has caused damage (Deut. 19:13) 
307.To do unto false witnesses as they had purposed to do (to the accused) (Deut. 19:19) 
308.Not to punish any one who has committed an offense under duress (Deut. 22:26) 

 

Prophecy

309.To heed the call of every prophet in each generation, provided that he neither adds to, nor takes away from the Torah (Deut.18:15) 
310.Not to prophesy falsely (Deut. 18:20)
311.Not to refrain from putting a false prophet to death nor to be in fear of him (Deut. 18:22) (negative) 
Idolatry, Idolaters and Idolatrous Practices 
312.Not to make a graven image; neither to make it oneself nor to have it made by others (Ex. 20:4) 
313.Not to make any figures for ornament, even if they are not worshipped (Ex. 20:20) 
314.Not to make idols even for others (Ex. 34:17; Lev. 19:4)
315.Not to use the ornament of any object of idolatrous worship (Deut. 7:25) 
316.Not to make use of an idol or its accessory objects, offerings, or libations (Deut. 7:26) 
317.Not to drink wine of idolaters (Deut. 32:38) 
318.Not to worship an idol in the way in which it is usually worshipped (Ex. 20:5) 
319.Not to bow down to an idol, even if that is not its mode of worship (Ex. 20:5) 
320.Not to prophesy in the name of an idol (Ex. 23:13; Deut.18:20) 
321.Not to hearken to one who prophesies in the name of an idol (Deut. 13:4) 
322.Not to lead the children of Israel astray to idolatry (Ex. 23:13)
323.Not to entice an Israelite to idolatry (Deut. 13:12) 
324.To destroy idolatry and its appurtenances (Deut. 12:2-3)
325.Not to love the enticer to idolatry (Deut. 13:9) 
326.Not to give up hating the enticer to idolatry (Deut. 13:9)
327.Not to save the enticer from capital punishment, but to stand by at his execution (Deut. 13:9) 
328.A person whom he attempted to entice to idolatry shall not urge pleas for the acquittal of the enticer (Deut. 13:9) 
329.A person whom he attempted to entice shall not refrain from giving evidence of the enticer's guilt, if he has such evidence (Deut. 13:9) 
330.Not to swear by an idol to its worshipers, nor cause them to swear by it (Ex. 23:13) 
331.Not to turn one's attention to idolatry (Lev. 19:4) 
332.Not to adopt the institutions of idolaters nor their customs (Lev. 18:3; Lev. 20:23) 
333.Not to pass a child through the fire to Molech (Lev. 18:21)
334.Not to suffer any one practicing witchcraft to live (Ex. 22:17)
335.Not to practice observing times or seasons -i.e. astrology (Lev. 19:26) 
336.Not to practice superstitions/witchcraft (doing things based on signs and potions; using charms and incantations) (Lev. 19:26)
337.Not to consult familiar spirits or ghosts (Lev. 19:31) 
338.Not to consult wizards (Lev. 19:31) 
339.Not to practice specific magic by using stones herbs or objects. (Deut. 18:10) 
340.Not to practice magical practices in general.(Deut. 18:10) 
341.Not to practice the art of casting spells over snakes and scorpions (Deut. 18:11)
342.Not to enquire of a familiar spirit or ghost (Deut. 18:11) 
343.Not to seek the dead (Deut. 18:11) 
344.Not to enquire of a wizard) (Deut. 18:11) 
345.Not to remove the entire beard, like the idolaters (Lev. 19:27)
346.Not to round the corners of the head, as the idolatrous priests do (Lev. 19:27) 
347.Not to cut oneself or make incisions in one's flesh in grief, like the idolaters (Lev. 19:28; Deut. 14:1) 
348.Not to tattoo the body like the idolaters (Lev. 19:28) 
349.Not to make a bald spot for the dead (Deut. 14:1)
350.Not to plant a tree for worship (Deut. 16:21) 
351.Not to set up a pillar (for worship) (Deut. 16:22) 
352.Not to show favor to idolaters (Deut. 7:2) 
353.Not to make a covenant with the seven (Canaanite, idolatrous) nations (Ex. 23:32; Deut. 7:2) 
354.Not to settle idolaters in our land (Ex. 23:33) 
355.To slay the inhabitants of a city that has become idolatrous and burn that city (Deut. 13:16-17) 
356.Not to rebuild a city that has been led astray to idolatry (Deut.13:17) 
357.Not to make use of the property of city that has been so led astray (Deut. 13:18)

 

Agriculture and Animal Husbandry 

358.Not to cross-breed cattle of different species (Lev. 19:19)
359.Not to sow different kinds of seed together in one field (Lev.19:19) 
360.Not to eat the fruit of a tree for three years from the time it was planted (Lev. 19:23) 
361.That the fruit of fruit-bearing trees in the fourth year of their planting shall be sacred like the second tithe and eaten in Jerusalem (Lev. 19:24) 
362.Not to sow grain or herbs in a vineyard (Deut. 22:9) 
363.Not to eat the produce of diverse seeds sown in a vineyard  (Deut. 22:9) 
364.Not to work with beasts of different species, yoked together (Deut. 22:10) 

 

Clothing 

365.That a man shall not wear women's clothing (Deut. 22:5)
366.That a woman should not wear men's clothing (Deut. 22:5)
367.Not to wear garments made of wool and linen mixed together (Deut. 22:11) 

 

The Firstborn 

368.To redeem the firstborn human male (Ex. 13:13; Ex. 34:20;Num. 18:15) 

369.To redeem the firstling of an ass (Ex. 13:13; Ex. 34:20)
370.To break the neck of the firstling of an ass if it is not redeemed (Ex. 13:13; Ex. 34:20) 
371.Not to redeem the firstling of a clean beast (Num. 18:17)

 

High Priest, Priests and Levites 

372.That the Priest shall put on priestly vestments for the service (Ex. 28:2) 
373.Not to tear the High Priest's robe (Ex. 28:32) 
374.That the Priest shall not enter the Sanctuary at all times (i.e.,at times when he is not performing service) (Lev. 16:2)
375.That the ordinary Priest shall not defile himself by contact with any dead, other than immediate relatives (Lev. 21:1-3)
376.That the sons of Aaron defile themselves for their deceased relatives (by attending their burial), and mourn for them like other Israelites, who are commanded to mourn for their relatives (Lev.21:3) 
377.That a Priest who had an immersion during the day (to cleanse him from his uncleanness) shall not serve in the Sanctuary until after sunset (Lev. 21:6) 
378.That a Priest shall not marry a divorced woman (Lev. 21:7)
379.That a Priest shall not marry a harlot (Lev. 21:7) 
380.That a Priest shall not marry a profaned woman (Lev. 21:7)
381.To show honor to a Priest, and to give him precedence in all things that are holy (Lev. 21:8) 
382.That a High Priest shall not defile himself with any dead, even if they are relatives (Lev. 21:11) 
383.That a High Priest shall not go (under the same roof) with a dead body (Lev. 21:11) 
384.That the High Priest shall marry a virgin (Lev. 21:13)
385.That the High Priest shall not marry a widow (Lev. 21:14)
386.That the High Priest shall not cohabit with a widow, even without marriage, because he profanes her (Lev. 21:15)
387.That a person with a physical blemish shall not serve (in the Sanctuary) (Lev. 21:17)
388.That a Priest with a temporary blemish shall not serve there (Lev. 21:21) 
389.That a person with a physical blemish shall not enter the Sanctuary further than the altar (Lev. 21:23)
390.That a Priest who is unclean shall not serve (in the Sanctuary) (Lev. 22:2-3) 
391.To send the unclean out of the Camp, that is, out of the Sanctuary (Num. 5:2) 
392.That a Priest who is unclean shall not enter the courtyard (Num. 5:2-3) This refers to the Camp of the Sanctuary 
393.That the sons or descendants of Aaron shall bless Israel (Num. 6:23) 
394.To set apart a portion of the dough for the Priest (Num.15:20) 
395.That the Levites shall not occupy themselves with the service that belongs to the sons of Aaron, nor the sons of Aaron with that belonging to the Levites (Num. 18:3) 
396.That one not a descendant of Aaron in the male line shall not serve (in the Sanctuary) (Num. 18:4-7) 
397.That the Levite shall serve in the Sanctuary (Num. 18:23)
398.To give the Levites cities to dwell in, these to serve also as cities of refuge (Num. 35:2)
399.That none of the tribe of Levi shall take any portion of territory in the land (of Israel) (Deut. 18:1) 
400.That none of the tribe of Levi shall take any share of the spoil (at the conquest of the Promised Land) (Deut. 18:1)
401.That the sons of aaron shall serve in the Sanctuary in divisions, but on festivals, they all serve together (Deut. 18:6-8) 

 

Tithes, Taxes  and  T'rumah [Hebrew Offerings]

402.That an uncircumcised person shall not shall not eat of the t'rumah (heave offering), and the same applies to other holy things. This rule is inferred from the law of the Paschal offering, by similarity of phrase (Ex. 12:44-45 and Lev. 22:10) but it is not explicitly set forth in the Torah. Traditionally, it has been learnt that the rule that the uncircumcised must not eat holy things is an essential principle of the Torah and not an
enactment of the Scribes 
403.Not to alter the order of separating the t'rumah and the tithes; the separation be in the order first-fruits at the beginning, then the t'rumah, then the first tithe, and last the second tithe (Ex.22:28) 
404.To give half a shekel every year (to the Sanctuary for provision of the public sacrifices) (Ex. 30:13) 
405.That a preist [kohein] who is unclean shall not eat of the t'rumah (Lev.22:3-4) 
406.That a person who is not a kohein or the wife or unmarried daughter of a kohein shall not eat of the t'rumah (Lev. 22:10)
407.That a sojourner with a kohein or his hired servant shall not eat of the t'rumah (Lev. 22:10) 
408.Not to eat unholy things [Heb. tevel] (something from which the t'rumah and tithe have not yet been separated) (Lev. 22:15) 
409.To set apart the tithe of the produce (one tenth of the produce after taking out t'rumah) for the Levites (Lev. 27:30; Num.18:24) 
410.To tithe cattle (Lev. 27:32) 
411.Not to sell the tithe of the heard (Lev. 27:32-33) 
412.That the Levites shall set apart a tenth of the tithes, which they had received from the Israelites, and give it to the Priest [Heb.kohanim] (called the t'rumah of the tithe) (Num. 18:26) 
413.Not to eat the second tithe of cereals outside Jerusalem (Deut.12:17) 
414.Not to consume the second tithe of the vintage outside of Jerusalem (Deut. 12:17) 
415.Not to consume the second tithe of the oil outside of Jerusalem (Deut. 12:17) 
416.Not to forsake the Levites (Deut. 12:19); but their gifts (dues) should be given to them, so that they might rejoice therewith on each and every festival 
417.To set apart the second tithe in the first, second, fourth and fifth years of the sabbatical cycle to be eaten by its owner in Jerusalem (Deut. 14:22) 
418.To set apart the second tithe in the third and sixth year of the sabbatical cycle for the poor (Deut. 14:28-29) 
419.To give the kohein [i.e. Priest] the due portions of the carcass of cattle (Deut. 18:3) 
420.To give the first of the fleece to the priest (Deut. 18:4)
421.To set apart a small portion of the grain, wine and oil for the Priest [Heb. kohein] [Heb. t'rumah g'dolah i.e.(the great heave-offering)  (Deut.18:4) 
422.Not to expend the proceeds of the second tithe on anything but food and drink (Deut. 26:14)
423.Not to eat the Second Tithe, even in Jerusalem, in a state of uncleanness, until the tithe had been redeemed (Deut. 26:14)
424.Not to eat the Second Tithe, when mourning (Deut. 26:14)
425.To make the declaration, when bringing the second tithe to the Sanctuary (Deut. 26:13)

 

The Temple, the Sanctuary and Sacred Objects 

426.Not to build an altar of hewn stone (Ex. 20:22) 
427.Not to mount the altar by steps (Ex. 20:23) 
428.To build the Sanctuary (Ex. 25:8) 
429.Not to remove the staves from the Ark (Ex. 25:15) 
430.To set the showbread and the frankincense before the Lord every Sabbath (Ex. 25:30) 
431.To kindle lights in the Sanctuary (Ex. 27:21) 
432.That the breastplate shall not be loosened from the ephod (Ex.28:28) 
433.To offer up incense twice daily (Ex. 30:7)
434.Not to offer strange incense nor any sacrifice upon the golden altar (Ex. 30:9) 
435.That the Priest shall wash his hands and feet at the time of service (Ex. 30:19) 
436.To prepare the oil of anointment and anoint high priests and kings with it  (Ex. 30:31) 
437.Not to compound oil for lay use after the formula of the anointing oil (Ex. 30:32-33) 
438.Not to anoint a stranger with the anointing oil (Ex. 30:32)
439.Not to compound anything after the formula of the incense (Ex.30:37) 
440.That he who, in error, makes unlawful use of sacred things, shall make restitution of the value of his trespass and add a fifth (Lev. 5:16) 
441.To remove the ashes from the altar (Lev. 6:3) 
442.To keep fire always burning on the altar of the burnt-offering (Lev. 6:6)
443.Not to extinguish the fire on the altar (Lev. 6:6) 
444.That a kohein shall not enter the Sanctuary with disheveled hair (Lev. 10:6)
445.That a kohein shall not enter the Sanctuary with torn garments (Lev. 10:6)
446.That the kohein shall not leave the Courtyard of the Sanctuary, during service (Lev. 10:7)
447.That an intoxicated person shall not enter the Sanctuary nor give decisions in matters of the Law (Lev. 10:9-11) 
448.To revere the Sanctuary (Lev. 19:30) (today, this applies to synagogues) 
449.That when the Ark is carried, it should be carried on the shoulder (Num. 7:9)
450.To observe the second Passover (Num. 9:11) 
451.To eat the flesh of the Paschal lamb on it, with unleavened bread and bitter herbs (Num. 9:11) 
452.Not to leave any flesh of the Paschal lamb brought on the second Passover until the morning (Num. 9:12) 
453.Not to break a bone of the Paschal lamb brought on the second Passover (Num. 9:12) 
454.To sound the trumpets at the offering of sacrifices and in times of trouble (Num. 10:9-10) 
455.To watch over the edifice continually (Num. 18:2) 
456.Not to allow the Sanctuary to remain unwatched (Num. 18:5)
457.That an offering shall be brought by one who has in error committed a trespass against sacred things, or robbed, or lain carnally with a bond-maid betrothed to a man, or denied what was deposited with him and swore falsely to support his denial.
This is called a guilt-offering for a known trespass (Lev. 5:15-19)
458.Not to destroy anything of the Sanctuary, of synagogues, or of houses of study, nor erase the holy names (of God); nor may sacred scriptures be destroyed (Deut. 12:2-4)

 

Sacrifices and Offerings 

459.To sanctify the firstling of clean cattle and offer it up (Ex. 13:2;Deut. 15:19) 
460.To slay the Paschal lamb (Ex. 12:6) 
461.To eat the flesh of the Paschal sacrifice on the night of the fifteenth of Nissan (Ex. 12:8) 
462.Not to eat the flesh of the Paschal lamb raw or sodden (Ex.12:9) 
463.Not to leave any portion of the flesh of the Paschal sacrifice until the morning unconsumed (Ex. 12:10) 
464.Not to give the flesh of the Paschal lamb to an Israelite who had become an apostate (Ex. 12:43) 
465.Not to give flesh of the Paschal lamb to a stranger who lives among you to eat (Ex. 12:45) 
466.Not to take any of the flesh of the Paschal lamb from the company's place of assembly (Ex. 12:46) 
467.Not to break a bone of
the Paschal lamb (Ex. 12:46) 
468.That the uncircumcised shall not eat of the flesh of the Paschal lamb (Ex. 12:48) 
469.Not to slaughter the Paschal lamb while there is leaven in the home (Ex. 23:18; Ex. 24:25) 
470.Not to leave the part of the Paschal lamb that should be burnt on the altar until the morning, when it will no longer be fit to be burnt (Ex. 23:18; Ex. 24:25) 
471.Not to go up to the Sanctuary for the festival without bringing an offering (Ex. 23:15)
472.To bring the first fruits to the Sanctuary (Ex. 23:19)
473.That the flesh of a sin-offering and guilt-offering shall be eaten (Ex. 29:33)
474.That one not of the seed of Aaron, shall not eat the flesh of the holy sacrifices (Ex. 29:33)
475.To observe the procedure of the burnt-offering (Lev. 1:3)
476.To observe the procedure of the meal-offering (Lev. 2:1)
477.Not to offer up leaven or honey (Lev. 2:11) 
478.That every sacrifice be salted (Lev. 2:13) 
479.Not to offer up any offering unsalted (Lev. 2:13) 
480.That the Court of Judgment shall offer up a sacrifice if they have erred in a judicial pronouncement (Lev. 4:13) 
481.That an individual shall bring a sin-offering if he has sinned in error by committing a transgression (Lev. 4:27-28) 
482.To offer a sacrifice of varying value in accordance with one's means (Lev. 5:7)
483.Not to sever completely the head of a fowl brought as a sin-offering (Lev. 5:8)
484.Not to put olive oil in a sin-offering made of flour (Lev. 5:11)
485.Not to put frankincense on a sin-offering made of flour (Lev.5:11) 
486.That an individual shall bring an offering if he is in doubt as to whether he has committed a sin for which one has to bring a sin-offering. (Lev.5:17-19) 
487.That the remainder of the meal offerings shall be eaten (Lev.6:9) 
488.Not to allow the remainder of the meal offerings to become leavened (Lev. 6:10) 
489.That the High Priest [Heb. Kohein] shall offer a meal offering daily (Lev. 6:13)
490.Not to eat of the meal offering brought by Aaron and his sons (Lev.6:16) 
491.To observe the procedure of the sin-offering (Lev. 6:18)
492.Not to eat of the flesh of sin offerings, the blood of which is brought within the Sanctuary and sprinkled towards the Veil (Lev. 6:23) 
493.To observe the procedure of the guilt-offering (Lev. 7:1)
494.To observe the procedure of the peace-offering (Lev. 7:11)
495.To burn meat of the holy sacrifice that has remained over (Lev.7:17) 
496.Not to eat of sacrifices that are eaten beyond the appointed time for eating them (Lev. 7:18) 
497.Not to eat of holy things that have become unclean (Lev. 7:19)
498.To burn meat of the holy sacrifice that has become unclean (Lev. 7:19)
499.That a person who is unclean shall not eat of things that are holy (Lev. 7:20)
500.A Priest's daughter who profaned herself shall not eat of the holy things, neither of the heave offering nor of the breast, nor of the shoulder of peace offerings (Lev. 10:14, Lev. 22:12)
501.That a woman after childbirth shall bring an offering when she is clean (Lev. 12:6) 
502.That the leper shall bring a sacrifice after he is cleansed (Lev.14:10) 
503.That a man having an issue shall bring a sacrifice after he is cleansed of his issue (Lev. 15:13-15) 
504.That a woman having an issue shall bring a sacrifice after she is cleansed of her issue (Lev. 15:28-30) 

505.To observe, on Yom Kippur, the service appointed for that day, regarding the sacrifice, confessions, sending away of the scapegoat, etc. (Lev. 16:3-34) 
506.Not to slaughter beasts set apart for sacrifices outside (the Sanctuary) (Lev. 17:3-4) 
507.Not to eat flesh of a sacrifice that has been left over (beyond the time appointed for its consumption) (Lev. 19:8) 
508.Not to sanctify blemished cattle for sacrifice on the altar (Lev.22:20) This text prohibits such beasts being set apart for sacrifice on the altar 
509.That every animal offered up shall be without blemish (Lev.22:21) 
510.Not to inflict a blemish on cattle set apart for sacrifice (Lev.22:21) 
511.Not to slaughter blemished cattle as sacrifices (Lev. 22:22)
512.Not to burn the limbs of blemished cattle upon the altar (Lev.22:22) 
513.Not to sprinkle the blood of blemished cattle upon the altar (Lev. 22:24) 
514.Not to offer up a blemished beast that comes from non-Israelites (Lev. 22:25)
515.That sacrifices of cattle can only take place when they are at least eight days old (Lev. 22:27) 
516.Not to leave any flesh of the thanksgiving offering until the morning (Lev. 22:30)
517.To offer up the meal-offering of the Omer on the morrow after the first day of Passover, together with one lamb (Lev. 23:10)
518.Not to eat bread made of new grain before the Omer of barley has been offered up on the second day of Passover (Lev.23:14) 
519.Not to eat roasted grain of the new produce before that time (Lev. 23:14) 
520.Not to eat fresh ears of the new grain before that time (Lev.23:14) 
521.To bring on wave loaves of bread together with the sacrifices which are then offered up in connection with the loaves [Pentecost feast] (Lev. 23:17-20)
522.To offer up an additional sacrifice on Passover (Lev. 23:36)
523.That one who vows to the Lord the monetary value of a person shall pay the amount appointed in the Scriptural portion (Lev.27:2-8) 
524.If a beast is exchanged for one that had been set apart as an offering, both become sacred (Lev. 27:10) 
525.Not to exchange a beast set aside for sacrifice (Lev. 27:10)
526.That one who vows to the Lord the monetary value of an unclean beast shall pay its value (Lev. 27:11-13) 
527.That one who vows the value of a his house shall pay according to the appraisal of the Priest (Lev. 27:11-13) 
528.That one who sanctifies to the Lord a portion of his field shall pay according to the estimation appointed in the Scriptural portion (Lev. 27:16-24) 
529.Not to transfer a beast set apart for sacrifice from one class of sacrifices to another (Lev. 27:26) 
530.To decide in regard to dedicated property as to which is sacred to the Lord and which belongs to the Priest (Lev. 27:28)
531.Not to sell a field devoted to the Lord (Lev. 27:28) 
532.Not to redeem a field devoted to the Lord (Lev. 27:28)
533.To make confession before the Lord of any sin that one has committed, when bringing a sacrifice and at other times (Num.5:6-7) 
534.Not to put olive oil in the meal-offering of a woman suspected of adultery 
(Num. 5:15) 
535.Not to put frankincense on it (Num. 5:15) 
536.To offer up the regular sacrifices daily (two lambs as burnt offerings) (Num. 28:3)
537.To offer up an additional sacrifice every Sabbath (two lambs) (Num. 28:9)
538.To offer up an additional sacrifice every New Moon (Num. 28:11)
539.To bring an additional offering on the day of the first fruits [Pentecost] 
(Num. 28:26-27)
540.To offer up an additional sacrifice on [Feast of Trumpets] or Rosh Hashanah (Num.29:1-6) 
541.To offer up an additional sacrifice on the day of Atonement or Yom Kippur (Num. 29:7-8)
542.To offer up an additional sacrifice on Feast of Tabernacles [Heb. Sukkot] (Num. 29:12-34)
543.To offer up an additional offering on the eighth day after the feast of Tabernacles called (Heb. Shemini Atzeret), which is a festival by itself (Num. 29:35-38) This eighth day is an anticipation of the New Testament Sabbath which would be instituted on the first day of the week, which is also the eighth day.
544.To bring all offerings, whether obligatory or freewill, on the first festival after these were incurred (Deut. 12:5-6) 
545.Not to offer up sacrifices outside (the Sanctuary) (Deut. 12:13)
546.To offer all sacrifices in the Sanctuary (Deut. 12:14)
547.To redeem cattle set apart for sacrifices that contracted disqualifying blemishes, after which they may be eaten by anyone. (Deut. 12:15) 
548.Not to eat of the unblemished firstling outside Jerusalem (Deut.12:17) 
549.Not to eat the flesh of the burnt-offering (Deut. 12:17). This is a Prohibition applying to every trespasser, not to enjoy any of the holy things. 
550.That the sons of Aaron [i.e. his descendents] shall not eat the flesh of the sin-offering or guilt-offering outside the Courtyard (of the Sanctuary) (Deut.12:17) 
551.Not to eat of the flesh of the sacrifices that are holy in a minor degree, before the blood has been sprinkled (on the altar), (Deut. 12:17) 
552.That the Priest shall not eat the first-fruits before they are set down in the Courtyard (of the Sanctuary) (Deut. 12:17)
553.To take trouble to bring sacrifices to the Sanctuary from places outside the land of Israel (Deut. 12:26) 
554.Not to eat the flesh of beasts set apart as sacrifices, that have been rendered unfit to be offered up by deliberately inflicted blemish (Deut. 14:3) 
555.Not to do work with cattle set apart for sacrifice (Deut. 15:19)
556.Not to shear beasts set apart for sacrifice (Deut. 15:19)
557.Not to leave any portion of the festival offering brought on the fourteenth of Nissan unto the third day (Deut. 16:4) 
558.Not to offer up a beast that has a temporary blemish (Deut.17:1) 
559.Not to bring sacrifices out of the hire of a harlot or price of a dog (apparently a euphemism for sodomy) (Deut. 23:19) 
560.To read the portion prescribed on bringing the first fruits (Deut.26:5-10)

 

 

Ritual Purity and Impurity 

561.That eight species of creeping things defile by contact (Lev.11:29-30)
562.That foods become defiled by contact with unclean things (Lev.11:34) 
563.That anyone who touches the carcass of a beast that died of itself shall be unclean (Lev. 11:39) 
564.That a lying-in woman is unclean like a menstruating woman (in terms of uncleanness) (Lev. 12:2-5) 
565.That a leper is unclean and defiles (Lev. 13:2-46) 
566.That the leper shall be universally recognized as such by the prescribed marks So too, all other unclean persons should declare themselves as such (Lev. 13:45)
567.That a leprous garment is unclean and defiles (Lev. 13:47-49)
568.That a leprous house defiles (Lev. 14:34-46) 
569.That a man, having a running issue, defiles (Lev. 15:1-15)
570.That the seed of copulation defiles (Lev. 15:16) 
571.That purification from all kinds of defilement shall be effected by ceremonial washing (Lev. 15:16) 
572.That a menstruating woman is unclean and defiles others (Lev.15:19-24)
573.That a woman, having a running issue, defiles (Lev. 15:25-27)
574.To carry out the ordinance of the Red Heifer so that its ashes will always be available (Num. 19:9) 
575.That a corpse defiles (Num. 19:11-16) 
576.That the waters of separation defile one who is clean, and cleanse the unclean from pollution by a dead body (Num.19:19-22)

 

Lepers and Leprosy

577.Not to drove off the hair of the scall (Lev. 13:33) 
578.That the procedure of cleansing leprosy, whether of a man or of a house, takes place with cedar-wood, hyssop, scarlet thread, two birds, and running water (Lev. 14:1-7) 
579.That the leper shall shave all his hair (Lev. 14:9) 
580.Not to pluck out the marks of leprosy (Deut. 24:8)

 

The King

581.Not to curse a ruler, that is, the King in the land of Israel (Ex. 22:27) 
582.To appoint a king (Deut. 17:15) 
583.Not to appoint as ruler over Israel, one who comes from non-Israelites (Deut. 17:15) 
584.That the King shall not acquire an excessive number of horses (Deut. 17:16)
585.That the King shall not take an excessive number of wives (Deut. 17:17) 
586.That he shall not accumulate an excessive quantity of gold and silver (Deut. 17:17)
587.That the King shall write a scroll of the Torah for himself, in addition to the one that every person should write, so that he writes two scrolls (Deut. 17:18)

 

Nazarites 

588.That a Nazarite shall not drink wine, or anything mixed with wine which tastes like wine; and even if the wine or the mixture has turned sour, it is prohibited to him (Num. 6:3) 
589.That he shall not eat fresh grapes (Num. 6:3) 
590.That he shall not eat dried grapes (raisins) (Num. 6:3)
591.That he shall not eat the kernels of the grapes (Num. 6:4)
592.That he shall not eat of the skins of the grapes (Num. 6:4)
593.That the Nazarite shall permit his hair to grow (Num. 6:5)
594.That the Nazarite shall not cut his hair (Num. 6:5) 
595.That he shall not enter any covered structure where there is a dead body (Num. 6:6) 
596.That a Nazarite shall not defile himself for any dead person (by being in the presence of the corpse) (Num. 6:7) 
597.That the Nazarite shall shave his hair when he brings his offerings at the completion of the period of his Nazariteship, or within that period if he has become defiled (Num. 6:9)

Wars

598.That those engaged in warfare shall not fear their enemies nor be panic-stricken by them during battle (Deut. 3:22, 7:21,20:3) 
599.To anoint a special Priest (to speak to the soldiers) in a war (Deut. 20:2) This is today's equivalent to a military chaplain.
600.In a permissive war (as distinguished from obligatory ones), to observe the procedure prescribed in the Torah (Deut. 20:10)
601.Not to keep alive any individual of the seven Canaanite nations (Deut. 20:16)
602.To exterminate the seven Canaanite nations from the land of Israel (Deut. 20:17)
603.Not to destroy fruit trees (wantonly or in warfare) (Deut.20:19-20) 
604.To deal with a beautiful woman taken captive in war in the manner prescribed in the Torah (Deut. 21:10-14) 
605.Not to sell a beautiful woman, (taken captive in war) (Deut.21:14) 
606.Not to degrade a beautiful woman (taken captive in war) to the condition of a bondwoman (Deut. 21:14) 
607.Not to offer peace to the Ammonites and the Moabites before waging war on them, as should be done to other nations (Deut.23:7) 
608.That anyone who is unclean shall not enter the Camp of the Levites (Deut. 23:11) 
609.To have a place outside the camp for sanitary purposes (Deut.23:13) 
610.To keep that place sanitary (Deut. 23:14-15) 
611.Always to remember what Amalek did (Deut. 25:17)
612.That the evil done to us by Amalek shall not be forgotten (Deut.25:19) 
613.To destroy the seed of Amalek (Deut. 25:19)

http://www.blueprintforbondage.com/the_law2

 

Tidbits From The Talmud

The Satanic Babylonian Talmud has replaced worship of the Torah in Israel's Zionism (Satanism) today.  Torah believers are persecuted in Israel!!

 

Erubin 21b. Whosoever disobeys the rabbis deserves death and will be punished by being boiled in hot excrement in hell.

Moed Kattan 17a . If a Jew is tempted to do evil he should go to a city where he is not known and do the evil there.

Non-Jews are Not Human Baba Mezia 114a-114b. Only Jews are human ("Only ye are designated men").

Also see Kerithoth 6b under the sub-head, "Oil of Anointing" and Berakoth 58a in which Gentile women are designated animals ("she-asses").

Jews are Divine, Sanhedrin 58b. If a heathen (Gentile) hits a Jew, the Gentile must be killed. Hitting a Jew is the same as hitting God.

O.K. to Cheat Non-Jews, Sanhedrin 57a . A Jew need not pay a Gentile ("Cuthean") the wages owed him for work.

Jews Have Superior Legal Status, Baba Kamma 37b. "If an ox of an Israelite gores an ox of a Canaanite there is no liability; but if an ox of a Canaanite gores an ox of an Israelite...the payment is to be in full."

Jews May Steal from Non-Jews, Baba Mezia 24a . If a Jew finds an object lost by a Gentile ("heathen") it does not have to be returned. (Affirmed also in Baba Kamma 113b).

Sanhedrin 76a . God will not spare a Jew who "marries his daughter to an old man or takes a wife for his infant son or returns a lost article to a Cuthean..."

Jews May Rob and Kill Non-Jews, Sanhedrin 57a . When a Jew murders a Gentile ("Cuthean"), there will be no death penalty. What a Jew steals from a Gentile he may keep.

Baba Kamma 37b. Gentiles are outside the protection of the law and God has "exposed their money to Israel."

Jews May Lie to Non-Jews, Baba Kamma 113a. Jews may use lies ("subterfuges") to circumvent a Gentile.

Non-Jewish Children Sub-Human, Yebamoth 98a. All Gentile children are animals.

Abodah Zarah 36b . Gentile girls are in a state of niddah (filth) from birth.

Abodah Zarah 22a-22b . Gentiles prefer sex with cows.

Abodah Zarah 67b . "The vessels of Gentiles, do they not impart a worsened flavor to the food cooked in them?"

Insults Against Mary, Sanhedrin 106a . Says Jesus' mother was a whore: "She who was the descendant of princes and governors played the harlot with carpenters." Also in footnote #2 to Shabbath 104b it is stated that in the "uncensored" text of the Talmud it is written that Jesus mother, "Miriam the hairdresser," had sex with many men.

Gloats over Christ Dying Young, A passage from Sanhedrin 106 gloats over the early age at which Jesus died: "Hast thou heard how old Balaam (Jesus) was?--He replied: It is not actually stated but since it is written, Bloody and deceitful men shall not live out half their days it follows that he was thirty-three or thirty-four years old."

Says Jesus was a Sorcerer, Sanhedrin 43a . Says Jesus ("Yeshu" and in footnote #6, Yeshu "the Nazarene") was executed because he practiced sorcery.

Horrible Blasphemy of Jesus, Gittin 57a . Says Jesus ( see footnote #4) is being boiled in "hot excrement."

Sanhedrin 43a . Jesus deserved execution: "On the eve of the Passover, Yeshu was hanged...Do you suppose that he was one for whom a defense could be made? Was he not a Mesith (enticer)?"

Attacks Christians and their Books, Rosh Hashanah 17a . Christians ("minim") and others who reject the Talmud will go to hell and be punished there for all generations (see footnote #11 for the definition of minim).

Sanhedrin 90a.Those who read the New Testament ("uncanonical books," see footnote #9) will have no portion in the world to come.

Shabbath 116a (p. 569). Jews must destroy the books of the Christians, i.e. the New Testament. See footnote #6.

Israel Shahak reports that the Zionists burned hundreds of New Testament books in Occupied Palestine on March 23, 1980 (cf. Jewish History, Jewish Religion, p. 21).

Sick and Insane Teachings, Gittin 69a . To heal his flesh a Jew should take dust that lies within the shadow of an outdoor toilet, mix it with honey and eat it.

Shabbath 41a. The law regulating the rule for how to urinate in a holy way is given.

Yebamoth 63a. States that Adam had sexual intercourse with all the animals in the Garden of Eden.

Yebamoth 63a. Declares that agriculture is the lowest of occupations.

Sanhedrin 55b . A Jew may marry a three year old girl (specifically, three years "and a day" old).

Sanhedrin 54b . A Jew may have sex with a child as long as the child is less than nine years old.

Kethuboth 11b . "When a grown-up man has intercourse with a little girl it is nothing."

Yebamoth 59b . A woman who had intercourse with a beast is eligible to marry a Jewish priest. A woman who has sex with a demon is also eligible to marry a Jewish priest.

Abodah Zarah 17a. States that there is not a whore in the world that Rabbi Eleazar has not had sex with.

Hagigah 27a . States that no rabbi can ever go to hell.

Baba Mezia 59b. A rabbi debates God and defeats Him. God admits the rabbi won the debate.

Gittin 70a . The Rabbis taught: "On coming from a privy (outdoor toilet) a man should not have sexual intercourse till he has waited long enough to walk half a mile, because the demon of the privy is with him for that time; if he does, his children will be epileptic."

Sanhedrin 59a: "Murdering Goyim is like killing a wild animal."

Abodah Zara 26b: "Even the best of the Gentiles should be killed."

Sanhedrin 59a: "A Goy (Gentile) who pries into the law (Talmud) is guilty of death."

Libbre David 37: "To communicate anything with a Goy about our religious relations would be equal to the killing of all Jews, for if the Goyim knew what we teach about them, they would kill us openly.

" Yebhamoth 11b: "Sexual intercourse with a little girl is permitted if she is of three years of age.

" Sanhedrin 105ab: "Jesus fornicated with his jackass.

" Gittin 57a: "Jesus is in hell and is being punished by being boiled in semen. Christians are boiled in dung.

" Schabouth Hag. 6b: "Jews may swear falsely by use of subterfuge wording.

" Zohar 1,160a: "Jews must always try to deceive Christians." Hilkkoth Akum Z1: "Do not save Goyim (Gentiles) in danger of death.

" Choschen Ham 388, 15: "If it be proven that someone has given the money of israelites to the Goyim, a way must be found after prudent consideration to wipe him off the face of this earth."

Choschen Ham 266, 1: "A Jew may keep anything he finds which belongs to the Akum (Gentile). For he who returns lost property (to Gentiles) sins against the law by increasing the power of the transgressors of the law. It is praiseworthy, however, to return lost property if it is done to honor the name of God, namely if by so doing Christians will praise the Jews and look upon them as honorable people."

http://www.thewatcherfiles.com/talmud_tidbits.htm

Talmud Permits Child-Adult Sex

Talmud law permits sexual intercourse between children and adults. This doctrine is contained in a number of Mishnahs. Before we examine them, however, it is necessary that the reader be familiar with the word kethubah.

According to the Soncino Talmud Glossary:

KETHUBAH (Lit., 'a written [document]'); (a) a wife's marriage settlement which she is entitled to recover on her being divorced or on the death of her husband. The minimum settlement for a virgin is two hundred zuz, and for a widow remarrying one hundred zuz; (b) the marriage contract specifying the mutual obligations between husband and wife and containing the amount of the endowment and any other special financial obligations assumed by the husband.

— Babylonian Talmud, Soncino Talmud Glossary

Zuz is a unit of currency. We see, then, that a dollar (or zuz) value is put on virginity.

Now let's look at a Mishnah from Kethuboth 11a:

MISHNAH. WHEN A GROWN-UP MAN (7) HAS HAD SEXUAL INTERCOURSE WITH (8) A LITTLE GIRL, (9) OR WHEN A SMALL BOY (10) HAS INTERCOURSE WITH A GROWN-UP WOMAN, OR [WHEN A GIRL WAS ACCIDENTALLY] INJURED BY A PIECE OF WOOD (11) — [IN ALL THESE CASES] THEIR KETHUBAH IS TWO HUNDRED [ZUZ] …

— Babylonian Talmud, Tractate Kethuboth 11a
Soncino 1961 Edition, page 57

The translator, Rabbi Dr. Samuel Daiches, amplifies the text with footnotes:

  1. A man who was of age.
  2. Lit., 'who came on'.
  3. Less than three years old.
  4. Less than nine years of age.
  5. Lit., 'One who was injured by wood', as a result of which she injured the hymen.

— Rabbi Dr. Daiches

Let's review the above-cited Mishnah: "When a grown-up man has had sexual intercourse with a little girl, or when a small boy has intercourse with a grown-up woman …" It is obvious that sex activity between a grown man and a little girl, and between a grown woman and a little boy, is a part of the woof and the warp of everyday Talmud life; such relationships, in the eyes of the Sages, are unremarkable. There is no prohibition on sexual activity between adults and young children — it is simply regulated. Recall the words of the Very Reverend the Chief Rabbi of the British Empire the late Dr. Joseph Herman Hertz:

Religion in the Talmud attempts to penetrate the whole of human life with the sense of law and right. Nothing human is in its eyes mean or trivial; everything is regulated and sanctified by religion. Religious precept and duty accompany man from his earliest years to the grave and beyond it. They guide his desires and actions at every moment.

— Rabbi Dr. Hertz (38)

Thus, if the Talmud permits girls three years old and younger to be sexually used by adults, that is the law. The concern of the Sages is to ensure that the adult is not, technically speaking, in violation of any of the rules.

Regenerating Virginity

In the Gemara that follows the Mishnah of Kethuboth 11a (cited above), the Sages discuss the issues. They say having intercourse with a girl younger than three is like putting a finger in the eye. Rabbi Dr. Daiches explains in the footnotes that, just as tears come to the eye again and again, so does virginity come back to the little girl under three years.

GEMARA. Rab Judah said that Rab said: A small boy who has intercourse with a grown-up woman makes her [as though she were] injured by a piece of wood. (1) When I said it before Samuel he said: 'Injured by a piece of wood' does not apply to (2) flesh. Some teach this teaching by itself: (3) [As to] a small boy who has intercourse with a grown-up woman, Rab said, he makes her [as though she were] injured by a piece of wood; whereas Samuel said: 'Injured by a piece of wood' does not apply to flesh. R. Oshaia objected: WHEN A GROWN-UP MAN HAS HAD INTERCOURSE WITH A LITTLE GIRL, OR WHEN A SMALL BOY HAS INTERCOURSE WITH A GROWN-UP WOMAN, OR WHEN A GIRL WAS ACCIDENTALLY INJURED BY A PIECE OF WOOD — [IN ALL THESE CASES] THEIR KETHUBAH IS TWO HUNDRED [ZUZ]; SO ACCORDING TO R. MEIR. BUT THE SAGES SAY: A GIRL WHO WAS INJURED ACCIDENTALLY BY A PIECE OF WOOD — HER KETHUBAH IS A MANEH! (4) Raba said, It means (5) this: When a grown-up man has intercourse with a little girl it is nothing, for when the girl is less than this, (6) it is as if one puts the finger into the eye; (7) but when a small boy has intercourse with a grown-up woman he makes her as 'a girl who is injured by a piece of wood,' and [with regard to the case of] 'a girl injured by a piece of wood,' itself, there is the difference of opinion between R. Meir and the Sages.

— Babylonian Talmud, Tractate Kethuboth 11b
Soncino 1961 Edition, page 57-58

Rabbi Dr. Samuel Daiches amplifies the text with footnotes (page 58):

  1. Although the intercourse of a small boy is not regarded as a sexual act, nevertheless the woman is injured by it as by a piece of wood.
  2. Lit., 'is not in'.
  3. I.e., the difference of opinion between Rab and Samuel with regard to that question was recorded without any reference to R. Judah.
  4. The Sages differ only with regard to a girl injured by a piece of wood, but not with regard to a small boy who has intercourse with a grown-up woman. This shows that the latter case cannot be compared with the former case. The Mishnah would consequently be against Rab and for Samuel.
  5. Lit., 'says'.
  6. Lit., 'here', that is, less than three years old.
  7. I.e., tears come to the eye again and again, so does virginity come back to the little girl under three years. Cf. Nid. 45a.

— Rabbi Dr. Daiches

To a person unaccustomed with the Talmud culture, it may seem that discussion of sexual intercourse between grown men and very young girls is merely theoretical. But as we shall see, cases are cited, judgments are weighed and debated, and the Sages discuss the wounds suffered by the young girls as a result of the intercourse.

More on Regenerating Virginity

We know that the amount of a woman's kethubah depends on her virginity on her wedding day. But what of a woman who, as a little girl below the age of three years, was raped or otherwise subjected to sexual intercourse? The Sages rule that the kethubah of such a woman is set as if she were still a virgin.

MISHNAH. A WOMAN PROSELYTE, A WOMAN CAPTIVE, AND A WOMAN SLAVE, WHO HAVE BEEN REDEEMED, CONVERTED, OR FREED [WHEN THEY WERE] LESS THAN THREE YEARS AND ONE DAY OLD — THEIR KETHUBAH IS TWO HUNDRED [ZUZ]. AND THERE IS WITH REGARD TO THEM THE CLAIM OF [NON-]VIRGINITY. (17)

— Babylonian Talmud, Tractate Kethuboth 11a
Soncino 1961 Edition, page 54

This seems like a generous and humanitarian ruling, the creation of a legal fiction of virginity when the woman is no longer physiologically a virgin. But Dr. Daiches corrects us. He tells us that, according to the Sages, the hymen of a girl younger than three literally grows back again.

  1. If they had sexual intercourse before they were three years and one day old the hymen would grow again, and they would be virgins. V. 9a and 11b and cf. Nid. 44b and 45a.

— Rabbi Dr. Daiches (25)

See also the discussion of Niddah 44b and 45a, below.

As we continue to explore the Talmud doctrines on child-adult sex, we will see further confirmation that the Talmud Sages believed that the hymen regenerates in a girl younger than three.

"… Of Lesser Age, No Guilt is Incurred"

In modern America, sex between an adult and a child is condemned in proportion to the youth of the child. That is, Americans generally consider sex with a fifteen year old, a twelve year old, a six year old, and a three-year-old on a continuous scale of condemnation. The younger the child, the greater the condemnation.

Talmudic law works on the reverse scale: sex with younger children is less significant than sex with older children. How did this doctrine come about?

Scripture states thus:

  1. Thou shalt not lie with mankind, as with womankind: it is abomination.

— Leviticus 18:22 (KJV)

The Old Testament prohibits a man lying with a man; but notice, the Old Testament does not prohibit a man lying with a boy. Thus, the Talmud Sages arrive at their position on pederasty. In the following, bestiality said to be committed "naturally" when a man uses the vaginal passage of the beast, and "unnaturally" when a man uses the anal passage of the beast. The Sages make a similar distinction for the couplings of a woman with a beast.

GEMARA. … Rab said: Pederasty with a child below nine years of age is not deemed as pederasty with a child above that. Samuel said: Pederasty with a child below three years is not treated as with a child above that. (2) What is the basis of their dispute? — Rab maintains that only he who is able to engage in sexual intercourse, may, as the passive subject of pederasty throw guilt [upon the active offender]; whilst he who is unable to engage in sexual intercourse cannot be a passive subject of pederasty [in that respect]. (3) But Samuel maintains: Scripture writes, [And thou shalt not lie with mankind] as with the lyings of a woman. (4)
 
It has been taught in accordance with Rab: Pederasty at the age of nine years and a day; [55a] [he] who commits bestiality, whether naturally or unnaturally; or a woman who causes herself to be bestially abused, whether naturally or unnaturally, is liable to punishment. (5)

— Babylonian Talmud, Tractate Sanhedrin 54b - 55a
Soncino 1961 Edition, page 371

The translator, Rabbi Dr. H. Freedman, amplifies the text with footnotes. Note particularly footnote 2: "… but if one committed sodomy with a child of lesser age, no guilt is incurred." See also the final sentence of footnote 5: "… nine years (and a day) is the minimum age of the passive partner for the adult to be liable." (See Soncino Talmud Glossary for definition of Baraitha.)

  1. I.e., Rab makes nine years the minimum; but if one committed sodomy with a child of lesser age, no guilt is incurred. Samuel makes three the minimum.
  2. At nine years a male attains sexual matureness.
     
  3. Lev. XVIII, 22. Thus the point of comparison is the sexual matureness of woman, which is reached at the age of three.
  4. (Rashi reads [H] instead of the [H] in our printed texts. A male, aged nine years and a day who commits etc.] There are thus three distinct clauses in this Baraitha. The first — a male aged nine years and a day — refers to the passive subject of pederasty, the punishment being incurred by the adult offender. This must be its meaning — because firstly, the active offender is never explicitly designated as a male, it being understood, just as the Bible states, Thou shalt not lie with mankind, where only the sex of the passive participant is mentioned; and secondly, if the age reference is to the active party, the guilt being incurred by the passive adult party, why single out pederasty: in all crimes of incest, the passive adult does not incur guilt unless the other party is at least nine years and a day? Hence the Baraitha supports Rab's contention that nine years (and a day) is the minimum age of the passive partner for the adult to be liable.

— Rabbi Dr. Freedman

The plain English meaning of the Talmud text is clear, but if there is any doubt, the Soncino scholars put the matter to rest: No guilt is incurred with a boy child younger than nine, even in incest. Thus we see that Orthodox Jewish doctrines concerning homosexuality are not accurately represented by Dr. Laura and other Orthodox spokesmen.

Out of Context?

When quoted, those passages in Tractate Sanhedrin 54b and 55a are sometimes said to be taken out of context. Theologian James Trimm is one who makes this protest.(6) But now the full context of Sanhedrin 54b and 55a — and indeed, the complete Sanhedrin — is available to the readers of Come and Hear™.

Rabbi Michael Rodkinson, whose English translation of the Talmud was republished in 1918, censored the Sages' teaching on this issue. The 1918 Edition of Rabbi Rodkinson's Talmud was published under the editorship of Rabbi Dr. I. M. Wise, the pioneer of Reform Judaism. Rabbi Rodkinson explains his censorship in a footnote:

We deem it expedient not to translate about two pages of the text preceding the next Mishna, treating of miserable crimes with men and animals, and giving the discussion with questions and answers, it would be undesirable to express in the English language …

— Rabbi Rodkinson (26)

For further discussion, see "Rabbi Rodkinson Censors the Talmud" in Do Not Censor the Talmud, Please.

Censorship, expurgation, and denial of the clear and obvious meaning of basic religious text do not help inter-religious understanding. It does not help people of different religions understand each others' faiths. See What We're About.

The lack of reliable authoritative information on the doctrines of Judaic law is a significant problem as American society and law becomes more Talmudized. Such information gaps can cause unwanted societal consequences.

America Is Rapidly Becoming Talmudized

In 1999, the Supreme Court agreed to consider an amicus brief based wholly on Talmudic law (see Sentence and Execution).
 
In November 2002, the American Orthodox Jewish community held a kosher dinner in the Supreme Court building to celebrate the establishment of the National Institute for Judaic Law. (31) The dinner was attended by 200 people, including three Supreme Court Justices. The purpose of the Institute is to introduce Talmudic laws into the US legal system and law schools.
 
It is thus the clear civic duty of every American to become intimately acquainted with the Talmud. Read articles at:
Death Penalty: http://www.come-and-hear.com/editor/capunish_1.html
Kosher Dinner: http://www.come-and-hear.com/editor/cp-jp-11-09-2002 and http://www.come-and-hear.com/editor/cp-jw-01-08-03


 

Oedipal Incest

According to Rabbi Dr. H. Freedman (footnote 5, above), in Sanhedrin 54b-55a the Sages confirm, "in all crimes of incest, the passive adult does not incur guilt unless the other party is at least nine years and a day." Therefore, a mother who encourages her son to have sexual intercourse with her incurs no guilt if her son is younger than nine years old and a day. In such an arrangement, the mother would be the "passive" adult, of course.

Adult Male Homosexuality

MISHNAH. HE WHO COMMITS SODOMY WITH A MALE OR A BEAST, AND A WOMAN THAT COMMITS BESTIALITY ARE STONED.

— Babylonian Talmud, Tractate Sanhedrin 54a
Soncino 1961 Edition, page 367

This clears matters up. Consenting adults who engage in homosexuality suffer the death penalty. But homosexuality with a male child under the age of nine years and a day is not punishable (Sanhedrin 54b-55a, above). Recall Rabbi Dr. Freedman's clear statement of the doctrine:

  1. I.e., Rab makes nine years the minimum; but if one committed sodomy with a child of lesser age, no guilt is incurred. Samuel makes three the minimum.

 

— Rabbi Dr. Freedman (21)

Female Homosexuality

But what of female homosexuality?

GEMARA. … Women who practise lewdness with one another are disqualified from marrying a priest.

— Babylonian Talmud, Tractate Yebamoth 76a
Soncino 1961 Edition, page 512 - 513

The same statement appears in Shabbath 65a, page 311. The ruling, then, is only that a woman who "commits lewdness" with another is disqualified from marrying a priest. Thus a woman who never had ambitions to marry a priest suffers no sanction for her homosexual activity.

All of this paints a different picture of Orthodox Jewish doctrine on homosexuality — as enshrined in the G-d-given law of the Talmud. What would Dr. Laura say if she knew? Or does she?

More on Oedipal Incest

In the following passage, the question before the Sages is this: If a mother committed incest with her son, would she still be eligible to marry a priest? As we shall see, the answer depends on the son's age. Again, incest with a young boy is not a concern, while incest with an older boy brings consequences to the adult. Here, the Sages debate the threshold age.

GEMARA. … Our Rabbis taught: If a woman sported lewdly with her young son [a minor], and he committed the first stage of cohabitation with her, — Beth Shammai say, he thereby renders her unfit to the priesthood. Beth Hillel declare her fit. R. Hiyya the son of Rabbah b. Nahmani said in R. Hisda's name; others state, R. Hisda said in Ze'iri's name: All agree that the connection of a boy aged nine years and a day is a real connection; whilst that of one less than eight years is not: (2) their dispute refers only to one who is eight years old, Beth Shammai maintaining, We must base our ruling on the earlier generations, but (3) Beth Hillel hold that we do not.

— Babylonian Talmud, Tractate Sanhedrin 69b
Soncino 1961 Edition, page 470

The translator, Dr. Freedman, uses "cohabitation" to denote sexual intercourse. (32) He amplifies the text with footnotes.

  1. So that if he was nine years and a day or more, Beth Hillel agree that she is invalidated from the priesthood; whilst if he was less that eight, Beth Shammai agree that she is not
  2. When a boy of that age could cause conception.

— Rabbi Dr. Freedman

The issue rests on the boy's theoretical ability to cause conception. Since (theoretically) a boy younger than nine cannot cause conception, he cannot (theoretically) engage in sexual intercourse (see above, from page 58, footnote 1, "… the intercourse of a small boy is not regarded as a sexual act"). This is a specialized definition of sexual intercourse.

The boy's youth also exempts the man who sodomizes him — from moral guilt and legal liability. That is, the young boy cannot "throw guilt" on a man who lies with him, and the Scripture does not apply. If the boy is old enough to cause conception, the man who lies with him is in violation of Scripture.

And now we have the answer to a question that might have occurred to the reader when we discussed incest between mother and son, above: Why wouldn't a mother like that be charged with incest? We have seen this explanation from Rabbi Dr. Freedman before, but it warrants further study. In a synthesis of logical premises unique to Talmudism, the translator again helps us out with a footnote. The language is complex, but the meaning of the last few lines is clear: By reckoning back and forth between the definition of "man," "cause conception," "active," and "passive" participants in a sexual act, the conclusion is drawn that incest is not punishable with a boy younger than nine years old.

  1. [Rashi reads [H] instead of the [H] in our printed texts. A male, aged nine years and a day who commits etc.] There are thus three distinct clauses in this Baraitha. The first — a male aged nine years and a day — refers to the passive subject of pederasty, the punishment being incurred by the adult offender. This must be its meaning — because firstly, the active offender is never explicitly designated as a male, it being understood, just as the Bible states, Thou shalt not lie with mankind, where only the sex of the passive participant is mentioned; and secondly, if the age reference is to the active party, the guilt being incurred by the passive adult party, why single out pederasty: in all crimes of incest, the passive adult does not incur guilt unless the other party is at least nine years and a day? Hence the Baraitha supports Rab's contention that nine years (and a day) is the minimum age of the passive partner for the adult to be liable.

— Rabbi Dr. Freedman (24)

American Puritanism vs. Rabbinic Tradition

Forward reports criticism of Young Israel's award to Dr. Laura.

The problem, according to her liberal critics, is that Ms. Schlessinger pushes a conservative, pro-life platform that is out of touch with the mostly liberal American Jewish public. Worse, they say, is that her "sanctimonious" moralism and harsh style are more a reflection of American Puritanism than the ancient rabbinic tradition.
 
"It's sad that with all the outstanding individuals doing great work, the National Council of Young Israel has chosen someone whose comments have been so divisive within and outside of the Jewish community," said Rabbi Douglas Kahn, the executive director of the Jewish Community Relations Council of San Francisco.
 
Rabbi Kahn said he was referring in particular to the controversy sparked by Ms. Schlessinger's claim that homosexuality is "deviant" and a "biological error." Last year gay rights organizations and other liberal groups organized a boycott of Ms. Schlessinger's new television show, which was eventually canceled due to poor ratings.
 
More than a dozen Jewish leaders signed a critical letter to Ms. Schlessinger, including Rabbi Paul Menitoff, the executive vice president of the Reform movement's Central Conference of American Rabbis.

— Forward(5)

Indeed, Rabbis Kahn, Menitoff, and other Reform rabbis are right. Dr. Laura is not representing "the ancient rabbinic tradition," which allows ample room for homosexuality and pederasty. But why didn't Rabbis Kahn and Menitoff and their Reform colleagues publicly correct Dr. Laura and her Orthodox mentors, in particular Rabbi Moshe Bryski, by using the authority of direct quotes from the Talmud?

Children as Concubines, Babies as Wives

The ancient Hebrews were permitted to use children as concubines. Moses established the precedent. In the passage below, the Hebrews have just massacred the Midianite men. They return home with booty, and the Midianite women and children. Moses directs them to slaughter the captive women and children with this exception: virgin girl children are to be kept as concubines for the Hebrews.

  1. And they brought the captives, and the prey, and the spoil, unto Moses, and Eleazar the priest, and unto the congregation of the children of Israel, unto the camp at the plains of Moab, which are by Jordan near Jericho.
     
  2. And Moses, and Eleazar the priest, and all the princes of the congregation, went forth to meet them without the camp.
     
  3. And Moses was wroth with the officers of the host, with the captains over thousands, and captains over hundreds, which came from the battle.
     
  4. And Moses said unto them, Have ye saved all the women alive?
     
  5. Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the LORD in the matter of Peor, and there was a plague among the congregation of the LORD.
     
  6. Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him.
     
  7. But all the women children, that have not known a man by lying with him, keep alive for yourselves.

— Numbers 31:12-18 (KJV)

In the following, the Talmud Sages reason that, since Phinehas was among the Hebrews who were permitted a child concubine and Phinehas was a priest, Numbers 31:17-18 is Divine sanction for the marriage of priests with girls under the age of three — babies. The rabbis describe the babies as proselytes. The American Heritage Dictionary defines proselyte as "a Gentile converted to Judaism." In the following passage, a bondman is a male slave, and a bondwoman a female slave.

GEMARA. … It was taught: R. Simeon b. Yohai stated: A proselyte who is under the age of three years and one day is permitted to marry a priest, (2) for it is said, But all the women children that have not known man by lying with him, keep alive for yourselves, (3) and Phinehas (4) surely was with them. And the Rabbis? (5) — [These were kept alive] as bondmen and bondwomen. (6) If so, (7)  a proselyte whose age is three years and one day (8) should also be permitted! — [The prohibition is to be explained] in accordance with R. Huna. For R. Huna pointed out a contradiction: It is written, Kill every woman that hath known man by lying with him, (9) but if she hath not known, save her alive; from this it may be inferred that children are to be kept alive whether they have known or have not known [a man]; and, on the other hand, it is also written, But all the women children, that have not known man by lying with him, keep alive for yourselves, (3) but do not spare them if they have known. Consequently (10) it must be said that Scripture speaks of one who is fit (11) for cohabitation. (12)

— Babylonian Talmud, Tractate Yebamoth 60b
Soncino 1961 Edition, page 402

This is a special definition of cohabitation. The translator, Rev. Dr. Israel W. Slotki, amplifies the text with footnotes:

  1. She is not regarded as a harlot.
  2. Num. XXXI, 18.
  3. Who was a priest.
  4. How could they, contrary to the opinion of R. Simeon b. Yohai, which has Scriptural support, forbid the marriage of the young proselyte?
  5. Not for matrimony.
  6. That, according to R. Simeon, Num. XXXI, 18 refers to matrimony.
  7. So long as she has 'not known man'.
  8. Num. XXXI, 17.
  9. To reconcile the contradiction.
  10. I.e., one who had attained the age of three years and one day.
  11. Not one who had actually experienced it.

— Rev. Dr. Slotki

The doctrine that Jewish men may have sexual intercourse with non-Jewish children ("proselytes") under the age of three is expanded in the following passage; "Rabbi" is Judah the Prince.

GEMARA. … R. Jacob b. Idi stated in the name of R. Joshua b. Levi: The halachah is in agreement with R. Simeon b. Yohai. (13) Said R. Zera to R. Jacob b. Idi: Did you hear this (13) explicitly or did you learn it by a deduction? What [could be the] deduction? — As R. Joshua b. Levi related: There was a certain town in the Land of Israel the legitimacy of whose inhabitants was disputed, and Rabbi sent R. Romanos who conducted an enquiry and found in it the daughter of a proselyte who was under the age of three years and one day, (14) and Rabbi declared her eligible to live with a priest. (15)

— Babylonian Talmud, Tractate Yebamoth 60b
Soncino 1961 Edition, page 403

The translator, Rev. Dr. Israel W. Slotki, amplifies the text with footnotes:

  1. That a proselyte under the age of three years and one day may be married by a priest.
  2. And was married to a priest.
  3. I.e., permitted her to continue to live with her husband.

— Rev. Dr. Slotki

Not every Sage agreed with this practice. The Talmud records the words of one Sage who objected to one case, though it does not record the specifics of his objection.

GEMARA. … A certain priest married a proselyte who was under the age of three years and one day. Said R. Nahman b. Isaac to him: What [do you mean by] this? (12) — The other replied: Because R. Jacob b. Idi stated in the name of R. Joshua b. Levi that the halachah is in agreement with R. Simeon b. Yohai. (13) 'Go', the first said, 'and arrange for her release, or else I will pull R. Jacob b. Idi out of your ear'. (14)

— Babylonian Talmud, Tractate Yebamoth 60b
Soncino 1961 Edition, page 404

The translator, Rev. Dr. Israel W. Slotki, amplifies the text with footnotes:

  1. I.e., on what authority did you contract the marriage.
  2. V. supra p. 403. n. 13.
  3. He would place him under the ban and thus compel him to carry out his decision which is contrary to that of R. Jacob b. Idi.

— Rev. Dr. Slotki

How Old Is the Screamer?

In Talmud doctrine, if a wife is a screamer — that is, her voice can be heard by the neighbors — she can be divorced without her kethubah.

MISHNAH. THESE ARE TO BE DIVORCED WITHOUT RECEIVING THEIR KETHUBAH: A WIFE WHO TRANSGRESSES THE LAW OF MOSES OR [ONE WHO TRANSGRESSES] JEWISH PRACTICE … [SUCH TRANSGRESSIONS INCLUDE] ALSO THAT OF A WIFE WHO CURSES HER HUSBAND'S PARENTS IN HIS PRESENCE. R. TARFON SAID: ALSO ONE WHO SCREAMS. AND WHO IS REGARDED A SCREAMER? A WOMAN WHOSE VOICE CAN BE HEARD BY HER NEIGHBOURS WHEN SHE SPEAKS INSIDE HER HOUSE.

— Babylonian Talmud, Kethuboth 72a
Soncino 1961 Edition, page 449

However, in the current context of the child bride, the matter becomes another issue. It is surely possible that a three or four-year-old wife screams in pain when required to perform her marital duties. On reading further, the Gemara explains that if the wife screams during intercourse, it may be a sign of a physical defect.

GEMARA. … R. TARFON SAID: ALSO ONE WHO SCREAMS. What is meant by a screamer? — Rab Judah replied in the name of Samuel: One who speaks aloud (10) on marital matters. In a Baraitha it was taught: [By screams was meant a wife] whose voice (11) during her intercourse in one court can be heard in another court. But should not this, then, (12) have been taught in the Mishnah (13) among defects? (14) — Clearly we must revert to the original explanation. (15)

— Babylonian Talmud, Tractate Kethuboth 72b
Soncino 1961 Edition, page 453

Rev. Dr. Israel W. Slotki amplifies the above Gemara in the following footnotes. He tells us these were not screams of pleasure — they were screams of pain.

  1. Lit., 'makes her voice heard'.
  2. Her screams of pain caused by the copulation.
  3. Since her screaming is due to a bodily defect.
  4. Infra 77a.
  5. Of course it should. Such a case in our Mishnah is out of place.
  6. That given in the name of Samuel.

— Rev. Dr. Slotki

In some cases, however, the screaming wife may be one who is so young and physically underdeveloped, her sexual organs cannot accommodate those of a grown man. It seems this child is at risk of being divorced without her kethubah. That is, of course, a concern.

A Different Viewpoint

There is not Talmud prohibition against sexual activity between an adult and very a young child on the basis that such activity could wound the child. Instead, the concern of the Sages is focused on interpreting Biblical injunctions and technicalities that absolve the adult from guilt or liability: At what age, they ask, does the child begin to cause "defilement" of the adult who uses the child for sex?

This next passage illustrates the point once more. The Sages debate "from what age does a heathen child cause defilement"? Is it nine years, or is it three years? If the correct threshold age is observed, the Jew incurs no guilt for the act of pederasty.

GEMARA. … From what age does a heathen child cause defilement by seminal emission? From the age of nine years and one day, [37a] for inasmuch as he is then capable of the sexual act he likewise defiles by emission. Rabina said: It is therefore to be concluded that a heathen girl [communicates defilement] from the age of three years and one day, for inasmuch as she is then capable of the sexual act she likewise defiles by a flux. This is obvious! — You might argue that he is at an age when he knows to persuade [a female] but she is not at an age when she knows to persuade [a male, and consequently although she is technically capable of the sexual act, she does not cause defilement until she is nine years and one day old]. Hence he informs us [that she communicates defilement at the earlier age].

— Babylonian Talmud, Tractate Abodah Zarah 36b-37a
Soncino 1961 Edition, pages 178-179

This may surprise the American reader who encounters it for the first time. In our society, of course, an adult who uses a child — particularly a very young child — for sexual activity is criminally censured.

Brother Takes Three-Year-Old Widow

In Tractate Niddah, again there is approval for priests to marry and copulate with baby girls. This passage describes a situation in which a priest dies without children, leaving a three-year-old widow. In such case, the priest's brother (the yebam) can acquire the girl by having sexual intercourse with her. The ellipsis (…) in the following Mishna indicates the omission of non-germane text. The full text is available through the link at the Come and Hear™ link, below.

MISHNAH. A GIRL OF THE AGE OF THREE YEARS AND ONE DAY MAY BE BETROTHED BY INTERCOURSE; … IF SHE WAS MARRIED TO A PRIEST, SHE MAY EAT TERUMAH.

— Babylonian Talmud Tractate Niddah 44b
Soncino 1961 Edition, page 308

Terumah is the word for temple offerings eaten by priests. This statement indicates that the three-year-old bride is the widow of the priest in all respects and privileges.

In the passage below, we see that the widow of a man who is not a priest can be sexually possessed by her erstwhile brother-in-law and thereby become his wife.

GEMARA. … R. Joseph said: Come and hear! A maiden aged three years and a day may be acquired in marriage by coition, and if her deceased husband's brother cohabits with her, she becomes his.

— Babylonian Talmud, Tractate Sanhedrin 55b
Soncino 1961 Edition, page 376

The statement quoted above from Tractate Sanhedrin 55b also appears in Tractate Sanhedrin 69a, Soncino 1961 Edition, page 469.

Wounding Young Brides by Intercourse

The Sages go on to discuss sexual intercourse with a girl younger than three years old: Wounding the child and causing her to bleed is one possible result. From the Sages' description, it is apparent that the baby bleeds again and again from copulation with a grown man, and the Sages, once again, attribute the bleeding to the repetitive rupturing of the hymen (i.e., virginity growing back).

In the following Mishnah, non-germane text is omitted (…). Please follow the source link to view the complete Mishnah.

MISHNAH. A GIRL OF THE AGE OF THREE YEARS AND ONE DAY MAY BE BETROTHED BY INTERCOURSE; … IF ONE WAS YOUNGER THAN THIS AGE INTERCOURSE WITH HER IS LIKE PUTTING A FINGER IN THE EYE.

— Babylonian Talmud, Tractate Niddah 44b
Soncino 1961 Edition, page 309

The image of "a finger in the eye" is once again explained in the following Gemara. The possibility that the three-year-old committed adultery with a stranger is also addressed:

GEMARA. … IF ONE WAS YOUNGER THAN THIS AGE, INTERCOURSE WITH HER IS LIKE PUTTING A FINGER IN THE EYE. It was asked, Do the features of virginity disappear and reappear again or is it possible that they cannot be completely destroyed until after the third year of her age? In what practical respect could this matter? — In one, for instance, where her husband had intercourse with her before the age of three and found blood, and when he had intercourse after the age of three he found no blood. If you grant that they disappear and reappear again [it might well be assumed] that there 'was not sufficient time for their reappearance, but if you maintain that they cannot be destroyed until after the age of three years it would be obvious that a stranger cohabited with her. Now what is your decision? — R. Hiyya son of R. Ika demurred: But who can tell us that a wound inflicted within the three years is not healed forthwith, seeing it is possible that it is immediately healed and it would thus be obvious that a stranger had cohabited with her? Rather the practical difference is the case, for instance, where her husband had intercourse with her while she was under three years of age and found blood and when he had intercourse after the age of three he also found blood. If you grant that the features disappear and reappear again the blood might well be treated as that of virginity, but if you maintain that they cannot be destroyed until after the age of three years, that must be the blood of menstruation. Now what is your decision? — R. Hisda replied, Come and hear: IF ONE WAS YOUNGER THAN THIS AGE, INTERCOURSE WITH HER IS LIKE PUTTING A FINGER IN THE EYE; what need was there to state, LIKE PUTTING A FINGER IN THE EYE' instead of merely saying: IF ONE WAS YOUNGER THAN THIS AGE, INTERCOURSE WITH HER IS of no consequence'? Does not this then teach us that as the eye tears and tears again so do the features of virginity disappear and reappear again.

— Babylonian Talmud, Tractate Niddah 45a
Soncino 1961 Edition, page 309-310

Rest for the Intercourse Wound

This Gemara from Tractate Kethuboth takes up the discussion of the pre-pubescent bride who is wounded by intercourse.

GEMARA. … R. Hisda objected: If a girl, whose period to see [blood] had not arrived yet, got married, Beth Shammai say: One gives her four nights, and the disciples of Hillel say: Until the wound is healed up. (1) If her period to see [blood] had arrived and she married, Beth Shammai say: One gives her the first night, and Beth Hillel say: Until the night following the Sabbath [one gives her] four nights.

— Babylonian Talmud, Tractate Kethuboth 6a
Soncino 1961 Edition, page 20-21

The translator, Rabbi Dr. Samuel Daiches, amplifies the text with this footnote.

  1. The blood that comes out is attributed to the wound and not to menstruation. Ordinarily, after the first intercourse further intercourse is forbidden until the coming out of blood, i.e., menstruation, is over. But in this case, in which the young bride had never yet had any menstruation, it is assumed that the blood is not due to menstruation but to the wound caused by the intercourse. According to Beth Shammai this assumption holds good for four nights, and according to Beth Hillel it holds good 'until the wound is healed up.' As to the definition of this phrase, v. Nid. 64b. V. also Nid. 65b, where it is finally decided that after the first coition no further intercourse must take place until the flowing of blood has stopped, even in the case of a young bride who had not yet had any menstruation. V. also Eben ha-'Ezer, 63, and Yoreh De'ah, 193.

— Rabbi Dr. Daiches

We have been told that according to Jewish law, a post-pubescent bride who bleeds after the first intercourse does not have intercourse again until after her next menstrual period (above). The situation is different, however, for a bride who has not reached the age of menstruation. What are the rules concerning the bleeding pre-pubescent bride? Shammai rabbis say the intercourse wound should be given four nights rest. The Hillel rabbis recommend abstinence until the wound is healed (Kethuboth 6a). See also Tractate Niddah, as follows:

MISHNAH. IF A YOUNG GIRL, WHOSE AGE OF MENSTRUATION HAS NOT YET ARRIVED, MARRIED, BETH SHAMMAI RULED: SHE IS ALLOWED FOUR NIGHTS, AND BETH HILLEL RULED: UNTIL THE WOUND IS HEALED.

— Babylonian Talmud, Tractate Niddah 64b
Soncino 1961 Edition, page 454

Again, there is no prohibition of a sexual practice that would almost certainly cause physical damage to a young girl due to the mismatched sizes of genitals between an adult's penis and a child's vagina or anus.

Old Fashioned Torah Values?

At a time when Americans are displaying an ever-increasing interest in all things Jewish — from kabbala to Senator Joseph Lieberman to "Kosher Sex" — Dr. Laura is the most popular source for a healthy dose of Jewish nagging, guilt trips and what she presents as lessons in good old-fashioned Torah values.

— Forward(5)

We have seen in Numbers 31:12-18 that Moses permitted grown men to use little girls as concubines. In the Talmud, grown men are permitted to have sexual intercourse with female babies and children, and homosexual relations with boys younger than nine.

Those "good old fashioned Torah values" are not quite as Christian America remembers them.

Marital Duties of the Pre-Pubescent Bride

The marital duties of the pre-pubescent brides are addressed in at least three tractates in almost the same words (Yebamoth 12b and 100b, Niddah 45a, and Kethuboth 39a).

In the following passage, the Sages discuss the use of contraception. All the Sages agree that a wife younger than eleven — a wife who is too young to become pregnant — is required to carry on "marital intercourse" in the normal manner. Recall that those brides can be as young as three, and sometimes younger.

GEMARA. … Three classes of woman may use an absorbent (1) in their marital intercourse: (2) A minor, and an expectant and a nursing mother. The minor,(3) because otherwise she might become pregnant and die. An expectant mother, (3) because otherwise she might cause her foetus to degenerate into a sandal. (4) A nursing mother, (3) because otherwise she might have to wean her child prematurely, (5) and this would result in his death. And what is the age of such a 'minor'? (6) From the age of eleven years and one day to the age of twelve years and one day. One who is under (7) or over this age (8) must carry on her marital intercourse in a normal manner; so R. Meir. But the Sages ruled: The one as well as the other carries on her marital intercourse in a normal manner and mercy (9) will be vouchsafed from heaven, for it is said in Scripture, The Lord preserveth the simple (10) …

— Babylonian Talmud, Tractate Niddah 45a
Soncino 1961 Edition, page 311

The translator, Rev. Dr. Israel W. Slotki, amplifies the text with these footnotes:

  1. Muk, flax or hackled wool.
  2. To avoid conception.
  3. Is permitted the use of the absorbent.
  4. A fish-shaped abortion. Lit., 'flat-fish'.
  5. On account of her second conception which causes the deterioration of her breast milk.
  6. Of whom it has been said that she is capable of conception but is thereby exposed to fatal consequences.
  7. When conception is impossible.
  8. When conception involves no danger.
  9. To protect them from harm.
  10. Ps. CXVI, 6; sc. those who are unable to protect themselves. At any rate it was here stated that a minor under eleven years of age is incapable of conception. …

— Rev. Dr. Slotki

Did Girls Reach Puberty Earlier Then?

It is sometimes claimed that in the days when the Talmud Sages walked the earth, girls matured earlier; hence, sexual intercourse with girls three years old and younger was not inappropriate. However, the Talmud itself repudiates this assertion.

In Tractate Niddah 45a (quoted above), the Sages argue: "From the age of eleven years and one day to the age of twelve years and one day" a girl may use an "absorbent" (contraception) "because otherwise she might become pregnant and die." The Sages also say girls younger (than eleven) must carry on sexual intercourse "in the normal manner." Therefore, as a general rule, the Sages did not expect a girl younger than eleven could get pregnant. The statements in Niddah 45a indicate that sexual maturation of women in the time of the Talmud Sages compares with sexual maturation of women in our own day.

Or consider the passage that appears just previous in Niddah 45a:

GEMARA. … It is related of Justinia the daughter of 'Aseverus son of Antonius that she once appeared before Rabbi. 'Master', she said to him, 'at what age may a woman marry?'. 'At the age of three years and one day', he told her. 'And at what age is she capable of conception?' 'At the age of twelve years and one day', he replied. 'I', she said to him, 'married at the age of six and bore a child at the age of seven; alas for the three years that I have lost at my father's house'. But can a woman conceive at the age of six years?

— Babylonian Talmud, Tractate Niddah 45a
Soncino 1961 Edition, page 310

Justinia's assertion that she had a child at seven is surprising, and it even surprises the Sages ("But can a woman conceive at the age of six years?"). But note that Rabbi (Judah the Prince), who was familiar with far more than a single girl's experience, estimated twelve as the earliest age for childbearing. Rabbi would of course be familiar with all phases of human life from his career of counseling, judging, and recording. Remember (Talmud Laws of Menstruation), the rabbis were intimately familiar with the physiological details of their female parishioners, consulted even on specimens of a woman's vaginal discharge. Rev. Dr. Slotki remarks on the above Gemara in footnote 10 on the following page:

  1. … At any rate it was here stated that a minor under eleven years of age is incapable of conception. How then is Justinia's story to be reconciled with this statement?

— Rev. Dr. Slotki (3)

The Rights of the Child

The treatment of children in Orthodox Judaism has caused concern in Italy. A Genoa court, ruling in a custody dispute, accepted the report of psychologists that Orthodox Judaism views "exploitation and cruelty to minors as legitimate … and perverted behavior as normal." For more details, see Appendix: The Rights of the Child.

The Rudin Standard

Let us consider again Forward's coverage of Dr. Laura's National Heritage award from Young Israel.

With 20 million listeners and a tendency to present her conservative views as an outgrowth of her Orthodox Jewish faith, Dr. Laura may well be Judaism's top ambassador to middle America.

— Forward (5)

But we notice Dr. Laura never tells Middle America about the doctrines of Orthodox Judaism on child-adult sex. We wonder how things would work out for her ratings if she followed the advice of Rabbi A. James Rudin, Senior Interreligious Adviser of the American Jewish Committee.

In February 2002, Rabbi Rudin wrote an article for Forward, commenting on the Vatican's decision to open its World War II archives — partially. In that context, Rabbi Rudin offered the Vatican the following advice:

… one thing is clear. Partial, incomplete or pre-selected archival records will not be enough in a world where transparency and full disclosure is now the norm if an institution — whether political, financial, or spiritual — is to maintain its integrity.

— Rabbi A. James Rudin (8)

If it is important to fully disclose records of historical events, surely it is more important to fully disclose fundamental religious doctrines that may soon be embodied in US law — especially when those doctrines are controversial.

On the subject of child-adult sex, there is a great divide between Talmud culture and American culture. However, the extent of that divide is known only to one side. Rabbis in America know and understand American culture, Americans know almost nothing about Talmud culture. When the fundamental doctrines of the Talmud are examined carefully, we find that feminist writer Judith Levine, author of Not Harmful to Minors: The Perils of Protecting Kids from Sex, is truer to classical Judaism than Dr. Laura.

Jewish leadership — from the most liberal of the Reform rabbis to the most conservative of the Orthodox rabbis — have done Judaism a disservice by not coming forward with the facts and applying Rabbi Rudin's standard of full disclosure. How can we achieve understanding between people of different religious faiths if we do not take courage and stand behind our own religious convictions?

 ( This article is on line at http://www.come-and-hear.com/editor/america_2.html )
 

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