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Mitzvah (Hebrew Extinct as a regularly spoken language by the 4th century CE, but survived as a liturgical and literary language; revived in the 1880s: מצוה‎ "commandment", [mitsˈva], Biblical: miṣwah colloquial Ashkenazi Sephardi Jews, Mizrahi Jews, and other Jewish ethnic divisions [ˈmɪtsvə]; plural mitzvot [mitsˈvot]; Biblical: miṣwoth or colloquial Ashkenazi mitzvos [ˈmɪtsvəs]; from צוה ṣawah "command") is a word used in Judaism Judaism is the "religion, philosophy, and way of life" of the Jewish people. Judaism, originating in the Hebrew Bible and explored in later texts such as the Talmud, is considered by Jews to be the expression of the covenantal relationship God developed with the Children of Israel. According to traditional Rabbinic Judaism, God revealed to refer to the 613 commandments The 613 Mitzvot are statements and principles of law and ethics contained in the Torah or Five Books of Moses. These principles of Biblical law are sometimes called commandments (mitzvot) or collectively as the "Law of Moses" (Torat Moshe, תורת משה), "Mosaic Law", or simply "the Law" (though these terms are given in the Torah The term Torah , also known as the Pentateuch (Greek: Πεντάτευχος from πεντα- penta- [five] and τεῦχος teuchos [tool, vessel, book]), refers to the Five Books of Moses—the entirety of Judaism's founding legal and ethical religious texts. A "Sefer Torah" (סֵפֶר תּוֹרָה, "book of Torah") or and the seven rabbinic commandments instituted later for a total of 620. The term can also refer to the fulfillment of a mitzvah.

The term mitzvah has also come to express an act of human kindness. According to the teachings of Judaism The Talmud is a central text of mainstream Judaism, in the form of a record of rabbinic discussions pertaining to Jewish law, ethics, philosophy, customs and history, all moral laws In its "descriptive" sense, morality refers to personal or cultural values, codes of conduct or social mores that distinguish between right and wrong in the human society. Describing morality in this way is not making a claim about what is objectively right or wrong, but only referring to what is considered right or wrong by people. For are, or are derived from, divine commandments Divine law is any law that in the opinion of believers, comes directly from the will of God (or a god). Like natural law (which may be seen as a manifestation of divine law) it is independent of the will of man, who cannot change it. However it may be revealed or not, so it may change in human perception in time through new revelation.

The opinions of the Talmudic The Talmud is a central text of mainstream Judaism, in the form of a record of rabbinic discussions pertaining to Jewish law, ethics, philosophy, customs and history rabbis The basic form of the rabbi developed in the Pharisaic and Talmudic era, when learned teachers assembled to codify Judaism's written and oral laws. In more recent centuries, the duties of the rabbi became increasingly influenced by the duties of the Protestant Christian Minister, hence the title "pulpit rabbis", and in 19th century are divided between those who seek the purpose Teleology is the philosophical study of the idea that final causes exist, of evidence that design and purpose are inherent in nature. The word comes from the Greek τέλος - telos, root: τελε-, "end, purpose." of the mitzvot and those who do not question them. The latter argue that if the reason for each mitzvah could be determined, people might try to achieve what they see as the purpose of the mitzvah, without actually performing the mitzvah itself.

Enumeration

Main article: 613 Mitzvot The 613 Mitzvot are statements and principles of law and ethics contained in the Torah or Five Books of Moses. These principles of Biblical law are sometimes called commandments (mitzvot) or collectively as the "Law of Moses" (Torat Moshe, תורת משה), "Mosaic Law", or simply "the Law" (though these terms are

The Rabbis came to assume that the Law comprised 613 commandments. According to Rabbi Simlai, as quoted in the Talmud The Talmud is a central text of mainstream Judaism, in the form of a record of rabbinic discussions pertaining to Jewish law, ethics, philosophy, customs and history, this enumeration of 613 commandments The 613 Mitzvot are statements and principles of law and ethics contained in the Torah or Five Books of Moses. These principles of Biblical law are sometimes called commandments (mitzvot) or collectively as the "Law of Moses" (Torat Moshe, תורת משה), "Mosaic Law", or simply "the Law" (though these terms are was representative of the following.

“	365 negative commandments like the number of days in the solar year, and 248 positive commandments corresponding to a person's limbs	„
—Talmud, tractate Makkoth, 23b

Three of the negative commandment fall under the category of Yeihareig ve'al ya'avor, meaning "one should [let himself] be killed rather than transgress the prohibition."

The number 613 can also be obtained by gematria Gematria or gimatria is a system of assigning numerical value to a word or phrase, in the belief that words or phrases with identical numerical values bear some relation to each other, or bear some relation to the number itself as it may apply to a person's age, the calendar year, or the like. The word "gematria" is generally held to (a traditional method of number substitution). The gematria value for the word "Torah" is 611, which corresponds to the number of commandments given via Moses Moses was, according to the Hebrew Bible, a religious leader, lawgiver, and prophet, to whom the authorship of the Torah is traditionally attributed. Also called Moshe Rabbenu in Hebrew (Hebrew: מֹשֶׁה רַבֵּנוּ‎, Lit. "Moses our Teacher/Rabbi"), is the most important prophet in Judaism, and is also considered an important, with the remaining two being identified as the first two of the Ten Commandments The Ten Commandments, or Decalogue , is a list of religious and moral imperatives that, according to the Hebrew Bible, were spoken by God (referred to using several names) to the people of Israel from the mountain referred to as Mount Sinai or Horeb, and later authored by God and given to or written by Moses in the form of two stone tablets. They, which tradition holds were the only ones given by the Mouth of God Himself In religion and theology, revelation is the revealing or disclosing, or making something obvious through active or passive communication with supernatural entities . It is believed that revelation can originate directly from a deity, or through an agent, such as an angel. One who has experienced such contact with or communication from the divine.

According to Rabbi Ishmael only the principal commandments of these 613 were given on Mount Sinai, the remainder having been given in the Tent of Meeting. Rabbi Akiba, on the other hand, was of the opinion that they were all given on Mount Sinai, repeated in the Tent of Meeting, and declared a third time by Moses before his death. According to the Midrash Midrash is a homiletic method of biblical exegesis. The term also refers to the whole compilation of homiletic teachings on the Bible, all divine commandments were given on Mount Sinai, and no prophet could add any new one (Midrash Sifra to Leviticus 27:34; Talmud, Yoma 80a).

In rabbinic literature Rabbinic literature, in its broadest sense, can mean the entire spectrum of rabbinic writings throughout Jewish history. But the term often refers specifically to literature from the Talmudic era, as opposed to medieval and modern rabbinic writing, and thus corresponds with the Hebrew term Sifrut Hazal . This more specific sense of "Rabbinic there are a number of works, mainly by the Rishonim "Rishon" redirects here. For the preon model in particle physics, see Harari Rishon Model. For the Israeli town, see Rishon LeZion, that were composed to determine which commandments belong in this enumeration:

Maimonides Moses Maimonides, also known as Rambam, was a preeminent medieval Jewish philosopher; one of the greatest Torah scholars of the Middle Ages. He was born in Córdoba, Spain on Passover Eve, 1135, and died in Egypt on 20th Tevet, December 12, 1204. He worked as a rabbi, physician and philosopher in Morocco and Egypt. With the contemporary Muslim' Sefer Hamitzvot ("Book of Commandments"), on which there is a critical commentary by Nachmanides Nahmanides, also known as Rabbi Moses ben Nachman Girondi, Bonastruc ça Porta and by his acronym Ramban, , was a leading medieval Jewish scholar, Catalan rabbi, philosopher, physician, kabbalist, and biblical commentator;
Sefer ha-Chinuch ("Book of Education"), attributed to Rabbi The basic form of the rabbi developed in the Pharisaic and Talmudic era, when learned teachers assembled to codify Judaism's written and oral laws. In more recent centuries, the duties of the rabbi became increasingly influenced by the duties of the Protestant Christian Minister, hence the title "pulpit rabbis", and in 19th century Aaron ha-Levi of Barcelona (the Ra'ah);
Sefer ha-Mitzvoth ha-Gadol ("Large book of Commandments") by Rabbi Moses of Coucy;
Sefer ha-Mitzvoth ha-Katan ("Small book of Commandments") by Rabbi Isaac of Corbeil;
Sefer Yere'im ("Book of the [God-]fearing") by Rabbi Eliezer of Metz (not a clear enumeration);
Sefer Mitzvot HaShem ("The book of God's Commandments") by Rabbi Boruch Bentshar of Sokol;
Sefer ha-Mitzvoth by Rabbi The basic form of the rabbi developed in the Pharisaic and Talmudic era, when learned teachers assembled to codify Judaism's written and oral laws. In more recent centuries, the duties of the rabbi became increasingly influenced by the duties of the Protestant Christian Minister, hence the title "pulpit rabbis", and in 19th century Yisrael Meir Kagan (the "Chafetz Chaim") - this work only deals with the commandments that are valid in the present time.

Rabbinical mitzvot

The Biblical mitzvot are referred to in the Talmud as Mitzvot d'oraita, translated as commandments of the Law. In contradistinction to this are rabbinical commandments, referred to as Mitzvot d'rabbanan. Among the more important of these latter mitzvot are:

These seven rabbinical commandments are treated like Biblical commandments insofar as, prior to the performance of each, a benediction is recited, i.e.:

"Blessed are You, O LORD our God, King of the universe, Who has commanded us ..."

The divine command is considered implied in the general law to follow any instructions of the religious authorities (Deuteronomy Deuteronomy or Devarim (Hebrew: דְּבָרִים‎, literally "things" or "words") is the fifth book of the Hebrew Bible, and the fifth of five books of the Jewish Torah/Pentateuch 17:11, and 32:7; Shab. 23a). In addition, many of the specific details of the Biblical mitzvot are only derived via rabbinical application of the Oral Torah; for example, the reading of the Shema (Deuteronomy 6:4-7), the binding of the tefillin and the fixing of the mezuzah (Deuteronomy 8-9), and the saying of Grace After Meals Birkat Hamazon, , known in English as the Grace After Meals, (Yiddish: בענטשן; translit. bentshn or "to bench"; Yinglish: Benching), is a set of Hebrew blessings that Jewish Law prescribes following a meal that includes bread or matzoh made from one or all of wheat, barley, rye, oats, spelt. It is a matter of rabbinic dispute (Deuteronomy 8:10).

Six constant mitzvot

Out of the 613 Mitzvot The 613 Mitzvot are statements and principles of law and ethics contained in the Torah or Five Books of Moses. These principles of Biblical law are sometimes called commandments (mitzvot) or collectively as the "Law of Moses" (Torat Moshe, תורת משה), "Mosaic Law", or simply "the Law" (though these terms are mentioned in the Torah, there are six mitzvot which the Sefer Hachinuch calls "constant mitzvot": "We have six mitzvot which are perpetual and constant, applicable at all times, all the days of our lives".

They are:

To believe in God In Judaism, the name of God is more than a distinguishing title; it represents the Jewish conception of the divine nature, and of the relationship of God to the Jewish people. To show men the sacredness of the names of God, and as a means of showing respect and reverence for them, the scribes of sacred texts used terms of reverence so as to keep, and that he created all things.
To not believe in anything else other than God.
To believe in God's Oneness.
To fear God.
To love God.
Not to pursue the passions of your heart and stray after your eyes.

Academic treatment

In modern Biblical scholarship, six different law codes are considered to compose the body of the Torah's text:

The Ten Commandments The Ten Commandments, or Decalogue , is a list of religious and moral imperatives that, according to the Hebrew Bible, were spoken by God (referred to using several names) to the people of Israel from the mountain referred to as Mount Sinai or Horeb, and later authored by God and given to or written by Moses in the form of two stone tablets. They.
The Covenant Code The Covenant Code, or alternatively Book of the Covenant, is the name given by academics to a text appearing in the Torah at Exodus 20:19 - 23:33. Biblically, the text is the second of the law codes given to Moses by God at Mount Sinai. This legal text provides a small, but substantive proportion of the mitzvot within the torah, and hence is a follows, and provides more detailed laws.
The Ritual Decalogue, roughly summarising the Covenant Code, is presented after a brief narrative describing the design for the Ark of the Covenant The Ark of the Covenant is a vessel described in the Bible as containing the Tablets of Stone on which the Ten Commandments were inscribed, along with Aaron's rod and manna. According to the Pentateuch, the Ark was built at the command of God, in accord with Moses' prophetic vision on Mount Sinai (Exodus 25:10-16). God was said to have and Tabernacle The Tabernacle , according to the Hebrew Torah/Old Testament, was the portable dwelling place for the divine presence from the time of the Exodus from Egypt through the conquering of the land of Canaan. Built to specifications revealed by God (Yahweh) to Moses at Mount Sinai, it accompanied the Israelites on their wanderings in the wilderness and.
The Priestly Code The Priestly Code is the name given, by academia, to the body of laws expressed in the Torah which do not form part of Deuteronomy, the Holiness Code, the Covenant Code, the Ritual Decalogue, or the Ethical Decalogue. The Priestly Code thus constitutes the majority of Leviticus, as well as most of the laws expressed in Numbers. The code forms a, containing extensive laws concerning rituals and more general situations is given from above the mercy seat in the Tabernacle, once the Ark and Tabernacle have been completed. This code is extended further when events occur not quite covered by the law, causing Moses to ask Yahweh for greater clarification.
The Holiness Code The Holiness Code is a term used in Biblical criticism to refer to Leviticus 17-26, and is so called due to its highly repeated use of the word Holy. It has no special traditional religious significance and traditional Jews and Christians do not regard it as having any distinction from any other part of the Book of Leviticus. Biblical scholars is contained within the Priestly Code, close to the end, but is a distinct subsection placing particular emphasis on things which are holy, and which should be done to honour the holy. It also contains the warnings from Yahweh about what will occur if the laws are not followed, as well as promises for the event that the laws are followed.
The Deuteronomic Code The Deuteronomic Code is the name given, by academics, to the law code within Deuteronomy, except for the portion discussing the Ethical Decalogue, which is usually treated separately. This separate treatment stems not from any concern over authorship, but merely because the Ethical Decalogue is, academically, a subject in its own right. Almost is remembered by Moses, in his last speeches before death, both covering the ground of prior codes, but also further laws not recorded earlier, which Moses has, by this point, "remembered".

In Biblical criticism, not accepted throughout the Jewish world, these codes are studied separately, particularly concerning the features unique, or first appearing, in each. Many of the mitzvot enumerated as being from one or other of these codes are also present in others, sometimes phrased in a different manner, or with additional clauses. Also, themes, such as idolatry, sexual behaviour, ritual cleanliness, and offerings of sacrifice, are shared among all six codes, and thus, in more religiously motivated theological Theology is the study of a god or, more generally, the study of religious faith, practice, and experience, or of spirituality studies, it is often the case that the mitzvot are organised instead by theme, rather than the location in which they are found within the bible.

The Mitzvot and Jewish law

Main article: Halakha Halakha — also transliterated Halocho (Ashkenazic Hebrew pronunciation) and Halacha — is the collective body of Jewish religious law, including biblical law (the 613 mitzvot) and later talmudic and rabbinic law, as well as customs and traditions

In rabbinic thought, God's will is the source of, and authority for, every moral and religious duty. In this way, the Mitzvot thus constitute the Divinely instituted rules of conduct. In rabbinic thought, the commandments are usually divided into two major groups:

positive commandments (obligations) – mitzvot aseh מצות עשה
negative commandments (prohibitions) – mitzvot lo ta'aseh מצות לא תעשה

The system describing the practical application of the commandments is known as Halakha Halakha — also transliterated Halocho (Ashkenazic Hebrew pronunciation) and Halacha — is the collective body of Jewish religious law, including biblical law (the 613 mitzvot) and later talmudic and rabbinic law, as well as customs and traditions, loosely Jewish Law. The Halakha is the development of the Mitzvot as contained in the written law, via discussion and debate in the Oral law, as recorded in the rabbinic literature Rabbinic literature, in its broadest sense, can mean the entire spectrum of rabbinic writings throughout Jewish history. But the term often refers specifically to literature from the Talmudic era, as opposed to medieval and modern rabbinic writing, and thus corresponds with the Hebrew term Sifrut Hazal . This more specific sense of "Rabbinic of the classical era, especially the Mishnah The Mishnah or Mishna (Hebrew: משנה, "repetition", from the verb shanah שנה, or "to study and review", also "secondary") is the first major written redaction of the Jewish oral traditions called the "Oral Torah" and the first major work of Rabbinic Judaism. It was redacted c. 220 CE by Judah haNasi and the Talmud The Talmud is a central text of mainstream Judaism, in the form of a record of rabbinic discussions pertaining to Jewish law, ethics, philosophy, customs and history.

The Halakha dictates and influences a wide variety of behavior of traditionalist Jews

Many of these laws concern only special classes of people -- such as kings or the priesthood, Levites, or Nazarites -- or are conditioned by local or temporary circumstances of the Jewish nation, as, for instance, the agricultural, sacrificial, and Levitical laws.

The majority view of classical rabbis was that the commandments will still be applicable and in force during the messianic era. However, a significant minority of rabbis held that most of the commandments will be nullified by, or in, the messianic era. Examples of such rabbinic views include:

That the grain-offering of Judah and Jerusalem will be pleasing to God as in the days of old, and as in ancient years. (Malachi 3:4)
That today we should observe the commandments. (Babylonian Talmud, Tractate Avodah Zarah 3a, 4b).
That today we should observe the commandments, because we will not observe them in the world to come (Rashi).
That in the future all sacrifices, with the exception of the Thanksgiving-sacrifice, will be discontinued. (Midrash Vayikra Rabbah 9:7)
That all sacrifices will be annulled in the future. (Tanchuma Emor 19, Vayikra Rabbah 9:7)
That God will permit what is now forbidden (Midrash Shochar Tov, Mizmor 146:5).
That most mitzvot will no longer be in force. (Babylonian Talmud, Tractate Niddah 61b and Tractate Shabbat 151b).

There is no authoritative answer accepted within Judaism as to which mitzvot, if any, would be annulled in the messianic era. This is a subject of academic debate and, not being viewed as an immediately practical question, is usually passed over in favor of answering questions of the practical halachah. It is important to note that in the Messianic era itself there are different stages. In addition there is a dispute between Maimonides and Nachmonides whether the ultimate Messianic state will be bodies with souls or souls alone. So that the various opinions as to the annullment of Biblical prohibitions need to be understood in this context.

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Contents

Enumeration

Rabbinical mitzvot

Six constant mitzvot

Academic treatment

The Mitzvot and Jewish law

See also

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