1. 155 Commandments for the gentile Christian
2. Two principles, eight rules
3. Three categories of moral laws for the gentile
4. Optional commandments
5. The upright ways of Jesus
6. Commentary

155 commandments for the gentile Christian

If the reader is familiar with the website, they would know that the author does not believe that Torah observance is required of the gentile. Even in light of this, guidance in the form of rules that define with specificity, how to behave and what to avoid, can still be helpful. In an effort to bring some definition to the Christian walk, I have decided to take on the challenge of examining the Torah for the sake of determining which commandments can be considered “Moral” commandments, and therefore applicable to the gentile.

Since the task is a monumental undertaking, I encourage the reader to offer correction, to help, or to challenge any aspect of this work if a mistake is identified.

Why 155?

The reader may ask: “why 155?” Likewise, you may wonder how this list was compiled, and by what rules the author used to select each commandment when the Torah consists of 613 commandments total. Compared to other Jewish endeavors to order and compile the Torah, this rendition was relatively little work. The Rambam in his work, the “Sefer HaMitzvos” lists 14 principles for arriving at his system, which at the time, differed from the previous efforts to arrive at a definitive list of 613 laws. I however approached the Torah with as little as two principles, and eight rules.

The First Principle:

Just as the Torah marks a distinction between the priesthood (the Levites) and the common Israelite, a distinction is also preserved between the gentile and Israelite. Israel has certain laws that set them apart, that make them different, and distinct (emphasis placed here) from the nations. These laws are often referred to as the “Ceremonial laws” in Christian doctrine. Scripture makes it obvious that the “Ceremonial laws” are not required of gentile Christians in the following ways: 

• The Torah is God’s standard required for the inheritance of the land of Israel.
  • Gentiles do not have the inheritance of the land.
• The Blessings for obeying the Torah include safety and bountiful harvest in the land.
  • If gentiles do not have the land as an inheritance, they therefore cannot reap the benefits/rewards for obeying the Torah. 
• The Curses for disobeying the Torah include the threat of disease, war, and exile from the land.
  • The curses are specific to the land of Israel, and therefore do not affect the gentiles.
• The Torah requires sacrifice which can only be done in the Temple.
  • The Temple is located in Jerusalem. It cannot reside anywhere else.
• The Torah only allows Levitical priests to officiate sacrifice.
  •  Levitical priests are descendants of the Patriarch Levi. 

Although not required, gentiles may obey the Torah out of reverence for God, out of respect to Israel, or a number of other reasons (many Christians who do take on the Ceremonial laws have varied in their conviction). The Ceremonial laws were included in the section I titled: “the spirit of the law” since much of the Torah is invaluable because of the deeper spiritual meanings behind the literal instructions regarding each command. In addition, this principle also excludes all “Civil” laws that would have been enacted by an active Jewish court/Sanhedrin, posted in Jerusalem. 

Two Principles, eight rules

In order to enact the first principle, it is paramount to arrive at a clear method of identifying moral law from Ceremonial law. The moral laws that apply to the gentile are generally logical in nature. In contrast, the ceremonial laws consist of ritual activity that on the surface, appear arbitrary and illogical. While this rule of thumb was indeed useful, I found it far too vague when dealing with commandments tied to idolatry. More specificity was required for greater ease of categorization. Out of necessity, eight rules in total were generated to facilitate categorization to clarify whether a command should be considered moral, or “Ceremonial” and therefore not required of the gentile. 

Three rules for determining Ceremonial law: 

First rule: Commands prohibiting external activities that are not inherently questionable, do not apply to the gentile. They are ceremonial.

• Prohibition against eating the sciatic nerve (Genesis 23:32)
• Prohibition against cooking meat and milk together (Exodus 23:19)

Second rule: Commands requiring an external activity that would normally be considered illogical, do not apply to the gentile. They are Ceremonial.

• To circumcise a Jewish male boy (Genesis 17:10) 

Third rule: Commands prohibiting an external activity that would normally be considered illogical, do not apply to the gentile. They are Ceremonial.

• Must not shave off sides of the head (Leviticus 19:27)
• Must not shave beard (Leviticus 19:27)

Three rules for determining Moral law:

Fourth rule: Laws that prohibit external actions that are clearly harmful to our neighbor, and/or an offense against God, apply to the gentile. They are moral.

Fifth rule: laws that require a specific expression of love to our neighbor and/or God, apply to the gentile. They are moral.

Sixth rule: laws that prohibit an action that can be regarded as immoral by logical inference apply to the gentile. They are moral.

Two rules to resolve ambiguity:

seventh rule: If a ceremonial law falls under the fourth rule, the ceremonial law has become a “moral” law.

• For example:  Eating meat sacrificed to idols is not inherently bad. However, the act of eating could be interpreted by others as an implicit approval of idolatry. In order to avoid possibly leading others into falsehood, the commandment against eating meats sacrificed to idols is justifiably imposed upon Christian gentiles. 

eighth rule: If a law simultaneously falls under the second and fifth rules, it should be considered a Ceremonial law.

• For example: Sacrifice and Circumcision are forms of worship. However, these actions were designated specifically for Israel to set them apart from the gentile nations. Therefore, although God expects for the nations to worship him, these acts of worship specifically do not apply to gentile believers.

The second principle:

I only selected commandments that would generally apply to any gentile of any vocation. If a commandment held a positive principle, yet only applied to the farmer or judge, I instead relegated it to the list in “the spirit of the law” section in order to avoid possibly “adding” to the Torah. There is a real danger for confusion, because each law does indeed possess a literal meaning/application (which may be specific to a certain trade, gender, etc.) and a deeper meaning, which is often so broad it is rendered relevant to everyone when interpreted spiritually or allegorically. To avoid the danger of misleading the reader into assuming a law is specifically for them, when it is not, I simply resolved to select the laws that on the literal level are required of all of God’s people.

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Three Categories of Moral Laws for the gentile:

 

Loving God

Loving our Neighbor

The Acts 15 Decree

 

Category One: Loving God. Seven Sections:

 

How we are to worship God and relate to him

Father and Mother

The Torah

Oaths/Vows

The Sanhedrin

Prophets and Prophecy

Marriage

 

Category Two: Loving our neighbor. Seven Sections:

 

We are to help our neighbor with their financial burdens

We are to help our neighbor with their physical burdens

We are to act responsibly with our neighbors’ possessions

We are to ensure conditions are safe for our neighbor

We are to help our neighbor with their survival concerns

We are to treat our neighbor with dignity

 

Category Three: Acts 15. Four Sections:

 

No eating blood

No meat Strangled

No Sexual Immorality

No meats sacrificed to Idols

 

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Category one: Loving God

• The obligation to love God<Commandment 1>

Category one: Section one: How we are to worship God and relate to him

• To know that there’s a God (Exodus 20:2)<2>
• You shall not have any other gods (Exodus 20:3)<3>
• Prohibition against blasphemy (Exodus 22:27)<4>
• The prohibition against desecrating God’s Name (Leviticus 22:32) <5>
• The obligation to sanctify God’s Name (Leviticus 22:32)<6>
• The obligation to confess our wrongdoings to God<7>
• The obligation to know that God is one<8>
  • See Optional Commandment [2A – 2B]
• The obligation to fear God<9>
• The obligation to pray<10>
  • See Optional Commandment [3A – 3E]
• The obligation to cling to people who know God<11>
• The obligation to emulate God – “Walk in his good and upright ways”<12>
  • See Optional Commandment [4A]
  • See “The upright ways of Jesus”
• The prohibition against straying after our urges<13>
  • See Optional Commandment [1A]
• The prohibition against testing a prophet excessively<14>
• The prohibition against destroying God’s Name<15>

Category one: Section two: Father and mother

• Honor your father and mother (Exodus 2-:12)<16>
• The obligation to revere one’s parents (Leviticus 19:3)<17>
• The prohibition against cursing one’s parents (Leviticus 20:9)<18>

Category one: Section three: The Torah

• The obligation to study the Torah<19>
  • See Optional Commandment [5A – 5B]
• The prohibition against adding to the mitvos<20>
• The prohibition against detracting from the mitzvos<21>

Category one: Section four: Oaths and Vows

• Prohibition against needless swearing (Exodus 20:7)<22>
  • Although the Torah permits swearing oaths/vows,  Jesus establishes a “Gerizim” (protective fence) against engaging in vows/oaths needlessly. 
  • See “The upright ways of Jesus” [G2]
• The prohibition against swearing falsely to deny a debt (Leviticus 19:11)<23>
  • See “The upright ways of Jesus” [G2]
• The prohibition against swearing falsely using God’s name (Leviticus 19:12)<24>
  • See “The upright ways of Jesus” [G2]
• Do not testify falsely against your neighbor (Exodus 20:13)<25>
  • See “The upright ways of Jesus” [G2]
• The prohibition against prophesying falsely in God’s name<26>
  • See “The upright ways of Jesus” [G2]
• The prohibition against breaking an oath or a vow<27>
  • See “The upright ways of Jesus” [G2]
• The obligation to swear in God’s name when swearing is necessary<28>
  • See “The upright ways of Jesus” [G2]
• The prohibition against delaying fulfilling a vow<29>
  • See “The upright ways of Jesus” [G2]
• The obligation to fulfill what one commits to do<30>
  • See “The upright ways of Jesus” [G2]
• The obligation to follow the procedure for the nullification of vows<31>
  • See “The upright ways of Jesus” [G2]

Category one: Section five: The Sanhedrin

• The obligation to follow the rulings of the Sanhedrin <32>
  • Jesus transferred the ability to “Bind” and “loose” (the power to establish binding religious decrees) away from the Sanhedrin to the Apostles. The Apostles in turn, formed their own Sanhedrin with James as “Nasi” (President). James and the Apostles wielded this power to define religious requirements for the gentile (Acts 15). They ultimately “loosed” the gentile from having to become Jewish through conversion after coming to faith, but established four prohibitions.
  • See “Category three: The Sanhedrin”
• The prohibition against deviating from the word of the Sanhedrin<33>
  • See “Category three: The Sanhedrin”

Category one: Section six: Prophets and prophecy

• The prohibition against listening to a false prophet<34>
• The obligation to listen to a prophet speaking in God’s name<35>
• The prohibition against prophesying in the name of an idol<36>
• The prohibition against fearing to execute the false prophet<37>

Category one: Section seven: Marriage

• The obligation for a man to have children with his wife [Be fruitful and multiply] (Genesis 1:28)<38>
• Prohibition against diminishing a wife’s food, clothing, and marital relations (Exodus 21:10)<39>
• The obligation to marry a wife properly<40>
• The obligation for a slanderer to remain with his wife<41>
• The prohibition against the slanderer divorcing his wife<42>
• The obligation to divorce with a document<43>
  • Jesus clarifies only one reason to justify divorce: “Sexual immorality”
  • See “The upright ways of Jesus” – Halachic ruling one [H1]
• The prohibition against remarrying an ex-wife who married someone else in the interim<44>
• Do not commit adultery (Exodus 20:13)<45>
  • One can be guilty of adultery through the act of lust
  • See “The upright ways of Jesus” [H4]

Category two: Loving our neighbor

• The obligation to love your neighbor as yourself (Leviticus 19:18)<46>
  • We are to be a good neighbor by loving everyone
  • See “The upright ways of Jesus” [H2]

Category two: Section one: We are to help our neighbor with their financial burdens

• The prohibition against withholding charity from the poor <47>
• The obligation to give charity <48>
• The obligation to lend to those who need it (Exodus 22:24)<49>
• The Prohibition against pressuring a borrower for repayment (Exodus 22:24)<50>
• The prohibition against cheating others with weights and measures (Leviticus 19:35) <51>
• The obligation to ensure that weights and measures are accurate (Leviticus 19:36) <52>
• The prohibition against short-changing weights and measures <53>
• The prohibition against demanding food-preparing utensils as collateral <54>
• The prohibition against a creditor taking collateral by force <55>
• The prohibition against holding on to collateral that’s needed <56>
• The obligation to return collateral when it’s needed <57>
• The obligation to pay wages when due <58>
• The prohibition against delaying the payment of wages (Leviticus 19:13) <59>
• The prohibition against overcharging or underpaying<60>
• The obligation to allow hired hands to eat <61>
• The prohibition against a worker picking to take home <62>
• The prohibition against eating when one should be working <63>
• The obligation to uphold business law <64>
• The prohibition against withholding money due to another person (Leviticus 19:13) <65>

Category two: Section two: We are to help our neighbor with their physical burdens

• The prohibition against ignoring another struggling with a burden <66>
• The obligation to help others unload <67>
• The obligation to help an enemy unload an animal (Exodus 23:5)<68>

Category two: Section three: We are to act responsibly with our neighbors possessions

• Thall shalt not steal (Kidnap)(Exodus 20:1)<69>
• Do not covet (Exodus 20:14)<70>
• The prohibition against ignoring a lost object<71>
• The obligation to return a stolen object (Leviticus 5:23)<72>
• The obligation to return a lost object<73>
• The prohibition against stealing with stealth [“geneivah” or burglary] (Leviticus 19:11)<74>
• The prohibition against denying possession of another’s property (Leviticus 19:11)<75>
• The prohibition against robbing by force [“gezeilah” robbing through intimidation](Leviticus 19:13)<76>
• The prohibition against desiring another person’s possessions<77>

Category two: Section four: We are to ensure conditions are safe for our neighbor

• You shall not murder (Lo Tirtzach)<78>
• The obligation to make a guard rail on a flat roof<79>
• The prohibition against leaving hazards on one’s property<80>

Category two: Section five: We are to help our neighbor with their survival concerns

• The obligation to save someone from a pursuer<81>
• The prohibition against taking pity on a pursuer<82>
• The prohibition against doing nothing when another is endangered (Leviticus 19:16)<83>

Category two: Section six: We are to treat our neighbor with dignity

• Prohibition against oppressing a widow or orphan (Exodus 22:21)<84>
• The obligation to give testimony (Leviticus 5:1)<85>
• The prohibition against cursing (Leviticus 19:14)<86>
• The prohibition against giving misleading harmful advice (Leviticus 19:14)<87>
• The prohibition against gossiping [“rechilus” – gossip] (Leviticus 19:16)<88>
• The prohibition against hating your “brother” in your heart (Leviticus 19:17)<89>
  • hate makes one guilty of murder
  • See “The upright ways of Jesus” [H3]
• The obligation to rebuke (Leviticus 19:17)<90>
• The prohibition against embarrassing others [“bear a sin because of ‘him’”] (Leviticus 19:17)<91>
• The prohibition against taking revenge (Leviticus 19:18)<92>
• The prohibition against bearing a grudge (Leviticus 19:18)<93>
• The prohibition against gluttony (Leviticus 19:26)<94>
• The obligation to honor Torah Scholars (Leviticus 19:32)<95>
• The prohibition against verbal oppression<96>

Category three: The Sanhedrin

• The prohibition against eating blood (Leviticus 7:26)<97>
• No meat strangled
  • The obligation to ritually slaughter animals before eating them (drain the blood)<98>
  • The prohibition against eating a limb torn from a live animal (Deuteronomy 12:23)<99>
• No sexual immorality
  • The prohibition against affectionate contact with people of the opposite sex (Leviticus 18:6)<100>
  • The prohibition against sexual relations with a father (Leviticus 18:7)<101>
  • The prohibition against sexual relations with a mother (Leviticus 18:7)<102>
  • The prohibition against sexual relations with a father’s wife (Leviticus 18:8)<103>
  • The prohibition against sexual relations with any kind of sister (Leviticus 18:9)<104>
  • The prohibition against sexual relations with a son’s daughter (Leviticus 18:10)<105>
  • The prohibition against sexual relations with a daughter’s daughter (Leviticus 18:10)<106>
  • The prohibition against sexual relations with a daughter<107>
  • The prohibition against sexual relations with a father’s wife’s daughter (Leviticus 18:11)<108>
  • The prohibition against sexual relations with a father’s sister (Leviticus 18:12)<109>
  • The prohibition against sexual relations with a mother’s sister (Leviticus 18:13)<110>
  • The prohibition against sexual relations with a father’s brother (Leviticus 18:14)<111>
  • The prohibition against sexual relations with a father’s brother’s wife (Leviticus 18:14)<112>
  • The prohibition against sexual relations with a son’s wife (Leviticus 18:15)<113>
  • The prohibition against sexual relations with a brother’s wife (Leviticus 18:16)<114>
  • The prohibition against sexual relations with a woman and her daughter (Leviticus 18:17)<115>
  • The prohibition against sexual relations with a woman and her son’s daughter (Leviticus 18:17)<116>
  • The prohibition against sexual relations with a woman and her daughter’s daughter (Leviticus 18:17)<1117>
  • The prohibition against sexual relations with a wife’s sister (Leviticus 18:18)<118>
  • The prohibition against homosexuality (Leviticus 18:22)<119>
  • The prohibition against bestiality [for a man] (Leviticus 18:23)<120>
  • The prohibition against bestiality [for a woman](Leviticus 18:23)<121>
  • The prohibition against having sex outside of marriage<122>
• Prohibition against eating food and drinking wine offered to idols (Exodus 34:15)<123>
  • Do not bow down to idols (worship idols in the same ways we serve God)(Exodus 20:5)<124>
  • You shall not serve idols (worshiping idols in their own mode of service)(Exodus 20:5)<125>
  • Do not make for yourself any image or likeness (Exodus 20:4)<126>
  • The prohibition against swearing in names of idols (Exodus 23:13)<127>
  • The prohibition against relying on superstitions [“divination”] (Leviticus 19:26)<128>
  • The prohibition against “conjuring” (Leviticus 19:26)<129>
  • The prohibition against acting as a medium [“ov”] (Leviticus 19:31)<130>
  • The prohibition against acting as a necromancer/wizard [“yidoni”] (Leviticus 19:31)<131>
  • The prohibition against bowing down on a carved stone<132>
  • The prohibition against showing flattery to idolaters<133>
  • The prohibition against deriving benefit from the ornaments of idols<134>
  • The prohibition against deriving benefit from Idols<135>
  • The prohibition against loving a meisis<136>
  • The prohibition against lessing one’s hatred for a meisis<137>
  • The prohibition against saving a meisis<138>
  • The prohibition against defending a meisis<139>
  • The prohibition against refraining from speaking against the mesisis<140>
  • The prohibition against being a meisis<141>
  • The prohibition against cutting one’s self (for the dead)<142>
  • The prohibition against pulling one’s hair out in grief (for the dead)<143>
  • The prohibition against erecting a pillar for worship<144>
  • The prohibition against divination<145>
  • The prohibition against performing magic<146>
  • The prohibition against casting spells<147>
  • The prohibition against consulting a necromancer<148>
  • The prohibition against consulting a “yidoni”<149>
  • The prohibition against attempting to contact the dead<150>
  • The prohibition against passing one’s children through fire as service to Molech (Leviticus 18:21)<151>
  • The prohibition against looking into idolatry (Leviticus 19:4)<152>
  • The prohibition against making an idol, even for others (Leviticus 19:4)<153>
  • The prohibition against women wearing men’s clothes<154>
  • The prohibition against men wearing women’s clothes<155>

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Optional Commandments

 

• Not to stray after our urges [Hearts and eyes] (Numbers 15:39) 
  • [1A] Wear Tzitzit (Numbers 15:28)
    • Tzitzit serves as a reminder to obey the commandments, and to avoid straying after our heart and our eyes.

• You shall know the Lord is one (Deuteronomy 6:4) {P#2} {R|P#2}
  • [2A] Recite the Shema every morning and night (Deuteronomy 6:7)
    • To bind Tefillin on head while reciting the Shema (Deuteronomy 6:8)
      • The Tefillin on the head serves as a “Totafot” – a visible sign of one’s allegiance to the God of Abraham, Isaac, and Jacob who’s nature is “Echad” (One)
    • To bind Tefillin on hand while reciting the Shema (Deuteronomy 6:8)
      • The Tefillin on the head serves as an “Ot” – a visible sign of one’s allegiance to the God of Abraham, Isaac, and Jacob who’s nature is “Echad” (One)
  • [2B] To bind Mezuzah on the doorposts/gates of the house (Deuteronomy 6:9)
    • The Mezuzah is a fulfillment of the commandment to write “these words” (the injunction to love God [who is one] with heart, soul, and might) on the doorposts of one’s house and gates.

• Him shall you serve/offer prayer (Deuteronomy 10:20) (Deuteronomy 11:13) {P#7} {R|P#5}
  • [3A] Bless God after eating (Deuteronomy 8:10)
  • [3B] Recite the Shema every morning and night (Deuteronomy 6:7)
    • To bind Tefillin on head while reciting the Shema (Deuteronomy 6:8)
    • To bind Tefillin on hand while reciting the Shema (Deuteronomy 6:8)
  • [3C] Bless God before eating (Babylonian Talmud, Brachos 35a) (Shulchan Aruch, Orach Chaim 202)
  • [3D] Pray three times a day – 9:00 AM, 12:00 PM, and 3:00 PM.
    • Pray the “Amidah” 
    • Pray the Lord’s Prayer – Reference “The upright ways of Jesus” (A14)

• You shall emulate God and “walk in his ways” (Deuteronomy 28:9) {P#6}
  • [4A] Rest on Sabbath/the seventh day (Exodus 23:12)
    • Refrain from labor (Exodus 20:10)
    • “Remember” and sanctify the Sabbath day by keeping “Kiddush” and “Havdalah” (Exodus 20:8)
    • Not to walk outside the city limit (Exodus 16:29)
    • To make the Sabbath a “Delight” by eating enjoyable foods (Isaiah 58:13)

• The obligation to study the Torah (Deuteronomy 6:7) {P#14} {R|P#11}
  • [5A] Read and study scripture on Monday, Thursday and Saturday.
    • Follow the designated weekly Torah and HafTorah portions.
    • Follow the designated Messianic weekly New Testament portions.
  •  [5B] Read and study scripture in the morning, and at night.

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The upright ways of Jesus

 

• To imitate his good and upright ways (Deuteronomy 28:9)

Walk in his Halakah:

• The obligation to divorce with a document 
  • (Halachic Ruling: 1) Do not divorce except for sexual immorality:

“It has been said, ‘Anyone who divorces his wife must give her a certificate of divorce.’[f] 32 But I tell you that anyone who divorces his wife, except for sexual immorality, makes her the victim of adultery, and anyone who marries a divorced woman commits adultery.

• The obligation to love your neighbor as yourself (Leviticus 19:18)
  • (H2) Rather than only loving your “neighbor” be a good neighbor by loving everyone:

But wanting to justify himself, he asked Jesus, “And who is my neighbor?”…”Which of these three do you think was a neighbor to the man who fell into the hands of robbers?” “The one who showed him mercy,” replied the expert in the law. Then Jesus told him, “Go and do likewise.” – Luke 10:29,36-37)

• You shall not murder (Lo Tirtzach)
  • (H3) To be angry is to commit murder in one’s heart:

“You have heard that it was said to the people long ago, ‘You shall not murder,[a] and anyone who murders will be subject to judgment.’ 22 But I tell you that anyone who is angry with a brother or sister[b][c] will be subject to judgment. Again, anyone who says to a brother or sister, ‘Raca,’[d] is answerable to the court. And anyone who says, ‘You fool!’ will be in danger of the fire of hell.

• Do not commit adultery (Exodus 20:13}
  • (H4) To lust is to commit the sin of adultery:

But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. – Mathew 5:28

Jewish Tradition:

Rabbi Shesheth (A. D. 285) : “Whosoever looketh on the little finger of a woman with a lustful eye is considered as having committed adultery” (Berachoth, fol. 24, col. 1).

Walk in his Gerizim:

• (Gerizim ruling: 1) If someone wishes to take from you in reparation for damage, give them double in order to ensure the debt has been paid:

38 “You have heard that it was said, ‘Eye for eye, and tooth for tooth.’  But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also. And if anyone wants to sue you and take your shirt, hand over your coat as well. If anyone forces you to go one mile, go with them two miles. – Matthew 5:38-48

• (G2) Do not swear or make a vow/oath

“Again, you have heard that it was said to the people long ago, ‘Do not break your oath, but fulfill to the Lord the vows you have made.’ 34 But I tell you, do not swear an oath at all: either by heaven, for it is God’s throne; 35 or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King. 36 And do not swear by your head, for you cannot make even one hair white or black. 37 All you need to say is simply ‘Yes’ or ‘No’; anything beyond this comes from the evil one.

Jewish Tradition:

“What is the meaning of Lev. xix. 36 ‘just balances, just weights, a just ephah, and a just hin,’ since a hin was in- cluded in the ephah ? To teach that your yea be yea, and your nay be just.” Abbaye (died 338 A. D.) says: “This means that one should not say one thing with the mouth and another with the heart” (Baba Mezia, fol. 49, col. 1).

• (G3) Before any religious activity, it is of primary importance to be reconciled:

“Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift” (Matthew 5:23–25).

Walk in his Aggadah (Non-Legal Torah Wisdom):

• (Aggadic Statement: 1) Do not store treasures on earth:

“Do not store up for 8 for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also,”
(Matt 6:19-21 NIV).

• (A2) Seek first the kingdom:

“But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you,” (Matt 6:33 NIV).

• (A3) Be a servant

“. . . Whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant: even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Matthew 20:26–28).

• (A4) Forgive

“Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven” (Matthew 18:21–22).

• (A5) Deny yourself

“If any man will come after me, let him deny himself, and take up his cross daily, and follow me. For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it. For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away?” (Luke 9:23–25).

• (A6) Do not Judge

“Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?” (Matthew 7:1–3).

• (A7) Be merciful

“Be merciful, just as your Father is merciful,”
(Luke 6:36 NIV).

• (A8) Do unto others

“Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets” (Matthew 7:12).

• (A9) Do not exalt yourself

“But you are not to be called ‘Rabbi,’ for you have only one Master and you are all brothers. And do not call anyone on earth ‘father,’ for you have one Father, and he is in heaven. Nor are you to be called ‘teacher,’ for you have one Teacher, the Christ. The greatest among you will be your servant. For whoever exalts himself will be humbled, and whoever humbles himself will be exalted,” (Matt 23:8-12 NIV).

• (A10) Do not worry

“Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more important than food, and the body more important than clothes? Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they?” (Matt 6:25-26 NIV)

“Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own,” (Matt 6:34 NIV).

• (A11) Have faith in God for everything

“Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea: it shall be done. And all things, whatsoever ye shall ask in prayer, believing, ye shall receive” (Matthew 21:21–22).

• (A12) Love your enemies

“But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? Do not even the publicans the same?” (Matthew 5:44–46).

• (A13) Do not seek praise from man. Do good deeds in secret.

“Be careful not to practice your righteousness in front of others to be seen by them. If you do, you will have no reward from your Father in heaven. So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others. Truly I tell you, they have received their reward in full. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you.” – Matthew 6:1-4

• (A14) We should pray the Lord’s prayer:

“This, then, is how you should pray: Our Father in heaven, hallowed be your name, your kingdom come, your will be done, on earth as it is in heaven. Give us today our daily bread. And forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from the evil one” – Matthew 6:9

• (A15) Be persistent with prayer:

And he told them a parable to show that they must always pray and not be discouraged, saying, “There was a certain judge in a certain town who did not fear God and did not respect people. 3 And there was a widow in that town, and she kept coming to him, saying, ‘Grant me justice against my adversary!’ And he was not willing for a time, but after these things he said to himself, ‘Even if I do not fear God or respect people, yet because this widow is causing trouble for me, I will grant her justice, so that she does not wear me down in the end by her[a] coming back!’” And the Lord said, “Listen to what the unrighteous judge is saying! And will not God surely see to it that justice is done to his chosen ones who cry out to him day and night, and will he delay toward them? I tell you that he will see to it that justice is done for them soon! 42 Give to the one who asks you, and do not turn away from the one who wants to borrow from you. – Luke 18:1-8

• (A16) Be generous. You cannot serve both God and money:

The eye is the lamp of the body. If your eyes are healthy, your whole body will be full of light. 23 But if your eyes are unhealthy, your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness! No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.– Matthew 6:22-24

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Commentary

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You shall love the Lord with all of your heart, soul and might (Deuteronomy 6:5) [Commandment 1]

 

• Come to know God and that he is worthy of our love

“A man cannot love the Holy one, blessed is he, except through knowledge, by comprehending him. Through this knowledge the affection comes: if it is little, then a little [love]; if it is much, then much. Therefore, a person needs to set himself solely to understand and grow wise through the fields of wisdom and comprehension that convey the glory of his maker, to the extent the ability that a person has to understand and realize.” – The concise book of mitzvot, Chafetz Chayim, page 15.

“How can we be commanded to love God? This requires us to familiarize ourselves with him and his works. If we get to know Him, we won’t be able to help but love Him. This love will then arouse us to enthusiastically inform others all about him.” – The Taryag Companion – Jack Abramowitz, page 416. 

“…we are commanded to love God, i.e., to meditate upon and closely examine his mitzvos, his commandments, his works, in order to understand him; and through this understanding to achieve feeling of ecstasy. This is the goal of the commandment to love God. [We can see that meditation is the way to create this feeling of love from] the Sifri: “From the statement, ‘You shall love the God your Lord,’ can I know how to love God? The Torah therefore says ‘ and these words which I command you today shall be upon your heart’; i.e. that through this [meditation about his commandments ] you will understand the nature of ‘the One who spoke, and thereby brought the world into being.’”From this it is clear that meditation will lead to understanding, and then a feeling of enjoyment and love will follow automatically.” – Sefer Ha mitzvot

• All of your Heart: The Yetzer Ra and the Yetzer Tov

“Although in Western culture we tend to think of the heart as the seat of our emotions, in biblical symbolism the hear refers to the will and the mind. A human being has two inclinations – two forces that motivate us – that can be seen as components of the heart. In Judaism today they are referred to as the Yetzer Ha-Tov (“The good inclination”) and the Yetzer HaTov (“The evil inclination”). The New Testament sometimes employs “spirit” and “flesh” to convey similar ideas. The good inclination is what drives us to be more spiritual and to connect closely to God. It presses us toward selflessness and altruism. “Flesh” is actually a more appropriate term than “evil inclination,” since this force within us is not inherently evil. Rather, this term represents our animalistic side. It is the part of humanity that we share with animals; it supplies us with a desire to preserve our lives; to be gratified with pleasure; and to eat, sleep, reproduce, and protect ourselves from harm. Unchecked, the flesh can lead to selfishness and wickedness. But just as a horse that is tamed, harnessed, and controlled by a wagon driver serves to increase the driver’s capacity for transportation, when the flesh is subjugated by the spirit, it has the capacity to multiply one’s efforts to serve God. To love God with the whole heart is to serve him with both our physical and spiritual desires. This also means loving him with a heart that is undivided by uncertainty or double – mindedness.” – First Steps in Messianic Jewish Prayer, Aaron Eby, page 56-57.

“Noting that the word le-vavecha (your heart) has an extra vav, the Rabbis deduced that his required Jews to serve God not only with their noble impulses but even with the base and selfish desires of their hearts – both the yetzer ha-tov (inclination to do good) and the yetzer ha- ra (inclination to do evil). – The 613 Mitzvot, Ronald L. Eisenberg, page 5.

“With all your heart,” with your two impulses, the evil impulse as well as the good impulse. – Mishnah Berachot 9:5, Bablyonian Talmud Berachot 54a

• Suggestions for loving God with our “Yetzer HaTov” (The good inclination):
  • Learn and study the commandments 
  • Obey positive commandments
  • “(Deut. 6:5) means performing his commandments out of pure love, with an intense desire to fulfill the Divine will and achieve the highest level in man’s relationship with God, rather than because of fear of punishment or the inducement of a reward.” – The 613 Mitzvot, page 5.
  • Obey negative commandments
  • Prayer 

• Suggestions for loving God with our “Yetzer HaRa” (The evil inclination):
  • Pray after meals [Thank God after satiating our hunger] 
  • Sanctify the mundane [Whatever we do, we do for God]
  • Performance at work [Do well at work, to set a good example]
  • Daily responsibilities [We are responsible in order to honor God with our lives]
  • Confine sex to marriage [fulfil conjugal responsibilities to wife] 
  • Pray before meals [Acknowledge God before we satisfy our hunger] 

• All of your soul [Nefesh]

“The Hebrew word translated “soul” is “Nefesh”. Nefesh refers to a person’s life, self, or life force. The Nefesh is what animates a person, and it departs when one dies. To love God with one’s Nefesh is to place one’s devotion to God at a higher priority than one’s own life. Yeshua exhibited this type of love when he laid down his life, saying, “Not my will, but yours, be done” (Luke 22:42). In Judaism having a sincere intention to do something is considered equal in the eyes of God to actually performing the deed. Thus, if we sincerely express our true willingness to sacrifice our lives as matyrs for God, it is reckoned as if we have actually given our lives. Even in the absence of an actual threat, we commit to loving God with our soul – that is , being willing to suffer death for the sake of God – each day in the recital of the Shma. The commentary Bayit Chadash states that this is the meaning of Psalm 44:23: ‘For your sake we are killed all the day long; we are regarded as sheep to be slaughtered.’ Paul quotes this verse in Romans 8:36, instructing the reader to be confident in the face of persecution and danger, since these will not separate him from the love of the Messiah. Yeshua spoke about being willing to give up one’s life for the kingdom. He instructed, ‘If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel will save it. For what does it profit a man to gain the whole world and forfeit his soul? For what can a man give in return for his soul?’ (Mark 8:34 – 37).” – First Steps in Messianic Jewish Prayer, Aaron Eby, page 57.

• With all of your might:

“The Hebrew word translated ‘might’ does not refer to literal strength. The Hebrew word is ‘me’od’, which is normally an adverb that intensifies an adjective or verb, as do the English words “very” or “greatly”. But in this passage, it is strangely treated as a noun, resulting in an awkward phrase that sounds like “With all of your greatly.” Rashi interprets this difficult phrase to mean ‘with all of your wealth.’ That is to say, we are to love God with all our material strength, our physical resources at hand, and particularly our money. This interpretation is also reflected in the Targums, the ancient Aramaic translations of the Hebrew Scriptures.” – First Steps in Messianic Jewish Prayer, Aaron Eby, page 58,

• Prayer, Fasting and Giving:

“The Shema describes three spheres of love toward God. One is to love him with the heart, soul, and might. Similarly, in Matthew 6, Yeshua describes three acts of devotion that one must perform in modest privacy: prayer, fasting, and giving. The sages of the Midrash derived a similar triad from scripture: ‘ Three things nullify harsh decrees: prayer (tefillah), charity (tzedakah), and repentance (teshubah). The three of them are mentioned in one verse (2 Chronicles 7:14): ‘If my people who are called by my name humble themselves, and pray’ – this is prayer. ‘And seek my face’ – this is charity [tzedakah], as it is written, ‘I shall behold your face in righteousness [tzedek]’ (Psalm 17:15). ‘And turn from their wicked ways’ – this is repentance… Thus, to a certain degree we may interpret Deuteronomy 6:5 to say, ‘Love the Lord your God through prayer, through fasting, and through giving.’” – First Steps in Messianic Jewish Prayer, Aaron Eby, page 60.

• Prayer: 

“Prayer corresponds to the act of loving God with one’s heart. The priest’s sacrificial duties in the Temple constitute “service”, which in Hebrew is avodah. But we are all commanded to serve God with our heart (Deuteronomy 10:12). The sages identify the service of the heart (avodah shebalev) as prayer. Yeshua taught that the words on one’s lips issue forth from one’s heart: “Out of the abundance of the heart the mouth speaks” (Matthew 12:34).” – First Steps in Messianic Jewish Prayer, Aaron Eby, page 61.

• Suggestions for when to pray:
  • Reference Optional Commandment (3)
• Fasting:

“Fasting corresponds to the act of loving God with one’s soul [nefesh], and it is closely linked to repentance. In Biblical Hebrew this [nefesh] refers to a human’s life and vitality. The Bible speaks of fasting as afflicting one’s soul. For example, Psalm 35:13 says, ‘I afflicted myself [literally ‘my nefesh’] with fasting.’ Isaiah 58:3 expresses in a couplet of Biblical Hebrew poetry, “Why have we fasted, and you see it not? Why have we humbled ourselves [ literally ‘afflicted our nefesh’], and you take no knowledge of it? One purpose of fasting is to facilitate repentance as one’s fleshly desires are set aside to focus on God’s will. It also serves as a type of divine worship. Rav Sheshet, a late third-century rabbi, would offer this prayer on fast days: ‘Master of all worlds, you know that when the Temple was standing, a person who sinned could bring a sacrifice. The only parts that were offered were the fat and blood, and they atoned for him. Now, I have sat fasting, reducing my own fat and blood as though I offered them to you on the altar. Show me favor.’” – First Steps in Messianic Jewish Prayer, Aaron Eby, page 61.

• Suggestions for fasting:
  • Wednesday
  • Friday
• Giving:

“Giving to charity corresponds to the act of loving God with one’s might. Since ‘Me’od’ corresponds to ‘mamon’ (wealth), one must express his love for God through giving generously of his money and physical resources…” – First Steps in Messianic Jewish Prayer, Aaron Eby, page 62.

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To know God exists (Exodus 20:2)

• The prerequisite of all other mitzvot:

“He explains why God prefaced his commandments with the first commandment. He compares God to a king who tells his subjects that before he gives them his laws and ordinances, they must first accept him as their ruler and believe in him. Belief in one God is a prerequisite for all the other mitzvot.” – The Mitzvot, The commandments and their rationale, Abraham Chill, page30

“This is the foundation of our faith, and whoever does not believe this denies the very main principle, and he has no share or right among the Jewish people…The main thing, though, is to fix firmly in one’s heart and soul that this is the truth, and nothing other than this is possible.” – Chafetz Hayim, The concise book of mitzvot

• We should acquire knowledge of God in order to fully convince ourselves of the reality of God and his existence:

“The first mitzvah is that we are commanded to acquire knowledge of the nature of God’s existence, i.e. to understand that he is the original cause and the source of existence who brings all creations into being.” – Sefer HaMitzvos of the Rambam: volume 1, Rabbi Berel Bell.

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Against believing in other gods (Exodus 20:3)

• The One true God specifically identifies himself as the Power responsible for the Exodus:

“Why did God introduce Himself as the Power who brought the Children of Israel out of Egypt, rather than as the Creator of the universe? Was not the creation of the world a much greater miracle than the Exodus? Ibn Ezra answers the question by explaining that unlike creation, which no one ever witnessed and no one could truly understand, the Exodus was an event which an entire generation had experienced in its own lifetime. People who do not believe in a personal God will identify God with a blind force that takes no hand in human affairs. But anyone who has witnessed the historical fact of the Exodus would be so overwhelmed by the miracle he saw before his own eyes that he will be forced, as it were, to believe in a personal God who guides the destinies of man.” – The Mitzvot the commandments and their rationale, Abraham chill, page 30

• We are forbidden to believe in any deity other than the God who is “one” (Echad), who led the children of Israel out of slavery:

“It unequivocally forbids a Jew from believing in any deity other than the One [Echad] God, who is described in the First commandment as having taken the children of Israel out of slavery in Egypt. “ – The 613 Mitzvot, Robert L. Eisenman

• We are to have uncompromising commitment to One God:

“The basic premise of Judaism is the uncompromising commitment to One God: omniscient, omnipresent, and omnipotent, the Prime Cause of all things…We must hold this total commitment to monotheism throughout our lives.”  – The Mitzvot the commandments and their rationale, Abraham chill, page 29

• We should not even entertain the thought of another god, partner or associate:

“It is a negative commandment to entertain no thought that there is any other god except the blessed God as scripture states, ‘You shall have no other gods before me’ (Exodus 20:3). Whoever entertains the thought in his mind (Heaven forbid) that there is any other god except Him, or some partner or associate (Heaven forbid); or he considers in his mind the thought that there is some substance to idol-worship (Heaven forbid) – he denies the very fundamental principle [of the one and only God].” – The concise book of Mitzvot, The Chafetz Chaim, page 107.

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Not to Blaspheme (Exodus 22:27) 

• It should be unthinkable. God is the source of all good, including our ability to speak

“The idea of cursing God is so reprehensible that we don’t even call it that in the Hebrew. In Hebrew, it’s called “birkaas Hashem,” which means “blessing the Name (of God).” It’s a necessary euphemism because the idea of cursing God is so utterly unthinkable (or should be!). The reason for the mitzvah is clear: God is the source of all. Everything He has given us is for our good. To curse Him (God forbid!) is to spurn all He has done for us. It is especially a misuse of the power of speech, which He has given exclusively to mankind. Blasphemy is so reviled that, upon hearing it, a Jew is to rip his clothes as he does in mourning. (In II Kings 18, the servants of the king tore their garments upon hearing blasphemy from Ravshakeh, an apostate Jew.)” – The Taryag Companion, Rabbi Jack Abramowitz, page 97.

• The Biblical punishment is death

“If someone blasphemed Hashem by a substitute Divine name, he would transgress a prohibition. If someone blasphemed Hashem by the Divine name itself, his punishment is stated explicitly: ‘And he who blasphemes the name of Hashem shall surely be put to death; the entire community shall stone him’ (Leviticus 24:16). This is the case if one blasphemes, even if he retracts in the time it takes to say a few words. At the present time, however, when we do not judge capital cases, he is excommunicated, and we keep our distance from him.” – The Concise book of Mitzvoth, Rabbi Chofetz Chaim, page 155. 

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You shall not desecrate God’s name (Leviticus 22:32) 

• Acting in ways that misrepresent and bring shame to the God we worship, and the teachings we stand for:

“Each Jew [or righteous gentile] must scrupulously avoid any misdeed toward a non-Jew [or non-believer], lest his actions negate the lofty moral standards of Judaism. The offense of a single Jew can bring shame on the entire House of Israel, as well as reflecting adversely on the Name of God, their Father and King. The rabbis considered desecration of the Divine Name (Chillul HaShem) to be one of the most serious of all transgressions.” –  The 613 Mitzvot, Robert L. Eisenman, page 207.

“In the daily routine of his life, whatever he does and says and wherever he goes, the Jew [or righteous gentile] must ask himself whether his deed will bring honor and add luster to the Name of God, or be profaning God’s Name? This does not refer to prayers or worship, but to everyday activities.” – The Mitzvot the commandments and their rationale, Abraham chill, page 277.

• Three categories of “Desecrating” God’s Name:

“Maimonides classifies the concept of profaning God’s Name under three categories: A. When force is being used to make a Jew [or righteous gentile] violate a law with the alternative of being put to death, he should choose transgression rather than death. The mitzvot were meant to increase life, not to cause death. There are exceptions to the rule when the transgression involves idol-worship, unchastity [sexual immorality], or murder. In these instances, the Jew [or righteous gentile] is expected to sanctify God’s Name by submitting to death, rather than commit these sins. If a Jew[or righteous gentile] is forced to commit any transgression for the sole purpose of thus indicating his denial of God, he must submit to death rather than commit the sin. The violation of this law is Chillul HaShem. B. If a Jew [or righteous gentile] is not being compelled forcefully to sin, but does so out of sheer spite; that is, in an attempt to proclaim his denial and defiance of God, it is considered a profanation of God’s Name, a Chillul Ha-Shem. C.  If a highly moral person of impeccable character commits a wrong, even of a minor nature, he is profaning the name of God. For example: One who is famous for his wisdom and piety who buys something for which he can pay, but nevertheless callously defers payment until the later date, thereby brings God and His Torah into disrepute. A man of his position should meticulously avoid a Chillul Ha-Shem: He should pay his debt without delay.” – The Mitzvot the commandments and their rationale, Abraham chill, page 276.

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You shall sanctify God’s name (Leviticus 22:32) {P#5} {R|P#9}

• Bringing honor to God’s Name:

“In the daily routine of his life, whatever he does and says and wherever he goes, the Jew [or righteous gentile] must ask himself… [if] his deed will bring honor and add luster to the Name of God…To put it succinctly, one sanctifies God’s Name when, after he performs a deed, both Jew and non-Jew will comment: ‘This is the wonderful… way of life [of a follower of the God of Abraham].’” – The Mitzvot the commandments and their rationale, Abraham chill, page 274

“Each Jew [or righteous gentile], great or small, has the privilege and responsibility of sanctifying the Name of God through his or her behavior (whether among Jews or gentiles) …It is more important to hallow the Name of God by moral action, especially by performing acts of justice and compassion in the sight of gentiles…Maimonides stressed that living properly in accordance with the highest Jewish standards is considered an act of ‘Kiddush ha-Shem’ (sanctifying God’s name). – The Mitzvot the commandments and their rationale, Abraham chill, page 277.

• Martyrdom:

“Maimonides observed that this commandment makes us ‘duty bound to proclaim this true religion to the world, undeterred by fear of injury from any source.” Unfortunately, this has too often led to martyrdom, the ultimate expression of sanctifying the Name of God, as Jews have given up their lives rather than desecrate the Name of God.” – The Mitzvot the commandments and their rationale, Abraham chill, page 13.

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To be continued…Under Construction