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The Tithe of Malachi 3:8-15

An Treatise on The Relevancy of Tithing in the Modern Christian Church

Author George A. Gates Jr.

Introduction

This article is the first of a series of articles about tithing. Other in-depth tithing articles

include The Tithe of Abraham, The Tithe of Jacob, and Deception in the Church....

Tithing and Beyond. Tithing and Beyond contains all three articles in one larger book.

Therefore, this article on Malachi 3 does not include an in-depth analysis of Abraham's

or Jacob's tithe. However, with this entire issue of tithing, based on any passage of

scripture, the question is, does God require tithing of His people? The answer is "No."

One very simple way to solve this entire tithing issue is just to ask God if tithing is

something the Christian must do. He will always say "No," however, how He answers

could be in several ways. One way is by reading articles like this or other authors God

has equipped to study the tithing issue. In my case, I was not even seeking God about

the tithing. God approached me about the truth about tithing. Over ten years ago spoke

God these exact words to me, "Tell my people they do not have to tithe." There are

numerous ministers, seminaries, and other people who do not believe in the tithing

issue. However, if you read and you are surprised of what I am writing, or do not believe

in what the Lord told me, then I pray according to Philippians 3:15, " Let us therefore, as

many as would be mature, be thus minded; and if in anything you be otherwise minded,

God shall reveal even this unto you."

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Let He who is among us in the Church, the Father, Son, and Holy Spirit confirm what I

am writing by having an ear to hear and an eye to see. My study involves examining the

passages that support the non-tithing belief. Even with my God-given, non-tithing belief,

I began a long search to determine during the time of Malachi, what was the meaning of

the Malachi passage using exegesis and hermeneutical processes. The distinction

between exegesis and hermeneutics is a thin line. While exegesis is the act of drawing

the meaning out of a Biblical text, hermeneutics studies the locus of meaning and

principles of biblical interpretation.

Hermeneutics is, therefore, the field of study which is concerned with how we interpret

the Bible, whereas exegesis is the actual interpretation of the Bible by drawing the

meaning out of the original Biblical text. One field of study is examining who the

audience was in Malachi.

I will also write about how other passages of scripture support the non-tithing issue such

as who the audience of the book is, other sins the priests were guilty of, and how the

windows of Heaven are already open for the Christian. I will also elaborate on that there

was more than one tithe, what the tithes were, and that tithing was abolished in the New

Testament. I will also touch base on the basics of Abraham's tithe, alluding to the fact

that we can't use Abraham's tithing as a justification for tithing either. Also, I will discuss

that churches and ministries need financial support. However, tithing is not the way God

wants to financially support ministries. I will also discuss how that the Tabernacle of

Moses and Temple of Solomon represent the church. Hence, the storehouse is not the

true representation of the Church. Last, I will write about how tithing was for mainland

Israel only as in the case of Malachi. The Jews considered a tithe outside of the land

area of Israel as unholy, so if you are tithing your money you might want to consider

your tithe as an unholy offering.

Writing Approach of this Article

The audience of this article is a mixed company of people from various educational

backgrounds, different cultures, languages, and in countries outside the United States.

Therefore, I endeavor to try to have a writing approach for those who very

knowledgeable of the scriptures, for those much younger Christians who are new to the

tithing debate, and for those who do not know about tithing at all. For example, one

person in my audience has no idea that the Bible was written in other languages

besides English. Therefore, when I explain a difficult passage of scripture that I have to

quote either Hebrew or Greek, it can be difficult to explain to every person certain verb

tenses or meaning of words in simple terms. If I leave out certain details many readers

of this article could say I left out, please keep in mind I am trying to make an already

complex issue into a simpler issue to understand without leaving out the most important

aspects of tithing.

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Furthermore, this article is between being ultra-theological and over-simplified, but

covering enough material to substantiate the belief that Christians are not under any

kind of tithing obligation. This does not mean that I do not believe in giving money to

ministry organizations.

Churches or those in five-fold ministry should be able to make a living from preaching

the Gospel for as it is written in 1 Timothy 5:17-18 "17 Let the elders who rule well be

counted worthy of double honor, especially those who labor in the word and doctrine. 18

For the scripture says, “You shall not muzzle an ox while it treads out the grain,” and,

“The laborer is worthy of his wages.” As with Moses in Exodus 35:20- 29, Exodus 36:5,

I would like to see so much provision provided for the churches that the leadership

would have to tell the people to stop bringing in provisions because there is too much.

However, those offerings for the building of the Tabernacle of Moses and the Temple of

Solomon were free-will offerings that were freely given. The issue of free-will offerings is

covered in this article.

Malachi 3:8-15

The primary A scripture that proponents use to enforce tithing is in Malachi 3:8-15.

However, the main focus is usually on verses 8-11 about blessing and cursing regarding

the tithe. This passage in Malachi has been used by some people to determine that

Christians must tithe or they could be cursed by God.

A significant portion of the time other verses in the book of Malachi is ignored that

weigh in on the correct interpretation of this passage. These ignored passages bring

greater revelation to what this passage means back then when the passage was

written, but also how it applies to us today. Another issue to keep in mind is that the

situation of robbing God was solved as recorded in Nehemiah 13:4-13, (12), when

Nehemiah brought back the tithing goods that had been stolen from the storehouse. In

this regard, the tithing problem is solved. This passage deals with a group of people

about tithing and other issues they were guilty of around the years of 43 to 425 B.C.

Some people bring this passage over to the age we live in today, believing and stating

that if the Christian does not tithe, then they are sinning by robbing God.

Because of the nature of the controversy of tithing or not for the Christian, we have at

least two questions to answer, 1) Who was robbing God? and 2) if, how, and where the

tithing problem was solved since this passage was written over 2,000 years ago. We will

now examine the three Old Testament books that deal with the issues around the tithing

system during that era, Malachi, Nehemiah, and Ezra.

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Basic History of Malachi, Nehemiah and Ezra

Malachi wrote his prophetic book in approximately 433 to 425 B.C. at the time that the

Jews were returning from exile in Babylon. The books of Nehemiah and Ezra were

written very close to the same time that Malachi wrote his work. The book of Nehemiah

gives a detailed account of a description of the Temple of Solomon recently rebuilt after

the return from Babylon. Nehemiah was written prior to Malachi in approximately 445

B.C. Nehemiah and the book of Ezra used to be one book but the books were

eventually separated. Nehemiah personally oversaw many of the restoration issues at

Jerusalem including the Temple of Solomon where the storehouse is located. To better

understand the tithing in Malachi, it is necessary to read all three books.

After 70 years in exile, the Jews had returned home and rebuilt the temple in Jerusalem.

They were able to worship God in their own land, but the city still lay in ruins. The once-

great capital of the promised land was a depressing rubble heap exposed to her

enemies. When Nehemiah hears this, he sets out to restore the city walls. The book of

Nehemiah is his story in his own words. God uses Nehemiah to reestablish Israel both

physically and spiritually.

In the first part of the book, Nehemiah 1:3, Nehemiah restores Jerusalem in a physical

sense. When Nehemiah hears that “the wall of Jerusalem is broken down and its gates

burn with fire,” he gets permission from Persian King Artaxerxes to rebuild the city. The

governors of surrounding territories viciously oppose Nehemiah’s efforts. In Nehemiah

7:15 it is recorded the wall is finished in just 52 days. In the second section of the book

of Nehemiah chapter 13, Nehemiah and Ezra bring spiritual revival to Jerusalem. Ezra

reads the law of Moses aloud to the people, and the nation rededicated to obeying God.

Later on, Nehemiah works diligently to point people back to the law of Moses. It is in

chapter 13 that Nehemiah deals with the thievery in the Temple. The issues of whether

Christians should tithe or not is in Malachi 3:8-15.

However, to obtain the full truth about tithing in relation to this passage, we must study

many other scripture passages in Malachi in addition to the passages in Nehemiah. The

first place we will begin is with who was the audience of Malachi. Also, to obtain a

deeper understanding I would suggest reading Ezra and Nehemiah to obtain a fuller

understanding of what was occurring during the days of Malachi, Ezra and Nehemiah.

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The Audience of Malachi

Who was the audience in Malachi? Understanding who the audience is critical to

understanding this passage. The Levitical priests, not the general population was the

audience of Malachi. We can read examples below as to who Malachi was speaking to.

Malachi 1:6 states, "To you priests who despise My name." Keep in mind that these

priests were guilty of issues such as despising God's name in addition to robbing the

tithe. Through the rest of chapter one, God is dealing with them about polluted

sacrifices. Offering animal sacrifices is something only priests did.

Malachi 2:1, "And now, O priests, this commandment is for you." Verses 2-6 God still

deals with priests.

In 2:7 he speaks to them directly again, " “For the lips of a priest should keep

knowledge." God speaks on about how the priests in 2:8 "departed from the way; you

have caused many to stumble at the law. You have corrupted the covenant of Levi."

Then God speaks on and says they did their sinning before the people, 2:9. God speaks

again through the rest of this chapter to the priests about many issues including marital

infidelity they were guilty of. Some pro-tithers have stated the words whole nation to

imply those robbing God was also the people. However, upon closer examination of the

Hebrew text the passage should read, whole nation OF YOU (the priests). The NIV, the

NAS, and RSV all render the whole nation of you.

Also, tithing in this passage did not allude to a universal audience. For example, if

tithing was a universal principle then why didn't Joseph tithe or any other Jewish person

mentioned in the book of Genesis? However, there is historic proof in antiquities writing

that tithing was a common practice in many places. I will write about this issue in my

article about Abraham's tithe.

Starting with Malachi 3:1 we read where the messenger will come and purify the sons of

Levi. In Malachi 3:8 we read the beginning of the tithing passage.

."8“Will a man rob God? Yet you have robbed Me! But you say, ‘In what way have

we robbed You?’ In tithes (plural) B and offerings. 9 You are cursed with a curse,

for you have robbed Me, even this whole nation. 10 Bring all the tithes, (plural)

into the storehouse, That there may be food in My house, and try Me now in this,”

says the Lord of hosts, “If I will not open for you the windows of heaven and pour

out for you such blessing that there will not be room enough to receive it.

11 “And I will rebuke the devourer for your sakes, so that he will not destroy the

fruit of your ground, nor shall the vine fail to bear fruit for you in the field,” says

the Lord of hosts.

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12 “And all nations will call you blessed, for you will be a delightful land,” says the

Lord of hosts. “Your words have been harsh against Me,” says the Lord, “Yet you

say, ‘What have we spoken against You?’14 You have said, ‘It is useless to serve

God; what profit is it that we have kept His ordinance, And that we have walked

as mourners before the Lord of hosts? 15 So now we call the proud blessed, for

those who do wickedness are raised up; they even tempt God and go free.’”

So Who Was Robbing God? Nehemiah 13:4-13

The passage in Malachi 3:8, God already states, "you have robbed me." So who was

robbing God? Nehemiah 13:4-13 says that Eliashib who was in unity with Tobiah,

robbed the storehouse, put Tobias's stuff in the storehouse and who knows what he did

with all the tithing product that was in the room. The tithing products were restored

though, verse 9. Nehemiah 13:4-13 solves the Malachi 3 tithing problem. In this chapter

Nehemiah confronts the rulers of Israel, and the people of Judah, and sets everything in

order. Problem solved. No tithing for Christians.

The rulers of the time also bore responsibility for what was going on. This passage in

Nehemiah 13:4-13 states, "4 Now before this, Eliashib the priest, having authority over

the storerooms of the house of our God, was allied with Tobiah. 5 And he had prepared

for him a large room, where previously they had stored the grain offerings, the

frankincense, the articles, the tithes of grain, the new wine and oil, which were

commanded to be given to the Levites and singers and gatekeepers, and the offerings

for the priests. 6 But during all this I was not in Jerusalem, for in the thirty-second year of

Artaxerxes king of Babylon I had returned to the king. Then after certain days I obtained

leave from the king, 7 and I came to Jerusalem and discovered the evil that Eliashib had

done for Tobiah, in preparing a room for him in the courts of the house of God. 8 And it

grieved me bitterly; therefore I threw all the household goods of Tobiah out of the room. 9 Then I commanded them to cleanse the rooms; and I brought back into them the

articles of the house of God, with the grain offering and the frankincense.10 I also

realized that the portions for the Levites had not been given them; for each of the

Levites and the singers (and musicians were of the Tribe of Levi, therefore singers and

musicians received tithes) C who did the work had gone back to his field. 11 So I

contended with the rulers, and said, “Why is the house of God forsaken?” And I

gathered them together and set them in their place. 12 Then all Judah brought the tithe

of the grain and the new wine and the oil to the storehouse.13 And I appointed as

treasurers over the storehouse Shelemiah the priest and Zadok the scribe, and of the

Levites, Pedaiah; and next to them was Hanan the son of Zaccur, the son of Mattaniah;

for they were considered faithful, and their task was to distribute to their brethren."

When considering who received the tithe we must keep in mind that since the musicians

and singers received tithes, should we not give the musicians and singers in our

modern churches portions of the tithes?

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Again, the tithing problem was solved as stated in 13:9, "I (Nehemiah) brought back the

articles of God, with the grain offering and frankincense," and 13:12, "Judah brought

back the tithe, the grain, the new wine and oil." The tithes and offerings robbed from

Malachi 3:8 were brought back to the storehouse. Even if we did not have this passage

in Nehemiah 13, this passage in Malachi 3 is simply not a fit for Christians. There are a

host of other issues of guilt and sin that should also be considered from Malachi 3

beside the sin of robbing the tithe.

We read a good recollection of the articles that were stolen and brought back into the

storehouse. Some of the articles returned were things like the grain offering and

frankincense. However, when Malachi states, "bring the tithes, (plural) to the

storehouse," exactly which tithes was he referring to? We do not have a 100% perfect

answer. The tithes could have been all three tithes. If tithing proponents insist on this

passage for justification of tithing then the New Testament tither needs to be ready to

give A LOT of money. We have to also keep in mind that the widows, the poor, the alien

and stranger were exempt from tithing. As far as the poor the landowners were

supposed to leave a corner of their field for the poor. D

Guilty of Other Sins

The priests were guilty of far more than just sinning about the tithe. In Malachi, he gives

the priests many stinging rebukes about how they were going about being priests. I will

list these below. However, if we are still going to state that Christians are robbing God

by not tithing, according to this book that is, then we must examine and see some of

what else they were guilty of doing so we can apply those rules to Christians besides

tithing.

1. You have despised my name, 1:6

2. Defiled sacrifices, 1:7

3. Offered blind sacrifices, 1:8

4. Profaned the Lord's table, 1:12

5. Offered stolen sacrifices, 1:13

6. Dishonored what the Lord says, 2:2

7. Corrupted the covenant of Levi, 2:7

8. Caused many to stumble, 2:8

9. Shown partiality in the Law, 2:9

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10. Dealt treacherously with you wife, 2:14-16

11. Falsely accused God, 2:17

12. Gone away from God's ordinances, 3:7

13. Robbed God, 3:8

14. Called the proud blessed, 3:15

If tithing is going to be singled out in this passage as something Christians should be

doing, then we should either not be doing the same sins pointed out about the priests

and start doing the opposite. The opposite would be we need to stop offering burnt

offering bulls that are blind or stolen and offer bulls on the altar of sacrifice that has

perfect vision. Then we must also consider corrupting the covenant.

Then we also need to ask ourselves if we are despising the Lord's name or not. What if

you are single? Can you be guilty of dealing treacherously with your wife? Then we

need to consider ordinances mentioned in 3:7. There is no way that I would ever state

that the proud are blessed, nor do I think most Christians would ever make such a

statement. Have I or other Christians gone away from God's ordinances? All Christians

are exempt from keeping any and all ordinances. E

In 3:7 notice ordinances is plural which should cause me to look at my life and number

the ordinances I have forsaken. But let's look closer at verses 13 - 15, "Your words have

been harsh against Me,” Says the Lord, “Yet you say, ‘What have we spoken against

You?’ 14 You have said, ‘It is useless to serve God; what profit is it that we have kept His

ordinance, and that we have walked as mourners before the Lord of hosts? 15 So now

we call the proud blessed, For those who do wickedness are raised up; they even tempt

God and go free.’” There are numerous Christians including myself who have never

uttered a word against God questioning "what profit is it that we serve God?" The same

people who say we are guilty of not tithing have to consider these other passages of sin

we could be guilty of. Once you look at this passage under a microscope, then you can

see how far off it is to require Christians to tithe.

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15. The Nations Will Call You Blessed?

When I tithed, I never noticed a change at all when I started tithing. I tithed by faith (so I

thought, I presumed I was supposed to tithe) because I thought I was obeying God.

When I stopped tithing a few years later, I got a promotion on the job and a raise and

the promotions and raises kept coming. Twice I got consulting jobs making $200 an

hour, all while I was not tithing. I made over $35,000 in just over a two-month period....

while not tithing. I have a section in my larger book on tithing testimonies or the lack of

tithing testimonies. Israel was promised that if they tithed, then the nations would call

them blessed. When I tithed not one time did a ruler or rulers from nations from other

countries ever call me on the phone or send me mail about how blessed I was by

tithing. An internationally known pastor once stated that the way to physical healing

begins with tithing. That statement is about as false as a person can get, yet people still

follow this man. I hear many testimonies of God blessing people for tithing. If you know

100% sure that God has blessed you it is because you seek first the Kingdom of God,

and not because of tithing. God might have also blessed you simply because you have

given freely at a time in your life. A problem with quoting the Malachi passage is why do

proponents of tithing quote this passage and not quote other Old Testament passages

and expect people to follow. For example, why aren't we taught to offer animal

sacrifices, be circumcised, or eating a scroll similar to what God commanded Ezekiel to

do in Ezekiel 3:3. Perhaps males in this age should consider in Deuteronomy 25:5 that if

a man's brother dies, then the other brother must go and impregnate his brother's wife

or any of the other 612 F commandments mentioned in the Old Testament.

Open Windows of Heaven

God said He would open the heavens; e.g. whether systems to water the fields, for

them and receive the promised blessing from tithing. While that was true for them then,

for us as Christians the heavens are already open. The veil of the temple was torn in

two giving me full access to the throne of God, (Matthew 27:52, Hebrews 3:14,) and the

scripture also says my real citizenship is in Heaven, e.g., the Heavens are open for me

because I am seated there with Christ, (Philippians 3:20.) That does not mean a

Christian can't sin and hinder the work of God in a believers life, but the Heaven's are

still open for the Christian. Two, God would rebuke the devourer. The devourer was a

creature such as a locust or any other creature that can eat plants. Proponents of tithing

claim the devourer is satan and demons overcoming the non-tither because they do not

tithe. Three, most Christians do not have a field for the devourer to destroy nor do we

have oxen, bulls and other animals to send to the priests to place in the storehouse.

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Tithes? More than One?

Tithing could mean up to 30% of the produce of the land or animal sacrifices according

to the Old Testament. Another study reveals because the third tithe was to be kept at

home, which I agree and others agree with. (Where in the Bible Were Tithes

Abolished?, 2018, Russell Kelly,) "The Levitical tithe was paid yearly in the Levitical

cities. The second festival tithe, also a yearly tithe, was eaten at the three festivals. The

third poor tithe was kept in the home every third year. Tithes totaled 23 1/3%." Since

there were three tithes which tithe was the tithe here in Malachi? The first mention G

God commands the tithes is in Leviticus 27:30. In Numbers 18:19-32 God adds a lot

more to the tithe. In Deuteronomy 12:6 tithing is mentioned again, and in Deuteronomy

14:22-27 we read the second tithe, and Deuteronomy 14:28-29 we read the third tithe.

Most theologians including myself layout the tithes as is below.

1. The Levitical Tithe was the first tithe. However, as we have read this tithe was not the

initial tithe commanded by God. This Levitical tithe provided food for the Levites and the

priests, since they received no inheritance of land in Israel (Numbers 18:21).

2. The Festival Tithe was the second tithe. This tithe provided food for festivals in Israel

and was eaten/drank by the tithers and their family (Deuteronomy 14:22-27).

3. The Poor Tithe was the third tithe. This tithe of the third year was stored in the

nearest town and used as a “food pantry” for poor people in the local

area (Deuteronomy 14:28-29).

All of these tithes had variations. For example, the tithe in Deuteronomy 14:22-27 the if the tithe was too far to carry it could be redeemed for money, wine, other strong drink.... and do not forget the Levite but eat it where the Lord chooses; e.g. not necessarily Jerusalem at the Temple Storehouse. H In Leviticus 27:32, the animal tithe was not the first animal, but the was the tenth animal under the rod. You will not hear tithing proponents say it is O.K. to hang on to your monetary tithe and eat it based on the Festival tithe. Since the Festival tithe is eaten, keep in mind that only land-owners of produce or cattle tithed. Tradesmen such as carpenters, pottery makers, miners of the gold and silver did not tithe. Israel had an army, yet we do not see where soldiers tithed any of their spoils of war. The tithe also was handled differently in the promised land then it was in the Wilderness. There were 48 Levitical cities that the tithes were distributed to in the Promised land of Israel.

These three tithes were carried out over a 7-year cycle, with a break from tithing during the 7th year because it was a Sabbath year of rest. No one was allowed to “work the soil” by sowing and reaping during Sabbath years, and thus, no one was supposed to tithe during Sabbath years. Sabbath years gave the soil in Israel a time to rest and replenish nutrients (Leviticus 25:3-7).

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How much do all these tithes add up to over a three-year period? It depends on how it

was calculated. If the festival and poor tithes were based on what remained after

paying the Levitical and festival tithes, then for the first and second year every Israelite

would pay 19% in tithes, and for the third year, they would pay 27.1%, for an average of

21.7% per year. If the festival and poor tithes were based on one’s gross increase, then

for the first and second year every Israelite would pay 20% in tithes, and for the third

year, they would pay 30%, for an average of 23.3% per year. When I discussed the

tithing issue with a Jewish Rabbi in my hometown, he stated this 30% is accurate

depending on if you subtracted the amount of each tithe from the larger sum and base

10% on what is left over from the first and second tithe.

The details of Abraham's tithe is a separate study. However, I have inserted a few

important sentences about Abraham's tithe. This tithe had several factors that can't be

used today as a requirement for Christians to tithe 10% of their income as part of the

Melchizedek requirement. If we are going to follow the rule of Abraham's tithe, then let's

conform to all the attributes of this tithe. I will write in the tithe about Abraham that he

was following local pagan tithing customs.

Abraham's Tithe

The details about Abraham's tithe is a separate study. However, I have inserted a few

important sentences about Abraham's tithe. This tithe has several factors that can't be

used today as a requirement for Christians to tithe 10% of their income and as part of

the Melchizedek requirement. If we are going to follow the rule of Abraham's tithe, then

let's conform to all the attributes of this tithe. I will write in the tithe about Abraham that

he was following local pagan tithing customs.

1. This tithe was the spoils of war only, and not his personal assets such as his blessing

in Genesis 13:2. Abraham had already been blessed by God in riches of silver and gold

before he tithed; e.g., Genesis 13:2, "Abram was very rich in livestock, in silver, and in

gold."

2. The other 90% of the tithe went back to the King of Sodom. If the Christian uses this

passage to require tithing, then his or her other 90% needs to go somewhere else

besides them self. Technically, we do not have kings in this country, so in this case, the

believer would need to find a politician or leader on the same level as a king.

3. Tithing was a pagan custom during that period. God never told Abraham at all to tithe

as a commandment. Though Abraham obeyed God's commandments in Genesis 26:1-5

we do not see anywhere at all where God commanded Abraham to tithe ever.

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Since some proponents of tithing by Abraham's example, we must remember that

Abraham did not follow the spoils of war ordinance commanded by God in Numbers

31:21-31. I will write about this in more detail in my article, The Tithe of Abraham, but

without quoting the entire passage, the spoils were divided into to two equal parts.

Then the equation to split up the two equal parts has a result of 1/500th of 1/2,

1/1000th; .1% to the priests. This amount is not even close to Abraham's pagan tithe.

Therefore, under the Law of Moses, the spoil was only 1% to the Levites, (Numbers

31:27,28, ) and only one-tenth of one percent, (.1%) to the priests, (Numbers 31:29,30).

We can also read in the case of King David in 1 Samuel 30:1-25 we can read about how

that David split evenly the spoils of war from a battle that he and his troops had won.

Pro-tithing arguments.

One tithing proponent made the following statement, "Many argue Abraham and Jacob

were simply following the customs of the surrounding nations. But Scripture points in a

different direction." This statement is not true. For one, this proponent did not have any

research data to back up his opinion. And two, in my subsequent article entitled

Abraham's Tithe I will point out ample evidence that tithing was a pagan practice of

those surrounding geographic areas near where Abraham lived. In Genesis 26:5 God

says, “Abraham obeyed my voice and kept my charge, my commandments, my

statutes, and my laws.” Abraham obeyed God as far as what God told him to do. If we

are going to say that Abraham "obeyed my voice and kept my charge, my

commandments, my statutes, and my laws," you could say that statement makes it

seem like Abraham was a sinlessly perfect person. Romans 3:23, states, "All have

sinned and fallen short of the glory of God."

Tithing as an Ordinance, Abolished in the New Testament

Tithing is an ordinance given by God himself under the Law of Moses, not under any

auspices of Abraham or Jacob. Whereas we can read the full account of this issue of a

tithing ordinance and other related issues in Numbers 18:19-32, "19 All the heave

offerings of the holy things, which the children of Israel offer to the Lord, I have given to

you and your sons and daughters with you as an ordinance forever; it is a covenant of

salt forever before the Lord with you and your descendants with you.” 20 Then the Lord

said to Aaron; “You shall have no inheritance in their land, nor shall you have any

portion among them; I am your portion and your inheritance among the children of

Israel. 21 “Behold, I have given the children of Levi all the tithes in Israel as an

inheritance in return for the work which they perform, the work of the tabernacle of

meeting. 22 Hereafter the children of Israel shall not come near the tabernacle of

meeting, lest they bear sin and die.

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23 But the Levites shall perform the work of the tabernacle of meeting, and they shall

bear their iniquity; it shall be a statute forever, throughout your generations, that among

the children of Israel they shall have no inheritance. 24 For the tithes of the children of

Israel, which they offer up as a heave offering to the Lord, I have given to the Levites as

an inheritance; therefore I have said to them, ‘Among the children of Israel they shall

have no inheritance.’” 25 Then the Lord spoke to Moses, saying, 26 “Speak thus to the

Levites, and say to them; ‘When you take from the children of Israel the tithes which I

have given you from them as your inheritance, then you shall offer up a heave offering

of it to the LORD, a tenth of the tithe. 27 And your heave offering shall be reckoned to you

as though it were the grain of the threshing floor and as the fullness of the winepress. 28 Thus you shall also offer a heave offering to the Lord from all your tithes which you

receive from the children of Israel, and you shall give the Lord's heave offering from it to

Aaron the priest. 29 Of all your gifts you shall offer up every heave offering due to the

LORD, from all the best of them, the consecrated part of them.’ 30 Therefore you shall say

to them: ‘When you have lifted up the best of it, then the rest shall be accounted to the

Levites as the produce of the threshing floor and as the produce of the winepress. 31 You may eat it in any place, you and your households, for it is your reward for your

work in the tabernacle of meeting. 32 And you shall bear no sin because of it, when you

have lifted up the best of it. But you shall not profane the holy gifts of the children of

Israel, lest you die.’"

Tithing was instituted by God himself in these passages of Leviticus and Numbers, but

God removed the ordinance of the tithe along with other ordinances such as animal

sacrifices and 612 other ordinances in the New Testament , whereas the Apostle Paul

writes in Colossians 2:14, "Blotting out the handwriting of ordinances that was against

us, which was contrary to us, and took it out of the way, nailing it to his cross." And in

Ephesians 2:15 we read, " Having abolished in his flesh the enmity, even the law of

commandments contained in ordinances; to make in himself of two one new man, so

making peace." Once Jesus fulfilled the Law, Jesus then by his life, and death on the

cross abolished the requirements of the Law, (Romans 10:4). I In the early church there

is never a requirement or credible records of tithing as Douglas Weaver shares. J In part

one of this series

Churches and Ministries Need Financial Support

Churches and ministries need money to be successful. It takes money to preach the

gospel and those who minister God's word should be able to making a living from

ministering the gospel. In 1 Corinthians 9:14 we read, "Even so the Lord has

commanded that those who preach the gospel should live from the gospel." In 1

Timothy 5:17-18 we read a passage very similar, " Let the elders who rule well be

counted worthy of double honor, especially those who labor in the word and doctrine.

14

18 For the Scripture says, “You shall not muzzle an ox while it treads out the grain,” and,

“The laborer is worthy of his wages."

And in Galatians 6:6 we read, "Let him who is taught the word share in all good things

with him who teaches." However, the ultimate source of financial blessing comes from

God. When I was a missionary in Costa Rica more than once or twice God

supernaturally met my financial needs when he gave me financial blessings I did not

even expect or ask for.

As ministers of God's word we have to be in God's timing, his place, walking in his

ways, keeping our heart and soul clean to experience the fullness of his blessings.

Therefore, "seek you first the Kingdom of Heaven and all these things will be added to

you," (Matthew 6:33). Before I left for Costa Rica I had less than $200 in the bank. I had

two different people give me $500.00 a piece before I left, stating, "God told us to give

you this." I did not ask this money nor was I tithing, and I was going to church sparsely.

In a study by James Beumler of Vanderbilt University, his extensive research K reveals

that tithing was first introduced in the United States in 1873.

Church Supplied by Freewill Offerings

The Tabernacle of Moses was built with freewill offerings, Exodus 35:21, 29. As it was

being built the supplies were so great that a command had to go out to stop the building

supplies from coming in because there was too much of it, Exodus 36:1-6. Then in the

Temple of Solomon, which is an extension with much more revelation of the same

teaching, we can read that in 1 Chronicles 28:21 we had willing craftsman.

The Temple of Solomon Represents the Church

The storehouse as taught in Malachi 3 is not a representation of the Church. The

storehouse was only a very small part of the Temple of Solomon. The description of the

storehouse is given in Nehemiah 10:38 as is written there were several rooms in the

storehouse, "And the priest, the descendant of Aaron, shall be with the Levites when the

Levites receive tithes; and the Levites shall bring up a tenth of the tithes to the house of

our God, to the rooms of the storehouse." Therefore, we can take note that the

storehouse only received 1/10 of the tithe. L The other 90% went to the priests. A church

could hardly be provided for with only 10% of a tithe if we go by all the tithing rules.

15

According to Nehemiah 13:4-5 there was more than one room whereas offerings were

stored, " 4 Now before this, Eliashib the priest, having authority over the storerooms of

the house of our God, allied with Tobiah. 5 And he had prepared for him a large room,

where previously they had stored the grain offerings, the frankincense, the articles, the

tithes of grain, the new wine and oil, which were commanded to give to the Levites and

singers and gatekeepers, and the offerings for the priests." According to 1 Kings 6:6

there were three chambers that had offerings and the like stored in them.

The sizes were 7.5, 9, and 10.5 feet wide. In verse 10 we read that all these chambers

were 7.5 ft. high, or five cubits. A cubit is approximately 18 inches. We read that only

one room, the largest 10.5 X 7.5 feet, was used to store all the offerings that included

the tithe. If a person takes into consideration that for this one room or even the three

rooms to store all tithes of the land, including animals is impossible. In a subsequent

study I will teach how that the storehouse in the Temple of Solomon acted as a

distribution location to serve out the tithe to different locations across Israel.

When the Tabernacle of Moses, the Tabernacle of David, and the Temple of Solomon

were built, all three tabernacles were a shadow and type of the Church. The Tabernacle

of Moses was the first example of a large example of the Church, Christ himself, and

the individual believer. Progressive revelation was added to each Tabernacle as a type

of the Church. the Church/Temple was built with free-will offerings. In Acts 7:38 we

read, "38 “This is he who was in the congregation in the wilderness M with the Angel who

spoke to him on Mount Sinai, and with our fathers, the one who received the living

oracles to give to us." The Temple sets of Moses, David and Solomon represent the

Church. I read of a testimony once of a pastor who never once preached tithing in his

church during his over ten years of pastoring. However, his churches freewill offerings

were four-times the national average on giving.

The Apostle Paul in the book of Galatians when he writes that if a person tries to keep

one point of the Law then this person is obligated to attempt to obey ALL of the Law in

which there are 613 laws. The storehouse was the grainery or treasury where the tithed

produce of the land was stored along with other items. If the proponents of tithing from

Malachi 3:8 say Christians have to tithe or be cursed then why don't they also claim all

other passages in Malachi? For example in Malachi 2:3 we read, “Behold, I will rebuke

your descendants and spread refuse on your faces, the refuse of your solemn feasts;

and one will take you away with it." This was because in chapter one verses seven

through eight the priests were, "7You offer defiled food on my altar, but say, ‘In what

way have we defiled You?’ By saying, ‘The table of the Lord is contemptible.’ 8 And

when you offer the blind as a sacrifice, Is it not evil? And when you offer the lame and

sick, Is it not evil? Offer it then to your governor! Would he be pleased with you? Would

he accept you favorably?” Says the Lord of hosts."

16

First of all I do not know of any Christians who are literally offering animal sacrificial

offerings; however, I do not know of any Christians that have had literal refuse thrown

on their faces by God for not offering a blind sacrifice. If we claim tithing or the lack of it

then we need to claim refuse from our feasts to be thrown on our faces?

Forever is not Forever

Another issue I will teach on is the subject of the word forever, and its true meaning for

what the Bible intends that forever is and how we define forever as English speakers is

different. For example let's study Exodus 21:6. In this passage in particular we can read

that forever can't mean for eternity as meaning for ever and ever because sooner or

later the servant described in the passage will die. In the entire and context of the

passage in verses 1-6, the passage speaks of a Hebrew servant that is hired by

someone.

We read in verses 1-6, “Now these are the judgments which you shall set before them: 2If you buy a Hebrew servant, he shall serve six years; and in the seventh he shall go

out free and pay nothing. 3If he comes in by himself, he shall go out by himself; if he

comes in married, then his wife shall go out with him. 4If his master has given him a

wife, and she has borne him sons or daughters, the wife and her children shall be her

master’s, and he shall go out by himself. 5But if the servant plainly says, ‘I love my

master, my wife, and my children; I will not go out free,’ 6then his master shall bring him

to the judges. He shall also bring him to the door, or to the doorpost, and his master

shall pierce his ear with an awl; and he shall serve him forever."

One of the issues to deal with here is what does the word “forever" mean. The Hebrew

word for "forever" is olam, and olam appears 393 times in the Old Testament. According

to Gesenius Hebrew-Chaldee of the Old Testament, “forever" does not always mean

eternally with no end in sight. As Gesenius explains the forever, "Refers to future time

and is always defined from the nature of the thing itself" (P.612). In the passage in

Exodus 21:6 to serve him forever as we might think that in the English language is

impossible since sooner or later the servant and master will die.

So in this case it is the duration of the things; e.g. the master and slave until death.

However, in the case of God himself, God is forever and eternal because of his nature.

We read a similar case in Psalms 78:69 that "The Earth has been established forever,

however; we know from scriptures that the day is coming whereas God will create a

new heaven and a new earth. So the Earth will last according to the nature of time until

God creates a new Earth.”

17

The Tithe Was For Israel Only

Notice a major point about this tithing instruction. It said, "All the tithe of the land ... is

the Lord’s." This Hebrew word rendered "land" is aretz. At times the word can mean the

earth (Genesis 1:1). At other times it is used about a specific land or country (Exodus

3:8, 17). Many times the term, as used in Leviticus 27:30, refers specifically to the land

of Israel in Palestine. See Leviticus 19:23; 20:2; 25:10, 18; 26:32, and so forth. As the

Gentile nations were not given tithing laws and Levites were not instructed to go to the

Gentiles and take a tithe from them, the term "the land" in Leviticus 27:30 really refers to

the land of Israel.

George Foot Moore, in his work on Judaism (one of the recognized authorities on

Jewish religion in the time of Christ) had the following to say about the law of the tithe in

Leviticus 27: "All of these applied in the letter of the law only to the land of Israel,

however, at any time its boundaries might be defined" (Judaism in the First Centuries of

the Christian Era, Jan. 1930, vol. II, p.71). Professor Moore went on to point out that the

land of Babylon was finally accepted as part of the land of Israel a "tithable" land

because so many Jews were resident in the area. Egypt was finally accepted as a

tithable land. In the earlier time of Joseph, however, Egypt did not pay tithe as shown by

the one-fifth produce which was paid to Pharaoh and the four-fifths that went to the

people. The lands east of Jordan came to be acknowledged as tithable include Ammon,

Moab, and Syria at least the parts of those lands that David conquered and where many

Jews came to live. Other Gentile lands, on the other hand, such as Asia Minor, Greece

or Italy were not allowed as lands which could produce tithe. The produce of those

lands was considered as being impure and not holy enough to support the Levitical

priesthood in its function at the holy Temple. As Edersheim records, "even the very dust

of heathen lands was reckoned as defiled," (Life and Times of Jesus the Messiah, 1953,

vol. I, p.9). This is why tithe was not acceptable from them. At any rate, the strict

reading of the later interpreted to include those areas east and north of Palestine and

Egypt where the populations law demanded that the tithe come only from the land of

Israel which was were predominantly Jewish. All other areas were proscribed. This fact

about tithing may be surprising to many Christians, but this is a fact that is revealed in

the Law of God. Many preachers and evangelists know these facts, but they fail to tell

the laity about them simply because they believe the people would not fund their

churches if they were privy to these facts. One pastor I know of has had his so-called

Christian friends abandon and call him names I will not write. But it is time for all people

to know the truth of the biblical revelation. To be guided strictly by the statements of

biblical law, it would be improper to pay tithe on products from the United States, Britain,

or other Gentile lands. The Jewish rabbi who I know of personally said the same thing

during my interview with him about the tithe outside the land of Israel.

18

And this does not end the story. There is yet another surprise that most Christians fail to

understand. In fact, the Temple in Jerusalem did not get the bulk of its contributions for

operation from the tithe that the Israelites gave on their farm produce and herds. There

was another law that Moses enacted that provided huge quantities of money to Temple

operations when the people were faithful in carrying out the Law of the Old Covenant.

Moses also legislated that the Temple itself was to be (in a primary sense) funded from

the giving of a half-shekel by every male in Israel, (Exodus 30:11–16). This half-shekel

was to be given each year, and it was to be sent to the Temple treasury no matter

where Israelites lived in the world. Let us notice this matter of funding the Temple as it

must have existed in the time of Christ when Herod’s Temple was in full operation. In an

article by Rabbi Yitzchak Yosef, he did a study on the value of the half-shekel,

"In another essential step forward towards practically bringing the Third Temple, the

Chief Sephardi Rabbi of Israel has set the current value of the Biblical half -shekel every

Jewish male was required to give to the Temple. This mitzvah (Torah commandment),

performed in a merely symbolic manner for 2,000 years, is making a rapid comeback in

many ways. Rabbi Yitzchak Yosef issued a letter on Wednesday in response to

inquiries from the public as to what sum to give to charity as a gesture symbolizing the

Biblical commandment. In the days of the Temple, every male in Israel was obligated to

donate a half-shekel of silver at the beginning of the month of Ada, which began on

Wednesday. Based on the present market value of silver, Rabbi Yosef set the value of

the Biblical half-shekel at 23 NIS, or $6.23."

( https://www.breakingisraelnews.com/84485/chief-rabbi-sets-value-biblical-half-shekel-

paving-way-temples-comeback/#/)

The Temple was responsible for bringing into Jerusalem huge quantities of monies and

other contributions from Jews and even Gentiles from around the Roman and Parthian

worlds. Note the words of Titus the Roman general (and later emperor) in a speech to

the Jews just before the fall of Jerusalem. He called attention to the riches of the Jews

at the time and how the Romans had helped them to secure those riches.

Also, it must be noted that the proponents of tithing 10% of a person's gross or net

income should remember or study that there was more than one tithe that exceeded the

10% that people say Christians must tithe from Malachi 3:10. The Hebrew word here for

tithe is in the plural.

Most of us including myself were simply taught tithing when they became a Christian

and never questioned the validity of tithing. Most of the proponents of tithing will quote

various passages but the main passage they quote is Malachi 3:8-12, yet they fail to

study the rest of Malachi or who Malachi is addressing and other issues in the book.

19

Many proponents of tithing also fail to do comprehensive research on the tithing subject.

One of the biggest problems with the tithing issue is converting the original tithe, which

was never monetary, into that Christians have to tithe or give 10% (gross) of their

paycheck. I read a statement once that kind of goes like this. "Tithing is like opening

someone else's bill that came in the mail over 2000 years ago. You open it up even

though the mail and bill is addressed to someone else So you end up paying the money

owed by this other person."

The Tither Could Be Headed for a Curse

Paul states in Galatians 3:10, "10 For as many as are of the works of the law are under

the curse; for it is written, “Cursed is everyone who does not continue in all things which

are written in the book of the law, to do them." Galatians 5:3-6 also speaks to us and

says, "1 Stand fast therefore in the liberty by which Christ has made us free, and do not

be entangled again with a yoke of bondage. 2 Indeed I, Paul, say to you that if you

become circumcised, Christ will profit you nothing, 3 And I testify again to every man

who becomes circumcised, that he is a debtor to keep the whole law. 4 You have

become estranged from Christ, you who attempt to be justified by law; you have fallen

from grace. 5 For us through the Spirit eagerly wait for the hope of righteousness by

faith. 6 For in Christ Jesus neither circumcision nor uncircumcision avails anything, but

faith working through love."

Tithing was part of the Law. The opposite of what tithing proponents say can happen

with Christians; e.g., becoming estranged from Christ, and under the curse, if they

continue to tithe. If you tithe, just like with circumcision then you are indebted to keep all

the Law. When, how, and to what degree this estrangement from Christ, and under the

curse could occur is between this person and the Lord. If the Christian continues to tithe

then Galatians 5:3-6 still stands. I do not think most Christians who tithe are basing their

salvation by following the Law. However, this one area of tithing can still trip us up, for in

Galatians 3:9 we can read, "a little leaven, leavens the entire loaf." So there can be a

grave danger for those who continue to tithe.

Many Christians are not hearing the Lord in regards to the tithe. However, one of the

purposes of the five-fold ministry, which I am a part of, is to prevent the saints from

being "tossed to and fro from every wind of doctrine, (Ephesians 4:11). God has

commanded me to encourage God's people with the following message, "Tell my

people they do not have to tithe.". When God revealed to me that tithing was not a

requirement, what the Lord showed me was a black man with a large wooden yoke

around his neck. The black man was not of the black race. He was black because he

was in darkness by teaching that Christians must tithe.

20

On top of the wooden yoke were the words stamped in to the yoke, "The Tithe." The

tithe is a yoke of bondage to many people. However, if you read and you are surprised

of what I am writing, or do not believe in what the Lord told me, then I pray according to

Philippians 3:15, " Let us therefore, as many as would be mature, be thus minded; and if

in anything you be otherwise minded, God shall reveal even this unto you."

The listener who hears the message you must tithe, needs to consider the words of

Jesus in Luke 8:18, "18 Therefore take heed how you hear. For whoever has, to him

more will be given; and whoever does not have, even what he seems to have will be

taken from him.”

If we do not discern the error of tithing, the result can be we can set ourselves up to lost

what discernment we already have, for God gives his Holy Spirit to those who obey

Him, (Acts 5:32). We need to be careful to what we listen to as well, for there are those

so-called ministers who But there were also false prophets among the people, even as

there will be false teachers among you, who will do what is written in 2 Peter 2:1-3, they

" 1secretly bring in destructive heresies, even denying the Lord who bought them, bring

on themselves swift destruction. 2 And many will follow their destructive ways, because

of whom the way of truth will be blasphemed. 3 By covetousness they will exploit you

with deceptive words; for a long time their judgment has not been idle, and their

destruction does not slumber." If a person keeps listening to error and does not

recognize the error, then the same can ring true as with Luke 8:18; e.g., losing

discernment. Once we start learning discernment, then God can add more discernment

to us.

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Conclusion

Without a doubt tithing of the produce of the land or animal sacrifices as written in

Malachi 3 was abolished in the New Testament. The tithe was never money. Christians

do not have to tithe their income. However, as I stated earlier Christians should be very

willing to give of their finances cheerfully, (2 Corinthians 9:6-10) as the Spirit of God

leads them. N The Tabernacle of Moses and Temple of Solomon are indicative of how

that God O worked with people to cause them to give. Money existed during the time

these two Tabernacles were built, and God never commanded His people to tithe of

their income. There was the pastor mentioned on page 13 of this article who had four-

times the national average on giving by not one time asked people to tithe. Tithing

testimonies are not a good indication at all of God blessing someone financially whether

if they tithed or not. As I said earlier in this text, I stopped tithing over 20 years ago, and

I have had many financial blessings since then. However, I do not base my financial

blessings on me not tithing. God blessed me when I put his Word first, and by seeking

first the Kingdom of Heaven. Furthermore, even for those who give to ministries, use

discernment as God enables it, to determine who to give to for there are many churches

and ministries who do not preach or teach the full truth. Last, God instructs those who

are rich to be generous in 1 Timothy 6:17-18 P with their finances, however, Paul never

tells them they have to tithe their income. So let us be willing to give and give bountifully

but also give with discernment knowing the Lord's leading when He inspires us to give

or not.

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Notes and References

A Some tithing proponents also use the tithe of Abraham as justification for tithing. This tithe was the

spoils of war only, and not his personal assets such as his blessing in Genesis 13:2. This tithe was also a "one-time" occurrence. Abraham had already been blessed by God in riches of silver and gold before he tithed; e.g. Genesis 13:2, "Abram was very rich in livestock, in silver, and in gold."The other 90% of the tithe went back to the King of Sodom. If the Christian uses this passage to require tithing then his or her other 90% needs to go somewhere else besides them self. Technically, we do not have kings in this country so in this case the believer would need to find a politician or leader on the same level as a king. Tithing was a pagan custom during that time period. God never told Abraham at all to tithe as a commandment.

B The Hebrew word for "tithe" in verse eight is "plural" indicating more than one tithe. "Tithes," in the plural

is again repeated in verse nine. In Nehemiah 13:4-13 we read where Nehemiah "the cop" catches up with the thieves "robbing the temple" and the rulers, e.g. priests, Neh. 13:11; and "all Judah" Neh. 13:12, and brings three tithes back, the tithe of the 1) grain, and 2) the new wine and 3) the oil to the storehouse. Also, Malachi, knowledgeable of Jewish history, knows that according to the Law there were three tithes mentioned in the Torah. A Jewish Rabbi I talked to about this confirmed to me that in Jewish history there were three tithes. In Jewish history there are three tithes; however, within the each tithe were the tithes of things like grain, new wine, animals, oil, and plant produce of the land.

C 2 Chronicles 5:11-14, 11

And it came to pass when the priests came out of the Most Holy Place, for all

the priests who were present had sanctified themselves, without keeping to their divisions, 12

and the Levites who were the singers, all those of Asaph and Heman and Jeduthun, with their sons and their brethren, stood at the east end of the altar, clothed in white linen, having cymbals, stringed instruments and harps, and with them one hundred and twenty priests sounding with trumpets

13 indeed it came to

pass, when the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the LORD, and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised the LORD, saying; “For He is good, for His mercy endures forever,” that the house, the house of the LORD, was filled with a cloud,

14 so that the priests could not continue ministering because of

the cloud; for the glory of the LORD filled the house of God.

DThe tithe in Deuteronomy 26:13 reads as follows for the tithe was "every third year". "Then you shall say

before the LORD your God, I have brought away the hallowed things out of my house, and also have given them to the Levite, and "to the stranger, to the fatherless, and to the widow," according to all your commandments which you have commanded me; I have not transgressed your commandments, neither have I forgotten them." Hence, we can read that not everyone had to tithe. In Leviticus 23:12 the corner of a field of those who were landowners and had crops growing on them, a corner of the field had to be left to the poor whereas we read, "When you reap the harvest of your land, you shall not wholly reap the corners of your field when you reap, nor shall you gather any gleaning from your harvest. "You shall leave them for the poor and for the stranger: I am the Lord your God." This is similar to Deuteronomy 14:28-29 that states the widow, stranger and orphan were exempt from the tithe as well. "

28At the end of every third

year you shall bring out the tithe of your produce of that year and store it up within your gates. 29

And the Levite, because he has no portion nor inheritance with you, and the stranger and the fatherless and the widow who are within your gates, may come and eat and be satisfied, that the Lord your God may bless you in all the work of your hand which you do."

E The Apostle Paul writes in Colossians 2:14, "Blotting out the handwriting of ordinances that was against

us, which was contrary to us, and took it out of the way, nailing it to his cross." And in Ephesians 2:15 we read, " Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; to make in himself of two one new man, so making peace."

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F

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), the penalty for which is death (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). Torah 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, whether in the Written Law or in its interpretation received by tradition (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 tassels on the corners of clothing (Num. 15:38). 19. To bind phylacteries on the head (Deut. 6:8). 20. To bind phylacteries on the arm (Deut. 6:8). 21. To affix the mezuzah to the doorposts and gates of your house (Deut. 6:9). Prayer and Blessings 22. To pray to God (Ex. 23:25; Deut. 6:13). 23. To read the Shema 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). 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 corner 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 peret (grapes) that have fallen to the ground (Lev. 19:10).

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48. To leave peret (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) (CCN62). 52. To give charity according to one’s means (Deut. 15:11). Treatment of Gentiles 53. To love the stranger (Deut. 10:19). 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 mamzer 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 kiddushin, 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 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 (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). 80. To marry the widow of a brother who has died childless (Deut. 25:5). 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 kissing, embracing, winking, skipping, 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. 91. Not to commit incest with one’s fathers sister (Lev. 18:12).

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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 Shabbat outside the limits of one’s place of residence (Ex. 16:29). 109. To sanctify Shabbat (Ex. 20:8). 110. Not to do work on Shabbat (Ex. 20:10). 111. To rest on Shabbat (Ex. 23:12; 34:21). 112. To celebrate the festivals. 113. To rejoice on the festivals (Deut. 16:14)). 114. To appear in the Sanctuary on the festivals (Deut. 16:16). 115. To remove chametz 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 on the first night of Passover (Ex. 12:18). 121. That no chametz be in the Israelite’s possession during Passover (Ex. 12:19). 122. Not to eat any food containing chametz on Passover (Ex. 12:20). 123. Not to eat chametz on Passover (Ex. 13:3). 124. That chametz 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 chametz 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 (first sheaves of the barley harvest) (Lev. 23:15). 128. To rest on Shavu’ot (Lev. 23:21). 129. Not to do work on the Shavu’ot (Lev. 23:21). 130. To rest on Rosh Hashanah (Lev. 23:24). 131. Not to do work on Rosh Hashanah (Lev. 23:25). 132. To hear the sound of the shofar on Rosh Hashanah (Num. 29:1). 133. To fast on Yom Kippur (Lev. 23:27). 134. Not to eat or drink on Yom Kippur (Lev. 23:29). 135. Not to do work on Yom Kippur (Lev. 23:31). 136. To rest on the Yom Kippur (Lev. 23:32). 137. To rest on the first day of Sukkot (Lev. 23:35). 138. Not to do work on the first day of Sukkot (Lev. 23:35). 139. To rest on the eighth day of Sukkot (Lev. 23:36). 140. Not to do work on the eighth day of Sukkot (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).

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Dietary Laws 143. To examine the marks in cattle (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 terefah (lit 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 laws of shechitah 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 fat (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 (Lev. 19:26). 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).

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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, 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) (CCN29). 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). 212. Not to till the ground in the Sabbatical year (Lev. 25:4) (negative). 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) (affirmative). 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).

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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 (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).

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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 returning 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 (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 Shabbat (Ex. 35:3). 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). 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). 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).

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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 onein (observing times or seasons as favorable or unfavorable, using astrology) (Lev. 19:26). 336. Not to practice nachesh (doing things based on signs and portents; using charms and incantations) (Lev. 19:26). 337. Not to consult ovoth (ghosts) (Lev. 19:31). 338. Not to consult yid’onim (wizards) (Lev. 19:31). 339. Not to practice kisuf (magic using herbs, stones and objects that people use) (Deut. 18:10). 340. Not to practice kessem (a general term for magical practices) (Deut. 18:10). 341. Not to practice the art of a chover chaver (casting spells over snakes and scorpions) (Deut. 18:11). 342. Not to enquire of an ob (a ghost) (Deut. 18:11). 343. Not to seek the maytim (dead) (Deut. 18:11). 344. Not to enquire of a yid’oni (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). 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) (affirmative). 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).

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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). Kohanim and Levites 372. That the kohanim shall put on priestly vestments for the service (Ex. 28:2). 373. Not to tear the High Kohein’s robe (Ex. 28:32). 374. That the kohein 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 kohein shall not defile himself by contact with any dead, other than immediate relatives (Lev. 21:1-3). 376. That the kohanim defile themselves for their deceased relatives (by attending their burial), and mourn for them like other Israelites, who are commanded to mourn for their relatives (Lev. 21:3). 377. That a kohein who had an immersion during the day (to cleanse him from his uncleanness) shall not serve in the Sanctuary until after sunset (Lev. 21:6). 378. That a kohein shall not marry a divorced woman (Lev. 21:7). 379. That a kohein shall not marry a harlot (Lev. 21:7). 380. That a kohein shall not marry a profaned woman (Lev. 21:7). 381. To show honor to a kohein, and to give him precedence in all things that are holy (Lev. 21:8). 382. That a High Kohein shall not defile himself with any dead, even if they are relatives (Lev. 21:11). 383. That a High Kohein shall not go (under the same roof) with a dead body (Lev. 21:11). 384. That the High Kohein shall marry a virgin (Lev. 21:13). 385. That the High Kohein shall not marry a widow (Lev. 21:14). 386. That the High Kohein 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 kohein 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 kohein who is unclean shall not serve (in the Sanctuary) (Lev. 22:2-3). 391. To send the unclean out of the Camp of the Shechinah, that is, out of the Sanctuary (Num. 5:2). 392. That a kohein who is unclean shall not enter the courtyard (Num. 5:2-3). 393. That the kohanim shall bless Israel (Num. 6:23). 394. To set apart a portion of the dough for the kohein (Num. 15:20). 395. That the Levites shall not occupy themselves with the service that belongs to the kohanim, nor the kohanim with that belonging to the Levites (Num. 18:3). 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 priests shall serve in the Sanctuary in divisions, but on festivals, they all serve together (Deut. 18:6-8). Offerings, Tithes and Taxes 402. That an uncircumcised person shall not shall not eat of the heave offering (Lev. 22:10).

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403. Not to alter the order of separating the heave offering 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 kohein who is unclean shall not eat of the heave offering (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 heave offering (Lev. 22:10). 407. That a sojourner with a kohein or his hired servant shall not eat of the heave offering (Lev. 22:10). 408. Not to eat 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 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). 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 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 the great heave-offering, that is, a small portion of the grain, wine and oil for the priest (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 Shabbat (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 kohein shall wash his hands and feet at the time of service (Ex. 30:19). 436. To prepare the oil of anointment and anoint high kohanim 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).

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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. 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 chametz 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, the conscious violation of which is punished with excision (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).

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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. This is called a guilt-offering for doubtful sins (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 Kohein shall offer a meal offering daily (Lev. 6:13). 490. Not to eat of the meal offering brought by the kohanim (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 priests 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). 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 Shavu’ot loaves of bread together with the sacrifices which are then offered up in connection with the loaves (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).

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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 kohein (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 Shabbat (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 Shavu’ot (Num. 28:26-27). 540. To offer up an additional sacrifice on Rosh Hashanah (Num. 29:1-6). 541. To offer up an additional sacrifice on Yom Kippur (Num. 29:7-8). 542. To offer up an additional sacrifice on Sukkot (Num. 29:12-34). 543. To offer up an additional offering on Shemini Atzeret, which is a festival by itself (Num. 29:35-38). 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). 550. That the kohanim 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 priests 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. 23:18). 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).

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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 immersion in the waters of a mikvah (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 or the head of the College 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) (negative). 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). 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).

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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). G Tithing was instituted by God "himself" in these passages of Leviticus and Numbers, but God removed

the ordinance of the tithe along with other ordinances such as animal sacrifices and 613 other ordinances in the New Testament.

H 22

“You shall truly tithe all the increase of your grain that the field produces year by year. 23

And you shall eat before the Lord your God, in the place where He chooses to make His name abide, the tithe of your grain and your new wine and your oil, of the firstborn of your herds and your flocks, that you may learn to fear the Lord your God always.

24 But if the journey is too long for you, so that you are not able to carry

the tithe, or if the place where the LORD your God chooses to put His name is too far from you, when the LORD your God has blessed you,

25 then you shall exchange it for money, take the money in your hand,

and go to the place which the LORD your God chooses. 26

And you shall spend that money for whatever your heart desires: for oxen or sheep, for wine or similar drink, for whatever your heart desires; you shall eat there before the LORD your God, and you shall rejoice, you and your household.

27 You shall not

forsake the Levite who is within your gates, for he has no part nor inheritance with you."

I Jesus Christ came to fulfill the law as is written in Matthew 5:17, "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill." Then we read that once Christ had "fulfilled the law" with his life then we read in this passage in Romans 10:4, "For Christ is the end of the law for righteousness to everyone who believes" Therefore, as in other notes all the "ordinances" in the Old Testament have been abolished. J Retrieved March 5, 2018 from http://www.awildernessvoice.com/RethinkTithe2.htm

"It is admitted universally that the payment of tithes or the tenth of possessions, for sacred purposes, did not find a place within the Christian Church during the age covered by the apostles and their immediate successors." (Hastings Dictionary of the Apostolic Church)* "The Christian Church depended at first on voluntary gifts from its members." (Encyclopedia Britannica)* "The liberality of the Christians then far exceeded anything that could have been collected by tithes." (H.W. Clarke, A History of Tithes, p.4)* "The New Testament nowhere explicitly requires tithing to maintain a ministry or a place of assembly." (Bruce M. Metzger and Michael D. Coogan, Oxford Companion to the Bible)** "The silence of the N.T. writers, particularly Paul, regarding the present validity of the tithe can be explained only on the ground that the dispensation of grace has no more place for a law of tithing than it has for a law on circumcision." Orig. (Baker's Dictionary, 1960 p.80-191 (Peabody: Hendrickson, 1999), s.v. "tithe.")** "Historically, you cannot find any Christians tithing until the eighth century! The eighth century. This is historical fact. The Christians in the first century did not tithe. The Christians in the second century did not tithe. The Christians in the third century did not tithe. It wasn't until 700 years passed that tithing became a Christian institution. But that's not all. "Brothers, it wasn't until the fourth century--under Constantine the Roman emperor who converted to Christianity and made a Christian state out of the Empire--it wasn't until Constantine that the church had a paid clergy. Church leaders did not receive a salary from God's people until the days of Constantine. Do you understand? Tithes were not practiced among the Christians until eight hundred years passed. It was not part of the first-century church's practice." (Frank Viola, Straight Talk To Elders)

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*(Extracted from the paper "How do we Give to the Eternal?" by Richard Tafoya and Norman S. Edwards) **(Extracted from the book "Should The Church Teach Tithing? by Russell Earl Kelly) Scholarly sources, whether theologians or historians, are unanimous in their opinion that the early church did not practice tithing. Not to mention that there is no biblical reference to or pattern of tithing in the early church. Indeed, the word tithe in any form only appears four times in the New Testament: Matthew 23:23, Luke 11:42, Luke 18:12 and Hebrews 7:8, all of which deal with matters pertaining to the old covenant. K "In Pursuit of the Almighty’s Dollar," Beumler, James Hudnut, Vanderbilt University, 2007). The book is

worth purchasing or reading. It reveals a history of tithing or the lack of it in the United States.

L Numbers 18:26. "Speak to the Levites and tell them: When you receive from the Israelites the tenth that

I have given you as your inheritance, you are to present part of it as an offering to the LORD, a tenth of the tenth." M

"Congregation in the Wilderness" The Greek word for "congregation" is "ekklaysia" εκκλησια, the same

word used in the Greek text throughout the New Testament as "church."

N 6 But this I say, He who sows sparingly will also reap sparingly, and he who sows bountifully will also

reap bountifully. 7 So let each one give as he purposes in his heart, not grudgingly or of necessity; for God

loves a cheerful giver. 8

And God is able to make all grace abound toward you, that you, always having all sufficiency in all things, may have an abundance for every good work.

9 As it is written; “He has dispersed

abroad, He has given to the poor; His righteousness endures forever.” 10

Now may He who supplies seed

to the sower, and bread for food, supply and multiply the seed you have sown and increase the fruits of your righteousness."

O The Tabernacle of Moses was built with freewill offerings, Exodus 35:21, 29. As it was being built the

supplies were so great that a command had to go out to stop the building supplies from coming in because there was too much of it, Exodus 36:1-6. Then in the Temple of Solomon, which is an extension with much more revelation of the same teaching, we can read that in 1 Chronicles 28:21 we had willing craftsman, "

21 Here are the divisions of the priests and the Levites for all the service of the house of God;

and every willing craftsman will be with you for all manner of workmanship, for every kind of service; also the leaders and all the people will be completely at your command.” In Ezra 2:68-69 we read, "

68 Some of

the heads of the fathers’ houses, when they came to the house of the Lord which is in Jerusalem, "offered freely for the house of God," to erect it in its place:

69 According to their ability, they gave to the treasury

for the work sixty-one thousand gold drachmas, five thousand minas of silver, and one hundred priestly garments." P 17

Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy.

18 Let them do good, that they be rich in good

works, ready to give, willing to share, 19

storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life.