BECHUKOTAI_LEVITICUS XXVI:3-XXVII:34

The conclusion of one of the books of the Torah constitutes a singular event. Generally, the rabbi of the synagogue is invited to read that text and, before reciting the last verse, the congregation stands to listen to the concluding words of the book. A sign that it is a time for reflection on the content of the Torah, which begins with Bereshit, the Genesis of the universe, although it is not a book of history. 

Apparently, all the accounts of the Torah have a sobering purpose, they point out what the person’s behavior should be. Moreover, the Divine revelation at Mount Sinai is the epicenter, the raison d’être of the sacred text. The life of the patriarchs and Egyptian slavery constitute the necessary preparations: the development of the seventy souls who descended into Egypt and then multiplied to reach a number greater than 3,000,000 including men, women, the elderly, and children.

But two events occurred that changed the course of history and the destiny of the Hebrew people. Just a few days after the revelation at Mount Sinai, the people built the Egel Hazahav, the golden calf, an effigy that represents a cult directly opposed to the ethical principles that were heard at Sinai. 

The second event occurred on the border of the Promised Land. After sending 12 emissaries to explore the land, the people concluded that they are not prepared for conquest. In both cases, they demonstrate a serious lack of faith in Divine Providence. These events demonstrate that the people had not internalized the fundamental message, the Brit, the covenant between God and the Hebrew people. This covenant had to be manifested through the obedience that the people owe to God via the fulfillment of the different Mitzvot, so that simultaneously, God protects the people He chose to bring the message of monotheism to Humanity.

The warning contained in these chapters is clear. The fulfillment of the Mitsvah, the Word of God leads to a successful and fulfilling life, both on the personal and national level. Even the earth reflects human behavior. The abundance of rain is the result of obedience to God’s Word and drought is the consequence of disobedience.

According to Harav Samson Raphael Hirsch, the fulfillment of the Mitsvot presupposes the study of the Torah. “Lo am ha’arets chasid,” “the ignorant cannot be pious,” the Talmud states. In other words, a study is indispensable to knowing what the Torah expects of the individual, and what the appropriate behavior is. Hirsch argues that when a person stops studying, he fails to comply with the Mitsvah, he progressively develops a series of conjectures, and rationalizations for different behavior, different from what the Torah expects.

Moreover, that person begins to look down on those who comply with the dictates of tradition, all in a process of justifying their own actions. “Mitsvah goreret Mitsvah and Averah goreret Averah“, “by fulfilling the Mitsvá we promote the possibility of another Mitsvah, while non-compliance promotes another disobedience”, according to the Talmud. That is why the biblical text warns that disobedience of God’s Word can have very serious consequences, far beyond what the first act indicated. As an alternate attitude, the fulfillment of the Mitzvah is encouraging, because each good deed promotes another similar action, all because of the study of the ordinances contained in the Torah.

MITSVAH: TORAH ORDINANCE IN THIS PARASHAH

CONTAINS 7 POSITIVE MITSVOT AND 5 PROHIBITIONS

1. Leviticus 27:2 – Whoever promises to donate the estimated value of a man must give the value written in the Torah.
2. Leviticus 27:10 Do not substitute consecrated animals as sacred offerings.
3. Leviticus 27:10 If a consecrated animal is replaced by another animal, both are consecrated.
4. Leviticus 27:11, 12 Whoever promises the value of an animal must give the value that the Kohen assigns.
5. Leviticus 27:14 – Whoever promises the value of a house must give the value that the Kohen assigns plus an additional fifth.
6. Leviticus 27:16 Whoever promises the value of a field must give the value that the Torah assigns.
7. Leviticus 27:26 Do not substitute consecrated animals of one kind for another
8. Leviticus 27:28 If one promises by way of Cherem to part of his property, it will be given to the Kohanim.
9. Leviticus 27:28 Land under Cherem is not to be sold, it will be given to the Kohanim.
10. Leviticus 27:28 Land under Cherem is not to be redeemed.
11. Leviticus 27:32 The tithe of kosher animals is to be given annually.
12. Leviticus 27:33 The tithe of animals is not to be sold; it is to be consumed in Jerusalem.

BEJUKOTAI_LEVÍTICO XXVI:3-XXVII:34

La conclusión de uno de los libros de la Torá constituye un evento singular. Generalmente, el rabino de la sinagoga es invitado a la lectura de ese texto y, antes de recitar el último versículo, la congregación se pone de pie para escuchar las palabras de conclusión del libro. Señal de que es un momento para la reflexión acerca del contenido de la Torá, la cual empieza con Bereshit, el Génesis del universo, no obstante que no es un libro de Historia. 

Aparentemente, todos los relatos de la Torá tienen un propósito aleccionador, señalan cuál debe ser el comportamiento de la persona. Más aún, la revelación Divina en el monte Sinaí es el epicentro, la razón de ser del texto sagrado. La vida de los patriarcas y la esclavitud egipcia constituyen los preparativos necesarios: el desarrollo de las setenta almas que descendieron a Egipto y que luego se multiplicaron para alcanzar un número mayor a los 3,000,000, entre hombres, mujeres, ancianos y niños. 

Pero ocurrieron dos eventos que cambiaron el rumbo de la Historia y el destino del pueblo hebreo. Apenas unos días después de la revelación en el monte Sinaí, el pueblo construye el Éguel Hazahav, el becerro de oro, efigie que representa un culto directamente opuesto a los principios éticos que fueron escuchados en el Sinaí. 

El segundo evento ocurre en la frontera de la Tierra Prometida. Después de enviar 12 emisarios para explorar la tierra, el pueblo concluye que no está preparado para la conquista. En ambos casos demuestran una grave falta de fe en la Providencia Divina. Estos eventos demuestran que el pueblo no había interiorizado el mensaje fundamental, el Brit, el pacto entre Dios y el pueblo hebreo. Este pacto debe manifestarse a través de la obediencia que el pueblo debe a Dios a través del cumplimiento de las diferentes Mitsvot, para que simultáneamente Dios proteja al pueblo que eligió para llevar el mensaje del monoteísmo a la Humanidad.

La advertencia contenida en estos capítulos es clara. El cumplimiento de la Mitsvá, la palabra de Dios conduce a una vida exitosa y plena, tanto en el nivel personal como el nacional. Incluso la tierra corresponde al comportamiento humano. La abundancia de la lluvia es resultado de la obediencia a la palabra de Dios y la sequía es la consecuencia del desacato.

De acuerdo con Harav Samson Raphael Hirsch, el cumplimiento de las Mitsvot presupone el estudio de la Torá. “Lo am haarets jasid”, “el ignorante no puede ser piadoso”, sentencia el Talmud. O sea que el estudio es indispensable para saber lo que la Torá espera del individuo, cuáles el comportamiento adecuado. Hirsch argumenta que cuando la persona deja de estudiare incumple con la Mitsvá, progresivamente va desarrollando una serie de conjeturas, racionalizaciones para un comportamiento diferente, no acorde con la Torá. 

Más aún, esa persona empieza a mirar con desprecio a quienes cumplen con los dictámenes de la tradición, todo ello en un proceso de justificación de sus propias acciones. “Mitsvá goréret Mitsvá y Averá goréret Averá”, “al cumplir la Mitsvá se promueve la posibilidad de hacer otra Mitsvá, mientras que el incumplimiento promueve otro desacato”, según el Talmud. Por ello el texto bíblico advierte que la desobediencia de la palabra de Dios puede tener consecuencias muy graves, mucho más allá de lo que el primer desacato indicara. Como actitud alterna, el cumplimiento de la Mitsvá es alentador, porque cada buena acción promueve otra acción similar, todo ello como un resultado del estudio de las ordenanzas contenidas en la Torá.

MITZVÁ: ORDENANZA DE LA TORÁ EN ESTA PARASHÁ

CONTIENE 7 MITSVOT POSITIVAS Y 5 PROHIBICIONES

1. Levítico 27:2 Quien promete donar el valor estimado de un hombre, debe dar el valor escrito en la Torá
2. Levítico 27:10 No sustituir animales consagrados como ofrendas sagradas
3. Levítico 27:10 Si un animal consagrado fuese sustituido por otro animal, ambos quedan consagrados
4. Levítico 27:11, 12 Quien promete el valor de un animal debe dar el valor que el Kohén asigna
5. Levítico 27:14 Quien promete el valor de una casa debe dar el valor que el Kohén asigna más una quinta parte adicional
6. Levítico 27:16 Quien promete el valor de un campo debe dar el valor que la Torá asigna
7. Levítico 27:26 No sustituir animales consagrados de un tipo por otro
8. Levítico 27:28 Si uno promete por vía de Jérem a parte de su propiedad, esta será entregada a los Kohanim
9. Levítico 27:28 Terreno bajo Jérem no debe ser vendido, será entregado a los Kohanim
10. Levítico 27:28 Terreno bajo Jérem no debe ser redimido
11. Levítico 27:32 El diezmo de los animales kasher debe ser entregado anualmente
12. Levítico 27:33 El diezmo de los animales no debe ser vendido, debe ser consumido en Jerusalem

BEHAR_LEVITICUS XXV:1-XXVI:2

According to Harav Yosef Dov HaLevi Soloveitchik, the Torah was delivered at Har Sinai with Kolot uverakim, “thunder and lightning”, so that Humanity would learn that the Jewish people deserved Divine attention and, in this way, kavod, honor, was returned to the people who were gradually losing the appreciation of everyone. While Avraham gained the respect of many, this sentiment diminished in the case of Yitzchak and even more so with Yaacov and his sons, who ended up under the yoke of Egyptian slavery. 

The Divine revelation at Sinai was intended to restore to the Hebrews the esteem of the nations. Everyone realized that God had chosen the Jewish people. A kind of Kiddush Ha’Am, “the sanctification of the nation”. In previous chapters we had read about Kiddush HaShem, the obligation to sanctify the Name of God, and the prohibition Velo techalelu et Shem Kodshi, “and not to desecrate My Sacred Name”, a norm that requires one to offer hia life in certain fundamental cases, such as incest, murder, and idolatry. That is, the Jew must choose death and not transgress any of the three imperatives mentioned.

However, the Talmud questions that, if a person flouts the Yehareg veal ya’avor imperative, “to choose death and not to violate the law”, in the case of idolatry for fear of being sentenced to death, can he be considered to have violated the prohibition of serving an idol? The answer should be obvious: in the case of idolatry, a person must choose death. The fact that the Talmud raises the question suggests, according to Soloveitchik, that the problem lies not so much in the idolatrous act as in the transcendent effect of the action.

In the course of history, when Jews were forced to publicly renounce their faith, even when it was not a matter of violating one of the three previous statements, the obligation was not to succumb, even to offer life, if necessary. According to Maimonides, Chananya, Mishael and Azaria chose to throw themselves into the flames of a furnace rather than prostrate themselves before Nevuchjadnetsar. With this act of bravery, which consisted of refusing to bow to the evil king, they were fulfilling the imperative of Kiddush HaShem, the Sanctification of the Name of God.

During the tragic period of the Holocaust, there were many cases of Kiddush HaShem that did not correspond to incest, idolatry, or murder. There is the case of a group of young people who opted for suicide so as not to be turned into a kind of harem for the carnal pleasure of Nazi officers. Those same executioners who mocked their victims by questioning where their God was to defend them, had to face the courage and ardor of those who preferred death to indignity and immorality.

Although there are precise rules with reference to Kiddush HaShem, this imperative also depends on the specific situation, for example, when a public renunciation of the faith was demanded, especially during the “autos de fe” prevalent in various religious persecutions, especially during the period of the Inquisition. 

For centuries there was Chilul HaAm, contempt for the people and irreverence for their nature. The maximum expression of this nihilism occurred during the Nazi period, when an attempt was made to dehumanize the Jew, tattooing him with a number to identify him, ignoring his right to even a name that qualified him as a human person.

The establishment of Medinat Israel can be framed under the concept of Kiddush HaAm, the return of honor, and the Sanctification of the Name of the people of Israel. For this reason and for many other reasons, the State of Israel is, at the same time, an ideal and a reality that belongs to the entire Jewish people, even those who do not reside within its geographical limits.

MITSVAH: TORAH ORDINANCE IN THIS PARASHAH

CONTAINS 7 POSITIVE MITZVOT AND 17 BANS

1. Leviticus 25:4 Do not work the land during the Sabbath year
2. Leviticus 25:4 Do not work with trees in the Sabbath year
3. Leviticus 25:5 Do not reap what grows spontaneously in the Sabbath year
4. Leviticus 25:5 Do not gather the fruit of the tree in the Sabbath year in the way it is harvested each year
5. Leviticus 25:8 Counting 7 cycles of 7 years
6. Leviticus 25:9, 10 Sound the Shofar on Yom Kippur in the Jubilee Year (on Rosh HaShanah the obligation is to listen to the Shofar)
7. Leviticus 25:9, 10 To sanctify the Jubilee Year
8. Leviticus 25:11 Do not work the land in the Jubilee Year
9. Leviticus 25:5 Do not reap what grows spontaneously in the Jubilee Year
10. Leviticus 25:11 Do not reap the fruit of the trees in the Jubilee Year in the way it is harvested each year
11. Leviticus 25:14 Doing Justice between Seller and Buyer
12. Leviticus 25:14 Do not deceive in buying and selling
13. Leviticus 25:17 Do not verbally oppress a Jew
14. Leviticus 25:23 Do not sell land in the Land of Israel permanently
15. Leviticus 25:24 Return the land in the Land of Israel to its original owners in the Jubilee Year
16. Leviticus 25:29 Redeem an inherited property in a city in the year (of its sale)
17. Leviticus 25:34 Do not disturb the empty grounds around the cities or fields of the Levites
18. Leviticus 25:37 Do not charge interest when lending to a Jew
19. Leviticus 25:39 Do not force a Hebrew slave to do degrading work like a Canaanite slave
20. Leviticus 25:42 Do not sell a Hebrew slave at auction
21. Leviticus 25:43 Do not force a Hebrew slave to do forced labor
22. Leviticus 25:43 Permanently keeping a Canaanite slave
23. Leviticus 25:53 Do not allow a Hebrew slave to be forced to work extremely by his non-Jewish owner
24. Leviticus 26:1 Do not prostrate yourself on an engraved or sculpted stone, even in the veneration of God

BEHAR_LEVÍTICO XXV:1-XXVI:2

De acuerdo con Harav Yosef Dov HaLeví Soloveitchik, laTorá fue entregada en Har Sinai con Kolot uverakim, “truenos y relámpagos”, para que la Humanidad se enterase de que el pueblo judío merecía la atención Divina y, de esta manera, se devolvía el kavod, la honra, al pueblo que paulatinamente estaba perdiendo el aprecio de la Humanidad. Mientras que Avraham obtuvo el respeto de muchos, este sentimiento fue disminuyendo en el caso de Yitsjak y más aún con Yaacov y sus hijos, que terminaron bajo el yugo de la esclavitud egipcia. 

La revelación Divina en Sinai tuvo el objeto de devolver a los hebreos la estima de las naciones. Se escuchó en el mundo de aquel entonces que Dios había escogido al pueblo judío. Una especie de Kidush HaAm, “la santificación de la nación”. En capítulos anteriores habíamos leído acerca de Kidush HaShem, la obligación de santificar el Nombre de Dios, y la prohibición Veló tejalelú et Shem Kodshí, “y no vayáis a profanar Mi Nombre Sagrado”, hecho que obliga a ofrecer la vida en ciertos casos fundamentales, tales como el incesto, el asesinato y la idolatría. O sea, el judío debe optar por la muerte y no transgredir ninguno de los tres imperativos mencionados.

No obstante, el Talmud cuestiona que, si una persona desacata el imperativo Yehareg veal yaavor, “escoger la muerte y no violar la ley”, en el caso de la idolatría por temor de ser sentenciado a la muerte, ¿acaso se puede considerar que ha violado la prohibición de servir a un ídolo? La respuesta debería ser obvia: en el caso de la idolatría, la persona debe escoger la muerte. El hecho de que el Talmud plantee la interrogante sugiere, según Soloveitchik, que el problema no reside tanto en el acto idólatra sino en el efecto público, trascendente, de la acción.

En el transcurso de la historia, cuando los judíos fueron obligados a renunciar públicamente a su fe, incluso cuando no era cuestión de violar uno de los tres enunciados anteriores, la obligación era no sucumbir, incluso ofrecer la vida, si era necesario. De acuerdo con Maimónides, Jananyá, Mishael y Azaryá optaron por arrojarse a las llamas de un horno en lugar de postrarse ante Nevujadnétsar. Con este acto de valentía, que consistió en negarse a inclinarse ante el malvado rey, estaban proclamando el Kidush HaShem, la Santificación del Nombre de Dios.

Durante el trágico período del Holocausto ocurrieron muchos casos de Kidush HaShem que no correspondían al incesto, la idolatría o el asesinato. Está el caso de un grupo de jóvenes que optaron por el suicidio para no ser convertidas en una especie de harén para el placer carnal de los oficiales nazis. Aquellos mismos verdugos que se burlaban de sus víctimas cuestionando dónde estaba su Dios para defenderlos, tuvieron que afrontar el arrojo y el ardor de quienes prefirieron la muerte a la indignidad e inmoralidad.

Aunque existen reglas precisas con referencia al Kidush HaShem, este imperativo también depende de la situación específica, por ejemplo, cuando se exige una renuncia pública de la fe, como sucedió durante los autos de fe practicados en las diversas persecuciones religiosas, especialmente durante el período de la Inquisición. 

Durante siglos existió el Jilul HaAm, el menosprecio por el pueblo y la irreverencia por su naturaleza. La máxima expresión de este nihilismo ocurrió durante el período nazi, cuando se intentó deshumanizar al judío, tatuándolo con un número para identificarlo, desconociendo su derecho aun nombre que lo calificara como una persona humana.

El establecimiento de Medinat Israel se puede enmarcar bajo el concepto de Kidush HaAm, la devolución de la honra, la Santificación del Nombre del pueblo de Israel. Por ello y por muchas otras razones, el Estado de Israel es, al mismo tiempo, un ideal y una realidad que pertenece a todo el pueblo judío, incluso a aquellos que no residen dentro de sus límites geográficos.

MITSVÁ: ORDENANZA DE LA TORÁ EN ESTA PARASHÁ

CONTIENE 7 MITSVOT POSITIVAS Y 17 PROHIBICIONES

1. Levítico 25:4 No trabajar la tierra durante el año Sabático
2. Levítico 25:4 No hacer trabajo alguno con árboles en el año Sabático
3. Levítico 25:5 No cosechar lo que crece espontáneamente en el año Sabático
4. Levítico 25:5 No recoger el fruto del árbol en el año Sabático de la manera que es cosechado cada año
5. Levítico 25:8 Contar 7 ciclos de 7 años
6. Levítico 25:9, 10 Hacer sonar el Shofar en Yom Kipur en el año Jubilar (en Rosh HaShaná la obligación es escuchar el sonido del Shofar)
7. Levítico 25:9, 10 Santificar el año Jubilar
8. Levítico 25:11 No trabajar la tierra en el año Jubilar
9. Levítico 25:5 No cosechar lo que crece espontáneamente en el año Jubilar
10. Levítico 25:11 No recoger el fruto de los árboles en el año Jubilar de la manera que es cosechado cada año
11. Levítico 25:14 Hacer justicia entre vendedor y comprador
12. Levítico 25:14 No engañar en la compra y venta
13. Levítico 25:17 No oprimir verbalmente a un judío
14. Levítico 25:23 No vender un terreno en la Tierra de Israel de manera permanente
15. Levítico 25:24 Devolver los terrenos en la Tierra de Israel a sus dueños originales en el año Jubilar
16. Levítico 25:29 Redimir una propiedad heredada en una ciudad en el año (de su venta)
17. Levítico 25:34 No alterar los terrenos vacíos alrededor de las ciudades o campos de los Levitas
18. Levítico 25:37 No cargar intereses cuando prestando a un judío
19. Levítico 25:39 No obligar a un esclavo hebreo hacer trabajo denigrante como a un esclavo canaanita
20. Levítico 25:42 No vender un esclavo hebreo en una subasta
21. Levítico 25:43 No obligar a un esclavo hebreo hacer trabajos forzados
22. Levítico 25:43 Mantener de manera permanente un esclavo canaanita
23. Levítico 25:53 No permitir que un esclavo hebreo sea obligado trabajar de manera extrema por su dueño no-judío 
24. Levítico 26:1 No postrarse encima de una piedra grabada o esculpida, incluso en la veneración de Dios

EMOR_LEVITICUS XXI:1-XXIV:23

Our chapters describe the different Mo’adim, and the festivities that must be celebrated in the course of the year. What is the definition of the word Mo’ed, which we translate as “festivity”? We read in Bereshit, that when God promised Avraham that his wife would have a child, the expression used is laMo’ed ashuv elecha, “on this ‘specific date’ I will return to you.” On the other hand, the Tabernacle is called Ohel Mo’ed, which implies a “specific place.” 

Mo’ed is an event that is repeated in the calendar and, therefore, Shabbat should also be considered as Mo’ed. However, the Torah uses this term basically when referring to the holidays of Pesach, Shavuot, Sukkot, Rosh HaShanah, and Yom HaKipurim. Exceptionally, in one of the chapters of this Parshah, the Torah does refer to Shabbat as part of the Mo’ed set.

A distinction must be made between the Mo’adim and Shabbat. The Mo’adim celebrate events and moments that are related to the history of the Jewish people.  Pesach commemorates the exodus from Egypt, Shavuot recalls the giving of the Torah, and Sukkot symbolizes the Divine protection of our ancestors during their journey through the wilderness.  Rosh Hashanah and Yom HaKipurim point to man’s relationship with God through Judgment and Forgiveness. The idea of Judgment implies responsibility for actions, while forgiveness teaches that man can always amend his behavior: God waits patiently until the man recognizes his mistakes.

It can be argued that both Rosh Hashanah and Yom HaKipurim have a universal meaning because the idea of Judgment and Forgiveness is applicable to Humanity in general. That will be so when the teachings of Judaism are universalized when at the end of the day Humanity recognizes the Sovereignty of the One and only God.

Based on the biblical text, Jewish tradition teaches that the work forbidden in the Mo’adim does not include the preparation of food: fire can be used in the preparation of food these days, a fact that is forbidden on Shabbat. Therefore, the laws of Shabbat have greater rigor. In this way, Shabbat is presented as the day on which there must be a total abstention from work and creation: one should not modify nature, nor give a different use to the elements through their preparation by the use of fire, for example.

Moreover, Shabbat is an integral part of Creation that was realized through 6 days of work and one day of rest, the Shabbat that God observed. We also note that the Ten Commandments, the fundamental universal code, among all festivities only mention Shabbat. So, humanity could perhaps do without the Mo’adim, but never relinquish the idea of weekly rest, Shabbat. 

Shabbat could be considered the goal of all Mo’adim because, by ceasing to work and create, man recognizes God as the true creator and maker of the universe. While the Mo’adim serves as a conduit for reflection on the epic of the Jewish people and Divine protection at crucial moments, beginning with the exodus from Egypt, Shabbat indicates to take a step back in order to observe and appreciate society and nature. 

Perhaps the fundamental purpose of Shabbat, which is a kind of limit for all Mo’adim, is the reflection that man must make about himself, the activities he carried out in the week that culminated, and what the priorities should be for the following days. The commemoration of Shabbat within the family allows us to highlight the values that give solidity and permanence to this essential nucleus of society. 

Unlike the Mo’adim, which are annual events, the weekly periodicity of Shabbat makes it a greater factor in determining the identity of the Jew and underlines his constant relationship with the One and only God, Who also rested on that day as part of the process of the creation of the universe.

MITSVAH: TORAH ORDINANCE IN THIS PARASHAH

CONTAINS 24 POSITIVE MITZVOT AND 39 BANS

1. Leviticus 21:1-3 The Kohen must refrain from becoming ritually impure through contact with a human corpse unless it is of a close relative.
2. Leviticus 21:3:6 The ritual impurity that a Kohen acquires for his close relatives is parallel to the obligation of every Jew to mourn the death of the 6 close relatives mentioned in the Torah: mother, father, brother, sister, son, daughter
3. Leviticus 21:7 The Kohen ritually impure for a day and who has already immersed himself in a Mikveh should not serve in the Temple until after sunset.
4. Leviticus 21:7 The Kohen is not to marry a woman who previously had forbidden relations.
5. Leviticus 21:7 The Kohen is not to marry a divorced woman
6. Leviticus 21:8 Laws about the Consecration of the Descendants of Aharon
7. Leviticus 21:11 The Kohen Gadol must not enter a tent where a deceased person lies
8. Leviticus 21:11 The Kohen Gadol should not deal (with the burial) of a corpse so as not to acquire ritual impurity (of the burial) of a corpse.
9. Leviticus 21:13 Kohrn Gadol must marry a virgin
10. Leviticus 21:14 Kohén Gadol should not marry a widow
11. Leviticus 21:15 The Kohrn Gadol must not have relations with a widow
12. Leviticus 21:17 The Kohen who has a disqualifying defect should not serve in the Temple
13. Leviticus 21:21 The Kohen who has a temporary disqualifying defect should not serve in the Temple
14. Leviticus 21:23 The Kohen who has a disqualifying defect should not enter the Temple
15. Leviticus 22:2 The ritually impure Kohen should not serve in the Temple
16. Leviticus 22:2 The ritually impure Kohen should not eat Terumah
17. Leviticus 22:10 Who is not a Kohen should not eat Terumah
18. Leviticus 22:10 Both the one who works continuously and the one who works by the day for the Kohen cannot eat Terumah
19. Leviticus 22:4 The uncircumcised individual should not eat Terumah
20. Leviticus 22:12 A woman who was born of a union that violated the sanctity of the Priesthood should not eat Terumah.
21. Leviticus 22:15 Do not eat Tevel
22. Leviticus 22:20 Do not consecrate defective animals to be offered on the Altar
23. Leviticus 22:21 The animal offering must be a perfect specimen without defects
24. Leviticus 22:21 Do not create a defect in a consecrated animal for an offering
25. Leviticus 22:22 Do not splash the blood of a defective animal on the Altar
26. Leviticus 22:22 Do not ritually sacrifice defective animals for offering
27. Leviticus 22:22 Do not burn parts of a defective animal on the Altar
28. Leviticus 22:24 Do not castrate any animals
29. Leviticus 22:25 Do not offer a defective offering received from a non-Jew
30. Leviticus 22:27 The animal to be offered must be older than 8 days
31. Leviticus 22:28 Do not ritually offer an animal and its cub (male or female) on the same day
32. Leviticus 22:32 Do nothing that would lead to desecration of God’s Name among people
33. Leviticus 22:32 Sanctify the Name of God
34. Leviticus 23:7 Rest from work on the first day of Pesach
35. Leviticus 23:7 Do not work on the first day of Pesach
36. Leviticus 23:8 The Additional Offering on the seventh day of Pesach
37. Leviticus 23:8 Rest from work on the seventh day of Pesach
38. Leviticus 23:8 Do not work on the seventh day of Pesach
39. Leviticus 23:10, 11 The Offering of the Omer on the Second Day of Pesach
40. Leviticus 23:14 Do not eat (bread) from the new grain harvest before the 16th of Nisan
41. Leviticus 23:14 Do not eat roasted grains from the new harvest before the end of the 16th of Nisan
42. Leviticus 23:14 Do not eat roasted ears of the new harvest before the end of the 16th of Nisan
43. Leviticus 23:15 Count 49 days from the Omer Offering
44. Leviticus 23:16 The offering of the new wheat on Shavuot
45. Leviticus 23:21 Rest from work on Shavuot
46. Leviticus 23:21 Do no work on Shavuot
47. Leviticus 23:24 Rest from work on Rosh Hashanah
48. Leviticus 23:24, 25 Do no work on Rosh Hashanah
49. Leviticus 23:24, 25 The Additional Offering of Rosh Hashanah
50. Leviticus 23:28 The Fast of the 10th of Tishrei
51. Leviticus 23:27 The Additional Offering of the 10th of Tishrei (Yom Kippur)
52. Leviticus 23:27 Do no work on the 10th of Tishrei
53. Leviticus 23:29 Neither eat nor drink on Yom Kippur
54. Leviticus 23:32 Rest from work on Yom Kippur
55. Leviticus 23:35 Rest from work on the First Day of Sukkot
56. Leviticus 23:34, 35 Do not do any work the First Day of Sukkot
57. Leviticus 23:36 The Additional Offering of the Seven Days of Sukkot
58. Leviticus 23:36 Rest from work on the Eighth Day of Sukkot
59. Leviticus 23:36 The Additional Offering at Shemini Atseret
60. Leviticus 23:36 Do no work in Shemini Atseret
61. Leviticus 23: 40 Hold the Lulav
62. Leviticus 23:42 Reside in the Sukkah for 7 days