The primary meaning of ''Mitzvah'' ( "commandment", , Biblical: ''Miṣwah''; plural ''mitzvot'' ; Biblical: ''Miṣwoth'' from צוה '' ṣiwwah'' "command") refers to precepts and commandments as commanded by God. It is a word used in Judaism to refer to the 613 commandments given in the Torah and the seven rabbinic commandments instituted later for a total of 620. According to the teachings of Judaism, all moral laws are, or are derived from, divine commandments.

The secondary meaning of ''Mitzvah'' refers to a moral deed performed as a religious duty. As such, the term ''mitzvah'' has also come to express an act of human kindness. The tertiary meaning of ''Mitzvah'' also refers to the fulfillment of a ''mitzvah''.

The opinions of the Talmudic rabbis are divided between those who seek the purpose of the ''mitzvot'' and those who do not question them. The latter argue that if the reason for each ''mitzvah'' could be determined, people might try to achieve what they see as the purpose of the ''mitzvah'', without actually performing the mitzvah itself, which would become self-defeating. The former believe that if people were to understand the reason and the purpose for each ''mitzvah'', it would actually help them to observe and perform the mitzvah.

Enumeration

The Rabbis came to assume that the Law of the Torah comprised 613 commandments. According to Rabbi Simlai, as quoted in the Talmud, this enumeration of 613 commandments was representative of the following.

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

The number 613 can also be obtained by gematria (a traditional method of number substitution). The gematria value for the word "Torah" is 611, which corresponds to the number of commandments given via Moses, with the remaining two being identified as the first two of the Ten Commandments, which tradition holds were the only ones given by the Mouth of God Himself.

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

In rabbinic literature there are a number of works, mainly by the Rishonim, that were composed to determine which commandments belong in this enumeration:

Maimonides' ''Sefer Hamitzvot'' ("Book of Commandments"), on which there is a critical commentary by Nachmanides;

''Sefer ha-Chinuch'' ("Book of Education"), attributed to Rabbi Aaron ha-Levi of Barcelona (the Ra'ah);

''Sefer ha-Mitzvoth ha-Gadol'' ("Large book of Commandments") by Rabbi Moses of Coucy;

''Sefer ha-Mitzvoth ha-Katan'' ("Small book of Commandments") by Rabbi Isaac of Corbeil;

''Sefer Yere'im'' ("Book of the [God-]fearing") by Rabbi Eliezer of Metz (not a clear enumeration);

''Sefer Mitzvot HaShem'' ("The book of God's Commandments") by Rabbi Boruch Bentshar of Sokol;

''Sefer ha-Mitzvoth'' by Rabbi Yisrael Meir Kagan (the "Chafetz Chaim") - this work only deals with the commandments that are applicable at the present time.

Rabbinical mitzvot

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

To recite a blessing for each enjoyment

To ritually wash the hands before eating

To prepare lights in advance of Shabbat

To construct an Eruv to permit carrying to and within public areas on Shabbat

To recite the Hallel psalms on holy days

To light the Hanukkah lights

To read the Scroll of Esther on Purim

These seven rabbinical commandments are treated like Biblical commandments insofar as, prior to the performance of each, a benediction is recited, i.e.: : "Blessed are You, O our God, King of the universe, Who has commanded us ..."

The divine command is considered implied in the general law to follow any instructions of the religious authorities (Deuteronomy 17:11, and 32:7; Shab. 23a). In addition, many of the specific details of the Biblical mitzvot are only derived via rabbinical application of the Oral Torah; for example, the reading of the Shema (Deuteronomy 6:4-7), the binding of the tefillin and the fixing of the mezuzah (Deuteronomy 6:8-9), and the saying of Grace After Meals (Deuteronomy 8:10).

Six constant mitzvot

Out of the 613 Mitzvot mentioned in the Torah, there are six mitzvot which the Sefer Hachinuch calls "constant mitzvot": ''"We have six mitzvot which are perpetual and constant, applicable at all times, all the days of our lives".''

# To believe in God, and that he created all things. # To not believe in anything else other than God. # To believe in God's Oneness. # To fear God. # To love God. # Not to pursue the passions of your heart and stray after your eyes.

Academic treatment

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

The Ten Commandments.

The Covenant Code follows, and provides more detailed laws.

The Ritual Decalogue, roughly summarising the Covenant Code, is presented after a brief narrative describing the design for the Ark of the Covenant and Tabernacle.

The Priestly Code, containing extensive laws concerning rituals and more general situations is given from above the ''mercy seat'' in the Tabernacle, once the Ark and Tabernacle have been completed. This code is extended further when events occur not quite covered by the law, causing Moses to ask Yahweh for greater clarification.

The Holiness Code is contained within the Priestly Code, close to the end, but is a distinct subsection placing particular emphasis on things which are holy, and which should be done to honour the holy. It also contains the warnings from Yahweh about what will occur if the laws are not followed, as well as promises for the event that the laws are followed.

The Deuteronomic Code is remembered by Moses, in his last speeches before death, both covering the ground of prior codes, but also further laws not recorded earlier, which Moses has, by this point, "remembered".

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

The Mitzvot and Jewish law

In rabbinic thought, God's will is the source of, and authority for, every moral and religious duty. In this way, the Mitzvot thus constitute the Divinely instituted ''rules of conduct''. In rabbinic thought, the commandments are usually divided into two major groups, positive commandments (obligations) – ''mitzvot aseh'' [ מצות עשה ] and negative commandments (prohibitions) – ''mitzvot lo ta'aseh'' [מצות לא תעשה]

The system describing the practical application of the commandments is known as ''Halakha'', loosely ''Jewish Law''. The Halakha is the development of the Mitzvot as contained in the ''written law'', via discussion and debate in the Oral law, as recorded in the rabbinic literature of the classical era, especially the Mishnah and the Talmud.

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

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

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

That the grain-offering of Judah and Jerusalem will be pleasing to God as in the days of old, and as in ancient years. (Malachi 3:4)

That today we should observe the commandments. (Babylonian Talmud, Tractate Avodah Zarah 3a, 4b).

That today we should observe the commandments, because we will not observe them in the world to come (Rashi).

That in the future all sacrifices, with the exception of the Thanksgiving-sacrifice, will be discontinued. (Midrash Vayikra Rabbah 9:7)

That all sacrifices will be annulled in the future. (Tanchuma Emor 19, Vayikra Rabbah 9:7)

That God will permit what is now forbidden (Midrash Shochar Tov, Mizmor 146:5).

That most mitzvot will no longer be in force. (Babylonian Talmud, Tractate Niddah 61b and Tractate Shabbat 151b).

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

See also

Aveira

Tao (Chinese)

Dharma (Hindu/Buddhist/Sikh)

Emil Fackenheim

Fard (Islamic)

Mitzvah goreret mitzvah

Halacha l'Moshe m'Sinai

External links

Maimonides Sefer HaMitzvot (Hebrew Fulltext)

Category:Hebrew words and phrases Mitzvah Category:Mitzvoth

ar:ميتزفة ca:Mitsvà cs:Micva de:Mitzwa es:Mitzvá eo:Micvo fr:Mitzvah it:Mitzvah he:מצווה nl:Mitswa ja:ミツワー pl:Micwa pt:Mitzvá ro:Mițvot ru:Мицва sk:Micva sv:Mitzva tr:Mitsva yi:מצווה

:''For 2d Century, and the third Generation Tanna sage with a similar name, see: Rabbi Ilai I (his father). :''For 3d & 4th Century, and the third generation Amora sage, with a similar name, see: Rabbi Ilai II. Judah ben Ilai, also known as Judah bar Ilai, Rabbi Judah or Judah the Palestinian ( , translit: ''Yehuda bar Ma'arava'', lit. "Judah of the West"), was a ''tanna'' of the 2nd Century. Of the many Rabbi Yehudas in the Talmud he is the one referred to simply as Rabbi Yehuda. He is the most frequently mentioned sage in the Mishnah.

Rabbi Judah ben Ilai was born at Usha, a city in Galilee. His teachers were his father, who had studied with Rabbi Eliezer and Rabbi Akiba.

Rabbi Judah ben Ilai was ordained by Rabbi Judah ben Baba at a time when the Roman government forbade ordination. Judah ben Ilai was forced to flee Hadrian's persecution.

Sources of his teaching

Judah taught the Mishnah of Eliezer, which he had received from his father (Men. 18a),

In his interpretation of the Scriptures and in the deduction of legal requirements from it Judah adhered strictly to the method of his teacher Rabbi Akiba.

Many of Judah's maxims and proverbs have likewise been preserved; they include:

"Great is beneficence: it quickeneth salvation" (B. B. 10a).

"Great is toil: it honoreth the toiler" (Ned. 49b).

"Who teacheth his son no trade, guideth him to robbery" (Ḳid. 29a).

"The best path lies midway" (Ab. R. N. xxviii.).

Judah lived to a ripe old age, surviving his teachers and all of his colleagues. Among his disciples who paid him the last honors was Judah ha-Nasi.

References

Category:Mishnah rabbis Category:2nd-century rabbis Category:People from North District (Israel)

de:Jehuda ben Ilai fr:Juda bar Ilaï he:רבי יהודה yi:יהודה בן אלעאי

Jacob Emden also known as Ya'avetz, (b. June 4, 1697, Altona - d. April 19, 1776, Altona), was a leading German rabbi and talmudist who championed Orthodox Judaism in the face of the growing influence of the Sabbatean movement. He was acclaimed in all circles for his extensive knowledge, thus Moses Mendelssohn, founder of the Jewish Enlightenment movement, wrote to him as "your disciple, who thirsts for your words." Although Emden did not approve of the Hasidic movement which evolved during his lifetime, his books are highly regarded amongst the Hasidim. Thirty-one works were published during his lifetime, ten posthumously while others remain in manuscript.

Emden was the son of the Chacham Tzvi, and a great-great grandson of Elijah Ba'al Shem of Chelm. He lived most his life in Altona, Hamburg where he held no official rabbinic position and earned a living by printing books. His son was Meshullam Solomon, rabbi of the Hamboro' Synagogue in London who claimed authority as Chief Rabbi of the United Kingdom from 1765 to 1780.

Biography

Until seventeen, Emden studied Talmud under his father Tzvi Ashkenazi, a foremost rabbinic authority, first at Altona, then at Amsterdam (1710–1714). In 1715 Emden married Rachel, daughter of Mordecai ben Naphtali Kohen, rabbi of Ungarish-Brod, Moravia, and continued his studies in his father-in-law's ''yeshivah''. Emden became well versed in all branches of Talmudic literature; later he studied philosophy, kabbalah, and grammar, and made an effort to acquire the Latin and Dutch languages, in which, however, he was seriously hindered by his belief that a Jew should occupy himself with secular sciences only during the hour of twilight. He was opposed to philosophy and maintained that the views contained in ''The Guide to the Perplexed'' could not have been authored by Maimonides, but rather by an unknown heretic.

Emden spent three years at Ungarish-Brod, where he held the office of private lecturer in Talmud. Later he became a dealer in jewelry and other articles, an occupation which compelled him to travel. He generally declined to accept the office of rabbi, though in 1728 he was induced to accept the rabbinate of Emden, from which place he took his name.

In 1733 Emden returned to Altona, where he obtained the permission of the Jewish community to possess a private synagogue. Emden was at first on friendly terms with Moses Hagis, the head of the Portuguese-Jewish community at Altona, who was afterward turned against Emden by some calumny. His relations with Ezekiel Katzenellenbogen, the chief rabbi of the German community, were strained from the very beginning. Emden seems to have considered every successor of his father as an intruder.

A few years later Emden obtained from the King of Denmark the privilege of establishing at Altona a printing-press. He was soon attacked for his publication of the ''siddur'' (prayer book) ''Ammudei Shamayim'', being accused of having dealt arbitrarily with the text. His opponents did not cease denouncing him even after he had obtained for his work the approbation of the chief rabbi of the German communities.

==Sabbatean controversy == Emden accused Jonathan Eybeschutz of being a secret Sabbatean. The controversy lasted several years, continuing even after Eybeschütz's death. Emden's assertion of Eybeschütz's heresy was chiefly based on the interpretation of some amulets prepared by Eybeschütz, in which Emden saw Sabbatean allusions. Hostilities began before Eybeschütz left Prague, and in 1751, when Eybeschütz was named chief rabbi of the three communities of Altona, Hamburg, and Wansbeck, the controversy reached the stage of intense and bitter antagonism. Emden maintained that he was at first prevented by threats from publishing anything against Eybeschütz. He solemnly declared in his synagogue the writer of the amulets to be a Sabbatean heretic and deserving of excommunication. In ''Megillat Sefer'', he even accuses Eybeschütz of having an incestuous relationship with his own daughter, and of fathering a child with her.

The majority of the community, including R. Aryeh Leib Halevi-Epstein of Konigsberg, favored Eybeschütz; thus the council condemned Emden as a slanderer. People were ordered, under pain of excommunication, not to attend Emden's synagogue, and he himself was forbidden to issue anything from his press. As Emden still continued his philippics against Eybeschütz, he was ordered by the council of the three communities to leave Altona. This he refused to do, relying on the strength of the king's charter, and he was, as he maintained, relentlessly persecuted. His life seeming to be in actual danger, in May 1751 he left the town and took refuge in Amsterdam, where he had many friends and where he joined the household of his brother-in-law, Aryeh Löb b. Saul, rabbi of the Ashkenazic community.

Emden's cause was subsequently taken up by the court of Frederick V of Denmark, and on June 3, 1752, a judgment was given in favor of Emden, severely censuring the council of the three communities and condemning them to a fine of one hundred thalers. Emden then returned to Altona and took possession of his synagogue and printing-establishment, though he was forbidden to continue his agitation against Eybeschütz. The latter's partisans, however, did not desist from their warfare against Emden. They accused him before the authorities of continuing to publish denunciations against his opponent. One Friday evening (July 8, 1755) his house was broken into and his papers seized and turned over to the "Ober-Präsident," Von Kwalen. Six months later Von Kwalen appointed a commission of three scholars, who, after a close examination, found nothing, which could incriminate Emden.

The truth or falsity of his denunciations against Eybeschütz cannot be proved; Gershom Scholem wrote much on this subject, and his student Perlmutter devoted a book to proving it. According to historian David Sorkin, Eybeschütz was probably a Sabbatean, and Eybeschütz's son openly declared himself to be a Sabbatean after his father's death.

Other notable events

In 1756 the members of the Synod of Constantinov applied to Emden to aid in repressing the Sabbatean movement. As the Sabbatean referred much to the Zohar, Emden thought it wise to examine that book, and after a careful study he concluded that a great part of the Zohar was the production of an impostor.

Emden's works show him to have been possessed of critical powers rarely found among his contemporaries. He was strictly Orthodox, never deviating the least from tradition, even when the difference in time and circumstance might have warranted a deviation from custom. Emden's opinions were often viewed as extremely unconventional from the perspective of strictly traditional mainstream Judaism, though not so unusual in more free-thinking Enlightenment circles. Emden had friendly relations with Moses Mendelssohn, founder of the Haskalah movement, and with a number of Christian scholars.

In 1772 the Duke of Mecklenburg-Schwerin, having issued a decree forbidding burial on the day of death, the Jews in his territories approached Emden with the request that he demonstrate from the Talmud that a longer exposure of a corpse would be against the Law. Emden referred them to Mendelssohn, who had great influence with Christian authorities; but as Mendelssohn agreed with the ducal order, Emden wrote to him and urged the desirability of opposing the duke if only to remove the suspicion of irreligiousness he (Mendelssohn) had aroused by his associations.

Views on the spread of monotheism

Emden was a traditionalist who responded to the ideals of tolerance being circulated during the 18th-century Enlightenment. He stretched the traditional inclusivist position into universal directions. Believing, like Maimonides, that Christianity and Islam have important roles to play in God's plan for mankind, he wrote:

We should consider Christians and Moslems as instruments for the fulfilment of the prophecy that the knowledge of God will one day spread throughout the earth. Whereas the nations before them worshipped idols, denied God's existence, and thus did not recognize God's power or retribution, the rise of Christianity and Islam served to spread among the nations, to the furthest ends of the earth, the knowledge that there is One God who rules the world, who rewards and punishes and reveals Himself to man.

In a remarkable apology for Christianity, he wrote that that the original intention of Jesus, and especially of Paul, was to convert only the Gentiles to the Seven Laws of Noah and to let the Jews follow the Mosaic law. Emden praised the ethical teachings of the founder of Christianity, considering them as being beneficial to the Gentiles by removing the prevalence of idolatry and bestowing upon them a "moral doctrine." Emden also suggested that ascetic Christian practices provided additional rectification of the soul in the same way that Judaic commandments do.

Stance on polygamy and concubines

In his responsum, Emden theoretically advocated the taking of a ''pilegesh'' (concubine) by a scholar since the Rabbis stated that "the greater the man, the greater his evil inclination." He collected many Talmudic and medieval examples from Judaic literature that support such behavior. Although he never put his theories into practice, he criticised the institute of obligatory matrimony and suggested that it's permissible for a Jew to cohabit freely with a single Jewish woman or even with several women without marriage, or as an addition to the legal wife. He wished to revoke the ban on polygamy instituted by Rabbeinu Gershom as he believed it erroneously followed Christian morals, but admitted he did not have the power to do so.

References

External links

Emden, Jacob Israel Ben Zebi Ashkenazi, jewishencyclopedia.com

Jacob Emden, jewishvirtuallibrary.org

Rabbi Jacob Emden's View on Christianity and the Noachite Commandments, Reprinted from the Journal of Ecumenical Studies, 19:1, Winter 1982

Responsum of Jacob Emden on the Polygamy Ban and the Pilegesh, from Shelyot Ye'avetz, v 2, 15

.

Cohen, Mortimer Joseph, ''Jacob Emden, A Man of Controversy'', Philadelphia, Dropsie College for Hebrew and Cognate Learning, 1937.

Schacter, Jacob J., Rabbi Jacob Emden: Life and Major Works, Diss., Department of Near Eastern Languages and Civilizations, Harvard University, Cambridge, Massachusetts 1988.

Published works

'Edut be-Ya'aḳov, on the supposed heresy of Eybeschütz, and including Iggeret Shum, a letter to the rabbis of the "Four Lands." Altona, 1756.

Shimmush, comprising three smaller works: Shoṭ la-Sus and Meteg la-Hamor, on the growing influence of the Shabbethaians, and Sheveṭ le-Gev Kesilim, a refutation of heretical demonstrations. Amsterdam, 1758-62.

Shevirat Luḥot ha-Aven, a refutation of Eybeschütz's "Luḥot 'Edut." Altona, 1759.

Seḥoḳ ha-Kesil, Yeḳev Ze'ev, and Gat Derukah, three polemical works published in the "Hit'abbeḳut" of one of his pupils. Altona, 1762.

Miṭpaḥat Sefarim, showing that the Zohar is not authentic but a later compilation

Ḥerev Pifiyyot, Iggeret Purim, Teshubot ha-Minim, and Zikkaron be-Sefer, on money-changers and bankers (unpublished).

Leḥem Shamayim, a commentary on the Mishnah, with a treatise in two parts, on Maimonides' "Yad," Bet ha-Beḥirah. Altona, 1728; Wandsbeck, 1733.

Iggeret Biḳḳoret, responsa. Altona, 1733.

She'elat Ya'abeẓ, a collection of 372 responsa. Altona, 1739-59.

Siddur Tefillah, an edition of the ritual with a commentary, grammatical notes, ritual laws, and various treatises, in three parts: Bet-El, Sha'ar ha-Shamayim, and Migdal 'Oz. It also includes a treatise entitled Eben Boḥan, and a criticism on Menahem Lonzano's "'Avodat Miḳdash," entitled Seder Abodah. Altona, 1745-48.

'Eẓ Avot, a commentary to Avot, with Leḥem Neḳudim, grammatical notes. Amsterdam, 1751.

Sha'agat Aryeh, a sermon, also included in his Ḳishshurim le-Ya'aḳov. Amsterdam, 1755.

Seder 'Olam Rabbah ve-Zuṭa, the two Seder 'Olam and the Megillat Ta'anit, edited with critical notes. Hamburg, 1757.

Mor u-Ḳeẓi'ah, novellæ on the Oraḥ. Ḥayyim, in two parts: the first part, Miṭpaḥat Sefarim, being an expurgation of the Zohar; the second, a criticism on "Emunat Ḥakamim" and "Mishnat Ḥakamim," and polemical letters addressed to the rabbi of Königsberg. Altona, 1761-68.

Ẓiẓim u-Feraḥim, a collection of kabalistic articles arranged in alphabetical order. Altona, 1768.

Luaḥ Eresh, grammatical notes on the prayers, and a criticism of Solomon Hena's "Sha'are Tefillah." Altona, 1769.

Shemesh Ẓedaḳah. Altona, 1772.

Pesaḥ Gadol, Tefillat Yesharim, and Ḥoli Ketem. Altona, 1775.

Sha'are 'Azarah. Altona, 1776.

Divre Emet u-Mishpaṭ Shalom (n. d. and n. p.).

His unpublished rabbinical writings are the following:

Ḳishshurim le-Ya'aḳob, collection of sermons.

Ẓa'aḳat Damim, refutation of the blood accusation in Poland.

Halakah Pesuḳah.

Hilketa li-Meshiḥa, responsum to R. Israel Lipschütz.

Mada'ah Rabbah.

Gal-'Ed, commentary to Rashi and to the Targum of the Pentateuch.

Em la-Binah, commentary to the whole Bible.

Em la-Miḳra we la-Masoret, also a commentary to the Bible.

Marginal novellæ on the Talmud of Babylon.

Megillat Sefer, containing biographies of himself and of his father.

Category:1697 births Category:1776 deaths Category:People from Altona Category:18th-century rabbis Category:Early Acharonim Category:German Orthodox rabbis Category:Kabbalists Category:Dutch Orthodox rabbis

de:Jacob Emden fr:Jacob Emden he:יעקב עמדין ru:Эмден, Яков