Hakhel Email Community Awareness Bulletin

 

 

Another one of the Mitzvos in last week's Parsha was VaChai Bahem--and you shall live in them. The Chofetz Chaim in his Sefer HaMitzvos HaKatzar writes that there are 77 Mitzvos Aseh which we can be mekayem in our day (77 is the gematria of Vechayu Bahem!), and briefly lists them. He urges his readers to divide the list into two--and read one-half on Mondays, and one-half on Thursdays, until one becomes fluent enough in them to move on to the Lo Sa'asehs, of which there are 194 [which he lists] one can be mekayem in our day--and review them in the same way. All of these practical mitzvos are undoubtedly familiar to us. We intend to list two every Monday and two every Thursday--in order to at least touch upon the review process suggested by the Chofetz Chaim--and begin now with the first two Mitzvos Aseh:

 

1. Anochi Hashem Elokecha--to believe that Hashem exists forever, and that He created all worlds and all that is found in them according to His Will, and that Hashem watches over all of this that He has created. This is the Yesod Hadas, and one who does not believe it is a kofer B'Ikar who has no part in K'lal Yisroel. We must be wiling to sacrifice our lives and possessions for this ikar of Emunah.

 

2. Hashem Echad--Hashem is the One and Only--with no partner or helper, no second in command and no other god. As part of this ikar, we must also believe that Hashem has  no body or form and accordingly that which happens to a body will not happen to Him, and that He is incomprehensible to our finite minds. We should always keep this in mind.

 

3.  Ahavas Hashem--we must love Hashem Bechol Levavecha U’Vechol Nafshecha U’Vechol Meodecha.  This means that we must be ready to not only direct our Yetzer Hara to Hashem’s service, but also be ready to give up our life and our money for, and put all of our resources and capacities behind, this special love.  How does one attain love of Hashem?  By reflecting upon Hashem’s wonders, and spending time in contemplating all that Hashem does for us.  This Mitzvah applies at all times throughout the day, and part of the Mitzvah is bringing other people to the service of Hashem, and helping other people appreciate Who Hashem Is and what Hashem does for them, just as Avraham Avinu did.  In fact, Avraham Avinu is especially referred to as “Avraham Ohavi--Avraham, the one who loves Me”.  Hakhel Note:  The Mitzvah of Ahavas Hashem is, of course, one of the Sheish Mitzvos Temidios--the Six Constant Mitzvos.  B’Hashgacha Pratis, the Six Constant Mitzvos Sefira Project has this week reached this very Mitzvah, and we are happy to provide you by the following link with a video Shiur given by Rabbi Yerachmiel Milstein, Shlita, on Ahavas Hashem!  Rabbi Yerachmiel Milstein on The Six Constant Mitzvos For further information on the superb Six Constant Mitzvos Project, please contact info@thesixconstantmitzvos.com.

 

4.  Yiras Hashem--When an Aveirah comes up before a person, he is duty bound to inspire himself by the absolute recognition that Hashem watches over each and every one of our actions, words and thoughts.  Using Hashem’s Name needlessly violates this Mitzvah as well.  The way to be successful at this Mitzvah is similar to success at Ahavas Hashem--to constantly be aware of its primary importance throughout the day.   Hakhel Note:  When an aveirah of any kind comes your way--think instead ‘Es Hashem Elokecha Tirah--I know that Hashem is here!’

 

5.  LeKadeish Es Hashem BaRabim--as the Pasuk (Vayikrah, 22:32--last week’s Parsha!) teaches: “VeNikdashti Besoch Bnei Yisroel--and I shall be sanctified in the midst of K’lal Yisroel).  The Chofetz Chaim writes that this Mitzvah requires of us to be MeKadeish Shem Hashem with a Mesiras Nefesh--to give up our lives and all that we possess to publicly display our belief in Hashem.  This means that if a perpetrator attempts to persuade or force us to act otherwise, one cannot allow himself to be so swayed or forced--and cannot even allow the perpetrator to think that he has betrayed his belief in Hashem, even if one truly believes in Hashem in his heart.  The general guidelines are as follows:

 

A.  If the perpetrator attempts to cause a person to commit any Aveirah Befarhesya--in front of ten Jews, and even if it is not a Sha’as HaShemad (a time when our enemies are seeking for us to forsake the Torah), one must let himself be killed, rather than transgress (Yeihareig VeAl Ya’avor). 

 

B.  If it is a Sha’as HaShemad, then even if the perpetrator is attempting to cause a person to commit any Aveirah in private (i.e., not in front of ten Jews), then one must let himself be killed rather than transgress.

 

C.  If the Aveirah the perpetrator is attempting to cause one to commit particularly involves either Avoda Zara, Gilui Arayos (forbidden relationships) or Shefichas Damim (murder), then even if it is not a Sha’as HaShemad and it is in private, one must still let himself be killed rather than transgress.  This is so even if the perpetrator expressly declares that he wants the Jew to do the Aveirah for the perpetrator’s personal and only benefit, and it has nothing to do with the Jew’s religious beliefs. 

 

In the above situations, one who allows himself to be killed Befarhesya has departed this world as a “MeKadeish Hashem Berabim She’ain LeMa’alah Heymenu--as one who has sanctified Hashem’s Name in public and there is no one greater than he.”  One who does not give his life in accordance with the above has negated this Mitzvas Asei (and has violated the Lo Sa’aseh of Velo Sechalelu--not to be Mechalel Shem Shomyaim).  This Mitzvah as described above applies at all times, and to men and women alike.

 

6.  VeHalachta B’Drachav--this Mitzvah requires us to follow the Middos of Hashem with all of our capabilities.  As Chazal teach, just as Hashem is a Chanun (gives something for nothing), so too, should we be a Chanun.  Just as Hashem is a Rachum (he is merciful to us even if we are not deserving), so too, should we be a Rachum.  Just as Hashem is a Chossid (He goes beyond Din, the letter of the law, and is kind to us), so too, should we be a Chossid…and the same holds true for all of the other Middos that are used to describe Hashem (see Micha 7:18-20 and Sefer Tomer Devorah, Chapter 1 for the Thirteen Middos of Hashem, and how we can practically apply them to our lives).  This Mitzvah applies at all times, and to men and women alike.

 

7.  U’LeAvdo BeChol Levavechem--This is the Mitzvah to serve Hashem with all of one’s heart, which Chazal teach us is the Mitzvah of Tefillah.  The structure of Tefillah is that one first praises Hashem--recognizing Who Hashem Is, then follows by requesting his needs, and concludes by thanking Hashem for listening and doing what is best for him.  Since Tefillah is the service of the heart, the Mitzvah is specifically to daven with Kavannah, and to clear away any foreign thoughts.  One must especially realize that he is standing in front of the Shechina, and not view Tefillah as a burdensome task that he has to do, or has to take care of.  If one appreciates the true privilege he is engaged in, he will not allow his mind to be beset by other matters.  This Mitzvah applies at all times, and to men and women alike.

 

8/9.  Tefillin Shel Yad and Tefillin Shel Rosh--Each of the Tefillin Shel Yad and Tefillin Shel Rosh has a particular location within which it must be placed, which are described by Chazal and brought in Halacha.  [Hakhel Note: The failure to properly place Tefillin, which could occur simply by carelessness, laxity or lack of knowledge as to the Halacha, may result in the non-fulfillment of the Mitzvah of Tefillin daily, the brachos over the Tefillin recited being levatalah, and the sorry repetition of all of this daily.  If one does not put on Tefillin properly, the Chofetz Chaim writes that he has negated eight Mitzvas Asei--not placing upon himself the eight Parshios.  We urge you to bring Hakhel’s Tefillin Awareness Project to Your Shul or community.  It has helped thousands with the proper performance of the Mitzvah.  Please email shelrosh@comcast.net  Each of the Tefillin contain four Parshios within them--Kadeish Li, VeHaya Ki Yeviyacha, Shema, and VeHaya Im Shamo’a--which contain within them Kabbalas Ol Malchus Shomayim, a remembrance of the Nissim V’Niflaos that Hashem performed for us in Mitzrayim, and how Hashem draw us close to Him.  One must be sure to keep his body clean while wearing Tefillin, and must be sure to wear his Tefillin while reciting Kriyas Shema every morning, for the Mitzvah of Tefillin is mentioned in Shema, and if one is not wearing Tefillin at that time, it is as if he brandishes the fact that he is not wearing them.  Conversely, if one is careful to wear Tefillin with a Guf Naki, he will have length of days, as the Pasuk says:  “Hashem Aleihem Yichyu”.  Because the Kedusha of Tefillin is ‘Gadolah LiMe’od’, one should not be distracted from his Tefillin, nor engage in unnecessary or lighthearted discussions, and be sure that his mind is clear of inappropriate thoughts. This Mitzvah applies to men but not to women.  When wearing Tefillin, one should realize that at that time he is designated as an Anav and Yirei Shomayim. 

 

10.  Tzitzis.  The Mitzvah is to place Tzitzis on a four (or more) cornered garment, or if greater than four corners, on the four extreme coorners.  The minimum size of one’s Tzitzis should be the size that would cover the head and most of the body of a child of an age that would travel himself in the marketplace.  According to the Sefer HaMitzvos HaKatzar, a garment made out of wool or flax is required to have Tzitzis MiD’oraysah, while a garment made out of any other material (including cotton) is required to have Tzitzis MiD’Rabanan [see Shulchan Aruch, Orach Chaim 9:1, and Mishna Berurah, Seif Katan 5 for further detail as to the Halacha LeMa’aseh here, and as to how a Yirei Shomayim should conduct himself].  If one wore a four (or more) cornered garment and did not put on Tzitzis, he has negated the Mitzvah.  A child who knows how to perform ituf with his Tzitzis is of an age where he should don Tzitzis (see Shulchan Aruch, Orach Chaim 8 as to the meaning of ituf).  One must be very careful with the Mitzvah of Tzitzis, for the Pasuk itself refers to all of the other Mitzvos in its light--as the Pasuk states:  “U’Re’isem Oso U’Zechartem Es Kol Mitzvos Hashem--by looking at his Tzitzis, he will remember all of the other Mitzvos as well.”  This Mitzvah applies to men but not to women. 

 

11.  Kriyas Shema.  The Mitzvah is to read Kriyas Shema in the morning and evening, as the Pasuk states:  “U’Beshachbecha U’Vekumecha”.  The First Parsha of Kriyas Shema has within it the Mitzvah of Yichud Hashem (Mitzvah 2, as presented earlier), the Mitzvah of Ahavas Hashem (Mitzvah 3, as presented earlier) and the Mitzvah of Talmud Torah, which “is the yased--the spike upon which ‘everything is suspended’ as well.  The Second Parshas of Kriyas Shema has within it the Kabbalas Ohl HaMitzvos.  The Third Parsha of Shema has within it the Mitzvah of Tzitzis (which includes the remembrance of all the Mitzvos, as above), and the Mitzvah of Zechiras Yetzias Mitzrayim.  This Mitzvah applies to men but not to women.

 

12.  Mezuzah.  We must affix a Mezuzah to each doorpost and gatepost as evidenced by a lintel and two side posts.   The Mezuzah contains two Parshios--that of Shema and VeHaya Im Shamoa.  Every person, man and woman alike, must be careful with the Mitzvah of Mezuzah.  The Chofetz Chaim quotes from the language of the Rambam in Hilchos Mezuzah:  Each time one enters and leaves the room and passes through the door way he is greeted by the Mezuzah’s declaration of the Oneness of Hashem, and this should raise a person’s awareness of Hashem’s love for him.  Each such awareness is to arouse a person from his slumber and his mistaken notions about the frivolities of this world--instead realizing that the only thing that lasts forever is our knowledge of Hashem.  Upon internalizing this awareness, a person sets his head on straight and wherever he is going--will go on the proper path! 

 

13.  Birkas HaMazon.  One must bless Hashem after eating bread, provided he is satiated.  The Rabanan added that one is required to recite Birkas HaMazon if he ate even a K’zayis of bread, although not satiated.  Chazal (Brachos 35A) teach that we derive from Birkas HaMazon that we must make brachos before we eat as well.  As Chazal state:  “If one blesses Hashem after he eats--then all the more so should he bless Hashem before he eats!”  The Mitzvah applies to men, and with respect to women there is a safek as to whether the obligation is a Torah requirement or whether the Mitzvah is MiD’Rabanan. 

 

14.  To Study and Teach Torah.  As the Pasuk says “VeShenantem Levanecha”.  It is a Mitzvah for one’s Torah studied to be well understood so that he is able to easily express it without stammering.  The Mitzvah applies to the poor and the wealthy, the young and the old, one suffering from affliction and one who asks for alms--each one of these people must set aside time to study Torah in the morning and in the evening, as the Pasuk teaches:  “VeHagisah Bo Yomam VaLaylah”.  One is obligated to study until the day of his death.  It is a Mitzvah for a father to teach his son, and this Mitzvah precedes teaching all others.  One is also obligated to learn with his son’s son, as the Pasuk instructs:  “VeHodatem Levanecha V’Levenei Vanecha”.  As soon as a child begins to talk, the father begins teaching him--beginning with the Pasuk “Torah Tzivah Lanu Moshe”.  A person is then required to hire a teacher to teach his son further.  Although a woman is exempt from Talmud Torah, she should make effort for her sons not to be amei ha’aretz.  The Mitzvah of Talmud Torah is equal to all of the other Mitzvos, for Talmud Torah brings to the Ma’aseh of all of the other Mitzvos! 

 

15.  To Write a Sefer Torah.  As the Pasuk teaches:  “Kisvu Lachem Es HaShira Hazos.”  If one writes a Sefer Torah himself it is as if he received the Torah from Har Sinai, but if this is not possible he should purchase a Sefer Torah, or hire someone to write a Sefer Torah for him--even if he has already inherited a Sefer Torah from his ancestors.  If one fixes one letter in a Sefer Torah it is considered as if he wrote an entire Sefer Torah.  The Rosh writes that the Mitzvah of writing a Sefer Torah itself refers to previous generations in which the Sefer Torah would actually be studied from.  In our generations, however, when the Sefer Torah is used only to read from publicly, it is a Mitzvas Asei upon every man to purchase Seforim--Chumashim, Mishnayos, Shas and commentaries for oneself and his sons to study from.  This is because the Mitzvah to write a Sefer Torah is based upon one’s need to study from it, and today we use our Seforim to understand the Mitzvos and their Halachos clearly.  The Chofetz Chaim adds here that if a person is able to fulfill both aspects--to have a Sefer Torah written and to buy Seforim then “Ashrei Chelko--fortunate is his lot”!

 

16. U’Vo Sidbak--this is the Mitzvah to cling to Chachomim and their students, for if one clings to Chachomim it is considered as if he clings to the Shechina.  One should therefore marry the daughter of a Talmid Chochom and marry off his daughter to a Talmid Chochom.  One should eat together with and benefit with Talmidei Chachomim one’s money.  One should also follow closely with them where they go (V’Hisabek Be’Afar Ragleihem), and thirstily drink their words (Veyishte BeTzamah Es Divreihem).  This Mitzvah applies to men and women alike.

 

17.  MiP’nei Seiva Takum VeHadarta P’nei Zakein--this is the Mitzvah to stand before one who has reached the age of 70 [some say 60] and to honor Talmidei Chachomim and stand before them, even if they are young.  If one is older [70 or 60], one must rise before him even if he is not a scholar and even if the one rising is a Chochom who is young.  In this case, one need not stand to full height, but can raise himself up enough to clearly demonstrate Kavod.  On the other hand, one must stand up for one who is actually a Chochom (whatever the age) to full height when he reaches within 4 amos until he passes by completely.  One must also give Kavod to his Rebbi, even if he has not gained most of his wisdom from the Rebbi.  A Rebbi, may, however, forgive any honor due him.  As part of this Mitzvah, we must recognize that it is a great sin to disgrace or disparage Chachomim or even to dislike them, and that one who disgraces a Chochom does not have a Chelek in Olam Habah.  This Mitzvah applies to men and women alike. 

 

18.  U’Mikdashi Tira’u--this is the Mitzvah to be in awe of the Bais HaMikdash.  The Chofetz Chaim adds that the Mitzvah also includes awe of our Bais Haknesses and Bais HaMidrash, which are referred to by the Navi as  our ‘Mikdash Me’at’.  One must be especially careful to avoid joking, lightheadedness and needless talk in a Makom Kadosh.  One must also not make private calculations, nor sleep there.  The Chofetz Chaim concludes:  “U’Kedushasam Chamur Me’od--and  their Kedusah is a very serious matter.”  This Mitzvah applies to men and women alike.

Hakhel Note:  The Mitzvah would certainly appear to eliminate calling our across the Bais Haknesses, speaking loudly, verbosely or extraneously, and talking on a cell phone.

 

19.  LeKadesh Es Yom HaShabbos--this is the Mitzvah to sanctify the Shabbos as it enters with Kiddush, and as it departs with Havdalah.  MiD’Rabanan, the Kiddush should be made on wine or Challah, and the Havdalah should be made on wine or chamar medina.  It is forbidden to eat or drink anything after the onset of Shabbos and before Kiddush,  nor after Shabbos departs before one recites Havdalah.  The Navi taught us the concepts of Oneg and Kavod Shabbos.  Kavod includes washing one’s face and hands in warm water and dressing L’Kavod Shabbos, and Oneg includes food and drink--one is obligated to have three Seudos on Shabbos.  The more money one spends for Shabbos, the more praiseworthy he is, provided that it is within his means.  Chazal expressly teach that one who is Me’aneg the Shabbos is given immeasurable reward and is saved from Shibud Malchiyos.  It is also a Mitzvah to set one’s table on Motza’ei Shabbos to escort the Shabbos out, even if one will eat only a Kezayis.  The Ramban writes that it is a Mitzvas Asei to remember Shabbos every day; therefore, when one mentions the days of the week, he should refer to the as:  “Echad B’Shabbos”, “Sheini B’Shabbos”, “Shelishi B’Shabbos” and he thereby fulfills a Mitzvas Asei…. Additionally, when one finds something special he fulfills a Mitzvas Asei when he designates it for Shabbos and verbally declares:  “Harei Zeh L’Shabbos--this is for Shabbos!”  This Mitzvah applies to men and women alike.

 

20.  Lishbos B’Shabbos--this is a separate Mitzvah (aside from Zachor Es Yom HaShabbos L’Kadesho) to rest from Melacha, and the Mitzvah includes our animals resting as well.  MiDivrei Sofrim, it is not permissible to ask a non-Jew to do Melacha, and this is called a Shevus.  This Mitzvah applies to men and women alike. 

 

21.  Lismoach B’Regalim--this is the Mitzvah to rejoice on festivals, as the Pasuk states:  “VeSamachta BeChagecha”.  When the Bais HaMikdash stands, this Mitzvah includes bringing special Karbonos known as Shalmei Simcha, and women are obligated in this Mitzvah as well.  At the current moment, without a Bais HaMikdash, the Mitzvah of Simcha is fulfilled by men through eating meat and drinking wine, and a husband is obligated to make his wife happy by buying her nice clothing, and a father his children happy by buying them treats.  This Mitzvah also obligates one to cause poor people to rejoice, for if one gladdens himself without gladdening the poor, it is only a ‘rejoicing of the stomach’, and a disgrace.  Although eating and drinking on the Mo’adim is part of the Mitzvas Asei, one should not draw himself into drinking too much wine, and into engaging in lightheadedness and jest.  The Mitzvah of Simcha is a Mitzvah in which there is Avodas Hashem--and not one of frivolity.  The feeling of Simcha that one experiences should be one of Simcha Shel Mitzvah--and this is an Avodah Gedolah to Hashem!  This Mitzvah applies to men and women alike. 

 

22.  LeHashbis Chometz--this the Mitzvah to eliminate Chometz from one’s possession on the 14^th of Nissan.  Any unknown Chometz should be nullified in one’s heart.  MiDivrei Sofrim, we search for Chometz on the night of the 14^th, which is when people are home, and the search will go well with the light of the candle.  This Mitzvah applies to men and women alike.

 

23.  Achilas Matzah B’Leil Pesach--this is the Mitzvah to eat Matzah, as the Pasuk specifically requires--B’Erev Tochlu Matzos.  Matzah may be made only from barley, rye, oats, wheat or spelt.  A child old enough to eat a Kezayis should be given a Kezayis on the Leil HaSeder.  It is forbidden, MiDivrei Sofrim to eat Matzah on Erev Pesach, so that the Matzah on the Leil HaSeder is eaten with an appetite.  The Chofetz Chaim adds here that Maror and Charoses are also Mitzvos MiDivrei Sofrim on the Leil HaSeder, and that the bracha on Maror is Al Achilas Maror, while there is no bracha on Charoses.  This Mitzvah applies to men and women alike.

 

24.  VeHigadeta Levincha--this is the Mitzvah to relate the story of Yetzias Mitzrayim on the night of the Fifteenth of Nissan--to every child on his own level; if one does not have a child he should nevertheless speak about this story, and the more one does so, the more praiseworthy he is.  This Mitzvah applies to men and women alike. 

 

25.  BaYom KaRishon Mikrah Kodesh--This is the Mitzvah to rest from Melacha on the first day of Pesach, except that one may perform the Melachos of Ochel Nefesh for himself and other Jews.  If one violates this Mitzvas Asei, he will also violate a Lo Sa’aseh--of not doing Melacha on Yom Tov.  Chazal teach that two Melachos are permissible even if not for ochel nefesh purposes--kindling a fire and carrying.  MiD’Rabanan, outside of the borders of Eretz Yisroel, two days of Yom Tov are kept, except for Rosh Hashanah, which is a two day Yom Tov even within the borders of Eretz Yisroel. This Mitzvah applies to men and women alike. 

 

26.  Sefiras HaOmer--this is the Mitzvah to count seven complete weeks from the day the Korban Omer was brought in the Beis HaMikdash.  It is a Mitzvah to count both days and weeks.  The count begins on the night of the Sixteenth of Nissan and is performed with a bracha.  The count should be done with a bracha (although one is still yotzei if he counted without a bracha) and should be done while standing (although one is still yotzei if he made the bracha while sitting). This Mitzvah applies to men and not to women.

 

27.  BaYom HaShevi’i Mikrah Kodesh--This is the Mitzvah to rest from Melacha on the last day of Pesach, except that one may perform the Melachos of Ochel Nefesh for himself and other Jews.  If one violates this Mitzvas Asei, he will also violate a Lo Sa’aseh--of not doing Melacha on Yom Tov.  Chazal teach that two Melachos are permissible even if not for ochel nefesh purposes--kindling a fire and carrying.  MiD’Rabanan, outside of the borders of Eretz Yisroel, two days of Yom Tov are kept. This Mitzvah applies to men and women alike. 

 

28.  B’Etzem HaYom Hazeh Mikrah Kodesh--This is the Mitzvah to rest from Melacha on Chag HaShavuos.  See Mitzvah 27 above for further detail as to the Mitzvas Asei of ‘rest’.  This Mitzvah applies to men and women alike. 

 

29.  Lishbos BeYom Aleph B’Tishrei--this is the Mitzvas Asei to rest from work on the first day of Tishrei, which is Rosh Hashanah.    If one violates this Mitzvas Asei, he will also violate a Lo Sa’aseh--of not doing Melacha on Yom Tov.  One may, however, perform the Melachos of Ochel Nefesh for himself and other Jews.  Chazal teach that two Melachos are permissible even if not for Ochel Nefesh purposes--kindling a fire and carrying.  MiDivrei Sofrim, we observe two days of Rosh Hashana even in Eretz Yisroel.  This Mitzvah applies to men and women alike. 

 

30.  Lishmoa Kol Shofar--this is the Mitzvas Asei to hear the Shofar on the first day of Tishrei, as the Pasuk teaches:  “Yom Teruah Yiheyeh Lachem”.  The Shofar must be the bent horn from a sheep, and the horns of other animals may not be used.  We are obligated to hear the sounds of Tekiya-Teruah-Tekiya, three times, for a total of nine blasts.  It is because we do not know what the sound of a Teruah is that we blow Tashrat (Tekiya-Shevarim-Teruah-Tekiya) three times, Tashat (Tekiya-Shevarim-Tekiyah) three times and Tarat (Tekiya-Teruah-Tekiya) three times--to remove all doubt.  This Mitzvah applies to men but not to women. 

 

31.  Lishbos BeYom HaKippurim--this is the Mitzvas Asei to rest from work on Yom HaKippurim, as the Pasuk states:  “Shabbos Shabbason He Lachem”--and one who does work on Yom Kippur nullifies this Mitzvas Asei, and violates a Lo Sa’asei for which he r’l receives Kareis if the Melacha was done intentionally, and must bring a Karbon Chatas if the Melacha was done unintentionally (B’Shogeg).  Every Melacha that is prohibited on Shabbos is prohibited on Yom Kippur. This Mitzvah applies to men and women alike. 

 

32.  Ve’Inisem Es Nafshoseichem--this is the Mitzvas Asei to fast on Yom Kippur.  One must fast from evening to evening and add to his fast from the weekday to Yom Kippur.  Additionally, one who eats more on Erev Yom Kippur is considered as if he fasted both on the Ninth and Tenth day of Tishrei.  This Mitzvah applies to men and women alike. 

 

33.  Vihisvadu Es Chatasam--this is the Mitzvas Asei for one to do Teshuvah when he realizes that he has sinned, and to confess with words before Hashem, saying from the depths of his heart: “Ana Hashem Chatasi Avisi U’fashati Lefanecha Vechach Vechach Asisi [specify the sin] VeHarei Nichamti U’Boshti MeMa’asai U’LeOlam Ain Ani Chozer La’asos HaDavar Hazeh--Hashem, I have sinned before You with the following (unintentional) (negligent) (willful) sin [specify the sin], and I have remorse over, and am embarrassed by, my deed--I will not do it ever again.”  The remorse that one expresses must be sincere and one must sincerely accept upon himself not to do the sin ever again.  This is the ikar of Teshuvah, and the more one confesses the more praiseworthy he is.  Neither death nor the Vidui of Yom Kippur effect a Kapparah unless one has done Teshuvah.  This Mitzvah applies to men and women alike. 

 

34.  Lishbos MiMelachah BeYom Rishon Shel Sukkos--this is the Mitzvas Asei to rest from work on the first day of Sukkos, as the Pasuk teaches:  “BaYom HaRishon Mikrah Kodesh.”  If one violates this Mitzvas Asei, he will also violate a Lo Sa’aseh--which prohibits us from doing Melacha on Yom Tov.  One may, however, perform the Melachos of Ochel Nefesh for himself and other Jews.  Chazal teach that two Melachos are permissible even if not for Ochel Nefesh purposes--kindling a fire and carrying.  MiDivrei Sofrim, we observe a second day of Yom Tov in Chutz La’aretz, which is known as Yom Tov Sheini Shel Galiyos.  This Mitzvah applies to men and women alike. 

 

35.  Leishaiv BaSukkah--this is the Mitzvas Asei to dwell in the Sukkah for seven days.  The Mitzvah is for one to eat, drink and live in the Sukkah day and night, making his home a temporary residence and the Sukkah his permanent residence.  One is not permitted to eat a Seudah outside the Sukkah.  On the first night, one is obligated to eat at least a K’zayis of bread in the Sukkah; after the first night, if one wants to eat bread he must eat in the Sukkah, but if he wants to subsist only on fruits he is allowed to eat them outside of the Sukkah.  A katan who has reached the age of Chinuch is obligated in the Mitzvah of Sukkah M’Divrei Sofrim.  This Mitzvah is an obligation on men, but not an obligation on women.

 

36.  Daled Minim--this is the Mitzvas Asei on the first day of Sukkos for one to take one Lulav, one Esrog, three Haddas branches, and two Aravah braches.  One must take these four items in the manner that they grow and when one lifts them up, he has fulfilled the Mitzvah.  One may take them at any time during the day.  It is a Mitzvah M’Divrei Sofrim to take the Daled Minim all seven days of Sukkos, except Shabbos.  Indeed, even if the first day of Sukkos falls out on Shabbos, Chazal prohibited one from taking them lest he carry them in a Reshus HaRabbim.  All four of the Minim are required--if one is missing, then he has not fulfilled the Mitzvah.  If one of the Daled Minim is borrowed, it may not be used on the first day, but may be used on the other six days.  A stolen min is never permissible, and one does not fulfill the Mitzvah with it. A katan who knows that the Lulav is shaken is obligated in this Mitzvah M’Divrei Sofrim, so that he is trained in the Mitzvos.  This Mitzvah is an obligation on men, but not an obligation on women.

 

37.  BaYom HaShemini Mikrah Kodesh --This is the Mitzvah to rest from Melacha on Shemini Atzeres, except that one may perform the Melachos of Ochel Nefesh for himself and other Jews.  If one violates this Mitzvas Asei, he will also violate a LoSa’aseh--of not doing Melacha on Yom Tov. Chazal teach that two Melachos are permissible even if not for ochel nefesh purposes--kindling a fire and carrying.  MiD’Rabanan, outside of the borders of Eretz Yisroel, two days of Yom Tov are kept. This Mitzvah applies to men and women alike.

 

38. Poso’ach Tiftach Es Yodecha--This is the Mitzvah to give Tzedakah to the poor. Chazal teach from the apparent repetition of the words--Pos’ach Tiftach--that we must give even several times to the same person if requested. The Torah also teaches “Vachai Imach--your brother shall live with you", meaning that you have to take action in order for him to be able to live with you. One must give the poor person what he needs and what is befitting him--for instance, if he does not have clothing, one should focus on clothing him; if the giver does not have the entire means to, for instance cloth him, than he gives in accordance with what he has.  Even a poor person is required to give tzedaka to other poor people. In terms of giving, a poor relative takes precedence over other poor people, and the poor of one’s city take precedence over the poor of other cities. If one sees a poor person begging and turns the other way, he  has voided this Mitzvas Asei, violated a  Lo Sa’aseh, and has committed a serious transgression, being referred to as a bliya’al, choteh, and rasha.  We are obligated to be careful with this Mitzvas Asei more than all others, for tzedaka is a siman that one is MiZerah Avrohom.  The Geulah will come through our fulfilling this Mitzvah--as the Pasuk teaches VeShaveha BiTzedaka. Someone who is cruel and does not give can be suspected of his not being a part of our people, as we are all brothers for the Pasuk states--Bonim Attem LaShem Elokeichem--and if a brother will not have mercy on his very own brother--who will?!  One must give with a pleasant countenance and besimcha.  Nothing bad will result from giving, and one will not become poor from it, as the Pasuk teaches --VeHaya Ma’aseh HaTzedaka Shalom--peace will come from tzedakah!  One should be careful to pacify the ani with words, and certainly should not rebuke him or yell at him-for his heart is broken. Woe to the person who embarrasses an ani. One who joins others into the Mitzvah has even greater reward than the people he asked to give, and remember that one who has mercy on others--the Heavenly Court will have mercy on him. With respect to Pidyon Shevuyim, Ain Mitzvah Gedolah Heimenah-there is no Mitzvah that surpasses it--and one who turns away from an opportunity of  Pidyon Shevuyim violates several Mitzvos Asei and Lo Sa’aseh. This Mitzvah applies to men and women alike.  

 

39. LeKayem Motzah Sefasav--this is the Mitzvas Asei for one to fulfill what he took upon himself as a Neder or as a Shavuah--as the Torah teaches “KeChol HaYotzei Mipiv Ya’aseh--one should fulfill everything that his mouth utters”.  This Mitzvah applies to men and women alike.

 

40.  Hafaras Nedarim--this is the Mitzvas Asei for one who regrets having made a promise or taken a Shavuah to go to a Chochom or Bais Din and state:  “I [promised] [swore] as follows: [insert the facts]. I now retract that which I have done, and if I had known that I would be as troubled as I am now by what I had promised, or had I known what would happen as a result, I would not have made the promise or sworn in the way that I did.”  The Chochom or Bais Din then say to the man:  “Did you regret that which you have done?”  If he responds: “Yes”, they thereupon respond:  “Sharui Lecha”, “Machul Lecha”, or “Mutar Lecha”. This Mitzvah applies to men and women alike.

 

41.  Kibbud Av V’Eim--This is the Mitzvas Asei to honor one’s father and mother.  Examples include feeding and clothing them--albeit from the parent’s possessions (if the child has means, and the parent does not, then we force the child to sustain the parent in accordance with his means).  The child must also serve the parent in the same way that a servant serves his master, and must honor the parent even after he/she passes away.  If a father asks his son for water, and the son has another Mitzvah to do which cannot be done by anyone else, then the son does the other Mitzvah.  If a father tells his son to do an aveirah, even if it is an aveirah MiD’Rabanan, the son is not permitted to do so, for all--including the father--are required to show honor to Hashem.  Honoring one’s father comes before honoring one’s mother, for one’s mother must also honor the father.  One who is lax in honoring a parent has voided this Mitzvas Asei, unless it is with the parent’s knowledge and Mechilah.  A married woman is also obligated to honor her parents, unless her husband stops her from doing so.  The Mitzvah applies to men and women alike.  [Hakhel Note:  In his masterful Shiur on Kibbud Av V’Eim in the Chofetz Chaim Heritage Foundation Torah Video Series, Rabbi Fischel Schachter, Shlita, brought the Sefer Chassidim, who writes that it is ‘Tov’--it is good for a husband to allow his wife to perform acts of honor for her parents.  He noted that the inference of this teaching is that it is Rah--it is bad for one not to allow his wife to demonstrate and perform acts of respect for her parents.]

 

42.  Yiras Av V’Eim--This is the Mitzvas Asei to fear one’s father and mother.  Examples include not standing or sitting in the places they usually do, not disagreeing with what they say, not saying “You are right--I agree with what you say,”  Not calling a parent by his or her name while alive or after he or she passes away--rather, for example, one should refer to his father as “Aba Mori--my father, my teacher”.  One is obligated to fear his father and mother, as the Pasuk equates their honor and fear to the honor and fear one must have of Hashem.  One who is lax in fearing a parent has voided this Mitzvas Asei, unless it is with the parent’s knowledge and Mechilah.  The Mitzvah applies to men and women alike.   

 

43.  Peru U’Revu--this is the Mitzvas Asei to be fruitful and multiply in order for the species to continue to exist. In no event should one delay this Mitzvah past the age of 25.  This Mitzvah applies at all times and in all places.

 

44.  Kiddushin--this is the Mitzvas Asei for a man to betroth a woman through an act of Kiddushin in which the man says to the woman:  “Harei Aht Mekudeshes Li Bazeh Keda’as Moshe V’Yisrael” in front of Kosher Eidim.  Before the act of Kiddushin, the Birchas Airusin is recited. Once Kiddushin takes place the Kallah is called an Arusa.  Before the Chuppah takes place a Kesuvah must be written.  Once this is done and the Sheva Brachos occur, the Kallah becomes a Nesuah.  This Mitzvah applies at all times and in all places.  The Torah commands that if a man wants to divorce his wife for permissible reasons he must do so by a Get.  A Get can only be effectuated by one who is an expert in this area, and even if one is a Lamdan Gadol, he should not be involved in this area unless he has particular expertise in it.   It is a Mitzvah to divorce a woman who a Koferes in Emunas Hashem or the Torah, or is not a Tz'nuah, or does not observe the laws of women, as the Pasuk teaches:  “Gareish Leitz--cast away a scoffer”. This Mitzvah applies at all times and in all places.   

 

45. Yibum--this is the Mitzvas Asei for a brother to perform Yibum to the wife of his deceased brother who died without descendants--marrying her so that the deceased’s name will continue on.  In our times, however, because the intent of one performing the Mitzvah is not necessarily for the sake of the Mitzvah, the [Ashknazic] Minhag is to perform Chalitzah (the next listed Mitzvah) in its place.

 

46. Chalitzah--this is the Mitzvas Asei for the woman whose husband has passed away without descendants, whose husband’s brother(s) do not want to perform Yibum, to remove the shoe of the remaining brother, in accordance with a specific procedure directed by expert Rabbonim in this area.  Any man who does not undertake the Chalitzah when he should has voided this Mitzvah.  There are men who refuse to go through with the Chalitzah procedure, claiming that it is dangerous--but this is a mistake, and no harm will befall a man who undertakes this Mitzvah.  To the contrary, if the Mitzvas Asei of Chalitzah is not performed, the sin is very great.  This Mitzvah applies in all places and at all times.

 

 

47.  Bris Milah--this is the Mitzvas Asei to perform a Bris on a boy once he reaches his eighth day.  A Bris may only be performed during the day, beginning at Alos HaShachar.  Only a Bris which is performed on the eighth day itself may be performed on Shabbos.  If one reaches Bar Mitzvah and does not have Bris, he is subject to the penalty of Kareis, if he dies with intentionally not having a Bris performed on him.  One of the Mitzvos incumbent upon a father to his son is to give him Bris, and if the father does not do so, the father has voided the Mitzvas Asei but is not Chayav Kareis himself.  Great is the Mitzvah of Bris Milah, over which Hashem made thirteen brisos with K’lal Yisrael.  This Mitzvah applies in all places and at all times. 

 

48.  Shechita--this is the Mitzvah Asei to slaughter Kosher animals and birds if one wants to eat of their meat.  Through Torah Shebe’al Peh, Hashem taught Moshe Rabbeinu the laws of Shechita, including the acts and actions which invalidate a Shechita, and the Simanim and the extent of the Simanim that are required to be cut in order for the Shechita to be valid. This Mitzvah applies in all places and at all times and to men and women alike. 

49.  Kisui HaDom--this is the Mitzvas Asei to cover the blood of a bird or animal which is a Chaya (such as a deer), after Shechita.  This is accomplished by placing dirt underneath the place where the blood will fall, then perform the Shechita, and then cover the blood.  This Mitzvah applies in all places and at all times and to men and women alike. 

 

50.  VeKidashto--this is the Mitzvas Asei to give special honor to a Kohen, to designate and prepare him so that he is ready to bring Karbanos in the Bais HaMikdash, and also to give him honor by letting him go first in any matter of holiness--such as getting the first Aliyah to the Torah, and making the bracha on behalf of others.  We likewise give him the first portion of food  to demonstrate his special designation.  We must honor him even against his will.  Even a Kohen who is a Ba’al Mum and is not otherwise fit to bring Karbanos in the Bais HaMikdash [he can still check the wood for the Mizbe'ach] is nevertheless honored under this Mitzvah.  This Mitzvah applies in all places and at all times and to men and women alike.   

 

51.  Matnos Kehunah--this is the Mitzvas Asei for anyone who shechts an animal to give to the Kohen the right foreleg, maw and stomach of the animal, known as the ‘Zeroah, Lechayayim and Keivah’.  The Chofetz Chaim here describes the exact areas of the animal to be given to the Kohen, and notes that these areas are collectively referred to as the ‘Matanos’ in Shas.  The Kohen who receives them can sell them, give them away to a Yisrael, or do anything that he wants with them, for they have no Kedusha whatsoever associated with them.  In our times, the Minhag is like Rabbi Ilai, and we do not give these gifts.  There are, however, some who are machmir and do so.  It is appropriate to be machmir in this way, in order to fulfill this Mitzvas Asei. 

 

52.  Reishis HaGez--this is the Mitzvas Asei to give of the first shearings of one’s sheep to a Kohen.  This is provided that the person has at least five sheep, who must have a minimum amount of wool.  There is no shiur Mid’Oraysa, but MiD’Rabanan, one should give one-sixtieth of the shearings.  The Minhag today, as well as the chumra, is as stated above in Mitzvah 51 relating to the ‘Matanos’.

 

53.  LeKadesh Bechoros--this is the Mitzvas Asei to sanctify the first born males born of Jewish mothers, and the first born of domesticated animals owned by Jews.  Even though they are inherently sanctified, it is nevertheless a Mitzvah to say “Harei Zeh Kadosh”.  In our times, with respect to domesticated animals, we let the animal graze until it obtains a blemish, and it belongs to the Kohen.  This Mitzvah applies equally to men and women.

 

54.  Pidyon HaBen--this is the Mitzvas Asei to redeem the first born son of Jewish mothers by giving a Kohen five selaim (or personal property worth that much), and the Kohen is free to do whatever he would like with the five selaim or its equivalent.  If the father of the boy is a Kohen or Levi, or the mother is the daughter of a Kohen or Levi, then there is no Mitzvah of Pidyon HaBen.  The Pidyon HaBen should be performed 30 days after the child is born.  If the child has not had a Pidyon HaBen by the time of his Bar Mitzvah, he should redeem himself upon his Bar Mitzvah.  This Mitzvah applies in all places and at all times.

 

55.  Pidyon Peter Chamor--this is the Mitzvas Asei to redeem a first born donkey with a sheep by giving the sheep to a Kohen.  If one does not have a sheep, he can use its monetary equivalent, and give that to the Kohen (the sheep does not have to be worth anywhere near as much as the donkey is worth).  Kohanim and Leviim are exempt from this Mitzvah.  This Mitzvah applies in all places and at all times, and to men and women alike. 

 

56.  Arifas Peter Chamor--this is the Mitzvas Asei to put the first born Chamor to death if in fact he is not redeemed by giving a sheep to the Kohen.  He must be killed with a strike by an ax on the back of his neck.  After he is put to death, he must be buried, and no one can benefit from the carcass (even its ashes are forbidden).  Kohanim and Leviim are exempt from this Mitzvah.  This Mitzvah applies in all places and at all times, and to men and women alike.   

 

57.  LeHafrish Challah--this is the Mitzvas Asei in Eretz Yisrael to separate Challah from dough and to give it to the Kohen, provided there is a minimum amount of dough (43.2 eggs in volume).  There is no minimum amount that one is required to separate Min HaTorah, and removing even the smallest piece from the dough is sufficient. In Chutz LaAretz, Chazal instituted that we also take Challah and burn it, so that the laws of Challah are not forgotten in our sojourn outside of Eretz Yisrael. 

 

58.  Birkas Kohanim--this is the Mitzvas Asei for Kohanim to give K’lal Yisrael the specific brachos of Yevarechicha…Ya’er…and Yisah…. If the Kohen adds any other bracha at the time he is reciting Birkas Kohanim, he violates a Lo Sa’aseh of adding on to a Mitzvah.  If the Kohen does not go up to give the bracha when he is called to do so, he violates three commands contained in the Torah--Ko Sevarechu…Emor Lahem…and VeSamu Es Shemi.  A Kohen who recites Birkas Kohanim is in turn given a bracha by Hashem.  This Mitzvah applies in all places and at all times.  

 

59.  Krovei Kohen--this is the Mitzvas Asei for a Kohen to become Tamei to his immediate relative who passes away--his parents, his children, his brother and  an unmarried sister (if a sibling through his father), and his spouse.  This Mitzvas Asei also includes the Mitzvah of aveilus which is Mid’Oraysa the first day, and MiD’Rabanan the remaining days.  This Mitzvah applies in all places and at all times.

 

60.  VeAhavta L’Reiacha Kamocha-- this is the Mitzvas Asei to be concerned and care about one’s friend, including his possessions and his honor, just as one would care about his own.  From this Mitzvah, we derive that if someone honors himself at the expense of shaming a friend, the wrongdoer loses his share in Olam Haba.  Making peace between two people is included in this Mitzvah.  This Mitzvah applies in all places and at all times and to male and females alike.

 

61.  Ahavas HaGer--this is the Mitzvas Asei to love a Ger. This is in addition to Mitzvah #60 of VeAhavta L’Reiacha Kamocha (which one fulfills, of course, with a Ger as well, since he is a member of K’lal Yisrael). Hashem loves the Ger, as the Torah states:  “V’Ohev Ger Lases Lo Lechem V’Simlah--Hashem loves the Ger, giving him food and clothing.”  This Mitzvah applies at all times and in all places, and to men and women alike.

 

62. LeHalvos LeAniyei Yisrael--this is the Mitzvas Asei to lend money to the poor, and one should realize that this is a full-fledged Torah obligation.  It is, in fact, a greater Mitzvah and more obligatory than Tzedakah.  The Torah refers to somebody who does not give a loan under circumstances when he should as a sinner, with the words:  “VeHaya Vecha Cheit”. See Sefer Ahavas Chesed of the Chofetz Chaim for applicable details on how and when a loan should be given.  This Mitzvah applies at all times and in all places, and to men and women alike.  

 

63.  LeHashiv HaMashkon--this is the Mitzvas Asei to return personal property taken as collateral for a loan when it is needed by the borrower.  Examples include items needed by the borrower to sleep at night (pillow, blanket), or items he needs to do his job with.  One who does not return the collateral at the proper time has voided the Mitzvas Asei and also violates a Lo Sa’aseh. 

 

64.  Hashmatas HaChov--this is the Mitzvas Asei of a lender to cancel in the Shemitah year all loans that he made prior to then.  If the borrower wants to repay the loan, the lender should refuse and say:  “Meshameit Ani--I cancel the loan.”  If the borrower still insists, the lender can take the payment.  From the Torah, the law of canceling loans only applies when the Yovel is in effect. Nowadays, the law of canceling loans remains in effect MeDivrei Sofrim, so that we do not forget this Mitzvah.  A Pruzbul may be used in order to avoid the loan from being canceled in our times.  The Mitzvah applies to men and women alike.   

 

65.  Achilas Po’el--this is the Mitzvas Asei that requires the Ba’al HaBayis to allow a worker to partake of the items in the field that he is working on as he is working.  This Mitzvah does not apply to one who is merely guarding the produce.  The Mitzvah applies in all places, at all times and to men and women alike.

 

66. Sechar Sachir--this is the Mitzvas Asei to pay a laborer’s wages on the day they are earned.  This Mitzvah also applies to a Ger Toshav who has accepted upon himself the Sheva Mitzvos Bnei Noach.  The Mitzvah applies in all places, at all times and to men and women alike.  

 

67.  Ladun Dinei Mamanos--this is the Mitzvas Asei to judge cases in monetary matters between a buyer and a seller according to the rules of the Torah.  As part of these laws, the Torah dictates different ways in which real property and personal property are acquired and sold.  This Mitzvah applies in all places and to men and women alike. 

 

68.  Hashavas Gezeilah--this is the Mitzvas Asei to return a stolen object. If the person from whom it was stolen is no longer alive, it must be returned to his heirs.  If the stolen item was lost, one must pay its monetary value.  The Mitzvah also applies to overcharging.  This Mitzvah applies in all places and at all times and to men and women alike. 

 

69.  Hashavas Aveidah--this is the Mitzvas Asei (found in last week’s Parsha!) to return a lost item to its owner.  If a person fails to do so without a proper exemption, he violates a Mitzvas Asei and a Lo Sa’aseh.  If he keeps the object for himself, then he violates this Mitzvas Asei and two Mitzvos Lo Sa’aseh.  The Mitzvah to return an object applies even to the object of a rasha--as long as he does not eat neveilos lehachis or is a mechalel Shabbos b’farhesya, in a manner in which he would be considered an apikores. If the object is one which is not in accordance with the finder’s honor to pick up (example: if it was his own then he would leave it there as well) then he does not have to deal with it--but even then it would be lifnim mishuras hadin to do, vetavoh alav bracha.  The Chofetz Chaim brings the Rabbeinu Yonah who teaches that if one is obligated to take effort to save a person’s monetary possessions, certainly is he obligated to save the person himself when he is in a difficult or precarious situation.  The Mitzvah applies in all places and at all times, and to men and women alike.

 

70.  Azov Ta’azov Imo--this is the Mitzvas Asei to unburden another’s animal which is having difficulty with its load.  One is obligated to unload the animal for free, however a zakein to whom doing so would be beneath his dignity is patur from the Mitzvah.  If one helped unload, and the animal was reloaded and began to suffer again, one is obligated to continuously help.  In fact, one is obligated to travel along up to a parsah, unless the owner of the animal says that it is not necessary.  

 

71.  HaKem Takim--this is the Mitzvas Asei to help someone reload his package--either on his animal or on himself.  If one sees a person who needs help loading and does not help him, he has been mevatel this Mitzvah, unless he is a zakein and it is not in accordance with his honor (even then if he would reload it for himself, he must do so for another, and in all events one should do lifnim meshuras hadin and help someone even if it is not in accordance with his honor). If one has two Mitzvos in front of him--that of unloading and loading, the Mitzvah of unloading takes precedence, since it helps in alleviating an animal’s suffering, with one exception:  If it is someone who one dislikes (in the limited case that this is permitted halachically) who is loading--then it takes precedence to help him, so that one defeats his Yetzer Hara (i.e., which is telling him to ignore this person).  When one unloads, he is permitted to charge for his services.  Both the Mitzvos of unloading and loading apply in all places and at all times and to men and women alike. 

 

72.  Hochacha--this is the Mitzvas Asei to reprove someone who has sinned, as the Pasuk states “Hocheiach Tochiach Es Amisecha”.  When giving tochacha, one should advise the person that he is really sinning against himself with his deeds, and tell him that the reason he is giving him the rebuke is for his own good-- to bring him to Chayei Olam Haba.  One should give rebuke only to one he believes would listen, so that he would not do the sin again.  One must even give Tochacha to a person of greater stature then himself, and one who has the ability to rebuke and does not do so is also held accountable for the sin.  One should not begin the process of Tochacha by embarrassing the sinner.  It is a Mitzvah to accept rebuke and to appreciate and love the rebuker for having done so.  This Mitzvah applies in all places and at all times and to men and women alike.

 

73.  Dinei Nachala.  This is the Mitzvas Asei which provides for inheritance.  First, a person’s property goes to his son(s) and (if the son is not alive) to the son’s descendants.  Second, if he has no son(s), or the son is deceased and has no living progeny, the estate goes to his daughter(s).  Third, if he has no living daughter(s), or living progeny from her, the father of the deceased inherits the estate. Included in this Mitzvah is the bechor inheriting a ‘double portion’.  MiD’Rabanan, a husband inherits his wife’s property.  This Mitzvah applies in all places and at all times and to men and women alike. 

 

74.  Shiluach HaKan.  This is the Mitzvas Asei for one who finds a nest of a Kosher bird on the road with the mother hovering over the chicks or on the eggs, to send away the mother before taking the chicks or the eggs, and only then take them.  If she returns to the nest, one must continuously send her away for as long as her wings touch the nest.  If one fails to send away the mother when he should have and she then dies before he has an opportunity to do so, he has voided the Mitzvas Asei and has also violated a Lo Sa’aseh.  This Mitzvah applies in all places and at all times and to men and women alike. 

 

75.  Asiyas Ma’akeh--this is the Mitzvas Asei to build a protective fence around a roof, and to remove all dangerous situations from one’s home.  As the Torah states:  “…and do not place blood in your home…”  If someone does not build a fence on his roof when required, and does not remove a potentially fatal situation (such as an open pit on one’s property), he has voided this Mitzvah.  The fence must be strong enough for one to lean on it and for it not to fall.  It is likewise forbidden to own a vicious dog.  The Sefer Chareidim writes that if a person keeps this Mitzvah in mind every day, looking to see whether anything in his home needs tikun, he fulfills the Mitzvah every day.  This Mitzvah applies in all places and at all times and to men and women alike. 

 

76.  Zechiras Ma’aseh Amaleik--this is the Mitzvas Asei to remember verbally what Amaleik did, its evil deeds and how it attacked us, all to arouse us to hate Amaleik.  This Mitzvah applies in all places and at all times and to men and women alike. 

 

77.  Lehachris Zaroh Shel Amaleik--this is the Mitzvas Asei to destroy Amaleik.  We will not, however, know who Amaleik is until Eliyahu HaNavi comes and tell us, at which time we will be able to complete this Mitzvah. 

 

The Chofetz Chaim concludes the 77 Mitzvas Asei that are applicable in our days with the following words:  “May Hashem give us the merit to see the coming of Eliyahu HaNavi and Moshiach Tzidkeinu Bimheirah Veyameinu Amen.  We have now completed the 77 Mitzvas Asei which are applicable in our day--the Siman for them is VeChayu Bahem (and you shall live by them)--whose Gematria is 77!”  

 

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Mitzvos Lo Sa’asei

 

1.  Gid HaNasheh--this is the Mitzvas Lo Sa’aseh which prohibits our eating the Gid HaNasheh.  The Mitzvah is applicable to Kosher Beheimos and Chayos (the right and left thighs). There are different parts to the Gid--one closer to the bone which is assur Min HaTorah, and other parts which are assur MiD’Rabanan.  If a person eats a Gid from a Kosher animal which was a neveilah (it was not shechted properly), or a treifah (it was going to die on its own), he has violated two Lo Sa’asehs.  This Mitzvah applies in all places and at all times and to men and women alike.

 

2.  Lo Yaira’eh Chometz--this is the Mitzvas Lo Sa’aseh which prohibits one from having Chometz visible in his possession for the seven days of Pesach.  This Mitzvah applies in all places and at all times and to men and women alike.  

 

3. Lo Yimatzeih Chometz--this is the Mitzvas Lo Sa’aseh which prohibits one from finding Chometz in his possession.  If one moves something which had turned Chometz into his home, or if he purchases Chometz and ‘puts it away’ for later use, he receives malkos twice--for he has violated both Ba’al Yaira’eh and Ba’al Yimatzeih.  If he left the Chometz in his possession without doing a physical act to bring it into his possession, then he still violates both Ba’al Yaira’eh and Ba’al Yimatzeih, but he does not receive malkos. It is forbidden to derive benefit from Chometz which was left in a person’s possession over Pesach even beshogeg (unintentionally). This Mitzvah applies in all places and at all times and to men and women alike. 

 

4.  Lo Le'echol Chometz--this is the Mitzvas Asei which prohibits one from eating or deriving benefit from Chometz on Pesach.  One who eats a kezayis of Chometz on Pesach intentionally is chayav kareis, and beshogeg must bring a korban chatas.  One who eats less than a kezayis intentionally receives makas mardus.  The same Halachos would apply if one liquified the Chometz as well. This Mitzvah applies in all places and at all times and to men and women alike.   

 

5.  Lo Le’echol Ta’aroves Chometz--this is the Mitzvas Lo Sa’aseh which prohibits one from eating Chometz even when it is mixed into other foods, if one eats a kezayis of Chometz in the Shiur of Achilas Pras.  If one eats a kezayis, he has violated the prohibition, although he does not receive kares.  If one eats less than a kezayis he still receives Makas Mardus.  This Mitzvah applies in all places and at all times and to men and women alike.

 

6.  Lo La’asos Melacha B’Shabbos-- this is the Mitzvas Lo Sa’aseh which prohibits one from performing the 39 prohibited Melachos on Shabbos, which include both Avos and Toldos.  If one violates Shabbos intentionally, he receives the death penalty of Sekilah and if he does so unintentionally, he must bring a Korban Chatas.  If one violates a Shevus  D’Rabbanan intentionally he receives Makas Mardus.  One who intentionally violates Shabbos in public is treated as an akum in all respects.  The Navi Yeshaya praises the Shomer Shabbos with the words “Ashrei Enosh Ya’aseh Zos…Shomer Shabbos Maichaleloh--praiseworthy is the person who scrupulously keeps the Shabbos.”  This Mitzvah applies in all places and at all times and to men and women alike.

 

7.  Lo Latzeis MiTechum Shabbos--this is the Mitzvas Lo Sa’aseh which prohibits one from going out of his techum on Shabbos, as the Pasuk states:  “Al Yeitzeih Ish Mimekomo BaYom HaShevi’i--one should not leave ‘his place’ on Shabbos.”  From the Torah, one cannot travel more than 12 mil (24,000 amos), and if one does so he is chayav malkos.  MiD’Rabanan, one may not travel more than 2,000 amos out of the city limits, and if one does so, he receives makas mardus.  These are the opinions of the Rif and the Rambam; there are other opinions.  Within a city, one may travel as he wishes, even if the city is very large.  This Mitzvah applies in all places and at all times and to men and women alike.

 

8.  Lo Yihiyeh Lecha Elohim Acheirim--this is the Mitzvas Lo Sa’aseh which prohibits one from considering that there is any other power (even a partner) with Hashem--and if one considers this thought, or thinks that there is something of substance to any avodah zara, then he is a Kofer BeIkar.  To be clear, a person who utters any statement which could be interpreted as Kefira, or as any admission to avodah zara is considered a Kofer Bechol HaTorah Kulah.  We are obligated to give our lives and all our possessions for the sake of upholding this Mitzvah.  The Mitzvah applies at all times and 'bechol rega'-- every minute, in the same manner to men and women alike.

 

9.  Lo La’asos Avodah Zara--this is the Mitzvas Lo Sa’aseh which prohibits one from making an idol, and if one either makes one or tells someone else to make one, he receives malkos.  If one makes an idol for himself he receives malkos twice.  This Mitzvah applies in all places and at all times and to men and women alike.

 

10.  Lo La’asos Avodah Zara Afilu L’Nachri--this is a separate Mitzvas Lo Sa’aseh which prohibits one from making an idol even for a non-Jew to worship. If one does so, he receives malkos. This Mitzvah applies in all places and at all times and to men and women alike.

 

11.  Lo Lehistachavos LeAvodah Zara--this is the Mitzvas Lo Sa’aseh which prohibits one from bowing down to any avodah zara, even if that is not how that avodah zara is usually worshipped.  The same would be true if one offered a sacrifice, threw blood, offered incense or poured wine to an avodah zara, as these are means by which Hashem is worshipped in the Bais HaMikdash.  One who does so is subject to the death penalty of sekilah.  One must give up his life rather than do any of the foregoing for an avodah zara.  If one’s money falls down or if one has a thorn in his leg and he is in front of an idol, he is not permitted to bend down in front of the avodah zara to pick up the money or take out the thorn, but rather should turn the other way and bend down. This Mitzvah applies in all places and at all times and to men and women alike.

 

12.  Lo La’avod Avodah Zara Kedarka--this is the Mitzvas Lo Sa’aseh which prohibits one from worshipping an avodah zara in the way it is usually worshipped--even if it is an act of disgrace, such as relieving oneself in front of it, or throwing stones at it.  If one hugs or kisses, or sweeps or cleans, or performs any other act of honor in front of an avodah zara, he violates a Lo Sa’aseh but does not receive malkos therefor. If there is something which sprays water in front of an avodah zara one should not put his mouth to it to drink as it will appear that he is kissing the avodah zara.  This Mitzvah applies in all places and at all times and to men and women alike.

 

13. Lo Lishava Beshaim Avoda Zara--this is the Mitzvas Lo Sa’aseh which prohibits one from swearing or promising in the name of avoda zara, which includes not causing a goy to swear in the name of his getchka.  Moreover, one cannot say to his friend “wait for me next to that getchkala”, or the like. One is allowed to mention the name of avodah zaras which are mentioned in pesukim--such as pe’or, bal nevo and the like. This Mitzvah applies in all places and at all times and to men and women alike.

 

14. Lo Lehadiach Ir MiYisrael--this is the Mitzvas Lo Sa’aseh which prohibits one from causing a Jewish city to worship avodah zara.  The death penalty for the instigator is sekila--even if the instigator himself does no worshipping! This Mitzvah applies in all places and at all times and to men and women alike.

 

15.  Lo Le’echol V’lishtos Mitakroves Avodah Zara--this is the Mitzvas Lo Sa’aseh which prohibits one from eating or drinking of an item that was dedicated to avodah zara, including the wine of yayin nesech. If one eats or drinks any amount of an item of takroves avodah zara, he receives makos.  Stam yainam is assur to derive benefit from MiDivrei Sofrim, and one who drinks a revi’is of it receives makas mardus.  The wine of a Jew which was intentionally touched by an akum is assur behana’ah.  It is forbidden to eat at the wedding feast that an akum makes on behalf of his son or daughter, even if one has his own food and his own waiter.  This Mitzvah applies in all places and at all times and to men and women alike.

 

16.  Lo Lifnos Achar Avodah Zara--this is the Mitzvas Lo Sa’aseh which prohibits one from following avodah zara even with words, thoughts, or even by gazing at it.  One is forbidden to read the books of an avodah zara, or ask one who worships idols how he does so--for through this, one will turn to thinking about the avodah zara.  One who turns to the avodah zara by doing a ma’aseh receives makos.  This Mitzvah applies in all places and at all times and to men and women alike.

 

17. Lo LeHenos Mitzipui Avodah Zara--this is the Mitzvas Lo Sa’aseh which prohibits one from obtaining benefit from the coverings or decorations of avodah zara [such as the jewelry that would adorn them]. This Mitzvah applies in all places and at all times and to men and women alike.

 

18. Lo LeHenos MaiAvodah Zara U'Mitakrevoseha --this is the Mitzvas Lo Sa’aseh which prohibits one from obtaining benefit: (i) from an avodah zara itself, nor (ii) from the items that are offered to the avodah zara, and nor (iii) from those items which are used to serve it--and one who does any of the above violates two negative prohibitions.  Any avodah zara which is not made by man, such as a mountain or a fruit tree that was initially planted for fruit, or an animal upon which no act has as yet been performed for the sake of avodah zara--are themselves permitted in hana'ah; however, that which is upon them is assur be'hana'ah. This Mitzvah applies in all places and at all times and to men and women alike.

Hakhel Note:  One may ask how these prohibitions could arise in this day and age. We caution that certain homeopathic remedies or treatments may involve these issurim, and accordingly one should consult with his Rav or Posek before undertaking action in these areas.

 

19. Lo LeHischaten Im Akum--this is the Mitzvas Lo Sa’aseh which prohibits us from marrying an akum. This Mitzvah applies in all places and at all times and to men and women alike.

20. Lo Lachmol VeLo Sechanem--this is the Mitzvas Lo Sa’aseh which prohibits us from displaying special regard for ovdei avodah zara. One may undertake certain actions in order to avoid aiva (enmity). Lo Sechanem also includes giving gratuitous gifts or praise.  This Mitzvah applies in all places and at all times and to men and women alike.

 

21. Lo Laleches BeChukos HaGoyim--this is the Mitzvas Lo Sa’aseh which prohibits one from following the practices of the Goyim--including not wearing the particular type of garments that they wear, nor following their particular hair styles (such as a bluris), and one who does so receives malkos.  This Mitzvah applies in all places and at all times and to men and women alike. 

 

22. Lo Lishmo’ah Limisnabei B’Shem Avodah Zara-- this is the Mitzvas Lo Sa’aseh which prohibits us from listening to one who prophesizes in the name of avodah zara, and includes not discussing matters with him or asking him for an os or a mofeis--signs.  Even if this false navi does give a sign, one should not pay attention to it, and if one thinks that the sign that the false navi gave is perhaps true, he violates this Lo Sa’aseh.  This Mitzvah applies in all places and at all times and to men and women alike. 

 

23. Lo Lahassis La’avod Avodah Zara--this is the Mitzvas Lo Sa’aseh which prohibits a person from attempting to sway another Jew to worship avodah zara.  If a person does so, whether he attempts to persuade an entire community or even a single person, he is punished with the death penalty of sekilah--even if no one ends up worshiping avodah zara, i.e., neither the persuader nor the one he attempted to persuade actually engages in a forbidden act.  No hasra’ah is necessary against the persuader--he does not have to be forewarned that his act is prohibited and what the penalty for the prohibited act is.  This Mitzvah applies in all places and at all times and to men and women alike.

 

24., 25. and 26.  Lo Soveh Lo, Lo Sishmah Eilav, Lo Sachos Ainecha Eilav--these Mitzvos Lo Sa’aseh prohibit a person from: showing love to one attempting to persuade him to worship avodah zara (24.); abandoning his hatred of such a person (25.); and saving him when one sees that he may die or be killed (26.).

Hakhel Note:  From the extreme severity--both in numbers of Lo Sa’asehs, and in the degree of strictness of the Lo Sa’asehs, we see how despicable the wrongful persuader is.  As we all know, Hashem’s Middah Tovah is so much greater than His Middas Puranus.  Imagine, then, the high regard Hashem holds a person in when he is mekarev another in any manner in Avodas Hashem!  

27. Shelo Lehisnabos BiShem Avodah Zara-- this is the Mitzvas Lo Sa’aseh which prohibits one from prophesying in the name of an avodah zara--even if what one says happens to be true.  Doing so carries the death penalty of chenek.   This Mitzvah applies in all places and at all times and to men and women alike.

 

28.  Lo Ligdod V’Lisrot Bivesasro--this is the Mitzvas Lo Sa’aseh which prohibits one from wounding his flesh for the sake of an avodah zara, or over the deceased.  The prohibition applies whether one does so with his hand or an instrument if it is done for the sake of a the deceased; however, if it done for the sake of an avodah zara, then one receives malkos if he injures himself with an instrument, and if he injures himself by hand, he does not receive malkos.  Included in this prohibition is a different kind of Lo Sisgodedu--which prohibits two batei dinim in one city from following different minhagim.  This Mitzvah applies in all places and at all times and to men and women alike.

 

29. Shelo Lishbah LaShav--this is the Mitzvas Lo Sa’aseh which prohibits one from swearing falsely, which includes four different situations: (i) swearing to change the obvious--such as saying that a man is a woman, or that a rock is a piece of gold; (ii) swearing for no reason--such as saying that a rock is a rock; (iii) swearing not to perform a Mitzvah; or (iv) swearing to do something that is impossible to fulfill--such as not sleeping for three full days, or not eating for seven full days.  If one swears in any one of the foregoing ways intentionally, he receives makkos.  If one recites a bracha levatalah, or uses Hashem’s Name in vain, he violates this prohibition as well.  This Mitzvah applies in all places and at all times and to men and women alike.

Hakhel Note:  The Kitzur Shulchan Aruch (6:3) rules as follows (excellent translation by Rabbi Eliyahu Touger, Mozna’im Publishing):  “It is forbidden to write His name, blessed be He, on a letter in any language.  Many err in this regard and write His name, blessed be He, in Yiddish, or the word Adia [adieu], which in French means “with G-d.” This is absolutely forbidden, because ultimately, the letter will be thrown into a garbage dump.  This popular use, and, how much more so, the dishonor to G-d’s name, causes great poverty in Israel, and much effort and wisdom must be employed to nullify it.”

 

30.  Shelo Lishba BaSheker Ahl Kefiras Mamon--this is the Mitzvas Lo Sa’aseh which prohibits one from falsely denying a monetary claim against him (other than claims relating to real property and shtaros).  One who violates this prohibition, also violates a separate prohibition of Shevuas Bitui.  This Mitzvah applies in all places and at all times and to men and women alike.

 

31. Shelo Lishava Shevuas Bitui--this is the Mitzvas Lo Sa’aseh which prohibits one from swearing falsely, and it applies to a shevuah which one is otherwise capable of fulfilling, whether one falsely states that he did something or did not do something, or that he will eat something (and then does not), or will not eat something (and then does).  This Mitzvah applies in all places and at all times and to men and women alike.

 

32.  Lo Sirtsach--this is the Mitzvas Lo Sa’aseh which prohibits one from intentionally killing another person.  The death penalty for killing another person is sayaf (by sword).  If one intentionally indirectly brings about the death of another, then his punishment is misah b’yidei shomayim.  When one takes away the life of another, it is as if he has taken away the entire world.  This Mitzvah applies in all places and at all times and to men and women alike.

 

33. Shelo Lignov Nefesh MeiYisrael--this is the Mitzvas Lo Sa’aseh which prohibits one from kidnapping.  One is likewise prohibited from selling one who is kidnapped.  A kidnapper is chayav misah if upon kidnapping he brings him into his domain, makes the victim serve him and sells him to others.  This Mitzvah applies in all places and at all times and to men and women alike.

 

34.  Lo Signov--this is the Mitzvas Lo Sa’aseh which prohibits one from stealing a shaveh prutah from anyone--adult, child or non-Jew, and the amount stolen must be repaid.  One may not steal any amount, as even a ‘chatzi shiur’ is prohibited by the Torah.  One is prohibited from stealing as a joke, on the condition that it will be returned, or on the condition that one will pay for the item.  It is also forbidden to buy an item upon which there is a chazaka that it has been stolen.  This Mitzvah applies in all places and at all times and to men and women alike.

 

35. Shelo Ligzol--this is the Mitzvas Lo Sa’aseh which prohibits one from robbing a shaveh perutah--although even less than a shaveh perutah is forbidden such as is any chatzi shiur.  Chazal explain that the Torah considers someone who robs his friend of a shaveh perutah as if he stole his soul.  This Mitzvah applies in all places and at all times and to men and women alike.

 

36.  Lo Lechacheish Mamon--this is the Mitzvas Lo Sa’aseh which prohibits one from denying that he must return either money or an object of his friend that is in his possession (whether by loan or withholding of payment, by theft, or through finding a lost object and not returning it or because one was watching an object for his friend).  One who denies a valid claim in any of the above situations violates this prohibition and is pasul l’eidus.  This Mitzvah applies in all places and at all times and to men and women alike.

 

37. Lo La’ashok--this is the Mitzvas Lo Sa’aseh which prohibits one from withholding payments or monies owed to another, such as loans and rental fees.  This Mitzvah applies in all places and at all times and to men and women alike.

 

38. Lo L’Acheir Sechar Sachir--this is the Mitzvas Lo Sa’aseh which prohibits one from withholding timely payments to employees, each worker in accordance with the type of work that he performs (day/night/hourly).  If one’s property is in the hands of another for repair, the payment is not due until one actually picks it up, even if it is otherwise ready.  If one does not make a payment on time, he violates this Lo Sa’aseh in addition to the Aseh of BeYomo Titein Secharo.  The prohibition applies not only to payment for human labor, but also for the lease of personal property and animals.  Additional prohibitions which are MiD’Oraysa and MiD’Rabbanan may be involved as well. When one who withholds payment from a worker, it is as if he took his soul.  This Mitzvah applies in all places and at all times and to men and women alike.  Hakhel Note:  For a masterful Halachic work in English on this topic discussing many contemporary situations, we refer our readers to Halachos of Other People’s Money by Rabbi Yisroel Pinchos Bodner, Shlita.

 

39. Lo Le’Ha’id Eidus Sheker--this is the Mitzvas Lo Sa’aseh which prohibits one from testifying falsely. The Lo Sa’aseh also applies if one testifies based on something witnessed by another who he deems to be reliable. One who hires false witnesses, and one who does not testify when he could have, will face his judgment at the hands of heaven. This Mitzvah applies in all places and at all times, to someone who is qualified to testify.

 

40. Lo Sachmod--this is the Mitzvas Lo Sa’aseh which prohibits one from coveting that which his friend possesses. The term ‘Sachmod’ applies to someone who attempts to bring his desires to actual fruition--such as by badgering the person through others to sell him the item--even if it is at a high price. This Mitzvah applies in all places and at all times and to men and women alike.

 

41. Lo Sisaveh--this is the Mitzvas Lo Sa’aseh which prohibits one from desiring in one’s heart the possessions of another.  One violates this prohibition even if he does not actually approach the other person--as long as one thinks about how he could go about obtaining the coveted item.  If in fact he actually acquires it by prodding the owner, he also violates the prohibition of Lo Sachmod   This Mitzvah applies in all places and at all times and to men and women alike.

 

42.  Lo Limnoah Chovos LeIshto--this is the Mitzvas Lo Sa’aseh which prohibits one from withholding his duties to his wife in order to cause her pain or suffering.  The Rabanan added on additional obligations, which are described in Mesechta Kesuvos.  This Mitzvah applies to men in all places and at all times. 

43. Lo LeHakos--this is the Mitzvas Lo Sa’aseh which prohibits one from hitting another person.  Even one who raises his hand against another without hitting him is referred to as a Rasha.  One who hits another in order to properly instruct him (such as a parent in permitted circumstances) does not violate this prohibition. 

 

44.  Shelo LeHakos Av V’Eim-- this is the Mitzvas Lo Sa’aseh which prohibits one from causing a wound in his father or mother.  If one does so in front of witnesses and after having received warning (hasra’ah), he receives the death penalty of chenek.  Based upon this prohibition, a child could not draw blood from a parent, but if there is no one else to draw the blood, then he may listen to their command to do so.  This Mitzvah applies in all places and at all times and to men and women alike.  

45. Shelo Lekalel--this is the Mitzvas Lo Sa’aseh which prohibits one from cursing another--including a deaf person who cannot otherwise hear the curse and will accordingly not be pained by it.  A person who curses himself also violates this prohibition.  The curse must utilize Hashem’s Name, and the curse may be in any language (one violates this prohibition even if he used Hashem’s Name in that language). This Mitzvah applies in all places and at all times and to men and women alike.

 

46.  Shelo Lekalel Av V’Eim--this is the Mitzvas Lo Sa’aseh which prohibits one from cursing his father or mother.  One who does so, receives the death penalty of sekilah.  It is also forbidden for a son to be a Shaliach Beis Din to put his father into nidui.  One who disgraces a parent, even by hinting, is cursed with the k’lala of “Arur Makleh Aviv VeEmo”.  This Mitzvah applies in all places and at all times and to men and women alike.  

47.  Shelo Lehonos BeMekach U’Memkar--this is the Mitzvas Lo Sa’aseh which prohibits one from overcharging. It does not matter whether one overcharged intentionally, or did not initially know that he overcharged--in either event he must repay the overcharge.  This Mitzvah applies in all places and at all times and to men and women alike.

 

48.  Shelo Lehonos BeDevarim--this is the Mitzvas Lo Sa’aseh which prohibits one from using words which are hurtful to another. Examples include telling someone who has done Teshuvah:  “Remember what you used to do?”; or telling a Ger: “Look at what your forefathers did.”; or asking someone who you know does not know the answer:  “Could you please explain…?”, in order to cause him tza’ar;…and other similar painful or hurtful words.  Hakhel Note:  We know how painful or hurtful the words can be--and we have to avoid our using them on others--even though he ‘really deserves it’, ‘must be taught a lesson once and for all’…or even thinking “I will just say it this one time.”  

49.-50.  Shelo Lehonos Ger Tzedek B’Dvarim U’Bemamon--this is the Mitzvas Lo Sa’aseh which especially prohibits one from overcharging a Ger, or from hurting a Ger with words.  If one does so, he violates these two prohibitions in addition to the previous two Lo Sa’asehs (47.-48.) relating to Ona’as Mamon and Ona’as Devarim--overcharging and hurting another with words, which apply to all of K’lal Yisrael.  These Lo Sa’asehs apply in all places and at all times and to men and women alike.

 

51.  Shelo Le’Anos Almanah V’Yasom--this is the Mitzvas Lo Sa’aseh which especially prohibits one from hurting a widow or orphan--even if they are the widows and orphans of means, or even of the king.  Included in this prohibition is not causing them pain or anguish with strong words, angering them, and certainly hitting them physically or cursing them.  One is also obligated to care for their money even more than for his own.  The punishment for violating this Lo Sa’aseh is great, and it is described in the Torah as:  “VeChara Api…”.  One who is orphaned either from his father or his mother is considered an orphan until he becomes an adult and can take care of all of his needs on his own as all other adults.  It is permitted to pain an orphan for the sake of teaching him Torah or a trade, so that he goes on the proper path--nevertheless, to the extent possible, one should try and guide him with Chesed and Rachamim.  This Mitzvah applies in all places and at all times and to men and women alike.

 

52. Lo Tivo’ah--this is the Mitzvas Lo Sa’aseh which prohibits a lender from demanding payment from a borrower when he knows that the borrower has no money to pay.  It is likewise forbidden for a lender to pass before the borrower when he knows that he has no money to pay, so as not to embarrass him.  However, it is also forbidden midivrei kabbalah for a borrower who has the money to pay to tell the lender to come back another time.  It is also forbidden for a borrower to borrow money without need and not to be able to repay it, and if he does so he is called a rasha, as the Pasuk states:  “Loveh Rasha VeLo Yeshaleim…” (Tehillim 37:21).  This Mitzvah applies in all places and at all times and to men and women alike.

 

53.  Shelo Lehisaseik B’Ribbis--this is the Mitzvas Lo Sa’aseh which prohibits the lender, and any guarantor or witness from being involved in any transaction which involves ribbis.  Any broker who brought about the transaction violates Lifnei Iver Lo Sitein Michshol. This Mitzvah applies in all places and at all times and to men and women alike.

54.  Lo Lehalvos B’Ribbis--this is the Mitzvas Lo Sa’aseh specifically upon the lender (in addition to the Mitzvas Lo Sa’aseh 53 mentioned last week, which is upon the lender and the guarantor and any witness as well), which prohibits him from lending money, any food item, or any other item for which he is to receive more back in return than that which he loaned. The lender violates other Lo Sa’asehs as well. This Mitzvah applies in all places and at all times and to men and women alike.

55. Lo Lelavos B’Ribbis--this is the Mitzvas Lo Sa’aseh specifically upon the borrower, which prohibits him from borrowing when he will have to pay back more than he borrowed. The borrower also violates a separate prohibition of Lifnei Iveir. This Mitzvah applies in all places and at all times and to men and women alike.

56.  Shelo Limno’ah Milehalvos--this is the Mitzvas Lo Sa’aseh which prohibits one from refraining from lending because he knows that the Shemitah year is coming which will absolve the debt.  The Chofetz Chaim notes that it is a cheit gadol to do so, and that the Torah refers to such a person as a bliya’al.  The Lo Sa’aseh applies from the Torah when Yovel is observed and in our times applies MiD’Rabanan.  The Rabbeinu Yonah adds that if a person’s loan will not be absolved--all the more so does he have the obligation not to harden his heart and lend money when appropriate.  This Mitzvah applies to men and women alike. 

 

57.  Shelo Litvoah Chov She’avrah Alav Shevi’is--this is the Mitzvas Lo Sa’aseh which prohibits a person from collecting a debt after the Shemitah has absolved it.  At this time, when observance of Yovel is not in effect, attempting to collect on a debt after the Shemitah year is prohibited MiD’Rabanan.

 

58.  Shelo Lemashkain Klei Ochel Nefesh--this is the Mitzvas Lo Sa’aseh which prohibits a lender from taking collateral from a borrower that the borrower needs in order to earn his livelihood--it makes no difference whether one takes the collateral at the time of the loan or after the loan was given. If the collateral inappropriately taken is lost or stolen, one has thereby violated the prohibition. This Mitzvah applies in all places and at all times and to men and women alike.

 

59.  Shelo Lemashkain B’Zeroah--this is the Mitzvas Lo Sa’aseh which prohibits a lender from taking any collateral by force, such as by entering into the borrower’s property. Instead, the borrower must agree and give it to the lender. This does not apply to a guarantor, from whom collateral can be taken by force. This Mitzvah applies in all places and at all times and to men and women alike.

 

60.  Shelo Lemashkain Beged Almanah--this is the Mitzvas Lo Sa’aseh which prohibits a lender from taking an article of clothing of a widow as collateral--whether she is rich or poor, and whether it is at the time of the loan, or later.  If one inappropriately takes such collateral, it can be taken away from him against his will.  If one does so and loses the item before it is returned, he violates this prohibition.  This Mitzvah applies in all places and at all times and to men and women alike.

 

61.  Shelo Limnoah Mashkon MeBe’alav--this is the Mitzvas Lo Sa’aseh which prohibits a lender from holding onto collateral when it is needed by the borrower--such as his blanket when he needs it to sleep.  This Mitzvah applies in all places and at all times and to men and women alike.

 

62. Lo Le’ametz Lev--this is the Mitzvas Lo Sa’aseh which prohibits one from hardening his heart and from closing his hand and not giving Tzedaka to one who is in need. This Mitzvas Lo Sa’asei is accompanied by the Mitzvas Asei to open one’s hand (Pasoach Tiftach).  The Chofetz Chaim especially writes that we have to be especially careful in the Mitzvah of Tzedaka because it is the siman that a person is Mizerah Avraham--a descendant of Avraham Avinu.  This Mitzvah applies in all places and at all times and to men and women alike.  

 

63.  Lo Lekallel Dayan--this is the Mitzvas Lo Sa’aseh which prohibits one from cursing a judge.  This prohibition also includes cursing using Hashem’s Name, and under certain circumstances could involve the death penalty (in our times when there is no death penalty, the person would be put into cherem).  This Mitzvah applies in all places and at all times and to men and women alike.  

 

64. Lo Limnos Dayan She’eino Hagun--this is the Mitzvas Lo Sa’aseh which prohibits one from appointing a judge based upon ma’alos chitzoniyos--for the true qualifications of a judge are Torah and Yiras Shomayim.  This Mitzvah applies in all places and at all times and to men and women alike.

65.  Lo Lishmoah Ta’anas Ba’al Din Echad--this is the Mitzvas Lo Sa’aseh which prohibits a judge from listening to the words of one litigant when not in the presence of the other litigant. The prohibition is, in fact, not only on the judge, but also on the litigant from trying to get his position heard by the judge when not in the presence of the other side. This Mitzvah applies in all places and at all times and to men and women alike.  

 

66. Shelo LeRacheim Al Ani BaDin--this is the Mitzvas Lo Sa’aseh which prohibits a judge from favoring a poor person in a matter because he is poor, so that he need not beg for money.  This Mitzvah applies in all places and at all times.

 

67.  Shelo Lehatos Mishpat Chotei--this is the Mitzvas Lo Sa’aseh which prohibits a judge from ruling against a party because he is a rasha, or someone devoid of Mitzvos.  This Mitzvah applies in all places and at all times.

 

68. Shelo Lehatos Mishpat Ger VeYasom--this is the Mitzvas Lo Sa’aseh which prohibits a judge from favoring a convert or an orphan.  If a judge does so, he also violates the next prohibition (Mitzvas Lo Sa’aseh 69) of perverting justice.  This Mitzvah applies in all places and at all times.

 

69.  Shelo La’asos Avehl BaMishpat-- this is the Mitzvas Lo Sa’aseh which prohibits the perversion of justice. Included in this Mitzvas Lo Sa’aseh is the prohibition against absolving one who should be obligated, and obligating one who should be absolved.  Also included in this prohibition is delaying the rendering of a p’sak without good reason.  This Mitzvah applies in all places and at all times.

 

70. Shelo LeHader Penei Gadol--this is the Mitzvas Lo Sa’aseh which prohibits a judge from favoring a litigant who is otherwise an important person. This means that the important person should not be given special honor or treatment or dealt with in any way which is different from the other litigant.  This Mitzvah applies in all places and at all times.

 

71. Lo Likach Shochad--this is the Mitzvas Lo Sa’aseh which prohibits a judge from taking a bribe, even if it is to judge the truth.  Even bribery ‘with words’ is forbidden.  The one who provides the bribe violates Lifnei Iver Lo Sitein Michshol.  A judge may, however, be compensated by both litigants equally for the amount of time he is otherwise unable to work because he is hearing the case. 

 

72. Shelo Yirah HaDayan MaiHaba’al Din--this is the Mitzvas Lo Sa’aseh which prohibits a judge from fearing one of the litigants, even if the litigant is powerful and could do the judge harm.  The Chofetz Chaim notes here that as long as the judge does not realize which side will be victorious in the case, he can excuse himself; however, once he is aware of what the outcome should be, he cannot excuse himself because he is afraid of being harmed.  The prohibition against failure to act because of fear also applies to a student who is sitting before his rebbi and sees a point of merit for a poor person, or a point of obligation for a rich person and remains silent. This Mitzvah applies in all places and at all times.

 

73. Lo LeHakim Ahl Pi Eid Echad--this is the Mitzvas Lo Sa’aseh which prohibits a judge from obligating a person based on the testimony of one (and not two) witnesses.  [While there are certain circumstances where one witness has some limited effect, the broad and pervasive rule is that two witnesses are required].  This Mitzvah applies in all places and at all times.

74. Lo Lekabel Eidus Karov--this is the Mitzvas Lo Sa’aseh which prohibits a judge from accepting the testimony of the relative of a litigant.  The Pasuk actually states:  “Lo Yumsu Avos Ahl Bonim--fathers should not be put to death on their children’s testimony”, but this includes the prohibition to accept the testimony of any relative for or against a litigant.

 

75.  Shelo Lekabel Eidus Ba’al Aveirah-- this is the Mitzvas Lo Sa’aseh which prohibits a judge from accepting the testimony of a rasha.  If one Eid knows that his fellow Eid is a rasha, he may not testify with him even if his co-Eid is testifying truthfully.  This Mitzvah applies in all places and at all times

 

76. Shelo Lehachshil LeChaveiro BeShum Davar--this is the Mitzvas Lo Sa’aseh which prohibits one from placing a stumbling block in front of his friend, as the Pasuk states:  “VeLifnei Iver Lo Siten Michshol.”  The prohibition applies in any situation where one gives another advice which is inappropriate--whether it is related to Torah or to matters of Olam Hazeh.  One cannot bring or assist another person to commit a sin--and the prohibition includes assisting a gentile to violate that which the Torah prohibits of him (the Sheva Mitzvos Bnei Noach).  This Mitzvah applies in all places and at all times and to men and women alike.

 

77. Lo Seileich Rachil BeAmecha--this is the Mitzvas Lo Sa’aseh which prohibits a person from telling another how a third party had spoken against him.  Even if it is true, it is a great sin, causes people to die (as we find with Do’eg HaAdomi), and is machriv haolam.  There is a sin which is included in this prohibition which is even greater than rechilus--and that is lashon hara. Lashon hara is speaking disparagingly about another, even if it is true.  If it is not true then it is [an even greater sin of] motzi sheim rah.  Included in lashon hara is one who says:  “He did…”; “His fathers, or his forefathers were…”; “This is what I heard about him…”--with all of the blanks filled in with words of disparagement.  Chazal teach that there are three sins for which a person is punished in this world, and as a result of which he does not have a chelek in Olam Haba.  They are the three cardinal sins of avodah zara, giluy arayos, and shefichas damim--but lashon hara is equivalent to all of them combined.  Chazal also relate that one who speaks lashon hara is considered as if he is a kofer be’ikar.  Chazal also teach that lashon hara kills three--the speaker, the one who received it, and the one who was spoken about--and that the receiver is more culpable than the speaker.  There is also a prohibition of avak lashon hara, which includes statements such as:  “Who would think that he would be like he is today?” and “Let’s not talk about him--I don't want to tell you what happened with him.”  Likewise, one who speaks well of another in front of a person whom he knows does not like him, will cause lashon hara to be spoken.  Even if one speaks disparagingly in jest, or in an innocent fashion (not seeming to realize that what he is saying is lashon hara), he has violated this prohibition.  It does not make a difference whether the one spoken about is present or not--the prohibition is violated in either event.  The important rule is that if one relates something which directly or indirectly causes fright, or pain or hurt either mentally, physically or monetarily to one’s friend, he has violated this prohibition.  If one is malshin his friend, and he loses money as a result--it is considered as if he killed his friend, his wife and his family.  About such a moser it is said:  “gehenoim kolloh vehu aina kolloh”--his punishment knows no bounds.  This Mitzvah applies in all places and at all times and to men and women alike.

 

78. Shelo Lisno B’Lev--this is the Mitzvas Lo Sa’aseh which prohibits one from hating another member of K’lal Yisrael, even if a person sins against him.  Rather, if one is upset over the evil that another has done to him, he should not hold it back in his heart and remain silent, but rather discuss it with the person, and erase the hatred.  However, in the event that one sees another doing an aveira and warns him not to do so, and the person nevertheless goes ahead and does the aveira, then one should hate him (because he is not acting as a brother).  This Mitzvah applies in all places and at all times and to men and women alike.

 

79.  Shelo LeVayeish Es Chaveiro--this is the Mitzvas Lo Sa’aseh which prohibits one from embarrassing his friend even in private-- and all the more so in public.  It is a great sin to embarrass another, and Chazal teach that one who causes his friend’s face to become white in public does not have a chelek in Olam Haba.  Accordingly, it is extremely important to be careful not to embarrass anyone, of any age, nor call him by any name which is embarrassing.  Note:  There are Mili D’Shemaya--matters relating to Bein Adam LaMakom, in which a person must be reproved, even in public if necessary, until he does Teshuvah for his deeds. This Mitzvah applies in all places and at all times and to men and women alike.

80. Lo Linkom Meichaveiro--this is the Mitzvas Lo Sa’aseh which prohibits one from taking revenge against another.  What is revenge?  It is doing the same hurtful thing to another as he had done to you.  For instance, if Reuven asked Shimon to lend him an item and he refuses, and the next day Shimon asks Reuven for an item and he refuses, saying: “I will not lend to you, just like you did not lend to me.”  These simple words of explanation constitute vengeance--prohibited by Torah law.  This Mitzvah applies in all places and at all times and to men and women alike.

 

81.  Shelo Lintor Sinah BeLev Ahl Chaveiro--this is the Mitzvas Lo Sa’aseh which prohibits one from harboring hatred in his heart against another.  What is the ‘harboring of hatred’?  In the last example, it would be reflected by the response of Reuven being:  “I am going to lend it to you--and I will not do what you did to me.”  Rather, what Reuven should do is lend his object to Shimon with a full heart, and erase any feeling of enmity from within--forgetting about it.  The Chofetz Chaim adds that both the Middos of Nekama and Netira are very evil--for they relate to matters of this world and it is simply not worth it to take revenge or harbor a grudge over something like this.  The Mitzvah applies in all places and at all times and to men and women alike.  Hakhel Note:  If one has taken revenge, violating Lo Sikom then it means per se that he has also violated Lo Sitor as well…sadly fulfilling Chazal’s teaching of aveira goreres aveira.  On the other hand, if one erases the hatred from his heart, he will not come to take revenge--a beautiful example of mitzvah goreres mitzvah! 

 

82. Lo Limnoah Milehatzil--this is the Mitzvas Lo Sa’aseh which prohibits one from refraining to help another whose life is in danger, as the Pasuk states:  “Lo Sa’amod Ahl Dam Reiacha.”  This Mitzvah also requires one not to refrain from saving another’s money or property--for instance--when one knows that thieves want to steal something that belongs to another, and he can deter them in some way.  This Mitzvah applies in all places and at all times and to men and women alike.

 

83.  Lo La’asos Avel BaMiddos U’vamishkalos--this is the Mitzvas Lo Sa’aseh which prohibits one from having incorrect weights or measurements--even if they are off  ‘only slightly’.  If one violates this negative prohibition he will violate the Mitzvas Asei of Moznei Tzedek…Yiheyeh Lechem as well.  If one commits this sin against an akum, he is considered to have performed a toeivah, and must return the excess amount.  One who utilizes inappropriate weights and measurements will be punished even more severely than one who violates the arayos, and is considered a kofer in the fact that Hashem took us out of Egypt (as the concept of yetzias mitzrayim is especially reiterated at the parsha of honest weights and measures in order to remind us that we are relying upon Hashem’s Hashgacha, and should not at any time act deceitfully or wrongfully).  This Mitzvah applies in all places and at all times and to men and women alike.

 

84. Lo Lishos Middah Chaser--this is the Mitzvas Lo Sa’aseh which prohibits one from keeping in his home or business any inaccurate weights or measurements--even if one does not utilize it to weigh or measure with. This Mitzvah applies in all places and at all times and to men and women alike.

 

85. Lo Lehasig Gevul Rei’eihu-- this is the Mitzvas Lo Sa’aseh which prohibits taking away part of the real property of another by changing a boundary.  This Lo Sa’aseh applies specifically in Eretz Yisrael.  If one infringes on the boundary of another in Chutz La’aretz--even by a fingerbreadth--then if he does so in a strong-armed manner he is a gazlan, and if he does so discreetly he is a ganav.  This Mitzvah applies in all places and at all times and to men and women alike.

 

 

86.  Shelo Le’echol Neveilah--this is the Mitzvas Lo Sa’aseh which prohibits one from eating a neveilah--which is the meat of an animal or a bird which was not properly shechted, or which has otherwise died.  One who eats a kezayis of this meat receives malkos.  This prohibition includes eating the meat of an animal which is less than eight days old, unless it is known that its mother had a full gestation period.  This Mitzvah applies in all places and at all times and to men and women alike.

 

87.  Shelo Le’echol Tereifah--this is the Mitzvas Lo Sa’aseh which prohibits one from eating a treife--which includes an animal or bird which was attacked by another animal or bird in a manner in which it cannot continue to live as a result.  Even if a kosher shechitah took place before it died, it is nevertheless considered to be a treife.  This type of treife is called a derusa.  There are seven other kinds of treifos which we learn Halacha L’Moshe MeSinai.  If an animal or bird is wounded in a way which it cannot live for 12 months because of the wound, it is forbidden to be eaten.  Likewise, meat from a living animal is also referred to as treife, and one who eats a kezayis of it receives malkos.  This Mitzvah applies in all places and at all times and to men and women alike.

 

88.  Shelo Le’echol Cheilev--this is the Mitzvas Lo Sa’aseh which prohibits one from eating the cheilev--which is forbidden fats from an ox, sheep or goat.  If one does so intentionally he is chayav kareis.  If he does so b’shogeig, he must bring a korban chatas.  The areas of the forbidden fats on these animals are the fats which must be brought as part of a Korban.  The fats of a chaya are permissible.  This Mitzvah applies in all places and at all times and to men and women alike.

 

89.  Shelo Le’echol Dom--this is the Mitzvas Lo Sa’aseh which prohibits one from eating the blood of a bird or animal.  If one does so intentionally he is chayav kareis.  If he does so b’shogeig, he must bring a korban chatas.  The blood of a human being which has left the body is assur to eat MiD’Rabbanan.  The blood of a fish and of Kosher grasshoppers is permitted.  This Mitzvah applies in all places and at all times and to men and women alike.

 

90.  Lo Le’echol Eiver Min HaChai-- this is the Mitzvas Lo Sa’aseh which prohibits one from eating the limb that has been cut off of a live animal.  One who eats a kezayis of a live animal receives malkos.  This Mitzvah applies in all places and at all times and to men and women alike.

 

91.  Shelo Levashel Basar V’Chalav--this is the Mitzvas Lo Sa’aseh which prohibits one from cooking a goat in its mother’s milk.  One who cooks a kezayis of basar v’chalav receives malkos, even if he does not partake of it.  It is forbidden to derive benefit from this cooked item, and it must be buried.  The prohibition applies only to the milk and meat of Kosher animals (but even if not properly shechted).  It does not apply if either the milk or meat is from a non-Kosher animal, nor to the meat of a chaya or bird even if they are Kosher (although one could not, of course, eat a Kosher chaya or bird which has been cooked in milk).  This Mitzvah applies in all places and at all times and to men and women alike.

 

92.  Lo Le’echol Basar Shenisbashel BeChalav-- this is the Mitzvas Lo Sa’aseh which prohibits one from eating meat cooked in milk.  If one eats a kezayis of the milk or the meat he receives malkos, even if he did not receive hana’ah because it was very hot, or because some other taste made it bitter.  If the two items were not cooked, but were instead soaked or salted together, it is forbidden MiD’Rabanan to eat, but it is permissible to derive benefit from the mixture.  One may cook and eat fish or Kosher grasshoppers together with milk.  This Mitzvah applies in all places and at all times and to men and women alike. 

 

93.  Lo Le’echol Basar Beheima V’Chaya HaTemeiyim--this is the Mitzvas Lo Sa’aseh which prohibits one from eating the meat of an unkosher animal--i.e., an animal which does not chew its cud and does not have split hooves.  If one eats a kezayis of an unkosher animal he receives malkos.  The milk of an unkosher animal is forbidden Mi’D’Oraysah.  Honey from a bee is not forbidden, based upon the derivation of Chazal.  The milk derived from a human being, and milk of a Kosher animal which has been obtained by an akum without Hashgacha have their own Halachos, separate from this Lo Sa’aseh.  This Mitzvah applies in all places and at all times and to men and women alike.

94.  Lo Le’echol Ohf Tamei--this is the Mitzvas Lo Sa’aseh which prohibits one from eating unkosher birds.  If one is unsure whether a bird is unkosher, some of the tell-tale signs are its grabbing food from the air, eating in the air, and its dwelling with unkosher birds.  One who eats a kezayis of an unkosher bird receives malkos, and the eggs of an unkosher bird are forbidden to be eaten Min HaTorah as well.  This Mitzvah applies in all places and at all times and to men and women alike.

 

95.  Lo Le’echol Dag Tamei--this is the Mitzvas Lo Sa’aseh which prohibits one from eating a fish which does not have fins and scales.  One who eats a kezayis of such a fish receives malkos.  This Mitzvah applies in all places and at all times and to men and women alike.  

 

96.  Lo Le’echol Sheretz Ha’of--this is the Mitzvas Lo Sa’aseh which prohibits one from eating unkosher flying insects (such as flies, bees, wasps, etc.).  If one eats a kezayis of any of them, or eats an entire insect even if it is less than a kezayis, he receives makkos.  This Mitzvah applies in all places and at all times and to men and women alike.

 

97.  Lo Le’echol Sheretz Ha’aretz-- this is the Mitzvas Lo Sa’aseh which prohibits one from eating unkosher ground insects (such as snakes, scorpions, worms, etc.).  If one eats a kezayis of any of them, or eats an entire insect even if it is less than a kezayis, he receives makkos. This Mitzvah applies in all places and at all times and to men and women alike.

98.  Shelo Le’echol Tola’as HaPeiros VeHazeraim--this is the Mitzvas Lo Sa’aseh which prohibits one from eating creeping creatures which are found in fruits and planted items.  This Mitzvah applies in all places and at all times and to men and women alike.

 

99.  Shelo Le’echol Sheretz HaMayim--this is the Mitzvas Lo Sa’aseh which prohibits one from eating creeping creatures which are found in water such as frogs, water worms and other small sea creatures.  If one eats a kezayis of any of them, he receives makkos.  This Mitzvah applies in all places and at all times and to men and women alike.

 

100.  Shelo Le’echol Remasim--this is the Mitzvas Lo Sa’aseh which prohibits one from eating certain creatures which creep along the ground. If one eats a kezayis of any of these creatures, he receives makkos. This Mitzvah applies in all places and at all times and to men and women alike.

 

101, 102 and 103.  Shelo Le’echol Meitevuah Chadasha Kodem LaOmer--these are three separate Mitzvos Lo Sa’aseh which prohibit one from eating ‘new’ grains: (i) lechem (bread); (ii) kali (roasted kernels); or (iii) karmel (plump kernels) [Artscroll translation], until the day the Korban Omer is brought--i.e., the Sixteenth of Nissan. If one eats a kezayis of all three, he violates three separate prohibitions.  When the Beis HaMikdash is standing, one violates the relevant prohibition until the actual time that the Korban Omer is brought; whereas when the Beis HaMikdash is not standing the prohibition continues throughout the Sixteenth Day of Nissan, until the Seventeenth, and in Chutz La’aretz it would continue throughout the Seventeenth as well (sefeikah d’yoma--although the Seventeenth would be midivrei sofrim).  If a planted grain took root before the Omer, the day of the Omer will permit it to be consumed even if its growth is completed after the Omer.  The prohibitions against ‘chadash’ applies in all places and at all times and to men and women alike.  There are Rishonim who hold that chadash in Chutz La’aretz is prohibited MiD’Rabanan, and even then the Rabbanan made it applicable only in the lands close to Eretz Yisrael, and this is the reason many are not careful with this prohibition.  The Chofetz Chaim, however, adds that although we cannot give reproof to those who are lenient based upon these Rishonim, a ba’al nefesh should be stringent as much as possible, because according to many of the Gedolei Rishonim, it is an Issur D’Oraysah in all events.

 

104.  Lo Le’echol Chametz Erev Pesach Achar Chatzos:  This is the Mitzvas Lo Sa’aseh which prohibits one from eating Chometz after Chatzos, or midday . If one does so, he receives makkos. Chazal added that it is also prohibited to eat or derive benefit from Chametz in the hour preceding Chatzos; and that in the hour preceding that (the fifth hour of the day), eating Chametz is prohibited, but other benefit from Chametz is permitted. This Mitzvah applies in all places and at all times and to men and women alike.

 

105. Lo Le’echol Orlah:  This is the Mitzvas Lo Sa’aseh which prohibits one from eating fruits of a tree which grow in the first three years after the tree is planted in Eretz Yisrael.  Even if one is unsure (sofek) whether the fruit is orlah, in Eretz Yisrael it is forbidden.  If it is definitely orlah, then in Eretz Yisrael he would receive makkos, and in Chutz La’Aretz he would receive makkas mardus. This mitzvah applies to men and women alike.

 

106.  Lo Le’echol Achilas Ben Sorer U’Moreh--this is the Mitzvas Lo Sa’aseh which prohibits one from eating in a way which will lead one to shefichas damim. From this we also derive that one is not permitted to eat an animal while it is still alive. This Mitzvah applies in all places and at all times and to men and women alike.

 

107.  Shelo Lezro’ah Kila’im--this is the Mitzvas Lo Sa’aseh which prohibits one from planting two different types of seeds together in a field in Eretz Yisrael. In Chutz La’aretz, one is permitted to plant two different seeds together in a field, but one is not permitted to graft two different trees (such as an Esrog and an apple), nor plant a tree and a vegetable together. However, if two different seeds or two different trees were planted or grafted together, it is permitted to eat of the produce. The most stringent prohibition is that of Kilai HaKerem, which proscribes the planting of vines and grains together--it is forbidden to eat or even derive benefit from the produce of this prohibited act. This last prohibition is MiD’Rabanan in Chutz La’aretz and Min HaTorah in Eretz Yisrael.

 

108.  Shelo Lishchot Oso V’Es Beno--this is the Mitzvas Lo Sa’aseh which prohibits one from shechting a Kosher animal and her offspring on the same day. If one did so the meat is still Kosher. The term ‘day’ refers to the Halachic day--from night to night. Accordingly, theoretically, the mother could be shechted on Wednesday afternoon and the offspring on Wednesday night (which is considered Thursday). This Mitzvah applies in all places and at all times and to men and women alike.

 

109.  Shelo Lifdos Bechor Beheimah Tehorah--this is the Mitzvas Lo Sa’aseh which prohibits one from freely selling a bechor which, if unblemished, must be offered in the Beis HaMikdash.  When there is no Beis HaMikdash, one can sell a bechor beheimah tehorah, but the purchaser has to treat it with Kedushas bechor. A bechor ba’al mum can be sold either alive or shechted, as long as it is not treated with disrespect.

110. Shelo Lekarev LeArayos--this is the Mitzvas Lo Sa’aseh which prohibits one from taking any action (such as hugging, kissing or deriving benefit from physical closeness) with a person forbidden to him, which could lead to arayos. One who does so receives malkos and is choshud ahl ha'arayos. Based upon this prohibition, it is forbidden to wink, hint, joke with, smell the perfume of, or otherwise gaze upon a forbidden relationship, and it is likewise forbidden to think about these matters. The prohibitions against yichud are also rooted in this Lo Sa'aseh, and one who violates the laws of yichud receives makkas mardus (both the man and the woman). This Mitzvah applies at all times and  in all places.

 

111. Shelo Legalos Ervas Ha'Av--this is the Mitzvas Lo Sa’aseh which prohibits a son from engaging in a forbidden relationship with his father.  If this is done intentionally, both he and his father receive sekilah (if witnessed) or kores (if not witnessed), and if done unintentionally, two chata'os are required. This Mitzvah applies at all times and in all places.  

112.  Shelo Legalos Ervas Imo--this is the Mitzvas Lo Sa’aseh which prohibits a son from engaging in a forbidden relationship with his mother. If this is done intentionally, both he and his mother receive sekilah (if witnessed) or kores (if not witnessed), and if done unintentionally, two chata’os are required (one for a forbidden relationship with his father's wife, and a second for it being his mother as well). This Mitzvah applies at all times and in all places.

 

113.  Shelo Legalos Ervas Aishes Aviv --this is the Mitzvas Lo Sa’aseh which prohibits a son from engaging in a forbidden relationship with his father's wife (whether or not the father is alive, and even if his father and his wife are now divorced). If this is done intentionally, both he and his father's wife receive sekilah (if witnessed) or kores (if not witnessed), and if done unintentionally, at least one chatas is required (one for a forbidden relationship with his father's wife, and a second chatas if she is his mother as well). This Mitzvah applies at all times and in all places.

114. Shelo Legalos Ervas Achi Aviv--this is the Mitzvas Lo Sa’aseh which prohibits a man from engaging in a forbidden relationship with his father’s brother. If this is done intentionally, both he and his uncle receive sekilah (if witnessed) or kores (if not witnessed),and if done unintentionally, two chata’os are required (one for a forbidden relationship with his father’s brother, and a second for it being another male, as well). This Mitzvah applies at all times and in all places.

 

115. Shelo Legalos Ervas Aishes B’no --this is the Mitzvas Lo Sa’aseh which prohibits a man from engaging in a forbidden relationship with his son’s wife (whether or not the son is alive, and even if the son and wife are now divorced). If this is done intentionally, both he and his son’s wife receive sekilah (if witnessed) or kores (if not witnessed), and if done unintentionally, a chatas is required. This Mitzvah applies at all times and in all places.

 

116. Shelo Legalos Ervas Zachar--this is the Mitzvas Lo Sa’aseh which prohibits a man from engaging in a forbidden relationship with another man. If this is done intentionally, both he and the other man receive sekilah (if witnessed) or kores (if not witnessed) ,and if done unintentionally, a chatas is required. This Mitzvah applies at all times and in all places.

 

117-8. Shelo Lavo B’Beheimah --this is the Mitzvas Lo Sa’aseh which prohibits a man from engaging in a forbidden relationship with an animal, and there is no difference as to the age of the animal, and as to whether it is domesticated, undomesticated, or a bird. If this is done intentionally, he receives sekilah (if witnessed) or kores (if not witnessed), and if done unintentionally, a chatas is required. This Mitzvah applies at all times and in all places.  

 

119. Shelo Legalos Ervas Bas Bino V’Bas Bito--this is the Mitzvas Lo Sa’aseh which prohibits a man from engaging in a forbidden relationship with his granddaughter.  If this is done intentionally, the punishment is sereifah (if witnessed) or kores (if not witnessed), and if done unintentionally, a chatas is required. This Mitzvah applies at all times and in all places.

 

120. Shelo Legalos Ervas Bito --this is the Mitzvas Lo Sa’aseh which prohibits a man from engaging in a forbidden relationship with his daughter (whether from a legitimate marriage or not). If this is done intentionally, the punishment is sereifah (if witnessed) or kores (if not witnessed),and if done unintentionally, a chatas is required. If she is his daughter from a legitimate marriage, he must bring two chata’os (one for the forbidden relationship with his daughter, and another for the forbidden relationship with his wife’s progeny). This Mitzvah applies at all times and in all places.

121-123.  Shelo Legalos Ervas Isha U’Bita--this is the Mitzvas Lo Sa’aseh which prohibits a man from engaging in a forbidden relationship with a woman and her daughter.  It is also a Mitzvas Lo Sa’aseh to engage in a forbidden relationship with a woman and her granddaughter. From the time that a man performs Kiddushin with a particular woman--her mother, her mother’s mother, her father’s mother, her daughter, her daughter’s daughter and her son’s daughter are all prohibited to him. If one engages in a forbidden relationship with any of them in the life of his wife, he is chayav sereifah. If he does so when his wife is no longer alive, he receives kores (if done intentionally) or brings a chatas (if done unintentionally).  These Mitzvos apply at all times and in all places.

124.  Shelo Legalos Ervas Eishes Ish--this is the Mitzvas Lo Sa’aseh which prohibits a man from engaging in a forbidden relationship with a married woman, and if he does so, the punishment for both of them is chenek.  If she is a Bas Kohein, then she receives sereifah and he receives chenek.  If she was a na’arah me’urasah to someone else, they both receive sekilah. If in all these circumstances there were no witnesses, they receive kores (if done intentionally) and bring a chatas (if done unintentionally).  This Mitzvah applies at all times and in all places.

 

125.  Shelo Legalos Ervas Dodasso--this is the Mitzvas Lo Sa’aseh which prohibits a man from engaging in a forbidden relationship with his father's brother's wife (his father and his brother being from the same father). If one engages in a forbidden relationship with her during his uncle's lifetime, the punishment for both of them is chenek--for she is an Eishes Ish (Mitzvah 124). If he does so when his uncle is no longer alive, he receives kores (if done intentionally) or brings a chatas (if done unintentionally). This Mitzvah applies at all times and in all places.

 

126.  Shelo Legalos Ervas Eishes Achiv--this is the Mitzvas Lo Sa’aseh which prohibits a man from engaging in a forbidden relationship with his brother's wife, and if he does so, the punishment for both of them is chenek--for once again she is an Eishes Ish (Mitzvah 124).  If his brother had previously divorced her or had passed away (and this was not a case subject to yibum) he receives kores (if done intentionally) or brings a chatas (if done unintentionally). This Mitzvah applies at all times and in all places.  

127.  Shelo Legalos Ervas Achoso--this is the Mitzvas Lo Sa’aseh which prohibits a man from engaging in a forbidden relationship with his sister (whether from the same father or the same mother, and whether or not the parent was married at the time). If one engages in a forbidden relationship with her, the punishment is kares (if done intentionally) or a korban chatas (if done unintentionally). If she is also the daughter of his father when married to his mother, then he must bring two chataos--as she is both a sister and the daughter of his father’s wife (see Mitzvah 128 below). This Mitzvah applies at all times and in all places.

 

128.  Shelo Legalos Ervas Bas Eishes Avis--this is the Mitzvas Lo Sa’aseh which prohibits a man from engaging in a forbidden relationship with the daughter of his father and his father’s wife, and if he does so, the punishment is kares (if done intentionally) or a korban chatas (if done unintentionally). If the girl is his father’s wife’s daughter from another marriage, he may marry her lechatchila.  This Mitzvah applies at all times and in all places.

 

129-130.  Shelo Legalos Ervas Achos Aviv/Achos Imo--this is the Mitzvas Lo Sa’aseh which prohibits a man from engaging in a forbidden relationship with the sister of one’s father or the sister of one’s mother. If one engages in a forbidden relationship with her, the punishment is kares (if done intentionally) or a korban chatas (if done unintentionally). This Mitzvah applies at all times and in all places.

 

131.  Shelo Legalos Ervas Achos Ishto--this is the Mitzvas Lo Sa’aseh which prohibits a man from engaging in a forbidden relationship with his wife’s sister during his wife’s lifetime. If one engages in a forbidden relationship with her, the punishment is kares (if done intentionally) or a korban chatas (if done unintentionally). This Mitzvah applies at all times and in all places.

 

132.  Shelo Legalos Ervas Niddah--this is the Mitzvas Lo Sa’aseh which prohibits a man from engaging in a forbidden relationship with a woman who is in a niddah status, and has not become tahor through tevilah in a mikvah. If one engages in a forbidden relationship with her, the punishment is kares (if done intentionally) or a korban chatas (if done unintentionally), and if a child is born, the child is a pagum. A woman is also considered a niddah after childbirth, and must observe different periods depending upon whether a son or a daughter is born. The Torah repeats that if one violates this prohibition, it is considered to be a to’eivah which is metameh ha’aretz and metameh hanefesh. If one violates this prohibition he is considered a rasha gamur, is pasul l’eidus is called a poshei yisrael begufo. The Chofetz Chaim then further describes his horrific punishment, and urges that one combat the modern day Yetzer Hara in this area, by living in a place where the halachos can be properly observed.

 

133.  Shelo Legalos Ervas Kedeisha--this is the Mitzvas Lo Sa’aseh which prohibits a man from engaging in a forbidden relationship with a woman who is mafkirah atmzah lezenus. If one engages in a forbidden relationship with her for immoral purposes, they both violate this prohibition. This Mitzvah applies at all times and in all places.  

134.  Shelo Lehachzir Gerushaso--this is the Mitzvas Lo Sa’aseh which prohibits a man from remarrying a woman whom he has divorced, if she married someone else in the interim. If one attempts to do so he violates this prohibition and Beis Din forces them to separate, even if she only received Kiddushin from a second man. This Mitzvah applies at all times and in all places.

 

135.  Shelo Tinasei Eishes Hameis LeIsh Zar--this is the Mitzvas Lo Sa’aseh which prohibits a widow who did not have children from marrying someone other than her deceased husband’s brother, as yibum or chalitzah by the deceased’s brother has a first priority. If she does marry a third person, they both violate this prohibition and he must divorce her with a get. She must then receive chalitzah from the deceased’s brother. This Mitzvah applies at all times and in all places.  

136. Shelo Yavoh Petzuah Daka U’Chrus Shafcha BaKahal--this is the Mitzvas Lo Sa’aseh which prohibits men with specified physical blemishes from marrying a Bas Yisrael. The punishment is makkos. They may, however, marry a giores, and even a Kohein who is a petzuah daka may marry a giores. The Chofetz Chaim goes on to provide the actual definitions of petzuah daka and chrus shafcha (both of which are blemishes that occur after birth). This Mitzvah applies at all times and in all places.

 

137. Shelo Yavoh Mamzer BaKahal--this is the Mitzvas Lo Sa’aseh which prohibits a mamzer from marrying into K’lal Yisrael. A mamzer is progeny born from a relationship in which the participants are chayav kareis, except in the case of a niddah relationship, in which the child is a pagum and not a mamzer. A mamzer can marry a ger, but their children are mamzerim. There are also mamzerim Midivrei Sofrim in certain circumstances. This Mitzvah applies at all times and in all places.

 

138. Shelo Yikach Kohen Isha Zonah--this is the Mitzvas Lo Sa’aseh which prohibits a Kohen from marrying a woman who is classified as a Halachic zonah (which is not the colloquial use of the term)--which includes a woman who is not a Bas Yisrael, or a Bas Yisrael who has had a forbidden relationship with a man whom she is otherwise forbidden to marry including a chalal. There are, however, certain forbidden relationships which a woman may have engaged in which do not render her prohibited to marry a Kohen, as enumerated in the Sefer HaMitzvos HaKatzar. This Mitzvah applies in all places and at all times.

 

139. Shelo Yikach Kohen Chalalah-- this is the Mitzvas Lo Sa’aseh which prohibits a Kohen from marrying a woman who is classified as a Halachic chalalah (one who is the progeny of any of the women forbidden to a Kohen, or a women forbidden to a Kohen who has had a forbidden relationship with a Kohen or who married one). This Mitzvah applies in all places and at all times.

 

140. Shelo Yikach Kohen Gerusha--this is the Mitzvas Lo Sa’aseh which prohibits a Kohen from marrying a woman who had been previously divorced. MiD’Rabbanan, a Kohen cannot marry a chalutzah as well. If a Kohen marries either a zonah, chalalah, or gerusha, he receives makkos.

 

141. Shelo Yitameih Kohen Lameis--this is the Mitzvas Lo Sa’aseh which prohibits a Kohen from becoming defiled by a deceased person--whether by touching him (or his blood), forming a ‘tent’ over him, carrying him, or touching a grave. If a Kohen does so intentionally, he receives makkos. However, for a Meis Mitzvah, a Kohen does defile himself. This Mitzvah applies in all places and at all times, for male Kohanim who are kesheirim (not chalalim), but does not apply to a female--a bas Kohen.  

142. Shelo Leharbiyah Min V’She’eino Mino --this is the Mitzvas Lo Sa’aseh which prohibits one from mating animals or birds of different species together. This Mitzvah applies in all places and at all times, and to men and women alike.

 

143. Shelo Lesareis Zachar--this is the Mitzvas Lo Sa’aseh which prohibit neutering a male ba’al chai of any species at all. One who does so receives makkos. The prohibition extends to giving a ba’al chai a potion which would have the same effect as well. Likewise, one cannot instruct an akum to do so. This Mitzvah applies in all places and at all times.  

144.  Shelo La’asos Tzuras Adam--this is the Mitzvas Lo Sa’aseh which prohibits one from making the image of a human being, even as a work of art. The term ‘image’ here refers to a protruding object. If one makes such an image, he receives makkos. If the human image is sunken, or drawn with paint, it is permissible. It is also forbidden to draw the image of the sun, the moon, or other celestial bodies--and this is forbidden even on a flat surface which does not protrude. However, it is permissible to draw the image of other living creatures, trees and vegetation even if it protrudes. The Chofetz Chaim additionally notes here that it is forbidden to construct a building in the plan (including the dimensions) of the heichal, the ulam or the azarah, or a table or menorah with the appearance of the Shulchan or Menorah in the Beis HaMikdash. This Mitzvah applies in all places and at all times, and to men and women alike.

 

145.  Shelo La’asos Shemen K’Shemen HaMishcha--this is the Mitzvas Lo Sa’aseh which prohibits one from producing an oil with the same composition as the anointing oil that was used in the Beis HaMikdash. If one does so with the intention of using it as an anointing oil, he receives kares (intentionally), or must bring a korban chatas (unintentionally). If he does so only in order to learn how to make it, he is patur. This Mitzvah applies in all places and at all times, and to men and women alike.

146. Shelo La’asos Bemaskoness Ketores--this is the Mitzvas Lo Sa’aseh which prohibits one from producing a ketores incense with the same ingredient composition as used in the Bais HaMikdash. This is also forbidden if one uses a ‘half or third’ formulation, if the proportions are the same as in the whole formulation. If one does so with the intention of using it as an incense (even without actually smelling it), he receives kares (if done intentionally), or must bring a korban chatas (if done unintentionally). If he does so only in order to learn how to make it, he is patur. This Mitzvah applies in all places and at all times, and to men and women alike.

 

147. Shelo La’asos Melacha B’Yom Rishon Shel Pesach--this is the Mitzvas Lo Sa’aseh which prohibits one from performing prohibited work on the first day of Pesach, and is related to Mitzvas Aseh 25, which is the Mitzvas Asei Lishbos B’Yom Rishon Shel Pesach. This Mitzvah applies in all places and at all times, and to men and women alike.

 

148. Shelo La’asos Melacha B’Yom Shevi’i Shel Pesach -- this is the Mitzvas Lo Sa’aseh which prohibits one from performing prohibited work on the seventh day of Pesach. This Mitzvah applies in all places and at all times, and to men and women alike.

 

149. Shelo La’asos Melacha B’Chag HaShavuos--this is the Mitzvas Lo Sa’aseh which prohibits one from performing prohibited work on Shavuos. This Mitzvah applies in all places and at all times, and to men and women alike.

 

150. Shelo La’asos Melacha B’Rosh Hashanah--this is the Mitzvas Lo Sa’aseh which prohibits one from performing prohibited work on Rosh Hashanah. This Mitzvah applies in all places and at all times, and to men and women alike.

 

151. Shelo La’asos Melacha B’Yom HaKippurim--this is the Mitzvas Lo Sa’aseh which prohibits one from performing prohibited work on Yom HaKippurim. This Mitzvah applies in all places and at all times, and to men and women alike.

 

152. Shelo Le’echol V’Lishtos BeYom HaKippurim--this is the Mitzvas Lo Sa’aseh which prohibits one from eating and drinking on Yom HaKippurim. If one eats or drinks the shiur within the prohibited time frame, then he is chayav kareis (if done intentionally). All edible foods add up to the Shiur of food, and all potable drinks add up to the Shiur of drink. If one eats or drinks less than the Shiur, he does not receive kareis, but does receive makkas mardus. There are other prohibitions on Yom Kippur which are MiD’Rabbanan--including washing and wearing shoes. If one violates them, he receives makkas mardus. This Mitzvah applies in all places and at all times, and to men and women alike.

 

153. Shelo La’asos Melacha B’Yom Rishon Shel Sukkos--this is the Mitzvas Lo Sa’aseh which prohibits one from performing prohibited work on the first day of Sukkos. This Mitzvah applies in all places and at all times, and to men and women alike.

 

154. Shelo La’asos Melacha B’Shemini Atzeres--this is the Mitzvas Lo Sa’aseh which prohibits one from performing prohibited work on Shemini Atzeres. This prohibition applies in all places and at all times, and to men and women alike.

 

155. Shelo Sechalelu Es Sheim Kodshi--this is the Mitzvas Lo Sa’aseh which prohibits one from doing anything which will lead to a Chilul Hashem. This prohibition is divided into three parts:

 

1. If it is a time of shemad, and the enemy is forcing a Jew to do any aveira so that he violates the Torah (no matter what the aveira is), or if the enemy is forcing one to violate one of the three cardinal sins--avodah zara, giluy arayos and shefichas damim--even privately and not in a time of shemad with the enemy doing so merely for his own pleasure and not with the intent of having the Jew violate the Torah--one must give up his life and not violate the Mitzvah, and if he does not give up his life, he has violated this prohibition--committing an act of Chilul Hashem. If this is done in front of ten people, then it is a Chilul Hashem B’Rabim, and a very grave sin.  This Mitzvah applies in all places and at all times, and to men and women alike.

 

2. If a person performs an aveira not because he has any pleasure or desire to do so, but only to rebel and to remove Ohl Malchus Shomayim from himself, it is a violation of this prohibition--an act of Chilul Hashem.

 

3. If an important person does something which appears to be an aveira to the average person, even though what he did was permissible for reasons known to him, it is a violation of this prohibition--an act of Chilul Hashem.

 

The Chofetz Chaim concludes that the sin of Chilul Hashem is very great because even Teshuvah and Yom Kippur cannot effect a complete Kappara, and only missah can be fully mechaper.

 

This prohibition applies in all places and at all times, and to men and women alike.

 

156. Shelo Sasur Achar Machshevos HaLev U’Re’ias HaEinayim--this is the Mitzvas Lo Sa’aseh which prohibits one from having thoughts which could lead to the denial of the basic tenets of the Torah, and which also prohibits allowing one’s eyes to lead him to immorality. Included in this prohibition is thinking about and pursuing the pleasures and desires of this world. The Chofetz Chaim adds here that a person must try to be mekadeish and metaher his thoughts with all of his might, and should utilize the pleasures of this world to strengthen himself to serve Hashem. The Chofetz Chaim continues that if one had inappropriate thoughts or pursued physical desire for its own sake, it is an aveirah chamurah which literally pushes him away from Olam Haba and defiles his entire body and his entire soul--‘Lachein Yezaher Me’od Bazeh--therefore one must be very careful to guard against these thoughts!’ This prohibition applies in all places and at all times, and to men and women alike.

                       

157. Shelo Le’abeid Shum Davar Kadosh--this is the Mitzvas Lo Sa’aseh which prohibits one from destroying holy items, including causing the erasure of one of Hashem’s Names. If even one letter is erased from one Name--the punishment is makkos. However, if an apikores writes a Sefer, then the entire Sefer--including the Names of Hashem--is to be burned. This prohibition applies in all places and at all times, and to men and women alike.

 

158. Shelo Sasur--this is the Mitzvas Lo Sa’aseh which prohibits one from deviating from the words of the Beis Din HaGadol, which also includes the teachings of Chazal in Shas. Anyone who believes in Toras Moshe, must rely on their teachings and interpretations of the Torah--whether in the form of Torah Shebe’al Peh, interpretations, or gezeiros and takkanos made by Chazal. Likewise, we must also follow the teachings of the Talmidei Chachomim of our day. This prohibition applies in all places and at all times, and to men and women alike.

 

159. Shelo Lehosif Ahl Mitzvos HaTorah--this is the Mitzvas Lo Sa’aseh which prohibits one from adding on to any Mitzvos of the Torah. Included in this prohibition would be a Kohein wanting to add on to the brachos of Birkas Kohanim with additional words of bracha at that time. Other examples would include adding a fifth Parsha to Tefillin or adding a fifth species to the Daled Minim. Chazal did not add on to Mitzvos D’Oryasah by establishing Mitzvos on a D’Rabbanan level, such as Mikrah Megillah and Ner Chanukah, for the purpose of expressing our praise and thanks to Hashem. This prohibition applies in all places and at all times, and to men and women alike.

 

160-161. Shelo La’asos Evehn Maskis--this is the Mitzvas Lo Sa’aseh which prohibits one from making a paved stone in order to bow down upon it--even if one intends to bow to Hashem on the stone. If one bows down with outstretched arms and legs, he receives makkos and even without outstretched arms and legs he receives makkas mardus. If he does so for the purposes of avodah zara, his punishment is sekila. Based upon this prohibition, if a Shul is paved with stones, one must spread mats, straw or the like on the ground before prostrating [on Rosh Hashana and Yom Kippur]. This prohibition applies in all places and at all times, and to men and women alike.

 

162. Shelo LeHakim Matzeivah--this is the Mitzvas Lo Sa’aseh which prohibits one from setting up a structure of stones around which people will gather in order to worship. It is forbidden to do so even if the intent is to worship Hashem there, for this is the way of idol worshipers. Accordingly, even if one builds such a structure in order to worship Hashem, he receives makkos. This prohibition applies in all places and at all times, and to men and women alike.

 

163. Shelo Lichtov Kesoves Ka’aka Bivsaro--this is the Mitzvas Lo Sa’aseh which prohibits one from tattooing any marking on his flesh. A tattoo consists of making an incision into the flesh, and then filling the place of the incision with ink or dyes. One who does so, receives makkos. This prohibition applies in all places and at all times, and to men and women alike.

 

164. Shelo La’asos Karcha-- this is the Mitzvas Lo Sa’aseh which prohibits one from ripping hair out of his head in grief over a deceased person. This prohibition applies in all places and at all times, and to men and women alike.

 

165. Shelo Lenacheish--this is the Mitzvas Lo Sa’aseh which prohibits one from practicing augury. This refers, for example, to those who say “My bread fell from my mouth” or “My cane fell from my hand--I will not go to a certain place today” or if one makes signs for himself, such as: “If this and this will happen to me, I will do this and that.” If a person did some action through augury such as this, he violates this prohibition. This prohibition applies in all places and at all times, and to men and women alike.

 

166. Shelo Leonein-- this is the Mitzvas Lo Sa’aseh which prohibits one from soothsaying, like those who say that this time is good for this, or that month is good for that, or vice versa--and one who does this violates this negative prohibition. Additionally, one who practices ‘slight of the hand’ and fools people as to what they are seeing violates this prohibition. This prohibition applies in all places and at all times, and to men and women alike.

 

167. Shelo Liksom--this is the Mitzvas Lo Sa’aseh which prohibits one from practicing divination, which involves hitting a staff or a stick in one’s hand many times on the ground and crying out in strange ways, getting lost in thought and staring at the ground for a long time until one becomes ill and is able to tell the future. There are those who do so with sand or stones or a leather sash. A similar prohibited act is for one to hold a stick and divine whether to go somewhere or not. This prohibition applies in all places and at all times, and to men and women alike.

 

168. Shelo Lechasheif-- this is the Mitzvas Lo Sa’aseh which prohibits one from practicing sorcery, which involves certain species of grasses and stones and attachment of certain objects. One who performs an act of sorcery is chayav sekila. This prohibition applies in all places and at all times, and to men and women alike.

 

169. Shelo Leheyos Chover Chaver--this is the Mitzvas Lo Sa’aseh which prohibits one from casting spells, which involves whispering uncommon phrases or incantations, so that for instance, a snake or scorpion will not bite. Sometimes, this involves the spell-caster holding an object such as a key or rock. If he holds such an object, or if he does any kind of action while casting the spell--even pointing with his finger or moving an object, he receives makkos. If he does no act other than casting the spell with his words he has violated an Issur D’Rabbanan. Likewise, the one who asks for a spell to be cast, has violated an Issur D’Rabbanan. This prohibition applies in all places and at all times, and to men and women alike.

 

170. Shelo La’asos Ma’aseh Ohv--this is the Mitzvas Lo Sa’aseh which prohibits one from doing the act of an ohv--which occurs when one who inquires of him hears noises or sounds from under the ground, or in the event the ohv asks something of the skull of a deceased person, having an answer emerge from under the armpit of the ohv. Both the ohv and the one who asked the ohv the question violate this prohibition. This prohibition applies in all places and at all times, and to men and women alike.

171. Shelo La’asos Ma’aseh Yidoni-- this is the Mitzvas Lo Sa’aseh which prohibits one from taking the bone of a particular bird whose name is Yido’ah, placing it into one’s mouth and offering incense to it, then undertaking other actions until its wing falls off, enabling him to predict future events. This prohibition applies in all places and at all times, and to men and women alike.

 

172-173. Shelo Lishol B’Ohv VeLo Lishol BeYidoni--this is the Mitzvas Lo Sa’aseh which prohibits one from asking either an ohv or a yidoni a question, in order to receive an answer. If one does so, he would not receive makkos from the Torah because he did no physical action, but he would still receive makkas mardus. If he does an act as a result of his inquiry, he would receive makkos. This prohibition applies in all places and at all times, and to men and women alike.

 

174. Shelo Lidrosh Ehl HaMeisim-- this is the Mitzvas Lo Sa’aseh which prohibits one from seeking to consult with the deceased by fasting and sleeping in a cemetery in order for the deceased to come to him in a dream and answer his question, and the like.  This prohibition applies in all places and at all times, and to men and women alike.

 

175. Shelo Lehisnabos Sheker--this is the Mitzvas Lo Sa’aseh which prohibits one from falsely prophesying by claiming that Hashem had given him a prophecy which he now must relate. If one does so, he is liable for the death penalty by chenek. This prohibition applies in all places and at all times, and to men and women alike.

 

176. Shelo Legaleiach Peios HaRosh-- this is the Mitzvas Lo Sa’aseh which prohibits one from shaving the ‘corners’ found on his head with each corner being a separate prohibition. It is the one who actually does the shaving who receives makkos for each corner shaved, with the one whose head is being shaved getting makkos only if he helps in the shaving through a physical act. Not only is shaving the corners prohibited, but even utilizing scissors as a razor is prohibited as well. A women is not subject to this prohibition relating to her own head, but she is nevertheless prohibited from shaving a man’s or even a young boy’s head. This prohibition applies in all places and at all times.

 

177. Shelo Lehashchis Pe’as Hazakan--this is the Mitzvas Lo Sa’aseh which prohibits one from destroying [shaving with a razor] any one of the five corners of his beard, with each corner being a separate prohibition. One is only prohibited from shaving with a razor [Hakhel Note: the prohibition includes utilizing a shaver which shaves like a razor, in accordance with the various rulings of contemporary Poskim]. Once again, it is the one who actually does the shaving who receives makkos for each corner shaved, with the one whose head is being shaved getting makkos only if he helps in the shaving through a physical act. One who shaves his entire beard with a razor or a shaver that cuts like a razor is not only oveir on five lavin--one for each of the five corners-- but also violates “U’vechukoseihem Lo Seileichu” and “Velo Yilbash Gever Simlas Isha”.  A woman is not subject to this prohibition relating to herself, but she is nevertheless prohibited from shaving a man’s beard. This prohibition applies in all places and at all times.

 

178. Shelo Yehei Klei Gever Ahl Isha--this is the Mitzvas Lo Sa’aseh which prohibits a woman from wearing the clothing and ornaments that are in that locale worn specifically by men, and which also prohibits a woman to shave her head as a man would.  This prohibition applies in all places and at all times.

 

179. Shelo Yilbash Gever Simlas Isha--this is the Mitzvas Lo Sa’aseh which prohibits a man from wearing the clothing and ornaments that are in that locale worn specifically by women. Likewise, a man would not be permitted to remove white hairs (or even one white hair) from his head or beard, nor color any of this hair black.  This prohibition applies in all places and at all times.

 

180.  Shelo Lachrosh B’Shor V’Chamor Yachdav--this is the Mitzvas Lo Sa’aseh which prohibits one from doing any type of work with two species of animals when one of them is not kosher and the other is kosher. Even if one only directs them with his voice, and as a result they pull a wagon together, he receives makkos. However, if he only pairs them together and does nothing further, he would not receive makkos. If more than one person (e.g. even 100) pulled or led the forbidden pair together, or sat on the wagon and were pulled by the forbidden pair, they each receive makkos. This prohibition applies in all places and at all times, and to men and women alike.

 

181.  Shelo Lilbosh Kilei Begadim--this is the Mitzvas Lo Sa’aseh which prohibits one from wearing clothing made of wool and linen. Wool is limited to the wool of sheep and rams. Once the wool and linen is combined and worn, the prohibition sets in--even if the garment with the kilayim is on top of ten other articles of kosher clothing, so that he receives direct benefit from it. The prohibition applies to one who puts the kilayim on him as a blanket as well. MiD’Rabbanan it is forbidden to sit on cushions or mats of kilayim--even if there are ten other soft cushions on top of it. This prohibition applies in all places and at all times, and to men and women alike.

 

182. Shelo Lehisaleim Mei’aveidas Yisrael--this is the Mitzvas Lo Sa’aseh which prohibits one from turning away from a lost object of another and leaving it in its place, rather than involving oneself in finding the one who lost the object. This prohibition applies in all places and at all times, and to men and women alike.

 

183. Shelo Lehani’ach Beheimas Yisrael Rovetz--this is the Mitzvas Lo Sa’aseh which prohibits one from leaving the animal of another crouched under its load and going off without helping to unload the animal. This prohibition applies in all places and at all times, and to men and women alike.

 

184. Shelo La’avor Ahl HaNeder--this is the Mitzvas Lo Sa’aseh which prohibits one from violating a promise or vow that he has made. This prohibition applies in all places and at all times, and to men and women alike.

 

185. Shelo Leacher Nidro--this is the Mitzvas Lo Sa’aseh which prohibits one from delaying for more than a period of the upcoming Shalosh Regalim the fulfillment of a promise or vow that he has made. Making a neder to give Tzedaka is considered a neder, except that one violates this prohibition with regard to Tzedaka immediately if he delays giving tzedaka to poor people if they are present. If poor people are not present, one should set the money aside until he finds poor individuals. If one however promises to give only when the poor person is present, then he need not set the money aside. This prohibition applies in all places and at all times, and to men and women alike.

 

186-187. Shelo Yochal Be’sha’as Melacha VeShelo Yikach BeYado--this is the Mitzvas Lo Sa’aseh (186) which prohibits a field worker from eating from the produce that is growing in the ground while he is working, i.e., before he completes his work. Its related Mitzvas Lo Sa’aseh (187) prohibits a field worker from taking produce away from the field to eat later, or take more than he would eat in order to give it to others. This prohibition applies in all places and at all times, and to men and women alike.

 

188. Shelo Limno’a Beheimah MeLe’echol--this is the Mitzvas Lo Sa’aseh which prohibits a person from preventing an animal from eating from the field as it is working on it. Accordingly, one may not place a muzzle on an animal that will be  working on a field, nor may one raise his voice at an animal when he sees that it is about to eat from a field. One may not do this to any animal--whether or not it belongs to him and irrespective of who owns it. This prohibition applies in all places and at all times, and to men and women alike.  

189. Shelo Yikach HaEim Ahl HaBonim--this is the Mitzvas Lo Sa’aseh which prohibits one from taking an ownerless mother bird with its eggs or young when it is sitting upon them. [The related Mitzvas Asei-74, is that he should send the mother bird away first and then take the eggs or young.] This prohibition applies in all places and at all times, and to men and women alike.

 

190. Shelo Lehaniach Michshol Beveiso--this is the Mitzvas Lo Sa’aseh which prohibits one from leaving a stumbling block (a potentially dangerous situation) in his home. This prohibition applies in all places and at all times, and to men and women alike.

 

191.  Shelo Lehashchis Ilan Ma’achol--this is the Mitzvas Lo Sa’aseh which prohibits one from destroying a fruit tree for no good reason. Someone who breaks a utensil, rips an article of clothing, destroys a building or wastes food in a destructive manner receives makkas mardus. However, one may cut down a non-fruit bearing tree or even a fruit tree which no longer bears much fruit. One may also cut down a fruit tree if it is harming other trees, or because it is causing damage to other fields, or because the wood of the tree is valuable--as the prohibition of the Torah here relates to an act of destruction. This prohibition applies in all places and at all times, and to men and women alike.

 

192.  Shelo Ladur B’Eretz Mitzrayim--this is the Mitzvas Lo Sa’aseh which prohibits one from living in the land of Egypt . One may travel there to do business--but not to live there. The Chofetz Chaim adds that it is generally forbidden to leave Eretz Yisrael to Chutz La’aretz, and it is only permissible to do so in order to learn Torah, to get married, to save another from the hands of an akum, or for Parnassah purposes. To leave Eretz Yisrael in order to permanently dwell in Chutz La’aretz is only permissible if there is a severe famine in Eretz Yisrael. Whoever lives in Eretz Yisrael is zoche to have his sins forgiven; one who walks four amos there merits Olam Haba; and one who is buried there has his sins forgiven. A person should live in Eretz Yisrael even if most of those in his city are akum, rather than living in Chutz La’aretz in a city which has majority of Yisrael--for anyone who leaves to Chutz La’aretz--it is considered as if he worships idols. This prohibition applies in all places and at all times, and to men and women alike. This prohibition applies in all places and at all times, and to men and women alike.  

193.  Shelo Yavo Tamei LeMachaneh Leviyah--this is the Mitzvas Lo Sa’aseh which prohibits one who is tamei from entering the Machaneh Leviyah. Chazal teach that the definition of Machaneh Leviyah is the Har HaBayis, and accordingly one who enters the Har HaBayis violates this prohibition. This applies to all men and women today, as we are considered teme’ei meisim.

 

194.  Shelo Lishkoach Ma’aseh Amaleik--this is the Mitzvas Lo Sa’aseh which prohibits one from forgetting in his heart the enmity that he is to have towards Amaleik. This prohibition applies in all places and at all times, and to men and women alike.

 

Hakhel Note:  The Chofetz Chaim writes that: “This concludes the 194 Mitzvos Lo Sa’aseh which apply in our times, which number 194 is the Gematria of Tzedek, righteousness”--which we hope will be a siman tov for us as we approach the Yemei HaDin. May our completion of the Sefer HaMitzvos HaKatzar--both the Mitzvos Asei and Mitzvos Lo Sa’aseh serve as a great zechus, and may the Chofetz Chaim (whose Yahrzeit is this Friday, 24 Elul), serve as a Meilitz Yosher for us all!