LEV790 Justice implies equality of all members of the community, including the stranger (this verse ff.).

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LEV793 See [[LEV565]] Leviticus 19:17 hate COHON 208

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LEV794 See [[LEV564]] Leviticus 19:17 hate COHON 213

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LEV825 See [[LEV87]] Leviticus 10:3 holy COHON 135-6

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LEV861 The dietary laws were invested with the absoluteness of Divine commands. They were to be observed not because of personal taste, but as an expression of obedience to God. In the words of the Sifra to (this verse),: "Say not, 'I do not like swine's flesh'; but rather' I do like it, but abstain from eating it in accordance with the decree of my Father in heaven.'" (Continued at [[LEV123]] Leviticus 11:44 sanctify COHON 167-8).

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LEV908 See [[LEV87]] Leviticus 10:3 holy COHON 135-6

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LEV945 The firm foundation of the social order is justice. It probably dawned early in man's development as the simple rule which places all members of the tribe as equals before the chief and before the deity. In its forensic form it is embodied in the lex talionis, of "an eye for an eye and a tooth for a tooth." "As one does so shall it be done to him" (Exodus 21:24; this and next verse). The rule of like for like applied only to tribesman. To strangers the rule of the jungle applied, of doing to them whatever was within one's power. Within the widening of social relations and sympathies, justice extended the sphere of its operations beyond the limits of the group and became intertribal and national, and it steadily strives to become international. (The primitive nature of the lex talionis showed itself in the mechanical mode of its execution, which ignored the total effect of its operation upon the victim. Pharisaic Judaism mitigated its harshness by introducing monetary compensation for physical injuries. "An eye for an eye" was interpreted to mean payment for the loss of the eye."

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LEV1103 Obedience to God in the view of Malachi (1:6) is prompted by man's relationship to Him as servant, on the one hand and as son on the other. The first conveys the idea of subordination to God. In the words of the Torah, "Unto Me the children of Israel are servants; they are My servants whom I brought forth out of the land of Egypt" (this verse). While servitude to man is degrading, service of God is the highest honor. All worship constitute service of God. The idea of Divine sonship derives from the sense of identity with a higher order. To be a son of God is not the prerogative of one favored individual--as is claimed by Christianity for its founder--but of every God-conscious being. (Continued at [[GEN705]] Genesis 9:6 image COHON 132)

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LEV1120 Sickness is not caused by demons, but by God Hmself.

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NUM44 … it may be stated that in the main Judaism rather discouraged the[] excesses [of asceticism). As a religion rooted in the optimistic spirit, it refused to regard matter as inherently evil, and it checked the tendency to other-worldliness and the "enjoyment" of unhappiness. On the contrary, it taught man the duty to be happy. Special benedictions were provided for every enjoyment. The rabbis frequently quote with approval the comment of R. Simeon ben Eleazar that the sin-offering of the Nazarite (this verse) was due to his abstention from the use of wine. Jer. Nedarim 1:1. Rab taught that "man is destined to give account for every legitimate pleasure which he denied himself." Jer. Kiddushim 4:12. A would-be aesthetic is told: "Hast thou not enough of the provisions of the Torah that thou addest new ones of thine own invention?" Jer. Ned. 9:3; H. Deot 3.

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