Commandment 106 stipulates that every male Jew above the age of 20 contribute a half-shekel every year to the Temple treasury.

Commandment 107 requires the priests to sanctify themselves by washing their hands and feet prior to performing service in the Tabernacle or Temple.

Commandment 108 states that the High Priest must be anointed with the special oil of anointing.

Commandments 109 and 110 forbid the use of this oil for anointing a non-priest, and also forbid the making up of the same mixture for a purpose other than the one described here in the Torah.

Commandment 111 forbids the making up of the mixture of spices for the incense offering by using the same ingredients or the same quantities as those prescribed in the Torah. Such a mixture must not be used for private purposes. The very intention to use such a mixture, even if one is only making it for oneself, is already culpable.

Commandment 112 forbids the partaking by way of eating or drinking of the proceeds of any meal tendered by anyone for another deity. The Torah states (34,15): "Lest you make a covenant with the inhabitants of the land (Canaan), for they will lust after their gods and sacrifice to their gods and invite you and you will eat of their sacrifices."

Commandment 113 forbids the performance of work in the field during the Shmittah year; the Torah states (34,21): "You must abstain from work during ploughing time and during harvesting time."

Commandment 114 forbids the eating together of meat and milk; the Torah (34,26) states: "Do not boil the kid in the milk of its mother."

The author of the Chinuch has this to say on the subject: This verse prohibits the eating and other enjoyment of a mixture of meat and milk. Do not bother to ask why the Torah did not spell this prohibition out specifically by stating 'you must not eat, etc.,’ instead of prohibiting the boiling of this mixture. The answer is that this particular prohibition is unlike any other concerning forbidden food. When one partakes of other forbidden foods one does not become culpable unless one has enjoyed the eating of such food. In this instance the mere swallowing of the mixture, even if it does not afford one any enjoyment, is culpable. Such culpability occurs even if one swallowed such a hot mixture that instead of enjoying it one scalded one's palate. One is subject to the penalty of 39 lashes although one has suffered harm through the intake of the mixture. Our sages have stated this explicitly in Pesachim 28. This is the reason the Torah did not use the expression אכילה, eating, in connection with this commandment. Nonetheless the penalty of 39 lashes is applied only if the mixture was consumed boiled, the manner in which the Torah expressed the prohibition.

Although our sages say in Chulin 115 that the repetition of this prohibition in the Torah on three separate occasions teaches that the mixture is forbidden to be eaten, to be boiled, and to be otherwise enjoyed, we count this prohibition in the list of prohibitions only as two (not three). The reason for this is that the prohibition to eat the mixture includes the prohibition to enjoy it in some other way. Our sages have stated in Pesachim 21 that wherever we find the wording לא תאכל, do not eat, this includes the prohibition of eating and enjoying it in another way. This is why the prohibition to benefit from something forbidden in any form is always couched in the expression "do not eat!" Eating is the most common form of enjoying or benefiting from forbidden food. It is also a necessary form of enjoying something. When the Torah speaks of the nobles of the Children of Israel "seeing a vision of G–d, and eating and drinking" (Exodus 24,11), the Torah compares their pleasurable experience of having such a vision to eating and drinking.

You might counter that if this is so, why does the Torah trouble itself to write this prohibition on three separate occasions when two would have sufficed. There is a simple answer. Clearly, if the Torah had written "do not boil, etc." only once, and would have written the second time "do not eat," I would have included the prohibition of other forms of enjoyment from the combined meaning of the two verses. In view of the fact that the Torah saw fit not to specifically mention "eating" at all, we could not have known that any kind of enjoyment or benefit from a mixture of meat and milk is forbidden. You must not ask why the Torah did not mention "do not eat," and save itself the third mention of this prohibition; I have already explained that the Torah had to indicate that the penalty of thirty-nine lashes applies even if the offender had not enjoyed the intake of this mixture. The Talmud's statement that the three repetitions serve to teach us the prohibition of 1) eating; 2) other kind of enjoyment, and 3) the prohibition to boil such a mixture, does not mean that the third mention of the prohibition in the Torah adds a new prohibition, but that we must learn from this that enjoyment of any kind from such a mixture is indeed forbidden, (though the word "eating" does not appear at all). Thus far the Chinuch.