Commandment 263 instructs a priest not to defile himself by contact with the dead.

Commandment 264 regulates at which relatives' funeral a priest must not defile himself ritually.

Commandment 265 forbids a priest who has purified himself -but still awaits sunset after ritual immersion- to perform sacrificial service. At that point he is still in the state of a secondary degree of ritual impurity. Concerning this the Torah writes: ולא יחללו שם אלוקיהם (21,6). Sanhedrin 83 explains that as the verse is not needed, because the information contained in it is already known, it is available to derive additional laws of a related matter, in this case the continued טומאה status of someone awaiting the sun to set after he has completed the ritual of purification. The similarity of the expressions חילול on both occasions lends weight to the validity of this rule.

Commandments 266,267 and 268 prohibit priests from marrying a harlot, a woman who is the daughter of a union forbidden to a priest, and a divorcee.

Commandment 269 instructs the Jewish people to accord honour to the priests; the Torah says: וקדשתו כי את לחם אלוקיך הוא מקריב, "You shall sanctify him, for he offers the bread of your G–d" (21,8).

Commandments 270 and 271 forbid the High Priest to enter an enclosed space in which a dead body is kept. The Torah writes: ועל כל נפשות מת לא יבא, "He must not enter any place containing a dead body" (21,11). He must not defile himself even when his father or mother die.

Commandment 272 instructs the High Priest to marry a virgin.

Commandment 273 forbids the High Priest to marry a widow.

Commandment 274 forbids the High Priest to have sexual relations with a widow even outside the bounds of wedlock since the Torah writes: ולא יחלל זרעו "He must not defile his seed" (21,15).

Commandments 275 and 276 prohibit a priest who suffers from a permanent physical blemish to perform service in the Temple. Temporary blemishes also prevent a priest from performing such service while he suffers from such blemishes. The relevant verse is: כל איש אשר בו מום לא יקרב "Every priest suffering from a blemish must not draw near" (21,17).

Commandment 277 prohibits a priest suffering from a temporary blemish or disfigurement from entering the Sanctuary. The operative verse is: אך אל הפרוכת לא יבא ואל המזבח לא יגש, "But he must not approach the dividing curtain nor come near the altar" (21,23).

Commandment 278 prohibits a priest from performing his service while in a state of ritual defilement. The Torah says: ולא יחללו את שם קדשי, "They must not defile My Holy Name" (22,2).

Commandment 279 prohibits a priest who is ritually unclean from eating תרומה. The Torah says: איש איש … בקדשים לא יאכל "He must not eat of the sacred things" (22,4).

Commandment 280 prohibits non-priests from eating sacred things such as parts of the meat of the offerings. The Torah states: וכל זר לא יאכל קודש, "No stranger must eat something holy" (22,10). Tradition says that what is meant is תרומה.

Commandment 281 prohibits people who are in the employ of the priest from eating תרומה, seeing they are not the physical property of the priest. The operative verse is: תושב ושכיר לא יאכל, "A resident stranger or a hired hand must not eat [from it]" (22,10).

Commandment 282 forbids an uncircumcised priest to eat תרומה. The Talmud Yevamot 70 derives this law by association with the law prohibiting any non-circumcised Jew to eat from the Passover sacrifice. Since that prohibition extends to the resident stranger and the hired hand, so does this prohibition extend to the hired hand of a priest.

Commandment 283 forbids the daughter of a priest who married a non-priest to eat תרומה. The operative verse is: היא בתרומת הקדשים לא תאכל, "She must not eat of the Terumah of holy things" (22,12).

Commandment 284 forbids both the Israelite and the priest to eat untithed produce. The operative verse is: ולא יחללו את קדשי בני ישראל את אשר ירימו לה' "They shall not profane the sacred donations which the Israelites will set aside for the Lord" (22,15). The traditional explanation is that the verse discusses the eating of untithed produce. The future tense of the word ירימו alludes to produce which is still to be set aside as sacred and meanwhile has not yet been set aside.

Commandment 285 determines that blemished animals must not be offered as sacrifices. The Torah writes: כל אשר בו מום לא תקריבו, "Do not offer as a sacrifice anything blemished" (22,20).

Commandment 286 is a positive commandment demanding that every animal sacrificed be healthy and unblemished. The operative verse is: תמים יהיה לרצון, "when perfect it will be acceptable" (22,21).

Commandment 287 warns against deliberately inflicting a blemish on an animal designated as a sacrifice. The Torah says: כל מום לא יהיה בו, "It must not be blemished" (22,21).

Commandment 288 prohibits blemished animals being slaughtered as potential sacrifices. The Torah says: לא תקריבו אלה לה', "Do not offer such to G–d" (22,22).

Commandment 289 forbids the burning up on the altar of the remains of such blemished animals. The Torah says: ואשה לא תתנו מהם על המזבח, "Do not put them on the altar as fire-offerings" (22,22).

Commandment 290 prohibits the sprinkling of the blood of blemished animals on the altar, based on the first half of verse 22.

Commandment 291 prohibits the neutering by castration of any living creature -human, animal, or bird. The operative verse is: ומעוך וכתות ונתוק וכרות לא תקריבו לה' ובארצכם לא תעשו, "The bruised and the crushed you must not offer …and in your land you must not cause such mutilations" (22,24).

Commandment 292 prohibits the sacrificing of blemished animals on behalf of the Gentiles. The Torah says: "Do not accept such from non-Jews" (22,25).

Commandment 293 stipulates that an animal offered as a sacrifice must be at least eight days old. The Torah says: ומיום השמיני ירצה, "It will be acceptable from the eighth day on" (22,27).

Commandment 294 prohibits the slaughtering of the mother animal and its young on the same day.

Commandments 295 and 296 enjoin us not to do anything which results in a public desecration of G–d's name, as well as the need in extreme cases to sanctify G–d's' name by one's own life. The Torah writes: לא תחללו את שם קדשי ונקדשתי בתוך בני ישראל, "Do not

cause My name to be desecrated; I want to be sanctified amongst the Children of Israel" (22,32).

Commandments 297, 298, 299, 300 and 301 deal with the positive commandment to observe rest from work on the first and last day of Passover, the additional public offerings on the entire seven days of this holiday, the work-prohibitions on its first and seventh day.

Commandment 302 instructs us to offer the Omer offering of the new barley crop.

Commandment 303 prohibits the eating of that new crop until the seventeenth [nowadays] of Nissan, after the Omer has been brought on the altar. The operative verse is: ולחם וקלי וכרמל לא תאכלו עד עצם היום הזה, "You must not eat bread or roasted corn until this very day, etc" (23,14).

Commandment 305 prohibits eating of כרמל, "parched grain" (barley) before the same date.

Commandment 306 instructs us to count the days between Passover and Shavuot.

Commandment 307 provides for a special offering on Shavuot of two loaves of bread from the new wheat harvest.

Commandments 308 and 309 are the positive commandment to rest on Shavuot, and the negative commandment not to engage in forbidden work.

Commandments 310, 311, and 312 provide for rest on Rosh Hashanah, the special offering to be brought on that day, and the work-prohibition applying to that day.

Commandments 313, 314 and 315 instruct us to observe a fast on Yom Kippur, neither to eat nor to drink, and to offer a special offering on that day.

Commandments 316 and 317 prohibit work on Yom Kippur, and instruct us to observe it as a day of rest.

Commandments 318,319,320,321,322, 323 deal with the need to observe rest on the first and eighth days of Sukkot, not to engage in forbidden categories of work on either the first or the eight day; it also deals with the different מוסף-offerings to be presented in the Temple on each of these days. There is also provision for a different type of מוסף-offering on the eighth day.

Commandment 324 deals with the need to acquire a לולב and the other 3 species of plants.

Commandment 325 instructs us to dwell in huts during the seven days of the festival of Sukkot.