Healthcare in the United States: In the spotlight, in the Ring, and on the Ropes

I was recently made aware of this site, which purports to represent physicians who actually favor socialized medicine.

I have no doubt that this is a legitimate group; I'm sure there are many physicians who believe socialized medicine is the answer, just as there are many consumers who believe this.

The only problem with this line of thinking is, we know the outcome. Many nations that have socialized medicine are struggling to keep their cumbersome, bureaucracy laden systems afloat. History proves, over and over again, that when the goverment "takes over" anything, the results are always less than ideal, and always worse than consumer driven, free market approaches.

The interesting thing is, the places in the world where medicine is flourishing are unexpected places that have taken an almost entrepreneurial approach to healthcare. India, the Phillipines, and Thailand are among destinations where high quality healthcare with positive outcomes and risk levels comparable to the United States is available. For the price of a surgery in the United States, you can have the SAME procedure PLUS a vacation in an exotic locale. So why is healthcare so expensive in the United States, and why does the price continue to climb at a rate that outstrips inflation? Obviously, there are many places to point fingers, but one of the most glaring culprits is bureaucratic interference.

I work in the industry, so I am painfully aware of how much of a hospital, clinic, or physician office budget is spent on meeting instrusive government mandates. I'm not talking about things that lower morbidity or mortality, or improve outcomes, though certainly some positive mandates do exist. What I am talking about are the mandates that force uneccesarily expensive overhead including cumbersome record keeping, expensive data collection and management processes, hardware, and software, and uneccesarily burdensome and obscure regulatory compliance requirements.

The other major impact on healthcare cost in the United States (in my opinion) is, ironically, not "free market economics" but rather the opposite - a LACK of free markets.

Unlike other goods and services exchanged in a free market, Healthcare providers and insurance providers are somewhat limited in the following areas;

• What they can advertise.
• What they can charge for goods and services, and whether or not they publish prices.
• Where they can do business.

In addition, the healthcare system in the United States is currently choked by virtual consortiums practicing legal extortion in the areas of pharmaceutics, Insurance coverage, facilities, etc.

What I found surprising, when I tried to research this issue, is that there is a relative dearth of information supporting free market economics in healthcare today.

Yes Mr President a free market can fix health care

Envisioning a Free Market in Health Care

Free Market Fixes could still still save American Healthcare

Yes, Free Markets would Improve American Healthcare

A free Market Healthcare System Why and How

President elect Donal Trump has pledged to scrap Obamacare and move our Healthcare system back to a free market based model. There are plenty of expert opinions out there on how this could be done, each with some readily apparent benefits. All the president and his advisors would have to do is gather the research and make some intelligent decisions about how to open up the market.

My only concern with The Donald is, if the only voices at his table are Big Pharma, Big Healthcare, and Big Insurance, the end will almost certainly be worse than the present state.

Musings on our last days

My wife and I have been watching the Netflix original series "The Crown."

I was reminded, as I watched the pomp and protocol that surrounded Elizabeth's ascension to the throne, how epic moments occasionally occur in history.

At the same time my wife and I have been engaged in a particular Bible study; and in our current lesson one of the points brought out was the cyclical nature of history.

Our country, and our society, is turning a page of history; another epic moment is upon us. 

The page we are turning is not a good page.

When I was a young man, I thought about sex as much as any other young man. But my thoughts were mainly fantasy; it was not easy to get pornography, and I was certainly not exposed to it on a daily basis. Besides, we had other things to consume our time and energy; part time jobs, sports, outdoor activities, etc. Compare that with today, when anyone with an electronic device (which includes pretty much anyone over the age of 9) can go to YouTube and see images of Miley Cyrus suggestively stroking a dildo strapped to her groin. Consider as well, that at the same time YouTube is banning videos by Praeger University that explan our Republic and address the decay of our society because some might find the content "offensive." Let that sink in for minute. When was the last time you saw children playing hide and seek outside, or riding their bikes, or playing tag? They are all glued to their devices. from children to adults, we spend hours of each day glued to a glowing screen that gradually programs into us what to think and what to think about, changes what we think is important, and wears down our instinctive defenses.

Politically, our government squanders our money, crushes freedom of speech under the burden of political correctness, and officially positions our nation in direct opposition to the Word of God.

Socially, we have given our government the authority to control pretty much every aspect of our lives, including what we may and may not ingest, inject, or inhale into our own bodies, We no longer have any right to call ourselves free. We have agreed that any perversion under heaven is acceptable, but holding up the Word of God is not. We have allowed ourselves to be reduced to little more than animals, "kept pets" of a burgeoning bureaucracy. 

Economically, we have allowed ourselves to be taken hostage by a cartel of megalo-conglomerate corporations that control our food and water supplies, our access to healthcare, and our ability to provide for ourselves and our families. Almost half of our adult population is receiving some type of "government" assistance, while the other half grows increasingly resentful that we are forced to pay for benefits for others which we ourselves cannot afford.

We pride ourselves on our scientific advancements, but knowledge does not seem to equate with wisdom, or with happiness. Suicides are at an all time high, and much of our population is medicated for depression, anxiety, and mood swings.

As a nation we have grown crass, crude, and uncivilized; and we act like we are proud of our "freedom." The fact is we have lost our freedom, and we have lost our right to be free; we have sold our birthright for a mess of pottage.

Now we are reaping the fruit of our self indulgence and hedonism. Our streets are increasingly dangerous while our government increasingly removes our ability to defend ourselves. Our children are growing up in the midst of violence, abuse, licentiousness and neglect on an epic scale. Our school students are no longer educated, instead they are indoctrinated by a system run amok, drunk on the power of controlling and manipulating our youth.

We've seen this before, those of us who study history. Babylon, Egypt, Greece, Rome, and kingdoms of Europe have travelled this path before us. America has lasted longer than any other republic the world has ever known, but our days are coming to an end. We've seen this play before on the world stage, and the end is always the same: anarchy or totalitarianism. 

Not many of us were entirely satisfied with the outcome of the presidential election; the liberals howled when their candidate lost, and ran for their "safe spaces." The conservatives for the mos part held their noses as they pushed the "vote" button, and anxiously wait to see if their cherished notions will be given a fair chance, or if they will become the four year long butt of a very bad joke.

But it is also true that our candidates are a product of, and a reflection of, our collective soul. Look at Donald Trump, look at Hillary Clinton, and you are seeing a reflection of yourself, America; this is what you have become in just a few hundred years.

For those of us who understand that history really is "His" story, this comes as no surprise; any nation or kingdom that rises up in rebellion against God will fall, just as surely as the sun rises in the east.

God is not a tyrant who witholds good things from us; rather He is a loving Father who has explained to us in great detail what is good for us and what is not, what will bring us peace and joy and light and what will bring us pain and confusion, darkness and dispair - and we have chosen darkness over light.

There is hope in the story of the prodigal son; there is always a chance that we will turn, and humble ourselves, and ask forgiveness. And there is always a chance that our Father will turn again and heal our land.

But there is also a chance that our opportunity to repent has run out. In the days of Noah, when sin was rampant on the earth, scripture records that God gave man 120 years to repent. Mankind missed this "window of opportunity" and all save Noah and his family perished. Ninevah was the greatest nation on earth in the days of Jonah, and although the nation repented at the preaching of the prophet, in just a few short generations they had returned to their sin and ended up being destroyed after all.

This is a sober message, and I don't like to consider what the next few years may hold for us as a nation; but the people of God need to prepare. If anyone will hear, let him hear, and repent, and get his house in order.

Watching the Weather, Discerning the Times

Most believers agree we are living in the "latter days." Not everyone agrees on exactly what that means though.

We are encouraged in scripture to be discerners of the times in which we live; this means we ought to be able to see the hand of God at work in the world around us, and we ought to be able to understand, based on scripture, the prophets, and the writings of the apostles, where God is headed and what He is doing.

As I endeavor to be faithful to discern the times in which I live, I am fascinated by what is going on far from the limelight, away from the media and popular culture. For example:

• Jews and non-Jewish believers coming together in ways not imagined a generation ago.
• Muslims coming to faith in Yeshua (Jesus) in record numbers.
• False religions, including many false "christian" religions, showing their true colors and rising up against the nation of Israel and Jewish people, while embracing every abomination that God has said He hates.
• The dramatic resurgence of anti-semitism (more properly called "anti-israelism" or "anti-Judaism" since nearly all of the Arab nations are also semitic.)
• The rapid and very liquid rearrangement of the geopolitical powers in the world.

I am not converting to Judaism, but I AM learning a lot about the history of both Judaism and Christianity, and I am learning a lot about what really pleases God, what He says about Himself and our relation to Him, and what will come to pass in these "latter days."

I am challenged by these verses from the Bible:

• "Do not be arrogant toward the branches" (Rom. 11:18)
• "Thus says the Lord of Hosts 'In those days ten men from the nations of every language will grasp the garment of a Jew saying ' ' let us go with you, for we have heard that God is with you.' ' " (Zech. 8:23)
• "This people draw near to me with their words, and honor me with lip service; but they remove their hearts far from me." (Isaiah 29:13)
• "In vain do they worship Me, teaching the precepts of men as if they were the commandments of God." (Matt. 15:9)

As I consider all of these things, and consider my place in the world and in the body of true believers, the conclusion I come to is that God is doing a supernatural work, in our day, to bring His house into order, to reconcile the covenant people (Jew and non-Jew) and to prepare the bride of Yeshua.

I have to confess that, even as I see these great and glorious things happening, I am also seeing dark things. The enemy of God's people is also on the move.

• Demonic activity is accelerating (or at least becoming more evident and less hidden.)
• People are openly celebrating and "enjoying" every imaginable type of perversion, and even government entities are openly persecuting those who hold to godly morality and ethics.
• At the same time, "mental illness" is dramatically increasing; people are feeling lost and hopeless, and fear is gripping their hearts: fear of death, loss, economic uncertainty, etc.
• I even find, in my own life, spiritual and physical attacks are increasing against me and my loved ones.

So, seeing that these things be so, how then ought we to live? I believe the verses I quoted earlier in this post give some clues:

We need to STOP teaching the precepts (doctrines) of men as if they are the commandments of God. We need to get back to the pure Word of God, and stop depending on men to interpret the Word to us. We need to get into the Word for ourselves, and let the Holy Spirit open it up to us. (This does not mean we cannot have teachers and mentors, but we need to choose them very carefully and prayerfully.)

We need to acknowledge the value and position of Jews within the covenant family of Yehovah, and allow them, even ENCOURAGE them, to fulfill their God-given role.

We need to be more open in acknowledging the value of good works - not as an end in themselves, and not as a way of "earning" salvation; rather, good works are a weapon in our arsenal for spiritual warfare, and we need to use good works as tools to push back the darkness and bring light (Hebrew: owr) to our world - our sphere of influence.

We need to be sacrificial in our giving, both of our resources AND of our time. We need to be willing to actively invest in the lives of others so that they can see our good works and glorify God.

These things are not technically difficult, but they DO require a paradigm shift in how we view and approach God, what we perceive as "pleasing" to God, and how we talk about spiritual things.

One of the things I have to be mindful of is, what are we talking about when we discuss spiritual things? For example, if you and I have a conversation about "God", who are we discussing? The God of traditional Christianity? The God of traditional Judaism? The God of Islam? They are NOT all the same.

Similarly, if we are discussing the Messiah, are we discussing the traditional Christian image of Jesus Christ in the Greco-Roman tradition? Are we discussing the concept of Meshiach as embodied in traditional Jewish thought and teaching? Are we discussing the "white Imam" of Islam? Again, these concepts of a messiah are NOT all equal.

These questions are forcing me to change my vocabulary; but as I do so I must be sensitive, I must be careful not to "lose my audience." I have to find a space where I can communicate on these issues with people who perhaps have never considered the topics before, or never had the tools or knowledge to consider the topics critically and correctly.

That's a tall order; but as we move forward in these latter days people, especially believers and those who are truly seeking the Truth, need to understand what is going on in the world and where God, Adonai, El-Elyon, is headed. The battle is going to get more heated as time goes on, the darkness will appear, for a time, to be getting darker, and human institutions are going to begin to fail. All this will happen as the One True God prepares His people, and His creation, for His eminent return. There will only be two choices - line up with God and His Word, and submit to His authority, or be lost in the darkness. Pat answers and religious cliche's aren't going to save anyone; many will say in that day "did we not cast out demons, heal the sick, raise the dead in Your name? And He will say to them "depart from Me; I never knew you."

I don't want to be in that group.

I'm watching the weather, and I see storm clouds on the horizon; I think it's time to decide where we are going to find our shelter.

Searching for the "Real" Americans

In a recent article for Salon, David Masciotra believes he has identified what "rural Americans" define as "elitist." According to David, what we are really against is not the "elite" but the "intellectual mind." In other words, common, "rural" America hates people who think.

David supports his hypothesis with several observations and assumptions that I, as one of those "anti-elitist" rural Americans, would like to examine and respond to.

First David opines that the "anti-elitists" selected, and then elected, an "elitist" - a billionaire real estate tycoon who happens to live in a coastal city.

While this is true on the surface, David's overly simplistic evaluation of the irony fails to consider several glaringly obvious facts:

"We" did not select Donald Trump; not directly. The fact of the matter is      that our primary process is somewhat lacking in finesse. There were a number of candidates for the Republican nomination, and the vote was split several different ways. The fact that Trump received the nomination does not indicate he was the majority choice.

Once Trump had the nomination, other factors come into play, most significantly our "two party" system. While it is technically true there were other candidates on the ballot, and a write in is always a possibility, we "anti-intellectuals" were smart enough to figure out that if we didn't pull together, Clinton was going to win. So we chose to take a risk on Trump, rather than allow Clinton to gain the White House. This is the primary thing, I think, that the left cannot fathom: that Hillary was so loathesome to most of heartland America that we were willing to vote for ANYONE else to be the next POTUS.

Next David introduces the term "coastal elite" - a term referring to the liberal leaning strongholds found primarily along both coasts of the United States, and concentrated in the major metropolitan areas. David self identifies as an "elitist" which, according to him, refers to "anyone who demonstrates expertise or excellence in analytical intelligence." David includes himself in this group because he has a college degree (and is therefore presumed to be "intellectual") and he actually teaches at the university level (a career that seems to lend itself to both left-leaning political persuasions, and "elitism".) David attempts to present himself as an "everyman", however, by explaining that he pays a mortgage, goes to work, and has a family, just like many of "the rest of us."

That fact is, however, that David's definition is not too far out of sync with reality, it's just his interpretations that are slightly prejudiced.

I also have a college education; but I find it interesting that most of the panic, angst, destructive behavior, and anti-american fervor that has gripped the left in the wake of their astonishing and resounding defeat, is centered on college campuses. This is NOT because those who are intellectual understand what it really means to be an American; on the contrary, much like the coastal cities David references, college campuses have become virtual hotbeds of anti-constitutional, anti-american indoctrination. THAT is what "the rest of America" opposes, and David practically admits that it is what he and his peers aspire to.

David references our "Democracy." I grow so very weary of trying to explain to my lefward leaning acquaintences that we do not have a Democracy, we have a REPUBLIC - and that is what the "rest of America" is defending.

I'm sorry that David believes that anyone who can't see the virtues of socialism is "anti-intellectual" but the fact is, I like free markets, I like living in a Republic, I believe in personal freedom, and I value our Constitution.

David did make two statements in his article that I can agree with:
"It has become painful to participate in political discourse, because rather than arguing over different interpretations of historical fact and statistical data, the disputes revolve around the denial of truth." I agree with this statement, but of course, David believes that he and his elitist peers have the very definition of truth, and they are the ones who have the right to define "truth." If the "intellectual minds" don't agree with it, then it must not be truth. This assumption ignores many subtle forces that come into play here as well, including the incredible pressure on scientists, researchers, educators, and other members of the "elite" to conform or face professional excommunication. Just because a majority of the "educated" espouse a particular view does NOT necessarily make it so.

The other statement in David's article, the one that really gets to the heart of the election issue, is this: "The "real America" knew that Hillary Clinton was Lucifer's mistress seeking to transform America into the pit of hell." That really was the glaring possibility that drove most of us, with no joy and with grave misgivings, to cast our lot with Donald Trump.

David implies that we poor, rural, un-intelligent conservatives are simply not enlightened enough to understand why it would be in our own best interest to give up our freedoms, lay down our arms, rip up the Constitution, and just go with the flow of socialism.  He also implies that he has great sympathy for the flag stomping and burning, sit through the national anthem, rioting and looting crowd because, after all, they have the "intellectual minds" that the  rest of us despise.

Please. I guess I'll just go on loving God, loving my country, defending the Constitution against all threats, foreign and domestic, and holding on to my personal liberties. If that makes me "anti-intellectual" David and his kind will just have to deal with it. It is a Republic, not a Democracy, and the difference is that the mob doesn't always get its way.

Grace Vs. "the law" - which commands apply to non-Jewish Believers?

I have frequently had conversations with my believing friends about being "under grace" and not "under the law." When I try to pin them down on which commandments they are not obligated to observe, however, most of my friends are at a loss; many can't even explain what they mean by "under grace" vs. "under law." So I thought I would offer a handy primer. This is only my opinion, and I'm not trying to start a new religion or act like I'm an expert on this; I'm just a man on a journey.

That said, I think there are a few ground rules for understanding the Torah commandments, and a few clarifications are needed.

1. Torah does not mean "law" it means, more accurately "instruction" or "teaching."
2. Most of the 613 Mitzvot are just elaborations on one or more of the 10 Commandments. (See also this article, and this one.)
3. It is true that salvation is by faith and not by works. This is not a "Christian" understanding; Judaism understands this as well, although it is true that both Jews and Christians tend to reduce their relationship to God to obeying a strict set of rules. Today many religious Jews do accept some form of salvation by works, but that is not the view espoused by the Torah or the prophets; God is after relationship, and all of scripture makes it clear that He looks at the heart, and not the actions, when He judges man. However, as James says, "show me your faith without works, and I will show you my faith by my works." (James 2:18.)
4. Some of the 613 Mitzvot are for all men in all places at all times; some are only for Jews; and some are only for Jews who live in the land of Israel. Usually this is obvious from the plain reading of the Word (when you enter the land, you shall not... to the Hebrew, etc.)
5. Many of the 613 Mitzvot are so closely related that they are almost repeating the same thing. They can be grouped generally into subject headings, and that is how they appear below. The headings are taken from the list of mitzvot at jewfaq.org, credited elsewhere.
6. Some of the Mitzvot have been fulfilled in Yeshua Ha Meshiach (Jesus Christ). Of these, some are important as memorials, and some, because they are fulfilled, have been set aside in this era, or God has arranged things in such a way that the command can no longer be observed for this age.
7. Some Gentiles, as well as many Jews, believe that Gentiles are only obligated to the Noahide laws. While a case can certainly be made for this stance, it may be a moot point, since the Noahide laws clearly relate to the Ten Commandments, which clearly relate to the Mitzvot as described below. 
8. All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness so that the man of God may be adequate, equipped for every good work (2 Tim. 3:16-17) - so, we should spend our Bible study time discerning the underlying spiritual principles in scripture, and recognizing the revealed nature and character of God, rather than splitting hairs over what we "must" do vs. what we are permitted not to do under "grace."

Here, then, is a list of the Mitzvot from Jewfaq.org with my commentary added.

God, and our relationship to Him 

1. To know that G-d exists (Ex. 20:2; Deut. 5:6)
   Applies to all. First of the Ten Commandments. 
2. Not to entertain the idea that there is any god but the Eternal (Ex. 20:3)
   Applies to all.
3. Not to blaspheme (Ex. 22:27; in Christian texts, Ex. 22:28), the penalty for which is death (Lev. 24:16)
   Applies to all. Yeshua established that the penalty of death (separation from God) only applies to blasphemy of the Ruach Ha Kodesh - the Holy Spirit (Matthew 12:31) All other sins can be forgiven.
4. To hallow G-d's name (Lev. 22:32)
   Applies to all.
5. Not to profane G-d's name (Lev . 22:32)
   Applies to all.
6. To know that G-d is One, a complete Unity (Deut. 6:4)
   Applies to all.
7. To love G-d (Deut. 6:5)
   Applies to all.
8. To fear Him reverently (Deut. 6:13; 10:20)
   Applies to all.
9. Not to put the word of G-d to the test (Deut. 6:16)
   Applies to all.
10. To imitate His good and upright ways (Deut. 28:9)
    Applies to all.
    
    So we see that the 10 Mitzvot dealing directly with our relationship to God apply to all men at all times in all places.

Torah, the instructions of God ("when in doubt, read the owner's manual.")

11. To honor the old and the wise (Lev. 19:32)
    Applies to all.
12. To learn Torah and to teach it (Deut. 6:7)
    Applies to all, however, this one has two components. First, all who love God are expected to know His Word, and to teach others; but the Jews have a special responsibility to bring the knowledge of God to the World - that was their "mandate" when they were chosen by God.
13. To cleave to those who know Him (Deut. 10:20)
    Applies to all. "Forsake not the assembly" Hebrews 10:25. 
14. Not to add to the commandments of the Torah, (Deut. 13:1)
    Applies to all, however, many Jews believe this includes the traditions of the Jewish elders; most derive the traditions from the Talmud, which consists of the Mishnah and Gemara. Some sects of Judaism place the Talmud almost on an equal standing with scripture. Yeshua and Paul both seem to set aside some of this tradition, but keep other parts. (Matthew 15:9, Colossians 2:16)
15. Not to take away from the commandments of the Torah (Deut. 13:1)
    Applies to all (Matthew 5:18)
16. That every person shall write a scroll of the Torah for himself (Deut. 31:19)
    This applies only to Jews, and is related to their mandate to take Torah to the world, although it probably wouldn't be a bad exercise for any of us. Messianic believers are instructed to hide God's word in our heart, and we are also encouraged that the Holy Spirit will help us do this. (Psalm 119:11, Hebrews 4:12, 2 Timothy 3:16 [NOTE that 2 Timothy is referring to Torah, NOT the New Testament, which did not exist at the time.] )
    
    So, most believers would not have a problem with the six Mitvot related to Torah, IMO.

          Gentiles are obligated to five of these commands.

Signs and Symbols 

17. To circumcise the male offspring (Gen. 17:12; Lev. 12:3)
    Applies only to Jews, (Galations 5:2, Acts 15:1-2)
18. To put tzitzit on the corners of clothing (Num. 15:38)
    Applies only to Jews, although there is no proscription against believers using tzitzit that I am aware of.
19. To bind tefillin on the head (Deut. 6:8)
    Applies only to Jews. This command has been superseded by the command to write the Word of God in our hearts, assisted by the indwelling Holy Spirit. (Luke 12:11, Hebrews 8:11) This may be an example of Judaism keeping the letter of the law but missing the spirit, since Deuteronomy 11:18 encourages us to "fix these words in your heart and in your mind."
20. To bind tefillin on the arm (Deut. 6:8)
    Applies only to Jews. This command has been superseded by the command to write the Word of God in our hearts, assisted by the indwelling Holy Spirit. (Luke 12:11, Hebrews 8:11) This may be an example of Judaism keeping the letter of the law but missing the spirit, since Deuteronomy 11:18 encourages us to "fix these words in your heart and in your mind."
21. To affix the mezuzah to the doorposts and gates of your house (Deut. 6:9)
    Applies only to Jews. This command has been superseded by the command to write the Word of God in our hearts, assisted by the indwelling Holy Spirit. (Luke 12:11, Hebrews 8:11) This may be an example of Judaism keeping the letter of the law but missing the spirit, since Deuteronomy 11:18 encourages us to "fix these words in your heart and in your mind."
    
    So, five "signs and symbols" mitzvot apply only to Jews, although there is no prohibition (that I am aware of) against non-Jews observing these things if they are helpful in one's faith walk.

Prayer and Blessings 

22. To pray to G-d (Ex. 23:25; Deut. 6:13)
    Applies to all. Matthew 6:5-6.
23. To read the Shema in the morning and at night (Deut. 6:7)
    Applies only to Jews. While we should all learn the Word of God and teach it to our children and grandchildren, This Mitzvot is a very strict interpretation of Deut. 6:7, which is not the plain meaning of the text.
24. To recite grace after meals (Deut. 8:10)
    Applies only to Jews. This is a very strict interpretation of Deut. 8:10 and is not the plain meaning of the text, which enjoins us to bless the Lord at all times and not to forget that every good thing comes from Him. There is no reason NOT to observe this command either however. It has become more traditional to bless God before the meal rather than after it, but this is just preference.
25. Not to lay down a stone for worship (Lev. 26:1)
    Applies to all. This is a prohibition against idolatry.
    
    So, two of four "prayer and blessings" Mitzvot apply to all of us.

Love and Brotherhood 

26. To love all human beings who are of the covenant (Lev. 19:18)
    Applies to all. It should be noted that non-Jewish believers are obligated to love and respect our Jewish brothers and sisters, since we are "grafted in" to the covenant entrusted to them (Romans 11:11-31)
27. Not to stand by idly when a human life is in danger (Lev. 19:16)
    Applies to all.
28. Not to wrong any one in speech (Lev. 25:17)
    Applies to all.
29. Not to carry tales (Lev. 19:16)
    Applies to all.
30. Not to cherish hatred in one's heart (Lev. 19:17)
    Applies to all.
31. Not to take revenge (Lev. 19:18)
    Applies to all.
32. Not to bear a grudge (Lev. 19:18)
    Applies to all.
33. Not to put any Jew to shame (Lev. 19:17)
    Applies to all.
34. Not to curse any other Israelite (Lev. 19:14)
    Applies to all.
35. Not to give occasion to the simple-minded to stumble on the road (Lev. 19:14)
    Applies to all..
36. To rebuke the sinner (Lev. 19:17)
    Applies to all.
37. To relieve a neighbor of his burden and help to unload his beast (Ex. 23:5)
    Applies to all.
38. To assist in replacing the load upon a neighbor's beast (Deut. 22:4)
    Applies to all.
39. Not to leave a beast, that has fallen down beneath its burden, unaided (Deut. 22:4)
    Applies to all.
    
    So, all 14 of the commands around "love and brotherhood" apply to all men at all times in all places.

The Poor and Unfortunate 

40. Not to afflict an orphan or a widow (Ex. 22:21)
    Applies to all.
41. Not to reap the entire field (Lev. 19:9; Lev. 23:22)
    Applies to all. This is obviously a general principle of caring for others, and represents one, agriculturally based way, of doing so. If you don't have a farm, you can't observe this command literally; but you can share what you have with others, and thus fulfill the command.
42. To leave the unreaped corner of the field or orchard for the poor (Lev. 19:9)
    Applies to all. This is obviously a general principle of caring for others, and represents one, agriculturally based way, of doing so. If you don't have a farm, you can't observe this command literally; but you can share what you have with others, and thus fulfill the command.
43. Not to gather gleanings (the ears that have fallen to the ground while reaping) (Lev. 19:9)
    Applies to all. This is obviously a general principle of caring for others, and represents one, agriculturally based way, of doing so. If you don't have a farm, you can't observe this command literally; but you can share what you have with others, and thus fulfill the command.
44. To leave the gleanings for the poor (Lev. 19:9)
    Applies to all. This is obviously a general principle of caring for others, and represents one, agriculturally based way, of doing so. If you don't have a farm, you can't observe this command literally; but you can share what you have with others, and thus fulfill the command.
45. Not to gather ol'loth (the imperfect clusters) of the vineyard (Lev. 19:10)
    Applies to all. This is obviously a general principle of caring for others, and represents one, agriculturally based way, of doing so. If you don't have a farm, you can't observe this command literally; but you can share what you have with others, and thus fulfill the command.
46. To leave ol'loth (the imperfect clusters) of the vineyard for the poor (Lev. 19:10; Deut. 24:21)
    Applies to all. This is obviously a general principle of caring for others, and represents one, agriculturally based way, of doing so. If you don't have a farm, you can't observe this command literally; but you can share what you have with others, and thus fulfill the command.
47. Not to gather the peret (grapes) that have fallen to the ground (Lev. 19:10)
    Applies to all. This is obviously a general principle of caring for others, and represents one, agriculturally based way, of doing so. If you don't have a farm, you can't observe this command literally; but you can share what you have with others, and thus fulfill the command.
48. To leave peret (the single grapes) of the vineyard for the poor (Lev. 19:10)
    Applies to all. This is obviously a general principle of caring for others, and represents one, agriculturally based way, of doing so. If you don't have a farm, you can't observe this command literally; but you can share what you have with others, and thus fulfill the command.
49. Not to return to take a forgotten sheaf (Deut. 24:19) This applies to all fruit trees (Deut. 24:20)
    Applies to all. This is obviously a general principle of caring for others, and represents one, agriculturally based way, of doing so. If you don't have a farm, you can't observe this command literally; but you can share what you have with others, and thus fulfill the command.
50. To leave the forgotten sheaves for the poor (Deut. 24:19-20)
    Applies to all. This is obviously a general principle of caring for others, and represents one, agriculturally based way, of doing so. If you don't have a farm, you can't observe this command literally; but you can share what you have with others, and thus fulfill the command.
51. Not to refrain from maintaining a poor man and giving him what he needs (Deut. 15:7)
    Applies to all. (Matthew 19:21, James 1:27)
52. To give charity according to one's means (Deut. 15:11)
    Applies to all. See above.
    
    So, all 13 of the Mitzvot relating to care of the poor and unfortunate apply to all men in all times in all places. Many of these are directly reiterated in the Writings of the Apostles.

Treatment of Gentiles 

53. To love the stranger (Deut. 10:19)
    Applies to all.
54. Not to wrong the stranger in speech (Ex. 22:20)
    Applies to all.
55. Not to wrong the stranger in buying or selling (Ex. 22:20)
    Applies to all.
56. Not to intermarry with gentiles (Deut. 7:3)
    Applies only to Jews, due to their "set apart" status among the peoples of the earth. However, believers are encouraged NOT to be unequally yoked with unbelievers of any race.
57. To exact the debt of an alien (Deut. 15:3)
    Applies only to Jews, AND only in the land of Israel. Deut. 15 is dealing very specifically with the years of Jubilee in the land of Israel, and with how Jews in the land are to deal with one another. Commands specific to Jews in the Eretz Yisrael are not binding elsewhere.
58. To lend to an alien at interest (Deut. 23:21)
    Applies only to Jews, AND only in the land of Israel. Deut. 15 is dealing very specifically with the years of Jubilee in the land of Israel, and with how Jews in the land are to deal with one another. Commands specific to Jews in the Eretz Yisrael are not binding elsewhere. According to Jewish tradition, this is mandatory, but such an interpretation may be at odds with other scriptures that encourage fairness and leniency in business dealings.

         So, three of the six commandments on treatment of non-Jews apply to Jew and Gentile alike.

Marriage, Divorce and Family 

59. To honor father and mother (Ex. 20:12)
    Applies to all, and was reaffirmed by Yeshua. Matthew 15:4-8.
60. Not to smite a father or a mother (Ex. 21:15)
    Applies to all,
61. Not to curse a father or mother (Ex. 21:17)
    Applies to all,
62. To reverently fear father and mother (Lev. 19:3)
    Applies to all,
63. To be fruitful and multiply (Gen. 1:28)
    Applies to all,
64. That a eunuch shall not marry a daughter of Israel (Deut. 23:2)
    Applies only to Jews.
65. That a mamzer shall not marry the daughter of a Jew (Deut. 23:3)
    Applies only to Jews.
66. That an Ammonite or Moabite shall never marry the daughter of an Israelite (Deut. 23:4)
    Applies only to Jews.
67. Not to exclude a descendant of Esau from the community of Israel for three generations (Deut. 23:8-9)
    Applies only to Jews.
68. Not to exclude an Egyptian from the community of Israel for three generations (Deut. 23:8-9)
    Applies only to Jews.
69. That there shall be no harlot (in Israel); that is, that there shall be no intercourse with a woman, without previous marriage with a deed of marriage and formal declaration of marriage (Deut. 23:18)
    Applies to all by virtue of  the command against adultery, even though Deut. 23:18 is specific to Jews in Eretz Yisrael. 
70. To take a wife by kiddushin, the sacrament of marriage (Deut. 24:1)
    Applies only to Jews, Although the tradition of having a community approved way of recognizing betrothal and marriage is generally accepted across the Judeo-Christian world.
71. That the newly married husband shall (be free) for one year to rejoice with his wife (Deut. 24:5)
    Applies only to Jews, although this would be a great concept to apply to everyone!
72. That a bridegroom shall be exempt for a whole year from taking part in any public labor, such as military service, guarding the wall and similar duties (Deut. 24:5)
    Applies only to Jews, although this would be a great concept to apply to everyone!
73. Not to withhold food, clothing or conjugal rights from a wife (Ex. 21:10)
    Applies to all.
74. That the woman suspected of adultery shall be dealt with as prescribed in the Torah (Num. 5:30)
    Applies only to Jews. While Yeshua did not specifically set this command aside, his advent DOES usher in a new level of grace for the sinner; we all become candidates to reap the consequences of our actions, but ALL sin can be forgiven in the Messianic age.
75. That one who defames his wife's honor (by falsely accusing her of unchastity before marriage) must live with her all his lifetime (Deut. 22:19)
    Applies to all. This is addressed by the knowledge and understanding that God hates divorce.
76. That a man may not divorce his wife concerning whom he has published an evil report (about her unchastity before marriage) (Deut. 22:19)
    Applies to all. This is addressed by the knowledge and understanding that God hates divorce.
77. To divorce by a formal written document (Deut. 24:1)
    Applies to all, although Yeshua specifically addressed this as something that is NOT in God's heart, but is given as a concession to the evil of man's heart. (Matthew 19:8)
78. That one who divorced his wife shall not remarry her, if after the divorce she had been married to another man (Deut. 24:4)
    Applies to all.
79. That a widow whose husband died childless must not be married to anyone but her deceased husband's brother (Deut. 25:5)
    Applies only to Jews, and only in the land of Israel, AND only as long as property is being passed from father to son (which is no longer the case, so this command is effectively obsolete.) This law and the ones following has a narrow application, as it is designed specifically to ensure that a Jewish man will have an heir to inherit his property in the land of Israel.
80. To marry the widow of a brother who has died childless (Deut. 25:5)
    Applies only to Jews, and even they have a hard time with this one.
81. That the widow formally release the brother-in-law (if he refuses to marry her) (Deut. 25:7-9)
    Applies only to Jews. This is the legal "get out of jail free card" most often used to excuse a couple from the laws about childless widows marrying their brother in law.

          11 of this group apply to all of us, in my opinion.

Forbidden Sexual Relations 

82. Not to indulge in familiarities with relatives, such as kissing, embracing, winking, skipping, which may lead to incest (Lev. 18:6)
    Applies to all with regard to sexual relations; the prophibitions against any display of affection are a strict Jewish interpretation not included in the plain meaning of the text.
83. Not to commit incest with one's mother (Lev. 18:7)
    Applies to all.
84. Not to commit sodomy with one's father (Lev. 18:7)
    Applies to all.
85. Not to commit incest with one's father's wife (Lev. 18:8)
    Applies to all.
86. Not to commit incest with one's sister (Lev. 18:9)
    Applies to all.
87. Not to commit incest with one's father's wife's daughter (Lev. 18:11)
    Applies to all.
88. Not to commit incest with one's son's daughter (Lev. 18:10)
    Applies to all.
89. Not to commit incest with one's daughter's daughter (Lev. 18:10)
    Applies to all.
90. Not to commit incest with one's daughter
    Applies to all.
91. Not to commit incest with one's fathers sister (Lev. 18:12)
    Applies to all.
92. Not to commit incest with one's mother's sister (Lev. 18:13)
    Applies to all.
93. Not to commit incest with one's father's brothers wife (Lev. 18:14)
    Applies to all.
94. Not to commit sodomy with one's father's brother (Lev. 18:14)
    Applies to all.
95. Not to commit incest with one's son's wife (Lev. 18:15)
    Applies to all.
96. Not to commit incest with one's brother's wife (Lev. 18:16)
    Applies to all.
97. Not to commit incest with one's wife's daughter (Lev. 18:17)
    Applies to all.
98. Not to commit incest with the daughter of one's wife's son (Lev. 18:17)
    Applies to all.
99. Not to commit incest with the daughter of one's wife's daughter (Lev. 18:17)
    Applies to all.
100. Not to commit incest with one's wife's sister (Lev. 18:18)
     Applies to all.
101. Not to have intercourse with a woman, in her menstrual period (Lev. 18:19)
     Applies to all.
102. Not to have intercourse with another man's wife (Lev. 18:20)
     Applies to all.
103. Not to commit sodomy with a male (Lev. 18:22)
     Applies to all.
104. Not to have intercourse with a beast (Lev. 18:23)
     Applies to all.
105. That a woman shall not have intercourse with a beast (Lev. 18:23)
     Applies to all.
106. Not to castrate the male of any species; neither a man, nor a domestic or wild beast, nor a fowl (Lev. 22:24)
     Applies to no one.
     The plain meaning of the text is that animals with defects cannot be used in ritual sacrifice. The text does NOT say an animal cannot be castrated.

          24 of these apply to all of us.

Times and Seasons 

107. That the new month shall be solemnly proclaimed as holy, and the months and years shall be calculated by the Supreme Court only (Ex. 12:2)
     Applies to Jews only. Colossians 2:16.
108. Not to travel on Shabbat outside the limits of one's place of residence (Ex. 16:29)
     Applies to Jews only. Mark 2:27
109. To sanctify Shabbat (Ex. 20:8) (CCA19).
     Applies to all;  It should be noted, however, that the general command that the Sabbath is holy and should be kept holy by resting and spending the day in communion with God applies to all men; the specific ordinances of HOW to keep the sabbath are strictly Jewish.
110. Not to do work on Shabbat (Ex. 20:10)
     Applies to all, however, Yeshua appears to amend the definition of "work" in Mark 2:27.
111. To rest on Shabbat (Ex. 23:12; 34:21)
     Applies to all, however, Yeshua appears to amend the definition of "work" in Mark 2:27.
112. To celebrate the festivals [Passover, Shavu'ot and Sukkot] (Ex. 23:14)
     Applies to Jews only, however, since the festivals prophecy of the life, ministry, and resurrection of Yeshua, and coming kingdom of God, many non-Jewish believers are starting to keep observe these festivals, and they can be a great way to connect with our Jewish brothers and sisters; there is no specific prohibition against believers observing the God-ordained feasts, and no strong reason not to observe them.
113. To rejoice on the festivals (Deut. 16:14)
     Applies to Jews only, however, since the festivals prophecy of the life, ministry, and resurrection of Yeshua, and coming kingdom of God, many non-Jewish believers are starting to keep observe these festivals, and they can be a great way to connect with our Jewish brothers and sisters; there is no specific prohibition against believers observing the God-ordained feasts, and no strong reason not to observe them. The Bible clearly indicates that both Yeshua and Paul kept the festivals.
114. To appear in the Sanctuary on the festivals (Deut. 16:16)
     Applies to Jews only, however, since the Temple no longer exists this commandment cannot be kept even by Jews in the strictest sense.
115. To remove chametz on the Eve of Passover (Ex. 12:15)
     Applies to Jews only, However, as a spiritual exercise this command, and all of the following commands dealing with Passover, can still have merit for all believers.
116. To rest on the first day of Passover (Ex. 12:16; Lev. 23:7)
     Applies to Jews only,
117. Not to do work on the first day of Passover (Ex. 12:16; Lev. 23:6-7)
     Applies to Jews only,
118. To rest on the seventh day of Passover (Ex. 12:16; Lev. 23:8)
     Applies to Jews only,
119. Not to do work on the seventh day of Passover (Ex. 12:16; Lev. 23:8)
     Applies to Jews only,
120. To eat matzah on the first night of Passover (Ex. 12:18)
     Applies to Jews only,
121. That no chametz be in the Israelite's possession during Passover (Ex. 12:19)
     Applies to Jews only,
122. Not to eat any food containing chametz on Passover (Ex. 12:20)
     Applies to Jews only,
123. Not to eat chametz on Passover (Ex. 13:3)
     Applies to Jews only,
124. That chametz shall not be seen in an Israelite's home during Passover (Ex. 13:7)
     Applies to Jews only,
125. To discuss the departure from Egypt on the first night of Passover (Ex. 13:8)
     Applies to Jews only,
126. Not to eat chametz after mid-day on the fourteenth of Nissan (Deut. 16:3)
     Applies to Jews only,
127. To count forty-nine days from the time of the cutting of the Omer (first sheaves of the barley harvest) (Lev. 23:15)
     Applies to Jews only, however, as with Passover, there is prophecy and spiritual wisdom in this command that can be appropriated by all believers.
128. To rest on Shavu'ot (Lev. 23:21)
     Applies to Jews only, however, as with Passover, there is prophecy and spiritual wisdom in this command that can be appropriated by all believers.
129. Not to do work on the Shavu'ot (Lev. 23:21)
     Applies to Jews only, however, as with Passover, there is prophecy and spiritual wisdom in this command that can be appropriated by all believers.
130. To rest on Rosh Hashanah (Lev. 23:24)
     Applies to Jews only, however, as with Passover, there is prophecy and spiritual wisdom in this command that can be appropriated by all believers.
131. Not to do work on Rosh Hashanah (Lev. 23:25)
     Applies to Jews only, however, as with Passover, there is prophecy and spiritual wisdom in this command that can be appropriated by all believers.
132. To hear the sound of the shofar on Rosh Hashanah (Num. 29:1)
     Applies to Jews only, however, as with Passover, there is prophecy and spiritual wisdom in this command that can be appropriated by all believers.
133. To fast on Yom Kippur (Lev. 23:27)
     Applies to Jews only, however, as with Passover, there is prophecy and spiritual wisdom in this command that can be appropriated by all believers.
134. Not to eat or drink on Yom Kippur (Lev. 23:29)
     Applies to Jews only, however, as with Passover, there is prophecy and spiritual wisdom in this command that can be appropriated by all believers.
135. Not to do work on Yom Kippur (Lev. 23:31)
     Applies to Jews only, however, as with Passover, there is prophecy and spiritual wisdom in this command that can be appropriated by all believers.
136. To rest on the Yom Kippur (Lev. 23:32)
     Applies to Jews only, however, as with Passover, there is prophecy and spiritual wisdom in this command that can be appropriated by all believers.
137. To rest on the first day of Sukkot (Lev. 23:35)
     Applies to Jews only, however, as with Passover, there is prophecy and spiritual wisdom in this command that can be appropriated by all believers.
138. Not to do work on the first day of Sukkot (Lev. 23:35)
     Applies to Jews only, however, as with Passover, there is prophecy and spiritual wisdom in this command that can be appropriated by all believers.
139. To rest on the eighth day of Sukkot (Shemini Atzeret) (Lev. 23:36)
     Applies to Jews only, however, as with Passover, there is prophecy and spiritual wisdom in this command that can be appropriated by all believers.
140. Not to do work on the eighth day of Sukkot (Shemini Atzeret) (Lev. 23:36)
     Applies to Jews only, however, as with Passover, there is prophecy and spiritual wisdom in this command that can be appropriated by all believers.
141. To take during Sukkot a palm branch and the other three plants (Lev. 23:40)
     Applies to Jews only, however, as with Passover, there is prophecy and spiritual wisdom in this command that can be appropriated by all believers.
142. To dwell in booths seven days during Sukkot (Lev. 23:42)
     Applies to Jews only, however, as with Passover, there is prophecy and spiritual wisdom in this command that can be appropriated by all believers.
     
     The key with "times and seasons" and specifically with the Holy Days established by God Himself, is to not let them become empty ritual; if they are observed for what they are - reminders of God's ordinances, opportunities for repentance and reflection, and prophetic images of the coming of Messiah, his ministry, and his return as King of kings - then they can have real spiritual life in them. I would submit that substituting pagan holidays for those established and ordained by God "because we're not under the law, we're under grace" seems like a very odd tradition; I cannot fathom how this could be construed as honoring to God.

          Three of this group appear to me to apply to all men at all times in all places.

Dietary Laws 

143. To examine the marks in cattle (so as to distinguish the clean from the unclean) (Lev. 11:2)
     Applies to Jews only, however, it is not forbidden for a believer to choose to observe the dietary laws. Romans 14:3.
144. Not to eat the flesh of unclean beasts (Lev. 11:4)
     Applies to Jews only, however, it is not forbidden for a believer to choose to observe the dietary laws. Romans 14:3.
145. To examine the marks in fishes (so as to distinguish the clean from the unclean (Lev. 11:9)
     Applies to Jews only, however, it is not forbidden for a believer to choose to observe the dietary laws. Romans 14:3.
146. Not to eat unclean fish (Lev. 11:11)
     Applies to Jews only, however, it is not forbidden for a believer to choose to observe the dietary laws. Romans 14:3.
147. To examine the marks in fowl, so as to distinguish the clean from the unclean (Deut. 14:11)
     Applies to Jews only, however, it is not forbidden for a believer to choose to observe the dietary laws. Romans 14:3.
148. Not to eat unclean fowl (Lev. 11:13)
     Applies to Jews only, however, it is not forbidden for a believer to choose to observe the dietary laws. Romans 14:3.
149. To examine the marks in locusts, so as to distinguish the clean from the unclean (Lev. 11:21)
     Applies to Jews only, however, it is not forbidden for a believer to choose to observe the dietary laws. Romans 14:3.
150. Not to eat a worm found in fruit (Lev. 11:41)
     Applies to Jews only, however, it is not forbidden for a believer to choose to observe the dietary laws. Romans 14:3.
151. Not to eat of things that creep upon the earth (Lev. 11:41-42)
     Applies to Jews only, however, it is not forbidden for a believer to choose to observe the dietary laws. Romans 14:3.
152. Not to eat any vermin of the earth (Lev. 11:44)
     Applies to Jews only, however, it is not forbidden for a believer to choose to observe the dietary laws. Romans 14:3.
153. Not to eat things that swarm in the water (Lev. 11:43 and 46)
     Applies to Jews only, however, it is not forbidden for a believer to choose to observe the dietary laws. Romans 14:3.
154. Not to eat of winged insects (Deut. 14:19)
     Applies to Jews only, however, it is not forbidden for a believer to choose to observe the dietary laws. Romans 14:3.
155. Not to eat the flesh of a beast that is terefah (lit torn) (Ex. 22:30)
     Applies to Jews only, however, it is not forbidden for a believer to choose to observe the dietary laws. Romans 14:3.
156. Not to eat the flesh of a beast that died of itself (Deut. 14:21)
     Applies to Jews only, however, it is not forbidden for a believer to choose to observe the dietary laws. Romans 14:3.
157. To slay cattle, deer and fowl according to the laws of shechitah if their flesh is to be eaten (Deut. 12:21)
     Applies to Jews only, however, it is not forbidden for a believer to choose to observe the dietary laws. Romans 14:3.
158. Not to eat a limb removed from a living beast (Deut. 12:23)
     Applies to Jews only, however, it is not forbidden for a believer to choose to observe the dietary laws. Romans 14:3.
159. Not to slaughter an animal and its young on the same day (Lev. 22:28)
     Applies to Jews only, however, it is not forbidden for a believer to choose to observe the dietary laws. Romans 14:3. It should be noted, however, that life, and respect for life, is of he greatest concern to God, and that should be taken into consideration.
160. Not to take the mother-bird with the young (Deut. 22:6)
     Applies to Jews only, however, it is not forbidden for a believer to choose to observe the dietary laws. Romans 14:3.
161. To set the mother-bird free when taking the nest (Deut. 22:6-7)
     Applies to Jews only, however, it is not forbidden for a believer to choose to observe the dietary laws. Romans 14:3.
162. Not to eat the flesh of an ox that was condemned to be stoned (Ex. 21:28)
     Applies to Jews only, however, it is not forbidden for a believer to choose to observe the dietary laws. Romans 14:3.
163. Not to boil meat with milk (Ex. 23:19)
     Applies to Jews only, however, it is not forbidden for a believer to choose to observe the dietary laws. Romans 14:3.
164. Not to eat flesh with milk (Ex. 34:26)
     Applies to Jews only, however, it is not forbidden for a believer to choose to observe the dietary laws. Romans 14:3.
165. Not to eat the of the thigh-vein which shrank (Gen. 32:33)
     Applies to Jews only, however, it is not forbidden for a believer to choose to observe the dietary laws. Romans 14:3.
166. Not to eat chelev (tallow-fat) (Lev. 7:23)
     Applies to Jews only, however, it is not forbidden for a believer to choose to observe the dietary laws. Romans 14:3.
167. Not to eat blood (Lev. 7:26)
     Applies to all. Blood is generally forbidden, as the life is in the blood.
168. To cover the blood of undomesticated animals (deer, etc.) and of fowl that have been killed (Lev. 17:13)
     Applies to all.
169. Not to eat or drink like a glutton or a drunkard (not to rebel against father or mother) (Lev. 19:26; Deut. 21:20)
     Applies to all.
     
     It is interesting to note that most of the dietary laws that "apply to all" are generally accepted practice, even today. Some of them are just good sanitary practice and some of them are recognized to have health benefits and/or help to avoid disease and pestilence.

          Three out of this group apply to all men in all places at all times.

Business Practices 

170. Not to do wrong in buying or selling (Lev. 25:14)
     Applies to all.
171. Not to make a loan to an Israelite on interest (Lev. 25:37)
     Applies to Jews only.
172. Not to borrow on interest (Deut. 23:20)
     Applies to Jews only. This command is specific to how Jews are to deal with one another.
173. Not to take part in any usurious transaction between borrower and lender, neither as a surety, nor as a witness, nor as a writer of the bond for them (Ex. 22:24)
     Applies to Jews only in the context of this specific command, however, the principle of treating others fairly and respectfully in business dealings applies to all. This is an example of keeping the spirit of the law, rather than the letter.
174. To lend to a poor person (Ex. 22:24)
     Applies to all.
175. Not to demand from a poor man repayment of his debt, when the creditor knows that he cannot pay, nor press him (Ex. 22:24)
     Applies to all.
176. Not to take in pledge utensils used in preparing food (Deut. 24:6)
     Applies to all, however, this command is implying a broader spiritual principle that we ought not to cause another to starve, or to be cold, or to be left without shelter on account of a debt.
177. Not to exact a pledge from a debtor by force (Deut. 24:10)
     Applies to all.
178. Not to keep the pledge from its owner at the time when he needs it (Deut. 24:12)
     Applies to all.
179. To return a pledge to its owner (Deut. 24:13)
     Applies to all.
180. Not to take a pledge from a widow (Deut. 24:17)
     Applies to all.
181. Not to commit fraud in measuring (Lev. 19:35)
     Applies to all.
182. To ensure that scales and weights are correct (Lev. 19:36)
     Applies to all.
183. Not to possess inaccurate measures and weights (Deut. 25:13-14)
     Applies to all.
     
     Again, most of the business related commands that apply to all of us are just commonly acknowledged moral practices; if you believe in God, you will honor Him by doing what is just and right in business dealings.

          11 of this group apply to all men.

Employees, Servants and Slaves 

184. Not to delay payment of a hired man's wages (Lev. 19:13)
     Applies to all.
185. That the hired laborer shall be permitted to eat of the produce he is reaping (Deut. 23:25-26)
     Applies to all.
186. That the hired laborer shall not take more than he can eat (Deut. 23:25)
     Applies to all.
187. That a hired laborer shall not eat produce that is not being harvested (Deut. 23:26)
     Applies to all.
188. To pay wages to the hired man at the due time (Deut. 24:15)
     Applies to all.
189. To deal judicially with the Hebrew bondman in accordance with the laws appertaining to him (Ex. 21:2-6)
     Applies to Jews only.
190. Not to compel the Hebrew servant to do the work of a slave (Lev. 25:39)
     Applies to Jews only.
191. Not to sell a Hebrew servant as a slave (Lev. 25:42)
     Applies to Jews only.
192. Not to treat a Hebrew servant rigorously (Lev. 25:43)
     Applies to Jews only.
193. Not to permit a gentile to treat harshly a Hebrew bondman sold to him (Lev. 25:53)
     Applies to Jews only.
194. Not to send away a Hebrew bondman servant empty handed, when he is freed from service (Deut. 15:13)
     Applies to Jews only.
195. To bestow liberal gifts upon the Hebrew bondsman (at the end of his term of service), and the same should be done to a Hebrew bondwoman (Deut. 15:14)
     Applies to Jews only.
196. To redeem a Hebrew maid-servant (Ex. 21:8)
     Applies to Jews only.
197. Not to sell a Hebrew maid-servant to another person (Ex. 21:8)
     Applies to Jews only.
198. To espouse a Hebrew maid-servant (Ex. 21:8-9)
     Applies to Jews only.
199. To keep the Canaanite slave forever (Lev. 25:46)
     Applies to Jews only.
200. Not to surrender a slave, who has fled to the land of Israel, to his owner who lives outside Palestine (Deut. 23:16)
     Applies to Jews only.
201. Not to wrong such a slave (Deut. 23:17)
     Applies to Jews only.
202. Not to muzzle a beast, while it is working in produce which it can eat and enjoy (Deut. 25:4) Applies to all. 1 Timothy 5:18.
     
     With regard to the laws on slavery and servitude: many of these are no longer highly applicable, since most of us do not have slaves or servants; but the spiritual principles of fairness and justice underlying these Mitzvot apply to us all.

           Seven of this group apply to all of us.

Vows, Oaths and Swearing 

203. That a man should fulfill whatever he has uttered (Deut. 23:24)
     Applies to all. Matthew 5:37.
204. Not to swear needlessly (Ex. 20:7)
     Applies to all. 
205. Not to violate an oath or swear falsely (Lev. 19:12)
     Applies to all. 
206. To decide in cases of annulment of vows, according to the rules set forth in the Torah (Num. 30:2-17)
     Applies to Jews only.
207. Not to break a vow (Num. 30:3)
     Applies to all. 
208. To swear by His name truly (Deut. 10:20)
     Applies to Jews only. Technically, none of us should swear by the name of God.
209. Not to delay in fulfilling vows or bringing vowed or free-will offerings (Deut. 23:22)
     Applies to all, however, we should as a rule refrain from vowing.

          Five of this group apply to all of us.

The Sabbatical and Jubilee Years
Applies to Jews only.
(The laws of Sabbath years apply only to Jews, and only when they dwell in the land of Israel.)

210. To let the land lie fallow in the Sabbatical year (Ex. 23:11; Lev. 25:2)
     Applies only to Jews in the land of Israel.
211. To cease from tilling the land in the Sabbatical year (Ex. 23:11)
     Applies only to Jews in the land of Israel.
212. Not to till the ground in the Sabbatical year (Lev. 25:4)
     Applies only to Jews in the land of Israel.
213. Not to do any work on the trees in the Sabbatical year (Lev. 25:4)
     Applies only to Jews in the land of Israel.
214. Not to reap the aftermath that grows in the Sabbatical year, in the same way as it is reaped in other years (Lev. 25:5)
     Applies only to Jews in the land of Israel.
215. Not to gather the fruit of the tree in the Sabbatical year in the same way as it is gathered in other years (Lev. 25:5)
     Applies only to Jews in the land of Israel.
216. To sound the Ram's horn in the Sabbatical year (Lev. 25:9)
     Applies only to Jews in the land of Israel.
217. To release debts in the seventh year (Deut. 15:2)
     Applies only to Jews in the land of Israel.
218. Not to demand return of a loan after the Sabbatical year has passed (Deut. 15:2)
     Applies only to Jews in the land of Israel.
219. Not to refrain from making a loan to a poor man, because of the release of loans in the Sabbatical year (Deut. 15:9)
     Applies only to Jews in the land of Israel.
220. To assemble the people to hear the Torah at the close of the seventh year (Deut. 31:12)
     Applies only to Jews in the land of Israel.
221. To count the years of the Jubilee by years and by cycles of seven years (Lev. 25:8)
     Applies only to Jews in the land of Israel.
222. To keep the Jubilee year holy by resting and letting the land lie fallow (Lev. 25:10)
     Applies only to Jews in the land of Israel.
223. Not to cultivate the soil nor do any work on the trees, in the Jubilee Year (Lev. 25:11)
     Applies only to Jews in the land of Israel.
224. Not to reap the aftermath of the field that grew of itself in the Jubilee Year, in the same way as in other years (Lev. 25:11)
     Applies only to Jews in the land of Israel.
225. Not to gather the fruit of the tree in the Jubilee Year, in the same way as in other years (Lev. 25:11)
     Applies only to Jews in the land of Israel.
226. To grant redemption to the land in the Jubilee year (Lev. 25:24)
     Applies only to Jews in the land of Israel.

The Court and Judicial Procedure

Most of the laws concerning Court and Judicial Procedure revolve around the Sanhedrin; since there is currently not a recognized Sanhedrin sitting, and since Israel is not currently functioning as a theocracy, the laws as specifically enumerated technically are not functioning. However, the spiritual principles they embody are still valid, and the civil processes they infer are most often still valid and underly the judicial systems of most western nations.

227. To appoint judges and officers in every community of Israel (Deut. 16:18)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system. It is worth noting here that the American system of government, including our system of jurisprudence, is based on this mitzvot, since the founding father primarily used Hebrew and Anglo-Saxon institutions for their model in establishing American systems.
228. Not to appoint as a judge, a person who is not well versed in the laws of the Torah, even if he is expert in other branches of knowledge (Deut. 1:17)
     Applies only to Jews in the land of Israel. (Jews of the diaspora would be expected to have their own community standards, but in addition they are subject to the laws of the lands in which they live.)
229. To adjudicate cases of purchase and sale (Lev. 25:14)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
230. To judge cases of liability of a paid depositary (Ex. 22:9)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
231. To adjudicate cases of loss for which a gratuitous borrower is liable (Ex. 22:13-14)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
232. To adjudicate cases of inheritances (Num. 27:8-11)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
233. To judge cases of damage caused by an uncovered pit (Ex. 21:33-34)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
234. To judge cases of injuries caused by beasts (Ex. 21:35-36)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
235. To adjudicate cases of damage caused by trespass of cattle (Ex. 22:4)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
236. To adjudicate cases of damage caused by fire (Ex. 22:5)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
237. To adjudicate cases of damage caused by a gratuitous depositary (Ex. 22:6-7)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
238. To adjudicate other cases between a plaintiff and a defendant (Ex. 22:8)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
239. Not to curse a judge (Ex. 22:27)
     Applies to Jews only. based on the theocratic nature of the Jewish court.
240. That one who possesses evidence shall testify in Court (Lev. 5:1)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
241. Not to testify falsely (Ex. 20:13)
     Applies to all.
242. That a witness, who has testified in a capital case, shall not lay down the law in that particular case (Num. 35:30)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
243. That a transgressor shall not testify (Ex. 23:1)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
244. That the court shall not accept the testimony of a close relative of the defendant in matters of capital punishment (Deut. 24:16)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
245. Not to hear one of the parties to a suit in the absence of the other party (Ex. 23:1)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
246. To examine witnesses thoroughly (Deut. 13:15)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
247. Not to decide a case on the evidence of a single witness (Deut. 19:15)
     Applies to all. 2 Corinthians 13:1
248. To give the decision according to the majority, when there is a difference of opinion among the members of the Sanhedrin as to matters of law (Ex. 23:2)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
249. Not to decide, in capital cases, according to the view of the majority, when those who are for condemnation exceed by one only, those who are for acquittal (Ex. 23:2)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
250. That, in capital cases, one who had argued for acquittal, shall not later on argue for condemnation (Ex. 23:2)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
251. To treat parties in a litigation with equal impartiality (Lev. 19:15)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
252. Not to render iniquitous decisions (Lev. 19:15)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
253. Not to favor a great man when trying a case (Lev. 19:15)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
254. Not to take a bribe (Ex. 23:8)
     Applies to all.
255. Not to be afraid of a bad man, when trying a case (Deut. 1:17)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
256. Not to be moved in trying a case, by the poverty of one of the parties (Ex. 23:3; Lev. 19:15)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
257. Not to pervert the judgment of strangers or orphans (Deut. 24:17)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
258. Not to pervert the judgment of a sinner (a person poor in fulfillment of commandments) (Ex. 23:6)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
259. Not to render a decision on one's personal opinion, but only on the evidence of two witnesses, who saw what actually occurred (Ex. 23:7)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
260. Not to execute one guilty of a capital offense, before he has stood his trial (Num. 35:12)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
261. To accept the rulings of every Supreme Court in Israel (Deut. 17:11)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.
262. Not to rebel against the orders of the Court (Deut. 17:11)
     Applies only to Jews in the land of Israel, however, by extrapolation this applies to any godly nation and is "common practice" among nations with a Judeo-Christian justice system.

          Three of this group apply to all of us.

Injuries and Damages 

263. To make a parapet for your roof (Deut. 22:8)
     Applies to all, insomuch as it references general regard for the safety and well being of others.
264. Not to leave something that might cause hurt (Deut. 22:8)
     Applies to all, insomuch as it references general regard for the safety and well being of others.
265. To save the pursued even at the cost of the life of the pursuer (Deut. 25:12)
     Applies to all, insomuch as it references general regard for the safety and well being of others. (Second Amendment?)
266. Not to spare a pursuer, but he is to be slain before he reaches the pursued and slays the latter, or uncovers his nakedness (Deut. 25:12)
     Applies to all, insomuch as it references general regard for the safety and well being of others.

          Four of this group are incumbent upon all of us.

Property and Property Rights 

267. Not to sell a field in the land of Israel in perpetuity (Lev. 25:23)
     Applies only to Jews in the land of Israel
268. Not to change the character of the open land (about the cities of) the Levites or of their fields; not to sell it in perpetuity, but it may be redeemed at any time (Lev. 25:34)
     Applies only to Jews in the land of Israel
269. That houses sold within a walled city may be redeemed within a year (Lev. 25:29)
     Applies only to Jews in the land of Israel
270. Not to remove landmarks (property boundaries) (Deut. 19:14)
     Applies only to Jews in the land of Israel, however, as a general principle, applies to all, and is recognized in the civil law of most western nations.
271. Not to swear falsely in denial of another's property rights (Lev. 19:11)
     Applies only to Jews in the land of Israel, however, as a general principle, applies to all, and is recognized in the civil law of most western nations.
272. Not to deny falsely another's property rights (Lev. 19:11)
     Applies to all.
273. Never to settle in the land of Egypt (Deut. 17:16)
     Applies only to Jews in the land of Israel.
274. Not to steal personal property (Lev. 19:11)
     Applies to all.
275. To restore that which one took by robbery (Lev. 5:23)
     Applies to all, and is recognized in the civil law of most western nations. It is worth noting that this is one of the problems with modern American jurisprudence; we have moved from "restitution" to "punishment" as the basis for our civil law, which is NOT consistent with the nature and character of God.
276. To return lost property (Deut. 22:1)
     Applies to all. This is one of the general principles that is almost universally recognized by man, and may fall under Romans 2:15.
277. Not to pretend not to have seen lost property, to avoid the obligation to return it (Deut. 22:3) (
     Applies to all. This is one of the general principles that is almost universally recognized by man, and may fall under Romans 2:15.

          Five of this group apply to all of us.

Criminal Laws 

278. Not to slay an innocent person (Ex. 20:13)
     Applies to all. 
279. Not to kidnap any person of Israel (Ex. 20:13)
     Applies only to Jews in the land of Israel, according to the plain meaning of the Word.
     Applies to all as a general revelation of the nature and character of God, and acceptable behavior.
280. Not to rob by violence (Lev. 19:13)
     Applies to all
281. Not to defraud (Lev. 19:13)
     Applies to all
282. Not to covet what belongs to another (Ex. 20:14)
     Applies to all
283. Not to crave something that belongs to another (Deut. 5:18)
     Applies to all
284. Not to indulge in evil thoughts and sights (Num. 15:39)
     Applies to all. (Matthew 5:28-29, 2 Corintheans 10:5) 

          Six apply to everyone here.

Punishment and Restitution 

285. That the Court shall pass sentence of death by decapitation with the sword (Ex. 21:20; Lev. 26:25)
     Applies only to Jews in the land of Israel, and technically only if a Sanhedrin is functioning.
286. That the Court shall pass sentence of death by strangulation (Lev. 20:10)
     Applies only to Jews in the land of Israel, and technically only if a Sanhedrin is functioning.
287. That the Court shall pass sentence of death by burning with fire (Lev. 20:14)
     Applies only to Jews in the land of Israel, and technically only if a Sanhedrin is functioning.
288. That the Court shall pass sentence of death by stoning (Deut. 22:24)
     Applies only to Jews in the land of Israel, and technically only if a Sanhedrin is functioning.
289. To hang the dead body of one who has incurred that penalty (Deut. 21:22)
     Applies only to Jews in the land of Israel, and technically only if a Sanhedrin is functioning.
290. That the dead body of an executed criminal shall not remain hanging on the tree over night (Deut. 21:23)
     Applies only to Jews in the land of Israel, and technically only if a Sanhedrin is functioning.
291. To inter the executed on the day of execution (Deut. 21:23)
     Applies only to Jews in the land of Israel, and technically only if a Sanhedrin is functioning.
292. Not to accept ransom from a murderer (Num. 35:31)
     Applies to all.
293. To exile one who committed accidental homicide (Num. 35:25)
     Applies only to Jews in the land of Israel, and technically only if a Sanhedrin is functioning.
294. To establish six cities of refuge (for those who committed accidental homicide) (Deut. 19:3)
     Applies only to Jews in the land of Israel, and technically only if a Sanhedrin is functioning.
295. Not to accept ransom from an accidental homicide, so as to relieve him from exile (Num. 35:32)
     Applies only to Jews in the land of Israel, and technically only if a Sanhedrin is functioning.
     Applies to all as a general principle, not to accept a ransom or a bribe.
296. To decapitate the heifer in the manner prescribed (in expiation of a murder on the road, the perpetrator of which remained undiscovered) (Deut. 21:4)
     Applies only to Jews in the land of Israel, and technically only if a Sanhedrin is functioning. Purpose is to prevent defilement of the land of Israel.
297. Not to plow nor sow the rough valley (in which a heifer's neck was broken) (Deut. 21:4) Applies only to Jews in the land of Israel.
298. To adjudge a thief to pay compensation or (in certain cases) suffer death (Ex. 21:16; Ex. 21:37; Ex. 22:1)
     Applies only to Jews in the land of Israel, and technically only if a Sanhedrin is functioning.
299. That he who inflicts a bodily injury shall pay monetary compensation (Ex. 21:18-19)
     Applies only to Jews in the land of Israel, and technically only if a Sanhedrin is functioning.
     Applies to all as a general principle of civil law. 
300. To impose a penalty of fifty shekels upon the seducer (of an unbetrothed virgin) and enforce the other rules in connection with the case (Ex. 22:15-16)
     Applies only to Jews in the land of Israel, and technically only if a Sanhedrin is functioning.
301. That the violator (of an unbetrothed virgin) shall marry her (Deut. 22:28-29)
     Applies only to Jews in the land of Israel, and technically only if a Sanhedrin is functioning.
302. That one who has raped a damsel and has then (in accordance with the law) married her, may not divorce her (Deut. 22:29)
     Applies only to Jews in the land of Israel, and technically only if a Sanhedrin is functioning.
303. Not to inflict punishment on Shabbat (Ex. 35:3) (because some punishments were inflicted by fire)
     Applies only to Jews in the land of Israel.
304. To punish the wicked by the infliction of stripes (Deut. 25:2)
     Applies only to Jews in the land of Israel, and technically only if a Sanhedrin is functioning.
305. Not to exceed the statutory number of stripes laid on one who has incurred that punishment (Deut. 25:3) (and by implication, not to strike anyone)
     Applies only to Jews in the land of Israel, and technically only if a Sanhedrin is functioning.
306. Not to spare the offender, in imposing the prescribed penalties on one who has caused damage (Deut. 19:13)
     Applies only to Jews in the land of Israel, and technically only if a Sanhedrin is functioning.
307. To do unto false witnesses as they had purposed to do (to the accused) (Deut. 19:19)
     Applies only to Jews in the land of Israel, and technically only if a Sanhedrin is functioning. Not a bad concept though; this may help to prevent lying witnesses if it was enforced!
308. Not to punish any one who has committed an offense under duress (Deut. 22:26)
     Applies only to Jews in the land of Israel, and technically only if a Sanhedrin is functioning.
     Applies to all as a general principle of civil law. 

Prophecy 

309. To heed the call of every prophet in each generation, provided that he neither adds to, nor takes away from the Torah (Deut. 18:15)
     Applies to all. (Prophecy has not been done away with, but a prophet must be judged according to scripture.) 1 Corinthians 14:29
310. Not to prophesy falsely (Deut. 18:20)
     Applies to all. (Prophecy has not been done away with, but a prophet must be judged according to scripture.) 1 Corinthians 14:29
311. Not to refrain from putting a false prophet to death nor to be in fear of him (Deut. 18:22)
     Applies to all. (Prophecy has not been done away with, but a prophet must be judged according to scripture.) Yeshua may have set aside the death penalty for false prophets as part of his atonement, however, false prophets will obviously still face the judgement of God.1 Corinthians 14:29

Idolatry, Idolaters and Idolatrous Practices 

312. Not to make a graven image; neither to make it oneself nor to have it made by others (Ex. 20:4) Applies to all. No idolatry.
313. Not to make any figures for ornament, even if they are not worshipped (Ex. 20:20)
     Applies to all. No idolatry.
314. Not to make idols even for others (Ex. 34:17; Lev. 19:4)
     Applies to all. No idolatry.
315. Not to use the ornament of any object of idolatrous worship (Deut. 7:25)
     Applies to all. No idolatry.
316. Not to make use of an idol or its accessory objects, offerings, or libations (Deut. 7:26)
     Applies to all. No idolatry. However, Romans 14:13-23 appears to put this under the blood of Yeshua, and to leave it up to the conscience of the worshiper. My question, if this causes my (Jewish) brother to stumble, wouldn't it be better for me to forbear and forgo?
317. Not to drink wine of idolaters (Deut. 32:38)
     Applies to all. No idolatry. However, Romans 14:13-23 appears to put this under the blood of Yeshua, and to leave it up to the conscience of the worshiper. My question, if this causes my (Jewish) brother to stumble, wouldn't it be better for me to forbear and forgo?
318. Not to worship an idol in the way in which it is usually worshipped (Ex. 20:5)
     Applies to all.
319. Not to bow down to an idol, even if that is not its mode of worship (Ex. 20:5)
     Applies to all. 
320. Not to prophesy in the name of an idol (Ex. 23:13; Deut. 18:20)
     Applies to all. 
321. Not to hearken to one who prophesies in the name of an idol (Deut. 13:4)
     Applies to all. 
322. Not to lead the children of Israel astray to idolatry (Ex. 23:13)
     Applies to Jews by plain reading of the Word.
     Applies to all by general application of the command against idolatry.
323. Not to entice an Israelite to idolatry (Deut. 13:12)
     Applies to Jews by plain reading of the Word.
     Applies to all by general application of the command against idolatry.
324. To destroy idolatry and its appurtenances (Deut. 12:2-3)
     Applies to Jews by plain reading of the Word.
     Applies to all by general application of the command against idolatry.
325. Not to love the enticer to idolatry (Deut. 13:9)
     Applies to Jews by plain reading of the Word.
     Applies to all by general application of the command against idolatry, however, Yeshua has made a place for mercy in these types of situations. If the idolater turns he or she can be redeemed.
326. Not to give up hating the enticer to idolatry (Deut. 13:9)
     Applies to all by general application of the command against idolatry, however, Yeshua has made a place for mercy in these types of situations. If the idolater turns he or she can be redeemed.
327. Not to save the enticer from capital punishment, but to stand by at his execution (Deut. 13:9)
     Applies to Jews by plain reading of the Word.
     Applies to all by general application of the command against idolatry, however, Yeshua has made a place for mercy in these types of situations. If the idolater turns he or she can be redeemed.
328. A person whom he attempted to entice to idolatry shall not urge pleas for the acquittal of the enticer (Deut. 13:9)
     Applies to Jews by plain reading of the Word.
     Applies to all by general application of the command against idolatry, however, Yeshua has made a place for mercy in these types of situations. If the idolater turns he or she can be redeemed.
329. A person whom he attempted to entice shall not refrain from giving evidence of the enticer's guilt, if he has such evidence (Deut. 13:9)
     Applies to Jews by plain reading of the Word.
     Applies to all by general application of the command against idolatry, however, Yeshua has made a place for mercy in these types of situations. If the idolater turns he or she can be redeemed.
330. Not to swear by an idol to its worshipers, nor cause them to swear by it (Ex. 23:13)
     Applies to all.
331. Not to turn one's attention to idolatry (Lev. 19:4)
     Applies to all.
332. Not to adopt the institutions of idolaters nor their customs (Lev. 18:3; Lev. 20:23)
     Applies to all.
333. Not to pass a child through the fire to Molech (Lev. 18:21)
     Applies to all. By implication, any action that causes a child to suffer or die needlessly is anathema to the very nature and character of God.
334. Not to suffer any one practicing witchcraft to live (Ex. 22:17)
     Applies to Jews by plain reading of the Word.
     Does not apply to believers, as Yeshua covers even this sin with his atoning work, and the repentant witch, warlock, soothsayer, etc. can be saved.
335. Not to practice nachash or anan (observing times or seasons as favorable or unfavorable, using astrology) (Lev. 19:26)
     Applies to all.
336. Not to practice nachesh (doing things based on signs and portents; using charms and incantations) (Lev. 19:26)
     Applies to all.
337. Not to consult ovoth (ghosts) (Lev. 19:31)
     Applies to all.
338. Not to consult yid'onim (wizards) (Lev. 19:31)
     Applies to all.
339. Not to practice kisuf (magic using herbs, stones and objects that people use) (Deut. 18:10)
     Applies to all.
340. Not to practice kessem (a general term for magical practices) (Deut. 18:10)
     Applies to all.
341. Not to practice the art of a chover chaver (casting spells over snakes and scorpions) (Deut. 18:11)
     Applies to all.
342. Not to enquire of an ob (a ghost) (Deut. 18:11)
     Applies to all.
343. Not to seek the maytim (dead) (Deut. 18:11)
     Applies to all.
344. Not to enquire of a yid'oni (wizard) (Deut. 18:11)
     Applies to all.
345. Not to remove the entire beard, like the idolaters (Lev. 19:27)
     Applies only to Jews, and even they provide ways around this command.
346. Not to round the corners of the head, as the idolatrous priests do (Lev. 19:27)
     Applies only to Jews, and even many Jews interpret this command, and apply it, very loosely, if at all.
347. Not to cut oneself or make incisions in one's flesh in grief, like the idolaters (Lev. 19:28; Deut. 14:1)
     Applies only to Jews in the plain reading of the Word.
     Applies to all in the general sense of a prohibition against worshiping the dead (ancestor worship, idolatry, necromancy) and against adopting the practices of those who do such things.
348. Not to tattoo the body like the idolaters (Lev. 19:28)
     Applies only to Jews in the plain reading of the Word.
     Applies to all in the general sense of a prohibition against adopting the practices of the heathen.
349. Not to make a bald spot for the dead (Deut. 14:1)
     Applies only to Jews in the plain reading of the Word.
     Applies to all in the general sense of a prohibition against worshiping the dead (ancestor worship, idolatry, necromancy) and against adopting the practices of those who do such things.
350. Not to plant a tree for worship (Deut. 16:21)
     Applies to all (no idolatry.)
351. Not to set up a pillar (for worship) (Deut. 16:22)
     Applies to all (no idolatry.)
352. Not to show favor to idolaters (Deut. 7:2)
     Applies to all (no idolatry.)
353. Not to make a covenant with the seven (Canaanite, idolatrous) nations (Ex. 23:32; Deut. 7:2)
     Applies only to Jews in the plain reading of the Word, however, there is a clear prophetic implication in this command regarding the land of Israel. We who are believers are to pray for the peace of Israel, and to hate her enemies as God does.
354. Not to settle idolaters in our land (Ex. 23:33) (negative)
     Applies to Jews only, and only in the Land of Israel.
355. To slay the inhabitants of a city that has become idolatrous and burn that city (Deut. 13:16-17)
     Applies to Jews only, and only in the Land of Israel, and only when the Sanhedrin is functioning.
356. Not to rebuild a city that has been led astray to idolatry (Deut. 13:17)
     Applies to Jews only, and only in the Land of Israel, and only when the Sanhedrin is functioning.
357. Not to make use of the property of city that has been so led astray (Deut. 13:18)
     Applies to Jews only, and only in the Land of Israel, and only when the Sanhedrin is functioning.

Agriculture and Animal Husbandry 

358. Not to cross-breed cattle of different species (Lev. 19:19)
     Applies to Jews only. This is a command related to things Jews do to mark themselves as holy, set apart for God, and particularly pure compared to other nations and peoples of the earth. An observant Jew would be obligated to this command whether in the land of Israel or not.
359. Not to sow different kinds of seed together in one field (Lev. 19:19)
     Applies to Jews only. This is a command related to things Jews do to mark themselves as holy, set apart for God, and particularly pure compared to other nations and peoples of the earth. An observant Jew would be obligated to this command whether in the land of Israel or not.
360. Not to eat the fruit of a tree for three years from the time it was planted (Lev. 19:23)
     Applies to Jews only. and may apply only in the land of Israel.
361. That the fruit of fruit-bearing trees in the fourth year of their planting shall be sacred like the second tithe and eaten in Jerusalem (Lev. 19:24)
     Applies to Jews only. and may apply only in the land of Israel.
362. Not to sow grain or herbs in a vineyard (Deut. 22:9)
     Applies to Jews only. and may apply only in the land of Israel.
363. Not to eat the produce of diverse seeds sown in a vineyard (Deut. 22:9)
     Applies to Jews only. and may apply only in the land of Israel.
364. Not to work with beasts of different species, yoked together (Deut. 22:10)
     Applies to Jews only. and may apply only in the land of Israel.

Clothing 

365. That a man shall not wear women's clothing (Deut. 22:5)
     Applies to all. Transvestitism is inconsistent with the nature and character of God. Romans 1:20
366. That a woman should not wear men's clothing (Deut. 22:5)
     Applies to all. Transvestitism is inconsistent with the nature and character of God. Romans 1:20
367. Not to wear garments made of wool and linen mixed together (Deut. 22:11)
     Applies to Jews only. This is a command related to things Jews do to mark themselves as holy, set apart for God, and particularly pure compared to other nations and peoples of the earth. An observant Jew would be obligated to this command whether in the land of Israel or not.

The Firstborn 

368. To redeem the firstborn human male (Ex. 13:13; Ex. 34:20; Num. 18:15)
     Applies to Jews only. This is a command related to things Jews do to mark themselves as holy, set apart for God, and particularly pure compared to other nations and peoples of the earth
369. To redeem the firstling of an ass (Ex. 13:13; Ex. 34:20)
     Applies to Jews only. This is a command related to things Jews do to mark themselves as holy, set apart for God, and particularly pure compared to other nations and peoples of the earth
370. To break the neck of the firstling of an ass if it is not redeemed (Ex. 13:13; Ex. 34:20)
     Applies to Jews only. This is a command related to things Jews do to mark themselves as holy, set apart for God, and particularly pure compared to other nations and peoples of the earth
371. Not to redeem the firstling of a clean beast (Num. 18:17)
     Applies to Jews only. This is a command related to things Jews do to mark themselves as holy, set apart for God, and particularly pure compared to other nations and peoples of the earth.
     This command is probably NULL right now, since it is related to Temple sacrifices, and those have been set aside by God in this age via the destruction of the Temple.

Kohanim and Levites 

Applies to Jews only.
All of the commandments concerning the Priests and Levites apply only to Jews, and only to the Land of Israel. Currently they are all set aside by virtue of the fact that the Temple does not exist.

372. That the kohanim shall put on priestly vestments for the service (Ex. 28:2)
373. Not to tear the High Kohein's robe (Ex. 28:32).
374. That the kohein shall not enter the Sanctuary at all times (i.e., at times when he is not performing service) (Lev. 16:2)
375. That the ordinary kohein shall not defile himself by contact with any dead, other than immediate relatives (Lev. 21:1-3)
376. That the kohanim defile themselves for their deceased relatives (by attending their burial), and mourn for them like other Israelites, who are commanded to mourn for their relatives (Lev. 21:3)
377. That a kohein who had an immersion during the day (to cleanse him from his uncleanness) shall not serve in the Sanctuary until after sunset (Lev. 21:6) 
378. That a kohein shall not marry a divorced woman (Lev. 21:7) .
379. That a kohein shall not marry a harlot (Lev. 21:7)
380. That a kohein shall not marry a profaned woman (Lev. 21:7)
381. To show honor to a kohein, and to give him precedence in all things that are holy (Lev. 21:8) 
382. That a High Kohein shall not defile himself with any dead, even if they are relatives (Lev. 21:11)
383. That a High Kohein shall not go (under the same roof) with a dead body (Lev. 21:11) 
384. That the High Kohein shall marry a virgin (Lev. 21:13) 
385. That the High Kohein shall not marry a widow (Lev. 21:14) 
386. That the High Kohein shall not cohabit with a widow, even without marriage, because he profanes her (Lev. 21:15) 
387. That a person with a physical blemish shall not serve (in the Sanctuary) (Lev. 21:17) 
388. That a kohein with a temporary blemish shall not serve there (Lev. 21:21).
389. That a person with a physical blemish shall not enter the Sanctuary further than the altar (Lev. 21:23)
390. That a kohein who is unclean shall not serve (in the Sanctuary) (Lev. 22:2-3)
391. To send the unclean out of the Camp of the Shechinah, that is, out of the Sanctuary (Num. 5:2) 
392. That a kohein who is unclean shall not enter the courtyard (Num. 5:2-3)
393. That the kohanim shall bless Israel (Num. 6:23)
394. To set apart a portion of the dough for the kohein (Num. 15:20)
395. That the Levites shall not occupy themselves with the service that belongs to the kohanim, nor the kohanim with that belonging to the Levites (Num. 18:3)
396. That one not a descendant of Aaron in the male line shall not serve (in the Sanctuary) (Num. 18:4-7)
397. That the Levite shall serve in the Sanctuary (Num. 18:23)
398. To give the Levites cities to dwell in, these to serve also as cities of refuge (Num. 35:2) 
399. That none of the tribe of Levi shall take any portion of territory in the land (of Israel) (Deut. 18:1)
400. That none of the tribe of Levi shall take any share of the spoil (at the conquest of the Promised Land) (Deut. 18:1)
401. That the kohanim shall serve in the Sanctuary in divisions, but on festivals, they all serve together (Deut. 18:6-8)

T'rumah, Tithes and Taxes 

402. That an uncircumcised person shall not eat of the t'rumah (heave offering), and the same applies to other holy things. This rule is inferred from the law of the Paschal offering, by similarity of phrase (Ex. 12:44-45 and Lev. 22:10) but it is not explicitly set forth in the Torah. Traditionally, it has been learnt that the rule that the uncircumcised must not eat holy things is an essential principle of the Torah and not an enactment of the Scribes
     Applies to Jews only.
403. Not to alter the order of separating the t'rumah and the tithes; the separation be in the order first-fruits at the beginning, then the t'rumah, then the first tithe, and last the second tithe (Ex. 22:28)
     Applies to Jews only.
404. To give half a shekel every year (to the Sanctuary for provision of the public sacrifices) (Ex. 30:13)
     Applies to Jews only.
405. That a kohein who is unclean shall not eat of the t'rumah (Lev. 22:3-4)
     Applies to Jews only.
406. That a person who is not a kohein or the wife or unmarried daughter of a kohein shall not eat of the t'rumah (Lev. 22:10)
     Applies to Jews only.
407. That a sojourner with a kohein or his hired servant shall not eat of the t'rumah (Lev. 22:10)
     Applies to Jews only.
408. Not to eat tevel (something from which the t'rumah and tithe have not yet been separated) (Lev. 22:15)
     Applies to Jews only.
409. To set apart the tithe of the produce (one tenth of the produce after taking out t'rumah) for the Levites (Lev. 27:30; Num. 18:24)
     Applies to Jews only according to the plain reading of the Word.
     May be an act of righteousness for any believer. Probably does NOT extrapolate directly to the modern church as a spiritual principle, unless applied generally in situations where the church may be collecting funds for the poor, widow, orphan, etc. The church is not technically entitled to the tithe as described in the "old testament" since the tithe is clearly defined as pertaining to the maintenance of the Temple, the Priests, and the Levites, and is expected of both the Jew and the Ger (particularly a non-Jew who would voluntarily attach themselves to Israel, which technically includes all believers per Romans 11.)
410. To tithe cattle (Lev. 27:32)
     Applies to Jews only according to the plain reading of the Word.
     May be an act of righteousness for any believer
411. Not to sell the tithe of the herd (Lev. 27:32-33)
     Applies to Jews only according to the plain reading of the Word.
     May be an act of righteousness for any believer
412. That the Levites shall set apart a tenth of the tithes, which they had received from the Israelites, and give it to the kohanim (called the t'rumah of the tithe) (Num. 18:26)
     Applies to Jews only according to the plain reading of the Word.
413. Not to eat the second tithe of cereals outside Jerusalem (Deut. 12:17)
     Applies to Jews only, only in the land of Israel, and only so long as the Temple exists.
414. Not to consume the second tithe of the vintage outside of Jerusalem (Deut. 12:17)
     Applies to Jews only, only in the land of Israel, and only so long as the Temple exists.
415. Not to consume the second tithe of the oil outside of Jerusalem (Deut. 12:17)
     Applies to Jews only, only in the land of Israel, and only so long as the Temple exists.
416. Not to forsake the Levites (Deut. 12:19); but their gifts (dues) should be given to them, so that they might rejoice therewith on each and every festival
     Applies to Jews only, only in the land of Israel, and only so long as the Temple exists.
417. To set apart the second tithe in the first, second, fourth and fifth years of the sabbatical cycle to be eaten by its owner in Jerusalem (Deut. 14:22) (today, it is set aside but not eaten in Jerusalem).
     Applies to Jews only
418. To set apart the second tithe in the third and sixth year of the sabbatical cycle for the poor (Deut. 14:28-29)
     Applies to Jews only
419. To give the kohein the due portions of the carcass of cattle (Deut. 18:3)
     Applies to Jews only, and only in the land of Israel, and only so long as the temple exists.
420. To give the first of the fleece to the kohein (Deut. 18:4)
     Applies to Jews only, and only in the land of Israel, and only so long as the temple exists.
421. To set apart t'rumah g'dolah (the great heave-offering, that is, a small portion of the grain, wine and oil) for the kohein (Deut. 18:4)
     Applies to Jews only, and only in the land of Israel, and only so long as the temple exists.
422. Not to expend the proceeds of the second tithe on anything but food and drink (Deut. 26:14).
     Applies to Jews only, and only in the land of Israel, and only so long as the temple exists. 
423. Not to eat the Second Tithe, even in Jerusalem, in a state of uncleanness, until the tithe had been redeemed (Deut. 26:14)
     Applies to Jews only, and only in the land of Israel, and only so long as the temple exists.
424. Not to eat the Second Tithe, when mourning (Deut. 26:14)
     Applies to Jews only, and only in the land of Israel, and only so long as the temple exists.
425. To make the declaration, when bringing the second tithe to the Sanctuary (Deut. 26:13)
     Applies to Jews only, and only in the land of Israel, and only so long as the temple exists.

The Temple, the Sanctuary and Sacred Objects 

Applies to Jews only, and only in the Land of Israel, and only when the Temple exists.

Some of the spiritual and prophetic implications of these commands are fulfilled in Yeshua. This may be one of the reasons for the destruction of the second Temple; God removed the ability of the Jews, who "missed" the coming of Messiah, to continue doing those things that Yeshua specifically fulfilled (thus eliminating the need for some of them to continue.)

That said, it needs to be acknowledged that the Bible makes it clear that the Temple will one day be rebuilt and the daily sacrifices will be resumed. I do not have insight into the implications of that.

There are spiritual principles underlying these commands that benefit all believers (2 Timothy 3:16)

426. Not to build an altar of hewn stone (Ex. 20:22).
427. Not to mount the altar by steps (Ex. 20:23)
428. To build the Sanctuary (Ex. 25:8)
429. Not to remove the staves from the Ark (Ex. 25:15)
430. To set the showbread and the frankincense before the L-rd every Shabbat (Ex. 25:30) 
431. To kindle lights in the Sanctuary (Ex. 27:21)
432. That the breastplate shall not be loosened from the ephod (Ex. 28:28)
433. To offer up incense twice daily (Ex. 30:7)
434. Not to offer strange incense nor any sacrifice upon the golden altar (Ex. 30:9).
435. That the kohein shall wash his hands and feet at the time of service (Ex. 30:19)
436. To prepare the oil of anointment and anoint high kohanim and kings with it (Ex. 30:31) 
437. Not to compound oil for lay use after the formula of the anointing oil (Ex. 30:32-33) 
438. Not to anoint a stranger with the anointing oil (Ex. 30:32)
439. Not to compound anything after the formula of the incense (Ex. 30:37)
440. That he who, in error, makes unlawful use of sacred things, shall make restitution of the value of his trespass and add a fifth (Lev. 5:16)
441. To remove the ashes from the altar (Lev. 6:3)
442. To keep fire always burning on the altar of the burnt-offering (Lev. 6:6)
443. Not to extinguish the fire on the altar (Lev. 6:6)
444. That a kohein shall not enter the Sanctuary with disheveled hair (Lev. 10:6) 
445. That a kohein shall not enter the Sanctuary with torn garments (Lev. 10:6)
446. That the kohein shall not leave the Courtyard of the Sanctuary, during service (Lev. 10:7) 
447. That an intoxicated person shall not enter the Sanctuary nor give decisions in matters of the Law (Lev. 10:9-11)
448. To revere the Sanctuary (Lev. 19:30)
449. That when the Ark is carried, it should be carried on the shoulder (Num. 7:9)
450. To observe the second Passover (Num. 9:11)
451. To eat the flesh of the Paschal lamb on it, with unleavened bread and bitter herbs (Num. 9:11) 
452. Not to leave any flesh of the Paschal lamb brought on the second Passover until the morning (Num. 9:12)
453. Not to break a bone of the Paschal lamb brought on the second Passover (Num. 9:12) 
454. To sound the trumpets at the offering of sacrifices and in times of trouble (Num. 10:9-10) 
455. To watch over the edifice continually (Num. 18:2)
456. Not to allow the Sanctuary to remain unwatched (Num. 18:5)
457. That an offering shall be brought by one who has in error committed a trespass against sacred things, or robbed, or lain carnally with a bond-maid betrothed to a man, or denied what was deposited with him and swore falsely to support his denial. This is called a guilt-offering for a known trespass 
458. Not to destroy anything of the Sanctuary, of synagogues, or of houses of study, nor erase the holy names (of G-d); nor may sacred scriptures be destroyed (Deut. 12:2-4)

Sacrifices and Offerings 

Applies to Jews only, and only in the Land of Israel, and only when the Temple exists.

Some of the spiritual and prophetic implications of these commands are fulfilled in Yeshua. This may be one of the reasons for the destruction of the second Temple; God removed the ability of the Jews, who "missed" the coming of Messiah, to continue doing those things that Yeshua specifically fulfilled (thus eliminating the need for some of them to continue.)

That said, it needs to be acknowledged that the Bible makes it clear that the Temple will one day be rebuilt and the daily sacrifices will be resumed. I do not have insight into the implications of that.
There are spiritual principles underlying these commands that benefit all believers (2 Timothy 3:16)

459. To sanctify the firstling of clean cattle and offer it up (Ex. 13:2; Deut. 15:19) 
460. To slay the Paschal lamb (Ex. 12:6)
461. To eat the flesh of the Paschal sacrifice on the night of the fifteenth of Nissan (Ex. 12:8) 
462. Not to eat the flesh of the Paschal lamb raw or sodden (Ex. 12:9)
463. Not to leave any portion of the flesh of the Paschal sacrifice until the morning unconsumed (Ex. 12:10)
464. Not to give the flesh of the Paschal lamb to an Israelite who had become an apostate (Ex. 12:43)
465. Not to give flesh of the Paschal lamb to a stranger who lives among you to eat (Ex. 12:45) 
466. Not to take any of the flesh of the Paschal lamb from the company's place of assembly (Ex. 12:46)
467. Not to break a bone of the Paschal lamb (Ex. 12:46)
468. That the uncircumcised shall not eat of the flesh of the Paschal lamb (Ex. 12:48)
469. Not to slaughter the Paschal lamb while there is chametz in the home (Ex. 23:18; Ex. 24:25) 
470. Not to leave the part of the Paschal lamb that should be burnt on the altar until the morning, when it will no longer be fit to be burnt (Ex. 23:18; Ex. 24:25)
471. Not to go up to the Sanctuary for the festival without bringing an offering (Ex. 23:15) 
472. To bring the first fruits to the Sanctuary (Ex. 23:19)
473. That the flesh of a sin-offering and guilt-offering shall be eaten (Ex. 29:33)
474. That one not of the seed of Aaron, shall not eat the flesh of the holy sacrifices (Ex. 29:33) 
475. To observe the procedure of the burnt-offering (Lev. 1:3) 
476. To observe the procedure of the meal-offering (Lev. 2:1) 
477. Not to offer up leaven or honey (Lev. 2:11)
478. That every sacrifice be salted (Lev. 2:13) 
479. Not to offer up any offering unsalted (Lev. 2:13)
480. That the Court of Judgment shall offer up a sacrifice if they have erred in a judicial pronouncement (Lev. 4:13)
481. That an individual shall bring a sin-offering if he has sinned in error by committing a transgression, the conscious violation of which is punished with excision (Lev. 4:27-28) 
482. To offer a sacrifice of varying value in accordance with one's means (Lev. 5:7)
483. Not to sever completely the head of a fowl brought as a sin-offering (Lev. 5:8)
484. Not to put olive oil in a sin-offering made of flour (Lev. 5:11)
485. Not to put frankincense on a sin-offering made of flour (Lev. 5:11)
486. That an individual shall bring an offering if he is in doubt as to whether he has committed a sin for which one has to bring a sin-offering. This is called a guilt-offering for doubtful sins (Lev. 5:17-19)
487. That the remainder of the meal offerings shall be eaten (Lev. 6:9) 
488. Not to allow the remainder of the meal offerings to become leavened (Lev. 6:10)
489. That the High Kohein shall offer a meal offering daily (Lev. 6:13)
490. Not to eat of the meal offering brought by the kohanim (Lev. 6:16)
491. To observe the procedure of the sin-offering (Lev. 6:18) 
492. Not to eat of the flesh of sin offerings, the blood of which is brought within the Sanctuary and sprinkled towards the Veil (Lev. 6:23)
493. To observe the procedure of the guilt-offering (Lev. 7:1) 
494. To observe the procedure of the peace-offering (Lev. 7:11)
495. To burn meat of the holy sacrifice that has remained over (Lev. 7:17)
496. Not to eat of sacrifices that are eaten beyond the appointed time for eating them (Lev. 7:18) 
497. Not to eat of holy things that have become unclean (Lev. 7:19)
498. To burn meat of the holy sacrifice that has become unclean (Lev. 7:19)
499. That a person who is unclean shall not eat of things that are holy (Lev. 7:20)
500. A kohein's daughter who profaned herself shall not eat of the holy things, neither of the heave offering nor of the breast, nor of the shoulder of peace offerings (Lev. 10:14, Lev. 22:12) 
501. That a woman after childbirth shall bring an offering when she is clean (Lev. 12:6) 
502. That the leper shall bring a sacrifice after he is cleansed (Lev. 14:10)
503. That a man having an issue shall bring a sacrifice after he is cleansed of his issue (Lev. 15:13-15)
504. That a woman having an issue shall bring a sacrifice after she is cleansed of her issue (Lev. 15:28-30)
505. To observe, on Yom Kippur, the service appointed for that day, regarding the sacrifice, confessions, sending away of the scapegoat, etc. (Lev. 16:3-34)
506. Not to slaughter beasts set apart for sacrifices outside (the Sanctuary) (Lev. 17:3-4)
507. Not to eat flesh of a sacrifice that has been left over (beyond the time appointed for its consumption) (Lev. 19:8 )
508. Not to sanctify blemished cattle for sacrifice on the altar (Lev. 22:20) 
509. That every animal offered up shall be without blemish (Lev. 22:21)
510. Not to inflict a blemish on cattle set apart for sacrifice (Lev. 22:21)
511. Not to slaughter blemished cattle as sacrifices (Lev. 22:22)
512. Not to burn the limbs of blemished cattle upon the altar (Lev. 22:22)
513. Not to sprinkle the blood of blemished cattle upon the altar (Lev. 22:24)
514. Not to offer up a blemished beast that comes from non-Israelites (Lev. 22:25)
515. That sacrifices of cattle can only take place when they are at least eight days old (Lev. 22:27) 
516. Not to leave any flesh of the thanksgiving offering until the morning (Lev. 22:30)
517. To offer up the meal-offering of the Omer on the morrow after the first day of Passover, together with one lamb (Lev. 23:10) 
518. Not to eat bread made of new grain before the Omer of barley has been offered up on the second day of Passover (Lev. 23:14)
519. Not to eat roasted grain of the new produce before that time (Lev. 23:14) 
520. Not to eat fresh ears of the new grain before that time (Lev. 23:14)
521. To bring on Shavu'ot loaves of bread together with the sacrifices which are then offered up in connection with the loaves (Lev. 23:17-20)
522. To offer up an additional sacrifice on Passover (Lev. 23:36)
523. That one who vows to the L-rd the monetary value of a person shall pay the amount appointed in the Scriptural portion (Lev. 27:2-8)
524. If a beast is exchanged for one that had been set apart as an offering, both become sacred (Lev. 27:10)
525. Not to exchange a beast set aside for sacrifice (Lev. 27:10)
526. That one who vows to the L-rd the monetary value of an unclean beast shall pay its value (Lev. 27:11-13) 
527. That one who vows the value of his house shall pay according to the appraisal of the kohein (Lev. 27:11-13) 
528. That one who sanctifies to the L-rd a portion of his field shall pay according to the estimation appointed in the Scriptural portion (Lev. 27:16-24)
529. Not to transfer a beast set apart for sacrifice from one class of sacrifices to another (Lev. 27:26)
530. To decide in regard to dedicated property as to which is sacred to the Lord and which belongs to the kohein (Lev. 27:28)
531. Not to sell a field devoted to the Lord (Lev. 27:28)
532. Not to redeem a field devoted to the Lord (Lev. 27:28)
533. To make confession before the L-rd of any sin that one has committed, when bringing a sacrifice and at other times (Num. 5:6-7)
534. Not to put olive oil in the meal-offering of a woman suspected of adultery (Num. 5:15) 
535. Not to put frankincense on it (Num. 5:15)
536. To offer up the regular sacrifices daily (two lambs as burnt offerings) (Num. 28:3) 
537. To offer up an additional sacrifice every Shabbat (two lambs) (Num. 28:9)
538. To offer up an additional sacrifice every New Moon (Num. 28:11)
539. To bring an additional offering on Shavu'ot (Num. 28:26-27) 
540. To offer up an additional sacrifice on Rosh Hashanah (Num. 29:1-6)
541. To offer up an additional sacrifice on Yom Kippur (Num. 29:7-8) 
542. To offer up an additional sacrifice on Sukkot (Num. 29:12-34) 
543. To offer up an additional offering on Shemini Atzeret, which is a festival by itself (Num. 29:35-38) 
544. To bring all offerings, whether obligatory or freewill, on the first festival after these were incurred (Deut. 12:5-6)
545. Not to offer up sacrifices outside (the Sanctuary) (Deut. 12:13)
546. To offer all sacrifices in the Sanctuary (Deut. 12:14)
547. To redeem cattle set apart for sacrifices that contracted disqualifying blemishes, after which they may be eaten by anyone. (Deut. 12:15)
548. Not to eat of the unblemished firstling outside Jerusalem (Deut. 12:17)
549. Not to eat the flesh of the burnt-offering (Deut. 12:17). 
550. That the kohanim shall not eat the flesh of the sin-offering or guilt-offering outside the Courtyard (of the Sanctuary) (Deut. 12:17)
551. Not to eat of the flesh of the sacrifices that are holy in a minor degree, before the blood has been sprinkled (on the altar), (Deut. 12:17)
552. That the kohein shall not eat the first-fruits before they are set down in the Courtyard (of the Sanctuary) (Deut. 12:17)
553. To take trouble to bring sacrifices to the Sanctuary from places outside the land of Israel (Deut. 12:26)
554. Not to eat the flesh of beasts set apart as sacrifices, that have been rendered unfit to be offered up by deliberately inflicted blemish (Deut. 14:3)
555. Not to do work with cattle set apart for sacrifice (Deut. 15:19)
556. Not to shear beasts set apart for sacrifice (Deut. 15:19)
557. Not to leave any portion of the festival offering brought on the fourteenth of Nissan unto the third day (Deut. 16:4)
558. Not to offer up a beast that has a temporary blemish (Deut. 17:1)
559. Not to bring sacrifices out of the hire of a harlot or price of a dog (apparently a euphemism for sodomy) (Deut. 23:19)
560. To read the portion prescribed on bringing the first fruits (Deut. 26:5-10)

Ritual Purity and Impurity 

Applies to Jews only. 

The key is the word "ritual." Most (but not all!) "rituals" are covered by Romans 14, in which Paul is clearly addressing the gentiles (ger) who are added to the body of believers, essentially relieving them of responsibility for most of the Jewish teachings and traditions.

HOWEVER, this cannot be made a "blanket application" without regard for Acts 15:21, which makes it clear that all believers are expected to attend Synagogue and learn Torah; and the words of both Yeshua and Paul which make it unequivocally clear that Torah will continue until the end of the age.

There are spiritual principles underlying these commands that benefit all believers (2 Timothy 3:16)

Regarding clean vs. unclean foods, it is worth noting, anecdotally, that Peter's vision of the sheet did NOT mean all things were "clean" and could be eaten; rather, the Spirit was testifying to Peter that God alone can declare anything "clean" or "unclean", and Peter was NOT to call "unclean" what God was declaring "clean" - specifically referencing the fact that God was opening his kingdom to gentile believers in Yeshua. (Acts 10). Similarly the statement added to Mark 7:19 (thus he declared all foods clean) is almost certainly a later addition to the text, since it is inconsistent with other statements made by Yeshua (Matthew 5:17)

561. That eight species of creeping things defile by contact (Lev. 11:29-30)
562. That foods become defiled by contact with unclean things (Lev. 11:34)
563. That anyone who touches the carcass of a beast that died of itself shall be unclean (Lev. 11:39) 
564. That a lying-in woman is unclean like a menstruating woman (in terms of uncleanness) (Lev. 12:2-5)
565. That a leper is unclean and defiles (Lev. 13:2-46)
566. That the leper shall be universally recognized as such by the prescribed marks. So too, all other unclean persons should declare themselves as such (Lev. 13:45)
567. That a leprous garment is unclean and defiles (Lev. 13:47-49)
568. That a leprous house defiles (Lev. 14:34-46)
569. That a man, having a running issue, defiles (Lev. 15:1-15) 
570. That the seed of copulation defiles (Lev. 15:16)
571. That purification from all kinds of defilement shall be effected by immersion in the waters of a mikvah (Lev. 15:16) 
572. That a menstruating woman is unclean and defiles others (Lev. 15:19-24) 
573. That a woman, having a running issue, defiles (Lev. 15:25-27) 
574. To carry out the ordinance of the Red Heifer so that its ashes will always be available (Num. 19:9) 
575. That a corpse defiles (Num. 19:11-16)
576. That the waters of separation defile one who is clean, and cleanse the unclean from pollution by a dead body (Num. 19:19-22)

Lepers and Leprosy.

Applies to Jews only.  It is worth noting that "leprosy" in this context does not refer to the disease as we know it in modern times, but rather to any skin blemish that meets the criteria set forth in scripture; this is implied by the fact that if a person has a "mark" they are unclean, but if the discoloration is "all over" then they are considered clean.

577. Not to drove off the hair of the scall (Lev. 13:33)
578. That the procedure of cleansing leprosy, whether of a man or of a house, takes place with cedar-wood, hyssop, scarlet thread, two birds, and running water (Lev. 14:1-7)
579. That the leper shall shave all his hair (Lev. 14:9) 
580. Not to pluck out the marks of leprosy (Deut. 24:8)

The King 

581. Not to curse a ruler, that is, the King or the head of the College in the land of Israel (Ex. 22:27)
     Applies to all. Romans 13:1. NOTE that there is a distinction between civil authorities and spiritual authorities.
582. To appoint a king (Deut. 17:15)
     Applies to Jews in the plain reading of the Word.
     Applies to all in the general principle of establishing civil authority to maintain order.
583. Not to appoint as ruler over Israel, one who comes from non-Israelites (Deut. 17:15)
     Applies to Jews only, and only in the Land of Israel.
584. That the King shall not acquire an excessive number of horses (Deut. 17:16)
     Applies to Jews only, and only in the Land of Israel. (Apparently Solomon thought this did not apply to him... )
585. That the King shall not take an excessive number of wives (Deut. 17:17)
     Applies to Jews only, and only in the Land of Israel.
     Applies to all in the general sense that God's preferred order is monogamy, as an expression of the relationship between Messiah and believers.
586. That he shall not accumulate an excessive quantity of gold and silver (Deut. 17:17)
     Applies to Jews only, and only in the Land of Israel.
587. That the King shall write a scroll of the Torah for himself, in addition to the one that every person should write, so that he writes two scrolls (Deut. 17:18)
     Applies to Jews only, and only in the Land of Israel.

Nazarites 
Applies to Jews only.
It is worth noting that the instructions pertaining to Nazerite vows cannot be fulfilled today  because the sacrifices required for the vow to be fulfilled cannot be offered in the absence of the Temple.

588. That a Nazarite shall not drink wine, or anything mixed with wine which tastes like wine; and even if the wine or the mixture has turned sour, it is prohibited to him (Num. 6:3)
589. That he shall not eat fresh grapes (Num. 6:3)
590. That he shall not eat dried grapes (raisins) (Num. 6:3)
591. That he shall not eat the kernels of the grapes (Num. 6:4) 
592. That he shall not eat of the skins of the grapes (Num. 6:4) 
593. That the Nazarite shall permit his hair to grow (Num. 6:5) 
594. That the Nazarite shall not cut his hair (Num. 6:5) 
595. That he shall not enter any covered structure where there is a dead body (Num. 6:6)
596. That a Nazarite shall not defile himself for any dead person (by being in the presence of the corpse) (Num. 6:7)
597. That the Nazarite shall shave his hair when he brings his offerings at the completion of the period of his Nazariteship, or within that period if he has become defiled (Num. 6:9) (affirmative).

Wars 

598. That those engaged in warfare shall not fear their enemies nor be panic-stricken by them during battle (Deut. 3:22, 7:21, 20:3)
     Applies to all as a spiritual principle.
599. To anoint a special kohein (to speak to the soldiers) in a war (Deut. 20:2)
     Applies to Jews only.
600. In a permissive war (as distinguished from obligatory ones), to observe the procedure prescribed in the Torah (Deut. 20:10)
     Applies to Jews only according to the plain reading of the Word.
     Applies to all as a matter of principle (although not necessarily according to the letter of the instruction); there are moral rules that apply in times of war.
601. Not to keep alive any individual of the seven Canaanite nations (Deut. 20:16)
     Applies to Jews only, and only in the Land of Israel.
602. To exterminate the seven Canaanite nations from the land of Israel (Deut. 20:17)
     Applies to Jews only, and only in the Land of Israel. Because the Jews did not obey this command, God Himself will fulfill His Word.
603. Not to destroy fruit trees (wantonly or in warfare) (Deut. 20:19-20)
     Applies to Jews only according to the plain reading of the Word.
     Applies to all as a matter of principle (although not necessarily according to the letter of the instruction); there are moral rules that apply in times of war.
604. To deal with a beautiful woman taken captive in war in the manner prescribed in the Torah (Deut. 21:10-14)
     Applies to Jews only according to the plain reading of the Word.
     Applies to all as a matter of principle (although not necessarily according to the letter of the instruction); there are moral rules that apply in times of war.
605. Not to sell a beautiful woman, (taken captive in war) (Deut. 21:14)
     Applies to Jews only according to the plain reading of the Word.
     Applies to all as a matter of principle (although not necessarily according to the letter of the instruction); there are moral rules that apply in times of war.
606. Not to degrade a beautiful woman (taken captive in war) to the condition of a bondwoman (Deut. 21:14)
     Applies to Jews only according to the plain reading of the Word.
     Applies to all as a matter of principle (although not necessarily according to the letter of the instruction); there are moral rules that apply in times of war.
607. Not to offer peace to the Ammonites and the Moabites before waging war on them, as should be done to other nations (Deut. 23:7)
     Applies to Jews only, and only in the Land of Israel. Because the Jews did not obey this command, God Himself will fulfill His Word.
608. That anyone who is unclean shall not enter the Camp of the Levites (Deut. 23:11) (according to the Talmud, in the present day this means the Temple mount)
     Applies to Jews only according to the plain reading of the Word.
     Applies to all as a spiritual principle; we have all been made priests and levites to Yeshua, (! Peter 2:9) and we should not allow the "unclean" to mix with the "clean."
609. To have a place outside the camp for sanitary purposes (Deut. 23:13)
     Applies to Jews only according to the plain reading of the Word
     Makes good sense for all "campers" though!
610. To keep that place sanitary (Deut. 23:14-15)
     Applies to Jews only according to the plain reading of the Word
     Makes good sense for all "campers" though!
611. Always to remember what Amalek did (Deut. 25:17)
     Applies to Jews only
612. That the evil done to us by Amalek shall not be forgotten (Deut. 25:19)
     Applies to Jews only
613. To destroy the seed of Amalek (Deut. 25:19)
     Applies to Jews only. (When was the last time you saw Amalek mentioned in the news?)

Wow.. so, there you have it. My observations, as of today, on the 613 Mitzvot, law vs. grace, and what pleases my Heavenly Father. It's a journey, so tomorrow I may learn something new that changes some of this; and I may just be wrong about some of what I have observed, and I may have made a typo here or there as I worked through this, for which I apologize in advance.