You shall eat no leavened bread with it. You shall eat unleavened bread with it seven days, even the bread of affliction (for you came out of the land of Egypt in haste) that you may remember the day when you came out of the land of Egypt all the days of your life.
Not to eat leaven from the afternoon of the fourteenth of Nisan onward
The cited verse
The Hebrew (Masoretic Text)
לֹא־תֹאכַל עָלָיו חָמֵץ שִׁבְעַת יָמִים תֹּאכַל־עָלָיו מַצּוֹת לֶחֶם עֹנִי
Literary form: a prohibition
Applicability
How the catalog describes where and when this commandment applies. These are independent descriptions, not a verdict on which laws still count.
- Recorded as practiced today
Classical halakhic consequences
The consequences the classical halakhah attaches to this commandment, grouped by who imposes them. Where a category has none recorded, that absence is itself meaningful.
Imposed by a court
- Lashes (malkot)
At the hands of Heaven
No divinely-imposed consequence is recorded.
Ritual remedy
No ritual remedy is recorded.
How the streams of Judaism treat this commandment
The streams of Judaism read the same commandment differently — an ongoing plurality, not a ranking. Each position below is reported as the catalog records it; none is presented as the correct one.
- Orthodox Binding
- Conservative Binding
- Reform Kept as an ethical principle
- Reconstructionist Not binding
- Karaite As the catalog records it: rejects rabbinic timing
24 of 613 commandments have been examined in depth so far — this one is queued.
How later traditions received this commandment
How later traditions read or reworked this commandment, each attributed to its own voice. The catalog’s own classification of each reception is shown as it records it, never adopted as GEBible’s.
Qumran (the Dead Sea Scrolls)
- 11QTemple (11Q19) XVII–XVIII read it more strictly
Rabbinic aggadah
- Mekhilta de-Rabbi Ishmael, Pisḥa 8 expanded it homiletically
Philo of Alexandria
- De Specialibus Legibus 2.158 read it allegorically
Josephus
- Antiquities 3.249 affirmed it
The New Testament
- 1 Corinthians 5:6-8 read it spiritually Paul reads the removal of leaven as purging 'malice and wickedness,' Christ as the paschal lamb; allegorical transfer of the hametz prohibition
- Mark 14:12 The catalog describes this reception as: background reference a chronological notice ('the first day of Unleavened Bread, when they sacrificed the Passover') reflecting the fourteenth-of-Nisan timing the rabbinic rule presupposes, rather than a reception of the halakhic prohibition itself
The Church Fathers
- Justin Martyr, Dialogue with Trypho 14 read it allegorically
Where this commandment meets modern human-rights frameworks
One modern normative lens, attributed to it — not GEBible’s assessment. Each row names the framework it measures against and the catalog’s own classification of the relation.
This framework catalogues tensions; it records agreement in only one of its entries. The near-total tension rate is the shape of the instrument, not a finding.
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general principle
This framework classifies the relation as an incompatible method.
The commandment carries makkot mardut (rabbinic disciplinary flogging) for eating leaven from the afternoon of the fourteenth of Nisan onward; post-Enlightenment penal norms reject corporal punishment as a sanction for dietary infractions.
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Article 7
This framework classifies the relation as a direct contradiction.
Article 7 of the ICCPR prohibits cruel, inhuman, or degrading punishment; flogging for consuming a leavened food item in a specific hours-long window constitutes prohibited treatment under that article.
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abrogated_in_practice
This framework classifies the relation as abrogated in practice.
Rabbinic tradition has functionally suspended enforcement: formal corporal jurisdiction lapsed with the dissolution of the Sanhedrin, and makkot mardut is not administered by any contemporary Jewish legal institution; the de jure norm remains.