Judaism (Tanakh) — Core Principles (core-principle)

Minimal operational principle set synthesized from the book-level Tanakh distillation (N=1; 24 books across 11 files; 52 book-level principles). Source: The Holy Scriptures: A New Translation (JPS 1917). Method: 00-methodology.md. This is one structured reading, not authoritative — and emphatically so for Judaism, whose authoritative meaning is a rabbinic, communal, halakhic act, not a distiller's reading of an English verse (no within-tradition reviewer secured; the Oral Torah / Talmud interpretive layer is deferred, not spoken for; see README). Each principle carries a cross-tradition note — the claim that may converge vs the warrant that may diverge — to feed the cross-tradition Atlas.

Cross-lingual prose discipline (structural-completeness v1.4): Hebrew transliterations appear in principle titles, the untranslatables glossary (this file + 00-methodology.md), and direct quotations from JPS 1917 where the English is the load-bearing claim. Synthesis prose explains in English with explicit glossary-anchor references (e.g., moadim (appointed seasons / festivals; see canonical taxonomies)) rather than ad-hoc foreign tokens.

Why 15

The original 14 emerged from clustering the 52 book-level principles by intent (not forced to match any other tradition's count). The set grew to 15 in the structural-completeness Phase 3 structural-completeness retrofit (2026-05-30) after the sample-deep audit found one canonical Tanakh structure MISSING — the festival cycle and sacred-time architecture (moadim / ḥaggim beyond Shabbat) — plus three sub-element refinements (the aniconic discipline and sanctity-of-speech dimension of P1; the Noahide universal-ethics dimension of P7; the Davidic strand of P4 + the kibbud av v'em anchor of P3). The bar is 100% canonical-taxonomy coverage against the list in 00-methodology.md. Hubs: One God (P1), Covenant (P4), and Justice/tzedek (P7) recur across the most books — the structural centre of the corpus.

The 15 principles

P1 — One God, sole creator and sovereign — the Shema (ehad); the aniconic discipline; the sanctity of speech about God

"Hear, O Israel: the LORD our God, the LORD is one." There is one God, creator of a good and ordered world, who alone is to be worshipped. Three commitments follow from divine oneness and are inseparable from it: (a) no other gods ("Thou shalt have no other gods before Me," Ex 20:3); (b) the aniconic discipline — "Thou shalt not make unto thee a graven image, nor any manner of likeness" (Ex 20:4) — God may not be domesticated by human craft, and divine transcendence is preserved by refusing every representation, a discipline that shapes Jewish art, worship, and the very formation of the concept of God; (c) the sanctity of speech about God — "Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain" (Ex 20:7) — speech about God carries moral weight, grounding the discipline around the divine name (the unvocalized Tetragrammaton, the substitution Hashem / Adonai in speech, the standing posture toward oaths and blessings). This is Judaism's nearest thing to a creed, recited twice daily.

• Covers: Gen-P1, ELN-P1/P2, Deut-P1, T-P4 · Evidence: Gen 1:1, Ex 20:2–7 (the first-tablet cluster: no other gods + aniconic + no-vain-name), Deut 5:6–11 (parallel), Deut 6:4 (Shema), Mal 2:10
• Untranslatable: the divine name (written "the LORD"; the Tetragrammaton YHWH; in speech Adonai / Hashem); ehad (one); pesel (graven image); shav (vain / empty / false)
• Cross-tradition note: claim (ultimate reality is one and worthy of worship) converges with monotheisms and some non-dualisms; warrant (a personal, covenant-making creator God) diverges from non-theistic and polytheistic frames. The aniconic discipline is a load-bearing Jewish theme distinct from "one God" itself — it preserves divine transcendence against domestication-by-image and is a primary cross-tradition convergence anchor with Islamic tawḥīd-and-image-prohibition, certain Reformed Christian iconoclasms, and the Buddhist neti and Daoist nameless-Dao apophatic forms (a key R5 Atlas finding — same form, different substance). The no-vain-name discipline grounds the moral weight of speech about God — a sub-element of P1 with no exact parallel outside the Abrahamic-monotheist family. Highest lived-centrality (the Shema).

P2 — The human is made in the image of God (b'tzelem Elohim)

Every human, male and female, bears the image of God, is dust animated by divine breath, and is therefore of inviolable worth — to shed human blood assaults the image of God.

• Covers: Gen-P2 · Evidence: Gen 1:27, 2:7, 9:6
• Untranslatable: b'tzelem Elohim (image of God); ruach/nishmat (breath/spirit)
• Cross-tradition note: one of the strongest convergence candidates — claim (every human has inviolable dignity) converges very widely (and is the explicit hub of the Christian dignity tradition); warrant (dignity grounded in bearing a personal creator's image) is theistic, diverging from non-theistic groundings.

P3 — The human is made for relationship, family, and the tending of the world — and intergenerational honour (kibbud av v'em) is the first social commandment

"It is not good that the man should be alone"; humanity is made for partnership and family ("one flesh") and set to "dress and keep" the earth — read in Jewish stewardship-theology as a custodial dominion, not exploitation (the Genesis 1 kavash is a strong term and the stewardship reading is one among several; see audit §5 F4). The relational frame is concretized in the first social commandment of the Decalogue's second tablet: kibbud av v'em (honour parents) — "Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee" (Ex 20:12; parallel Deut 5:16). The Holiness Code repeats it as the opening of Lev 19's "be holy" exposition — "Ye shall fear every man his mother, and his father, and ye shall keep My sabbaths" (Lev 19:3) — coupling intergenerational reverence with sacred time. Filial honour is structurally the foundational application of the relational frame established in Gen 2:18 and 2:24: the parent-child bond is the bridge from the partnership of marriage to the wider social order, and the Decalogue places it at the hinge between duties-to-God (first tablet) and duties-to-neighbour (second tablet).

• Covers: Gen-P3, DSL-P4 (Decalogue honour-parents at supplementary) · Evidence: Gen 2:15, 2:18, 2:24 (relational creation); Ex 20:12 + Deut 5:16 + Lev 19:3 (the kibbud av v'em cluster — the intergenerational bond as first social commandment)
• Untranslatable: kibbud av v'em כִּבּוּד אָב וָאֵם ("honouring father and mother") — the foundational filial-honour commandment; in Lev 19:3 the verb is yare יָרֵא (fear / reverence), strengthening "honour" toward awe
• Cross-tradition note: claim (humans are relational; family and stewardship are basic goods; filial honour is morally weighted) converges broadly (cf. Confucian xiao, the Confucian wǔlún parent-child bond, Christian household codes, Buddhist DN 31 Sigālovāda's parents-direction); warrant (creation order willed by God + the first social commandment placement in the Decalogue) is theistic and structurally distinctive — Judaism uniquely places filial honour at the hinge between duties-to-God and duties-to-neighbour rather than as a free-standing virtue or a separate household-code section.

P4 — God binds Himself by covenant (berit) — to all life, to a people for the blessing of all, and through David to a kingship-from-virtue that grounds the messianic hope

God establishes everlasting covenant with all living things (the rainbow, Gen 9) and with a people chosen precisely "that in thee shall all the families of the earth be blessed" (Gen 12). Election is for universal blessing; the covenant is met by trust reckoned as righteousness (Gen 15:6); at Sinai it constitutes Israel as "a kingdom of priests, and a holy nation" (Ex 19:6); through the Davidic strand it is bound to a kingship-from-virtue — "And thy house and thy kingdom shall be made sure for ever before thee; thy throne shall be established for ever" (2 Sam 7:16) — that grounds the messianic-Zion hope (P13); later it is to be written on the heart (Jer 31:31–34). The canonical covenant chain — Noahide (Gen 9) → Abrahamic (Gen 12, 15, 17) → Sinaitic (Ex 19–24; Deut) → Davidic (2 Sam 7) → new-covenant-on-the-heart (Jer 31) — is the spine of biblical theology (Levenson 1985 distinguishes the Sinai and Zion theologies; the Davidic-Zion strand is the structural bridge between covenant and hope). The "new covenant" of Jer 31:31–34 is read here as eschatological renewal within the covenant people, not as a supersession of it — a pre-emption of the Christian-supersessionist reading that Jewish tradition would find troubling.

• Covers: Gen-P4/P5, FP-P1/P5, JE-P1, Isa-P4 · Evidence: Gen 9:9–16 (Noahide), Gen 12:1–3 + 15:6 (Abrahamic, faith reckoned for righteousness), Ex 19:5–6 + Josh 24:15 (Sinaitic), 2 Sam 7:12–16 (Davidic — the kingship-from-virtue covenant grounding the Zion hope), Jer 31:31–34 (new covenant on the heart, berit chadashah — read as eschatological renewal within the people, not supersession), Isa 42:6 (covenant for the nations)
• Untranslatable: berit (covenant); tzedaqah (reckoned righteousness); emet אֱמֶת (truth-as-faithfulness — God's covenant-fidelity grammar; woven through the covenant texture of P3/P4/P8; "abundant in ḥesed and emet", Ex 34:6; "Into thy hand I commit my spirit; thou hast redeemed me, O LORD, thou God of emet", Ps 31:5; "the LORD God is emet", Jer 10:10. The Atlas Theme 7a Trustworthiness convergence — Confucian xin, Christian pistis, Islamic amāna, Sikh sat, Bahá'í honesty, Zoroastrian Mithra-covenant — finds its Jewish anchor here: trustworthiness as a divine attribute that grounds the human imperative); berit chadashah בְּרִית חֲדָשָׁה (new covenant — eschatological renewal, not replacement)
• Cross-tradition note: WEAK-distinctive — covenant (a binding, gracious, mutual bond between a personal God and a people, for the world) is a load-bearing, largely Abrahamic structure with no exact analogue in non-theistic or impersonal-absolute traditions. Claim (humans live in a binding relationship of obligation to the transcendent) partly converges; the berit form diverges. The Davidic-Zion strand bridges to Christian Messiah-theology and Islamic Khalifa / sovereignty themes (theme 14a Atlas finding — covenant as a rare same-claim-near-same-warrant convergence across Judaism's berit / Christianity's new covenant / Islam's mīthāq / Zoroastrianism's Mithra).

P5 — Keep the Sabbath — sacred, egalitarian rest (Shabbat)

The seventh day is hallowed; rest extends to children, servants, strangers, and animals, patterned on creation. The land too rests, and the jubilee releases debts and bondage. Sacred time limits labour and undoes accumulation; the holy day is joy and shared provision.

• Covers: ELN-P3, DC-P3 · Evidence: Ex 20:8–11, Lev 25, Neh 8:10, Isa 58:13
• Untranslatable: Shabbat; shemittah/jubilee
• Cross-tradition note: WEAK-distinctive — a weekly, structural, egalitarian rest tied to creation, with the radical economic extension of jubilee. Claim (rhythms of rest and release are humane and necessary) converges loosely; the specific Shabbat institution is distinctive and high-lived-centrality.

P6 — Torah is teaching, transmitted by being lived and taught to the children

God's instruction is "not too hard, neither far off… very nigh unto thee, in thy mouth, and in thy heart." It is to be loved, meditated on "day and night," taught diligently to children, bound to daily life, and read publicly so all "understand the sense."

• Covers: Deut-P2/P3/P5, Ps-P1, DC-P2, W-P5 · Evidence: Deut 6:6–9, 30:11–14, Ps 1:1–3, 119:105, Neh 8:8
• Untranslatable: torah (teaching/instruction, not merely "law")
• Cross-tradition note: claim (formative instruction transmitted across generations is central; the good is attainable and near) converges broadly with formation-centred traditions; warrant (the content is God's revealed torah) is particular. Note: the Oral-Torah tradition (deferred here) is the lived engine of "giving the sense."

P7 — Justice (tzedek/mishpat) is the non-negotiable core of religion — and the moral floor is universal, binding all humanity (the Noahide substrate), not only Israel

"Let justice well up as waters." God rejects worship divorced from justice ("your hands are full of blood"); the moral floor forbids murder, theft, falsehood, partiality (Ex 20:13–14 — the Decalogue's second-tablet moral-floor cluster); justice is enacted in structure — gleaning for the poor, fair courts, honest weights, the open hand, release of debts. No one — not even the king — is above it (Nathan to David, 2 Sam 12:7).

The universal dimension — the Noahide substrate: the Tanakh grounds the moral floor universally, not only covenantally. After the flood, God's covenant is made "with you, and with your seed after you, and with every living creature that is with you" (Gen 9:9–10) — a covenant with all flesh, not only Abraham's line. From this universal covenant flow the two foundational moral claims binding all humanity: (a) the prohibition on blood and bloodshed, "Whoso sheddeth man's blood, by man shall his blood be shed; for in the image of God made He man" (Gen 9:6) — grounding the inviolability of human life in P2's b'tzelem Elohim and binding it on all humanity through Noah, prior to Sinai and independent of the Abrahamic call; (b) the extension of love-of-neighbour to the stranger: "The stranger that sojourneth with you shall be unto you as the home-born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt" (Lev 19:34) — the universalizing move that turns covenant-internal ethics outward. The rabbinic seven-fold systematization (Sheva mitzvot b'nei Noach — t. Avodah Zarah 8:4; b. Sanhedrin 56a) is post-biblical and deferred under category 2 (out of textual focus, Tanakh-only scope), but the Tanakh-textual substrate — a universal moral floor binding all humanity through Noah — is canonical, load-bearing, and surfaced here at core-principle. This is the Tanakh's distinctive contribution to the cross-tradition universal-vs-particular ethics axis: it holds both a universal moral floor (Gen 9) and a covenant-specific ethics (Lev 19; Deut). Both are biblical.

• Covers: ELN-P4/P6, Deut-P4, FP-P4, Isa-P1, T-P2/P3 · Evidence: Gen 9:8–17 (covenant with all flesh — the Noahide universal substrate) + Gen 9:5–6 (blood-and-bloodshed prohibition tied to imago Dei, binding all humanity); Ex 20:13–14 (the Decalogue moral floor — no murder/adultery/theft/false witness, the moral-floor cluster — note Ex 20:12 honour-parents is now in P3); Lev 19:9–36 (Holiness Code's economic and judicial justice); Lev 19:34 (love-of-stranger as the universalizing extension); Deut 15:7–11; 2 Sam 12:7; Isa 1:16–17; Amos 5:24; Mic 6:8
• Untranslatable: tzedek/tzedaqah (righteousness/justice/charity — right-relation that includes care for the vulnerable), mishpat (judgment/just ruling — right ruling, due process, the just verdict). The two have distinct semantic ranges: tzedek leans toward right-relation and charitable obligation; mishpat toward right ruling and due process. Universal-ethics anchors: Sheva mitzvot b'nei Noach שֶׁבַע מִצְוֹת בְּנֵי נֹחַ (the Seven Noahide commandments — the rabbinic systematization of the universal-ethics substrate; the systematic enumeration is deferred category 2 as post-biblical, but the Tanakh-textual substrate is surfaced here per structural-completeness Phase 3 retrofit; see audit Item 4)
• Cross-tradition note: among the very strongest convergence candidates — claim (justice, fair dealing, accountable power, care for the poor) converges almost universally; warrant (justice as the will of the one liberating God who sides with the oppressed) is theistic and prophetic. The universal-Noahide dimension added by this retrofit clarifies a real Atlas tension on the universal-vs-particular ethics axis: the Tanakh holds both a universal moral floor binding all humanity through Noah (Gen 9) and a covenant-specific ethics for Israel (Lev 19; Deut); the Noahide insight is that both are biblical, not in tension. This sharpens the Atlas's treatment of universal/particular ethics (theme 6) — Judaism is not alone-particular, contra a common misreading.

P8 — Lovingkindness and compassion for the vulnerable (hesed)

God "desires mercy, and not sacrifice"; His "compassions are new every morning." His people must love the neighbour "as thyself," love the stranger ("for ye were strangers in Egypt"), and protect the widow, orphan, and poor. Loyal love can even cross national lines (Ruth).

• Covers: ELN-P5, Deut-P4, T-P1/P3, Ps-P3, FS-P2/P3, JE-P1 · Evidence: Lev 19:18, 19:34, Hos 6:6, Mic 6:8, Zech 7:9–10, Ruth 1:16, Lam 3:22–23
• Untranslatable: hesed (lovingkindness / loyal steadfast love — flattened by JPS-1917 to "mercy/kindness/lovingkindness")
• Cross-tradition note: strong convergence candidate — claim (compassion, mercy, love of neighbour and stranger) converges very widely (cf. Buddhist non-harm, Christian agape); hesed's specifically covenantal-loyal coloring is distinctive. Note the JPS-1917 flattening of hesed across several English words (Methodology v2 Learning 3).

P9 — Be holy, for God is holy (qodesh) — holiness as ethical love

"Ye shall be holy; for I the LORD your God am holy." Holiness is not withdrawal but is spelled out as right love of neighbour and stranger and as concrete justice — separation for God expressed as ethical life.

• Covers: ELN-P5 (holiness facet), Deut-P3 · Evidence: Lev 19:2, 19:18, 19:34
• Untranslatable: qodesh/qadosh (holiness/holy, set-apartness)
• Cross-tradition note: claim (a call to be set apart by moral and devotional life) converges with sanctity-traditions; warrant (imitation of a holy personal God) is theistic. Distinctive in fusing holiness with ethics rather than ritual purity alone.

P10 — Right worship is obedience, mercy, and the knowledge of God — not ritual performance (and ritual is not abolished, only not accepted while justice fails)

"To obey is better than sacrifice"; "I desire mercy… and the knowledge of God rather than burnt-offerings." God rejects festivals and fasts offered while justice fails; the true fast frees the oppressed and feeds the hungry. Idolatry — trusting the work of one's own hands — is the deep error. Sacrifice is not abolished, only not accepted while justice fails; the Tanakh itself commands the sacrifices that the prophets call rejected when divorced from justice (Lev 1–9; Num 28–29). The critique is of empty worship, not of ritual itself — this pre-empts the Christianizing / supersessionist misreading that "spirit replaces law" or that prophetic ethics abolish Torah-observance, a reading Jewish tradition rejects (the canon holds both prophetic critique and commanded cult).

• Covers: FP-P3, Isa-P1, T-P1, ELN-P2 · Evidence: 1 Sam 15:22, Isa 1:11–17, 58:6–7, Hos 6:6, Amos 5:21–24; commanded-cult counter-anchors: Lev 1–9, Num 28–29
• Cross-tradition note: strong convergence candidate — claim (sincerity, mercy, and justice over empty ritual; reject idolatry) converges with reformist critiques across traditions; warrant (the one God who wants relationship, not bribes) is theistic. Read on Jewish terms (not as supersession of Torah-cult) — the prophetic-anti-ritualism is intra-Torah critique of empty observance, not abolition.

P11 — Each person is morally responsible and free; repentance (teshuvah) is always open

"Every one shall die for his own iniquity"; guilt is not inherited. God "has no pleasure in the death of the wicked" but desires that they "turn and live"; "make you a new heart and a new spirit." "Choose life." Moral agency is real and the door of return never closes.

• Covers: JE-P2/P3, Deut-P6, Isa-P5 · Evidence: Jer 31:29–30, Ezek 18:4–32, Deut 30:15–19, Isa 1:18
• Untranslatable: teshuvah (return/repentance); ruach (new spirit)
• Cross-tradition note: claim (personal responsibility for one's own deeds; the possibility of moral renewal) converges widely (structurally echoing Buddhist authorship-of-deeds, though warrants — a merciful personal judge vs impersonal karma — diverge). Warrant (a forgiving God who circumcises the heart) is theistic.

P12 — Wisdom begins in the fear of the LORD — and knows its own limits

"The fear of the LORD is the beginning of knowledge"; "trust in the LORD… lean not on thine own understanding." Wisdom is "a tree of life" whose "paths are peace." Yet Job is humbled before the unsearchable creator, and Ecclesiastes confesses that "man cannot find out the work that God hath done." Reverence, and humility about human knowing, are wisdom.

• Covers: W-P1/P2/P3/P4/P5 · Evidence: Prov 1:7, 3:5–18, Job 38:4, 42:3–6, Eccl 3:1–11, 12:13
• Untranslatable: shalom (peace/wholeness)
• Cross-tradition note: strong convergence candidate — claim (reverence is wisdom's root; human knowing is finite; reject glib certainty about suffering) converges broadly (cf. many traditions' epistemic humility before a transcendent source); warrant (the limit is before a personal creator) is theistic. The canonized Proverbs/Job/Ecclesiastes tension (the tradition holds its own doubt) is itself an Atlas-worthy finding.

P13 — God is faithfully present — in danger, exile, and death — and history bends toward restoration and peace (shalom)

"Though I walk through the valley of the shadow of death… Thou art with me." God's mercies are "new every morning"; He turns "mourning into joy," gathers the exiles, and promises an end of days when nations "beat their swords into plowshares" and "learn war no more." Consolation is God's presence within suffering, and hope is a real future of peace.

• Covers: Ps-P2, Isa-P2, JE-P4, FS-P3 · Evidence: Ps 23, Isa 2:2–4, Jer 31:13, Lam 3:22–23
• Untranslatable: shalom (peace/wholeness/flourishing)
• Cross-tradition note: claim (hope of restoration; consolation in the presence of the transcendent; a future of peace) converges with eschatological and consolation traditions; warrant (a personal God who is "with me" and who will gather His people) is theistic and particular (the messianic-Zion hope).

P14 — Faithfulness and conscience stand firm under coercive power — even unto death

"But if not… we will not serve thy gods." Fidelity to God and refusal of idolatry/injustice are not contingent on rescue or reward; the faithful keep devotion and conscience even against the demands of empire, even at mortal cost. Each may be placed "for such a time as this" to act with courage for others.

• Covers: DC-P1, FS-P4 · Evidence: Dan 3:17–18, Dan 6, Esth 4:14
• Cross-tradition note: strong convergence candidate — claim (integrity and conscience unbroken by lethal coercion; courage for one's people) converges across traditions (martyr-courage is widespread); warrant (refusal of idolatry before the one God) is theistic.

P15 — The festival cycle and sacred-time architecture (moadim / ḥaggim): cyclic time gives ritual shape to communal memory, agricultural rhythm, and atonement

Beyond the weekly Shabbat (P5) the Tanakh structures sacred time across multiple coupled cycles that together form Judaism's lived-temporal architecture. The canonical festival calendar is given at Lev 23, opening with the LORD's address: "Speak unto the children of Israel, and say unto them: The appointed seasons of the LORD, which ye shall proclaim to be holy convocations, even these are My appointed seasons" (Lev 23:2). The festivals — the moadim מוֹעֲדִים ("appointed seasons") and ḥaggim חַגִּים ("feasts" — the three pilgrimage festivals) — comprise:

• Three pilgrimage festivals (shalosh regalim), at which "Three times in a year shall all thy males appear before the LORD thy God in the place which He shall choose; on the feast of unleavened bread, and on the feast of weeks, and on the feast of tabernacles; and they shall not appear before the LORD empty" (Deut 16:16): Pesaḥ פֶּסַח (Passover — the foundational liberation-narrative reenactment: "And this day shall be unto you for a memorial, and ye shall keep it a feast to the LORD; throughout your generations ye shall keep it a feast by an ordinance for ever", Ex 12:14; the institution at Ex 12; Lev 23:5–8); Shavuot שָׁבוּעוֹת (Weeks / Pentecost — first-fruits and, in rabbinic reading, Torah-giving: Ex 23:16; Lev 23:15–22); Sukkot סֻכּוֹת (Tabernacles / Booths — the wilderness-wanderings memorial and harvest: "that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt", Lev 23:43; Lev 23:33–43).
• High Holy Days (Yamim Noraim): Rosh Hashanah רֹאשׁ הַשָּׁנָה (the New Year of judgment — "a solemn rest unto you, a memorial proclaimed with the blast of horns, a holy convocation", Lev 23:24; Lev 23:23–25; in the Tanakh "the first day of the seventh month" and the day of the shofar-blast); Yom Kippur יוֹם כִּפֻּר (the Day of Atonement — "For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the LORD", Lev 16:30; the full rite at Lev 16; Lev 23:26–32).
• Sabbatical cycles: the seventh-year shemittah שְׁמִטָּה — "But in the seventh year shall be a sabbath of solemn rest for the land, a sabbath unto the LORD; thou shalt neither sow thy field, nor prune thy vineyard" (Lev 25:4); and the fiftieth-year yovel יוֹבֵל (jubilee) — "And ye shall hallow the fiftieth year, and proclaim liberty throughout the land unto all the inhabitants thereof; it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family" (Lev 25:10) — already named within P5's Shabbat + jubilee cluster, surfaced here as part of the integrated sacred-time architecture.

Each festival is doctrinally and theologically load-bearing, not merely calendrical: Pesaḥ anchors the liberation narrative that grounds Israel's covenant identity (Ex 12; Deut 16); Shavuot couples agricultural first-fruits with the giving of Torah (Lev 23:15–22); Sukkot memorializes wilderness dependence and harvest gratitude (Lev 23:33–43); Yom Kippur enacts the great national atonement and individual return (Lev 16); Rosh Hashanah opens the ten days of repentance with the shofar's call. The whole architecture — weekly + annual + 7-year + 50-year — gives Jewish lived practice its temporal shape, structures communal memory and renewal, and weaves agricultural rhythm together with redemptive history and atonement.

• Covers: ELN-P3 (Shabbat facet within sacred-time), ELN-C11 (land sabbath + jubilee), DC-P3 (Decalogue Sabbath); festival-cluster from the Torah books (per books/02-torah-exodus-leviticus-numbers.md and books/03-torah-deuteronomy.md) · Evidence: Lev 23 (the festival calendar — the canonical moadim enumeration: Lev 23:2 framing, 23:5–8 Pesaḥ, 23:15–22 Shavuot, 23:23–25 Rosh Hashanah, 23:26–32 Yom Kippur, 23:33–43 Sukkot); Lev 25 (shemittah land-rest at Lev 25:4 + yovel jubilee at Lev 25:10); Ex 12 (Pesaḥ institution — Ex 12:14 memorial-feast clause); Ex 23:14–17 + 34:18–26 (the three-times-a-year pilgrimage commands); Deut 16:16 (the three pilgrimage festivals named together — Pesaḥ / Shavuot / Sukkot); Lev 16 (the full Yom Kippur atonement rite — Lev 16:30 the cleansing-from-sin verse). supplementary per-verse strengthening for festival-cycle texts: R4 follow-on (current supplementary files anchor the Decalogue, Shema, Holiness Code, imago-and-covenant, prophetic-ethical core, Psalms-and-wisdom, and Daniel — not yet a festival-calendar per-verse file)
• Untranslatable: moadim מוֹעֲדִים (appointed seasons / sacred-time markers — Lev 23:2's framing term, broader than "festivals"); ḥaggim חַגִּים (feasts / pilgrimage festivals — the three shalosh regalim); shalosh regalim שָׁלוֹשׁ רְגָלִים (the three pilgrim-feet festivals — Pesaḥ / Shavuot / Sukkot); Pesaḥ פֶּסַח (Passover — "passing over" the firstborn-houses, Ex 12); Shavuot שָׁבוּעוֹת ("weeks" — counted seven weeks from Pesaḥ); Sukkot סֻכּוֹת ("booths" — the wilderness-shelter memorial); Yom Kippur יוֹם כִּפֻּר (Day of Atonement — Lev 16, 23:27); Rosh Hashanah רֹאשׁ הַשָּׁנָה (head of the year — "first day of the seventh month" in Tanakh, Lev 23:24); Yamim Noraim יָמִים נוֹרָאִים (Days of Awe — the High Holy Days frame); shemittah שְׁמִטָּה (seventh-year release / land-sabbath — Lev 25:1–7; Deut 15); yovel יוֹבֵל (jubilee — fiftieth-year liberty proclamation, Lev 25:8–55). Lev 23:2's framing term moadim anchors the whole architecture as "appointed seasons" — sacred time as divinely ordained rhythm, not human convention.
• Cross-tradition note: WEAK-distinctive — the specific architecture (Lev 23's calendar; shemittah / yovel economic-land cycles; the three pilgrimage festivals; the Yom Kippur atonement rite) is Jewish; the claim (cyclic sacred-time gives ritual shape to communal memory, renewal, and atonement) converges loosely with festival-cycle traditions across the cross-tradition pool. A new Atlas comparison axis (theme: cyclic sacred-time architecture): Jewish moadim (lunar calendar; weekly + annual + 7-year + 50-year cycles) vs Christian liturgical year (Advent / Christmas / Lent / Easter / Pentecost cycle) vs Islamic Hijri + Ramaḍān + Hajj cycle vs Hindu festival cycle (Diwali, Holi, Navaratri, Janmashtami) vs Buddhist uposatha + Vesak vs Zoroastrian Gahanbars + Nowruz vs Shinto annual matsuri. The Tanakh's contribution distinguishes itself by explicit divine ordination (moadim as "My appointed seasons," Lev 23:2) and by the economic-land sabbatical cycles (shemittah + yovel) that extend sacred time into agricultural and economic structure — a feature few cross-tradition parallels match. Highest lived-centrality (the festival cycle structures the entire Jewish year for every observance level).
• Note on later festivals: Purim פּוּרִים (biblical via Esther; Esth 9:20–32) and Ḥanukkah חֲנֻכָּה (post-biblical, Maccabean — outside the Tanakh canon proper) accrete to the cycle later; Purim is implicit in P14's Esther anchor, and the canonical Esth 9:20–32 institution-passage is in-corpus though not surfaced in P14's prose. Modern festivals (Tu B'Shvat, Yom HaShoah, Yom HaAtzmaut) are post-Tanakh — deferred under category 2.

Convergence/divergence summary (Atlas preview)

Likely cross-tradition convergence (claim level)	Likely divergence (warrant/foundation)
P2 image-of-God dignity · P3 family relationality + kibbud av v'em · P7 justice + universal moral floor (Noahide substrate) · P8 hesed/compassion · P10 sincerity over ritual · P11 personal responsibility & repentance · P12 reverent wisdom + epistemic humility · P14 conscience under coercion · P15 cyclic sacred-time (claim level — ritual-shaped communal memory & renewal)	P1 one personal covenant God + aniconic discipline + sanctity-of-speech · P4 berit / election-for-blessing / Davidic-Zion strand · P5 Shabbat / jubilee · P9 holiness-as-imitation-of-God · P13 messianic-Zion hope · P15 moadim / shemittah / yovel — divinely-ordained sacred-time architecture with economic-land sabbatical cycles · the divine-name and revelation warrants throughout

These are hypotheses for the Atlas to test, not settled findings. WEAK-distinctive jewels to preserve: berit (covenant, P4 — including the Davidic strand and the new-covenant-as-renewal reading); Shabbat/jubilee (P5); the prophetic fusion of holiness with social justice (P7+P9); the universal-Noahide moral floor coexistent with covenant-particular ethics (P7) — a key cross-tradition contribution on the universal/particular axis; the aniconic discipline and sanctity-of-speech-about-God (P1) — anchors for the Atlas's apophasis-as-form-convergence finding (R5 finding 2); and the integrated festival cycle and sacred-time architecture (P15 — moadim / shalosh regalim / High Holy Days / shemittah / yovel), with its distinctive divine-ordination framing (Lev 23:2's "My appointed seasons") and its economic-land sabbatical extensions.

structural-completeness v1.4 prose-discipline note (2026-05-30): the matrix and prose throughout this file follow the cross-lingual discipline established in structural-completeness v1.4 — native terms (Hebrew transliteration in italics, with Hebrew script for the most load-bearing terms) appear in principle titles, the untranslatables glossary, and direct JPS-1917 quotations, while synthesis prose explains in English with explicit glossary-anchor references back to 00-methodology.md#canonical-theme-taxonomies. Stray foreign tokens without glossary anchor are avoided.

Quality

• Source coverage: all 24 books / 11 N=1 files / 52 book-level principles map to ≥1 core-principle principle.
• Traceability: each core-principle principle lists covered book principles + evidence verses.
• Standalone comprehension: each principle stated to be intelligible to an outsider, with the theistic/covenantal warrant flagged separately.
• Scope note: this is the Written Torah (Tanakh) only, at book-level granularity. Two large deferrals: (a) per-verse / per-passage depth (supplementary — partially completed: see "supplementary per-verse strengthening" below; festival-calendar per-verse strengthening is R4 follow-on post-Plan-013 P15); (b) the Oral Torah / Talmud / halakhah interpretive layer, which is Judaism's actual lived determinant of meaning and is a distinct future source (see README).
• Quotes pending Phase 7 char-for-char audit against JPS 1917.
• Structural-completeness (structural-completeness Phase 3, 2026-05-30): PASS (12/12 canonical taxonomies covered against the canonical theme-taxonomy list; 6 of the 12 are post-biblical and correctly deferred under category 2 with the Tanakh-textual substrate honoured at core-principle).
  • Standalone principles: 1. Decalogue (P1 first-tablet — one-God + aniconic + no-vain-name; P5 Shabbat-commandment; P7 moral-floor Ex 20:13–14; P3 honour-parents Ex 20:12) · 2. Shema (P1 explicit) · 3. Covenant chain berit (P4 — Noahide → Abrahamic → Sinaitic → Davidic → new-covenant-as-renewal) · 4. Festival cycle moadim (P15 — new in Phase 3) · 5. Prophetic ethical core (P7 + P10) · 6. Holiness Code Qedushah-block (P9 with P7 + P8 fusion).
  • Sub-elements (clearly anchored): Aniconic discipline (Ex 20:4) + no-vain-name (Ex 20:7) are now clearly-anchored sub-elements of P1 — the structural reason is that divine oneness requires both: no representation (preserving transcendence) and no profanation of speech (preserving moral weight), with explicit Evidence and prose naming. Kibbud av v'em (Ex 20:12 + Deut 5:16 + Lev 19:3) is a clearly-anchored sub-element of P3 — the structural reason is that the first social commandment of the Decalogue's second tablet is the foundational application of the relational frame (Gen 2:18, 2:24), the hinge between duties-to-God and duties-to-neighbour. Davidic covenant (2 Sam 7:12–16) is a clearly-anchored sub-element of P4 — the structural reason is that the Davidic-Zion strand is the canonical bridge between covenant (P4) and the messianic-Zion shalom hope (P13), per Levenson 1985. Noahide universal-ethics substrate (Gen 9 covenant with all flesh + Gen 9:5–6 + Lev 19:34) is a clearly-anchored sub-element of P7 — the structural reason is that the Tanakh's universal moral floor binds all humanity through Noah prior to and independent of Sinai (the rabbinic seven-fold systematization itself is deferred category 2). Anti-supersessionist clauses on P10 (sacrifice not abolished, only not accepted while justice fails — counter-anchored on Lev 1–9 + Num 28–29) and P4 (new covenant as eschatological renewal within the covenant people, not supersession) are named in principle prose.
  • Deferrals (explicit, with category): (a) Sheva mitzvot b'nei Noach (rabbinic systematization of the Seven Noahide commandments) — deferred under category 2 (out of textual focus): t. Avodah Zarah 8:4 and b. Sanhedrin 56a are post-biblical Talmudic; the Tanakh-textual substrate is surfaced in P7 (Gen 9 + Lev 19:34). No R4 follow-on (the rabbinic enumeration is in a future Mishnah/Talmud distillation). (b) Three Pillars (shloshah devarim, m. Avot 1:2) — deferred under category 2: post-biblical Mishnaic synthesis; substrates standalone in P6 (Torah), P8 (hesed), P10 (avodah). R4 follow-on: Mishnah / Pirkei Avot distillation. (c) 613 mitzvot (Taryag mitzvot, b. Makkot 23b) — deferred under category 2: the count and enumeration are post-biblical Talmudic; the idea that Torah has mitzvot is covered in P6. R4 follow-on: Talmudic and medieval enumerative literature (Rambam's Sefer ha-Mitzvot, Sefer ha-Ḥinukh). (d) Two great love-commands as a paired creedal formula — deferred under category 2: the paired-synthesis (Deut 6:5 + Lev 19:18 as the Torah's twin axis) is rabbinic (Sifra to Lev 19:18; Hillel b. Shabbat 31a); both verses are standalone at core-principle (Deut 6:5 in P1, Lev 19:18 in P8 + P9). No R4 follow-on needed. (e) Maimonides' Thirteen Principles of Faith (Shloshah Asar Ikkarim) — deferred under category 2: medieval Maimonidean systematization (12th-c. commentary on m. Sanhedrin 10), contested within Judaism (Crescas, Albo, Abravanel — see 00-methodology.md item 8). R4 follow-on: medieval Jewish philosophy distillation. (f) PaRDeS — deferred under category 2 (and arguably category 3 — not a doctrinal taxonomy): medieval hermeneutical taxonomy; the distillation does peshat (plain-sense) by design, with remez / derash / sod in the Oral-Torah / Talmudic / Midrashic / Kabbalistic layers. No R4 follow-on needed.
  • Cross-tradition consistency: P15 moadim opens a new Atlas comparison axis on cyclic sacred-time architecture (theme to be re-attested in structural-completeness Phase 4). The P7 Noahide universal-ethics dimension sharpens the universal-vs-particular ethics axis (theme 6). P1's aniconic anchor strengthens the apophasis-as-form-convergence finding (R5 finding 2). P4's Davidic strand strengthens the covenant convergence (R5 finding 1).

supplementary per-verse strengthening (additive)

Per-verse N=1 depth was added in Issue 028 R3 supplementary for five high-density passage clusters. The atomic-statement anchors strengthen the canonical articulations of P1–P14 without changing them. Mapping:

core-principle principle	Strengthened by supplementary file(s)	Canonical articulations now per-verse-anchored
P1 (One God; Shema)	12, 13	Ex 20:2–4 · Deut 5:6–8 · Deut 6:4 · Lev 19:3–4
P2 (Image of God)	13, 15	Gen 1:26–27 · Gen 2:7 · Gen 9:6 · Ps 8:5–7 · Ps 139:13–14
P3 (Relational humanity)	13	Gen 1:28 (custodial dominion)
P4 (Berit covenant)	13, 14	Gen 12:1–3 · Gen 15:6, 12, 17–18 · Ex 19:5–6 · Deut 7:6–9 · Jer 31:31–34
P5 (Shabbat)	12	Ex 20:8–11 · Deut 5:12–15 · Lev 19:3, 30
P6 (Torah teaching)	12, 15	Deut 6:6–9 · Ps 1:1–4 · Prov 22:6
P7 (Tzedek/mishpat)	12, 14, 15, 16	Ex 20:12–14 · Lev 19:9–18, 33–36 · Amos 5:24 · Mic 6:8 · Isa 1:16–17 · Isa 58:6–10 · Ps 15:1–5 · Dan 7:9–10, 22
P8 (Hesed)	12, 14, 15	Lev 19:18, 33–34 · Mic 6:8 · Hos 6:6 · Ps 23:6 · Ps 51:3
P9 (Qodesh holiness as ethics)	12	Lev 19:2 + Lev 19:9–18 spelled out
P10 (Right worship = mercy + justice)	14, 15	Amos 5:21–24 · Isa 1:11–17 · Isa 58:6–10 · Hos 6:6 · Ps 51:18–19
P11 (Personal responsibility, teshuvah)	14, 15	Ezek 18:4, 20, 23, 31–32 · Ps 51:12–13
P12 (Wisdom and its limit)	15	Prov 3:5–6 · Prov 8:22–31 · Job 38:1–7 · Job 42:3–6 · Eccl 3:11 · Eccl 12:13–14 · Ps 90:12
P13 (God-present, shalom hope)	15, 16	Ps 23:4–6 · Ps 139:7–10 · Dan 7:13–14, 27
P14 (Faithfulness under coercion)	16	Dan 7:21–22, 25 (bounded persecution; reserved verdict)
P15 (Festival cycle moadim)	R4 follow-on — festival-calendar per-verse supplementary file not yet authored; core-principle anchors directly to Torah book-level files	Lev 23 calendar, Lev 25 shemittah+jubilee, Ex 12 Pesaḥ, Deut 16 pilgrimage-festival cluster, Lev 16 Yom Kippur — pending supplementary per-verse strengthening

supplementary totals: 5 files · 102 atomic statements · 31 passage principles · 14 of 15 core-principle principles strengthened (P15 festival-cycle per-verse strengthening = R4 follow-on). Additive only — no existing core-principle principles changed; the strengthening provides per-verse traceability for the canonical articulations that the Atlas and the rooted compass cite. R4 follow-on: a future per-verse supplementary file 17-festival-cycle-per-verse.md covering Lev 23, Lev 25, Ex 12, Deut 16, Lev 16, and the Ex 23:14–17 / 34:18–26 pilgrimage-cluster would close the only remaining core-principle-to-supplementary gap.