Torah

In this study the following are to be considered:

“for by grace you have been saved through faith, and that not of yourselves; it is the gift of `Eloakh, not of works, that no one would boast.” (Eph. 2:8, 9)

“By this we know that we love the children of `Eloakh, when we love `Eloakh and keep His commandments.” (1 John 5:2).

The commandments were never given as a means of salvation: it has always been from Adam onwards, faith in the completed work of the Messiah Yahusha.

Definition p.1; (i) Yahuah’s Standard p.2; (ii) Penalty p.3; (iii) Man’s Incapacity p.4;     (iv) Yahuah’s Redemptive Plan p.5; (v) Yahuah’s Self-revelation p.5; (vi) Yahuah’s People p.7;

Sha`ul’s Good News Message p.7;

Written Law v Oral Law p.11;

Written Law p.13;

What is Torah p. 16;

Covenant Obedience p.19;

Examples of Current Commandments p21.; (i) Fringes p.21; (ii) Meat p.23; (iii) Blood p.25;

   (iv) Shabbat p.26; (v) Other gods p.28; (vi) Phylactaries p.28;

References and Credits p.29:

Definition

“For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished.” (Matt. 5:18). #G3551 νόμος no-mos law is the word the Septuagint (LXX) usually translates as Torah. This has several meanings: the Book of Moshe (Gen. – Deut.); all of the TaNaKh (Old Testament); entire Word of Yahuah (TaNaKh and Renewed Covenant). As the passage refers to ‘all things’ this would indicate that it means all Scripture. This must mean, therefore, that all Scripture remains in force until the culmination of time.

When #H8451 תּוֹרָה tor-rah is used in this study it is the embodiment of all Scripture and is for Man’s instructions on how to live out Yahuah’s standards, and is to be considered as the full word of Yahuah. However, confusion arises when Torah (Written and Oral, see below) and Law are interchanged. In this study, unless specifically identified law refers only to the commandments etc whereas Torah embodies the commandments, writings history etc. known as Scripture.

For this study, the word ‘commandment’, as opposed to Torah, is meant to include charge, law, statute, ruling regulation, ordinance etc. “For if you believed Moshe, you would believe me; for he wrote about me.” (John 5:46). It is my belief that all Torah has its fulfilment in the Messiah Yahusha. That is, they all point to some aspect of His life, ministry, death, resurrection and exaltation. Whilst not every commandment is relevant to all people, at all times and in all places (FFOZ), it is my further belief in that the studying and understanding of all commandments are vitally important if the fullness of the Messiah is to be grasped.

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Torah was given in order to:

(i) reveal Yahuah’s standard by which Mankind must live;

(ii) reveal the penalty for non-compliance;

(iii) reveal what makes it is impossible for Mankind to fully comply to this standard;

(iv) reveal Yahuah’s perfect redemptive plan through His Son, the Master Yahusha HaMashiach. This is the essence of the Good News of Yahuah’s salvation through His Son.

(v) reveal Yahuah through His Son, our Master Yahusha HaMashiach.

(vi) reveal how Yahuah has set apart a People unto Himself.

(i) Yahuah’s standard

“Yahuah `Elohiym blessed them. Yahuah `Elohiym said to them, ‘Be fruitful, multiply, fill the earth, and subdue it. Have dominion over the fish of the sea, over the birds of the sky, and over every living thing that moves on the earth.’ Yahuah `Elohiym said, ‘Behold, I have given you every herb yielding seed, which is on the surface of all the earth, and every tree, which bears fruit yielding seed. It will be your food.’” (Gen. 1:28). In any discussing regarding commandments, the over-arching consideration must be as to why the commandments were given. The above verse is the first commandment in Scripture. It requires obedience and there is a blessing in order to carry it out. It is also instructing Mankind that Yahuah `Elohiym will supply all that is necessary to comply with the command.

“My little children…This is how we know that we know Him: if we keep His commandments. One who says, ‘I know Him,’ and does not keep His commandments, is a liar, and the truth is not in him. But whoever keeps His word, `Eloakh‘s love has most assuredly been perfected in him. This is how we know that we are in Him: he who says he remains in Him ought himself also to walk just like He walked.” (1 John 2:1-6). Yochanan writes to Believers the importance of keeping the commandments; is that we may know for

certain that a Believer knows and accepts the Messiah as their Redeemer is that they are capable of following His perfect example. When the Master lived on earth, He was fully obedient to Yahuah. The commandments that are mentioned here must, therefore, be those found in the Tanakh.

“What shall we say then? Is the law sin? May it never be! However, I would not have known sin, except through the law. For I would not have known coveting, unless the law had said, ‘You shall not covet.’” (Rom. 7:7). Torah is Yahuah’s preferred way for Man to live. However, unless Man is told the right way to live (in obedience to Yahuah), he will not know that which displeases Him (disobedience).

“So that the law has become our tutor to bring us to the Messiah, that we might be justified by faith.” (Gal. 3:24). There is not a single commandment that states compliance can bring about salvation. Every single commandment, regulation, rule, ordinance etc. points to the Messiah and through Him, a direct revelation of Yahuah. It is my belief that it is not the obedience to the commandment that brings salvation but by the faith to whom the commandment points. Adam, the Patriarchs, Moshe, Dawid, the prophets etc. came to a faith that brought salvation by looking forward to the Messiah. Believers can come to the same faith that brings salvation by looking back to the accomplished work of the Messiah. It is the same faith that secures salvation. Torah is the teacher that introduces and brings the hearer to the Messiah. This must be timeless as those who lived before the Messiah’s Incarnation could still be saved by believing in the future work of the Messiah. When the

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hearer fully understands the need for and puts trust in the work of the Messiah, He then becomes the goal of Torah.

Unfortunately, the vast majority of commentators and teachers, both Jewish and Gentile, describe Torah as being a system of legalistic requirements (a regime of do’s and do not’s), and a codified means of living. Yes, within Torah there are details of Yahuah’s commandments, but far from being a means of keeping people away from Him, it is a means of showing how desperate and desolate a person is without knowing Yahuah’s salvation. The full application of Torah (all Scripture, TaNaKh and Renewed Covenant) has been described as “a wholesome approach to life that comes from a full apprehension of the will of God for the well-being of human beings made in God’s image” (Robertson).

(ii) Penalty

“Yahuah `Elohiym commanded the man, saying, ‘Of every tree of the garden you may freely eat: but of the tree of the knowledge of good and evil, you shall not eat of it: for in the day that you eat of it you will surely die.’” (Gen. 2:16, 17). The penalty for disobedience is clearly laid down early in Scripture. Yahuah told Adam that he would die as a result of his disobedience. As he was not immediately struck down, physically, the warning could not be taken as literal.

“Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned.” (Rom. 5:12). Man was not made immortal. However, because Death had not entered the world, there was no mechanism in which to end the physical life of Man, his life was unlimited. Nevertheless, with Adam’s disobedience, Death entered the world and so Man’s life was limited. This is the First (temporary, physical) Death, “Inasmuch as it is appointed for men to die once, and after this, judgment,” (Heb. 9:27).

For those who have not received Yahuah’s salvation through His Son, after judgement there would be a Second (eternal, spiritual) Death, “The sea gave up the dead who were in it. Death and She`ol gave up the dead who were in them. They were judged, each one according to his works. Death and She`ol were thrown into the lake of fire. This is the second death, the lake of fire.” (Rev. 20:14, 15). After the judgement is passed upon the unrighteous, sentence is carried out. This Second Death is an eternity of torment in Hell.

There is a saying that ‘It is better to be born twice (once physically and then once spiritually) and die once (physically) than to be born once (physically) and to die twice (once physically and then once spiritually).

“For the wages of sin is death,” (Rom. 6:23a). The cost of sin is that the First and Second Deaths were accredited to Man. It is only accepting Yahuah’s salvation that a Man can avoid the Second Death.

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(iii) Man’s incapacity

“For whoever shall keep the whole law, and yet stumble in one point, he has become guilty of all.” (James 2:10). Not every commandment is relevant to every person. Nevertheless, of those that are, all need to be obeyed. Failure to obey one commandment will lead to falling under the full penalty.

“Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of `Eloakh. Because by the works of the law, no flesh will be justified in His sight. For through the law comes the knowledge of sin.” (Rom. 3:19, 20). Likewise, v19 is usually quoted to say that all who are ‘under’ the law are guilty before Yahuah as the Messiah has done away with the Law and any who place themselves’ under’ the Law are returning to their pre-salvation state. However, the word ‘under’ #G1722 ἐν en that is a primary preposition that can be translated in, by, with, among, at, on, through under etc. The use of in as the translation is over 21/2 times more common than all the others put together.

V20 states in the above translation that as the requirements of the Law have been annulled by the work of the Messiah, the Law cannot justify (save) a person. This has never been the case. Abraham is often quoted in the Renewed Covenant as being a person who was justified outside of (before) the Law. Justification can only come as a result of both of the following:

(a) Hearing and understanding the word of Yahuah;

(b) Taking what Yahuah has said and manifesting that understanding by correct action.

“So, faith comes by hearing, and hearing by the word of `Eloakh.” (Rom. 10:17). The hearing of the Good News must also be accompanied an act of obedience in the same way the ‘Shema’ Hear Oh Yisra`el! Love Yahuah your `Elohiym….

“The heart is deceitful above all things, and it is exceedingly corrupt: who can know it?” (Jer. 17:9).Throughout Scripture (according to the cultural norm at the time of writing), the heart was considered as the centre of a person’s understanding. Therefore, Man was morally derelict and incapable of understanding the sinful state but also was unwilling to listen and understand.

“This evil people, who refuse to hear my words, who walk in the stubbornness of their heart (understanding), and are gone after other gods to serve them, and to worship them, shall even be as this belt, which is profitable for nothing.” (Jer. 13:10).

“What shall we say then? Is the law sin? May it never be! However, I would not have known sin, except through the law. For I would not have known coveting, unless the law had said, ‘You shall not covet.’” (Rom. 7:7). In ignoring Torah, there can be no excuse when standing in final judgement.

“What a wretched man I am! Who will deliver me out of the body of this death?” (Rom. 7:24). #G5005 ταλαίπωρος ta-ly-poor-ros is translated here as wretched. This word describes a person who is going through a series of trials, one after the other with no sign of relief. It is similar to a refining process but the person cannot see an end and therefore, is without hope unless someone rescues them. In this respect, it can be likened unto a person

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in a deep well. No matter how hard they try to climb out, they constantly keep on falling back and the strength to carry on is slowly ebbing away. Their doom is certain unless someone rescues them.

(iv) Yahuah’s redemptive plan

“Yahuah is not slow concerning His promise, as some count slowness; but is patient with us, not wishing that any should perish, but that all should come to repentance. (2 Peter 3:9). Yahuah’s promise was given to Adam, “I will put enmity between you and the woman, and between your offspring and her offspring. He will bruise your head, and you will bruise His heel.” (Gen. 3:15). It would be over 3750 years in human terms for this promise to be fulfilled. However, in terms of eternal time, it is but a brief moment.

Nevertheless, once Yahuah has stated, it is firmly established, “Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, nor turning shadow.” (James 1:17).

“For `Eloakh so loved the world, that He gave His one and only Son, that whoever believes in Him should not perish, but have eternal life.” (John 3:16).

“Blessed be `Eloakh and Father of our Master Yahusha the Messiah, who has blessed us with every spiritual blessing in the heavenly places in the Messiah… even as He chose us in Him before the foundation of the world… in whom we have our redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace,” (Eph.1: 3, 4, 7).

“for by grace you have been saved through faith, and that not of yourselves; it is the gift of `Eloakh, not of works, that no one would boast.” (Eph. 2:8, 9). Due to Man’s moral bankruptcy, Yahuah had to give His Son as the only possible way for Man to be saved. (For further details refer to Maxi Bible Study Salvation).

“saying, ‘Father, if you are willing, remove this cup from me. Nevertheless, not my will but yours be done.’” (Luke 22:42). There was no other way possible for sinful Man to be reconciledto the righteous `Eloakh. The Messiah Yahusha did not want to have to go through the ridicule, scourging, crucifixion and the ultimate sacrifice, the rejection of His Father but He knew that there was not, and so willingly went to His death in obedience to the Father and the redemption of all Mankind.

(v) Yahuah’s self-revelation

“No one has ever seen `Eloakh; but the only and unique Son, who is in the bosom of the Father and has made the Father known.” (John 1:18). It was imperative that Man should come to know the fullness of Yahuah as shown by His word in the Torah.

“In the beginning was the Word, and the Word was with `Elohiym, and the Word was `Elohiym… The Word became flesh, and lived among us. We saw His glory, such glory as of the one and only Son of the Father, full of grace and truth.” (John 1:1, 14). It was necessary, therefore, for the fullness of Torah to be made manifest in the flesh as the Living Torah.

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“I and the Father are one.” (John 10:30). During one Feast of Chanukkah, the Apostle Yochanan relates the Master’s reply to the Jews in the Temple query whether He was the long-awaited for Messiah. In this discourse (John 10:22-42), the Messiah Yahusha states that He and the Father are of one mind and so all the works that the Master does and all the words that the Master says are the Father’s. In so doing, the Messiah Yahusha differed from all prophets and was declaring that He was `Elohiym.

“For Him (the Son) who knew no sin, He (the Father) made to be the sin offering on our behalf; so that in Him (the Son) we might become the righteousness of `Eloakh.” (2 Cor. 5:21). “This is the thing that you shall do to them to make them holy, to minister to me in the Priest’s office: take one young bull and two rams without blemish…But the flesh of the bull, and its skin, and its dung, you shall burn with fire outside of the camp: it is a sin-offering.” (Exod. 29:1, 14). As with all the sacrifices, the sin offering had to be without spot

or blemish, “how much more will the blood of the Messiah, who through the eternal Spirit offered Himself without blemish to `Eloakh, cleanse your conscience from dead works to serve the living `Eloakh?” (Heb. 9:14).

“Speak to all the congregation of Yisra`el, saying, ‘On the tenth day of this month, they shall take to them every man a lamb, according to their fathers’ houses, a lamb for a household…Your lamb shall be without blemish, a male a year old. You shall take it from the sheep, or from the goats: (Exod. 12:3, 5).

“Yahusha, having found a young donkey, sat on it. As it is written, ‘Do not be afraid, daughter of Tziyon. Behold, your King comes, sitting on a donkey’s colt.’” (John 12:14, 15). It was on the tenth day of the first month that the Master presented Himself to the priests for examination, to be found without spot or blemish; an acceptable sacrifice to Yahuah. Throughout the four days prior to His crucifixion, He was tested and no sin could be laid upon Him.

“Now the Chief Priests, the Sanhedrin, and the whole council sought false testimony against Yahusha, that they might put Him to death; and they found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward… ‘Nevertheless, I (Yahusha) tell you, henceforth you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky.’ Then the High Priest tore his clothing, saying, ‘He has spoken blasphemy! Why do we need any more witnesses? Behold, now you have heard His blasphemy. What do you think?’ They answered, ‘He is worthy of death!’” (Matt. 26:59-66). At His trial, the Master’s accusers could not bring any charge (truthfully or falsely) of Him having broken any laws/Torah. It was only the statement regarding the Son of Man that eventually led to the Master being condemned. If this was not so, the accusers would have charged Him accordingly. Therefore, the Master must have obediently and faithfully followed all the requirements of Torah. As the Messiah’s ‘Betrothed’ Bride, it must be incumbent upon all Believers to follow His ways.

“For the assembly, there shall be one statute for you, and for the stranger who lives as a foreigner with you, a statute forever throughout your generations: as you are, so shall the foreigner be before Yahuah.” (Num. 15:15). In this verse the assembly means all Believers (Jew and Gentile) and the foreigner refers to all non-Believers requiring everyone to be Torah observant for all generations.

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“Or is Yahuah the `Elohiym of Yehudim only? Is He not the `Elohiym of Gentiles also? Yes, of Gentiles also,” (Rom. 3:9). Just because non-Believers do not acknowledge Him as `Elohiym does not negate the fact He is who He is, and His Torah will be the standard by which all Mankind will be judged.

(vi) Yahuah’s set apart People

When the Eisodus into Egypt of Ya`akob and his family occurred, there were only seventy people. This was a manageable number for a single clan leader to control. However, after four hundred years of sustained growth, the number leaving Egypt had risen to over a million souls. This required a more formal structure, more suited to the nascent nation of Yisra`el.

“‘Now therefore, if you will indeed obey my voice, and keep my covenant, then you shall be my own possession from among all peoples; for all the earth is mine; and you shall be to me a kingdom of Priests, and a set apart nation.’ These are the words which you shall speak to the children of Yisra`el.” (Exod. 19:5, 6). There is an over-arching theme when considering the Exodus, and that is the desire of Yahuah `Elohiym to separate out Yisra`el from the rest of the nations. Terms such as set apart, holy (not used in this study except for direct quotes), from among the peoples, are all descriptive of this theme. This theme of separation was essential because all other surrounding nations were polytheistic. None more so than Egypt with its highly developed pantheon of gods.

Therefore, it was necessary for Yahuah `Elohiym to give the Yisra`elites a set of rules and regulations by which they are to live, demonstrating this theme of separation. This was a system known as the Law.

“But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; do not boast over the branches. But if you boast, it is not you who support the root, but the root supports you.” (Rom. 11:17, 18); “that you were at that time separate from the Messiah, alienated from the commonwealth of Yisra`el, and strangers from the covenants of the promise, having no hope and without `Eloakh in the world. But now in the Messiah Yahusha you who once were far off are made near in the blood of the Messiah.” (Eph. 2:12, 13); “that He (Master Yahusha) might redeem those who were under the law (of sin and death), that we might receive the adoption of sons.” (Gal. 4:5). Those who receive the salvation of Yahuah through the Crucifixion and Resurrection of His Son, the Master Yahusha, are adopted into the commonwealth of Yisra`el, and thus required to live according to Yahuah’s commandments (for further details please refer to the Mini Bible Study Adoption).

Sha`ul’s Good News message

“I ask then, did they stumble that they (Yisra`el) might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fullness? For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; if by any means I may provoke to jealousy those who are my flesh, and

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may save some of them.” (Rom. 11:11-14). Sha`ul was called to a ministry to the non-Jewish world. In his early life, it can clearly be seen how Yahuah was preparing him for such a ministry. He was born of a Jewish family, a Roman citizen, educated in the Law (Written and Oral) and able to speak the common languages of the region. His initial starting point at each town he visited was the Jewish community and in preaching and teaching to the community both Jew and Gentile heard the Good News of salvation. However, in his ministry to the Gentiles, Sha`ul never lost the view that ‘those who are after my flesh’ (Jews) needed to hear the Good News. By instructing Gentiles in how to live a righteous life according to the Word of Yahuah, he was showing how it was possible, and indeed preferable, to fulfil the commandments that Yisra`el found impossible even with the Temple sacrifices.

All this was to enable him to fulfil the above passage and was encouraging Gentiles to witness to the Jews in order to ‘provoke to jealousy’ #G3863 παραζηλόω pa-rad-zay-lo-oh. Sha`ul wants to incite the Jews to emulate the Gentiles who were capable of fulfilling the applicable Torah. The two matters that the Jewish people lacked that Believers (both Jewish and Gentile) have in order to comply with Torah was the knowledge of the Risen Messiah and the indwelling Ruach HaQodesh.

 “For though I was free from all, I brought myself under bondage to all, that I might gain the more. To the Yahudim I became as a Yahudi, that I might gain Yahudim; to those who are under the law, as under the law, that I might gain those who are under the law; to those who are without law, as without law (not being without law toward `Eloakh, but under law toward the Messiah), that I might win those who are without law. To the weak I became as weak, that I might gain the weak. I have become all things to all men, that I may by all means save some.” (1 Cor. 9:19-22). In his ministry, Sha`ul was willing ‘by all (or any) means’ to preach the Good News. In order to win those ‘under the Law’ (that is Jew) and ‘without the Law’ (that is Gentile), Sha`ul fulfilled all relevant commandments. This then shows that Sha`ul followed Torah, not out of a need for salvation, but in faith so that he could emulate the Messiah Yahusha and thus please Yahuah and win others to Him.

In both of the above Scripture passages, it seems that Sha`ul was willing to do anything in order to propagate the Good News. However, this does not mean that he was willing to sin. Would he murder? Would he blaspheme? Would he dishonour his parents? The answer to these, of course, is most certainly no. Therefore, it is not likely that other commandments such as regarding food, Shabbat observance, fringes etc. would be neglected. How can the

Ruach HaQodesh convict a person of sin when the object of the Good News is obviously about sinning? The answer is that He cannot. It is for this reason that it is clear that Sha`ul obeyed all those commandments that were relevant to himself.

“But we all, with unveiled face beholding as in a mirror the glory of Yahuah, are transformed into the same image from glory to glory, even as from Yahuah, the Spirit.” (2 Cor. 3:18). The word ‘glory’ #G1391 δόξα dox-ah is used three times in this verse. However, there are two distinct states; 1) a permanent state of the Messiah that is eternal and 2) a transient state of Believers. Unlike the mirrors of today, the readers of this Letter would understand this to be a highly burnished metal, usually bronze. The readers would also have known that even the very best of mirrors would be but a poor representation of the actual subject. As a result, they would understand Sha`ul saying that even a Believer’s greatest estimation of the majesty of Yahuah as revealed in the Person of the Messiah by HaRuach, fell well below the reality. Nevertheless, it does not stop Believers from having knowledge

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of the Messiah as their goal, imperfect as this would be. However, this knowledge can only come from the study of all Scripture and the leading by the Ruach HaQodesh in these studies.

“I fed you with milk, not with meat; for you were not yet ready. Indeed, not even now are you ready,” (1 Cor. 3:2).  In his First Letter to the Corinthians, Sha`ul says that the Believers were not ready to receive more in-depth teaching regarding spiritual matters. The inference here is that Believers move from a state of immaturity to one of increasing maturity. As a Believer is taught, there is more discerning the glory of the Messiah. Yet, as the Believer comes to know more of this heavenly state, the Believer comes to understand that the standard for a Believer’s glory has moved ever so slightly closer to the Messiah. A good analogy of this is with the burnished mirror. In a dull mirror, the reality is constant but the image is very blurred and hardly recognisable. Still, if an effort is made to polish up the mirror, although the reality remains constant, the image becomes a little clearer. With more effort, the image becomes clearer still. However, no amount of burnishing of the metal will ever reveal a perfect image of the reality. Likewise for a Believer, no amount of studying the Scriptures can ever reveal the true glory of the Messiah.

“For we know in part, and we prophesy in part; but when that which is complete has come, then that which is partial will be done away with. When I was a child, I spoke as a child, I felt as a child, I thought as a child. Now that I have become a man, I have put away childish things. For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I will know fully, even as I was also fully known.” (1 Cor. 13:9-12). Sha`ul clearly shows this maturing later on in his First Letter and states that only when the Messiah returns and Believers see Him ‘face to face’ will there be a no need of a mirror and the Reality and the Image become one.

“For when by reason of the time you ought to be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of `Eloakh. You have come to need milk, and not solid food.” (Heb. 5:12). In writing to the Hebrews in the Diaspora, Sha`ul (Roth AENT) informed them that they were not maturing and so still in need of ‘milk’. In expecting all Believers to be in a state of constant maturing, he recognised that the Hebrew Believers should be starting from a position in advance of Gentile Believers. Having grown up with Torah, the Jews should have been in a position to teach the Gentiles. However, due to the Hellenistic influences, they seemed to be ignoring the Torah of their childhood and Sha`ul was having to remind them of their heritage.

The transient state (glory to glory) is sometimes called progressive sanctification, “For `Eloakh called us not for uncleanness, but in sanctification.” (1 Thess. 4:7). This is a process by which Believers are brought into the likeness of the Messiah and set apart for the work of the Believer to which they have been called by Yahuah, “who saved us and called us with a set apart calling, not according to our works, but according to His own purpose and grace, which was given to us in the Messiah Yahusha before times eternal,” (2 Tim. 1:9).

This must not be confused with righteousness which is defined as having met a standard. Righteousness #H6663צָדַק*1879 ss-ar-dek, #G1342 δίκαιος di-kai-os – that which is right, just, true (as in weights and measures meeting a required standard), Yahuah’s attribute as Sovereign. The meaning of righteousness under consideration is ‘‘justifying righteousness’ which He bestows on us sinful men, and which, when laid hold of by faith, makes them fit to

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appear in His holy presence’ (Brown). In scriptural terms it is having met the standard laid down by Yahuah and can be seen in the Word of Yahuah and that, “The Word became flesh, and lived among us. We saw His glory, such glory as of the one and only Son of the Father, full of grace and truth.” (John 1:14).

Due to the sin in a person’s life, it is impossible to meet this standard. “Therefore, as Torah was impotent through the weakness of the flesh, Elohiym sent His Son in the likeness of sinful flesh on account of sin; that He might, in His flesh, condemn sin; so that the righteousness of Torah might be fulfilled in us, since it is not in the flesh we walk, but in the Spirit.” (Rom 8:3, 4 AENT). No matter how impossible is it for sinful Man to meet this standard, it has been met by the Messiah Yahusha and is imputed to all Believers upon salvation. However, this righteousness can be lost (but not salvation) due to sin in a Believer’s life. Nevertheless, upon repentance, can once again be attributed to the Believer.

The starting point of sanctification is salvation and the in-dwelling of the Ruach HaQodesh from which the Believer can mature. Scripture identifies two ways that a Believer can mature:

(i) Through pruning, “Every branch in me that does not bear fruit, He takes away. Every branch that bears fruit, He prunes, that it may bear more fruit.” (John 15:2) where those areas of a Believer’s life that does not bear fruit are cut away;

(ii) Through refining, “Behold, I have refined you, but not as silver; I have chosen you in the furnace of affliction. For my own sake, for my own sake, will I do it; for how should my Name be profaned? and my glory I will not give to another.” (Isa. 48:10, 11) whereby the dross is skimmed off the good metal in a crucible. This refining is on account that Yahuah is jealous of His Name and those who profess to have been saved by this Name will not shame He who has saved.

Both these processes show that the unproductive parts of a Believer’s life have to be removed to ensure a more abundant crop or more useful metal. As a Believer matures, what was acceptable last year may no longer be acceptable now and what is acceptable now may not be acceptable in the future. This is because as a Believer studies the Bible, truth will be progressively revealed. Reading a particular passage last year may have revealed one truth but re-reading it today may reveal another truth that shines a light on an area that may be pruned away. This is most evident in studying the commandments. A Believer may not be expected to know everything at the very beginning, but must approach Scripture prayerfully and with a teachable mind so that as truth is revealed after truth a Believer may apply it to their everyday life (glory to glory).

Some years ago, the Ruach gave me a vision to pass onto the assembly that I was then attending, but, as with all things of the Ruach, is good for all time. The message was: ‘that Yahua, by His Ruach, was going to change Believer’s. It can be as the Potter caressing and carefully moulding the clay in His hands. It can also be as the Blacksmith repeatedly heating the metal in the furnace and hammering the white-hot metal into shape. What way was it going to be? We had a choice.’ Since that time, I have been through both types of change; always for my perfecting.

There must be a distinction drawn between sin and its effects.  The fruits of sin, in a person, is manifest in trespasses (Jukes). It is the role of Torah to highlight trespasses for what they

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are and to show what must be done to escape sin and its consequences. “…Make me know my disobedience and my sin.” (Job 13:23b). In the depth of his trials, Iyob sought the reason for his condition. This word ‘disobedience’ #H6588 פֶּשַׁע *1846 pe-share means transgression which is translated as rebellion in the KJV. The outcome of this rebellion is that Man tends to try and hide, “The man said, ‘I heard your voice in the garden, and was afraid, because I was naked and I hid myself.’” (Gen. 3:10), or at least justify the sin (Harris et al). “For the wages of sin is death…” (Rom. 6:23a). It is my belief that there is only one sin – disobedience. What are normally considered as ‘sins’ are in reality the outworking of disobedience (For further details refer to Mai Bible Study Sin).

This may not necessarily be an actual breaking of a commandment but in not obeying Yahuah fully, could be considered as sin. “Take the rod, and assemble the congregation, you, and `Aharon your brother, and speak you to the rock before their eyes, that it give forth its water; and you shall bring forth to them water out of the rock; so you shall give the congregation and their cattle drink… Moshe lifted up his hand, and struck the rock with his rod twice: and water came forth abundantly, and the congregation drank, and their cattle. Yahuah said to Moshe and `Aharon, Because you did not believe in me, to sanctify me in the eyes of the children of Yisra`el, therefore you shall not bring this assembly into the land which I have given them.” (Num. 20:8, 11, 12). In this account, Moshe disobeyed Yahuah instructions. It may seem harsh that after all that he had done and was about to do, Moshe was not allowed to lead the Yisra`elites into the Promised Land. However, due to Moshe’s close relationship, much more was required of him. Believers must mature and what was considered acceptable last year may not be acceptable today, even though it is not directly breaking any commandments. In maturing, a Believer becomes more and more reliant upon Yahuah’s Word and the leading of His Ruach. HaRuach instructs a Believer in a specific way preparing the Believer for a particular calling or task. By refusing to listen or follow may result in being disciplined by Yahuah.

Written Law v. Oral Law

In the passage Matt. 15: 1-21, the Master is teaching from Yesh`yahu, “Yahuah said, ‘Because this people draw near to me, and with their mouth and with their lips to honour me, but have removed their heart far from me, and their fear of me is a command of men which has been taught them;’” (Isa. 29:13) upon primacy of the Written Law as opposed to the Oral Law (or masortey ha`avot, tradition of the fathers). He illustrates this with a parable regarding n`tilat yadayim or ritual hand washing and does not refer to food at all. Part of the common misunderstanding with regards to commandments is down to distinguishing what the inspired writers were saying about the Written Law (Torah – Law of Moshe) and criticism of Oral Law. Tradition has it that Moshe received the Oral Law at the same time as the Written Law at Mt. Sinai. These instructions were passed down verbally throughout the subsequent generations to the sages and rabbis who used them to assist the people in living a set apart life. Ironically, during the 2^nd. Century C.E. (Common Era) these oral instructions were codified and written down. However, in the 3^rd. Century C.E. Rabbenu Hakodosh gathered together all the traditions and interpretations of Torah known as the Mishnah. This was later expounded in the Jerusalem Talmud (4^th. Century) and the Babylonian Talmud (5^th. Century). Later sages went on to clarify (Rashi) and codify (Rambam) these traditions and interpretations (www.chabad.org/ Shavuot). Commentaries

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were compiled to form the Gemara and it was these combined with the Mishnahduring the 5^th. Century that now forms the Talmudic Law and is considered to be Law in its entirety (www.jewfaq.org/torah.htm) . The Talmud’saim was for scholars and sages to debate the minutiae in order to arrive at an exact meaning in order to interpret it for the lay person.

Further irony made be noted in that it was, indeed, Yahuah’s ultimate intention that the Written Law would no longer be written on tablets of stone, scrolls of papyrus or books of paper, but on the hearts of all Believers, “‘But this is the covenant that I will make with the house of Yisra`el after those days,’ says Yahuah, ‘I will put my law in their inward parts, and in their heart will I write it; and I will be their `Elohiym, and they shall be my people:’” (Jer. 31:33).

These rulings were given in order to ensure that the people did not contravene the Written Law, and were intended to put a barrier or ‘hedge’ around the Written Law. An example of this (not from Scripture but to help clarify) is as follows:

Written Law – do not put your hand in the fire. This Law was to prevent physical hurt to a person.

Oral Law – do not go near the fire. This was a ruling that prevented a person from approaching the fire much less put a hand in it.

As it can be seen from this simplistic example, the Oral Law or ruling was a safeguard against breaking the Written Law. However, over time, the Oral Law became to have the same authority or primacy that belonged to the Written Law. There is nothing wrong with the Oral Law as such. In fact, in its original intention, the Oral Law has a lot to commend it. “You have heard that it was said, ‘You shall not commit adultery’; but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart.” (Matt. 5:27, 28).

This is one of several passages where the Master uses a ‘hedge’. The Written Law is “You shall not commit adultery.” (Exod. 20:14). The ‘hedge’ is “Do not look at a woman with lust.” This was used by the Master to instruct His listeners how to live out the Written Law not to burden people with additional commandments. “saying, ‘The Scribes and the Pharisees sat on Moshe’s seat. All things therefore whatever they tell you to observe, observe and do, but do not do their works; for they say, and do not do. For they bind heavy burdens that are grievous to be borne, and lay them on men’s shoulders; but they themselves will not lift a finger to help them.’” (Matt. 23:2-4). In this passage (and Ch. 23 in general), the Master does not criticise what the Scribes and Pharisees taught as He recognises their right to do so. The sign of their authority was being seated on the seat or throne of Moshe. What He did criticise was their lifestyle.

 “For my yoke is easy, and my burden is light” (Matt. 11:30). “For it seemed good to the Ruach HaQodesh, and to us, to lay no greater burden on you than these necessary things:” (Acts 15:28). Nevertheless, the Master severely censors the scribes and Pharisees for the loading up of the Oral Law upon the people. This is in stark contrast to how the Master, The Ruach HaQodesh and the Apostles regarded the Written Law and its application for the people.

The letter from the Counsel of Yerushalayim (Acts 15:23-29) was the result of some Jews were saying that the full rule of the Written Law must to be met in order that new Gentile

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Believers are permitted into the Assembly. This was obviously too onerous as many life-long Jews struggle, and fail, to meet these requirements. Therefore, a minimum requirement was laid down in order Jewish Believers could have fellowship with new Gentile Believers. This would have been considered ‘milk’ but recognising that all Believers were to mature in the ‘meat’ of Torah.

Sha`ul of Tarsus was trained as a rabbi in Yerushalayim under Rabban Gamaliel the Elder and was well versed in the Torah, its applications to everyday life (halakhah) and to the finer points of jurisprudence. In his Letters, Sha`ul was generally replying to enquiries from the various assemblies in the out-living (midrash) of the Tanakh, the Hebrew Scriptures (up to that date) and using other Scriptures as proof texts (Barnett). Many of the 21^st. Century C.E. questions did not arise in the 1^st. Century C.E. as the modern difficulties would have been common knowledge when Sha`ul penned the Letters. If he was debating with other rabbis, the methodology of the Letters would have been much different. However, these were general letters and, as such, were not intended for debate but to instruct. ‘The New Testament as written text is both a continuation of and a commentary on or explanation of Tanakh, the Hebrew Bible’ (Schulam). Likewise, the inspired writers of the other Books of the Renewed Covenant were instructing their readers in how to live an acceptable, set apart life. The exception to this is obviously The Revelation of our Master Yahusha the Mashiyach by Yochanan bar Zawdi, Schlicha (AENT Roth).

The main difference between the midrashof the Renewed Covenant and the mishnahof the Jewish sages is that all the Writers of the Renewed Covenant were witnesses of the Risen Messiah. Even Sha’ul would have been fully aware of the teachings of the Master although he was not then a Follower. “But the Counsellor, the Ruach HaQodesh, whom the Father will send in my name, He will teach you all things, and will remind you of all that I said to you.” (John 14:26). It is my belief that each of these Writers, being filled with HaRuach, were simplifying how Yahuah, by HaRuach, wanted Believers to live rather than imposing their interpretation of Scripture.

Therefore, it is the commandments of the Tanakh and of the Renewed Covenant that is under consideration in the following discussion and for simplicity I have called these the Written Law.

Written Law

“For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished.” (Matt. 5:18). It is my understanding that the word ‘law’ #G3551 νόμος no-mos, when heard by the audience of the time, would have taken this to be Torah (written not oral). However, I believe that when the Master said this, He was including all Scripture; that which was already written and that yet to be written. My reading of this is that the law will stand in its entirety until heaven and earth are finished with. “I saw a new heaven and a new earth: for the first heaven and the first earth have passed away, and the sea is no more.” (Rev. 21:1).

This will take place at the very end of time.

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“For Christ is the end of the law for righteousness to every one that believeth.” (Rom. 10:4 KJV).  #G3551 νόμος no-mos is a catch-all word for legislation in general covering the specific Torah. It would be senseless to say that the work of the Master has done away with all forms of legislation. This is the proof verse that is cited when stating that when the Master

came, the law was done away with. However, ‘end’ – #G5056 τέλος tel-os can mean the termination, but it can also mean the end to which all things relate, the aim, purpose or goal.

“but the purpose of the charge is love, out of a pure heart and a good conscience and unfeigned faith;” (1 Tim. 1:5). The word ‘purpose’ is also tel-os but it does not make sense to say the commandment to teach sound doctrine is terminated by love! “As I exhorted you to stay at Ephesus when I was going into Macedonia, that you might charge certain men not to teach a different doctrine,” (1 Tim. 1:3).

“But now being made free from sin, and become servants to the LORD, ye have your fruit unto holiness, and the end everlasting life.” (Rom. 6:22 KJV). Again, it does not make sense that the fruit of holiness has done away with eternal life.

“Do we then nullify the law through faith? May it never be! No, we establish the law.” (Rom. 3:31). Sha`ul is often quoted as stating that all the commandments in the Tanakh have been made void, brought to a complete finish by the work of the Messiah.

“Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or Shabbat, which are a shadow of the things to come; but the body is the Messiah’s.” (Col. 2:16, 17). These verses are usually quoted in the support of abolishing Tanakh commandments. In writing to the Colossian Assembly, Sha`ul is not condemning the fulfilling of commandments any more than he is condemning eating and drinking. What he is doing, is to condemn the attitude of one party over another. Sha`ul states that in all the commandments (including feasts, new moons, shabbatot), they are but types or shadows of the reality that is the Messiah. However, in order to understand fully what the Messiah had to do throughout His life, it would be beneficial to understand the commandments better.

“Bring no more vain offerings. Incense is an abomination to me; New moons, Shabbatot, and convocations: I cannot bear with evil assemblies. My soul hates your New Moons and your appointed feasts; They are a burden to me. I am weary of bearing them.” (Isa. 1:13, 14). Similarly, this passage seems to state that Yahuah abhors the fulfilling of the commandments. However, Yahuah stresses that the listeners were making the commandments their own. They are not Man’s ordinances but Yahuah’s.

“Do not think that I came to destroy the law or the prophets. I did not come to destroy, but to fulfil.” (Matt. 5:17). The Master’s own words tell us that He came to fulfil – #G4137 πληρόω play-ro-oh (Aramaic amala). The Law was given that the Will of Yahuah is clearly transmitted to His creation. The fulfilment takes place when the hearer fully understands Yahuah’s Will for Mankind. The Master’s role was to make the Will of Yahuah known in its entirety so that Mankind would have no excuse in not accepting His redemption.

The word ‘destroy’ #G2647 καταλύω ka-tal-oo-oh (Aramaic d’ashrea) has the meaning of to loosen, release or unravel in the context that when one person is divorced from another, they are released from the marriage vows and the marriage bond is spoken of as being unravelled, broken or destroyed. Therefore, the correct meaning of the Master’s words would be:

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“Do not think that I have come to unravel the Torah or Prophets. I tell you I have not come to unravel but to give a proper interpretation of them.” (Emphasis mine). (Matt. 5:17).

“You shall be set apart to me: for I, Yahuah, am Set Apart, and have set you apart from the peoples, that you should be mine.” (Lev. 20:26). The giving of Torah through Moshe to the Yisra`elites has been liken to a כתובה ke-too-ba or wedding contract or covenant (www.chabad.org/library…477336) where the Groom (Yahuah) outlines His obligations to His new Bride (Yisra`elites/Believers).

“But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree;” (Rom. 11:17). “that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in the Messiah Yahusha through the Good News,” (Eph. 3:6). “But when the fullness of the time had come, `Eloakh sent forth His Son, born of a woman, born under the law, to redeem those who were under the law, that we might receive the adoption as sons. And because you are sons, `Eloakh has sent forth the Ruach of His Son into your hearts, crying out, ‘Abba, Father!’ Therefore, you are no longer a slave but a son, and if a son, then an heir of `Eloakh through the Messiah.” (Gal. 4:4-7). In Sha`ul’s writings to the assemblies of Rome and Galatia, he informed Gentile Believers that by putting their faith in the Messiah Yahusha, they have been adopted into the common-wealth of Yisra`el.

Only by the grace of Yahuah has He made people out of those who were not His people (Shulam). “They have moved me to jealousy with that which is not `El; They have provoked me to anger with their vanities: I will move them to jealousy with those who are not a people; I will provoke them to anger with a foolish nation.” (Deut. 32:21); “Yet the number of the children of Yisra’el will be as the sand of the sea, which cannot be measured nor numbered; and it will come to pass that, in the place where it was said to them, ‘You are not my people,’ they will be called ‘sons of the living `El.’” (Hos. 1:10); “I ask then, did they (Yisra`el) stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them (Yisra`el) to jealousy.” (Rom. 11:11).

If I had a natural son and then adopted another son, I would treat both equally, showing them the same love, giving them the same rules to follow, the same punishment for breaking the rules, the same protection. In other words, there would be no difference in how I would regard one or the other. Likewise, I would expect no difference in the respect, responsibilities and duties shown back to me. How much more so would Abba Father look upon those that He has adopted into His people and His sons to love Him back. Therefore, I believe that all the promises made available to Yisra`el are to be considered for both Jew and Gentile Believers alike. Consequently, all that is required of Jewish Believers in the form of commandments are to be required of Gentile Believers.

“For God does find fault with the people when he says, ‘See! The days are coming,’ says Adonai, ‘when I will establish over the house of Isra`el and over the house of Y`hudah a new covenant. By using the term ‘new’ he has made the first covenant ‘old’; and something being made old, something in the process of aging, is on its way to vanishing altogether.” (Heb. 8:8, 13 CJB). Here, the inspired writer of the letter to Jewish Believers quotes the prophet Yiremeyahu (Jer. 31:31-34). It would appear that considerable misunderstanding has arisen over the word ‘new’. The Greek new #G2537 καινός kai-nos

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 has the same meaning as the Hebrew #H2319 חָדָשׁ kha-desh (from #H2318 *613 cause to repair), that is to refresh or renew that which has faded or diminished. This has the same connotation as the term ‘new’ moon when the moon appears to be renewed after it wanes fully.

“by the way which He dedicated for us, a new and living way, through the veil, that is to say, His flesh;” (Heb. 10:20).  Here, the writer uses the word new #H4372 πρόσφατος pros-fa-tos to refer to a completely newly made way of living. Prior to the Resurrection of the Messiah Yahusha, all commandments pointed to Him and salvation was secured upon the forward-looking faith in His Sacrifice. This was the only way to salvation when the Good News was so dramatically shown to Adam and Khevah, “Both of their eyes were opened, and they knew that they were naked. They sewed fig leaves together, and made themselves aprons…Yahuah `Elohiym made coats of skins for Adam and for his wife, and clothed them.” (Gen. 3:7, 21). This is that Man has sinned and the penalty is death; Man is incapable of doing anything to atone for the sin and a substitute must die in order that the sin be covered.

I believe that this Good News was transmitted down throughout the generations as there are numerous scriptural accounts of sacrifices being carried out. However, with the vast numbers of people living at the time of the Exodus (and for all future generations) a more codified and written form of Good News was required. It must be stressed that salvation was still to be based on a forward-looking faith. After the Resurrection, salvation was still accomplished by the same means as prior but people had the benefit of a backward-looking faith based upon the testimonies of eye-witnesses. This backward-looking faith was further enhanced with the coming and guidance of the Ruach HaQodesh. It is the life of backward-looking faith and the work of HaRuach that the inspired writer refers to as ‘new’.

What is the Covenant?

“‘Behold, the days come,’ says Yahuah, ‘that I will make a new Covenant with the house of Yisra`el, and with the house of Yehudah: not according to the Covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my Covenant they broke, although I was a husband to them,’ says Yahuah. ‘But this is the covenant that I will make with the house of Yisra`el after those days’, says Yahuah: ‘I will put my law in their inward parts, and in their heart will I write it; and I will be their `Elohiym, and they shall be my people… for I will forgive their iniquity, and their sin will I remember no more.’” (Jer. 31:30-33 (31-34).

This is the definitive proof text used by Christians to show that for salvation, Torahhas been done away with by a completely different covenant. However, this blasphemous error has come about by the use of two methods of exegesis that contravenes the accepted rules of hermeneutics:

(i) by forming doctrine from a translation;

(ii) by forming doctrine of a single passage, without supplementary support from other passages of Scripture.

This has come about by the mistranslation of a single word: new. In the above passage the Hebrew word חָדָשׁ #H2319 *613a kha-dash – new, from the root חָדַשׁ #H2318 kha-desh

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 renew or repair. Further clarification comes from the Ancient Hebrew ~2151(N) renew or repair from the root חָדַ kha-dal – restoration. “…and they hired masons and carpenters to restore the house of Yahuah…” (2 Chron. 24:12). It is obvious from this verse, that the workmen were not engaged to build a completely new Temple from scratch, but rather to repair and put back the original to its former glory. That is why in all the FGA studies, the Bible is divided into two parts: the Tanakh and the Renewed Covenant.

So it is with the Covenant that Yahuah made with Yisra`el. The people broke the conditions of this Covenant (Jer. 31:32), and Yahuah had the choice of scrapping it and starting again (contrary to the character of who makes all things perfect, and His Word), “Yahuah spoke to Moshe, ‘Go, get down; for your people, who you brought up out of the land of Egypt, have corrupted themselves!… Now therefore leave me alone, that my wrath may burn hot against them, and that I may consume them; and I will make of you a great nation.” (Exod. 32:7, 10). If Yahuah relented and did nor obliterate the people and not make of Moshe a great nation, why would He do so to the Gentiles? “Remember Abraham, Yitzchak, and Yisra`el, your servants, to whom you swore by your own self…” (Exod. 32:13a). Moshe pleaded to Yahuah on behalf of the people on the basis of Yahuah’s oath to the Patriarchs.

Therefore, the Covenant had to be repaired and restored to its former glory. This was accomplished by placing Torah in the hearts of the people so that they would have no excuse for not complying with all its statutes.

What was this Covenant that Yahuah made with the Yisra`elites? Simple put, “I will walk among you, and will be your `Elohiym, and you shall be my people.” (Lev. 26:12). However, it is impossible for a most set apart `Elohiym to be amongst a sinful people. Therefore, there are conditions that must be met. These are carefully detailed in Exod. 20:1-23:33 and Exod. 34:10 – Lev. 27:34, for “These are the commandments, which Yahuah commanded Moshe for the children of Yisra`el on Mount Sinai.” (Lev. 27:34). To which the people replied, “‘All that Yahuah has spoken we will do.’ Moshe reported the words of the people to Yahuah.” (Exod. 19:8). Thereby the nation entered into the Covenant.

There are several covenants mentioned in Scripture, but there is one that is supreme, “Yahuah `Elohiym made coats of skins for Adam and for his wife, and clothed them.” (Gen. 3:21). כֻּתֹּנֶת #H3801 1058*keth-oh-neth coat. This can be shown to indicate that the coat was a ‘paving of the way for what is to be written’ (Mathews).  It is my belief that at the time of Yahuah `Elohiym’s killing the animals to cover Adam and Khavah’s nakedness, they were instructed as to the full meaning of the sacrificial slaying of the animals. They would look ahead, in faith, to the giving of Torah (Written Law) that itself looks forward, in faith, to the atoning sacrifice of the Messiah Yahusha (for more details see the Maxi Bible Study Sin). All other covenants are supplementary to this one.

There has only ever been one way (Covenant) of salvation, and there will only ever be one way (Covenant). All the Tanakh and especially Torah point to the sacrificial death of the Master Yahusha. From Adam to Dismas (the repentant thief at Gulgotta), salvation was anticipated, looked forward, to the sacrifice on the Cross and the Resurrection. From the murder of Stephen to the end of time, all will look back in faith to the sacrifice on the Cross. It is all based upon the faith in the efficacy of the shed blood of the Master Yahusha.

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“For if that first Covenant had been faultless, then no place would have been sought for a second.” (Heb. 8:7). Again, Replacement Theology proponents quote this verse to say that the original Torahblood-based Covenant, as a means of salvation, has been replaced by covenant of grace. Can anything that Yahuah makes be imperfect? Of course not. Is Sha`ul wrong to say, “Every writing inspired by `Eloakh is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness, that the man of `Eloakh may be complete, thoroughly equipped for every good work.” (2 Tim. 3:16, 17)? Again, of course not. The ‘first’ Covenant was made to Adam and Khayvah and reiterated to Abraham, with the further revelation that it was to come through his seed (singular), the Messiah Yahusha. This Covenant was then codified at Mt. Sinai when Torah was written on stone and given to the people. Nevertheless, the efficacy of the Written Law waned, “In that He says, ‘A new Covenant,’ He has made the first old. But that which is becoming old and grows aged is near to vanishing away.” (Heb. 8:13), partly because of the time lapsed since Sinai, but mostly because of the degeneration of Mankind deeper into sin. It was not that the Covenant was failing, but that Man was increasingly failing to meet its requirements i.e. sacrificing mechanically and not as a form of worship and faith in the shed blood of the Master Yahusha.

Therefore, Yahuah took away the Stone Tablets of the Law by removing the Ark of the Covenant (c. 586 BCE), and replaced them with the more fertile ground of a person’s heart, as prophetically given by Yirmayahu (c. 650-570 BCE).

However, Torah obedience was never meant to bring salvation, but to point to Him who could. In this, it is instruction on how to live a sanctified life. Nevertheless, even this provision of a Heart-written Law would not prevail. At the appointed time, Yahuah sent His Son to show how to live a sin-free life, and later would send Ruach HaQodesh, “But He said this about HaRuach, which those believing in Him were to receive. For the Ruach HaQodesh was not yet given, because Yahusha was not yet glorified.” (John 7:39); “But the Counsellor, the Ruach HaQodesh, whom the Father will send in my name, He will teach you all things, and will remind you of all that I said to you.” (John 14:26). This is what is meant by the ‘second’ Covenant, not unto salvation but unto sanctification, “For by one offering He has perfected forever those who are being sanctified.” “by the way which He dedicated for us, a new and living way, through the veil, that is to say, His flesh;” (Heb. 10:14; 20). Through the one offering of Himself, the Master Yahusha has accomplished the future on-going sanctification of Believers (for further details see the p. 39 Maxi Bible Study The Crucifixion).

Even so, in these end times, Mankind is increasingly hardening its heart against the Written Law and turning a deaf ear unto the witness of Ruach HaQodesh, Yahuah will once again have to send His Son to a de-generating world, only this time as not as a Deliverer, but as an Avenger.

“I will bless those who bless you, and I will curse him who curses you. In you will all of the families of the world be blessed.” (Gen 12:3). This is further revelation of the Covenant that was given to Abraham, and was ratified at the Covenant of the Pieces (Gen. 15:1-21), “In that day Yahuah made a covenant with Abram, saying, ‘To your seed have I given this land, from the river of Egypt to the great river, the river Perat:’” (Gen. 15:18). This Covenant was re-iterated down through the Patriarchs. This was relatively simple to follow by the Patriarchs because of the small number of isolated, nomadic people involved.

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Nevertheless, when the people were residing in Egypt, many forgot the terms of the Covenant and gave up on the idea of their own land and followed the Egyptian false gods.

“You shall tell Par`oh, ‘Thus says Yahuah, ‘Yisra`el is my son, my firstborn, and I have said to you, ‘Let my son go, that he may serve me;’ and you have refused to let him go. Behold, I will kill your son, your firstborn.’” (Exod. 4:22, 23). Therefore, Yahuah raised up Moshe to bring His people to Him. “It happened on the third day…Moshe led the people out of the camp to meet `Elohiym; and they stood at the lower part of the mountain.” (Exod. 19:16, 17). It is traditionally thought by Jewish scholars that this refers to the Yisra`elites being the Bride and Yahuah as being the Husband, “…which my covenant they broke, although I was a husband to them,’ says Yahuah.” (Jer. 32:32b).

Therefore, it can be clearly seen that one of the main attacks of haSatan, is against the very foundation of society, that of the relationship between husband and wife. If this covenant is reduced to an insignificant state, then so is the relationship between husband and wife and thus between Yahuah and His people.

As time passed and the people of Yisra`el failed to comply with the terms of the Covenant, even though it was written on their hearts, the necessity of restoration required a more drastic measure. In order for `Elohiym to walk amongst His people, He, “… emptied Himself, taking the form of a servant, being made in the likeness of men. And being found in human form, He humbled Himself, becoming obedient to death, yes, the death of the cross.” (Phil. 2:7, 8). This He did in the form of Immanu`el, the Master Yahusha HaMashiach.

“Know, therefore, that Yahuah your `Elohiym, He is `Elohiym, the faithful `Elohiym, who keeps covenant and lovingkindness with them who love Him and keep His commandments to a thousand generations,” (Deut. 7:9). A thousand generations would equate to at least thirty thousand years. This expression therefore means time without limit or eternally. Unless, Yahuah is a liar and His word is false, then the Covenant made to the Patriarchs and codified at Sinai with the people of Yisra`el, is eternal and cannot be changed or annulled, and is in force even today to all who are grafted in to the Commonwealth of Yisra`el, both Jew and Gentile Believers, “For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree?” (Rom.11:24).

Covenant obedience

“‘If you walk in my statutes, and keep my commandments, and do them… I will have respect to you, and make you fruitful, and multiply you, and will establish my covenant with you… But if you will not listen to me, and will not do all these commandments… then I will walk contrary to you in wrath; and I also will chastise you seven times for your sins…’ These are the statutes and ordinances and laws, which Yahuah made between Him and the children of Yisra`el on Mount Sinai by Moshe.” (Lev. 26:3-46). Although Deut. 28 is generally accepted to be the ‘Blessings and Curses’ chapter, it is really only an expansion of this passage in Leviticus. Yahuah upholds those who keeps His commandments but punishes those who do not.

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“Cursed be he who does not confirm the words of this law to do them. All the people shall say, Amein.” (Deut. 27:26). This is a stern warning to all Believers that Torah needs to be confirmed by actions. It is faith that moves a Believer into action and the same faith that allows the Ruach HaQodesh to empower the Believer into accomplishing the act.

“For I am Yahuah who brought you up out of the land of Egypt, to be your `Elohiym. You shall therefore be set apart, for I am Set Apart. ‘This is the law of the animal, and of the bird, and of every living creature that moves in the waters, and of every creature that creeps on the land to make a distinction between the unclean and the clean, and between the living thing that may be eaten and the living thing that may not be eaten.’” (Lev. 11:45-47). At the end of this chapter, Yahuah gives a reason why He wants Believers to obey His commandments: that we may be set apart from the nations. “You shall keep my statutes, and do them. I am Yahuah who sanctifies you.” (Lev. 20:8). It is the Believers role to obey and Yahuah who then sets us apart.

“Now, Yisra`el, listen to the statutes and to the ordinances, which I teach you, to do them; that you may live, and go in and possess the land which Yahuah, the `Elohiym of your fathers, gives you… You shall not add to the word which I command you, neither shall you diminish from it, that you may keep the commandments of Yahuah your `Elohiym which I command you…Keep, therefore, and do them; for this is your wisdom and your understanding in the sight of the peoples, who shall hear all these statutes, and say, ‘Surely this great nation is a wise and understanding people’. For what great nation is there, that has a god so near to them, as Yahuah our `Elohiym is whenever we call on Him? What great nation is there, that has statutes and ordinances so righteous as all this law, which I set before you this day?… He declared to you His covenant, which He commanded you to perform, even the ten commandments; and He wrote them on two tables of stone.” (Deut. 4:1-13). In this passage, Yahuah clear states two reasons why Believers must obey His commandments: that being set apart for Him, the nations will envy us and that we may have life in the land He has promised us. To Yahuah, these commandments were considered attractive and were given to bring near non-Believers; not to repulse them.

Two vital factors must be noted here:

(i) That the land is not Heaven. The ‘Promised Land’ was over the River Yarden but after crossing there were battles to be fought. It is my belief that the Yarden is a type of Baptism in HaRuach and Kena`an is a type of Believers ministries.

Keeping the commandments cannot and was never given for salvation but for dependence upon Yahuah;

(ii) That nothing is to be added or taken from these commandments. The Oral Law was given as a guide or ‘hedge’ but was never intended to have the same authority as the Written Law.

 “Know therefore that Yahuah your `Elohiym, He is Yahuah, the faithful `Elohiym, who keeps covenant and lovingkindness with them who love Him and keep His commandments to a thousand generations… and repays those who hate Him to their face… You shall therefore keep the commands, and the statutes, and the ordinances, which I command you this day, to do them… and He will love you, and bless you, and multiply you; He will also bless the fruit of your body and the fruit of your ground… You shall be blessed above all

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peoples: there shall not be male or female barren among you, or among your cattle… Yahuah will take away from you all sickness… for Yahuah your `Elohiym is in the midst of you, a great and awesome `Elohiym” (Deut. 7:9-21). Yahuah expected His commandments to still be in force over three thousand years after they were given through Moshe. This whole chapter is given over to the benefits of obedience to Yahuah Word.

“Yahuah commanded us to do all these statutes, to fear Yahuah our `Elohiym, for our good always, that He might preserve us alive, as at this day. It shall be righteousness to us, if we observe to do all this command before Yahuah our `Elohiym, as He has commanded us.” (Deut. 6:24, 25). On the face of it, this passage seems to say that salvation can come through the Law, but it is my belief that righteousness can only come through obedience. However, there is a qualifying word ‘if’. If there was no sin in a person’s life, this may be possible. “You know that He (the Messiah) was revealed to take away our sins, and in Him is no sin.” (1 John 3:5). “When He has come, He will convict the world about sin, about righteousness, and about judgment;” (John 16:8). “For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the One, Yahusha the Messiah.” (Rom. 5:17). Herein lies the power to obey the commandments: IF One could be found to be righteous, without sin and fully obedient, He would be able to obey all commandments. “For as through the one man’s disobedience many were made sinners, even so through the obedience of the One will many be made righteous.” (Rom. 5:19). The Master followed the Law fully and completely, not so that He would be saved, but wholly in obedience to Father, so that all Mankind may be saved.

Examples of relevant commandments

(i) Fringes

“Speak to the children of Yisra`el, and instruct them to make them fringes in the borders of their garments throughout all their generations, and that they put on the fringes of each border a cord of blue:” (Num. 15:38). The phrase ‘throughout all their generations’ #H1755 דּוֹר door *418c cannot mean just a few but for all coming generations throughout all ages. Therefore, the children of Yisra`el shall keep the Shabbat, to observe the Shabbat throughout their generations (door), for a perpetual covenant.” (Exod. 31:16). Here door is equated to ‘perpetual’ #H5769 עוֹלָם oh-larm. “Yahuah said, ‘This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual (oh-larm) generations (door):’” (Gen.9:12). There has never been any mention, that I have come across, which teaches that Shabbat and the (rain)bow have ever been annulled. Therefore, I have difficulty in understanding why the commandment to wear fringes would be considered to have been annulled.

My wife, Ann, has knitted me a prayer shawl that I use in my quiet-time prayers to which fringes are attached to each corner. It could just have easily been a tee-shirt to which the fringes were attached. The shawl does not give greater efficacy to my prayers anymore than it gives me a better or quicker access to the Throne Room of the Almighty. It is the commandment to wear fringes that I am observing and not any tradition to wear a prayer shawl.

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My shawl is rectangular so that the fringes can be attached to each corner by a single knot. This is not as the traditional Tallit that has the 613 knots/commandments which I believe are according to Oral Law and Written Law and not only for the Written Law. My shawl has only four knots that, for me, represent the four ‘Love Commandments’ representing Yahuah, all people and the fulfilment of all Laws:

(a) “Hear, Yisra`el: Yahuah is our `Elohiym; Yahuah is one: and all you shall love  Yahuah your `Elohiym with all your heart, and with all your soul, and with all your might. These words which I command you this day, shall be on your heart;” (Deut. 6:4-6).

(b) “A second likewise is this, ‘You shall love your neighbour as yourself.’” (Matt.22:39).

(c) “But I tell you, love your enemies, bless those who curse you, do good to those who hate you and pray for those who mistreat you and persecute you, that you may be sons of your Father who is in Heaven. For He makes His sun to rise on the evil and the good, and sends rain on the just and unjust.” (Matt. 5:44, 45).

(d) “Beloved, let us love one another, for love is of `Eloakh; and everyone who loves `Eloakh is born of `Eloakh and knows.” (1 John 4:7).

The wool is white:

“‘Come now, and let us reason together,’ says Yahuah: ‘Though your sins be as scarlet. They shall be as white as snow. Though they be red like crimson, they shall be as wool.’” (Isa. 1:18). White is the colour of righteousness that is of the Law, “After these things I looked, and behold, a great multitude, which no man could number, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands.” (Rev. 7:9). It is the colour of the garments of the glorified Messiah, “He was transfigured before them. His face shone like the sun, and his garments became as white as the light.” (Matt. 17:2); who fulfilled the requirements fully for all people. “For the Messiah is the fulfilment of the Law for righteousness to everyone who believes.” (Rom 10:4).

“For Him who knew no sin He made to be sin on our behalf; so that in Him we might become the righteousness of Yahuah.” (2 Cor. 5:21). In believing that the Messiah took upon Himself the iniquity of the sinner, has the effect of exchanging the sinner’s filthy self-righteousness for the pure white righteousness of the Messiah (Isa. 64:6).

Therefore. the white wool signifies the requirement of the Law, fulfilled by the Messiah whom we are called to put on, “But put on the Master Yahusha the Messiah, and make no provision for the flesh, for its lusts.” (Rom. 13:14).

A blue strand in each fringe:

“You shall make the robe of the efod all of blue.” (Exod. 28:31). The Tabernacle was constructed in order that a sinner can offer sacrifices in order to temporarily cover their sin. However, all the components are types of the Messiah and blue, the colour of divinity grace, is seen throughout all the fabrics (Slemming).

The blue strand signifies that it is only by the divine intervention of grace in the Person of the Messiah Yahusha that the requirements of the Law were fulfilled.

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Three blue bands at each end:

“Now in the things which we are saying, the main point is this. We have such a High Priest, who sat down on the right hand of the throne of the Majesty in the heavens,” (Heb. 8:1).

“But you are a chosen race, a royal priesthood, a set apart nation, a people for Yahuah’s own possession, that you may show forth the excellencies of Him who called you out of darkness into His marvellous light.” (1 Peter 2:9). We are called to serve the Set Apart Trinity of Father, Son and Ruach.

(ii) Meat

“A voice came to him, ‘Rise, Shim`on (Shimon Keefa), kill and eat!’ But Shim`on said, ‘Not so, Master; for I have never eaten anything that is common or unclean.’” (Acts 10:13, 14). This is one of the often-quoted passages (Acts 10:1-11:18) that is referred to when discussing kashrut or dietary law. There is no reference to Shimon Keefa eating unclean food at this point or at any other time in his life. This passage does not in fact have anything to do with eating but is about entering a Gentile’s home which was considered unclean, even though Qurnelius was a `Eloakh-fearing man (Friedman). This is clearly stated in Shimon Keefa’s own explanation of the incident. “He said to them, ‘You yourselves know how it is an unlawful thing for a man who is a Yahudi (Jew) to join himself or come to one of another nation, but Yahuah has shown me that I should not call any man unholy or unclean.’” (Acts 10:28).

Why then does Yahuah order Shimon Kefa to eat apparently contrary to His own commandments? There are a couple points to consider:

(a) As explained above, the passage does not refer to food;

(b) Yahuah is testing the faith of Shimon Kefa.

In testing the Apostle, is there a precedent in Scripture that shows Yahuah testing Man by ordering him to actually disobey His commandments? I believe that there is. “‘Bring the whole tithe into the store-house, that there may be food in my house, and test me now in this,’ says Yahuah of hosts, “if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough for.” (Mal. 3:10). Here, Yahuah calls upon the prophet to try Him. “You shall not put the LORD your God to the test, as you tested him at Massah.” (Deut. 6:16 ESV). There can be no Scriptural contradiction in the original manuscripts, so this paradox must be down interpretation of a translation. It would seem that in the Acts and Mal`akhi passages Yahuah is using hyperbole to stress the commitment to observing the commandments. These episodes are given as illustrations upon how a Believer should live by faith, “Behold, his soul is puffed up. It is not upright in him, but the righteous will live by his faith.” (Hab. 2:4; Rom. 1:17).

At Massah, the Yisra`elites moaned when there was no water to drink and complained that Yahuah was no longer with them although they had recent experience to the contrary. Likewise, Mal`akhi reminded the priests of Levi’s blessings for his faithful walk with Yahuah, “‘You will know that I have sent this commandment to you, that my covenant may be with Levi,’ says Yahuah Ts`va`ot. ‘My covenant was with him of life and shalom; and I gave them to him who he might be reverent toward me; and he was reverent toward me, and stood in awe of my name.’” (Mal. 2:4, 5). Shim`on Kefa had experienced several miracles of the Master involving food so would know that Yahuah would meet all his needs.

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“That which enters into the mouth does not defile the man; but that which proceeds out of the mouth, this defiles the man.” (Matt. 15:11). This is another passage that is quoted to show that the Master Himself stated that the dietary laws have been annulled (see above). “Every moving thing that lives will be food for you. As the green herb, I have given everything to you.” (Gen. 9:3). Here Yahuah instructs Noach that it is permissible to eat any animal. It is probable that since Adam, Yahuah has taught Mankind what animals would be acceptable for sacrifice to Him. Therefore, there is a distinction between acceptable (clean or uncontaminated #H2889 *792d טָהוֹר ta-hor) and unacceptable (unclean or contaminated #H2930 * 809 טָמֵא ta-may) animals that entered the ark. However, if Noach had eaten any of the unclean animals, this would have meant the extinction of that species.

Why then has Yahuah commanded the Yisra`elites to eat only clean animals? “For I am Yahuah your `Elohiym. Sanctify yourselves therefore, and be set apart; for I am Set Apart…” (Lev. 11:44) and “to make a distinction between the unclean and the clean, and between the living thing that may be eaten and the living thing that may not be eaten.” (Lev. 11:47). As with all the Torah, there are additional benefits (in health, finances etc.) in obeying Yahuah commandments but these are secondary to the benefits in obeying Him for who He is. It is noteworthy that Islam has usurped some commandments and in particular the dietary laws and circumcision to lessen the effect of Yisra`el being a Set Apart (to Yahuah) people.

“All things are lawful for me, but not all things are profitable. All things are lawful for me, but not all things build up.” (1 Cor. 10:23). In Gen. 9:3 Yahuah allowed the eating of any living creature. However, a distinction must be made as to what Yahuah permits and what He requires. This should be considered alongside other texts that are often quoted showing Yahuah permits slavery, “but every man’s slave who is bought for money, when you have circumcised him, then shall he eat of it.” (Exod. 12:44); divorce, “When a man takes a wife, and marries her, then it shall be, if she finds no favour in his eyes, because he has found some unseemly thing in her, that he shall write her a bill of divorce, and give it in her hand, and send her out of his house.” (Deut. 14:1) and celibacy, “But I say to the unmarried and to widows, it is good for them if they remain even as I am.” (1 Cor. 7:38).

What Yahuah allows should not be taken as that course of action which Yahuah wants people to follow. As with many, many verses taken singularly and out of context, it is possible to twist their meanings. All verses must be taken in context (and this may require reading back a chapter or two to get the setting). Yahuah gave laws regarding slavery so as to ensure that slaves are treated properly as Yahuah abhors the practise, “Yahuah said, ‘I have surely seen the affliction of my people who are in Egypt, and have heard their cry because of their slave-masters, for I know their sorrows.’” (Exod. 3:7). He knew that not all marriages were to be successful and divorce regulations were given to prevent adultery and spousal abuse as He also abhors divorce “‘For I hate divorce,’ says Yahuah, the `Elohiym of Yisra`el,” (Mal. 2:16a). Likewise, celibacy was condoned so that a ministry may flourish or to prevent fornication. Yahuah `Elohiym’s first command to Man was to be fruitful, “Yahuah blessed them. Yahuah said to them, ‘Be fruitful, multiply, fill the earth, and subdue it.’” (Gen. 1:28a).

If Gen. 9:3 is to be taken as the proof text that the dietary laws of Lev. 11 have been annulled as this came prior to the giving of Torah, then this must be considered as regressive revelation as chronologically and scripturally Gen. 9 takes place before Lev. 11, then why was the later revelation given? If this was indeed true, then it would appear that it

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would be acceptable to eat human flesh, given that the following restrictions on eating meat have been met and that the dead person had not been murdered by the eater:                                                                                        

(a) “But flesh with the life of it, the blood of it, you shall not eat.” (Gen. 9:4);

(b) “That which dies of itself, or is torn by animals, he shall not eat, defiling himself by it. I am the Yahuah.” (Lev. 22:8);

(c) “You shall be set apart men to me, therefore you shall not eat any flesh that is torn by animals in the field. You shall cast it to the dogs.” (Exod. 22:31);

(d) “You shall not boil a young goat in its mother’s milk.” (Exod 34:26b);

(e) “The fat of that which dies of itself, and the fat of that which is torn of animals, may be used for any other service, but you shall in no way eat of it.” (Lev. 7:24);

(f) “but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood.” (Acts 15:20).

There are many accounts of human cannibalism in order to survive. The wreck of the whale ship Essex in 1819 (www.whaleshipessexwreck.blogspot.com) and the Andean airplane crash of Oct. 1972 (www.viven.com.uy) are just two well-known accounts. It is my belief that anyone who obeys the dietary law commandments would, by faith, be rescued or sustained prior to resorting to cannibalism. Consequently, those who consider the laws have been negated, have no faith to fall back upon.

“And the LORD said, ‘Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat.’” (Gen. 1:29 KJV). It is my belief that part of the misunderstanding on this topic is the traditional and wide use of the King James (Authorised) Version as highlighted in this verse. The word meat #H402 אָכְלָה ‘oh-khlah and its various derivatives that can be meat but is generally translated as food or cereals but *85b renders it as anything that Yahuah considers edible. All of the commonly translated (in the KJV) words translated as meat, all have the wider meaning of food or eating (e.g. #H3978 *85d מַאֲכָל makh-hal).

This is also carried over into the Renewed Covenant where Greek words are translated as meat but are more commonly rendered as food or provisions (#G1033 βρῶμα broh-ma, #G5160 τροφή tro-fay).

(iii) Blood

“Every moving thing that lives will be food for you. As the green herb, I have given everything to you.” (Gen. 9:3). Prior to the dietary laws of Lev. 11:1-47, any animal was considered edible but not acceptable for sacrifices.  “But flesh with the life of it, the blood of it, you shall not eat.” (Gen. 9:4). “It shall be a perpetual statute throughout your generations in all your dwellings, that you shall eat neither fat nor blood.” (Lev. 3:17).

“You must abstain from eating food offered to idols, from consuming blood or the meat of strangled animals, and from sexual immorality. If you do this, you will do well. Farewell.” (Acts 15:29 – NLT). Of important note is the prohibition of eating anything containing blood. Yahuah commanded Noach, re-affirmed it through Moshe and inspired Ya`akov (James) to include it in the letter from Yerushalayim (Council) to Gentile Believers in Asia. The passage in Genesis is re-affirmed in the Law of Moshe and again by the Council at Yerushalayim. For the prohibition to be stated pre-Law, Law and post-Resurrection, then it clearly is of utmost importance.

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(iv) Shabbat

“Yahuah `Elohiym blessed the seventh day, and made it set apart. You shall labour six days, because He rested in it from all His work which He had created and made.” (Gen. 2:2). Yahuah `Elohim put into place all of Creation in six days. “Remember the day of Shabbat, to keep it set apart. You shall labour six days, and do all your work, but the seventh day is a Shabbat to Yahuah your `Elohiym. You shall not do any work in it, you, nor your son, nor your daughter, your man-servant, nor your maid-servant, nor your cattle, nor your stranger who is within your gates; for in six days Yahuah made heaven and earth, the sea, and all that is in them, and rested the seventh day; therefore, Yahuah blessed the day of Shabbat, and made it set apart.” (Exod. 20:8-11). Man is to ‘clear his diary’ for the Seventh Day as Yahuah has already done this from the very first Seventh Day. For Mankind to pass this opportunity by, is to, at best waste a special time with Abba Father; at worst relegate Yahuah `Elohim behind common chores.

There is a common belief that Yahuah `Elohim is available at all times to meet with us. This gives rise to the assumption that Man can call any day Shabbat or that every day can be called Shabbat. However, this is equivalent to Man renaming one or more of the days ‘Sabbath’ which usurps Yahuah `Elohim’s privilege. “He said to them, ‘The Shabbat was made for man, not man for the Shabbat.’” (Mark 2:27). Yahuah `Elohim could have set in place a six-day cycle or left the Seventh Day for the creation of Man. However, He did not. Yahuah `Elohim made the Seventh Day and He set it apart as an appointed time to meet with Man.

The substitution of the Seventh Day Shabbat with the ‘Lord’s Day’ (Sun-day) is derived from the second century Church Fathers and subsequent ratification by the Council of Laodicea (360 CE) and Pope Gregory I (597 CE) (Roth AENT). In the above section regarding Matt. 15:1-21, Believers should heed the warning of the Master Himself where the religious leaders put more emphasis on the Oral Law than on the Written Law. The tradition of the (church) fathers cannot supersede that of the Word of our Heavenly Abba Father.

“Then said Yahuah to Moshe, ‘Behold, I will rain bread from the sky for you, and the people shall go out and gather a day’s portion every day, that I may test them, whether they will walk in my law, or not. It shall come to pass on the sixth day, that they shall prepare that which they bring in, and it shall be twice as much as they gather daily.’” (Exod. 16:4, 5). After working six days gathering food, the Yisra`elites had to rely on Yahuah’s provision for the Seventh Day Shabbat. The man collected on each of the first set of six days perished by the morning. Those who had faith in the Word of Yahuah through Moshe were satisfied whereas those who doubted found no man available. Thus, the Ysra`elites came to trust that Yahuah would provide for them on the Shabbat.

“Yahuah spoke to Moshe in Mount Sinai, saying, ‘Speak to the children of Yisra`el, and tell them, When you come into the land which I give you, then shall the land keep a Shabbat to Yahuah. Six years you shall sow your field, and six years you shall prune your vineyard, and gather in the fruits of it; but in the seventh year shall be a Shabbat of solemn rest for the land, a Shabbat to Yahuah: you shall neither sow your field, nor prune your vineyard.’” (Lev. 25:1-4). The Seventh Year or Shemittah is a year of rest for the land. During the Shemittah, however, the Ysra`elites had to trust the provision of Yahuah for their wellbeing.

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“You shall number seven Shabbatot of years to you, seven times seven years; and there shall be to you the days of seven Shabbatot of years, even forty-nine years…A Yovel shall that fiftieth year be to you: you shall not sow, neither reap that which grows of itself in it, nor gather the grapes in it of the undressed vines…For it is a Yovel; it shall be set apart to you: you shall eat the increase of it out of the field…Therefore you shall do my statutes, and keep my ordinances and do them; and you shall dwell in the land in safety…If you shall say, What shall we eat the seventh year? Behold, we shall not sow, nor gather in our increase…then I will command my blessing on you in the sixth year, and it shall bring forth fruit for the three years.” (Lev. 25:8-21). After seven lots of Shemittah, the people had to leave the land untended for two years and had to wait a further year before the crops could be harvested. The people had to trust in the provision of Yahuah for the whole three years. This Jubilee or Shanat HaYovel also had the additional commandments that allowed for:

(a) The return of the land to its rightful owner, “But if he is not able to get it back for himself, then that which he has sold shall remain in the hand of him who has bought it until the year of yovel: and in the yovel it shall go out, and he shall return to his possession.” (Lev. 25:28);

(b) The release of all slaves, “As a hired servant, and as a foreigner, he shall be with you; he shall serve with you until the year of yovel:” (Lev. 25:40).

(c) The forgiveness of all debts, “If there remain but few years to the year of yovel, then

he shall reckon with him; according to his years shall he give back the price of his redemption.” (Lev. 25:52).

It is my belief that Shabbat is a type of eternal rest that all Believers enter into when accepting the Messiah Yahusha as Redeemer. Each person ‘works’ for the ‘six years’ during their life. Upon salvation, faith is required to believe in the provision of Yahuah of their eternal life. This is shown in the Seventh Day Shabbat, the Shemittah and particularly in the Yovel.

“Yahusha answered them, ‘Most assuredly I tell you, everyone who commits sin is the bondservant (slave) of sin.’” (John 8:34). “So, you are no longer a bondservant, but a son; and if a son, then an heir of Yahuah through the Messiah.” (Gal. 4:7). The Believer is set free upon salvation but sin has a strong pull on the flesh and is a constant struggle. This struggle is finally overcome when Believers enter into Yahuah’s eternal rest. “A Psalm by Dawid. The earth is the Yahuah’s, with its fullness; The world, and those who dwell therein.” (Psa. 24:1). When the Messiah returns, He will reclaim His land. “You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses (debts),” (Col. 2:13). The basis of a Believer’s faith in their salvation is that their sin has been paid for by the death of the Messiah Yahusha.

“There remains therefore a Shabbat rest for the people of Yahuah. For he who has entered into His rest has himself also rested from his works, as Yahuah did from His” (Heb. 4:9, 10). The whole chapter (Heb. 4:1-16) describes the eternal rest found through belief in the provision of Yahuah through His Son, the Messiah Yahusha.

Attention is drawn to Shabbat’s other than the seventh day. These are:

(a) Pesach (Passover), “In the first month, on the fourteenth day of the month in the evening, is Yahuah’s Pesach. In the first day you shall have a holy convocation. You shall do no regular work.” (Lev. 23:5, 7);

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(b) Shavu`ot (Pentecost), “You shall count from the next day after the Shabbat, from the day that you brought the sheaf of the wave offering; seven Shabbatot shall be completed: You shall make proclamation on the same day: there shall be a holy convocation to you; you shall do no regular work. This is a statute forever in all your dwellings throughout your generations.” (Lev. 23: 15, 21);

(c) Yom Teruah (Trumpets), “Speak to the children of Yisra`el, saying, ‘In the seventh month, on the first day of the month, shall be a solemn rest to you, a memorial of blowing of trumpets, a holy convocation.’” (Lev. 23: 24);

(d) Yom HaKippurim (Day of Atonements), “However on the tenth day of this seventh month is Yom HaKippurim: it shall be a holy convocation to you, and you shall afflict yourselves; and you shall offer an offering made by fire to Yahuah You shall do no manner of work in that same day; for it is Yom HaKippurim, to make atonement for you before Yahuah your `Elohiym.”. (Lev. 23:27, 28);

(e) Sukkot (Tabernacles), “Speak to the children of Yisra`el, and say, ‘On the fifteenth day of this seventh month is the feast of booths for seven days to Yahuah. On the first day shall be a holy convocation: you shall do no regular work.’” (Lev. 23: 34, 35);

(f) Shemini Atzeret (Eighth Day), “Seven days you shall offer an offering made by fire to Yahuah. On the eighth day shall be a holy convocation to you; and you shall offer an offering made by fire to Yahuah. It is a solemn assembly; you shall do no regular work.” (Lev. 23:36).

(v) Other gods

“Be careful to do all things that I have said to you; and do not invoke the name of other gods, neither let them be heard out of your mouth.” (Exod. 23:13). Believers are commanded not to speak out the name of false gods (including demons). The vocalising of a name gives power and Believers must only name Yahuah and Yahusha. Therefore, Believers must not call the first festival of the year Easter, as this invokes the name of Ishtar.

The festival is Pesach (or Passover).

(vi) Phylacteries

The present form of tefillin have only been known in the Common Era and is thought to have developed from amulets (www.jewishencyclopedia.com/articles/12125). “Hear, Yisra`el: Yahuah is our `Elohiym; Yahuah is one: and you shall love Yahuah your `Elohiym with all your heart, and with all your soul, and with all your might. These words, which I command you this day, shall be on your heart; and you shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up. You shall bind them for a sign on your hand, and they shall be for symbols between your eyes.” (Deut. 6:4-8). This is the passage that is normally placed into phylacteries or tefillin and is taken literally to bind it upon a person. The word ‘bind’ #H7194 *2090 קָשַׁר ka-share does have a sense of physically attaching two things together. However, the more common use in the Tanakh is to conspire (Strong 1996). Although this is usually thought of negatively (an illegal act) it also has the meaning of working together or combine (www.collinsdictionary.com) to be more effective.

“My son, keep your father’s commandment, And do not forsake your mother’s teaching. Bind them continually on your heart. Tie them around your neck. When you walk, it will

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lead you. When you sleep, it will watch over you. When you awake, it will talk with you. For the commandment is a lamp, And the law is light. Reproofs of instruction are the way of life,” (Prov. 6:20-23). Sefer Mishlei (Proverbs) instructs a person on real life, every day issues and how to live in a sinful world (Murphy). In the Deuteronomy passage above, the issue, I believe, is one of having the primacy of the Written Law in all that is in one’s thoughts (head) and in all that one does (hand). This is replicated in the Mishlei passage where it is stated that the commandments should be bound (ka-share) to the heart.

 “What good is it, my brothers, if a man says he has faith, but has no works? Can that faith save him?” (Jam. 2:14). Therefore, I believe that all that a person thinks and does should be done according to and in combination with Yahuah Word. This is faith in action.

Yahuah bless you and keep you,

Yahuah make His face to shine upon you and be gracious unto you,

Yahuah lift up His face toward you and give you peace.

All glory be to Yahuah,

Ameyn.

References and Credits

      In using these references, it is in no way agreeing to or condoning the theological viewpoint of the authors.

Barnett C.K. (1987)                The First Epistle to the Corinthians, Hendrickson, Peabody, Ma.

Brown  D. (1983)                    ISRAEL In The Plan of God, Kregel, Grand Rapids, MI.

FFOZ                                       Torah Club, Vol.5, Simchat Torah, First Fruits of Zion, Littleton, CO.

Friedman D. (2001)                They Loved The Torah, Lederer Books, Clarkesville, Md.

Harris R.L., Archer G.L.,        Thoelogical Wordbook of the Old Testament, Moody, Chicago, Waltke B.K. (1980)                 Il.

Jukes A. (1954)                       The Law of the Offerings, Lamp Press, London. 

Murphy R.E. (1990)               The Tree of Life, Doubleday, New York, NY.

Robertson O.P. (2015)            The Flow of Psalms; Discovering their structure and theology,

                                                P&R Publishing, Phillipsburg, NJ.

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Roth A.G. (2011)                    The Aramaic English New Testament, 4^th ed., Netzari Press, USA.

Schulman J. (1997)                 A Commentary on the Jewish Roots of Romans, Lederer Books, Baltimore Md.

Slemming C.A. (1974)           These Are The Garments, G.L.C., Fort Washington, PA.

Stern D.H. (1998)                   Complete Jewish Bible, Jewish New Testament Pub., Clarksville, Md.

Strong J. (1994)                      Strong’s New Exhaustive Concordance of the Bible, World Bible Publishers Inc., Madison.

Strong J. (1996)                      The New Strong’s Complete Dictionary of Bible Words, Thomas Nelson, Nashville.

AENT “Scripture taken from the Aramaic English New Testament Copyright 2008. Used by permission of Netzari Press.”

ESV “Scripture quotations are from the Holy Bible, English Standard Version, copyright © 2001, 2007 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.”

HNV    The Hebrew Names Version is based off the World English Bible, an update of the American Standard Version of 1901. This version of the Bible is in the public domain.

KJV     The Authorized Version or King James Version (KJV), 1611, 1769. Outside of the United Kingdom, the KJV is in the public domain. Within the United Kingdom, the rights to the KJV are vested in the Crown.

http://www.academia.edu/4241401/Adoption_Sonship_in_Ancient_Rome                                                

www.blueletterbible.org

Adoption in the Roman Empire

http://www.chabad.org/library/article_cdo/aid/477336/jewish/The-Ketubah-Marriage-Contract.htm

The Oral Law – Shavuot (chabad.org)

http://www.chabad.org/library/article_cdo/aid/601092/jewish/Why-is-Jewishness-matrilineal.htm

http://www.chabad.org/theJewishWoman/article_cdo/aid/968282/jewish/Why-Is-Jewishness-Passed-Down-Through-the-Mother.htm

www.collinsdictionary.com

Adoption – First Generation Assembly

The Crucifixion – First Generation Assembly

Salvation – First Generation Assembly

Sin – First Generation Assembly.

http://www.jewishencyclopedia.com/articles/8114-inheritance

http://www.jewishencyclopedia.com/articles/12125-phylacteries

http://www.viven.com .uy

www.whaleshipessexwreck.blogspot.com

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1. U.S. Code › Title 17 › Chapter 1 › § 107

17 U.S. Code § 107 – Limitations on exclusive rights: Fair use

Notwithstanding the provisions of sections 106 and 106A, the fair use of a copyrighted work, including such use by reproduction in copies or phonorecords or by any other means specified by that section, for purposes such as criticism, comment, news reporting, teaching (including multiple copies for classroom use), scholarship, or research, is not an infringement of copyright. In determining whether the use made of a work in any particular case is a fair use the factors to be considered shall include—

(1) the purpose and character of the use, including whether such use is of a commercial nature or is for non-profit educational purposes;

(2) the nature of the copyrighted work;

(3) the amount and substantiality of the portion used in relation to the copyrighted work as a whole; and

(4) the effect of the use upon the potential market for or value of the copyrighted work.

The fact that a work is unpublished shall not itself bar a finding of fair use if such finding is made upon consideration of all the above factors.

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