The Bible’s Torah Connection

Pretend you were the infinite, all-powerful, omniscient and loving Creator of the universe who had made man to have a relationship with him, how would communicate with finite humans? How could you pour all that you know and are into man, so that he could experience the love, joy, peace, goodness, holiness, wisdom, understanding and truth that you have? Would it not be like trying to pour the world’s oceans into a thimble. At best you would need to distill down the essence of who you are and what you know into its simplest and most basic form so as not to overwhelm your human creation. But how would you do this, and what would be the vehicle you would use to convey this vast revelation to puny man? And does a physical human being ultimately traverse the vast gulf between him and his Creator to become like his Father in heaven? 

There is a path between here and there! It has been laid out. It is called the Torah—a biblical Hebrew word meaning “instructions, teachings, precepts and law.” The Torah is a tiny kernel of the essence of the very mind, will, character and heart of the Creator, and it is his gift to man, for man to live an abundant physical life here and now with the possibility of graduating to a position of immortality in Elohim’s eternal kingdom and spiritual family. The Torah is the thimble into which YHVH poured his heart into bite sized pieces that would not choke man’s understanding of the vastness of who he is. 

How do we know these things? The Bible likens the Torah that emanates from the Eternal Creator to divine light that pierces the spiritual darkness of the man’s physical existence. Moreover, the Torah is like a path that leads man to YHVH Elohim, the Creator. It is the epitome of all wisdom, knowledge and understanding that when embraced and obeyed leads man to the fulfillment of his highest desires. This very Torah is revealed in the pages of the Bible from Genesis to Revelation. Yes, not just in the books of the law of Moses, but in the New Testament or Testimony of Yeshua as well! To those who will remove the religious blinders from their eyes, they will see that this truth-path has been hiding in plain sight from the beginning of man’s creation. It is merely requires one to freely choose this upward path.

The Living and the Written Torah Is the Central Theme of the Bible

In the pages of the Bible we revealed the Creator’s path laid out that enables man to transcend from the physical, mortal and temporal plain to the spiritual, immortal and heavenly plain. YHVH’s Torah is way upward and it is a highway that contains two lanes both going in the same direction. They are at the same time indivisible yet separate like two sides of the same coin; they co-labor together and together make a complete picture. That two lane highway to heaven is the  Living Torah (i.e., Yeshua the Messiah who is the Word of Elohim in human form) and Written Torah (specifically the biblical books of Genesis to Deuteronomy, and in the larger sense, the entire Old Testament or Tankah, and eventually the Bible, the Written Word of Elohim). The Torah in both forms are the dominant them of the entire Bible from beginning to end as we are about to discover.  

Yeshua and the Torah-word of Elohim is one and the same thing—totally unified and absolutely indivisible, which is why I used the singular verb is above and not are in order to illustrate a point. Another way to say this is that the whole Bible is about Yeshua the Torah-Word of Elohim who came in human form (John 1:1, 14). 

To further illustrate the unity of the Written and Living Torah Word of Elohim, we will discover later that the Bible’s dominant Torah theme is prominently highlighted at the beginning, middle and end of the Scriptures. This brief lesson is, by no means, a comprehensive study of the subject of the Torah as presented in the Bible. It is merely a quick overview to help you to begin viewing the Bible through a different set of spiritual glasses. To ensure that the locomotive driving your faith onward and upward is set on the right two rails—the Living Torah and the Written Torah. Thus, your spiritual train will not be derailed by wrong doctrine and false teachings.

In this study, we will focus more heavily on the Written Torah, as opposed to Yeshua the Living Torah, although I squarely rest my faith in the fact that without Yeshua the Messiah, it is impossible to fully understand, much less obey, the Written Torah. Furthermore, it is only Yeshua, the Living Torah and not the Written Torah who is capable of saving us from our sins (which the Bible defines as the violation of the Written Torah), and granting to us, by his merciful grace, the righteousness required to receive eternal life and entrance into Elohim’s everlasting kingdom and spiritual family.

The Written Torah Defined

Let us first define our terms. What does the word Torah mean as defined in the Bible? The primary meaning of the Hebrew word Torah/תּורה is “teaching, precept, instruction” and not the word law (as translated in most of our English Bibles), although it is translated as such some 219 times in the Tanakh (Old Testament). What is the fuller meaning of the word Torah?

According to Strong’s Expanded Exhaustive Concordance of the Bible, Torah, as already noted, signifies primarily “direction, teaching and instruction” (Prov 13:14). It is derived from the verb yarah/VRh meaning “to project, point out” and hence “to point out or teach.” The law of Elohim is that which points out or indicates his will to man…Seen against its background of the verb yarah, it becomes clear that Torah is much more than law or a set of rules. Torah is not restriction or hindrance, but instead the means whereby one can reach a goal or an ideal place.

Similarly, The Theological Wordbook of the Old Testament states that the word Torah means “teaching” whether it is the wise man instructing his son or Elohim instructing Israel. The wisdom of the Torah gives insight into all aspects of life so that a young person may know how to conduct themselves and to live a long blessed life (Prov 3:1f). Likewise through the Torah, Elohim, motivated by love, reveals to man basic insights on how men are to live with each other and how man is to approach Elohim. Through the Torah, Elohim shows his interest in all aspects of man’s life which is to be lived under his direction and care. The Torah of Elohim is his word to mankind—his instructions in right living or in righteousness. 

As already noted, the word Torah originates from the root word yarah, which also means “to flow as water, to lay or throw as in shooting an arrow; to point out as if aiming the finger to make a point, to teach.” Another cognate (related word) of the word Torah is the Hebrew word moreh, which means “teacher or archer (as in one who shoots at a target).” Moreh derives from the same Hebrew root word, yarah, as does the word Torah, and signifies that law is the revelation of Elohim’s will (e.g., Isa 1:10). Therefore, when one is walking according to the Torah of YHVH Elohim, one is walking in the light of YHVH’s truth, which is hitting the mark of righteousness. Likewise, YHVH’s teachings or instructions are a river of life flowing from his throne aimed at hitting the mark of truth and righteousness. Conversely, the Hebrew word for sin is chata, which means “to miss the mark,” or to transgress the Torah as 1 John 3:4 states, “Sin is the transgression of the Torah-law.”

The Origin of Torah and Its Introduction into the World

To the biblically naive, it is believed that the Torah-law originated with Moses. In reality, the Torah predates Moses. He was merely the human vessel through which Elohim gave the Torah-law in its codified form to the children of Israel at Mount Sinai. There are many examples in both the books of Genesis and Exodus before Mount Sinai that YHVH’s servants both knew of and followed the Torah or as much of it as had been revealed to them up to that time. This, however, is a different study and beyond the scope of this present discussion. Moreover, the Bible reveals that the Torah not only predated Moses and his ancestors, but the creation of man as well as the following points will hopefully make abundantly clear. Scripture makes numerous allusions to the Torah at the very beginning of the Bible in poetic and metaphorical terms. For example,

• In the creation account, Elohim said, “Let there be light” (Gen 1:3). The light of Elohim came into the darkness of this world. The creation of light was Elohim’s first creative act. As we shall see below, light is a Hebraic metaphor for the Torah, which is the divine knowledge and wisdom of Elohim representing his perfect and undefiled character and nature. 
• By Yeshua who is Elohim and is the Word of Elohim (John 1:1), everything was created (Heb 11:3). Elohim’s Word is light and truth. Yeshua is the Word of Elohim and is also the Light of the world (John 1:1, 8, 14; 8:12; 14:6). He is the Living Torah-Word of Elohim incarnate (John 1:1, 14)
• The Word of YHVH is Torah; it is his instructions in righteousness (Ps 119:176).
• The Torah is truth as we read in Psalms 119:142, “Thy righteousness is an everlasting righteousness, and thy Torah is the truth.”
• The Torah is spiritual light as we read in Proverbs 6:23, “For the commandment is a lamp; and the Torah is light; and reproofs of instruction are the way of life.”

As we can see, the Torah or light of Elohim, which is the truth or Word of Elohim, which is Yeshua the Word of Elohim predated the giving of the Torah-law to Moses and the children of Israel at Mount Sinai. To say that the Torah originated with Moses is to hold to a very narrow and, quite frankly, an unbiblical and a naive understanding of the concept of Torah.

The Torah in the Beginning, Middle and End of the Bible

As stated at the beginning of this brief study, the Living and Written Torah is the dominant theme of the Bible. Let’s quickly see how this is the case by reviewing the three parts of the Bible—the beginning, the middle and the end to see how Torah is revealed here. 

• In Genesis one, at the beginning of the Bible we find the following:
• Genesis 1:1, The Hebrew grammatical marker word consisting of an aleph and tav/<t (the first and last letters of the Hebrew alphabet) are found twice in verse one, just before and after the word heaven. They are the fourth and seventh Hebrew words in this sentence. The astute Bible student will see this as a prophetic reference to Yeshua, who is the Beginning and the End (the Alpha and Omega /AW, Rev 1:8, 11; 21:6; 22:13). It also points us to the fact that Yeshua would come from heaven in the fourth millennia and would come back to earth from heaven in the seventh millennia. 
• Genesis 1:3, The introduction of light into the world was the first creative act of Elohim. Light is a biblical metaphor for Torah or the Word of Elohim (Prov 6:23; Ps 119:105). Light pierced and still pierces the darkness of evil. Darkness is a biblical metaphor for Torahlessness or all that which is of the world, the flesh and the devil and which is contrary to or is in rebellion to and against the will and Word of Elohim (John 1:5; 3:16–21). 
• Genesis 1:3–5, Light is mentioned five times here. Some Bible teachers refer to this as the five points of light—a reference to the five books of the Torah (Gen through Deut), and to Yeshua, who was the light of the world before the sun was created on the fourth day in Genesis 1:14. Yeshua, that same spiritual Torah-light, will eventually replace the sun in the heaven on earth of the New Jerusalem (Rev 21:23; 22:5).
• In Genesis 1:3, we find the complete spelling of the Hebrew word for light (or/אור spelled aleph, vav, resh), as opposed to a defective spelling minus the vav that the physical sun gives (see Gen 1:14, the first reference to light in that verse is spelled defectively). This points to the supreme and supernal Torah-light from heaven, which is Yeshua, the Torah-Word of Elohim that was made flesh and dwelt among men (John 1:1, 14), and who was the spiritual Light of the world (John 1:4–5; 8:12). 

Next we come to the exact middle of the Bible, which is Psalm 119. This is the Bible’s longest chapter and the highest praise of Torah to be found in all of the Scripture. This psalm examines all aspects of the Torah much like a jeweler examining and admiring every facet and angle of a large, priceless and one-of-a-kind gem stone. In this psalm, we learn what should be our view of and response toward the Torah of Elohim.

Finally, we come to the end of the Bible, which is the Book of Revelation. In the last two chapters of the Bible we find a number of references to the Written Torah, and to Yeshua, the Living Torah.

• Revelation 22:14 states, “Blessed are they who keep his [Torah] commandments, that they may have the right to the tree of life, and may enter through the gates into the city.”
• Revelation 21:23; 22:5 (also 2 Cor 4:6) reveals that Yeshua will be the light of the New Jerusalem. Yeshua is the Light of the World (John 1:4–5; 8:12) and the Sun of Righteousness (Mal 4:2) whose face shines like the sun (Rev 1:16). As the pre-incarnate Yeshua, Living Torah-Word of Elohim was the light that illuminated the earth until day four of creation when the physical sun was created, even so Yeshua will once again be the Light of the world as he was during the first four days of creation.
• Revelation 22:3, In the New Jerusalem, there will be no more curse because there will be no more sin or Torahlessness (1 John 3:4 states that sin is the transgression of the Torah), which brings on the curses of the law (Deut 28:15–68), which is death (Ezek 18:4; Rom 6:23)—the ultimate curse for violating the Torah, which are Elohim’s instructions in righteousness. 
• Revelation 22:12, Yeshua is bringing spiritual rewards to his servants based on how faithful they were to obeying and teaching the Torah (cp. Matt 5:19).
• Revelation 22:13, The alpha and omega or (in Hebrew) the aleph and tav—the beginning and end of the Torah-Word of Elohim—is another reference to the written Torah and to Yeshua, the Living Torah. This is a repetition of the same concept found in the first verse of the Bible.
• Revelation 22:15 (also 21:8), Outside of the New Jerusalem are found sinners or those who are Torahless or violators of the Torah, for sin is the violation of the Torah (1 John 3:4).
• Revelation 22:17, The Spirit and bride say come. Who gets to come into the kingdom of Yeshua as his bride? Those who have prepared themselves for the marriage supper of the Lamb by putting on the robes of the righteous acts of Torah (see Rev 19:7–9, NIV and NAS). Again, the Scriptures define righteousness as obedience to the Torah (Ps 119:172).
• Revelation 22:18–19 tells us to neither add to nor subtract from the Book of Revelation, and by implication, the entire Bible. This echoes the warning Moses wrote at the end of the Torah (Deut 4:2; 12:32). The Torah of Elohim is the word or instructions of Elohim and not only encompasses the first five books of Scripture, colloquially called the Torah or Pentateuch, but ultimately includes the whole Bible.
• Revelation 22:20–21, The Hebrew word amein is found twice in the last two verse of the Bible is the very last word of the Scriptures. Amein means “verily, truly” and is a Hebrew word that originates from the Hebrew word emet/<nt meaning “truth.” The word emet is spelled aleph, mem and tav, which are the first, middle and last letters of the Hebrew alphabet. Therefore, emet is a word that signifies all that is revealed on a subject from aleph to tav, thus comprising all that can be written on it and no more can be added to it. Thus, the very last word in the Bible clearly points to both the written Torah of YHVH Elohim, and to Yeshua, the Living Torah, which is the Word of Elohim in human form and is the Truth in its final and highest form. Spiritually speaking as revealed in the Bible, Yeshua, truth and Torah are one in the same and are indivisible.

The 32 Blessings and Benefits of Obeying YHVH’s Torah-Law

The Scriptures reveal that the Torah is much more than a list of dos and don’ts as many people have falsely been led to believe, and is therefore, in their mind, a negative thing. Deuteronomy 4:6 says that the Torah is our wisdom and understanding before the nations of the world. In Deuteronomy 11:8, we learn that the Torah makes us strong. The word strong in Hebrew is chazaq meaning “to be strong, grow strong, to prevail, to be firm, be caught fast, be secure, to grow stout, grow rigid, to restore to strength, give strength, sustain, encourage, make bold, encourage, to repair or to withstand.” This sounds like a good thing! 

Sadly, most Christians have been told again and again ad infinitum and ad nauseam that the law of Moses or God’s Torah-law is “against them,” that they are “not under it,” that “it was nailed to the cross” or “done away with.” Nothing could be further from the truth as we shall see below.

Contrary to what most people have been told, YHVH’s Torah is not against man; rather, it might be said that God’s (Elohim’s) Torah-law itself is neutral; neither positive nor negative. In reality, it is like a mirror that simply reflects the image portrayed in it. Torah reacts according to human action. Those who obey it are blessed and those who disobey it are cursed. For example, just as the law of gravity is also neutral. Even as it benefits humans by keeping them from floating off to a certain death in outer space, so the same law is against us should we choose to jump off a bridge, a high building or a cliff; the results are death. Again, Elohim’s Torah-law, like his law of gravity is neutral. It can be for or against us depending on whether we acknowledge, respect and then obey it or not. To ignore it is called sin and results in death, for the wages of sin (i.e., the violation of Torah; 1 John 3:4) is death (Ezek 18:4; Rom 6:23). 

The following lists delineate the few aspects of the YHVH Elohim’s Torah-law that are “against” us (that is, against sinners), and them the many aspects of YHVH’s Torah-law that are for man’s blessing and benefit.

On the negative side, when we disobey the Torah…

• 1) The Torah has the capacity to stir up sin in an individual. This is not the fault of YHVH’s instructions in righteousness or Torah-law, but our fault because we have chosen to go against YHVH’s life-giving commandments. A healthy person thrives in an environment deadly to someone who is ill; likewise, the Torah is beneficial to a righteous person who is living by it and in loving obedience to Yeshua as guided by his Set-Apart or Holy Spirit. Other hand, the Torah is an instrument of death to those who are controlled by their sinful nature.
• 2) YHVH’s Torah-law acts as a guide to man’s inner spirit or conscience and produces guilt feelings and shame when we violate it, that is, when we sin. The remedy for the guilt and shame that sin brings on is once-and-for-all trust in Yeshua the Messiah’s final atonement for sin (Rom 3:21–26), followed by ongoing confession of and repentance from sins (1 John 1:9).
• 3) The Torah also provides a framework of justice by which Elohim, the Just Judge of the universe, will judge the actions of men to determine both their level of punishment for its violation and their level of reward for obedience to it.
• 4) The Torah sets out righteous standards for the sinner to follow, and it points out the fact that they have sinned and how far they have fallen short of the glory of YHVH (Rom 3:23) and hence their need for a Savior or Redeemer. The Torah actually leads us to Yeshua as Paul points out in his epistle to the Galatians (Gal 3:25).
• 5) The Torah delineates the curses that automatically come as a cause-and-effect judgment against a person or a group of people (e.g., a family, nation or the whole earth) when they fail to live up to its righteous standards (Deut 28:15–68; Ps 119:21) and, instead, give into the negative influences of their fallen sin nature or the influences of the world and the devil. The law of gravity, like YHVH’s Torah, does not harm us until we choose to ignore it and jump off a cliff. It is only then that we feel its negative effect. Until then, gravity keeps us grounded to the earth, so we don’t float off into space. Similarly, the Torah keeps us on YHVH’s straight and narrow path of righteousness and life so that we don’t float off into all sorts of weird notions and beliefs that cause us to sin resulting in death.

On the positive side, when we obey the Torah…

• 1) YHVH’s Torah shows us what the Truth is (Ps 119:142, 151).
• 2) The Torah defines YHVH’s standards of righteousness—what YHVH expects from his people (Ps 119:172; Deut 10:12).
• 3) The Torah defines what sin (1 John 3:4) and righteousness are (Ps 119:172).
• 4) The Torah provides a framework of grace in which one can live. YHVH’s people are to live within the framework of Torah, so that they will not come under the penalty of Torah as a consequence of violating it. YHVH’s giving of the Torah was in itself an act of grace that the Testimony of Yeshua compares with his sending of Yeshua (John 1:17 cp. Rom 10:1–13).
• 5) YHVH’s Torah functions as a protective border for the people of Elohim in that the Torah save us from much harm (Ps 119:146, 170). It’s like a fence around a flock of sheep that keeps predators out and from attacking the sheep as well as keeping the sheep from straying into dangerous areas outside of the safe confines of the sheep pasture. The Torah is also like the guardrail on a mountain road that protects motorists from veering to their death over a steep embankment or cliff. 

• The Torah, as written in man’s heart and in union with faith in Messiah, produces love (Rom 13:8–10; 1 John 2:3–6; 5:3), joy (Pss 19:8; 119:24, 47, 70, 77, 82; 14, 174), peace and hope (Pss 119:81, 114; 130:5–6) resulting in an abundant life. Paul declared that he “was under the law toward Messiah” or literally “in/subject to the law toward Messiah,” (2 Cor 9:21), and this is an aspect of the gospel message of salvation (vv. 22–23).
• 7) Obeying the Torah brings us physical blessing in this life (Deut 28:1–14; Ps 119:50) as well as eternal rewards (not eternal life, which is by grace through faith alone, see Eph 2:8) in the world to come (Matt 5:19).
• 8) Obeying the Torah helps deepen our loving and intimate relationship with YHVH-Yeshua and helps us to abide in Yeshua (John 14:15; 1 John 2:3–6).
• 9) Obeying the Torah helps us to maintain a loving and civil relationship with Elohim (Mark 12:29–30; 1 John 2:3; 5:3) our fellow man, for it shows us how to love one another as ourselves (Mark 12:31; Rom 13:8–10; 1 John 3:23).
• 10) Obeying the Torah helps to keeps our ways clean (Ps 119:9) by keeping us from sinning (Ps 119:133), for sin is the violation of the Torah (1 John 3:4).
• 11) Obeying the Torah helps us to stay spiritually pure (1 John 3:3–6).
• 12) Obeying the Torah protects us from the influence of the devil (1 John 3:8).
• 10) Obeying the Torah-Word of YHVH helps to perfect YHVH-Yeshua’s love in us (1 John 3:6).
• 13) Torah-obedience strengthen’s man’s spiritual immune system to protects us from the lethal spiritual disease called sin.
• 14) YHVH’s Torah-Word acts as the rails to keep a train on its track, or like the rudder of a ship to keep it on course, or like a compass or map to guide an explorer or traveler to his intended destination, or like the radar system on a ship or plane to help it through the fog and to keep it from smashing into the rocks or crash landing, or like a flashlight to reveal one’s path through the darkness of the night (Ps 119:105).
• 15) The Torah reveals to man how to know Elohim intimately (1 John 2:3), for the Torah is a reflection of the heart, mind, will and character of our Creator. It shows us how to abide in him (1 John 3:24
• 16) The Torah unifies both the Old and New Testaments (1 John 2:2, 7).
• 15) The Torah keeps YHVH’s people in the light of Truth (Pss 19:8 119:129–130; Prov 6:23; 1 John 2:9).
• 17) Obeying YHVH’s Torah helps to insure that our prayers are answered (1 John 3:22).
• 18) The Torah makes us wiser than our teachers and the ancient sages and philosophers (Ps 119:98–100).
• 19) Obedience to YHVH’s gives us greater wealth than any money or material possessions can give (Ps 119:14, 72, 127). 
• 20) Torah obedience revives us spiritually (Pss 19:10; 119:40; Prov 3:13–14; 8:10–11; 16:16 cp. Matt 13:44–46).
• 21) Our Torah-obedience is a spiritual light to those around us, for they will see us as a wise and understanding people, and perhaps, thanks to our good example, that will draw into or least toward the kingdom of Elohim (Deut 4:6–8).
• 22 The Torah unifies or binds YHVH’s people together relationally (Ps 119:63).
• 23) YHVH’S Torah shows his servants how to outwit their enemies (PS 119:98).
• 24) The Torah helps us to have compassion for those who are unsaved, who do not have the light of YHVH’s Torah-Truth (Ps 119:136).
• 25) The Torah provides a framework or basis for YHVH’s divine justice or judgment (Deut 17:11; John 12:48; Heb 4:12 cp. Rev 1:16; 2:16; 18:15, 21).
• 26) The Torah forms the basis for the jurisprudence system of civil government (Deut 17:11).
• 27) The Torah is heaven’s revelation of divine grace. It reveals how sinful man can be reconciled to a righteous Elohim; it reveals the path of redemption or salvation from slavery to sin through the idea of substitutionary sacrifice. This all points to Yeshua the Messiah, the Redeemer or Savior of the world.
• 28) The Torah reveals the concept of covenant between YHVH and man involving YHVH’s chosen people—the nation of Israel. Only through covenantal relationship with the Elohim of Israel and by being grafted into the Israel of Elohim can one have eternal life (Eph 2:11–19). 
• 29) The Torah—both the Written Torah and Yeshua the Living Torah-Word of Elohim in flesh—is our light in a dark world; the answer to life’s questions and dilemmas (Ps 119:99, 105; Prov 6:23).
• 31) Obeying the Torah-Word of YHVH helps to perfect YHVH-Yeshua’s love in us (1 John 3:6).
• 32) The Torah convicts man of sin or lawlessness and brings us to Yeshua by way of the cross (Gal 3:24).YHVH’s Torah points us to Yeshua who is our salvation (Ps 119:174; the word salvation in this verse is the Hebrew word Yeshua).

Yeshua Is the Living Torah

Now let us briefly discuss Yeshua the Messiah and his relationship to the Written Torah.

Yeshua was the Torah-Word of Elohim and was Elohim who came to earth to live in flesh form (John 1:1–14).

He was the I am that was before Abraham (John 8:58).

In the Book of Romans, we see that Yeshua is the ultimate expression, end goal or fullest fulfillment of the Torah (Rom 10:4). Paul equates Yeshua, the Living Torah, with the written Torah of Moses (verses 5–10). In Romans 10:11 through 21, Paul goes on to relate this very truth to being the central message of the gospel that Isaiah prophesied (Isa 52:7) would be preached to redeem both houses of Israel to the high standard of Torah righteousness through Yeshua their Messiah.

Yeshua, was the Torah-Light-Word who led, instructed, fed and watered the children of Israel through the wilderness.

• Yeshua was spiritual Rock that fed the Israelites (1 Cor 10:4).
• Yeshua was the one who spoke from Mount Sinai and who was with the Messenger from Elohim that led the Israelites in the wilderness (Acts 7:38).
• Yeshua is the Living Manna (John 6:48–51).

Yeshua equates himself with Torah, for he is he spiritual bread of life (or Word of Elohim) that came from heaven to feed mankind (John 6:22–58).

Yeshua referring to himself as the Light of the world (John 8:12, 9:5; 12:46) urged his disciples to believe in that Light and to become children of Light (John 12:35–36).

Believers are not only called to emulate Yeshua, their Master, and become spiritual light as he is, but they are called to put on the “armor of light,” which is likened to walking in righteousness (Rom 12:12–13) after the similitude of their Father in heaven who is called the Father of lights (Jas 1:17), and who dwells in unapproachable light (1 Tim 6:16). This is the same spiritual light that caused Moses’ face to radiate upon descending from Mount Sinai after having been in the presence of YHVH (Exod 34:33, 35).

In the Gospel of Matthew, Yeshua urged his followers to be lights like him in this dark world and to be a candlestick on a hill (Matt 5:14–16).

The Torah is the Bedrock Foundation of the Bible

The Written Torah is the bedrock of the Bible. The rest of the Bible is built on this foundation, and points back to it. At the same time there are many prophecies in the Tanakh that point forward to Yeshua, the Living Torah. The rest of the Bible urges man to both return to the Written Torah (e.g., Jer 6:16; 18:15; Mal 4:4), and to go forward to Yeshua, the Living Torah, through whom one can walk in accordance with the Written Torah. 

Moreover, the Bible extols the virtues of the Torah, and at the same time predicts what will happen to man who remains outside of or rebellious to Torah (both the Written and Living Torahs). Beyond the first five books of the Bible or the Written Torah, one might view the rest of the Scriptures as an inspired commentary on Torah.

Even as the five books of Moses are the foundation for the Tanakh (Old Testament) by revealing the Torah-Word of Elohim to mankind, even so, the four Gospels can be viewed as the Torah of the Testimony of Yeshua (New Testament). They give us the words of Yeshua, the Living Torah-Word of Elohim. The rest of the Testimony of Yeshua simply is the historical chronicle of how the early believers walked out the Torah through a relationship with Yeshua the Living Torah, and how the apostolic leaders defended both the Written and Living Torah from those who would attempt to undermine, negate, pervert or diminish it.

The Essence of the Torah—The Higher Torah

Love is the foundation and quintessential concept behind the Torah-law of Elohim. Yeshua states this in Mark 12:29–31,

And Yeshua answered him, The first of all the [Torah] commandments is, Hear, O Israel; YHVH our Elohim is one Master: and thou shalt love YHVH your Elohim with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, thou shalt love thy neighbor as thyself. There is none other commandment greater than these.

Love must be the motive behind all our righteous deeds or else our actions count for nothing (1 Cor 13:1–13). The concept of love and the keeping of YHVH’s Torah-law are indivisible and codependent actions. One cannot exist without the other.

For example, Yeshua speaks of the higher function of the Torah in his famous “Golden Rule” passage of Matthew 7:12, “Therefore all things whatsoever you would that men should do to you, do ye even so to them: for this is the law and the prophets.” Paul echoes this concept in Romans 13:8, “Love does not do harm to a neighbor; therefore love is the fullness/fulfilling of the Torah.”

John, in his epistle, discusses this idea at length in 1 John 2:7–11; 3:11–24; 4:7–11 where he states that “Elohim is love” (1 John 4:8, 16) and that one’s love of Elohim and man is linked to obedience to the Torah-commandments (1 John 2:7–9; 3:11–18). As YHVH first loved us, we should love our fellow man (1 John 4:7–11), in word, deed and in (Torah) truth (1 John 3:18). This relates to Yeshua’s admonition to his disciples in John 14:15, “If you love me, keep my Torah-commandments.”

The Scriptures also delineate the essence of the Torah in several other ways. For example, David came and reduced the 613 laws of the Torah to eleven (Ps 15), Isaiah to six (Isa 33:15), Micah to three (Mic 6:8), Isaiah again to two—“Observe and do righteousness” (Isa 56:1). Then Amos came and reduced them to one, “Seek me and live” (Amos 5:4)—as did Habakkuk, “The righteous one will live by his trusting [or by faith]” (Hab 2:4).

What Is Our Divine Commission?

In the Book of Revelation chapters one through three, Yeshua likens the seven churches to a seven-branched menorah, and elsewhere he likens his disciples or the saints to being like a light on a hill in the darkness of this world (Matt 5:14–16). The menorah is the symbol of the congregation of the righteous saints. It is also a picture of Torah: the gold, the olive oil, the light it produces are all point to aspects of the Torah. It is also a picture of Yeshua, the Living Torah, who is like a vine or tree of life and his disciples are like the branches of that tree. This teaches us that our divine mission as followers of Yeshua is to be Torah-lights or life-giving entities to a dark and lost world. We are to draw others to Yeshua who is the Living and Written Torah-light of the world, and who lights the path to YHVH Elohim the Father resulting in eternal life and inclusion in his spiritual family as sons and daughters of the Most High. This is what the great commission is all about!

Do You Have a Swiss Cheese Bible—a Holey Bible, not a Holy Bible?

The Bible equates the “Law of Moses” with the Hebrew word Torah, which is usually translated as “law” in our English Bibles, and is a word that means “instructions, precepts, teachings [of Elohim].” As such, they are a reflection of Elohim’s very character and nature. Yeshua summarized YHVH’s Torah-laws when he stated that they show man how to love Elohim with his all and his neighbor as himself.

Are there any parts of Elohim’s precepts or instructions in righteousness that man has the right to nullify, do away with, or subdivided such that any parts of it are no longer applicable to man? If so, then who is man that he can instruct the Almighty Creator on which parts of his laws are for us today and which parts or not? Is this not extreme hubris and pride—a huge sin in itself—in fact the worst and most abominable sin of all (Prov 6:16–17)?

On the contrary, the Bible from Genesis to Revelation unquestionably presents the Torah as an indivisible whole, which stands and falls together. This includes the dietary laws, which are an aspect of being holy or set apart (from this world), even as Elohim is set apart or holy (Lev 11). James says that if you break one law, you’re guilty of breaking them all. John in his first epistle says that sin is the violation of the law. Yeshua in his Sermon on the Mount states that he didn’t come to destroys the law—not even one yud or tag of it. Paul in his epistle to the Romans says that the law is holy, just and good and grace in no way nullifies the law. None of these men of Elohim made distinctions between carnal or moral, physical or spiritual or ceremonial subdivisions of said Torah-law. This is an invention of the early church fathers because of their anti-Semitic theological bias. Go read them. I can provide you with actual quotes and references—and not a few!

If the physical, letter aspects of the law, such as diet are no longer applicable, then some of Yeshua’s Sermon the Mount teachings are irrelevant and meaningless. In fact, Yeshua totally contradicts this notion. Who am I to believe? The teachings of Yeshua or the doctrines and traditions of man that make of none effect the word of Elohim? To wit, Yeshua in his sermon affirms that man is not only not to murder, but not to hate as wells; not to commit adultery as well as not to lust and so on. Here he affirms both the letter and the spirit of the law. The same can be said of the dietary laws. Both letter and spirit are applicable to man today. Since the dietary laws are about holiness and separation from the world, this means that we’re not to eat the world’s physical food as well as its spiritual food. By practicing the dietary laws, we learn what true holiness is—both letter and spirit. To become holy, we must stay separate from the world both in practice and in heart and mind, even as Elohim is separate or holy, which is the main point of Lev 11. Oh, and did I mention that Elohim calls eating unclean meats an abomination? That means he detests it just like homosexuality, which he also calls an abomination. If the physical dietary laws are done away with, then likewise, it’s no longer a sin to have physical homo sex (the letter of the law) as long as you don’t lust while doing it (the spirit of the law)! Elohim forbid! May it never be so!

Some people try to use 1 Corinthians 7:19 to prove that the Torah has been subdivided into two subdivisions: the moral law and carnal law or ceremonial law. In reality, this verse is not a statement proving that the indivisible Torah can be subdivided into moral and ceremonial laws. If you read everything that Paul says about circumcision, his main point is that circumcision is not a precondition for salvation. Period. He still practiced circumcision, and he wasn’t for or against it per se. The Pharisees were twisting and abusing the biblical truth of circumcision and making it into something the Torah never intends—a path to salvation and a way to keep Jews and Gentiles separate. This is the issue Paul is addressing. Because men pervert the laws of Elohim (as the Pharisees had done with the law of circumcision), does that mean we toss out the proverbial baby with the bath water? Of course not. Satan has perverted nearly every truth of Elohim. If we toss everything out because of Satan, we’ll have nothing left.

It’s time that Christians took off their colored glasses by which they read the Scriptures and stop viewing it through the lens of man-invented dogmas. Why is it that humans want to carve up the word of Elohim and toss out the parts they don’t like? (The answer is found in Jer 17:9 and Rom 8:7.)

Isn’t believing that certain parts of Elohim’s instructions in righteousness are no longer applicable to us today is ultimately succumbing to the lie of the serpent at the tree of knowledge who told the first humans that Elohim didn’t really mean what he said, and that man can have it his own way by creating his own pick-and-choose religion? There Satan told man that he could pick out the parts of Elohim’s word that he wants to follow, and then invent philosophies that justify his tossing out the parts he doesn’t like. Most Christians have bought into this lie of the serpent.

As a result of following the deceiver’s lies, too many people have what I call the Swiss Cheese Version of the Bible—one that’s full of holes (holes for all the pages they’ve ripped out of Elohim’s word that “are no longer applicable to them). They no longer have a Holy Bible, but instead a Holey Bible!

Finally, Yeshua states in Matt 5:17–19,

Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled. Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.

Please notice the last sentence. Torah obedience will determine one’s level of rewards in the world to come. Those who are saying that certain aspects of Elohim’s law were abrogated and are no longer applicable are consigning themselves to a lower position, a lower reward status in Elohim’s everlasting kingdom—so says Yeshua. Ultimately, it’s up to each individual whether they want to be the least or the greatest in his kingdom. I’m going for the highest reward, which means I’ll continue to follow the biblical dietary laws both letter and spirit. Amein!

The Nature of the Torah

The Chumash, Pentateuch or Written Torah as Subdivided Into Sections

The Hebrew word Torah means teachings or instructions and only in its less literal definition does it mean law. Yet down through the ages Christian Bible teachers have perennially referred to the Torah, not by its true definition (teachings or instructions [of YHVH]), but by the term the law of Moses—a term which to the casual Bible student evokes concepts of legalism and authoritarianism. Moreover, to the less studious Bible readers, this term also suggests that with Moses or the Jews and not Elohim were its authors. This tradition is rooted in early Christian history (q.v. Irenaeus, ca. A.D. 120-202, Against Heresies, Book 4, chap. 16.2, 4-5). It is true that the Tanakh or Hebrew Scriptures use the term law of Moses some twelve times, but the Bible from one end to the other is clear on a crucial point: the Torah-law was given by YHVH Elohim and Moses was simply the vehicle through which the law was given! This may come as a new flash to many well-meaning but misguided Christians. With this new understanding that Elohim, not man, it the Torah’s author, that this is his instruction manual on how man can live in a blessed and prosperous relationship with his Creator and fellow man, perhaps it would be propitious to take a fresh look at the Torah from a new, less jaded perspective.

Let us begin by taking a fly over view of YHVH’s Torah begin with the five books of Moses. Yes, the Written Torah or Chumash does contain laws and commandments, BUT that is not all that it contains. Within its pages we also find:

Narrative: Contained in the Chumash are the life stories of early man, of the patriarchs, and of Moses and the Children of Israel. These narratives are literally “slices of life” accounts giving us a window into the lives of others. We can learn much from our forefathers. We can be encouraged and edified by their triumphs and be exhorted and warned not to follow their mistakes, some of which had devastating consequences.

Prophecy: Torah contains much prophecy. Moses is called a prophet (Deuteronomy. 34:10 ) who prophesies the coming of Messiah (Deut 18:15, 18, 19; Acts 3:22; 7:37) as well as the apostasy of Israel (Deut 31:27–29). YHVH gives prophetic utterances to the patriarchs relating to the fulfillment of his covenantal promises he made to them and their descendants (Gen 12:3, 7; 15:1, 5, 7, 18; 17:1–8, 19). Finally, the patriarchs themselves prophecy over their own children about events that would come to pass to them and their descendants (Gen 48 and 49).

Covenantal agreements: Torah also includes legally binding covenantal agreements, a marriage contract (ketubah) as well as a national constitution for the nation of Israel, as we have already seen.

The terms of the covenant containing various laws: Finally, Torah does include YHVH’s instructions, teachings, doctrines and precepts in righteousness which fall into various categories which we shall examine below. Included in this are 613 commandments (laws or mitzvot) in the Torah, which as Angus Wootten delineates in his book, Take Two Tablets Daily—the Ten Commandments and 613 Laws cover the tabernacle and the priesthood, the sacrificial system, ritual purity, tithes and offerings, the appointed times (Sabbath and annual Festivals), diet, idolatry, family law, civil law and the like. The Jewish sages have determined that the 613 laws of the Torah can be broken down into 248 positive commands (one for each part on the human body) and 365 negative commands (prohibitions) corresponding to the days of the year. 

The Torah-Laws Fall Into Three Broad Categories

The “law” or mitzvot side of Torah contains three broad categories: testimonies, statutes and judgments. Let’s examine each of these three.

Testimonies: The Hebrew word edyot means “to testify or witness.” This word refers to YHVH’s biblical holidays (Passover, Unleavened Bread, Pentecost, Day of Trumpet, Day of Atonement and Feast of Tabernacles and the Eighth Day). These “witnesses” express YHVH’s plan of salvation and stand as divine beacons of light ultimately steering us to the coming Messiah (both his first and second comings). The testimonies also include other precepts which help bring to our remembrance the requirements of Torah; such as, tzitzit, tefillin and mezuzah. All these things are living witnesses (edyot) of YHVH’s work among his people.

Statutes: The Hebrew word chukim refers to laws and decrees that are made by YHVH (see Psalms 119:5, 8, 12, 16, 23, 33, 48, 54, 68, 71, 80, 83, 112, 117, 118, 124, 135, 145, 155, 171).

Judgments: The Hebrew word is mishpatim meaning “a judicially pronounced verdict, a divine law, formal decrees”and are ordinances pertaining to YHVH’s moral and ethical laws as embodied in the last five of the ten commandments which teach righteousness in one’s business and personal relationships. This body of laws are often verdicts pronounced upon one for breaking the one of YHVH’s commands. Here are several examples of this word’s usage:

[YHVH’s] righteous judgments [mishpatim]… (Ps 119:7)

I have chosen the way [derech] of truth: your judgments [mishpat] have I laid before me. (Ps. 119:30)

Your word is true from the beginning; and every one of they righteous judgments [mishpat] endures forever. (Ps 119:160)

Miscellaneous Words Defined Pertaining to the Torah

Let’s now examine several other aspects of Torah which are embodied in various Hebrew words:

Commandments. The Hebrew word mitzvah (pl. mitzvot) means “command, charge, order, law, precept or ordinance”and are good deeds or works done by fulfilling the commands of YHVH. According to The TWOT “the commandments are the particular conditions of the covenant.” The concepts of mitzvah and Torah are closely related. The mitzvot showed the nation of Israel how to live up to the conditions of their Torah-covenant agreement (i.e. the practical application of Torah) with YHVH. We see that Scripture often uses the terms Torah and mitzvot (often translated commandments) almost interchangeably. Both terms express corollary concepts. For example, YHVH’s commands are considered pure (Ps 19:8), true (Ps 119:151), and righteous (Ps 119:172). YHVH’s commandments provide insight into the meaning of life in order that it might be lived to its fullest significance (Ps 19:8). Following YHVH’s commandments gives one wisdom and the respect of one’s neighbors (Deut 4:5). The one who loves YHVH keeps his commandments (Deut 11:1 cp. John 14:15) thereby showing his reverence and fear of YHVH as one develops one’s spiritual walk with YHVH (Deut 8:6; 13:4). YHVH extends his love to those who obey his commandments (Deut 5:10; The TWOT, vol. 2, p. 757). Below are two examples of the usage of this word in Scriptural context:

Now these are the commandments [mitzvot], the statutes, and the judgments, which YHVH your Elohim commanded to teach you, that you might do them in the land whither you go to possess it. (Deut 6:1)

And it [Torah] shall be your righteousness, if you observe to do all these commandments [mitzvot] before YHVH our Elohim, as he has commanded us. (Deut 6:32; see also 7:11; Ps 119:10, 21, 35, 47, 61, 115, 127, 143, 151, 172)

In the Testimony, the word Greek word entole is often translated into English as commandments. In many, if not most cases, this is a reference to the Torah. In Luke 18:20, for example, in Yeshua’s mind, the term commandments (Gr. entole) is a synonym for the Torah.

Ways. The Hebrew word is derech meaning “a road, course of life, mode of action” and is used in the following places:

Blessed are the undefiled in the way [derech], who walk in the law [Torah] of YHVH. (Ps. 119:1)

I will run the way [derech] of the commandments … (Ps 119:32)

Teach me, O YHVH, the way [derech] of your statutes … (Ps 119:33)

Word. The Hebrew word is debar with a broad range of meanings, but in its literal sense means “word, things, or a matter spoken of.” Word is synonymous with YHVH’s commandments, law, and Torah. Here are a few places it is used in Scripture: Exodus 20:1; Psalms 103:20; 119:172; Isaiah 2:3; 5:24.

What Was the Purpose of the Torah?

The purpose of the Torah is to show man how to walk in right relationship (or righteousness) with his Creator. Love YHVH with all one’s heart, soul, mind and strength [Deut 6:5; Mark 12:30] and love one’s neighbor as yourself [Lev 19:18; Mark 12:30]. Once one is saved by grace through faith (See my teaching article on our web site entitled: The Abrahamic Covenant: The Covenant of Salvation), Torah helps show man how to walk in the straight and narrow path which leads to blessings and life and avoidance of curses (Deut 30:15; 32:47). The Torah shows man how to avoid sin (which is the violation of YHVH’s Torah-commandments, 1 John 3:4) which is walking contrary to YHVH’s instructions in righteousness which are for our blessing and benefit. 

The Torah does not set an impossible standard by which to live. We must ask ourselves, would a righteous and just Creator and a loving Heavenly Father give to his chosen people and children a set of standards that were humanly impossible to perform, then curse them for their inability to meet these standards? Of course not. Rather, the Torah sets a standard of faith, trusting in Elohim, and of following its system of repentance and sacrifice for obtaining forgiveness from Elohim and restoring a condition of being considered righteous in his sight. After all, Moses, the human instrument through which YHVH revealed the Torah to the Children of Israel, states in Deuteronomy 30:11–14:

For this [Torah] commandment which I command you this day, it is not hidden from you, neither is it far off. It is not in heaven, that thou should say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that thou should say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto you, in your mouth, and in your heart, that thou may do it.

Paul quotes this very passage in Romans 10:6–8 where he relates the written Torah to Yeshua, the Living Torah or Word of Elohim incarnate (in the flesh; see John 1:1, 14). He shows that they are one in the same and that Messiah Yeshua came to live and reveal to us the righteousness of the Torah-law (verse 4) that is available to us if we will but have a heartfelt faith in him (verses 4, 9–10) and allow him to live out his righteousness in us through the empowering work of the Spirit of Elohim. In verses 11 through 21, Paul goes on to relate this very truth to being the central message of the Gospel that Isaiah prophesied (Isa 52:7) would be preached to redeem both houses of Israel to Yeshua their Messiah.

It might be said that in a sense the Torah itself is neutral; neither positive nor negative. It is like a mirror simply reflecting the image portrayed in it. Torah reacts according to human action. Those who obey it are blessed and those who disobey it are cursed. David Stern in his New Jewish New Testament Commentary lists both some of the “negative” and some of the positive functions of the Torah.

On the “negative” side:

• The Torah “[H]as the capacity to stir up sin in an individual.…This capacity of the Torah to make us sin is not a fault in the Torah but a fault in ourselves. A healthy person thrives in an environment deadly to someone who is ill; likewise the Torah, beneficial to a believer living by faith, is an instrument of death to these controlled by their sinful nature” (p. 375).
• “The Torah can still produce guilt feelings in a believer—as it rightly should whenever he contemplates how his behavior falls short of the standard [Elohim] sets in the Torah. But these feelings are not irremediable. The remedy is once-and-for-all trust in Yeshua the Messiah’s final atonement for sin (Rom 3:21–26), followed by ongoing confession of and repentance from sins (1 John 1:9–22; ibid.).
• The Torah also provides a framework of justice by which Elohim, the Just Judge of the universe will judge the actions of men to determine both their level of punishment for its violation and their level of reward for obedience to it.
• Because of the righteous standards the Torah sets out, for the sinner it points out the fact that they have sinned and how far they have fallen short of the glory of YHVH (Rom 3:23) and hence their need for a Savior or Redeemer. The Torah actually points the way to Yeshua as Paul points out in the book of Galatians (3:25).

On the positive side:

• The Torah provides a framework of grace in which one can live. As Stern points out, YHVH’s people are to live “within the framework of” Torah, but they are not to be “in subjection to” [or under] the Torah in a legalistic fashion. YHVH’s giving of the Torah was in itself an act of grace which the Renewed Covenant (NT) compares with his sending Yeshua (John 1:17) (ibid., p. 374). Ariel Berkowitz, in is book, Torah Rediscovered, states it this way, “[Torah] function[s] as a protective border for the people of [Elohim].” He goes on to show that there are two opposing spiritual realities in the universe: the kingdom of light (YHVH’s kingdom) and the kingdom of darkness (Satan’s kingdom). Torah acts as a protective border to keep those wanting to abide in the kingdom of light/life/blessing/relationship with YHVH safe and secure. The Torah tells us what is truth as opposed to error, light as opposed to darkness, clean as opposed to unclean, holy (kadosh or set-apart) as opposed to profane or polluted, life as opposed to death (pp. 26–27)
• The Torah, as understood and applied through the Spirit, thereby gives life in union with Messiah (Stern, p. 381)
• Obeying the Torah brings us eternal rewards (not eternal life, which is by grace through faith alone, see Eph. 2:8) in the world to come (Matt 5:19).
• Obeying the Torah helps deepen a loving and intimate relationship with YHVH-Yeshua and helps us to abide in Yeshua (John 14:15; 1 John 2:3–6).
• Obeying the Torah helps us to stay spiritually pure (1 John 3:3–6).
• Obeying the Torah protects us from the influence of the devil (1 John 3:8).
• Obeying the Torah-Word of YHVH helps to perfect YHVH-Yeshua’s love in us (1 John 3:6).

Themes of the Books of the Torah

Genesis (Beresheit) is the book dealing with beginnings and eventually its overarching theme is divine election. YHVH is choosing certain people (according to his divine will and sovereignty) to accomplish his purposes.

Exodus (Shemot) is the book whose principle theme is redemption—Israel’s deliverance from Egypt (Mitzraim). Here we learn how YHVH saves his people and we are shown that his people are redeemed in order to worship him. 

Leviticus (Vayikra) gives instructions on how to worship YHVH.

Numbers (B’midbar) gives us instructions pertaining to our spiritual walk and warfare in the “wilderness” of life.

Deuteronomy (D’varim) gives instructions to the younger generation preparation steps to enter the Promised Land. Contained within is a recapitulation of the main tenets of the Torah, as well as the addition of some new laws, the heart of and prophetic issues pertaining to Torah obedience.