The Purpose of the Epistle of Hebrews—Lift YOUR Eyes Upward to Our Heavenly High Priest

Let the Truth of YHVH’s Word ring clearly like a bell in the hearts and minds of Truth-seekers everywhere!

What follows you have probably never heard before. Hopefully the truth of it will ring loudly like a bell in your heart and mind!


What is the main theme of the Epistle to the Hebrews? For certain, The the author is not debating about the validity of the Torah-law of Elohim. To say that he is to miss the whole point of the book. Rather he is discussing whether the Levitical system with its sacrifices and various rituals involving the Tabernacle of Moses (and later the temple in Jerusalem) is still valid or not.

Why is this such an important issue in the author’s mind? Simply for this reason: the temple is about to be destroyed or has already been destroyed along with its Levitical and sacrificial systems. This begs the question: How are the saints of Yeshua now to view the temple with its rites?

There is debate among scholars as to when this epistle was written, but it is commonly accepted that it dates to around A.D. 70, which is when the Romans destroyed the temple in Jerusalem along with its sacrificial system and Levitical priesthood. Therefore, of paramount importance in the mind of the author is the issue of the relevance, if any, the Levitical and sacrificial systems had in the life of the disciple of Yeshua. We see throughout this epistle that it is the author’s position that these systems in every way pointed to Yeshua and were thus fulfilled by his life, death, resurrection and current intercession on behalf of the believer at the right hand of his Father’s throne in heaven. 

Again, what is not an issue in the author’s mind is whether YHVH’s Torah-law is valid or not. This was never the issue in this epistle, even though the mainstream church has erroneously and traditionally made it the issue as its advocates twist and mangle the Scripture to say what they want it to say instead of what it actually says. Just because a thousand, million or billion people scream in unison that two plus two equals five, that man descended from the cousins of apes or that the earth is flat does not make it so. The same is true when Christian theologian existing in an echo chamber of their own construction scream and declare that the book of Hebrews is in some way invalidating the Torah.

True, the Levitical system was an aspect of Torah, but it was given to the children of Israel after YHVH had initially revealed his Torah-law to them at the foot of Mount Sinai. The Levitical and sacrificial systems were temporarily added to the overall Torah (Gal 3:19) after the golden calf incident as a way to help the Israelites spiritually by preventing them from falling into idolatry again. It was designed to guide them in the path of righteousness. The Levitical system was, therefore, a temporary parenthetical subordinate subset of the Torah in place until the Messiah would come to which the whole system pointed. Whether it was no permissible to steal, murder, lie, commit adultery, worship idols, practice witchcraft, have sex with animals, keep the Sabbath and biblical feasts was never the issue of this book or anywhere else in the Bible including Paul’s epistles. 

At issue in the author’s mind is whether the temple service was still needed some forty years after the death and resurrection of the Messiah, who himself predicted the demise of the temple along with its sacrificial system. Was the impending destruction at the hands of the Romans the  fulfillment of Yeshua’s prophecy? Until that time, the temple in Jerusalem had played such a central role in the lives of religious Jews everywhere including, to some degree, the apostles (as the book of Acts indicates) that the idea of its irrelevance is an issue of extreme importance and to be carefully considered. The author of Hebrews is wrestling with this whole idea and because the temple’s destruction is imminent (assuming Hebrews was written before A.D. 70), or had just happened (if the epistle was written just after A.D. 70), he has to convincingly make the point, from Scripture, that the temple and its rites are now irrelevant for the disciple of Yeshua. Therefore, in ana effort to prove that the Levitical and sacrificial systems are now longer needed, the whole book of Hebrews is about transferring the believers’ focus away from a physical and earthly temple with its rites and ceremonies and, instead, to lift the focus of the saints’ collective gaze into the heavens where the true and eternal temple of Elohim exists (after which the earthly tabernacle and temple were patterned) and where Yeshua the Messiah is currently ministering as our Great High Priest. This is the whole purpose of the Epistle to the Hebrews—to glorify Yeshua the Messiah and to fix our attention on him and him alone!

 

Hebrew 7:19—Which law? The Torah or the Levitical system law?

The Word of Elohim is a river of life constantly yielding fresh revelation and Truth for those who are seeking it!

These are my updated notes on this verse. Like most serious Bible students, I am constantly going over the same Scriptures again and again that I have read many times before. As we grow in our understanding of the Word of Elohim, the Spirit constantly gives us new understanding. This makes the Bible continually fresh and alive—a veritable river of life from YHVH’s throne.

Upon reading my old, previously published notes from this passage, I realized what I had written before was based on the translations of some other Bibles, but didn’t really make sense in light of the author of Hebrews larger context of this passage. Below is my updated understanding. Hopefully you will find it enlightening and affirming the greater biblical truths upon which our faith and spiritual foundation rests.


Hebrews 7:19, The law made nothing perfect. In the Greek, the word perfect is teleioo meaning “complete, carry through, accomplish, bring to an end, add what is yet wanting inn order to render a thing full.” In the Aramaic this verse reads, “For we maintain that the Torah is not able to complete us which are otherwise without the coming of a greater hope through which we approach Elohim” (HRV). What is this verse really saying? We can view it in two ways. The law can either refer to the whole of the Torah, or to the Levitical and sacrificial systems that were a parenthetical subordinate subset of the greater overall and over-arching Torah.

If this verse is referring to the Torah in general (which I do not believe it is), it is not saying that the Torah was abolished, but only that it doesn’t have the capacity to bring us to spiritual completion or maturity and into intimate relationship with Elohim. Something more is needed. 

In reality, the Torah points us to the one who will lead us to the Father (it was the “tutor” [NAS] or “child-conductor” [YLT] that led us to Yeshua, Gal 3:24 )—that greater hope. 

Through Yeshua’s sacrifice, our sins are forgiven once and for all. Through Yeshua’s life one earth, we have an example to follow of how to live the Torah. Through Yeshua’s Spirit living in us, we have the internal strength to die to the flesh and live out YHVH’s Torah. Through Yeshua’s intercession as our Great Heavenly High Priest, we have an advocate in heaven to plead our case before the heavenly court of justice. Through Yeshua, our righteousness is made complete despite our failed efforts to love him by following his commands perfectly.

It makes more sense from the surrounding context that the reference to the law here is referring to the Levitical priesthood with its sacrificial system. This is clear from this passage’s larger context where the author is discussing not the Torah in general, but the Levitical priesthood with its sacrificial system that was temporarily instituted until the time of Yeshua at which time the greater and former Melchizedek priesthood took over again of which Yeshua is the head and believers are a part. In this light, it make more sense that the former commandment that was annulled because of its weakness which the author refers to in verse 18 is the Levitical and sacrificial system and not the greater Torah itself. Scripture again and again from beginning to end asserts that the Torah is immutable and perfect, for it is YHVH’s instructions in righteousness and a reflection of his very character and nature, and Yeshua, who is the Living Torah-Word of Elohim incarnate was the living and perfect embodiment of that Torah. These things cannot change for they were and are perfect and unimprovable.

 

Hebrews 5–7 on the Melchizedek Priesthood, the “Once Saved Always Saved” Doctrine and the Torah Upheld

Hebrews 5

Hebrews 5:2, Ignorant and going astray. Or ignorantly erring.

Hebrews 5:6, Order of Melchizedek. Or King of Righteousness. This is the original priesthood that YHVH established to represent him on the earth and to teach humans his ways. This was a patriarchal priesthood where the heads of families or tribes passed down YHVH’s Truth to their children. This priesthood was temporarily replaced by the Levitical priesthood which was established after the golden calf incident when the tribal leaders failed to prevent their families from turning away from YHVH for idolatry. When Yeshua established the apostolic church and with the destruction of the Second Temple along with the priesthood, the Levitical system ended. The apostolic writers reveal that the priesthood belongs to the saints, who are to become kings and priests, a kingdom of priests or a royal priesthood (1 Pet 2:5, 9; Rev 1:6; 5:10; 20:6). It appears that both the Melchizedek and Levitical priesthoods will be operating contemporaneously for a while during the Millennium (Isa 66:21). The saints will be ruling and reigning under Yeshua the King of kings-High Priest co-reigning with him in his eternal kingdom, which will be universally established with the advent of his millennial reign after  his second coming. It was always YHVH’s will for his saints to become a kingdom of priests to evangelize the world (Exod 19:6), but the Israelites failed in this endeavor.

Hebrews 5:9, Having been perfected. This verse begs a question: How could Yeshua be perfected when he was already perfect? To understand the meaning of this phrase, one has to look into the meaning of words. A word may mean one thing in one language and something completely different in another language. In English, the primary meaning of the word perfect is “having all the required or desirable elements, qualities, or characteristics; as good as it is possible to be; free from any flaw or defect in condition or quality; faultless.” By contrasts, in biblical Greek, the word perfect is teleioō meaning “to complete, that is, (literally) accomplish, or (figuratively) consummate (in character).”  As it is plain to see, between the English and the Greek, the word perfect has two completely different meanings. Yes, Yeshua was perfect, sinless and without any spiritual defect or fault, yet in his humanity, he learned what it was like to struggle against and to overcome the world, the flesh and devil and the temptations to sin. This experience allows him to be the saints’ perfect Great High Priest advocate or defense attorney in the court of heaven before or at the right hand of the throne or judgment seat of YHVH Elohim.

Hebrews 5:11, Dull of hearing. This seems to be perennial problem among the saints and is akin to “a famine of the hearing of the word of Elohim” (Amos 8:11 cp. Isa 29:13)

Hebrews 6

Hebrews 6:1, Elementary principles of Messiah. What follows are the six principal doctrines of the redeemed believer, yet they are all subsets of faith in Messiah Yeshua, which is foundations upon which it all rests.

Repentance from dead works.True biblical repentance involves turning from a lifestyle of Torahless and lining all aspects of our lives up with the Torah-Word of Elohim.

Hebrews 6:2, Doctrine of baptisms. (Also see notes at Matt 28:19.)

Laying on of hands. Ordination is something that YHVH instituted in the Torah when he charged Moses to impose hands upon the Levites, and instructed all Israel to do the same (Num 29:10). We also have the example of Moses anointing with oil Aaron (Exod 29:10). Of course, kings of Israel were also anointed with oil to consecrate them for their official duties by the laying on hands.

Laying on of hands/ordination was earth’s confirmation of a heavenly calling. Elohim had already called someone into ministry and men were simply confirming what Elohim had already determined. Ordination doesn’t confirm the calling, but the other way around.

In the Testimony of Yeshua, by lot, the 11 apostles chose Matthias to replace Judas (Acts 1). This was heaven’s choice, yet no mention of ordination is recorded. After that, we have the choosing of the seven in Acts 6:1. These were men who were already full of the Spirit and wisdom, so the apostles simply confirmed the work of the Spirit in them by laying hands on them (verse 6).

The same is true in the other examples of ordination in the Apostolic Scriptures. Men would be mentored by a leader/apostle, and after a period of time (“lay hands on no one suddenly” 2 Tim 5:22)—much like the five years of mentoring that occurred with a priest in training in the Torah (from age 25 to 30), and after meeting the qualifications of eldership (see 1 Tim 3:1–12 and Tit 1:5-9) they were appointed. Of course, those who were the mentors had oversight over those they mentored. It was less of a authoritatively-hierarchical system and more of patriarchal system with the older men lovingly overseeing those they had raised up — and only exercising strict authority when needed, which occurred only rarely.

Of course, there was no such thing as licensing or even denominations which issue licenses in the Apostolic Scriptures. To me, that seems more like a man-made thing for the purposes of maintaining power, control and keeping the money flowing upward. 

In the entire Bible, there are no examples of or precedence for women being ordained. Paul says in 1 Timothy 5:22 “to lay hands suddenly on no man.” He is gender specific. Women did, however, minister in conjunction with their husbands — their spiritual heads, which is something Paul is very clear about in Ephesians 5:21–24. Even though in the body of Yeshua there is neither male nor female so that all are equal before Yeshua, when it comes to governance in the congregation, the Bible upholds male leadership. Now that doesn’t mean that women can’t hold high positions of authority, but always in conjunctions with their husbands. We have the example of the apostolic team of Andronicus (husband) and Junia (wife) whom Paul called apostles (Rom 16:7), Aquila and Priscilla who were co-laborers. Sometimes Priscilla’s name is mentioned first. Obviously, this husband and wife team were such a tight unit that it didn’t matter whose name was mentioned first. Of course, we have examples in the Scriptures of women prophets. Deborah, though she was a judge in Israel, seems to have been married to Barak the military general. If so, we have an apostolic-prophetic team operating together to lead the Israelite nation. Huldah was a prophetess who seemed to operate without male headship, though she hung out with other prophets in a “school” or neighborhood where the prophets lived. So there was must have been some accountability between her and the other prophets, although she was the most gifted of YHVH since hers is the only name mentioned. Then we have the daughters of Philip the evangelist who were prophetesses—again, presumably under the spiritual leadership of their father (Acts 21:8-9).

Hebrews 6:6, If they fall away, to renew. 

Is the “Once Saved Always Saved Doctrine” Biblical?

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Amos—A Famine of Hearing (i.e. Doing) YHVH’s Word in the Last Days

Amos 8:11, A famine…of hearing. Hearing is the Hebrew word shema, which has the compound meaning of both hearing and doing. In our modern world, the word of Elohim is more proliferated than ever before, especially with the advent of the internet. Many people have access to Elohim’s word and hear it, but very few actually do it. There are many people who are religiously active following the traditions and doctrines of men, but very few who actually read, study and then actually bring their lives into conformity with the actual word of Elohim. To do so is the biblical definition of hearing

Amos 8:12, Run to and fro. Not only was there a famine “of hearing the words” of YHVH, but the prophetic word of Elohim is also scarce, and people are running to and fro seeking it in ancient times, but presently as well. Why is this and what is going on?

Earlier in the book of Amos, YHVH promises to do nothing except that he reveals it first to his servants the prophets (Amos 3:7). The prophet throughout his little book rebukes the people of his day for their greed, idolatry, injustice, pride and their refusal to repent of their errant spiritual ways. Perhaps it was because of Israel’s state of spiritual apostasy that prophets were so scarce in that day, which is why people were having to run to and fro over long distances seeking a true prophetic word from Elohim. 

We read in Proverbs that without a prophetic vision from Elohim that is based on a solid foundation of Torah, YHVH’s people perish or become spiritual unloosened or unrestrained (Prov 29:18). 

At the same time, there are plenty of carnal or profane prophets in the modern church who prophesy out of the dictates of their own hearts without any understanding of the Torah and do little good for the spiritual well-being of YHVH’s people (see Jer 23; Isa 28; Ezek 13; 28) unless you consider their enriching their bank accounts at the people’s expense to be a good thing. 

Moreover, in Amos’ day as is the case today, when a true prophet would speak, Amos complained that the people hated hearing such a prophet (Amos 5:10). The same is true today. People are people. Why should YHVH send one of his prophets to such people? The people won’t hear him anyway. 

It’s ironic and sad how YHVH’s people have this strong yearning to hear a prophetic word from YHVH (probably because of the human yearning to divine the future), but when he sends one of his true prophets to deliver it, the people refuse to hear it (because with future predictions of YHVH’s prophets comes the message of repenting of sin,which people don’t want to hear). Ezekiel noted this proclivity of YHVH’s people and complained about the problem (Ezek 33:30–33). The people want to hear the prophet’s words, but they don’t want to obey the word of YHVH because it goes against their carnal desires (Ezek 33:31). Ezekiel goes on to predict that eventually, though each generation tends to reject the prophets YHVH sends to them, once the prophets are dead, subsequent generations would recognize them as true prophets (Ezek 33:33). Indeed this was the case, for later generations of Jews accepted those rejected prophets as divinely sent and put their writings into the canon of Scripture. Yeshua noted this phenomenon in the Gospels (Luke 112:46–51 cp. Matt 23:31–36). That generation now accepted the prophets of old that their forefathers had rejected, but following in the same path as their forefathers,and in their own day, they rejected Yeshua—the greatest Prophet of all.

 

Deuteronomy 27—Ye stiffnecked “Christian” rebels, why do you refuse to obey the Word of Elohim?

Deuteronomy 27:2–10, Set up for yourselves. Immediately upon crossing the Jordan and upon entering the Promised Land, YHVH instructed the Israelites to set up a stone monument containing the Torah and to construct an altar for burnt sacrifices. What is the significance of these and why was it so important that this be Israel’s first order of business upon entering the Land of Promise? Matthew Henry states in his commentary that the Word of YHVH (the Torah) and prayer (the altar) must always accompany each other. Discuss this and relate it to Psalms 51:16–19 and Hosea 6:6 and the believer’s spiritual walk. Also, why did YHVH command the Israelites to construct the altar of uncut and whole stones? To whom does this prophetically point? (Read Dan 2:35, 45; Ps 118:22; Matt 21:42; Luke 20:17.) The stones of the altar were rough and uncut. To whom does this point who became our Living (spiritual) Altar and Sacrifice? (See Isa 53:2.)

Mount Ebal

Deuteronomy 27:2, 4, 8, Set up great stones. On Mount Ebal on whole, un-cut stones, the Israelites were to write the Torah-law and then coat these stones with lime plaster. Elohim also told them to build an altar there where they were to make burnt and peace offerings. Why was the Torah written on stones on Mount Ebal—the mountain of the curses? Why not on Mount Gerizim, the mountain of blessing? Certainly this cannot mean that the Torah is a curse, for Paul calls it kadosh (holy), just and good in Romans 7:12. What could these stones represent symbolically? First, this symbology tells us that those who don’t follow the Torah will come under a curse, for to violate it is sin (1 John 3:4) and the wages of sin is death (Rom 6:23) and all have sinned (Rom 3:23). Second, Who is the Chief Cornerstone, the Stone the builders rejected (Ps 118:22; Matt 21:42; Acts 4:11; Eph 2:20), and the stone cut without hands (Dan 2:34)? What was the purpose of these offerings and to whom do the burnt and peace offerings point? Could white lime plaster symbolically represent the saints, the bride of Messiah, being clothed in robes of righteousness (see Rev 19:7–8)? Who is  the King of Righteousness through whom redeemed sinners become righteous? Who is clothed in robes of righteousness once their sins have been atoned for? (Read Heb 7:2, 20–28 cp. Rev 19:7–8 cp. 3:5, 18; Isa 61:10.) Who was wounded for our ­transgressions and bruised for our iniquities, had laid on him the iniquities of us all, and was made an offering for sin (Isa 53:5,  6,  10)? Who was the Living Torah, the Word of Elohim made flesh (John 1:1, 14)? Who redeemed us from the curses of the law (Gal 3:13), which came upon us as a result of our sinning (sin is the violation of YHVH’s law, 1 John 3:4), and thus bringing a death penalty upon us (the wages of sin is death, Rom 6:23)? Is it now making sense why the Torah and the altar were placed on Mount Ebal? This is another one of the many prophetic shadow pictures in the Torah pointing to the redemptive work of Yeshua at the cross. Give glory to Elohim who knows the beginning from the end and to Yeshua the Messiah, the Lamb of Elohim, who was slain from the foundation of the world! Does this strengthen your faith that Yeshua is indeed the Messiah, the Lamb of Elohim slain from the foundation of the earth? Who else could have fulfilled these prophecies?

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Titus 1—”Jewish Fables” and the Torah

Titus 1:12–13, Cretans are. In today’s politically correct speech climate, this statement would be considered racist, even if it were a totally accurate statement. The word Crete may mean “fleshly.”

Titus 1:14, Jewish fables. Many people in the mainstream church are content to dismiss the Torah merely as a Jewish fable having little or no relevance to Christians. Yet, at the same time, the same preachers will passionately promote Christmas trees, Santa Claus and Easter bunnies. So what’s wrong with this picture? 

Moreover, many Bible teachers in the mainstream church teach that this verse refers to the Torah. They use it in attempting to prove that the commandments of the Torah are no longer valid for believers. Is this correct? You mean, since the Torah has been “done away with” it is now acceptable to steal, murder, commit adultery, lie and worship idols among other things? 

In reality, Paul can’t be referring to the Torah here without contradicting himself elsewhere. In numerous places, he strongly upholds and defends obedience to the Torah (Rom 3:31; 7:7, 12, 14; 13:8–10; 1 Cor 7:19; 9:21; Gal 3:10; 6:2; 2 Tim 6:14; Tit 2:14) and even claims to follow it himself (Acts 21:24; 24:1425:8; 28:17; 1 Cor 9:21). He must be talking about the Jewish traditions of men, which Yeshua said in Matthew 15:3–9 and Mark 7:7–9 make of non-effect the word of Elohim. 

In fact, this is exactly what Paul is referring to here in this verse when he says “Jewish fables and commandments of men.” This is not a reference to the Torah the commandments which, in truth, came from YHVH Elohim and not from men. In the same verse, Paul contrasts these commandments of men with “the truth” from which men have turned away. 

So what is this truth that Paul references here? Since Bible defines its own terms, we must look to it for the definition of the word truth. Elohim is the source of truth (Deut 32:4 cp. Pss 86:11; 89:14; 117:2), he is truth (Ps 25:10; 31:5; 33:4), and his Torah is truth (Ps 119:142, 151). 

Truth is the opposite of a fable. One example of a Jewish fable and a commandment of men would be the idea that one can’t be saved unless they’re first circumcised (Acts 15:15:1, 5), which was the subject of the Acts 15 council. Paul vehemently fought this Jewish fable, and the whole Book of Galatians, for example, largely deals with this issue. If Paul had meant the Torah when mentioning “Jewish fables” then this makes Paul into a schizophrenic liar (since he promotes and lauds the Torah and claims to follow it elsewhere), while elsewhere he views the Torah as irrelevant and not necessary to be obeyed. Were Paul against the Torah, this would put Paul at odds with Yeshua who upheld the Torah (Matt 5:17–19) and with himself when he said to imitate Yeshua the Torah-keeper as he himself did (1 Cor 11:1). 

From this brief discussion, it should be obvious to a logical minded person that Paul doesn’t have the Torah in view when he mentions fables in this verse.

Titus 1:15, Mind and conscience. Mind is the Greek word noos meaning “the intellect, that is, mind (divine or human; in thought, feeling, or will.” Conscience is the Greek word suneidesis meaning “co-perception, that is, moral consciousness.” Though the conscience or spirit of man is the candle of YHVH (Prov 20:28; Ps 18:28) and is what the Spirit of Elohim activates at the time of one’s spiritual regeneration, the spirit of man can be defiled (stained, polluted or contaminated) obviously by the corrupting influences of the world, the flesh and the devil. Since the spirit of man can be influenced or informed negatively it needs to be made perfect (complete). (See notes at Heb 12:23.)

 

Deuteronomy 21–25—The Torah pertains to everyone in all areas of life

Boy reading from a gevil parchment scroll. This one is written on goat skin.

This section of the Torah (Deut 21:10–25:19) contains 72 commandments, which is more than in any other Torah portion. In this passage there are rules pertaining to all aspects of human relations showing that the “Torah deals with the real world. It does not present a world where all people get along with one another or rush to take care of one another’s property. Instead, it ‘takes into account the grim reality that people do not achieve the desired observance of “you shall not hate others in your heart”’” (A Torah Commentary For Our Time vol. 3, p. 150). 

In studying this portion, one can easily miss the point of a particular command if one views it strictly in its pashat (most literal) meaning. For these commands to have relevance in our day, one must view them as principles that have a broad range of applications. The specific examples Torah gives are merely representative of one of but many life situations to which the principle behind the example could apply. Keeping this in mind, this Torah portion will give you much to ponder pertaining to your day-to-day walk (or halakhah).

In these chapters we see a plethora of laws concerning many seemingly small details regarding human life. Many people in the church have the tendency to broadly sweep away these commandments with such dismissive cliches as, “We’re now under grace …” or “We’re not under the law anymore …..” But please observe how many of the civil laws of our nation regulating actions between various members of society are based upon YHVH’s laws found in the Torah. 

As many of us make our way back to a more biblically-based lifestyle and orientation, we begin to see that (a) YHVH cares about the details of our lives and (b) these laws, while sometimes hard to understand, are for our own well-being and blessing. Do you still nurse a “pick and choose” or “have it your own way” mentality with regard to YHVH’s biblical commandments choosing to follow the ones you want and making excuses why you can’t (or don’t want to) follow the rest? By doing so, what blessings are you depriving yourself of, and how are you hindering your love relationship with YHVH?

Some of the laws in these chapters may be hard to observe nowadays. With others, due to our church background, we may have the tendency to spiritualize them away, thus, in essence, rendering them of non‑effect in our lives and thereby placing ourselves above YHVH’s Torah-law and thus becoming a law unto ourselves. Is this not humanism: every man doing what is right in his own eyes instead of obeying YHVH whatever the cost? Who is the Master of your life? You or YHVH? 

How do you view laws about women wearing men-type clothing, wearing fringes on the corners of your garments, mixed certain types of fibers in clothing, lending without interest, caring for the widows and orphans, personal hygiene, family purity laws (e.g. men not having sexual relations with their wives during their monthly cycles), removing blood from all meat before eating it, men wearing beards, faithfully tithing, following the biblical dietary laws, and observing YHVH’s Sabbaths (weekly and annual), etc.? These are lifestyle-changing laws, many of which go contrary to the mores of our society. 

Are we not called to be a kadosh, set-apart, special and peculiar (i.e. treasured) people before YHVH? Following these laws to the best of our ability will help us to be the people that YHVH has called us to be. What progress are you making to bring your life into conformity to his standards of righteousness?