Tag Archives: Torah

Holiness Is Like a Crown of Pure Gold

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Exodus 39:30, A crown of pure gold. What words were written on this golden crown that the high priest wore? Why did YHVH command that these words be written on the crown? To answer that question, think of this: What one word best describe who YHVH is? Most Christians would say that love is YHVH’s chief attribute. But is this what the Scriptures teach? Is there something higher? What are the six-winged seraphim declaring about YHVH Elohim day and night before his throne? (See Isa 6:5; Rev 4:8.)

20731763 Now consider this. YHVH made man in his own image (Gen 1:26), and wants man to become like him in character (note Lev 11:44,45; 19:2; 20:7). Now read Revelation 14:1 and compare with Revelation 7:3. What does YHVH put on the heads of his end-times servants? What are the two noteworthy characteristics of YHVH’s end-times saints? (Note Rev 12:17; 14:12.) Holiness, Torah-obedience and a faith in Yeshua all go hand-in-hand.

Now let’s bring this brief discussion full circle. As the high priest of old wore a gold crown inscribed with the words “Holiness to YHVH,” what does YHVH expect of his end-times saints? (See Heb 12:14; 1 Pet 1:15.) What does Peter call the saints of the Holy One of Israel? (See 1 Pet 2:9.) What will YHVH’s saints become in Yeshua’s Millennial kingdom? (Read Rev 1:6; 5:10; 20:6.)

The word holiness (Heb. kadosh) as used in the Scriptures simply means “set-apart or the state of that which belongs to the sphere of the sacred, and which is distinct from the common or profane.” Elohim as the Creator is transcendent above his creation or that which is profane, earthly or worldly.

Being kadosh isn’t only a positional consideration, but an ethical one as well. The Torah is a reflection of the ethical qualities of Elohim, and is man’s ethical code book showing him how to be holy, set-apart or kadosh as Elohim is. Holiness in the Torah involves what we think, what we say, and what we do.

This code of holiness which is a pathway to a relationship with our Father in heaven teaches us how to worship (or love) Elohim, and how to treat (or love) our fellow man. Yeshua, the Living Word or Torah of Elohim (John 1:1, 14) showed us how to walk out the Torah perfectly, and he then empowers us through his Spirit to live out the Torah’s holiness code, but this is another discussion.

 

The Torah and Testimony—A Stone of Stumbling

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In the following several verses we see an amazing prophecy concerning the two houses of Israel who, generically speaking, have become the modern church and the rabbinic Jews.

Here Isaiah prophesies about the canonization of the Bible into two subdivision—the Torah (or loosely speaking, the Old Testament) and the Testimony (the New Testament). He also predicts that each of these two religious groups (the Jew and he Christians) would spiritually stumble over or have a problem with the identity of the Messiah, who is the Stone of Stumbling and the Rock of Offense. In general, as we shall see, the Christians struggle with the pro-Torah message of the Old Testament (or Word of Elohim), and the Jews reject the message of the New Testament (or Testimony of Yeshua) about the Messiahship of Yeshua.

Bible for the world

Isaiah 8:14–15, Stone of stumbling. Both houses of Israel (Ephraim and Judah; i.e., the Christian [see notes at Gen 48:14,16] 48: and the Jews) have stumbled over the stone of stumbling, who later on is identified as Yeshua, the Messiah (1 Pet 2:4–8; Rom 9:32–33; 1 Cor 1:23). The non-believing Jews stumbling over the Messiahship of Yeshua who is the Living Torah-Word of Elohim incarnate (John 1:1,14), while the Christians stumble over the Written Torah, which they claim was abolished and is minimally relevant to them.  This stone of stumbling is an obvious reference to Yeshua who is a stone of stumbling to both houses of Israel (i.e., the non-believing Jews and the Christians.) The Christians stumble over or reject (at least, in part)Yeshua who is the Written Torah-Word of Elohim (John 1:1). The non-believing Jews, on the other hand, reject Yeshua, the Living Torah-Word of Elohim who came in flesh form (John 1:14). Continue reading →

 

Let’s Go to the Movies: Torah Paradigm

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At this movie, you’ll have to get your own popcorn and soda—hey, but the price is right! The admission is free. Plop yourself down into favorite chair, get a cup of hot stuff and sit back and get spiritually fed for some no-guilt entertainment. Okay, it’s not exactly brainless entertainment, but it’ll hopefully be a sweet dessert for your spirit man.

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The marquis on this billboard reads as follows:

Torah Central—A New Spiritual Paradigm Through Which to View the Bible

Here’s the description:

Do your spiritual glasses obscure or improve your view of the Bible? Do you view the Bible through the perspective of the church and its traditions of men, or through the lens of the heart and Spirit of YHVH Elohim, the God of the Bible? This teaching discusses viewing the Bible through the paradigm of Torah—both the Written Torah and Yeshua the Living Torah as revealed in Genesis 1, Psalms 119 and Revelation 21 and 22.

This is our third video. Each one, hopefully is getting a tiny bit better in quality. It’s our desire that the content will make up for the lack of cinematic sophistication. Nonetheless, I’m playing with camera angles and lighting, and critiquing myself on my delivery and trying to improve in that department as well. Constructive suggestions from the audience—especially from those who have some background in filmmaking—would be appreciated.

Our next flick will hopefully be a live presentation at our congregation this coming Shabbat.

When watching the video, and check out the rooster.

Enjoy.

 

Welcome to the Book of Exodus With Its Themes and Metaphors

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For starters, you might want to review a previous post where I discuss the overall themes of each of the five books of the Torah: http://hoshanarabbah.org/blog/2012/08/23/overview-of-the-books-of-the-torah-main-themes/.

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For today, let’s give you an introduction to the Book of Exodus, the second book of the Torah. I hope you enjoy this.

Overview of the Books of the Torah (Main Themes)

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.

The Theme of Redemption

Say, therefore, to the sons of Israel, “I am YHVH, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage. I will also redeem you with an outstretched arm and with great judgments. Then I will take you for My people, and I will be your Elohim; and you shall know that I am YHVH your Elohim, who brought you out from under the burdens of the Egyptians. I will bring you to the land which I swore to give to Abraham, Isaac, and Jacob, and I will give it to you for a possession; I am YHVH.” (Exod 6:6-8, emphasis added)

Worship

And he said, “Certainly I will be with you, and this shall be a token unto you, that I have sent you, when you have brought forth the people out of Egypt, you shall serve Elohim upon this mountain.” (Exod 3:12, emphasis added)

And I say unto you, “Let my son go, that he may serve [Hebr. awvawd, Strong’s H5647] me, and if you refuse to let him go, behold, I will slay your son, even your firstborn.” (Exod 4:23, emphasis added)

And you shall say unto him, “YHVH Elohim of the Hebrews has sent me to you, saying, ‘Let my people go, that they may serve [Hebr. awvawd, Strong’s H5647] me in the wilderness, and, behold, until now you would not hear.’” (Exod 7:16, emphasis added)

The Basic Outline of Exodus

  • Chapters 1–6 show us the need for redemption.
  • Chapters 7–11 show us the power or might of the Redeemer as the ten plagues are poured out upon Egypt.
  • Chapters 12–18 show us the character of redemption; purchased by blood and emancipated by power.
  • Chapters 19–24 we are taught the duty of the redeemed.
  • Chapters 25–40 we see the restoration of the redeemed—provisions are made for the failures of the redeemed.

The Metaphors in Exodus

Egypt is a metaphor for the world, the place of sin and bondage where one is held captive before being delivered or redeemed by the power of YHVH and the blood of Yeshua, the Lamb of Elohim. It is interesting to note that ­although Egypt was the land of science and art, it was similarly the land of death. Their religion was fixated with death.

Pharaoh is a metaphor for Satan, a merciless taskmaster who opposes the people of YHVH every step of the way.

Pharaoh’s magicians is a metaphor for demonic spirits, doing Pharaoh’s bidding in opposing Israel.

Moses is a prophetic metaphor for Yeshua (his first coming), the Deliverer of his people from the bondage and power of sin, death and hell, which is the power of the enemy, Satan.

The blood of the lamb on the door posts is a metaphor for Yeshua, the Redeemer, whose death on the cross atoned for man’s sins causing YHVH’s judgment against sin to passover us.

The crossing of the Red Sea is a metaphor for our union with Messiah Yeshua in his death and resurrection via the ritual of tevilah (immersion or baptism) at a mikvah (a gathering of waters).

The journey through the wilderness is a metaphor for the trials and testing that occur during the redeemed believer’s spiritual walk through this life with YHVH’s provision to meet every need and his protection from every attack of the adversary.

The giving of the Torah is a metaphor for the obedience and submission that we owe to YHVH, our new Master.

The Tabernacle of Moses with its furnishings is a metaphor for YHVH’s plan of redemption (salvation) for mankind and the steps in man’s spiritual maturation into intimacy with the Father through Yeshua the Messiah.

 

 

What Is the Purpose of the Torah?

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Actually, the Torah has many purposes—blessings! The Scriptures reveal that the Torah is much more than a list of dos and don’ts as many people have been led to believe it to be.

  • The Torah defines what sin (1 John 3:4) and righteousness are (Ps 119:172).Torah scroll open 2
  • The Torah shows us what YHVH expects from man (Deut 10:12–13).
  • The Torah convicts man of sin or lawlessness and brings us to Yeshua by way of the cross (Gal 3:24).
  • The Torah brings temporal and spiritual rewards; life and blessing when followed; curses when disobeyed (Deut 28; 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).
  • The Torah provides a framework for divine justice or judgment (Deut 17:11; John 12:48; Heb 4:12 cp. Rev 1:16; 2:16; 18:15, 21).
  • The Torah forms the basis for the jurisprudence system of civil government (Deut 17:11).
  • 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.
  • The Torah reveals the concept of covenant between YHVH and man involving YHVH’s chosen people—the nation of Israel.
  • The Torah will guide and keep us on the path of righteousness and lead us into YHVH’s everlasting kingdom and spiritual divine family. It acts as a protective guardrail to keep us on the road leading to eternal life. It keeps man from falling into the spiritual ditches or off the spiritual cliff along the side of the road of life.
  • The Torah is our light in a dark world; the answer to life’s questions and dilemmas (Ps 119:99, 105; Prov 6:23).
  • Through Yeshua the Living Torah, the Torah helps us to become the person that YHVH wants to live with forever. It prepares us to be the spiritual bride of Yeshua (Rev 19:7–8).
 

Nuggets in the Torah Scroll: Nine Spaces Missing

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Genesis 47:28, The Jewish sages recognize that this final parashah (Torah portion) of Genesis chronicles Jacob’s wish to reveal to his sons prophetic understandings pertaining to Israel’s long and numerous exiles, culminating in the Final Redemption (return of Israel from her exile in “Babylon” at the end of the age prior to the return of Messiah at which time the two houses of Israel will be reunited under Messiah Son of David).

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Jacob states this in Genesis 49:1 when he speaks of his prophecies relating to what will befall his sons “in the last days.” Prior to the establishment of the Messianic Age (Millennium) all Israel would go into a time of darkness, gloom and exile.

The Jewish sages teach that this idea is implicated in the fact that the Torah scroll fails to place the customary nine spaces between the last word of the previous parashah and the first word of the present one. There is only a one space gap in Hebrew letters which predicts the “closing in” of Israel as they go into exile and captivity in Egypt.

 

 

“Go Ye Therefore” and Teach What???

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Matthew 28:19–20, Go you therefore. What were Yeshua’s final instructions to his disciples before his return to heaven? This portion of Scripture is commonly called, the Great Commission and is found in Matthew 28:19-20. Do we find here any clues to Yeshua’s view toward the Torah as to what his expectations were of his disciples? Here Yeshua instructs his disciples (that includes you and me) to:

Go you therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Set-Apart Spirit: teaching them to observe [keep, preserve, hold fast] all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amein.

It is clear from this text that Yeshua, a Jewish rabbi (Matt 26:25, 49; Mark. 9:5; 10:51; 11:21; 14:45; John 1:38, 49; 3:2, 26, 4:31; 6:25; 9:2; 11:8), expected his disciples to follow, teach accurately and spread his teachings (the good news of the kingdom of Elohim) to the world. In the religious culture of first century, Judaism disciples (talmudim) were expected to teach exactly what their rabbi or Torah teachers had taught them. This is no different in our day when students enroll in a denominational Bible college or seminary, receive ordination and are then sent out into the mission field in the name of that denomination. The students are expected to carry forth the unique teachings and doctrines of that denomination. If they do not, they will either be reprimanded and expected to realign their teachings with the denomination’s official position. If they refuse to do so, that denomination will discharge them from their duties and defrock them.

Likewise, Yeshua expected his disciples to teach the nations to “observe all things whatsoever I have com- manded you.” In fact, in Acts 1:8 Yeshua said to his disciples that, “You shall be witnesses unto me” to the whole world. This was their mission and assignment.

Yeshua, as did all Jews of his era, spoke Hebrew, and maybe even Aramaic. The word for “commanded” (Matt 28:20) as in “whatsoever I have commanded you …” in either the Hebrew or Aramaic is the word mitzvah, which would have been the same word used in Matthew 5:19 where Yeshua says, “whosoever breaks one of these least commandments, and shall teach men so, he shall be called least in the kingdom of heaven …” (emphasis added). The word mitzvah in Hebraic religious thought is a clear reference to the Torah commandments of YHVH in the books of the Law of Moses.David uses the term mitzvah (in its plural form mitzvot) numerous times in Psalm 119 equating it with the Torah-law of Elohim as given to Moses and the children of Israel.

It was these same commandments (mitzvot) that Yeshua stated in the Sermon on the Mount that he told his disciples to “think not” that he had come to destroy, that he taught would never pass away as long as heaven and earth stood, that he said whoever would break one of the least of them and teach men so would be called least in the kingdom of heaven, and whoever would keep them and teach men so would be called the greatest in the kingdom. It was these same commandments that Yeshua commissioned his disciples to teach and observe, to keep, hold fast and preserve.

Even in his final word to his disciples before his death, Yeshua commanded his disciples to adhere to the Torah and to convey to those who would follow them the same message.

Can there be any doubt as to what Yeshua’s view of the Torah was, and what his expectations were for his disciples in this regard? How is it that the church has diverged so greatly from the fundamental teachings of Yeshua and his disciples when so many teach that he and his disciples came to “do away with the law?” It has been admitted, by even some in the church, that Christianity is not the religion of Jesus/Yeshua, but rather the religion about the Person of Jesus/Yeshua. For it to be fully the religion of Yeshua and his early disciples, it would have to uphold that obedience to the Torah’s standards of righteous living is a requirement of Christians today.