{"id":13485,"date":"2018-11-06T07:33:41","date_gmt":"2018-11-06T15:33:41","guid":{"rendered":"https:\/\/hoshanarabbah.org\/blog\/?p=13485"},"modified":"2019-01-06T17:33:02","modified_gmt":"2019-01-07T01:33:02","slug":"the-torah-and-the-law-of-moses","status":"publish","type":"post","link":"https:\/\/hoshanarabbah.org\/blog\/2018\/11\/06\/the-torah-and-the-law-of-moses\/","title":{"rendered":"What is the difference between the Torah and the law of Moses, if any?"},"content":{"rendered":"

\"\"<\/a><\/p>\n

This question from on of our loyal readers just came in about my recent post on Acts 15.<\/span><\/strong><\/p>\n

Great teaching Natan, but one question\u2026I never thought of there being both a Torah law and a law of Moses that was custom rather than law. So circumcision isn\u2019t a Torah Law but Law of Moses that is a custom rather than law. How does one tell the difference between what Moses commanded that is a Torah law and what he commanded as his customary law? Referring to this: \u201d Rather, what he was referring to was the customs Moses established (which become known as the law of Moses), which exceed the basic requirements of the Torah. In this case, it was the custom the circumcision as a requirement for inclusion in the nation of Israel and is based on the Passover requirements found in Exod 12:43\u201349. \u201c<\/span><\/strong><\/p><\/blockquote>\n

Here is my response\u2014<\/span><\/strong><\/p>\n

What is the difference between the Torah and the Law of Moses?<\/b><\/p>\n

Is there a difference between the Torah and the law of Moses? Technically, no, since the Scriptures use the terms law of Moses and the law (i.e. Torah) interchangeably in many places.<\/p>\n

However, many people think that the law of Moses or the Torah originated with Moses. I have emphatically taught over the years, and the Scripture is clear on the fact, that the Torah didn\u2019t originate with Moses, but from eternity or from heaven where Elohim exists. How can we assert this? This is because the Torah is a reflection of the heart, mind, will and righteous character of Elohim. It is spiritual and is thus eternal as Paul states in Romans 7:14.<\/p>\n

At the same time, and in a sense, Moses is the originator (by the hand of Elohim) of the law of Moses as a opposed to the eternal principles of the Torah, which, again, are a reflection of the heart, will, character, holiness and righteousness of Elohim. What do I mean? Moses is the first person to have written the Torah down (perhaps that\u2019s one reason he needed to be educated in Egypt, so he was capable of such a task). He put the Torah into a form that had not existed before: a national constitution for a physical nation state. For the first time, he codified the Torah or turned it into a written legal code. This was necessary because Israel was now a nation with physical borders and not just a large nomadic family or tribe. As such, Israel needed a system of written laws by which to govern their nation. Therefore, Torah had to be expanded and more clearly defined, if you will, to meet those requirements. The laws of Elohim had to be specifically spelled out and put into a written form. In this form, political leaders, judges, priests and people would know what the law was, so that could be studied, obeyed and adjudicated. Furthermore, the nation could pass no new laws that in any way would contradict the Written Torah, which was the supreme law of the land. \u00a0<\/span><\/p>\n

Consider this. The principles of the Torah are eternal, spiritual and endless because Torah is a reflection of the eternal and infinite mind of the Creator, so it has many applications and possibilities and can be expanded to meet the legal exigencies of a physical nation. None of those applications, however, violate the basic principles of the eternal principles of Torah. For example, the Sabbath is a rest day. Though rules and regulations may be enacted that tell us how to keep the Sabbath, nothing can violate the basic principle of resting on that day.<\/p>\n

The eternal principles of the Torah may also be likened to the Constitution of the U.S., which is the overarching law of the land; no state, county or city government can pass a law that violates the Constitution. They can pass many additional laws, but nothing that goes against or supersedes the Constitution. This is akin to the law of Moses, which was based on or sprung out of the eternal principles of the Torah. It could contain additional legal requirements that would help to rightly govern a physical nation, but the nation could never pass a law that would contradict or invalidate any principle of Torah. For example circumcision was a sign of the Abrahamic Covenant, but under the law of Moses, it became a proof of citizenship in the physical nation of Israel. It was necessary for the protection of the nation and to prevent aliens from coming in and taking over. Those people who went through this physical ordeal were likely serious about wanting to part of Israel. This was a test of the seriousness of their intent. The problem with the believing Pharisees of Acts 15:1 who believed that circumcision was to be a precursor for salvation is that they took the concept of circumcision both as a sign of the Abrahamic Covenant and as a physical act of faith in Elohim, mixed it with the proof of citizenship requirements of the law of Moses and then conflated the two and now made it a salvational requirement for inclusion in the spiritual nation (or body of Messiah) of Israel. Paul corrects this theological error in Romans four and addresses it in Galatians (and elsewhere), and the apostles made a ruling on this issue in Acts 15, as well. Acts 15 was not a verdict on the validity of Torah, as the mainstream Christian church has erroneously made it to be, rather it was a verdict on whether circumcision was a prerequisite for salvation. It was a prerequisite to be a member of the physical nation of Israel, but not for salvation, as Paul states in Romans chapter four.<\/p>\n

Another example where the Torah had to be expanded under the law of Moses was in the area of the inheritance laws. Traditionally, the firstborn son received the lion\u2019s share of his father\u2019s inheritance and was responsible for carrying on the family lineage. That\u2019s following Torah in at its ideal level. However, what if your first born son was out of Elohim\u2019s will (such as Ishmael), or was a profane, rebellious and godless man (such as Esau), or was an immoral and power hungry person (like Reuben who slept with his father\u2019s concubine to affirm the his status as the firstborn leader of his tribe), then what? The birthright would then go to the next best male candidate for the position. Now what if one had no sons? Then what? This is what the daughters of Zelophehad faced in Numbers 36. The Torah had to be amended or expanded to accommodate this situation. Moses sought YHVH on the matter, who gave him instructions on what to do. So ideally, and according to the overarching principles of Torah, the birthright would go to the firstborn son, but humans don\u2019t live in an ideal or perfect world, so sometimes adjustments or exceptions were made and the\u00a0 <\/span>Zeloophehad\u2019s daughters were able to inherit their father\u2019s estate with certain provisos made. The same thing is true with marriage. Ideally, it\u2019s between one man and one woman for life. Period. But what if you were the leader of a tribe or a king and your wife was barren and she couldn\u2019t bear you a son? Then what? You had to get a son somehow or your tribe and lineage would die out or be destroyed or subsumed by a more powerful neighboring enemy tribe. Today the same conditions don\u2019t exist where if one childless, that\u2019s not the end of the world; they\u2019re nomadic or kingly lineage dies out. As nomads in the ancient Near East, one\u2019s tribe was one\u2019s life and security. One couldn\u2019t exist without that community support and protection; without this, one died. So if one\u2019s wife was barren, what did one do? A man had to take another wife who could bear him a son to continue his lineage. The same was true of a king who had a barren wife. Was having multiple wives (polygamy) YHVH\u2019s ideal situation for marriage? Absolutely not. It caused no end to familial problems, as the Bible so poignantly chronicles in a number of instances. Yet, polygamy became a reality for some men, and the law of Moses accommodated this practice and addresses this issue.<\/p>\n

The same is true of divorce and remarriage. Yeshua states that, again, marriage was between a man and a woman for life from the beginning. Yet because of the hardness of the human heart, some people simply couldn\u2019t continue to live together in marriage, and so the law of Moses permitted divorce and even allowed for remarriage (Mark 10:2\u20139, cp. Deut 24). This was not the perfect will of Elohim for marriage, but his permissible will, if you will.<\/p>\n

Paul alludes to the good, better and perfect will of Elohim in Romans 12:2. All three are in the will of Elohim, but how much of the time are we ever in his perfect will? What is the perfect will of Elohim? It\u2019s the Torah, which reflects his perfect and righteous character. Are even the best intended humans capable of always walking in the perfect will of Elohim, or walking at the highest level of Torah? Hardly! Though we should always be striving to do the best we can. Life is just plain difficult. That\u2019s where grace comes in! If our hearts are right and we\u2019re doing the best we can, his merciful grace will cover us, as long as we don\u2019t turn his grace into licentiousness or license to sin (i.e. violate the Torah, 1 John 3:4), which is what the church has largely done through its misguided and false teaching about the Torah being abrogated. There isn\u2019t grace for willful disobedience!<\/p>\n

\n\t\t\t\t<\/a>\t\t\t\t
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This question from on of our loyal readers just came in about my recent post on Acts 15. Great teaching Natan, but one question\u2026I never thought of there being both a Torah law and a law of Moses that was … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"jetpack_post_was_ever_published":false},"categories":[64],"tags":[535,264,34],"class_list":["post-13485","post","type-post","status-publish","format-standard","hentry","category-weekly-readings","tag-law-of-moses","tag-the-law","tag-torah"],"yoast_head":"\nWhat is the difference between the Torah and the law of Moses, if any? | Hoshana Rabbah Blog<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/hoshanarabbah.org\/blog\/2018\/11\/06\/the-torah-and-the-law-of-moses\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"What is the difference between the Torah and the law of Moses, if any? | Hoshana Rabbah Blog\" \/>\n<meta property=\"og:description\" content=\"This question from on of our loyal readers just came in about my recent post on Acts 15. 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