Numbers 18

This week’s Torah portion contains the story of the rebellion of Korach, about which much has been written. After the resolution of the rebellion, Hashem gives the Kahuna, the priesthood, its charge. The Kahuna is given all of Hashem’s Teruma to eat. Included in this is the Bikurim, the firstfruits. This is not only the firstfruits of grain and fruit trees, it is also the firstborn of animals. These verses are somewhat confusing.

In Numbers 18:15, at first glance, seems to be in regard to absolutely any living creature. Closer inspection to the verse, however, reveals a precise limitation on the commandment. אֲשֶׁר־יַקְרִ֧יבוּ להֹ' translated “which they present to Hashem,” explains that the only firstborn animals we are speaking of our firstborn of those animals which can be brought to the Temple for sacrifice. So not all animals are subject to the rules of the firstborn only, sacrificial animals.

The mitzvah, then specifies that the firstborn of man shall be redeemed, in other words, the firstborn males of each family are redeemed, financially, from the Kahuna. The cost of the redemption is 5 shekels. So far so good. Then the verse continues by stating that the firstborn of unclean animals you shall redeem. Are not sacrificial animals considered clean by definition? How could there be unclean sacrificial animals? The Sifrei gives some insight. Sacrificial animals that are blemished are not suitable for sacrifice. These are considered unclean. For the purposes of sacrifice. Torah is explaining that since these sacrificial animals that are blemished cannot be used in the Temple, they must be redeemed for 5 shekels, just like firstborn sons are redeemed for 5 shekels.

Unblemished sacrificial animals that are firstborn are not to be redeemed, they are to be used for the sacrifices. Since they are unblemished, they can be used, and so are used, and therefore do not need to be redeemed. The normal pieces of these sacrificial animals are given to the kahuna to eat, such as the breast, which is waived, and the right thigh.

There is an interesting remez, allegory, which can be drawn from these verses. The unblemished first book, which is worthy of the sacrifice. The sacrifices of these animals are commanded by Torah. It is the blemished that are in need of redemption and may not be used for the sacrifice. We see that Messiah Yeshua, the unblemished Tzadik, is used for the sacrifice. The rest of us, the blemished, must be redeemed. Indeed, we are redeemed through His sacrifice and our faith. Shabbat shalom.

Numbers 5

This week’s Torah portion contains the commandment of the Sotah, the wife accused of adultery. There is a rather involved ceremony that is performed when a husband who suspects a wife of adultery formally accuses her before the Kohayn.

The Rishonim explain to us that the ceremony of the Sotah is designed by Hashem to never be performed. An entire tractate of Talmud is dedicated to the ceremony of the Sotah. The problem is that the ceremony of the Sotah is so harsh that there cannot be a good conclusion, if the ceremony is performed.

If a husband is so jealous that he would risk his wife’s death by invoking the ceremony, then, regardless of the outcome, the marriage is over. Conversely, a wife, who has committed adultery, is facing certain death with the ceremony, so if she has engaged in adultery, the marriage is over. If the wife has, in fact, not engaged in adultery, the jealousy of the husband is so great that in reality, the marriage is over. There is no good possible outcome from the ceremony. If it is invoked the marriage is over.

It is actually the duty of the Sage, Rabbi, or Kohayn, to talk the husband out of invoking the ceremony. If there is any hope of reconciling marriage, neither of the parties can insist on the ceremony of the Sotah. Reconciliation of the marriage is the ultimate goal. Bearing this in mind, both parties must agree to invoke the ceremony of the Sotah. This agreement can be a first step towards reconciliation. Shabbat shalom

Vayigash

Genesis 47

This week’s Torah portion contains the story of the children of Israel going down into Egypt. After Joseph has revealed himself, the brothers return to Canaan collect their father, and all their belongings and return to Egypt, in order to survive the famine.

To tell their story, and to make their request before Pharaoh, Joseph selects 5 of his brothers to appear. The text is not tell us here, which brothers are brought before Pharaoh.

Rashi explains: the brothers that are selected are the weaker ones. Joseph was concerned that should he present his stronger brothers to Pharaoh, that Pharaoh would require that these brothers serve in the military. So, which of the brothers were the weakest? This question is answered in Deuteronomy 33.

Reuven, Shimon, Levi, Issachar, and Binyamin are the weaker brothers. When Moses blesses the children of Israel in Deuteronomy 33, these are the sons whose names are not spoken twice during the blessing. For instance, in blessing Judah, Moses says, “And this is for Judah…Hear, O Lord, the voice of Judah” (Deut. 33:7). “ The names are doubled for the stronger sons of Israel. Shabbat shalom.

Genesis 38

This week’s Torah portion contains the somewhat odd commandment of the Yibum, the levirate marriage. Part of the difficulty in understanding this commandment is in the translation. The term Yibum does not mean marriage at all. Neither does the word for marriage appear anywhere in the Hebrew. So, what is Yibum, and why is it a commandment?

Intrinsic in Hashem’s instruction of the Yibum is the concept of the rights of a wife. Torah often instructs us to be kind and show mercy to widows and orphans. Why? The answer is the widows very easily, became disenfranchised after the death of their spouse. Not only that, but the property in land associated with the deceased could disappear from the family as all. To avoid these things, Hashem commanded us with the Yibum.

If the husband of a childless couple passes away, the husband’s brother must give the deceased’s spouse, a child as a continuation of the family line. The child will be considered by the community as being the child of the deceased, rather than the child of the deceased’s brother. In this way, the continuity of inheritance is assured.

In this week’s portion, Onan chooses not to fulfill the commandment of the Yibum. The violation of this mitzvah is considered so egregious that Hashem puts Onan to death. Torah does not explain why Onan makes this choice. Suffice it to say that the reason is unimportant. What is important is that the commandment of Yibum was violated.

The commandment of Yibum is considered so important, and worthy of study and understanding, that one of the largest tractate of Talmud is completely dedicated to the practice, Yevamot. The practice and importance of the continuation of the line of inheritance is an ongoing theme in Torah, and while we do not engage in the practice of Yibum today, it is incumbent upon us to assure that the rights of the spouse of the deceased are not broken. Shabbat shalom

Genesis 25

As with much of the book of Genesis, this week’s parsha contains a pivotal moment in history. Esau returns from a day of tracking and hunting and encounters Jacob, cooking a lentil stew, red lentils, to be specific.

Esau tells Jacob to “pour into me” the red stuff, the red stuff because Esau was tired and hungry. This idea of “pour into me” is explored in B. Shabbat 155b. Force-feeding animals on Shabbat is prohibited. However, “pouring into them” all they care to eat is allowed. Jacob responds with a condition, that Esau sell him his birthright. It is important to note that the condition here is that Esau will sell Jacob, his birthright, the condition is not the sale itself. In other words, is not implied that the price of the birthright is a bowl of red lentils. Scratch that, merely that that if Esau agrees to sell Jacob, his birthright, Jacob will feed him. The actual price of the birthright is not mentioned in the text. Midrash Rabbah explains that it is a fair price, more than the value of a bowl of lentils.

Esau’s response to the idea of selling his birthright is that he simply does not care. The birthright is not important to him. He is a Hunter, who roams over an area tracking game. It is Jacob. Who is the farmer, he is he who values a field to grow food. For Esau, ownership of a field is simply an encumbrance. Consequently, Esau does not value the land, nor Hashem’s promise of the land. This despising of the birthright is a major differentiation between Jacob and Esau, Israel and Edom, even today. Shabbat shalom.

Genesis 17

This week’s portion is a very famous in which Hashem tells Avram to leave Haran and head southward to an unknown destination. It is there that Hashem changes his name and establishes his covenant with Avraham. The sign of this covenant is very interesting. Avraham is to circumcise himself and his offspring.

The term used in Hebrew is mol or the feminine milah. These words actually mean either against or word. Nowhere in the text. Do we see Hashem actually giving Avraham the commandment to circumcise. This commandment is given to Avraham, specifically to circumcise himself and his offspring, but it is not listed that way in the Torah itself.

So, how did Avraham that what Hashem meant by his command to “MOL” was to circumcise? What we see here is an example of oral law within the text of the Torah. It is not actually written for Avraham to circumcise, but Avraham understood that he should circumcise. How? Avraham was given oral law, that is Hashem told of what was meant, that is, to circumcise. But, the instruction is not written down in the Torah. This is but one of many examples of oral law being within the confines of the written Torah. Shabbat shalom.

Numbers 35

This week’s double portion concludes the book of Numbers. In it contains a bit of confusing information regarding the dwellings of the Levites. The Talmud explains it further in Sotah 27b.

The cities in which the children of Israel would live in each of their tribal areas were to have a band of land around them, that could not be developed. From the wall of each city. There must be an undeveloped area stretching out 1000 cubits, or roughly 2 miles in every direction. These are designated “open spaces” and could not be used for building or for farming.

The Torah, then talks about a band stretching out 2000 cubits, or 4 miles, from the city walls. The Levites should live, farm, and pasture in these areas. 1000? 2000? What is going on?

Talmud teaches that the first 2 miles from the city walls is to be unformed and undeveloped. The second 2 miles is the area in which the Levites are to live far and pasture their flocks. So, the idea of a “green space” is not a development of modern urban planning at all. It is in Torah. So from the walls of the city for 2 miles in circumference around the city is an urban green space. Then, outside of the green space is where the Levites lived. Behold, suburbia is in Torah. In essence, Hashem instructed us in modern urban planning. We are to have a downtown district in our cities, we are to have undeveloped parks and open areas, followed by suburban dwelling. In this way, the Levites who had no inherited land of their own, we have places to live, farm, and pasture their flocks. Shabbat shalom.

Balak

Numbers 25

In this week’s Torah portion, and with the story of Pinchas and Zimri. Israel had begun to engage in rampant sexual immorality that led to worshiping false gods. The Hebrew term, commonly translated to worship, actually means to bow down, or prostrate. The Moabite women were convincing Israel to worship, to bow down to, their false gods. Hashem’s anger was aroused and a plague came upon Israel.

Zimri brazenly took a Midianite woman into his tent right in front of Moses and the entire congregation. Pinchas, a Kohayn, was enraged. So, he took a spear, and went in after Zimri and the Midianite woman. He skewered them both through the stomach and then the plague ended.

Implicit if the story is the idea that just has Zimri had brazenly acted in front of Moses and the entire congregation of Israel, Pinchas also acted brazenly in front of Moses and the entire congregation of Israel. In other words, Zimri sent a message to Israel, and Pinchas sent the counter message. Zimri’s message was clear, it is perfectly fine to engage with foreign women and become influenced by them to worship idols. Zimri highlighted a practice that Israel was already engaged in an sought to legitimize it. Pinchas sent the opposite message. This practice of engaging for women and being influenced to worship idols was wrong and needed to end. So, Pinchas openly killed Zimri and the plague ended. Message received.

It is important to understand that Pinchas acted after Hashem had brought the plague to the entire congregation of Israel. This was not a matter of Pinchas individually hearing from you. This was a matter of Israel hearing from Hashem and not paying attention. Pinchas acted after Hashem had made it perfectly clear to Israel with the problems. Zimri sought to legitimize the problem so Pinchas acted. Hashem indicates that Pinchas’ action was right and just, therefore, the plague ended. To this day we describe someone who is acting hypocritically as behaving like Zimri wishing to be rewarded like Pinchas. Shabbat shalom.

Numbers 15

Ezekiel 1

This week’s Torah portion contains the commandment for Tzitzit. The children of Israel observe this commandment in a very specific way. A 4 cornered garment is worn and the Tzitzit are tied into each corner. Some minhag includes the thread of techelet blue, and some minhag uses only undyed wool. The Halacha, however, maintains that the Tzitzit are only worn in a 4 cornered garment that goes over the shoulders.

One reason the sages instructed us to wear the Tzitzit in this fashion is because of the quotation we see here in Ezekiel 1. The understanding surrounds the word כנפ kanaf, which can really mean to different things. It can mean corner, as in Numbers 15:38, it can also mean wing, as in Ezekiel 1:8. Although the meaning of the word can largely be determined by context, it is important to perform a mitzvah of this magnitude as precisely as possible. Consequently, when we see that the hands are under the kanaf, the wing, we may also understand that the hands must be under the corner, kanaf. Therefore, Tzitzit must be more in a garment that has 4 corners, kanaf, that must be worn over the arms or hands. For our purposes, this must mean over the shoulders.

Some groups attempt to tie Tzitzit on their belt loop or clipped them to their pants. My bride, Roni, calls them lunatic fringe. This is obviously an ignorant misunderstanding of the commandment. The groups that adopt this casual usage of Hashem’s name are trying to disassociate themselves from Israel, and Israel’s understanding of the commandments. They are following after their own eyes and own heart, prostituting themselves. They completely misses the point of the mitzvah, which is to remind ourselves to follow all of Hashem’s commandments, together as a nation. Shabbat shalom.

Numbers 3

This week’s Torah portion begins the book of Numbers. The numbers of men eligible for active material service are counted, and the organization of the children of Israel in their encampment is laid out. Another important event is discussed, the children of Levi are separated as being special for Hashem in place of the firstborn.

Hashem notes that there are not the same number of firstborn as there are Levites. There are 273 more firstborn than there are Levites. So, all the firstborn may be replaced by the Levites, one for one, except there are 273 firstborn that retain dedicated to Hashem, because there is no Levite to replace them. These firstborn, then, are still dedicated to Hashem. Something must be done.

After the replacement, if the replacement is complete, Hashem will be losing 273 firstborn that are dedicated to him, there are no Levites to replace them. So a redemption must take place, and exchange of value compensate Hashem for the loss of the 273 firstborn. The cost of the redemption is 5 shekels per person, which is the price. Joseph’s brothers received when they sold into slavery.

This is a redemption. An exchange of value that must occur to ensure that an equitable transaction has been completed. Hashem is given shekels for every one of the first born that is not replaced by a Levite. The compensation is given to Hashem through the instrument of the Kohayn. To this day, all the firstborn sons of Israel are redeemed through the payment of 5 shekels to a Kohayn. This ceremony is called Pidyon HaBen

This lesson in Torah outlines the difference in meaning between redemption and salvation. For a redemption, there must be an exchange of value. A salvation requires no such exchange, scratch that. A salvation, a rescue, is freely given by the mercy and grace of the rescuer. There is no exchange of value to compensate the party who is diminished by the release of the one being saved. A redemption requires that the one being diminished is compensated by an exchange of value.

Yeshua is both Savior and Redeemer. However, these terms are not synonymous. They mean very different things. As our Savior, Hashem grants our celebration through Yeshua by grace alone, by his ineffable mercy. As our Redeemer, Yeshua gives his life as the greatest Tzadik, in exchange for the merit of Israel to be sufficient. These are two very different roles. Shabbat shalom.

Leviticus 16

This week’s double Torah portion begins with proportion that is read in the Shacharit service of Yom Kippur. It is story of the Yom Kippur service in the temple, and it is the basis for the entire Mishnah Yoma, as well as the Talmud, tractate Yoma. The portion outlines the method that Israel and the Kohayn Gadol must use for atonement on Yom Kippur.

The term atonement is often misunderstood, and therefore often misused. Atonement is not forgiveness, it is not redemption, it is not salvation. Atonement may lead to all of these, but atonement itself is none of these.

Here then is the question; if Israel, or someone, brings an offering, as an atonement for sin, is Hashem required to forgive them of the sin? Is Hashem required? This seems to be ridiculous question. Hashem is not required to do anything, much less forgive anyone. Who then, does Hashem forgive? The answer is simple, Hashem forgives anyone he wishes to forgive. Hashem may forgive someone that brings an offering, Hashem may forgive someone who does not bring an offering. Forgiveness and mercy are qualities of the Holy One, Blessed Be He. How Hashem applies his mercy and grace is completely up to Hashem and his Will alone.

What then is a sacrifice of atonement? What purpose does serve? And what does it do? If Hashem is not acquired to forgive someone sin. If they bring anatomic sacrifice, then what is the purpose of the sacrifice? The answer is central to the understanding of the nature of atonement. The sacrifice of atonement is an act of obedience and contrition. The sacrifice acknowledges Hashem’s sovereignty, control, and mastery of the entire universe. This is the definition of atonement; atonement is an act acknowledging Hashem as our sovereign G-d. When atonement has been made, we have brought a sacrifice in OB’s and contrition, that we accept Hashem’s on the pit power over us and the entire universe.

Israel takes a day to obey and commemorate the sacrifices contrition acknowledging Hashem’s majestic sovereignty over us. We sing Avinu Malkeinu, our father, our King, and we remember and commemorate the sacrifices from this week’s Torah portion, as an act of obedience and a demonstration of our understanding that Hashem rules over all the earth. Shabbat shalom.

This week’s Torah portion continues with the Torat Cohanim, the instruction to the priests. The proper method for offering the Olah and the Mincha argument. The Olah is frequently translated as burnt offering, but this is a misnomer. Olah actually means going up. The Mincha, or meal offering, is also described. In these 2 offerings, Hashem has his portion, the fat of the kidneys or the handful of meal, which is burnt on the fire of the altar. The Kohayns are also given their portion to eat. For the Mincha, the Kohayns portion is all the meal offering, except they handle that is burnt. For the Olah, the Kohayns eat the meat.

The Shlamim, the peace offerings, for drawing near to Hashem, are divided into 2 categories, the Todah or thanksgiving offering, and the Nadavah or Vow/voluntary offering. Both of these are Shlamim and are offered on the south side of the altar. For the piece of, Hashem is given his part, the smoke from the fat of the kidneys; the Kohayn is given his part to eat, and the bringer of the offering is given his part to eat. This offering is called the police, or completion offering, because all 3 parties have their portion. The Shlamim are a method of drawing near to God. It is not required; it is strictly voluntary. If one wishes one may bring a Todah. If one wishes one may bring a Nadavah. But, they are strictly voluntary. There is no commandment to bring a peace offering, there is only a commandment in how to bring a peace offering. If one desires. The peace offering is how we draw near to Hashem in unity. Shabbat shalom.

Exodus 19

This week is another special Shabbat as we approach Pesach. It is Shabbat Parah, the Sabbath of the red heifer. For ages, rabbis have debated the question, why a red heifer? Of all of the chukim, commandments that Hashem does not explain, this particular Chok is the most enigmatic. Hashem tells us we are to use a red heifer for this ritual, and does not explain why, we are simply to use a red heifer.

The ceremony of the Parah is the single highest ceremony depicted in Torah that allows us to make things, and people, Tahara. Even the most unclean things, if they can be made clean at all, can be made clean. Using the ashes of the red heifer. The ashes created in the ceremony are mixed with water and then sprinkled on the unclean, or contaminated, to make it clean, or decontaminated. The waters of the ashes of the red heifer may be diluted indefinitely.

The waters of the ashes of the red heifer are used to make things that are unclean, clean. Even if a person has come into contact with the dead body, through the use of the ashes of the red heifer, he may be decontaminated. The area for the resting of the Mishkan, or the building of the Temple, must be decontaminated through the use of the waters of the ashes of the red heifer. Waters of the ashes of the red heifer must be created prior to the rebuilding of the Temple today.

It is interesting to note that the people involved in the creation of the waters of the ashes of the red heifer, all become contaminated during the process of the creation of the waters. Those that create that which establishes ritual cleanness, all become ritually unclean during the ritual. The ritual utilizes cedarwood, his, and a thread died tola’at (Scarlet.)

One of the things illustrated by the ceremony of the Parah is the idea that contamination and sin are 2 completely separate issues. The people involving the creation of the waters of the ashes of the red heifer, have not sent. They do, however, become contaminated. Becoming contaminated, though not desirable, is simply an occurrence during the living of life. One goes through the necessary steps to become decontaminated because being contaminated is not a state in which one wants to exist longer than necessary. But, there is nothing sinful about becoming contaminated. When this occurs, one simply goes through the necessary steps for decontamination, and one gets on with life. Shabbat shalom.

Exodus 20

This week’s Torah portion contains the Dibraya, known in English as the 10 Commandments. Dibraya, literally means word of Hashem. In Judaism, the Dibraya are not commonly  called the 10 commandments because there are actually 613 commandments. So, what makes the Dibraya different from all of the other commandments? Why are these 10 written on the Sapphire tablets and not other commandments?

When the Pharisees asked Yeshua what the most important commandment was, he responded, “you shall love Hashem your God with all your heart, with all your Nefesh and with all your strength.” Then Yeshua said, “and almost as important, love your neighbor as yourself.” Neither of these commitments are in the Dibraya. Yet these are the most important of all the commandments.

Yeshua points to 2 commandments. Specifically, but they are very broad commandments. “You shall love Hashem your God,” does not explain was how to love Hashem our God. Yeshua simply states that this is the most important of the commandments. “You shall love your neighbor as yourself,” does not explain how we should love our neighbor as ourselves. Yeshua simply states that this commandment is almost as important as the prior commandment. Upon further inspection, we see that these 2 commandments are, in reality, categories of commandments, rather than specific commandments in and of themselves.

In understanding that the 2 great commandments are actually categories of other commandments gives us direction in understanding the Dibraya. Of the 10 words of the Dibraya, the first 5 are also categories, categories of how to love Hashem your God. The second 5 words are categories of how to love your neighbor as yourself. So, the 2 great commandments are major headings for the Dibraya itself. 5 commandments are how to love God and 5 commandments are how to love your neighbor. What about the rest of the commandments? The 613 commandments, each individually, falls into one of the categories of the Dibraya. Each of the Dibraya falls into a category of the 2 great commandments noted by Yeshua.

For instance, the commandment of “for 7 days, you shall eat matzah,” falls under the category of the Dibraya of Shabbat. The commandment regarding sanctuary cities falls into the category of “thou shalt not murder.” The commandment of “thou shalt not hold a worker’s wages overnight,” falls into the category “thou shalt not steal.” Every one of the 613 commandments can be categorized in this manner.

So the 2 commandments are the Dibraya are the 613 commandments. The Dibraya is important because it categorizes each one of the 613 commandments so they may be more generally understood. We have the 2 great commandments, and we need the Dibraya to understand the 2 commandments. We had the Dibraya, and we need the 613 commandments to understand the Dibraya. We have the 613 commandments, and we need the oral tradition of Israel to understand the 613 commandments. Shabbat shalom.

August 2017

In the annual reading cycle of Torah, we are now deep into the book of Devarim, the book of Deuteronomy. Deuteronomy is an extremely important book in Scripture. It is Moses says recap of the experiences of the children of Israel on their way to the land of the promise. In Devarim Moses speaks repeatedly about the commandments of Hashem.

4:40

You shall keep therefore, his statutes, and his commandments, which I command you this day that it may go well with you and with your children after, and that you may prolong your days upon the land, which the Lord your G-d gives you forever.

5:26

O that there were such a heart in them, that they would fear me, and keep all my commandments always, that it might be well with them and their children forever!

12:28

Observe and hear all these words which I command you, that it may go well with you, and with your children after you forever, when you do that which is good and right in the sight of the L-rd your G-d.

Moses is very clearly explaining to us that the commandments of Hashem are forever. Moses is not saying that some of the commandments are for, Moses is not saying most of the commandments are for, Moses saying all of Hashem’s commandments are forever. Devarim is very clear that the 613 commandments of Hashem are forever, throughout our generations, the everlasting covenant of Hashem.

When Yeshua gave us the commandments at Sinai, he gave them to us forever. All of them. As Americans living in the 21st century we may not understand all 613 of G-d’s commandments. We may not be able to identify with all 613 of G-d’s commandments. We may consider some of G-d’s commandments to be politically incorrect, even barbaric. But, our understanding and categorizing of the 613 commandments is not relevant to G-d’s purpose. The 613 commandments are forever. Yeshua said if you love me follow my commandments. The disciples understood this to mean follow the 613 commandments of Hashem. Yeshua did not say follow the commandments that you understand them like. Yeshua did not say disregard some of the commandments because you don’t get. In Matthew chapter 5 Yeshua was even more clear about this when he said that if you don’t follow the commandments, you will be called least in the kingdom of heaven. You don’t teach these commandments be called least in the kingdom of heaven. In Romans chapter 7, Paul explains that the purpose of the Torah is to define sin. We are not to sin, therefore, we are to follow the commandments of Torah. In first John chapter 3, John writes, sin is the violation of Torah. Again, Torah is defining sin; the commandments of G-d define sin. We are not to sin. Therefore, we are to follow the commandments of Hashem.

The idea that we can simply throw out some of the commandments because we don’t like them, indicates that we do not take Scripture seriously. Moses consult Hashem. When two are caught gathering firewood on Shabbat. Hashem tells him that they are to be put to death. This seems like an extremely harsh penalty for “just violating Shabbat.” In our society today, not following Shabbat is commonplace, it is the cultural norm. That’s the reason we think that this penalty is harsh. Clearly Hashem thinks differently. As 21st century Americans we pay almost no attention to Hashem’s ideas of ritual purity and impurity, of ritual contamination and decontamination. What Yeshua tells us is that we should pay attention to these things, not that we should try to find a way that is not scriptural to be able to ease our consciences when we ignore them. Yeshua is Hashem is Yeshua. His commandments are forever.

Scripture also indicates to us that Yeshua did not invent a radically different method of understanding G-d’s commandments. The Sanhedrin had had agents following Yeshua around throughout his entire ministry. Mark 14:55 tells us, “now the ruling Kohayns, and all the Sanhedrin were trying to get evidence against Yeshua, so that they could put him to death, but they weren’t finding any.” At his mock trial, though they try, they could find absolutely no reason, theologically, to kill Yeshua. In the end, the only evidence they could come up with against Yeshua was his declaration of being the Messiah. They could find no theological reasons that conflicted with the ideas of the Sanhedrin. If Yeshua’s ideas of following Shabbat were radically different than those of the Sanhedrin, they would have convicted him. If Yeshua’s ideas of ritual washing varied with the Sanhedrin’s ideas, they would have convicted him. If Yeshua’s ideas of healing on Shabbat varied with that of the Sanhedrin, they would have convicted him. They did not. When Yeshua tells us if we love him, we should follow his commandments, we should listen.

The concept that Yeshua altered and changed the commandments of Hashem is the foundation of replacement theology. This concept is the basis of Christian anti-Semitism and has been for the last 2000 years. As Messianics, we must stand up and cry out from the wilderness that the commandments of Hashem are alive and well, and that Yeshua the Messiah instructed us to follow them. He did not tell us to take a new interpretation. He did not tell us to leave out the commandments that we don’t like. He did not tell us to reject commandments that are politically incorrect. Yeshua the Messiah instructed us in Matthew 28, “go therefore and make students of all nations, immersing them in the name of the father, the son, and the Ruach HaKodesh, teaching them to observe all I have commanded. Yeshua is Hashem is Yeshua.