Torah Portion: Bo (Come)
Torah Reading: Exodus 10:1-13:16
Prophetic Reading: Jeremiah 46:13-28<\/p>\n\n\n\n
A common question that I receive concerns Torah observance. Within the body of believers, there is a movement called Messianic Judaism. Those who are part of Messianic Judaism, whether Jewish or Gentile, desire to worship HaShem and express their faith in Him and His Son Yeshua in a manner that reflects many of the traditions of the broader Jewish community.<\/p>\n\n\n\n
Many who identify with Messianic Judaism seek to distinguish themselves from another movement known as \u201cHebrew Roots.\u201d The purpose of this article is not to define these movements or to comment extensively on them, but rather to clarify a term that is frequently used within these circles. That term is \u201cTorah observance\u201d or \u201ckeeping the Torah.\u201d<\/p>\n\n\n\n
The question to which I alluded at the beginning is whether I believe it is important or necessary to keep or observe the Torah. In this week\u2019s Torah portion we read:<\/p>\n\n\n\n
\u201cIt shall be that when you come to the Land which HaShem will give to you, as He spoke, you shall observe this service.\u201d
Exodus 12:25<\/p>\n\n\n\n
Today, both leaders of traditional Rabbinical Judaism and leaders within Messianic Judaism understand this verse as referring to the Passover Seder. Clearly, Moses intended the Children of Israel to observe the Passover each year by sacrificing the Passover lamb on the 14th day of Nissan and eating it that evening with bitter herbs and matzah.<\/p>\n\n\n\n
The question that arises today is this: without a Temple, that is, without an altar and without a functioning priesthood, is it possible to observe Passover in a truly Biblical manner? All expressions of Rabbinical Judaism answer emphatically: no.<\/p>\n\n\n\n
In fact, when Judaism today speaks of keeping the Law or observing the commandments, it is not referring to the Biblical Torah, but rather to the commandments of the Sages. While Orthodox Judaism incorporates those commandments that are not Temple-related and can still be practiced today into its legal framework, it is crucial to understand that this observance pertains to the Rabbinical Torah, not to the Torah that was received at Mount Sinai.<\/p>\n\n\n\n
The Sages understand that the Torah should not be viewed as a collection of individual commandments, but as one unified whole. This is the proper understanding, as James stated:<\/p>\n\n\n\n
\u201cFor whoever shall keep the whole Torah, and yet stumble in one point, he is guilty of all.\u201d
James 2:10<\/p>\n\n\n\n
Thus, the New Covenant also affirms that the Law must be understood as a single unit. The implication is that because many of the Biblical commandments cannot be observed today, the Torah given at Mount Sinai is not fully in force.<\/p>\n\n\n\n
I intentionally used this phrasing because translating the Hebrew term directly into English often results in misunderstanding. Allow me to illustrate with an example.<\/p>\n\n\n\n
Each year, car owners in Israel receive a license for their automobile. This license contains all relevant information concerning the vehicle and its owner. I had received the new license for the year, but had not yet paid the fee to validate it.<\/p>\n\n\n\n
I was stopped at a random traffic check to verify that drivers possessed a valid driver\u2019s license, proof of insurance, and a current automobile license. My driver\u2019s license was valid for eight more years and my insurance was paid, but I had not paid the fee for my automobile license. In other words, it was not validated.<\/p>\n\n\n\n
The traffic bureau\u2019s computer system happened to be down, so the officer could not access the information normally available through my identification number or license plate. What did he do? He simply looked at the automobile license. Although it had not been validated, it still contained all the correct and relevant information. That information was true, accurate, and useful for him in completing the citation.<\/p>\n\n\n\n
The point is this: the Torah remains true, accurate, and useful today. However, it is not fully in force because there is no Temple. There are other implications as well, but those fall outside the scope of this article.<\/p>\n\n\n\n
According to Judaism, when a person violates a Biblical commandment today\u2014even one that is theoretically possible to observe and unrelated to the Temple\u2014he is regarded as violating Rabbinical law, not Biblical law. There are two reasons for this.<\/p>\n\n\n\n
First, it underscores the Scriptural principle that the Torah is a unified whole. Because there is no Temple, the full validation of the Biblical Torah is set aside. This does not mean that the Torah lacks relevance or truth. It certainly does not.<\/p>\n\n\n\n
Second, consider the commandment, \u201cYou shall not commit adultery.\u201d Under Torah Law, the punishment for adultery is stoning. This commandment appears in both Biblical and Rabbinical law. Yet when someone commits adultery today, do the rabbis advocate stoning according to the Biblical standard? They do not, because the offense is regarded today as a violation of Rabbinical law.<\/p>\n\n\n\n
As believers in Messiah Yeshua, we are not under the authority of the Jewish sages. We have the one true Rabbi, Yeshua.<\/p>\n\n\n\n
The proper application of the Biblical Torah today is for the believer to study each commandment and understand that, because of Yeshua\u2019s death, all punishment from a heavenly standpoint has been fully paid by Him.<\/p>\n\n\n\n
Why do I say \u201cfrom a heavenly standpoint\u201d? Because if I were to steal, I am already forgiven by the blood of Yeshua with regard to that sin and all sins. However, forgiveness does not eliminate earthly consequences. I may be fined or imprisoned. My actions could damage relationships and harm my reputation. There may be numerous earthly consequences.<\/p>\n\n\n\n
Yet no sin will alter the fact that I have been redeemed by the blood of Yeshua. Sin can severely affect my relationship with G-d and hinder the work of the Holy Spirit in my life. When I say that all punishment has been paid from a heavenly standpoint, I mean that the believer\u2019s sins do not affect his salvation\u2014that is, where he will spend eternity: in the Kingdom of G-d.<\/p>\n\n\n\n
One should not only study the Biblical commandments, but also pray for the Holy Spirit to teach how to apply the righteousness of the Law in one\u2019s life. As Paul writes:<\/p>\n\n\n\n
\u201cBut now we have been delivered from the Torah, having died to that which bound us, so that we should serve in newness of the Spirit and not in oldness of the letter.\u201d
Romans 7:6<\/p>\n\n\n\n
The context of this verse is the work of Messiah Yeshua. Through His death, we have been delivered from the Torah in the sense that the penalty of the Law\u2014death\u2014no longer applies to the believer. This does not mean the Torah has lost its value. Rather, the condemning power of the Law has been removed.<\/p>\n\n\n\n
The phrase \u201chaving died to that which bound us\u201d refers to what Paul explained earlier: that the Law can operate in the flesh to arouse sinful desires. The revelation of G-d\u2019s will should no longer produce rebellion in the believer. The primary purpose of accepting Yeshua is to turn away from sin\u2014that is, from violations of G-d\u2019s commandments.<\/p>\n\n\n\n
Now, having been redeemed by the blood of Yeshua, the believer can serve in the newness of the Spirit and not in the oldness of the letter. This is the reality for the Spirit-led believer.<\/p>\n\n\n\n
Nu ik het standpunt van de gelovige met betrekking tot het concept van het naleven of in acht nemen van de Thora heb uiteengezet, wil ik nog ingaan op een gerelateerd onderwerp.<\/p>\n\n\n\n
A friend once sent me an article entitled:<\/p>\n\n\n\n
\u201cOne Law, Two Sticks\u201d: A Critical Look at the Hebrew Roots Movement \u2014\nA Position Paper of the International Alliance of Messianic Congregations and Synagogues (IAMCS) Steering Committee, January 15, 2014.<\/p>\n\n\n\n
This paper outlines IAMCS\u2019s position concerning the Hebrew Roots movement.<\/p>\n\n\n\n
First, I do not believe that either Messianic Judaism or the Hebrew Roots movement has been clearly defined theologically. There is significant diversity within both movements and considerable overlap between them. Nevertheless, this position paper attempts to distinguish between them, particularly regarding the application of Torah Law.<\/p>\n\n\n\n
The paper begins with the following statement:<\/p>\n\n\n\n
\u201cWe, as Messianic Jewish leaders, have become increasingly concerned that there are a growing number of individuals and groups today promoting the idea that all believers in the Messiah \u2014 Jewish and Gentile alike \u2014 ought to be keeping the Torah, particularly the Shabbat, the feasts, and the kosher diet. The doctrine which is the subject of this paper has existed since the days of the Apostles in various forms, but today it is known as \u2018One Law, One People,\u2019 or simply \u2018One Law.\u2019 It insists upon universal Torah observance by Gentiles.\u201d
(Page 1)<\/p>\n\n\n\n
In essence, the paper appears to argue that proper Messianic Judaism maintains that Torah observance primarily applies to the Jewish people and is not incumbent upon Gentiles.<\/p>\n\n\n\n
It is not my purpose here to respond to the primary theological argument of the IAMCS position paper. That discussion I will reserve for another article. My concern in this context is something different: the failure within the Messianic world to properly understand what Judaism means when it uses the term \u201cTorah observance.\u201d<\/p>\n\n\n\n
Throughout the IAMCS article, I did not see a clear distinction between the 613 Biblical commandments and the additional commandments imposed through Rabbinical law.<\/p>\n\n\n\n
I also observed what I consider to be an artificial division between moral commandments and ceremonial commandments within the Torah.<\/p>\n\n\n\n
The position paper states:<\/p>\n\n\n\n
\u201cWhile there clearly are universal moral laws in the Torah, there are many aspects of the Torah that have nothing to do with morality and are therefore not intended to be universal.\u201d
(Page 4)<\/p>\n\n\n\n
Although commandments may be categorized for the sake of study, such categorization should not be used to suggest that one set of commandments applies universally to all humanity, while another set applies exclusively to Jewish individuals.\n\nTo separate moral laws from ceremonial laws in such a rigid manner risks misunderstanding the unified nature of the Torah.<\/p>\n\n\n\n
Let me also state clearly that there is a serious problem when individuals, whether Jewish or Gentile, misuse or misapply traditions and elements of Torah observance, whether Biblical or Rabbinical, in ways that conflict with their proper context and application.<\/p>\n\n\n\n
Such misuse often becomes a stumbling block to the wider Jewish community.\n\nHaving participated seriously in several Orthodox Jewish communities in both Miami Beach and Israel, I can attest that much of what the Messianic community or the Hebrew Roots movement calls Torah observance differs significantly from what Orthodox communities would consider observant.<\/p>\n\n\n\n
The essential point is this:\n\nBoth sides must stop using the phrase \u201ckeeping the Law\u201d or \u201cobserving the Law\u201d when referring to the Biblical Torah. Such language is never fully accurate when speaking about the Biblical Torah, and in most cases it is not even accurate when speaking about Rabbinical law.<\/p>\n\n\n\n
While individuals may follow Rabbinical law, no one is able to keep the Biblical Law completely. Nearly 250 of the 613 Biblical commandments cannot be observed at all today.<\/p>\n\n\n\n
I was once asked whether I had \u201ckept Passover\u201d one year.\n\nMy answer was no \u2014 and neither did anyone else.<\/p>\n\n\n\n
Even if someone held a Seder in Jerusalem on the 14th of Nissan and even if a lamb had been slaughtered on the Temple Mount, Passover would still not have been kept in its Biblical sense, because there is no altar and no functioning priesthood.<\/p>\n\n\n\n
This is why I believe that every believer, whether Jewish or Gentile, should study the commandments and ask the Holy Spirit how to apply the message of each commandment in his or her life.<\/p>\n\n\n\n
I prefer to define the Torah as Truth given to Israel, meaning the Jewish people, to practice during the days of the Temple and Tabernacle in order to receive the favor of HaShem. Here, favor does not refer to grace in the theological sense, but to covenantal blessing.<\/p>\n\n\n\n
Through Israel\u2019s obedience, the nations would see that favor and desire the same relationship with G-d, applying the message of Torah in their own lives.\n\nWhen Scripture speaks of Israel as a light to the nations, it refers to the glory of G-d being manifested through obedience to His Word. That obedience draws both Gentiles and fellow Jews toward that same submission to G-d.<\/p>\n\n\n\n
In conclusion, it may be that the believing Jewish community is making the same mistake as their non-believing Jewish counterparts: finding identity in lifestyle, cultural markers, or external practices rather than in the One who created them.<\/p>\n\n\n\n
One is not Jewish because of tzitzit, kippot, kashrut, or any other external practice. A person is Jewish because HaShem created him or her as a biological descendant of Jacob.<\/p>\n\n\n\n
Therefore, when non-Jews adopt certain outward expressions, those practices should not be viewed as a threat to Jewish identity. Jewish identity is rooted in G-d\u2019s sovereign act of creation, not in external observance.<\/p>","protected":false},"excerpt":{"rendered":"
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