The “New Law” of the Messiah
- The New Torah of the Messiah
- The Dawning of the Great Light
- Abolish and Fulfill
- Not one Yod will pass from the Torah
- The White fire
- Summarizing the Torah with Love
- Jesus and the Sabbath
- The Easy and Light Yoke
- Through the Messiah we are able to obey the Torah
The New Torah of the Messiah
“These are the commandments the Lord proclaimed in a loud voice to your whole assembly there on the mountain from out of the fire, the cloud and the deep darkness; and he added nothing more…” -Deuteronomy 5:22
The Hebrew word translated as “Added” is “YSF” or “Yosef”. The last two letters in the word form “Sof” meaning “End” – if understood this way, the meaning is altered to read: “and it did not/does not end.” This suggests that although the Torah was indeed delivered once, much of its content was reserved/hidden, to be revealed progressively throughout time.
This is why the Aramic Targums (Onkelos, Yanatan, and Neofiti) translate this verse as: the Torah “…did not cease”
This alternate reading of the verse is also documented in the Talmud:
“…a great voice. And no more was added. Thus, it is interpreted that it did not continue? No, rather, it did not cease.” – Sanhedrin 17a
Deuteronomy 4:36 – states the Lord was heard in the “midst of the fire.” Deuteronomy 33:2 refers to the Torah as a “fiery law” from his right hand. In Jeremiah 23:29, the Lord inquires: “Is not my word likened as fire?”
Scripture associates the Torah with the image/likeness of fire. If the Torah truly has two portions; a revealed portion, and a hidden portion yet to be revealed, then it would not be inaccurate to liken the Torah to a flame possessing two natures.
Rabbinic tradition regarded the Torah as black fire (black ink written on parchment) written on white fire (the white space of the parchment, representing what is hidden):
“‘The torah which the Holy One, blessed be He, gave to Mosheh was given as white fire engraved in black fire. It is fire mixed in fire, cut from fire and given from fire,’ as it is written:’…from his right had a fiery law for them.'”- Talmud Yerushalmi, Shekaim 25b
When analyzing the white parchment against the black ink of Hebrew letters, at times, it’s possible to identify the white space of the parchment forming letters around what is written. For example, the Hebrew Bet, if carefully observed, has the outline of the Hebrew letter Peh surrounding it. For this reason, it became a scribal rule to preserve the space between the letters. To remove the space is to remove the ‘White fire’ the hidden content behind the written:
“Every letter that is not surrounded by parchment from all four of its sides is unfit.” – Talmud Menachot 29a
This leads to the question: When will the hidden content be revealed?
“When our righteous Messiah comes, we shall understand the blank spaces in the Torah.” – Imre Tzaddikim page 10
“The Torah which a man learns in this world is nothing before the Torah of the Messiah” – Midrash Rabbah Qohelet 11:8
“The Holy One, blessed be he, shall sit and explain the New Torah, which He is prepared to give by the hand of the Messiah. The meaning of “New Torah” is the secrets of the Torah, and its mysteries, which have been hidden until now. And it does not refer to another Torah – forbid it! For the Torah which was given to us by the hand of the Moshe, peace be on him, is the Torah forever and ever. Rather, the revelation of the secrets that are hidden shall be called a “New Torah.” – Midrash Talpiyot 58a
Jesus corrected falsehood, gave further insight, and revealed the intent and spirit previously hidden behind the written literal commandments. I know most would also agree. However, the Christian assumption is that a “New Torah/law” of the Messiah necessarily means a distinct new law to replace the Old.
Jewish tradition concedes that the Torah as expounded by the Messiah will be a “New Torah” – yet the “newness” is referring to the white fire revealed. It completes the written and does not replace or negate the written.
The Great Light
In Matthew 4 after John the Baptist is captured and sent into prison, Jesus withdrew from Nazareth to live in Capernaum by the lake of “Zebulun and Naphtali” according to the prophecy:
“Land of Zebulun and land of Naphtali, the Way of the Sea, beyond the Jordan, Galilee of the Gentiles—the people living in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned.” – Isaiah 9:1-2
Not much is provided to elucidate the meaning of the “great light” that would illuminate the darkness, other than this brief passage:
“From that time on Jesus began to preach, ‘Repent, for the Kingdom of heaven is near.’” – Matthew 4:17
The meaning however is easily deciphered by consulting the previous chapter of Isaiah:
“To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.” – Isaiah 8:20
This verse, in conjunction with a few others in the Old Testament work to consolidate the connection between the Torah and the poetic simile of light, illumination, and open eyes:
“For the commandment is a lamp, and the law is light; and reproofs of instruction are the way of life:” – Proverbs 6:23
“The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes.” – Psalm 19:8
The dawning of a “great light” represents the bursting forth of truth as the “Law and testimony” were taught and expounded by our Lord and Messiah. The prophecy, as applied by Matthew indicates that Jesus ventured into the land of Galilee instructing the locals on the deeper meanings held within the Torah. In addition, he called for repentance from transgression against the Torah, warning that the Kingdom of heaven was fast approaching:
“The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death upon them has the light shined.”- Isaiah 9:2
Abolish and Fulfill
“Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish them, but to fulfill them.” – Matthew 5:17
“Abolish” and “Fulfill” are Jewish Idioms. To offer a false interpretation of scripture is figuratively referred to as “abolishing the Torah.” On the other hand, to handle the Torah correctly by reading and applying it with a true understanding/interpretation is to “fulfill” scripture, or to “fulfill” the Torah.
Early confirmation of this is found in the Jewish Mishnah. The Mishnah is a document compiled around 400AD, consisting of written tradition and legal discussion allegedly going as far back as the second Temple:
“R. Eliezer said to him: Akiba wouldest thou ABOLISH what is written in the law, between the evenings in its appointed time – whether this be a weekday or sabbath?” – M. Pesahim 6:2
Rabbi Eliezer accused Rabbi Akiba of “Abolishing” the Torah, with a false/wrong interpretation!
“Go away to a place of study of the Torah, and do not suppose that it will come to you. For your fellow disciples will FULFILL it in your hand. And on your own understanding do not rely.” M. Aboth 4:14
The advice offered in the above passage is that one should seek counsel regarding the understanding of scripture by going to a place of study and having one’s fellow disciples “FULFILL” it in your hand – meaning they will give you the right interpretation.
To “fulfill” a commandment, therefore means to obey a commandment according to the right understanding/interpretation and application.
Here, a Rabbi is accusing another of failing to “Fulfill” a commandment – because they were not obeying the commandment the right way:
“If this is how you act, you have never in your whole life fulfilled the requirement of dwelling in a sukkah!” – M. Sukkot 2:7
If we put the whole passage of Matthew 5:17-18 in context, this is what Jesus is in essence saying:
“I have not come to lead you astray with false doctrine or interpretation. On the contrary, I came to reveal the true interpretation of the Torah and how to properly obey it according to the way God intended.”
A passage from the book “Understanding the Difficult Words of Jesus” written by Dr. Roy
Blizzard (President of Bible Scholars inc.) and David Bivin (founder of ‘Jerusalem perspective’)
states:
“Destroy” and “fulfill” are technical terms used in rabbinic argumentation. When a sage felt that a colleague had misinterpreted a passage of Scripture, he would say, “You are destroying he Law!” Needless to say, in most cases his colleague strongly disagreed. What was “destroying the Law” for one sage, was “fulfilling the Law” (correctly interpreting Scripture) for another. What we see in Matthew 5:17. Is a rabbinic discussion. Someone has accused Jesus of “destroying” the law. Of course, neither Jesus nor his accuser would ever think of literally destroying the Law. Furthermore, it would never enter the accuser’s mind to charge Jesus with intent to abolish part or all of the Mosaic Law. What is being called into question is Jesus’ system of interpretation, the way he interprets Scripture.” – page 114
The Authors then present their own paraphrase of Matthew 5:17:
“Never imagine for a moment,” Jesus says, “That I intend to abrogate the Law by misinterpreting it. My intent is not to weaken or negate the law, but by properly interpreting God’s written Word I aim to establish it, that is, make it even more lasting. I would never invalidate the law by effectively removing something from it through misinterpretation. Heaven and earth would sooner disappear than something from the Law”
Not one Yod will pass from the Torah
“For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” – Matthew 5:18
Jesus would have made a mention of the Yod (Translated into English as “Jot”) and nekudah (translated into English and “Tittle”).
Reference to the Yod in this context would have evoked within the memory of his captive audience a familiar Jewish “Midrash”:
When God gave the Torah to Israel, He inserted therein positive and negative commands and gave some commandments for a king, as it says:
“Only he shall not multiply horses to himself… Neither shall he multiply wives to himself, that his heart turn not away; neither silver and gold (Deut. XVII, 16-17)”. But Solomon arose and studied the reason of God’s decree, saying: “Why did God command, ‘He shall not multiply wives to himself?’ Is it not ‘That his heart turn not away?’ Well, I will multiply and still my heart will not turn away.” – Exodus Rabbah 6:1
According to the Midrash, in an attempt to remove the commandment against an Israelite King from taking multiple wives, Solomon removed the letter Yod from a word in the phrase. This completely changed its meaning, thus liberating Solomon from the prohibition. The letter Yod is said to have ascended to God in order to offer a plea to correct the matter:
“Our Sages said: At that time, the yod of the word yarbeh went up on high and prostrated itself before God and said: ‘Master of the Universe! Hast thou not said that no letter shall ever be abolished from the Torah? Behold, Solomon has now arisen and abolished one. Who knows? Today he has abolished one letter, to-morrow he will abolish another until the whole Torah will be nullified? ‘ God replied: ‘ Solomon and a thousand like him will pass away, but the smallest tittle will not be erased from thee.’ …” Exodus Rabbah 6:2-3
The context behind the Midrash is that no force can prevail against the commandments of the Torah – not even for the purpose of removing just one small Yod to alter its meaning in order to justify breaking it. In other words, the standard of the Torah is immutable.
The White Fire
After emphatically assuring the eager crowds of his intentions to uphold the Torah and to deliver sound instruction, our Lord initiates the long-anticipated reveal of the white fire; the hidden insight behind the written Torah.
Superficial assumptions of righteousness were undermined. Jesus makes it clear, that the condition of the heart holds priority over the external:
- Murder begins in the heart (Matthew 5:21-22)
- Lust is the equivalent of Adultery (Matthew 5:27-28)
- We are to be reconciled before seeking an externally pious/religious activity (Matthew 5:23-24)
- Although we have every legal right for recourse in cases of physical assault, injury or damage to property, it is better to respond with love (Matthew 5:38-42)
- If we are taken to court, in order to ensure our debt is paid, we should pay double the amount demanded (Matthew 5:38)
- We are to love our enemy (Matthew 5:43). Even the wicked are capable of loving people when it serves their best interests.
Jesus settles unresolved legal disputes:
Divorce
The Torah permitted divorce for the single reason of “ervat davar.” There was a standing debate regarding what this meant. The sage Shammai argued it was referring to unchaste behavior. The Sages
Hillel and Akivah concluded it was referring to any reason a husband may be displeased with his wife:
Beit Shammai say, “No man shall divorce his wife, unless he found in her unchaste behaviour, as it is stated [Deuteronomy 24:1], ‘Because he found in her ‘ervat davar’ [unchaste behavior].’” Beit Hillel say, “Even if she spoiled his food, because it is said, ervat davar”. Rabbi Akivah says, “Even if he found another [woman] prettier than her, as it is stated [ibid.] ‘If it happen that she does not find
favor in his eyes.’” – M. Gittin 9:1
Jesus aligned with Shammai’s interpretation. Divorce should not be permitted unless for reasons of “fornication”, “unchaste behavior” or “sexual immorality.”
“It has also been said, ‘Whoever divorces his wife must give her a certificate of divorce.’ But I tell you that anyone who divorces his wife, except for sexual immorality, brings adultery upon her. And he who marries a divorced woman commits adultery.” – Matthew 5:31-3
Oaths/Vows
The Essenes referred to the Pharisees as “wall builders” in reference to their protective tradition. The Essenes were not against the practice but ridiculed the Pharisees for being too liberal in what they permitted.
” But against his enemies, the Wall-Builders, his anger burns.” -(Dam. Doc. 8, 18)
The Pharisees had an elaborate rule system for making and nullifying vows. In contrast, it was an Essene ruling to avoid vows/oaths altogether:
…whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without [swearing by] God is already
condemned.” – Josephus, Wars 2:8:6“A man must not swear either by Aleph and Lamedh (Elohim) or by Aleph and Daleth (Adonai)…” (Dam. Doc. 15:1)
Jesus sided with the Essenes on the matter: “All you need to say is simply ‘Yes’ or ‘No’ anything beyond this comes from the evil one.” – Matthew 5:37
Parallels between Jesus’ sayings and Jewish tradition
Striking similarities can be identified between the content of Matthew chapters 5/6 and Jewish tradition. Academically, this has sparked speculation of possible cross-pollination between the first Jewish Christians and the Jewish establishment as a whole.
- Murder (Matthew 5:21-22)
One who shames the face of his fellow, it is as if he has murdered him. – Babylonian Talmud, Bava Mezia 58b - Be reconciled – (Matthew 5:23-24)
Yom Kippur atones for all sins, but first you must reconcile your conflict with others. -Babylonian Talmud, Yoma 85b - Do not lust/commit adultery – (Matthew 5:27-28)
One who gazes lustfully upon the small finger of a married woman, it is as if he has committed adultery with her. – Babylonian Talmud, Kallah, Ch. 1 - Do not practice your righteousness in front of others (Matthew 6:1-4)
Don’t do good deeds to be noticed. – Talmud, Berachot 17b
He who gives alms in secret is greater than Moses. – T. Bava Batra 9b
The greatest form of charity is when you give and do not know to whom you give, and the recipient takes and does not know from whom he takes. – Talmud, Bava Batra 10b - The Lords prayer
“Our Father which art in heaven, Hallowed be thy name.”
Our Father who art in heaven (Babylonian Talmud; Yoma 85b, Sotah 49b, Avot 5:20; Vayikra Rabbah ch 32.)
- “Thy kingdom come,”
May God’s kingdom be established during the days of your life. (Kaddish prayer) - “Thy will be done in earth, as it is in heaven. Give us this day our daily bread.”
Do thy will above and give comfort to those below, and to everyone his need. (Babylonian Talmud, Berachot 29b) - “And forgive us our debts, as we forgive our debtors.”
One who is merciful toward others, God will be merciful toward them. (Babylonian Talmud, Shabat 151b) - “And lead us not into temptation, but deliver us from evil:”
Bring me not into temptation, and lead me away from iniquity … and save me from the evil one. (Babylonian Talmud, Berachot 80b) - “For thine is the kingdom, and the power, and the glory, for ever. Amen.”
For Thine, O Lord, is the greatness and the power and the glory and the victory and the majesty (Tenakh, 1 Chronicles 29:10) - For if ye forgive men their trespasses …
Only if you forgive others will God forgive you. – Babylonian Talmud, Rosh Hashanah 17a
One who is merciful toward others, God will be merciful toward him – Babylonian Talmud, Shabat 151b
- Lay not up for yourselves treasures upon earth
“It happened that manobaz had squandered his father’s wealth to charity. His brothers admonished him: “Your father gathered treasure and you wasted it all!” He replied: “My father laid up treasure where human hands control it; I laid it up where no hands control it. My father laid up a treasure of money; I laid up a treasure of souls. My father laid up treasure for this world; I laid up treasure for the heavenly world.” – Jerusalem Talmud, Pe’ah 15b - Take no thought for your life, what ye shall eat
“He who has what to eat today, and says, “What shall I eat on the morrow?” has little faith. – Babylonian Talmud, Sotah 48b
It’s quite possible that after many theological exchanges with the Apostles and the Jewish converts, over time the white fire managed to burn its way into the hearts and minds of the unbelieving establishment. If so, elements of the white fire evidently became preserved as tradition to later resurface in Jewish literature/documents such as the Mishnah, and Talmud.
Yet some Christians are less inclined to investigate. Perhaps they fear it would imply that Jesus was derivative, and only borrowing or repeating teachings that were circulating at the time.
The cause and origin of the similarities constitute a discussion for another time. My purpose is to emphasize one point: that in promulgating teachings identical to what we find in Matthew 5 and 6 for approximately 2,000 years, the Jewish people clearly did not see inconsistencies between these teachings and the existence of the written Torah. They did not view the wisdom inherent within the Torah as mutually exclusive to the written nor necessitating its removal. Such a concept is foreign to Judaism because it lacks common sense. Where would the hidden wisdom reside if not behind the plain surface meaning of the written commandments? How can an expert understanding of the Torah and a discussion of the true application of its wisdom require the negation of its source (the written Torah)?
Absent of errant theology, there is no reason to make the irrational demand that the exposition of the Torah implies the ephemerality of the Torah. Absent of a mistaken theological system that requires it, there is no reason to insist that when the Messiah reveals its secrets, a spiritual change will necessarily take place whereby the principles of the Torah shed the husk of the written and are liberated to emerge like a spirit departing a body. The Torah of the Messiah is not the ghostly counterpart of a dead written Torah.
The black and white fire combine to form one flame. The Two are one and always have been:
- the law, and the testimony.
- The written, and the revealed wisdom.
And now, the two are known as the Old Testament and the New Testament.
Summarizing the Torah with love
Hearing that Jesus had silenced the Sadducees, the Pharisees got together. One of them, an expert in the law, tested him with this question: “Teacher, which is the greatest commandment in the Law?” Jesus replied: “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself. All the Law and the Prophets hang on these two commandments.” – Matthew 22:34-40
The 10 commandments can be regarded as an expansion of these two greatest commandments (To love God and love our neighbor). In turn, the entire Torah consisting of 613 commandments as defined by tradition ultimately represent a much greater expansion, delineating in greater detail how to love God and love our neighbor in specific ways.
Mark 12 shows us this was the standard view since after Jesus responded in this manner to a “Teacher of the Law” this teacher answered: “well said…” and the teacher left happy.
The Biblical definition of loving God is obeying him. Therefore, the commandment to love God has within it, the adherence of all other laws. This covers the clean/unclean dietary laws and distinctions, washings, and the various other “Chukkim” (Ceremonial laws) that lack rational sense. The origin of the word has the connotation of a “decree” from a King, the message is: “do it because I said so.”
After loving God what else is left but loving your neighbor? Better than sentiment, is an action that follows. How do we love our neighbor exactly? The Torah tells us. Here are just a few Mitzvot regarding loving our neighbor:
- Not to take revenge (Lev. 19:18)
- Not to bear a grudge (Lev. 19:18)
- To relieve a neighbor of his burden and help to unload his beast (Ex. 23:5)
- Not to afflict an orphan or a widow (Ex. 22:21)
- To leave the unreaped corner of the field or orchard for the poor (Lev. 19:9)
- Not to delay payment of a hired man’s wages (Lev. 19:13)
- That a man should fulfil whatever he has uttered (Deut. 23:24)
- To return lost property (Deut. 22:1)
- Not to defraud (Lev. 19:13)
- Not to refrain from maintaining a poor man and giving him what he needs (Deut. 15:7)
Are we loving our neighbor if we murder him? Are we loving our neighbor if we sleep with his wife? Are we loving our neighbor if we steal from him? Are we loving our neighbor if we give false testimony against him in court? Are we loving our neighbor if we are coveting his possessions?
Indeed, Love is the fulfillment of the Law: Loving God and loving others.
This was a common way of studying the Torah of the time: diving into the Torah to derive a common core principle. If such a core principle exists, what is it? If there are multiple principles or themes, what are they and how many? These inquiries occupied the sages/rabbis of the second temple era.
Imagine if you asked a lawyer to paraphrase the purpose and scope of our Constitution. One such way the lawyer might describe the purpose of the Constitution could be: “To identify and protect the rights of the American people.”
In the Talmud, there is a discussion regarding the many ways the Torah has been summed up (Tractate Makkot 24A). David reduces the Torah to eleven principles in Psalm 15. Isaiah reduces the Torah to six principles in Isaiah 33:25-26. Micah summed up the Torah to three principles in Micah 6:8. Isaiah summed up the Torah to two principles in Isaiah 56:1. Habakkuk summed up the entire Torah in only one principle: Faith; in Habakkuk 2:4.
By summing up the Torah, Jesus was contributing to a tradition of Great Prophets and men of God.
Jesus and the Sabbath
Since the Torah served as the constitution for the Theocratic nation of Israel, it was imperative for the nation to possess a uniform understanding of each commandment regarding what was required, permitted, and forbidden. The Torah granted authority to the priests and the judges to arrive at these conclusions, and this ability became known as the power to “bind” (forbidding an action) and “loose” (permitting and action). Collectively, their rulings were called “Halakah” meaning to “walk out”, as in, the understanding of how to properly interpret and walk out what each commandment requires. However, in any given commandment, different conclusions can be made depending on the logic that one uses. Therefore “Hashkafah” was developed, as a set of principles that would act as an aid to resolve perplexing issues. For example, what if a positive commandment ever conflicted with a negative commandment (for example, what if a boy required circumcision on a Shabbat)? Hashkafa determined that a positive commandment would override the negative:
“Initially the tanna thought that circumcision overrides leprosy. What is the reason for this? He relied on the principle that a positive mitzva comes and overrides a negative mitzva.” – Talmud, Shabbat 132 B.
As a result of the principle, the Sages agreed that Circumcision takes precedence over Shabbat:
“…however, with regard to circumcision itself, everyone agrees that it overrides Shabbat.” – Shabbat 132A.
In turn, if Circumcision overrides Shabbat, how much more should saving a life override Shabbat?
“Just as circumcision, which pertains to only one of a person’s limbs, overrides Shabbat, all the more so it is an a fortiori inference that saving a life, which is a mitzva that pertains to the entire person, overrides Shabbat.” – Shabbat 132A.
It was therefore determined that the Sabbath was made for man, meaning that the imperative to preserve a human life has greater priority than the Sabbath:
“Rabbi Yosei, son of Rabbi Yehuda, says that it is stated: “But keep my Shabbatot” (Exodus 31:13). One might have thought that this applies to everyone in all circumstances; therefore, the verse states “but,” a term that restricts and qualifies. It implies that there are circumstances where one must keep Shabbat and circumstances where one must desecrate it, i.e., to save a life. Rabbi Yonatan ben Yosef says that it is stated: “For it is sacred to you” (Exodus 31:14). This implies that Shabbat is given into your hands, and you are not given to it to die on account of Shabbat.” – Talmud, Yoma 85b.
During the Second Temple period, the Pharisees were divided between two schools of thought: the “House of Hillel”, and the “House of Shammai”. In the great majority of disputes, Hillel advocated for light and lenient “Halakah” using principles (Hashkafah) that emphasized mercy, and the spirit of the law to put it in Pauline terms. Shammai was the opposite, he sought to establish burdensome Halakah while emphasizing the strict letter of the law. At the time Jesus was active and teaching, the House of Shammai would have had Political dominance over the House of Hillel. This means that the great majority of Pharisees were upholding the values of Shammai. When taking this into account, it’s quite clear that the Pharisees were contentious with Jesus because he was applying the principles of Hillel: he appealed to circumcision (circumcision overrides the sabbath), that the concern for life overrides the sabbath (a principle known as Pikuach Nefesh), That sacrifice and service in the Temple override the Sabbath, etc. These are all Hashkafic issues! It is not that Jesus was breaking the Sabbath unlawfully (although the Shammaite Pharisees would have desired to make the accusation) but he was obeying the Sabbath with light, lenient, Hillel type Hashkafah and advocating for his principles against the principles of Shammai.
Today, modern Judaism favors the rulings of Hillel. A “bat kol” (voice from heaven) is said to have tipped the scale, declaring Hillel the victor:
For three years, there was a dispute between the School of Shammai and the School of Hillel, the former asserting, “The law (Halakah) is according to our view,” and the latter asserting, “The law is according to our view.” Then, a voice issued from heaven announcing, “Both these and these are the words of the living God, but the law is in agreement with the School of Hillel.”
The sages inquired as to why heaven would have favored Hillel:
“But [it was asked], since both are the words of the living God, for what reason was the School of Hillel entitled to have the law determined according to their ruling? Because they were kindly and humble…”- Eruvin 13b
Jesus was gentle and humble of heart. He called out to the weary and burdened declaring: “There is a better way!” Like Hillel, he wanted to remove from their shoulders the crushing weight of unnecessarily harsh Halakhic rulings. “Come to me!” he beckoned, for the law is according to the Messiah more so than Hillel, and he wished to give men rest:
“Come to Me, all you who are weary and burdened, and I will give you rest. Take My yoke upon you and learn from Me; for I am gentle and humble in heart, and you will find rest for your souls. For My yoke is easy and My burden is light.” – Matthew 11:28-30, Luke 10:21-24
The Easy and light Yoke
…they are foolish, for they do not know the way of YHWH, the requirements of their Elohim. So I will go to the leaders and speak to them; surely they know the way of YHWH, the requirements of their Elohim.” But with one accord they too had broken OFF THE YOKE and torn off the bonds. (Jer. 5:4-5)
According to the Prophet Jeremiah, the yoke is “The way of YHVH, the requirements of their Elohim.”
In Jeremiah chapter 6, Israel is instructed to “ask for the old paths, where the good way is, and walk in it.”
“Stand at the crossroads and look; ask for the ancient paths, ask where the good way is, and walk in it, and you will find rest for your souls. But you said, ‘We will not walk in it.’ (Jer. 6:16)
Notice that this “way” gives “rest.” The Lord contends that the Law, rather than a burden, is a source of rest.
Yet, in defiance, Israel resisted. The “way” that gives rest, that Israel refused to walk in, is the Torah:
“…because they have not listened to my words, and have rejected my law.” – Jeremiah 6:19
Bringing the two together the Torah is a yoke that will bring rest to our souls.
The Torah is light in comparison to the heavyweight of Rabbinical Law and tradition:
“They tie up heavy, cumbersome loads and put them on other people’s shoulders, but they themselves are not willing to lift a finger to move them.” – Matthew 23:4
Matthew 15 is one such account of the Pharisees elevating tradition so far above the Torah, that the original aim of the Torah became obscured:
Then some Pharisees and scribes came to Jesus from Jerusalem and asked, “Why do Your disciples break the tradition of the elders? They do not wash their hands when they eat.” – Matthew 15:1-3
The Torah does not require one to wash hands before eating. A tradition based on the high purity standards required of Levitical Priests led to an invented concern over becoming “defiled” or “unholy” through eating bread with unwashed hands. Jesus responded by pointing out the hypocrisy of vigilantly imposing the traditions of man over the populace while at the same time disregarding the one law that matters, the Torah. They were not only using tradition to add to the Torah but to justify seeking ways around it:
“Jesus replied, “And why do you break the command of God for the sake of your tradition? 4 For God said, ‘Honor your father and mother’ and ‘Anyone who curses their father or mother is to be put to death.’ But you say that if anyone declares that what might have been used to help their father or mother is ‘devoted to God,’ they are not to ‘honor their father or mother’ with it. Thus you nullify the word of God for the sake of your tradition. You hypocrites!” – Matthew 15:3-7
Jesus held the observance and study of the Torah as the highest priority. He disliked the inclination of the religious establishment to make God’s law more complicated, strict, and heavy than it needed to be, and as we read in Matthew 15, he especially hated it when tradition permitted breaking the Torah and thus allowing sin.
Through the Messiah, we are able to obey the Torah
The many regulations of the Torah serve as a mirror. It forces an introspection that normally would not happen, without it hanging above every individual seeking to obey it. Our natural inclination is to ignore our imperfection and withdraw from anything that exposes our true inward condition. The nations are allowed to get away from this.
Not Israel; Israel was set apart to be an example to the nations. This privilege does not come without a price. The Law was applied to enforce external behaviors that perpetually remind the Israelites of their inadequacy, an inward purity that no one truly possesses.
For example, when a Jew wears the Tallit/Tzitzit, it forces a daily evaluation of the distance/discrepancy between their heart condition and the piousness of their outward actions. How ironic would it be, if the observant Jew were to cherish sin in their heart while at the same time wearing Tzitzit? Imagine if they were to catch a glimpse of the blue thread of the Tzitzit (which is a reminder to obey God). It would inevitably trigger the thought: “Why am I going to all the trouble of wearing this religious garment?” It makes more sense to either commit to obeying God or to decide to forsake God and take the Tzitzit off. But both cannot co-exist. It exhibits a ‘nails on a chock board’ feeling in the spirit by design.
Imagine what it would be like to live like an Israelite (or an Orthodox Jew). If every detail of your life is regulated according to tradition and Mosaic Law, and if every action is careful and deliberate, and if you cook meat and dairy separately, and if you even put on your shoes in a specific way (which is indeed an Orthodox Jewish regulation), wouldn’t every small act of obedience act as a magnifying glass, exposing even the smallest particle of sin in your heart? Wouldn’t you be acutely aware of the hypocrisy of putting your shoes on according to tradition, careful not to break it, when at the same time you can’t help but sin in some other area of greater importance?
If the law has indeed impacted the Israelite the way it should, our human nature dictates two paths: Either a deep humility is grown, or arrogance will develop and sin is magnified – leading to an ever-growing cycle of hypocrisy.
Ironically, religious hypocrites are drawn towards more regulation. They leverage the higher standards to justify directing a critical eye towards others. By doing so, they feed their desire to feel superior. They watch from afar to spot imperfection. When they do, they update their ledgers to exploit, manipulate and maintain social power/control:
“…do not do what they do [the Pharisees], for they do not practice what they preach. 4 They tie up heavy, cumbersome loads and put them on other people’s shoulders, but they themselves are not willing to lift a finger to move them. – Matthew 23:3-4
By leveraging religion to cultivate power, they become bound to the ritual and ceremony more so than anyone else. They know that what they have done to others, can be done to them. They are forced to double down, to demonstrate unparalleled religious zeal, and to make a public spectacle of it:
Everything they do is done for people to see: They make their phylacteries[a] wide and the tassels on their garments long; 6 they love the place of honor at banquets and the most important seats in the synagogues; 7 they love to be greeted with respect in the marketplaces and to be called ‘Rabbi’ by others. – Matthew 23:5-7
The Shamaaite Pharisee’s fought for the highest regulation and control of every matter. And when they failed to cultivate control, they resorted to violence:
“On one tragic day, disciples of the School of Shammai attacked, and might even have killed, members of the School of Hillel (Jerusalem Talmud, Shabbat 1:4). Enough Hillelites were prevented from the home of Chanaiah ben Chizikyah ben Garon, where the sage were meeting that day, that the School of Shammai was able to achieve what it longed craved, a majority (Mishnah Shabbat 1:4). They took advantage of the situation to push through eighteen regulations, several of which were intended to strengthen the separation between Jews and non-Jews. The Hillelites saw the day on which these decrees passed as ‘a day as grievous for Israel as the day on which the Golden Calf was made. (Jerusalem Talmud, Shabbat 1:4)”- page 118, Hillel: if not now, when?, Rabbi Joseph Tellushkin
Tensions were so high, that the seven woes of Jesus to the Pharisees (Matthew 23:13-37) were less controversial than we assume. It’s even likely that some of the Pharisees themselves (The students of Hillel) would have welcomed the rebuke.
The Talmud preserves a list of 7 kinds of Pharisees, allegedly observed by the genuine Pharisees among them. 2 were good, the remaining 5 kinds were regarded as possessing less than pure intentions – the language used in the text implies a “pseudo righteousness.” The matter is closed with the general warning against the hypocritical among the Pharisees:
‘Fear not the Pharisees and the non-Pharisees but the hypocrites (הצבועין) who are the Pharisees; because their deeds are the deeds of Zimri (Num. 25:11ff) but they expect a reward like Phineas’” – (Babylonian Talmud, Sota 22b)
Learning the Torah and ‘Acquiring the Torah’
The Biblical use of the word “knowledge” implies intimacy. The first appearance of the word is found in reference to Adam “knowing” his wife Eve (Genesis 4:1). To understand is to hold intellectual truth, but to have knowledge is to experience and apply the information. Knowledge is information that has been processed and internally absorbed. Therefore, information we know is not merely information, but a part of our identity.
The Shamaaite Pharisees had an intellectual understanding of the Torah, but they failed to connect the concepts to their heart. They did not KNOW the scriptures:
Jesus replied, “Your mistake is that you don’t know the Scriptures, and you don’t know the power of God. – Matthew 22:29
To Know the scriptures is to “Acquire the Torah”:
“For centuries, Jews have studied the Torah, some to learn the Torah’s lessons and some to go beyond learning to what the rabbis have called “acquiring” the Torah. Learning the Torah and acquiring are not synonymous. Learning the Torah means studying the stories and concepts of the Torah in order to arrive at a full understanding of what they mean and entail. But many sources tell us that we should not let what we learn remain intellectual concepts…When they direct us to acquire Torah, they are informing us that there is a stage beyond learning where the truths we have learned get worked into the very core of our being, into our hearts, so that truth will be the guiding light of our thoughts, feelings, words, and deeds.” – page 6, With heart in mind, Alan morinis.
Rabbi Avi Fertig writes:
“Acquiring Torah is a function of da’as [knowledge]. Intimate knowledge is knowledge that connects every part of my being. Man is composed of several dualisims: body, soul, mind and emotions, and seichel [intellect] and middos [character]. When Torah penetrates our entire being, when not just our seichel…[this is the acquisition of the Torah]. – Bridging the Gap (Jerusalem and New Yeark: Feldheim, 2007), page 148.
Modern Judaism is a religion of seeking to “Acquire” the principles of the Torah. It represents a monumental effort, spanning 2 thousand years, to silence the “nails on the Chock board” – and to close the gap between the pious actions of the Torah, and the internal nature of sin that they perpetually sense and are willing to do anything to rid themselves of.
Becoming the Fire
The Hebrew letter “Shin” in its ancient pictographic form, was a representation of two front teeth. It conveyed the concept of “sharp” and “press” (the action of chewing). Over time, during its evolution from early, middle, to late and Modern Hebrew, it took on the association of a “tongue of fire” due to its inclusion in the word “Eish” for fire, and “Shalhevet” meaning “flame of fire,” as well as it’s flame-like appearance in it’s middle, late, and modern Hebrew construction. The sound pronounced when reading the letter, also slightly resembles the sound of fire: “Shhhhhh”
In modern Hebrew, the Shin is characterized by three dots (or heads) connected by a line that curves upwards underneath them.
The letter Shin possesses an interesting feature. When the letter is written on parchment, the negative white space that surrounds the letter forms a second shin around it. The second Shin that results is not identical to the first. Instead, the second Shin is equipped with four dots/heads.
The second Shin makes an appearance twice a day in religious households as an observant Jew dons his “Tefillin” while reciting the “Shema” (Deuteronomy 6:4–9, 11:13–21; Numbers 15:37–41). The term “Shema” is derived from the declaration: “Shema!” or in English, “Hear!” found in Deuteronomy 6, verse 4:
“Hear, Israel! The LORD is our God, the LORD is one!”
This is followed by the commandment to love the Lord with heart, soul, and might. In addition, God emphasizes that “these words” are to be applied to their hearts, tied as a sign on their hands, and as “Totafot” on their foreheads. “Totafot” is as nebulous in Hebrew as it is in English. The text simply fires off the reference 3 times in scripture but provides no further context. In this instance, the Jewish people had nothing but inherited tradition to discern its meaning.
According to tradition, Moses was the authoritative voice behind the practice of donning two small black boxes with leather straps; one on the forehead (as a “Totafot”) and a second is applied to the left arm and hand (as a sign). The Hebrew word “Tefillin” has been assigned to these straps, and in the Greek gospels they are called “Phylacteries.”
Curiously, the letter Shin can be found on the left and right sides of the black box designated to be worn on top of the head. The right side reveals the form of a three “headed’ Shin. On the left side, a four-headed Shin is placed in accordance with tradition.
Before I reveal the significance, it should be known that Judaism equates the wearing of the Tefillin with fulfilling all of the Torah:
“It says, ‘And it shall be for you a sign upon your hand, and for a memorial between your eyes, so that the Torah of YHVH shall be on your mouth.’ The entirety of the Torah is analogous to Tefillin.” – Talmud, Kiddushin 35a
This is confirmed by adding the numerical value of the two Shins (300 each, the sum is 600), two Shins spell “Shesh” meaning 6, when the 6 is added to the three heads of the first, and to the four heads of the second Shin, the total amounts to 613 – the total number of Commandments. By wearing the Tefillin, they are in essence, wearing all of the commandments.
Furthermore, the tradition of inscribing the three-headed Shin and its negative white space 4 headed counterpart, is symbolic of the Two flames of Torah (The black and White) descending upon the Israelite. This is indicative of not only the written Torah, but its secrets, its wisdom, its spirit becoming one with the spirit of the individual wearing the Tefillin.
Tradition expresses that the goal of Torah study is to be engulfed in its fire:
“Rabbi Yochanan said, “Any who desires to engage in Torah should see himself as standing in fire, for thus it says: ‘…a fiery law for him.’”- Midrash Tanchuma, V’Zot HaBrachah 5:1
“The Torah scholar’s entire bodies are fire, as it is written: ‘Is not my word likened as fire?’ says Hashem.” – Talmud, Chagigah 27a
As fire breaks down and consumes an object to the extent that the object and the fire become one and indiscernible, so did Godly Israelites, priests, and Torah scholars endeavor for the flame of Torah and scripture to consume them. This is what it means to be “Baptized by fire.” According to John the Baptist only the Messiah can baptize with fire:
“I baptize you with[a] water for repentance. But after me comes one who is more powerful than I, whose sandals I am not worthy to carry. He will baptize you with[b] the Holy Spirit and fire.” – Matthew 3:11
This is the meaning of the appearance of “cloven” or “halved” tongues of fire descending upon the Apostles in Acts 2:
“And tongues that were halved as fire appeared to them and sat over each one of them.’’ – Acts 2:3
This was a supernatural donning of the Tefillin. The Torah of white fire descended upon the Apostles during Shavuot/Pentecost, the exact day that the Torah was first delivered to Israel with fire on Mount Sinai (According to Jewish tradition). The language used even indicates a “halved” fire, meaning that two flames rested above their heads like the two Shins of the Tefillin. The Torah was now burned within them. Its deeper principles were now etched into their character, and the spirit of the Torah was now a part of their spirit. In other words, the Torah was “written” on the tablet of their hearts. As Prophecy states, the New Covenant writes the Torah in the mind and on the heart:
“This is the covenant I will make with the people of Israel after that time,” declares the LORD.
“I will put my law (Torah) in their minds and write it on their hearts, I will be their God, and they will be my people.” – Jeremiah 31:33
The Torah is not too hard with Jesus
The Lord distinctly states that the Torah was delivered in the particular way he chose, with the intention that it would not be too difficult to obey:
“For this commandment, I give you today is not too difficult for you or beyond your reach. 12It is not in heaven, that you should need to ask, ‘Who will ascend into heaven to get it for us and proclaim it, that we may obey it?’ 13And it is not beyond the sea, that you should need to ask, ‘Who will cross the sea to get it for us and proclaim it, that we may obey it?’ 14But the word is very near you; it is in your mouth and in your heart so that you may obey it.” – Deuteronomy 30:11-14
In the epistle addressed to the Church of Rome, Paul does something quite unusual when he references Deuteronomy 30:11-14. Instead of quoting verbatim, he writes:
But the righteousness that is by faith says: “Do not say in your heart, ‘Who will ascend into heaven?’” (that is, to bring Christ down) “or ‘Who will descend into the deep?’” (that is, to bring Christ up from the dead). But what does it say? “The word is near you; it is in your mouth and in your heart,” that is, the message concerning faith that we proclaim: If you declare with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved. – Romans 8:8-10
Paul exchanges the initial subject (the Torah) and alters the passage so that each sentiment is made to revolve around the theme of Christ.
This revision of Deuteronomy 30 conveys the following concepts:
- If Israel were to seek proper instruction regarding the Torah in heaven, all the answers are in Christ (Romans 8:6).
- If they believed they had to “descend into the deep” in order to retrieve something of great importance, Paul is saying they should look no further than the miracle of Christ’s death, resurrection (verse 7), and Justification provided through faith.
In other words, it is not too difficult to obey the Torah when done through faith in Jesus. Just prior to verses 8-10, he writes:
“And so he condemned sin in the flesh, in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit.”
Only God can close the gap between the outward actions of the Torah and the inside condition of purity that it communicates. This is done through the work of the Holy Spirit. As Paul stresses, it is not a result of our own work. No amount of straining, or piousness, or self-flagellation can accomplish this. Only faith. Apart from Jesus, we can do nothing:
“I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing.” – John 15:5
When we have faith in Jesus, the Holy Spirit transforms us inwardly. The righteous requirement of the law is made complete within us. The Torah and its spiritual intent/principles of love for God and neighbor are written on our hearts. Paul calls this the “law of the spirit.”
For a closer look into the “law of the Spirit”: Romans 6-8: The “Law of the Spirit” and Spiritual Maturity (Part 1)
Prophecy and Israel as a Nation
Let’s revisit Ezekiel 36:
“I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them.” – Ezekiel 36:26-27
The Hebrew word translated as “Statutes” is “Chukkim” and is used to refer to the Civil laws of the Torah. The Hebrew word for “judgments” is “Mishpatim” and is a reference to all the Ceremonial laws of the Torah. The New Covenant causes Israel to obey both:
“will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes [Chukkim/Ceremonial laws], and you will keep My judgments [Mishpatim/Civil laws] and do them.” – Ezekiel 36:26-27
For a closer look into the “law” that the New Covenant places on the hearts of Israel: The Ceremonial and Moral aspects of the Torah.
Why would God still require Israel to obey the literal written Torah commandments?
Because obedience to the Torah (the Civil and Ceremonial laws) is God’s price for the inheritance of the Holy land:
Now, therefore, hearken, O Israel, unto the statutes [Chukkim/Ceremonial laws] and unto the judgments [Mishpatim/Civil laws], which I teach you, for to do them, that ye may live, and go in and possess the land which the Lord God of your fathers giveth you. – Deut 4:1
Behold, I have taught you statutes [Chukkim/Ceremonial laws] and judgments [Mishpatim/Civil laws], even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. – Deut 4:5
And the Lord commanded me at that time to teach you statutes [Chukkim] and judgments [Mishpatim], that ye might do them in the land whither ye go over to possess it. – Deut 4:14
This is why after stating that Israel would obey the Civil and Ceremonial laws, the next sentence in the prophecy reads:
“Then you will live in the land I gave your ancestors; you will be my people, and I will be your God.” – Jeremiah 36:28
You may ask if Israel is required to obey the Torah in the New Covenant, how is it different?
- When the Torah is written on their hearts, the gap between the external pious actions and their internal nature will close. The “righteous requirement of the law” will be met in them.
- The job of closing the gap is not their responsibility, it is a work of the Holy Spirit.
- When they do sin, they can march forward in confidence knowing they are already forgiven.
- By obeying, they are not seeking any approval or justification before God. They know they are already justified.
- They obey because they desire to obey out of love for God.
- They will obey the Torah according to the White fire revelations of the Messiah. They will enforce easy and light Halakah in emulation of Jesus and his concern to maintain a light yoke.
For a closer look into the relationship between the New Covenant and the inheritance of the land: The New Covenant in context: What do the Prophets Say?
For a closer look into the Torah and why it is required for the inheritance of the land: The New Covenant and the land inheritance.
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