Main-site-here

If folk will accept an explanation directly from the words of the "Messiah" (i.e., Rav Yeshua), then perhaps the briefest explanation about why his followers should keep the Torah may be found within the famous "sermon on the mount" in chapter 5 of the "Gospel according to Matthew".

I will paraphrase and comment on several verses to bring out their meaning in ways that many Bible versions miss.

In verse 17 we see a comment that should correct any potential misunderstanding about Rav Yeshua's view of Torah as being forever valid, as he said:

"Don't think that I've come to do away with the Torah or the Prophets' writings; I'm not here to abolish them but rather to fulfill them". We can understand that word "fulfill" in the sense of living out what the Torah teaches.

This would include obeying its instructions and laws, and, particularly in the case of Yeshua, it could also refer to the enactment of prophetic patterns that identify him as the promised Messiah.

He goes on, then, in verse 18, to emphasize that even the tiniest aspects of the Torah are to be preserved as long as heaven and earth continue to exist, saying:

"Truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Torah until everything is accomplished".

So now we can ask the question: "Why is Torah so important?"

Rav Yeshua answers that question in verse 19, by explaining that keeping and teaching Torah has a powerful effect on a person's status or capability or effectiveness in the "kingdom of heaven", as he says:

"Anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven".

And then in verse 20 he takes that a step further, saying: "For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven".

Now some folks equate the idea of "entering the kingdom of heaven" with "salvation".

And since the Pharisees were pretty strict about keeping the Torah, that would suggest that the standards for obtaining "salvation" are pretty high.

Others would say that these standards are so high that no one could ever meet them, and that only an entirely free gift (i.e., "grace") can make it possible at all.

And then they would dismiss entirely any value in even trying to live by Torah.

But I should explain that it is a mistake, in the first place, to equate "salvation" with "entering the kingdom of heaven". "Salvation", as commonly defined, is like being born.

It happens once, and then one must grow up (which is sometimes called the process of "sanctification").

Consider the path of entering into the "kingdom of heaven" more like the process called "sanctification", whereby learning more and more about how to live outYHVH's instructions (i.e., the Torah) continually improves one's ability to experience and enjoy life within the perspective wherein YHVH is the King who administers all manner of blessings in life (i.e., the "kingdom of heaven").

So salvation is necessary before one may enter the kingdom of heaven, just as being born is necessary before pursuing the business of living.

But merely being born doesn't guarantee a high quality of life afterward, and merely being "saved" or rescued from the effects of one's "sin" or shortcomings doesn't guarantee that one will "live a victorious life" or progress spiritually.

But it does make it possible.

And Torah offers the means to grow and progress. As King David wrote in Psalm 19:7-14:

7 The Torah of YHVH is perfect,
refreshing the soul.
The statutes of YHVH are trustworthy,
making wise the simple.

8 The precepts of YHVH are right,
giving joy to the heart.
The commands of YHVH are radiant,
giving light to the eyes.

9 The fear of YHVH is pure,
enduring forever.
The ordinances of YHVH are sure,
and all of them are righteous.

10 They are more precious than gold,
than much pure gold;
they are sweeter than honey,
than honey from the honeycomb.

11 By them your servant is warned;
in keeping them there is great reward.

12 But who can discern their own errors?
Forgive my hidden faults.

13 Keep your servant also from willful sins;
may they not rule over me.
Then I will be blameless,
innocent of great transgression.

14 May these words of my mouth and this meditation of my heart
be pleasing in your sight,
YHVH, my Rock and my Redeemer.

The Torah is of the Spirit; but as for me, I am bound to the old nature, sold to sin as a slave (Romans 7:14).

The ancient Hebrew teachers said that people were born with the yetzer hara (evil impulse), but that study of Torah will develop the yetzer hatov (good impulse).

Rabbi Sha'ul (Saul; i.e., Paul) describes such a struggle in Romans 7.

But here the Law provides him no strength to fight the evil impulse! Although TORAH is crucial, in teaching us the right way, it is the RUACH HaKodesh[Holy Spirit] that give us strength to FIGHT evil.
YESHUA, AND TORAH ARE IN ACCORDANCE WITH ONE ANOTHER, WE NEED BOTH.

Romans 7, a chapter of spiritual defeat, uses the words "I," "me," or "my" many times. It pictures the best one can do to fulfill the Law through the flesh, by mere human strength (Romans 7:18), as opposed to what one can do by the Ruach, the Spirit (Romans 8:5-9).

Sha'ul declares that the Law can teach us right from wrong, but cannot transform our hearts unless it is written within us by grace (Romans 8:2). Righteousness is a gift from YHVH, paid for by Yeshua; we cannot achieve righteousness by mere human merit; we must embrace it as Yah's gift and live accordingly.

For Sha'ul and those of us who know that YHVH's Messiah has come, the Torah of YHVH has been inscribed upon our hearts to obey YHVH's commandments, because we know the RULES of right, and wrong, and we can live a new life in the Ruach, dead to sin and alive to YHVH (Romans 6:11).

I will overcome temptation�not trusting in my ability to do so, but by trusting in YHVH's gift of righteousness in Yeshua, and in his Ruach, which lives in me.