Obeying God’s Commandments

Torah Living Daily Challenge—Parashah 47 Part 5

Remaining in verse 5 of the 13th chapter of Deuteronomy, I want to examine the second directive and that is to “obey His mitzvot” (or rather, “obey his commandments”). What does that look like to the Torah Observing Believer in Y’shua Messiah? Not what that looks like from the perspective of one of the more than 30,000 Christian denominations in the world, but what does the Word of the Creator say about obeying His commandments?

Mitzvot or mitzvah is the Hebrew term for the English word commandments or commandment or command respectively. In Christianity there seems to be some confusion as to the difference between commandments, the Law and Torah. The term commandments is found in 168-verses and used some 168-times in the KJV. Throughout the Bible the term commandments is used either as a directive given by men as in 1 Kings 2:43; Isaiah 29:13; Proverbs 6:20 or Nehemiah 12:24 or given by Yahovah/Yahweh as in Genesis 26:5 and as used in this passage. The question that would logically be asked is: in this verse was Moshe talking about the 10-commandments? Was he talking about the “613” commandments? Or was he talking about every commandment given by Yahovah/Yahweh?

Well, I tend to practice contextual analysis of Scripture when I study Torah. I believe in applying logic, context and a literal read of the passages of Scripture in order to gain a proper understanding of what the Father would have us learn and obey. With the exception of a handful of passages that address specific cultural and ancient near eastern practices that we have limited information about, the bulk of Torah is plainly stated and does not require a ton of gray matter in order to gain a true perspective and understanding of what Moshe was attempting to pass on to us from the mouth of our Creator.

In order for me to understand what Moshe meant when he instructed us to “obey His (Father’s) mitzvot” (aka commandments or laws), I needed to gain an understanding of what is meant by mitzvot. Where else better to gain an understanding of the term mitzvot or mitzvah, than from Hebrew sources—more accurately, Jewish sources. And that is what I did.

In general, the term “mitzvot” refers to those directives that were transmitted from Father to Moshe on Mount Sinai. Now some would challenge the notion that Moshe received the full revelation of Torah on Mount Sinai, but rather, Moshe received the revelation of Torah on Mount Sinai and throughout our trek across the wilderness over the course of 40-years. Personally, I don’t care. Either theory is plausible. The bottom line is that Moshe was chosen by Father to receive His Torah and to transmit Torah to us and that is exactly what Moshe did.

Now the Jew has a nasty little habit of clumping the “Mishnah” and the “Talmud” into almost any discussion on “mitzvot” or the Law or Torah. There at this juncture, I thought it prudent to examine and gain an understanding of the Mishnah and the Talmud before moving on in our discussion on obeying Yahovah’s mitzvot.

Let’s take a look at the difference between the Laws of our Creator and the Laws or Traditions of the Elders.

Personal Perspective on the Mishnah and the Torah

As Torah Observant Believers in Y’shua Messiah, by virtue of the circles we are likely to run in we’ll inevitably come across some of our Messianic Jewish cousins. In those encounters we will inevitably be exposed to talk/discussion about the Oral Law (also referred to as the Oral Tradition)—formally referred to as the Mishnah and Talmud. Now, that talk regarding the Talmud or Mishnah may not focus on the Talmud or Mishnah as a document of rabbinic laws and teachings per se, but will likely take on a more subtle form such as a discussion on the validity or viability of a certain tradition, practice or teaching. Now that tradition or teaching may come across as being of Torah or as a commandment given to us from Yahovah. If we’re not careful, before we know it, we’re being told that this thing or that thing is a requirement of Yahovah/Yahweh and that we are commanded to obey that mitzvah. We had this very experience this past May when we attended the United in Torah Conference in San Diego California. We attended a Sabbath service where we were exposed to a traditional Torah ceremony or service. The many elements of that service, including touching the passing Torah scroll with our tzitzits, turning to the east and reciting various Jewish prayers and poems, were foreign to us. Yet the leader of the service demanded our complete obedience to these traditions and practices during the service. He communicated his position with a strength and conviction that I’d expect from someone who was teaching this stuff directly from Torah. Of course, we knew right away that these practices and traditions were directly from the Talmud. Sadly, some of his teachings even reached over into Kabbalahism.

If we’d not been so grounded in the Faith at the time (and I do not mean to come across as smug or pompous), we could have very easily fallen for these traditions and been right there with everyone else, turning to the east and touching the passing Torah scroll with our tzitzits. Needless to say, I was extremely put-off by these proceedings. I refused to participate and removed myself from my seat to the back of the auditorium. Later, after the ceremony had concluded, we were admonished by one of the guest speakers to not judge anyone nor any of the proceedings that we might observe during our time at that conference. That speaker’s perspective came from a genuine place I feel, as he sought to support and bolster the general theme and spirit of the conference that was entitled “United in Torah.” I got that. I tried my best not to judge any of the participants or attendees who were participating in that service. However, I could not help but draw a line in the spiritual sand that would, unfortunately, separate Hilary and I from those who would embrace the traditions of men and those of us who solely embrace Torah Y’shua style. As much as I respected the speaker and his sentiments, our two respective views on the Faith can not possibly co-exist. It just can’t. The reason I believe that the two-sides are incompatible is because our Master said so. It boggles the mind to think that certain sects of Messianic Judaism continue to embrace the traditions of the rabbis and the Talmud when the Gospel record clearly records the Master’s opposition towards it.
I refer you to the Book of Matthew and I’m going to reference Rood’s Chronological Gospels, event 109, entitled Y’shua confronts sages and Pharisees on the High Sabbath of the 1st Day of the 7th Month (aka Yom Teruah or Day of the Blowing of Trumpets) in 27 CE. This event takes place in Kfar Nahum (aka Capernaum). The point of contention between the Pharisees and Y’shua was the commandments of God. This event is recorded in Matthew 15:1-20 (with a corresponding passage found in Mark 7:1-23). The CKJV of the Matthew passage reads as follows:

”Then sages and Prushim (Pharissees), which were from Yerushalayim, came to Y’shua saying, ‘Why do your disciples transgress the takanot of antiquity, because they do not wash their hands when they eat bread?’ Y’shua answered them, ‘Why do you transgress the commandment of Yahovah by your takanot? For Yahovah commanded, saying, ‘Honor your father and mother, and he that curses father or mother shall be put to death.’ But you say, ‘Whoever shall say to his father or mother that whatever support they might have received from him is corban [a gift dedicated to the Temple], he is free [from his responsibility to caring for his elderly parents].’ In so doing, he does not care for his father or his mother! Thus, you have made the commandment of Yahovah of no effect by your takanot.’” (Matthew 15:1-6 CKJV)

It is this event that drives my Faith as it relates to a defining point where extra-Biblical instruction and teachings cross Torah and the teachings of our Master, Y’shua HaMashiyach. When we make allowances for traditions to have equal footing; equal authority to that of Torah and our Master’s teachings and instruction, then we may as well simply convert to Judaism or slither back to Traditional Christianity. Now, I realize this may not come across as politically acceptable talk on my part, but I’ve come to a point in my walk with the Master that I’m giving my all to Him and I seek everyday to be His loyal and trusting disciple. As His disciple, I am compelled; I am mandated; I am admonished to follow His commandments and seek to be like Him in every aspect of my being. It’s not rocket science; it’s doable; it’s what we all signed up for, despite what many of us in the true Faith once delivered seem to practice and believe.
It was around the supper table, just after Judas had left the gathering to see to the soon to come betrayal of our Master, that Y’shua explains to the remaining disciples,

“Truth I say to you, he who believes on me, the works that I do, he will do also; and greater works than these he will do, because I go to my Father. Whatever you ask the Father in my name, that I will do, that the Father may be glorified in the Son. If you shall ask anything in my name, I will do it! If you love me, Keep my commandments.” (John 14:12-15 CKJV)

Because we believe that Y’shua HaMashiyach is that prophet that the Father said he would send and whom we must “shema”

(“ADONAI will raise up for you a prophet like me from among yourselves, from your own kinsmen. You are to pay attention to him, (Deu 18:15 CJB)),

we don’t have the license to listen and adhere to the teachings and doctrines of rabbis and sages and others who would take it upon themselves to assume authority over our spiritual lives. And why complicate the situation? Father made it simple: He’s the boss and Y’shua is His proxy whom we must “shema.” There are no other dudes; no other middlemen whom we are to glob onto; and that includes the individual and collective writings of the sages and rabbis. It’s a very dangerous road we take friends, when we elect to adopt the traditions that are contained in the Mishnah and Talmud as so many of our brothers and sisters in the Hebrew Roots Faith have done. So strongly I feel about this that I’ve elected to attach this commentary to this Torah Living Daily Challenge posting. If indeed there is anything I can do to reason with those who have taken Jewish traditions and placed them in equal footing to Torah, and then teach others to do the same, by all means I will sound out the warning that this is wrong.
Now, let me just say this before I go any further: I could care less if anyone who is of the Hebrew Roots of the Christian Faith wants to light candles at the start of the Sabbath or recite a Jewish prayer; that’s their business and they can have at it. However, when anyone takes it upon themselves to say to me or any other brother or sister that they better turn to the east and touch the Torah scroll with their tzitzits or pray that the Torah teacher doesn’t drop the Torah scroll or else the congregation will be cursed for the remainder of that day, I take great exception to them and their ministries. How dare you! Most of us spent years in churchianity, under bondage of pagan traditions and religion; and to come out of churchianity for these men to dupe truth-seekers to adhere to another form of churchianity is nothing short of criminal. Just saying.

Defining The Mishnah and the Talmud

I felt it imperative that I understand just what the Talmud was in order that I may in turn understand where Messianic Jews and other like sects of our Faith get their doctrines, teachings and laws from. In addition, gaining an understanding of what the Talmud is will provide a better understanding of what it was that Y’shua contended with as He debated with the Pharisees during His earthly ministry. If we are to be honest with ourselves, the Talmud is in great part the basis for the crucifixion of our Master. I said in great part because our Master was destined to die on the stake to atone for the sins of the world. However, it was His opposition to the traditions of the elders that provided the flash-point that would lead to His death on Calvary’s execution stake.
It was the Pharisees (or as known in the Hebrew, the Prushim or separated ones) that devised a religion around Torah that would ensure the Jewish nation would live a holy life and would keep the nation, in particular the Pharisees, Sadducees and Scribes, uncontaminated by the world around them. As we will see, these religious leaders were of the thinking that Torah by itself was insufficient to provide the Jewish nation the means of living holy and righteous lives in the midst of a corrupt and evil world. Thus they placed upon the Jewish people rules, laws and traditions that were not of Yahovah and were unreasonable and burdensome. The great physician Luke records the following:

“And one of the scribes answered and said to Him, ‘Teacher, when you say these things, you despise even us (this in response to the Master castigating the Jewish leaders who had challenged Him and His disciples for not washing their hands according to the traditions of the sages). And He (Y’shua) said, ‘Woe to you scribes also, because you make men carry heavy loads and you do not touch the loads with one of your fingers. Woe to you, for you build the graves of the prophets, those whom your fathers killed! You bear witness therefore and approve the works of your fathers because they killed them, and you build their graves!’” (Luke 11:45-46 AENT)

According to Rood, the Pharisees enacted more than 500 laws alone, governing the keeping of the Sabbath. That’s insane! But this is what the Master railed against and unfortunately, it’s this very same thing that many of our brothers and sister in the Faith are falling for even today. These rules or laws, according to the Jewish religious leaders, carry the same authority as those commandments found in Torah. The term “takanot” has become popular in some of our Hebrew Roots circles to describe these laws; this term having been introduced to me originally by the Karaite Jewish scholar Nehemia Gordon. Takanot can, according to Gordon, can “change or negate Torah Law.” This body of Pharisaical laws extend back before Y’shua’s birth. These laws or takanot were not written down, but were passed on to generations by Jewish leaders. This body of laws and rules were known as the Oral Torah, which according to Rood, “which gives them (the Pharisaic Laws) supremacy over the written Torah and that without the esoteric revelation transmitted through the oral torah, no one can properly understand the written Torah given at Mount Sinai.” (Rood-Chronological Gospels) Bear in mind that these terms—Oral Torah, takanot, law of the sages—are translated throughout the Gospel record in our English Bibles as “traditions.” Traditions can be cool things to celebrate and observe and treasure, such as Thanksgiving and other cultural traditions. But when traditions, such as those of the Pharisees, become equal to, and in some cases, even usurp authority over Torah, then we’re entering very dangerous and disastrous waters. It should be noted here, that the written Torah is the Law that was given to Moshe on Mount Sinai or in the Sinai desert. We will see that the Rabbis took it upon themselves to embellish upon the written Torah—the Laws given to us by Father through Moshe—through the their developing of the oral tradition or oral law. This in violation of the Laws of Yahovah/Yahweh whereby He commanded us as follows:

“Everything I am commanding you, you are to take care to do. Do not add to it or subtract from it.” (Deu. 13:1 CJB) “In order to obey the mitzvot of Adonai your God which I am giving you, do not add to what I am saying, and do not subtract from it.” (Deu. 4:2 CJB)

It was a Rabbi Judah the Prince, who took it upon himself to codify the Oral Tradition or Oral Torah, this he did about 200 CE. It is said that Judah the Prince codified the oral tradition for purposes of saving the Jewish culture and retaining the oral traditions of the Jews. The primary concerns over saving the Jewish culture and retaining the oral traditions were the result of two (2)-key events in Jewish history: the destruction of the Temple in 70 CE (Rood places the destruction in 68 CE) and the Bar Kokhba rebellion and defeat in 132-135 CE. Not only was the center of the Jewish Faith severely damaged by the destruction of Herod’s Temple by the Romans, the Jewish revolt resulted in severe restrictions being placed upon the Jews throughout the Roman Empire as it related to the Jew practicing and living out their religion. Thus, many a rabbi feared that their beloved race and religion would be wiped out by the sands of time.
Enter Rabbi Judah the Prince, who, through his codifying the oral traditions would save the Jewish culture and retain the teachings of Judaism. Notice I did not say Hebrew teachings or Torah or Tanakh. No indeed. The focus was on saving Judaism. This document became known as the Mishnah—a definitive collection of teachings from Torah teachers or the written down traditions of the sages. (Reference: www.myjewishlearning.com/article/mishnah)
Centuries after Judah the Prince, rabbis wrote down their discussions and commentaries on the Mishnah’s contents. The resulting series of books is known as the Talmud. There are two versions of the Talmud—the Talmud being a compendium of the Mishnah and Gemara which are interpretations and comments on the Mishnah: the Jerusalem Talmud (aka the Palestinian Talmud or Hebrew Talmud or Yerushalmi), edited by Palestinian Rabbis around 400 CE; and the Babylonian Talmud (aka the Bavli), believed edited around 500 CE. It so happens that the Babylonian Talmud is the more widely accepted of the two Talmuds because it is more extensive in its contents than its Palestinian counterpart and contains the most authoritative compilation of the Oral Tradition.
The Mishnah is useful to the Jew because it organizes, systematizes and codifies the Oral Law or Tradition. The Jewish leaders found fault with the written Law or written Torah because it lacked any perceived order, and more importantly to them, it lacked explanation and clarity on the Laws contained in Moshe’s version of Torah. An example that is given to support this contention is the law regarding “an eye for an eye.” The Oral tradition clarifies exactly what that law from Yahovah’s Torah means.
Thus the Mishnah is arranged topically into 63-tractates. Each tractate expounds upon specific Laws of Yahovah. For example, one tractate expounds upon the Laws governing the Sabbath—specifically explaining what the Sabbath is and how the Jew is to keep the Sabbath. Everything you ever want to know—down to the knat’s behind—about Sabbath according to the self-glorified opinions of the Jewish sages is contained in the Mishnah. Unfortunately, the rules and laws that the rabbis of old said were designed to put a fence around Yahovah’s Torah, have the authority behind them to supersede Yahovah’s Torah.
To the Netzir/Torah Observant Believer in Y’shua Messiah, the Mishnah is a violation of Yahovah’s Torah. I’m certain to get a lot of negative press about this post and my position on this issue, but I’m okay with that. As I mentioned at the outset of this post, I’m all about delivering the truth as Yahovah has delivered it to me through His Torah.
Now you have some basis to make up your own mind as to how you will serve Yahovah—obedience to His Torah and His Messiah, or obedience to the laws and traditions of men (i.e., the Oral Tradition). The Father gives us the freedom to decide. But it should be known before making this decision: one path leads to life; the other path will inevitably lead to destruction. I shouldn’t have to say which of the two fall into which category.

Bringing Obeying His Commandments Home

Back to the business at hand, Yahovah’s commandments and our responsibility of keeping them: Jewish tradition popularly places the number of mitzvot or commandments at 613: 365 of these are prohibitions that are equal to the number of days in the year; 248 are mandates corresponding in number to the number of bones in the human body. Crazy huh?

Now, when we see the terms commandments or mitzvot in the singular tense, it denotes the “code of law” and can clearly be referred to as Torah. (Reference: 2 Chr. 8:13; Ezr 10:3; Psa. 19:9; Deu. 6:25; 8:1) When commandments or the term mitzvot is used in a plural tense it designates specific commands that are contained in the code of law. Generally, passages that contain plural directions of law will start off with “Ye shall” or “Ye shall not” and then these are sometimes combined with the terms statutes (hukkot in the Hebrew) and ordinances (mishpatim in the Hebrew). In general, the term mitzvah refers to a “divinely instituted rule of conduct.” (Jewish Encyclopedia)

Here’s an important point that we in the Hebraic Roots run into when we find ourselves in a conversation with non-Torah believers and that has to do with the Laws contained in Torah and the hijacked doctrine of grace. A popular question and point of contention by the non-Torah crowd is: which of the 613 laws are we to keep? And my response to this question is: whichever ones still apply! Common sense huh? Not every mitzvah applies to every believer. We know that some mitzvot were directed to only a special class of people such as kings and priests; Levites or even Nazarites; while other mitzvot applied to local or temporary circumstances of the nation of Israel at the time the commandments were given; such as those circumstances related to agriculture, sacrifices and the Levitical laws. As it relates to sacrifices and the Levitical laws, the vast majority of these no longer apply since the Temple has been destroyed. [Not to mention the fact that Y’shua’s sacrifice superseded any further need for animal sacrifices—His sacrifice was sufficient to atone for all our sins once and for all.] So to imply or believe that we keep every single mitzvah or commandment or law in Torah is silly. Sadly, our traditional/fundamental Christian cousins have a field day accusing us of having fallen from grace because we choose to keep Torah when Torah was done away with by the sacrifice of Christ—according to Christianity.

The fundamentalists and traditionalists and charismatics have been indoctrinated to believe that it is impossible to keep Torah and to keep it perfectly. And here is a shocker that I’m sure many will take exception with: I agree with them. I agree that we can not keep the whole of Torah. We can’t keep the whole of Torah because not everything in Torah applies to us, as I’ve just stated. So yeah, these folks are right in one respect. But I’m no fool, I know what they really mean. These folks have been indoctrinated to believe that it’s impossible to obey the Laws of God because we are wretched sinners. Indeed, we are wretched sinners whose righteousness is as filthy rags as written in Isaiah 64:6. But that in no way implies that we are incapable of not killing; not stealing; not fornicating; not committing adultery; not coveting another’s property; not lying and the like. Sure, there are those of us, sadly, who have strongholds in our lives that make it virtually impossible for us to not do these things and that is where the Ruach Kodesh comes in. This is the grace that our misguided fundamental, traditional and charismatic friends are referring to, although they have an entirely incorrect-false understanding of the concept. It’s not that we’ve fallen from grace; it’s grace that provides us the means by which we can obey Torah and obey Torah to its fullest, as our Lord and Master taught us. Halleluah!!!! Yes! That’s the real deal! If only these could see the beauty of the Gospel message. It’s not about saying a contrived prayer (e.g., the sinner’s prayer), maybe having a jack-legger dunk us in some water, maybe sign up and be placed upon the church roll, and then to sit and occupy until Jesus cracks the sky and takes us away to heaven where we will sit and gaze at His face for the remainder of eternity. No indeed: it’s about fulfilling the roles that we failed to fulfill prior to entering and during our stay in Canaan. As we stood at the foot of Mount Sinai and received the covenant from our Creator, Father revealed to us His purpose for us: we were to be a kingdom of cohanim (i.e., priests); a nation set apart. (Exo. 19:6) We failed to keep His Torah. We failed because we were a stiff-neck people. We failed to keep Torah because of our stony hearts that was not conducive to obedience to God’s laws and His way of living. So we constantly rebelled and disobeyed Yahovah and His mitzvot; His Torah. Thus we lost the opportunity to be that kingdom of cohanim for Yahovah.

But along came Y’shua HaMashiyach, who showed us that we indeed can keep Torah and live the way the Father always intended for us to live. Not only would we live Torah as Moshe passed down to us, but we’d live Torah to its fullest potential. Instead of being written on stone, Torah would forever be written on our hearts. No longer just a cognitive understanding and rote obedience to Torah, we would now live Torah and not just obey out fear of punishment or curse. We live Torah in joy and adoration for our Creator and our redeemer. In order to help us achieve this, Master sent us His Ruach. It is the Rauch Kodesh that empowers us to live Torah to its fullest and thus re-establish within us that promise of becoming kings and priests unto Yahovah our Elohim—

5 ¶ And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, 6 And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. (Rev 1:5-6 KJV) Can the church say Amein.

Obeying His mitzvot pertains to obeying Father’s “code of law” which is recorded in Torah. We must be ever so careful to discern those directives that are masked as being God’s law, but in reality are rabbinic traditions or interpretations of Yahovah’s/Yahweh’s laws. An example of this is the reciting and reading of the Shema and the wearing of phylacteries and affixing mezuzahs and saying grace after meals that are loosely derived from Torah. These laws are not Torah and serve only to add or detract from Yah’s Torah and “code of law.” From there, we find directives that go beyond the realm of Torah to make us righteous—righteous in terms of man’s understanding of righteousness—such as the ablution of the hands before eating; the lighting of the Sabbath lamp; the Hallel liturgy on the Feast Days; the Hanukkah lights and reading the Esther scroll on Purim. As much as the Mishnah and Talmud capture the imagination of our Messianic Jewish cousins, we must be careful to properly discern what is Torah and what is not and obeying only Torah and our Master Y’shua HaMashiyach.

That is my challenge for this week. I realize it’s a rather long one, but the Spirit took me on a journey of learning and understanding as it related to obeying His mitzvot that I was inspired if not compelled to share with you. As always, please take what I’ve shared with you with spiritual caution; check this stuff out for yourself. Study, pray, meditate and even fast; and like the Berean, check what I’m saying is indeed true or not.

Until next time my dear friends, may you be most blessed. Shalom.

Companion Episode: Grace and the Law: Hasn’t the Law Been Done Away With? STAR 27