TorahBytes: You Began at Conception (Naso)

And the angel of the LORD appeared to the woman and said to her, "Behold, you are barren and have not borne children, but you shall conceive and bear a son. Therefore be careful and drink no wine or strong drink, and eat nothing unclean, for behold, you shall conceive and bear a son. No razor shall come upon his head, for the child shall be a Nazirite to God from the womb, and he shall begin to save Israel from the hand of the Philistines." (Shoftim / Judges 13:3-5; ESV)

Ever since I came to believe in Yeshua, I have considered myself pro-life, or more specifically anti-abortion. Up until then I had accepted what I had been taught in 1973 while attending high school in the United States: that a fetus doesn't become a true human being until the fifth month.

I can't remember the process I went through regarding this issue a few years later after I had become a follower of the Messiah. Somehow believing that abortion was wrong went along with believing in the God of the Bible. I don't remember reading about it, having discussions about it, or hearing sermons about it. I just thought it was wrong.

To be totally honest, while I believed abortion was wrong and that human life began at conception, I was not convinced that we are called by God to protect preborn human life in the same way as we are to protect people who have been born. My thoughts were along the line that a baby breathing on its own was so considerably different from one who was still attached to his mother that abortion - wrong as it might be - should not be regarded as equivalent to murder.

Don't misunderstand me, whatever the differences may be between the preborn and the born, I still regarded abortion as a crime against humanity. That human beings would willfully terminate our preborn offspring is a sign of great depravity and should be considered a crime. Whatever differences there may be between the preborn and born children, the preborn must be protected from the misguided desires of those who wish to destroy it.

Whatever my views were on the subject, I had never really thought too deeply about it until recently. I am only now beginning to understand this evil for what it really is and have been looking to God to help me understand what should be done about it.

With regard to when human life begins - or more to the point - when does an individual's life begin - a life that should be protected by law and deserves to be viewed as precious and valued by all?

This week's Haftarah gives us some insight into God's perspective on this. It is the story of the foretelling of the birth of Samson. The angel that appeared to Samson's parents before he was born informed them that he would be a "Nazirite to God from the womb." A Nazirite was someone who took a special vow of consecration to God, usually for a limited time set by the person taking the vow. This is explained in this week's Torah portion, which is most likely the reason for the choosing of this particular Haftarah.

Normally being a Nazirite was completely voluntary on the part of the person taking the vow. In Samson's case, however, God predetermined that he would be such for his whole life even prior to birth. There are other biblical references to God having determined something about someone "from the womb." In these cases, it might simply be a way of saying "before he was born," without implying anything about the nature of the preborn. But in Samson's case, he actually was set apart as a Nazirite while still in the womb, implying individuality while in his preborn state. This is also made clear by the angel's instructions regarding his mother. While pregnant she was not to consume anything forbidden to a Nazirite. Samson was personally and individually a Nazirite while still in his preborn state.

This understanding of the nature of the preborn is also found in at least two other occasions in the Bible. Before Jacob and Esau were born, the Torah reads, "The children struggled together within her" (Bereshit / Genesis 25:22). Jacob and Esau were not non-person fetuses who would eventually become children. They were already children with personalities while still in their mother's womb. In the case of Yochanan HaMatbil (John the Baptist), when Miryam (Mary) greeted Yochanan's mother, Elisheva (Elizabeth), the preborn Yochanan leapt in his mother's womb (Luke 1:41). Elisheva described what happened as "the baby in my womb leaped for joy" (Luke 1:44).

To consider the preborn as anything less than a true human person is contrary to the biblical perspective. You began at conception. From that point the only significant changes you experienced were development and birth. Terminating a pregnancy is the murder of an individual person in their preborn state. Just as Samson's parents needed to adjust their lives for the sake of their preborn child, so we need to make whatever adjustments are necessary to protect the lives of our preborn children.

TorahBytes: Getting Right with the Environment (Bemidbar)

And she did not know that it was I who gave her the grain, the wine, and the oil, and who lavished on her silver and gold, which they used for Baal (Hosea 2:10; English: 2:8, ESV).

What a world we live in! While I am well aware of the reality of suffering and tragedy, we live in a most marvelous place. I have heard that for many astronauts, their biggest thrill was not being thrust out into the darkness of space at unimaginable speeds, floating in zero gravity, or walking on the moon, but rather seeing the earth. When I take my daily walk, I can be so focused on my own thoughts that I miss what is around me. But every now and then I am struck by the beauty of nature: a magnolia tree in full bloom, a scarlet cardinal, or a pair of deer sitting on the forest floor. It takes my breath away to encounter nature's beauty and intricacy.

Aside from beauty, nature provides us with so much, including our basic needs of food, clothing, and shelter. It also enhances our lives through the pleasures of comfort and entertainment.

This might seem obvious, but we were made for this place. While the state that the earth is in is not what God intended, nor is it now what it will be one day, it is the sphere of our existence. I am aware that many people think that our destiny is in a heavenly, non-earthly sphere, but that is not actually what the Bible teaches. We look forward to a new heaven and a new earth, and those who are right with God will be resurrected to live on the new earth. Maybe we will come back to this subject some other time. Suffice it to say for now that we were made to live on planet earth.

One of the things that God has sought to teach us is how to understand our place on this planet. Because of the rebellion of our first parents against God, everything about life on earth has been out of sorts. We are surrounded by such bountiful beauty provided by God for our good, yet due to the disruption of our relationship with him, we tend to abuse nature.

The prophet Hosea speaks of this in this week's Haftarah. God through his prophet says that Israel was ignorant of the fact that God was the provider of the good things of earth. The result of this ignorance is destructive. Having been blessed with precious metals, instead of using them appropriately, they became instruments of idolatry.

When we fail to acknowledge God as creator and provider of the good gifts he bestows upon us, we end up wrongly focusing on the very things he has graciously given us. God designed the elements of his creation for all sorts of good purposes, but when we fail to understand their true origins, they become destructive.

The only way to fully appreciate and properly relate to nature, therefore, is to know the God of creation. Once we are restored to him through Yeshua we can see this planet through his eyes, discover our God-given place here, and learn to utilize the things of his creation in the way he intended.

Prince Caspian the Movie misses the mark

From the moment its release date was announced, one of my daughters was counting the days until the movie Prince Caspian (the second of the Chronicles of Narnia series) came out. That it was opening the day before her 17th birthday made the anticipation that much more exciting.

Our whole family loves the Narnia Chronicles, and were quite pleased with the movie version of the first of the series, "The Lion, the Witch, and the Wardrobe." Though not perfect, it adequately captured the essence of the book, and thus brought to the society at large key elements of the Gospel.

After the success of the first movie, I had high hopes for Prince Caspian and its timely message. Prince Caspian takes place when the children from the first book return to Narnia a thousand years later, Narnia time. They discover that by this time the Narnia they knew - a land of talking beasts and other fanciful creatures, ruled by the Messiah-like lion, named Aslan - is now regarded as myth and fairy tale, except by a very few. The true Narnians live in hiding for fear of their lives. The rightful king, the boy Caspian, is secretly taught the Truth and eventually stumbles upon the Narnians. With the help of the four children from our world and Aslan, all is set right.

The state of affairs we encounter in Prince Caspian mirrors our own - a civilization that owes so much to the Scriptures, but regards it all as fanciful myth that only ignorant people believe. Very few people are left who take these stories seriously.

As my daughter kept abreast of the news about the movie, she tried to tell me that they had made some significant changes. I usually prefer not to know anything about a movie I have decided to see, so she kept the details to herself. I accept that movies adapt books in ways that I may or may not appreciate. Instead of hearing about this or that detail, I preferred to see it all in context upon watching it.

I was shocked to see that not only had they rearranged elements of the story, added some things, and left other things out - all of which is to be expected - they changed the essence of the story. Instead of portraying a time when the reality of Narnia had become regarded as myth, the supposed "extinction" of the old Narnians was due to oppression by the ruling class. Instead of being the spiritually relevant story that is so needed today, Prince Caspian has been transformed into yet another politically correct adventure movie. I don't recommend seeing it.

One of the things that make C.S. Lewis' writings as poignant as they are is that they effectively communicate God's truth within a society that has lost its spiritual moorings. As intellectuals redefined reality for the modern world, pushing it away from a biblical understanding of God and life, Lewis calls us back to the old stories.

The movie version of the Lion, the Witch, and the Wardrobe gave us hope that Lewis' legacy was being preserved for a new generation, that the biblical world view would at least be part of the contemporary discussion. The movie version of Prince Caspian, on the other hand, reminds us that Hollywood cannot be trusted with that legacy. While the movie may lead many to read Narnia who have never read it before, it will not have the impact it once had if it is filtered through the lens of the film. The old stories have been forgotten. Not only do people regard the Bible as myth, an ever increasing number of people are not even familiar with it. It never was Hollywood's responsibility to preserve the ancient stories of God. May God help us to preserve his legacy in our day.

TorahBytes: God Our Refuge (Be-Hukkotai)

O LORD, my strength and my stronghold, my refuge in the day of trouble (Jeremiah 16:19; ESV).

One of my sons asked me the other day if troubles are on the increase. The recent disasters in Burma and China may make it feel that way. He wanted to know if I thought that tragedies such as these are signs of the soon return of the Messiah. I mentioned that if the destruction of ancient Jerusalem, the fall of the Roman Empire, the Black Plague, and the Holocaust, not to mention the other innumerable natural and man-made catastrophes did not usher in the end, I don't know if we could be certain that these more recent events do either. He said it seemed to him that such terrible things are on the rise, but then he said that since the increase of trouble coincides with his becoming older (he just turned 20), and thus more aware, then perhaps it may simply appear to him as if disasters are on the increase.

Whether disasters are actually on the increase or not and whether or not the return of the Messiah is as near as some claim, trouble is still trouble. I don't think those who are suffering spend too much time in speculation.

The prophet Jeremiah lived in troubled times. He was not speculating when he asserted

O LORD, my strength and my stronghold, my refuge in the day of trouble (Jeremiah 16:19; ESV).

Jeremiah paints a vivid word picture. To Jeremiah God was like a strong high tower during a flood or a fortified building in the midst of war. God was his place of safety and protection in very dangerous circumstances.

What does God being our refuge mean? Some may think that it refers to having a secure future in God. Waiting in hope for better times can help us endure trouble, but while this was likely true for Jeremiah, hope itself is not a refuge. There is something about the here and now that is being expressed.

Others may think that Jeremiah learned how not to be overly affected by difficult circumstances. Yet he says that God is a refuge in the day of trouble. He is not engaging in psychological or spiritual escapism. Trouble is real and it is troubling. Jeremiah knows that. Still, he claims that there is very real help available to him at the same time.

Jeremiah is also not implying that he is confident that God will quickly change his circumstances. His emphasis is on refuge, not deliverance. His need for refuge may be necessary for a considerable amount of time - a need that he believes will be met in God.

In order to understand what it means for God to be a refuge in times of trouble, we need to first understand the true threat of the danger that Jeremiah faced. His purpose in life was to be God's spokesman. The dangers he faced threatened to undermine and prevent his fulfilling his God-given task. But God was his refuge. His relationship with God enabled him to be what God called him to be and to do what God called him to do in spite of every force designed to neutralize him.

No matter how difficult things got, no matter how painful - in spite of the confusion, the betrayals, the intimidation, the fears, the discouragement, the closeness of death - God protected the essence of Jeremiah. As the flood of circumstances dragged the society of his day towards the depths of despair and ungodliness, Jeremiah was kept safe in God. Because of God, his refuge, he was able to live each day, staying true to who he was called to be.

TorahBytes: A Great Way To Start the Day (Be-Har)

If your brother becomes poor and cannot maintain himself with you, you shall support him as though he were a stranger and a sojourner, and he shall live with you. Take no interest from him or profit, but fear your God, that your brother may live beside you. You shall not lend him your money at interest, nor give him your food for profit. I am the LORD your God, who brought you out of the land of Egypt to give you the land of Canaan, and to be your God. (Vayikra / Leviticus 25:35-38; ESV)

This past week I sent an email to my provincial Premier. I do that sort of thing every now and then. I write letters to my provincial and federal representatives as well as to the editor of this or that newspaper. I am told it makes a difference. I do believe it makes a difference. I think I may still do it whether or not it makes a difference, since I believe God wants us to speak out. While it is a good idea to be strategic in how we deal with societal matters, we can get so hung up on strategy that we fail to speak out.

The issue I wrote to our Premier about is one that, according to news sources, thousands of people are writing him about to the point that the government server recently crashed. At this point, he is refusing to listen. He thinks that the issue is such that it is his responsibility as leader to take this issue in a direction opposite to that of so many citizens.

The issue? The opening of the legislature's daily proceedings with the Lord's Prayer. Currently there is a committee studying alternatives to this tradition.

I think dropping, altering, or adding to the Lord's Prayer is a bad idea.

Some years ago, I don't think I would have written to the Premier on this. I don't think I would have commented on the issue at all. The Lord's Prayer is the prayer the Messiah taught to his disciples. It was not intended for the halls of government. It is for the hearts and lips of believers. However good it may be in and of itself, should we condone what appears to amount to meaningless traditions?

Obviously I feel differently today or else I wouldn't have written my letter of protest (polite and respectful protest, of course).

My hearing about the Premier's refusal to listen to his constituents (not only the thousands of unknown citizens, by the way, but apparently his own mother is quite displeased about his stand), has coincided with my giving further thought to the demise of Western Civilization - something that I am convinced has already happened to a large extent. Few people are willing to accept that the Western nations' rejection of their historical and cultural roots are leading us to the brink of destruction. These roots, which are derived from the Bible, have been the driving force of most of the good we have enjoyed in recent history.

Did you notice what the excerpt that I read from the Torah said? It speaks about how God commanded Israel to care for the poor. It is directives such as these that have lead the cultures of Europe and the Americas to care for the needy, the poor, and the sick. The Bible teaches us to take responsibility for the less fortunate among us. To cut our society free from its traditional roots undermines it completely. For our leaders to treat the Lord's Prayer with contempt shows a complete lack of understanding for the foundation it represents.

The reciting of the Lord's Prayer is a reminder to our governmental leaders that our society has roots in the God of Israel and his Word. The regular reading of the Messiah's model prayer is an encouragement to our leaders and to the society at large to take note of his reality and of his availability to all of us.

For some the exclusive use of such a prayer no longer fits in a pluralistic society such as ours. But I wonder if those who have such a concern have ever read it. I mean have really read it. I know that it is a prayer that is associated with traditional Christianity and all its trappings, but actually it is a prayer with deep Judaic roots that emphasizes that the God of Israel is the Father of all who call upon him. It is a prayer of humility, of reliance, of forgiveness, of protection, and deliverance. I can't think of anything better with which to start the day.

TorahBytes: Israel: 60 Years (Emor)

So you shall keep my commandments and do them: I am the LORD. And you shall not profane my holy name, that I may be sanctified among the people of Israel. I am the LORD who sanctifies you, who brought you out of the land of Egypt to be your God: I am the LORD. (Vayikra / Leviticus 22:31-33; ESV)

This Thursday (May 8, 2008) is Yom Ha'atzmaut, the commemoration of the declaration of the state of Israel by David ben-Gurion on the Jewish date of 5 Iyar 5708 (May 14, 1948. Note that the Gregorian equivalent changes year by year. The day is also adjusted to avoid the Sabbath - for more information see http://en.wikipedia.org/wiki/Yom_Ha'atzmaut).

This year marks 60 years since the modern state of Israel was established. That's 60 most remarkable, difficult, controversial, miraculous, confusing, distressful, profound, intense years. Israel is the world's youngest ancient country. No other nation has ever risen from the dust of history like this. From the ashes of the Holocaust it rose as from the dead to become an advanced modern democratic society. Living under the continued threat of annihilation, it has continued to not only survive, but thrive.

Readers of the Bible understand that the existence of Israel in our day is more than an interesting fact of history. It is a testimony to the faithfulness of God to his covenant people and a witness to the truth of the Scriptures. The reality of Israel's existence takes what could be an intangible spirituality and brings it to the domain of the real - the here and now of everyday existence.

To say that Israel evokes emotion and controversy is an understatement. Few if any countries top the news as much as Israel does. Yet it ranks 96th by population and 152nd by land mass. People who read the Bible shouldn't be surprised. We might say that once God planted his flag in that tiny land centuries ago, all hell let loose. The events of the last 60 years as significant as they are, represent only one chapter in a most complex and difficult history for that location.

Whatever anyone thinks of the Land of Israel, ancient or modern, readers of the Bible should understand that behind all the political maneuverings and media postulations lie the plans and purposes of God. I am aware that the details of this as expressed by preachers and scholars are as diverse as the political musings. But at this 60th anniversary, it would be most beneficial to get as close to the core of the issue as possible. Whichever "end times" scenario proves right, whatever theological perspective is most accurate, however the current political situation plays out, the real controversy over the land of Israel is that God made it holy.

I think for most Jewish people, Israel represents survival - a place to call home after almost 2000 years of dispersion. But God's intent for the Jewish homeland has always been for it to be that and so much more. The land promised to Abraham, Isaac, and Jacob was to be home to a nation of priests, serving the Master of the Universe in his holy dwelling. Its destiny was that it would be the place out of which his Word would go forth to the rest of the world.

This is a destiny that has been realized, yet is still awaiting its fullness. For it was in this land that Yeshua prepared his followers to proclaim the reality of the One True God to all the nations of the world. Yet we still await the day when all the nations will gather in this land to worship the One True God as he reigns in peace over all the earth.

Until that time Israel remains in turmoil, having survived against all odds, not understanding its continued call to be priests to the nations. But that day is coming.

Happy birthday Israel! May you come to your destiny soon.

TorahBytes: Self Love (Kedoshim)

You shall not hate your brother in your heart, but you shall reason frankly with your neighbor, lest you incur sin because of him. You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the LORD. (Vayikra / Leviticus 19:17,18; ESV)

When God speaks we need to listen carefully to what he is actually saying. We must be careful not to introduce concepts into his Word that he did not intend. Such a concept is a popular one regarding "Love your neighbor as yourself." Somehow this commandment has been used to extract the concept of self love. I have heard it said, "How can we love another person, if we do not first love ourselves?" This may sound logical, but God never commands us to "Love ourselves." I accept that "Love your neighbor as yourself" assumes we are already concerned about ourselves. But that is not the same thing as concluding that we need to love ourselves before we can love others.

There is a similar directive in the New Covenant writings, where Paul reminds husbands to love their wives.

...husbands should love their wives as their own bodies. He who loves his wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it (Ephesians 5:28,29; ESV).

You might disagree with Paul when he says, "For no one ever hated his own flesh." Are there not people who do hate themselves? Do not some people purposely harm themselves? Are there not people whose low view of themselves cripple their ability to truly love others? Of course there are. But do we help these people by pointing them to "love your neighbor as yourself" as a way to show them that they need to love themselves? Did God intend that his words should lead us to believe that we are to love self first, before we can love others? Do those of us who naturally put ourselves first need to be told that loving self is one of God's priorities, so that we can live life as he intended? Are we not already so self focused?

It's really something how we can take a commandment designed to call us away from our natural selfishness and twist it into a most selfish concept.

Low self esteem and self hatred are destructive and should be addressed if we are to be the people God has called us to be. But we will only see ourselves correctly as we come to a right understanding of who God is and who we are before him. As we accept his truth, his love, and his forgiveness through Yeshua, we will be free to be what he intended us to be.

"Love your neighbor as yourself" directs us to treat others just as we want to be treated. Far from being a self focused statement, it is a call to really care about those around us.

TorahBytes: Strange, but True (Aharei Mot)

For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life. (Vayikra / Leviticus 17:11; ESV)

On March 28, 2008, the World Evangelical Alliance released "The Gospel and the Jewish People - An Evangelical Statement" in which they clarified their interpretation of the evangelical understanding of the Bible and the Jewish People. According to the WEA, "…it is only through Jesus that all people can receive eternal life. If Jesus is not the Messiah of the Jewish people, He cannot be the Savior of the World (Acts 4:12)."

I was not surprised when almost immediately following the release of this statement I saw on the web two strong critiques by Jewish (non-Messianic) leaders. Both focus on how Judaism and Christianity are mutually exclusive. I have to admit that the way Judaism and Christianity have developed over the centuries makes this true. But that the biblical connections between what became known as Judaism and Christianity are so intimately entwined, makes that truth a great tragedy.

The whole foundation upon which Christianity stands is Jewish. Every theological concept in the New Testament is rooted in the Tenach (Old Testament). I can't say the same for every interpretation of New Testament concepts. Christians at times have made incorrect deductions due to a lack of respect for the Tenach as well as introducing certain cultural elements that have confused and eclipsed biblical truth, thus making Christianity foreign to the Jewish people.

At the same time the Jewish community's rejection of the messiahship of Yeshua (Jesus) and his followers, plus a reaction to unbiblical variations of Christianity and anti-Semitism, have contributed to the development of a Judaism that not only finds Yeshua and faith in him distasteful, but has also removed from the Jewish psyche elements in the Tenach that connect with true biblical Christianity.

One of those elements is the use of blood as a means of guilt removal. Blood in the Torah was the key element for the spiritual maintenance of Jewish society. I would expect that most people, including Jewish people, would find this concept irrelevant or repulsive. Killing an animal and sprinkling its blood on an alter is foreign to most of us. But to remove this concept from the Jewish Bible doesn't leave us with much - at least not much with regard to how we can live in right relationship with God.

I know for many Jewish people, Judaism, including the Scriptures, is all about staying true to the traditions, living a good life, raising a decent family, and supporting certain causes. In themselves, these are well and good, but are they really what makes up the core of the Jewish religion? It may be the core of Judaism as we know it, but is it the actual core of the religion God gave us?

The use of blood for the removal of guilt was central to the life of ancient Israel, but ever since the destruction of the Temple in 70 C.E., it has been absent. Interestingly the Temple was destroyed soon after the Messiah came. Its destruction was not simply a step in the development of Judaism. Rather it had become obsolete, since the Messiah had fulfilled its purpose.

It is understandable that the idea that the Messiah would accomplish what the Temple foreshadowed is a strange one to most Jewish people. But why is it strange? Is it because it has no place in the Jewish religion as God intended it, or because both Judaism and Christianity have not properly understood it?

According to Moses God provided blood as his means to remove our guilt. The constant sacrificing of animals was designed to fix that concept in our hearts and minds in order to prepare us for the Messiah's perfect sacrifice. Strange as it may seem, it's true!

TorahBytes: Defiled No More! (Mezora)

Thus you shall keep the people of Israel separate from their uncleanness, lest they die in their uncleanness by defiling my tabernacle that is in their midst. (Vayikra / Leviticus 15:31; ESV)

This is perhaps one of the most important statements in the Torah in helping us to understand the implications of the New Covenant. Vayikra (the Book of Leviticus) contains detailed instructions regarding how the community of Israel was to deal with spiritual uncleanness.

The term unclean in Hebrew is "tamei". It does not mean unclean in the sense of being dirty, but rather it is the defilement of spiritual purity. When someone or something is "tamei," they are unfit to be in God's presence or to be used in God's service. Not only did the defiled person risk death by being in God's presence, their defilement also defiled God's dwelling.

I will explain. God's plan and purpose for creating the people of Israel was to make himself known to the world. God instructed the people of Israel through Moses to construct a tent-like structure called the Mishkan (English: Tabernacle), which would later become a permanent structure called the Temple. The Mishkan and the Temple represented God's dwelling place. The various inner sections of these structures, while providing, in some sense, access to God, actually illustrated the barriers that existed between us and him.

Much of the sacrificial system was to deal with the issue of defilement. On one hand it allowed people to engage God by undergoing ritual cleansing, but at the same time it continually reminded them how they, as an example of the condition of all people, were unfit to intimately engage God.

Many of the things that defiled a person, which in turn threatened the purity of God's dwelling, were unintentional, including certain diseases, bodily emissions, and child birth. While immorality was also defiling, it was necessary to learn that human defilement was involuntary. Being unfit to approach God was part of our natural human state.

The Torah's teaching on defilement, therefore, describes our predicament before God. Even though the people of Israel were called to be God's people, human nature derived as it is from our first parents is unable to engage our Creator as he originally intended.

It is this predicament that the Messiah came to resolve. He, who in his nature, was completely undefiled, took on our defilement, so that we can approach God freely and fully. The New Covenant book of Hebrews details how Yeshua purified God's heavenly dwelling of which the earthly Mishkan was a model. Our defilement defiled God's dwelling place and kept us alienated from him. But the sacrificial blood of the Messiah, the Son of God, removed the effects of our defilement, making all who trust in him eternally pure, and thus absolutely fit to be in God's presence.

It is no wonder then that not long after Yeshua's coming the Temple was destroyed. There is no longer any need to go through the motions of purification or to be reminded of our defilement, since Yeshua has made us pure once and for all.

TorahBytes: Some Things Are Just No Big Deal (Tazri'a)

If a man’s hair falls out from his head, he is bald; he is clean. (Vayikra / Leviticus 13:40)

This week's Torah portion contains a statement which at first may seem a little out of place. Yet it actually helps us gain some understanding of God's perspective of life. The context in which this statement is found is one which addresses the issue of leprosy and leprosy-type diseases. Here we are given very specific details regarding how a priest was to determine whether or not a person was infected with a leprous disease, which would result in that person being quarantined for as long as they had it.

To avoid false diagnoses the passage includes a few skin conditions that could have been taken to be serious, but were to be of no concern. Their similarity to the serious ailments clearly justifies their inclusion. Thankfully having a condition similar to the real thing did not result in the same course of action as having the real thing.

The statement about baldness was likely included since losing one's hair could be a symptom of a leprous condition. But the statement tells us in no uncertain terms that simply going bald with no other symptoms, is no big deal.

Maybe baldness is a big deal to you. I know it is for some - at least from a vanity point of view. But regarding personal health, spiritual matters, or the welfare of the community, it is nothing to be concerned about.

Like baldness, many things that happen to us in life are no big deal. Yet some people think that everything that happens to us is for a reason. They try to look behind every circumstance and figure out its significance. Certainly many thing do happen for a reason. I myself have experienced many unusual situations that appeared to be due to the activity of God. Sometimes the reasons for these things were obvious, other times not. But unless God makes those reasons clear, who am I to guess what is going on behind the scenes of my life? And perhaps there isn't a reason for everything after all.

There are certain things that happen to us, like going bald, that are for no reason. You might be going through some normal body changes that are really bothering you, but are simply due to getting older. Maybe you aren't looking for some grandiose meaning behind this. Maybe you just don't like it and it has become a much bigger deal than it needs to be.

This is not to say that there are not things in life that should not be taken seriously, whether they be certain medical conditions that require attention or circumstances through which God is seeking to speak to you. But at the same time, there are a great many other things that are no big deal. The sooner we realize that, the sooner we will be able to focus on the things of life that are truly important.

TorahBytes: Risk (Shemini / Parah)

Now Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it and laid incense on it and offered unauthorized fire before the LORD, which he had not commanded them. And fire came out from before the LORD and consumed them, and they died before the LORD. (Vayikra / Leviticus 10:1,2; ESV)

I recently read a biography of David Livingstone, the great explorer and missionary to Africa of the 19th century. Livingstone was an extreme risk taker. He was the original "to go where no man has gone before" kind of guy. The fascinating thing about Livingstone was his natural (or supernatural) survival skills. He was truly made for risk. Though it might be more correct to say, "made for adventure." His ability, however derived, to courageously face danger effectively equipped him for his calling to open up Africa to the bringing of the Good News.

It seems to me that there are many people that possess within themselves something similar to Livingstone that allows them not to be intimidated by danger. So they freely and often take risks. These risks might be for some great cause like that which motivated Livingstone or people who do search and rescue operations. But this same thing that enables these people to engage in important, essential risky tasks also allows them to take foolish risks that may result in disaster for themselves and others.

Take Aaron's sons, Nadab and Abihu, for example. For some reason they had no hesitation in approaching the God of the Universe in an unauthorized way, which cost them their lives. It is important to note that these two men had already experienced the reality of God, so their actions did not stem from complete ignorance. They had seen what God had done in sending the plagues to deliver the people of Israel from Egypt as well as his other mighty acts. They were even part of the group that fellowshipped with God on Mt. Sinai (Shemot / Exodus 24:9-11). Perhaps it was that experience that contributed to the lack of caution which led to their deaths. Regardless of the reason, they were not reasonably cautious in making sure to approach God in a prescribed way and, as a result, they died.

I may be wrong, but I get the impression that risk taking is on the rise. I am not necessarily referring to people who are true adventurers in the vein of David Livingstone, but simply risk taking. The emergence of extreme sports, survival camping, and street racing, are signs of this. In addition there is also a rise in risky moral behavior. More and more people are taking risks with death.

This is also evident among Bible believers. By this I don't mean that followers of Yeshua are engaged in extreme sports more than ever. That might be, but more and more people who claim to be followers of God in Yeshua are taking risks similar to Nadab and Abihu. Referring to God as a buddy, being ignorant of the Scriptures, and acting morally irresponsible are like Nadab and Abihu's offering: - unauthorized! No matter how much you worship, no matter how spiritual you might seem, conducting yourself in ways that have not been authorized by God may cost you your life.

That's a risk you can't afford to take.

TorahBytes: Taking a Lesson from Purim (Zav)

And Mordecai recorded these things and sent letters to all the Jews who were in all the provinces of King Ahasuerus, both near and far, obliging them to keep the fourteenth day of the month Adar and also the fifteenth day of the same, year by year, as the days on which the Jews got relief from their enemies, and as the month that had been turned for them from sorrow into gladness and from mourning into a holiday; that they should make them days of feasting and gladness, days for sending gifts of food to one another and gifts to the poor. (Esther 9:20-22; ESV)

The festival of Purim, also called "the festival of Esther," begins the evening of Thursday, March 20. Purim commemorates the remarkable "turning of the tables" on the enemies of the Jewish people while living in Persia over five hundred years prior to the coming of the Messiah. A chief official named Haman held a grudge against the Jews due to his hatred of one Jewish man named Mordecai, because Mordecai refused to bow to him. Haman devised a law to allow the Persian people to annihilate the Jews on a particular day. That day was selected through the casting of lots. The word for lots in Hebrew is "purim," from which the name of the festival is derived.

While this was brewing, God had been working behind the scenes for his people's protection. Mordecai’s close relative, Hadassah (also called, Esther) was chosen to be the King of Persia's new queen. When the news about the day of destruction was announced, Mordecai sent word to Esther to speak to the king on their people's behalf. Esther agreed even though to approach the king without an invitation could result in death, even for a queen. As it turned out, the king treated her favorably, and when he heard of Haman's evil plot, he had him executed.

As for revoking the law concerning the destruction of the Jews, that was another matter. The Persians had an established custom that laws could not be revoked. Instead, an additional law was established giving the Jews the right to defend themselves on the dreaded day. There is a big difference between being helpless victims facing government-sanctioned genocide and being given the right to defend oneself. Needless to say the Jews overcame their enemies yet again, resulting in what has become one of the most joyful celebrations of the year.

Do you see the parallel for us today? Those of us who belong to God through faith in Yeshua and truly seek to follow him face adversity. More than ever Bible believers are hated by the society at large. There are forces at work to silence the Bible's message. These forces don't just function in the society, but also in our faith communities. Those who speak against the pressure for believers to conform to the spirit of the age are ignored or silenced.

Years ago I heard a sermon on the topic of "Judging". Yeshua's words, "Judge not, that you be not judged" (Matthew 7:1), were used to silence detractors in the congregation. The reasoning went something like this: If you judge others, then God will judge you. To criticize someone else's opinion is judging them. Therefore don't criticize others, which means don't disagree with what you are told by the leaders, because if you do, God will judge you. This kind of teaching effectively muzzles anyone who would have an opinion other than the one being dictated by the leaders. I would go so far as to call this spiritual abuse.

As I have looked at some of what is going on among Bible believers today, this message is common. It may or may not be taught so explicitly, but interacting with the teaching of God's Word is not encouraged. Everyone is simply expected to conform to whatever is being taught, even though the Bible encourages us to discern truth and even judge public messages (Acts 17:11; 1 Corinthians 14:2).

I have the impression that there are people sitting listening to bad teaching who know better, yet don't say anything about it, buying into the lie that this is what Yeshua would have them do. They simply accept the way things are. That's what it would have been like for the Jews of Esther's day if the law to defend themselves was not established. They would have been slaughtered by their enemies with no opportunity to defend themselves.

Those of us who allow ourselves, our families, and our friends to be oppressed by evil and foolishness in the name of Bible teaching are like the Jews of Esther's day who may not have known about the law to defend themselves. We think we are not allowed to speak up to defend our spiritual well being out of a wrong notion of what judging really is.

I am not calling for physical violence against heresy. There is a way to speak up in keeping with godliness. But we no longer need to be victimized by false teaching.

What a day of celebration it will be when those who know their God again stand up for his Truth!

TorahBytes: The Essence of Man-Made Religion (Vayikra & Zakhor)

Saul said to Samuel, "I have sinned, for I have transgressed the commandment of the LORD and your words, because I feared the people and obeyed their voice." (1 Shmuel / 1 Samuel 15:24; ESV)

While it is not popular today to believe in Truth, I do. Not only do I believe that Truth exists and can be known, I believe that God's only revealed and authoritative Truth is found in the Bible (Old and New Covenant Scriptures). I am aware that I don't understand everthing there is to know about God's Truth, yet, by his enabling grace he has led me to a significant understanding of his Truth, which includes an approach to the Bible that allows me to grow in his Truth effectively.

Logically therefore, according to my understanding, all other religions, spiritualities and philosophies are man made. You might think that all religions, spiritualities and philosophies including mine are man made. Or you might think they are all God made. Or you might think that your viewpoint is the right one while all others, including mine, are man made. Or you might think that Truth is some sort of mixture of a variety of things.

Whatever you think, this week's Haftarah portion gives us some insight as to the essence of man-made religion. King Saul had been told by God to completely obliterate the Amalekite nation - people and animals. As it turned out he decided to preserve the lives of the Amalekite king and the best of the livestock. When confronted by the prophet Samuel as to why he did not fully comply with God's directive, he at first tried to make it sound as if he did. Instead of destroying the animals as God commanded, he said that they were preserved in order to make sacrifices. It wasn't until after Samuel pronounced judgment on Saul that Saul confessed that his real motivation for preserving the animals was because he feared the people.

Saul put a spin on the whole affair because he feared the people. Instead of doing what God said, he did what the people wanted. He had more respect for the people's wishes, than for God's directive.

This is the essence of man-made religion. Man-made religions, spiritualities, and philosophies are derived out of a fear of other people.

The fear I am referring to may not feel like fear. When we do things that are derived from the fear of others, we may not feel afraid. In fact when we fear people, we keep ourselves from feeling afraid by making sure we do what they want. As long as we please the people that matter to us, we have nothing to be afraid of. When we fear people in this way, we are not fearing God. That's what was going on with Saul.

God's ways in the Scriptures often put us at odds with people and their agendas for our lives. There is so much pressure to go along with the crowd, whatever crowd we might be part of. For some it is about being respectable, for others, it's about being cool, for others, it's about the clothes we wear, or the music we listen to. But the God of the Bible calls us away from the pressure of pleasing others to a place of submission to his will, whatever that may mean with regard to our relationships. Interestingly it is only as we are able to be free from this kind of pressure that we can be a true blessing to the very ones we care so much about.

This doesn't mean that in order to have an authentic relationship to God we should do our own thing no matter what anyone else thinks. Biblical faith is one that is humble and is open to the input of others. But those who earnestly desire to submit to God point people to God and not to themselves, just as Samuel sought to do for Saul - which is also what I am trying to do for you right now.

TorahBytes: Kevod (Pekudei)

Then the cloud covered the Tent of Meeting, and the glory of the LORD filled the tabernacle. Moses could not enter the Tent of Meeting because the cloud had settled upon it, and the glory of the LORD filled the tabernacle. (Shemot / Exodus 40:34,35; ESV)

In this, the final portion of the second book of Moses, we read of the completion of the construction of the Mishkan (English: tabernacle) The Mishkan was the elaborate tent-like structure which God directed his people to build as the center of worship for the nation. When the Mishkan was completed, we are told that the special cloud that had been guiding and protecting the people during their wilderness travels, covered it and God's glory filled it. This was not simply a fog or a mist, since we are also told that Moses could not enter because of it.

Glory or, in Hebrew, kevod is a term that expresses the outward manifestation of a person's inner reality. The demonstration of what a person is really like is what is called their glory.

So when we read of God's kevod filling the Mishkan, the normally unseen reality of God was being demonstrated within the special cloud. While God is invisible, he never intended to be completely hidden from his people. He desired to make his presence truly known. The God of the Torah is not simply a concept of higher thinking or consciousness through which the Jewish people could rise above the surrounding cultures. The legacy of Israel was not to be one of philosophy or sophistication, but rather of the reality and presence of the one true God.

Through the revelation of God's kevod, he established that his presence was with his people. This occurred again centuries later when Solomon completed the temple, which was a permanent version of the Mishkan.

And when the priests came out of the Holy Place, a cloud filled the house of the LORD, so that the priests could not stand to minister because of the cloud, for the glory of the LORD filled the house of the LORD. (1 Melachim / 1 Kings 8:10,11)

In a most tangible way God made clear that he was in the midst of his people.

But where is God's kevod today?

The prophet Ezekiel saw God's kevod leave Solomon's temple in the days of the Babylonian captivity (see Ezekiel 10). He did see it return, but to where? It was to a temple that has never been built (See Ezekiel 43). This temple that Ezekiel describes could very well be a spiritual rather than literal temple, which would be a reasonable explanation for some of its details.

The spiritual nature of Ezekiel's temple is underscored by the New Covenant's references to the community of believers as the temple of God in which his Spirit dwells (see 1 Corinthians 3:16; Ephesians 2:21). It is in and through the lives of the Messiah's followers that God's kevod is to be manifested.

The kevod of God as seen in the Messiah was to be just as real in the lives of his followers. This is what Yeshua referred to in a prayer he prayed shortly before his arrest:

The glory that you have given me I have given to them, that they may be one even as we are one, I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me. (John 17:22,23)

God's kevod, his inner reality, was to be demonstrated in and through the lives of the Messiah's followers. The same kevod which guided and protected Israel in the wilderness, the same kevod which dwelt in the Mishkan and the temple, the same kevod which was seen in the Messiah is now present in his followers.

As we trust in the Messiah and humbly submit to his ways, the reality of God - his kevod - will be made manifest.

TorahBytes: Mirrors (Va-Yakhel)

They made the bronze basin and its bronze stand from the mirrors of the women who served at the entrance to the Tent of Meeting. (Shemot / Exodus 38:8; ESV)

The materials for the Mishkan (English: Tabernacle) were derived from the voluntary offerings of the people (see Shemot / Exodus 35:4-9). People gave of their personal possessions; no one was forced to. As it turned out, the people were so generous that Moses had to tell them to stop giving, since they had more than enough (see Shemot / Exodus 36:6,7).

In the midst of the descriptions of the making of the various articles for the Mishkan, we come to the verse I quoted at the beginning: "They made the bronze basin and its bronze stand from the mirrors of the women who served at the entrance to the Tent of Meeting" (Shemot / Exodus 38:8). It is interesting that the source of the bronze used to make the basin is specifically mentioned, since for the most part the sources of the other articles are not.

Under the inspiration of God Moses gave us this detail. While the reason for it is not explained, the special mention of the source of the bronze does seem to demand our attention.

Personal mirrors have a unique function. They enable us to do something that otherwise is almost impossible: they allow us to see ourselves. I say "almost impossible," because we can also see our reflection in water, but the right kind of water surface is not always readily available. Mirrors are far more convenient.

Women in ancient Israel had mirrors most likely because they were concerned about their appearance. I will avoid saying that they were as concerned as women are today, since I don't really know. But the more I read the Scriptures, the more I discover how similar we are to the peoples of ancient times. Our technology has changed, but human nature has not. I know that men can be quite concerned about themselves, but without speaking for all women, it seems me that, in general, women are rather intensely interested in their appearance. Therefore we can assume that these mirrors would have been an important personal possession to these Israelite women.

God did not design human beings to readily look at themselves. This might be intentional. We were put on earth to serve God's purposes, not to cater to ourselves. We were designed to see others, to be aware of others. It is due to our sinful nature that we turn in on ourselves, putting ourselves first. So in order to focus on ourselves, we invented mirrors.

I am not asserting that mirrors are, in themselves, bad things. The point that I am trying to get to is that, at least at some level, they are a tool of self. My mirror is about me. Your mirror is about you. And that has been true from ancient times until now.

Getting back to the Torah, these women offered their mirrors for God's service. There was nothing negative about their having mirrors. But the object they offered was an object that was intended for self. Yet they gave it to the service of God, which in this case was for a basin for washing. Instead of holding on to something that would allow them to look at themselves, they gave them away, so that others could "see" God better. Instead of their seeing a reflection of themselves, their sacrifice enabled others to get a better glimpse of God.

It is when we give up our obsession with self, that the reflection of God can be more readily seen in our lives.

TorahBytes: Are You Trouble? (Ki Tissa)

When Ahab saw Elijah, Ahab said to him, "Is it you, you troubler of Israel?" And he answered, "I have not troubled Israel, but you have, and your father’s house, because you have abandoned the commandments of the LORD and followed the Baals." (1 Melachim / 1 Kings 18:17,18; ESV)

The prophet Elijah (Hebrew: Eliyahu) lived during a very difficult time in the history of Israel. He was appointed by God to confront King Ahab. King Ahab was the most evil king of Israel to date (see 1 Melachim / 1 Kings 16:30). The intensity of his evil was partly due to his marrying Jezebel; a princess of the city of Sidon. It appears that she encouraged Ahab in the establishment in Israel of the worship of the false god Baal.

God sent Elijah to prophesy to Ahab of the coming three-year drought (see 1 Melachim / 1 Kings 17:1ff). After Elijah gave Ahab this message, Elijah went into hiding. For those of us from countries with ample water supply, it is difficult to fully appreciate what this means. At that time in history, the land of Israel was very dependent upon rainfall, even more than it is today. Drought inevitably led to famine, which meant national disaster. Lack of rain, therefore, would be understood as a sign of God's displeasure.

After the three-year period, we come to the interchange that includes what I quoted at the start. Ahab's first words to Elijah were, "Is it you, you troubler of Israel?" - an accusation which Elijah contradicted. He would not allow Ahab to transfer the blame for Israel's troubles from the true villain to himself.

But isn't Ahab’s accusation typical? True trouble makers will shift the blame for the trouble they cause to the ones who expose their bad behavior. I don't think one has to be a psychologist to understand what is going on here. What it comes down to is that real trouble makers don't want their bad behavior confronted. They want to do what they want to do without having to face the consequences. They will protect themselves by any means, which almost always includes attacking anyone who gets in their way. In this case, Ahab used blame shifting. He did so, because it is often effective. Elijah brought the bad news of God's judgment on the nation. Ahab may not have been the only one who put the blame on Elijah, when the real cause of the disaster was Ahab and his evil ways.

People whom God uses to deal with evil today are often the last people who want to make trouble. In fact, they want to speak up out of a desire to avoid trouble, not make more trouble. They care deeply about people and are sensitive to the consequences of bad behavior. So they speak up. And what happens? They are the ones who are called trouble makers.

This is enough to shut some down. They may even believe these accusations. At one level life seemed more peaceful before they spoke up. They forget what it was that originally spurned them on. They forget the origin of the trouble. They take the blame, and the real trouble makers continue as before.

If you are someone God has called to speak out, then you mustn't be afraid to do what Elijah did. He contradicted Ahab to his face by saying, "I have not troubled Israel, but you have...". If God has called you to speak, then don't back down. Don't take the blame for trouble you have not caused. Keep close to the Lord, and let him guide you as to what you should and should not say and do. Don't let your critics confuse and intimidate you. When the true trouble makers call you, "trouble," it most likely means you are doing a good job.

TorahBytes: Religion Can Get in the Way of God (Tezavveh)

There I will meet with the people of Israel, and it shall be sanctified by my glory. I will consecrate the tent of meeting and the altar. Aaron also and his sons I will consecrate to serve me as priests. I will dwell among the people of Israel and will be their God. And they shall know that I am the LORD their God, who brought them out of the land of Egypt that I might dwell among them. I am the LORD their God. (Shemot / Exodus 29:43-46; ESV)

This may sound a little strange, but one of the things that religious people seem to miss in their pursuit of religion is God. Yes, I know that they may refer to God regularly or perhaps incessantly, but the reality of God himself may be absent.

People that are committed to religion tend to fill their lives with religious activities. They regularly attend religious services and engage in religious activities, which may or may not include singing spiritually oriented songs, reading religious texts, praying prayers, and giving their money to support their preferred religious organization.

None of this type of activity necessarily engages God himself. Years ago a Chasidic rabbi told me that he didn't experience God personally. His way of relating to God was through the keeping of the mitzvot (Hebrew: the commandments). In his understanding, God through Moses had communicated what was expected of the Jewish people, and that was that.

I wonder how many religious people are just like that rabbi. They give themselves to whatever they think are their religious obligations and that's that. God is referenced but not actually known in any personal way.

It is popular among some Bible believers to deny that they are religious. They say things such as, "My faith is not a religion; it's a relationship." Let's not be fooled by our pithy slogans. Spouting a creed doesn't make it real. Denying to have the kind of spirituality that the rabbi clearly expressed, doesn't automatically mean that we are any different from him. Just because his type of religion is very structured and ours is less so, doesn't mean that ours is immune from the way religious activities can become the end-all of our so-called spiritual existence.

Through the Torah, God gave to ancient Israel clear directives regarding their religious life. It would have been easy to focus on those directives and lose sight of the God who gave them. But as we read these directives we see over and over again that it is all about God. We read at the start, "I will dwell among the people of Israel and will be their God" (Shemot / Exodus 29:45; ESV). Central to the life of ancient Israel was the understanding that the God who personally rescued them from oppression in Egypt lived in their midst. The keeping of God's directives was to be a response to God's presence among them, not simply the performance of rituals to support the religion.

This is similar to what a congregation of New Covenant believers would be told many years later:

Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure. (Philippians 2:12,13)

The reference to "God who works in you" may be best understood as "God who works in your midst." The community was encouraged to live their lives with a sense of reverential awe, because God was in their midst. God's presence should have made a difference in everything they did both as individuals and as a community.

Please don't think that I am saying that the religious activities I listed earlier such as singing, praying, etc., are in any way undesirable for people who love God and want to serve him. But let us remember that these activities will only fulfill their God-intended purpose as we do them in response to him and his presence in our lives.

TorahBytes: Is the Torah for Today? - Part 2 (Terumah)

And let them make me a sanctuary, that I may dwell in their midst. (Shemot / Exodus 25:8; ESV)

Last week I explained that while the Torah is generally thought of as the covenant God gave the people of Israel through Moses at Mt. Sinai, it is more accurately a way to refer to God's directives in general. For ancient Israel, from the time of the wilderness wanderings until the coming of Yeshua the Messiah, keeping Torah was synonymous with keeping the Sinai Covenant. But as for the rest of the world (except for those non-Jews living among Israel during the period of the Sinai Covenant), Torah has always been a more basic set of regulations. These regulations were understood by godly people of various nations prior to the giving of the Sinai Covenant. Since they apply to all people in all places, they are also included as part of the Sinai Covenant.

Any attempt to establish Torah on the basis of the Sinai Covenant today is a lost cause. Foundational to this covenant was the sacrificial system centered in the mishkan (English: tabernacle) and later the temple. With the loss of the sacrificial system in the year 70 C.E. the very basis of the Sinai Covenant was lost. The coming of the Messiah forty years prior anticipated the end of the Sinai Covenant era and the beginning of the Messianic New Covenant era as predicted by Jeremiah (see Jeremiah 31:31-34). It is this covenant that established the very things anticipated, yet never realized, by the Sinai Covenant: an internalization of Torah, an intimate relationship between God and his people, and the forgiveness of sins.

I closed last week's message by saying that the question we need to ask is not do we need to keep Torah, but rather what is the Torah we need to keep?

The New Covenant writings (New Testament) are instructive in this regard. It is within its pages that we learn how we are to live godly lives in light of the Messiah's coming. This in no way diminishes the importance of the Hebrew Bible. Far from it! The Hebrew Bible, including the Books of Moses, are God's foundational writings and the basis for the New Covenant. The Hebrew Bible provides us with an understanding of who God is and his purposes for the world. It informs us as to who we are as human beings, created in God's image, yet in desperate need of his restorative power. The Hebrew Bible teaches us that God is holy and that people, as his special creation, are to live accordingly, yet we are unable to do so. That is why he sent the Messiah to save us. Under the New Covenant we no longer relate to God on the basis of our need of restoration, but in response to it.

As a result, the New Covenant writings help us to discern God's Torah for today, which it does in two ways. First, it does so explicitly in that its pages are filled with very clear directives for godly living. Second, it also does so implicitly as it demonstrates how the Messiah is the fullness of what the Sinai Covenant anticipates. Christians who are enthusiastic about trying to adapt the customs of the Sinai Covenant to this era need to be careful not to undermine the reality of what Yeshua has accomplished.

The New Covenant perspective on Torah is well expressed through Jeremiah's prophecy, when he says "I will put my Torah within them, and I will write it on their hearts" (Jeremiah 31:33). Under the New Covenant the Torah of God (not the Sinai Covenant) has been internalized. The Sinai Covenant was an external imposition of a system to demonstrate to the world our desperate need of God. The New Covenant is the actualization of the restoration of God and the internalization of God's ways among those who participate in that restoration. We should not be surprised therefore that while there is significant continuity between the two covenants, there are also significant differences. Recognizing both the continuity and the differences is the key to discerning God's Torah for today.

TorahBytes: Is the Torah for Today? - Part 1 (Mishpatim)

Now these are the rules that you shall set before them. (Shemot / Exodus 21:1; ESV)

As I read this week's Torah portion I am so struck by the wisdom of God found in this list of rules. There are regulations for the prevention of abuse of slaves, how children should relate to parents, the protection of persons and property, issues of safety, making restitution, the loaning of money, and the treatment of foreigners. These directives, if followed, would make a positive difference in any society.

I find that among many Christians today there is a growing interest in the Torah, but also a lot of confusion. I am going to attempt to clarify what I believe to be an accurate New Covenant perspective on the Torah.

First, what is Torah? "Torah," traditionally translated "law," is more accurately "direction" or "teaching". It is God pointing us in the direction of life and steering us away from death. God's directives are his Torah. Therefore in its broadest sense, Torah is the entire body of God's revelation.

A more narrow definition is that Torah is the revelation of God given at Mt. Sinai through Moses. Because the revelation at Sinai makes up most of the first five books of the Bible, they are collectively called "The Torah."

In Judaism Torah also includes the oral traditions that apparently accompanied what is written in the books of Moses. This body of oral tradition is called the Mishnah and is referred to as the Oral Torah. But if we hold to the authority of the Scriptures (both the Hebrew and New Covenant writings), we have no reason to accept the Mishnah as Torah.

In the early days of the New Covenant era, there arose a controversy over whether or not the Torah in the narrow sense of the Sinai Covenant was obligatory for non-Jewish followers of Yeshua. After careful deliberation the leaders came to the conclusion that the Torah as a body of regulations contained in the Sinai Covenant was not to be imposed upon Gentile believers (see Acts 15:1-35).

This decision was made for two reasons. First, the Sinai Covenant was given to the people of Israel in particular. While it is true that, up until that time, non-Jews who became part of the community of Israel were obliged to keep this Covenant, the early messianic leaders understood that through the Messiah the reality of God was now moving out from Israel to the nations, and so they were no longer required to take upon themselves the Jewish traditions.

Second, the older system under the Sinai Covenant was coming to an end. Due to Israel's failure to live up to the Sinai Covenant's standards, God determined to provide a New Covenant; one that was not like the Sinai Covenant (see Jeremiah 31:31-34). The New Covenant book of Hebrews as well as some of the letters explain the contrast between these two covenants. Under the Messiah, the Sinai Covenant is no longer in effect. The destruction of the Temple in Jerusalem which occurred some years later, made the Sinai Covenant impossible and impractical. This didn't prevent Judaism from attempting to uphold a covenant which was already irreparably broken. Instead of accepting God's New Covenant through the Messiah, they chose a religion of their own making.

But that doesn't mean we no longer keep Torah. God's Torah is his directives whatever era we find ourselves in. The real question is not whether or not we are to keep Torah, but what is the Torah we keep? The New Covenant writings clearly emphasize our obligation to keep the commandments (Hebrew: mitzvot) of God. Yeshua said, "If you love me, you will keep my commandments" (John 14;15; ESV). It is not that there are no rules to follow; it's a question of what rules to follow - a question we will look at more closely next time.

TorahBytes: God's Government (Yitro)

For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the LORD of hosts will do this. (Isaiah 9:5,6 [English 9:6,7]; ESV)

We are in the month of January in a U.S. election year. This is the time when potential presidential candidates are vying for a chance to be chosen as their parties' nominee. Even in Canada, where I live, there is a great deal of interest in this process and its outcome. I don't know if this interest is due to the media coverage or if it is because of the significant effect American politics has on our country and elsewhere. I am pretty sure it is due to the latter, though the media certainly has a part to play.

Governments affect our lives. However one thinks about politics and politicians, governments affect us all. Governments set the rules whereby people within a society relate to one another socially and commercially. Governments have the responsibility to provide security and justice for those whom they govern and are called to protect the weak and the powerless.

Throughout history and around the world, there have been and are many different styles of government. Whatever one's political leanings, I am sure we would agree that few if any governments have ever pleased everyone under their rule.

While it seems some people follow the American nomination process just because it is interesting or entertaining, many do so in the hope that the coming election will produce a government more in keeping with their dreams of a better life.

Isaiah foretold of such a government. But his hopes and dreams were not based on his personal preferences or political opinions. He foretold God's vision of a better government.

Through Isaiah God provides us with a vision of a government of unending peace, justice, and righteousness. A King - a descendant of the great King David - would come and rule in such a way never before seen on earth - a way most people probably still don't think is possible.

Note the identity of this King. While coming into the world like a normal human being ("for to us a child is born"), he is actually God himself ("Mighty God," "Everlasting Father").

In the development of Judaism, this King, known also as the Messiah, was not thought to be God come to earth in human form as this prophecy claims. Yet the Scriptures speak for themselves.

That this prophecy has been fulfilled in Yeshua of Nazareth is significant as we anticipate the U.S. election or any election of any existing government. While elections and politics deserve our attention, we need to look at these things from God's perspective. Whatever human governments may do, God's government has already been established through Yeshua. Before he ascended to heaven to take his place at God's right hand, he said, "All authority in heaven and on earth has been given to me" (Matthew 28:18).

Whatever human governments may do, King Yeshua the Messiah is in charge. That at the same time the establishment of his reign is still in process is alluded to in Isaiah's words, "Of the increase of his government and of peace there will be no end." His government, while established, is on the increase.

For those who know him now as their King, it is his government under which we primarily live. God is at work through Yeshua to establish everlasting peace, justice, and righteousness. As we live under his rule, careful to follow his lead, we will see that it is his influence that is most dominant in our lives and in life in general. Human governments will come and go, but God's government will stand forever.

TorahBytes: Unconditional Obedience (Be-shallah)

Barak said to her, "If you will go with me, I will go, but if you will not go with me, I will not go." (Shoftim / Judges 4:8; ESV)

The biblical book of Shoftim (English: Judges) records a time of difficulty and confusion for the people of Israel that lasted over 300 years up until the time the monarchy was established. The condition of the nation during this period is summed up by the book's closing words: "In those days there was no king in Israel. Everyone did what was right in his own eyes" (21:25; ESV). This doesn't mean, however, that it was all bad all the time. Whenever the people would return to God and humbly confess their sins, God would rescue them through a specially chosen leader.

This week's Haftarah tells us the story of the prophetess, Devorah, and military leader, Barak. This passage was most likely chosen to accompany this week's Torah portion because both passages include songs of deliverance (see 5:1-31 & Shemot / Exodus 14:1-18).

The outworking of God's deliverance through Devorah and Barak includes a noteworthy interchange between these two. Devorah speaks the word of the Lord to Barak that as he led the people into battle God would give him victory. He replied with the words I quoted at the start: "If you will go with me, I will go, but if you will not go with me, I will not go" (4:8; ESV).

What kind of response is that? God tells him to do something and Barak says, "Yes if"? That he may have felt insecure is understandable. Devorah as a prophetess could possibly provide necessary guidance from God as needed. Requesting her company and assistance is reasonable. But saying he would only go if she came along, but if not, then he wouldn't do what God commanded him...?

God didn't give him options. He just told him what to do. That is what God does. Sometimes I hear people say that God asked them do to this or that, but I didn't know that God asked people to do things. The God of the Bible commands, he does not ask. This ultra-polite god that some people have may be more of a figment of their imagination than the God who commanded Barak to lead that day.

Some people think that the way God is depicted in the Hebrew Scriptures is in contrast to the way he is depicted in the New Covenant writings. They claim the older writings speak of God as angry and demanding, while the newer writings speak of him as loving and kind. I don't know where they get this from, for the whole Bible reveals God as a complex being. He is angry with our stubborn rebellion against him, but yearning in love to restore us to him. That is a message found through the entire Scriptures.

Similarly, his way of relating to his chosen ones is the same. He commands; he doesn't ask. The only fitting response to his directives is absolute obedience. He is God, after all!

Barak did go. And Devorah did go with him just as he wanted. The victory was won that day, but for Barak the victory was not all it could have been. It wasn't as if he didn't do what God commanded. It was that he put a condition upon it. This reveals a significant lack in Barak's understanding of God and of what God desired to do through him.

It is the same for us. It is possible to know God to some extent without trusting him as we should. We can know his reality in our lives, yet still live at a lower standard than what God intends for us. But it needn't be that way. Understanding that God is calling for unconditional obedience is the first step to obeying him unconditionally.

TorahBytes: Complex Truth (Bo)

Fear not, O Jacob my servant, declares the LORD, for I am with you. I will make a full end of all the nations to which I have driven you, but of you I will not make a full end. I will discipline you in just measure, and I will by no means leave you unpunished. (Jeremiah 46:28; ESV).

The Bible clearly states that God has an eternal plan and purpose for the physical descendents of Abraham, Isaac, and Jacob. In spite of the people of Israel's failure to fully live up to God's standards, God is determined to establish them as a nation before him forever. Throughout history, even though claiming to accept the validity of the Scriptures, Christians have often denied this. While many Jewish people have failed to understand God's desire to extend his love to all nations, Christians have tended to overly spiritualize the Bible's promises to the Jewish people.

In the Hebrew Scriptures we see how God reveals himself primarily to the people of Israel. This revelation of himself was not just for them. God was using his interactions with this one nation to prepare the rest of the world to get to know him. The failure of Israel to obey God's Torah was to show the world that no one can live up to God's standards. In the midst of God's judgment of our disobedience, he promised us that he would deliver us, not just from our enemies, but from our spiritual dilemma. God's promises of salvation eventually centered on a person, the Messiah, whose mission would be to both rescue us from our oppressors and effect everlasting spiritual transformation.

These promises also hinted that God's transformation of the people of Israel would have world-wide ramifications. As God would change the hearts of his covenant people, so he would establish his rule over all the earth, and all nations would submit to him.

In the New Testament we read how Yeshua fulfills the prophesies of the Hebrew Scriptures. His prime mission was to his own people as the Messiah, but the spiritual restoration that he sought to bring to us was not just for us, but for all who would trust in him.

It is through Yeshua that we understand that the restoration of Israel is primarily a spiritual one. God's rule is something that first and foremost occurs in our hearts. Non-Jewish Christians, having grasped this, as well as the fact that God's desire for restoration with himself was not exclusively a Jewish matter, began to assert that the words of hope originally given to the Jewish people were not to be taken literally, but rather spiritualized. They failed to grasp this complex truth.

What they failed to understand is that the essential spiritual nature of God's promises to the people of Israel, along with God's plan to include all who put their trust in the Messiah, in no way negates the original intentions of his promises. An emphasis that undermines God's original intentions in his promises, is a denial of the Scriptures.

We read in this week's Haftarah of God's ongoing commitment to the Jewish people. In the midst of severe judgment, God makes a clear distinction between them and their oppressors. Even though God used Israel's enemies as instruments of judgment, he will make a complete end of them. But as for Israel, while they will be disciplined, unlike their enemies, they will not be destroyed.

God's plans and purposes in and through the Jewish people are complex. The Scriptures record his dealings with them over the centuries, yet all the while his concern is not for them alone, but for all people. As for the Jewish people themselves, there is another layer of complexity as expressed through these words of Jeremiah. God can be so strict with us yet at the same time be committed to our eternal well being. When we fail to grasp the complexity of God's truth, we fail to grasp his truth at all.