~~~ Should Believers in Y'shua be "Torah Observant"? ~~~
Some people, having discovered the joy of the Hebraic roots of their faith, want to take it to the "next level" from milk to solid food Hebrews 5:11-14 by becoming "Torah Observant," by which they mean obligated to follow the commandments found in the writings of Moses and interpreted by certain Rabbinical authorities as halakhah, or the "way to walk" the Jewish life. This position I would call "neo-Ebionism," so named after the sect of the Ebionites who, though they apparently accepted Y'shua as the Messiah, rejected the teachings of Paul and insisted that the writings of Moses should be strictly observed for the true follower of Y'shua HaMashiach(Jesus Messiah)
Today's neo-Ebionites will say that since Y'shua and his first followers were "Torah Observant," we should be likewise. They will point out that the only reference in the Tanakh for the new covenant (brit chadashah) is in Jeremiah 31:31-34, where it is clearly stated that YHWH would write his Torah within our inward parts and write in upon our hearts.
Matthew 5:17-20 is then often cited as a proof-text that Y'shua explicitly taught His followers to observe the commandments of Moses (i.e., the Torah) Do not think that I have come to abolish the Law (i.e., Torah) or the Prophets (i.e., Nevi'im); I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota (i.e. Yod), not a dot (i.e., tag), will pass from the Law Torah until all is accomplished. Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. For I tell you, unless your righteousness exceeds that of the scribes (soferim) and Pharisees (perushim), you will never enter the kingdom of heaven (malkhut hashamayim).
Immediately after saying these things, Y'shua goes on to explain what He meant by saying that our righteousness was to exceed that of the scribes and the Pharisees. "You have heard that it was said to those of old... but I say to you..." It should be evident that Y'shua' midrash regarding these commandments is intended to move the focus away from an outward appearance of righteousness (as was affected by certain Jewish leaders of HaMashiach' day) toward the inward motivation of the heart. In this sense is our righteousness to exceed the scrupulous forms of observance as practiced by the scribes and Pharisees. Y'Shua is putting the Torah into the inward parts and writing it upon the heart.Indeed, Y'Shua had some fierce words for those Jews who hold to the "traditions of the elders" but who "make void the word of YHWH" for the sake of Jewish traditions.
Then Pharisees (perushim) and scribes (soferim) came to Y'Shua from Jerusalem and said, "Why do your disciples break the tradition of the elders? For they do not wash their hands when they eat".He answered them, "And why do you break the commandment of Elohim for the sake of your tradition? For YHWH commanded, 'Honor your father and your mother,' and, 'Whoever reviles father or mother must surely die.' But you say, 'If anyone tells his father or his mother, What you would have gained from me is given to YHWH, he need not honor his father.' So for the sake of your tradition you have made void the word of the Father. You hypocrites! Well did Isaiah prophesy of you, when he said: 'This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men.' Matthew 15:1-9
Matthew 23:2-3 is another supposed proof-text that neo-Ebionites will cite to support the view that followers of Y'shua should observe the teachings of the rabbinics. The scribes and the Pharisees sit on Moses' seat, so practice and observe whatever they tell you - but not what they do. For they preach, but do not practice. At first glance it seems that Y'shua is saying that His followers are to practice and observe the Jewish traditions as expounded by the scribes and Pharisees. However, when we closely read the context of this passage we note that these words undoubtedly indicate irony and scorn for outward their shows of righteousness.
Matthew 23:13-36. If Y'shua had seriously meant for His followers to practice and observe what the scribes and Pharisees had taught, why would He go on to berate them as hypocrites who "shut up the kingdom of heaven against men," making a "pretense" of their prayers and going out of their way to make one convert who is "twice the child of hell" than themselves? Would Y'shua have you and I practice and observe these sorts of things? On the contrary, the overall context of this passage indicates that the follower of Y'shua should not become subject to their authority. This interpretation is further made evident by Yshua' statement that we are to be subject to Him alone as Teacher and are to call no one "rabbi," the traditional appellation of the Jewish leaders of the day.
What is Torah about, anyway? As is well known, the word itself derives from a root meaning "direction," or "aim," or "instruction." But are not all these terms relative to something else, something more fundamental as the goal or "end" of such instruction? Indeed, what would it mean to instruct or direct someone without a destination? Would you attend a class if there was no impartation of knowledge as its justification? Would you read a map that had directions that led to nowhere? So what, then, is the goal of Torah? Is it not - in the end - to be reconciled to YHWH, to be in vital relationship with Him, in short, to be in loving communion with Him? But how is that to be effected? Is it through "rule-following" behaviors, or is there something else that needs to be provided in order to accomplish this end? Is not "torah" essentially man's response to this "something else," and is not this more basic thing YHWH's covenant.
Torah is a function of covenant -- as man's responsibility -- and therefore torah has changed in light of YHWH's different covenants. For example, the earliest of the patriarchs - from Adam to Noah to Abraham - all observed Torah in the sense that they related to YHWH through covenant. Consider that Noah, Abraham, and even Moses himself offered blood sacrifices to the Father before additional torah was given at Sinai Exodus 5:3. In light of this distinction, we need to restrict the topic and ask the question as to whether we are bound to keep the terms of the covenant made with Israel at Sinai or whether there is indeed a new covenant that has been effected by means of which we may now draw near to Elohim. In other words, is the life, sacrificial death, and resurrection of Yshua merely a means to a renewed Sinaitic covenant relationship with Yah, or does it constitute a genuinely new way of being in relationship with Him?
How we answer this question will determine what we mean by "Torah" and our covenantal responsibilities before the ADONAI. Now what did Y'shua teach us about the new covenant with of the Father? Did He focus on ritual, obligatory prayer or the traditions of the elders as the means of observing Torah? No, He said that Torah is observed by our inward response to His sacrificial death and resurrection for us and is demonstrated by loving Father with all our heart, mind, soul, and strength, and by loving our neighbor as ourself. "On these two commandments," He said, "hang all the law and the prophets" Matthew 22:35-40; see also John 15:12-14). In other words, the love of Elohim and others is the goal or purpose of torah, and, as Paul wrote in Romans 13:10 Love is the fulfilling of the law (Torah).