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Posted May 11, 2018 - 11:12am

The Rejection of Israel

The double portion of Behar-Bechukotai is the last reading in the book of Leviticus. And although the bulk of the book of Leviticus deals with laws of the sacrificial system and the inauguration of the levitical duties, it ends on quite a different tone. Parashat Bechukotai begins with a reminder that if the Children of Israel heed Hashem’s instructions and obey His commandments, they will be blessed. It begins, “If you walk in my statutes and observe my commandments and do them,” and is followed by a list of things that will happen as a result of their obedience. 

However, immediately following is a stern warning of what will happen if they refuse to obey his Torah and walk in His ways. This list of curses is nearly three times as long as the blessings for obedience. When reading this list of afflictions that will come upon the Israelites, it seems that God will be angry enough to wipe them off the face of the earth entirely. He tells them:

And you shall perish among the nations, and the land of your enemies shall eat you up. And those of you who are left shall rot away in your enemies' lands because of their iniquity, and also because of the iniquities of their fathers they shall rot away like them. (Leviticus 26:38–39)

This seems to confirm what many within the church believe has happened: God has rejected Israel just as He promised. Because of a misunderstanding of Paul’s language in Romans 11, there are entire denominations within Christianity that believe and teach that the Jewish people have been forsaken by God due to their rejection of Yeshua as Messiah. They believe that the Jewish people are no longer the true people of God, and that they have been displaced by a “truer” people of God, namely Christians. But is this really what Paul meant? If so, this would contradict what the LORD had already promised in the Torah:

Posted May 4, 2018 - 7:11am

The Relative Nearest Him

Parashat Emor begins with a problematic passage. Through Moses, God gives instructions to the priesthood prohibiting them from becoming ritually impure through corpse contamination. There are exceptions to this rule, however, and the Torah gives a list of close relatives by which a priest may allow himself to become ritually impure. This could be through either attending to the body of the deceased or merely attending their funeral, either of which would bring with it ritual contamination:

And the LORD said to Moses, “Speak to the priests, the sons of Aaron, and say to them, No one shall make himself unclean for the dead among his people, except for his closest relatives, his mother, his father, his son, his daughter, his brother, or his virgin sister (who is near to him because she has had no husband; for her he may make himself unclean).” (Leviticus 21:1–3)

In this passage we learn that a priest may attend to the body of six different family members: his mother, his father, his son, his daughter, his brother, or his unmarried sister. However, this list seems incomplete. What about his wife? Is the Torah so insensitive that it does not allow a priest to attend the funeral of his own wife? Even though she is not literally related to him as the others in this list are, shouldn’t the Torah make an exception for his beloved wife?

Posted April 27, 2018 - 8:30am

The Four Prohibitions

After detailing the instructions for the Yom Kippur service, the parashot of Acharei Mot and Kedoshim then hit a series of seemingly unrelated topics concerning a number of different things. For the contemporary reader, particularly to those of us from among the nations, these strange regulations seem completely out of the realm our modern lives. Outside of the obvious ethical principles of forbidden sexual relationships, what possible relevance do these seemingly antiquated ritual concerns have for us today?

In the days of the Apostles, something happened that had really never happened before, especially on the scale that the Apostles began to see. Because of the message of Yeshua going forth to the nations, particularly due to the ministry of the Apostle Paul, Gentiles began flocking to Judaism by the droves. Although this was a Yeshua-centric form of Judaism, nonetheless, it was an expression of Judaism that still found its identity in the Torah, the Holy Temple in Jerusalem, and in the local synagogues. It was expressly Jewish. Now, however, a great number of Gentiles had begun attaching themselves to the God of Israel through faith in the Jewish Messiah. Prior to this point of time, Gentiles who came near to the God of Israel were expected to undergo a formal conversion to become Jewish in order to complete their journey of faith. After all, how does a person explain that their religion is Jewish if they are not?

In Acts 15, the Apostles wrestled through this identity crisis for Gentile disciples of Yeshua. Did these Gentiles need to fully convert and become Jewish in order to be a part of this Jewish religion or not? They definitely could not remain like they were, because the pagan practices of their previous lives would surely lure them away from the new life they had found in Messiah.

Posted April 20, 2018 - 6:24am

The Leper Messiah

Parashat Tazria begins by discussing the purification rituals of childbirth and then quickly moves into the complicated laws of biblical leprosy. As we have discussed previously, biblical leprosy is not your standard pathological disorder, but rather an affliction that is spiritual in nature. This ancient malady does not exist today, but we read about cases of its appearance during the biblical period. And although it wasn’t contagious in the manner of a bacterial or viral infection, it could be transmitted from one person to another. The leper was to remain isolated the entire duration of his affliction:

The leprous person who has the disease shall wear torn clothes and let the hair of his head hang loose, and he shall cover his upper lip and cry out, “Unclean, unclean.” He shall remain unclean as long as he has the disease. He is unclean. He shall live alone. His dwelling shall be outside the camp. (Leviticus 13:45–46)

At the end of Parashat Metzora we have a series of laws dealing with bodily discharges and the ramifications of ritual impurity they create. One such issue is a woman who has a discharge of blood outside of her normal cycle:

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The Magerman Edition

Author: Daniel Rose & Jay Goldmintz
Publisher: Koren Publishers
Year: 2014

The Koren Ani Tefilla Siddur is one of the latest in Koren’s growing collection of siddurim (prayer books) geared towards a specific demographic. Koren describes Ani Tefilla as “an engaging and thought-provoking siddur for the inquiring high school student and thoughtful adult.” Koren says that Ani Tefillah has been developed in order “to help the user create their own meaning and connection during the Tefilla [prayer] experience.” The name of the siddur is connected with its objective. Ani Tefilla means “I pray.” 

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