JERUSALEM TOURS

WHAT IS IN THE TORAH

תורה

The Torah is the blue print by which the world was design. Everything that exists can be found in the Torah.
Even more:
In any one concept of the Torah, you can find the entire world.

Translated “law” in the Old Testament, this word comes from the Hebrew verbal root yarah, which means “to throw” or “to shoot.” The idea behind the word is to inform, instruct, direct or guide. In Jewish tradition it is most frequently used to name the first five books of the Bible, also called the Pentateuch. Quite properly however, the word has a wider meaning; the Old Testament uses it to refer to all instructions that come from YAHVEH. This is true in the New Testament as well, where Torah-represented by the Greek nomos-may mean either the Mosaic Law (Romans 7:14) or a general principle of behaviour (9:31). For followers of Judaism or Messianic Christianity, the law includes what has been called the “oral Torah”: the sayings of the rabbis and fathers of Judaism throughout the centuries. This verbal tradition tries to interpret the texts of the Law so that people will be able to comply with the will of YAHVEH. These oral traditions were firmly entrenched in Hebrew culture at the time of HaMashiach’s advent and were held by many Jews to have been present, though not stated explicitly, in the Torah given to Moses (compare Mark 7:3).

The Pharisees believed that the failure of the Jews to obey the Torah had resulted in the great Babylonian captivity in the seventh century B.C. Furthermore, it is commonly taught that until the Torah is rigorously subscribed to by all Jews, the Moshiach will not appear upon the earth. For the Sadducees, only the Torah was considered authoritative. Even in the Pentateuch, they tended to de-emphasize the supernatural episodes. In defending the idea of eternal life, Yeshua quoted the Torah to them (compare Matthew 22:31-32). From the most ancient days, the reading of the Torah in the synagogue has been accompanied by great ceremony. To be called upon to read from these sacred scrolls is a high honour. It is written in Hebrew by a highly skilled craftsman known as a Sofer or Scribe. The Torah is found in the form of a roll, which is made of parchment taken from the skin of ceremonially clean animals. It is rolled around wooden, silver or ivory rods, with ornate designs, often made of precious metal or stones, wrought into the ends of the rods. A person reading from the scroll uses a delicate pointer, called a Yad, to follow the words. Use of the pointer safeguards the scroll, which would be damaged by the constant running of fingers.

Moreover, the Yad keeps readers from losing their place and accidentally skipping some of YAHVEH’s Words. In Judaism, the Torah is considered the gift of YAHVEH to Israel, so that the gentile nations are not required to submit to its regulations. However, Maimonides, the medieval Jewish scholar, taught that Gentiles would have a share in the world to come if they obeyed the covenant (agreement) YAHVEH made with Noah. Seven commands are commonly linked to that agreement: abstaining from idolatry, incest, shedding of blood, profaning the Name of YAHVEH, injustice, robbery and eating the flesh of live animals.

Christians however, tend to believe that the Torah was a necessary stage in YAHVEH’s redemptive plan, but only a stage. It was not given to enable individuals to receive salvation through obedience, because flawless obedience to YAHVEH’s will is beyond the reach of fallen humanity. The Old Testament bears witness to the idea of salvation by grace by revealing that even Abraham was justified by faith (Genesis 15). A primary function of the law is to reveal people’s sinfulness to themselves, thus serving as a tutor leading them to HaMashiach (Galatians 3:24). As sinners realize the demands of the law, they realize their sinfulness (Romans 7:7) and consequently seek the grace of YAHVEH in HaMashiach. It is clear that Yeshua HaMashiach held the Torah in high regard: He perfectly fulfilled its contents. All who seriously entrust themselves to HaMashiach receive the benefits of His great obedience (Romans 10:4).

IN THE TORAH

The Hebrew names of the five books of the Torah are known by their incipit, taken from initial words of the first verse of each book. For example, the Hebrew name of the first book, Bereshit, is the first word of Bereshit (Genesis) 1:1

Bereshit (בְּרֵאשִׁית, literally "In the beginning") - Genesis

Bereshit (Genesis) begins with the story of creation (Genesis 1-3) and Adam and Eve in the Garden of Eden, as well the account of their descendants. Following these are the accounts of Noah and the great flood (Genesis 3-9), and his descendants. The Tower of Babel and the story of (Abraham)'s covenant with God (Genesis 10-11) are followed by the story of the patriarchs, Abraham, Isaac, and Jacob, and the life of Joseph (Genesis 12-50). God gives to the Patriarchs a promise of the land of Canaan, but at the end of Genesis the sons of Jacob end up leaving Canaan for Egypt because of a famine

Shemot (שִׁמוֹת, literally "Names")  - Exodus

Shemot (Exodus) is the story of Moses, who leads Israelites out of Pharaoh's Egypt (Exodus 1-18) to take them to the Promised Land. On the way, they camp at Mount Sinai/Horeb where Moses receives the Torah, including the Ten Commandments, from God, and mediates His laws and Covenant (Exodus 19-24) to the people of Israel. Exodus also deals with the violation of the commandment against idolatry when Aaron took part in the construction of the Golden Calf (Exodus 32-34). Exodus concludes with the instructions on building the Tabernacle (Exodus 25-31; 35-40).

Vayikra (ויקרא, literally "He called") - Leviticus

(Leviticus) begins with instructions to the Israelites on how to use the Tabernacle, which they had just built (Leviticus 1-10). This is followed by rules of clean and unclean (Leviticus 11-15), which includes the laws of slaughter and animals permissible to eat (see also: Kashrut), the Day of Atonement (Leviticus 16), and various moral and ritual laws sometimes called the Holiness Code (Leviticus 17-26).

B'midbar (במדבר, literally "In the desert") - Numbers

(Numbers) takes two censuses where the number of Israelites are counted (Numbers 1-3, 26), and has many laws mixed among the narratives. The narratives tell how Israel consolidated itself as a community at Sinai (Numbers 1-9), set out from Sinai to move towards Canaan and spied out the land (Numbers 10-13). Because of unbelief at various points, but especially at Kadesh Barnea (Numbers 14), the Israelites were condemned to wander for forty years in the desert in the vicinity of Kadesh instead of immediately entering the land of promise. Even Moses sins and is told he would not live to enter the land (Numbers 20). At the end of Numbers (Numbers 26-35) Israel moves from the area of Kadesh towards the promised land. They leave the Sinai desert and go around Edom and through Moab where Balak and Balaam oppose them (Numbers 22-24; 31:8, 15-16). They defeat two Transjordan kings, Og and Sihon (Numbers 21), and so come to occupy some territory outside of Canaan. At the end of the book they are on the plains of Moab opposite Jericho ready to enter the Promised Land.

Devarim (דברים, literally "Things" or "Words") - Deuteronomy

(Deuteronomy) consists primarily of a series of speeches by Moses on the plains of Moab opposite Jericho exhorting Israel to obey God and further instruction on His Laws. At the end of the book (Deuteronomy 34), Moses is allowed to see the Promised Land from a mountain, but it is not known what happened to Moses on the mountain. He was never seen again. Knowing that he is nearing the end of his life, Moses appoints Joshua his successor, bequeathing to him the mantle of leadership. Soon afterwards Israel begins the conquest of Canaan.