Immanuel

“Therefore, my L-rd Himself will give you a sign: Behold, the maiden [almah] will become pregnant and bear a son, and she will name him Immanuel. He will eat cream and honey as soon as he knows to abhor evil and choose good. For before the child will know to abhor evil and choose good, the land of the two kings whom you fear will be abandoned. (Isaiah 7:14-16)”

The true meaning of this prophecy lies in the timing of its fulfillment. This child is sent by HASHEM as a sign to communicate a message relevant to the people living in Judah during this time. The two kings, Rezin and Pekah were marching against Jerusalem to wage war against it.

“And it came to pass in the days of Ahaz son of Jotham son of Uzziah, king of Judah, that Rezin, king of Aram, and Pekah son of Remaliah, king of Israel, marched on Jerusalem to wage war against it and he could not wage war against it. And it was told to the House of David saying, “Aram has allied itself with Ephraim,” and his heart and the heart of his people trembled as the trees of the forest tremble because of the wind. (Isaiah 7:1, 2)”

Upon hearing this terrifying news, King Ahaz and the people of Judah trembled with fear. Ahaz is told not to fear (Isaiah 7:4) and to, “Ask for yourself a sign from the L-rd, your G-d… (Isaiah 7:11)” Ahaz responds, “I will not ask… (Isaiah 7:12)” It’s given even though it wasn’t requested.  Ahaz was not worthy of the sign, but due to G-d’s devotion to the house of David, He gives the sign. This prophecy’s fulfillment is noted later in Isaiah 7 and II Kings 19:35.

Most Christians will say that this is a double prophecy with two fulfillments. This presents a new and interesting problem. Since most Christians maintain that the word almah in the text means virgin and claim the prophecy occurs twice, they would subsequently believe in two virgin births. This obviously detracts from the supposed uniqueness of their deity’s conception. Incidentally, The Hebrew word almah means maiden or young woman, who may or may not have her virginity. Almah is translated by the authors of the Septuagint into the Greek word, parthenos, a word thought by many Christians to support their belief that almah means virgin, yet this same word parthenos is also used in the Septuagint to describe Dinah after she was raped in Genesis 34:3.

Some Christian commentators claim that Isaiah was only prophesying their deity’s birth and that there wasn’t a fulfillment in the time of King Ahaz, but this proves impossible when one reads the continued discussion of the son in question, “…before the child will know to abhor evil and choose good, the land of the two kings whom you fear will be abandoned. (Isaiah 7:15, 16)” These verses are addressing the son from Isaiah 7:14, directly connecting him with two kings in Isaiah 7:1 whom Ahaz fears.

Some Christian commentators interpret Isaiah’s use of the Hebrew word ‘ot’ (a sign) to mean that he is prophesying an event that is supernatural and futuristic. This assertion is incorrect. The word ‘ot’ is used to describe Tefillin, which are immediate physical signs. “Bind them as a sign [ot] upon your arm… (Deuteronomy 6:8)” They are very tangible and they have an immediate connection from the time they were first taught. The use of the word ‘ot’ does not necessitate a delay in the application of the Divine message. It means that a sign is present and G-d is communicating with mankind.

The actual significance of the sign is a time bound fulfillment; that before the boy reaches a certain age, “the land of the two kings whom you fear will be abandoned (Isaiah 7:16).” Therefore, it would be evident that G-d is with them. The boy mentioned in this prophecy is an instrument used to carry a message. His name is descriptive of G-d’s involvement in an event that is clearly detailed in the passage. He is an indicator of the moment in time that this prophecy would occur.

Also, Christians believe the son is divine, yet these verses clearly state that there is a time when the boy does not “…know to abhor evil and choose good…” which would not apply to G-d. The name Immanuel, “G-d is with us,” is given to an ordinary boy as a sign that G-d will be with the house of Judah. It is not uncommon for a prophet to name his children under the directive of G-d to serve as a sign to the Jewish people. “Behold, I and the children whom HASHEM has given me are signs and symbols for Israel … (Isaiah 8:18)” Hosea also names all of his children in this manner. It is also not uncommon for Jewish names to have the name of G-d in them and this doesn’t make them G-d as some Christians have claimed. For example, Hezekiah’s name means ‘Mighty G-d.’

“It will pass through Judah, flooding as it passes, and reaching to the neck; and its wingspread will be the full breadth of your land, O Immanuel. (Isaiah 8:8)”

Blindness

“He said, ‘Go and say to this people, ‘Surely you hear, but you do not comprehend; and surely you see, but you fail to know.’ This people is fattening its heart, hardening its ears, and sealing its eyes, lest it see with it eyes, hear with its ears and understand with its heart, so that it will repent and be healed.’ (Isaiah 6:9-10)”

Many Christians believe that Isaiah is making a reference to the Jewish refusal to accept Christian teachings. This refusal has perplexed and irritated adherents to Christianity for the past two thousand years. Jews persist in awaiting the true Jewish messiah who is human in every respect, not believed to be a physical representation of G-d. Judaism rejects Christianity because it finds no support in Jewish scripture. They do not reject it out of blindness.

Hashem instructs Isaiah to speak to "this people" meaning those living in the time of Isaiah. They themselves are hardening their ears and sealing their hearts. The prophets words would require them to repent of their evil and they don't want to acknowledge this and stop sinning. Isaiah asks, “How long, my L-rd? (Isaiah 6:11)” to which he receives a detailed response that ends with a hopeful analogy. Israel is then compared to a barren tree that will retain its vitality even after shedding its leaves. Like a tree, the Land of Israel too will sprout again.

Isaiah’s Vision

“In the year of King Uzziah’s death, I saw the L-rd sitting upon a high and lofty throne, and its legs filled the Temple. Seraphim were standing above, at His service. Each one had six wings: with two it would cover its face, with two it would cover its legs and with two it would fly. And one would call to another and say, “Holy holy, holy is HASHEM, Master of Legions; the whole world is filled with His glory.” (Isaiah 6:1-3)”

Isaiah’s uses figurative language to describe spiritual events. Words like sitting are used to describe G-d so that we can understand an experience that would otherwise be indescribable. A vision is detached from the physical world and messages are represented through symbolism and extraordinary sights.

In this vision, Isaiah sees HASHEM and there seems to be an inconsistency since the Torah states, “…no human can see My face and live. (Exodus 33:20)” There is a difference between seeing an aspect of G-d’s character or plans and perceiving all of G-d in the complete sense. No human is capable of seeing HASHEM in totality. Some may comprehend more than others would, but humanity is unable to comprehend all of G-d’s essence or know all of His ways.

For example, after being told that no human is capable of seeing HASHEM’s face, Moses is subsequently allowed to see the “back” of G-d, an insight into HASHEM that reveals some of HASHEM’s plans to Moses. It is taught in Jewish tradition that G-d’s back represents final happenings and thus Moses was allowed to see what is to come at the end of days. 

Isaiah’s vision seems to have a similar purpose. It appears that HASHEM’s plan is partially revealed to Isaiah in this vision. He is made aware of HASHEM’s presence on a high and exalted throne, which symbolizes judgment. Isaiah’s vision can be compared to seeing beautiful sights in creation, when some feel closer to G-d, and some even say they see G-d when they look at nature. What they generally mean is that HASHEM’s power and sovereignty are revealed to them.

Many Christians mistakenly believe that Isaiah is describing their deity with the use of the word “glory” and that it is their deity that fills the world, “the whole world is filled with His glory.” G-d is omnipresent. His glory isn’t a separate entity that becomes a physical object of worship. In fact we learn from Isaiah’s vision and the incident of the golden calf that creation isn't meant to be used as a conduit to worship G-d.

Isaiah notes that the seraphim cover their face and cover their feet. Jewish tradition explains that they cover their face so they did not look at the Shechinah. Their feet resemble the calf. They hide their feet with their wings so they don’t remind Israel of their sin in making the golden calf. It is clear by G-d’s repulsed reaction to the golden calf that heavenly imagery and things from the physical world shouldn’t be used to represent HASHEM as a medium to worship Him.

Elijah’s Ascension

“As they were walking and conversing, behold! – a chariot of fire and horses of fire [appeared] and separated between the two of them, and Elijah ascended to Heaven in the whirlwind. (2 Kings 2:11)”

The prophet Elijah was taken to Heaven without experiencing death. HASHEM sometimes performs wonders beyond our comprehension. This ascension to Heaven occurred before with Enoch, “And Enoch walked with G-d; then he was no more, for G-d had taken him. (Genesis 5:24)”

Many Christians believe Elijah and Enoch’s experience foretells both the death and subsequent purported ascension of the man they worship. There are major difficulties that arise with this claim. According to the Christian bible, their deity suffered death, while Enoch and Elijah did not. They were taken to Heaven and never endured death.

Also, Christians believe that the alleged resurrection and ascension of their deity proves his divinity. If either resurrection or ascension made one divine however, then Enoch and Elijah would also be divine, along with the boy Elijah resurrected and any other resurrected person. Resurrection and ascension are acts of G-d performed on a created being, and the Jewish people are forbidden to worship the created world.

“But you shall greatly beware for your souls, for you did not see any likeness on the day HASHEM spoke to you at Horeb, from the midst of the fire, lest you act corruptly and make for yourselves a carved image, a likeness of any shape; a form of a male or a female; a form of any animal that is on the earth; a form of any winged bird that flies in the heaven; a form of anything that creeps on the ground; a form of any fish that is in the water under the earth; and lest you raise your eyes to the heaven and you see the sun, and the moon, and the stars – the entire legion of heaven – and you be drawn astray and bow to them and worship them, which HASHEM, your G-d, has apportioned to all the peoples under the entire heaven! (Deuteronomy 4:15-19)”

Rock of Israel

“The spirit of HASHEM spoke through me; His word is upon my tongue. The G-d of Israel has said – the Rock of Israel has spoken to me – “[Become a] ruler over men; a righteous one, who rules through the fear of G-d, like the morning light when the sun shines – a morning without clouds, from the shine out of the rain, grass [sprouts froth] from the earth. (2 Samuel 23:2-4)”

Many Christians believe that the term “Rock of Israel” refers to their human deity. They therefore divide One G-d into separate parts, thinking the Rock of Israel is not only separate from the G-d of Israel, but speaking to Him. They feel the multiple mention of G-d reveals a multiplicity of G-d entities, but this is really a misunderstanding of basic Hebrew poetic form identifying the G-d of Israel as their Rock. King David uses a literary technique of theme repetition to communicate importance and emphasis. Another example of this poetic technique can be found in Psalm 130:5, "I wait for the Lord, my soul waits," and in numerous other instances.

In addition to the misinterpretation above, Christians also call their deity the “morning light” and assume David is describing their deity based on their misunderstanding of Who spoke to David. It is HASHEM alone, the G-d of Israel, the Rock of Israel, talking to King David about his reign.

These verses are part of the last words spoken by King David, a poetic description of his rule over Israel. When the anticipated messiah will rule the Jewish people he will be like David, a normal man appointed by G-d to be a righteous ruler, who fears G-d and whose reign is pleasant like King David’s reign, “like the morning light when the sun shines…”

Give Thanks to HASHEM among the Nations

“Therefore, I shall give thanks to You, HASHEM, among the nations, and to Your Name I will sing. (2 Samuel 22:50)”

This verse finds itself among the list of more than 300 purported prophecies presented by many Christians in an effort to authenticate their religion. Some of these verses that supposedly prove their religion are simply declarations of praise and gratitude to HASHEM, thereby providing no evidence of any religion.

2 Samuel 22:50 is part of a song that “David spoke to HASHEM…on the day that HASHEM delivered him from the hand of all his enemies and from the hand of Saul. (2 Samuel 22:1)” Immediately preceding this verse, David says, “…Exalted is G-d, Rock of my salvation, The G-d Who grants me vengeance and subdues nations beneath me, (2 Samuel 22:47-48)” In 2 Samuel 22:50, David states that he will give thanks to HASHEM for victory and sing His Name among the nations that were defeated and subdued, possibly referring to the Philistines.

According to Many Christians, when David says he, “shall give thanks to You, HASHEM, among the nations…” he supposedly predicts that the man they worship came for all people due to thanks being declared “among the nations…” Christians misunderstand David’s proclamation of thanks to predict their deity’s widespread acceptance among nations outside of the Jewish people, when, in actuality, the subsequent abandonment of Christian beliefs by the vast majority of Jews discredits the validity of Christianity. This is because the nations of the world are prophesied to ultimately see the wisdom and truth of Torah through Jewish observance.

“Many peoples and mighty nations will come to seek out HASHEM, Master of Legions, in Jerusalem, and to supplicate before HASHEM. Thus said HASHEM, Master of Legions: In those days it will happen that ten men, of all the [different] languages of the nations, will take hold, they will take hold of the corner of the garment of a Jewish man, saying, ‘Let us go with you, for we have heard that G-d is with you!’ (Zechariah 8:23)”

The nations are not prophesied to abolish parts of Torah and deify a man. It is the Jewish people, upholding and practicing Torah values that are the source of “…a light to the nations; (Isaiah 42:6)” as it is written,

“See, I have taught you decrees and ordinances, as HASHEM, my G-d, has commanded me, to do so in the midst of the Land to which you come to possess it. You shall safeguard and perform them, for it is your wisdom and discernment in the eyes of the peoples, who shall hear all these decrees and who shall say, “Surely a wise and discerning people is this great nation!” For which is a great nation that has a G-d Who is close to it, as Is HASHEM, our G-d, whenever we call to Him? And which is a great nation that has righteous decrees and ordinances, such as this entire Torah that I place before you this day? (Deuteronomy 4:5-8)”

The Jewish people are praised by HASHEM. Torah observance produces an intricately beautiful relationship with HASHEM and the Torah imparts wisdom, kindness, morality, mercy, justice, and Monotheism to the nations of the world. Jews will be sought out by the nations for their relationship with G-d and observance of Torah laws.

David's Offspring

“When your days are complete and you lie with your forefathers, I shall raise up after you your offspring who will issue from your loins, and I shall make his kingdom firm. He shall build a Temple for My sake, and I shall make firm the throne of his kingdom forever. I shall be a Father unto him and he shall be a son unto Me, so that when he sins I will chastise him with the rod of men and with afflictions of human beings. But My kindness will not be removed from him as I removed [it] from Saul, whom I removed from before you. Your dynasty and your kingdom will remain steadfast before you for all time; your throne will remain firm forever. (2 Samuel 7:12-16)”

HASHEM will establish Solomon on the throne after David and he will build a Temple for HASHEM. The throne will belong to Solomon’s descendants forever. He will love Solomon as a Father loves a son by disciplining him when he sins, but He will never remove the kingdom from him.

Many Christians believe that the offspring in this passage is the man they worship. Christian doctrine teaches that their deity is without sin, blameless and perfect.  It is clear that this passage would not be compatible with this Christian idea, since HASHEM says, “…so that when he sins I will chastise him…” This incongruity would destroy the central tenant of Christian beliefs if applied to their deity, because, their whole religion falls apart if their deity sins.

Nevertheless, Christians maintain that the son of G-d in this passage refers to their deity, even though he was never king, failed to sit on the throne and didn’t build the Temple. They claim he will return to complete these things at some unspecified future date, ignoring the difficulty created by their unsubstantiated reasoning. Obviously, since none of the prophecies were fulfilled, nothing can be proved.

In addition to the unmistakable lack of prophetic fulfillment, Christians misconstrue the phrase, “son of G-d", thinking it indicates divinity. This phrase is repeatedly used in the Hebrew Bible as a term of endearment to signify HASHEM's close relationship with those He loves, never implying divine origin. The whole nation of Israel is called G-d’s ‘firstborn son’ in Exodus 4:22. Both David and Solomon merit this affection. Solomon is the son in this passage, who builds the Temple.

Many Christians also become confused by the promise of HASHEM to “make firm the throne of [Solomon’s] kingdom forever.” They mistake it to predict a king who will be on the throne forever, when in fact it reaffirms the promise given to King David that his throne and kingly line will remain forever, never to be handed over to another. The prophecy of Jacob about Judah is fulfilled through the house of David.

Moshiach

“HASHEM – may those that contend with him be shattered, let the heavens thunder against them. May HASHEM judge to the ends of the earth; may He give power to his king and raise the pride of his anointed one. (1 Samuel 2:10)”

Many Christians believe that the word Messiah (anointed) is exclusively used in the Hebrew Bible as a reference to their deity, as if the word were a proper noun identifying only him. They apply this unfounded assertion to Hannah’s prayer, insisting the anointed one she references is their deity. She makes no mention of a divine being, only an ordinary king who requires HASHEM’s assistance in everything he does. It goes unacknowledged by most Christians that even their deity declares that he doesn’t know what the Father knows (Matthew 24:36 & Mark 13:32) thus distinguishing himself from divinity or unity with G-d. There is no mention of this or any other anointed king being divine. In fact, when Hannah talks about HASHEM, she affirms His Oneness,

“There is none as holy as HASHEM, for there is none besides You, and there is no Rock like our G-d. (1 Samuel 2:2)”

The Hebrew word for anointed, is moshiach. The two words ‘his anointed’ which are used in this verse, would be written as one word in Hebrew with a possessive pronoun ending. It would read m'shicho. This is the word form used above. Each and every Jewish king is anointed. The man that Christians worship never ascended the throne and never took the title of king, therefore this verse and others like it would not apply to him, so he is not only without divine origin, but also never became an anointed king either.

Since the second Temple’s destruction, Jews have been awaiting the restoration of Jewish life in Israel, including a king on the throne and the construction of the third Temple. This expected king is called a moshiach, translated into English as Messiah, because he will be anointed as were all the previous kings.

“All the elders of Israel came to the king at Hebron, and King David sealed a covenant with them in Hebron before HASHEM, and they anointed David as king over Israel. (2 Samuel 5:3)”

“Then Samuel took a flask of oil and poured some onto [Saul’s] head, and he kissed him. He said, “Indeed, HASHEM has anointed you as ruler over His heritage. (1 Samuel 10:1)”

This verse is the last part of Hannah’s beautiful prayer to HASHEM, who granted her previous request to have children. Hannah is praising HASHEM throughout her supplication. She then ends with a request that those who contend with her son be destroyed, and asks for the future kings that Samuel anoints to be given power and strength.

The Curse

“If a man shall have committed a sin whose judgment is death, he shall be put to death, and you shall hang him on a gallows. His body shall not remain for the night on the gallows, rather you shall surely bury him on that day, for a hanging person is a curse of G-d, and you shall not contaminate your Land, which HASHEM, your G-d, gives you as an inheritance. (Deuteronomy 21:22-23)

Many Christians parallel this verse, where a hanging person is called “a curse of G-d”, to the curse issued as a punishment for forsaking, “the covenant of HASHEM.” They believe their deity is this hanging person who is somehow absorbing, for all Jews, the curse of forsaking the Torah. They maintain he committed no sin, free from blemish and thus merited to suffer for others.

The man in this passage that Christians reference to prove their beliefs has “committed a sin whose judgment is death. (Deuteronomy 21:22)” so this man obviously isn’t free from sin and does not fulfill the most important requirement they created for their deity. The true meaning of this passage is that a hanging person is a curse of G-d and should be taken down because “you shall not contaminate your Land. (Deuteronomy 21:23)” This verse has no relationship to the curses one receives if they scorn the Torah.

“And they will say, “Because they forsook the covenant of HASHEM, the G-d of their forefathers, that He sealed with them when He took them out of the land of Egypt; and they went and served the gods of others and prostrated themselves to them – gods that they knew not and He did not apportion to them. So G-d’s anger flared against that Land, to bring upon it the entire curse that is written in this Book; and HASHEM removed them from upon their soil, with anger, with wrath, and with great fury, and He cast them to another land, as this very day!” The hidden [sins] are for HASHEM, our G-d, but the revealed [sins] are for us and our children forever, to carry out all the words of this Torah. (Deuteronomy 29:24-28)”

“But if you will not listen to Me and will not perform all of these commandments; if you consider My decrees loathsome, and if your being rejects My ordinances, so as not to perform all My commandments, so that you annul My covenant – then I will do the same to you; I will assign upon you panic…If despite this you do not heed Me, then I shall punish you further, seven ways for your sins. I will break the pride of your might…I will destroy your lofty buildings and decimate your sun-idols…I will make the land desolate…and you, I will scatter among the nations…You will become lost among the nations; the land of your foes will devour you. (Leviticus 26:14-38)”

The curse for transgressing the Torah only applies to Jews, because it is only Jews who are responsible for Torah observance. These verses specify idolatry and willful disregard of Torah laws as precursors to receiving the curse of exile and suffering. Someone who exhibits disdain for observing Torah is in danger of harsh judgment. This judgment is intended to drive Jews towards teshuvah.

“My child, do not despise HASHEM’s discipline, and do not despise His reproof, for HASHEM admonishes the one He loves, and like a father He mollifies the child. (Proverbs 3:11, 12)”

HASHEM longs for his children to return to Him so that He can provide mercy to repentant sinners who perform teshuvah, a Hebrew word which literally means return. It involves the three elements of regret, change, and verbal expression of sins. The Torah declares that Jews will return from the land of their enemies to observe Torah in the Land He promised to their forefathers.

According to Christians, no one should be concerned about the curse of forsaking the Torah, because they assert that the curse is annulled by the death of their human deity. They believe that he died to take responsibility for the sins of the world and this death alleviates them from punishment. They add worship of an idol to the requirements for repentance. They assert that mercy is only given through worship of their false god.

Most Christians incorrectly claim that if someone breaks even one commandment in the Torah, then they are irrevocably under the curse. They believe it isn’t possible to receive mercy without accepting their human sacrifice as payment for sin. They believe that forgiveness is only attainable through their deity’s death. They formulated this belief without acknowledging that the true path to forgiveness, repentance and changed behavior, is repeatedly mentioned in the Torah.

“Then they will confess their sin and the sin of their forefathers, for the treachery with which they betrayed Me…But despite all this, while they will be in the land of their enemies, I will not have been revolted by them nor will I have rejected them to obliterate them, to annul My covenant with them – for I am HASHEM, their G-d. I will remember for them the covenant of the ancients, those whom I have taken out of the land of Egypt before the eyes of the nations, to be a G-d unto them… (Leviticus 26:40-45)”

“It will be that when all these things come upon you – the blessing and the curse that I have presented before you – then you will take it to your heart among all the nations where HASHEM, your G-d, has dispersed you; and you will return unto HASHEM, your G-d and listen to His voice, according to everything that I command you today, you and your children, with all your heart and all your soul. Then HASHEM, your G-d, will bring back your captivity and have mercy upon you, and He will gather you in from all the peoples to the ends of heaven, from there HASHEM, your G-d, will gather you in and from there He will take you. (Deuteronomy 30:1-4)”

Many Christians believe that their deity finished the Torah and absorbed the curse, consequently nullifying the Torah’s precepts. They teach that the Torah was given merely to show Jews and the whole world the sinful nature of humanity through humanity’s alleged inability to keep all of the laws, supposedly resulting in the need for their human sacrifice.

This view of Torah, postulates that HASHEM, our loving Father effectively set His treasured people up for destruction from the moment the Torah is given, Heaven forbid! What loving father would give His children a set of rules that they have no chance of following, expecting them to fall short? Is it justice to punish someone for failing at a task they had no hope of completing in the first place?  If His purpose was to show the sinful nature of humanity, what was the need for 613 separate commandments?  Only one would have sufficed. On the contrary, The Torah is a beautiful way of connecting to G-d. It is meant to be performed and followed, without becoming distracted by those who diminish its purpose and meaning.

"You trampled all who stray from Your statutes, for their deceit is false. (Psalm 119:118)"

“For it is a time to act for HASHEM; they have voided Your Torah. (Psalm 119:126)"

"The pursuers of sinful counsel draw near; they are far from Your Torah. Yet You are nearby, O HASHEM and all your commandments are true. From the start I gained knowledge from Your testimonies, because You established them forever. (Psalm 119:150-152)"

"Your word is a lamp for my feet and a light for my path. I have sworn, and I will fulfill, to keep Your righteous ordinances. I am exceedingly afflicted; O HASHEM, preserve me in accordance with Your word. Please accept with favor the offerings of my mouth, O HASHEM, and teach me Your ordinances. My life is constantly in my hand, but I did not forget Your Torah. The wicked laid a snare for me, but I did not stray from Your precepts. I have taken Your testimonies as my eternal heritage, for they are the joy of my heart. I have inclined my heart to perform Your statutes, forever, to the utmost. (Psalm 119:105-112)"

The Torah is a treasured gift. 

“My child, do not forget My Torah, and let your heart guard My commandments. For they add to you length of days and years of life and peace. (Proverbs 3:1, 2)”

G-d does not desire to see His people fail, and did not give the Torah with that intention. It is given to enrich our lives with wisdom and guidance, to show the world morality and holiness.

“Its ways are ways of pleasantness and all its pathways are peace. It is a tree of life to those who grasp it, and its supporters are praiseworthy. (Proverbs 3:17, 18)”

The Torah is not meant to be taken away by one person, to finish it, and eliminate it. The real purpose of the Torah is for each person to come close to HASHEM and through following His perfect decrees, bring His light into the world. It is for each person to do for themselves.

“For this commandment that I command you today – it is not hidden from you and it is not distant. It is not in heaven, [for you] to say, “Who can ascend to the heaven for us and take it for us, so that we can listen to it and perform it?" Nor is it across the sea, [for you] to say, "Who can cross the other side of the sea for us and take it for us, so that we can listen to it and perform it?" Rather, the matter is very near to you – in your mouth and your heart – to perform it. See – I have placed before you today the life and the good, and the death and the evil, that which I command you today, to love HASHEM your G-d, to walk in His ways, to observe His commandments, His decrees and His ordinances; then you will live and you will multiply, and HASHEM, your G-d, will bless you in the Land to which you come, to possess it. (Deuteronomy 30:11-16)”

True Prophets

“'I will establish a prophet for them from among their brethren, like you, and I will place My words in his mouth; He shall speak to them everything that I will command him. And it shall be that the man who will not hearken to My words that he shall speak in My Name, I will exact from him. But the prophet who willfully shall speak a word in My Name, that which I have not commanded him to speak, or who shall speak in the name of the gods of others – that prophet shall die. When you say in your heart, “How can we know the word that HASHEM has not spoken?” If the prophet will speak in the Name of HASHEM and that thing will not occur and not come about – that is the word that HASHEM has not spoken; with willfulness has the prophet spoken it, you should not fear him. (Deuteronomy 18:18-22)”

HASHEM gives guidelines for determining a true prophet. In Deuteronomy 18, two types of prophets are presented and contrasted in order to prepare the Children of Israel. They need only heed a prophet whose prophecy comes true, not fear those prophets who speak falsely. Many Christians derive three supposed prophecies from Deuteronomy 18 in an attempt to prove their beliefs. They believe that this passage predicts one true prophet, elevated to Moses’ status, which will be their deity. They assert that their deity speaks HASHEM’s word and those who don’t follow Christianity will be punished for sin.

The word prophet is being used in this passage with a general implication. Many prophets will come, both true and false. There will be prophets that have certain qualities like Moses, but none of them will reach Moses’ level of intimacy in their relationship with HASHEM.

“Never again has there arisen in Israel a prophet like Moses, whom HASHEM had known face to face. (Deuteronomy 30:10)”

This verse specifies what sets Moses apart from other prophets. He knew HASHEM with unique closeness that will not be matched. True prophets will indeed be like Moses, in the sense that HASHEM will place His words in the prophet’s mouth and each one speaks what HASHEM commands. Many prophets have fit this description such as Elijah, Ezekiel, Jeremiah, Daniel, along with more mentioned in the Tanach. Numerous prophets will communicate HASHEM’s word like Moses, yet there will never be another prophet like Moses in the sense that he knew HASHEM “…face to face.”

Deuteronomy 13 gives more detail for discerning true prophets, one specification being that HASHEM’s Torah should never be changed. Also, if a prophet tries to convince Jews to follow a god they didn’t know, even having proof of miracles, they should not fear him or adhere to the prophet’s teachings.

“The entire word that I command you, that shall you observe to do; you shall not add to it and you shall not subtract from it. If there should stand up in your midst a prophet or a dreamer of a dream and he will produce to you a sign or a wonder, and the sign or the wonder comes about, of which he spoke to you, saying, “Let us follow gods of others that you did not know and we shall worship them!” – do not hearken to the words of that prophet or to that dreamer of a dream, for HASHEM your G-d, is testing you to know whether you love HASHEM, your G-d, with all  your heart and with all your soul. HASHEM, your G-d, shall you follow and Him shall you fear; His commandments shall you observe and to His voice shall you hearken; Him shall you serve and to Him shall you cleave. And that prophet and that dreamer of a dream shall be put to death, for he had spoken perversion against HASHEM, your G-d – Who takes you out of the land of Egypt, and Who redeems you from the house of slavery – to make you stray from the path on which HASHEM, your G-d, has commanded you to go; and you shall destroy the evil from your midst. (Deuteronomy 13:1-6)”

The Christian deity does not qualify as a true prophet of HASHEM. Christian scriptures record him performing miracles as proof of his teachings. An explicit warning is issued in Deuteronomy 13 to never rely on miracles to verify a prophet’s message. A true prophet's words must support exclusive worship of HASHEM and observance of Torah. Christian scriptures attempt to change the Torah in Mark 7:19 by declaring all foods clean. Many more such declarations exist. This subtracts from and contradicts Torah, and would be "...the word that HASHEM has not spoken." The Christian deity is a god unknown to the Jewish people. The message of Christianity does not originate from a true prophet.

Copper Snake

Moses made a serpent of copper and placed it on the pole, and it will be that anyone who was bitten will look at it and live. (Numbers 21:9)”

The Children of Israel were punished with fiery serpents for speaking against G-d and Moses. After the people came to Moses and admitted their sin, Moses prayed and HASHEM instructed him to make a fiery serpent and place it on a pole. When the people looked up at the pole they were healed from their snake bite.

Christians claim that the serpent of copper represents their deity’s supposed redeeming death on a pole (the cross). They insist that those who want to be saved from physical and spiritual death have to look to the cross to be saved as the Children of Israel looked up at the pole. By default the Christian deity is thus compared to a snake, the most cunning and corrupting of creatures, the creature that enticed Eve to disobey HASHEM. The snake on the pole is not an object to be worshiped. It isn’t the serpent or pole that gives life or death, but that they look upward and subject their hearts to HASHEM to receive healing.

King Hezekiah destroyed many items that were functioning as idols during his reign, one of them being the copper snake. People were revering something from the physical world as if it were divine. It was eliminated when corrupted in this manner. It was not the intended purpose of the copper snake to be worshiped as a god.

“He removed the high places, shattered the pillars, and cut down the Asherah-trees; he [also] ground up the copper serpent that Moses had made – for until those days the Children of Israel used to burn incense before it… (II Kings 18:4)”

Broken Bones

“They shall not leave over from it until morning nor shall they break a bone of it; like all the decrees of the pesach – offering shall they make it. (Numbers 9:12)”

The Jews who were unable to bring an offering on Pesach because they were spiritually contaminated are instructed to bring an offering the following month. They are expressly reminded to keep the bones from breaking. Christians believe this commandment predicts a human sacrifice without broken bones that will redeem them from sin as they believe the pesach offering redeems the Jews from slavery. They claim this human sacrifice is a physical manifestation of G-d.

Humans have used items from the physical world to represent divinity almost since the beginning of time. Egyptians elevated the created world in this way. When the Jews were instructed to kill a lamb, they were demonstrating that an Egyptian idol is not worthy of their worship. They were declaring publicly that creation is not to be worshiped, only HASHEM. They were also demonstrating their trust that HASHEM will protect them from the Egyptians.

"Moses said, "it is not proper to do so, for we will offer the deity of Egypt to HASHEM, our G-d -- behold, if we were to slaughter the deity of Egypt in their sight, will they not stone us? (Exodus 8:22)"

All of the plagues, including this one, reveal HASHEM’s sovereignty over creation. Worshiping anything in creation is idolatry. Contrary to the Christian teaching that the pesach offering represents a god to be worshiped, the Torah teaches that it is an idol not worthy of devotion. Jews are instructed to beware of images and not to worship things in the physical world.

“HASHEM spoke to you from the midst of the fire; you were hearing the sound of words, but you were not seeing a likeness, only a sound. He told you of His covenant that He commanded you to observe, the Ten Declarations, and He inscribed them on two stone Tablets. HASHEM commanded me at that time to teach you decrees and ordinances, that you shall perform them in the Land to which you cross, to possess it. But  you shall greatly beware for your souls, for you did not see any likeness on the day HASHEM spoke to you at Horeb, from the midst of the fire, lest you act corruptly and make for  yourselves a carved image, a likeness of any shape, a form of a male or a female; a form of any animal that is on the earth; a form of any winged bird that flies in the heaven; a form of anything that creeps on the ground; a form of any fish that is in the water under the earth; and lest you raise your eyes to the heaven and you see the sun, and the moon, and the stars – the entire legion of heaven – and you be drawn astray and bow to them and worship them, which HASHEM , your G-d, has apportioned to all the peoples under the entire heaven! (Deuteronomy 4:12-19)”

“From heaven He caused you to hear His voice in order to teach you, and on earth He showed you His great fire, and you heard His words from the midst of the fire, because He loved your forefathers, and He chose his offspring after him, and took you out before Himself with His great strength from Egypt; to drive away from before you  nations that are greater and mightier than you, to bring you to give you their land as an inheritance, as this very day. You shall know this day and take to your heart that HASHEM, He is the G-d – in heaven above and on the earth below – there is none other. (Deuteronomy 4:36-39)”

“beware for yourself lest you forget HASHEM Who took you out of the land of Egypt, from the house of slavery. HASHEM, your G-d, shall you fear, Him shall you serve, and in His Name shall you swear. You shall not follow after gods of others, of the gods of the peoples that are around you. (Deuteronomy 6:12-14)”

 Jews should only follow HASHEM, not the gods of the nations they are sent to reside in. He warns the Jews of their future exile and what type of idolatrous enticement they will face.

“HASHEM will scatter you among the peoples, and you will be left few in number among the nations where HASHEM will lead you. There you will serve gods, the handiwork of man, of wood and stone, which do not see, and do not hear, and do not eat, and do not smell. (Deuteronomy 4:27-28)”

Wood and stone are metaphors for Christianity, the cross, and Islam, kabaa.

“From there you will seek HASHEM, your G-d, and you will find Him, if you search for Him with all your heart and all your soul. (Deuteronomy 4:29)”

Hashem alone provides forgiveness at His discretion, bringing the Jews back to the Land of Israel and forbidding devotion to anything in the created world. It was the obedience to HASHEM’s commands in Egypt that freed them from Mitzraim, not the offering itself.

Some commandments are given without clear reason; these are called chukim and are followed simply because HASHEM commands. Many different opinions arise to explain the command to keep the bones of the pesach offering intact. Sefer hachinuch notes that as freed people, sustained by HASHEM, the Jews don’t need to chew on the bones, so they are left intact to display HASHEM’s abundant provision for His people. Another opinion, offered by Maimonides, is that the Jewish people were leaving in a hurry. They were not lingering in their state of slavery, but eager and hurrying to become servants of HASHEM and receive His Torah.

“For inquire now regarding the early days that preceded you, from the day when G-d created man on the earth, and from one end of heaven to the other end of heaven: Has there ever been anything like this great thing or has anything like it been heard? Has a people ever heard the voice of G-d speaking from the midst of the fire as you have heard, and survived? Or has any god ever miraculously come to take for himself a nation from amidst a nation, with challenges, with signs, and with wonders, and with war, and with a strong hand, and with an outstretched arm, and with greatly awesome deeds, such as everything that HASHEM, your G-d did for you in Egypt before your eyes? You have been shown in order to know that HASHEM, He is the G-d! There is none beside Him! (Deuteronomy 4:32-35)”

There is none beside Him!

Ein Od Milvado!

אין עוד מלבדו

Atonement

Teshuva enables those who have sinned to receive forgiveness from HASHEM. This is such an important aspect of Jewish life that an entire holiday is devoted to contemplation, introspection and repentance. Jews are required to review their deeds from the past year with extra care, to request forgiveness from man and G-d.

“For on this day he shall provide atonement for you to cleanse you; from all your sins before HASHEM shall you be cleansed. (Leviticus 16:30)”

 “For the soul of the flesh is in the blood and I have assigned it for you upon the Altar to provide atonement for your souls; for it is the blood that atones for the soul. Therefore I have said to the Children of Israel: “Any person among you may not consume blood; and the proselyte who dwells among you may not consume blood. (Leviticus 17:11, 12)”

Many Christians mistakenly assume that blood sacrifice is the only means of atonement. They claim that without the Temple sacrifices the Jews are not able to receive atonement for their sins. Some offerings made in the temple involve blood, but it has never been the only source of atonement. In the Babylonian exile there were no Temple sacrifices, yet those who served HASHEM, like Daniel, were able to communicate with HASHEM. G-d does not turn away sincere requests for forgiveness made by those unable to offer a sacrifice. HASHEM took away the Temple, but He did not take away forgiveness.

When there was no Temple standing, and the people were in exile, the prophet Hosea instructed the people to,

“Take words with you and return to HASHEM; say to Him, ‘May You forgive all iniquity and accept good, and let our lips substitute for bulls. (Hosea 14:3)’”

G-d responds with reassurance to these sincere requests of His people to forgive them based on the merit of their deeds and words,

“I will rectify their waywardness; I will love them gratuitously; for My anger has turned away from them. (Hosea 14:5)”

G-d will forgive without blood. He does not refuse to forgive those who sincerely repent. In the Temple, offerings are made that contain blood. This blood is not fit for human consumption, because “…the life of any creature is its blood (vs. 14). The blood is the part of the sacrificial animal that makes atonement. When one looks at the context of this verse, it is clear that the main intent and message is to communicate that since the life is in the blood it is not to be consumed. The verse does not say that the blood is the sole way of receiving atonement. There are examples in the Torah of atonement being provided through other means such as through silver, incense, and gold articles.

“You shall take the silver of the atonements from the Children of Israel and give it for the work of the Tent of Meeting; and it shall be a remembrance before HASHEM for the Children of Israel, to atone for your souls. (Exodus 30:16)”

“Aaron took as Moses had spoken and ran to the midst of the congregation, and behold! The plague had begun among the people. He placed the incense and provided atonement for the people. He stood between the dead and the living, and the plague was checked. (Numbers 17:12, 13)”

“So we have brought an offering for HASHEM: what any man found of gold vessels, anklet and bracelet ring, earring, and clasp, to atone for our souls before HASHEM. (Numbers 31:50)”

The Jewish prohibition of drinking blood is found in Leviticus 17. This prohibition creates an ironic disparity between these two religions. Jews are forbidden to drink blood, while Christians engage in rituals where they believe they are either symbolically or literally drinking human blood.

Sin Offering

“The sin-offering bull and the sin-offering he-goat, whose blood had been brought to provide atonement in the sanctuary, someone shall remove to the outside of the camp; and they burn in fire their hides, their flesh, and their dung. (Leviticus 16:27)”

Many Christians utilize this verse as proof of their belief in a human deity. They make note that both he and the Yom Kippur sacrifice are taken outside the camp, ignoring the fact that he was not an animal sacrifice properly offered to HASHEM or burned as instructed above, nor was he slaughtered in the Temple as the true Yom Kippur offering would have been.

HASHEM clearly specifies when He wants the commandments done, what He wants done, where He wants them done and how He wants them done. In the following verses, He specifies the duration of the mitzvah of “the sin-offering bull and the sin-offering he-goat.” It is an eternal decree with clear instructions and a precise moment in time set aside to observe it each year. It is not to be fulfilled or completed as incorrectly asserted by many Christians. The day of Yom Kippur has inherent meaning and does not foreshadow human sacrifice.

“The one who burns them shall immerse his clothing and immerse himself in water; thereafter he may enter the camp. This shall remain for you an eternal decree: In the seventh month, on the tenth of the month, you shall afflict yourselves and you shall not do any work. (Leviticus 16:28, 29)”

“For on this day he shall provide atonement for you to cleanse you; from all your sins before HASHEM shall you be cleansed. (Leviticus 16:30)”

Yom Kippur

“He shall slaughter the sin-offering he-goat of the people, and bring its blood within the Curtain; he shall do with its blood as he had done with the blood of the bull, and sprinkle it upon the Ark-cover and in front of the Ark-cover. Thus shall he provide atonement upon the Sanctuary for the contaminations of the Children of Israel, even for their rebellious sins among all their sins; and so he shall do for the Tent of Meeting that dwells with them amid their contamination. Any person shall not be in the Tent of Meeting when he comes to provide atonement in the Sanctuary until his departure; he shall provide atonement for himself, for his household, and for the entire congregation of Israel. (Leviticus 16:15-17)”

Many Christians believe that their deity became the final Yom Kippur sacrifice, even though his offering didn't occur on Yom Kippur, nor was he an acceptable sacrifice, being human and physically blemished, both forbidden by Torah law. Leviticus 16:29, 31, and 34 state that Yom Kippur is an eternal decree for the Jewish people. It is not for someone to take from them and do ‘once-and-for-all’ as Christians claim. They purport that this man died to take away everyone's sins. They claim that he was the ultimate culmination of Yom Kippur, the final sacrifice, the whole intent of the holiday. 

Yom Kippur is a time when all Jews have an opportunity to focus on repentance and closeness to HASHEM without distraction. It is meant for our benefit. An eternal decree does not become completed, so that one doesn’t have to fulfill Yom Kippur through individual observance. HASHEM expects us to perform the commandments, not hand them over to someone else to perform on our behalf. Every mitzvah given in the Torah is intended to draw us closer to HASHEM. We are blessed to have an opportunity to serve HASHEM and it would be such a loss to give up a chance for intimacy with G-d.

Miracles

“The Kohen who purifies shall place the person being purified along with them before HASHEM at the entrance to the Tent of Meeting. (Leviticus 14:11)”

When the metzora is healed by HASHEM, he goes through an intricate ritual with the Kohen to purify himself before reentering the camp. This verse is cited by many Christians in an attempt to draw a connection between the Kohen and their human deity, whom they believe replaces the Kohen. In the Christian Bible, alleged miracles of healing sick people are recorded in order to prove Christian doctrine. The Christian Bible insists that miracles adequately prove their claims.

“[he] answered, "I did tell you, but you do not believe. The miracles I do in my Father's name speak for me. (John 10:25)”

“But if I do it, even though you do not believe me, believe the miracles, that you may know and understand that the Father is in me, and I in the Father. (John 10:38)”

“Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the miracles themselves. (John 14:11)”

“Men of Israel, listen to this: [Christian deity] of Nazareth was a man accredited by G-d to you by miracles, wonders and signs, which G-d did among you through him, as you yourselves know. (Acts 2:22)”

“The things that mark an apostle—signs, wonders and miracles—were done among you with great perseverance. (2 Corinthians 12:12)”

“Does G-d give you his Spirit and work miracles among you because you observe the law, or because you believe what you heard? (Galatians 3:5)”

An interesting warning is provided by HASHEM when He gave the Law to the Jewish people. He warns that witnessing miracles, wonders, and signs alone are not adequate to determine a prophet’s credibility. The prophet’s message has to line up with what is in the Torah. Since Christianity introduces a god previously unknown, negates the Torah by calling it obsolete, aging and soon to disappear and by declaring all foods clean, its message does not satisfy the requirements outlined by HASHEM.

"The entire word that I command you, that shall you observe to do; you shall not add to it and you shall not subtract from it. If there should stand up in your midst a prophet or a dreamer of a dream and he will produce to you a sign or a wonder, and the sign or the wonder comes about, of which he spoke to you, saying, “Let us follow gods of others that you did not know and we shall worship them!” – do not hearken to the words of that prophet or to that dreamer of a dream, for HASHEM your G-d, is testing you to know whether you love HASHEM, your G-d, with all your heart and with all your soul. HASHEM, your G-d, shall you follow and Him shall you fear; His commandments shall you observe and to His voice shall you hearken; Him shall you serve and to Him shall you cleave. And that prophet and that dreamer of a dream shall be put to death, for he had spoken perversion against HASHEM, your G-d – Who takes you out of the land of Egypt, and Who redeems you from the house of slavery – to make you stray from the path on which HASHEM, your G-d, has commanded you to go; and you shall destroy the evil from your midst. (Deuteronomy 13:1-5)”

Know HASHEM

In the books of Deuteronomy, Jeremiah and Ezekiel HASHEM presents a new covenant that He will make with His people. It will reaffirm the commandments in the Torah and establish a closer relationship with HASHEM. The new covenant will bring about universal knowledge of G-d, with no need to teach others to know HASHEM. Through the new covenant HASHEM’s laws will be observed and performed. It upholds and maintains the Torah.

Christian’s believe their religion to be the new covenant. Many assert their religion supplants the covenant made previously between the Jewish people and HASHEM. Christian scriptures teach that the commandments will fade away and disappear, contradicting the new covenant as it is detailed in the Hebrew Bible. Also, Christianity puts forth a massive missionary effort. Christians spend a large amount of money and time teaching people and saying, “know G-d.” Jeremiah declares that this will not be necessary after the new covenant has been made.

“Behold, days are coming – the word of HASHEM – when I will seal a new covenant with the House of Israel and with the House of Judah: not like the covenant that I sealed with their forefathers on the day that I took hold of their hand to take them out of the land of Egypt, for they abrogated My covenant, although I became their Master – the word of HASHEM. For this is the covenant that I shall seal with the House of Israel after those days – the word of HASHEM – I will place My Torah [Law] within them and I will write it onto their heart; I will be a G-d for them and they will be a people for Me. They will no longer teach – each man his fellow, each man his brother – saying, ‘Know HASHEM!’ For all of them will know Me, from their smallest to their greatest – the word of HASHEM – when I will forgive their iniquity and will no longer recall their sin. (Jeremiah 31:30-34)”

“HASHEM, your G-d, will circumcise your heart and the heart of your offspring, to love HASHEM, your G-d, with all your heart and with all your soul, that you may live…You shall return and listen to the voice of HASHEM, and perform all His commandments that I command you today. HASHEM will make you abundant in all your handiwork – in the fruit of your womb, the fruit of your animals, and the fruit of your Land – for good, when HASHEM will return to rejoice over you for good, as He rejoiced over your forefathers, when you listen to the voice of HASHEM, your G-d, to observe His commandments and His decrees, that are written in this Book of the Torah [Law], when you shall return to HASHEM, your G-d, with all your heart and all your soul. (Deuteronomy 30:6-10)”

“I will give them an undivided heart and I will place a new spirit in them; I will remove the heart of stone from their flesh and give them a heart of flesh, so that they may walk in My decrees and observe My laws and fulfill them. Then they will be a people unto Me, and I will be a G-d for them. (Ezekiel 11:19-20)”

Contrary to the Christian views of the new covenant, G-d does not desire to abrogate the previous one made at Sinai. Quite the opposite, He will uphold and reinforce the Laws given by G-d. Rather than replacing the “old covenant” and telling people the "old covenant" is “obsolete and aging [and] will soon disappear (Heb 8:13),” the new covenant is for people “to observe His commandments and His decrees, that are written in this Book of the Torah [Law]. (Deut. 30:10)” and G-d will also do this “so that they may walk in My decrees and observe My laws and fulfill them. (Ezekiel 11:19)”

To Live by Torah

Throughout history, humanity has had access to HASHEM through prayer and acts of devotion. Noah is the best example and it is his relationship with HASHEM that defines the parameters of properly serving G-d for the populations of the world. Noah is given seven specific laws. These laws are instructions from HASHEM to teach man how to come close to Him. When Abraham desired to serve HASHEM in unprecedented devotion and was promised by G-d to have multitudes descend from his legacy, a more intimate relationship was forged. The giving of Torah is the culmination of this deeper way of serving HASHEM. We are in this world to grow spiritually, draw close to HASHEM and obey Him. It is clear from the Hebrew Bible that Jews are to continue in their observance of Torah Laws without compromise, praying for the welfare of humanity and emanating HASHEM’s goodness to the world. Gentiles are to observe the seven laws given to Noah after the flood, having a complete and accepted relationship with HASHEM in their own merit.

G-d set up an intricately detailed, perfect system of government and relationship to optimize closeness, offering a deeper level of servitude to HASHEM and gave it as a gift to the Jewish people. They accepted it upon themselves. By entering into an everlasting covenant with HASHEM they have the responsibility to safeguard the Torah and live it. It is a privilege for one to live by the Torah. If one transgresses the laws in the Torah then they are required to repent and change their actions, thereby doing teshuva. G-d judges them, deciding to show mercy, and G-d promises that He will forgive a person who does teshuva. This covenant made between G-d and the Jewish people is indeed forever and eternal. It is to be upheld and enhanced by the new covenant outlined in Deuteronomy, Ezekiel, and Jeremiah.

Christianity has taken this perfect system and modified it. They throw out kashrus, rabbinical authority, and many other holy services outlined in the Hebrew Bible, naming them obsolete and cancelled, and have replaced them with pagan rituals, based on violence, fear of an angry god and the premise that man is inherently evil.

Christians mistakenly believe that the new covenant will be given with the intent to replace the first covenant along with its purportedly insufficient Torah, thereby rendering the laws that were a part of that “old covenant” unnecessary. This is contrary to what is written in the Hebrew Bible about the nature and purpose of G-d’s covenant. The validity and permanence of the covenant made at Sinai and the Torah is easy to support from the Hebrew Bible. The covenant made at Sinai, even when violated by Israel’s sins and mistakes, is everlasting and will not be revoked by G-d. Israel cannot, through their actions, cause the covenant to be abrogated. G-d promises that the Jews will return to the covenant, thus it stands firm.

“The land will be unfaithful because of its inhabitants, for they have transgressed commandments and have violated laws; they have abrogated the everlasting Covenant. (Isaiah 24:5 says)”

“But despite all this, while they will be in the land of their enemies, I will not have been revolted by them nor will I have rejected them to obliterate them, to annul my covenant with them – for I am HASHEM, their G-d. I will remember for them the covenant of the ancients, those whom I have taken out of the land of Egypt before the eyes of the nations, to be a G-d unto them – I am HASHEM. These are the decrees, the ordinances, and the teachings that HASHEM gave, between Himself and the Children of Israel at Mount Sinai, through Moses. (Leviticus 26:44 says)”

Even individual festivals and commandments are reinforced within the Torah as eternal. Some of which are Yom Kippur (Leviticus 16:29-31), Pesach (Lev. 23:14), Sukkot (Lev. 23:41), and Shabbos/Shabbat (Exodus 31:12-17). Yom Kippur is mentioned in Leviticus and declared eternal down to the specific day. One can not pick which day to perform these commandments. They have very specific instructions and times (Leviticus 23:4).

“This shall remain for you an eternal decree: In the seventh month, on the tenth of the month, you shall afflict yourselves and you shall not do any work, neither the native nor the proselyte who dwells among you. For on this day he shall provide atonement for you to cleanse you; from all your sins before HASHEM shall you be cleansed. It is a Sabbath of complete rest for you, and you shall afflict yourselves; an eternal decree. (Leviticus 16:29-31)”

The Christian Bible disagrees with Torah. The author of the Christian book of Hebrews states that the covenant made at Sinai is obsolete and “will soon disappear.”

“By calling this covenant "new," he has made the first one obsolete; and what is obsolete and aging will soon disappear. (Hebrews 8:13)”

An “everlasting covenant” and an “eternal decree” do not become obsolete or disappear, yet in spite of this clear declaration of the covenant’s eternal nature, the Christian Bible persists in its claims that there will be a time for Torah to disappear. Christians place a time limit on the Torah by saying it will disappear when “everything is accomplished.

“not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. (Matthew 5:21-23)”

Christianity also teaches that kashrus, “what you eat or drink”, Yom Kippur, Shabbos, Pesach and all the “religious festivals” are voluntary or optional since they are viewed by Christians as “a shadow of the things that were to come…christ”

“…having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross. And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross. Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in christ. (Colossians 2:14-17)”

Many Christians believe that HASHEM created the Torah for the purpose of showing humanity how evil they are, because they supposedly can’t follow every law. What they have trouble understanding is HASHEM’s attribute of mercy. He quickly forgives those who transgress and truly repent, but since Christian doctrine doesn’t allow for this attribute of G-d to surface in their religion without acceptance of their purportedly divine human sacrifice, they limit humanity’s ability to come close to HASHEM. With this foundation, Christians embrace the defacement of Torah.

By declaring Jewish religious observance to be temporary, to be only a shadow, they are contradicting the Torah. Leviticus 11 states that G-d will judge the Jew by what he eats. In regards to the festivals of Yom Kippur, Pesach and others, as seen in the verses mentioned above, they are eternal in nature and it is important to G-d that one observes them in the appropriate manner and at the appropriate time.

Some Christians have argued that those who are to be free from judgment for not following Torah are those Christians who are not Jewish. They argue that the early Christians are only striving for clarity on the issue of Gentile adherents to a religion that began with the deification of a Jewish messiah. The truth is that it can only be to the Jews that Paul is referring. Only the Jews were and are under the Law/‘written code’ and therefore it is only the Jews who could be addressed as having it ‘against [them]’ and ‘opposed to [them].’ Paul asserts that the Torah “stood opposed to us,” including himself in his audience and seems to free its adherents from any requirement to consistently follow it. This declaration distances Christianity from Torah in practice and in sound scriptural beliefs.

The following text is from Deuteronomy 30:11-16 and Romans 10:5-11. One of these passages admonishes people to follow HASHEM’s commands, while the other is altering the text to exclude HASHEM’s commandments. Paul noticeably takes out the words, “to perform it.” Paul is clearly not concerned with the Torah being obeyed.

“11 For this commandment that I command you today – it is not hidden from you and it is not distant.

5Moses describes in this way the righteousness that is by the law: "The man who does these things will live by them."

12 It is not in heaven, [for you] to say, “Who can ascend to the heaven for us and take it for us, so that we can listen to it and perform it?"

6But the righteousness that is by faith says: "Do not say in your heart, 'Who will ascend into heaven?’" (that is, to bring christ down)

13 Nor is it across the sea, [for you] to say, "Who can cross the other side of the sea for us and take it for us, so that we can listen to it and perform it?"

7"or 'Who will descend into the deep?'" (that is, to bring christ up from the dead).

14 Rather, the matter is very near to you – in your mouth and your heart – to perform it.

8But what does it say? "The word is near you; it is in your mouth and in your heart [Paul leaves out obedience to Torah here and replaces it with faith in Jesus]," that is, the word of faith we are proclaiming:

15 See – I have placed before you today the life and the good, and the death and the evil, 16 that which I command you today, to love HASHEM your G-d, to walk in His ways, to observe His commandments, His decrees and His ordinances; then you will live and you will multiply, and HASHEM, your G-d, will bless you in the Land to which you come, to possess it.

9That if you confess with your mouth, "[Christian diety] is lord," and believe in your heart that G-d raised him from the dead, you will be saved. 10For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved. 11As the Scripture says, "Anyone who trusts in him will never be put to shame." ”

Paul contorts the text from Deuteronomy. He disregards the laws HASHEM gave to the Jewish people, and replaces Torah observance with the worship of something physical. In contrast to Paul’s allegations against HASHEM’s Torah, David sings the praises of the Torah.

“92 Had your Torah [Law] not been my preoccupation, then I would have perished in my affliction. 93 I will never forget your precepts, for through them you have preserved me [Though David sinned, the Law sustained him.]. 152 From the start I gained knowledge from your testimonies, because You established them to last forever. 160 Your very first utterance is truth, and Your every righteous ordinance is for all time. 172 My tongue shall proclaim Your word, because all Your commandments are righteous. (Psalm 119:92, 93, 152, 160, 172)”

The Torah is not something to be cancelled or taken away. The commandments are for Jews to cling to and follow. Many Christians claim that if even one commandment is broken, then the Jew will have failed at observing the Torah. This is incorrect. If they transgress the Law, they are to follow David’s example and repent. King David sinned as mentioned in 2 Samuel 11. He then fully repented and G-d fully showed mercy so that David could say,

"The L-RD has dealt with me according to my righteousness; according to the cleanness of my hands He has rewarded me. For I have kept the ways of the L-RD; I have not done evil by turning from my G-d. All His laws are before me; I have not turned away from His decrees. 24 I have been blameless before Him and have kept myself from sin. 25 The L-RD has rewarded me according to my righteousness, according to my cleanness in His sight. (2 Samuel 22:21-25)”

 G-d provides repentance and forgiveness, so much so that we are able to consider ourselves “blameless before Him.” Christians believe the opposite and view Deuteronomy 27:26 as a permanent condemnation for all those who transgress the Law,

“‘Accursed is one who will not uphold the words of this Torah [Law], to perform them.’ And the entire people shall say, ‘Amen.’”

This is indeed a condemnation to the unrepentant sinner, but King David sought forgiveness. Within the laws G-d set up, He provides repentance and forgiveness through His mercy. Most Christians believe that this forgiveness isn’t attainable without their human sacrifice. Christianity contends that one needs this human deity to make an appeal on our behalf to G-d.  They claim that if one doesn’t go through him, then they can’t make it to G-d (i.e. “the Father”).

Hebrews 9:15, “For this reason christ is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance – now that he has died as a ransom to set them free from the sins committed under the first covenant.”

“For there is one G-d, and one mediator also between G-d and men, the man christ [Christian deity]…1 Timothy 2:5 (NASB)”

“[Christian deity] said to him, ‘I am the way, the truth, and the life; no one comes to the Father but through me.’ John 14:6 (NASB)”

Contrary to this belief, the Hebrew Bible affirms that each individual person has a direct line of communication with G-d without mediators interfering.

“Do not rely on nobles, nor on a human being, for he holds no salvation. (Psalm 146:3)”

“See, now that I, I am He – and no god is with Me. I put to death and I bring life, I struck down and I will heal, and there is no rescuer from My hand. (Deuteronomy 32:39)”

“I, only I, am HASHEM, and there is no deliverer aside from Me. (Isaiah 43:11)”

The Jews are commanded to live their lives according to the Torah and rely on G-d’s mercy and forgiveness. They are not to stop following or observing the commandments for any reason. G-d clearly articulates that each member of the covenant is required to fulfill the commandments. It is not for anyone to take from the individual, rather it is for each person to perform it.

“For this commandment that I command you today – it is not hidden from you and it is not distant. It is not in heaven [for you] to say, “Who can ascend to the heaven, to say, ‘Who can ascend to the heaven for us and take it for us, so that we can listen to it and perform it?’ Nor is it across the sea, [for you] to say, ‘Who can cross the other side of the sea for us and take it for us, so that we can listen to it and perform it?’ Rather, the matter is very near to you – in your mouth and your heart – to perform it. See – I have placed before you today the life and the good, and the death and the evil, that which I command you today, to love HASHEM your G-d, to walk in His ways, to observe His commandments, His decrees and His ordinances; then you will live and you will multiply, and HASHEM, your G-d, will bless you in the Land to which you come, to possess it. (Deuteronomy 30:11-16)”

The Jews are not to have someone come and take the responsibility for their sin in the form of a human sacrifice, but are instead to repent of their sins and live according to Torah. If we obey HASHEM then we “will live.” Paul rejects the Torah and inaccurately declares that it can not ‘impart life’ and can not make one righteous.

“…For if a law had been given that could impart life, then righteousness would certainly have come by the law. (Galatians 3:21)”

To the contrary, HASHEM clearly states that the laws He gives to the Jewish people will impart righteousness and that observance of them will ensure long life.

“They are not just idle words for you—they are your life. By them you will live long in the land you are crossing the Jordan to possess. (Deuteronomy 32:47)"

“And if we are careful to obey all this law before the L-RD our G-d, as he has commanded us, that will be our righteousness. (Deuteronomy 6:25)"

Most Christians respond by asserting that the Torah is too hard to follow and that no one ever succeeded in following it. This assertion originates from the incorrect Christian premise that forgiveness is impossible within the world of Torah observance. The human sacrifice is Christianity's path to forgiveness. True forgiveness comes from repentance to HASHEM and those you've wronged combined with changed behavior and improved middos. This system of forgiveness is provided in the Hebrew Bible with a direct line of communication to HASHEM. The Hebrew Bible teaches that HASHEM restores relationship and provides forgiveness to those who do teshuva.

HASHEM says that Torah observance is not too difficult or beyond our reach. HASHEM gave the Torah with the intent of bringing people closer to Him through its observance. The Torah is a gift to be cherished and appreciated. HASHEM loves the Jewish people and presents them with endless opportunities to serve Him and come closer to Him. It is a tool kit for closeness with HASHEM.

“Now what I am commanding you today is not too difficult for you or beyond your reach. (Deuteronomy 30:11)”