Clinging To The Words Of The King

Clinging To The Words Of The King
A d’rash for parshat Va’etchanan - Devarim (Deuteronomy) 3:23-7:11
By Rabbi Reuel Dillon
Each week as we read through the weekly parashah we are reading the words given by the
King Of The Universe, blessed be He. In Devarim (Deuteronomy) 4:1 we see that these
words describe the intended lifestyle of the redeemed. It states, "Now, Yisra'el, listen to the
laws and rulings I am teaching you, in order to follow them, so that you will live; then you
will go in and take possession of the land that HaShem, the God of your fathers, is giving
you". Many righteous men have come and gone, having shared wisdom and understanding
with us on how to live this life, and keep the words of our Great King. These Torah teachers
not only are beneficial to the body of Messiah, but they have always been a valuable asset to
Yisra'el. In Tehillim (Psalms) 11:14 it says, “In the absence of wise counsels the people fall,
but safety is in abundance of counselors.”
In this lesson, we will explore the mitzvah that tells us not to add or diminish from Adonai's
Torah and how that relates to the teachings and traditions of Yisra'el's sages. Truly, the
advice of the sages as found in the Mishnah and Talmud in many cases can be helpful and
we should be careful to consider the wisdom given by some of these counselors and not
reject them altogether. But, they are only as helpful inasmuch as they point us to the Torah
and as they help us to keep the words of our Great King. The purpose of Torah teachers in
Yisra'el and in the congregation of Mashiach (Messiah) are to magnify the Torah and make it
honorable, as we read in Yeshayahu (Isaiah) 42:21 where it says; “It pleased HaShem, for his
righteousness' sake, to magnify Torah, and make it honorable”.
But, teachers in Yisra'el and in the congregation of Messiah are to be very careful that they
do not cross the line of magnifying Torah into something that it is not. In parshat
Va’etchanan we read the following in Devarim (Deuteronomy) 4:2, “You shall not add to the
word which I command you, neither shall you diminish from it, that you may keep the
mitzvot (commandments) of HaShem your God which I command you”. The purpose of a
Torah Teacher is to, through various methods and teachings, effectively teach students the
instructions and the ways of The Master. The previous passage we read clearly instructs the
instructor of God’s word to neither add to it, neither diminish from it. The second part of
the passage says the reason for this instruction to neither add or subtract from God’s word,
His Torah, is so “that you may keep the mitzvot (commandments) of HaShem your God
which I commanded you”. When we add and subtract from Adonai’s words we make it
difficult for the people of the Kingdom to keep the commandments and the instruction of
our Father in Heaven.

From this we know that whether it is a Godly friend, your Rabbi or Pastor, or whether it is
the sages as found in Mishnah and the Talmud, we are not to take their traditions,
instructions, and words and hold them with the same authority as our Heavenly Father’s
Word, lest we blur the lines of Biblical authority and find ourselves in danger of adding or
subtracting from Adonai's words, as found in scripture. Anything stated with authority by
our teachers should have basis in the scripture and should serve to accomplish the goals and
purposes of Adonai's mitzvot and instructions. If something taught doesn't serve to
accomplish the purposes and goals of Adonai's Torah, than it could be said that such a
teaching or tradition is either adding or taking away from Adonai's words and mitzvot
(commandments).
The rabbis, sages, and teachers of Yeshua's day were actually very concerned about this. If
they believed a teacher was misinterpreting scripture or adding or taking away from the
words of the Torah, even if it was one letter of the Torah, they would cry out accusations
such as, "You are destroying the Torah!!" This was taken very seriously because it was and is
believed by the sages and rabbis that with the destroying or abolishing of the Torah, so too,
the world is destroyed.
For example, I will quote at length from Midrash Tanchumah 1:1 where it is taught, "This is
what Scripture means when it says: The Lord with wisdom founded the earth (Prov. 3:19).
That is, when the Holy One, blessed be He, was about to create this world, He consulted the
Torah before embarking upon the work of creation, as it is said, Counsel is mine and sound
wisdom; I am understanding, power is mine (ibid. 8:14)...each crown stroke on the letters of
the Torah contains heaps and heaps of law (Torah). For example, it is written in the Torah:
"Profane not My Holy Name" (Lev. 22:2); but if you should change the chet in the word
"yechallelu" ("profane") into a heh, the word would read "praise," (than meaning, "Praise not
My Holy Name") and you would thereby destroy the world. Conversely, where it is written,
"Let every thing that has breath praise the Lord" (Ps. 150:6), if you should alter the heh in
the word "tehallel" ("praise") into a chet, the word would read "profane," (than meaning,
"Let every thing that has breath profane the Lord"), and you would thereby destroy the
world. Similarly, in the verse, "Hear, O Yisra'el, The Lord our God, the Lord is One" (Deut.
6:4), if you should change the dalet in the word "echad" ("one") into a resh, the word would
then read "acher" ("another"), (than meaning, "Hear, O Yisra'el, The Lord our God, the
Lord is another (god)") and you would thereby destroy the world, since it is said: "For you
shall not bow to another god" (Exod. 34:14). Midrash Tanchumah goes on to say, "If a
slight change in a single letter can produce such drastic consequences, how much more so
the alteration of a complete word". It is also stated, "...the world was founded upon the
Torah. The Holy One, Blessed be He, gave the Torah to the Yisra'elites so that they might
devote themselves to it and to its commandments day and night, as it is said: "But you shall
meditate therein day and night" (Josh. 1:8). And it says elsewhere: "But his delight is in the
law (Torah) of the Lord, and in his Torah does he meditate day and night. And he shall be
like a tree planted by streams of water" (Ps. 1:2-3). Furthermore, the world endures because
of those who guard the law (Torah), as Hannah stated: "For the pillars of the Earth are the
Lord's" (1Sam. 2:8). Who are the pillars of the Earth? They are the guardians of the Torah,
for whose sake alone the world was fashioned, as is said: He has fashioned the world
because of them (ibid.)".

I believe that it was within some of the context of the previous Jewish teaching, which
reflects many of the thoughts and discussion during Yeshua's time, that our Master Yeshua
stated the following in Mattityahu (Matthew) 5:17-18, "Don't think that I have come to
destroy/abolish the Torah or the Prophets. I have come not to destroy/abolish but to
complete. Yes indeed! I tell you that until heaven and earth pass away, not so much as a yud
or a stroke will pass from the Torah -- not until everything that must happen has happened".
So, Yeshua not only came to preserve each and every letter of the Torah, indeed even every
part of each letter found in the Torah, but by doing so he also came to rightly interpret the
scripture and teach its proper meaning, and said that while these words and letters of the
Torah were being preserved, the Heavens and the Earth would be preserved and would not
be destroyed or would not "pass away". So, this matter of preserving the words of God, and
as Devarim (Deut.) 4:2 says, “You shall not add to the word which I command you, neither
shall you diminish from it..." was much more than just a theological struggle in the eyes of
the sages and in the eyes of our Rabbi Yeshua, because in their view...the very world
depended on it...Likewise, I believe this is the view that we should hold when it comes to
our approach to God's Torah and word.
So, what does it mean or what does it look like not to add or subtract from God's word?
Does this mean that we cannot teach or practice anything that is not found directly and
literally in the text of the Torah? Some, such as the followers of Kariate Judaism today
would say "yes". But, the ultimate authority on this subject should be our Master Yeshua.
Never mind what the Kariates teach...the question is, what did Yeshua The Messiah teach
and practice? We see a sample of how he approached this subject in Mattityahu (Matthew)
chapter five as we continue to read on. In 5:27-28 he states, "You have heard that our
fathers were told, `Do not commit adultery.' But I tell you that a man who even looks at a
woman with the purpose of lusting after her has already committed adultery with her in his
heart". In this text, to those who believe we should only teach and practice that which we
literally find directly in the text of scripture must also conclude that Yeshua The Messiah just
added to the text of scripture by saying, "But I tell you that a man who even looks at a
woman with the purpose of lusting after her has already committed adultery with her in his
heart". Where does the Torah literally say that?
Likewise, in Mattityahu (Matthew) 5:31-32 Yeshua says, "It was said, `Whoever divorces his
wife must give her a get (divorce document).' But I tell you that anyone who divorces his
wife, except on the ground of fornication, makes her an adulteress; and that anyone who
marries a divorcee commits adultery". Did Yeshua add to scripture by saying, "But I tell you
that anyone who divorces his wife, except on the ground of fornication, makes her an
adulteress; and that anyone who marries a divorcee commits adultery"? In addition, in
Mattityahu 5:33-37 Yeshua teaches us, "Again, you have heard that our fathers were told,
`Do not break your oath,' and `Keep your vows to ADONAI.' But I tell you not to swear at
all -- not `by heaven,' because it is God's throne; not `by the earth,' because it is his
footstool; and not `by Yerushalayim,' because it is the city of the Great King. And don't
swear by your head, because you can't make a single hair white or black. Just let your `Yes'
be a simple `Yes,' and your `No' a simple `No'; anything more than this has its origin in
evil". Was Yeshua adding to the Torah when he said, "But I tell you not to swear at all..."?
By Yeshua's statements and examples he establishes halachah for us when it comes to our
understanding of what it means to add or subtract from Adonai's words, lest we violate this

command. In each case Yeshua was not abolishing or destroying the words of Torah, he
was upholding them by rightly interpreting them and giving us teachings that would serve to
further the purposes and goals of Adonai's Torah with the intention of strengthening and
guarding the Torah. By doing this He was displaying that he is the ultimate guardian of the
Torah!
This same halachah should govern how we employ various godly traditions in our lives.
Therefore, just because a tradition or teaching is not found literally in the scripture doesn't
automatically mean that we are to reject it. But, if we are to be true talmidim (disciples) of
Yeshua HaMashiach (The Messiah), The Master…we will not want to throw out a godly
tradition or practice so long as it furthers the goals and purposes of Adonai's Torah and does
not transgress the commands of our Heavenly Father. Wasn’t this the halachah and concern
of our Master and King? In Mattityahu (Matthew) 15:3 Yeshua The Messiah said, “…Why
do you also transgress the command of God on account of your tradition?” In Mattityahu
(Matthew) 15:7-9 after rebuking some of the Perushim (Pharisees) for their hypocrisy,
Yeshua said the following, “You hypocrites! Well did Yeshaiyahu (Isaiah) prophesy of you,
saying, 'These people draw near to me with their mouth, and honor me with their lips; but
their heart is far from me. And in vain do they worship me, teaching as doctrine rules made
by men'".
The doctrines of men in question are directly tied to the context of transgressing God’s
commandments because of man’s tradition, as found in chapter 15 verse 3. So, does this
mean that all tradition and doctrine not literally found in scripture, even if it is inspired by
the precepts of scripture, is bad? If so, than the Emissary Sha'ul (Paul) would be in trouble
with God. For Rav Sha'ul writes in 1Corinthians 11:1-2, "try to imitate me, even as I myself
try to imitate the Messiah. Now I praise you because you have remembered everything I told
you and observe the traditions just the way I passed them on to you". And, in 2
Thessalonians 2:15 he states, "Therefore, brothers, stand firm; and hold to the traditions you
were taught by us, whether we spoke them or wrote them in a letter". So, obviously a
"tradition" is not the literal word of God, but apparently we can have godly traditions
inspired by the word of God.
Did Yeshua participate or agree with any Pharasaic or rabbinic traditions? Many times
believers in Messiah will automatically equate Pharasaic practice with a bad practice or with a
practice that adds to or takes away from God's word, just as some Messianic believers today
will automatically equate a rabbinic practice or tradition with a wrong anti-scriptural practice.
Rabbinic Judaism is directly descended from the Pharisaic Judaism of Yeshua’s day. In fact,
believe it or not, with a little bit of study one will find that Yeshua leaned towards or agreed
with the teachings of the Perushim (Pharisees) of His day far more than he leaned towards
the teachings of the Tzedukim (Sadducees), whom are the ancient equivalent of the Karaite
Jews of today.
The following are just a few examples of the many places (as found in the Talmud) where
Yeshua agreed whole heartedly with Pharasaic and Rabbinic teaching. In Shabbat 151b it is
stated, "He who is merciful to others shall receive mercy from Heaven". In Mattityahu
(Matthew) 5:7 Yeshua states, "How blessed are those who show mercy! for they will be
shown mercy". In Baba Metzia 49a it states, "Let your yes be yes and your no be no". In
Mattityahu (Matthew) 5:37 Yeshua said, "But let your ‘Yes’ be ‘Yes’ and your ‘No’ be ‘No.’

Whatever is more than these is of the evil one". In Baba Bathra 15b it is said, "Do they say,
"Take the splinter out of your eye"? He will retort, "Remove the beam out of your own
eye.". And, in Mattityahu (Matthew) 7:3-5 Yeshua teaches us, "Why do you see the splinter
in your brother's eye but not notice the log in your own eye? How can you say to your
brother, `Let me take the splinter out of your eye,' when you have the log in your own eye?
You hypocrite! First, take the log out of your own eye; then you will see clearly, so that you
can remove the splinter from your brother's eye!".
The following are some quotes from a few witnesses who have also diligently studied these
subjects...In his book, Judaism And The Christian Predicament, Jewish Author B.Z. Bokser
(Alfred Knopf, York, 1967, pp. 208-209) states, "The attitude of Yeshua to the Torah is the
very same attitude one finds among the masters of halachah and aggadatta who followed in
the Pharisaic tradition."
In his study and review of the Apostolic writings, Orthodox Jewish scholar Pinchas Lapide
described Yeshua as a traditional, observant Jew (Pinhas Lapide, in Hans Kung, "Jesus in
Conflict," a dialogue between Pinhas Lapide & Hans Kung, in SIGNPOSTS FOR THE
FUTURE, Doubleday, York, 1978, pp. 74-75). In the book "Jesus In Conflict" he stated,
"Jesus never and no where broke the law of Moses, nor did he in any way provoke its
infringement—it is entirely false to say that he did...In this respect you must believe me, for I
know my Talmud more or less...This Jesus was as faithful to the law as I would hope to be.
But I suspect that Jesus was more faithful to the law than I am—and I am an Orthodox
Jew." Likewise, David Stern, translator of The Complete Jewish Bible and Author of the
CJB Commentary stated, "Based on all of my research, myself and my colleagues, have
found without any doubt, that Yeshua's teachings and life-style was closer to Chasidic
Judaism than any other form of Judaism."
On the other side of the spectrum, there is small segment of Jews representing maybe 2% of
Judaism today called the Karaite Jews. They are well-known for their rejection of all rabbinic
tradition, just as the Tzedukim (Sadducees) of Yeshua’s day did. In the book, “The Hebrew
Yeshua vs. the Greek Jesus, Nehemiah Gordon makes a point that Yeshua The Messiah
could accurately be understood as an early Karaite Jew. But, is this true? Did Yeshua reject
all the traditions and teachings of the Tzedukim (Pharisees)? Some in the Messianic
community have come to believe this, but I believe such a conclusion is not consistent with
the reality of scriptural truth.
In the book, “King Of The Jews” D. Thomas Lancaster (pg. 70) writes the following,
“Given the Master’s debates with the Pharisees over Sabbath restrictions, hand washing and
other matters, Karaitism seems to be a natural fit for Him. Based on a cursory reading of the
Gospels, it is possible to mistake Yeshua and His followers as early Karaites. But on closer
examination, it becomes clear that the Master had far more affinity with the Pharisees of His
day than He did with the Karaites of His day. A careful study of Yeshua and His disciples
reveals that they were scrupulously observant, traditional Jews, keeping Jewish customary
laws so long as those traditions did not contradict the written commandments of God.”.
We can see that even to the fourth century there were still groups of Jewish followers of
Messiah that had stayed faithful to his teachings. The following description of these
Messianic Jewish disciples of Yeshua was actually recorded by an anti-semetic "Church
Father" Epiphanius, as found in Panarion 29 where it states, "We shall now especially

consider heretics who call themselves Nazarenes (Netzarim); they are mainly Jews and
nothing else. They make use not only of the New Testament, but they also use in a way the
Old Testament of the Jews; for they do not forbid the books of the Law, the Prophets, and
the Writings... so that they are approved of by the Jews, from whom the Nazarenes do not
differ in anything, and they profess all the dogmas pertaining to the prescriptions of the Law
and to the customs of the Rabbis, except they believe in [Messiah]... They preach that there
is but one G-d, and his son. But they are very learned in the Hebrew language; for they, like
the Jews, read the whole Law, then the Prophets...They differ from the Jews because they
believe in Messiah, and from the Christians in that they are to this day bound to the Jewish
rites, such as circumcision, the Sabbath, and other ceremonies." If our congregation was in
existence during that time, this anti-semitic "Church Father" very well could have been
describing our community.
So where do we see Yeshua agreeing with and practicing what could be considered a
Pharasaic or rabbinic tradition? One of the first examples that D. Lancaster points out in his
book “King Of The Jews” is the fact that Yeshua always blessed God before he ate. Torah
commands us to bless God after we eat, as found in Devarim/Deut. 8:10 (which Yeshua
also did). But, it is only in Pharisaic and rabbinic tradition that we learn to bless God before
we eat. As some may suggest based on their views and teaching, should we stop doing this
because it is something taught and found in rabbinic tradition?? Again, what did Yeshua
Do? During Pesach (Passover) we have four glasses of wine during the seder. Yeshua and
His disciples also used wine as a special and significant focal point of teaching and meaning
during their seder as seen in the book of Mattityahu (Matthew), 26:7. But, where in Torah is
this commanded?? It is not! Only in Pharisaic and rabbinic tradition do we see the serving
of wine as a focal point of the Pesach seder.
What about our Shabbat services where we read the weekly Torah parasha (portion) with an
accompanying haftarah reading accompanied by a Torah parashah based message thereafter?
If you guessed Jewish tradition…you are right! And, it was also Yeshua’s and Shaul’s (Paul’s)
practice to participate in these traditions as seen in the scriptures (Luke 4:16, Acts 17:2). The
synagogue, the traditional parashah readings, and d'rashot (teachings) of scripture thereafter
were all conventions of Jewish Tradition. Also, in Yochanan (John) chapter 10 we see
Yeshua make a special trip to Yerushalayim (Jerusalem), as He enters into The Temple in
observance of Chanukah (Feast of Dedication), which is a traditional observance celebrating
the dedication of the Beit HaMikdash (The Holy Temple), but is not something commanded
in scripture.
A point can even be made that Yeshua observed a Pharisaic and rabbinical tradition that in
general avoids pronouncing the name of God, as reflected in the Hebrew characters “yod,
hey, vav, hey”, blessed be His name. Not, that it would be a breaking of a commandment to
do so, but we never once see Yeshua or His disciples publicly use the actual name of God, as
seen in the scriptures. I am sure people can come up with all kinds of conspiracy theories
why this is the case, but we just don’t see it. Instead of violating this sensitive halachah of his
day, in Mattityahu (Matthew) 6:9 we see Yeshua teaching his talmidim (disciples) to pray like
this; "...Our Father in heaven! May your Name be kept holy". We see Yeshua and his
disciples use names and titles such as, “Abba” (Father), “Adonai” (Lord), “El/Elohim”
(God), and “Ruach HaKodesh” (Holy Spirit), but never the actual name of God. We never
see Him or His disciples use our Heavenly Father’s name in common usage. I am not

suggesting that whatever one thinks the true name of The Father is cannot be uttered in
their own privacy…I only suggest that Yeshua seemed to be sensitive to Jewish tradition in
this area when he publicly taught his talmidim and he didn't see it as adding to or
diminishing from Adonai's word.
Author and Rabbi, Dr. John Fischer stated in his work "Jesus Through Jewish Eyes: A Rabbi
Examines The Life And Teachings Of Jesus" writes, "Concerning Yeshua's life as a whole,
two passages are most characteristic and instructive. In the first situation, Yeshua challenged
the crowds, which INCLUDED the religious leaders, "Who among you can accuse me of
any wrong?" (John 8:46) No one came forward to claim he had violated any of the biblical
laws OR any of the Jewish traditions. Not one religious leader was able to point to a flaw in
his behavior or conduct, even with respect to the traditions! The same holds true in the
second situation. Yeshua stood before the Sanhedrin (Mark 14:55-56). Some of the
religious leaders tried to find something of which to accuse him. Nevertheless, they were
unable to find ONE thing in his life that they could present as a violation; he had lived
flawlessly according to the traditions. Finally, they found something. As a man he had
claimed to be God, blasphemy from their perspective. They could accuse him of NO other
violation of the Torah or the traditions!"
Likewise, Acts 23:6 the Emissary Sha'ul (Paul) says, “I am a Pharisee , a son of Pharisees”.
And, in Acts 26:5 he says that he “lived as a Pharisee according to the strictest sect of our
religion”. In Acts 28:17 it says, “It happened that after three days Sha'ul called together
those who were the Jewish leaders. When they had come together, he said to them, "I,
brothers, though I had done nothing against the people, or the customs of our fathers, still
was delivered prisoner from Yerushalayim into the hands of the Romans”.
The “customs of our fathers” in this last passage is clearly the tradition of his Pharasaic
fathers. The list could go on and on in regards to the various Jewish traditions that Yeshua
and His disciples observed. Even some of the things that both Yeshua and Sha'ul were
accused of didn't stick when it came to what was thought of by some as violations of the
halachah of their day, as such questionable accusations were actually hotly debated subjects
amongst the various branches of the observant Judaism of their day. And, when searching
the Mishna and Talmud today, they are found to be justified in their observances that were
questioned by some during that time, which in fulfillment of prophecy, is actually causing
many Jews today to take a serious look at Yeshua. Just one example of this can be seen in
my earlier quote of Orthodox Jewish scholar Pinchas Lapide, as he stated, "In this respect
you must believe me, for I know my Talmud more or less...This Jesus was as faithful to the
law as I would hope to be. But I suspect that Jesus was more faithful to the law than I am—
and I am an Orthodox Jew." When it comes to sharing Yeshua and the message of the
Good News with the Jewish people...this is a very good thing, and it is something that is
significant for all us to grasp.
But, some may say, "Didn't Yeshua condemn the Pharisees, and thus the rabbis and their
teachings? For Mattityahu (Matthew) 16:6 states, "Yeshua said to them, “Take heed and
beware of the yeast of the Pharisees and Sadducees”. Mattityahu 16:11-12 states, "How can
you possibly think I was talking to you about bread? Guard yourselves from the hametz
(leaven) of the P'rushim (Pharisees) and Tz'dukim (Sadducees)!" Then they understood --
they were to guard themselves not from yeast for bread but from the teaching of the

P'rushim and Tz'dukim". Therefore, the answer is "yes", Yeshua did condemn some of the
P'rushim (Pharisees), but not for what most believe he condemned them for. For we also
have to recognize that it wasn't only the Pharisees, and thus its rabbinic thought and practice
that he was focusing on, but in the text he also mentions the Tz'dukim (Sadducees), who
were far from rabbinic thought and practice. Thus, we can see that rabbinic thought and
practice was not the primary focus here in Yeshua's caution. What Yeshua primarily
condemned some of the Pharisees was for their hypocrisy, but not necessarily for what they
officially taught. For it was by some of their non-official hypocritical practices and traditions
that contradicted their own official teachings. Indeed, a reading of the Mishna and Talmud
today seems to reflect in many ways a much different Judaism than what we see described in
the Apostolic scriptures.
But, Yeshua tells us what he really meant in Mattityahu (Matthew) 16:6 when we read
scripture in context and we also read Luke 12:1, which states; "Meanwhile, as a crowd in the
tens of thousands gathered so closely as to trample each other down, Yeshua began to say to
his talmidim first, "Guard yourselves from the hametz (leaven) of the P'rushim (Pharisees),
by which I mean their hypocrisy". In Yeshua's view, they were teaching some good things,
but their problem was that they were teaching one thing in their schools, but in some cases
where not living out the words which they taught. This is why he calls it "hypocrisy". Our
actions can actually serve as a "teaching" just as our published words and statements can be
considered a "teaching". Indeed, in many cases people often "read" and follow after our
actions more than they do our written words and public statements. Accordingly, we must
be careful of this truth, because although through our written and official words we may
teach one thing...in reality... through our actions we may be teaching something completely
different, thus adding to or subtracting from Adonai's words and Torah. Likewise, in
Mattityahu 23:1-3 we read, "Then Yeshua addressed the crowds and his talmidim: "The
Torah-teachers and the P'rushim," he said, "sit in the seat of Moshe. So whatever they tell
you, take care to do it. But don't do what they do, because they talk but don't act!".
So, you may ask yourself, “why is he spending so much time here defending some of
traditional Jewish practice and teaching?”. It is because I believe it is crucial to have a
balanced approach to these things. For us to be better disciples of the Master, we need to
have a better understanding of how Yeshua actually practiced a life of Torah and also how
he taught his talmidim. In addition, although anti-semitism certainly has its roots in the
spiritual realm, much of historical anti-semitism has been connected to the hatred of Jewish
practice and tradition, something that has by and large defined the Jewish people to this
day...practices and traditions, which in many cases, I believe were inspired by Adonai, and by
His Torah. I believe that Adonai inspired many of these traditions to help preserve the
observance of His Torah amongst the Jewish people as they were dispersed among the
Nations and were forced to go from Nation to Nation as they strived to maintain themselves
as a distinct people and Nation within those foreign Nations. The Torah based traditions
and customs served somewhat like glue to help our people adhere to Adonai's words all
throughout history. Perhaps this is one of the reasons why the anti-semitic spirit shows such
contempt for such things.
What most don't understand when they express such sentiment is that in many cases, even
though they may completely deny it, they are actually being influenced by an anti-semitic
spirit that is so prevalent in much of our world today. And, if you don't think that you have

een exposed to such a spirit, you should think again. Believe it or not...even a Jewish
person can be influenced by it. Whether we are Jew or Gentile, it is something in this world
that we have to actively resist. Therefore, it concerns me sometimes when I see people in
the Messianic community taking on similar attitudes towards Judaism and the sages of
Yisra'el. These type of attitudes are not only counterproductive to sharing the message of
the Good News with our people Yisra'el, but it also results in those from the Nations who
are supposed to be becoming part of the commonwealth of Yisra'el...to actually become
alienated from it.
Furthermore, we need to have more of a balanced approach to these things when it comes
to understanding the mitzvah (commandment) that states, “You shall not add to the word
which I command you, neither shall you diminish from it, that you may keep the mitzvot
(commandments) of HaShem your God which I command you.”. Clearly, our Master and
King, Yeshua The Messiah, whom we are disciples of, did not break this weighty command
when observing certain Jewish traditions and when he agreed with some of the sages'
teachings. But, if we take the wrong approach to some of the Jewish traditions and practice
and blanket condemn them, just as many of the anti-semitic "Church Fathers" did, than we
may indirectly be claiming that Yeshua and Sha'ul were violators of God's word, do to their
actual practice and observance as seen in the Apostolic writings. When Yeshua and his
emissaries employed tradition to express their observance of Torah, such practices actually
served to magnify Torah and to make it honorable. This should be the goal of any Godly
tradition.
Just as our Master Yeshua did, we are to use our Heavenly Father’s Torah as a filter and
filter out any traditions or teachings that are not consistent with the scriptures. Tehillim
(Psalms) 119:24 says, “Your Testimonies also are my delight and my counselors”. Our
counselors in this area should be the “testimonies” of Adonai. If any tradition actually
causes us to break a commandment found in Torah...we should reject it. An example would
be that the Torah tells us not to follow after the traditions and ways of pagan nations. In
Yermiyahu (Jeremiah) 10:2-5, the Prophet expounds on our Heavenly Father’s Torah in this
area and writes, “Thus says HaShem, "Don't learn the way of the nations, and don't be
dismayed at the signs of the sky; for the nations are dismayed at them. For the customs of
the peoples are vanity; for one cuts a tree out of the forest, the work of the hands of the
workman with the axe. They deck it with silver and with gold; they fasten it with nails and
with hammers, that it not move. They are like a palm tree, of turned work, and don't speak:
they must be carried, because they can't go. Don't be afraid of them; for they can't do evil,
neither is it in them to do good.".
In this last passage we see the prophet Yermiyahu (Jeremiah) magnifying Torah and giving
us additional instruction based on the Torah mitzvah, but by doing this he did not add or
take away from the Torah. There is a difference. From reading this last passage it seems that
in general the halachah derived from the TeNaKh is to avoid all traditions that have their
origins from the pagan nations. Some obvious examples would be the celebration of
Christmas and Easter as any in-depth research will show the origins of these observances are
rooted in paganism. But, a tradition, observance, or teaching that serves to strengthen the
Torah, such as the observance of Chanukkah, or perhaps the sharing of a Torah based
teaching or parable from one of the Jewish sages, doesn't violate anything in the Torah or in
Yeshua's halachah.

In conclusion, everything we teach or practice needs to find a firm root in the word of God.
The following passage from haftarah Va’etchanan puts into perspective the words and
traditions of men as compared to the word of God. In Yeshayahu (Isaiah) 40:6-8 it says, “A
voice says, “Proclaim!” And I answer, “What should I proclaim?” “All humanity is merely
grass, all its kindness like wildflowers: the grass dries up, the flower fades, when a wind from
HaShem blows on it. Surely the people are grass! The grass dries up, the flower fades; but
the word of our God will stand forever.”. Truly some traditions established by God's
people, especially if they are inspired by the word of God, are beautiful and holy.
Historically, these Godly traditions have served as vehicles to express our Torah observance,
they have served to glorify Adonai, and to magnify and guard His Torah. But, it is the word
of God that will never loose its shine, as it will stand forever. Thus, above all else, it is the
word of our God and King that we should be inspired by and tightly cling to, for it will lead
to life and the preservation of our world. And, it is within this context that we read the
following in parshat Va'etchanan. Devarim (Deuteronomy) 4:4 states, "but you who
stuck/clung with HaShem your God are still alive today, every one of you".
Amein and shabbat shalom!
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