They Loved the Torah: What Yeshua's First Followers Really Thought About the Law

By David Friedman, Ph.D.

Even though many Jews believe that Paul taught against the Law, this book disproves that notion. Most Christians are disconnected from the Torah; reading this book will reconnect them. Dr. Friedman Makes an excellent case.

• Language: English
• Publisher: Messianic Jewish Communications
• Release date: Jul 1, 2001
• ISBN: 9781936716333

David Friedman, Ph.D.

David Friedman, former academic dean of King of Kings College in Jerusalem, holds a Ph.D. in Judaic Studies and an M.A. in Arabac.A former member of the Israel Defense Forces, he is a sought after international speaker.

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PREFACE

Entering the world of the Torah is a privilege. When we study and discuss the Torah, we enter the world that many biblical figures, scholars, rabbis, and Messianic Jews entered as they attempted to learn about God. As I enter the world of the Torah through this book, I want to relay to you, the reader, my thorough respect and love for the Torah. Examining the meaning of the Torah for our day is a rich and meaningful experience. This is especially the case when we look at the Torah in the lives of the first generation of Messianic Jews. Therefore, it is with a sense of awe that I begin this essay.

It is my hope that the reader will understand how Yeshua and his first followers in Israel, including Sha’ul (Paul), Shim‘on (Peter) and Ya‘akov (James) related to the Torah. This is crucial if the reader desires to know what Yeshua taught and how he lived. Without understanding Yeshua’s relation to the Torah, we will neither understand what he taught or how he lived his life. Furthermore, we will not know why he taught and lived as he did. To understand how Yeshua related to the Torah is relevant for all students of the Bible, whether Jewish or non-Jewish, as this is the base on which Yeshua built his life. Whether the reader is a student of first-century history, wanting to assess Yeshua’s historical background, or is simply interested in developing personal religious awareness, this essay is relevant.

It is necessary to give you my working definition of the Torah. As I use the term Torah, I am referring to the first five books of the Scriptures—the books of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. It would be wrong to define the Torah as Law, as is done so often by commentators, translators, and teachers. The richness of the Torah is evidenced by its makeup—narrative history, instructions, instructional songs and poems, legal codes, genealogies, ethical instructions, and covenants. The fuller meaning of the term Torah refers to the full instruction given by God to the Jewish people, in what became known as the Scriptures. Each time the Torah is referred to in this book, however, its meaning is the instruction of God given in the first five books of Moses. This includes the legal codes, commandments, and statutes that we associate with the word Law. Additionally, the glossary in the back of this book will help the reader with some unfamiliar Hebrew terms. I suggest reviewing it before starting to read.

Finally, I wish to express my thanks to the following people for their help in the writing of this book: Dr. John Fischer, Ariel Berkowitz, L. Savage, H. Weiss, and last but certainly not least, M. Friedman, without whose encouragement this work would not exist.

The keys to understanding Yeshua’s Torah observance are two-fold. First, we will see that he kept the Torah’s commandments. Then, we will see that his teachings mirrored his practice. In some sense, I am making this artificial division because every rabbi of that era taught through both practice and oral teaching as an integrated whole. After we see Yeshua’s words and example, such an integrated whole will emerge.¹

As we examine Yeshua’s Torah observance, it is logical to look at his family background. It is important to understand how Yeshua was brought up. If his family was Torah-observant, then we should expect that Yeshua would have been Torah-observant as well. His upbringing would have been rich with the study of the Torah, the keeping of the feasts and holidays, and a deep connection to the history and calling of the nation of Israel. Let us see what the evidence shows us.

Yeshua’s Family Upbringing

When we study the scriptural information about Yeshua’s home life, it soon becomes evident that his family brought him up as a Torah-observant Jew. The family fit into the normal range of Torah observance for their era and geographic location (first century C.E. Galilean Judaism). This is seen from Yeshua’s earliest days. In Luke 2:21–32, Yeshua and his family fulfilled the mitzvah of circumcision as found in Exodus 13:2, 11–16 and Leviticus 12:1–8. The Leviticus text states:

When a woman gives birth to a boy . . . he is to be circumcised on the eighth day . . . and when the days of purification pass . . . bring a one-year old sheep for a burnt offering, and a dove or pigeon for a sin offering, to the entrance of the Tent of Meeting, to the kohen . . . or bring two pigeons or two doves, one for a burnt offering and one for a sin offering; and the kohen will perform the atonement and purification ceremony. (author’s translation)

The text in Luke shows the literal fulfillment of this mitzvah by Joseph and Miriam (Mary), Yeshua’s parents.

On the eighth day, when it was time for his b’rit-milah [circumcision], he was given the name Yeshua. . . . [T]hey took him up to Yerushalayim [Jerusalem] to present him to ADONAI (as it is written in the Torah of ADONAI, "Every firstborn male is to be consecrated to ADONAI") and also to offer a sacrifice of a pair of doves or two young pigeons, as required by the Torah of ADONAI. (Luke 2:21–24)

Yeshua was circumcised according to the mitzvot of the Mosaic (and Abrahamic) Covenant(s). The Greek phrase, κατα τον νοµον Μοσευς (kata ton nomon Moseus, according to the Torah of Moses), in Luke 2:22, makes it clear that Yeshua’s family did this in order to fulfill the requirements of the Torah. Luke 2:24, explains that the sacrifice offered by the family was the one mentioned in Leviticus 12:8. Here is one clear example of the Torah-observant ways of Yeshua’s family. In addition, it is doubtful that the righteous man of Luke 2:25, meaning a strict Torah-observant Jew, would bless the Messiah (v. 28) if the Messiah was not going to be Torah-observant. A tzaddik would not give this blessing to a Torah-ignorant person. It is hardly conceivable, based on any Jewish writings or rabbinic literature with which I am familiar, that the Messiah would not observe the Torah. The text makes it clear why Yeshua and his family came to Jerusalem in this instance: to do for him [Yeshua] what the Torah required (v. 27b).

Indeed, the family’s scrupulous Torah observance is shown in Luke 2:39: "Yosef and Miryam [Joseph and Mary] . . . finished doing everything required by the Torah." Both the Greek text and the corresponding Hebrew translations bring out the beautiful flavor of this phrase, which well portrays the fact that Joseph and Miriam were careful to fulfill all of the mitzvot of the Torah regarding the birth, ritual cleansing period, circumcision, and sacrifices for their newborn son. This alone tells us a good deal about the family atmosphere in which Yeshua was raised. His family was not abnormal. As Dr. Safrai noted in his lecture of December 16, 1996, in Jerusalem, Israel, a Torah-observant home environment was normal for a Galilean Jewish family of that period. Logic, culture, and history dictate that Yeshua grew up as a Torah-observant child and youth.

At age twelve, we find Yeshua fulfilling a mitzvah of the Torah with his family. Luke 2:41 states, Every year Yeshua’s parents went to Yerushalayim for the festival of Pesach [Passover]. It is evident that participating in the pilgrimage festivals was the custom of Yeshua’s family. As with all Jews of that time, this was done out of obedience to the mitzvot of the Torah. Here, the family fulfilled the mitzvah found in Exodus 23:14–15 and Deuteronomy 16:16. The Deuteronomy text states, "Three times a year all your men are to appear [in Yerushalayim] in the presence of ADONAI your God . . . [including] at the festival of matzah [unleavened bread/Passover]." Yeshua’s family kept the festival cycle outlined in Leviticus 23.

On this particular Passover pilgrimage, the twelve-year-old Yeshua showed his desire to serve God and to know the true meaning of the Torah. He spent three full days in discussion of the Torah with leading Jerusalem rabbis (see Luke 2:43–50). If Yeshua, or his family for that matter, had been hostile to observing the Torah, this pilgrimage event would not have occurred. It is highly unlikely that Yeshua would have engaged in a three-day discussion about the Torah with rabbis if he had held an anti-Torah attitude. Although it is impossible to identify these Jerusalem rabbis, they may have been Sanhedrin members. Leading Sanhedrin members headed yeshivas, or religious schools, where they taught young Jewish boys and men about the Torah. To engage in discussion of the Torah with a young Jewish pilgrim from Galilee is very imaginable. In Luke 2, could Yeshua have discussed the Torah with such eminent teachers as the sages Hillel, Shammai, or Rabban Gamliel (Sha’ul’s teacher)? We do not know. Yet, it does remain within the realm of historical possibility that this happened. No matter who these rabbis actually were, it is hardly possible that three days worth of discussions could have taken place between such lovers of the Torah and Yeshua, had Yeshua not been Torah-observant.²

As a youth, Yeshua is also portrayed as fulfilling Exodus 20:12, which states, Honor your father and mother. Luke 2:51 notes that Yeshua went with them [his parents] to Natzeret [Nazareth] and was obedient to them. Yeshua was obedient to his parents, thereby fulfilling more of the Torah’s instructions. Although Exodus 20:12 is not mentioned specifically in Luke 2:51, Yeshua’s actions did fulfill this mitzvah.

Rabbi Harvey Falk states, He [Yeshua] strengthened the Torah of Moses majestically . . . not one of our sages spoke out more emphatically concerning the immutability of the Torah.³

Yeshua’s Torah-Observant Cousin

It is appropriate to determine if Yeshua’s relatives were Torah-observant, as this would strengthen the picture of the extended family being devoted to fulfilling the Torah. The Scriptures are relatively silent regarding this issue. However, one of Yeshua’s relatives, his cousin John, is portrayed in a Torah-observant light.

In Mark 6:17–20, we have our relevant text. Yeshua’s cousin John the Baptist is murdered for his devotion to the Torah. Due to his love for God, he had rebuked King Herod Antipas, who had disobeyed the mitzvah of Leviticus 18:16: You are not to have sexual relations with your brother’s wife, because that is your brother’s prerogative.

John reproved the king for breaking this mitzvah (see Mark 6:18). Although Antipas murdered him in return, the king feared John and considered him a tzaddik, or righteous man. In the historical context of this event, it took a very Torah-zealous person to rebuke Herod Antipas, as it was a dangerous act to perform. This king had the power to kill John if he was insulted by his rebuke. John’s motivation was one of devotion to God and to God’s Torah. It is of note that the term used in the Greek New Testament (Mark 6:20) to refer to John is ανδρα δικαιον (andra dikaion(the aforementioned word, tzaddik). Indeed, John’s students are elsewhere described as fasting and praying often: The disciples of John often fast and offer prayers, the disciples of the Pharisees also do the same (Luke 5:33 NASB). If John’s students lived in this manner, it is logical that they learned to do so from John. John understood that he was a forerunner to Yeshua, who would have even greater influence. In fact, he stated, After me One is coming who is mightier than I, and I am not fit to stoop down and untie the thong of his sandals (Mark 1:7 NASB).

If, according to Mark 6:20, John was a tzaddik, Yeshua would have been one all the more so—being as scrupulously Torah-observant as his cousin was. I therefore conclude that, since John was uncompromisingly Torah-observant, even unto death, Yeshua would also have been so. The two men were from the same family, and should have been consistent in the manner in which they approached Torah observance. The record bears this out.

Additionally, Luke 1:6 sheds light on the manner of Torah observance of John’s parents: "Both of them [John’s parents] were righteous before God, observing all the mitzvot and ordinances of Adonai blamelessly." In this verse, the Greek word δικαιοι (dikaioi) is used in describing John’s parents, Zechariah and Elizabeth. This is the same Greek word as in Mark 6:20, where the text spoke of John as being a tzaddik.

Let us remember that the Hebrew word tzaddik means a scrupulously Torah-observant person. John was raised in this manner, with parents who were zealous toward fulfilling the mitzvot. As mentioned earlier, John was arrested and later murdered when he reproved the king for breaking the Torah. The picture that we see of John and his parents, then, is one of devotion to keeping and teaching the Torah.

After examining the evidence, we can conclude that Yeshua was brought up in a Torah-observant atmosphere. His immediate family, as evidenced

Reviews for They Loved the Torah

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This adequately explained the topic. It helped me appreciate the Jewishness of Jesus and His disciples.