Quotes About Torah

One reason is the subject of the Torah is all mankind, not just the Jews. That, too, is a major feature of the Torah and this commentary.

Judaism has consisted of four components: God,Torah, Israel, and Chosenness; that is, the God introduced by the Jews, Jewish laws, Jewish peoplehood, and the belief that the Jews are God's chosen people. Jews' allegiance to any of these components has been a major source of antisemitism because it not only rendered the Jew an outsider, but more important, it has often been regarded by non-Jews as challenging

Many Jews are convinced that the "oral law" is comprised of interpretations and additions to what is written in the Torah and that both were revealed by God to the Israelites at Mount Sinai through Moses.

Many Jews are convinced that the "oral law" is comprised of interpretations and additions to what is written in the Torah and that both were revealed by God to the Israelites at Mount Sinai through Moses. Numbers 15:32–36 as well as many other biblical sources show that this is not true.

I was always fascinated by the Torah, the Bible, in terms of story telling: heroes and villains, morality and flaws. There's no better epic. Also, being part Latin and Jewish means I have a sense of the theatrical. There were always a lot of people in my house. My home was always filled with a lot of storytellers.

the Torah itself sets obedience in the context of trust.

the society in which the people of God will seek to implement this justice is one that remains sinful. It is in fact fortunate that, as Jesus puts it, the Torah is written for people who have stubborn wills. The Torah seeks to pull people toward God's creation intent, but it makes realistic allowance for their stubbornness (e.g., Mt 19:1-12). The empire and every other society remains a mixed entity, which makes the First Testament distinctively useful in this connection. Further

the First Testament is under no illusion about whether implementing the Torah has the potential to achieve God's purpose for Israel's life. There is no direct link between seeking to restrain injustice in society and the implementing of God's reign. Implementing God's reign is fortunately God's business.

Faith is the summit of the Torah.

I have also written a book about the Giving of the Torah, and a book on the Days of Awe, and a book on the books of Israel that have been written since the day the Torah was given to Israel.

At the heart of the Torah, in the middle of the book of Leviticus, we find the commandment, "You shall love your neighbor as yourself" (19:18).

Mikketz The beginning of our Sidra, which tells in what appears to be excessive detail of the two dreams of Pharaoh, invites a number of questions. Why are these dreams recounted in the Torah at such length? What can we learn from the differences between Pharaoh's dreams and the dreams of Joseph in last week's Sidra? Do they characterize some fundamental contrast between the worlds which Joseph and Pharaoh represent? And if so, what is the implication for us?

he'd read the Bible, the Torah, the Koran, and heard the Upanishads were no different—it was clear the battle for justice was in the heart; each soul was precious. "The great religions teach us," he said through tears, "that the loss of one soul affects us all." Whispers

The Messiah enters [the Hall of the Sons of Illness] and summons all the diseases and all the pains and all the sufferings of Israel that they should come upon him, and all of them come upon him. And would he not thus bring ease to Israel and take their sufferings upon himself, no man could endure the sufferings Israel has to undergo because they neglected the Torah.22

There are five language-sets in particular which they employed for this purpose. Briefly, they are as follows: Wisdom, Torah, Spirit, Word and Shekinah

Saul came from a family who knew what that meant. It meant Ioudaïsmos: as we saw, not a "religion" called "Judaism" in the modern Western sense, a system of piety and morality, but the active propagation of the ancestral way of life, defending it against external attacks and internal corruption and urging the traditions of the Torah upon other Jews, especially when they seemed to be compromising.

But all the signs are that Gamaliel's bright young pupil from Tarsus wasn't satisfied with this approach. His "zeal" would have placed him in the opposing school, following Hillel's rival Shammai, who maintained that if God was going to establish his reign on earth as in heaven, then those who were zealous for God and Torah would have to say their prayers, sharpen their swords, and get ready for action.

The hope of Israel, expressed variously in the Torah, Prophets, and Psalms, was not for a rescue operation that would snatch Israel (or humans or the faithful) from the world, but for a rescue operation that would be for the world, an operation through which redeemed humans would play once more the role for which they were designed.

What drove Paul, from that moment on the Damascus Road and throughout his subsequent life, was the belief that Israel's God had done what he had always said he would; that Israel's scriptures had been fulfilled in ways never before imagined; and that Temple and Torah themselves were not after all the ultimate realities, but instead glorious signposts pointing forward to the new heaven-and-earth reality that had come to birth in Jesus.

Who is the "me" here? The "I" and "me" of Romans 7 is a literary device through which Paul is telling the life story of Israel under the Torah.

Only in the light of Jesus can he look back and see not only that the God-given Torah had the effect of increasing "Sin," but that this was the divine intention all along.

What God was doing through the Torah, in Israel, was to gather "Sin" together into one place, so that it could then be condemned.

Israel's god dwelt (in principle; and he would do so again) in the Temple; his tabernacling presence ('Shekinah') functioned as had the pillar of cloud and fire in the wilderness. He revealed himself and his will through Torah; for some rabbis at least, when one studied Torah it was as though one was in the Temple itself.

Jesus is the 'Word' of God. Jesus is the Wisdom through which the world was made. Jesus is, in some senses, the new Torah. And, in a move which has stupendous consequences, Jesus is the true Shekinah, the true presence of the one true God, the truth of which the Jerusalem Temple was simply a foretaste.9