Bible references

Key NT Scriptures

• Acts 17:10-11
• Matthew 28:18-20

Key OT Scriptures

• Deuteronomy 4:8-10
  Jewish Commentary
• Deuteronomy 6:4-9
  Click to retrieve Deuteronomy 6:4-9
  Jewish Commentary
• Deuteronomy 11:13-21
  Click to retrieve Deuteronomy 11:13-21
  Jewish Commentary
• Deuteronomy 31:12
  Jewish Commentary

Supportive NT Scriptures

• Matthew 5:17-19
• Romans 2:14-15
• 2 Timothy 3:16

Supportive OT Scriptures

• Jeremiah 31:30-33
  Jewish Commentary
• Proverbs 22:6
  Jewish Commentary
• Psalms 1:1-2
  Jewish Commentary
• Psalms 119:97-99
  Jewish Commentary

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Commentary

Rabbi Michael Rudolph

While the Scriptures cited here speak to all of the Mitzvah's elements, the two that are primary are Deuteronomy 6:6-7 , which is part of the Sh'ma (the Scripture-prayer that is recited by Orthodox Jews several times a day), and Jeremiah 31:30-33(31-34) (re-affirmed in Hebrews 8:10-11 ), the prophecy that God would give Israel a New Covenant, the essence of which would be God's Word ( Torah ) embedded in hearts and minds so that all could know Him intimately. That prophecy was fulfilled by Yeshua who, according to John 1:1-14 , is God's Word made flesh, and we know from other Scriptures that, after coming to earth, Yeshua offered Himself up as a sacrifice for our sin, was resurrected from the dead, and later returned to the Father, sending back to us the Ruach Hakodesh to reside within all who are willing to receive Him. The prophecy of Jeremiah was thus fulfilled, and we who are living today and believe, are its beneficiaries. The Scriptures cited do not use the word "study", but do say "on His Torah they meditate day and night", and "meditate on it all day". Also, the Bereans are said to have engaged in "checking the Tanakh every day", all of which are tantamount to studying God's Word, but even exceed mere study because they connote repetition. According to Jeremiah 31:32(33) and Hebrews 8:10 , God puts His words within us but, just as with other blessings of God, He doesn't force Himself on us; we have to invite Him. Therefore, we have a responsibility to receive and internalize God's Word or we will derive no benefit from it. Internalizing God's Word is the same as allowing the Ruach HaKodesh to live within us, to counsel, comfort, and yes, even convict us of sin should we stumble. Although Jeremiah spoke his prophecy to the Jewish people, God's words for all will know me, from the least of them to the greatest did not mean just Jews, but Gentiles also ( Romans 2:14-15a ) who, by confessing Yeshua, are grafted into an olive tree among Jewish branches ( Romans 11:17 ), thereby becoming members in the " national life of Isra'el " 1 or " commonwealth of Israel ", 2 ( Ephesians 2:12 ) and, consequently, in the wider body of believers. Deuteronomy 6:7 commands us to talk about God's words (meaning His words in Scripture), and it mentions four occasions in particular, which I interpret to mean on all occasions. Speaking God's words has the benefit of learning them, remembering them, and teaching them even to those who hear them spoken in passing. NormatTextParagraph Teaching Torah and Torah -obedience is commanded ( Matthew 5:19 ), and is expected of all of us. The Mitzvah as it applies to our children is especially important, however, because teaching children is the way our heritage of belief, obedience, and relationship with God is passed from generation to generation. As Proverbs 22:6 tells us: even when old, he will not swerve from it. 1. Complete Jewish Bible (CJB) translation 2. New King James Version (NKJ) translation

Classical commentators

Maimonides, Meir and HaChinuch wrote their respective mitzvot in fairly literal ways. Maimonides' #RP11 speaks of studying the Torah , while Meir's #MP14 and HaChinuch's #C419 emphasize learning and teaching. Maimonides' #RP10 specifies that we are to read the Sh'ma twice daily, morning and evening, and Meir's #MP11 says similarly that we are to recite it. HaChinuch's #C420 says something quite different; he says that we are only required to recite one verse of the Torah , namely Deuteronomy 6:4 . I am of the opinion that the Orthodox interpretation of reading or reciting the Sh'ma morning and evening is not what the Scripture intends, but the practice is a good one and a valid implementation so long as the Scripture's higher and more far-reaching message is understood and pursued.

Copyright © Michael Rudolph and Daniel C. Juster, The Law of Messiah, Torah from a New Covenant Perspective, Volume 1 & 2

Source and License

Based on The Law of Messiah - Torah from a New Covenant Perspective by Michael Rudolph and Daniel C. Juster.

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Disclaimer: the original content is authored by Rabbi Michael Rudolph and Rabbi Daniel Juster; additional notes or implementation details on this website are not part of their original work and do not represent their views.

Record source: The Law of Messiah - Torah from a New Covenant Perspective - Volume 1 & 2

Copyright note: Copyright © Michael Rudolph and Daniel C. Juster, The Law of Messiah, Torah from a New Covenant Perspective, Volume 1 & 2