https://open.substack.com/pub/....silvertrumpetradio/p

It has been claimed by some that most Christians today naturally keep most of the commands of Torah, whether wittingly or unwittingly, simply by being good followers of Jesus according to their particular church doctrines. This statement is false and is made by people who do not truly know the Torah, but who think that if they say such things loud and long enough, they will be believed. I think they will not, because most people are not that naïve, and simple math is all that is necessary to disprove and discredit their claims:

· There are arguably 613 Commands in the Torah.

· There are about 77 positive commands (thou shalts) which can be kept today.

· There are about 194 negative commands (thou shalt nots) which can be kept today.

· There are about 26 additional commands which can be kept today, contingent upon one living in the land of Yisrael.

This means that, of the 613, only 271 Torah commands can currently be kept by anyone outside the land of Yisrael – which is roughly 44% of the total. If one lives in the land of Yisrael, about 279 commands could currently be kept, which is roughly 49% of the total possible. This is the best that could presently be accomplished by a perfect Tzadik – a fully righteous man who knows the Torah and scrupulously practices it to the best of his or her ability.

I have personally surveyed numerous Christians and Torah-observant believers in Yeshua over a period of two decades regarding their keeping of the commandments of Torah. In these surveys, I went through every one of the commandments, explaining each in its turn to those who did not understand them, and asking each person these six questions:

1. Should you keep this command?

2. Should you not keep this command?

3. Would you keep this command?

4. Would you not keep this command?

5. Do you keep this command?

6. Do you not keep this command?

The results were amazing and eye-opening, and no one could possibly have guessed them. Relatively pious Christians kept (either incidentally or tried to keep) an average of just 43 positive commands and 42 negative commands of the Torah, a total of 85 or about 31% of the possible 271 commands which can possibly be kept today. All of those surveyed acknowledged that this was an ideal number, and that they did not do so well in daily practice. This means that Christians, on average, keep or try to keep only 14% of the total 613 Torah commands.

Messianics and other supposedly Torah-observant believers in Yeshua fared somewhat better in my surveys, keeping (or trying to keep) roughly twice the number of commandments as their Christian counterparts. They averaged about 150 commands which they thought ideally should be kept, which is about 55% of the 271 possible to keep today, or about 24% of the total 613 commands of Torah. These numbers varied somewhat between them, though not significantly, as there is little agreement between supposedly “Torah-observant” groups about what Torah commands are possible to keep and are binding upon believers today, and because different types or groups of people have certain commands which apply only to them (such as priests, farmers, women, lepers…).

So much for the claim that most believers, especially Christians, keep a majority of the commands of Torah “naturally.” If folks are going to make such claims, they should first do the basic math and be certain of what they are saying. If they do not, they undermine their own credibility and potentially mislead people, whether wittingly or unwittingly.

“Man does not live by bread alone, but by EVERY Word that comes from the mouth of YHWH.”

“If you love me, keep my commandments.”

“And by this we know that we know Him, if we guard His commands. The one who says, ‘I know Him,’ and does not guard His commands, is a liar, and the truth is not in him. But whoever guards His Word, truly the love of Elohim has been perfected in him. By this we know that we are in Him. The one who says he stays in Him ought himself also to walk, even as He walked.”

“Let us hear the conclusion of the whole matter: Fear Elohim and keep His commandments: for this is the whole duty of man. For Elohim shall bring every work into judgment, with every secret thing, whether it be excellent, or whether it be evil.”

i saw something that really piqued my interest, but i could definitely use some help here.
of all things, it's to do with garments, clothing.
(i started off actually just looking for when cloth first came into the picture, the upgrade from animal skins...)
let me show some connects first.

gen 3
- 7And the eyes of both of them were opened, and they knew that they were naked; so they sewed together fig leaves and made coverings for themselves. -
rev 3
- 17You say, ‘I am rich; I have grown wealthy and need nothing.’ But you do not realize that you are wretched, pitiful, poor, blind, and naked. 18I counsel you to buy from Me gold refined by fire so that you may become rich, white garments so that you may be clothed and your shameful nakedness not exposed, and salve to anoint your eyes so that you may see. -

so, basically, one gets the idea that nakedness is shameful. this may seem too obvious to even state. let's thicken the plot.

gen 9
- 22And Ham, the father of Canaan, saw his father’s nakedness and told his two brothers outside.
23Then Shem and Japheth took a garment and placed it across their shoulders, and walking backward, they covered their father’s nakedness. Their faces were turned away so that they did not see their father’s nakedness. -

so, again it is brought up in connection with nakedness.
the sons didn't even want to SEE their father's nakedness...
now, the word garment is simlah, here's strong's exhaustive concordance

- apparel, clothes garment, raiment
Perhaps by permutation for the feminine of cemel (through the idea of a cover assuming the shape of the object beneath); a dress, especially a mantle -- apparel, cloth(-es, -ing), garment, raiment. -

this is where it gets interesting, it's very carefully showing a connect to cemel (semel), again, strong's exhaustive

- figure, idol, image
Or cemel {say'-mel}; from an unused root meaning to resemble; a likeness -- figure, idol, image. -

so, roughly going with a thought wondering if clothing as covering is in some way a form of idolatry, we look at the theme of the original iniquity, of adam, that got him (and eve) to want to clothe themselves.
and up pops job 31

- 33if I have covered my transgressions like Adam
by hiding my guilt in my heart, -

now, to be fair, it actually says bosom, not heart.
but this looks to say one clothes oneself to 'hide' one's guilt.
job says adam covered his transgressions, and genesis says he covered his nakedness. same thing(?).
and now the connect between clothing and idols makes more sense.
we wear clothing to cover our nakedness, but are we actually attempting to hide our guilt over our transgressions in our hearts?
this is not possible of course, as what the Father looks at in us is precisely the heart.
and why the theme constantly comes back that the clothing we wear is nothing more than filthy dirty rags.

- “Who told you that you were naked?” asked the LORD God. -

why (in all innocence) need to cover one's nakedness if one has no guilt? why attempt to 'hide' what's in one's heart from the eyes of the Father?
could be another way to put it.

anyway, this is where i am so far, i hope you can see this is quite intriguing.

does anyone have any knowledge of texts that could expand on this, or does it trigger any thoughts in anyone?
please share them, i'd appreciate it.

BIBLE STUDY – THE TEN COMMANDMENTS

PART 2

SIXTH COMMANDMENT: DO NOT MURDER --- {Exodus 20:13; Deuteronomy 5:17}

The wording of this Commandment simply prohibits "killing"; however, the word used is not related primarily to killing in warfare or to capital punishment, both of which are dealt with in other portions of the Mosaic Law. The word could be used to designate both murder and manslaughter. Since manslaughter involves accidental killing, it cannot be sensibly prohibited; it too, is dealt with in other legislation {Deuteronomy 19:1-13}. Thus, the sixth Commandment prohibits murder, the taking of another person's life for personal and selfish gain. Stated positively, the sixth Commandment preserves for each member of the Covenant community the right to live. In the modern world, a similar statute prohibiting murder exists in almost all legal codes, having become a part of state Law, in addition to purely religious or Moral Law. Yeshua however, pointed to the deeper meaning implicit in the Commandment. It is not only the act, but also the sentiment underlying the act, that is evil {Matthew 5:21-22}.

SEVENTH COMMANDMENT: DO NOT COMMIT ADULTERY --- {Exodus 20:14; Deuteronomy 5:18}

The act of adultery is fundamentally an act of unfaithfulness. One or both persons in an adulterous act are being unfaithful to other persons. Of all such crimes, the worst is that which signifies unfaithfulness. It is for this reason that adultery is included in the Ten Commandments while other sins or crimes pertaining to sexuality are not. Thus, the seventh Commandment is the social parallel to the first Commandment. Just as the first Commandment requires absolute faithfulness in the relationship with the one YHVH Elohiym, so the seventh requires a similar relationship of faithfulness within the Covenant of marriage. The relevance of the Commandment is apparent, but again Yeshua points to the implications of the Commandment for the mental life {Matthew 5:27-28}.

EIGHTH COMMANDMENT: DO NOT STEAL --- {Exodus 20:15; Deuteronomy 5:19}

The eighth Commandment establishes a principle within the Covenant community concerning possessions and property. A person has a right to certain things, which cannot not be violated by a fellow citizen for his or her personal advantage. But while the Commandment is concerned with property, its most fundamental concern is human liberty. The worst form of theft is "manstealing" {somewhat equivalent to modern kidnapping} -- that is, taking a person {presumably by force} and selling him or her into slavery. The crime and the related Law are stated more fully in Deuteronomy 24:7. The Commandment is thus not only concerned with the preservation of private property but is more fundamentally concerned with the preservation of human liberty {freedom from slavery and exile}. It prohibits a person from manipulating or exploiting the lives of others for personal gain. Just as the sixth Commandment prohibits murder, so the eighth prohibits what might be called "social murder," that is, the cutting off of a man or woman from a life of freedom within the community of YHVH's people

NINTH COMMANDMENT: AVOID BEARING FALSE WITNESS --- {Exodus 20:16; Deuteronomy 5:20}

This Commandment is not a general prohibition against lies. The wording of the original Commandment sets it firmly in the context of Israel's legal system. It prohibits perjury, or the giving of false testimony within the proceedings of a court of law. Thus, it establishes a principle of truthfulness and carries implications with respect to false statements in any context. Within any nation, the courts of law must be able to operate on the basis of true information. If law is not based on truth and righteousness, then the very foundations of life and liberty are undermined. If legal testimony is true, there can be no miscarriage of justice; if it is false, the most fundamental of human liberties are lost. Thus, the Commandment sought to preserve the integrity of Israel's legal system while guarding against the abuse of personal liberties. The principle is maintained in most modern legal systems, for example, in the taking of an oath before giving evidence in court. But the Commandment also points to the necessity of truthfulness in all interpersonal relationships.

TENTH COMMANDMENT: DO NOT COVET --- {Exodus 20:17; Deuteronomy 5:21}

The tenth Commandment is curious in its initial context. It prohibits the coveting, or desiring, of persons or things belonging to a neighbour. To find such a Commandment in a code of criminal law is unusual. The first nine Commandments prohibited physical acts. A criminal act can be followed by prosecution and legal process if detected. But the tenth Commandment, in contrast, prohibits desires, or covetous feelings. Under human law, it is not possible to prosecute upon the basis of desire, since proof would be impossible. While the crime involved in the tenth Commandment could not be prosecuted within the limitations of the Hebrew system, it was nevertheless known by YHVH, the "Most-High Judge." The genius of the Commandment lies in its therapeutic nature. It is not enough merely to deal with crime once it has been committed; the law must also attempt to attack the roots of crime. The root of almost all evil and crime lies in the desires of the individual. So, evil desires are prohibited. If covetous desires are gradually eliminated, then natural desires can be directed toward YHVH.

PRINCIPLE OF THE COMMANDMENTS

The relevance of each Commandment is understood in the underlying principle of the whole Decalogue. The principle of the whole is the principle of Love, the heart of Israel's religion. YHVH Loved Israel and called them in Love. In return, He imposed one Commandment upon Israel that superseded all others: "You shall love Adonai your YHVH with all your heart, and with all your soul, and with all your might" {Deuteronomy 6:5}. That is the central Commandment of Israel's religion. How to love the invisible, intangible YHVH is partly explained in the Decalogue. For the person who loves YHVH, the Ten Commandments provide guidance -- they point to a way of life that reflects love for YHVH and leads to a deeper experience of YHVH's Love. Therefore, the Ten Commandments continue to be a central part of all believers. Yeshua repeated the Commandment to love from Deuteronomy 6:5 and he called it "the first and greatest Commandment" {Matthew 22:37-38}. Consequently, the Ten Commandments still serve as a guide for the believer community.

YESHUA AND THE TEN COMMANDMENTS

1 -- What the First Commandment says: "Do not worship any other gods." {Exodus 20:3}
What Yeshua said: "You must worship Adonai your YHVH; serve only Him." {Matthew 4:10}

2 -- What the Second Commandment says: "Do not make idols of any kind." {Exodus 20:4}
What Yeshua said: "No one can serve two masters." {Luke 16:13}

3 -- What the Third Commandment says: "Do not misuse the Name of Adonai." {Exodus 20:7}
What Yeshua said: "Don't make any vows! If you say, ‘By heaven!' it is a sacred vow because heaven is YHVH's Throne." {Matthew 5:34}

4 -- What the Fourth Commandment says: "Remember to observe the Shabbat day by keeping it holy." {Exodus 20:8-10}
What Yeshua said: "The Shabbat was made to benefit people, and not people to benefit the Shabbat. And I, the Son of Man, am Master even of the Shabbat!" {Mark 2:27-28}

5 -- What the Fifth Commandment says: "Honour your father and mother." {Exodus 20:12}
What Yeshua said: "If you love your father or mother more than you love Me, you are not worthy of being mine." {Matthew 10:37}

6 -- What the Sixth Commandment says: "Do not murder." {Exodus 20:13}
What Yeshua said: "If you are angry with someone, you are subject to judgment!" {Matthew 5:22}

7 -- What the Seventh Commandment says: "Do not commit adultery." {Exodus 20:14}
What Yeshua said: "Anyone who even looks at a woman with lust in his eye has already committed adultery with her in his heart." {Matthew 5:28}

8 -- What the Eighth Commandment says: "Do not steal." {Exodus 20:15}
What Yeshua said: "If . . . your shirt is taken from you, give your coat too." {Matthew 5:40}

9 -- What the Ninth Commandment says: "Do not testify falsely against your neighbour." {Exodus 20:16}
What Yeshua said: "You must give an account on Judgment Day of every idle word you speak." {Matthew 12:36}

10 -- What the Tenth Commandment says: "Do not covet." {Exodus 20:17}
What Yeshua said: "Beware! Don't be greedy for what you don't have." {Luke 12:15}

BIBLE STUDY – THE TEN COMMANDMENTS

PART 1

OVERVIEW

The Ten Commandments were rules for how the Hebrews as a nation should live. These rules came directly from YHVH to Moses and were written on two stone tablets {see Exodus 20}. They were given to Moses when he met with YHVH on Mount Sinai during the Israelites' wilderness wanderings. These Commandments were a Covenant between YHVH and His people. They signified the relationship and YHVH's promise of love and guidance. The Commands were meant to help the Israelites get along together and to maintain their worship of the One True YHVH. YHVH actually provided the Commandments for the Israelites twice. Moses broke the first tablets in a fit of anger when he came upon the Israelites worshiping an idol, a golden calf. YHVH then gave the Commandments again to Moses {see Exodus 32:1 and Exodus 34:1}. In the New Testament, Yeshua states that He came to fulfil the Commandments. The Covenant between YHVH and His people is no longer based on obedience to Commandments but on relationship to the Moshiach.

BIBLICAL BACKGROUND OF THE COMMANDMENTS

The Ten Commandments are stated twice in the Old Testament: first in the book of Exodus {Exodus 20:2-17}, in a passage describing YHVH's gift of the Commandments to Israel, and second in Deuteronomy {Deuteronomy 5:6-21}, in the context of a Covenant renewal ceremony. Moses reminds his people of the substance and meaning of the Commandments, as they renew their Covenant allegiance to YHVH. In the original language, the Commandments are called the "Ten Words" {from which comes the name Decalogue}. According to the biblical text, they are "Words," or Laws, spoken by YHVH, not the result of a human legislative process. The Commandments are said to have been written on two tablets. This does not mean that five Commandments were written on each tablet. Instead, all ten were written on each tablet, the first tablet belonging to YHVH the Lawgiver, the second tablet belonging to Israel the recipient. The Commandments deal with two basic areas of human life. The first five concern relationships with YHVH, the last five concern relationships among human beings. The Commandments were given first to Israel in the making of the Covenant at Mount Sinai, shortly after the Exodus from Egypt. Though the date of the Sinai Covenant cannot be fixed with certainty, it was probably around 1290 B.C. In order to understand the Commandments, it is necessary first to understand the context in which they were given.

CONTEXT OF THE COMMANDMENTS

The Commandments are inseparable from the Covenant. YHVH made certain Commitments to Israel and in return imposed certain obligations upon Israel. Although Israel's obligations are later expressed in great detail, they are given their most precise and succinct expression in the Ten Commandments. The Commandments set down the most fundamental principles of all Hebrew Law. The detailed Laws contained later in the Torah, for the most part, apply the principles to particular situations. Thus, the role of the Ten Commandments in ancient Israel was to give direction to a relationship. They were not to be obeyed simply for the sake of obedience, to earn some kind of credit. Rather, they were to be obeyed in order to discover the fullness and richness of a relationship with YHVH. The Commandments in ancient Israel were not merely a code of ethics or moral advice. The Covenant was between YHVH and a nation; the Commandments were directed toward the life of that nation and its citizens. Consequently, the initial role of the Commandments was similar to that of Criminal Law in a modern nation. Israel was a theocracy, a nation whose King was YHVH {Deuteronomy 33:5}. The Commandments provided guidance to the citizens of that nation. So, to break a Commandment was to commit a crime against the nation and the ruler of that nation, YHVH. The penalties were severe, for the breaking of the Commandments threatened the Covenant relationship and the continued existence of the nation. This context is important for understanding the Commandments in their initial form.

MEANING OF THE COMMANDMENTS

The Commandments begin with a preface {Exodus 20:2; Deuteronomy 5:6} that identifies the Lawgiver, YHVH, who gave the Commandments to a people with whom He already had a relationship. The Lawgiver is the YHVH of the Exodus, who redeemed His people from slavery and granted them freedom. The preface is vital, for it indicates that YHVH's gift of Law was preceded by an act of Love and Grace. The Commandments were given to a people who had been redeemed; they were not given in order to achieve redemption. There are some variations in the manner of numbering the Commandments. According to some systems, the preface is identified with the first Commandments. It seems preferable however, to understand the opening words as a preface to all Ten Commandments. In the notes that follow, there is first an explanation of the original meaning, then some indication of the contemporary meaning.

FIRST COMMANDMENT: WORSHIP NO OTHER GODS --- {Exodus 20:3; Deuteronomy 5:7}

The first Commandment expressly prohibits the Israelites from engaging in the worship of foreign gods. The significance of the Commandment lies in the nature of the Covenant. The essence of the Covenant was a relationship, and the essence of relationship, from the biblical perspective, is faithfulness. YHVH's faithfulness to His people had already been demonstrated in the Exodus, as indicated in the preface to the Commandments. In turn, YHVH required of His people, more than anything else, faithfulness in their relationship with Him. Thus, though the Commandment is stated negatively, it is full of positive implications. And its position as first of the ten is significant, for this Commandment establishes a principle that is particularly prominent in the social Commandments {six through ten}. The contemporary significance of this Commandment is also faithfulness in relationship. At the heart of human life, there must be a relationship with YHVH. Anything in life that disrupts that primary relationship breaks the Commandment. Foreign "gods" are persons, or even things, that disrupt one's relationship with YHVH.

SECOND COMMANDMENT: MAKE NO IMAGES --- {Exodus 20:4-6; Deuteronomy 5:8-10}

The second Commandment prohibits the Israelites from making images of Adonai. To make an image of YHVH, in the shape or form of anything in this world, reduces the Creator to something less than His Creation and to worship the created instead of the Creator. The temptation for Israel to worship YHVH in the form of an image must have been enormous, for images and idols flourished in all the religions of the ancient Near East. But the YHVH of Israel was a Transcendent and Infinite Being Who could not be reduced to the limitations of an image or form. A "god" worshiped that way would no longer be the YHVH of the universe. In the modern world, the shape of the temptation has changed. Few in the West are tempted to take power tools and shape from wood an image of YHVH. Nevertheless, in other parts of the world statues and pictures of gods are regularly worshiped.

THIRD COMMANDMENT: PROPERLY USE YHVH'S NAME --- {Exodus 20:7; Deuteronomy 5:11}

There is a popular understanding that the third Commandment prohibits vulgar language. However, it is most concerned with the use of YHVH's Name. YHVH had granted to Israel an extraordinary privilege -- He had revealed to them His Personal Name. The Name in Hebrew, is represented by four letters, YHVH, which are rendered in English Bibles as ADONAI, or YHVH. The knowledge of the Divine Name was a privilege, for it meant that Israel did not worship an anonymous and distant deity but a YHVH with a Personal Name. Yet the privilege was accompanied by the danger that the knowledge of YHVH's Personal Name could be abused. In ancient Near Eastern religions, magic was a common practice. Magic involved the use of a god's name, which was believed to control a god's power in activities designed to harness that power for human use. Thus, what the third Commandment prohibits is attempting to control YHVH's power through His Name. YHVH may give power, but that power and privilege must not be manipulated or controlled. Within the modern faith, the Name of YHVH is equally important. Through YHVH's Name comes access to YHVH in prayer. The abuse of the privilege of prayer, involving calling upon the Name of YHVH for selfish or worthless purposes or swearing falsely by it, is tantamount to the magic of the ancient world. In both, YHVH's Name is abused and the third Commandment is broken. The third Commandment stands as a reminder of the enormous privilege of knowing YHVH's Name, a privilege not to be taken lightly or abused.

FOURTH COMMANDMENT: OBSERVE THE SHABBAT --- {Exodus 20:8-11; Deuteronomy 5:12-15}

This Commandment has no parallels in ancient Near Eastern religions; furthermore, it is the first of the Commandments to be expressed in a positive form. While most of life was characterized by work, the seventh day was to be set aside. Work was to cease and the day was to be kept holy. The holiness of the day is related to the reason for its establishment. Two reasons are given, and though at first, they appear different, there is a common theme linking them. In the first version of the Commandment {Exodus 20:11}, the Shabbat is kept in commemoration of Creation; YHVH Created in six days and rested on the seventh day. In the second version {Deuteronomy 5:15}, the Shabbat is observed in commemoration of the Exodus from Egypt. The theme linking the two versions is Creation: YHVH not only Created the world but also "Created" His people, the nation of Israel, in redeeming them from Egyptian slavery. Thus, every seventh day throughout the passage of time, the Hebrew people were to reflect upon Creation. By doing so, they were reflecting upon the meaning of their existence. For most of believer’s community, the concept of "Shabbat" has been moved from the seventh to the first day of the week, namely Sunday. The move is related to a change in Christian thought, which identifies the Resurrection of Yeshua Moshiach on a Sunday morning. The change is appropriate, for believers now reflect each Sunday, or "Shabbat," on a third act of divine creation. This is the new creation established in the Resurrection of Yeshua Moshiach from the dead.

FIFTH COMMANDMENT: HONOUR PARENTS --- {Exodus 20:12; Deuteronomy 5:16}

The fifth Commandment forms a bridge between the first four, concerned primarily with YHVH, and the last five, concerned primarily with human relationships. On first reading, it appears to be concerned with family relationships only: children are to honour their parents. Although the Commandment establishes a principle of honour or respect in family relationships, it is probably also related to the responsibility of parents to instruct their children in the faith of the Covenant {Deuteronomy 6:7}. This way, the religion could be passed on from one generation to another. But instruction in the faith required an attitude of honour and respect from those who were being instructed. Thus, the fifth Commandment is concerned not only with family harmony but also with the transmission of faith in YHVH throughout subsequent generations. With the fifth Commandment, there is little need to convert its meaning into contemporary relevance. At a time in which so much education is undertaken beyond the confines of the family unit, the Commandment serves as a solemn reminder. Not only is there a need for harmonious family life, but the responsibilities of religious education rest upon both parents and children.

"I, Yahweh, thy God, am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me"

Ex20