How to Ascertain the Righteous Requirements of the Law
By Isaac Aluochier
THE LAW IS DIVIDED INTO TWO PORTIONS
SOME LAWS WERE ONLY FOR THE PROMISED LAND
WHAT ABOUT THE SHABBAT: IS OBSERVING IT ESSENTIAL FOR RIGHTEOUSNESS?
KEEP HOLY WHATEVER YAHWEH HAS MADE HOLY
THE LAW IS DIVIDED INTO TWO PORTIONS
The Righteous Requirements of the Law
The King James Version renders Romans 2: 26 verse as: "Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?" The New King James Version, the New Revised Standard Version and the New World Translation all use the phrase "the righteous requirements of the law".
Analysis of Romans 2: 25-29 shows that an uncircumcised man can indeed keep "the righteous requirements of the law" (verse 26), and also "fulfill the law" or "keep the law" (verse 27). But how can an uncircumcised man "keep the law" or "fulfill the law"? Does not the fact that he is uncircumcised automatically render it impossible that he can keep the entirety of the law, for the law does indeed have portions of it which require men to be circumcised before those men can keep those portions? Such as taking part in the Pesach (Passover)? For even sojourners who desired to partake of the Pesach had first to be circumcised before they were so allowed to partake of it. After which there was no longer a distinction between them and the native Yisraelites.
Therefore when the apostle Shaul (Paul) explains in Romans 2: 25-29 that it is indeed possible for an uncircumcised man to keep the righteous requirements of the law and to fulfill the law, yet we see that it is also impossible for an uncircumcised man to keep the entirety of the law, he implies that the law is divided into a portion which contains righteous requirements and a portion which does not so contain righteous requirements. And the person who keeps the righteous requirements of the law indeed fulfills the law. And such a person need not be circumcised, for Shaul says that an uncircumcised man can indeed keep the righteous requirements of the law, thereby fulfilling the law.
Also, for the Yahudim (Jews) who keep circumcision, but break the law, Shaul terms their breaking of the law, despite keeping circumcision, as uncircumcision. In other words, such Yahudim were keeping a portion of the entire law, without keeping the entirety of the law. And the portion they did not keep is the one that counted against them.
And this portion that the Yahudim did not keep, yet can be kept by an uncircumcised man, is what determines true circumcision - the one of the heart, rather than the one of the flesh. This is the portion that contains the righteous requirements of the law, the portion we all ought to keep.
It should therefore be evident that the law does indeed contain two portions: one in which righteous requirements reside, and another in which righteous requirements do not reside.
How May One Determine the Righteous Requirements of the Law?
The circumcision command enlightens us on how we may determine the righteous requirements of the law. For there is indeed a spiritual circumcision, which is required of us in terms of righteousness, and also a physical circumcision, which is not required of us in terms of righteousness.
The record of the institution of the circumcision command is contained in Beresheet (Genesis) 17. We find there that circumcision was indeed the seal of a covenant between Yahweh and Avraham, a covenant whereby Avraham and Avraham's descendants, together with their households, agreed to have Yahweh as their Mighty One.
Therefore it is evident that having Yahweh as one's Mighty One was the righteous requirement of the circumcision covenant. For one can indeed have Yahweh as one's Mighty One without being circumcised. As even a righteous woman such as Sarah, who, it is taken, was not circumcised, nevertheless had Yahweh as her Mighty One. The righteous requirement of the circumcision covenant was therefore having Yahweh as one's Mighty One.
In this case the purpose of physical circumcision is found to contain the righteous requirement of the circumcision command. For the purpose of physical circumcision was to mark out or to seal up those who had set Yahweh as their Mighty One. Therefore, in determining the righteous requirements of the Law, in determining those aspects of the Law which are binding on all and should therefore be kept by all, we ought to look at the purpose or meaning behind the various laws making up the Law.
Beresheet 34 notes that the Chivvi (Hivites) were circumcised. Nevertheless, their circumcision was not valid before Yahweh for purposes of righteousness, for they did not so circumcise themselves as a seal that Yahweh was their Mighty One. They circumcised themselves to obtain the women and wealth of Yaakov's household. There was therefore no righteousness in their circumcision.
Leviticus 26: 40-45 shows that an uncircumcised heart is one that does not accept Yahweh as its Mighty One, while a circumcised one accepts Yahweh as its Mighty One. The circumcised heart shows its acceptance of Yahweh as its Mighty One by means of walking before Yahweh faithfully and being blameless.
Deuteronomy 10: 12-22 shows that a circumcised heart is one that has Yahweh as its Mighty One, and fears Yahweh. It walks in all of Yahweh’s ways, loves Yahweh, serves Yahweh with all of its entirety and keeps the commandments and statutes of Yahweh. It is completely submissive to Yahweh and manifests love for strangers.
And Deuteronomy 30: 1-10 shows that a circumcised heart is one that has Yahweh as its Mighty One, and loves Yahweh with its entirety. It obeys Yahweh’s voice and does all of Yahweh’s commandments and statutes.
And the book of Rut (Ruth), particularly verse 1: 16, shows that Rut's heart was circumcised, even though physically she was not, for she made Yahweh her Mighty One.
It should therefore be clear that in the case of circumcision, the righteous requirement is that whereby a heart accepts Yahweh as its Mighty One, and fully submits to Yahweh's will. The physical act of circumcision is not a righteous requirement, and its observance is therefore not essential for purposes of fulfilling the law of Yahweh.
SOME LAWS WERE ONLY FOR THE PROMISED LAND
Observing the Pesach Not Essential for Righteousness
The ordinance of the Pesach is given in Shemot (Exodus) 12: 43-49. It very clearly states that no uncircumcised person, that is no physically uncircumcised person, may eat it. Only circumcised people may eat it. In other words, only in households where the men in the household were circumcised could the Pesach be eaten.
But uncircumcised people can indeed fulfil Yahweh's law. This implies that eating the Pesach, and keeping the ordinance of the Pesach, is not essential for purposes of righteousness. The ordinance of the Pesach is therefore not a righteous requirement of Yahweh. Therefore those not keeping the ordinance of the Pesach can still be righteous before Yahweh and fulfil Yahweh's law!
The ordinance of the Pesach was given to the Yisraelites as a memorial of Yahweh passing over the houses of the children of Yisrael when they were in Mitzrayim (Egypt), when he struck the Mitzrim (Egyptians), and spared the houses of the Yisraelites (Shemot 12: 27).
It should also be noted that commands Yahweh gave to the Yisraelites, whose purposes were memorials, did not necessarily contain Yahweh's righteous requirements. For the ordinance of the Pesach was one such command given as a memorial, yet it is noted that its observance is not essential for purposes of fulfilling the law of Yahweh. Therefore commands Yahweh gave whose purposes were memorials do not necessarily contain Yahweh's righteous requirements. Refraining from observing such commands that do not contain Yahweh's righteous requirements does not disqualify one from fulfilling Yahweh's law.
Observing the Feast of Matzah Not Essential for Righteousness
In Shemot 12: 15-20 we have recorded the institution of the feast of matzah (unleavened bread), together with the commands accompanying it. The purpose of the feast of matzah is explained in Shemot 12: 17. It is observed as a memorial of Yahweh bringing the hosts of Yisrael out of the land of Mitzrayim.
As the purpose of the feast of matzah is purely a memorial, without some accompanying purpose, it appears that observance of the feast of matzah is not essential for purposes of righteousness. One can therefore fulfil the law of Yahweh without keeping the feast of matzah.
Observing the Set Feasts of Yahweh Not Essential for Righteousness
Devarim (Deuteronomy) 16: 1-17 contains explanations for the observance of Yahweh's set feasts.
The month of Aviv was observed, and Pesach was kept to Yahweh the Mighty One, because in the month of Aviv Yahweh brought out the Yisraelites out of Mitzrayim by night. Observance of the month of Aviv and the keeping of Pesach are therefore memorials of deliverance from the slavery of Mitzrayim. Matzah was also eaten for seven days, for the purpose of remembering the day in which they came out of the land of Mitzrayim, remembering this all the days of their lives. As the purposes for observing the month of Aviv, and keeping the statute of Pesach and that of the feast of matzah were memorials, it is not essential to keep these observances for purposes of fulfilling the law of Yahweh.
The feast of weeks was a memorial that the Yisraelites were slaves in Mitzrayim. As this feast also was a memorial, its observance is not essential for purposes of fulfilling the law of Yahweh.
The feast of booths was kept to acknowledge Yahweh as the source of all the blessings upon the Yisraelites, whether of their produce or of the work of their hands. But one does not need to observe the feast of booths in order to acknowledge Yahweh as the source of all blessings upon one. For one can acknowledge Yahweh as the source of all blessings upon one without necessarily observing the feast of booths. For, as in the case of the covenant of circumcision, one can have Yahweh as one's Mighty One without necessarily being physically circumcised, so also one can acknowledge Yahweh as the source of all of one's blessings without necessarily observing the feast of booths. Therefore observance of the feast of booths is not essential for purposes of fulfilling the law of Yahweh.
It should also be noted that these set feasts of Yahweh, Pesach, weeks and booths, were to be observed in the place Yahweh was to choose, to cause his name to dwell there. They were not to be observed in any geographical locality, but in a specific geographical locality. It should also be clear, in the case of Pesach, as shown in Bemidbar (Numbers) 9, that if one was outside the territory of Yisrael at the time of Pesach in the month of Aviv, one could not keep this statute in the territory outside of Yisrael in the first month of Aviv. One had to wait until the second month of the year and keep the Pesach statute at the place Yahweh would choose to place his name to dwell there. In other words, Yahweh made clear that these set feasts of his were to be kept in the territory of Yisrael, and specifically at the place he would choose within that territory. Therefore anyone outside the place Yahweh would choose within the territory of Yisrael could not keep these set feasts of Yahweh.
As these feasts are specific to the geographical territory of Yisrael, and should not be observed outside of the place Yahweh has chosen to place his name to dwell therein, their observance is not essential for righteousness. For righteous people have indeed existed outside of that territory, such as Daniyel when in exile in Babylon. One can therefore fulfil Yahweh's law without keeping the set feasts of Yahweh, which must be kept only within the place Yahweh has chosen to place his name to dwell therein.
With respect to the first day of the seventh month, Vayikra (Leviticus) 23: 24 describes it as a memorial of blowing of shofarot. No other purpose is given for its observance, other than its being a memorial. It should therefore be clear that observance of this set feast is not essential for fulfilling Yahweh's law, and one can indeed be righteous without observing this set feast.
Vayikra 16: 29-30 explains the meaning of the day of atonement, being the day that atonement is made for the people, to cleanse them before Yahweh from all their sins. The manner this symbolic cleansing took place was by animal sacrifices and offerings. Nevertheless, we know from other portions of Scripture, such as book of Hebrews, that by the blood of animals no human sin is forgiven. But we are forgiven on account of the shed blood of the sacrifice and offering of Yah'shuah the Messiah. Therefore observing the Day of Atonement is seen not to be essential for purposes of fulfilling the law of Yahweh. What is important is faith in the sacrifice of death of Yah'shuah the Messiah, and in his resurrection from the dead. One can therefore be righteous before Yahweh without observing the Day of Atonement.
It is therefore seen that the various set feasts of Yahweh, which were kept annually at the place Yahweh chose, are not essential for purposes of one fulfilling the law of Yahweh. One can therefore be righteous before Yahweh without observing the set feasts of Yahweh.
Entry into Yahweh's Temple Not Essential for Righteousness
Yechezkel (Ezekiel) 44: 4-9 shows that with respect to the Temple, Yahweh’s dwelling place in the midst of the house of Yisrael, no uncircumcised foreigner, uncircumcised in heart or uncircumcised in flesh, shall enter it. Only those foreigners who are part of Avraham’s household, that is those who are circumcised, both in heart and in flesh, may enter Yahweh’s sanctuary.
This law is specific only to the physical Temple of Yahweh spoken of in these scriptures. It is not applicable for purposes of fulfilling the law of Yahweh. For Yahweh's law can indeed be fulfilled by those who are not physically circumcised.
The existence of this law of the Temple therefore shows that Yahweh gave some of his laws for purposes that did not involve the fulfilment of his law. In other words, Yahweh issued to the Yisraelites some laws of his whose purpose was wholly separate from righteousness or the fulfilment of his law.
One can therefore conclude, correctly it is taken, that entering the Temple, Yahweh's sanctuary, was not and is not essential for purposes of righteousness or the fulfilment of the law. For it is clearly seen that before the Temple was erected in Yerushalayim (Jerusalem) righteous servants of Yahweh had indeed lived and died. Such servants include, among others, Avraham and David. And during the time of the exile of Yahudah in Babylon, we find other righteous servants, including Daniyel. It is therefore clearly seen that entry into the Temple, Yahweh's sanctuary, is not essential for purposes of fulfilling the law of Yahweh. And therefore, the law of physical circumcision as it pertains to entry into the Temple is not essential for purposes of righteousness.
It should therefore be noted that some laws Yahweh gave did not contain his righteous requirements, as their performance did not account for righteousness or the fulfilling of his law.
WHAT ABOUT THE SHABBAT: IS OBSERVING IT ESSENTIAL FOR RIGHTEOUSNESS?
In Shemot 16: 4 Yahweh informed Moshe that he would test Yisrael, whether they would walk in his law or not. In Shemot 16: 23 Moshe informed Yisrael the particular law of Yahweh they were to keep at that time, the law of the Shabbat. The Shabbat is a solemn rest, a holy rest to Yahweh. And it was a law of Yahweh that was in existence at the time the Yisraelites were informed of it through Moshe.
In Shemot 20: 8-11 Yahweh made the Shabbat law, which was already in existence, part of his covenant with the Yisraelites. He reminded the Yisraelites to keep the Shabbat holy, for the Shabbat is indeed holy. They manner they were to keep it holy was by resting from their work or labours, and ensuring that those under their authority did likewise. Yahweh also informed the Yisraelites why he commanded them to keep holy the Shabbat to him. For in six days he made heaven and earth, the sea and all that are in them, and rested the seventh day. He therefore blessed the Shabbat day, and made it holy.
In other words, the Shabbat is a memorial of Yahweh's creation in six days of heaven and earth, the sea and all that is in them, and his rest on the seventh day, together with his blessing of it and his hallowing of it.
As the Shabbat is a memorial of Yahweh's creation in six days and rest on the seventh day, is its observance really essential for purposes of Yahweh's righteousness? In other words, can one fulfil the law of Yahweh without observing the Shabbat to Yahweh, just as one can fulfil the law of Yahweh without observing the set feasts of Yahweh?
It appears that it is possible to remember Yahweh's creation in six days of heaven and earth, the sea and all that are in them, and his rest on the seventh day, without necessarily observing the Shabbat. Nevertheless, is it possible to keep holy the Shabbat without observing it in the manner commanded? Seeing that the manner it is kept holy is by resting from the work one does in six days, and ensuring that all under one's authority likewise rest on the seventh day of the week?
It appears to me that it is not possible to fulfil this command of keeping holy the Shabbat except by resting from one's labours. For if one does not rest on the Shabbat one will not be keeping it holy.
In Shemot 31: 12-17 Yahweh again revisited his Shabbat law. He stated that the Shabbat is a sign between him and the Yisraelites throughout their generations that they may know that he is Yahweh who sanctifies them. In other words, Yahweh has already sanctified the Yisraelites. The Shabbat is simply a sign that shows that he has sanctified them.
On this basis it appears that the observance of the Shabbat is not essential to fulfil Yahweh's law. For Yahweh also gave Avraham the law of circumcision as a sign that he Yahweh was the Mighty One of Avraham together with his descendants after him. And as physical circumcision is not essential for Yahweh's righteousness, but having Yahweh as one's Mighty One, so also observing the Shabbat would initially appear not to be essential for one's righteousness. For the more important matter is that which the Shabbat is a sign of, that is that Yahweh has sanctified the Yisraelites.
Therefore it appears that sanctification of the Yisraelites is superior to observing the Shabbat. And just as having Yahweh as one's Mighty One is deemed to be spiritual circumcision, so also is being sanctified by Yahweh deemed to be spiritual Shabbat observance. Therefore, those who are sanctified by Yahweh do indeed observe the Shabbat spiritually.
In Shemot 31: 14 Yahweh reiterated to the Yisraelites that they should keep the Shabbat, stating that it was holy to them. Earlier on, in Shemot 20, Yahweh had stated that the Shabbat was holy to him. Now, in Shemot 31, he is stating that not only is the Shabbat holy to him, it is also holy to the Yisraelites, those whom he has sanctified.
It therefore appears that those who are holy, those who are sanctified, ought to keep holy the Shabbat. For Yahweh, who is holy, has made holy the Shabbat. Also, Yahweh, who is holy, has made holy the Yisraelites. As the Yisraelites have now been made holy, they are commanded to preserve that which Yahweh has made holy in its state of holiness. And as the Shabbat is one of the things Yahweh has made holy, the Yisraelites are to preserve it in its state of holiness. And this they do by refraining from working on the Shabbat, for it is by working that they profane the Shabbat.
On the basis of preserving in its state of holiness that which Yahweh has made holy, it appears that the Shabbat must be observed by all people Yahweh has made holy.
In Vayikra 19: 1-3 Yahweh again commanded the Yisraelites to be holy, or to conduct their lives in a holy manner, for he Yahweh their Mighty One was holy. In other words, as Yahweh their Mighty is holy, and as Yahweh had made the Yisraelites holy, they were to live or conduct their lives in a manner that would preserve their holiness and so retain Yahweh as their Mighty One. For Yahweh is Mighty One only to those who are holy, those he makes holy by virtue of having him Yahweh as their Mighty One.
In this context Yahweh gave the Yisraelites various commands they had to keep to preserve their state of holiness, and thereby continue retaining Yahweh as their Mighty One. One of these commands was to keep holy his Shabbatot, for he Yahweh was their Mighty One. In other words, as Yahweh had hallowed the Shabbat, and as the Yisraelites had to preserve not just their state of holiness, but also all else that Yahweh had made holy, they had to retain the Shabbat in its hallowed state. And the manner they did this was by not working on the Shabbat.
It should therefore be noted that the reason why those whom Yahweh has made holy must keep the Shabbat is because Yahweh, who is holy, and made the Shabbat holy, commands these whom he has made holy to preserve in their hallowed state whatever he makes holy. On this basis the keeping holy of the Shabbat is essential for Yahweh's righteousness. One must therefore preserve the Shabbat in its hallowed state to fulfil Yahweh's law. Otherwise one ceases to have Yahweh as one's Mighty One, and by so doing one loses one's holiness, and becomes profane!
The Shabbat Also Observed As A Memorial
In Devarim 5: 12-15 the Shabbat law was restated to the Yisraelites. In verse 15 we learn that the Yisraelites were to keep the Shabbat also as a memorial. It was to remind them that they were servants in the land of Mitzrayim, and that Yahweh their Mighty One brought them out of there with a mighty hand and an outstretched arm.
On this basis it is seen that the Yisraelites did not need to observe the Shabbat to remember that they were servants in the land of Mitzrayim, and that Yahweh delivered them from that land. Nevertheless, the reason why observing the Shabbat is essential for purposes of righteousness is that Yahweh has made it holy, and those who have Yahweh as their Mighty One, those whom Yahweh has made holy, must preserve whatever Yahweh has made holy in their hallowed state. Keeping the Shabbat is therefore essential in fulfilling the law of Yahweh.
KEEP HOLY WHATEVER YAHWEH HAS MADE HOLY
In Beresheet 2: 2-3 we learn that the Mighty One rested on the seventh day from all his work that he had made. He blessed the seventh day and made it holy, because on it he rested from all his work that he had created and made.
As Yahweh has hallowed the seventh day, all those who have him as their Mighty One, all those whom he has sanctified, should preserve the holy state of the Shabbat, and should not profane it. These should rest on the Shabbat and refrain from work on it.
In Shemot 3: 1-5 we have the account of Yahweh appearing to Moshe in the form of a burning bush that was not consumed by the fire that was burning. In verse 5 Yahweh instructed Moshe not to draw close to the bush, and to remove the sandals from off his feet, for the place where he was standing was holy ground. It was holy ground because Yahweh was there.
The manner Moshe was to preserve the holy state of that ground he was standing on was by removing the sandals off his feet. But the important thing to note is that he had to preserve the hallowed state of that which Yahweh had made holy.
Why Keep Holy What Yahweh Has Made Holy
We should therefore keep holy whatever Yahweh has made holy. For it is essential for the purposes of righteousness that we keep holy whatever Yahweh has made holy. For Yahweh, being holy, and having made us holy, by our having him as our Mighty One, commands us to preserve whatever he has made holy in its hallowed state, including ourselves. For only by preserving in their hallowed state whatever he has made holy do we retain having Yahweh as our Mighty One.
Shemot 12: 16 talks about holy convocations on the first and seventh day of the feast of matzah. It was seen earlier on that the set feasts of Yahweh, Pesach, matzah, weeks, shofarot, atonement, booths and the last day, which have holy convocations, are to be observed only in the land of Yisrael, and specifically at the place within Yisrael that Yahweh has placed his name to dwell therein. Therefore those outside the land of Yisrael need not keep these set feasts of Yahweh. And therefore these set feasts of Yahweh are not essential for purposes of righteousness.
Nevertheless, when being kept in the land of Yisrael at the place Yahweh has chosen to place his name to dwell therein, the holy convocations on the appointed days must be observed, even though these are not essential for purposes of righteousness. For during these appointed times at the appointed place these convocations are holy, and must therefore be kept so by those Yahweh has made holy.
Shemot 15: 13 shows us that Yahweh's habitation indeed is holy, for Yahweh, who is holy and is the origin and foundation of all holiness, dwells there.
In Shemot 19: 1-6 we learn that Yahweh was to make the Yisraelites, if they obeyed his covenant with them, a kingdom of Kohanim (priests) and a holy nation. Once having been made holy they were required to preserve as holy everything that Yahweh had given them as holy.
In Shemot 22: 31 we find one such command of Yahweh. For Yahweh reiterated the fact that the Yisraelites were holy, for he had made them holy. They were therefore to preserve as holy whatever Yahweh had made holy, including themselves. One way they could profane themselves was eating flesh that was torn by animals in the field. They were therefore to avoid eating such flesh, but were to give such flesh to that which was not holy, such as dogs.
The clear message is that what is holy should not be profaned, but should be preserved in its state of holiness.
Do Not Give What is Holy to Those Who Are Not Holy
In Shemot 29: 33 we learn that what is holy should not be given to those who are not holy, such as those who do not have Yahweh as their Mighty One.
Distinguish Between the Holy and the Common
Vayikra 10: 8-11 clearly shows that it is incumbent upon Yahweh's priests to clearly distinguish between the holy and the common, the clean and the unclean. They are also to teach Yahweh's word to Yahweh's people. In this holy duty they must not impair their judgement by involving themselves with anything that could so impair their judgement, such as taking alcohol when they are performing their priestly duties. Therefore, whenever we are performing holy duties, we should ensure that we are fully fit and proper to so perform in a holy manner those holy duties.
Do Not Defile Yourselves by Eating Unclean or Abominable Things
In Vayikra 11 Yahweh gives instruction concerning the law of the animal, and of the bird, and of every living creature that moves in the waters, and of every creature that creeps on the earth. The purpose of his issuing this law was for the making of a distinction between the unclean and the clean, and between the living thing that may be eaten and the living thing that may not be eaten. For Yahweh our Mighty One has commanded us to sanctify ourselves and to preserve our holiness, for he is holy. In other words, if we are to retain having him as our Mighty One we must preserve the holy state in which we are in, and avoid defiling ourselves with any manner of creeping thing that moves on the earth.
We are not to make ourselves abominable with any creeping thing that creeps. Neither are we to make ourselves unclean with them, that we may be defiled thereby. For the creeping things that creep upon the earth are abominations. They are not to be eaten. And the manner we so defile ourselves is by eating these abominable things.
If we are to continue having Yahweh as our Mighty One, if we are to continue being holy, even as Yahweh is holy, we must obey his law of the various living creatures. We must make distinction between the clean and the unclean, between the living thing that may be eaten and the living thing that may not be eaten. And we must avoid defiling or profaning ourselves by eating anything that is abominable or unclean or that should not be eaten.
Various Commands for Preserving One's Holiness
In Vayikra 19 Yahweh commands us to be holy, even as he is holy. He then gives us various commands, which when we do, will preserve our holy state, thereby avoiding defiling or profaning ourselves. These include: fearing our parents; keeping Yahweh's Shabbatot; avoiding idolatry; not profaning what is holy; providing for the poor and sojourners; not stealing; not dealing falsely with our neighbour; not profaning Yahweh's name; not oppressing our neighbour; fearing Yahweh; judging righteously, without partiality; avoiding gossip; not hating our brother in our heart; taking no vengeance, nor bearing a grudge; loving our neighbour as ourselves; not eating things with blood; avoiding enchantments and sorcery; not worshipping the dead; avoiding prostitution; keeping Yahweh's Shabbatot; reverencing Yahweh's sanctuary; avoiding familiar spirits and wizards; honouring the elderly; loving strangers; and not dealing falsely with our neighbours.
In Vayikra 20 Yahweh continued to reiterate his command that we be holy, even as he is holy. Additional commands he gave included: avoiding idolatry; not cursing our parents; avoiding sexual immorality; and distinguishing between clean and unclean food. For verse 26 clearly tells us that Yahweh has set us apart from the peoples, that we should be his. And to be his we must be holy, even as he is holy.
Laws of Land Shabbatot, Jubilee and Service Not Essential Outside Yisrael
The laws of the land Shabbatot, the Jubilee and Service do not appear to be essential for righteousness, as these are for application within the land of Yisrael. In other words, as long as the purpose of these laws is kept, one does not need to keep them outside the land of Yisrael in order to fulfil the law of Yahweh.
Vayikra 27 talks about vow offerings to Yahweh. Basically whatever is offered to Yahweh remains Yahweh's over the duration it would have remained in the possession of the one who offered it. Therefore if a person vows to dedicate himself to Yahweh without time limit then he belongs to Yahweh until his death. In other words, he makes himself a lifelong slave of Yahweh's.
The Law of the Tzitzit Not Essential for Righteousness
In Bemidbar 15: 37-41 Yahweh commanded the Yisraelites through Moshe that they make tzitziyot in the corner of their garments throughout their generations, and that they put on the tzitzit of each corner a cord of blue. The purpose of this command was so that the Yisraelites would remember all of Yahweh's commandments, and do them, and not follow after their own heart and their own eyes, after which they played the prostitute. The purpose was to remember and do all of Yahweh's commandments and to be holy to Yahweh their Mighty One. In other words, if one remembers and does all of Yahweh's commandments and thereby remains holy to Yahweh his Mighty One, he does not need to keep the commandment of the tzitzit in order to fulfil Yahweh's law. Therefore the important portion of this command is remembering and doing all of Yahweh's commandments.
Do Not Fellowship With Unbelievers
Devarim 7: 1-11 contains some of Yahweh's commands for his holy people. Believers should not enter into partnerships or marriages with unbelievers, nor allow those under their authority to do so. For the result of such fellowship is that the unbelievers will eventually turn the believers into idolaters.
For believers are a holy people. Yahweh has chosen them to be a people for himself, a special treasure above the peoples on the face of the earth. They should therefore not profane themselves by entering into partnerships or marriages with unbelievers, but should keep themselves pure among fellow believers.
Believers should also know that Yahweh is the Mighty One, the faithful Mighty One who keeps covenant and mercy for a thousand generations with those who love him and keep his commandments. Yahweh also repays those who hate him to their face, and destroys them.
Devarim 14: 1-21 contains additional commands for Yahweh's holy people. Believers are children of Yahweh their Mighty One. They are also a holy people to him, and Yahweh has chosen them to be a people for himself, a special treasure above all the peoples who are on the face of the earth. They must therefore not partake of any action that has been designated by Yahweh as unholy, but must obey Yahweh in every matter, including those pertaining to preserving their holy state. They must therefore not eat any abominable thing, thereby defiling themselves by the abominable thing they have eaten.
It should be noted that in determining which commands of Yahweh contain his righteous requirements, the ones we must do in order to fulfil his law, we should look at the purpose behind the various laws Yahweh has given in his Law. For several times the purpose of a particular law supersedes the letter requirement of the law that was given. Such that if one fulfils the purpose of the law, one need not perform the letter of the law.
It should also be noted that some laws that were given were specific to the land of Yisrael, and were to be performed only in the land of Yisrael. Performance of these laws are not essential for purposes of fulfilling the law of Yahweh, for one can be deemed righteous before Yahweh even though one has not performed these laws. Nevertheless, if one is in the land of Yisrael, one should perform these laws, for they are certainly applicable within Yisrael, especially in the place Yahweh has chosen to place his name to dwell therein. Laws under this category include, among others, the set feasts of Yahweh.
While the Shabbat does indeed have similarities with the laws pertaining to the set feasts of Yahweh, it also has a fundamental distinction. It is to be observed for purposes of righteousness as it is holy. And whatever Yahweh has made holy must be preserved in its holy state by all whom Yahweh has made holy, such as those who have him as their Mighty One.
The same principle of preserving as holy that which Yahweh has made holy extends to several other areas of life. In fact, those who do not keep holy what Yahweh has made holy cease to have Yahweh as their Mighty One. For Yahweh the Mighty One is indeed holy, and must be fully submitted to. But those who do not submit to Yahweh fully, in that they do not keep holy those things Yahweh has made holy, thereby profaning themselves, cease to have Yahweh as their Mighty One. It is therefore imperative that we keep holy whatever Yahweh has made holy, including ourselves.
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