Day 7: B’reisheet/Genesis 1:1-6:8
Torah is the recorded substance of the oracle that YHVH Elohim gave to His creation of mankind, which corresponds to their original self-impertinence. The Torah, i.e. YHVH’s teachings and instructions, has always been a component of Who He is and was not just established because of man’s sinfulness. Initially, due to man’s choice to disobey, the results of which left us in a state of sinfulness, all of Torah has been revealed to man, all that YHVH deems as good and what He deems as evil. Torah is YHVH testament of what pleases Him and what he considers unrighteous and faithlessness—all going well beyond just “do” or “don’t do.”
It is especially ironic that the very sin that caused the fall of humanity was in direct defiance to the only commandment that Elohim spoke forth as a “do not” command. This particular commandment specifically involved a dietary issue. Elohim simply commanded His created likeness to “not eat” of the Tree of the Knowledge of Good and Evil. In other words, YHVH’s one rule was a simple directive that needn’t be dissected for understanding.
Today, this continues to be the very issue that so many believers stumble over when faced with the dilemma of what one believes he can or cannot eat as instructed in Vayikra/Leviticus 11 versus church dogma or worldly tradition. Adam’s rejection of YHVH’s only revealed Word began a cycle that he could not intercept. By eating of the Tree of the Knowledge of Good and Evil, man chose to acquire knowledge in lieu of walking in the fear (respect, love, honor) of YHVH. What he got in exchange was the eventual revelation of what YHVH ordained as ALL that is good and ALL that is evil. The subsequent punitive system enacted was that every man would have to choose between that same good or even in order to regain relationship with the Creator or remain closed off from His Presence.
Once this cycle of revelation had begun, it could not be stopped—it would progress in generational revelation even to this day and age. That first disobedience was another step of Covenant between the Creator and man. Through sin, the knowledge of good and evil was to be disclosed as a collective whole, so that mankind would eventually understand both what he had abandoned, as well as what the sacrificial requirements that restoration back to our Creator would cost.
The dissemination of the information found in Torah is not just a rule book, nor is it merely a list describing the do’s and don’ts regarding what is expected of Israel. Yes, these elements consist in Torah, but so much more abides there, too. Torah is the summation of the integrity of the Father’s knowledge (not exhaustive), as well as the dissection and definition of what is good and what is evil. Nevertheless, it is even more, still. Torah is the revelation of Who YHVH is and the portrayal of His character.
In this explanation, YHVH’s creation is instructed on how to obtain His favor by walking within the realm of the clean and having clean hands and hearts. This is contrasted to how to reject the Master by walking in rebellion, pride and corruption.
In the comprehensiveness of humanity inheriting the ingested fruit of the Tree of the Knowledge of Good and Evil, Torah is a Covenant written to His beloved that counteracts the poisoned effects of man’s defiance in the Garden. It is likened to the tender crook of YHVH‘s arm leading us back to Himself. It is the heart of the Creator courting His estranged creation just as the courting Husband is to his betrothed (or would be betrothed) helpmate.
The Hebraic term for this type of document is a ketubah, which describes, in detail, the roles and responsibilities of both sides of the marriage. The ketubah is more than a marriage contract drawn up by a lawyer. It is a Covenant that was promised to be sealed by the blood of a Perfect Man, which was fulfilled by Messiah. Like all covenants, this Ketubah is perpetual and does not ever end. While contracts have beginnings and endings, covenants perpetually exist, are eternal, and have no loopholes from which to escape the set forth consequences—be they considered reward or punishment.
This is what man, specifically believers, fail to comprehend: Once the grace of Elohim has brought man into the knowledge of the Covenant, he is forever responsible to either abide by or reject that Covenant based on the choice he has makes. If acceptance is established, the Covenant is bound to both parties, i.e., YHVH and the believer.
Torah is the standard by which both look to each other for their obligations toward the other. Furthermore, it is the standard from which judgment will be dispensed. The believer cannot choose to only honor portions of Torah. Like the sin in the Garden—whereupon sin brought forth all the knowledge of good and evil defined in Torah—once Covenant is established, both sides are obligated to uphold the contents. It becomes an issue of the heart, soul, and strength.
Since man cannot accomplish righteousness through his own merit, the promised Messiah came to earth so that man could live through Him. Yeshua is the fulfillment of the Covenant and Torah as the Promised One that YHVH’s Ketubah. He alone is described as a Prophet, Rock, Living Water, the Tree of Life, and the One Who could keep and fulfill all the ramifications of the knowledge of good and evil, yet did so without sin.
Our objective in this Covenant has been defined. It is not new, nor is it burdensome. Yeshua carries the load and writes it on our hearts with His finger. It should be our desire to uphold our portion of the Ketubah in joy and anticipation of the Bridegroom returning for His bride. Our “I do” to Covenant relationship to YHVH binds us to the Ketubah as it has been bound to us in the form of the Living Word come to us—the acceptance of the Covenant at Mt. Sinai and the acceptance of Yeshua as our Savior within our hearts. We are in Messiah and He is in us.
This is a miraculous cycle of redemption, atonement, deliverance, love, and adoration that is perpetual, like the Covenant itself. What we are to look like is Yeshua, Who looks like what is described in Torah—He looks like the Father. As the Father looks at His own Word, He longs to see us delivered from the beggarly elements of this world and to be complete in restoration to a place of recognition of what was created and placed into the Garden so long ago. He longs to see a mirrored reflection of Himself as we gaze into His longing eyes.
2 Corinthians 3:17-18, “Now Elohim is the Ruach, and where the Ruach of Elohim is, there is liberty. But we all, with unveiled face, beholding as in a mirror the glory of Elohim, are being transformed into the same image from glory to glory, just as from Elohim, the Ruach.