By Hillel ben David (Greg Killian)
So,
I have a question for you:
Are HaShem's people allowed to sin? If they do sin, is there
a punishment for their sin?
I
would like to explore the issue of sin in greater detail. Strong's defines the Hebrew word for sin as:
2403 chatta'ah, khat-taw-aw'; or chatta'th, khat-tawth'; from 2398; an
offense (sometimes habitual sinfulness), and its penalty, occasion, sacrifice,
or explanation; also (concr.) an offender:-punishment (of sin), purifying
(-fication of sin), sin (-ner, offering).
--------------- Dictionary Trace
-----------------
2398 chata', khaw-taw'; a prim.
root; prop. to miss; hence (fig. and gen.) to sin; by infer. to forfeit, lack,
expiate, repent, (causat.) lead astray, condemn:-bear the blame, cleanse,
commit [sin], by fault, harm he hath done, loss, miss, (make) offend (-er),
offer for sin, purge, purify (self), make reconciliation, (cause, make) sin
(-ful, -ness), trespass.
The first use of
sin (chatta'ah) is found in:
Bereshit
(Genesis) 4:3-7 In the course of time Cain brought some of the fruits of the soil as an
offering to HaShem. But Abel brought fat portions from some of the firstborn of
his flock. HaShem looked with favor on Abel and his offering, But on Cain and
his offering he did not look with favor. So Cain was very angry, and his face
was downcast. Then HaShem said to Cain, "Why are you angry? Why is your
face downcast? If you do what is right, will you not be accepted? But if you do
not do what is right, sin is crouching at your door; it desires to have
you, but you must master it."
So,
shortly after Adam and Eve are expelled from the Garden of Eden, Cain is warned that he will sin if he does
not do what is right. This, in my mind, presumes that he knows what is right.
Since we are 2500 years before Sinai, HaShem must
have communicated His laws to man even though that
communication is not recorded in the TaNaK.
I
Shmuel (Samuel) 15:1-3 Shmuel (Samuel) said to Saul,
"I am the one HaShem sent to anoint you king over his people
I
Shmuel (Samuel) 15:24-25 Then Saul said to Shmuel
(Samuel), "I have sinned. I violated HaShem's command and your
instructions. I was afraid of the people and so I gave in to them. Now I beg
you, forgive my sin and come back with me, so that I may worship HaShem."
In
this quote we have Saul acknowledging his sin of not obeying what Samuel
verbalized, from HaShem. In this case, his sin was disobeying HaShem’s oral word. Daniel also defined sin for us in:
Daniel
9:8-11 O Lord, we and our kings, our
princes and our fathers are covered with shame
because we have sinned against you. The Lord our God is merciful and forgiving,
even though we have rebelled against him; We have not obeyed HaShem our God or kept the laws
he gave us through his servants the prophets. All
Daniel
is acknowledging, here, that He, and all
Yaaqov
(James) 2:8-10 If you really keep the royal law
found in Scripture, "Love your neighbor as yourself," you are doing
right. But if you show favoritism, you sin and are convicted by the law as
lawbreakers. For whoever keeps the whole law and yet stumbles at just one point
is guilty of breaking all of it.
James
is acknowledging that the law is more than the letter.
He calls "favoritism" sin. So, we sin if we do not also keep the
spirit of the law. The word he uses for "law" is "nomos"
which is the ordinary way of referring to the law of Moses. To further belabor
the point: John defined sin as:
I Yochanan (John) 3:4 Everyone who sins
breaks the law; in fact, sin is the transgression of the law.
Again,
the word he uses for "law" is "nomos" which is the ordinary
way of referring to the law of Moses.
So,
sin is defined as being disobedient to HaShem, whether He delivered His command
in person (as He did with Cain), verbally through His prophets (as He did with Saul),
or His written word as delivered on Mt. Sinai. HaShem also made it clear that we sin when we do not
keep the "spirit" of the law. Mashiach
also illustrated this point in:
Matityahu
(Matthew) 5:21-22 "You have heard that it was
said to the people long ago, 'Do not murder, and anyone who murders will be
subject to judgment.' But I tell you that anyone who is angry with his brother
will be subject to judgment. Again, anyone who says to his brother, 'Raca,' is
answerable to the Sanhedrin. But anyone who says, 'You fool!' will be in danger
of the fire of hell.
And
again He said:
Matityahu
(Matthew) 5:27-28 "You have heard that it was
said, 'Do not commit adultery.' But I tell you that anyone who looks at a woman
lustfully has already committed adultery with her in his heart.
We
have already seen that sin is not just
the transgression of the written law of Moses (Torah). I would like to look at
a few more scriptures that emphasize that point.
The
TaNaK, the old testament, also emphasizes that Gentiles
are responsible for their sin, even before the law of Moses was given:
Bereshit
(Genesis) 15:12-16 As the sun
was setting, Abram fell into a deep sleep, and a
thick and dreadful darkness came over him. Then He said to him, "Know for certain that your descendants will be
strangers in a country not their own, and they will be enslaved and mistreated four hundred years. But I will punish the nation they
serve as slaves, and afterward they will come out with great possessions. You,
however, will go to your fathers in peace and be
buried at a good old age. In the fourth generation
your descendants will come back here, for the sin of the Amorites has
not yet reached its full measure."
From
this we learn that HaShem’s standards apply to
Mashiach
also indicates that sin does not just involve transgressions against HaShem:
Matityahu
(Matthew) 6:14-15 For if you forgive men when they
sin against you, your heavenly Father will also forgive you. But if you do not
forgive men their sins, your Father will not forgive your sins.
HaShem does not forgive us if we do not forgive our
brother. So, when we transgress the Torah, we must hasten to repent and to beg
our brother for forgiveness before we beg HaShem for forgiveness.
Joseph lived two generations before Sinai. He talks of
sin in:
Bereshit
(Genesis) 39:6-9 So he left in Joseph's care
everything he had; with Joseph in charge, he did not concern himself with
anything except the food he ate. Now Joseph was
well-built and handsome, And after a while his master's wife took notice of
Joseph and said, "Come to bed with me!"
But he refused. "With me in charge," he told her, "my master
does not concern himself with anything in the house; everything he owns he has
entrusted to my care. No one is greater in this house than I am. My master has
withheld nothing from me except you, because you are his wife. How then could I
do such a wicked thing and sin against God?"
Here
Joseph calls adultery sin two generations before the
giving of the Torah!
Sin
applies to all who disobey HaShem’s commands. HaShem does not show partiality
to the great:
Shemot
(Exodus) 10:13-17 So Moses stretched out his staff over Egypt, and HaShem made an east
wind blow across the land all that day and all that night. By morning the wind
had brought the locusts; They invaded all
So,
Pharaoh knew what sin (chatta'ah) was months before the
Torah was given. It is also clear that HaShem punished his sin.
Some folks have
said that we no longer need to obey HaShem’s written law,
the law of Moses (Torah).
Their argument is based on:
Galatians
3:21-25 Is the law, therefore, opposed
to the promises of God? Absolutely not! For if a law had been given that could
impart life, then righteousness would certainly have come by the law. But the
Scripture declares that the whole world is a prisoner
of sin, so that what was promised, being given through faith in Yeshua Mashiach, might be
given to those who believe. Before this faith came, we were held prisoners by
the law, locked up until faith should be revealed. So the law was put in charge
to lead us to Mashiach that we might be justified
by faith. Now that faith has come, we are no longer under the supervision of
the law.
and:
Galatians
5:18 But if you are led by the
Spirit, you are not under law.
There
are several other passages that are used to "prove" that we do not
need to obey the law. I would like to focus on the above two passages to
illustrate the relationship we have to the law since we have already seen what
sin is.
In
the Galatians 3 passage, we see that that we are prisoners of sin and that we
are held prisoners by the law. This illustrates the
relationship between the two. Further, we see that the
issue is "life", or justification.
So, being under the supervision of the law will not bring life, only faith will
bring life. It is also plain that we require the law to lead us to Mashiach. This assumes that you are following the law
before you receive Mashiach by faith.
To
examine Galatians 5, we will need to put this passage in context:
Galatians
5:13-23 You, my brothers, were called to
be free. But do not use your freedom to indulge the sinful nature;
rather, serve one another in love. The entire law is summed up in a single
command: "Love your neighbor as yourself." If you keep on biting and
devouring each other, watch out or you will be destroyed by each other. So I
say, live by the Spirit, and you will not gratify the desires of the sinful
nature. For the sinful nature desires what is contrary to the Spirit,
and the Spirit what is contrary to the sinful nature. They are in
conflict with each other, so that you do not do what you want. But if you are
led by the Spirit, you are not under law. The acts of the sinful nature
are obvious: sexual immorality, impurity and debauchery; Idolatry and
witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition,
dissensions, factions And envy; drunkenness, orgies, and the like. I warn you,
as I did before, that those who live like this will not inherit
the
First
I would like to point out that law and sin are both prominent in this passage.
Since we already know that disobeying the law is sin; it is obvious that the
"acts of the sinful nature" are acts which are contrary to the law. I
doubt that many of HaShem’s people would see these
acts as something that they should do. So, whatever "under the law"
means, it obviously does not mean that we are free to commit the "acts of
the sinful nature". Most commentators agree that the entire book of
Galatians is concerned with justification by faith and not by the works of the
law. This simply means that the law can not save us, only the right faith can
save us.
The
same man who wrote Galatians also wrote Romans (Paul).
If we look at Romans, Paul will give us more insight into "under the
law":
Romans
2:12-15 All who sin apart from the law
will also perish apart from the law, and all who sin under the law will
be judged by the law. For it is not those who hear the law who are righteous in
God's sight, but it is those who obey the law who will be declared righteous. (Indeed,
when Gentiles, who do not have the law, do by nature
things required by the law, they are a law for themselves, even though they do
not have the law, Since they show that the requirements of the law are written
on their hearts, their consciences also bearing witness, and their thoughts now
accusing, now even defending them.)
Paul
also confirms what we learned previously, that we know what HaShem’s law is
whether we have the written, and oral, Torah or not.
Paul also shows that HaShem will hold us accountable for sin, which is
disobeying HaShem. We can see clearly that the issue is sin, not the law of
Moses. The law of Moses is but one definition of sin. Sin also defines who will
perish. All who sin, without faith, will perish. Paul also shows that only
those who obey the law will be declared righteous. This seems to assume that we
obey because of our faith.
Paul,
in Romans chapter six, goes on to further refine "under the law":
Romans
6:11-18 In the same way, count
yourselves dead to sin but alive to God in Mashiach Yeshua. Therefore do not let sin reign in your
mortal body so that you obey its evil desires. Do not
offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those
who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness. For sin
shall not be your master, because you are not under law,
but under grace. What then? Shall we sin
because we are not under law but under grace? By no means! Don't you know that
when you offer yourselves to someone to obey him as slaves, you are slaves to
the one whom you obey--whether you are slaves to sin, which leads to
death, or to obedience, which leads to righteousness? But thanks be to God
that, though you used to be slaves to sin, you wholeheartedly obeyed the
form of teaching to which you were entrusted. You have been set free from sin
and have become slaves to righteousness.
Here,
Paul indicates that being "under the law" implies that sin is your
master. This use of the phrase, "under the law", seems to show that
obeying the law is different than being "under the law". Sin, which
is disobedience to the law, is not to be our master. Sin should not be a part
of the life of HaShem’s people. Paul commands us not to sin. To put it another
way, Paul is commanding us to obey the law!
Paul
is a deep theological thinker. His words are HARD to understand. Peter tells us
this in:
II
Tzefet (Peter) 3:15-17 Bear in mind that our Lord's
patience means salvation, just as our dear brother
Paul also wrote you with the wisdom that God gave him. He writes the same way
in all his letters, speaking in them of these matters. His letters contain some
things that are hard to understand, which ignorant and unstable people distort,
as they do the other Scriptures, to their own destruction. Therefore, dear
friends, since you already know this, be on your guard so that you may not be
carried away by the error of lawless men and fall from your secure position.
Peter
specifically mentions that Paul's words are misunderstood by those men who sin
(lawless). The error is to not obey the law!
Paul
makes a big deal, in his writings, of the importance of the law.
Romans
3:29-31 Is God the God of Jews only? Is he not the God of Gentiles
too? Yes, of Gentiles too, Since there is only one God, who will justify the circumcised by faith and the uncircumcised through
that same faith. Do we, then, nullify the law by this faith? Not at all!
Rather, we establish the law.
Paul
emphasizes the law because it is one of the fundamental definitions of sin. We
are constantly encouraged to avoid sinning. This means that we are being
encouraged to obey the law. Consider:
I
Shmuel (Samuel)
II
Divrei HaYamim (Chronicles) 19:10 In every case that
comes before you from your fellow countrymen who live in the cities--whether
bloodshed or other concerns of the law, commands,
decrees or ordinances--you are to warn them not to sin against HaShem;
otherwise his wrath will come on you and your brothers. Do this, and you will
not sin.
Psalm
4:4 In your anger do not sin; when you are on your
beds, search your hearts and be silent. <Selah>
Kohelet
(Ecclesiastes) 5:6 Do not let your mouth lead you
into sin. And do not protest to the [temple]
messenger, "My vow was a mistake." Why should God be angry at what
you say and destroy the work of your hands?
Yechezkel
(Ezekiel) 3:18 When I say to a wicked man, 'You will surely die,' and you do not warn
him or speak out to dissuade him from his evil ways in order to save his life,
that wicked man will die for his sin, and I will hold
you accountable for his blood.
Romans
Romans
6:13 Do not offer the parts of your
body to sin, as instruments of wickedness, but rather offer yourselves to God,
as those who have been brought from death to life; and offer the parts of your
body to him as instruments of righteousness.
Ephesians
4:26-27 "In your anger do not
sin": Do not let the sun go down while you are
still angry, And do not give the devil a foothold.
HaShem also said that there would be punishment for
those who sin:
Shemot
(Exodus) 32:34 Now go, lead the people to the
place I spoke of, and my angel will go before you. However, when the time comes
for me to punish, I will punish them for their sin."
Psalm
89:30-33 If his sons forsake my law and do not follow my statutes, If they violate my
decrees and fail to keep my commands, I will punish their sin with the rod,
their iniquity with flogging; But I will not take my love from him, nor will I
ever betray my faithfulness.
Hoshea
(Hosea) 10:9-10 "Since the days of Gibeah,
you have sinned, O
Shemot
(Exodus) 32:33-34 HaShem replied to Moses,
"Whoever has sinned against me I will blot out of my book. Now go, lead
the people to the place I spoke of, and my angel will go before you. However,
when the time comes for me to punish, I will punish them for their sin."
Vayikra
(Leviticus) 26:40-42 "'But if they will confess
their sins and the sins of their fathers--their
treachery against me and their hostility toward me, Which made me hostile
toward them so that I sent them into the land of their enemies--then when their
uncircumcised hearts are humbled and they pay for
their sin, I will remember my covenant with Jacob and my covenant with Isaac
and my covenant with Abraham, and I will remember the land.
Bamidbar
(Numbers) 5:7 And must confess the sin he has
committed. He must make full restitution for his wrong, add one fifth to it and
give it all to the person he has wronged.
Romans
I
Timothy
Mishlei
(Proverbs)
Bereans
(Hebrews) 12:6 Because the Lord disciplines
those he loves, and he punishes everyone he accepts as a son."
Mashiach
used some very graphic language to describe how bad sin is:
Matityahu
(Matthew) 5:29-30 If your right eye causes you to
sin, gouge it out and throw it away. It is better for you to lose one part of
your body than for your whole body to be thrown into hell. And if your right
hand causes you to sin, cut it off and throw it away. It is better for you to
lose one part of your body than for your whole body to
go into hell.
This
graphic language illustrates that our failure to obey the Torah has severe,
eternal, consequences.
HaShem has said that His laws will endure forever. We
can see this in:
Devarim
(Deuteronomy)
Psalm
119:111 Your statutes are my heritage
forever; they are the joy of my heart.
Psalm
119:152 Long ago I learned from your
statutes that you established them to last forever.
Since
the law will last forever, HaShem has made it possible
for us to live forever in obedience to His law. When HaShem renews His covenant with us, we will no longer sin:
Yirimiyah
(Jeremiah) 31:31-34 "The time is coming," declares HaShem, "when I will make a
new covenant with the house of
Those
who sin and teach others to sin will be called least in the kingdom of heaven:
Matityahu
(Matthew) 5:17-19 "Do not think that I have
come to abolish the Law or the Prophets; I have not come to abolish them but to
fulfill them. I tell you the truth, until heaven and
earth disappear, not the smallest letter, not the least stroke of a pen, will
by any means disappear from the Law until everything is accomplished. Anyone
who breaks one of the least of these commandments and teaches
others to do the same will be called least in the kingdom of heaven, but
whoever practices and teaches these commands will be called great in the
kingdom of heaven.
So,
from Mashiach's own mouth we hear that He does not
want us to sin or teach others to sin.
I have heard it
said that the Law of Moses applies only to
Romans 5:8 But God demonstrates his own love for us in
this: While we were still sinners, Mashiach died for us.
Galatians 2:11-17 When Peter came to
Romans 2:12 All who sin apart from the law will also
perish apart from the law, and all who sin under the law will be judged by the
law.
From the above verses it is apparent that they also “knew” HaShem’s law. See also Romans 1.
I have heard it
said that the law was “nailed to the cross”:
Colossians 2:13-17 When you were dead in your sins and
in the uncircumcision of your sinful nature, God made you alive with Mashiach. He
forgave us all our sins, Having canceled the written code, with its
regulations, that was against us and that stood opposed to us; he took it away,
nailing it to the cross. And having disarmed the powers and authorities,
he made a public spectacle of them, triumphing over them by the cross. Therefore
do not let any (Gentile) man condemn you
by what you eat or drink, or with regard to a religious
festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were
to come; the body of Mashiach.
Whatever “nailing it to the cross" means, the fact that we are not to be condemn for observing the law is indicative that the law has not been abolished. This whole passage is referring to the Mashiach's work of atonement. Forgiving sins does not mean that there is no more sin, else Mashiach would not have said:
Yochanan (John) 8:10-11 Yeshua straightened up and asked her,
"Woman, where are they? Has no one condemned you?" "No one,
sir," she said. "Then neither do I condemn you," Yeshua
declared. "Go now and leave your life of sin."
Some say that they
have the righteousness of Mashiach and have no sin or consequence. They quote:
II Corinthians 5:21 God made him who had no sin to be sin for
us, so that in him we might become the righteousness of God.
However,
if we were to look at that passage, in context, they would see that sin does
matter and it does have a consequence. Note:
II Corinthians 5:10 - 6:1 For we must all appear before the
judgment seat of Mashiach, that each one may receive what is due him for the
things done while in the body, whether good or bad. Since, then, we know
what it is to fear the Lord, we try to persuade men. What we are is plain to
God, and I hope it is also plain to your conscience. We are not trying to
commend ourselves to you again, but are giving you an opportunity to take pride
in us, so that you can answer those who take pride in what is seen rather than
in what is in the heart. If we are out of our mind, it is for the sake of God;
if we are in our right mind, it is for you. For Mashiach's love compels us,
because we are convinced that one died for all, and therefore all died. And he
died for all, that those who live should no longer live for themselves but for
him who died for them and was raised again. So from now on we regard no one
from a worldly point of view. Though we once regarded Mashiach in this way, we
do so no longer. Therefore, if anyone is in Mashiach, he is a new creation; the
old has gone, the new has come! All this is from God, who reconciled us to
himself through Mashiach and gave us the ministry of reconciliation: That God
was reconciling the world to himself in Mashiach, not counting men's sins
against them. And he has committed to us the message of reconciliation. We are
therefore Mashiach's ambassadors, as though God
were making his appeal through us. We implore you on Mashiach's behalf: Be
reconciled to God. God made him who had no sin to be sin for us, so that in
him we might become the righteousness of God. As God's fellow workers we
urge you not to receive God's grace in vain.
I have heard it
said that HaShem's law can be divided into the
"civil", "ceremonial", and "moral". Those who make this distinction
say that HaShem’s people only have to obey the "moral" law. This
seems to contradict Matityahu (Matthew) 5:17-19. This also makes for some
rather awkward theology. For example: what scriptures outline those laws which are "ceremonial"? Which scripture
outlines those laws which are "civil"? The issues become even
thornier when those same folks observe such "ceremonies" as baptism, communion, and tithing.
I have heard it
said that HaShem's people only have to obey the
"laws" given by James in:
II
Luqas (Acts) 15:19-21 "It is my judgment,
therefore, that we should not make it difficult for the Gentiles
who are turning to God. Instead we should write to them, telling them to
abstain from food polluted by idols, from sexual
immorality, from the meat of strangled animals and from blood. For Moses has
been preached in every city from the earliest times and is read in the synagogues on every Sabbath."
This
seems hard to understand because they were not commanded to love HaShem, to
love their neighbor, or even abstain from murder! All of which produce sin if
disobeyed. Verse 21 seems to imply that they will learn the law of Moses, in
the synagogue, on Sabbath. What is the point of learning the law if we do not obey
it? Obedience is the whole point of learning.
I have heard it
said that we only have to obey those laws which are stated in the "New
Testament".
After I heard this, I asked this person to become a "Berean":
II
Luqas (Acts) 17:10-11 As soon as it was night, the
brothers sent Paul and Silas away to
So,
here's the picture: Paul has just spent three years
being taught by Yeshua. He shows up in
Paul
says, "You only have to obey the laws found in the New Testament".
The
Bereans ask, "What is the New Testament?"
Paul
replies, "It is a collection of writings, some of which I will compose in
a few years".
The
Bereans would stop listening at this point because they would not be able to
prove that what Paul was saying was true.
This
same illustration could be applied to eating any thing, keeping Sunday holy
instead of the Sabbath, or any doing any other sinful thing. Obviously a law
that lasts forever would not become void a mere two thousand years later. And
certainly the Bereans would not be able to look in the TaNaK, the old
testament, to verify that it was true.
HaShem’s
people are promised His Spirit as a "down payment" to those who obey
him:
II
Luqas (Acts) 5:30-32 The God of our fathers raised
Yeshua from the dead--whom you had killed by hanging him on a tree. God exalted
him to his own right hand as Prince and Savior that he might give repentance
and forgiveness of sins to Israel. We are witnesses
of these things, and so is the Holy Spirit, whom God has given to those who obey
him."
One
of the most sobering scriptures is found in:
Matityahu
(Matthew) 7:21-23 "Not everyone who says to
me, 'Lord, Lord,' will enter the kingdom of heaven, but only he who does the
will of my Father who is in heaven. Many will say to
me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name
drive out demons and perform many miracles?' Then I will tell them plainly, 'I
never knew you. Away from me, you who violate the law!'
Here
HaShem says that "many" who believe that
they are doing HaShem’s will, will be sent away because they sin by violating HaShem's
law. Sin has a consequence.
One
of the last scriptures to be written was penned by John:
I
Yochanan (John) 3:4 Everyone who sins breaks the law;
in fact, sin is lawlessness.
So,
at the end of the Apostolic era, sin was still defined as disobedience of HaShem's
commands. John did not qualify his statement with "civil",
"ceremonial", or "moral". He did not qualify this statement
with "New Testament" only. In fact, he followed the same line that HaShem
had in the beginning. He did not say that this applied just to "Jews" or just to "Gentiles".
From
this study, we can see that we do not obtain the righteousness that leads to salvation by observing the Torah. Never the less, we
are required to obey the Torah. It is the keeping of Torah that sanctifies us.
We become a holy, a separate people because of our obedience to the Torah, the
law.
The Bottom Line:
HaShem's people ought
not to sin. If they sin, they will be punished. HaShem's people ought to obey HaShem's
law so that they do not sin. Disobeying HaShem is sin.
Devarim
(Deuteronomy) 4:5-9 See, I have taught you decrees
and laws as HaShem my God commanded me, so that you may follow them in the land
you are entering to take possession of it. Observe them carefully, for this
will show your wisdom and understanding to the nations, who will hear about all
these decrees and say, "Surely this great nation is a wise and
understanding people." What other nation is so great as to have their gods
near them the HaShem our God is near us whenever we pray to him? And what other
nation is so great as to have such righteous decrees and laws as this body of
laws I am setting before you today? Only be careful, and watch yourselves
closely so that you do not forget the things your eyes have seen or let them
slip from your heart as long as you live. Teach them to your children and to
their children after them.
GLOSSARY:
TaNaK: A collection of writings
commonly known as the “Old Testament”. This word is an acronym for: Torah
Neviim and Ketuvim, the Law the Prophets and the Writings.
Torah: The first five
books of the Bible: Bereshit (Genesis), Shemot (Exodus), Vayikra (Leviticus),
Devarim (Deuteronomy), and Bamidbar (Numbers). The word also means instruction
or law.
Sabbath:
The seventh day of HaShem’s week. From sun down Friday to sundown Saturday.
Sin: Disobeying HaShem’s laws,
whether written or oral.
Yeshua:
The Mashiach’s Hebrew
name.
* * *
This
study was written by Hillel ben David
(Greg
Killian).
Comments
may be submitted to:
Greg
Killian
7104
Inlay St SE
Lacey,
WA 98513
Internet
address: gkilli@aol.com
Web
page: http://www.betemunah.org/
(360) 584-9352
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Send comments to Greg Killian at his email address: gkilli@aol.com