Quotes about Torah

The society in which the people of God will seek to implement this justice is one that remains sinful. It is in fact fortunate that, as Jesus puts it, the Torah is written for people who have stubborn wills. The Torah seeks to pull people toward God's creation intent, but it makes realistic allowance for their stubbornness (e.g., Mt 19:1-12). The empire and every other society remains a mixed entity, which makes the First Testament distinctively useful in this connection.

The First Testament is under no illusion about whether implementing the Torah has the potential to achieve God's purpose for Israel's life. There is no direct link between seeking to restrain injustice in society and the implementing of God's reign. Implementing God's reign is fortunately God's business.

Empires came and went while we, the Jewish people, persecuted relentlessly, facing expulsions and pogroms and the Holocaust, survived. We survived thanks to the Torah and faith in the Lord.

There's a lovely Hasidic story of a rabbi who always told his people that if they studied the Torah, it would put Scripture on their hearts. One of them asked, Why on our hearts, and not in them? The rabbi answered, Only God can put Scripture inside. But reading sacred text can put it on your heart, and then when your hearts break, the holy words will fall inside.

Torah is not theoretical morality but lived theology, a life enflamed by knowing God.

Hebrew for "poor, humble." The "pious poor" of Judaism. After the Exile in Babylon (587 BC), a social class of Jews who returned were known as much for their commitment to the Torah* and the temple as for their economic poverty. Their situation led them to trust in God and to pray for him to establish his justice in the Land. Accordingly, this group was one in which hopes for the Messiah flourished

Jesus reduced the Torah to two points — loving God, loving others (the Jesus Creed) — not to abolish the many laws but to comprehend them and to see them in their innermost essence

Two things resulted from this "follow Torah by adding rules" approach. The first one is that Jesus thought this completely misunderstood how to do Torah. The second, which follows from the first one, is that an increasing number of ordinary folks were cut off from their faith.

Jesus' list diverges from both of these lists and blesses the most unlikely of people. Instead of congratulating the Torah observant or the rigorously faithful or the heroic, he blesses the marginalized who stick with God through injustice.

Here's a more concrete, straightforward outline: First, Jesus fulfills the Torah and Prophets (5:17). Second, everything in the Torah is true (5:18). Third, everything therefore must be observed (5:19). Fourth, your obedience therefore must surpass the experts (5:20).

Second, there is a clear eschatological focus in the word "blessed."9 If a focus of the Old Testament was on present-life blessings for Torah observance, there is another dimension that deconstructs injustice and sets the tone for Israel's hope: the future blessing of God in the kingdom when all things will be put right; no text in the Old Testament fits more here than Isaiah 61.10 This second dimension shapes the Beatitudes because Jesus' focus is on future blessing.

Of the many ways to describe or articulate the Torah, two are pertinent in our text: one can either multiply laws so as to cover all possible situations, or one can reduce the law to its essence.