AMERICAN TUNE

true lilly wrote:
AMERICAN TUNE
https://www.youtube.com/watch?v=AE3kKUEY5WU&NR=1&feature=fvwp

Many's the time I've been mistaken
And many times confused
Yes, and often felt forsaken
And certainly misused
But I'm all right, I'm all right
I'm just weary to my bones
Still, you don’t expect to be
Bright and bon vivant
So far away from home, so far away from home

And I don't know a soul who's not been battered

I don't have a friend who feels at ease
I don't know a dream that's not been shattered
or driven to its knees
But it's all right, it's all right
We've lived so well so long
Still, when I think of the road
we're traveling on
I wonder what went wrong
I can't help it, I wonder what went wrong

And I dreamed I was dying

And I dreamed that my soul rose unexpectedly
And looking back down at me
Smiled reassuringly
And I dreamed I was flying
And high above my eyes could clearly see
The Statue of Liberty
Sailing away to sea
And I dreamed I was flying

We come on the ship they call the Mayflower

We come on the ship that sailed the moon
We come in the ages most uncertain hour
and sing an American tune
But it's all right, it's all right
You can't be forever blessed
Still, tomorrow's going to be another working day
And I'm trying to get some rest
That's all I'm trying to get some rest

Gangs of New York: BATTLE
https://www.youtube.com/watch?v=OE4_FpZvGFA&feature=related

https://www.youtube.com/watch?v=Ly2yKcOJC7Y&NR=1

Gangs of New York: Trailers
https://www.youtube.com/watch?v=wcty-Vw77R8&feature=related

https://www.youtube.com/watch?v=QRKx7hd3X9k&NR=1

Gangs of New York
Bill the Butcher kills Walter McGinn
https://www.youtube.com/watch?v=WLKbcrC0krQ&feature=related

Gangs of New York : The Man Comes Around
https://www.youtube.com/watch?v=iSPlJusBJ-E&feature=watch_response




Remember, ALL THE RELIGIONS KEEP THE WORLD BLIND,
to how VERY LONG WE'VE BEEN IN THE LAST,
CRUMBLING, worldly kingdom, AGE,
with the INSANELY TOO SHORT, LYING, "out of Egypt" 'timeline',
that DENIES, GOD'S WORD TOLD US WHAT TO WATCH FOR,
FROM THE BEGINNING!


How Can You Live In The Northeast?
https://www.youtube.com/watch?v=kwgHwoimNWY

We heard the fireworks
Rushed out to watch the sky,
Happy go lucky, fourth of July

How can you live in the Northeast?
How can you live in the South?
How can you build on the banks of a river
When the flood water pours from the mouth?

How can you be a Christian?
How can you be a Jew?
How can you be a Muslim, a Buddhist, a Hindu?
How can you?

Weak as the winter sun, we enter life on earth.
Names and religion comes just after date of birth.
Then everybody gets a tongue to speak,
And everyone hears an inner voice,
A day at the end of the week to wonder and rejoice.

If the answer is infinite light
Why do we sleep in the dark?

How can you live in the Northeast?
How can you live in the South?
How can you build on the banks of a river?
When the flood water pours from the mouth?

How can you tattoo your body?
Why do you cover your head?
How can you eat from a rice bowl
The holy man only breaks bread?

We watched the fireworks 'til they were fireflies.
Followed a path of stars over the endless skies.

How can you live in the Northeast?
How can you live in the South?
How can you build on the banks of a river
When the flood water pours from the mouth, from the mouth?

I've been given all I wanted,
Only three generations off the boat.
I've harvested and I've planted.
I'm wearing my father's old coat.




Read More
Once Upon A Time There Was An Ocean
https://www.youtube.com/watch?v=3IZSADhqGLQ

Once upon a time there was an ocean
But now it's a mountain range
Something unstoppable set into motion
Nothing is different, but everything's changed

It's a dead end job, and you gets tired of sittin'

And it's like a nicotine habit you're always thinking about quittin'
I think about quittin' every day of the week
When I look out my window it's brown and it's bleak

Outta here

How am I gonna get outta here?
I'm thinking outta here
When am I gonna get outta here?
And when will I cash in my lottery ticket
And bury my past with my burdens and strife?
I want to shake every limb in the garden of Eden
And make every love the love of my life

I figure that once upon a time I was an ocean

But now I'm a mountain range
Something unstoppable set into motion
Nothing is different, but everything's changed

Found a room in the heart of the city, down by the bridge

Hot plate and TV and beer in the fridge
But I'm easy, I'm open, that's my gift
I can flow with the traffic, I can drift with the drift
Home again?
Naw, never going home again
Think about home again?
I never think about home

But then comes a letter from home

The handwriting's fragile and strange
Something unstoppable set into motion
Nothing is different, but everything's changed

The light through the stained glass was cobalt and red

And the frayed cuffs and collars were mended by haloes of golden thread
The choir sang, "Once Upon A Time There Was An Ocean"
And all the old hymns and family names came fluttering down as leaves of emotion

As nothing is different, but everything's changed

Outrageous
https://www.youtube.com/watch?v=O_AD7tkzpSk&NR=1

It's outrageous to line your pockets off the misery of the poor.
Outrageous the crime some human beings must endure.
It's a blessing to wash your face in the summer solstice rain.
It's outrageous a man like me stand here and complain.

But I'm tired, nine hundred sit-ups a day.

I'm painting my hair the colour of mud, mud, okay?
I'm tired, tired
Anybody care what I say? No!
I'm painting my hair the colour of mud.

Who's gonna love you when your looks are gone?

Tell me, who's gonna love you when your looks are gone?
Aw, who's gonna love you when your looks are gone?
Who's gonna love you when your looks are gone?
Who's gonna love you when your looks are gone?
Who's gonna love you when your looks are gone?
Who's gonna love you when your looks are gone?

It's outrageous the food they try to serve in a public school.

Outrageous, the way they talk to you like you're some kind of clinical fool
It's a blessing to rest my head in the circle of your love.
It's outrageous I can't stop thinking about the things I'm thinking of.

And I'm tired, nine hundred sit-ups a day.

I'm painting my hair the colour of mud, mud, okay?
I'm tired, tired, anybody care what I say? No!
Painting my hair the colour of mud.

Who's gonna love you when your looks are gone?

Tell me, who's gonna love you when your looks are gone?
Tell me, who's gonna love you when your looks are gone?

God will,

Like he waters the flowers on your window sill.
Take me, I'm an ordinary player in the key of C,
And my will was broken by my pride and my vanity

Who's gonna love you when your looks are gone?

God will,
Like he waters the flowers on your window sill.
Who's gonna love you when your looks are gone?

el kabong wrote:First word: Torah = Instruction = The Tree of Life
'
Testimony from Yahshua Messiah/Jesus being tempted by Satan in the Desert Wilderness.
Book of Matthew 4
4 Then Yahshua/Jesus was led up by the Spirit into the wilderness to be tried by the devil.

2And after having fasted forty days and forty nights, He was hungry.

3And the trier came and said to Him, “If You are the Son of Elohim, command that these stones become bread.”

4 But He answering, said, “It has been written, ‘Man shall not live by bread alone, but by every word that comes from the mouth of Yahweh.’


1 TIMOTHY

8And we know that the Torah is good if one uses it legitimately,


2 TIMOTHY 3

13But evil men and impostors shall go on to the worse,d leading astray and being led astray.

14But you, stay in what you have learned and trusted, having known from whom you have learned,

15and that from a babe you have known the Set-apart Scriptures, which are able to make you wise for deliverance through belief in Messiah .

16All Scripture is breathed by Elohim and profitable for teaching, for reproof, for setting straight, for instruction in righteousness,

17that the man of Elohim might be fitted, equipped for every good work.

6For among them are those who creep into households and captivate silly women loaded down with sins, led away by various lusts, 7always learning and never able to come to the knowledge of the truth.

What Lilly does not comprehend is that Yahshua and His Apostles were teaching the Torah/Instruction of YHWH to Jews and Gentiles alike. Yahshua was universalizing Torah/Instruction.


http://www.sabbath-day.com/f0501c.html

The Law Defines the Righteousness of Christ

The fact that Christ kept the law in its perfect entirety is one of the main themes of Paul's writing. Indeed, this theme appears in his writing as one of the foundation stones for faith. Hebrews 4:15,16 is one of our most encouraging texts: "For we do not have a high priest who cannot sympathize with our weaknesses, but one who has been tempted in all things as we are, yet without sin. Let us therefore draw near with confidence to the throne of grace, that we may receive mercy and may find grace to help in time of need." Christ lived on earth "without sin". Because we know that "sin is the transgression of the law" (1 John. 3:4) and we know that Christ knew the law, we can safely deduce that Christ perfectly kept the law. Thus, we can look to the law to define the standard of Christ's righteousness.

1 John 3:7 tells us, "Little children, let no one deceive you; the one who practices righteousness is righteous, just as He is righteous." The Ten Commandments tell us what is righteousness, and the one who practices these things is righteous. We must remember that if any one of us could perfectly keep the law, that law would be counted as righteousness to us, as it was to Christ. As Romans 2:26 states, "If therefore the uncircumcised man keeps the requirements of the Law, will not his uncircumcision be regarded as circumcision?" Which is to say, even a Gentile who keeps the law perfectly is viewed by God as a perfect man--a true Jew.

Yet, not one of us has kept the law, "There is none righteous, not even one. . . . For all have sinned and fall short of the glory of God," (Rom. 3:10, 23) and not one of us CAN keep it--in our own strength. But, Christ DID keep the law perfectly, and so He has a righteousness which it is impossible for us to obtain through any works on our part. The beauty of the Gospel is that Jesus will give us HIS righteousness--even though we cannot earn it in any way--and God will view us through Christ's righteousness as though it were our own. As Philippians 3:9 states, "And may [I] be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith."

Now, we can fairly say that Jesus was justified by the works of the law. We read about this in Heb. 5:8,9 and 7:26,27: "Although He was a Son, He learned obedience from the things which He suffered. And having been made perfect, He became to all those who obey Him the source of eternal salvation." "For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; who does not need daily, like those high priests, to offer up sacrifices, first for His own sins, and then for the sins of the people." But, we can never be justified in that way, because we are sinners and all our works originate in sin. Unless Jesus covers our best efforts with His perfect righteousness, they are "as filthy rags". Jesus did what we have failed to do--He kept the law perfectly! Adam had the chance to be justified by the law, but he failed. Jesus passed over the same ground and succeeded.

Notice that Hebrews 5:8,9 informs us that Jesus was made perfect through obedience. We cannot be made perfect through obedience--we must be made perfect through faith. When we have faith, Jesus lives in us and His righteousness becomes ours. We live His life with His power, become obedient, and thus, perfect. But the end result is the same: perfect obedience to God's law.

The whole point of the Gospel is to restore in man the image of God, to bring man back into harmony with the principles of God's government as they are revealed in God's law. Thus, the central point of righteousness--be it Christ's or our own--is keeping the law. Only one who keeps the law is in harmony with God's government. Let no one deceive you. "So speak and so act, as those who are to be judged by the law of liberty." (James 2:12) That law is the standard of righteousness. Look to Christ to see how it may be kept.


Isaiah 8

8:16 Bind up the testimony, seal the law among my disciples.

8:17 And I will wait upon Yahweh, that hideth his face from the house of Jacob, and I will look for him.

8:18 Behold, I and the children whom Yahweh hath given me are for signs and for wonders in Israel from Yahweh of hosts, which dwelleth in mount Zion.

8:19 And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their Elohim? for the living to the dead?

8:20 To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.


Any honest person can read the above scripture and see that anyone who teahes against YHWHs Torah/Instruction is a False Teacher. You can also plainly see that Mount Zion is in Israel. Anyone who tells you otherwise is being False. Beware of those who extract and deform Scripture. Scripture supports itself. A False Doctrine will be exposed by Scripture.


http://www.jewfaq.org/torah.htm

Torah

Level: Basic
• Torah in the narrowest sense refers to the first five books of the Bible
• In a broader sense, Torah includes all Jewish law and tradition
• Torah was given to Moses in written form with oral commentary
• The oral component is now written in the Talmud
• There are additional important writings

The word "Torah" is a tricky one, because it can mean different things in different contexts. In its most limited sense, "Torah" refers to the Five Books of Moses: Genesis, Exodus, Leviticus, Numbers and Deuteronomy. But the word "torah" can also be used to refer to the entire Jewish bible (the body of scripture known to non-Jews as the Old Testament and to Jews as the Tanakh or Written Torah), or in its broadest sense, to the whole body of Jewish law and teachings.
Written Torah
To Jews, there is no "Old Testament." The books that Christians call the New Testament are not part of Jewish scripture. The so-called Old Testament is known to us as Written Torah or the Tanakh.

This is a list of the books of Written Torah, in the order in which they appear in Jewish translations, with the Hebrew name of the book, a translation of the Hebrew name (where it is not the same as the English name), and English names of the books (where it is not the same as the Hebrew name). The Hebrew names of the first five books are derived from the first few words of the book. The text of each book is more or less the same in Jewish translations as what you see in Christian bibles, although there are some occasional, slight differences in the numbering of verses and there are some significant differences in the translations.

TORAH (The Law):

Bereishith (In the beginning...) (Genesis)
Shemoth (The names...) (Exodus)
Vayiqra (And He called...) (Leviticus)
Bamidbar (In the wilderness...) (Numbers)
Devarim (The words...) (Deuteronomy)
NEVI'IM (The Prophets):

Yehoshua (Joshua)
Shoftim (Judges)
Shmuel (I &II Samuel)
Melakhim (I & II Kings)
Yeshayah (Isaiah)
Yirmyah (Jeremiah)
Yechezqel (Ezekiel)
The Twelve (treated as one book)
Hoshea (Hosea)
Yoel (Joel)
Amos
Ovadyah (Obadiah)
Yonah (Jonah)
Mikhah (Micah)
Nachum
Chavaqquq (Habbakkuk)
Tzefanyah (Zephaniah)
Chaggai
Zekharyah (Zechariah)
Malakhi
KETHUVIM (The Writings):

Tehillim (Psalms)
Mishlei (Proverbs)
Iyov (Job)
Shir Ha-Shirim (Song of Songs)
Ruth
Eikhah (Lamentations)
Qoheleth (the author's name) (Ecclesiastes)
Esther
Daniel
Ezra & Nechemyah (Nehemiah) (treated as one book)
Divrei Ha-Yamim (The words of the days) (Chronicles)
Written Torah is often referred to as the Tanakh, which is an acrostic of Torah, Nevi'im and Ketuvim.

Torah Scrolls
The scriptures that we use in services are written on parchment scrolls. They are always hand-written, in attractive Hebrew calligraphy with "crowns" (crows-foot-like marks coming up from the upper points) on many of the letters. This style of writing is known as STA"M (an abbreviation for "Sifrei Torah, Tefillin and Mezuzot," which is where you will see that style of writing). For more information about the STA"M alphabet, including illustrations and relevant rules, see Hebrew Alphabet used in writing STA"M.

You are not supposed to touch the parchment on these scrolls; some say because they are too holy; some say because the parchment, made from animal skins, is a source of ritual defilement; others say because your fingers' sweat has acids that will damage the parchment over time. Instead, you follow the text with a pointer, called a Yad. "Yad" means "hand" in Hebrew, and the pointer usually is in the shape of a hand with a pointing index finger (I always find this incredibly amusing). The scrolls are kept covered with fabric, and often ornamented with silver crowns on the handles of the scrolls and a silver breastplate on the front.

The scrolls are kept in a cabinet in the synagogue called an "ark," as in Ark of the Covenant, not as in Noah's Ark. The words are different and unrelated in Hebrew. Noah's ark (and also the ark that Moses was placed in) are called in Hebrew teyvat (ship). I was taught that the "Ark" of the Covenant and the ark in synagogue are an acrostic of "aron kodesh" (holy cabinet), but others have told me that it is merely an archaic English word derived from the Latin arca (cabinet).

The Torah scrolls that we read from in synagogue are unpointed text, with no vowels or musical notes, so the ability to read a passage from a scroll is a valuable skill, and usually requires substantial advance preparation (reviewing the passage in a text with points). See Hebrew Alphabet for more on pointed and unpointed texts.

Chumash
Jewish scriptures are sometimes bound in a form that corresponds to the division into weekly readings (called parshiyot in Hebrew). Scriptures bound in this way are generally referred to as a chumash. The word "chumash" comes from the Hebrew word meaning five, and refers to the five books of the Torah. Sometimes, a chumash is simply refers to a collection of the five books of the Torah. But often, a chumash contains the entire first five books, divided up by the weekly parshiyot, with the haftarah portion inserted after each week's parshah.

Oral Torah: The Talmud
In addition to the written scriptures we have an "Oral Torah," a tradition explaining what the above scriptures mean and how to interpret them and apply the Laws. Orthodox Jews believe G-d taught the Oral Torah to Moses, and he taught it to others, down to the present day. This tradition was maintained only in oral form until about the 2d century C.E., when the oral law was compiled and written down in a document called the Mishnah.

Over the next few centuries, additional commentaries elaborating on the Mishnah were written down in Jerusalem and Babylon. These additional commentaries are known as the Gemara. The Gemara and the Mishnah together are known as the Talmud. This was completed in the 5th century C.E.

There are actually two Talmuds: the Jerusalem Talmud and the Babylonian Talmud. The Babylonian Talmud is more comprehensive, and is the one most people mean if they just say "the Talmud" without specifying which one.

There have been additional commentaries on the Talmud by such noted Jewish scholars as Rashi and Rambam. Adin Steinsaltz is currently preparing a new edition of the Talmud, with his own commentary supplementing the Mishnah, Gemara, and Rashi commentaries.

The Talmud is not easy to read. It reminds me of someone else's class notes for a college lecture you never attended. There are often gaps in the reasoning where it is assumed that you already know what they are talking about, and concepts are often expressed in a sort of shorthand. Biblical verses that support a teaching are often referenced by only two or three words. The Talmud preserves a variety of views on every issue, and does not always clearly identify which view is the accepted one.

The Mishnah is divided into six sections called sedarim (in English, orders). Each seder contains one or more divisions called masekhtot (in English, tractates). There are 63 masekhtot in the Mishnah. Approximately half of these masekhtot have been addressed in the Talmud. Although these divisions seem to indicate subject matter, it is important to note that the Mishnah and the Talmud engage in quite a bit of free-association, thus widely diverse subjects may be discussed in a seder or masekhtah. Below is the division of the Mishnah into sedarim and masekhtot:

Zera'im (Seeds), dealing with agricultural laws
Berakhot
Peah
Demai
Kilayim
Shebiit
Terumot
Maaserot
Maaser Sheni
Challah
Orlah
Bikkurim
Mo'ed (Festival), dealing with Shabbat and festivals
Shabbat
Erubin
Pesachim
Sheqalim
Yoma
Sukkah
Besah
Rosh Hashanah
Taanit
Megillah
Moed Qatan
Hagigah
Nashim (Women), dealing with marriage, divorce and contracts
Yebamot
Ketubot
Nedarim
Nazir
Sotah
Gittin
Qiddushin
Nezikin (Damages), dealing with tort laws and other financial laws
Baba Qamma
Baba Mesia
Baba Batra
Sanhedrin
Makkot
Shabuot
Eduyyot
Avodah Zarah
Avot (also known as Pirkei Avot, Ethics of the Fathers)
Horayot
Kodashim (Holy Things), dealing with sacrifices and the Temple
Zevachim
Menachot
Chullin
Bekhorot
Arakhin
Temurah
Keritot
Meilah
Tamid
Middot
Qinnim
Toharot (Purities), dealing with laws of ritual purity and impurity
Kelim
Ohalot
Negaim
Parah
Tohorot
Miqvaot
Niddah
Makhshirin
Zabim
Tebul-Yom
Yadayim
Uqsin
In recent times, many observant Jews have taken up the practice of studying a page of Talmud every day. This practice, referred to as daf yomi, was started at the First International Congress of the Agudath Yisrael World Movement in August, 1923. Rav Meir Shapiro, the rav of Lublin, Poland, proposed uniting people worldwide through the daily study of a page of Talmud. Daf Yomi is currently in its 11th cycle. A calendar of the cycle can be found at Daf Yomi Calendar.

Other Writings
In addition to these works, we have midrashim, which are basically stories expanding on incidents in the Bible to derive principles or Jewish law or to teach moral lessons. For example, there is a midrash about why Moses wasn't a good speaker (he put coals in his mouth as a child basically as a way of proving that he wasn't greedy), and another one about Abram discovering monotheism and rejecting his father's idolatry (that's a nifty one: basically, he smashes up all his father's idols except the big one, then blames the mess on the big one, as a way of showing his father that the idols don't really have any power). Some of them fill in gaps in the narrative. For example, in Gen. 22:2, why does G-d say, "thy son, thine only son, whom thou lovest, even Isaac." Wouldn't the name alone be enough? One story says that the narrative is skipping out Abraham's responses. "Take thy son." "Which one?" "Thine only son." "But I have two!" "Whom thou lovest." "I love them both!" "Even Isaac." (I'm not sure this is a traditional one -- I got it from a questionable source -- but I like it).

There is also a vast body of responsa, answers to specific questions of Jewish law. Beginning in the middle ages, when local rabbis were faced with difficult issues of Jewish law, they often wrote to the most respected rabbis in the world to get answers to these questions. The local rabbi would present the situation, often including detailed references to the Talmudic passages he had reviewed and his own interpretations of these authorities, and the world-renowned rabbi would provide a reasoned argument in favor of his answer. Over time, these responsa were collected into printed volumes. This tradition continues to the present day, and there are several rabbis in this century who have developed responsa on issues relating to modern technologies. For example, Rabbi Moshe Feinstein, who died in the 1980s, wrote responsa on such diverse topics as the permissibility of cosmetic surgery, the kashering of dishwashers, and artificial insemination. There are literally thousands of volumes of responsa. A project at Bar-Ilan University is compiling these responsa into a computer database. See their website at The Responsa Project for more information.

As you can see, the body of Jewish tradition is very vast. Is there any place to get quick answers? In the middle ages, there were several attempts to create definitive codes of Jewish law. The best-known of these codes are Rambam's Mishneh Torah and Joseph Caro's Shulchan Arukh. In their own time, these works were very controversial, because they did not identify the Torah or Talmudic basis for their opinions and generally ignored conflicting opinions. There was concern that such works would discourage Jews from studying the primary sources: Torah and Talmud. Today, however, these sources are well-respected. In fact, the Shulchan Arukh is often treated as a primary source.

We also have a mystical tradition, known as Kabbalah. The primary written work in the Kabbalistic tradition is the Zohar. Traditionally, rabbis discouraged teaching this material to anyone under the age of 40, because it is too likely to be misinterpreted by anyone without sufficient grounding in the basics.


http://www.torah.org/




The Written Law (The Torah)

http://www.jewishvirtuallibrary.org/jsource/Judaism/The_Written_Law.html

The Written Law consists of the books of the Hebrew Bible, the Tanakh. The term "Bible" is more commonly used by non-Jews, as are the terms "Old Testament" and "New Testament." The appropriate term for Jews to use for the Hebrew Bible is "Tanakh." Tanakh is an acronym for Torah, Nevi'im (Prophets) and Ketuvim (Writings).

The Torah is also known as the Chumash, Pentateuch or Five Books of Moses. The word "Torah" has the following meanings:

1. A scroll made from kosher animal parchment, with the entire text of the Five Books of Moses written in it by a sofer [ritual scribe]. This is the most limited definition.

2. More often, this term means the text of the Five Books of Moses, written in any format, whether Torah scroll, paperback book, CD­ROM, sky­writing or any other media. Any printed version of the Torah (with or without commentary) can be called a Chumash or Pentateuch; however, one never refers to a Torah Scroll as a Chumash.

3. The term "Torah" can mean the entire corpus of Jewish law. This includes the Written and the Oral Law, which includes the Mishna, the Midrash, the Talmud and even later day legal commentaries. This definition of Torah is probably the most common among Orthodox Jews. Usually you can figure out which definition is being used by the context.

Text of the Torah and Tanakh

The above resources will be of help in check any would be teachers Data/Claims.

el kabong wrote:First word: Torah = Instruction = The Tree of Life
'
Testimony from Yahshua Messiah/Jesus being tempted by Satan in the Desert Wilderness.
Book of Matthew 4
4 Then Yahshua/Jesus was led up by the Spirit into the wilderness to be tried by the devil.

2And after having fasted forty days and forty nights, He was hungry.

3And the trier came and said to Him, “If You are the Son of Elohim, command that these stones become bread.”

4 But He answering, said, “It has been written, ‘Man shall not live by bread alone, but by every word that comes from the mouth of Yahweh.’


1 TIMOTHY

8And we know that the Torah is good if one uses it legitimately,


2 TIMOTHY 3

13But evil men and impostors shall go on to the worse,d leading astray and being led astray.

14But you, stay in what you have learned and trusted, having known from whom you have learned,

15and that from a babe you have known the Set-apart Scriptures, which are able to make you wise for deliverance through belief in Messiah .

16All Scripture is breathed by Elohim and profitable for teaching, for reproof, for setting straight, for instruction in righteousness,

17that the man of Elohim might be fitted, equipped for every good work.

6For among them are those who creep into households and captivate silly women loaded down with sins, led away by various lusts, 7always learning and never able to come to the knowledge of the truth.

What Lilly does not comprehend is that Yahshua and His Apostles were teaching the Torah/Instruction of YHWH to Jews and Gentiles alike. Yahshua was universalizing Torah/Instruction.


http://www.sabbath-day.com/f0501c.html

The Law Defines the Righteousness of Christ

The fact that Christ kept the law in its perfect entirety is one of the main themes of Paul's writing. Indeed, this theme appears in his writing as one of the foundation stones for faith. Hebrews 4:15,16 is one of our most encouraging texts: "For we do not have a high priest who cannot sympathize with our weaknesses, but one who has been tempted in all things as we are, yet without sin. Let us therefore draw near with confidence to the throne of grace, that we may receive mercy and may find grace to help in time of need." Christ lived on earth "without sin". Because we know that "sin is the transgression of the law" (1 John. 3:4) and we know that Christ knew the law, we can safely deduce that Christ perfectly kept the law. Thus, we can look to the law to define the standard of Christ's righteousness.

1 John 3:7 tells us, "Little children, let no one deceive you; the one who practices righteousness is righteous, just as He is righteous." The Ten Commandments tell us what is righteousness, and the one who practices these things is righteous. We must remember that if any one of us could perfectly keep the law, that law would be counted as righteousness to us, as it was to Christ. As Romans 2:26 states, "If therefore the uncircumcised man keeps the requirements of the Law, will not his uncircumcision be regarded as circumcision?" Which is to say, even a Gentile who keeps the law perfectly is viewed by God as a perfect man--a true Jew.

Yet, not one of us has kept the law, "There is none righteous, not even one. . . . For all have sinned and fall short of the glory of God," (Rom. 3:10, 23) and not one of us CAN keep it--in our own strength. But, Christ DID keep the law perfectly, and so He has a righteousness which it is impossible for us to obtain through any works on our part. The beauty of the Gospel is that Jesus will give us HIS righteousness--even though we cannot earn it in any way--and God will view us through Christ's righteousness as though it were our own. As Philippians 3:9 states, "And may [I] be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith."

Now, we can fairly say that Jesus was justified by the works of the law. We read about this in Heb. 5:8,9 and 7:26,27: "Although He was a Son, He learned obedience from the things which He suffered. And having been made perfect, He became to all those who obey Him the source of eternal salvation." "For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; who does not need daily, like those high priests, to offer up sacrifices, first for His own sins, and then for the sins of the people." But, we can never be justified in that way, because we are sinners and all our works originate in sin. Unless Jesus covers our best efforts with His perfect righteousness, they are "as filthy rags". Jesus did what we have failed to do--He kept the law perfectly! Adam had the chance to be justified by the law, but he failed. Jesus passed over the same ground and succeeded.

Notice that Hebrews 5:8,9 informs us that Jesus was made perfect through obedience. We cannot be made perfect through obedience--we must be made perfect through faith. When we have faith, Jesus lives in us and His righteousness becomes ours. We live His life with His power, become obedient, and thus, perfect. But the end result is the same: perfect obedience to God's law.

The whole point of the Gospel is to restore in man the image of God, to bring man back into harmony with the principles of God's government as they are revealed in God's law. Thus, the central point of righteousness--be it Christ's or our own--is keeping the law. Only one who keeps the law is in harmony with God's government. Let no one deceive you. "So speak and so act, as those who are to be judged by the law of liberty." (James 2:12) That law is the standard of righteousness. Look to Christ to see how it may be kept.


Isaiah 8

8:16 Bind up the testimony, seal the law among my disciples.

8:17 And I will wait upon Yahweh, that hideth his face from the house of Jacob, and I will look for him.

8:18 Behold, I and the children whom Yahweh hath given me are for signs and for wonders in Israel from Yahweh of hosts, which dwelleth in mount Zion.

8:19 And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their Elohim? for the living to the dead?

8:20 To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.


Any honest person can read the above scripture and see that anyone who teahes against YHWHs Torah/Instruction is a False Teacher. You can also plainly see that Mount Zion is in Israel. Anyone who tells you otherwise is being False. Beware of those who extract and deform Scripture. Scripture supports itself. A False Doctrine will be exposed by Scripture.


http://www.jewfaq.org/torah.htm

Torah

Level: Basic
• Torah in the narrowest sense refers to the first five books of the Bible
• In a broader sense, Torah includes all Jewish law and tradition
• Torah was given to Moses in written form with oral commentary
• The oral component is now written in the Talmud
• There are additional important writings

The word "Torah" is a tricky one, because it can mean different things in different contexts. In its most limited sense, "Torah" refers to the Five Books of Moses: Genesis, Exodus, Leviticus, Numbers and Deuteronomy. But the word "torah" can also be used to refer to the entire Jewish bible (the body of scripture known to non-Jews as the Old Testament and to Jews as the Tanakh or Written Torah), or in its broadest sense, to the whole body of Jewish law and teachings.
Written Torah
To Jews, there is no "Old Testament." The books that Christians call the New Testament are not part of Jewish scripture. The so-called Old Testament is known to us as Written Torah or the Tanakh.

This is a list of the books of Written Torah, in the order in which they appear in Jewish translations, with the Hebrew name of the book, a translation of the Hebrew name (where it is not the same as the English name), and English names of the books (where it is not the same as the Hebrew name). The Hebrew names of the first five books are derived from the first few words of the book. The text of each book is more or less the same in Jewish translations as what you see in Christian bibles, although there are some occasional, slight differences in the numbering of verses and there are some significant differences in the translations.

TORAH (The Law):

Bereishith (In the beginning...) (Genesis)
Shemoth (The names...) (Exodus)
Vayiqra (And He called...) (Leviticus)
Bamidbar (In the wilderness...) (Numbers)
Devarim (The words...) (Deuteronomy)
NEVI'IM (The Prophets):

Yehoshua (Joshua)
Shoftim (Judges)
Shmuel (I &II Samuel)
Melakhim (I & II Kings)
Yeshayah (Isaiah)
Yirmyah (Jeremiah)
Yechezqel (Ezekiel)
The Twelve (treated as one book)
Hoshea (Hosea)
Yoel (Joel)
Amos
Ovadyah (Obadiah)
Yonah (Jonah)
Mikhah (Micah)
Nachum
Chavaqquq (Habbakkuk)
Tzefanyah (Zephaniah)
Chaggai
Zekharyah (Zechariah)
Malakhi
KETHUVIM (The Writings):

Tehillim (Psalms)
Mishlei (Proverbs)
Iyov (Job)
Shir Ha-Shirim (Song of Songs)
Ruth
Eikhah (Lamentations)
Qoheleth (the author's name) (Ecclesiastes)
Esther
Daniel
Ezra & Nechemyah (Nehemiah) (treated as one book)
Divrei Ha-Yamim (The words of the days) (Chronicles)
Written Torah is often referred to as the Tanakh, which is an acrostic of Torah, Nevi'im and Ketuvim.

Torah Scrolls
The scriptures that we use in services are written on parchment scrolls. They are always hand-written, in attractive Hebrew calligraphy with "crowns" (crows-foot-like marks coming up from the upper points) on many of the letters. This style of writing is known as STA"M (an abbreviation for "Sifrei Torah, Tefillin and Mezuzot," which is where you will see that style of writing). For more information about the STA"M alphabet, including illustrations and relevant rules, see Hebrew Alphabet used in writing STA"M.

You are not supposed to touch the parchment on these scrolls; some say because they are too holy; some say because the parchment, made from animal skins, is a source of ritual defilement; others say because your fingers' sweat has acids that will damage the parchment over time. Instead, you follow the text with a pointer, called a Yad. "Yad" means "hand" in Hebrew, and the pointer usually is in the shape of a hand with a pointing index finger (I always find this incredibly amusing). The scrolls are kept covered with fabric, and often ornamented with silver crowns on the handles of the scrolls and a silver breastplate on the front.

The scrolls are kept in a cabinet in the synagogue called an "ark," as in Ark of the Covenant, not as in Noah's Ark. The words are different and unrelated in Hebrew. Noah's ark (and also the ark that Moses was placed in) are called in Hebrew teyvat (ship). I was taught that the "Ark" of the Covenant and the ark in synagogue are an acrostic of "aron kodesh" (holy cabinet), but others have told me that it is merely an archaic English word derived from the Latin arca (cabinet).

The Torah scrolls that we read from in synagogue are unpointed text, with no vowels or musical notes, so the ability to read a passage from a scroll is a valuable skill, and usually requires substantial advance preparation (reviewing the passage in a text with points). See Hebrew Alphabet for more on pointed and unpointed texts.

Chumash
Jewish scriptures are sometimes bound in a form that corresponds to the division into weekly readings (called parshiyot in Hebrew). Scriptures bound in this way are generally referred to as a chumash. The word "chumash" comes from the Hebrew word meaning five, and refers to the five books of the Torah. Sometimes, a chumash is simply refers to a collection of the five books of the Torah. But often, a chumash contains the entire first five books, divided up by the weekly parshiyot, with the haftarah portion inserted after each week's parshah.

Oral Torah: The Talmud
In addition to the written scriptures we have an "Oral Torah," a tradition explaining what the above scriptures mean and how to interpret them and apply the Laws. Orthodox Jews believe G-d taught the Oral Torah to Moses, and he taught it to others, down to the present day. This tradition was maintained only in oral form until about the 2d century C.E., when the oral law was compiled and written down in a document called the Mishnah.

Over the next few centuries, additional commentaries elaborating on the Mishnah were written down in Jerusalem and Babylon. These additional commentaries are known as the Gemara. The Gemara and the Mishnah together are known as the Talmud. This was completed in the 5th century C.E.

There are actually two Talmuds: the Jerusalem Talmud and the Babylonian Talmud. The Babylonian Talmud is more comprehensive, and is the one most people mean if they just say "the Talmud" without specifying which one.

There have been additional commentaries on the Talmud by such noted Jewish scholars as Rashi and Rambam. Adin Steinsaltz is currently preparing a new edition of the Talmud, with his own commentary supplementing the Mishnah, Gemara, and Rashi commentaries.

The Talmud is not easy to read. It reminds me of someone else's class notes for a college lecture you never attended. There are often gaps in the reasoning where it is assumed that you already know what they are talking about, and concepts are often expressed in a sort of shorthand. Biblical verses that support a teaching are often referenced by only two or three words. The Talmud preserves a variety of views on every issue, and does not always clearly identify which view is the accepted one.

The Mishnah is divided into six sections called sedarim (in English, orders). Each seder contains one or more divisions called masekhtot (in English, tractates). There are 63 masekhtot in the Mishnah. Approximately half of these masekhtot have been addressed in the Talmud. Although these divisions seem to indicate subject matter, it is important to note that the Mishnah and the Talmud engage in quite a bit of free-association, thus widely diverse subjects may be discussed in a seder or masekhtah. Below is the division of the Mishnah into sedarim and masekhtot:

Zera'im (Seeds), dealing with agricultural laws
Berakhot
Peah
Demai
Kilayim
Shebiit
Terumot
Maaserot
Maaser Sheni
Challah
Orlah
Bikkurim
Mo'ed (Festival), dealing with Shabbat and festivals
Shabbat
Erubin
Pesachim
Sheqalim
Yoma
Sukkah
Besah
Rosh Hashanah
Taanit
Megillah
Moed Qatan
Hagigah
Nashim (Women), dealing with marriage, divorce and contracts
Yebamot
Ketubot
Nedarim
Nazir
Sotah
Gittin
Qiddushin
Nezikin (Damages), dealing with tort laws and other financial laws
Baba Qamma
Baba Mesia
Baba Batra
Sanhedrin
Makkot
Shabuot
Eduyyot
Avodah Zarah
Avot (also known as Pirkei Avot, Ethics of the Fathers)
Horayot
Kodashim (Holy Things), dealing with sacrifices and the Temple
Zevachim
Menachot
Chullin
Bekhorot
Arakhin
Temurah
Keritot
Meilah
Tamid
Middot
Qinnim
Toharot (Purities), dealing with laws of ritual purity and impurity
Kelim
Ohalot
Negaim
Parah
Tohorot
Miqvaot
Niddah
Makhshirin
Zabim
Tebul-Yom
Yadayim
Uqsin
In recent times, many observant Jews have taken up the practice of studying a page of Talmud every day. This practice, referred to as daf yomi, was started at the First International Congress of the Agudath Yisrael World Movement in August, 1923. Rav Meir Shapiro, the rav of Lublin, Poland, proposed uniting people worldwide through the daily study of a page of Talmud. Daf Yomi is currently in its 11th cycle. A calendar of the cycle can be found at Daf Yomi Calendar.

Other Writings
In addition to these works, we have midrashim, which are basically stories expanding on incidents in the Bible to derive principles or Jewish law or to teach moral lessons. For example, there is a midrash about why Moses wasn't a good speaker (he put coals in his mouth as a child basically as a way of proving that he wasn't greedy), and another one about Abram discovering monotheism and rejecting his father's idolatry (that's a nifty one: basically, he smashes up all his father's idols except the big one, then blames the mess on the big one, as a way of showing his father that the idols don't really have any power). Some of them fill in gaps in the narrative. For example, in Gen. 22:2, why does G-d say, "thy son, thine only son, whom thou lovest, even Isaac." Wouldn't the name alone be enough? One story says that the narrative is skipping out Abraham's responses. "Take thy son." "Which one?" "Thine only son." "But I have two!" "Whom thou lovest." "I love them both!" "Even Isaac." (I'm not sure this is a traditional one -- I got it from a questionable source -- but I like it).

There is also a vast body of responsa, answers to specific questions of Jewish law. Beginning in the middle ages, when local rabbis were faced with difficult issues of Jewish law, they often wrote to the most respected rabbis in the world to get answers to these questions. The local rabbi would present the situation, often including detailed references to the Talmudic passages he had reviewed and his own interpretations of these authorities, and the world-renowned rabbi would provide a reasoned argument in favor of his answer. Over time, these responsa were collected into printed volumes. This tradition continues to the present day, and there are several rabbis in this century who have developed responsa on issues relating to modern technologies. For example, Rabbi Moshe Feinstein, who died in the 1980s, wrote responsa on such diverse topics as the permissibility of cosmetic surgery, the kashering of dishwashers, and artificial insemination. There are literally thousands of volumes of responsa. A project at Bar-Ilan University is compiling these responsa into a computer database. See their website at The Responsa Project for more information.

As you can see, the body of Jewish tradition is very vast. Is there any place to get quick answers? In the middle ages, there were several attempts to create definitive codes of Jewish law. The best-known of these codes are Rambam's Mishneh Torah and Joseph Caro's Shulchan Arukh. In their own time, these works were very controversial, because they did not identify the Torah or Talmudic basis for their opinions and generally ignored conflicting opinions. There was concern that such works would discourage Jews from studying the primary sources: Torah and Talmud. Today, however, these sources are well-respected. In fact, the Shulchan Arukh is often treated as a primary source.

We also have a mystical tradition, known as Kabbalah. The primary written work in the Kabbalistic tradition is the Zohar. Traditionally, rabbis discouraged teaching this material to anyone under the age of 40, because it is too likely to be misinterpreted by anyone without sufficient grounding in the basics.


http://www.torah.org/




The Written Law (The Torah)

http://www.jewishvirtuallibrary.org/jsource/Judaism/The_Written_Law.html

The Written Law consists of the books of the Hebrew Bible, the Tanakh. The term "Bible" is more commonly used by non-Jews, as are the terms "Old Testament" and "New Testament." The appropriate term for Jews to use for the Hebrew Bible is "Tanakh." Tanakh is an acronym for Torah, Nevi'im (Prophets) and Ketuvim (Writings).

The Torah is also known as the Chumash, Pentateuch or Five Books of Moses. The word "Torah" has the following meanings:

1. A scroll made from kosher animal parchment, with the entire text of the Five Books of Moses written in it by a sofer [ritual scribe]. This is the most limited definition.

2. More often, this term means the text of the Five Books of Moses, written in any format, whether Torah scroll, paperback book, CD­ROM, sky­writing or any other media. Any printed version of the Torah (with or without commentary) can be called a Chumash or Pentateuch; however, one never refers to a Torah Scroll as a Chumash.

3. The term "Torah" can mean the entire corpus of Jewish law. This includes the Written and the Oral Law, which includes the Mishna, the Midrash, the Talmud and even later day legal commentaries. This definition of Torah is probably the most common among Orthodox Jews. Usually you can figure out which definition is being used by the context.

Text of the Torah and Tanakh

The above resources will be of help in check any would be teachers Data/Claims.