Changes

The "yod" is the smallest letter in the Hebrew alphabet and the tittle or decorative flip of the scribe's pen made in the writing of the letter (or, according to the script, radiating lines) is likewise small in size. But also known and internalized in the Jewish perspective, this letter and this decoration are opposites as well as similar in size. In Aramaic and Hebrew, the yod, despite its size, is pregnant with meanings. Inserted it can change "luck' or a particlular god (gad) into a goat (gedi) or ligament (gid). Suffixed it can turn God into "my God  (Eli). With verbs, it can turn active to passive as in "written" (ktiv). It can change  "you have come" to "I have come",  and "come!" to a woman, It can serve as a consonent as in the English word  "You" or as a vowel as in the word "healthy", and many, many other meanings does a Yod supply.Unlike the yod, the tittle has only one meaning, if it can be called a meaning. It adds beauty. That is all. But beauty has with it, integrally, the sense of fittingness, wholeness, holiness, and warming of the heart. All of these, are part of the text and within the text, inseparable from the text.

The "yod" is the smallest letter in the Hebrew alphabet and the tittle or decorative flip of the scribe's pen made in the writing of the letter (or, according to the script, radiating lines) is likewise small in size. But also known and internalized in the Jewish perspective, this letter and this decoration are opposites as well as similar in size. In Aramaic and Hebrew, the yod, despite its size, is pregnant with meanings. Inserted it can change "luck' or a particlular god (gad) into a goat (gedi) or ligament (gid). Suffixed it can turn God into "my God  (Eli). With verbs, it can turn active to passive as in "written" (ktiv). It can change  "you have come" to "I have come",  and "come!" to a woman, It can serve as a consonent as in the English word  "You" or as a vowel as in the word "healthy", and many, many other meanings does a Yod supply.Unlike the yod, the tittle has only one meaning, if it can be called a meaning. It adds beauty. That is all. But beauty has with it, integrally, the sense of fittingness, wholeness, holiness, and warming of the heart. All of these, are part of the text and within the text, inseparable from the text.

The text is the Torah, usually translated as the "Law" - as in "the Law, the Prophets, and the Writings" (the Old Testament). But Judaism knows of a more precise term for "Law". It is Halakha, from the root for "walking". This is the term for legal prescriptions. This is in disctinction from Aggada - telling or recitings, and which takes in stories, parables, narratives, anecdotes. The Torah, the 5 books of Moses, is Aggadic as well as Halakhic. Therefore "law" doesn't do it justice (or rather, our sense of "law" is inadequate}. Illuminating Instruction is better ("Torah" is from the root "to instruct")

The text is the Torah, usually translated as the "Law" - as in "the Law, the Prophets, and the Writings" (the Old Testament). But Judaism knows of a more precise term for "Law". It is Halakha, from the root for "walking". This is the term for legal prescriptions. This is in disctinction from Aggada - telling or recitings, and which takes in stories, parables, narratives, anecdotes. The Torah, the 5 books of Moses, is Aggadic as well as Halakhic. Therefore "law" doesn't do it justice (or rather, our sense of "law" is inadequate). Illuminating Instruction is better ("Torah" is from the root "to instruct")

Jesus said something strange, something unthinkable for any Rabbi, Teacher, or notable to say.; These could say,"I have come to obey, or practice and teach, to maintain and uphold the Torah". but Jesus said, " I have come to fulfill the Torah."  That has a double connotation. Jesus Himself fills up the whole variegatated content, impulsesof meanings, and beauties of the Torah, and Jesus Himself in some sense brings a closure to the Torah, a pivotal transition to something new - And this he does in the sermon, not on Mount Sinai, but the Mount of Beatitudes by the Sea of Galilee. Thus the New Covenant of Jeremiah 31:31 forecasts the New Covenant of the Lords Supper and of Calvary, but receives its concretization and "authorization" from the very words of Jesus Himself - " I have come to fulfill".  Jesus, the Fulfillment of Torah, then becomes for His followers the new and true principle of interpretation by which, in their obedience, their love, their prayer, they either enact the Truer and Deeper Torah, and so become "great", or in their failures to obey,  become "minor" in the Kingdom of Heaven"

Jesus said something strange, something unthinkable for any Rabbi, Teacher, or notable to say.; These could say,"I have come to obey, or practice and teach, to maintain and uphold the Torah". but Jesus said, " I have come to fulfill the Torah."  That has a double connotation. Jesus Himself fills up the whole variegatated content, impulsesof meanings, and beauties of the Torah, and Jesus Himself in some sense brings a closure to the Torah, a pivotal transition to something new - And this he does in the sermon, not on Mount Sinai, but the Mount of Beatitudes by the Sea of Galilee. Thus the New Covenant of Jeremiah 31:31 forecasts the New Covenant of the Lords Supper and of Calvary, but receives its concretization and "authorization" from the very words of Jesus Himself - " I have come to fulfill".  Jesus, the Fulfillment of Torah, then becomes for His followers the new and true principle of interpretation by which, in their obedience, their love, their prayer, they either enact the Truer and Deeper Torah, and so become "great", or in their failures to obey,  become "minor" in the Kingdom of Heaven"

This picture of the Gateway did not directly influence the  wording of the saying of Jesus above, but it did directly influence the words of the Old Testament Scripture and these , in turn, did directly affect the wordings used by Jesus.  

This picture of the Gateway did not directly influence the  wording of the saying of Jesus above, but it did directly influence the words of the Old Testament Scripture and these , in turn, did directly affect the wordings used by Jesus.  

====The Scriptures:====

====The Scriptures====

Have you walked in the depths of the Abyss? Have the gateways (SHA'ARei) of Deatrh been exposed to you, the gateways (SHA'ARei) of the Dark Opression? Job 38:17

Have you walked in the depths of the Abyss? Have the gateways (SHA'ARei) of Deatrh been exposed to you, the gateways (SHA'ARei) of the Dark Opression? Job 38:17

==='''Example 6.''' Beyond the words but through the words ===  

===Example 6. Beyond the words but through the words ===

Judaism has often been described as Orthopraxy - "straight doing" instead of Orthodoxy - "straight opinion or believing". Though not entirely true, there is much truth in this. But Christianity has a lot of orthopraxy in it - for being a believer is not just a matter of believing the meaning of words.  

Judaism has often been described as Orthopraxy - "straight doing" instead of Orthodoxy - "straight opinion or believing". Though not entirely true, there is much truth in this. But Christianity has a lot of orthopraxy in it - for being a believer is not just a matter of believing the meaning of words.  

</blockquote>

</blockquote>

==See Also==

==See also==

*[[What is Torah, what is Talmud]]

*[[What is Torah, what is Talmud]]

*[[Essay: How to "get" a church]]

*[[Essay: How to "get" a church]]

[[Category:Religion Essays]]

[[Category:Religion Essays]]

==External Links==

==External links==

* [http://bertschlossberg.blogspot.com/2012/11/jesus-through-fabric-of-our-lives.html Jesus through the Fabric of our Lives]

* [http://bertschlossberg.blogspot.com/2012/11/jesus-through-fabric-of-our-lives.html Jesus through the Fabric of our Lives]