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Torah World Order

May 30, 2016 – 23 Iyyar 5776

“And many peoples shall come and say, “Come, and let us go up to the mountain of יהוה, to the House of the Elohim of Ya‛aqoḇ, and let Him teach us His ways, and let us walk in His paths, for out of Tsiyon comes forth the Torah, and the Word of יהוה from Yerushalayim…”

Yeshayahu/Isaiah 2.3
“The World rests on three things: on Justice, on Truth, on Peace, as it is written, with truth, justice and peace shall you judge in your gates.”

Shimon ben Gamliel
The hope of a secure and livable world lies with disciplined nonconformists who are dedicated to justice, peace and brotherhood.”

Martin Luther King, Jr.

They do no evil nor destroy in all My set-apart mountain, for the earth shall be filled with the knowledge of יהוה as the waters cover the sea.”
Yeshayahu/Isaiah 11.9


Society is sick. Humanity is sick. Society is sick, because humanity is sick. Humanity is sick because our love for one another, ourselves and our Creator has waxed cold due to the increase of lawlessness. Correspondingly, the increase in lawlessness has resulted in the global state of widespread, seemingly perpetual and unfiltered depravity that we now witness on Earth. Likewise, the widespread, seemingly perpetual, and unfiltered depravity that we now witness on Earth has proliferated due to the categorical and obstinate rejection of the Truth (and here) in unrighteousness. And it is the categorical and obstinate rejection of the Truth in unrighteousness that has yielded a reprobate state of being in which humanity now functions that has brought about the sicknesses in humanity and in society. This reprobate state of being in which humanity now functions that has brought about the sicknesses in society is identified in the Messianic Scriptures as sin, which is simply the transgression of the Law of יהוה, Who is transcendent, absolute and complete Existence. Therefore, when the paradigm and pattern of creation established by the transcendent, absolute and complete Existence is broken by humanity, it creates a ripple effect that reverberates throughout society with the epicenter being the individual who has chosen to function outside of the pattern and paradigm of the established order for both humanity and society, bringing into creation a certain anomaly. This is what the prophet Isaiah spoke of when he said, “…the earth has been defiled under its inhabitants, because they have transgressed the Torot, changed the law, broken the everlasting covenantTherefore a curse shall consume the earth, and those who dwell in it be punished…” Herein lies the most significant diagnosis and source of all of humanity’s and society’s sicknesses and woes here and now being experienced in our world.  Yet, and in spite of this anomalous predicament in which the world now finds itself languishing, there is still a universal remedy, in Spirit and in Truth, that powerfully, but subtly, remains; the Torah of יהוה the Elohim of Abraham, Isaac and Israel.

For the sake of clarity it would be essential for us, before immersing into the waters of how the Torah is able to remedy this most anomalous predicament which we now face, to initially establish the definition of the word Torah. According to the Dictionary of Torah Names and Words it is defined as

Law (Torah, תּוֹרָה); from the root “yarah/יָרָה ” meaning “to teach, instruct, direct, cast, throw”; the teachings that renew the mind unto life; lit., the composite knowledge in all realms of light & life; universal administration of the knowledge, or Mind, of Light: from the four corners of the world, there is knowledge conducive unto life—universal knowledge or the logos of Light: the revelation of the full capacities of man, the measurement of man—[which is] The Messiah; a foundational testimony of the utter sufficiency of the Chief Cornerstone (Jn. 5:39), Torah—as Mashiyach, the actualization of the Law— is spiritual: the spiritual base of being within every person (Rom. 7:14; 10:4; Jn. 3:6; Rev. 13:8; Jn. 4:20). Values, 605: the measurement of Messiah’s life and Light; 611: the measurement of the activities of Principle. See statutes/ordinances.

In light of this definition and the given diagnosed condition of humanity’s sickness, let us also take into account that human beings are souls contained in a body endowed with a spirit which gives us our animation. This composition should be well considered based on a passage from the scroll of Genesis which states, “And יהוה Elohim formed the man out of dust from the ground, and breathed into his nostrils breath of life. And the man became a living being.”  From this verse we are able to perceive the physical, soulical and spiritual aspects of man. These aspects of our being are what make us a unique creation and, in fact, separates us from the animal kingdom. It is as such when these three elements of ourselves operate in discord that disharmony in humanity and in society is brought forth. Herein will be the focus of the rest of this writing as it relates to humanity’s individual responsibility  to achieve unity, within and without, in order to become a global collective force for good for the sake of heaven and the betterment of society.

And so, with this unique composition of man now brought into our view, it is the goal of the Torah to concert these complex elements of ourselves into a simple, mature, holistic, harmonious and holy unit. Yet, to our chagrin, it is in and with our own understanding and devices where we are often molded into a being who is nothing more than a victim of circumstance in which our development gets arrested before reaching our greatest potential. This is because moral relativism has continually served as a misguided compass leading to destruction throughout the history of the human race. This is, however, where the Torah’s wisdom comes into play; harmoniously orchestrating the development of human behavior, individually and collectively, to create a more peaceful and desirable outcome. For it is the unity of mind and body, both individually and collectively, in the power of the Torah, or Spirit of יהוה,  that is the intended outcome of the Torah. And it is this intended outcome which is professed twice daily by Israelites the world over in the form of the Shema, the penultimate prayer from a passage in Deuteronomy that states, “Hear O Yisrael, יהוה is our Elohim, יהוה is one,  that inspires us in our pursuit of attaining the intended outcome.

Given this specific role and intended outcome of the Torah, in tandem with the definition and insight provided above, humanity and society will attain its highest plane of consciousness when it is founded upon the “the teachings that renew the mind” based on the “knowledge conducive unto life,” all to arrive at “the revelation of the full capacities of man, the measurement of man—[which is] The Messiah.” We see this intended outcome, or goal, clearly expressed in the letter to the Romans, where it states “For Messiah is the goal  of the ‘Torah unto righteousness’ to everyone who believes.” This is done by following the formulaic pattern of Torah which tells us, in the words of the Master Messiah Yahoshua, to


“…love יהוה your Elohim with all your heart, and with all your being, and with all your mind. This is the first and great command. And the second is like it, ‘You shall love your neighbour as yourself.’ “On these two commands hang all the Torah and the Prophets.”
That love is the all-encompassing force that propels the realization of the Messiah as the goal of the Torah for humanity should be well understood given the covenantal purpose of the nation of Israel to be a kingdom of priests and holy nation with the mission of guiding humanity into a right relationship with transcendent, absolute and complete Existence through the means of Torah. Through and with love, a righteous order will ensue that will then allow for man to attain a level of consciousness that will bring about what is known as the anointing. In addition to this, those who have received the anointing of Elohim will be make the manifest presence of יהוה known on Earth, as well as fulfill the prophecy of becoming deliverers, or saviors of humanity and society, charged with the responsibility to restore justice and peace on Earth, from Jerusalem, in order to bring for the anticipated Kingdom of Elohim as the prophet Obadyah declared, “And saviours shall come to Mount Tsiyon to judge the mountains of Ěsaw. And the reign shall belong to יהוה.”

Fortunately, for humanity’s benefit, יהוה saw fit to have sent us an example to follow in our pursuit, observance of, and ultimate embodiment of the Torah in our flesh. It is this reality which each of us are bring forth from within, which is the Messianic goal of Israel and humanity; for it is a little known reality that it is, too, our responsibility to become the Word made flesh. Many would prefer to assume vicarious notion that “Jesus Christ” did everything for them as opposed to going about the process of rebirth themselves. The clearest witness of this tragic mindset comes from the words of Messiah Yahoshua who told the unbelieving and disobedient leaders of his day, “You search the Scriptures, because you think you possess everlasting life in them. And these are the ones that bear witness of Me. But you do not desire to come to Me in order to possess life.” Simply stated, because life is truly found in the internalization and application of the Torah, if one does not willingly lay their life (i.e., selfish interests and gratifications) down and serve יהוה  and humanity in Spirit and in Truth, though one may diligently search the Scriptures daily seeking life, they will not at all find it because of the vacuum they have created while seeking a personal and private reward. Hence we have these words spoken by Yahoshua as recorded in the Witness of Matthew, “For whoever wishes to save his life shall lose it, and whoever loses his life for My sake shall find it.” In other words, it is our duty to become the Son, or the Torah made flesh, by sacrificing our selfishness at the altar of fires of refinement.

The reason that the goal of the Torah is to become the Son of Elohim, is because the Son of Elohim, in relation to our heavenly Father is the brightness of the esteem and the exact representation of His substance.” In that revelation we find our true nature, being that we are to bear the image and likeness of Elohim in which we were created. This is a matter of coming to the actualization of what Maimonides identifies as embodying the Divine Perception and Divine Intellect of Torah, which is arrived at through self-abnegation. The reason that self-abnegation is important for an individual to attain Messiah-hood  is because the covenant of Torah is not meant to solely function as an individualized realization of consciousness, rather it is a societal consciousness and order in which self-interest, self-gratification and self-aggrandizement are set aside for self-mastery for the sake of the greater good. This is because the thoughts and acts of human selfishness, lust and pride have continuously thwarted the order of Heaven from being made manifest on Earth for the benefit of humanity. On the other hand, thoughts and acts of selflessness causes humanity to rise into the higher heights of consciousness where the experience of the manifold blessings in store for us are accessed so that we are able to bring the Earth in to accord with Heaven as defined by the instructions and principles of Torah. In fact, the Torah instructs humanity on how to become heavenly, which is, perhaps, one of the greatest mysteries of the Kingdom of Heaven. Also, it is in and with Torah where sin-sick humanity will find healing and wholeness as derived from the Spirit and wisdom of its Words.

One of the chief reasons as to why humanity is sick and has yet to experience healing and wholeness, however, is due to the Western dualistic perspective of the human being that has spread throughout the planet as a result of the imposition of Western hegemony, which is nothing more than Hellenism, the dialectical antithesis of Hebrewism. It is this gross misperception and inharmonious doctrinal position that has largely contributed to the eroding global social fabric, giving way to a prevailing materialist worldview that has made obsolete Spiritual consciousness, which is, in fact, humanity’s intrinsic nature. This materialist worldview presents the antagonistic notion that spirit and body are mutually opposed to one another, that the material world and our bodies are inherently corrupt, while the world of spirit is exclusively good and is the only realm where purity resides. But as we shall soon  see, the Torah of  יהוה clearly speaks to the contrary.

Interestingly, a 2012 scientific study about human nature suggested that “our intuitive impulse is to cooperate with others,”  and that “our first impulses are selfless.” Basing their research in the field of decision-making, they set to examine the two mechanisms for the process, intuition and reflection, discovering evidence based findings from their subjects, arriving at the conclusion that

in every single study, faster—that is, more intuitive—decisions were associated with higher levels of cooperation, whereas slower—that is, more reflective—decisions were associated with higher levels of selfishness. These results suggest that our first impulse is to cooperate…and that we are fundamentally “good” creatures after all.

A landmark study that offers substantiated evidence of the inherent goodness of human nature, these findings fly in the face of years of Western Church propaganda that humanity is inherently corrupt and sinful  as a result of the fall of man in the Garden of Eden. What this study has quantifiably and qualitatively demonstrated, however, is the reality of the passage from the first chapter of Genesis where the writer of the text reveals a reflection of the Creator regarding creation at the end of the proverbial sixth day when humans were brought forth; “And Elohim saw all that He had made, and see, it was very good. And there came to be evening and there came to be morning, the sixth day.” From this we are able to deduce that the Hebraic understanding of human nature, though varied and diverse, resonates on the idea that humanity is born innocent (good) with two natures (the yetzer ha tov or good nature and the yetzer hara or the evil nature), and remains in a latent state of greatness with the potential to reflect the image and likeness of the Creator, which takes place through the process of spiritual rebirth (understood in Hebraic idiom as the circumcision of the heart) under the auspices of the Torah. For it is with the nurturance of the Torah that human nature is able to achieve its optimal mode of operation. This is the meaning of the words of Shaul to the Galatians when he informs them of how

“…the Scripture has shut up all mankind under sin, that the promise by belief in יהושע Messiah might be given to those who believe. But before belief came, we were being guarded under Torah, having been shut up for the belief being about to be revealed. Therefore the Torah became our trainer unto Messiah, in order to be declared right by belief. And after belief has come, we are no longer under a trainer. For you are all sons of Elohim through belief in Messiah יהושע. For as many of you as were immersed into Messiah have put on Messiah.”

While the debate over human nature between Israelites and among humanity may wind up quite protracted in its deliberations, I personally side with the words of Solomon found in the book of Ecclesiastes which states that man is intrinsically created innocent, pure and good; “Truly, this only I have found: that Elohim made man straight, but they have sought out many devices.” For it is the devices which man has sought out, with vain reasoning and reflection, that has taken humanity beyond the parameters of righteousness, leaving society, as a whole, absent of the presence of יהוה, and formless and void of the pattern and paradigm of Torah, which has mainly contributed to the sin-sick state of being of humanity and society. Yet, even with all of the darkness that now exists in society, it is human nature  under the guidance of the Torah in Messiah that will cause humanity’s redemption.

In his analysis of humanity, Shaul of Tarsus makes a most keen observation as relates to the purpose of the Torah and its role of redeeming humanity and rectifying society from the curses of sin. In a letter to his pupil Timotiyos (Timothy), he stated that

“…we know that the Torah is good if one uses it legitimately, knowing this: that Torah is not laid down for a righteous being, but for the lawless and unruly, for the wicked and for sinners, for the wrong-doers and profane, for those who kill their fathers or mothers, for murderers, for those who whore, for sodomites, for kidnappers, for liars, for perjurers, and for whatever else that is contrary to sound teaching, according to the esteemed Good News of the blessed Elohim which was entrusted to me.”

His astute examination and suggested application of the Torah brings into light a most significant aspect of spirituality as relates to society’s order. A most necessary reformation of human behavior is what is described, as it is human behavior that has created the sicknesses that exist in society. Given that the Torah is the instruction manual for humanity’s reformation, we must come to the realization that the redemption and reformation of humanity must take place on a wide-scale in order for this society’s reformation to truly be effective. The reason being, as mentioned earlier, is because it is the objective of the Torah in society is to create a “kingdom of priests and a holy nation” who are determined to be the conductors of a world-wide social (r)evolution of spiritual consciousness based on a moral code of conduct. Thus, just as it was the Levitical priesthood’s role in Israelite society to serve as the lightening rod of spiritual consciousness for the twelve tribes, so it is Israel’s national role to serve as the spiritual directors for the rest of humanity through the agency of Torah. Also, just as Messiah Yahoshua was the mediator between  יהוה and Israel, so is Israel to be the mediator between humanity and the Messiah, leading the world into the spiritual rebirth. In confirmation of this salvific mission, in his second letter to the assembly at Corinth, Shaul states the following,

So from now onwards we know no one according to the flesh. And if we have known Messiah according to the flesh, yet now we no longer know Him thus. Therefore, if anyone is in Messiah, he is a renewed creature – the old matters have passed away, see, all matters have become renewed! And all matters are from Elohim, who has restored us to favour with Himself through יהושע Messiah, and has given us the service of restoration to favour, that is, that Elohim was in Messiah restoring the world to favour unto Himself, not reckoning their trespasses to them, and has committed to us the word of restoration to favour. Therefore we are envoys on behalf of Messiah, as though Elohim were pleading through us. We beg, on behalf of Messiah: Be restored to favour with Elohim.


As mentioned earlier, the process of the redemption of humanity and the reformation of society is solely the responsibility of humanity. This is because the work of atonement has already been accomplished by the Father of Creation through the acts of the Lamb of Elohim, who was obedient unto death and afforded humanity a redemptive option based on the understanding that the righteous blood of the Suffering Servant did, indeed, effectuate Israel’s redemption and reconcile our relationship with our heavenly Father. Resultantly, as Israelites, we have been given the greater work of tikkun olam, or repairing the age, which is to bring into being a social order that is most conducive to all of humanity’s well being in a society where justice and peace abound. This monumental undertaking is brought into focus with the words of the prophet Isaiah, who stated, And those from among you shall build the old waste places. You shall raise up the foundations of many generations. And you would be called the Repairer of the Breach, the Restorer of Streets to Dwell In.” All of this is accomplished through the mechanism of the Torah, which serves as the constitution for the Kingdom of Heaven on Earth, and is a practical moral code of conduct that universalizes standards of behavior. Addressing areas of human activity such as love and brotherhood, family, forbidden sex, dietary laws, business practices, employees, criminal laws, courtroom and judicial procedure, injuries and damages, property rights, punishment and restitution, agriculture, clothing, tithes and taxes, ritual purity and war, the Torah serves as a comprehensive package ensuring the social order is functional and healthy, protecting humanity from the scourges of life with its wisdom and elevating our consciousness to the realms of the transcendent, absolute and complete Existence.


And so here are, now at the crossroads of life and death, staring squarely into the abyss of oblivion. With so many perceived threats and dangers at our every turn, it would undeniably behoove humanity to seek out the wisdom of Torah to address the insanity in which the world is now firmly entrenched. The reality of the matter is that, contrary to popular opinion, life does come with a set of instructions. The true dilemma is whether or not we as humanity will wholesale accept the instructions that have been given to us in order to create a society where human life is valued, society is ordered, morality is exercised and unity is achieved. This reality is wholly dependent upon the demonstration of righteousness as embodied by the kingdom of priests and holy nation known as Israel. For, as was earlier stated, it is the responsibility of Israel to serve as a “light to the gentiles,” humbly assuming our role as humanity’s servant, bearing witness to the manifest presence of יהוה in, on and through us as a priestly kingdom and holy nation. This service presents itself as Israel’s greatest challenge; to become who and what we are destined for the sake of Heaven and the restoration of the Earth. I sincerely and wholeheartedly believe that it is not if we will accomplish this goal, rather when we will accomplish it. And when we do bring forth the Torah World Order, then humanity everywhere will experience the words of Isaiah which tells of a day when life will be all that is known and experienced on Earth;

And a Rod shall come forth from the stump of Yishai, and a Sprout from his roots shall bear fruit. The Spirit of יהוה shall rest upon Him – the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of יהוה, and shall make Him breathe in the fear of יהוה. And He shall not judge by the sight of His eyes, nor decide by the hearing of His ears. But with righteousness He shall judge the poor, and shall decide with straightness for the meek ones of the earth, and shall smite the earth with the rod of His mouth, and slay the wrong with the breath of His lips. And righteousness shall be the girdle of His loins, and trustworthiness the girdle of His waist. And a wolf shall dwell with the lamb, and a leopard lie down with the young goat, and the calf and the young lion and the fatling together, and a little child leads them. And cow and bear shall feed, their young ones lie down together, and a lion eat straw like an ox. And the nursing child shall play by the cobra’s hole, and the weaned child shall put his hand in the adder’s den. They do no evil nor destroy in all My set-apart mountain, for the earth shall be filled with the knowledge of יהוה as the waters cover the sea. And in that day there shall be a Root of Yishai, standing as a banner to the people. Unto Him the gentiles shall seek, and His rest shall be esteem.

by Qorbanyahu Bayn Yisrael aka The End Time Scribe

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