𝐓𝐡𝐚𝐧𝐤 𝐲𝐨𝐮 𝐟𝐨𝐫 𝐚𝐬𝐤𝐢𝐧𝐠 𝐪𝐮𝐞𝐬𝐭𝐢𝐨𝐧𝐬:

𝐓𝐢𝐧𝐚 𝐁. 𝐚𝐬𝐤𝐬: 𝐖𝐡𝐚𝐭 𝐞𝐯𝐢𝐝𝐞𝐧𝐜𝐞 𝐝𝐨 𝐲𝐨𝐮 𝐡𝐚𝐯𝐞 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐁𝐢𝐛𝐥𝐞 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐓𝐫𝐢𝐧𝐢𝐭𝐲?

Tina, let's start with the New Testament, where the concept of the Trinity is most clearly expressed. The clearest evidence comes from passages that present the Father, Son, and Holy Spirit as distinct yet united. Consider Matthew 28:19, where Yeshua commands His disciples to baptize “in the name of the Father, and of the Son, and of the Holy Spirit.” Notice the singular “name” (not names), implying unity while acknowledging distinction.

In John 1:1-14, we see the Word (Yeshua) described as being both with G-d and being G-d, a profound mystery of unity and distinction. Yeshua Himself says, “I and the Father are one” (John 10:30), affirming His oneness with the Father without collapsing their distinct identities. The Holy Spirit is likewise identified as G-d, as seen in Acts 5:3-4, where lying to the Holy Spirit is equated with lying to G-d.

The Hebrew Scriptures (Tanakh) offer shadows of this concept. Genesis 1:26 says, “Let Us make man in Our image,” suggesting a plurality within G-d’s unity. The word echad in the Shema (Deut. 6:4) denotes a compound unity, as in the oneness of a cluster of grapes. Isaiah 9:6 calls the Messiah “Mighty G-d” (El Gibbor), revealing His divine nature. The Spirit of G-d is described as distinct yet integral to G-d’s work (e.g., Genesis 1:2; Isaiah 48:16).

These threads come together in Yeshua, who fulfills the roles of Creator, Redeemer, and Sustainer as one with the Father and Spirit. The Trinity, while beyond full human comprehension, is a consistent revelation of G-d’s nature in Scripture.

𝐃𝐚𝐯𝐢𝐝 𝐌. 𝐚𝐬𝐤𝐬: 𝐖𝐡𝐚𝐭 𝐞𝐯𝐢𝐝𝐞𝐧𝐜𝐞 𝐝𝐨 𝐲𝐨𝐮 𝐡𝐚𝐯𝐞 𝐭𝐡𝐚𝐭 𝐲𝐨𝐮 𝐚𝐫𝐞 𝐩𝐞𝐫𝐦𝐢𝐭𝐭𝐞𝐝 𝐭𝐨 𝐭𝐫𝐚𝐯𝐞𝐥 𝐨𝐧 𝐒𝐡𝐚𝐛𝐛𝐚𝐭 𝐭𝐨 𝐚𝐭𝐭𝐞𝐧𝐝 𝐚 𝐬𝐞𝐫𝐯𝐢𝐜𝐞? 𝐀𝐫𝐞𝐧’𝐭 𝐬𝐲𝐧𝐚𝐠𝐨𝐠𝐮𝐞𝐬 𝐚 𝐜𝐫𝐞𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐦𝐚𝐧 𝐚𝐧𝐝 𝐧𝐨𝐭 𝐢𝐧 𝐭𝐡𝐞 𝐓𝐚𝐧𝐚𝐤𝐡?

David, Leviticus 23:3 calls for a “holy convocation” (mikra kodesh) every Shabbat. While it doesn’t specify synagogues, the command assumes a gathering, as convocation means an assembly. In Yeshua’s day, synagogues were the established places for these gatherings. Luke 4:16 describes Yeshua’s regular practice of attending synagogue on Shabbat, affirming the validity of this tradition. The apostles continued this practice, teaching in synagogues (Acts 17:2).

Travel on Shabbat is not explicitly prohibited in the Torah. The restriction in Exodus 16:29 relates specifically to gathering manna, not general movement. The creation of synagogues and communal worship outside the Temple reflects a legitimate adaptation for maintaining G-d’s commands in the diaspora.

The argument against travel relies on silence rather than explicit command. If Yeshua, who upheld the Torah perfectly, traveled to synagogues on Shabbat, then it follows that this practice aligns with G-d’s intent for Shabbat observance.

𝐑𝐮𝐬𝐬𝐞𝐥 𝐊. 𝐚𝐬𝐤𝐬: 𝐖𝐞 𝐆𝐞𝐫 𝐓𝐨𝐬𝐡𝐚𝐯 𝐝𝐨 𝐧𝐨𝐭 𝐫𝐞𝐜𝐨𝐠𝐧𝐢𝐳𝐞 𝐭𝐡𝐞 𝐯𝐚𝐥𝐮𝐞 𝐨𝐟 𝐢𝐧𝐭𝐞𝐫𝐦𝐞𝐝𝐢𝐚𝐫𝐢𝐞𝐬 𝐭𝐨 𝐆-𝐝—𝐭𝐡𝐞𝐲 𝐚𝐫𝐞 𝐞𝐢𝐭𝐡𝐞𝐫 𝐢𝐝𝐨𝐥𝐚𝐭𝐫𝐲 𝐨𝐫 𝐬𝐞𝐦𝐢-𝐢𝐝𝐨𝐥𝐚𝐭𝐫𝐨𝐮𝐬.

Russel, your concern is valid, as Israel has a history of falling into idolatry, notably with the Golden Calf. However, intermediaries are not inherently idolatrous; they are part of G-d’s design for approaching Him. The High Priest interceded for Israel on Yom Kippur, entering the Holy of Holies with the blood of atonement (Leviticus 16). The scapegoat bore the sins of the people and was sent away (Lev. 16:21-22). Angels also serve as intermediaries, delivering messages and executing G-d’s will (e.g., Genesis 19; Daniel 10).

Prayer itself is a form of mediation, as we often rely on the words of the Psalms or liturgical prayers crafted by others. Even the rabbinic system relies on the authority of teachers and sages to mediate G-d’s Torah to the people.

The ultimate intermediary is Yeshua, described as the “one mediator between G-d and mankind” (1 Timothy 2:5). Far from idolatry, Yeshua’s mediation fulfills the Torah’s pattern. G-d is both transcendent and immanent—He desires closeness with His people, and Yeshua bridges that gap, embodying G-d’s presence among us (John 1:14).

𝐂𝐡𝐫𝐢𝐬 𝐃. 𝐚𝐬𝐤𝐬: 𝐈𝐬𝐧’𝐭 𝐭𝐡𝐞𝐫𝐞 𝐎𝐧𝐞 𝐓𝐨𝐫𝐚𝐡 𝐟𝐨𝐫 𝐚𝐥𝐥 𝐩𝐞𝐨𝐩𝐥𝐞, 𝐬𝐨 𝐛𝐨𝐭𝐡 𝐉𝐞𝐰𝐬 𝐚𝐧𝐝 𝐆𝐞𝐧𝐭𝐢𝐥𝐞𝐬 𝐚𝐫𝐞 𝐬𝐚𝐯𝐞𝐝 𝐛𝐲 𝐘𝐞𝐬𝐡𝐮𝐚 𝐨𝐧𝐥𝐲? 𝐈𝐬𝐧’𝐭 𝐛𝐞𝐥𝐢𝐞𝐟 𝐢𝐧 𝐭𝐰𝐨 𝐓𝐨𝐫𝐚𝐡𝐬 𝐭𝐚𝐧𝐭𝐚𝐦𝐨𝐮𝐧𝐭 𝐭𝐨 𝐬𝐚𝐲𝐢𝐧𝐠 𝐭𝐡𝐞𝐫𝐞 𝐚𝐫𝐞 𝐨𝐭𝐡𝐞𝐫 𝐰𝐚𝐲𝐬 𝐭𝐨 𝐡𝐞𝐚𝐯𝐞𝐧 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐘𝐞𝐬𝐡𝐮𝐚?

Chris, you’re absolutely right that there is One Torah (Deuteronomy 4:8), but Torah itself accommodates different roles and responsibilities. For example, the High Priest alone entered the Holy of Holies, while the Levites had distinct duties, and ordinary Israelites had yet another role. Similarly, Gentiles living among Israel followed certain commands (Leviticus 17-18) but were not bound to all the laws of Israel, like dietary restrictions on animals that died naturally (Deut. 14:21).

Salvation comes through Yeshua alone (Acts 4:12), but Torah’s application varies. Paul explains in Romans 11 that Gentiles are grafted into Israel’s olive tree. They share in its blessings but retain their identity as wild branches. This diversity reflects G-d’s design: “My house will be called a house of prayer for all nations” (Isaiah 56:7).

The Torah acknowledges different statuses without diminishing anyone’s value or salvation. It’s One Torah for all people, applied uniquely according to G-d’s purposes for Israel and the nations.

Thank you for all of the questions. I will answer some with individual posts (they require more space) and will try to answer more questions as time allows. I am receiving questions from Christians, Jews, Ger Toshav, folks that do not self-identify, the excluded middle, etc. Please keep them coming.

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B"H