I was going to share about the community I was in as an example of something but I forget what it was.
I was raised without the law but 17 I became a believer and started taking the sabbath day to rest. I wasn't part of a church the first 3 years I believed but it was a day I did no work and when I could I'dwalk in the fields by myself. Fallen man only made it to the 7th day and YHWH rested and Adam and Eve ate and YHWH came back but there's another day - if you make a bicycle and it takes 7 days and you rest you are not going to make a bicycle again but ride it. The 8th day is the eternal reign of Messiah. Circumcision is on the 8th day cause Adam and Eve were put out of Eden and cut off from eternal life after the 7th day. It's supposed to make us seek the creator in our youth - something is missing related to creation. I wrote a poem about it once called Phantom Limb.
A lot of people have tried to vex me about keeping the law and make me sin conscious but it doesn't work any more. I don't work on saturday and I go to my parents for passover and haven't eaten traif since I was a youth but I don't know much about the deeper truth of the other holidays and never tried to keep them and the only reason I want to learn about them is so I can understand what they have to do with Messiah.
Meanwhile more important than not lifting weight or working is confessing my sins so I can enter into YHWH's rest for if I have unconfessed sin on the sabbath day what joy is there?
The whole backward walk I posted about, the last/passover supper was a fulfillment of passover (the entire law was fulfilled) and I believe satan was bound at the cross and the thousand years is not literal but symbolic and satan will be loosed for the tribulation, for starters to rule the outward form of church. I wrote a parable about it las time I was injured by a pastor in a men's bible study if you're interested.
I'm gonna check my e mail and then hit the hay. Nice meeting you, Later Doug
5:17 Think not that I have come to abolish the Torah or the Prophets, I have come not to abolish, but to fulfill. – This is the only passage from the New Testament which is actually quoted, or more correctly paraphrased, in the Talmud. In the Talmud a certain Nazarene Judge is cited as having quoted the following phrase from a book called the Nwylgnw) ”The Good News”.
I have not come to take away from the Torah of Moshe
and I have not come to add to the Torah of Moshe
This passage refers to a Torah command which forbids adding to, or subtracting from, the Torah (Deut. 4:2; 12:32). The Tanak states clearly that the Torah would never be abolished:
...it shall be a statute forever
to their generations.... (Ex. 27:21)
...it shall be a statute forever to him
and his seed after him. (Ex. 28:43)
...a statute forever... (Ex. 29:28)
...it shall be a statute forever to them,
to him and to his seed
throughout their generations. (Ex. 30:21)
It is a sign between me
and the children of Israel forever. (Ex. 31:17)
There is no shortage of passages in the Torah which specify that the Torah will not be abolished but will be for all generations forever. (For more see: Lev. 6:18, 22; 7:34, 36; 10:9, 15; 17:7; 23:14, 21, 41; 24:3; Num. 10:8; 15:15; 18:8, 11, 19, 23; 19:10 and Deut. 5:29)
and every one of your righteous judgments endures forever.
Furthermore the Tanak tells us that the Torah is not to be changed or taken away from:
You shall not add to the word
which I command you,
neither shall you diminish a thing from it,
that you may keep the commandments
of YHWH your God which I command you.
Whatever thing I command you,
observe to do it: you shall not add thereto,
nor diminish from it.
Similarly Paul writes:
Do we make the Torah of no effect by trust?
Absolutely not! On the contrary, we uphold the Torah!
Despite the fact that David was saved by faith alone (Rom. 4:5-8) he loved the Torah and delighted in it (Ps. 119: 97, 113, 163). Paul (Paul) also delighted in the Torah (Rom. 7:22) and called it "holy, just and good." (Rom. 7:12). There is nothing wrong with the Torah that God should want to abolish or destroy it, in fact both the Tenach and the New Scriptures call the Torah "perfect" (Ps. 19:7; James 1:25).
The Torah is even called in the New Testament "the Torah of Messiah" (Gal. 6:2). To say that the Torah was not forever and is not for all generations, is to call YHWH a liar.
Abolish/destroy…fulfill – In Hebrew and Aramaic these are idiomatic expressions. To “fulfil” the Torah means to keep and teach the Torah according to its true meaning. To “destroy” the Torah is to teach its meaning in correctly and to violate Torah. Yeshua came to teach the true meaning of Torah, thus in 5:21f he will teach the true meaning of various commandments of the Torah.
There is a false theology that teaches that “fulfilled” the law means that He fulfilled the law, so we don’t have to. The problem with this thinking is that Yeshua did not keep the whole law. Let me explain, I do agree that Yeshua never violated Torah, but he only kept the portions which applied to him. For example, he never went to be washed after a menstruation period…. Now you might think that is silly, but the reality is that it means a woman cannot say “I do not have to go be washed after my menstruation period anymore because ‘Jesus’ did that for me.” And so the theology that says Yeshua fulfilled the law so we don’t have to falls.
In fact to “fulfill” means “to fill up completely”… now when you fill up your gas tank, do you then discard it? Of course not!
In fact the context of this teaching is:
"Do not think that I have come to destroy the Torah or the Prophets. I have not come to destroy but to fulfill. For assuredly, I say to you, till heaven and earth pass away, one yud or one mark will by no means pass from the Torah till all is fulfilled. Whoever therefore breaks one of the least of these commandments, and teaches men so, he will be called least in the Kingdom of Heaven; but whoever does and teaches them will be called great in the Kingdom of Heaven.
>Our creator allowed polygamy but when Messiah came to make
>the many one it was no longer tolerated
One of the halachic principles which distinguished the Essenes from the Pharisees (whom the Essenes termed “Wall Builders”) was a principle the Essenes called “Yesod HaB’riah” (The Principle/Foundation of Creation).
The Pharisees were divided on the issue of divorce. The House of Shammai allowed
divorce only in the case of an “unclean matter” while the House of Hillel allowed divorce
even if the wife only spoiled a dish, and Akiva stretched this to allow a man to divorce
his wife because he found a prettier one (m.Gittin 9:10)
The Essenes said the Pharisees had fallen into a trap of Belial saying:
They are caught in…Fornication, by taking two wives
in their lifetime although the Principle of Creation (Yesod HaBriah)
is “male and female He Created them” (Gen. 1:27) and those who
entered the ark “went into the ark two by two” (Gen. 7:9). Concerning
the Leaders it is written “he shall not multiply wives to himself” (Dt. 17:17)
(Damascus Document 4,20-5,2)
The Essenes were accusing the Pharisees of effectively practicing polygamy in allowing divorce so easily, and in doing so, violating the Yesod HaBriah.
No doubt Messiah is citing Yesod HaBriah (The Principle of Creation) when he has the following halachic debate with a group of Pharisees:
19:3 And the P’rushim approached him, and tempted him,
saying, “Is it right for a man to put away his wife for every cause?”
19:4 And he answered and said to them:
"Have you not read that he who made man the beginning,
'made them male and female' (Gen. 1:27)
19:5 And said,
'Wherefore shall a man shall leave his father
and his mother, and cleave to his wife, and the two shall become one flesh' (Gen. 2:24)
19:6 And now then, they are no more two but one flesh
only. What therefore Elohim has joined together man cannot separate."
19:7 But they said,
"And why then did Moshe then command
to give a bill of divorcement, and to put her away
if she was not pleasing in his sight?” (Deut. 24:1, 3)
19:8 And he answered them and said,
"Because Moshe on account of the hardness of your hearts,
allowed you to put away your wives,
but from the beginning it was not so.
19:9 And I tell you,
every man that has put away, or shall put away his wife,
except it be for fornication, and takes another,
commits adultery. And whoever takes the divorced also
Notice that divorce and polygamy equally fall under the violation of the Yesod HaBriah. Neither actually violates the Torah itself, but both violate a halachic principle which is preferred.
Notice that Yeshua treats divorce as a last resort, which YHWH does not forbid, but does discourage. YHWH recognized that divorces happen in society and thus the Torah regulates divorce. The Torah does not encourage divorce, and certainly does not find it a blessing, because it violates the Yesod HaBriah (Principle of Creation).
Polygamy, like divorce, violates the Yesod HaBriah. The Torah does not forbid polygamy, it recognized that polygamy was practiced and thus regulated it. The Torah did not encourage polygamy, and certainly does not find it to be a blessing, because it violates the Yesod HaBriah (Principle of Creation).
Now imagine a leader in the movement wrote a book encouraging men to divorce their wives because they found prettier women, or because their food was not cooked to suite them. Imagine that the book called this a “shocking freedom” and a blessing even for women. Imagine the leader sends out an email soliciting pretty women to match with these men who are ready to divorce. Imagine he changes the whole focus of his ministry to promoting divorce to find prettier women. What would you expect the Overseers to do?
Just as divorcing a wife for a prettier woman violates the Yesod HaBriah, so does Polygamy. While polygamy does not violate the Torah, it does violate the Yesod HaBriah. A leader within the movement who encourages polygamy should be treated just as one who encourages divorcing wives for prettier women, and solicits pretty women to step into the dissolved marriages.
I hope this clarifies my position for those who wonder how I can say polygamy is not forbidden by Torah, while labeling leaders who encourage it as wolves among the sheep.
The point is that Yeshua taught that Polygamy violated the principle of creation “in the beginning” not just from his time forward,
7:1 Or do you not know, my brothers, (for I speak to learned ones of the Torah), that the Torah has authority over a man as long as he is alive,
7:2 As a woman who is bound by the Torah to her husband, as long as he is alive. But if her husband dies, she is freed by the Torah from her husband.
7:3 And if, while her husband is alive, she has intercourse with another man, she becomes an adulteress. But if her husband dies, she is freed by the Torah, and she is not an adulteress if she marries another
Paul takes an illustration from Jewish Law. A woman is bound to her husband as long as he is alive. She cannot marry another as long as he lives (unless he divorces her; she has no right to divorce) until her death.
7:4 And now, my brothers, you also are dead to the Torah in the body of the Messiah that you might be [married] to another who arose from the place of the dead, that you might bear fruit to Eloah.
As far as the Torah is concerned we have died with Messiah
and are freed from our former husband (sin) thus allowing
7:5 For while we were in the flesh, the passions of sins that are in the Torah were working in our members, so that we would bear fruit unto death.
7:6 But now we are brought to an end by the Torah, and we are dead to that which was holding us, that we should serve from now on in the renewal of the spirit and not in the oldness of the writing.
The Torah allows us to be brides either to YHWH or to sin.
Since the Torah now regards us as freed from sin we can
become brides to Messiah. (See comment to Rom. 5:14-15 & 7:14).
7:7 What therefore are we saying? Is the Torah sin? Absolutely not! But I did not learn sin except by the hand of the Torah. For I had not known covetousness except that the Torah said, Do not covet.
Paul is concerned that his reader might misunderstand him and think that the Torah is sin and that therefore misunderstand his illustration as teaching that our previous bridegroom was the Torah which we are freed from in order to be bound to Messiah. Absolutely not! Paul says. Sin was our first love and former husband from whom the Torah regards us as being freed, but THE TORAH IS NOT SIN (it simply recognizes that we are married either to sin or Messiah) and since the TORAH IS NOT SIN then the Torah is NOT our former husband and we are NOT freed from Torah to be joined to Messiah. In fact the Torah is the instrument that allows us to be married to either sin or Messiah. Without the Torah there is no marriage at all.
7:14 For we know that the Torah is of the Spirit: but I am of the flesh, and I am sold to sin.
This verse is the key to understanding of all of Romans 7-8. In Romans 7-8 Paul contrasts the Torah with what he calls "the law of sin." It becomes clear when we compare Rom. 7:14 with 8:4-5, 9 that the "Torah" is "of the spirit" but what Paul calls "the law of sin" is of the flesh. The "law of sin" is NOT the Torah.
>Also you contrast Torah and the Messiah when in reality the Messiah is the Torah incarnate
Actually the Messiah is the Torah incarnate.
Let us begin with Romans 10:4. This is a passage which is so misunderstood. It appears in the KJV to say that "Christ is the end of the law". The Aramaic word used for "end" here is SAKA. Back in 1893 when James Murdock S.T.D. (A Christian) translated the Aramaic Peshitta into English for the first time, he translated this word as "aim". He noted the original Aramaic word in the margin and further defined it "end, scope, summary". This Aramaic word is used in the Rabbinic literature to mean "number" "sum" or "total". In the Babylonian Talmud this word is used as follows "…the SUM of pupils for a teacher in the primary class is twenty five" (b.Bat. 21a) The root verb for this Aramaic noun means "to calculate, count, sum up" or "to look out for, to hope for".
With this Aramaic word, Paul is saying, not that the Messiah is the TERMINATION of the Torah, but that Messiah is the aim, goal, scope, summary, number, total and sum of the Torah! Paul is saying that the Messiah *IS* the Torah. Messiah is the SUM of the Torah.
Rom 10:5 then continues with:
"For Moses thus wrote of the righteousness that is by the Torah that `he who does these will live by them.'(Lev. 18:5)"
Remember now, Paul has just said that the Messiah is the sum of the Torah, and now he is quoting the Torah to prove that "life" comes from the Torah.
Then in Rom. 10:6-8 Paul continues:
"And of the righteousness that is by trust, he thus says: `Do not say in your heart: who has ascended to heaven' (Deut. 30:12) and brought down the Messiah? `And who has descended' to the depth of She'ol `and brought up' (Deut. 13:13) the Messiah from among the dead? But what does it say? `The answer is near to you, to your mouth and to your heart,' (Deut. 30:14) which is the word of trust that we proclaim"
Now Christian commentators have taken Paul to be contrasting "the righteousness that is by the Torah" (Rom. 10:5) with "the righteousness that is by faith" (Rom. 10:6) to prove that Messiah is the "end"/"termination" of the Law as stated in Rom. 10:4.
There are several problems with this interpretation.
To begin with, we have already shown that Paul's point in Rom. 10:4 is not that Messiah is the termination of the law, but that Messiah is the goal and sum of the Torah.
Secondly Rom. 10:5 and Rom 10:6f both quote passages from the Torah to prove their points.
Thirdly, these commentators totally mangle the point Paul is making in Rom. 10:6-8.
When Paul was teaching the Bereans in Acts 17, we are told that they checked "the Scriptures" to see if what Paul said could be found there, and Paul said they were more noble than others he had toaght, for doing this. Now the only Scriptures they had at the time were those of the Tanak ("Old Testament") so Paul would look to the passages he cites from the Tanak to see that we are applying his words accurately as they are in the Tanak.
So lets be good Bereans and look at the portion of Torah Paul actually quotes in Rom. 10:6-8, see what it actually says in context, and see how Paul is using it. Paul is quoting from Deut. 30:12-14. To get some context we will begin in verse 9 and take the quote through verse 16:
9 And YHWH your Elohim will make you over-abundant in all the work of your hand, in the fruit of your body, and in the fruit of your cattle, and in the fruit of your land, for good; for YHWH will again rejoice over you for good, as He rejoiced over your fathers, 10 If you shall hearken to the voice of YHWH your Elohim, to keep His commandments and His statutes which are written in this Book of the Torah; if you turn unto HYWH your Elohim with all your heart, and with all your soul. 11 For this commandment which I command you this day, it is not too hard for you, neither is it far off. 12 It is not in heaven, that you should say: `Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?' 13 Neither is it beyond the sea, that you should says: `Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?' 14 But the word if very near unto you, in your mouth, and in your heart, that you may do it. 15 See, I have set before you this day life and good, and death and evil, 16 In that I command you this day to love YHWH your Elohim, to walk in His ways, and to keep His commandments and His statues and His ordinances; then you shall live and multiply, and YHWH your Elohim shall bless you in the land where you go in to possess it. (Deut. 30:9-16)
Now the first and most important point is that in Deut. 30:12-13 it is the Torah that we do not have to have brought down to us, but in Paul's citations in Rom. 10:6-7 it is the "Messiah" who does not have to be brought down to us. Paul is applying his logic that Messiah is the sum of the Torah from Rom. 10:4 (thus reaffirming that we are correct in our understanding of SAKA in Rom. 10:4).
Paul here is being influenced by the Apocryphal book of Baruch which paraphrases Deut. 30:12-13 saying:
29 Who has gone up into heaven, and taken her [wisdom] and brought her down from the clouds? 30 Who has gone over the sea, and found her, and will buy her for pure gold? (Baruch 3:29-30)
Then a few lines later Baruch writes:
37 Afterward she appeared upon earth and lived among men. 4:1 She is the book of the commandments of Elohim, and the Torah that endures forever. All who hold fast will live, and those who forsake her fast will die. (Baruch 3:29-30)
In Baruch that which is brought down from heaven in Deut. 30:12-13 is personified Wisdom (compare 1Cor. 1:24 ) which is identified with an incarnation of the Torah itself having come down to earth to dwell with men.
Moreover, when Paul says "the answer is near to you, to your mouth, and to your heart, which is the word of trust that we proclaim" (Rom. 10:8) Deut. Says "But the WORD is very near unto you, in your mouth and in your heart, that you may do it" (Deut. 30:14). So the "answer" and the "word of trust/faith" in Rom. 10:8 is the "word" in Deut. 30:14, but in Deut. 30:14 that "word" is CLEARLY the Torah! In other words Rom. 10:8 might be understood "the TORAH is near to you, to your mouth, and to your heart, which is the TORAH of trust/faith that we proclaim".
Fourth, we find that Deut. 30:15-16 parallel the meaning of Lev. 18:5 so that we can see that Paul is citing these two passages together, not because he is contrasting them, but because they teach the same thing!
Finally if we look back to Rom. 10:6 which is quoting Deut. 30:12 and we look closely at the phrase Paul quotes "who shall go up for us to heaven" in the original Hebrew of Deut. 30:12, and if we take the first letter of each word to from a new word (this is a technique known as "Notarikon") then we spell the Hebrew word MILAH (which can mean "word" or "circumcision") and if we take the last letter of each word we find the name YHWH, so hidden and imbedded in this Hebrew phrase is the phrase "Word of YHWH". Paul's point is that both the Messiah and the Torah are the "Word of YHWH".
Another misunderstanding common in the church today is the concept that Torah and Grace are mutually exclucive ideas. For exmple one author writes:
"A believer can not be under law and under grace at the same time." (God's Plan of the Ages; Louis T. Tallbot; 1970; p. 83)
Now let us be noble Bereans to see if this is true. Let us ask ourselves: "How were people saved in 'Old Testament' times? Were they saved by works or by grace?
The fact is that often when Paul speaks of how we are saved by grace through faith he often cites the Tanak to prove his point. Two of his favorite proof texts for this concept are from the Tanak:
"And he believed in YHWH; and he counted it to him as righteousness." (Genesis 15:6 = Romans 4:3, 22; Galatians 3:6)
"...the just shall live by his faith." (Habakkuk 2:4 = Romans 1:17; Galatians 3:11)
So Paul is arguing from the Tanak that one is saved by faith alone appart from works. In fact the real truth is that men of the "Old Testament" times were just as under grace as we are today:
"But Noah found grace in the eyes of YHWH." (Genesis 6:8)
"...you have also found grace in my sight...." (Exodus 33:12)
"...for you have found grace in my sight..." (Exodus 33:17)
"...and now I have found grace in your sight..." (Judges 6:17)
"The people... found grace in the wilderness..." (Jereremiah 31:2)
Thus as noble Bereans we learn from the Tanak that people in "Old Testament" times were saved by grace through faith. They could not have earned their salvation any more than we could today, as Paul writes:
"Knowing that a man is not justified by works of the law, but by the faith of Yeshua the Messiah, even we have believed in Yeshua the Messiah, that we might be justified by the faith of Messiah, and not by works of the law; and by the works of the law shall no flesh be saved." (Galatians 2:16)
In fact the "New Testament" contains more commandments than the "Old Testament". The New Testament contains 1050 commandments [as delineated in Dake's Annotated Reference Bible; By Finnis Jennings Dake; N.T. pp.313-316] while the "Old Testament" Mosaic Law contains only 613 (b.Makkot 23b; see Appendix). Thus faith and grace are in the "Old Testament" and law and works can be found in the New Testament. People in Old Testament times were saved by grace through faith just like people in New Testament times. Now many anomians will agree to this fact on the surface, but lets follow this thought through to its fullest conclusion. Lets go beyond the surface and really think this through. If what we have shown to be true is true, then the people in the wilderness in the days of Moses were saved by grace through faith. Now lets look at the full impact of that statement. That means that people were under grace, and saved by faith alone and not by works, when Moses was stoning people to death for violating the Torah! Obviously then being saved by grace through faith in no way affects Torah observance.
So if grace and faith do not negate the observance of Torah, then what is the true nature of faith and grace? What is faith? What is grace? Let us once again turn to the scriptures for answers.
Now part of the reason that many people have come to think that there is more "grace" in the New Testament than in the Old Testament is a translation bias in the KJV and many other English versions.
There are two words for "grace" in the Hebrew Tanak. The first word is CHEN (Strong's 2580/2581) which means "grace or charm". The other word is CHESED (Strong's 2616/2617 ) which carries the meaning of "grace, mercy or undue favor."
These two words closely parallel the meanings of the two Greek words used for grace in the Greek Bible. These are CHARIS (Strong's 5485/5463) which means "grace or charm" and ELEOS (Strong's 1651/1653) meaning "grace, mercy or undue favor."
Obviously Hebrew CHEN = Greek CHARIS and Hebrew CHESED = Greek ELEOS. Now the KJV tends to translate CHEN/CHARIS as "grace" but tends to translate CHESED/ELEOS as "mercy". Now when we think of "grace" in biblical terms we are ussually thinking of the concept of CHESED/ELEOS "undue favor".
Now if we follow with the KJV translation scheme then it appears that there is much more grace in the New Testament than the Tanak, since CHEN only appears 70 times in the Tanak while CHARIS appears 233 times in the New Testament. But remember, the concept of "undue favor" is actually CHESED/ELEOS. CHESED appears 251 times in the Tanak, while ELEOS appears only 50 times in the New Testament. If anything there is far more "grace" in the Tanak than in the New Testament.
Now let us turn to the Tanak to get a better understanding of what grace really is. According to the Scriptures there is a close connection between "grace" and the "fear of YHWH":
"For as high as the heavens are above the earth, so great is his grace (CHESED) toward those who fear him." (Psalm 103:11)
"Oh let those who fear YHWH say, 'His grace (CHESED) is everlasting.' " (Psalm 118:4)
"By grace (CHESED) and truth iniquity is atoned for, and by the fear of YHWH one keeps away from evil." (Proverbs 16:6)
And the fear of YHWH, according to the Tanak, includes Torah observance:
"...that he may learn the fear of YHWH his God, to keep all the words of this Torah and these statutes, to do them:" (Deuteronomy 17:19)
"...that they may hear, and that they may learn, and fear YHWH your God, and observe to do all the words of this Torah." (Deuteronomy 31:12)
Therefore there is clearly no conflict between grace and Torah. In fact the Torah is closely connected to grace.
The next word we need to examine is "faith". The Hebrew word is EMUNAH. EMUNAH can mean "belief, faith or trust" and is best translated "trusting faithfulness". When we speak of "faith" in YHWH we are not merely speaking about "belief" but "trusting faithfulness". If someone were to ask you if you are faithful to your spouse, you would not reply by saying "Yes, I believe my spouse exists." That is because it is clearly not an issue of what you believe but in whether you are faithful. Imagine a man who stays out late at night every night committing adultery with various women. Each night he comes home to his wife and tells her how much he loves her, and insists that since he believes in her existence that he therefore is faithful to her. Is this man faithful to his wife? Absolutely not! This understanding is confirmed to us in the Scriptures as follows:
"Remove the false way from me, and graciously grant me your Torah. I have chosen the way of faith; I have placed your ordinances before me." (Psalm 119:29-30)
Now I want to make it clear that we are not saying that one earns ones salvation by keeping Torah. At times I have been asked "Do I have to keep Torah to be saved?". I reply by saying "Of course not.... do you have to get cleaned up to take a bath?"
You may ask, "Well if we don't keep the Torah for salvation, then why do we keep the Torah?" First of all, keeping the Torah SHOWS our faith (Titus 3:5-8; 1Jn. 2:3-7; James 2:14-26). Secondly there are rewards for keeping the Torah (Titus 3:8). The Psalms tell us that it "restores the soul" (Ps. 19:7). Yeshua promises that those who keep the Torah and teach others to do so will be called first in the Kingdom of Heaven (Mt. 5:19). Additionally, Jews who keep the Mosaic Torah are given a long list of other promises (Deuteronomy 28).
Now if the Torah is good and everlasting then it stands to reason that it should be observed. Paul tells us that we should not use grace as an excuse to sin (Rom. 6:1-2, 15) and that the only way to know sin is through the Torah (Rom. 7:7). Yeshua tells us that if we love him we will keep his commandments (Jn. 14:15, 21, 23-25; 15:10). The fact that we are saved by faith is all the more reason that we should keep the Torah, as the Scriptures tell us:
"...not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the Holy Spirit, whom he poured out on us abundantly through Yeshua the Messiah our Savior, that having been justified by his grace we should become heirs according to the hope of eternal life. This is a faithful saying, and I want you to affirm constantly, that those who have believed in God should be careful to maintain good works. These things are good and profitable to men." (Titus 3:5-8)
"And by this we know that we know him, if we keep his commandments. He who says, 'I know him,' and does not keep his commandments, is a liar, and the truth is not in him. But whoever keeps his word, truly the love of God is perfected in him. By this we know that we are in Him. He who says he abides in him ought himself to walk just as he walked. Brothers, I write no new commandment to you, but an old commandment which you have had from the beginning. The old commandment is the word which you heard from the beginning." (1 John 2:3-7)