In this Teaching, “Torah Is Liberty,” the speaker explains why he understands Yahovah’s commandments as a path of freedom rather than bondage. Building on the earlier Teachings “Who Told You?” and “Babylon: Come Out of Her, My People,” he challenges inherited assumptions about Torah, examines passages in Galatians often associated with bondage, and distinguishes salvation by grace through faith from the redeemed person’s walk of obedience. He also warns Torah-observant believers against replacing church traditions with new human-made rules, criticizing others over personal interpretations, or treating added restrictions as holiness. The Teaching draws extensively from Psalm 119 and other passages describing the law as delight, wisdom, peace, and liberty, and concludes with a call to hold to what is written and extend grace in fellowship.

This Teaching asks what Revelation 18:4 means when Yah’s people are told to ‘come out of her.’ It begins with historical Babylon and the Babel pattern of organized human rebellion, then argues that spiritual Babylon is broader than a geographic location: it is any system that competes with Yahovah’s authority by offering its own truth, morality, identity, security, worship, or standard of holiness. The central application is separation from Babylon’s sin and rebellion, not automatic separation from ordinary society or technology. The Teaching warns against allowing fear, tradition, or personal conviction to create commands that Scripture does not give. The extended discussion adds an important balance: believers should not fear modern tools, but should use discernment, examine their purpose and dependence, test everything by the Word, and remain willing to separate when obedience to Yahovah requires it.

This Teaching uses Yahovah’s question to Adam in Genesis 3:11 – ‘Who told you that you were naked?’ – as a framework for examining where believers get their doctrines, traditions, interpretations, and standards of holiness. The Teaching argues that inference becomes dangerous when it is elevated to doctrine and imposed on others as though Yahovah explicitly commanded it. Adam’s physical condition did not change after the fall; the Teaching emphasizes that his perception and source of authority changed. From there it compares competing sources of truth – feelings, experience, teachers, tradition, pride, perceived blessing, and personal reasoning – with the written Word. The Pharisees, Sadducees, and Essenes are used as historical examples of communities that, in different ways, departed from what was written. The repeated challenge is to ask, ‘Where is it written?’ and to distinguish personal conviction or commentary from commandments that can rightly be required of others.

This Teaching examines Philippians 4:6-7 by asking what Scripture means by the peace of Yahovah that surpasses understanding. It contrasts the common idea of peace as a calm feeling produced by favorable circumstances with shalom as wholeness, well-being, security, and right relationship with Yahovah. Using Genesis 15, Philippians 4, Psalm 55, 1 Peter 5, Isaiah 26, John 14 and 16, Jeremiah 6, Isaiah 59, Psalm 119, and Proverbs 3, the Teaching develops a path from knowing Yahovah through His Word, to believing, obeying, experiencing His faithfulness, growing in trust, and receiving His peace. Trials are not presented as proof that peace has failed; rather, biblical peace is described as a settled condition that can remain while trouble, uncertainty, suffering, or loss are still present. The closing discussion adds personal testimony and cautions against assuming that anxiety or depression automatically proves spiritual failure.

The Teaching presents that Jeremiah 31 promises a genuinely new covenant rather than a renewal of the Sinai covenant. Although Torah remains central, the speaker emphasizes changed covenant mediation, ratification through Yeshua’s blood, and the promised writing of Torah on the heart through the Spirit. He argues the new covenant was inaugurated through Messiah’s death and is active now, while its full consummation awaits His return. The speaker presents these as his interpretations and encourages loving discussion.

This Teaching uses Yeshua’s rebuke of the Pharisees in Matthew 23 as a warning to believers who sincerely desire obedience. It traces the Teaching’s account of how zeal for Torah and covenant faithfulness can drift into ‘safeguarding obedience,’ building extra boundaries, elevating interpretation, and eventually treating human tradition as if it were Yahovah’s command. The central warning is not against obedience; it is against replacing Yahovah’s standard with a system that only looks righteous. The Teaching repeatedly turns the Pharisee example inward, asking Torah-minded believers to examine pride, elitism, groupthink, claimed authority, and inherited interpretations in their own communities. Its proposed safeguards are humility, testing every teaching against Scripture, refusing to make human teachers into rabbis, keeping Yeshua as Teacher, serving rather than seeking preeminence, and remaining willing to repent when Scripture exposes error.