Moses Wrote About Yeshua - Why Doesn't Your Church Teach This? | Romans 10:1-10

Paul opened Romans chapter 10 by saying this. Brothers, my heart's deepest desire and my prayer to God for Israel is for their salvation. For I can testify to their zeal for God, but it's not based on correct understanding. Lots of zeal for God, but it is not based on correct understanding. Some translations say, "But not according to knowledge." Others say, "Not enlightened." Now, the Greek word that's being translated is epignosis, and it means precise knowledge. In other words, the problem is not the Jewish people's passivity, stupidity, wickedness, or disinterest in God. They have They actually have it at least partially right. Rather, it is that on the one hand, the meaning and the purpose behind what they know about the law and the prophets is missing from their knowledge. On the other hand, the synagogue leaders that and the traditions of the elders have made the people so focused on man-made minutia and trivialities that they have missed the bigger picture. And it has led them off course, and the bigger picture is Messiah. How is it that the Jews so are so firmly devoted to the God of Israel and know so much, but have so much of it wrong? According to Paul, they are pursuing the right goal, righteousness, but in entirely the wrong way. It isn't just the less educated, the lower end of the Jewish social scale that has it wrong. It is every level of Jewish society, including the leaders of the most prestigious rabbinical academies, and even the priesthood that is supposed to be God's servants and the ultimate experts on the Holy Scriptures. So, here stands Paul, essentially saying, "All of you are wrong, and I'm right." Sounds kind of arrogant, doesn't it? But this is exactly what Yeshua sent Paul to do, straighten people out. This is what Yeshua is sending all of us, his followers, to do in a world that has made science and economics our gods. Even in non-democratic societies, as in the Jewish society of the of the New Testament era, when the majority of people and their leadership hold a common worldview and accept a certain way or an agenda, someone who comes along to challenge it usually isn't welcomed with open arms. Martin Luther faced such a thing when he challenged the self-serving doctrines of the Catholic Church. Dr. King faced such a thing when he dared to challenge the American status quo and demanded equal rights and respect for people of color. But long before them, the Apostle Paul challenged the entire Jewish religious establishment, and he said, "Your conclusions about following God and the purpose of the law are not based on correct understanding." Now, we all know the results of Paul's stand. Thousands, scores of thousands, came to believe in Yeshua. But in just a handful of years from when he wrote these words, he would be martyred for those same beliefs. Today, there's a movement within the Christian faith that goes by a number of names, which seeks to challenge the doctrines of the religious establishment. You in Seed of Abraham Torah class are part of that movement. And like Paul, we stand together and we say to our brethren of the faith, "Oh, you have so much of it right, but you also have so much of it wrong." Your traditions have undermined the word of God. They've tainted the truth, and they've made the body weaker. And like Paul, who called upon God's written word to plainly prove his allegations and to reestablish the divine truth at a critical juncture in human history, so do we. And like for Paul, a relative few who listened to him had their eyes opened, and they believed. But the majority turned a blind eye towards the scriptures that were shown to them, the scriptures they claim to be knowledgeable of and devoted to. Because long-held, cherished customs and traditions are very hard to give up, no matter how erroneous the Bible proves them to be. Our zeal and our devotion to a particular denomination or a congregation or a person isn't evidence of having it right. And neither does it impress God. What impresses God is to search for and accept understanding as evidenced by his word to us, and then with the guidance of the Holy Spirit, to act upon it, regardless of the personal cost. I realize that all I've said to you so far today comes from the examination of but a single Greek word that Paul uttered, epignosis. But just as in as the implications of that one word were enormous in Paul's day, so are they in ours. Paul claims that the problem for worshipers of the God of Israel is not lack of interest, but rather the lack of precise knowledge. It is the lack of correct understanding, which inherently means that an incorrect understanding has been accepted. And this dangerous situation must be resolved. Essentially, in all of his letters that we find as Bible books in the New Testament, that is what Paul is trying to do. But it's a monumental task. It is complex. It is controversial. And he will have to face never-ending criticism and and and opposition. Paul was both a courageous and a stubborn man. But he was also fully sold out to the Lord and to the divine truth. Christ knew what he was doing when he chose Paul. Let's read Romans chapter 10 from the beginning. Romans chapter 10. Romans chapter 10. If you have a Complete Jewish Bible, it's page 1413, 1413. Brothers, my heart's deepest desire and my prayer to God for Israel is for their salvation. For I can testify to their zeal for God, but it's not based on correct understanding. For since they are unaware of God's way of making people righteous, and instead to seek instead seek to set up their own, they have not submitted themselves to God's way of making people righteous. For the goal at which the Torah aims is the Messiah, who offers righteousness to everyone who trusts. For Moshi writes about the right righteousness grounded in the Torah, that the person who does these things will attain life through them. Moreover, the righteousness grounded in trusting says, "Do not say in your heart, 'Who will ascend to heaven?' That is, to bring the Messiah down. Or, 'Who will descend into Sheol?' That is, to bring the Messiah up from the dead. What then does it say? The word is near you, in your mouth and in your heart." That is, the word about trust which we proclaim, namely, that if you acknowledge publicly with your mouth that Yeshua is Lord and you trust in your heart that God raised him from the dead, you will be delivered. For with the heart, one goes on trusting and thus continues towards righteousness. While with the mouth, one keeps on making public acknowledgement and thus continues towards deliverance. For the passage quoted says that everyone who rests his trust on him will not be humiliated. That means there is no difference between Jew and Gentile. Adonai is the same for everyone, rich towards everyone who calls on him, since everyone who calls on the name of Adonai will be delivered. But how can they call on someone if they haven't trusted in him? How can they trust in someone if they haven't heard about him? And how can they hear about someone if no one is proclaiming him? And how can people proclaim him unless God sends them? As the Tanakh puts it, how beautiful are the feet of those announcing good news about good things. The problem is that they haven't all paid attention to the good news and obeyed it. For Yeshayahu, Isaiah, says, "Adonai, who has trusted what he's heard from us?" So trust comes from what is heard and what is heard comes through a word proclaimed about the Messiah, but I say, "Isn't it rather that they didn't hear?" No, they did hear. Their voice has gone out throughout the whole world and their words to the ends of the earth. But I say, "Then isn't it rather that Israel didn't understand?" I will provoke you to jealousy over a non-nation, over a nation void of understanding I'll make you angry. And moreover, Isaiah boldly says, "I I was found by those who were not looking for me. I became known to those who did not ask for me." But to Israel he says, "All day long I held out my hands to a people who kept disobeying and contradicting." Paul says that despite their great zeal for God, they have correct or rather incorrect understanding. Who is they? They who? Who has incorrect understanding? Clearly it's Jews. Because Gentiles do not have a heritage of worshipping the God of Israel. Nor do they begin with a knowledge of the law of Moses and the prophets. Bottom line, as we discussed in earlier lessons regarding chapter 7 and 8, much of what Paul says is aimed directly at the Jews. And here is another case in point. To begin Romans chapter 10. What does Paul say that the incorrect understanding revolves around? It is an ignorance of God's way of making people righteous. As opposed to the way that the Jewish people are currently seeking righteousness. And even the type of righteousness they are seeking is not sufficient to deliver them from eternal death. The proper, the only way to a saving type of righteousness is God's way. And God's way is through trust in his son Yeshua. So since we know that at this point in Romans 10, he is addressing primarily Jews and the issue is righteousness, then the serious matter uh that Paul has thus far been concerned about in his letter to the Romans is Israel's general state of unrighteousness. And especially as it relates to their election as God's chosen people. There is nothing more dangerous to Israel, nothing more dangerous to us as believing for all the wrong reasons that we are right with God when we're not. So Paul has set two foundation stones. First, it is that Israel in general is in a condition of unrighteousness before God, even though they believe they have been striving for righteousness. And the second is that even though this unrighteousness is the result of unfaithfulness to God and an incorrect understanding of God's ways and God's purposes, due to God's character of always keeping his promises and because of his unfathomable mercy, God is not rejected Israel. So Paul is going to continue to discuss the relationship between Torah observance, being the law, and the righteousness gained from trust in God through Christ. And despite a widespread attitude and doctrine within the church that there is no relationship between Torah observance and righteousness in Christ, Paul has at every turn refuted that notion. Usually by exclaiming, "Heaven forbid!" However, explaining exactly what that relationship is, how it works in the lives of believers, now that's been quite a challenge for Paul for a couple of reasons. First, as concerns Jews, what Paul is explaining flies in the face of the Jewish traditions, the Halakhoth, and the many accepted interpretations of scripture as taught by the religious leadership. And second, as concerns Gentiles, by nature, they have little understanding of Jewish traditions or holy scripture. So it's difficult to find a context and a vocabulary from which to explain these important matters of sin, salvation, repentance, trust, and redeemed living. The Jews have much to unlearn before they can relearn the correct understanding. Gentiles, well, they have much to learn so that they can have any actual understanding at all. So in verse 4, Paul tells his readers what God's way is to obtain righteousness. It is to pursue the goal of the law of Moses. And that goal is Messiah. However, the Complete Jewish Bible reads a little differently in verse 4 than most English versions, even though it is the superior translation. The usual way we are used to seeing it is more like it is in the King James version. For Christ is the end of the law for righteousness to everyone that believeth. Now we had a brief discussion about this verse to end last week's lesson and I quoted the eminent Bible scholar C. E. B. Cranfield from his commentary on Romans to make the point that this verse has been terribly misquoted and misunderstood over the centuries. And the misunderstanding has to do with that little three-letter English word end, e n d, end. In Greek, the word is telos. And while a valid English translation of telos can be end, it does not mean end in the sense most common to English speakers today. The sense of terminating, the sense of abolishing something. Rather, the word end is meant in the same sense as our well-known Western expression, "The end justifies the means." That is, the goal justifies whatever it takes to achieve it. So the English words goal, aim, purpose, and intent are probably better choices to express the meaning of telos than the word end in this verse, according to our use of the English language in our day. Finish, terminate, and abolish are simply misunderstandings of the Greek telos in this context. Thus, despite the insistence of much of Christianity to the contrary, this verse is Paul explaining that Christ, Messiah Yeshua, is the goal of the law to attain righteousness. However, while indeed righteousness in Messiah is the goal of the Torah, the law of Moses, the type of righteousness that is the goal is a very unique type. It is a saving type. Now, let me be clear in what I'm saying. Not all types of righteousness are created equal. And the saving type, the supreme type of righteousness for humans is available only by trusting in God through his Messiah. Once again, this verse has nothing to do with terminating anything. And especially it has nothing to do with terminating the law because the idea of terminating doesn't even appear here. Now, let us break for a moment >> [clears throat] >> and discuss the issues of righteousness as the Jew saw it. And why it represented such a difficulty for them. And why they viewed Paul with such skepticism. Jew did not imagine righteousness in the same way as Christians do. Jews imagine righteousness as but doing what God demands and thus pleasing him. So, a righteous Jew was a Jew who had great zeal to please Yahweh by obeying the law of Moses. And thus his goal is God's favor. For all practical purposes, this righteousness only had to do with the time period while that person was alive beginning at the age of accountability terminating upon his or her death. It's also important to remember that Jews had no thought of dying and going to heaven. Which has in modern Christianity perhaps become the prime if not the only reason to be righteous in God's eyes so that inevitably when we die, we're assured of our place in heaven. Jews in the 1st century AD didn't have much of a developed idea of an afterlife. And what little they had was not something that was universally agreed to within Jewish society. Rather, more resembled ancestor worship, although it wasn't exactly that. Thus, we hear a hope about a person dying that will then go to be with their fathers, with their ancestors. Where this reunion of the recently deceased and his ancestors took place was to believe to be on earth or better, under the earth. In Hebrew, this was Sheol. And Sheol was the grave. But depending on exactly how one thought of the afterlife, Sheol was also the entry point into the place of the dead. Or it was actually the place where the dead existed in some unspecified form. The righteous dead, those who obeyed the Torah, had a more pleasant afterlife than the unrighteous dead who were usually envisioned as being eaten up by worms. Although most Jews acknowledge that was the fate of all humans. And their existence ceased. So, for a Jew to be righteous was to follow God's laws and commands and to strive to remain ritually clean. There was nothing beyond that for them. However, because of the development of the synagogue after the Babylonian exile and because the Pharisees were the synagogue teachers, not the priests, then the traditions that were developed by the Pharisees, the Halakot, that was purported to derive from the correct interpretations of the Torah was what the average person was taught. It was what they believed. It's what they lived by. So, in reality, Jews followed Halaka and not the actual law of Moses, although they saw them as more or less the same thing. Now, oddly enough, in some cases, this Halaka actually reflected the concept of the goal of the law as righteousness in Messiah. So, what Paul was preaching was hardly new and innovative. However, different Pharisees saw such different matters differently. And so on the subject there was no consensus. The Essenes, the writers of the Dead Sea Scrolls, interestingly believed and wrote that righteousness was less of an issue of works, more an issue of God's mercy. Listen to this excerpt taken from scroll 1QH from what is called the Thanksgiving hymns of the Dead Sea Scrolls written by the Essenes at least 100 years before Christ was born. The truth of this theology sounds like something Christ himself would have taught. And I have no fleshly refuge, and man has no righteousness or virtue to be delivered from sin and win forgiveness. But I, I have leaned on thy abundant mercy and on the greatness of thy grace. And thou has created for me thy sake created created me for thy sake to fulfill the law and to teach by my mouth the men of thy counsel in the midst of the sons of men that thy marvels may be told to everlasting generations and thy mighty deeds to be contemplated without end. And all the nations shall know thy truth and all the peoples thy glory. For thou has caused them to enter thy glorious covenant with all the men of thy counsel and into a common lot with the angels of the face, the angels of the presence. So, it's important for the average Bible student to understand that never did the Essenes teach that obeying the law brought a saving righteousness. And yet they also saw that continuing obedience to the law was still required by God. Not Paul, not Christ, not any New Testament author or person quoted in the New Testament are found fighting against a belief among Jews that obeying the law of Moses brought a saving righteousness with it, salvation, and thus a trip to heaven upon death as its reward. That is because such a belief did not exist within Judaism except perhaps in some unspoken isolated instances, perhaps. So, the usual Christian condemnation of Jews and so-called Judaizers as teaching folks to follow the law in order to work their way to heaven is a fantasy if not an outright slander. Part of Paul's challenge and mine and yours as well is simply in the definition and the use of the word righteous. Biblically, indeed there was and remains a type of righteousness that comes from being obedient to God. And yet there's another type of righteousness that comes only from God's mercy and grace. This is the kind that saves us. Paul addresses this dilemma of explaining and understanding the types and sources of righteousness in another of his letters, the letter to the Philippians. I'm going to give you this scripture passage from the King James version because the Complete Jewish Bible kind of obscures the point I'm trying to make. In Philippians 3 verses 8 and 9. Yea, [clears throat] doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord. For whom I have suffered the loss of all things and do count them but dung that I might win Christ. And be found in him not having mine own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith. The point is, Paul is saying there are two basic and legitimate types of righteousness, both of which remain relevant. There is the righteousness that comes from obedience to the law, and then there is a different and saving kind of righteousness that comes from trust in Christ. Now, they're both properly called righteousness, but it's meant in two different senses. One type does not replace the other type. Righteousness from our trust in Christ is a merciful act of God. Righteousness from being obedient to God's commandments is something we earn, and it's an act that we do ourselves. Both types are true righteousness. Both types are valid, but each is for a different purpose. I want to give you an analogy. And let me say up front all analogies have the problem in they're not perfect. As living creatures, we must have food to eat, or we will starve and die. And without doubt, food is necessary to sustain life. But we also must have air to breathe, or we're going to suffocate and die. So, without doubt, air is necessary to sustain life. If we are lost in the wilderness without food, we still have air. So, we have life. Thus, in a sense, air is superior to food for life. But at some point, we must have food, or even with plenty of air, we're going to die. When we finally find that food and we eat it, does that now replace our need for air? Obviously not. Rather, both are needed. They're complementary, each serving entirely different, but necessary functions. It is the same with the kind of righteousness that comes from obedience to God's commandments, and the different kind of righteousness that is a free gift from God because of our trust in Christ. One type is indeed superior to the other, but both are needed as they each serve different, but necessary purposes in our faith walk with God. Our trust in Christ does not substitute for obedience. Air does not substitute for food. And obedience does not substitute for trust in Christ. Food does not substitute for air. Now, as always, Paul depends upon the Holy Scriptures to make his case. Verse 5 quotes a portion from Leviticus 18:5. That is is the standard way that a rabbi expounds upon a scripture passage. He only quotes a small portion that brings to mind for the listener or the reader the entire passage. And here Paul reminds his readers that Moses wrote down the Torah and made it clear that the person who does the law will attain life by doing so. This fact is God-given. It is not a tradition. Leviticus 18:1-5. Adonai said to Moshe, "Speak to the people of Israel and tell them, I am Adonai your God. You are not to engage in the activities found in the land of Egypt where you used to live. You are not to engage in the activities found in the land of Canaan where I'm bringing you. Nor are you to live by their laws. You are to obey my rulings and laws and live accordingly. I am Adonai your God. You You are to observe my laws and rulings, and if a person does them, he will have life through them. I am Adonai." So, here is Paul saying that the Lord made it clear through his mediator Moses that his elect are indeed to obey God's laws and commandments, and if they do, those elect will have life through them. Life is opposed to death. A positive life experience as opposed to a negative life experience. Now, please note, either what God said to Moses and Moses wrote down here in Leviticus 18 is true, or it's not true. Assuming it's true, then either it remains true, or God's changed his mind. And according to some Christian doctrine, obedience to the law has been flipped on its head, and now the obedience that brought life brings darkness and death. If that's the case, then I have a question for you. How trustworthy is our God? The good news is this is not the case. God still expects his worshipers to observe his Torah, and through the obedience to the Torah, we will have life. But now Paul switches, and he shows the other side of the coin regarding scriptures that speak of how a worshiper gains and sustains life, and he quotes several verses from Deuteronomy 30. Now, according to Rabbi Joseph Shulam, what Paul is doing is a standard rabbinical technique for examining a Bible passage. That is, in this case, two different biblical approaches are taken to explain something. In this case, it is to explain how one gains life. So, Paul is going to quote and compare the two different approaches from two sets of scriptures. And let's read several verses to find the intended context that Rav Shaul wants us to hear. Deuteronomy 30, verses 10 through 19. However, all this will happen only if you pay attention to what Adonai your God says, so that you obey his mitzvot, his commands and regulations, which are written in this book of the Torah, if you turn to Adonai your God with all your heart and all your being. For this commandment which I'm giving you today is not too hard for you. It's not beyond your reach. It isn't in the sky, so that you need to ask, "Who will go up to the sky for us to bring it down to us and make us hear it, so we can obey it?" Likewise, it isn't beyond the sea, so that you need to ask, "Who's going to cross the sea for us and bring it to us and make us hear it, so that we can obey it?" On the contrary, the word is very close to you, in your mouth, even in your heart. Therefore, you can do it. Look, I am presenting you today with on the one hand life and good, on the other hand, death and evil. In that I am ordering you today to love Adonai your God, to follow his ways, to obey his commands, regulations, and rulings, because if you do, you will live. You will increase your numbers, and Adonai your God will bless you in the land you are entering in order to take possession of it. But if your heart turns away, if you refuse to listen, if you are drawn away to prostrate yourselves before other gods and serve them, I am announcing to you today that you will certainly perish. You will not live long in the land you are crossing the Jordan to enter and possess. I call on heaven and earth to witness against you today that I have presented you with life and death, with blessing and with curse. Therefore, choose life, so that you will live, you, all your descendants." Now, clearly, Paul is not quoting Deuteronomy 30 in order to disagree with it. He is not using this Torah passage to dispute God, or to dispute Moses, or to say that God has changed his mind, or that Moses was wrong. Rather, Paul is using this in a positive way to make his case about this challenging issue of righteousness and trusting and how one gains life. Notice verse 14. It says that the word, God's word, his instruction, is in your heart. This is referring to faithfulness as the motivating factor for obeying God. And God uses makes that same bargain time and time again with Israel. Do my commandments because of your faith and your trust and this will gain you life. Disobey my commandments and go follow other gods, that is show a lack of faithfulness and trust in the God of Israel and gain death. Also notice in Deuteronomy 30:19 that the classic Hebrew Hebrew couplet is used. That is two sets of terms are compared side by side. In this case God says life and death are synonymous with blessing and curse. Life equals blessing, death equals curse. And this is what Paul is speaking about in this and his other letters when he speaks about the curse of the law. The curse of the law stands as opposed to the blessing of the law. The curse comes from disobedience. The blessing comes from obedience. The curse comes from a lack of faith and trust. Blessing comes from faithfulness and trusting. Yet, still many believers claim that Paul is saying the law itself is a curse. Nothing could be more slanderous towards God or more unscriptural in its principle than holding that position. To contend that the law of Moses is a curse upon humankind is to call God a liar and a fraud. And Paul has gone to great lengths to tell us just the opposite. Paul now connects what Moses said in Deuteronomy 30 with the person of Yeshua. And after quoting from scripture, do not say in your heart, who will ascend to heaven, Paul says that this is about how it's not necessary to go up to heaven, to the sky to bring down the Messiah because it's already done. And then next after quoting more scripture, who will descend into Sheol, the grave, he says that's not necessary either to bring up Christ from the dead cuz it's already done. Here's Paul's point. He is demonstrating this direct connection between the Torah and Yeshua. They are not separate unrelated entities. Rather they're fused like hydrogen and oxygen atoms that together make water. Even more than being fused together, within the law itself, Christ is its very essence, goal, purpose, meaning. Messiah himself said the same thing in the book of John. In John 5:46 and 47 we hear this. This is Christ speaking. For if you really believed Moses, you would believe me. Because it was about me that he wrote. But if you don't believe what he wrote, how are you going to believe what I say? Oh, I hope that sinks in for a minute. What Moses wrote, of course, was the Torah. But Yeshua says that from the bigger picture it was actually about him. It was about him that Moses wrote. So tightly interconnected are Messiah and the law. So Paul is merely echoing the same thought that we find in John chapter 5. But even more, Yeshua makes this startling statement and I paraphrase, how is it possible for you to believe what I'm telling you if you won't accept that what Moses says is the truth? Believers, here is yet another statement from our savior that makes it pretty plain we are to believe and take to heart what Moses wrote, not wad it up and throw it in history's dustbin. There is no other reasonable way to spin what Yeshua has just said. If we can't accept what Moses wrote and how can we know what Moses wrote without accepting its validity and carefully studying it, then Christ questions how we are in any way capable of understanding and believing what he says. The Torah is the foundation of what Christ proclaims. Take away the foundation, the house will quickly collapse. See, here's the thing. When we read Paul's writings honestly and without prejudice, there is an obvious tension between the type of righteousness that comes by obedience to the law and the type of righteousness that comes by trusting in Messiah. Where one kind of righteousness begins and the other ends, there's not a stark line because there's some overlap. As Christ says, even his own essence and purpose is contained within the law of Moses. In fact, that's its goal. And not surprisingly, because of this close interrelationship between Christ and the law, the law of Moses from its inception required trusting and doing. Just as salvation in Christ requires trusting and doing. Matthew 7: 21 and 22. Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven, only those who do what my father in heaven wants. On that day many are going to say to me, well, Lord, Lord, didn't we prophesy in your name? Didn't we expel demons in your name? Didn't we perform many miracles in your name? And I'll tell them to their faces, I never knew you. Get away from me, you workers of lawlessness. Thus for the law and for Christ, while doing the word is commanded, following the law, it must be done in the context of trusting God. Otherwise it is hollow and it is legalistic. But the next question for us is, so what's trusting? What does that look like? What exactly is this trust that Moses and Yeshua and Paul and others say is a mandatory element in our relationship with God? In verse 9 Paul breaks it down into two key components. Trusting is first a sincere inner belief in the nature and the character of the God of Israel. Second, it's a sincere outer belief that is confirmed by proclaiming this belief in public by means of confessing it. The Bible uses the metaphor of the heart as the location of this source of inner belief. And our mouth is the instrument to speak it, to profess the truth of the gospel outwardly. What are we to sincerely believe? First, that Yeshua is Lord. Second, God did raise him from the dead. And what happens when we do this? We are saved. Continuing with the theme of heart and mouth as found in Deuteronomy 30, in Romans 10:10 Paul says the heart is involved because it is the repository of this trust that we have. And thus it is the engine that keeps our trust alive and well and functioning. Our mouth is used to make it known to others because it is the organ of communication among humans. We are not to keep the word of God in the way the saving a saving righteousness only for ourselves. We'll continue with Romans 10 next week. For more teachings of real Bible study and to rediscover God's word with Tom Bradford, visit Torah Class today on the web, streaming TV, or download the Torah Class mobile app.