This Teaching examines Paul’s phrase ‘walk in the Spirit’ and argues that it describes a practical way of life rather than a mysterious or elite spiritual experience. It connects Paul’s language with the Bible’s longstanding call to walk in Yahovah’s ways, statutes, commandments, truth, and light. Galatians 5 is central: the Teaching distinguishes receiving life from the Spirit from bringing one’s actual conduct into step with the Spirit, contrasts the works of the flesh with the fruit of the Spirit, and emphasizes that believers still make real choices about how they live. Romans 8 is then used to connect Spirit-led living with fulfilling the righteous requirement of the law—not as a means of earning salvation, but as the obedient evidence of living faith. The Teaching closes by asking whether the Spirit truly dwells in a person and by distinguishing genuine Spirit-produced obedience from merely behaving religiously.

“Christ Plus Nothing” examines the difference between receiving salvation by faith and living as a disciple afterward. The speaker affirms that a person does not need to become Torah-observant before coming to faith in Yeshua, but challenges the use of the slogan to portray obedience, repentance, or discipleship as additions to Messiah’s saving work. Drawing on Acts 15, Matthew 7 and 28, John 14, James 2, and the Hebrew Scriptures, the Teaching argues that genuine faith leads to growth and obedience. The discussion also explores how the Torah and Prophets illuminate the Messiah and concludes with a call to share biblical convictions graciously.

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.

This Teaching examines sanctification as more than a label meaning “set apart.” It presents sanctification as an ongoing process of spiritual preparation in which a believer responds to Yahovah through faith, obedience, repentance, and submission to His Word, while Yahovah is ultimately the One who sanctifies. The Teaching distinguishes the free gift and starting point of salvation from the continuing work of growth and maturity. It uses the Sabbath, Joshua’s preparation before entering the Promised Land, Leviticus 20, Yeshua’s prayer in John 17, Romans 6, and other passages to show a life moving toward holiness. The closing discussion expands the theme by emphasizing the work of the Ruach (Holy Spirit), perseverance, baptism, and growth “from glory to glory.”

This Teaching calls believers to test inherited church teachings about tithing against Scripture. Beginning with Abraham’s gift to Melchizedek and Jacob’s vow, the speaker traces the tenth before Sinai and then examines the defined agricultural and livestock tithe, its holiness to Yahovah, and its distribution to the Levites under the temple system. He describes covenant stewardship as sustaining worship, supporting those without a land inheritance, and helping vulnerable people. The Teaching distinguishes the mandatory, land- and Levitical-based tithe from voluntary gifts supporting gospel workers, reading Yeshua’s words and Paul’s letters against the backdrop of a functioning first-century temple. The speaker concludes that Christians cannot replicate the Torah’s prescribed tithe without the land, temple, and Levitical system, but still have a responsibility to give freely, support faithful ministry, meet needs, and handle what belongs to Yahovah honorably. The later Q&A revisits Malachi 3, ill-gotten donations, and the difference between covenant changes and the temple’s destruction.

This Teaching uses Proverbs 26:11 and 2 Peter 2 to warn against returning to patterns, sins, identities, teachings, or systems that a believer has already recognized and left behind. It emphasizes that greater knowledge brings greater responsibility, that Scripture repeatedly focuses on the direction of a person’s walk, and that biblical backsliding is presented as a turning away rather than merely stumbling while resisting sin. The Teaching connects Ezekiel 18, John 2, Ephesians 1, Hebrews 6, Hebrews 10, and 2 Peter 2 to the seriousness of deliberately rejecting truth after receiving understanding. It also distinguishes ongoing struggle and repentance from a settled decision to return to a former way of life, and closes with a warning not to recreate the same man-made religious systems that were previously rejected simply under a Torah-observant label. The final emphasis is to keep moving forward and endure to the end.

This Teaching examines sin by asking Scripture to define both what sin is and what it is not. Beginning in Genesis, it presents humanity’s recurring problem as altering Yahovah’s word and placing human judgment above His instruction. It uses Genesis 4 and 1 John 3 to define sin as lawlessness and argues that Yahovah’s ways existed before Sinai. The Teaching then distinguishes Torah violations from religious traditions that may be unwise or unhelpful without necessarily being sin, while also identifying everyday Torah commands that are often overlooked. It follows the struggle between flesh and Spirit through Genesis, Galatians, James, Romans 7 and Romans 8. The final emphasis is that blamelessness is not sinlessness: the Teaching describes it as wholehearted, repentant obedience produced as a believer walks by the Spirit, with Yeshua alone presented as sinless.