Have Things Really Changed Since I Left Christianity?


Center for Tanakh Based Studies

By: William Jackson

It is not unusual that many of us that studied ourselves out of Christianity, and entered into a Torah centric life, have the same road map.  For example, when I traveled deeper on my Christian path, I became more dependent on “The Word” as opposed to sermons and teachings.  The pat answer to give someone when they asked what Christian writer I follow wasn’t Rick Warren, Francis Chan, Joyce Meyers…., it was to say “I just followed the bible”.  My response was usually meet with an eye roll followed with a “Me too but…”.  I even noticed when I got into a theological disagreement people really didn’t want to open the bible and talk it through, they were more apt to say “Well my Pastor says…” or even the “I will talk to my Pastor and see what he says about this”.  Yet, worse than conceding to an absent Pastor as “tie breaker” was being sent a lengthy article or YouTube video that galvanized their theological point.  “Really!”, we can’t just work this out between me, you and God’s Word? It is no wonder I studied myself out of that camp.  After passing through the anxiety of leaving the cross, I felt the breath of fresh air that can only be found when pursuing truth.  I finally found “peps” I could study and have fellowship with.

At last, I was finally home.  Yet, was I?  What was disheartening was that in many cases “My Pastor says…” was now replaced by “Rabbi so-and-so says…”, additionally top Christian theologians were replaced by Rashi (Shlomo Yitzchaki), Rambam (Maimonides), or whatever Sage people relinquished to.  Yes, there are great things said by great men that should be shared but they should never eclipse the Word of God. Point and fact: Rashi and Rambam didn’t always agree. They, in truth, presented two unique points of views that holistically give us a different perspective of the Torah. But; either are not declared as a sole source to interpret Torah.  To forgo our willingness to process Torah on our own is to surrender our opinion to another authority.  How can we justly minimize Christians for clouding up God’s Holy Word with the New Testament when we are electively to willing do that with our own external sources.

In some ways things have not changed since Mount Sinai.  God wanted a personal relationship with His people (Exodus 6:7, 19:5-6,  Leviticus 26:12). Yet, the Israelites insisted that Moses be their mediator (Exodus 20:15-16, Deuteronomy 18:16).  Although God did recognize Moses as a conduit, He still held individuals responsible (Exodus 32:30-33). Additional, God did warn against false prophets (Deuteronomy 18:15-22).  In Deuteronomy 18 He establishes His Word as the plum line.  This begs the question, if we don’t plainly understand His unfiltered Word how can we have the objectivity to discern a false prophet?  We need to immerse ourselves in the Word, processing it, before we seek other perspectives.

To borrow a quote from Moshe Ben-Chaim

“The Torah was purposefully written in a cryptic style so as to engage the mind in this most prized activity of analysis, induction, deduction and thought”

We have the opportunity to study at the feet of the Master, why would we want to give that away?

Did God Need A House?

confused-man - Copy

Center for Tanakh Based  Studies

By: William J Jackson

In Exodus 25 God commands Israel to build Him a tent so that He can live amongst them.  “Really!”, the God of the universe, who some might even argue is the universe, needs a group of wayward Israelites to build him a shelter so He can commune with them?  This command appears to be a bit puzzling, especially for God who can do anything (Genesis 18:14, Jeremiah 32:17, 27, Job 42:2).  Yet, for some reason, the Almighty beseeches this rambling tribe to build Him a shelter.   Here, we will explore Exodus 25:8, and dig out the true meaning.

To help answer the question, let’s go forward in time.  About the 9th century BCE, over 500 years after the Tabernacle was established.  Here the Tabernacle was transitioned into a Temple 1.  As we know, King Solomon would have it built for God.  Yet, even in King Solomon’s dedication ceremony he admits God cannot be contained in a house:

But will God indeed dwell on the earth? Behold the heaven and the heaven of heavens cannot contain You; much less this temple that I have erected…”  1 Kings 8:27

Later on, the prophet Jeremiah concedes to this as he expresses on God’s behalf “…Do I not fill the heavens and the earth? says the Lord.” – Jeremiah 23:24. This is further amplified by Isaiah, in the end of his book “…So says the Lord, “The heavens are My throne, and the earth is My footstool; which is the house that you will build for Me, and which is the place of My rest? – Isaiah 66:1. Yet, when we research the Tabernacle, there are more verses dedicated to constructing it, then anything else in the Tanakh (Old Testament).  What gives?

The issue is actually quite complexe. As we know, God is beyond our physical realm, whereas we are restricted to the material.  Our rationalizing is greatly hindered because we usually understand things in non spiritual or worldly sense. So, when God influences us, He uses the physical as a conduit.  This is done specifically for our comprehension.  For example, when God wanted Israel’s obedience in the desert, He influenced them through physical means.  This is why He had poisonous snakes bite the disobedient as a means of getting their attention.  God had this followed up with Moses putting a metal snake on a pole as a focal point for the victims to look upon.  This served as an icon of faith resulting in curing the sufferers and consequently inspired the obedience God required (Numbers 21:5-9).  Yes, it would be easier for God to “will” our compliance but with us possessing “free will” He has to influence us through tangible means.

Iraq 2003

Iraq 2003 a      Iraq 2003 b

As a Soldier, my team and I went into villages in Iraq to revitalize them.  Many Iraqis saw us as a big checkbook and demanded our assistance.  In many cases, we were actually causing more problems than good.  One day, after a village insisted we repair their police station, we hit our breaking point.  We told them we would do nothing until they cleaned the site, making it ready for our inspection.  Granted, it was a delay tactic, we didn’t think they would do it.  The next week we came back.  The bricks were neatly stacked and the area was immaculate. There attitude was also different, they were amicable and humble.  Happy with this renewed relationship, we made this our “flagship” village.  Basically we focused our resources on it as a reward for their compliance.  This bond would be maintained as long as our relationship remained respectful and productive.  We called this technique “sweat equity”.  The idea is that we would not give something for nothing.  Giving something for nothing causes two “encies”: complacency and dependency.  This approach was pivotal, and all the other villages capitulated.

Returning back to Exodus 25:8, we need to look and see what God is really saying here “…they shall make Me a sanctuary and I will dwell in their midst”.  He isn’t saying “make Me a sanctuary so I can live in it”.  God didn’t need a domicile from Israel, He wanted their earnestness in establishing a relationship with Him.  As God stated earlier “…if you obey Me and keep My covenant, you shall be to Me a treasure out of all peoples, for Mine is the entire earth” – Exodus 19:5.  Here He is saying the same thing, just in a different way.


Jackson, William, J.  The Tabernacle becoming a Temple, Center for Tanakh Based Studies, March 1, 2015, Web, extracted March 12, 2017.     

Fear God?


Center for Tanakh Based Studies

By: William Jackson

The phrase “fearing the Lord” hits a sour note with a lot of people.  Simply said, many folks are turned off by a God that they must fear. Speaking to that, many biblical translators, theologians and religious leaders have also slanted this phrase to create a more approachable Creator.  Yet, if we earnestly explore the text, we need to ask ourselves “what does it truly mean to fear God and what is the benefit to this relationship?”  We will go to the source to answer these questions, the Tanakh.

Many bible interpretations, in their attempt to do PR for God, have substituted the word “fear” for ones that are more pleasing such as “awe” or “reverence”.  Yes, having awe towards God or reverence towards the Lord has a nice ring to it, but let’s study the language. The Hebrew word used for fear in these verses is “yare’ ” (יָרֵא) which can mean fearing, reverent or afraid.  We need to remember that “yare’ “ was the emotion felt by Jacob before meeting Esau (Gen 32:12).  Although Jacob could have been in awe of his brother or might have had reverence towards him, I think it was fear of suffering the consequences for what he had done, that motivated Jacob.

Also, because we are mortals, we have this uncanny need to humanize everything. As an example, God is liken to a righteous Father in some passages of scripture (Deuteronomy 32:6, Isaiah 63:16, 64:7, Malachi 2:10), probably because He offers discipline, love and sustainment like a good Father.  This, however, is a limited comparison.  For instance, let’s look at the Israelites who shuddered in fear of God at the base of Mount Sinai (Exodus 19:16) or even a terrified Isaiah as he took his commission from the Almighty (Isaiah 6). These people were experiencing a bit more than wonder and respect.  In truth, this fear could be a combination of comparative humility, incomprehensibility and guilt.  Although a human Father would be the closest comparison, we need to understand that he doesn’t possess all the facets of the Almighty.

So, for those that fear God, you’re in good company.  The Tanakh depicts many successful people that feared God.  For example, Father Abraham (Genesis 22:12), Joseph (Genesis 42:18), the Hebrew midwives (Exodus 1:17, 21) the choicest Israeli Leaders (Exodus 18:21, Nehemiah 7:2), the good Kings of Israel (Deuteronomy 17:19, 2 Samuel 23:3, 2 Chronicles 26:5) and Israel when it wasn’t sinning (Exodus 20:15,  1 Kings 8:40, 2 Chronicles 6:31).  As we know, these people did enjoy the blessings of this relationship.  Conversely, the Tanakh also sites those that did not fear the Lord; Pharaoh (Exodus 9:30), the Amalekites (Deuteronomy 25:17-19), the wicked (Psalm 36:2), the stubborn (Isaiah 63:17), and simpletons (Proverbs 1:29).  As we can see, the blessings for those fearing God are commensurate to the curses spilled out on those not fearing Him.

So why did they, and why do we, fear God?  The Tanakh gives at least two good reasons; first God commands it (Leviticus 19:14, 32, Deuteronomy 4:10, 6:2, 13, 24, 8:6, 10:12, 1 Samuel 12:24, 2 Chronicles 19:9, Psalm 2:11, 72:5, 96:4, Ecclesiastes 3:14, 12:13, Isaiah 8:13, Daniel 6:27) and second, it is the beginning of wisdom ( Job 28:28, Psalm 25:12, 111:10, Proverbs 1:7, 2:5-6, 9:10,  15:33, Isaiah 11:2, 33:6, Micah 6:9),  But; the list doesn’t stop here, there are at least eight other benefits to fearing God:

  1. Blessings: Exodus 1:21, Deuteronomy 5:26, Psalm 31:20, 34:10, 67:8, 103:13, 111:5, 13
  2. Prosperity: Proverbs 22:4
  3. Long Life: Deuteronomy 6:2, Proverbs 10:27, 22:4, Ecclesiastes 7:17-18, 8:13
  4. Protection: Psalm 33:18, 34:8, 115:11, Proverbs 14:26, 19:23
  5. Rescue: Psalm 145:19
  6. Salvation: Psalm 85:10, 103:17, Isaiah 33:6
  7. Peace: Proverbs 1:33
  8. Afterlife Psalm 61:6, Proverbs 14:27, Malachi 3:16

As for fear, it is only an emotion.  Our true concern should be what does it look like, when we fear the Lord? Scripturally speaking, we are to…

  1. Not commit idolatry: Joshua 24:14
  2. Show charity and compassion: Leviticus 25:17, 36, 43, Deuteronomy 14:23, Nehemiah 5:15
  3. Stay away from evil: Exodus 20:17, Job 1:1, 8, 2:3, Proverbs 8:13, 16:6
  4. Be just: 2 Chronicles 19:7
  5. And most importantly, fearing God will motivate us to follow Torah; Deuteronomy 5:26, 8:6, 13:5, 31:12, 31:13, 1 Samuel 12:14, Psalm 25:14, 112:1, 119:63, 79.


Simply said, when you fear something, your behavior changes.  Thus, as mentioned, fearing God inspires devotion to His laws.  Additionally, for those that fear God, we are considered His (Malachi 3:16, Psalm 25:14, 61:6, 85:10).  Whereas, by minimizing Him as a threat, we are re-engineer our relationship with the Maker turning Him into a complacent advocate.  Although this may soothe our feelings, it certainly will minimize our own desire for change. We need to remember, God is the Creator, not the created.

Will You Be Ransomed?


Center for Tanakh Based Studies

By: William J Jackson

There have been written countless books on Near Death Experiences (NDE) giving us thousands of testimonies that there is something beyond our physical lives.  Granted, although many of these stories could be fabricated or even embellished “they’re too numerous and well documented to be dismissed altogether”1.  Topping the list is renown neurosurgeon Doctor Eben Alexander weighs in with his own NDE2. Then we have science which is now proclaiming there is something after this physical realm.  Nonetheless, even though we have credible testimonies and scientific data that supports an existence after our physical deaths the most important word is the one of God, which clearly states there is a life after death (1 Samuel 2:6, 2 Kings 5:7, Isaiah 26:19)4.  When we concede to the idea that there is a realm beyond our mortality another question crops up; “What happens to me in this afterlife?”. Here, while using scripture within the Tanakh (Old Testament), we will plot our continued journey.


First Stop:

After we die, all souls go to Sheol (Job 3:11-19, 1 Samuel 2:6, Isaiah 5:14, Psalm 89:49).  This appears to be the weigh station for all who lived in this mortal world.  Unlike the fiery Cristian version of Hell (Matthew 13:50, Mark 9:48 and Revelation 14:10), the Tanakh paints Sheol as a bleak underworld where we live a shadowy existence: Ezekiel 31:14, Isaiah 26:14, Ecclesiastes 9:5,10, 88:11, 115:17, Lamentations 3:55, Daniel 12:2, , Jonah 2:7,  Job 10:21, 22 , 14:10-12, 26:5, Psalm 6:6, 30:10, 88:7,11, 13,115:17.  It’s almost a sleepy actuality where we are in like a comatose state.  Think about when Samuel’s ghost is summonsed in 1 Samuel 28. We can hear his apathy when he answers King Saul “Why have you disturbed me and brought me up?” (1 Samuel 28:15). Although better than the hell Christians conjured5, this depressing underworld hardly seems like a favorable eternally.

The Rescue:


King David tells us in Psalms 18:6 that God will not “abandon” him in Sheol.  In later Psalms, he talks of God redeeming and rescuing him from this dark place (Psalm 49:16 and Psalm 86:13). Interesting, Psalms 46 uses the Hebrew word “padah” (פָּדָה) when talking about being redeemd.  This word can also mean being rescued or somebody paying your ransom.  The same word was used when God freed the Israelites from Egypt (Deuteronomy 7:8, 9:26, 13:6, 15:15, 21:8, 24:18, 1 Chronicles 17:21, 2 Samuel 7:23, Micah 6:4, Nehemiah 1:10, Psalm 78:42) and future exiles (Jeremiah 31:10  and Zechariah 10:8). Still, the concept of being ransomed from Sheol might appear to be exclusively King David’s.  But; this understanding of redemption is also reverberated by the Prophets Isaiah (Isaiah 35:10 and 51:11) and Hosea (Hosea 13:14). So begs the next question, “who will be rescued?”.




When a ransom is given, it is given by that person who has personal relationship with the victim. Thus, it stands to reason that that person being redeemed from Sheol, like King David, would be somebody who has a relationship with God, in short, one of His people.  So, who is His people? Yes, we know that Israel is God’s chosen people (Deuteronomy 7:6-8, 14:2, 26:17-19, Isaiah 42:6), who will serve as a light to the nations and a kingdom of Priests. However, we are also aware that there is stipulation for those not born of the tribes to have a part in the covenant (Isaiah 56). The Tanakh clearly states that those that fear God are His people (Psalm 25:14, 145:19, Proverbs 14:26-27).  This fear is stirred by not wanting to suffer the consequences of following His law; Malachi 3:16–18.



Not making the cut:


Ecclesiastes 12:14 tells us “For God will bring to judgment everything we do, including every secret, whether good or bad”.  As for the judgement, it appears to be a time of torment (Daniel 12:2). God also talks about those that will be refined (Isaiah 4:4, Zechariah 13:9, Malachi 3:2-3).  Likewise, it appears as torturous as this process may sound, there are those unworthy of this refinement.  They appear to stay in Sheol (Psalm 9:18, 31:18, 55:16) or end obliterated (Deuteronomy 29:19, Judges 5:31, Psalm 49:15, 37:20, 68:3).




The first time the word “padah”, which means to redeem, was used in the Torah was during the Exodus.  God redeemed Israel from its tyranny.  In Exodus 13:3 we are commanded to remember when God freed the Israelites from Egypt.  This is done to celebrate the greatness of God, but a secondary reason for this could be that we all have our own individual exodus’.  When looking at the Hebrew word for Egypt it is “Mitzraim” (מצרים). This stems from a Hebraic root which means to bind (shackle or imprison)6.  Most of us spend a lifetime trying to escape the bondage of sin.  Our right relationship with God can redeem us from these vices.  Equally, when we pass from this physical realm, will us not keeping God’s laws prevent our redemption from Sheol.  Remember, not all the Israelites made it into the promise land (Numbers 32:13).



  1. Lichfield, Gideon. “The Science of Near-Death Experiences.” The Atlantic. Atlantic Media Company, 23 Nov. 2015. Web. 25 Feb. 2017.


  1. “Neurosurgeon Dr. Eben Alexander’s Near-Death Experience Defies Medical Model of Consciousness.” (52-minute recording) Skeptiko – Science at the Tipping Point. N.p., 10 Mar. 2016. Web. 25 Feb. 2017.


  1. Dmitry, Baxter, British And German Scientists Prove There Is Life After Death, Yournewswire.com, December 5, 2016. Wed. 25 Feb. 2017.


  1. Jackson, William. Studies, Center for Tanakh Based. “Sheol; Life after Death.” Center for Tanakh Based Studies. N.p., 19 July 2015. Web. 25 Feb. 2017.


  1. Jackson, William, Studies, Center For Tanakh Based. “The Truth about HELL.” Center for Tanakh Based Studies. N.p., 09 Jan. 2016. Web. 25 Feb. 2017.


  1. Levi, Avdiel Ben. “Egypt Means Bondage in Hebrew.” Learn Torah. N.p., 19 Jan. 2015. Web. 25 Feb. 2017.

Is Jesus just another snake on a stick?


Center for Tanakh Based Studies

By: William J Jackson

It might interest some people that God did authorize a graven image. Not only that, but Christianity has likened their messiah to this same inanimate object. Although intended to be a method of quelling protests amongst the Israelites, it outlived its practical purpose and became an abomination. Its destruction by a righteous person gave us the practical road map that many of us are following today.

Let’s take you back in time, to about 40 years after the covenant was given at Mount Sinai, to a place where the Israelites defeated the Canaanites at Hormah, which is today located in southern Israel. The Israelites were doing what they had been doing for the last four decades – roaming and complaining. The Torah records them complaining at least twelve times while wandering in the desert; Exodus 15:22, 16:1-4, 17:1-4, 32:28, Numbers 11, 12:1-12, 14:1-10, 10, 16:1-4, 41, 20:1-5 and finally Numbers 211:5-9. As before, the Israelites spoke against God and Moses.  God’s retort was to send poisonous snakes among the people. Realizing that this was a consequence for their behavior, the Israelites went to Moses to rectify the situations. Moses prayed, and God told this Israelite leader something astonishing. He told Moses to make a snake and put it on the end of a pole for the people to look towards. Wait a minute! This is against the second commandment, Exodus 20:4 “You shall not make for yourself a graven image…”  Why would God do this?

It is very simple; this was an act of faith. Obviously, looking on a copper snake could not heal anybody of anything. The idea was that if you believed God could heal you, you would be healed. Additionally, the snake was not an idol; it represented the consequences of their sins: death. In verse nine we see that the snake works and there doesn’t appear to be much else said about it.

Yet, if we fast forward over 700 years we will find in 2 Kings 18 that not only did the Israelites keep the copper snake, but the people began to worship it (V4). Obviously, this was taking it away from its intended purpose. Israel’s new King, Hizkiyahu (Hezekiah), had the snake destroyed along with other pagan idols. For this, and for being faithful to God, God was with King Hizkiyahu (V. 7). So the bronze snake, given by God as a conduit to Him, was destroyed in the end because man began to worship it instead of God. Not only that, but the man who destroyed this idol curried favor with God for doing so.

Now, for those that own a Christian Bible, open up to John 3:14 (just two verses shy of Christianity’s famous 3:16 verse). Here John tells us:

“Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up,”

So, the Christian apostles liken their Jesus to Moses’ copper snake. This would imply, like with the copper snake, that when this symbol becomes worshipped it has become an idol. Thus, those that turn away from it, like King Hizkiyahu, are doing God’s will. Many of us today have spent decades looking towards this Christian copper snake, the whole while denying God the praise that belonged to him. With the boldness of King Hizkiyahu, we removed this idol from our vision so that we could worship the ONE and only God.

Torah Full Throttle: Ths is Torah Portion 14 (Parshat Va’eira)

Join us in presenting “Torah Full Throttle”. This is Torah Portion 14 (Parshat Va’eira). We will cover Moses and Aaron’s dealings with Pharaoh and the beginning of the plagues. Through this discussion we will learn through Moses’ and Israel’s maturing, as well as Pharaoh’s failings .