Why uphold Torah?

OJB Devarim 27
|26| Arur be he that
confirmeth not divrei haTorah
hazot by doing them. And kol
HaAm shall say, Omein.

This last curse, which condemns any and every transgression of the divine Law, shows that the individual cases mentioned in the preceding curses are only examples, and for the most part such as imply a secret transgression. The curses only are mentioned in this list, because it was the object of the Law to awaken a desire for the Messiah, who would take the curse away and bring the true blessing. We see here also that the office of the Law is that of proclaiming the divine curse and damnation, from which only He who became a curse for us is able to deliver all men.

 

[Ga 3:10]

|10| For as many as are
(seeking “YITZDAK IM
HASHEM”) by chukim of the
Torah are under a kelalah
(curse); for it has been written,
ARUR ASHER LO YAKIM ES
DIVREI HATORAH HAZOT
LA’ASOT OTAM (“Cursed is
everyone who does not
uphold, abide by all the words
of this Torah to do them, to
carry them out” DEVARIM
27:26; cf Ya 2:10).
|11| Now it is clear that not
one person is YITZDAK IM
HASHEM (“justified with G-d”)
by the Torah, because
V’TZADDIK BE’EMUNATO
YICHEYEH (“the righteous by
his faith will live” CHABAKUK
2:4).
|12| But the Torah is not of
emunah, but the man
YA’ASEH OTAM VACHAI
(“who does these things will
live” by them VAYIKRA 18:5).
|13| Moshiach redeemed us
from the kelalah (curse) of the
Torah, having become a
kelalah (curse) on behalf of us,
because it has been written,
KILELAT HASHEM is on
NIVLATO TALUI AL HAETZ
(“Curse of G-d is on the
NEVELAH (body, corpse)
being hanged on the tree”
DEVARIM 21:23),
|14| In order that to the
Goyim the Bracha of Avraham
Avinu might come by
Moshiach Yehoshua, that the
havtachah (promise) of the
Ruach haKodesh we might
receive through emunah.
|15| Achim B’Moshiach, I
speak according to human
dimyon (analogy). Even a brit
(covenant) having been
confirmed by Bnei Adam no
one sets aside or adds to it.
|16| Now to Avraham Avinu
were spoken the havtachot
(promises) and to his ZERA
(“seed” BERESHIS 22:18). He
does not say
V’LIZERAEHCHAH
Ga 2, 3
(“and to your seeds”), as
concerning many, but as
concerning one, “and to the
ZERA of you”, and that ZERA
is Moshiach.
|17| And this I say: a brit
(covenant), which was
previously confirmed by
Hashem, cannot be annulled
so as to abolish the havtachah
(promise) by the Mattan Torah
–which was given arba me’ot
usheloshim shanah [four
hundred and thirty years later
SHEMOT 12:40]).
|18| For if the nachalah
(inheritance) is based on
Torah, it is no longer based on
havtachah (promise); but
Hashem has given the
nachalah to Avraham Avinu
by havtachah (promise).
|19| Why then the Mattan
Torah (Giving of the Torah)?
The Torah was added because
of peysha’im, until the ZERA
(Moshiach) should come to
whom the havtachah had
been made (BERESHIS
22:18). Now the Torah was
administered through
malachim (DEVARIM 33:2;
TEHILLIM 68:18) by the
hand of a metavech
(VAYIKRA 26:46; BAMIDBAR
36:13).
|20| Now the metavech is not
for only one, but Elohim hu
echad (DEVARIM 6:4).
|21| Is the Torah, mimeila
(consequently, as a result),
against the havtachot
(promises) of Hashem? Chas
v’Shalom (G-d forbid!)! For if
Torah had been given that
had the ko’ach (power) to
affect hitkhadshut
(regeneration), then to be
YITZDAK IM HASHEM
(“justified with G-d”) would
indeed have been based on
chukim of the Torah.
|22| But the Kitvei HaKodesh
consigned all things under
HaChet (Sin) [Ro 3:9], that the
havtachah (promise)

might be given by emunah
in Rebbe, Melech
HaMoshiach Yehoshua to the
ma’aminim.
|23| But before Emunah
came, we were being held in
custody, being confined and
guarded for the about-to-be-
revealed Emunah.
|24| This is the result: the
Torah functioned as our
omenet (governess) to lead us
to Moshiach, that by emunah
we might be YITZDAK IM
HASHEM.
|25| But Emunah having
come, we are no longer under
an omenet (governess).
|26| For through emunah in
Rebbe, Melech HaMoshiach
Yehoshua, you are all yeladim
of Elohim.
|27| For as many as have had
a tevilah into Moshiach have
clothed yourselves with
Moshiach.
|28| There is not Yehudi nor
Yevani (Greek), there is not
eved (servant) nor Ben Chorin
(freedman), there is not zachar
(male) nor nekevah (female),
for you are all echad in
Moshiach Yehoshua.
|29| And, if you belong to
Moshiach (YESHAYAH 53:10),
then you are of the ZERA of
Avraham Avinu, you are
yoreshim (heirs) according to
the havtachah (promise).