Dismantle the Barn

B"H

The Phrase:

"You want the Torah but not the people who preserved it? That’s spiritual theft. Grafted-in doesn’t mean hostile takeover — it means humble joining."

I. INTRODUCTION: THE DREAM

I had a dream.

In it, I saw a family I had once met — distant, not close, but familiar. They belonged to the Hebrew Roots movement. And in the dream, they came to me and said:

“Dismantle our barn.”

At first, I refused. “It’s your property,” I said. “It’s not mine to take apart.”

But the dream stayed with me. I woke up and understood: the barn was not a building. It was symbolic. It was a system. It was the religious framework they had constructed — and something in them knew it needed to come down.

They asked me to dismantle it — not in anger, but in truth.

II. THE HEBREW ROOTS BARN:

A FRANK LOOK

Let us begin with clarity.

The Hebrew Roots movement claims to return to the “authentic” faith of Yeshua. It often includes:

• Observing the Torah

• Speaking or studying Hebrew

• Celebrating biblical festivals

• Rejecting traditional Christianity

On the surface, these all sound noble. Many participants believe they’re restoring something ancient. But they’ve built a barn — not a house. A barn made of mismatched planks and reclaimed parts.

This barn is:

• Structured without halachic foundations

• Decorated with Jewish signs, but disconnected from Jewish peoplehood

• Packed with phrases like “Torah observant” and “grafted in,” yet without entry through the gate HaShem gave — gerut, halachah, and covenant

This barn stands as a monument to half-return — yearning without submission, truth without transformation.

III. THEFT IN THE GUISE OF ZEAL

Let’s speak plainly.

The Hebrew Roots movement is often a spiritual theft.

It wants the Torah — but not the people who carried it.

It quotes Moshe and Yeshua — but dismisses Chazal, the Sages, the Oral Torah.

It wears tzitzit — but avoids the ol mitzvot, the binding yoke of halachah.

“You want the Torah, but not the people who preserved it? That’s spiritual theft.”

Torah doesn’t exist in a vacuum. It comes with a chain of transmission (mesorah), a covenantal context, and a people who suffered, studied, and sanctified it through generations.

To take the scroll but cut off the hands that passed it down — that is not return. That is replacement in new clothes.

IV. THE LIMITS OF INDIVIDUAL INTERPRETATION

At the heart of the Hebrew Roots system lies this error:

“We can read the Torah ourselves. We don’t need the rabbis.”

This is the same Protestant model — sola scriptura — wrapped in Hebrew. But it leads to fragmentation, confusion, and contradiction. The Torah becomes a book of personal interpretation instead of a covenantal constitution.

But Torah demands transmission.

You cannot:

• Observe Shabbat without halachah

• Separate meat and dairy by guesswork

• Construct a mikveh without Mishnah and Talmud

• Guard yourself from sin if you invent your own definitions

“Torah without halachah is just theater.”

It’s religious reenactment — not covenantal living.

V. WHAT THE BARN IS MADE OF

Let’s examine the beams and boards of this barn.

They come from:

1. Christian misunderstanding of Jewish concepts

2. Internet Hebraisms and mistranslated Strong’s Concordances

3. Hybridized messianic teachings without halachic basis

4. Anti-rabbinic theology dressed up in Hebrew terms

It’s a barn filled with borrowed terms and severed roots.

You might hear:

• “We follow Torah, not religion.”

• “We’re grafted in, not converted.”

• “We obey HaShem, not man-made traditions (while following and developing man-made traditions.)”

But without conversion, halachic guidance, and attachment to Klal Yisrael, these statements only serve to erect a parallel system — a separate barn beside the House of Israel.

VI. THE SPIRITUAL HUNGER IS REAL

Now, let’s stop and acknowledge something crucial.

The hunger that drives people into Hebrew Roots — it’s real. It’s raw. It’s a cry for truth.

Many who join Hebrew Roots are disillusioned with Church teachings. They want the G-d of Israel. They want His Torah. They are willing to change their diets, their days of worship, even how they dress — out of love.

This hunger is not the problem.

The problem is that the system they’ve entered cannot satisfy that hunger fully, because it’s disconnected from the very nation HaShem entrusted with His Torah.

You cannot truly receive the Torah unless you also receive the people HaShem chose to carry it.

“Torah was given to Israel — not to individuals with good intentions, but to a people under a covenant.”

VII. WHY DISMANTLING MUST HAPPEN

So why dismantle the barn?

Because it is not fit for what you are truly seeking.

Because the deeper you go, the more cracks you’ll see.

Because this structure was never meant to bear the weight of covenant.

And perhaps, like the family in my dream, your soul already knows this.

You sense something missing.

You feel the contradictions.

You long for something more anchored, more ancient, more whole.

“If the structure was holy, why does it feel fragile?”

“If we’re obeying Torah, why do we have no unity, no rooted teachers, no chain of transmission?”

These are not doubts.

They are whispers from your higher self.

They are HaShem’s invitation to go deeper.

Not by doubling down.

But by dismantling.

VIII. WHAT DISMANTLING LOOKS LIKE

Dismantling the barn is not about tearing down everything you’ve gained.

It’s about taking it apart with care, keeping the sacred parts, and discarding what was never meant to be there

It’s about:

• Letting go of anti-rabbinic pride

• Laying down the self-appointed authority

• Acknowledging that Torah is not “me and G-d” — but “us and HaShem, as a people”

• Learning that the path into Israel is through the front door: gerut, mikveh, kabbalat mitzvot

This is not destruction. It’s construction.

You are not being cast out — you are being called in.

IX. THE PATH FORWARD: FROM BARN TO HOUSE

The barn is not evil.

It was a transitional space — a shelter when the church collapsed behind you and the synagogue felt unreachable. It gave structure to your wandering.

But it is not the destination.

Now comes the real choice:

Will you stay in the barn, defending a system you built yourself?

Or will you dismantle it, piece by piece, and take the holy things inside of it — your awe, your hunger, your loyalty to HaShem — and bring them home?

Not to a new religion.

Not to a blend of Torah and theology.

But to the covenant of Israel — the ancient, halachic, living nation that still says Shema Yisrael every morning and night.

X. A WORD TO THOSE INSIDE THE BARN

If you’re in Hebrew Roots and reading this, hear me clearly:

We see you.

We see the holy restlessness inside you.

We are not against you — we are speaking on behalf of a truth that existed long before us both.

You have come far. You have crossed a sea of confusion. You have left behind idols and embraced commandments.

But this is not the end of the journey.

Your barn — the system, the structure, the framework you built — is asking to be dismantled.

Not because you failed. But because you’ve outgrown it.

“Remove the scaffolding so the true house can rise.”

“Let go of the imitation so the inheritance can be received.”

Step out of the barn.

Let the wind of HaShem fill your lungs.

Let the Tree of Life — the Torah of Israel, rooted in Sinai and still alive today — become your new foundation.

XI. WHERE DOES YESHUA FIT IN FOR YOU?

For many inside the barn, this is the question holding the whole structure together:

“If I dismantle this framework… what happens to Yeshua?”

This is not just a theological question. It’s an emotional one.

For many, Yeshua was the turning point — the one who awakened the desire for Torah, who stirred the longing to return to HaShem and walk in obedience.

So let’s not brush that aside. Let’s honor that journey.

But let’s also ask the deeper question for many:

Some ask did Yeshua teach against Torah observance?

Other didn't Yeshua teach against the Rabbinic system?

Yeshua did not reject Torah nor the Rabbinic legel system known as Halacha.

He did not abolish the commandments.

He did not encourage rebellion against the sages of Israel.

He said it clearly:

“Do not think that I have come to abolish the Torah or the Prophets. I did not come to abolish, but to fulfill.”

(Matthew 5:17)

And even more pointedly, he said:

“The scribes and the Pharisees sit in Moshe’s seat. So you must do and observe whatever they tell you. But do not do what they do, for they do not practice what they preach.”

(Matthew 23:2–3)

That’s not just a call to personal piety. That’s a direct affirmation of rabbinic authority — halachic authority. The “seat of Moshe” (kisei Moshe) is the traditional image for the Beit Din, the leadership and legal transmission of Torah among the people of Israel.

Yeshua rebuked hypocrisy — not halachah.

He criticized moral failure — not the chain of tradition.

He upheld the authority of those who transmitted Torah — even when they personally fell short.

In modern terms, Yeshua upheld the halachic process, not spiritual individualism.

If you take Yeshua seriously, you cannot reject the Sages. You cannot say “Torah only” and cast off the very people Yeshua told his followers to listen to.

He was not anti-rabbinic. He was a Torah-observant Jew.

And he expected his followers to join the people of the Torah — not invent a new nation, a new barn, or a separate vineyard.

Yeshua fits not in a barn outside Judaism. He fits in the House of Israel.

He was born into it, lived within it, taught inside it, and never left it.

So if you’ve come to Torah through Yeshua — don’t stop at the barn.

He’s not asking you to build a new system.

He’s calling you to dismantle the illusion and return to the nation.

To the covenant.

To the commandments.

To the yoke.

If you believe in Yeshua — don’t just speak his name.

Walk his path.