חַוָּה Eva Qiao

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Another one of the biggest problems I see with Christianity from a Jewish perspective is how Jeremiah 31:31–34 is used to justify a new religion that supposedly "replaces the Torah" or is "new covenant with non-jews" or "the church replaces Israel" People quote the words new covenant but conveniently overlook the verses that explain exactly what that covenant consists of. HaShem explicitly says the covenant will be made with the house of Israel and the house of Judah. He then explains what will happen "I will put My TORAH within them, and write it upon their hearts" (Jeremiah 31:33). Notice what the text actually says. HaShem does not say He will abolish His Torah, replace it with belief in jesus, or establish a religion in which His commandments are no longer binding. He says HIS TORAH will be written on our hearts. Verse 34 continues that everyone will know Him (HaShem)from the least to the greatest, and that He will forgive Israel's iniquity. If this prophecy is supposed to have been fulfilled through Christianity, then why is the Torah still treated as something Christians can selectively set aside? Why does the world remain divided in its knowledge of HaShem, and why is the universal fulfillment described in the passage still incomplete? And this is not the only passage that establishes the permanence of HaShem's covenant. Psalm 105:8–10 says He remembers His covenant forever and describes it as an everlasting covenant with Abraham, Isaac, and Jacob. Genesis 17:7–8 calls the covenant with Abraham an everlasting covenant, while Exodus 31:16–17 describes the Shabbat covenant with Israel as enduring throughout our generations. Deuteronomy 29:9–14 also describes the covenant as encompassing Israel across generations. The Tanakh repeatedly presents HaShem as faithful to His promises, not as someone who casually abandons a covenant He declared everlasting. Think about what a covenant renewal actually means. When a marriage covenant is renewed, the vows are reaffirmed, the renewal does not automatically mean the original promises have been cancelled and replaced with entirely different ones. Likewise, Jeremiah 31 describes HaShem renewing His relationship with Israel by writing His Torah on their hearts, establishing universal knowledge of Him, and forgiving their sins. The passage describes a transformation in Israel's faithfulness and relationship with HaShem, not the disappearance of the Torah. Christians interpret Jeremiah 31 through jesus and the New Testament, but the Jewish question remains where does the passage itself say that the Torah will be abolished? That Israel's covenant will be transferred to a different religion? Or that belief in jesus is the defining condition of this covenant? It says the opposite about the Torah HaShem will place it within His people and write it on their hearts. If Christianity claims that the New Covenant has already been fulfilled, then the actual conditions described by Jeremiah must be taken seriously. The covenant is not defined merely by calling it new. HaShem Himself explains what it will look like. A covenant described as everlasting cannot simply be declared expired, and a covenant that places the Torah on the hearts of Israel cannot honestly be used as straightforward proof that the Torah has been abolished. The question is not what later theology says the covenant means the question is what HaShem actually said. This is why context matters.