From HEBREW CHRISTIAN VS. MESSIANIC JEW: DOES THE LETTER TO THE HEBREWS TEACH THAT THE NEW COVENANT HAS MADE TORAH OBEDIENCE OBSOLETE?:

Anderson states later that Hebrews is dealing with different questions than those arising in the context of modern Christian theologizing and the thinking of the Apostle Paul. In contrast to these, he says, “Here we deal with questions such as the following: ‘Does the community envisaged in Hebrews keep the whole Torah or any part of it? What is the relationship in Hebrews between covenant, the people, and the Torah?’” (1989:269). To Anderson, it is clear that the recipients of the Letter do indeed keep Torah and that the bond between covenant, the people and Torah remains intact. This is a very Jewish world!

But, is there no law that is done away with the coming of Messiah? Most certainly there is! Anderson affirms that Hebrews 7:11-12 refers only to a change in legislation as it regards the cult (Temple ritual), sacrifice and priesthood, not to a wholesale jettisoning of the Law of Moses. Discussing the use of the passive verb nomotetheo in this context, Anderson states “7.11 refers to specific commandments concerning the Levitical priesthood and their sacrificial service to the people, nothing more. . . . Those commandments were of course part of the Torah, but not its totality. . . . The Torah as such never enters the picture” (1989:269-270).

In other words, the change in law spoken of in 7:12 refers only to priestly law due to a change in priesthood, from the order of Aaron to that of Melchizedek. Contrary to the widespread evangelical assumption of overwhelming discontinuity in Hebrews, Anderson indicates that “What is referred to in 7.12 is the one elemental discontinuity permeating the epistle, the cultic life of Israel. . . It is ‘liturgical law’ (8.2,6), and only liturgical law, that is changed in Hebrews. Inferences concerning other aspects of Torah or the Torah as such are unwarranted” (1989:270).