Clearly not you. You specifically told us that you don't comply with the mitzvot that are meant only for Jews. Therefore you can't very well think of yourself as one. That certainly calls into question your ability to determine whether actual Jews are practicing correctly. We already know you take the Calvinist approach to the Torah and don't really understand at all how the Jews read it.
No I am not a Jew, but I am a righteous gentile who has converted to the teachings of Yeshua the Messiah—I do not know what the Calvinist approach to the Torah means so I cannot be a Calvinist.
One does not have to be a Jew to understand the Ten Commands as set out in Exodus 20.
Deut_4:13 He declared to you
his covenant, the Ten Commandments, which he commanded you to follow and then wrote them on two stone tablets.
So those Ten Commands are the first commands that the Creator proclaimed and they are known as
the Covenant. These commands are reiterated throughout the Tanakh, and in the New Covenant.
So how can you say that I cannot read and understand them—Jesus referred to them---Matthew 19:17 "Why do you ask me about what is good?" Jesus replied. "There is only One who is good. If you want to enter life,
obey the commandments."
Mat 19:18 "Which ones?" the man inquired. Jesus replied, "'Do not murder, do not commit adultery, do not steal, do not give false testimony, honor your father and mother,' and 'love your neighbor as yourself.'"
Then there are other references to the TEN—So Calvinists believe in justification by faith---but they still eat pig!!
The Torah will always be the basis of the faith---
For many of us, some of the actual commandments in the Torah can feel arcane, outdated, irrelevant.
Yet, when we push ourselves beyond the surface of any given law — beyond the “thou shalt” or “thou shalt not,” we will find openings to regain relevance over many of these values and principles.
We refer to the Torah as an eternal document. And if the Torah is to truly be eternal, then we must push ourselves to see it as something more than merely a visage of a past culture;
we must find practical ways to maintain its relevance through tapping into the deeper values that are the foundation for its laws and practices. Even as Shmita is an obligatory law only for Jews living in the Land of Israel, its values provide an opening for all of us to deeply engage in the cycles of our lives in a proactive manner.
http://www.myjewishlearning.com/article/finding-meaning-in-an-ancient-agricultural-law/
So even if the practical application is not met, the lesson learned from the laws still have relevant teaching as with the Temple—the Temple is gone, but a new understanding is realized.
(2Co_6:16 What agreement is there between the temple of God and idols?
For we are the temple of the living God. As God has said: "I will live with them and walk among them, and I will be their God, and they will be my people."
So the Temple is the believers—so in other ways the law leads us to a greater understanding, based on the law—as is the case of sin offering of animals.
