In order to understand why HaShem uses Moshe to point out the downfalls of the people, we must read what it says in verses 24-29 again carefully. I won’t quote it all here; I want you to read it for yourself. Allow me to use material from a previous commentary that I’ve written to explain it to you: Prior to coming to faith, the Torah served as a reminder of sin (Romans 7:7-12). This is not the only function of Torah, but it is a primary one. After coming into a relationship with HaShem, through His Son Yeshua (Jesus), the [person] underwent a change in relationship to the Torah. The Avrahamic Covenant became for him or her, a “promise of inheritance”. An “inheritance” of what? Of “eternal life”, through trusting faithfulness. It became their “proof of ownership” so-to-say. It still reminded him or her of their sin. However, because we now constitute the Righteousness of HaShem (2 Corinthians 5:17-21; Ephesians 2:1-10), we are now free to pursue following HaShem without the threat of death for disobedience! “For through the law I died to the law so that I might live for God.” What does he mean that he “died to the Law?” Is he dead to any responsibility to uphold and follow the injunctions of the Torah? Is he free to chart his own course apart from God’s objective instructions as outlined in the pages of the Five Books of Moshe? Allow me to pull a few comments from my Exegeting Galatians commentary: Comments: At first blush this verse seems to spell the end of any Torah relevance for the apostle. But a careful reading will reveal its true meaning. The verse starts out with the word “for” (Greek=gar) a conjunction indicating that it is linked to a previous argument. In this case, Paul’s “for” represents an answer to the “if” clause introduced in [Galatians 2] verse 17 ("If, while we seek to be justified in Christ, it becomes evident that we ourselves are sinners..."). The key to understanding verse 19 is in answering exactly how we as individuals in verse 17 come to be made aware that “we ourselves are sinners”). Prior to his salvation experience Sha'ul was blinded to his true condition: dead in trespasses and sin. However, now that the Spirit has taken up residence within him, via the sacrificial death of Yeshua, he can look back to how the Torah played a part in bringing him to this newfound revelation about himself. The Torah, working in concert with the Spirit of God, revealed sin for what it was: violation of God’s righteous standard. Thus, through the Torah—that is, through its proper function of revealing and condemning sin, the individual is brought to the goal of the Torah, namely the revelation of the Messiah himself. Once faced with the choice to remain in sin or be set free by the power of the Blood, Paul confesses that he “died” to his old self and was consequently made alive in the newness that is accredited to those who choose life! But Paul says that he died to Torah. What does he mean by such a statement? Are we to assume that in Yeshua Paul is now somehow dead to obedience to the Torah? May it never be! Simply put, he now realizes that his new life in the Spirit is a life to be lived without the fear of being condemned as a sinner by the very Torah he previously thought he was upholding! The Torah has a properly installed built-in function of sentencing sinners to become the object of HaShem’s punishment and ultimate rejection, a rejection that will result in death if the person never choose the Messiah of life. Paul is teaching the Galatians that his choice of Yeshua is to be understood as a death of self and the former life that Torah condemned in favor of a new life of serving God through the Spirit, a choice brought on by the revelation of Messiah found within the very pages of the Torah itself! Such freedom in Messiah does not liberate one from Torah, rather, such freedom liberates one to be able to walk into Torah as properly assisted and seen from God’s perspective!