Beth Elohim Messianic Synagogue
Parshah #31: Emor (Speak) Vayikra (Leviticus) 21:1-24:23
Haftarah: Yechezk’el (Ezekiel) 44:15-31
B’rit Chadashah: Mattityahu (Matthew) 5:38-42
Today I am going to start my commentary with the second to the last paragraph of this parashah (vv.17-22). The instructions generally referred to as “an eye for an eye” are highly debated with a plethora of explanations on what these verses mean. So, what does the expression “An eye for an eye” really mean? I will begin with some of the Jewish texts that explain this passage and concept, and then I will provide an explanation beyond the Jewish sources.
The answer begins with the fact that understanding the Bible requires more than just reading one verse in order to understand a passage. G-d wants us to search Him out. There is no limit to what we may learn when we “seek His face” so to speak which includes praying that the Ruach HaKodesh (Holy Spirit) impart that which G-d chooses to teach us at the specific time, and through repetition, of which G-d is fully aware and uses throughout His Torah. Unfortunately, I have had many people, mainly Christians boast about reading the Bible in 365 days. Reading means nothing if we cannot understand the context of the text and any idiomatic expressions so frequently used in Judaism.
The most simple and literal meaning of “an eye for an eye” in Hebrew is “an eye’s worth for an eye.” Here are a couple of examples we’ll use to make the point.
The Jewish texts include the Mechilta on Exodus 21:24, and the Talmud( Ketuvot 32b), and Bava Kamma 83b. I also referred to the Hebrew/English Old Testament and the Chumash in which the Sages refer back to the Talmud.
1. When two people fight and one strikes the other with a stone or fist so that the injured party, though not dead, is confined to bed, but recovers and walks around outside with the help of a staff, then the assailant shall be free of liability, except to give for the loss of time, and to arrange for a full recovery.
2. When people who are fighting injure a pregnant woman so that there is a miscarriage, and yet no further harm follows, the one responsible shall be fined… If any harm follows, then you shall give life for life, eye for eye, tooth for tooth, hand for hand, burn for burn, wound for wound, stripe for stripe. (Ex. 21:18-19, 22-25).
3. Anyone who kills a human being shall be put to death. Anyone who kills animal shall make restitution for it, life for life. Anyone who maims another, what he inflicted will be done to him: fracture for fracture, eye for eye, tooth for tooth; what injury he gave to another will be given to him. One who kills an animal shall make restitution for it; but one who kills a human being shall be put to death. (Lev. 24:17-21).
Let’s look at the passages in Exodus first. Two individuals are fighting and one injures the other. This is a case of intentional damage. What is the punishment for intentional damage? If the injured party survives and this is not the case of murder, then the punishment is that “the assailant shall be free of liability, except to pay for the loss of time, and to arrange for a full recovery.” In the case of intentional damage the punishment is purely financial. (Verses 20-21 discuss intentional damage to a slave which is a different topic). Keep in mind that G-d never encouraged slavery. But because some Jews had slaves, G-d provided instructions that addressed the treatment of slaves.
Verses 22-25 discuss the case of two people who are fighting and accidentally hurt a third party. In this case of accidental damage, the punishment is as “eye for eye, tooth for tooth, and for hand…” Is it possible that an intentional injury is only punished with monetary damages but an accidental injury is punished more harshly with an actual physical punishment? I think not!
Besides, the passage regarding the accidental injury of a pregnant woman reads very smoothly. If there is only a miscarriage then the injurer is fined for the miscarriage. If the woman is injured, then the accidental assailant is additionally fined for the woman’s precise injury.
Therefore we may conclude that the phrase “eye for an eye” does not refer to actual physical punishment. But let’s look at the Hebrew that provides an understanding of the essence of the literature.
The phrase in Hebrew “an eye for an eye” is ayin tachat ayin, which is a very unusual usage. The word tachat never means that one party has to give or suffer something because another party has suffered. Rather, it means that one party must give or suffer something that another party cannot do.
When a king dies his son succeeds tachat his father the previous king (1 Kings 1:30). The new king rules in the place of the previous king who can no longer rule himself. More relevant is Joshua 2:14; ” The men said to her, ‘Our lives for (tachat) yours!”‘ The spies told Rachav that if she kept their secret then they would place their lives to be killed in order to save hers. They would die so she would not!
A parallel verse can be found in Judges 15:11. Shimshon (Samson) said regarding the Philistines, “As they did to me, so I have done to them.” However, he did not reciprocate their actions. The Philistines had taken Shimshon’s wife and given her to another man. In response, he burned their fields. We see that the phrase used does not imply exact equality between the two actions. There is no reason to believe otherwise in the verse under investigation.
In the passage we are discussing we find the word “give” used in reference to payment. “The assailant shall be free of liability, except to give for the loss of time.” Here, “give” refers to paying the victim for lost time. Similarly in our case, “give” refers to paying for the injury inflicted.
Another reminder, repetition, of a truth that G-d does not discriminate, we read in Leviticus 24:22 “ You are to apply the same standard of judgment for the foreigner as to the citizen, because I am Adonai your G-d.”
Now I want to discuss the connection between our parashah, Deuteronomy 28:15-68, and the connection to the Antimessiah also often referred to as “the Assyrian,” especially because of the wars that are going on in the Middle East at present.
Verses 21-44 reflects back on states’ treaties imposed by the Neo-Assyrian empire upon its vassal states to ensure tribute and loyalty. This is especially significant. Assyria was located in the northern part of Mesopotamia which corresponds to most parts of modern-day Iraq, parts of Kuwait, Iran, Syria , and Turkey. There are several scriptures in which the prophets refer to the Antimessiah as “an Assyrian” or “Assyria.” Assyria as a country does not exist today, yet I submit it will be revived in the near future. The apostle John called the Antimessiah the beast that rises from the sea while Isaiah and Micah call him “Assyrian.” In the English Bible translation of the Old Testament, he is known as” Asshur” which is normally translated as “ Assyrian.” Assyria as a world empire with its capital city of Nineveh, was located in Northern Iraq. The conclusion determined by several authors such as Arthur Bloomfield, The Institute for Creation Research and other expositors suggest that this is correct. Quoting Micah 5: 5 “And this man shall be the peace, when the Assyrian shall come into our land and when he shall tread in our palaces, then shall we raise against him seven shepherds, eight leaders of men.” “This man” is the “ruler in Israel” and he is “the Prince of Peace” (Isaiah 9:6-7).He can put down all human rebellion and establish perfect peace in the world.”
Since Assyria was the chief threat to Judah at the time Micah was writing, many expositors maintain that this refers to all of Israel’s enemies. However, the context is strongly Messianic and prophetic which is why I am placing so much importance on this subject today. Keep in mind that Assyria was a dead nation long before Yahshua first came to Earth. Therefore, it seems most likely that “the Assyrian” is another name for the Antimessiah of the last days, the leader of the last significant invasion of Israel before Yahshua returns. He is an Assyrian not by nationality but because his capital will be at restored Babylon.
So, how can we “connect the dots” so to speak between our parashah, Deuteronomy Chapter 28, and “the Assyrian” or Antimessiah? Our parashah explains the regulations/instructions for the priests who at that time were the communal connection between the people and G-d. They had to be holy inside and out, having to make a sin offering before they undertook any other services in the Tabernacle. We too, must emulate that concept of continually evaluating ourselves. confessing our sins, repenting, and setting the example of a Torah-observant individual and community of Messianic believers. If the Cohanim neglected to follow G-d’s instructions, G-d would kill them (Lev. 22:9). Likewise, if we profess to be one of G-d’s people yet choose to ignore His commands/instructions/law, we are told in Revelation 20:12-15 “ … “books were opened; and another book was opened, the book of Life; and the dead were judged from what was written in the books, according to what they had done. The sea gave up the dead in it; and death and Sh’ol gave up the dead in them; and they were judged, each according to what he had done. Then Death and Sh’ol were hurled into the lake of fire. This is the second death- the lake of fire. Anyone whose name was not found written in the Book of Life was hurled into the lake of fire.” In other words, choosing to ignore or change G-d’s instructions (Torah) in any way, physically or conceptually, equates to adding to or subtracting from G-d’s Word. The consequences of this path are obvious and progressive based on continued disobedience and disregard of G-d’s instructions, the curses of which are outlined in Deuteronomy 28:15-68. Revelation 22:18-19 give us the same warning : “I warn everyone hearing the words of the prophecy in this book that if anyone adds to them, G-d will add to him the plagues written in this book. And if anyone takes anything away from the words in the book of this prophecy, G-d will take away his share in the tree of Life and the holy city, as described in this book.”
As we have learned today, there is no disconnect between the Old testament and the B’rit Chadashah (Refreshed, renewed Covenant). There is no change in G-d’s plan for mankind, no abrogation of His laws, commands, instructions. Just as He was and is and is to come, so is His Word… because He is the Word.
Haftarah: Yechezk’el (Ezekiel) 44:15-31
This scripture addressed the L’vi’im Cohanim in the context of their service in the Millennial Kingdom. First, we see that there were L’vi’im who fell away from G-d following their idols who will be punished with a lesser role in the Millennial Temple. However, the Cohanim who are L’vi’im and descendants of Tzadok who remained faithful when others fell away, will be given the privlege of serving G-d and given access to Him. They will teach the people the difference between holy and common; clean and unclean and . This substantiates the belief that there will be people in the Millennial Kingdom who have either not yet been taught these things or have not considered making life changes to include the critical importance of living according to G-d’s standards. The festivals will be kept including shabbats, all shabbats. So, what is the role in the Millennial Kingdom for us described as a chosen people and a royal priesthood according to 1 Peter 2:9?
The narrative in 1 Peter 2:9 goes on to say that as a new priesthood we will “declare the praises of him who called you out of darkness into his wonderful light.” It is not possible to say with unequivocal certainty what our role will consist of, but exegetically we may say with a high level of confidence that we are to be living witnesses to the fact that G-d’s Torah can and must be followed out of an obedient love, and that the blessings are beyond our understanding(1 Cor. 2:9). The designation of being a chosen people and priests is taken from Exodus 19:15-16 “Now then, if you will obey me faithfully and keep My covenant, you shall be My treasured possession among all the peoples. Indeed, all the earth is mine, but you shall be to me a kingdom of priests and a holy nation. As so much of G-d’s Torah, this statement this prophetic foretelling the establishment of a new priesthood of believers in the Yahshua’s Millennial Reign. We may deduce from this that we will be a living testimony to G-d’s perfect Torah and the fulfillment of His plan for those who lovingly follow His Torah/instructions.
B’rit Chadashah: Mattityahu (Matthew) 5:38-42
The previous comments on “an eye for an eye” have deeper implications beyond what I discussed at the beginning of this commentary. There is a dominant theme of self- nullification that we need to tease out of the other concepts related to this theme of how we are to respond to wrongs that have been inflicted at the hands of another.
Verses 38-9 are not instructing us to allow someone to beat up on us no matter how mean someone may act towards us. It makes no sense to “turn the other cheek” as interpreted by many clergy and parishioners as allowing someone to become a pallet to be trampled in the name of “submission to Christ..” This narrative instructs us not to allow ourselves to become upset over character assassination that will definitely come our way, even more so as we progress through the end times and latter days as Messianic Jews. Yahshua never retaliated for attacks on His character. However, when His Torah was attacked, He demonstrated righteous anger without reservation.
If someone calls us a bad name or gossips about us, we are to give this concern to G-d and go about our way. G-d will vindicate us in His time. We are also shown that we should take the upper hand and choose to go the extra ‘mile” if asked to symbolically or otherwise go one mile. This is just one example of a free will choice to submit to G-d through the act of going beyond what someone asks of us. Is it not a mitzvah to give someone an entire plate of cookies when they ask for only one? Or to offer to drive someone to their destination if you are able, even if they only informed you they had other plans beyond your ride? I think you understand the point I am making. That is, self- nullification and kindness.
The last sentence in this passage supports this theme by lending someone that for which they ask. However, G-d’s Torah also tells us “If you are faithful in obeying G-d’s commandments, you will be blessed and able to lend and not borrow (Deut. 15:6). To be open to having our hearts and minds filled with G-d’s Torah, we must empty ourselves of our selfish desires and reign in our animal nature and the evil inclination, all of which we inherently have to some degree as humans. Yahshua provides us with a new nature described in Ephesians 4:22-24. This replacement of our “old” selves for the “new” requires action on our part. There is no magic osmotic shift! “To put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of G-d in true righteousness and holiness.” (Eph. 4:22-4). This necessary change must occur if we are to truly become a child of G-d. When the sacrificial system was in place, the priests made sacrifices for their own sins before making the sacrifice for the sins of the people (Lev. 16:5-22). Through His sacrifice, Yahshua provided the way for us to become reconciled to G-d by repenting, trusting in His faithfulness in respect to the execution stake and trusting in his faithfulness to the same (Rom. 3:25). By default, this includes following G-d’s commands, his law, His Torah.
It is no coincidence that this parashah, specifically Lev. 16:15-22 provides us with a foreshadow of Yahshua’s execution whereby He took on all the transgressions of the people, all their sins just as the goat that was exiled into the desert to die alone. The other goat was symbolic of His perfect righteousness and innocence described by the process of sacrificing it as the goat that was sacrificed and completely consumed by fire.
Yahshua cleared the pathway for us to follow Him to heaven and eternal life one day in the future. But to embark on that path and remain on it through the narrow gate that leads to life means that we must accept Yahshua’s sacrifice, trusting in His faithfulness even unto the execution stake, and then following G-d’s commands/instructions (Matt. 7:14 and Romans 3:21-6).
Amein
Rabbi Tamah Davis-Hart