Beth Elohim Messianic Synagogue
Parashah # 49: Ki Tetze (When you go out) D’varim (Deuteronomy) 21:10-25:19
Haftarah: Yesha’yahu (Isaiah) 52:13-54:10 (Messianic adaptation).
B’rit Chadashah: Mark 12:18-27
This parashah is loaded with instructions for living in a civilized society. Ignoring these and other commands and rules in G-d’s Torah would result in total chaos, lawlessness, and sin such as what we are witnessing in American society today. This parashah begins and ends with the idea of going out to war. But as we will see, the rules/instructions given often have application and significance to actual physical and spiritual warfare. There are 74 commands that address the miscellaneous laws of the covenant within this parashah with more than six times the number of mitzvot in an average parashah!
We begin with a learning opportunity that requires delayed gratification; a behavior that must be learned and applied with intent. The example in our parashah is given whereby a soldier in battle sees a woman to whom he is attracted and wants to have as his wife. Human nature has demonstrated in the past that at least most men in a war situation would simply and savagely take a woman prisoner and either rape her, kill her, or otherwise molest her is some way. But G-d had and has a different set of rules for human behavior. That is, we have the capacity to overcome human nature in its many manifestations and behave differently than those who only live for themselves and instant gratification with a sense of entitlement. The applications of this one behavior modification are numerous. But sticking to the subject at hand. The soldiers described in the context of our parashah were instructed to the keep the captured woman in the soldier’s home for a full month before consummating a husband-wife relationship. If the man chooses not to keep the captive woman as his wife, he must let her go free rather than keeping her as an unloved “hostage” in his home.
The next subject involves the rights of the firstborn whereby the father must give to a son of an unloved wife when the man chose another wife a double portion of everything he owns. G-d makes it clear that parents must not allow their conflicts and/or divorce to affect the rights of their children (19:15-20). This mitzvah may be confusing in the case where the firstborn son may be rebellious and/or stubborn. For the next paragraph (19:21) the rebellious, stubborn son who refuses to obey his parents even after they discipline him, his parents are to take him to the gates of the city and the city leaders are to stone him to death. Orthodox Jews attempt to explain this harsh punishment by saying that the Sages teach that the death penalty is not because of the gravity of any committed sins, but that such behavior indicates that the son will degenerate into someone who will be a danger and detriment to society. According to the Talmud “The rebellious and wayward son is put to death because of his [inevitable] end… let him die while he is innocent, and let him not die when he is guilty [ of capital crimes”]( Sanhedrin 72a).
The Sages go on to say that there are so many detailed requirements included in the interpretation of this passage that it is virtually impossible for this punishment to be carried out and that there will never be a capital case involving such a son (Sanhedrin 71a). Whether any son has been stoned in the past cannot be verified However, as we are witnessing today, there are now cases where sons (and daughters) who are still living at home who are being tried for capital crimes. I submit that those who are listening to this message or reading it are aware of cases where young men and women were/or are being tried for capital cases of murder and other violent crimes. All we need do is look out our windows or watch the national and local news to verify that the Orthodox Jewish position on this subject is no longer valid.
Other scriptures that address rebellious children include Deuteronomy 27:16 which states “Cursed is he who dishonors his father or mother.” Matthew 15:4: For G-d said, “Honor your father and mother” and “He who speaks evil of father or mother is to be put to death.” Mark 7:10 reads the same as Matthew 15:4. But someone might say “what if the parents are abusive, not following G-d’s commands, laws, and instructions?” Answers to this can be found on G-d’s Torah as well. Let’s look at a few:
Psalm 27:10 “For my father and mother have forsaken me, but the L-rd will take me in.”
Ephesians 6:4 “Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the L-rd.”
1 Timothy 5:8 “But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever.”
In our parashah, the gravity of a rebellious son is in the context of a son of two G-dly parents; parents who followed the G-d of Israel who were trying to bring up their son according to G-d’s commands and laws. In the case where the child rebels against G-dly instruction, the curse falls on the child. Although G-dly parents are brokenhearted when this occurs, they are assured that G-d heals the brokenhearted (Psalm 34:18; 147:3). The subject of rebellious children and the consequences is now at the forefront of America’s social degeneration. America’s enemies know all too well that the way to infiltrate a nation and change the “rules” which in the case of America were rules/instructions based on G-d’s Torah is to change the minds of the children and young people. The ways America’s enemies are accomplishing this goal is for another lesson. But it is crucial to make mention of this fact whenever and wherever we as Messianic believers have opportunity. A simple DuckDuckGo or other search engines will reveal a plethora of information on this sobering subject. Another excellent resource is the Epoch Times available in hard copy and online.
Capital offenses as described in chapter 19:22-3 required execution and burial before sunset. One who is hanged is a curse to G-d. According to the Talmud, an executed criminal was hung by the hands just before sunset and was then taken down for burial [Yad, Sanh.15:7]. Failure to bury the individual before sunset defiled the land so Y’hoshua took great care to bury the Canaanite kings (Deut. 21:23; Josh 8:29, 10:27).
Acts of generosity and kindness are also addressed in this parashah. These character attributes were to be developed and integrated into the psyche of the true believer. It’s one thing to be “nice” but this is simply a description of a temporary observation, such as “that woman was so nice to me today.” Kindness and generosity, however, are attributes that are consistent with the character of an individual. The instructions provided in Chapter 22:1-8 provides several examples for us to follow. These instructions fly in the face of a general attitude of complacency, apathy, and total disregard for the property of another, including animals. In the description of a brother’s ox or sheep on the loose, we are not to simply ignore it, steal it, or otherwise harm it. We are to take it in and care for it and return it when our brother or other rightful owner asks for it. Applications to inanimate objects are also mentioned lest we think these instructions are limited to animals (Deut. 22:3). Note that we are not to charge our brother for keeping whatever it is we have found. Likewise, if we see that our brother is in trouble, we are to assist him until the situation is under control. In our parashah, the subject is an animal collapsed on the road. In our day, it may be a flat tire or some other vehicular calamity for example. Note these instructions apply to our “brothers,” which includes our neighbors in the biblical context. We must use common sense when offering to help someone in our time. If we do not feel safe to assist someone on the side of the road, we now have the option of calling for assistance on a cellphone or by using OnStar. I only mention this because there are those who read the lessons and have not learned how to apply them to the present. We must learn to discern and be as cunning as serpents and as innocent as doves as we are sent out as sheep among wolves (Matt. 10:16).
At the end of our parashah (Deut. 25:19) addresses what continues to be a thorn in the flesh of Israel. Amalek which continues to exist through the Palestinians who are mostly Arabs. But some Ancient Phillistine families must have descendants among the modern Palestinians, but they are completely imperceptible as a distinct group. Amalek is a deep-seeded mindset of evil embraced by Hamas, Hezbollah and Al-Qaeda and will remain a source of trouble for G-d’s people until the following occurs “ Therefore, when Adonai your G-d has given you rest from all your surrounding enemies in the land Adonai your G-d is giving you as your inheritance to possess, you are to blot out all memory of ‘Amalek from under heaven. Don’t forget!” This scripture tells us that if Israel is successful in the current war with Hamas who embodies hate for G-d’s people, the mindset and objectives of Amalek, the root of the problem will not be exterminated until Israel is safe in the land. There may be a reprieve, a short time of relative relief for Israel, but not a lasting peace, for now.
Haftarah: Yesha’yahu (Isaiah) 52:13-54:10 (Messianic adaptation)
This haftarah is the fifth of seven “Haftarot of Consolation.” Forsaken Jerusalem is compared to a barren woman who grieves as she is bereft of children while watching other nations fawn over their broods. G-d enjoins her to rejoice, for the time will soon come when the Israelites will be returned to the Land, be restored, and proliferate beyond her wildest dreams. Isaiah assures the people that G-d has not forsaken them, even though He has momentarily hidden His face from them. He will gather them from their exile with mercy and will not miss one kernel. That should be a tremendous source of comfort for all true believers. The haftarah compares the final Redemption to the pact G-d made with Noach. Just as He promised Noach there would never be another flood to cover the entire earth, He (G-d) will never rekindle anger toward Israel (all true believers). It is interesting that the matriarchs were barren before G-d intervened to bless their wombs. The lesson to them and us is that G-d holds the key to life, creation, sustenance, and restoration; all of which applies to the nation/children of Israel (Ps. 113:9; Isaiah 54:1).
Within this haftarah is a description and identification of our Messiah Yahshua that is essentially disregarded by our Orthodox Jewish brethren who continue to reject Yahshua as the suffering servant and both Messiah ben Yosef and Messiah ben David. Some Jewish commentators posit that the scripture does refer to the Messiah, but that he is King David. Others believe the scripture refers to Israel. Others who believe the scripture is Messianic will not explore the truth that the Messiah of which the scripture is speaking is Yahshua because He is the Messiah of the Christians and is considered illegitimate. They have been blinded (spiritually) until the fullness of the Gentiles is accomplished (Rom. 11:25).
We are provided a brief description of His victory over death in Chap. 52:13-15 which precedes the detailed description of his suffering, his purpose, his sacrifice for our sins, and his humility in Chapter 53. When compared to other scripture in both the TaNaK and the B’rit Chadashah from Genesis to Revelation, it is clear that Yahshua is one and the same YHVH who made himself human for a time that many would repent of their sins and ultimately win the race win the prize of eternal salvation. Yes, YHVH, translated from the paleo-Hebrew as hand behold nail (or hook) behold shows us without a doubt that Yahshua is who he said he is; one with the Father and the Father in Him; YHVH/Yahshua and the Ruach HaKodesh (Holy Spirit)(John 14) ; A complex unity, not a trinity.
B’rit Chadashah: Mark 12:18-27
Then some Tz’dukim came to him (Yahshua). They are the ones who say there is no such thing as resurrection, so they put to him a sh’eilah: ‘Rabbi, Moshe wrote for us that if a man’s brother dies and leaves a wife but no child, his brother must take the wife and have children to preserve the man’s family line. There were seven brothers. The first one took a wife, and when he died, he left no children. Then the second one took her and died without leaving children, and the third likewise, and none of the seven left children. Last of all, the woman also died. In the Resurrection, whose wife will she be? For all seven had her as a wife.”
“Yahshua said to them, ‘Isn’t this the reason that you go astray? Because you are ignorant of both the Tanakh and of the power of G-d? For when people rise from the dead, neither men nor women marry- they are like angels in heaven. And as for the dead being raised, haven’t you read in the book of Moshe, in the passage about the bush, has G-d said to him, ‘I am the G-d of Avraham, the G-d of Isaac, and the G-d of Jacob?’ He is G-d not of the dead, but of the living! You are going far astray!”
This passage reminds us that no longer will marriage, gender, race, or ethnicity be an issue in the Resurrection. This applies to us regardless of whether we are resurrected to heaven or for hell. Our souls are a form of energy above and beyond the physical world and understanding it. The focus of the saved will be to serve YHVH/Yahshua; the focus of the damned will be eternal torment.
Similar to the woman taken captive by the Israelite, we have a choice for now; remain in our pagan world with all the rituals and traditions or remove our superficial covering and examine our inner selves in isolation from all that is familiar to us, including our past religious teaching if it is inconsistent with G-d’s Torah. In our parashah, the woman had 30 days to consider her life and mourn for her family, separating herself from her reality. The man had 30 days to observe the woman as an appropriate mate. We have no idea how long we have to t’shuva (repent and turn) to the G-d of the living and allow Him to prepare us as an acceptable bride for Yahshua. Let us take advantage of every day and submit ourselves to the Father of the Groom who can make us new and cloth us with the clean, white linen garments of repentance in preparation for the great wedding (Rev. 19:8). This is the season.
Shabbat Shalom
Rabbi Tamah Davis-Hart