Beth Elohim Messianic Synagogue
Parashah #49: Ki Tetze (When you go out) D’varim (Deuteronomy) 21:10-25:19
Haftarah: Yesha’yahu (Isaiah) 52:13-54:1-10
B’rit Chadashah: 1 Corinthians 9:4-18
The first subject we are exposed to in this parashah is G-d’s instructions for how a woman captive was to be treated. That is, one who was found to be attractive to the soldier and wanted to marry her. This brings us to one of the major problematic issues in our society today: instant gratification. But before we delve into that subject, I want to address the captive’s clothing that must be discarded. What is so special about what the female captive is wearing? Picture the scene: a man goes to war and sees an attractive woman he wants to marry. Reading Deuteronomy. 21:12-13 we know that this female prisoner must have been beautiful; her hair, her nails, and her prisoner’s clothing. What exactly is “prisoner’s clothing? According to The Dead Sea Scrolls Bible regarding clothing, the translation is “ discard her captive’s garb.” The Septuagint translates the verse” “… and shalt take away her garments of captivity from off her…” So we may ask if there is more to this than simply making her change her clothing. Indeed there is! According to the Chumash, it was customary for the for gentile women to wear their finery during time of war in order to entice and seduce their captors (Rashi). By requiring that the women be given “kosher” clothing of a pure material that would surely be less ornate or colorful perhaps than her typical clothing, this would, along with her other dishevelment and the 30-day period of mourning, would make her less physically attractive; protecting her from the evil inclination of some men have demonstrated throughout history in a wartime situation. Female captives often became concubines of their captors. The laws set forth by G-d for these captives regulated this convention and accorded the women captives protection and a dignity aside from the humiliation of having the head shaved, nails pared, and familiar clothing discarded.
Now, back to the concept of instant gratification, which ties in beautifully with the laws regulating the treatment of women captives. The 30-day period for mourning is consistent with that followed by the Israelites as we see in the case of Aharon and Moshe(Num. 20:29; Deut. 34:8).In the context of this wartime situation it is not clear whether or not the female captive’s parents were killed or if the mourning is for the fact that she has been taken from her home and family.
The prescribed time for grieving/mourning implies legal respect for the captive as a person, and is consistent with G-d’s the continued “blueprint” revealed for the fledgling nation of Israel including rules for ethical warfare partially addressed in the preceding discussion, family life, burial of the dead, property laws, ethical treatment of animals, fair labor practices, and the proper way to execute economic business transactions. G-d’s command concerning the mourning period also provided the Israelite captor a “time out” on fulfilling his sexual desire and/or love for the captive.
In the context of physical and spiritual beauty I submit that there is validity in the idea that as we age and lose our “outer” beauty, that this may open the channel for continued spiritual growth. For example, most people will lose their natural hair color that is replaced by various shades of grey. Teeth may become discolored or fall out. Gravity inevitably takes hold on our body parts and soon it may be difficult to distinguish between a couple walking on the beach when looking at them from behind!.
But with the “diminishing” of the outer “ candy shell” so to speak, there is now room to express an inner beauty and humility that had up to this time remained only a “potential.” The process of growing older and “shedding” the outer attribute of vanity, perhaps this may be G-d’s way of clearing the way for the expression and focus on the developing “inner beauty” that reflects a “Torah nature.” Instead of focusing on the fleeting physicality of an individual, may others come to know a believer by their expression of G-d’s love through their lifestyle. Indeed, this concept is described in Deut. 21:10-14 using a different situation. All of the changes to the captives appearance would certainly decrease her physical beauty and squelch his animal desire for instant gratification. However, if he still wanted to marry her, he was brought before a Bet Din (court of law), and the judges would ask the woman if she was willing to convert and follow the G-d’s instructions. If she agreed, they were allowed to marry. If she disagreed, or if he was no longer interested in her after the 30-day period, he was required to release her. He was not permitted to treat her as a slave or sell her.
The next command addressing a stubborn or rebellious son is difficult to absorb. I am discussing it again because it is often addressed in questions I receive about such commands. A son with these attributes who drinks and lives wildly even after being disciplined by his parents was to be taken to the gates of his town where all the men of the town would stone him to death. For a detailed analysis of this command, the Chumash offers the following explanation:
Two teachings of the Sages are referred to as such “ the death penalty imposed on this youngster is not because of the gravity of any sins he actually performed, but because his behavior makes it clear that he will degenerate into a monstrous human being, ‘the wayward and rebellious 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 second teaching of the Sages on this subject is that there were so many requirements using exegetical analysis that it was virtually impossible that any case ever actually occurred. The Sages stated that there was never a case of capital crimes for which a son was stoned to death (Sanhedrin 71).
Many commentators (not identified in the Chumash), maintain that the passage must be understood as an implied “heads up” for parents on the importance of bringing their children up according to G-d’s Torah. The parents must be consistent and unified in teaching their children so that there are no conflicts or contradictions in what is expected of the children. However, parents’ love of G-d must always take precedence over anyone or anything else. If a son met the criteria for being stoned, they must go through with it just as Avraham was willing to sacrifice Isaac.
The message is very clear and as important today as when G-d commanded such a result for the described rebellious son. Unless a society has values that come above our animal souls and desires for instant gratification, that society will fall, and children will become the enemies of what G-dly parents hold dear. The current condition of our society stands as a witness to this truth.
I want to address the command for what we are to do regarding the concept of a neighbor’s lost or distressed animal, clothing, or anything else belonging to our fellow man , specifically Deut. 22:4. This is a subject in which I receive many questions and arguments about what “fits” into the category of “emergent” need on Shabbat. “ If you see your fellow’s ass or ox fallen on the road, do not ignore it; you must help him raise it.” This is obviously an emergent situation that requires “work” to resolve it. Yahshua addressed the concept when He rebuked the Pharisees for accusing His disciples of working on the Sabbath as they picked corn in order to eat (Matt. 12:1-2; Mark 2:23-24). The traditions of man categorized the act of picking corn as “harvesting” which is one of the rabbinic forbidden activities on the Sabbath. Excuses I have received in the past for folks not observing Shabbat include helping someone move, completing any task that could indeed wait until Sunday, going with a family member to a festival because “ it is only on Saturday” and on and on. I hope you can see the difference between that which either could have waited until Sunday, and an ox or ass in the road/ditch, etc.
Two laws (vv.1-3,4) that develop in sequence , two laws which correspond from the Covenant Collection. The previous law addressing the return of wandering animals (Ex. 21:1-3) is revised and its application extended. 1. “ Your fellow’s ox” in contrast to “ your enemy’s ox” ( Ex.23:4). The original law now has universal application to include lost property; even that which could not have “ gone astray” (v.1). “You must not remain indifferent.” This law makes a moral appeal to one’s conscience but is not a legal sanction. John Adams once said “ Our Constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other”( To the officers of the First Brigade of the Third Division of the militia of Massachusetts (11 Oct 1798).
There are several other laws and instructions encompassing safety, sexual immorality, punishment for falsely accusing a wife of not being a virgin after having sex with her, returning lost articles to their owners, not mixing two opposing things or animals such as an ox yoked with a donkey, mixing wool and linen, and not sowing two kinds of seed between rows of vines, and prohibition against wearing clothing of the opposite sex. Compassion is addressed through the example of not taking a mother bird with her chicks at the same time (Deut. 22:6-7). The command to wear tzitzit is also covered for a second time, the first time described in Numbers 15:38. There are several other commands/laws throughout the remainder of this chapter that are not covered in this lesson today but are just as important to examine and consider their applications to our lives, especially in these times.
I want to conclude this section of my commentary with the last verses of this parashah especially in light of the current events in Israel and the rest of the Middle East.
In Deuteronomy 25: 17-19 we see that no matter what the leadership of Israel does at this time in regard to Gaza and the West Bank, Hamas as part of the Amalek paradigm of evil and hatred for the nation Israel, Jews, and anyone with an affinity for Israel, will not be completely obliterated until “ 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!”
The terrorist organizations of Hamas, Hezbollah, the Houthis (Ansar Allah), Jihad(the whole idea that their terrorism is part of a holy war), the ISS ( Islamic State of Iraq and Syria, and Al-Queda are all part of the Amalek paradigm described by G-d in Deuteronomy 25:17-18 “ Remember what ‘Amalek did to you on the road as you were coming out of Egypt, how he met you by the road, attacked those in the rear, those who were exhausted and straggling behind when you were tired and weary. He did not fear G-d.” A perfect example of this brutal ideology was carried out October 7, 2023, when Hamas attacked southern Israel, attacking approximately 22 locations outside the Gaza strip, killing soldiers and civilians celebrating the last day of Sukkot which represents G-d’s provision for his people. I submit the timing of the attack has significant prophetic application evidenced by Deuteronomy 25:19. G-d will ultimately give his people rest from all their surrounding enemies! The best for Israel and G-d’s people is soon to come. The worst for G-d’s enemies is also soon to come!
Haftarah: Isaiah 54:1-10
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. But G-d enjoins her to rejoice, for the time will soon come when the Jewish nation will return to the Land, be restored, and proliferate beyond her wildest dreams. She will be free of her surrounding enemies described in Deuteronomy 25:19. 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 (Amos 9:9). 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. Just as the matriarchs were barren before G-d intervened to bless their womb He 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).
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, 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 our understanding of it. The focus of the saved will be to serve YHVH/Yahshua; the focus of the damned will be eternal torment.
Similar to a woman taken captive by an Israelite during war, 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. The captive woman had 30 days to consider her life and mourn for her family, separating herself from her perceived 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 for a total makeover 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). Indeed, seeing is not always believing! Let us focus on serving G-d and allow our “inner beauty”/Torah knowledge and wisdom from above flourish and supersede our physical appearance.
Shabbat Shalom
Rabbi Tamah Davis-Hart