Beth Elohim Messianic Synagogue
Parashah #18: Mishpatim (Rulings) Sh’mot (Exodus) 21:1-24:18
Haftarah: Yirmeyahu (Jeremiah) 34:8-22; 33:25-6
B’rit Chadashah: Acts 23:1-11
We notice in the beginning of our parashah that G-d is not forcing anyone to follow his commands/statutes/rulings. The rulings are presented to the people. We are not simple pawns in a celestial chess game. We are to be a people set apart, holy, as our G-d is holy (Lev. 11:44). In our last parashah we learned that there is an if-then road to salvation, If we follow G-d’s commands and keep his covenant, then “ you will be my own treasure from among all the peoples, for all the earth is mine; and you will be a kingdom of cohanim for me, a nation set apart (Ex. 19:5-6).
Getting this truth straight in our minds is paramount to understanding all the rulings that follow. G-d did not give these rulings to any other nation. Those outside the Israelite nation who wanted to become a part had to follow the same rules, following the same G-d. This is as true today as it was then. Evidence that anyone who wants to become a person of G-d and his people described as fellow travelers in Ezekiel 37:16. This is G-d’s definition of inclusion; one G-d, one set of commands/rules/instructions; G-d’s Word. In Psalms 147:19-20 we read “He reveals his words to Ya’akov, his laws and rulings to Israel. He has not done this for other nations; they do not know his rulings.” Clearly there is a difference between secular law and G-d’s law with the obvious divergence being the Source of the law. Secular law is man-made and prone to changes/ deletions/additions at the whim of not only governing authorities, but in our present time to the opinions/beliefs of each individual. In the Secular Humanistic paradigm taught in our country today, there is no authoritative divinity, no one who establishes the border between right and wrong. In stark contrast, G-d’s Torah/laws/instructions are Divine and unchanging. Secular laws are based on human logic which is fallible and developed as a response to social wants and needs.
Laws are needed for any society to function. People need boundaries. Secular laws change over time. Unfortunately, as the world continues its path toward complete antinomianism of a One World Order, save the remnant who will resist this shift and lovingly trust G-d and follow His commands, such secular society under the increasing influence of the Adversary will adopt social mores, behaviors and belief systems consistent with the pagan gods Ishtar, Moloch, and Ba’al, just as happened to the Israelites in the past.
G-d’s Torah is based on the will of G-d who created humankind out of a desire for a personal relationship with his creation and for his glory that will be shared with those who resist the Adversary and cling to G-d. The commands and rulings are given to promote and develop/refine the human character, the result of which is a closer relationship with G-d. Secular law does not strive for attainment of “the prize” at the end of our earthly training/race as referred to in James 1:12,2 Tim. 4:7; Phil. 3:13;1 Cor. 9:25 to name just a few references to this truth.
Running a race requires keeping focus, persistence, determination. Believers must not allow the attempts at distraction to overshadow the goal of the prize, an eternity with YHVH/Yahshua. Keeping our eyes on the prize at the finish line, turning neither to the right nor the left of the King’s Highway (G-d’s Torah), provides a peace and clarity even in the “storms” of life, that cannot be obtained by those who rely on human logic and a false sense of self-reliance.
G-d’s commands/rulings/statutes may sometimes seem close and even the same as some of mans are not the same. G-d’s Word at its most profound level is above human understanding. From G-d’s perspective, morality and ethics are very different from the laws of etiquette and moral behavior driven by human intellect. Even when they seem the same, they are not.
According to a publication Peninim on the Torah (2016, p. 121),
When a Jew recites the phrase ‘He who made a distinction between light and
darkness, between Yisrael and the nations, thereby declares the commonality
between these two distinctions. As light and darkness are essentially different in
kind- not merely in degree-so, too are the Klal Yisrael [the Jewish community as
a whole] and the nations of the world different in essence, in kind, to the extent
that there is no point of similarity between the two. Our approach to all
problems is decided by the Torah- and the Torah alone. The approach of the
nations to their problems is predicated upon a totally different foundation.
As Messianic Jews we must qualify the reference to “Torah” used in the above citation. The source of this citation is rabbinic in nature, by default referring to the Oral Torah as the source from which rabbinic-based sects of Judaism adhere. In Messianic Judaism, we are to base our community more on G-d’s Torah which does not defer any law, ruling or stature of G-d to rabbinic law (halakhah). In cases where the Oral Torah does not contradict/add to or subtract from G-d’s Torah, Messianic believers may choose to adopt some of the traditions and rules into their lives. However, G-d’s Torah takes precedence over any rabbinic interpretation not consistent with it. That is Messianic Jewish believers subscribe to the Shebikhtav (Written Torah) over the Sheba’al Peh (The Torah of the mouth/Oral Torah).
Those who are called to repent, become reconciled to the G-d of Israel through Yahshua’s sacrifice, and lovingly follow his commands/rulings, and statutes must understand that following G-d’s Torah, the written and the Living, and not the traditions of men is crucial to winning our spiritual race. We must don the whole armor of G-d and know that “we are in it to win it!” That is the belt of truth, the breastplate of righteousness, feet that are fitted with the readiness that comes from the gospel of peace, the shield of faith, and the sword of the Spirit which is G-d’s Torah. These are G-d’s protection for true believers in the battles of this earth (Eph. 6:10-18).
Haftarah: Jeremiah 34:8-22; 33:25-26.
In this week’s haftarah, Jeremiah describes the punishment that would befall the Jews because they continued enslaving their Hebrew slaves after six years of service–transgressing the commandment discussed in the beginning of this week’s Torah reading. Keep in mind this punishment does not only apply to this particular time and the biological Jews. It has great import for anyone having knowledge of G-d’s commands from the time they were given to the time of the end, Jew and Gentile alike.
King Zedekiah made a pact with the people according to which they would all release their Jewish slaves after six years of service–as commanded in the Torah. Shortly thereafter, the Jews reneged on this pact and forced their freed slaves to re-enter into service. G d then dispatched Jeremiah with a message of rebuke: “Therefore, so says the Lord: You have not hearkened to Me to proclaim freedom, everyone to his brother and every one to his neighbor; behold I proclaim freedom to you, says the Lord, to the sword, to the pestilence, and to the famine, and I will make you an object of horror to all the kingdoms of the earth.” The haftarah then vividly depicts the destruction and devastation that the Jews would experience.
The haftarah concludes with words of reassurance: “Just as I would not cancel My covenant with the day and night and I would not cancel the laws of heaven and earth, so too I will not cast away the descendants of Jacob . . . for I will return their captivity [to their land] and have mercy on them.” Again we see the inextricable connection between G-d’s justice and mercy applied according to YHVH/Yahshua; Just and True are His ways, L-rd, O King of the Saints (Rev. 15:3).
B’rit Chadashah: Acts 23:1-11
This narrative illustrates Sha’ul’s confidence in his relationship with YHVH/ Yahshua and the benefit of taking any opportunities presented to us by G-d to use for His glory. Sha’ul was a Pharisee which helped and hurt him in specific situations. On one hand, he easily related to the Pharisees, and as he was brought to the Sanhedrin, may have recognized some of the members as well. It is clear that he understood his audience which is paramount to making a point and getting a message across in terms both Sadducees and Pharisees could understand.
This narrative reaffirms that G-d meets us where we are spiritually and uses us as He chooses no matter our flaws. Sha’ul’s harsh words to the high priest regardless of whether or not he knew Hananyah held that position is in direct contrast to Yahshua’s response to being struck (John 18:22). His response to the injustice was without irritation. Yahshua commands us to “turn the other cheek” when our character is attacked. This suggests the old adage “sticks and stones may break my bones, but names will never hurt me!”
Sha’ul admits he was still on the road of spiritual maturation (Phil. 3:12-13; 1 Cor 9:25-7). Calling the Torah student’s mind to the strengths and weaknesses as we study G-d’s Torah is pure genius. But then again, G-d wrote the Book for our benefit. He knows his audience!
Although Sha’ul had been a Messianic Jew for over 20 years, he still considered himself a Pharisee. This fact alone invalidates equating “Pharisee” with a legalist or hypocrite. A Pharisee could believe in Yahshua and his resurrection and remain a Pharisee. But it would be more difficult for a Sadducee to remain so because they believed the human soul disappeared with the body, that only G-d’s Spirit remained. There is no mention of any Sadducees who believed in Yahshua’s resurrection in the B’rit Chadashah but there is mention of some of the cohanim who may have accepted the truth of Yahshua’s resurrection and renounced the Sadducean doctrine. It was not until 150 years later that belief in the resurrection of the dead became part of the general Jewish belief. We find evidence of this in the Talmud in Mishna Sanhedrin 10:1.
Sha’ul’s prowess at diversion is described in 23:10. His tactic of diverting attention away from himself and the false accusations against him to the long-standing dispute among the Sadducees and Pharisees was successful. Some of the Torah teachers sided with some of the Pharisees in the matter of the existence of spirits and angels and to the point where Sha’ul was spared.
Sha’ul later was given more opportunities to testify of his life events that led to his conversion to Messianic Judaism, to an unwavering belief in Yahshua’s resurrection, and unrelenting adherence to G-d’s Torah through multiple testings. G-d had a plan for Sha’ul to witness to the nations. Yahshua told him “I am Yahshua and you are persecuting me! But get up and stand on your feet! I have appeared to you to appoint you to serve and bear witness to what you have already seen of me, and to what you will see when I appear to you in the future. I will deliver you from the People and from the Goyim. I am sending you to open their eyes; so that they will turn from darkness to light, from the power of the Adversary to G-d, and thus receive forgiveness of sins and a place among those who have been separated for holiness by putting their trust in me.” (Acts 26:12-18).
May we fall so in love with YHVH/Yahshua and plant His Torah in our hearts and minds that we make ourselves available to G-d for whatever task he has for us and carry it through just as Sha’ul did as a true Messianic Jew, a completed Israelite.
Shabbat Shalom,
Rabbi Tamah Davis-Hart
Additional reference:
Scheinbaum, A.L. (2016): Peninim on the Torah: An anthology of though provoking ideas and practical insights on the weekly parsha. Peninim Publications, Cleveland Heights, OH.