Marriage and Divorce According to Torah Part 2–A Discussion of Parashah 144

by | Aug 7, 2021 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer's Sabbath Thoughts and Reflections

Marriage and Divorce According to Torah Part 2—A Discussion of Parashah 144

This is the second post or second half of the overall discussion I have for you regarding this week’s Torah Reading of Deuteronomy 24:1-4.

In this post we will cover the teachings of Y’shua Messiah and the Apostle Shaul on our focus passage, and end with a Spirit and Truth application discussion on the content of our Reading for this week.

Let’s re-read our focus passage so as to remind us what’s at stake here in our overall discussion of Parashah 144:

 

“When a man takes a wife and cohabits with her, it shall be, if she does not find favor in his eyes because he finds some shamefully exposed thing, and he writes her a document of divorce and puts it in her hand and sends her away from his house, and she goes out from his house and goes and becomes another man’s, and the second man hates her and writes her a document of divorce and puts it in her hand and sends her away from his house, or the second man, who took her to him as wife, dies, her first husband, who sent her away, shall not be able to come back and take her to be his wife after she has been defiled, for it is an abhorrence before the LORD, and you shall not lead the land to offend that the LORD your God is about to give you in estate.” 

 

  1. Our Focus Passage Interpreted Through the Teachings of Y’shua Messiah and the Apostle Shaul 

Robert Alter points out that verses 1-4 of our parshah consists of “one long run-on sentence” that is intended to regulate a “special case of divorce, remarriage and divorce rather than addressing the general predicament of divorce.” This does seem to be the case, at least in part. But we must resist taking this passage out of its biblical context and defer at the very least to that which our Master Y’shua and the Apostle Shaul had to say about this passage.

Let’s consider the following apostolic passages that are associated with our focus passage of Deuteronomy 24:1-4:

 

Matthew 5:31-32–“It has been said that he that puts away his wife will give to her a writing of divorce. But I say to you that any who puts away his wife aside from a case of fornication makes her commit adultery, and he who takes a divorced woman commits adultery” (AENT). –Here Y’shua clarifies our mitzvah portion or our reading.

Matthew 19: 3-9–“And the Pharisees drew near to Him (Y’shua) there (the border of Yehuda, on the other side of the Yardanan), and were tempting Him and saying, ‘Is it Lawful for a man to put away his wife for any cause?’ But He answered and said to them, ‘Have you not read, that He who created from the beginning, He created them male and female? And He said, Because of this, a man will leave his father and his mother and will be joined to his wife, and they will be both of them one flesh. Henceforth, they will not be two, rather one flesh. Therefore, what Elohim has united, man should not separate.’ They said to Him, ‘Why then did Moshe command to give a letter of divorce and to put her away?’ And He said to them, ‘Because of the hardness of your heart, you were allowed to put away your wives. But it was not thus from the beginning. But I say to you that he who leaves his wife without a charge of adultery, and takes another, commits adultery. And he that takes a divorced woman commits adultery'” (cf. 10:2-9; AENT).

Luke 16:18–“Everyone who divorces his wife, and takes another, commits adultery. And everyone who takes a divorced woman, commits adultery” (AENT).

1 Cor. 7:39-40—”A wife is bound to her husband as long as he lives. But if her husband dies, she is free to be married to whom she wishes, only to the Lord. Yet in my judgment she is happier if she remains as she is. And I think that I too have the Spirit of God” (ESV).

7:1-3—”Or do you not know, brothers—for I am speaking to those who know the law—that the law is binding on a person only as long as he lives? For a married woman is bound by law to her husband while he lives, but if her husband dies she is released from the law of marriage. Accordingly, she will be called an adulteress if she lives with another man while her husband is alive. But if her husband dies, she is free from that law, and if she marries another man she is not an adulteress” (ESV). 

Hegg focuses in on the term ‘ervah in his commentary and suggests the term must be understood beyond that of adultery. And he takes us back to the previous chapter, 23:14, where the term is used to describe the sanitary condition of the camp that would be unacceptable to Yehovah. So it is suggested that we expand our understanding of the term ‘ervah beyond simple adultery. And he goes further to suggest that ‘ervah as used in our passage has little to do with adultery. And to defend this position, he argues that any woman convicted of adultery would be executed. Any wife believed to have engaged in adultery in which case there were no witnesses, the jilted husband had the recourse of having her put through the ritual of the bitter waters, as promulgated in Numbers 5:11.

And so, with all this said, Hegg contends that ‘ervah as used here in 24:1-4 likely refers to some form of “sexual unchastity which, though not rising to the level of adultery, still constituted sufficient grounds for the dissolution of the marriage.” And he offers the example of some rabbis asserting ‘ervah as used here could include that of a flirtatious wife (b. Gittin 90b).

I guess one could argue one way or the other on this issue. But the bottom line is that in this case, our Master’s interpretation of this passage should be what matters most. And it is there in the incident where Y’shua addresses the challenge put forth to Him by the Pharisees who were trying to trip Him up on matters of Jewish halachah, that Master also takes us all the way back to Genesis where we see that Father never intended for the marriage between a man and a woman to end except in death. The couple was to remain one flesh in service to Him and the Kingdom (Gen. 2:24).

However, it cannot be overlooked that man’s wicked heart is such that an originally intended, permanent institution such as marriage could, and in some situations, must be dissolved. The Pharisees insisted that Moshe “commanded” divorce (Matt. 19:7). And thus Master revealed to them the contrast in perspective they had in comparison to the perspective Yah possessed on the subject of marriage, divorce and remarriage. And Master asserts, quite ingeniously I might add, that Moshe did not “command” anyone to divorce his wife. In fact, it was because of the hardness of the Hebrew heart (remember these were and remain a stiffnecked people) that Moshe “permitted” a man to divorce his wife over the issue of adultery, despite divorce not being a factor in Yehovah’s original plan in His institution of marriage.

Now, the regrettable element of divorce as addressed by Torah in Deuteronomy 24 has more to do with ridding sin from the midst of the people and the hardened hearts of the Hebrew men towards their wives. I would suggest that divorce then becomes more of a thing to be ashamed of and something to be avoided at all costs, more than a thing of life-necessity. For nowhere did Abba ever command a man to divorce his wife. He instead left wide open the opportunity for the husband to love his wife unconditionally and maintain the integrity of the marriage in spite of the contrary and even evil ways of his wife. Again, Abba placed tremendous responsibility for the integrity and maintenance of marriage upon the shoulder of the man. As Hegg asserts, “forgiveness and reconciliation are always the greater course to follow.”

As it relates to us, using Y’shua’s clarifying instructions on Deuteronomy 24:1-4, it should be rather clear to any set-apart disciple of Y’shua Messiah, that divorce must always be an extreme last resort for any couple to embark upon. And if by chance the sin of adultery enters into the marriage equation, there are two righteous options to consider:

(1) Reconciliation of the damaged marriage; or

(2) Divorce.

At the end of the day, the significance and permanence of the sacred marriage oath or vow must never be overlooked or marginalized. For the oath or vow clearly promotes that the marriage should be preserved at all costs.

Nevertheless, if divorce is ultimately decided upon, for purposes of living in peace as Shaul mentions in his letter to the Corinthian Messianics, then neither the husband or spouse should remarry until one dies (1 Cor. 7). Although I believe Shaul in his addressing the issue of marriage, divorce and remarriage here in this passage was consistent with Y’shua’s teaching on the subject, Shaul did take some liberties as to what constitutes ‘ervah and the basis for divorce.

And when one reflects on what the apostle says on this very hot topic and the actions that should be taken by the couple to address their marital problems, his counsel appears spiritually rational if taken in its proper context. For Shaul intended that his readers reorient their hearts and minds to walk in obedient covenant with Yehovah and prepare to receive His Kingdom. The cares of this life, as Shaul saw it (to include marital discord), only distracted one from pressing toward the mark or goal of the high calling in Mashiyach (Phi. 3:14).

So the apostle encouraged his followers to remain in whatever life situation they came to Faith in. If marital discord existed, the apostle urged the couple to work through those problems and salvage the relationship. And if peace could not be achieved or maintained within the disciple’s present life-situation—especially as it relates to marriage, and divorce appears to be the only solution to achieving that peace, then by all means divorce. But the apostle encourages neither party to remarry. (View my teaching on this passage to get a full, in-depth understanding of the things Shaul mentions therein. This is a very convoluted and challenging passage that cannot be simply read through. It requires hours of careful, context-driving, prayerful study.)

https://youtu.be/w-6RLIpjPxg

https://youtu.be/D4lLlk72_IY

 

  1. Spirit and Truth Applications of our Torah Reading

 

Let’s for a moment shed some light and attention on that elephant that is lingering in the room as it relates to this passage. I’m sure some of us have lingering concerns or a feeling that Yehovah favors men in this passage and that He is misogynistic in His treatment of the issue of divorce and remarriage here in our focus passage.

So let’s ask and then answer the following questions:

What if the husband commits adultery or engages in some forbidden sexual relationship? Shouldn’t he be held accountable for his transgression against Torah and his wife? Why does Yehovah only focus on a wife’s transgression and not the husband’s?

Well, the truth of the matter is simply this. The husband who transgresses Torah and cheats on his wife is subject to the penalties and punishments of Torah, which is more times than not, death. So if a husband is found guilty of the sin of adultery, he is subject to the death penalty. He doesn’t get a free pass.

That being said, however, this passage is not about a woman committing adultery which leads her husband to divorce her. It’s about a man, who because of his hardened heart towards his wife, making sure his divorced wife isn’t left to languish in poverty and shame for the rest of her natural life. It’s actually Yehovah who is looking after the divorced woman’s wellbeing here in this passage. This is the love of Torah in action my friends.

So to properly answer these questions, we must first and foremost understand the intentional and spiritual context in which this mitzvah was rendered. Both husband and wife are always subject to the penalties and punishment of Torah in the event either commits unseemly acts. Whether those acts take place within or outside the marriage union. Period. So the husband, like his wife, will always be held accountable for his or her sin.

So why then did Father focus exclusively on the husband divorcing his wife for an unseemly transgression she may have engaged in, as opposed to, conceivably, a husband being divorced by his wife because of an unseemly transgression he engaged in? Quite simply this: Yehovah recognized that He was working with a male dominated society. Whether we see it as right or wrong, men ruled during the time Torah was given. Males ruled nations and communities; as well as they ruled their homes and marriages. Therefore, at least as far as ANE cultures are concerned, no woman would ever be permitted to divorce her husband. For marriages were initiated and dissolved by the man. And as archaic as this may appear to our 21st century sensibilities, that’s just the way it was.

Yes, there was, as stated earlier in our discussion, a tremendous imbalance of power—completely favoring the man/husband–in the marriage relationship in those days. And as also stated earlier, the hardness of a man’s heart toward Yehovah and his wife made this imbalance of power in the marriage, potentially, all the more dangerous for the wife. For conceivably a wife, before this mitzvah was rendered, could be tossed out of her “husband’s home” (yes, the home belonged exclusively to the man/husband, not the woman; and the woman/wife was the exclusive property of the husband. So the husband could do with her as he so pleased). Thus, it was not uncommon for ANE husbands divorcing or putting their wives away for any conceivable reason.

Tragically, a woman who found herself expelled from her husband’s home, would be subject to, for the remainder of her natural life, a life of shame, poverty and vulnerability. She would have no protection and she would be viewed as a pariah in the community. It would seem that most women who found themselves in such an unfortunate life-situation, were forced to move back into her father’s home; assuming (1) her father would take her back, or (2) he was still alive. And even if she were able to find refuge in her father’s home, she was viewed as damaged goods/or property. Few, if any men of the community would risk their reputations in marrying a divorced woman before Torah was given.

And that’s why Yehovah had to step in and provide the divorced wife some form of safety net, through this and similar mitzvot, that might lessen the despair she would potentially face as a divorcee in ANE Hebrew society. So this mitzvah is NOT misogynistic as it may appear to our 21st century mindsets and sensibilities. The focus of this mitzvah is the wife’s wellbeing after she leaves her husband’s home through the instrument of the bill or certificate of divorcement (24:1).

Yehovah intended marriage to be something more than a simple contract or agreement between a man and a woman. The elements–those being the “rights and obligations” of the union that are encumbered by the man and the woman as a result of their union–are supposed to transcend the “arbitrary will of both husband and wife.” For those rights and obligations are dictated by the Creator of the Universe. Hertz describes this as a “higher sphere of duty and conscience” (pg., 931). (Reference last year’s teaching on divorce).

Contrary to anything Rabbinic Judaism has to say on the subject of divorce as derived or as based on the tenets of our Reading for this week, Yah has never commanded any husband to divorce his wife. For the husband, presuming he is walking uprightly before Yehovah in possession of a circumcised heart, will always consider the option to forgive, reconcile, or do whatever is necessary to maintain and or save his marriage, despite what his wife may or may not have done to endanger the sanctity and integrity of the marriage.

When we talk about application of Torah and the prophetic shadow pictures that Torah provides us, as it relates to the critical issue/topic of marriage, divorce and remarriage, we have the brilliant example of the covenant relationship that existed and continues to exist between Yehovah (the husband) and Yisra’el (His wife). We know from biblical history that Yehovah’s wife, Yisra’el, committed adultery and violated the established covenant she had with Him on numerous occasions throughout her history. Yet despite Yisra’el’s repeated violations of the covenant Yehovah had with His bride Yisra’el, He did not abandon her. Oh, Yisra’el went through some tough times of punishment because of her infidelity and during those times it appeared Yehovah had abandoned her. Yehovah states, in somewhat of a metaphorical way, that He did in fact divorce His beloved bride Yisra’el. However, because of His love for Yisra’el, He remained steadfast and true to the covenant he had with her. Therefore, He (Yehovah) still maintains a relationship with her (Yisra’el) as evidenced by the various prophecies scattered throughout scripture of Him fighting yet again for Yisra’el; Yisra’el returning to Yehovah (Teshuvah), having the blinding scales drop from her eyes; and all Yisra’el being saved.

This reality must be a central example to all Yah’s set-apart couples. And that is, despite what has happened to endanger the integrity of a set-apart couple’s marriage, divorce need not be the go-to option for bringing peace to the lives of the husband and wife. As heinous as the sin of adultery may be, Abba does NOT require, nor does He encourage divorce as the remedy to the discord and damage that has been done to the relationship. And this of course must be applied to both husband and wife. For under the Spirit and Truth paradigm of walking in holy covenant relationship with the Almighty, forgiveness and repentance must always be the first and foremost “go-to” solution to such relational crises and troubles. And I would add that it falls to the husband, more so than the wife, to see to it that reconciliation and forgiveness is given a fair chance in the reclaiming of the damaged marriage from the clutches of the enemy. For Yah made marriage to last a lifetime and it was never intended to be dissolved for any reason, with the sole exception of the death of either the husband or the wife.

But what about those situations where either the husband or wife refuses to straighten up and fly right in the relationship? Or what about those tortuous marriage relationships that involve physical and psychological abuse? I don’t believe Yehovah wants His elect to live in chaos and discord. For the Child of the Most High is tasked with serving Yehovah each and every day. And certainly, extreme marital discord has the propensity to hinder that service. And in those cases, Yah provides two options: (1) separation;  or (2) divorce (reference the teaching I did last year on divorce and marriage).  If one just cannot live in peace within the framework of a challenged marriage despite a former separation being in play, then maybe divorce is the only option: at the very least for the wellbeing of both husband and wife and the children. However, the scriptures seem pretty clear, that if the couple does decide to go down the end-game road of divorce, then neither husband or wife is qualified to marry another until their original marriage partner dies. Thus it would seem clear that Yehovah hesitantly permitted divorce, in particular in those situations involving infidelity or some forbidden sexual relationship. And he permitted divorce because the hearts of husbands were generally hardened towards Yehovah and towards their wives. As it relates to any matter other than an ‘ervah matter that would lead a couple to divorce, the scriptures are silent. How one interprets that silence is left up to the individuals involved and Yehovah. And just because scripture is silent on a matter such as this doesn’t mean Yehovah’s people are free to do as they so please.

Again, marriage was originally designed to last the lifetime of the couple. Yehovah hates divorce. And Yehovah never established the institution of divorce, but He recognized that the hearts of husbands were hardened toward their wives and towards Yehovah’s Torah. Yah recognized that the hearts of wives weren’t always pure and loving towards their husbands. Furthermore, every person will individually be required to give an account for their sins. So there’s no point to arguing that our Reading this week is misogynistic: everyone will have to give an account for their sins, whether here on this earth or in the coming judgment. No one gets away with sin. For the wages of sin is death.

This being all said, couples have these and other elements that are connected to the issue of marriage, divorce and remarriage to guide them in their decision whether or not to divorce. And if they do decide to end their marriage relationship, then they must recognize the consequences of what they are about to do: how it will affect them as individuals; their relationship with the Almighty; and their family as a whole. Thus, in dissolving the covenant that was originally established between the divorcing husband and wife before a holy and righteous Elohim, they must be acutely aware that remarriage is not a viable option for either of them. For the husband and wife are forever bound to one another until one dies, regardless what the laws of the land may say otherwise.

However, as tragic as such situations may be, all is not lost. As the Apostle Shaul conveyed to His Corinthian Messianic readers, those who find themselves no longer married will have the divine opportunity to devote their entire lives from that point forward to serving Yehovah and preparing themselves to receive the coming Kingdom, entirely exclusive of searching for another marriage partner.

I must take issue with Hegg’s position on Jewish-based divorce that leads to remarriage. The commentator teaches that in cases of irreconcilable differences—such that the relationship is broken beyond repair—”divorce is allowed and remarriage is honorable.” And that the whole point behind the issuance of a “get” was “Lo, you are permitted to any man” (m. Gittin 9:3, 11). And Hegg interprets this to mean that the “get” system was designed in part to facilitate the legal remarrying of a divorced woman. 

There’s nothing honorable about divorce and remarriage. This is clearly a rabbinic invention to somehow make the dissolution of the Yehovah-ordained institution of marriage seem less than a deplorable situation that should be avoided at all costs. But again, the heart of people is hard and divorce, unfortunately, is all too often the life-choice of far too many people of Faith.

Divorce, in and of itself is not a sin. It becomes a sin when one seeks to dissolve his or her marriage for purposes of fulfilling their selfish, evil desires and preferences (e.g., the husband desires to replace his present wife with a younger, prettier woman; the woman wants to replace her husband with a man who can provide her with the best things in life; or the husband and or the wife simply want to be free from their present marriage in order to pursue his or her own carnal interests.)

Let us never forget Abba’s declaration, through the Prophet Malachi:

“I hate divorce” (2:16). 

Remarriage, on the other hand, is an entirely different animal than divorce. There are no provisions for remarriage in Torah, with the exception of that which is rendered in our focus passage here today. And this provision was rendered as a form of protection for the woman who is sent out of her husband’s home for something she may or may have not done that is of an unseemly or indecent nature. It wasn’t that Yehovah was sanctioning remarriage. Abba was simply working within the framework of established ANE marriage dissolution or divorce and remarriage practices. However, Abba drew the line when it came to the woman returning to and remarrying her first husband. He wanted to make it clear to His set-apart people that women, contrary to the conventional wisdom of that day, were not pieces of property to be handed off between men to be used as they saw fit. They were, in fact, individuals who were to be treated accordingly; loved by their husbands and given respect in the family and in the Hebrew community that is worthy of any  child of the Most High.

As I see it, Torah provides no provision or true instruction for remarriage outside that which is established here in our reading. Yah is silent on the issue. Yet, in His silence on the issue of remarriage, He is fully cognizant that many of his people who enter into divorce will find themselves in a remarrying situation. It’s like anything else, just because Yehovah doesn’t condone a thing such as remarriage, doesn’t mean that He approves of it for His set-apart people. For if every child of His walks in strict covenant obedience in Spirit and in Truth, divorce and remarriage would be a non-issue in our Faith Community. Thus, Yah sees even the divorced couple as still married to one another and essentially ineligible to marry another. Abba doesn’t prohibit divorce, nor does He prohibit remarriage (with the exception of remarriage to the first husband after the death or divorce of the second husband). He recognizes that divorce and remarriage are practices that people enter into and take upon themselves. And these practices are indeed often fraught with terrible consequences and problems as denoted by Shaul in 1 Corinthians 7. So it can safely be concluded that Abba doesn’t approve of divorce or remarriage at all. The only thing He asks us to remember and keep in mind is that which His Son, Y’shua pointed out to the Pharisees of His day:

“Have you not read, that He who created from the beginning, He created them male and female? And He said, Because of this, a man will leave his father and his mother and will be joined to his wife, and they will be both of them one flesh. Henceforth, they will not be two, rather one flesh. Therefore, what Elohim has united, man should not separate” (Mat. 19:4-6). 

Yeshua, our Mashiyach, on the other hand, compels us, His disciples, to understand the issue of divorce and remarriage from a much higher and Godly perspective:

 

“Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery” (Luk. 16:18; ESV).

 

“It was also said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’ But I say to you that everyone who divorces his wife, except on the ground of sexual immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery” (Mat. 5:31-32; ESV). 

As sons and daughters of the Most High, and as disciples of Y’shua Mashiyach, we have been called to a much higher standard of life and walk. We are compelled not to walk in the ways of this world and in the ways of man and society and community. We are compelled instead to walk in the Way of Covenant and Kingdom. We do have a choice, though. Unfortunately, many will choose, for their own conveniences, both within and outside our Faith community, to divorce and remarry because they can. But just because one can do a thing, doesn’t mean they are operating in the Will of their Creator and in sync with the teachings and example of our Master Y’shua Messiah.

Now, none of any of this is to say that, like the rhetorical couple who enters Faith, learns their marriage or divorce is not God-honoring, and upon coming into such obedient knowledge therein, is thus compelled or required to dissolve their present marriage. It simply means that upon their coming to such righteous knowledge, the couple needs to repent, seek Abba’s forgiveness and then honor Yehovah and remain obedient to His Torah as a covenant walking couple from here-on out. Yehovah is happy to forgive any who comes to Him with a contrite spirit and broken heart, repents and seeks His forgiveness and sins no more. As the Apostle Yochanan wrote:

“If we confess our sins (that is, confess our sins to Yehovah, not to man), He (Yehovah) is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 Joh. 1:9; ESV). 

I would be remiss at this juncture, however, to mention that, for those who have knowledge of the Truth as relates to marriage and divorce, but who within themselves falsely rationalize that he or she can divorce their spouse and marry the one that best fits their fancy, and then seek forgiveness from Yehovah after the fact, these are essentially setting themselves up for committing the great sin of “high-Handedness” (Num. 15:30).

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Marriage and Divorce According to Torah Part 1–A Discussion of Parashah 144

by | Aug 7, 2021 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer's Sabbath Thoughts and Reflections

Marriage and Divorce According to Torah Part 1—A Discussion of Parashah 144 

Although our Torah Reading for today, Parashah 144, covers Deuteronomy 24:1–25:19, I was led by the content to focus only on the first four-verses of the entire reading.

The focus of these four verses is Marriage-Divorce-Remarriage. Indeed, very weighty subject-matter to say the least. But given that this four-verse passage has received so much attention from a great many individuals over the centuries, including, but not limited to rabbis, Y’shua and Shaul, bible commentators, teachers and preacher and so forth, marriage, divorce and remarriage remains as some of the most hotly debated and contested subjects to be found in scripture.

What I would like to do for this Torah Reading discussion today is, because I have so much content on this passage to discuss with you, to divide our discussion into two-sessions or postings.

So in today’s post we will cover the following:

  1. First read our focus passage (using the Robert Alter English Translation).
  2. Then sort of break the four-verses down into digestible portions (because the four-verses consist of a single run-on sentence).
  3. Discuss a few of the two-prevailing Rabbinic schools of thought on this passage as it relates to the topic of marriage, divorce and remarriage.

Then in the second posting on this parashah discussion we will cover the following:

  1. Interpret our focus passage using the teachings of Y’shua and the Apostle Shaul.
  2. And conclude our discussion with Spirit and Truth applications. 
  1. Robert Alter Translation of Deuteronomy 24:1-4 

And the Alter Translation of our passage reads as follows:

“When a man takes a wife and cohabits with her, it shall be, if she does not find favor in his eyes because he finds some shamefully exposed thing, and he writes her a document of divorce and puts it in her hand and sends her away from his house, and she goes out from his house and goes and becomes another man’s, and the second man hates her and writes her a document of divorce and puts it in her hand and sends her away from his house, or the second man, who took her to him as wife, dies, her first husband, who sent her away, shall not be able to come back and take her to be his wife after she has been defiled, for it is an abhorrence before the LORD, and you shall not lead the land to offend that the LORD your God is about to give you in estate.” 

 

  1. A Rough Breakdown and Discussion of our Focus Passage 

As J.H. Hertz asserts, this mitzvah is not a commandment or an established institution for divorce. Divorce was common to the Semitic peoples of the ANE. However, in order to understand divorce YHVH’s Way, we must first understand marriage from His perspective as well. For its “sacredness goes back to the very birth of man” (Hertz; pg. 930).

Overall, divorce is viewed and treated as an unfortunate reality of male-women relationships. And depending on which side of Judaism you’re on (I.e., orthodox or reformed), you may think that there are certain circumstances or situations in a marriage that compel a husband to divorce his wife. But this belief or philosophy cannot be further from Truth. Yehovah never commanded any man to divorce his wife. But rather, the instruction that is given here is scenario-based: “If a man or husband” elects to divorce his wife because he learns of some indecency on her part, then he must give to her a certificate or bill of divorce, and so forth. There then is no sense whatsoever of Yehovah compelling a husband to divorce his wife as insinuated by the Pharisees who challenged Y’shua on the issue of divorce in Matthew 19:3-9. But rather, the commandment to the divorcing husband was that if you decide to divorce your wife because she was unfaithful to him or she engaged in some forbidden sexual relationship, you must give her a certificate of divorce. This commandment for the divorcing husband to give to his wife a certificate or bill of divorcement was for the benefit of the divorced wife, so that she would be legally eligible to marry another man within the Hebrew nation.

Hegg points out that this mitzvah dealing with marriage, divorce and remarriage is the only instruction on this subject in the whole of Torah. All other mentions of marriage and divorce in Torah relate to instructions on priestly marriages, the insolubility of a divorced woman’s vows/oaths and those unique circumstances where divorce would not be permitted (specific to our last parashah discussion 143). (Reference: Lev. 21:7,14; 22:13; Num. 30:9; Deu. 22:19,29)

As I see it, this passage is more scenario-based in its application of Torah instruction, then it is a global-universal instruction or premise on the topic of marriage, divorce and remarriage. For it describes a rhetorical husband who, after marrying his wife, is no longer favored by him because he finds in her some “indecency” (ESV)—”uncleanness” (KJV), “shamefully exposed thing” (Alter), which in the Hebrew is the term “’ervah.” ‘Ervah means “nudity in either a literal or figurative sense. To me, ‘ervah is suggestive of adultery or some form of forbidden sexual relationship.

Now, depending on the wording of the English translation you’re using, this husband is either led to or compelled to divorce her or send her away. In such a case, our rhetorical husband then writes his wife a “bill of divorcement (KJV).” This “bill of divorcement” or “document of divorce” in the Alter translation, in the Hebrew is Ker-ee-thooth” which means a cutting of the matrimonial bond, or simply divorce. He then gives that bill of divorcement to his wife and she departs his house—still rhetorically speaking—she then goes out and marries another man. If then that second husband—still rhetorically speaking—at some point dies or he finds problems with this woman as did the first husband, and he goes through the process of divorcing her and giving her a second “bill of divorcement,” well then her first husband (no longer rhetorically speaking) is prohibited from remarrying her.

Now, as I just pointed out, depending on the English translation you’re using, and let’s just add in there, the interpretations and teachings of bible teachers, preachers and so forth on this subject, the gist of our reading may be taken a number of ways to include the following:

  1. This passage lays out the process for a man to divorce his wife.
  1. This passage provides the criteria of which a divorce may be granted.
  1. This passage is a permissive whereby Yehovah establishes the institution of divorce and remarriage.
  1. This passage is about the sin of adultery or other forbidden sexual sins that may lead a husband to divorce his wife.
  1. This passage is simply a prohibition against a man remarrying his twice divorced wife.

And of course, there are other interpretations, understandings and positions on this passage, especially as it relates to the topic of marriage, divorce and remarriage.

 

III.  Two Prevailing Schools of Thought on our Focus Passage 

The Pharisees vigorously disputed one another over this passage of Holy Writ. The School of Shammai’s position on this passage, which also influenced its position on the issue of divorce specific to Judaism, was that divorce was permissible only in response to a wife’s unchastity; or just simply in response to a wife’s adultery or infidelity.

Conversely, the School of Hillel contended that divorce was permissible for “any reason which entailed a rupture of domestic harmony resulting in a daily violation of one of the main purposes of marriage, which is companionship” (Hertz; pg. 932).

The interesting thing we must also add to this marriage-divorce conundrum as understood in Judaism is the position of the Essenes, Zadokites, Samaritans and Messianic Jews that prohibited a divorced man from marrying a second wife as long as his first wife lived. Which is the position that I tend to side with on this issue of divorce. But I will expound upon my position further along in our discussion.

Hegg in his commentary on this parashah explains the different rabbinic schools of thought (I.e., the Hillel versus the Shammai) on what constitutes an act that is “unseemly” or “indecent” by the wife. And he provides us a rather nuanced but very interesting take on the competing schools of thought:

 

“The famous debate on this phrase between the house of Hillel and the house of Shammai reveals the polar positions taken by the Sages. Hillel ruled that the ‘ervat davar is governed by the use of ד   ָ בָָ ר, davar, interpreted to mean “any matter.” He therefore ruled that anything the husband found displeasing could constitute grounds for the divorce. Akiva took Hillel’s viewpoint to the extreme, as did Philo (Laws 3.80). Josephus also agreed with Hillel’s ruling (Ant. 4.8). Shammai, however, restricted ‘ervat davar to matters of unchastity, and found grounds for a valid divorce only on the basis of sexual misconduct. The mishnah describing the differences is m.Gittin 9.10 (cf. also Sifre Deut. 269; y.Sota 1.2, 16b)–The  House  of  Shammai  say,  “A  man  should  divorce  his  wife  only  because  he  has  found grounds  for  it  in  unchastity,”  since  it  is  said,  “Because  he  has  found  in  her  indecency  in anything (Dt. 24:1).”  And the House of Hillel say, “Even if she spoiled his dish,” since it is said, “Because he has found in her indecency in anything.” R. Aqiba says, “Even if he found someone else prettier than she,”  since it is said, “And it shall be if she find no favor in his eyes”” (Dt. 24:1).

 

Nevertheless, it must be understood that Rabbinic Judaism has for at least the last two-millennium stood firmly on the side of the School of Hillel as it relates to the issue of divorce. Furthermore, Rabbinic Judaism pretty much rejects the extra-orthodox-Jewish prohibition on remarriage. For the husband wields all the power in orthodox Jewish marriages and he is the sole determinant as to whether or not the marriage remains in tact or is dissolved. (This, as harsh as it may sound, is consistent with the tenets of our Torah Reading passage here today.) On the reformed side of Judaism, especially today, the husband has been stripped of this exclusivity by the rabbis and the courts control how the divorce proceedings will go. And the reformed Jewish courts tend to favor the wellbeing of the wife over that of the husband in the divorcement proceedings.

Hertz points out in his additional notes on this passage that Rabbinic Judaism, despite her general School of Hillel leanings (such that a husband could divorce his wife for essentially any reason), at some point clamped down on the granting of legal divorces by making the issuance of a “Get” (which is a rabbinic bill of divorcement) a rather challenging thing to receive by the husband and give to the wife. In other words, the rabbis took to themselves the exclusive power the husband once held to divorce his wife for any reason he saw fit and made the divorce process a court-based action. In so doing, the bill of divorcement spoken of in our focus passage transitioned into that of a court-issued document called a “get.” And the process  that would lead to the issuance of this so-called “get” by Jewish courts was made to be a challenging ordeal for the husband.

The rabbi’s claimed the purpose in their making the issuance of a “Get” so challenging to the husband was to “dissuade husband and wife from proceeding to divorce…in order to facilitate attempts at reconciliation” (Hertz). Despite the suggested challenges a husband faced in having a “get” drafted, divorces were indeed granted (Get) for a variety of reasons.

Hegg points out that this provision grants the husband sole right to divorce and dissolve the marriage. But Hegg goes on to note that under Rabbinic Law, the court could rule on the side of a wife and compel the husband to issue his wife a “Get” to dissolve the marriage under certain circumstances (Mechilta, Mishpatim,  3;  m.Arachin  5.6).

However, Hegg also addresses a nuance of Rabbinic Law that attempts to enforce the original spirit of this Torah instruction:

 

 “…the  rabbinic  debate  on  this  subject  immediately  raised  the objection that a valid get required that the husband act freely and not under duress. The response to this objection is contained in b.BavaBatra 48a: “Similarly in the case of divorces, [where the Rabbis have said that the husband can be forced to give a divorce] we say [that what is meant is that] force is applied to him till he says, ‘I consent.’” Thus, the judges act on the presumption that every Israelite intends to do according to the Torah, and the Torah requires that one submit to the rulings of the judges. Thus, the husband is compelled to obey the Torah and offers the get freely as the fruit of such submission” (Hegg, Commentary on Parashah 144).

 

Although under Rabbinic Law a woman could sue her husband for divorce. Regardless if she prevailed, still, only the husband was permitted to issue to her that “Get” or “Bill of Divorcement.”

And so it was, according to the Jewish historian Josephus, divorces were granted for all sorts of reasons:

 

“He that desires to be divorced from his wife for any cause whatsoever (and many such causes happen among men), let him in writing give assurance that he will never use her as his wife any more; for by this means she may be at liberty to marry another husband, although before this bill of divorce be given, she is not to be permitted so to do; but if she be misused by him also, or if, when he is dead, her first husband would marry her again, it shall not be lawful for her to return to him” (Josephus; Ant. 4.8.253).

 

Josephus’ interpretation of this passage of ours here today is consistent with that of the School of Hillel and that of the general consensus of the whole Pharisaical lot of Y’shua’s Day. And thus, this was the attitude or mindset and level of spiritual corruption that Master had to confront and deal with throughout His short personal ministry in Judah. For the very fact that our Master, the walking, talking Torah come down from heaven to clarify His Father’s Torah for us, interpreted this passage to mean divorce was to be granted to Hebrew husbands solely on the basis of adultery, shows just how corrupt the hearts of the people, in particular the Jewish leaders, had become (Mat. 19:7-9). This, despite the term for uncleanness or unseemly thing in the Hebrew being ‘ervah generally refers to things of a dubious sexual nature or that which is of an unclean nature, the hardness of their hearts towards women compels them to view Yehovah’s commandments and instructions in righteousness from their own, selfish perspectives as opposed to Yah’s perspective.

The “unseemly thing” or “’ervah” as it relates to our rhetorical husband who is thus led to divorce his wife  was interpreted by the two competing Rabbinic Schools differently.

Shammai narrowly interpreted “’ervah” as acts of “indecency.” This is of course in line with the school’s teaching that divorce was only permissible if the wife was determined to be guilty of adultery (aka, unchastity).

Hillel, on the other hand, interpreted “’ervah” in a more liberal sense as being “indecency in anything.” In other words, according to J.H. Hertz, “implying that a wife may be divorced also for reasons other than unchastity” (pg. 850).

The finding of that which is “unseemly” or as Hegg interprets, that which is “indecent” in one’s wife, that term ‘ervah being used only one other time in Torah: Deuteronomy 23:14—Yehovah commanding the people to strict sanitary practices because He walks through the camp and fights for Yisra’el and He does not want to see anything indecent among the people. When this understanding of “unseemly” or “indecent” is applied to this mitzvah, the term carries with it, according to Hegg, that which is “obnoxious.”

Robert Alter in his commentary on this passage interprets that thing that the wife is believed to have committed that caused her to lose favor in her husband’s eyes as a “shamefully exposed thing.” And Alter takes somewhat of a more liberal stance on what exactly this thing the wife has done could be. He suggests that it could be something as serious as a morally, reprehensible act, or as innocent as the wife having some form of physical defect that repulses her husband. Or simply that she and her husband are not compatible in an intimate sense.

The “bill of divorcement” the husband gives to his so-called “unseemly” or “indecent” wife that our present text denotes, was, as Hertz describes, a “certificate of total separation from her.”

The Rabbi’s, later on of course, altered this mitzvah in such a way that the divorcement process as described here in our present text was taken out of the hands or control of the husband. Control was instead shifted to what Hertz describes as “a public authority.” The purpose of this shifting of control out of the husband’s hands to that of the public authority as it relates to divorce was to eliminate, as much as possible, the “arbitrariness” and “selfishness” that all too often was part and parcel of the act of divorce in the ANE, which at first had always been left entirely to the will of the divorcing husband. This once so-called “bill of divorcement” under rabbinic oversight was renamed a “Get.” Supposedly the “Get” system of divorcement of Judaism recognized the sanctity and supposed permanence of the marriage union, while at the same time providing the husband and wife with an orderly and less arbitrary course for the dissolution of the marriage union as a permissible option of Torah.

Notice I said the get system of divorce provided the husband and wife an orderly and less arbitrary course for divorce. Well, the reason is this: Prior to the implementation of this system, the husband held all the cards in the divorce process. And the state of the divorcing husband’s heart ultimately determined, in most cases, the reason he was divorcing his wife and what provisions, if any, he would make for her in his sending her away from his home. In other words, the court sought to introduce into the divorce process of the ANE, less variance in terms of a husband’s reasons for divorcing his wife; a greater focus on saving the marriage as opposed to dissolving it; and general protections for the wellbeing of the wife in the event the get was issued and the divorce finalized. 

The prohibition against the husband remarrying his wife in the event she returns to him after a second failed marriage (or the death of the second husband) put into proper perspective how woman of Yehovah are to be viewed and treated within the framework of marriage. She was not a piece of property to be handed off to another man and then reclaimed when certain situations dictated. She is, according to Hertz, “a moral personality.” In Yehovah’s perspective, it is an abominable act for the first husband to remarry their former wife after her second marriage ends. She is defiled according to Torah. And such transgressions in turn defile the land.

This makes sense when we consider that the husband originally set out to divorce his wife because she committed adultery. Her original transgression made her defiled in the first place. And then to be remarried to her original husband only made the relationship all the more confused and chaotic.

Regarding divorce, Rabbi Eleazer wrote:

 

“One who divorces his wife, even the very altar sheds tears because of him” (Tractate Gittin 90b—Babyonian).

 

The writer of the article entitled “Divorce 101” suggests the courts seized from the husband the exclusive privilege of divorcing his wife and dissolving the marriage. This, as has been previously mentioned, creates a seeming “imbalance of power” in Jewish marriage. Nevertheless, Torah granted this power to the husband as long as he abides by certain qualifiers:

  1. The husband draft a bill/certificate of divorce and gives it to his wife in her hand.
  1. He pays her a form of alimony.
  1. In certain circumstances, he could never divorce her (an example is seen in last week’s Torah Reading discussion—Parashah 143).

The rabbis, supposedly for purposes of improving the divorced wife’s situation, instituted certain qualifying limitations on the husband during the divorce proceedings:

  1. They expanded the situations or conditions that prohibited divorce.
  1. They made the overall divorce proceeding complex and daunting for the husband.
  1. They required the wife’s consent to the divorce.
  1. They increased the financial compensation and considerations to be paid out to her by the husband to be more favorable to the wife.
  1. The issuance of a “get” required the husband’s full-consent. However, under certain circumstances, “the wife could request that the ‘beit din,’ or the Rabbinic Court, attempt to ‘compel’ the husband to grant the divorce.”

If a Jewish woman is sent away by her husband without said “get,” she is said to be “agunah,” or a “chained wife” who is ineligible to remarry.

For specifics on how divorce actually works in Jewish society, see the above mentioned article.

Messianics—Modern Day Levites—Separated for Service to God—Thoughts and Reflections on Torah Portion Behaalosecha

by | Jun 21, 2019 | ,

This week’s Torah Portion-Behaalosecha-foreshadows a great many spiritual elements necessary for our service to the Kingdom of God. In a sense we are modern day Levites. We have been separated from all the nations people of the world unto God for His service. Are we up for the challenge? This is a wake-up call to the Body of Messiah to take immediate action.

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Israel: To Love or Hate Her—That is the Question—Part 2–A Biblical and Personal Perspective on the Significance of Physical Israel

by | Jun 14, 2019 | ,

In this 2nd Part to our Israel: To Love or Hate Series, we continue our analysis of some the most common reasons people reject physical Israel today. As well as we consider some of the miracles said to have resulted in Israel’s deliverance from certain destruction. And lastly we consider the problems associated with the nation state of Israel. Shalom and welcome.

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What Loving One Another Looks Like–The Morality and Love of Torah-Parashah 143

by | Jul 30, 2021 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer-Sabbath Thoughts and Reflections

What Loving One Another Looks Like–The Morality and Love of Torah-Parashah 143—Sabbath Thoughts and Reflections 

Our Torah Reading This Week—Parashah 143—Is Found in Deuteronomy 22:8-23:25

 

The physical should always be followed when applicable, but also the physical must point us to the spiritual application.

These are righteous living principles that separate the faithful covenant walking Child of the Most High from the world’s ways of conducting themselves and living their lives. Some say that these principles no longer apply to us because we are now under grace. And the truth of the matter is, indeed, we are under Yah’s grace. However, Yah’s grace is intended to provide us the means by which to resist the ways of this world and live in accordance with His holy and righteous Ways. For Yah’s Ways are the only Ways that we, His elect and His children, must live in order to remain in covenant relationship with Him and to receive the Kingdom of Yehovah. We study and receive and obey these instructions because we love Yehovah our Abba, the Creator of the Universe. And we faithfully obey these instructions because it pleases Yah to see His children living in obedience to His Ways and because it is just the right thing to do.

 

Key Obedience and Spiritual Take-Aways

 

  • Make our dwellings safe for family and brethren.
  • Love for one another.
  • Separation of classes.
  • The wearing of tzitzits.
  • Raising Godly daughters.
  • The sanctity of marriage.
  • Purity in the Camp of Yehovah.
  • Disqualifiers for the Congregation of Yisra’el.
  • Prostitution-Homosexuality and forbidden sexual activity.
  • Helping our brethren in need and not taking advantage of them in the process.
  • Proper treatment of foreign slaves.

 

Personal Responsibilities For Family’s and Neighbor’s Safety and Wellbeing (22:8) 

Instructions on making our homes safe for our guests (22:8. Abba instructed us to erect “parapet” around the edges of our homes once we entered the Land of Promise. People spent a lot of time on their roofs for various and sundry reasons. And with that extended time on the roofs of their homes, there existed a very real fall danger. The parapets offered a protective barrier around the roof to prevent people from falling and injuring themselves. And depending on the height of the structure, a fall could result in death.

It should be of no surprise that the rabbinic sages had to put their two cents into this instruction. Parapets, according to ancient Jewish law, were required to be a minimum of 10-handbreaths, which translates to about 30” high.

Turns out that a fall resulting in one’s death from a Hebrew’s roof because the owner was negligent in failing to install a parapet was viewed by Jewish lawyers as gross negligence or negligent homicide.

Thus, we see illustrated what love for one’s neighbor looks like. And for us today, we can draw from this example in our own day-to-day lives. Are we taking proper precautions to make our families and visitors to our homes safe? Do we care enough about others that we are willing to do the right thing and make the necessary improvements to our dwellings to prevent any chances of injury or harm? To do so is to be a responsible homeowner and an obedient keeper of Torah.

 

Separation and Class Distinctions (22:9-11)

Here we have a prohibition against planting mixed seeds (in our vineyards), plowing our fields using mixed species of animals and wearing garments that consist of a mixture of wool and linen (22:9-11). Linen in this sense consisted of flax (Exo. 39:8; cf. Exo. 30:22-27).

The linen-wool mixture was unique to the composition of the priestly garments and construction of the Tabernacle (4QMMT). Thus, a separating of the holy from the profane and common. The Hebrew terminology at play here is sha’atnez-the mingling of wool and linen. The unequally yoke beasts of burden prohibition is obviously a direct tie to our responsibilities toward the wellbeing of Yah’s animal creation. The mixing of seeds seems to get varied opinions amongst Torah and denominational teachers. But on seemingly sound explanation is Yah’s insistence that His vegetation creation order be maintained by His human creation. As far as Yah and we are concerned, hybridization was strictly prohibited.

 

Tassels—Aka Tzitzits (22:12) 

Here we have the instruction for Hebrews to make for themselves tassels, or gedilim, which differs somewhat in the terminology used in Num. 15:38-41–fringes or tzitzit. Tassels as used here being gedilim is used only here and in 1 Kings 7:17, which describes in that case “wreaths of chain work” on the capitals of the courtyard of Solomon’s Temple.

Tzitzit are to be sewn or attached to the 4-corners or wings of a Hebrew’s garments.

This is a universal commandment, although certain rabbis have restricted the wearing of tzitziyot to men.

But here in this passage we find no assigned or attached mnemonic for the Hebrew as we find for the tzitziyot of Numbers.

 

The Sacred Reputation of a Virgin of Yisra’el (22:13-29)—Raising Godly Daughters and by Extension Godly Men 

If an Yisra’eli male marries a professed Yisra’eli female virgin, who at some point and for whatever reason falls out of favor with him, and he accuses her of not being a virgin (Heb. is “betulim” which means the condition of virginity and the concrete evidence of her virginity) as she originally attested to him before they were married, thereby impugning her integrity, it falls to this woman’s parents to present to the court the evidence of her virginity. After verifying the evidence, the man making the false allegation will receive punishment that includes beating, financial reparations to the woman’s parents, and remain married to that man until either one dies. The reason for this sentence against the man is that he put forth a “bad name for a virgin in Yisra’el.”

On the other hand, if it turns out that there is no evidence to the fact of the woman’s virginity and it turns from (it would seem) further inquiry that the woman was not a virgin as declared to her husband before their marriage, that woman would be stoned to death by the men of the community. In this, according to Yehovah, evil will be rooted from the community’s midst.

It would seem as though there is a stark disparity in the degree of punishment as it relates to either party in this tragic situation is concerned. In both instances, either the husband or the wife is lying. If the man is found to be lying, he receives humiliation. If the woman, on the other hand, is found to be lying, she receives the death sentence. Why? It is not entirely clear from the text. But it would seem to me that the disparity in the degree of punishment was not about the man lying versus the woman lying about their respective positions. The disparity appears to rest on the issue of chastity and deception.

Marriage was one of those sacred pillar institutions that Father was unequivocal on. To Yehovah, marriage was intended to be for life: The life of the man and the life of the woman. The institution of marriage was intended as the only instrument or means by which we are to procreate. It also was intended to serve as the means by which our worship and glorifying of Yehovah here on this planet would be magnified: the man and the woman becoming one through the institution of marriage would create a situation of worship and service that would be impossible with just one individual. Two are better than one.

As far as intimacy is concerned, it is reserved only for marriage. Period. And sex outside of marriage is a transgression of Torah. So, there’s to be no shacking up and no premarital relations as is very much the common practice among secularists and even some people of Faith today.

When scripture speaks of the “marriage bed,” we are to always understand it to be a euphemism for marital relations.

Thus, it was imperative that the man and the woman get this whole marriage thing right for a lot was riding on it. And the woman who elected to live a less than chaste life prior to marriage, but then hides that reality from her betrothed (that is, she deceives her betrothed) only compounded her sin.

Ancient rabbis viewed this mitzvah as extremely draconian, and they drew up various impediments to carrying out the required punishment such as requiring at least two-witnesses attested to the woman’s fornication. The accusation and any such evidence the crossed husband might produce against his wife was viewed as circumstantial.

I contend there is another way to view this disparity. The imbittered husband had the option, if he truly believed he was deceived by his wife as it related to her supposed virginity, to not put his wife through such an ordeal. For if he truly loved her, he would have the righteous option of forgiving his wife of her deception and loose ways prior to their marriage and living happily ever after with her. If anything, if indeed the husband’s suspicions were correct, this mitzvah served as a test of the state of the husband’s heart and love for his wife. This mitzvah, if carried out by the husband, knowing the potential outcome his accusations would bring to his wife and to his wife’s parents, would certainly prove the hatefulness of the husband and no doubt his life would be miserable from that point onward.

The husband was not required to bring down judgment upon his wife, even if his suspicions were valid. The text stipulates that he comes to “hate her” and he elects to “impute to her misconduct and put out a bad name for her” (verses 13-14). Thus, Yehovah left the husband an out as a means of showing his true love for his wife.

The spiritual application here is undeniable. Yehovah likened Yisra’el as His wife as He entered into a marriage covenant with her. Yet she was not chaste. She was, from the very beginning, a deceptive and sitffnecked wife. And according to the terms of the covenant Yah made with her, He had every right to cast Yisra’el away from Him. But He didn’t. He has stayed true to his covenant with her because He loved her.

The same applies to us today. Most, if not all of us, came to this Faith covenant relationship with Yehovah in less than a spiritually chaste state. And after we entered into a covenant relationship with Him, we all have the tendency to violate the terms of that covenant relationship. Yet Father is loving and kind to us. He doesn’t want to hurt us, nor cast us away from Him. He provides us the means by which to remain in covenant with Him.

Yehovah, ideally speaking, always intended that a woman entering marriage would be a virgin. And this works only when the man does not transgress Torah himself. For if all men of the Congregation of Yisra’el were truly walking in covenant relationship with the Almighty, women would remain virgins till marriage. And men would also remain virgins till marriage. So, the onus was placed on the males of Yisra’el to “tow the line” as it relates to them and their families living righteous and Torah-based lives. As head of the household, the husband was ultimately responsible for raising his sons and daughters to act in accordance with Yah’s holy and righteous ways. Thus, a woman’s father was ultimately responsible for his daughter’s chastity until she married. And execution of the unchaste woman would serve as a loud acknowledgment of his negligence in properly raising his sons and especially his daughters.

Even today, it falls to Godly fathers to safeguard their daughters and teach them to be Godly woman of Yehovah and to remain chaste until Yah blesses them with the right Godly man.

___________________________________________________________

Another situation involves a “betrothed” female Yisra’eli woman who engages another man in sexual relations who, if caught, both the offending man and the virgin woman are to be stoned to death.

Yehovah sees a marriage betrothal as binding as the sacred marriage covenant. And the man who defiles another man’s “wife” (although betrothed) and the virgin, if caught in the act of adultery, are subject to being stoned to death, again to rid evil from the midst of the community. The woman, in this case, is punished because her contact with this man was not that of rape. If, however, the woman calls for help because the man is raping her, only the man is executed by stoning.

So, this mitzvah addressed the question of consensual sex outside of marriage. If the act occurred within a densely populated community, and it was NOT a consensual act but rather the man was forcing himself on the betrothed woman (I.e., raping her), it would be presumed that someone would hear the betrothed woman’s distress-calls and someone or someones would render assistance. In that case, the man would be stoned to death for his gross disrespect and violation of the marriage betrothal covenant.

Silence on the part of the woman would be indicative of the act being consensual. In this case, if caught, both the man and the betrothed woman faced summary execution.

If on the other hand the act occurs outside the densely populated community, such as in a rural setting, rape is generally presumed and only the man would be subject to execution. It would be presumed in such a case that no one would be within reasonable earshot to hear and respond to the betrothed woman’s cry for help. Thus, in this case, the woman would be deemed innocent. So, where there is no hard and fast evidence of the betrothed woman crying out for help, she is presumed innocent.

There are, of course, many questions surrounding this mitzvah. But the bottom line is: If indeed the betrothed woman is Godly—having received the proper training from her parents on how to behave and she in turn adheres to that Torah training—such situations ideally would not occur. And the same bottom line applies to the man: The man who walks in covenant with the Almighty who is well versed in Torah and who’s heart is true, will not find himself entwined in such situations. Thus, the one who is not Godly and who is evil, Yah has assured, will be found out and he will be uprooted from the Congregation of Yehovah.

__________________________________________________________

If a man engages in sexual relations with an unbetroth female Yisra’eli virgin and is caught, he will be required to give the woman’s father 50 weights of silver, and then marry her. This man will never be permitted to send this woman away.

Rape in this sense is “chazaq,” which means to be strong; such that a man seizes a woman and overpowers her.

The thing to consider here is the father of the unbetroth woman has the right to accept or deny marriage of his daughter to the rapist. In either case, the rapist must pay the father the bride price of 50-shekels of silver, essentially a dowry.

 

The Sacredness of a Parent’s Marriage (22:30/23:1) 

No son shall “take” (laqach–to be taken in marriage or be intimate with) their father’s wife. The confusing phraseology of a son “uncovering his father’s skirt” is best understood as simply “marital relations.” Skirt is not as we know it here in 21st century western parlance: That of a woman’s article of clothing. It refers to, instead, the son’s father’s bedcover.

Contextually, this passage is not a prohibition against a son marrying his living father’s wife. It is pertaining to the son who elects to wed the wife of his dead father or a former wife of his living father (i.e., a woman who is divorced from his father). This was apparently a common practice in certain pagan cultures of ancient Mesopotamia.

So, what we have here is a prohibition against Yisra’el engaging in Canaanite-type incestuous relationships.

 

Disqualifiers to Worship and Fellowship (3:2-9)

  1. Those men with “crushed testes or lopped member” (3:2). This appears to be a prohibition against the common ANE cultic/pagan practice of castration—the causing of one to become “unsexed” (J.H. Hertz). This passage further speaks of one who is somehow accidentally sexually mutilated (Isa. 55:3). Both situations would result in the individual being barred from worship and from becoming or remaining a member of the Community or Body of Yisra’el. For not being admitted into the Community or Commonwealth of Yisra’el meant such an individual would also be barred from marrying a Yisra’eli woman. And at the heart of the matter here, both situations speak clearly to the importance Abba placed on the sanctity of the marriage union and the family that would emerge from that sacred union. And in this case, fatherhood was an extremely important part of being a member of the Body of Yisra’el. So anything or anyone that would adversely impact the purity and fruitfulness of the marriage union was not tolerated. For indeed, the family was an integral part of worship and covenant relationship with the Almighty. And for us today, this mitzvah stands as a reminder of the importance Abba places on the integrity and wholeness of these bodies, or rather these temples. It is imperative that we safeguard and look after these bodies of ours to ensure that we provide Yehovah’s Ruach a proper—pure and sanctified—dwelling place so that we may image Him to all the world. But the primary takeaway must always be the state of our hearts towards Yehovah and our neighbor. For the wholeness and wellbeing of our bodies means nothing in the eyes of Yehovah, if our hearts are uncircumcised. Furthermore, Yehovah demands that we be men: Physically and spiritually. He’s not looking for men who are less than His ideal man, who is best exemplified in the Person of Y’shua HaMashiyach. (Note: some contend that one who scriptures describes as being excluded from the “Assembly of Yehovah” means one who is excluded from serving in one of Yisra’el’s governing bodies, as opposed to being excluded from being a part of the Congregation of Yisra’el. And the reasons given by those who believe Moshe is talking about a governing/legislative body as opposed to the Congregation of Yisra’el is that the excluded individuals’ judgments on these governing bodies would be adversely influenced by their particular physical situations. This seems to me a bit of a stretch and I can’t buy into such thinking. It seems contextually more sensible to conclude Moshe is talking about individuals who are to be excluded from the Congregation of Yisra’el.)
  2. One who is the product of or offspring of an “uncertain” (Hebrew of “mamzer”) or dubious sexual relationship (e.g., a prohibited sexual relationship) were also barred from worship and being a member of the Body of Yisra’el (3:3; cf. 18 and 20). It is not at all barring those born in what is commonly referred to as “wedlock” (as some may teach and think) from being members of the Body of Yisra’el. The Hebrew term “mamzer” provides the clarification we need by stipulating those born of prohibited sexual unions such as incest and or adultery.
  3. In 3:4-9, we find that no Ammonite or Moabite, along with their descendants, were prohibited from joining/entering the Body of Yisra’el or worship because of the way the Ammonites and Moabites treated Yisra’el and the partnership they established with Balaam in the corrupting of the nation at Baal Peor ( Neh. 13:1). When read outside of context, it would appear that we have a major contradiction here. For we know that Boaz married Ruth, a Moabitess, which would have been a violation/transgression of this mitzvah. And what makes this situation even worse is that the Boaz-Ruth marriage led to the birth of King David and ultimately the birth of our Master Y’shua Messiah. But we find in this verse that Moabite and Ammonite are rendered in the masculine. Thus, the so-called sages deduced that this mitzvah was specific to male Moabites and Ammonites. And I would have to agree with those sages. For our Elohim is not a God of confusion and He doesn’t do double-talk. That being all said, it is safe to conclude that Abba was prohibiting the inclusion into the Body of Yisra’el any Moabite and Ammonite men. I would conclude that this is a restrictive mitzvah in that it was specific for the physical nation of Yisra’el throughout her generations. Clearly, Abba had a serious issue with the Moabites and Ammonites, especially when we look at this thing from the perspective of Him instructing Yisra’el “not to abhor an Edomite” and “not to abhor an Egyptian.” Both Edom and Egypt provided Yisrael their fair share of grief throughout their early history. But that which the Ammonites and Moabites did was unforgivable in Yah’s sight. Abba’s perspective is the only perspective we must have. And if He said cut off the Moabite and the Ammonite, that’s the way it’s got to be. Our perspectives on the issue are irrelevant.

The Warriors of Yisra’el Were to Always be in a State of Ritual Purity (3:10-15) 

The Yisra’eli soldier was to separate himself from that which was unclean and evil (3:10). And I like what J.H.

Hertz has to say about this insistence that Yisra’el’s warriors remain in state of purity/cleanness and separation from that which is evil: “The camp was hallowed by the Divine Presence and must therefore be a place of purity. Uncleanness leads to ungodliness” (Pentateuch and Haftorah; pg. 847). Today, we as Yah’s spiritual warriors, ourselves, must remain in a state of cleanness and purity. This involves not just spiritual cleanness and purity, but also personal and physical purity and cleanliness. Too many of us contaminate our covenant relationship and walk with Mashiyach by involving ourselves in ungodly things ranging from the things we entertain ourselves with; relationships we engage ourselves into; personal habits such as smoking and excessive drinking and pornography. These and other such things make us spiritually and physically unclean and unworthy as dwelling places for Yehovah’s Ruach. These bodies of ours and the lives we live, to borrow from J.H.Hertz’ commentary above, are to be hallowed by Yah’s Divine Presence and must therefore be a place of purity. Amein.

Abba then addresses other personal, natural bodily functions that He views as unclean: nocturnal emissions and excrements (3:11-15). In both cases, the warrior is instructed to exercise extreme care and be responsible for properly taking care of his own bodily functions. And the reason Father was insistent upon these seemingly innocuous physical situations was that He, being their Elohim who dwelt in their midst, walked about their camp. He being holy then, did not desire to see such things and be forced to turn back from them.

 

Yisra’el to be a Place of Refuge for the Slave (3:16-17) 

Yehovah instructed that Yisra’el was to be a safe haven for foreign run-away (fugitive) slaves. Yisra’el was to be a welcoming place for the slave, who would find peace from his former life of servitude. That slave would not be returned to his/her master. This instruction ran contrary to the coventional wisdom and practice of most ANE cultures. Yah’s Ways are truly not the Ways of men. As it related to slaves within the commonwealth of Yisra’el, Abba provided the legal framework for his/her freedom—the Sabbatical Year.

From a Spirit and Truth perspective, our Faith Community must always be a welcoming refuge for those who seek to come out of the physical and spiritual slavery of this world. We must offer them the opportunity, without the danger of turning them back over to their former foreign master, to start anew and join into the Commonwealth of Yisra’el. Thus, these must be taught what walking in obedient covenant relationship with the Almighty looks like. Adopt them as fellow brothers and sister in the Faith once delivered. Disciple them and teach them the Gospel that Y’shua taught. Provide them the peaceful oasis we’ve come to love and enjoy in Y’shua HaMashiyach.

 

Prostitution and Homosexuality Strictly Prohibited in the Holy Nation (3:18-19) 

Yehovah strictly prohibited Yisra’eli woman practicing prostitution and Yisra’eli men engaging in homosexuality. Any commerce generated from prostitution would be deemed as abominable by Yehovah. Those funds could not be used in or given to the House of Yehovah (that being, the Sanctuary).

Sexual misconduct/malfeasance/impropriety, at every level, undermines the sanctity and integrity of Yehovah’s sanctioned family unit and the marriage union. Additionally, it defiles the bodies of the participants as well as anything that flows from such activities and unions, such as financial transactions or children just to name a couple, are considered as abominable by Father.

Thus, for us today, sexual sins at any level, undermines and destroys in addition to what I mentioned above, the covenant relationship we have with Yehovah. Apart from the obvious, sexual sin-forbidden sexual relationship (my post on forbidden sexual relationships) lead both parties deeper and deeper into physical and spiritual despair and ultimate destruction. It consumes one’s thoughts and draws one’s heart completely away from Yah and His perfect will. As well as it causes Yehovah’s Name to be blasphemed, by both the individual and by the unbelieving who learn of the impropriety. Case in point are those ministry leaders who have over the last several decades, become entangled in sexual sin and who were found out in the media. These faced having their spiritual and secular careers and ministries irrevocably ruined and their relationship and favor with the Almighty forfeited.

 

Yah’s People Exacting Usury Prohibited (3:20-21) 

Usury is the practice of exacting interest on loans that one makes to another. In the case of loans made to one’s Yisra’eli brother/sister, it was forbidden. Pure and simple. However, a Yisra’eli may exact interest from a stranger. In our abstaining from exacting interest on loans we would make to a fellow Yisra’eli, we open the door to blessings from Yehovah, because we helped someone in need.

The reason for the prohibition against exacting interest on loans rendered to a brother or sister is easily understood. Yah commanded us to love one another. This mitzvah is one of the ways we demonstrate the love we are supposed to have for others. Making a dollar and a cent off the needs or difficulties of a brother or sister of Faith is self-serving. It denies the blessings and provenance Yehovah has over our lives. Y’shua instructed us to provide for the need of a brother or sister by freely giving him or her that which they need, expecting nothing in return on our part:

 

 27 But I say unto you which hear, Love your enemies, do good to them which hate you, 28 Bless them that curse you, and pray for them which despitefully use you. 29 And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also. 30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. 31 And as ye would that men should do to you, do ye also to them likewise. 32 For if ye love them which love you, what thank have ye? for sinners also love those that love them. 33 And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. 34 And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. (Luk 6:27-34 KJV)–

 

Let Your Yea Be Yea and Your Nay Be Nay—Keeping Vows We Make to Yehovah  (3:22-24) 

Yehovah commands that we keep our word always. Whatever vow or pledge we make unto Yehovah, we are bound to keep and fulfill that vow or pledge. And in our fulfilling of those vows and pledges, we are instructed to make haste to fulfill them. This instruction is unique in that Yehovah also makes an out for those who cannot keep their word to Yehovah: Simply keep your physical and spiritual mouth closed and don’t make a vow or pledge to Yah.

Our Master backed up this mitzvah when He taught His disciples the following:

 

33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:  34 But I say unto you, Swear not at all; neither by heaven; for it is God’s throne: 35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. 36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black.  37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. (Mat 5:33-37 KJV)

 

Bottom line: There’s absolutely nothing wrong with making pledges or oaths in the service of Yehovah. Desiring to do something to glorify or please Yehovah is always a good thing. And making a pledge or putting forth an oath to do that pleasing thing for Yehovah is only good if one actually carries it out. The problem with making promises to Yehovah is that Yehovah will hold us to fulfilling those promises. And Yeshua, our Master, admonished us to simply not make promises to Yehovah. He instead admonished us to simply do that which we are led to do.

It’s human nature, unfortunately, from time-to-time to make promises to Yehovah and not keep them. It’s best to simply not make the promise in the first place. Go forth and do that good thing that will be pleasing to Yehovah with a pure and loving heart, and in so doing, Yah will bless in the end.

 

Satisfying One’s Hunger Versus Being Greedy (3:25-26) 

Yehovah provides a simple command that shows forth one’s love and respect for his fellow neighbor. If one is traveling in Yisra’el and is hungry, he/she may eat from an owner’s standing field of produce. It’s a free provision that Father commands all who He has blessed to bless others. Yehovah, on the other hand, draws the line at one taking advantage of the blessings bestowed upon them by the owner of the field and greedily heaping unto him/herself beyond that which satisfies their immediate hunger.

The spiritual application cannot be denied here. When we are materially blessed by the provisions of a brother or sister in the Faith, we are compelled to not take advantage of that brother or sister’s kindness and provision. It befalls us to bless Yehovah for the provision and to show our respect for the individual(s) who provided for our need.

Messianics—Modern Day Levites—Separated for Service to God—Thoughts and Reflections on Torah Portion Behaalosecha

by | Jun 21, 2019 | ,

This week’s Torah Portion-Behaalosecha-foreshadows a great many spiritual elements necessary for our service to the Kingdom of God. In a sense we are modern day Levites. We have been separated from all the nations people of the world unto God for His service. Are we up for the challenge? This is a wake-up call to the Body of Messiah to take immediate action.

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Israel: To Love or Hate Her—That is the Question—Part 2–A Biblical and Personal Perspective on the Significance of Physical Israel

by | Jun 14, 2019 | ,

In this 2nd Part to our Israel: To Love or Hate Series, we continue our analysis of some the most common reasons people reject physical Israel today. As well as we consider some of the miracles said to have resulted in Israel’s deliverance from certain destruction. And lastly we consider the problems associated with the nation state of Israel. Shalom and welcome.

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What is the True State of our Worship?–Parashah 139 Discussion and Study

by | Jul 3, 2021 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

What is the True State of our Worship?–Parashah 139 Discussion and Study

In today’s installment we will be discussing Parashah 139—which is contained in Deuteronomy 17:1-20.

So grab your bible and maybe a cup of coffee or tea, and let’s get into our study of Yah’s Word.

Three General Areas of Community Responsibility

Our Parashah this week consists of three general areas of community responsibility. These three areas of responsibility all centered around ensuring that evil and corruption would not find safe haven in Yisra’el.

And despite our obligation as Torah observant, covenant walking children of the Most High to keep and honor Yah’s Torah to the best of our ability, we must recognize that these regulations—these mitzvot if you will—cannot be applied to any secular nation of our modern world. In other words, it would be foolish for us to expect the nations of the world today to do anything other than what they are presently doing. For indeed, Yehovah OUR Elohim, is NOT the Elohim (or rather the God) of the nations of this world (including the United States). Sadly, the nations of this world, in fact, serve another god or gods if you will.

The Nations are Ruled by Other Gods 

The Apostle Shaul wrote about the world being under the rule of another god as follows:

 

“To them whose minds and the god of this world has blinded, in order that they might not believe, or else the light of the Flame (that being the Gospel or the Good News) of the glory of the Mashiyach (who is the likeness of Elohim) should dawn upon them” (2 Cor. 4:4; AENT).

 

Ideally, if the nations of the world were to adopt these righteous regulations (many of which the United States, upon her being established), the evil that envelopes the entire world today would be significantly reduced, if not eliminated altogether. However, that elimination of evil from the nation peoples of the world would be entirely contingent upon each nation willingly entering into a covenant relationship with the Creator of the Universe first and foremost.

Yah’s Torah Apply to His People—At Least for Now 

So, as tempting as it is for us to want to hold our secular nations and peoples accountable for their not adhering to Yehovah’s Torah, we must instead place the focus on ourselves and our communities—we that are of the elect of Yah—in any criticisms we may have regarding who is walking in obedient covenant relationship with Yehovah and who is not. And that focus must be to apply the wise principles of Yah’s Torah to our individual and community’s walk in Mashiyach.

Indeed, we can’t keep many of the Mitzvot as they are written in the pages of our bibles—many of which are contained in our Torah Reading for today. We can, however, keep the fullness of these righteous Torah instructions within the framework of the Spirit and Truth in which it was originally rendered to us by our Elohim.

And as we discussed in detail in TMTO’s series on Paul and the Book of Romans some months ago, the world’s refusal to turn to Yehovah and to follow in His Ways will result in judgment being leveled against it (Rom. 2:1-16). But for now—and until our Master Yahoshua returns and establishes Yah’s Kingdom here on earth (Dan. 2:44)–it remains our responsibility as Yah’s elect to “shamah”–that is hear, listen and obey”–Torah in Spirit and in Truth (cf. Deu. 5:1; Joh. 4:23-24). And in so doing, we image our Heavenly Father, here on earth, before the nation peoples of the world.

Amein? Amein!

An Overview of Parashah 139—Deuteronomy 17:1-20 

So, let’s first conduct a general overview of today’s Torah Reading. Then I would like to circle back and focus on just the first general area of righteous instructions: That of prohibiting our rendering unto Yehovah blemished offerings and sacrifices.

So, in order to save time, we will not read the passage here but go right into our overview. However, I would strongly encourage you to read the 20-verses of this parshah  in conjunction with our general discussion here.

The Prohibition Against and Punishment for Idolatry (Verses 1-7)

 This passage in summary instructs that any member of our community who would, for whatever reason, deviate from covenant, go and serve (the term “serve” as used here in our text in Hebrew is “‘abad,” means to work or serve; to labour; to serve as subjects; to make oneself a servant) and worship (“shachah” in the Hebrew here means to bow down; to prostrate oneself; to pay homage) other gods; or who would engage in worship of the heavenly bodies, to include the sun, moon and stars, were to, after diligent inquiry, be stoned to death.

That diligent inquiry required at least 2 or 3 witnesses to the transgression. And these witnesses to the transgression would, upon the transgressor(s)’ conviction, be the first to cast stones in the transgressor(s)’ execution. This would then be followed by the remainder of the community taking part in stoning the offender(s) to death.

The capital punishment for idolatry would serve to purge/remove evil from the community. Evil that is not addressed Yah’s Way has the inevitable tendency of utterly destroying the righteous community from the inside out. And thus, evils such as common to all forms of idolatry were to be, after diligent inquiry, rooted out of the community with extreme, but righteous prejudice.

Obviously, if such a serious transgression of Torah were to occur in the midst of our fellowships today, we would not physically harm the transgressor(s). Instead, we would be wise to follow the protocols as found in some of Shaul’s writings—an example of which can be seen in 1 Corinthians 5:1-8 where the apostle chastised the Corinthian Assembly leadership for their negligence in failing to purge a sexual offender from their assembly’s midst.

Thus, as it relates to our Faith Communities today, the Spirit of Torah demands that we prayerfully and purposely look into such transgressions, in particular those that have the potential of bringing both physical and spiritual harm to our assemblies. And if it turns out that the allegations of wrongdoing are true, we are to separate ourselves from the transgressor(s). Or put another, more blunt way: We need to send the transgressor(s) packing and out from our groups. It would be further prudent to pray for their eventual repentance and return to an obedient covenant relationship with the Almighty.

Instructions for Adjudicating Difficult and Challenging Cases of the Community (Verses 8-13) 

Difficult and challenging legal cases were to be brought to the ruling cohenim (that being, the Levitical Priests), headquartered at the place where YHVH placed His Name and presence to dwell. And it was our responsibility to do according to the ruling(s) of the cohenim. And the reason we would be obedient to the cohenim’s ruling(s) is because their instructions or rulings would be based in Torah. And so, we were not to deviate from the cohenim’s instructions.

Any who would choose to act “presumptuously” (that being, one who intentionally rebels against) against the cohenim’s ruling in their case would be subject to the death penalty.

This is yet another example where evil is intended to be purged from our community.

The capital punishment that was to be rendered here may seem a bit harsh, even over-the-top, to our 21st century western sensibilities. But no doubt, the perspective that YHVH is conveying to us here is that any who would be presumptuous enough to ignore and deviate from Yah’s Word, which was, in this case, rendered to us through His ordained cohenim; and then to think that he or she could escape accountability for their transgression(s), would only embolden that individual to purpose in their heart and continue functioning in their community as one who is not answerable to Yah and His instructions. And who’s to say that this same individual’s brazen disregard for Yah’s Word and instructions, through Yah’s ordained legal system, would not embolden his/her neighbor to do the exact same thing that they were found guilty of doing? The spread of such unabated evil in a righteous community the Apostle Shaul linked as leaven:

“Your bragging is not praiseworthy. Don’t you know, that a little leaven leavens the whole mass? Purge out from you the old leaven (that is chometz) that you may be a new mass, as you are unleavened. For our Passover is the Mashiyach, who was slain for us. Therefore, let us celebrate the festival, not with the old leaven, nor with the leaven of wickedness and bitterness, but with the leaven of purity and sanctity” (1 Cor. 5:6-7; AENT). 

Yeshua as our High Priest 

Yahoshua serves as High Priest over our spiritual community (Heb. 7:11-21). He is, in fact, our High Priest under the Melchizedekian priestly order. We are, therefore, obliged to obey His righteous teachings and imitate Him in every aspect of our lives.

Thus, presumptuousness on our part as it relates to our covenant-based relationship with Yeshua our Mashiyach will ultimately result in our hearing those dreaded words from Him:

“I will profess to them that from everlasting, I have not known you. Depart from Me, you workers of iniquity. Anyone, therefore, who hears My words, these, and does them, will be likened to a wise man who built His house upon a stone. And anyone who hears My words, these, and does them not, will be likened to a foolish man that built his house upon sand. And descended the rain, and came the rivers, and blew the winds, and they beat on the house and it fell, and its fall was great” (Mat. 7:23-27; AENT). 

The take away here is simply this: It’s going to go Yah’s Way, or it’s going to go Yah’s Way. Yeah, we might get away with doing things our way for now, or even for a period of time; that being presumptuously doing that which is opposed to the righteous rulings and teachings and instructions of Abba and His righteous and holy priesthood. But ultimately, that evil of presumptuousness to Yah’s instructions and directions will be rooted out and expelled from the midst of His set-apart people. 

Instructions for the Selection and Rule of a King Over Yisra’el (Verses 14-20) 

When it came to choosing a king to rule over us in the Land—simply because we ended up wanted to be like the other nations around us who had kings ruling over them—we would not be the ones to choose the king that would rule over us. Yehovah would be the One who would choose the person to rule as king over us.

And that individual could not be a foreigner. Instead, he would have to be a native-born Yisra’elite.

Furthermore, our supposed king was not to accumulate unto himself, a cadre of horses. Or more specifically, he was not to create a great standing army in an attempt to amass unto himself an autonomous military presence and might. In so making such a mitzvah, Yah inserted the issue of “causing the people to return to Egypt…in order to acquire many horses” (vs. 16). The perspective here is that the central place to acquire horses in that region of the world at that time would have been Egypt. And in order to acquire a commodity such as a great standing army, the horses needed for such a great army would have to come through purchases or acquired from Egypt. Therefore, the king that coveted having a powerful army at his disposal would end up having to establish commerce and trade relations with Egypt. And we know that Mitsrayim and her pagan people was the land from which we were delivered and redeemed by Yehovah our Elohim. Abba did not want us having anything to do with Egypt, especially anything involving the establishing of commerce or alliance relationships with her.

Beyond amassing power and might, which would naturally place the king who would rule over us in a “pride of life” situation, Abba instructed that the would-be king not marry many wives. Notice that Abba did not prohibit Yisra’el’s king from engaging in polygamy. His instruction was that he not “multiply wives for himself,” the Hebrew term for multiply being “rabah,” meaning simply “become many” or “become great.” (I did a post on polygamy back in 2020 that I would encourage you to check out regarding biblically polygamy). Bear in mind now: I’m not in any way advocating Yah’s people engage in polygamy. For the scriptural record clearly shows that virtually every polygamous relationship Yah’s people engaged in was fraught with a great many problems. Not to mention, Yah’s original intent for marriage was for a man to leave his parents’ home and enter into a life-long union or relationship with ONE woman. Therefore, polygamy was not Yah’s original intent or purpose for his human creation. Nevertheless, Yehovah worked with what he had at the time. So, when the patriarchs did falter and engaged in polygamous relationships, the infinite wisdom of Yehovah made lemonade out of the lemons he had to work with.

The problem Abba had regarding Yisra’eli kings amassing for themselves a number of wives, apart from the natural relational issues common to polygamous relationships such as jealousy between wives and terrible sibling rivalry, is for the very reasons of what happened to King Solomon. Recall that King Solomon’s wives led him astray and away from Yehovah. And this of course is a reasonable concern whenever you have competing spousal voices from various regions having various backgrounds and various religious beliefs, vying for the king’s attention and favor. And so it was these competing voices vying for Solomon’s attention that ultimately led him astray:

 “For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father.  5 For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites.  6 And Solomon did evil in the sight of the LORD, and went not fully after the LORD, as did David his father.  7 Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon.  8 And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods. 9 And the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel, which had appeared unto him twice,  10 And had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the LORD commanded.  11 Wherefore the LORD said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant” (1Ki 11:4-11 KJV)” 

So it is that this same concern that a would-be king amassing unto himself a number of wives also applies to the amassing of riches such as silver and gold. Greed, the love of mammon, presents an often inescapable temptation to depart from Faith and covenant relationship with YHVH. You see, when you have everything you could ever think to have, and then some, you end up telling yourself that you don’t need Yehovah. And this is what Yah did not want to see happen to would be Yisra’eli kings.

And it is along this line of thinking that Yah gave the requirement that all Yisra’eli kings would write for themselves a copy of the Levite’s Torah. You see, when you actually have to sit down and write something out, one is more likely to accurately recall all that they had physically written, as opposed to them having simply heard the teachings.

And this mitzvah was not simply that the would be king write-out for themselves a copy of the Levite’s Torah, but also that that king’s copy of Torah was to be with him personally and read by him all the days of his life. And the purpose in requiring the king to do this is that he would learn to fear YHVH through his careful observing of Torah (vs. 19). Furthermore, it was important that the king’s heart be right and that he not see or exalt himself above his subjects.

Yeshua is our King—Wholly Acceptable Unto Yehovah and Qualified to Rule Righteously Over Us 

Our king today is Yahoshua. And He most definitely meets Yah’s most exacting requirements to be king over Yisra’el—over Yah’s elect. More relevant to us as Yah’s redeemed, He rules over us as our only King—Yah’s anointed One—Yah’s Mashiyach—Yah’s Chosen King. And He being the walking, talking Torah rules us from Yehovah’s holy Torah. His humility and sinlessness ensures that He always has our best interests at heart. He will always rule over us with love, kindness, grace, mercy, righteous justice and peace. He is monogamous as we are His only spouse. His military prowess comes from His Heavenly Father.

Now, I want to back up to the beginning of our Reading and discuss specifically the mitzvots surrounding idolatry and the offering of blemished sacrifices unto Yehovah by Yah’s set-apart people.

 Relationship

Yehovah chose Yisra’el. He redeemed her out of Mitzrayim. Thus Yehovah is highly possessive of the people He chose (or rather that He selected) and redeemed.

In so doing, He described Himself as a jealous Elohim in Exodus 20:5; 34:14; Deuteronomy 4:24; 5:9; 6:15. Therefore, it comes as no surprise that Abba placed tremendous emphasis on the unacceptability of His elect engaging in any idolatrous activities.

Unfortunately, far too many who enter into covenant relationship with the Eternal find themselves ensnared in some form of idolatry. And when this occurs, Yah’s people end up suffering.

So I ask you: Is it then no wonder that so many of us today who claim to be Yah’s elect are undergoing constant turmoil, trials and tribulations in our lives? We, like our wandering ancient Hebrew cousins, consent to walk in obedient covenant relationship with the Most High at the start. However, many of us end up compromising that walk by engaging in idolatrous activities. Oh, we may not be directly bowing down and serving and worshiping idolatrous elements such as Asherahs (see last week’s post entitled: “Round and Round the Asherah Pole We Go”). But this 21st-century western society we live in offers a great many opportunities to engage in idolatrous activities. Unfortunately, a great many of us are deaf and blind to the evil ensnarements that await those of us who, for whatever reason, stop to dabble in idolatrous activities such as:

  • The Entertainment Industry—Music—Movies-Books-Magazines we don’t have any business reading. Pornography—pedophilia. Sex slavery and such.
  • Politics—the worship of the state and government. Conservatism. Patriotism. Trumpism. Wokeism. Progressiveness and the likes.
  • Religion—giving ourselves over to the religious practices and demands of certain religious organizations and dogma. New Age—Humanism—Worship of self. Technocracy. Pagan Holidays and Practices such as Christmas, Easter, Halloween and the like.
  • Drugs—pharmakeia. Junk foods. Fake foods.

Compromising the Faith Walk and Thus Compromising the Relationship with Yehovah 

And so, many of us end up either wittingly or unwittingly compromise our covenant relationship with the Eternal by engaging in these and so many other things that come only from the realm of paganality. And Abba doesn’t like it one bit. Indeed, some of these things are left-overs from our previous lives. And many of us end up bringing these pagan-rich or pagan-based things over into Faith with us as though they were needed baggage (of which I spoke about in a previous post). Unfortunately, far too many of us fail to get rid of that baggage, much of which is idolatrous in nature. And so we purpose to enter into a covenant relationship with YHVH only to syncretize into and compromise that walk with the idolatrous stuff that so many of us brought into Faith with us.

Others in our Faith Community foolishly pick-up idolatrous practices sometime during the course of their walk. And they do so for various and sundry reasons. A lot of the times some of us reason that by our incorporating certain elements into our walk we are in effect enhancing our walk with Mashiyach. But the simple fact of the matter is that we are actually adding to or even taking away from Abba’s instructions for righteous living. Master railed against the Pharisees for doing these very types of things:

“Yesha’yahu the prophet did well prophesy about you hypocrites! As it is written that, ‘This people honor Me with their lips. But their hearts are very distant from Me. And vainly they fear me while they are teaching the doctrines of the commandments of the sons of men. For you have left the Commandment of Elohim, and you have embraced the tradition of the sons of men: the washing of cups and of pots and many others that are like these’” (Mar. 7:6-9; AENT; cf. Isa. 29:13). 

Delving into Paganality Leads to the Curses of Deuteronomy 28 

In fact, Abba warned us that when we deviate from His established ways—we turn away from the elements of His covenant—His Torah—His Word—we put ourselves in harm’s way. In fact, Father lays out for us a sizable list of curses that would come to those who stray from His Way of life and take-up lifestyles that are opposed to the life He laid out for us in Torah–Deuteronomy 28:15-68—the curses passage of Torah. And this is part and parcel of why so many of us find ourselves seemingly kicking against the prick when it comes to having the birthright to the abundant life Master promised we would have if we agreed to become His disciples. Too many of us demand to have things our way—we want to have one foot in Faith and the other foot in the world. We want to syncretize our Faith. So Master let’s us have things our way. And then, when the curses of Deuteronomy 28 hit us, we whine and complain and we claim we don’t know why we can’t have the abundant life Yeshua promised us.

Of course none of this is to say we all won’t have our share of troubles from time-to-time. Troubles come with life in general, and testings and trials come with being one of Yah’s Elect. That’s why Master advised us to petition Father that we may not enter into testing, but that we instead be delivered from the evil one (reference Mar. 6:13; Luk. 11:4). But that’s not what I’m referring to here. I’m talking about carelessly and willfully deviating into paganality and deviating away from a covenant relationship with the Almighty. Why? Because we want to. Or because we’re foolish or ignorant—we won’t study Yah’s Word. Maybe its because we’re weak and cannot resist the wiles and enticements of the devil. So we make mistakes and we find ourselves in spiritual harm’s way.

And that my friends is what we all must avoid. And if by chance we find ourselves entangled in such foolishness, we absolutely must petition Father to help us get out of that mess.

Getting Out of Paganality 

First we must come to Him—that is, come to Father–with circumcised hearts—contrite spirits and broken hearts that are malleable to Him accomplishing the needed work in our lives (Psa. 34:18; 51:17; Isa. 57:15; 66:2). It is the Ruach HaKodesh that will do the work that will help us get out of the miry clay we may find ourselves in.

Of this the psalmist wrote:

” 2 He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings.  3 And he hath put a new song in my mouth, even praise unto our God: many shall see it, and fear, and shall trust in the LORD.  4 Blessed is that man that maketh the LORD his trust, and respecteth not the proud, nor such as turn aside to lies” (Psa 40:2-4 KJV). 

So, the only way for us getting out of paganality trouble and out of trouble with Yehovah, is for us to go turn to Him and petition Him for His help. However, we must first die to self—that is give everything up to Him and allow the Ruach—His Ruach—to work in our lives. That’s where the contrite spirit and heart comes in.

Figuring Out Where We Stand With Father 

If we aren’t sure what things in our lives are causing us harm or problems, we must petition Abba to show us those areas of our lives that need fixing; those things, those hindrances in our lives and walk that need to go. And frankly, this is not always an easy task. Sometimes the enemy’s stronghold over us can only be broken by engaging the enemy in spiritual warfare. This may, in addition to fervent prayers and petitions to Father on our part, include fastings; diving headlong into His Word; claiming and uttering His promises from His everlasting Word, and turning ourselves over to the inner workings of His Ruach HaKodesh. It may also require us to seek help and guidance from other mature and Spirit-filled brethren who are equipped and ready to intercede for us, lay hands on us and anoint us with oil.

Idolatry: be it overt; passive; witting; unwitting, can and does have devastating effects on our relationship with YHVH. And we must always be on guard for its potentiality in our lives and in our respective walks with Mashiyach. And I would also add that it behooves us, as further insulation against paganality, to not go this Faith walk alone. It is wise to always have one or more brothers and sister who are equally yoked with us, who we can count on to be real and honest with us; to encourage us when we need encouragement; to admonish us when we are faltering; to inform us when we are ignorant; to laugh with us in joyous times and to cry with us in times of mourning; to pray with and for us when we need the prayers of a righteous one on our behalf; to run things by and to teach us to be a blessing unto them in return.

Moving on.

Yah’s Perspective on Idolatry 

Believe it or not, Yah views idolatry of any type as abominable, abhorrent or detestable (vs. 1). And let us remember those things that Yah considers as abominable, abhorrent or detestable: homosexuality; consuming prohibited meats; sacrificing to pagan gods; etc.

And the one thing that Yah detest the most as it relates to His chosen people is when they elect to include paganality into their worship and service of Him. And the short and simple end of this thing is that Abba doesn’t play that at all.

So serious was Abba about His elect involving themselves in idolatrous practices, that He gave this infraction the death penalty (vss. 4-5).

But we’re sort of getting ahead of ourselves in this parashah discussion. For we find in verse 1 that Father views our sacrificing blemished offerings unto Him as abominable. Why? Well, Abba gave very precise instructions as to how He was to be worshiped and what He expected of His people in their service of Him. And any deviation from those precise instructions would carry with it certain consequences. And certainly, the offering of an inappropriate animal sacrifice was strictly prohibited.

Nevertheless, given this mitzvah’s place in this section of our parashah, it would seem that Yah is somehow linking the sacrifice of blemished animals to idolatry or paganality in some way. We should recognize that virtually every sacrifice—every offering commanded of and sanctioned by Yehovah was considered “holy;” “sacred;” “set-apart.”

So it stands to reason that taking something that would detract from the holy and sacred nature of worship is by default pagan or idolatrous in nature.

Simply put: paganality or idolatry is anything that deviates from Yah’s established means or method of worship. Thus, offering blemished sacrifices would be a deviation from Yah’s established method or means of worshiping Him. These are completely unacceptable to Father. Therefore, it is an abomination to offer blemished animals or sacrifices unto Yehovah.

What Can We Learn From This Mitzvah as it Relates to our Sacrifices and Offerings Today? 

So what does all this say about our offerings and sacrifices unto Yehovah today? Are we giving—are we offering unto Him blemished sacrifices that are unacceptable to Him and that He interprets as being idolatrous, and even, abominable in nature? Or do we lovingly and happily render unto Yehovah the very best and most perfect offering and sacrifices we have available to us?

This question goes well beyond just our monetary tithes and freewill offerings today. It certainly must include the time(s) that we render unto Him. How about our talents and abilities: are they unblemished? Do we give the very best of ourselves unto Yah each time we have the opportunity to do so? Are the praises and songs and love we send out to Yehovah each day pure and unblemished (Heb. 13:15)—which are the fruit of our lips?

The instructions Father gave us regarding the giving of perfect sacrifices and offerings unto Him at the place He chose to have His Name dwell, were certainly a foreshadowing of the perfect sacrifice He would ultimately provide for our eternal benefit. All of those prescribed offerings and sacrifices that would be rendered unto Yah at the Tabernacle and the Yerushalayim Mishkan (Jerusalem Temple) pointed to the perfect, holy sacrifice of Yah’s beloved Son, Yahoshua. Father fully accepted the sacrifice of His holy and righteous Son to serve as our ultimate atonement.

So it is what it is: Yehovah gave us His best. And in giving us His best, He would of course expect the best from us. And for us to render unto Him less than our best, in whatever form the sacrifice or offering takes, is tantamount to idolatry. Bringing to Abba blemished elements of our worship, “detracts from the glory and perfection—detracts from the very sacrifice of Yeshua that is central to all our worship,” according to Messianic teacher and author Tim Hegg in his commentary on this passage.

Idolatry Often Begins With Corrupted Worship 

What happens when we intentionally short Abba in our worship—in our sacrifices and offerings unto Him?

Well, quite simply this? Yah realizes that when people feel they can get away with doing that which is substandard—that which detracts or is diminished from the standards He set in place for worship of Him, such as the quality of sacrifices and offerings we render unto Yah—well over time, the natural tendency of such an individual is for him/her to cut corners and shirk their spiritual responsibilities and obligations in other areas of their lives. Today, it’s rendering unto Abba a blemished sacrifice or offering in the form of giving Him less than our best worship, praise and service. Tomorrow, it’s working on the Sabbath. The day after that, it’s enjoying a bacon infused meal. And you get my drift I hope.

But if people can get away with circumventing Yah’s instructions in righteousness, it’s a small hop-skip and jump to entirely compromising his/her Faith and enjoining oneself to paganality of some form or another. Before he or she knows it, they’ve left the true Faith once delivered for that which is more appealing and convenient to their personal sensibilities.

And when he/she starts down that road towards paganality and idolatry and unadulterated compromise to their covenant Faith-walk, Yah’s gentle mercies will begin to disappear and ultimately he/she will eventually run the risk of judgment, Yah’s wrath and eternal damnation.

Bottom line friends: Substandard worship-blemished sacrifices and offerings—remembering that Yehovah sets the standards—is the gateway drug to idolatry. And thus, Yehovah considers it an abomination.

An example of this principle in action can easily be seen in the brief two-verse incident involving Nadab and Abihu. Recall that these two priestly sons of Aharon, engaged in worship that was not in keeping with the exacting standards and methods given to the priesthood by Yehovah. It is recorded that the two, during the nation’s inauguration of the Levitical Priesthood, “offered strange fire before Yehovah” (Lev. 10:1-2). What exactly “strange fire before Yehovah” looked like in this incident is not entirely clear. Some have surmised that the brothers infused paganality into their worship. Others have stipulated that the two used the wrong source of coals or fire to charge their censers. Still others surmise the two were simply drunk and worshiped Yehovah improperly. Who knows for sure? But what we do know is that their worship-related actions were egregious enough to cost them their lives, in a horrendous, fiery death. Their horrible summary execution before the eyes of the nation during that inauguration ceremony no doubt left an indelible impression upon Levite Priests and Hebrew layman alike that Yehovah will not accept worship that is not in keeping with His established instructions.

Altering the Eternal’s established format or method of worship, if left unchecked, will inevitably devolve into paganality and idolatry. Yah was clear that His people would worship Him ONLY in accordance with His established protocols and methods; NOT in accordance with the protocols and methods men use to worship their false gods (Deu. 12:5,13).

Syncretism and Idolatry 

A lot of times, blemished worship takes the form of syncretism. Syncretism, as I’ve addressed numerous times on this program, is the melding of paganality—pagan or idolatrous elements—with Yehovah’s instructions in righteousness (Let Your Women Keep Silence in the Church–Part-9 of the Paul and Hebrew Roots Series (themessianictorahobserver.org). We spoke earlier today about how Yahoshua called the religious leaders of His day out for their diminishing of Torah through the implementation of their competing oral traditions. Their syncretizing—their melding of the oral law with the Torah–according to Yeshua, made Yah’s Torah-based Way of Life of no effect—no validity—because the ways of man will ALWAYS usurp the authority and Ways of Yehovah, Creator of the Universe.

And this is essentially what syncretism does: It effectively eats away at the purity and holy authority of Yah’s Word and the Gospel until Yah’s Will and purposes are overshadowed and overrun by the will and purposes of man. Yah does not compete with any entity, person, place or thing for attention and sovereignty in His peoples’ lives. Yah stated as much in Isaiah:

“8 I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images” (Isa 42:8 KJV). 

The Dangers of Adding of Outside Elements to our Covenant Walk 

When we enter into covenant, we agree that we are going to do things—everything that is—Yah’s Way. In agreeing to this term of the contract agreement, we effectively agree to not permit any outside influences or elements into our worship and in our covenant relationship with Yehovah.

A great many times, we naturally assume that Yah will appreciate our doing certain things over and above the things He instructed us to do as it relates to our worship of Him and obedient covenant walk. We see this brilliantly displayed in the Talmud and Mishnah—these being the composite of the so-called Oral Law or Oral Tradition–where hundreds of rules and instructions have been inextricably attached to Yah’s Torah commands. The excuse given by the rabbis in their constructing and foisting of their Oral Tradition upon their Jewish brethren is that their added traditions, laws and instructions served to place a fence or wall around Torah. That added fence or wall around Torah supposedly was imposed upon the Jews as a means of providing a cushion or protection against any transgression of Torah.

Unfortunately, many within our Faith Community set out to append such added instructions and rules to their covenant walk with Mashiyach. We see it all the time where folks enter into faithful obedient covenant relationship with Yehovah and at some point in their walk, they start implementing various traditions and following certain extra-biblical rules throughout the course of their worship and walk. It’s as though they’ve convinced themselves that they must follow these added Judaistic practices and protocols in order to be in right-standing before Yehovah.

Why Are We Doing Extra-Biblical Things in our Worship and Service of Yehovah? 

Abba made it clear to us that He never commanded us to do such things (vs. 3). And if He never told us to do such things—and He gave us all of the instructions He wanted us to follow in His Torah in terms of service and worship of Him–why then are we doing them? Kippah wearing; prayer shawl wearing; tefillin wearing; turning to the east, etc. Why? Could we be offering blemished sacrifices to Yehovah by doing some of the extra-biblical things we’re doing these days in our worship of Yehovah?

I’m actually not saying one way or the other? I’m simply asking, why are we doing some of the extra-biblical things we’re doing in our service and worship of Yehovah.

I will tell you that such traditions and practices are generally fine; that is, they’re fine until they run afoul of or compete with Torah. When traditions and practices become as authoritative as Torah, then we’ve entered into the realm of blemished offerings and idolatry. And Yah wants none that for His set-apart people. For He sets the rules and the protocols for His worship.

Now, I’m not saying that wearing prayer clothes and tallits and such are necessarily wrong or that Yah is opposed to them. What I’m asking is, why are we doing such things. Why do we feel that we must do such things? What do such things do for us in terms of our worship and our relationship with Yehovah?

If we can’t answer these questions from the pages of our bibles, why then are we doing them?

Also, can we safely confirm that some of the traditions and practices of our worship regimen did not originate from pagan sources? And most importantly, did these extra-biblical worship practices originate with man or with Yehovah? These are serious questions we must be able to answer, especially if we are going to put ourselves out there and engage in these extra-biblical practices.

Beware of False Teachings and Doctrines That Lead to Idolatry 

In this set of mitzvot addressing idolatry, Abba prophetically mentions that His people would dabble in the worship of the heavenly bodies, worshiping the sun, the moon and stars. And certainly we’ve learned from history that this was a common syncretizing element to Judaism and ultimately the Faith that claims Yeshua as their Mishiyach.

Jewish mysticism, which ultimately matured into what we know today as Kabbalah, emerged primarily around the 12th century AD in Europe. Scholars have named Merkabah Mysticism (c. 100 BCE) as one of the earliest forms of Jewish Mysticism. The focus of Merkabah Mysticism was that of visions such as described in Ezekiel chapter 1, and on the “heikhalot,” which relates to the “palaces” literature that centers on ascents to heavenly palaces.

We also know of Ashkenazi Hasidim, which is believed to have started much later, sometime around the early 13th century CE. Again, all these are syncretized elements to certain sects of Judaism.

From the Brit HaDashah record, we know that Shaul and his evangelical team had their share of battles with Jewish Mysticism, otherwise known as Jewish Gnosticism. (I spoke at length on Shaul’s dealings with Jewish Gnosticism on this program, the link to that discussion is found here).

The Devastating Role Syncretized Gnosticism Played in the Faith 

Now, in the first century C.E., Judaism and the Way Movement were viewed by people within and outside the Body of Mashiyach as synonymous—they were one and the same Faith—or better, the Way was simply a Jewish sect. And this is, of course, because the Way Movement began primarily in Yisra’el proper—Yerushalayim to be exact–and the overwhelming members of the Way Movement were initially converted Jews who still held to many of their Jewish traditions and culture, but who accepted Yahoshua, Son of Yehovah, as their Mashiyach.

Well, along with some of these well-meaning Jews entering the Way Movement, came those who practiced Jewish Mysticism, otherwise known as Jewish Gnosticism. And it was these individuals, in addition to the so-called Judaizers demanding incoming Gentiles be physically circumcised in order for them to be included in the Body of Messiah—both these groups proved to be major spiritual pains in Shaul’s neck.

These Jewish Mystics were bringing into the Assemblies of Asia Minor (modern day Turkey), their Gnostic doctrines and stories. In many cases, their stories and doctrines challenged the very foundational Truths and understandings of Torah and the Prophets and twisting the teachings of Yeshua Messiah to an extent, that many of the unlearned in the assemblies were led astray. For these gnostic teachings were being infused and melded in with the teachings of the apostles.

Shaul speaks of these syncretizing elements that were threatening the assemblies he oversaw:

“Even so with us, when we were young, we acted as if subject to the elements of this world…Now that you have knowledge of Elohim, and especially have knowledge from Elohim, that you have returned to those weak and poor principles, wishing to come under their bondage” (Gal. 4:3,9; AENT). 

“Beware, or else any man make you naked by philosophy and by vain deception, according to the doctrines of men, according to the rudiments of the world, and not according to the Mashiyach…For if you are dead with the Mashiyach from the rudiments of the world, why are you judged as if you were living in the world” (Col. 2:8,20; AENT). 

The Roman Catholic Church-The Quintessential Vehicle for Offering Blemished Sacrifices 

Ultimately, these gnostic teachings began to overshadow the apostolic teachings. And we all know what ended up happening to the true Faith once delivered—the remnant. Well, it was forced underground and replaced above ground by the Roman Catholic Church. The Roman Catholic, or the Universal Church as the papacy likes to describe her, syncretized these gnostic doctrines and teachings, as well as other pagan beliefs and teachings, with the Truths contained in the Hebrew Scriptures and the Gospels.

And thus, millions of faithful Catholic adherents over the centuries, have been beguiled by the lies that are part and parcel of the syncretizing of Yah’s Truths with paganality. Christmas; Easter; Saint Worship; Cross Wearing; and so much more, are the end results of the blemished sacrifices that the people of Yehovah have over the centuries allowed to take place in their midst, in negligent violation of Yah’s instructions on dealing with such an abomination.

Gnosticism and Astrology 

Although it may not be readily apparent, mysticism and its spawn Gnosticism, delved heavily in astrology. Gnosticism and astrology are detestable to Yehovah. And because we are supposed to possess our Father’s perspective on all things related to our existence on this planet, as my beloved Brother and Messianic author Robert Bills wrote in his excellent book “The Perspective Factor,” we must also detest these things as well.

Unfortunately, many who come into this Faith of ours, find themselves misled and headed down a path towards kabbalah and various iterations of Jewish Gnosticism. Then some inevitably end up syncretizing these pagan-based religious elements into their Faith walk. And they do this, often, because they feel anything that is Jewish—or seems or looks Jewish–lends credibility to their professed Faith walk and Yehovah’s favoritism. Unfortunately for these individuals, the stark reality is that these added elements to their faith walk do nothing to put them in positions of increased favor with the Eternal.

Yah’s favor comes as a result of one’s faithful obedience to the voice of Yehovah in their covenant walk. Nothing more is to be added to or taken away from this spiritual equation.

Patriotism and Conservatism—Another Form of Blemished Sacrifice and Idolatry? 

Today, it’s expected in many sectors of our Faith Community, in particular those of us who reside in the United States, that we be patriotic; a conservative; and even a Republican. And if by chance you fall out in some other aspect or area of the political landscape of this country; or you by chance don’t take a position on anything political in this nation, you stand the chance of being branded something less than a child of the Most High.

And I say to this foolish: Here we go again. Yet another form of syncretism; of offering blemished sacrifices unto Yehovah. Of syncretizing Yah’s Truths with manmade traditions and ideals.

Abba could care less about where we stand as it relates to our political views and preferences. The only thing He truly cares about is where we stand with Him; are we obediently walking in and keeping covenant with Him. He cares about the state of our hearts. He wants to know whether or not we will allow Him to be the de-facto sovereign of our lives. “Are we willing to die to self, let go and let Yah” is all He is concerned about as it relates to us as an individual and as a potential child of His.

He did the hard work of providing a means by which we can enter into a true and substantive relationship with Him. And He achieved this through the personal ministry of His beloved Son Yahoshua Messiah. And He’s simply watching us—searching our hearts and analyzing our actions–to see if we indeed have the Right Stuff (to borrow from the title of one of my favorite all times movies of the 1980’s) to be true disciples of His Son and one of His beloved children.

Our Unblemished Focus and Worship 

But I’m here to tell you today: Our focus must be entirely on our Master Yeshua and on our relationship with the Eternal. And we must be able to honestly answer the questions: Are we doing what we’re supposed to be doing as a child of the Most High? Are our sacrifices and our offerings unto Yehovah our Elohim unblemished? Furthermore, are we giving the very best we have to give Father as it relates to our service and worship of Him each and everyday?

And if we cannot answer in the affirmative to these questions, we need to find out where the problems lies.

Making Our Worship Right Before Yehovah

But the good news is this: If the answers to these questions are not truly in the realm of the affirmative, we can make it right with Abba. With Father’s help, we can make right those blemished offerings and sacrifices we’ve rendered unto Abba throughout our lives. And we can make things right with Abba by simply taking it to Him and repenting of those things and asking Him to forgive us of our flagrant idolatrous acts. He will forgive us, if indeed we come to Him with the right heart and spirit.

Then all we need to do from there, with Yah’s help, is to make sure we don’t continue offering blemished sacrifices and offerings unto Him. And that we abandon all of our idolatrous ways.

Maybe some of us aren’t sure where we stand in our offerings and sacrifices unto Yehovah. Well, that’s an easy one. It’s best to presume that we’ve fallen short in our worship of Yehovah—that we’ve from time-to-time offered blemished sacrifices and offerings unto Him; that we’ve engaged in some form or another of idolatrous worship. And so, all we have to do in this vein is, with a contrite spirit and broken heart, approach Abba, repent of those things we’ve done to offend Him and transgress His Torah that are unbeknown to us, and ask His forgiveness. Surely He will forgive us. For He has promised us that if we draw near to Him, He will draw near to us (Jas. 4:8). And then ask Him to reveal those areas of our worship where we fall short of His approval and glory, and petition His assistance in ensuring that we worship Him in the manner He requires us to worship Him from that point forward; that our sacrifices and worship are wholly acceptable and pleasing to Him.

The other way to ensure we’re on the right track as it relates to worship of Yehovah is to be steadfast and studious students of Scripture. It is only from Scripture and Yah’s precious and revealing Ruach HaKodesh (that is His Holy Spirit), that we learn what constitutes as a pleasing and acceptable gift unto Yah verses what is not.

Our Worship Consists of Spirit and Truth 

And let us not forget: We do not worship Yehovah the way our ancient Hebrew cousins did back in their day. Under the renewed covenant, and because of the personal ministry of our Master and Mashiyach, Yahoshua, we worship Abba in Spirit and in Truth. So our unblemished offerings and sacrifices take the form of something significantly different than those of Faith under the Levitical Priestly and Rabbinic systems.

That being said, we will endeavor to discuss what worship of Yehovah in Spirit and in Truth looks like an upcoming Sabbath Thoughts and Reflections discussion.

But until that time, and as always, may you be most blessed, fellow saints in training. Shabbat Shalom. Take care.

 

Messianics—Modern Day Levites—Separated for Service to God—Thoughts and Reflections on Torah Portion Behaalosecha

by | Jun 21, 2019 | ,

This week’s Torah Portion-Behaalosecha-foreshadows a great many spiritual elements necessary for our service to the Kingdom of God. In a sense we are modern day Levites. We have been separated from all the nations people of the world unto God for His service. Are we up for the challenge? This is a wake-up call to the Body of Messiah to take immediate action.

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Israel: To Love or Hate Her—That is the Question—Part 2–A Biblical and Personal Perspective on the Significance of Physical Israel

by | Jun 14, 2019 | ,

In this 2nd Part to our Israel: To Love or Hate Series, we continue our analysis of some the most common reasons people reject physical Israel today. As well as we consider some of the miracles said to have resulted in Israel’s deliverance from certain destruction. And lastly we consider the problems associated with the nation state of Israel. Shalom and welcome.

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Round and Round the Asherah Pole We Go–Parashah 138

by | Jun 26, 2021 | Blog

Round and Round the Asherah Pole We Go–Parashah 138

This Week’s Torah Reading

This week’s Torah Reading, Parashah 138, is contained in Deuteronomy 16:13-22. My ruach eye (that is, my spirit eye) seemed focused primarily on Deuteronomy 16:21-22. These two verses has to do with, yet again, another admonishment to avoid Canaanite worship and paganism.

Because the passage is so small, I’ll record it here for you. And it reads:

21 Thou shalt not plant thee a grove of any trees near unto the altar of the LORD thy God, which thou shalt make thee. 22 Neither shalt thou set thee up any image; which the LORD thy God hateth. (Deu 16:21-22 KJV)

Not As Easy a Passage to Understand as Some Might Think

Now, prior to my examining these two verses this week, I thought they were quite easy to understand. For the Authorized English Versions of this passage lead us to easily conclude that Father was prohibiting us from retaining and erecting objects of worship in the Land. And surely this line of thinking is contextually reasonable.

However, I was led to break the passage down into its Hebraic and historical parts. And I was led to do so because something was just not setting well with me about this passage.

We Are to Destroy Pagan Objects of Worship in the Land

Yes, Abba repeats Himself throughout Deuteronomy that we are not to adopt Canaanite worship practice. As well as Father also commanded us to utterly destroy all Canaanite sacred places and objects of worship upon our conquest of the Land.

Exo 34:13 But ye shall destroy their altars, break their images, and cut down their groves:

Deu 7:5 But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire.

Two Central Elements to our Focus Passage

However, there are two elements to these mitzvot that are of specific concern to Yehovah our Elohim:

1. The planting of a grove of trees near the altar of YHVH.

2. The setting up of any [abominable] images.

Now, most every English translation I consulted in my studies this week failed to convey the fullness of Yehovah’s concerns surrounding this mitzvot. More specifically, the reader of most English Translations of this passage are left with more questions than answers regarding Father’s specific concerns here.

Unfortunately, the average readers of English Bible translations are led to conflate grove of trees and images in these passage. But the fact of the matter is that Abba was expressing two specific concerns here in these mitzvot. But when we break down the language of the text, we learn that Abba is prohibiting His people from engaging in two very sinister things.

A Breakdown of our Focus Passage

Let’s look at each of these two elements more closely and see if we can better understanding Father’s mind.

The planting of a grove of trees in verse 21 breaks down as follows:

1. Plant in Hebrew is “nata’” {naw-tah}, which, depending on how it is used (that is, depending on context), means either to plant; fasten; fix; or establish.

2. Grove in Hebrew is “’asherah”, which is specific for the Canaanite goddess who was known by that name.

3. Trees in Hebrew is “’ets” {ates}, which depending on how it is used, means either plant; wood; or timber.

The setting up of any abominable images in verse 22 breaks down as follows:

1. “Set thee up” in Hebrew is “quwm” {koom}, which means, depending on how it is used either to rise; arise; to stand up; or to rise up.

2. Image in Hebrew is “matstsebah” {mats-tsay-baw}, which depending on how it is used, may mean pillar; a mastaba, which is an Egyptian tomb or monument known as a house of eternity; or stump.

What Was Father’s Main Concerns Related to our Focus Passage?

So now that we have these two elements somewhat broken down into easier bite-size pieces to understanding, what is the concern Father had that led Him to put forth these prohibitions?

Abba had an obvious aversion to the worship of Asherah. What do we know about Asherah?

Who Was and Is Asherah

Asherah was a Mesopotamian, and more pertinent to our discussion, a Canaanite god or goddess. She or it is believed to have been worshiped and respected as the consort of the Sumerian god Anu and the Urgaritic god El, and the Canaanite god Ba’al. In many respects, this goddess seems to be one and the same entity known as the “Queen of Heaven,” aka Semiramus of Nimrod and Tammuz fame (Jeremiah 7:16-18; 44:17-19). I contend that Asherah was and still is a real spiritual entity that stands in opposition to Yehovah and His elect.

Sorting Out Asherah Poles and Groves

These groves were trees the Canaanites planted erected by the Canaanites for purposes of lending tribute and reverence to Asherah. She or it was mate or consort to El, the supposed Creator of the Universe. Asherah is said to have been the mother of several demigods from the Canaanite pantheon. Some 70-demigods are said to have been birthed by Asherah.

This being the case, it should be mentioned that in certain Gnostic beliefs and writings, Asherah has also been tied to Eve as “the mother of all living” (Gen. 3:20).

The whole issue or connection to the worship of Asherah and trees has been forcefully tied, by the spiritually corrupted, to the biblical mention of the Tree of Life (reference Gen. 2:9; 3:22-24).

First Mention of Asherah Poles in Scripture

First mention of the Asherah pole is found in Exodus 34:13. Then later we are instructed to not plant and to destroy Asherah poles or “groves” in Deuteronomy (7:5).

Asherah Poles Also Known as Groves

Conception of What an Asherah Pole Looked Like in Ancient Canaan.

The trees or plants customarily used in Asherah worship included: grapevines; pomegranates; walnuts; myrtles; and willows. These groves were typically planted on scenic hilltops for purposes of providing pagan worshipers a serene environment and place to worship Asherah. Some groves were strategically planted along well-traveled paths and they were serve as resting places for weary travelers.

Asherah as Idols

When Asherah is mentioned in the plural, it generally pertains to cult objects related to the worship of the fertility goddess Asherah. In short, we’re talking about idols of some sort.

But as it relates to groves and groves consisting of trees and being representative of the goddess Asherah, it appears that back in the day, the Canaanites took trees and fashioned them into female forms. These stylized trees were apparently seductive and designed to elicit base desires within the worshiper; in particular with male worshipers. This all makes sense, of course, since Asherah was perceived and worshiped as The central fertility god of the Canaanite pantheon.

Part Two of our Reading

The second part to this mitzvot involved a prohibition against establishment or setting up of pillars or monuments for the purposes of pagan god worship (vs. 22). Such monuments as it relates to this passage, may or may not be specific to Asherah worship. More than likely, Abba was conveying to us that any pagan monuments or structures such as pillars were not to be established or erected. In fact, the groves were to be cut down and the pillars dashed into pieces (Exo. 34:13; Deu. 7:5).

Israel Was Deaf and Blind to these Mitzvot

Unfortunately, these mitzvot fell on deaf Hebrew ears. For we see several examples where Yisra’el fell into Asherah and Ba’al worship in the following passages:

1 Kings 14:15; 16:33
2 Kings 17:16; 21:3;
2 Chronicles. 33:3
Isaiah 17:8

We know from the Cepher of Ezekiel that Asherah worship got so bad in ancient Yisra’el that the nation incorporated (or syncetized) it into their worship of Yehovah and in the Yerushalayim Temple rituals (Jer. 7:18; 44:17-25). The Prophet Ezekiel recorded that such spiritual syncretism led to Yehovah’ s Ruach (His Spirit) departing from the Temple in Yerushalayim (chapters 1-11) and ultimately Judah going into Babylonian captivity.

Our General Ignorance of Asherah Has Led to Spiritual Traps

A great amount of information regarding Asherah, Asherah Poles and Groves and such can be found on various mediums and platforms. A number of books have also been written on the subject. Despite this glut of information related to Asherah worship, at the end of the day, what is truly understood about this entity and the various local and regional worship practices surrounding her or it, is sorely lacking.

And the general thought that often follows this disappointment in our lack of understanding regarding Asherah worship is typically tempered or explained away with the excuse that all of what was known about her (or it) has been lost over the centuries. And that for the most part is true. But the broader and more poignant or relevant thing that we must bear in mind when we run across passages in the Tanakh regarding Ba’al and Asherah is that that which was known and practiced regarding her goddess-ship, if you will, has not disappeared per se.

Asherah Worship has Morphed Over the Centuries

I submit that Asherah and Ba’al worship over the centuries has simply morphed into things, practices and ideologies that many of us today take for granted. Our 21st-century sensibilities and lack of true spirituality and understanding of the things of Yah have led to an inability to identify that which is associated with Asherah and Ba’al. Many times, these elements of worship and paganality exist right under our noses and we’ve simply grown to be blind or deaf to them.

Present Day Asherah Worship Trappings

Many people of supposed Faith own and keep, for instance, buddhas and other religious and symbolic trinkets in their homes. How about the crosses so-called Christians wear religiously around their necks. What about the dubious people and religious practices that we tie ourselves to, despite our profession of Faith in Messiah. These and so many others have links to Asherah and Ba’al worship.

Today, the closest thing here in the west that we could describe as an Asherah pole is what is commonly known as a stripper or dance pole. The stripper or dance pole is an affixed pole (attached to both ceiling and floor of a room) that is used by some women to perform erotic dances. So instead of the graven image of a woman that is made from a tree or even a small female statue of a pagan god, we have in a stripper pole a live woman erotically dancing from it. Thus we have the modern day worship of the female form that is tied to a modern day manifestation of an Asherah Pole. (Ecc. 1:9).

Jeremiah and the Christmas Tree

Does Jeremiah 10:2-5 describe the Christmas tree as pagan?

Christmas Trees, adorned with all the common decorations—balls and garland—have been described by some as a manifestation of an Asherah Pole. Aspirants unwittingly bow down to their Christmas Trees as part of their Christmas celebrations (Jer. 10:1-10). This is an abomination that has been brought in to most westerners’ homes, along with wreaths that represent, yet again, female reproductive organs.

Stripper or Dance Pole

Stripper Poles in a Sense are Modern Day Manifestations of Asherah Poles

Staying Dialed in to Yah’s Word and His Spirit

That’s why it is extremely important that we, as a Faith Community, stayed dialed into the Word of Truth and the workings of the Ruach HaKodesh in our lives. The wisdom in doing this is so that we may be in a position to not only hold ourselves accountable on such things, but also to hold one another accountable.

Unfortunately, of late, there appears to be a resurgence of interest in Asherah worship. It appears that worshiping Yehovah does not hold the personal interests of most people today. And for whatever reason or reasons, many have abandoned Faith in Yehovah and have rejected His Way of life for themselves and their families. These have instead sought after the ways of the Canaanites. These have inserted Asherah and Ba’al worship into their lives either wittingly or unwittingly.

What Does All This Mean to us Today?

So, what does this say to us today as Yah’s elect?

Quite simply this: Although we no longer worship Yehovah via precise rituals as our ancient cousins did, we are still required to worship Him. Today we worship Yehovah in Spirit and in Truth (Joh. 4:23-24). We are no longer under the Levitical Priestly system of worship. Instead, we are now under the Melchizedekian Priesthood, our High Priest being Y’shua HaMashiyach (Heb. 5:6-10; 6:20; 7:10-21).

In our worshiping Abba in Spirit and in Truth, our bodies have replaced the physical Tabernacle or Temple of Yehovah that once stood in Shiloh and then Yerushalayim (1 Cor 6:19). That being said, we cannot permit any semblance of Babylonian, paganistic worship to have a presence in our day-to-day walk with Mashiyach. And we’re not talking only about outright worship of pagan gods such as Bhuddah or Allah. Anything that is not of Yehovah in our lives must not, in any way, draw our attention from the Eternal: be they material things, friends/family, relationships, jobs/careers or personal interests. Yah must be the sole focus of our lives and worship. He is to be our top priority in life. To compromise our Yeshua-focused Torah-based life with things that are not of YHVH will certainly offend Father and ultimately compromise our covenant relationship with Him.

So my friend: have you cut down and utterly destroyed the Asherah Poles and groves in your life?

 

Messianics—Modern Day Levites—Separated for Service to God—Thoughts and Reflections on Torah Portion Behaalosecha

by | Jun 21, 2019

This week’s Torah Portion-Behaalosecha-foreshadows a great many spiritual elements necessary for our service to the Kingdom of God. In a sense we are modern day Levites. We have been separated from all the nations people of the world unto God for His service. Are we up for the challenge? This is a wake-up call to the Body of Messiah to take immediate action.

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Israel: To Love or Hate Her—That is the Question—Part 2–A Biblical and Personal Perspective on the Significance of Physical Israel

by | Jun 14, 2019

In this 2nd Part to our Israel: To Love or Hate Series, we continue our analysis of some the most common reasons people reject physical Israel today. As well as we consider some of the miracles said to have resulted in Israel’s deliverance from certain destruction. And lastly we consider the problems associated with the nation state of Israel. Shalom and welcome.

read more