RECOGNITION

2. RECOGNITION THE MESSIANIC PROPHECY BIBLE PROJECT http://www.messianicbible.com HEAR O ISRAEL www.hearoisrael.org SHEEPFOLD GLEANINGS WRITTEN BY JULIE PARKER www.sheepfoldgleanings.com MESSIANIC ISRAEL ALLIANCE http://www.messianicisrael.com AZAMRA TORAH FOR OUR TIME – RABBI AVRAHAM GREENBAUM http://www.azamra.org

3. MISHPAT’IM “Right Rulings” TORAH: Exodus 20:1-24:18 HAFTARAH: Jeremiah 34:8-22 B’RIT CHADASHAH: Matthew 5:38-42, Hebrews 9:15-22 All references: The Scripture 1998+ unless otherwise noted

4. AND Many have commented on the Hebrew letter vav (ו) which is the first letter of the first word that begins our parasha: Shemot 21:1 "And these (ואלה) are the judgments which you shall set before them: Commentators point out that wherever the Torah uses the word “these” by itself, it signals a discontinuity with what has been stated previously. But where it uses “and/then these” it signals continuity. At first it would seem that it would be hard to find a greater contrast between the revelation the Israelites experienced last week at Mount Sinai and this week’s laws pertaining to the family life of a slave, judicial proceedings, agriculture rules, etc. Yet our beginning Hebrew word points to these everyday laws as a continuation of last week’s revelation on Mount Sinai. “The faith of the Hebrew is not meant to be just a religion of ‘peak experiences’, but of living in accordance with the divine will” (Abraham Maslow). Our heavenly Father is “in the details” as we shall see in this parasha.

5. MISHPAT’IM Mishpat‟im or “right-rulings” begins in Exodus 21:1 with; “v‟aylahha‟mishpat‟imashartasim l‟ paniym.” or “And, these are the right-rulings which you are to set before them.” The Hebrew word “Mishpat‟im” means “judgments”, “ordinances” or “right rulings”. Gesenius’ Hebrew-Chaldee Lexicon, a “mishpat” is the “sentence of a judge” or “ruling” that is “just”, “lawful” and “right”. These “right rulings” are the basis of the Mosaic Code (Hebrew law), as they apply equally to all Israelites and those who sojourn with Israel (both men and women), at all times and in all areas of life. The “right-rulings” throughout explain the details of this “code of conduct” implied in the “Ten Commandments” and the “Two Greatest Commands” (love יהוה and love your brother as yourself). These right-rulings help teach us just how to keep the basic commands. The mishpatim contains 53 mitzvot, 23 imperatives, or "dos," and 30 prohibitions, or "don'ts“ and are judgments which were not necessarily new to Israel, but when acted upon in faith, united them with יהוה 's divine vision for His people.

6. THREE TYPES OF COMMANDS 1) Mishpat’im are right rulings that are easily understood and straightforward, such as the commands not to steal, or do not murder. These are the types of mitzvot that a society or community might institute as laws to govern itself by. 2) Eidot (literally “testimonials”) are commemorative commands. They include the mitzvot of how to observe Shabbat, those that pertain to Pesach and such. These commands also help us to understand and appreciate historical events in their spiritual contexts. 3) Chukim (“decrees”) are mitzvot that there seems to be no obvious rational explanation to explain. We keep these commands because they are dictated by Elohim, because we read in “This is a law of the Torah which יהוה has commanded, ..(Numbers 19:2) These commands include the ordinance of the “red heifer”, the decrees not to mix threads in garments or seeds in the field and the laws of kashrut and not mixing meat and dairy.

7. SLAVERY “When you buy a Heḇrew servant, he serves six years, and in the seventh he goes out free, for naught. “If he comes in by himself, he goes out by himself; if he comes in married, then his wife shall go out with him. “If his master has given him a wife, and she has borne him sons or daughters, the wife and her children are her master’s, and he goes out by himself. “And if the servant truly says, ‘I love my master, my wife, and my children, let me not go out free,’ then his master shall bring him before Elohim, and shall bring him to the door, or to the doorpost, and his master shall pierce his ear with an awl. And he shall serve him forever. (Exodus 21:2-6) Israel were delivered just a few days earlier from slavery in Egypt and now God instruct them how to deal with slaves. For us it is important as we are in this very process from slavery to deliverance. We need to remember in Egypt (= slavery), no slave could ever go free.

8. RIGHTEOUSNESS AND JUSTICE “When you buy a Heḇrew servant, he serves six years, and in the seventh he goes out free, for naught.(Exodus 21:2) Hebrews sometimes became slaves [property] through poverty (Lev. 25:35,39) or crime (Ex. 22:3), but the Torah did not institute slavery. The Law was given at Sinai when the practice had already existed for centuries, and was common among the nations. Note: In ancient nations, slaves were usually more numerous than free people. In Athens, for instance, the slaves constituted four-fifths of the population. The twin concepts of righteousness and justice are at the very centre of Torah, Messiah and the Kingdom of Heaven. Abraham was originally chosen because he would teach his children after him in "doing righteousness and justice." (Genesis 18:19) The Scriptures tell us that God loves righteousness and justice, (Psalm 33:5) that He desires them more than sacrifice (Proverbs 21:3) and that His very throne is founded upon them, for it is written in ...Righteousness and right-ruling are the foundation of His throne.(Psalms 97:2)

9. FAIR TREATMENT When it says, verse 6, “his master shall bring him before elohim,…” it should actually read elohim (not capitalized) to indicate “mighty ones” in the smaller sense, as in “judges” or the leaders of ten, fifties and hundreds. They were to be witnesses of this permanent agreement. There are several references as to the fair treatment of a servant. Leviticus 25 instructs all Hebrews not to treat their brother as a slave, but as a hired servant, denoting “with dignity”. Deuteronomy 15 also shows how to treat a slave that you served you for six years: “When your brother is sold to you, a Heḇrew man or a Heḇrew woman, and shall serve you six years, then let him go free from you in the seventh year. “And when you send him away free from you, let him not go away empty-handed. “You shall richly supply him from your flock, and from your threshing-floor, and from your winepress. With that which יהוה has blessed you with, give to him. “And you shall remember that you were a slave in the land of Mitsrayim, and יהוה your Elohim redeemed you. ..

10. SERVANT The word “servant” appears in the scriptures 491 times. There are several words in the Hebrew for servant, but the word used in both of our source texts is “eh’bed”, Strong’s #5650 and means “bondman” or “bondservant”. It is from the primitive root word #5647 “aw’bad”, meaning among other things to “serve”, “labour”, “do service” and also means “ear” and “worshipper”. This is different than the usage of the word “sakiyr”, for example in other scriptures, which is Strong’s #7916 and means a hired servant. It’s interesting to note that Moshe is referred to as Elohim’s “eh‟bed”, or “bondservant”, as are Avraham, Yosef, Elijah and King David, in the TaNaK. When Yehoshua (Joshua) was referred to as a servant, the Hebrew word is “sharath” Strong’s #8334 which means, “worshipper” or “minister”. יהושע the Servant “See, My Servant whom I uphold, My Chosen One My being has delighted in! I have put My Spirit upon Him; He brings forth right-ruling to the nations. (Isaiah 42:1)

11. BONDSERVANT Sha’ul (Paul) refers to himself with this term, “bondservant”. This appears in the Greek as “dou-los”, Strong’s #1401 (bondservant). From the Aramaic, we see that “eh’bed” is the word we find. Kepha, Yochanan, Yehudah and Ya’aqob (James) also referred to themselves as “eh’bed’im” or “bondservants”. יהושע uses a different term in the following verses: “But the greatest among you shall be your servant. (Matthew 23:11) And sitting down, He called the twelve and said to them, “If anyone wishes to be first, he shall be last of all and servant of all.” (Mark 9:35) and John 12:26. Here, the Aramaic uses the word “la’com” meaning “servant” or “minister”. The Greek word is “diakonos”, Strong’s #1249, meaning; “minister”, “deacon” or “deaconess”. Paul uses this same word in Romans 16:1 when greeting Phoebe. יהושע used the word “eh’bed” (bondservant), usually in His parables, it was to compare the faithful “servant” with the unfaithful, or wicked, “servant”.

12. EH’BED There is notable accounts in the scriptures regarding יהוה’s servants (“eh’bed”). In Genesis 24 Abraham sends his eldest “servant”, Eliezer, to find a wife for Isaac.And Aḇraham said to the oldest servant of his house, who ruled over all that he had, “Please, put your hand under my thigh, so that I make you swear by יהוה, the Elohim of the heavens and the Elohim of the earth, that you do not take a wife for my son from the daughters of the Kenaʽanites, among whom I dwell, but to go to my land and to my relatives, and take a wife for my son Yitsḥaq.” Notice it says in verse 2 that his servant “ruled over all that he had.”Eliezer was a very important man. When servants had ruler ship authority, they would actually do business and make decisions in the name of their master, according to his instructions. We need to remember that we, also, have authority to do business in the Name of our Master, when we do so according to His Will. But without belief it is impossible to please Him, for he who comes to Elohim has to believe that He is, and that He is a rewarder of those who earnestly seek Him. (Hebrews 11:6)

13. יהושע ON SERVANTHOOD " “A taught one is not above his teacher, nor a servant above his master. “It is enough for the taught one to become like his teacher, and a servant like his master. If they have called the master of the house Beʽelzebul, how much more those of his household! (Matthew 10:24-25) Beelzebub is an Aramaic word that means simply “lord of the house.” It became a nickname for satan; in reference to being “lord over” mankind’s house, as he was given authority to tempt man in the earth. What יהושע was teaching here is that a dedicated disciple, or servant, will one day become like his master. Aren’t we to become like יהושע? The servant will be recognized as his teacher or master is recognized by the world. He will be associated with the one who taught him, whether that be with love and respect, or hatred and persecution.

14. EAR It is very significant the awl pierced the servant’s ear. The word used in both scriptures is Strong’s #0241, “ozen” (o-zen) and means the organ of hearing and comes from the root word #0238 “azan” meaning to hear, to listen, to be obedient. The rabbis teach that this act symbolized the servant’s desire and promise to hear and obey (sh’ma) his master’s instructions. When the children of Israel promised to “hear and obey” this marriage covenant called the Torah. In Debarim 5:1 we read, “And Mosheh called all Yisra’ĕl, and said to them, “Hear, O Yisra’ĕl, the laws and right-rulings which I speak in your hearing today. And you shall learn them, and guard to do them. and in 6:3-9… “And you shall hear, O Yisra’ĕl, and shall guard to do, that it might be well with you, and that you increase greatly as יהוה Elohim of your fathers has spoken to you, in a land flowing with milk and honey. “Hear, O Yisra’ĕl: יהוה our Elohim, יהוה is one! “And you shall love יהוה your Elohim with all your heart, and with all your being, and with all your might. ...

15. MY SHEEP HEAR MY VOICE We’ve read in scripture that יהושע said, “My sheep know My voice.” Since He is our Master (our Adon) we should be able to hear and distinguish His voice from all others. We have a good example of what the rabbis teach as the reason for piercing the ear as a reminder to the servant to “hear” the words of his master. In Matthew 10, where we read about the servant becoming as his master in verses 24-25; and in verses 26-28 we read, “Therefore do not fear them. For whatever is covered shall be revealed, and whatever is hidden shall be made known. “What I say to you in the dark, speak in the light. And what you hear in the ear, proclaim on the house-tops. “And do not fear those who kill the body but are unable to kill the being. But rather fear Him who is able to destroy both being and body in Gehenna. “He who has ears to hear, let him hear!” (Matthew 13:9)

16. EAR IN GREEK The word used here, in the Greek, is Strong’s #5621, “otion” (o-tee-on) and means the “ear”. It comes from the root word #3775 “ous” (oo-ce), meaning to understand or to know. Now, the Aramaic word here, like the Hebrew is “ozen” (aleph-zayin-nun). יהושעand Isaiah point out clearly for us, that the “ear” is also for understanding the mysteries and secrets (the sod) of Elohim. When a servant pegs his ear to the door he literally says he is not lending out his ear to any other master or teacher.

17. HEARING RESTORED And while He was still speaking, see: a crowd! And he who was called Yehuḏah, one of the twelve, was going before them and came near to יהושע to kiss Him. And יהושע said to him, “Yehuḏah, do you deliver up the Son of Aḏam with a kiss.. And one of them struck the servant of the high priest and cut off his right ear. But יהושע answering, said, “Allow it this far.” And touching his ear He healed him. (Luke 22:47-51) The Institute for Scripture Research indicated that the name of the high priest’s servant was Malchus (or Malchut), which is derived from Melek (meaning king); it’s Strong’s word #3124 means “kingdom”. First we have the servant of the high priest, which represents the servants of Elohim, that’s you and me since יהושע is our High Priest. Because of the idolatry and sin of the House of Israel (Northern Kingdom), represented by Kepha’s sword play, the enemy struck our ear and our hearing (our understanding) was cut off. Note: it was his right ear; the same one that is anointed with blood, along with the right thumb and right big toe, when a priest is inaugurated. But יהושע has healed and restored the hearing (the understanding) to His servants, the Kingdom.

18. DOOR then his master shall bring him before Elohim, and shall bring him to the door, or to the doorpost, and his master shall pierce his ear with an awl. .. (Exodus 21:6) and in .. then you shall take an awl and thrust it through his ear to the door, ... (Deuteronomy 15:17) The word “door” here in both verses is Strong’s #1817, “deleth” or “dalet” and means; “a door”, “gate” or “portal”. It is also the fourth letter of the Hebrew aleph bet and it also means a “poor man”. Not destitute in the way we use the term, but, one who has nothing of his own, nor does he do things for his own sake or ego. So, in esoteric Hebrew teaching, it represents “selflessness”, as one who is not involved with the things of this world. “Dalet” (door) is also related to #8179 “sha‟ar” which mean entrance, gate or the space inside a gate, as in the entrance to a city, or village. Dalet is also linked to #6607, “peh‟thakh” meaning doorway or entrance and “door post” Strong’s #4201, “mezuzah”.

19. DALET “Dalet” is the number 4 in Hebrew, which equals “avah” or “I will come”. The word “dalet” is spelled “dalet-lamed-tav” (the door is the Shepherd’s sign) and has a numeric value of 434 which equals: “taled” meaning “birth”, “Ga‟altah” meaning “You have redeemed”, “l‟kodesh” meaning “to set-apart”, “b‟tacha” meaning “in the midst”, “v‟hecha a‟ tee” meaning “and I will bring in” and “v‟chayeeta” meaning “and you shall live”. How much more now do we see in יהושע’s declarations in John 10:7-9יהושע therefore said to them again, “Truly, truly, I say to you, I am the door of the sheep. “All who came before Me are thieves and robbers, but the sheep did not hear them. “I am the door. Whoever enters through Me, he shall be saved, and shall go in and shall go out and find pasture

20. DOORPOSTS The doors to their dwelling places (tents) were fabric “hangings”. The doorposts were wood. In fact, regarding the Tabernacle, 17 times in Exodus and Numbers, door is referred to as the “hanging at the door”. “Hanging” is Strong’s #4539, “macak” (ma-sawk), and means curtain or “covering”. This covering, at the door, serves the same purpose as the tallit. The door has four distinct corners, like a tallit. The “tzit-tzit” are attached to the tallit to represent Torah; much like the mezuzah is attached to the door fame. While it’s not an “amulet”, keeping the Torah does protect you from the “outside world” and its influences. This concept of the “door” is one of both divider and protector; your dwelling (soul) on one side, the world on the other; righteousness on one side, evil on the other. Elohim told Cain, regarding his reaction to his offering not being accepted, inGenesis 4:6-7: And יהוה said to Qayin, “Why are you wroth? And why is your face fallen? “If you do well, is there not acceptance? And if you do not do well, sin is crouching at the door. And its desire is for you, but you should master it.”

21. COVERING THE DOOR And it came to be, whenever Mosheh went out to the Tent, that all the people rose, and each man stood at his tent door and watched Mosheh until he entered the Tent. And it came to be, when Mosheh entered the Tent, that the column of cloud descended and stood at the door of the Tent, and He spoke with Mosheh. And all the people saw the column of cloud standing at the Tent door, and all the people rose and bowed themselves, each one at the door of his tent. Thus יהוה spoke to Mosheh face to face, as a man speaks to his friend. And he would return to the camp, but his servant Yehoshua son of Nun, a young man, did not leave the Tent. (Exodus 33:8-11) When Moshe went to the Tent all the men stood at their tent doors to watch, “at the door of his tent.” When Moshe went in, it says that the “column of cloud” descended and stood at the door of the tent. Then, it says that everyone rose and bowed at the door of their tent. Thus each head of the house showed that every tent, every dwelling, among the Children of Israel was subject to Elohim and the decrees and rulings that came forth from His house.

22. ECHAD Many times scripture says that offerings (sin, burnt, etc.) were to be brought to the “door” of the Tabernacle. When the Nazarite completed his vow; when a leper was to be pronounced clean; and, when a woman, having finished her time of cleansing after childbirth, was to be pronounced clean, they were all brought to the door of the Tabernacle. The rabbis teach that the dalet (door) is formed by two “vavs”, one the man and one the woman. The letter “vav” means and or hook. It is used to connect words or letters (as in the man and woman). In the dalet, the man is upright (the pillar) and the woman is prostrate (in prayer) over her husband, as she is the man’s prayer covering. Remember, the Sh’kienah, or Divine Presence is a feminine attribute. Together, the husband and wife form the door to prayer and therefore to heaven and יהוה. In prayer, a husband and wife truly work together and are “echad”. And that door, the door to their home, is truly strong. It protects their home from the outside world. It opens to righteousness and Shabbat and closes to evil and the influences of this world.

23. VALLEY OF “AKOR” “And I shall punish her for the days of the Baʽals to which she burned incense and adorned herself with her rings and jewelry, and went after her lovers, and forgot Me,” declares יהוה. “Therefore, see, I am alluring her, and shall lead her into the wilderness, and shall speak to her heart, and give to her vineyards from there, and the Valley of Aḵor as a door of expectation. And there she shall respond as in the days of her youth, as in the day when she came up from the land of Mitsrayim. “And it shall be, in that day,” declares יהוה, “that you call Me ‘My Husband,’ and no longer call Me ‘My Baʽal.’ “And I shall remove the names of the Baʽals from her mouth, and they shall no more be remembered by their name. (Hosea 2:13-17). The Valley of “Akor” is Strong’s #5911 and means “trouble”, as in “Jacob’s Trouble”. He leads us into the wilderness and uses Jacob’s trouble as the “door” to the expectation of our deliverance. There, in the wilderness, just as our fathers did, we shall call Him “Ishi” (my Husband). There, He will take the name “Ba’al” out of our mouths and all remembrance of the pagan names we use for days of the week, months of the year etc.

24. יהושע THE GATE “Truly, truly, I say to you, he who does not enter through the door into the sheepfold, but climbs up by another way, that one is a thief and a robber. “But he who enters through the door is the shepherd of the sheep. “The doorkeeper opens for him, and the sheep hear his voice. And he calls his own sheep by name and leads them out. “And when he has brought out his own sheep, he goes before them. And the sheep follow him, because they know his voice. “And they shall by no means follow a stranger, but shall flee from him, because they do not know the voice of strangers.” יהושע used this figure of speech, but they did not know what He had been saying to them. יהושע therefore said to them again, “Truly, truly, I say to you, I am the door of the sheep. “All who came before Me are thieves and robbers, but the sheep did not hear them. “I am the door. Whoever enters through Me, he shall be saved, and shall go in and shall go out and find pasture. (John 10:1-9)

25. HISTORY When a shepherd would come to a village or city, he would put his sheep in a “sheepfold”, a common corral, with other sheep and there would be a doorkeeper that watched over them while he did his business. When he would go to leave, the doorkeeper would open the gate and the shepherd would call out and his sheep would respond and come out. They knew his voice and would not come out for another person, a stranger. It’s like יהושע calling us today to come out of the common sheepfold, the world, where we have been kept while our shepherd did His business. A TIME WILL COME WHEN A VOICE WILL CALL US: And I heard another voice from the heaven saying, “Come out of her, my people, lest you share in her sins, and lest you receive of her plagues. “Because her sins have piled up to reach the heaven, and Elohim has remembered her unrighteousnesses. “Render to her as she indeed did render, and repay her double according to her works. In the cup which she has mixed, mix for her double. (Revelation 18:4-6)

26. LOST SHEEP So, what about sheep that don’t recognize their shepherd’s voice? Or, the doorkeeper who doesn’t do his job? “My people have been wandering sheep. Their shepherds have led them astray, turning them away on the mountains. They have gone from mountain to hill, they have forgotten their resting place. (Jeremiah 50:6) Mountains represent nations in scripture. And He answering, said, “I was not sent except to the lost sheep of the house of Yisra’ĕl.”(Matthew 15:24) That is why He said above, in John 10:9 “I am the door. Whoever enters through Me, he shall be saved, and shall go in and shall go out and find pasture.

27. SERVANTS FOREVER “And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding feast, and the door was shut. “And later the other maidens also came, saying, ‘Master, Master, open up for us!’ “But he answering, said, ‘Truly, I say to you, I do not know you.’ “Watch therefore, because you do not know the day nor the hour in which the Son of Aḏam is coming, (Matthew 25:10-13) and“But I hold against you that you allow that woman Izeḇel, who calls herself a prophetess, to teach and lead My servants astray to commit whoring and to eat food offered to idols. “And I gave her time to repent of her whoring, and she did not repent. “See, I am throwing her into a sickbed, and those who commit adultery with her into great affliction, unless they repent of their works.(Revelation 2:20-22) יהושע stands at the “door” and knocks. This is the very door to which He brings us, when we decide to be servants in His House forever.

28. MITVOTZ “And when a man sells his daughter to be a female servant, she does not go out as the male servants do. (Exodus 21:7) If the master married her and she no longer pleases Him, she may be redeemed (bought back), but not too foreigners; If she becomes his daughter in law she becomes his daughter; If the master remarries, her marital rights not too decrease; If he fails too comply she is to given freedom. “He who strikes a man so that he dies shall certainly be put to death.(Exodus 21:12) Unless it is an act of God then safety will be provided “And he who smites his father or his mother shall certainly be put to death. (Exodus 21:15) “And he who kidnaps a man and sells him, or if he is found in his hand, shall certainly be put to death. (Exodus 21:16) “And he who curses his father or his mother shall certainly be put to death. (Exodus 21:17)

29. DIN “And when men strive and they shall smite a pregnant woman, and her children come out, yet there is no injury, he shall certainly be punished accordingly as the woman’s husband lays upon him. And he shall give through the judges. (Exodus 21:22) The Hebrew word “din” is most often about יהוה making “judgments” thus the term “Beit Din,” which means the “house of judgment”, based on elected judges making the determination of how to walk out Torah. Individuals do not always have the right to decide on grey areas. Torah gives the elders or the elected officials these responsibilities. Some examples of the word “din”: For יהוה rightly rules His people, And has compassion on His servants. (Psalms 135:14) “Thus said יהוה of hosts, ‘If you walk in My ways, and if you guard My duty, then you shall also rule (judge) My house, and also guard My courts. And I shall give you access among these standing here. (Zechariah 3:7)

30. SHAPHAT The Hebrew word “shaphat” refers to “judging sin”. An example of this is in Genesis 18:25 where Abraham calls Elohim a “Judge of all the earth”: “Far be it from You to act in this way, to slay the righteous with the wrong, so that the righteous should be as the wrong. Far be it from You! Does the Judge of all the earth not do right?” In Deuteronomy 1:16, Elohim instructs “judges” to “judge righteously”: “And I commanded your judges at that time, saying, ‘When hearing between your brothers, judge righteously between a man and his brother or the stranger who is with him. The name of our Torah parasha is Mishpatim/ Ordinances/ Judgments and is the plural of “mishpat/ordinance/judgment”. The root of “mishpat” is “shaphat”, which refers to “judging sin.” The “mishpatim”, these judgments which are listed for us in our parasha, are what is used by the “judge” to “judge sin.” In other words, these are rules for the judges to use in making fair resolutions and not ls for taking the law into their own hands.

31. NEW TESTAMENT “Do not judge, lest you be judged. “For with what judgment you judge, you shall be judged. And with the same measure you use, it shall be measured to you. “And why do you look at the splinter in your brother’s eye, but do not notice the plank in your own eye? “Or how is it that you say to your brother, ‘Let me remove the splinter out of your eye,’ and see, a plank is in your own eye? “Hypocrite! First remove the plank from your own eye, and then you shall see clearly to remove the splinter out of your brother’s eye. (Matthew 7:1-5) These verses simply mean, “do not place yourself in the position reserved for the elected judges or in the position of the Almighty.” Before we try to force correction upon a brother/sister for what WE perceive to be a sin, we should consider that we often do not have the right perspective on the situation. Are we able to judge another’s motives? Do we have a critical spirit? We must not be prejudiced by making a judgment before we have the proper basis or are in the position.

32. יהושע And יהושע went to the Mount of Olives. .. And having sat down, He was teaching them. And the scribes and Pharisees brought to Him a woman caught in adultery. And having set her in the midst, they said to Him, “Teacher, this woman was caught in the act of adultery. “And in the Torah Mosheh commanded us that such should be stoned. What then do You say?” And this they said, trying Him, so that they might accuse Him. But יהושע, bending down, wrote on the ground with the finger, as though He did not hear. But as they kept on questioning Him, He straightened up and said to them, “He who is without sin among you, let him be the first to throw a stone at her.” And bending down again, He wrote on the ground. And when they heard it, being reproved by their conscience, went out one by one, beginning from the older ones until the last. And יהושע was left alone, and the woman standing in the middle. And יהושע, straightening up and seeing no one but the woman, said to her, “Woman, where are those accusers of yours? Did no one condemn you?” And she said, “No one, Master.” And יהושע said to her, “Neither do I condemn you. Go and sin no more.” (John 8:1-11)

33. יהושע JUDGES Notice the different types of “judging” done by יהושע : He properly judges or discerns the sin (implied when He tells her to sin no more) He properly judges (discerns) the appropriate response He does not “judge” the woman because at this time, He is not the One in position to make the “judgment”. In other words, He is following Torah. Justice in the Torah faith flows from the experience of injustice at the hands of the Egyptians. יהוה is giving them a radically different type of society. The laws are meant to be impartially administered, treating all fairly. ...“And do not favour a poor man in his strife. (Exodus 23:3) In fact Torah belonged equally to the entire congregation of Israel: Mosheh commanded us a Torah, an inheritance of the assembly of Yaʽaqoḇ. (Deuteronomy 33:4)

34. FREEDOM In the first century, Josephus would write that: “should any one of our nation be asked about our laws, he will repeat them as readily as his own name. The result of our thorough education in our laws from the very dawn of Intelligence is that they are, as it were, engraved on our souls. Hence to break them is rare, and no one can evade punishment by the excuse of ignorance.” יהוהis teaching us how to KEEP our freedom by entering into a holy lifestyle. We will learn to appreciate our freedom by applying Torah in all aspects of our lives. This “freedom” comes with the price of being responsible to the “freedom Giver.” From the beginning, it was never meant to be a burden. In the freedom with which Messiah has made us free, stand firm, then, and do not again be held with a yoke of slavery. (referring to the bondage of sin)(Galatians 5:1) For this is the love for Elohim, that we guard His commands, and His commands are not heavy, (1 John 5:3)

35. LAW AND LOVE Rabbi Jonathan Sacks compares laws with love: “Judaism is a religion of law – not because it does not believe in love (You shall love the Lord you G-d, You shall love your neighbor as yourself) but because, without justice, neither love nor liberty nor human life itself can flourish. Love alone does not free a slave from his or her chains.” In the world we have literally hundreds of thousands of laws which govern and regulate social interactions. Laws ensure that our selfish drives for possessions and power are held in check, deterring us from otherwise exercising our often unbridled and selfish passions. Laws set up a method of restitution when someone damages another’s person or property. Lawless societies breed anarchy. Laws are an absolute necessity for a free society. Jewish Rabbi Ibn Ezra (12 century Spain) taught that the truest measure of a moral system is how it relates to the weakest and most vulnerable members of that society, those who typically lack the natural protections that come with fame and fortune.

36. MITVOTZ CON’T “When a man steals an ox or a sheep, and shall slaughter it or sell it, he repays five cattle for an ox and four sheep for a sheep. (Exodus 22:1) Cattle were considered premium property by the Israelites. The matter was not taken lightly as Oxen were necessary for farming and transportation, valuable. Justice was served by the thief making ample restitution, even over-compensating for losses. “And when a man entices a maiden who is not engaged, and lies with her, he shall certainly pay the bride-price for her to be his wife. (Exodus 22:16) In Israel, the damsel's father was paid fifty shekels of silver (Deut. 22:29) for his approval of marriage. If the father agreed to the union, the man was forced to marry the woman he had seduced, and he could not put her away afterwards. If the father disapproved the marriage, the seducer was compelled to pay a very handsome sum of money which would become a rich dowry for the offended maid, and help restore her dignity and attractiveness to other suitors.

37. MITVOTZ CON’T “Do not allow a practiser of witchcraft to live. (Exodus 22:18) The practice of witchcraft was considered rebellion against Elohim. Such quasi-religious customs were in league with demonic power and inspiration, seduced the ignorant and gullible into occult beliefs and the fringes of the nether world, and adamantly opposed and reviled יהוה and His truth. Therefore, wizards (Lev. 19:31) and witches were, under Israelite law: idolaters and blasphemers, an offense to the Almighty, a threat to a holy society, and blights that, for the sake of the community's spiritual and emotional health, had to be exterminated. Those found guilty of such things were subject to execution. This fate also awaited those who would lie with a beast (v. 18), or sacrifice to any "god" (v. 20). Such were capital crimes. Dealing with the guilty in this severe way was actually the most merciful for all concerned.

38. STRANGER “Do not tread down a sojourner or oppress him, for you were sojourners in the land of Mitsrayim. (Exodus 22:21) and “And do not oppress a sojourner, as you yourselves know the heart of a sojourner, because you were sojourners in the land of Mitsrayim. (Exodus 23:9) The sages have concluded that “oppressing” means monetary wrongdoing, or taking financial advantage by robbery or overcharging. “Mistreating” refers to verbal wrong-doing. Rabbi Eleazar notes that: “harsh or derogatory speech touches on self-image and self-respect in a way that other wrongs do not. Rabbi Samuel bar Nahmani makes clear, financial wrongdoing can be rectified in a way that wounding speech cannot. Even after apology, the pain (and the damage to reputation) remains. A stranger, in particular, is sensitive to his status within society. He is an outsider. Strangers do not share with the native-born a memory, a past, or a sense of belonging. They are conscious of their vulnerability. Therefore the Almighty wanted His people to be especially careful not to wound them.’

39. REPEATED EMPHASIS Sometimes the stranger is mentioned along with the poor, and other times he is mentioned along with the widow and the orphan. Often we see this thought: “There is one Torah for the native-born and for the stranger who sojourns among you.” (Exodus 12:49) יהוה seems to have a heart for the stranger. In fact, He tells His people that the stranger must be loved: ‘Let the stranger who dwells among you be to you as the native among you, and you shall love him as yourself. .. I am יהוה your Elohim. (Leviticus 19:34) The Israelites are to pursue the heart of יהוה, and for this reason they are to love the stranger. For loving the stranger is an attribute of יהוה, Himself. He has made Himself the protector of those who have no one else to protect them: “For יהוה your Elohim ..shows no partiality nor takes a bribe. “He executes right-ruling for the fatherless and the widow, and loves the stranger, giving him food and a garment. (Deuteronomy 10:17-18)

40. COMMENTARY Ramban: “The correct interpretation appears to me to be that He is saying: do not wrong a stranger or oppress him, thinking as you might that none can deliver him out of your hand; for you know that you were strangers in the land of Egypt and I saw the oppression with which the Egyptian oppressed you, and I avenged your cause on them, because I behold the tears of such who are oppressed and have no comforter, and on the side of their oppressors there is power, and I deliver each one from him that is too strong for him. Likewise you shall not afflict the widow and the orphan for I will hear their cry, for all these people do not rely upon themselves but trust in Me.” Rabbi Ohr ha-Hayyim: “It may be that the very sanctity that Israelites feel as children of the covenant may lead them to look down on those who lack a similar lineage. Therefore they are commanded not to feel superior to the stranger, but instead to remember the degradation their ancestors experienced in Egypt. As such, it is a command of humility in the face of strangers.”

41. NACHRI AND ZUR There are a couple of other Hebrew words translated as “stranger”. Both nachri and zur have a strong sense of “alien” or “foreigner.” The word “stranger” that we have been studying, however, signifies one who is not an Israelite by birth but who has come to live, on a long term basis within Israelite society under the laws of Torah. This all has special significance to us who may not physically be “Israel”, but who have been grafted into Israel. In Ephesians, RavSha’ul (Paul) speaks specifically of the stranger: that at that time you were without Messiah, excluded from the citizenship of Yisra’ĕl and strangers from the covenants of promise, having no expectation and without Elohim in the world. But now in Messiah יהושע you who once were far off have been brought near by the blood of the Messiah. (Ephesians 2:12-13) Father was from the beginning, preparing a place within the commonwealth of Israel for the “stranger”. He never intended for the stranger to feel like a second class citizen.

42. MITZVOT CON’T “Do not afflict any widow or fatherless child. “If you do afflict them at all – if they cry out to Me at all, I shall certainly hear their cry, and My wrath shall burn and I shall slay you with the sword, your wives shall be widows and your children fatherless. “If you do lend silver to any of My people, the poor among you, you are not to be like one that lends on interest to him. Do not lay interest on him. “If you take your neighbour’s garment as a pledge at all, you are to return it to him before the sun goes down. (Exodus 22:22-26) יהוה's gracious protection extended to four classes, or groups: A. The stranger, the sojourner. B. The widow. C. The fatherless, orphans. D. And, He was deeply concerned to the broad class of the poor. He went so far as to promise a blessing to those who "consider the poor." Blessed is he who considers the poor; יהוה does deliver him in a day of evil. יהוה does guard him and keep him alive; He is blessed on the earth, And You do not hand him over To the desire of his enemies. יהוה sustains him on his sickbed; In his weakness on his bed You bring a change. (Psalms 41:1-3)

43. MITVOTZ CON’T “Do not bring a false report. Do not put your hand with the wrong to be a malicious witness. (Exodus 23:1) This forbids slander in private or public forums, as well as joining with others, especially before a magistrate or court, to bring a false testimony of some sort. Speaking about anyone, directly or indirectly, in a defaming way is called lashonhara. Lashonharameans "evil tongue," and includes talking to or about anyone using half-truths, lies, exaggerations, misrepresentations, insults, and gossip. Lashonhara [lies and gossip] greatly grieves the Holy Spirit, and is destructive to the soul of the (a) speaker, (b) the listener, as well as (c) the target [person]. Lashonhara, the false witness, is said to be like an arrow. Once it is released it cannot be called back, but will go forth, even over a long distance, and strike down its victim. Evil speech, no matter how subtle and veiled, will destroy reputations, character, and relationships. It can be a cause of sickness also, and has been associated biblically with leprosy (Nu. 12; Deut. 24:8-9). Such talk is based on the speaker's sense of superiority, resentment, or jealousy, all of which have their roots in personal pride.

44. MITVOTZ CON’T “Three times in the year you are to observe a festival to Me: ....“Three times in the year all your males are to appear before the Master יהוה. (Exodus 23:14-17) All the men of Israel were required to attend the festivals. These times would serve as commemorations, times of joy and thanksgiving, when the people would recall the goodness and mercies of יהוה, remember national events, foster patriotism, promote unity, and renew spiritual life and public worship. It could be said they were "revival meetings" that infused warmth and vigour into service of the יהוה. The feasts re-taught Israel--three times annually, year by year, again and again--essential eternal truths. "A three-fold cord is not quickly broken" (Eccl. 4:12). They repeatedly remind us also: Passover and Unleavened bread/Pesach and ChagHaMatzah reminds us of Calvary, יהושע our Passover Lamb, and freedom from the tyranny of sin (1 Cor. 5:7-8). יהושע is our First Fruits (1 Cor. 15:20). Pentecost/Shavuot speaks of the giving of the Torah and the Holy Spirit (Ex. 20; Joel 2:28; Acts 2:1-4). Tabernacles/Sukkot speaks of the ingathering at the end of the age (1 Pet. 1:6; Rev. 7:9-17).

45. MITVOTZ CON’T “See, I am sending a Messenger before you to guard you in the way and to bring you into the place which I have prepared. “Be on guard before Him and obey His voice. Do not rebel against Him, for He is not going to pardon your transgression, for My Name is in Him. (Exodus 23:20-21) Commentators generally identify the "angel" as the Eternal Son, pre-incarnate יהושע. ["He will not pardon your transgressions" and "My Name is in Him" are descriptions far to lofty to apply to Moses or an angel.] The guidance would not be just geographical in nature, but spiritual, to keep Israel on right pathways of truth. יהושע still speaks His people today: "Follow Me..." (Mt. 4:19). “I shall .. make all your enemies turn their backs to you. ..“I shall not drive them out from before you in one year, lest the land become a waste and the beast of the field become too numerous for you.... (Exodus 23:27-30) יהוה's resolution was not a hasty decision, as all too often are human opinions, actions and judgments. Our Elohim is wonderfully patient and wisely works out His purpose.

46. HISTORY ON QUICK VICTORIES יהוה did not drive out Israel's enemies immediately upon the tribes arrival in Canaan, because the land would have become desolate, over-grown, and filled with predatory, devouring beasts which would have decimated the newcomers. When the Northern Kingdom, the House of Ephraim, was exiled and Samaria depopulated, there was an increase of marauding lions that preyed on the few, poor, hapless, weapon less, scattered farmers left behind by the Assyrians. In France, following their war with Germany and the resultant loss of population, prowling wolves increased in the land and ravaged the districts. Judges 2:21-23 gives us, perhaps, the primary reason Elohim left enemies among His people: to prove them, whether or not they would keep His commandments and walk in His ways while they were among the idolatrous remnant.

47. BLOOD COVENANT And Mosheh wrote down all the Words of יהוה, and rose up early in the morning, and built an altar at the foot of the mountain, and twelve standing columns for the twelve tribes of Yisra’ĕl. And he sent young men of the children of Yisra’ĕl, and they offered burnt offerings and slaughtered peace slaughterings of bulls to יהוה. And Mosheh took half the blood and put it in basins, and half the blood he sprinkled on the altar. And he took the Book of the Covenant and read in the hearing of the people. And they said, “All that יהוה has spoken we shall do, and obey.” And Mosheh took the blood and sprinkled it on the people, and said, “See, the blood of the covenant which יהוה has made with you concerning all these Words.” (Exodus 24:4-8) The Covenant is now ratified and confirmed in blood. Israel agreed to obey Elohim and entered into covenant with their Creator King. The same way when we drink the second cup we accept the blood covenant and accept the way of the Creator.

48. NA’AR And he sent young men of the children of Yisra’ĕl, and they offered burnt offerings and slaughtered peace slaughterings of bulls to יהוה. (Exodus 24:5) Who were these young men. Many of the commentators believe these were the first-born sons who were the priests of יהוה since the Levites had not yet replaced them. The problem with this thought is that no where else do we find na’arim to mean first-born. These are the ways you find na’ar (singular) defined in the Hebrew Scriptures: As a baby: and opened it and saw the child, and see, the baby (na’ar) wept. .. (Exodus 2:6) As a youth: and captured a youth (na’ar) of the men.. (Judges 8:14) As a servant or a slave: “And there was with us a Heḇrew youth (na’ar), a servant of the captain of the guard. ..(Genesis 41:12) As a man of war: And Dawiḏ smote them .. none of them escaped, except four hundred young (na’ar) men who rode on camels and fled. (1 Samuel 30:17)

49. STORY OF יהושע These different pictures of a na’ar tell the story of יהושע!! He came as a baby, then we next see Him as a youth in the Temple, then he becomes a servant (Philippians 2:7), and He will return as a man of war! The Torah is all about Him, we just need to dig! Rambam offers another insight into these na’arim. He suggests that they were the youth of Israel who had not tasted of sin! There’s another picture of our Messiah! The question is also asked as to why these na’arim are chosen to represent the entire congregation of Israel in such a profound moment. In light of the parallels that we saw between the binding of Isaac and the ratifying of the covenant, it is suggested that just as Abraham as an individual was commanded to sacrifice his son, so too all of Israel as a congregation was required to offer their sons (their na’arim) to the Almighty that sacrifices might be made for them. This is another powerful example of the substitution principle.

50. ONE’s LIFE Rabbi Yonatan Grossman (A non believer in יהושעthe Messiah): “Possibly, in order for people to see God and His glory, one must sacrifice one’s own life, because ‘man cannot see Me and live’ (Exodus 33:20). When man requests to see the vision of the Lord, it is required of man to sacrifice of himself: ‘And you must redeem every first-born among your sons. None shall appear before me empty-handed’ (Exodus 34:20).” “I have been impaled with Messiah, and I no longer live, but Messiah lives in me. And that which I now live in the flesh I live by belief in the Son of Elohim, who loved me and gave Himself for me. (Galatians 2:20)