Ki Tetse

Parsha Commentary Course

Ki Tetse ("When you go out")

Bless the Land

Written by Hutch Church

August, 2010

Torah: Deut. 21:10-25:19

Haftorah: Isa. 54:1-10

Gospel: Mark 2:23-28

Acts: 13-15

Epistles: 1 Cor. 5:1-5

Sections: 1. Weekly Commentary 2. Parsha Study 3. Prayer and Blessing 4. Living the Parsha

Welcome: "For the Lord shall be thy confidence, and shall keep thy foot from being taken" (Proverbs 3:26). The Elohim of Israel is the Shield and Protection for all who trust in Him, and delivers them from the hidden traps and concealed snares the enemy places before them. There are those whose lives are full of slavish fear, who by day dread the evils of the world and by night fret the dangers lurking in darkness. But those who abide in Messiah's words have the Almighty as their Guardian. His right arm is their companion, Messiah is their confidence, and their sleep is sweet. "His heart is upheld, he will not fear, until he looks with satisfaction on his adversaries" (Psalm 112:8). You are equipped and destined for overcoming opposition.

Section 1: Weekly Commentary

Torah: Introduction to Ki Tetse ("When you go out")

Last week: Parsha Shoftim ("Judges") presented to the reader laws and ethics which served as guidelines for judges, officials, kings, prophets, and priests, all of whom had a central role in maintaining a just, stable, productive, and godly society. Other topics included laws forbidding idolatry and sorcery, cities of refuge, military conduct, exemptions from military service, and terms of peace with adversaries. Honoring that which is fully righteous was emphasized throughout the parsha: "That which is altogether just shall you follow, that you may live, and inherit the land which the Lord thy God gives thee" (Deut. 16:20).

This week: Parsha Ki Tetse ("When you go") contains seventy-four of the 613 laws (mitzvot) found in the Torah. Among the parsha's seventy-four laws are those that pertain to beautiful captives, rebellious sons, inheritance right of the first-born, a mother bird and her young, roof railings, and forms of kilayim, forbidden plants and animals. Judicial procedures and punishments for immorality are recounted, along with marriage issues. There are also regulations concerning military camps, treatment of workers, interest on loans, divorce, the application of strokes when whipping a transgressor of the Torah, and yibbum, or "Levirate marriage." [Note: Levirate marriage is a type of marriage in which the brother of a deceased man is obligated to marry his brother's widow, and the widow is obligated to marry her deceased husband's brother. Levirate marriage can, at its most positive, serve as protection for the widow and her children, ensuring that they have a male provider responsible for them. [This was its purpose in Israel] It can also be seen as a denial of women's autonomy. The practice was extremely important in ancient societies...The term is a derivative of the Latin word levir, meaning "husband's brother". Wikipedia ]

The parsha closes with Moses commanding the people to: "Remember what Amalek did to you along the way when you came out of Egypt...blot out the memory of Amalek from under heaven; you must not forget" (Deut. 25:17-19). The regulations Moses brought to the people were in effect (1) national safeguards against complicity with the destructive spiritual practices and immorality of the surrounding nations, and (2) positive standards designed to keep them upright in the position of victory, an outcome of which they were assured. Thus, Moses presented the commandments, the guidelines for sustaining victory, to the people.

Parsha Ki Tetse presents the reader with several implications: First, a social life of high quality and godly character can be maintained and enhanced only if there are enough members therein that are sanctified, willingly consecrated unto Yahweh as "...the salt of the earth...the light of the world" (Mt. 13-14). For this, each generation of Israel would need to be carefully and consistently educated and exhorted . Secondly, the world is full of wickedness and idolatry. "...and the whole world lies in the power of the evil one" (1 John 5:18). As rising water against a dike [righteousness], evil is ever pressing God's people to find weaknesses, and where it finds disobedience and compromise it breaks through, invades, and brings ruin to individuals, and eventually to the society. Thirdly, though it is always commendable to show kindness to everyone, the Torah commanded Israel not to fellowship or cavort with the heathen, or go out of their way and form friendships. It was timeless counsel, and fit for Israelites today. It is true that Yeshua associated with all classes, and accepted invitations to synagogues, homes, dinners, and weddings from every strata of Israelite society. He was very sociable and enjoyed these events, but nevertheless used them as venues to preach, teach, and heal. Notwithstanding, His close companions were only those who listened to Him and supported His cause. "Do not give what is holy to dogs, and do not throw your pearls before swine..." (Mt. 7:6). May we be careful about whom we invite into our inner circle. Hear the words of the anointed, inspired psalmist, King David: "I am a companion of all those who fear [revere] You, and of those who keep Your precepts" (Ps. 119:63). Fourthly, vigilance in honoring Torah standards is absolutely necessary if: (1) the molds of corruption, which are found constantly creeping into holy societies [families, fellowships, and communities], are to be continually purged from the camp, and (2) the vitality of righteousness is to be sustained. With this in mind, Apostle Peter wrote to warn Messiah's sheep concerning false teachers and moral corruption that were encroaching into their assemblies: "Now for this very reason also, applying all diligence, in your faith supply moral excellence..." (read 2 Peter 1:4-8).

Human life is precious in the sight of the Almighty and He has demonstrated His goodness and care to people in many ways, beginning with the Abrahamic Covenant, and then the giving of His Law. Further, He has given to us His eternal Son, Yeshua of Nazareth, as our Passover Lamb, and placed His Spirit within us who believe on Him. The Spirit imparts to us divine revelation of sonship and lifts us from spiritual sluggishness to higher realms of knowledge and intimacy with the Messiah and His Father, our Abba. Elohim knows all of us as individuals and desires that each of us abide by His life-enhancing precepts, and closer to His heart.

The seventy-four laws of Ki Tetse that Moses placed before the new generation of Israelites were holy standards that, if honored, would to keep them (1) from stumbling, and (2) in their place of victory and prosperity once they had conquered their enemies and settled in Canaan. Walking in His truth brings the victory, and keeps the victory.

1. "When you go into battle against your enemies, and the Lord your God delivers them into your hands and you take them away captive, and see among the captives a beautiful woman, and have a desire for her and would take her as a wife..." (read Deut. 21:10-14).

The Torah recognizes the likelihood that soldiers might desire a captive women, and hence provides an avenue for the men to satisfy their attractions. Israel's soldiers were not allowed to molest or abuse captive females. Thus, in the passage above, a process is described that a captured woman must go through before marriage and cohabitation (even against her wishes) can take place with a soldier. The preparation process gave confidence to the warrior that he would be allowed to have her after the waiting period, and thus he would be willing to wait, other than to violate Torah morality standards. There was an underlying purpose for the statue, however. The delay caused by the woman's cleansing process allowed time for a soldier's desire (lust) to subside, thereby creating the possibility of the woman being set free and a (probably rocky) marriage avoided.

The law concerning female captives, though it might appear somewhat brutish to the sophisticated western reader, was actually a divine regard and protection for a captive woman's safety, welfare and respect. The treatment of female captives in war, especially in ancient times, was fearful. This Torah injunction was purposed to exert a badly needed humanizing effect upon the treatment of prisoners of war. The law was not complete, or all- encompassing, but it was what the people of the hour were able to understand and abide. "I have many more things to say to you, but you cannot bear them now" (John 16:12). The woman who had been taken captive was not to be the toy of her captor, but must be treated honorably. Eerdmans Book of Deuteronomy, page 341, makes three worthwhile points concerning the referenced passage: A. Here is a divine protest against the tendency of men to make women a mere tool of passion. [Torah is therefore the charter of women's rights, honor, and freedom.] B. Our God would aim at bringing about the true nobility of women, by means of educating the people up to the standard at which it shall be a point of honor with them to insist upon it. C. Under the Gospel, woman's position is yet more strikingly asserted. 'In Messiah Yeshua there is...neither male nor female.' " Certainly in His kingdom at least, men and women are on equal footing. We begin to realize how much we are indebted for the freedom and happiness He has wrought among us by His Spirit and truth, especially as we look at the dark and dismal places of the world that, for now, remain "full of the habitations of cruelty" (Ps.74:20).

Captives could be turned into slavery, but through love some would be taken from slavery and become part of Israel. However, once a female captive became a wife and part of a household, if she did not please her conqueror-husband, she was given legal liberty and released into freedom. Hence, because concern for humanity was the essence of the Torah law, the possible destiny/fortune of a captive woman was "through love to liberty." Conclusion: The worst that could happen to a captive woman forced into marriage was that she would end up regaining her liberty, and remain in Israel.

2. "You shall not see your countryman's ox or his sheep straying away, and pay no attention to them; you shall certainly bring them back..." (Deut. 22:1).

To love your neighbor meant that one kept a concern for his neighbor's welfare in mind. Protecting a fellow countryman from financial loss by returning lost articles was an example of showing concern, and was commanded by the Torah. Elohim's Law took into account man's reluctance to obey, and therefore declared strongly that the duty to return something lost could not be ignored. "You shall not hide yourelf" (verse 3) from your responsibility! The Almighty knew greedy human nature would seek justification in the old maxim, "finders keepers, losers weepers," and be tempted to hold a lost item for itself. Experience and history teach that people will rationalize and avoid responsibility when they can get away with it, and are usually content to gain from someone's loss. The problem is exacerbated when the teacher of Scripture, that holy human influence from whom heaven's teachings flow into and enrich all society, passes from the scene. Therefore the Jewish sages taught that everyone should regard themselves as a relative and beneficiary of a Torah scholar, appreciate his life [salt and light], and hold him and his instructions in high esteem.

The ordinances, if followed faithfully, would make the nation of Israel most loving and neighborly. The practice of finding and returning lost animals and other items to the rightful owners was a demonstration of the law of love. A. The situations, challenges, and troubles we encounter daily represent choices and duties sanctioned by the omniscient, omnipotent, omnipresent Elohim. They are opportunities for obedience, blessing, and growth in grace. B. Then as now, turning our backs on responsibility in order to please ourselves instead of Him, is rebelling against the ordinance of YHVH. C. The obliging, compassionate Israelite was the cheerful recipient of a threefold reward: (1) His conscience would approve and there would be peace. (2) The man and animal that were assisted could extend, sooner or later, some measure of compensation. (3) Elohim would bless the obedience and effort. The wisdom of the Torah is revealed by its commandments which inculcate the concept of brotherly kindness into the readers, and are designed to produce a blessed and noble life.

"If a man has a wayward and rebellious son..." (read Deut. 21:18-21).

Two general ideas are provided by the sages regarding the rationale for the statute of capital punishment for an uncontrollable son, as described in the passage: (1) The penalty of death is imposed because the boy's attitude and behavior reveal that he will continue to degenerate until he becomes a hopeless reprobate, even an unredeemable sociopath. In this way, "...you shall remove the evil from your midst." [One would have to ask, however, how could such an outcome be possible in Israel? Very unlikely.] (2) But "...many commentators contend, the passage must be understood as an implied primer for parents on how to inculcate values [or, the importance and effectual method of inculcating values and standards] into their children. For example, the Sages' exegesis [of the passage would teach] that the boy's father and mother must have similar voices is interpreted to teach that they do not contradict one another in what they expect of themselves and their child, for consistency is basic to success in child-rearing. The point is offered only by way of illustration, for it is beyond the scope of this commentary to go into the many details of this exegesis." Chumash; Stone Edition, p. 1047. Brackets are mine.

"A woman shall not wear a man's clothing, nor...a man put on a woman's clothing...(verse 5).

The Torah prohibits women and men to take up the clothing and practices associated with the opposite sex. Originally, this statute was also emphasized to discourage immoderate mixing (mingling), a condition which commonly leads to immoral behavior. It also tended to preserve and high-light the normal, healthy differences between men and women. We are told that the sages have applied this law to males who are pre-occupied with style and grooming, and to women who wear masculine clothing and battle dress. For further comments on this topic see: [Nazir 59a; Avodah Zarah 12:9-10]

"If you happen to come upon a bird's nest along the way...you shall not take the mother with the young, but the young you may take...in order that it may be well with you and that you may prolong your days" (verses 6-7).

The Jewish commentator Rambam cited two reasons for this unusual prohibition: (1) It is cruel to kill a mother and its young together, on the same day (Lev. 22:28). (2) The statute implied that Israelites must be restrained from endangering any species of animals, which could happen if there were no restrictions on slaughtering a mother animal with its young. We add: (3) The female sex makes motherhood and the propagation of young possible, and binds one generation to the next. Thus, the command to spare the mother bird is significant, for the principle conveys the same consideration to others species of animals, and also accentuates the verse (v. 5) it follows concerning differentiating between the sexes. (4) The mother was spared for a purely practical reason: because the female is needed for continuing the propagation [increase in numbers] of birds, and maintaining their population. Bird were needed! They kept down bugs, insects, and grubs, and even help pollinate the fields. (5) The statute, which rendered motherhood sacred in the woods, helped remind Israel how much more should motherhood be sacred in the nation. A mother should be honored by her children. To the perceptive, the seemingly insignificant law taught that the young should bear the burdens, not the old. (6) Then, there is the law prohibiting boiling (seething) a kid in its mother's milk, that is thrice repeated in Scripture, and relates to the "nest" statute. See: Exodus 23:19; 34:26, and Deut. 14:21. The three-fold repetition of the law indicates its importance in helping to keep awake the sense of propriety and respect for life in the soul of the nation. There are various explanations for this statute, but upon this there is agreement: It is "...a protest against cruelty, and outraging [of] the order of nature, more especially the peculiarly sacred portion of nature's order, the tender relation between parent and child, mother and suckling. No doubt the practice existed. [Goat] kids were thought more palatable [tasty] when boiled in milk; and the mother's milk was the readiest to obtain. But in this way the mother was made sort of [an] accomplice in the death of her [young], which men were induced to kill on account of the flavor that her milk gave it...but feeling revolts from it, and [so does] the general sense of civilized mankind..." Eerdmans, Book of the Covenant, p. 203. (7) The statute carried with it an incentive, a great promise, similar to that of the fifth commandment: "Thou shalt honor thy father and thy mother, that your days may be prolonged in the land..." (Ex. 20:12). How could this be? How could a longer life result from honoring the "nest" commandment? a. It is the duty of the saints to cultivate kindness toward all things. The statute brought attention to this principle. See Gal. 5:22-25. "A righteous man has regard for the life of his animal" (Prov. 12:10). b. This practice will always produce a pronounced, uplifting effect on a person's character and leaven his life with greater sweetness. c. After all, the man/woman [family] who shows mercy will receive mercy (Mt. 5:7). d. So it will also be with the influenced society that practices justice with mercy. Where mercy and kindness are universally esteemed and nurtured, Yahweh's approval and blessing will be manifest. e. Elohim blesses obedience, whether or not we completely understand the ramifications of His ordinances. (8) Thus, the commandment to spare the mother provoked thoughtfulness, and as it was obeyed, offered the potential of developing those positive individual and community sympathies that lend themselves to elevated social morality, quality of living, and thereby a longer, healthier life. What may have seemed a small thing was actually a big thing. The great artist Michaelangelo, who was a believer, once commented: "Trifles make perfection." Better than that, Yeshua said, "Not the smallest letter or stroke shall pass from the Law until all is accomplished" (Mt. 5:18). All the commandments have significance.

"...You shall make a parapet for your roof..." (verse 8).

Here is an example of a practical social mitzvah [single law]. Liabilities and potential hazards, anything that presented a threat to life and health, were to be removed or corrected in a Hebrew home area to make it safe, particularly for visitors. The idea behind the guidelines concerning houses, vineyards, plowing, and garment materials was to show Israel that YHVH's people must be distinguished in their lives and work by quality, honesty, wisdom, and thoroughness

3. "If a man is found lying with a married woman, then both of them shall die, the man who lay with the woman, and the woman; this you shall purge evil from Israel" (read Deut. 22:13-30).

The Chumash, ArtScroll Series, p. 1051, provides a good comment on this Torah passage about the defamation of a married woman: "...there are two stages to a Jewish marriage: kiddushin and nesuin. Kiddushin is effected when the groom gives his bride a ring or something else of value and makes the declarations that , nowadays, is recited under the marriage canopy. For lack of a legal word that approximates this legal status, kiddushin is sometimes translated as "betrothal," but, in truth, kiddushin establishes a far stronger legal obligation and status than simple engagement (See Numbers 30:7). After kiddushin, the couple is halachically [legally; in accordance with the interpretation of the Law] married in several respects, and she is liable to the death penalty for adultery. The marriage takes full effect with the nesuin, after which the couple may cohabit. In this passage, the husband accuses his new wife of not being a virgin. If true, and it can be proven that she had committed adultery after kiddushin, she would be subject to the death penalty. If adultery cannot be proven, even if it is true that she was not a virgin at the time of the kiddushin, she is not liable to any punishment by the court, because she may have lived with a man before kiddushin. Even so, however, she would not be entitled to collect the divorce settlement stipulated in her marriage contract, or kesubah, because she falsely represented herself as a virgin. The subject of this passage is a husband who comes to hate his newlywed wife and tries to void the kesubah by accusing her of adultery."

4. "No Ammonite or Moabite shall enter the assembly of the Lord; none of their descendants, even to the tenth generation...you shall not detest an Edomite, for he is your brother...(read Deut.23:1-7).

The Torah deals with prohibited and incestuous relationships in Leviticus 18 and 20. Parsha Ki Tetse, in Deuteronomy 23:1-9 deals other restrictions and laws. Among them the prohibition concerning the Ammonites and Moabites is clearly set forth. We are informed, by way of language suffixes and history, that the order restraining them from entering the Congregation of Yahweh pertained to the males--Ammonites and Moabites, not to the females-the Moabitesses or Ammonitesses. This was because it was the responsibility and burden of the men to be stout, and bravely go into the foreboding Wilderness and extend hospitality, aid, and refreshment to their Israelite relatives [cousins, through Lot. See Gen. 19:35-38.]. They did not do this, and failed in their godly duty as relatives and neighbors. Further, it was the men who employed and assisted Balaam in his ill-fated attempt to curse Israel. The character deficiency was prevalent in the male population, not with the female, and so the women were not forbidden from marriage with Israelites. This is why Ruth, the pagan Moabitess, was able to follow Naomi into Israel, convert, marry Boaz, become the grandmother of King David, and have a place in the genealogy of Messiah Yeshua. Edom, the descendants of Esau, had lifted their heel against Israel in their refusal to give them passage through Edomite land (Nu. 20:18-21). But Edom was not rejected because they were kinsmen (Gen. 25:30; 36:1-43). If they converted to faith in YHVH, they only had to wait for three generations to pass before they could marry into Israel. It would take that long for the Edomite offspring to become fully socialized and be spiritually free from the generational curses of their base origins. It was the same for Egypt.

[Note: Egypt sinned by oppressing Israel and murdering Hebrew babies. Edom sinned and sent its army against Israel in the Wilderness. Yet people from both of these nations were allowed into the congregation of Israel much sooner than were Ammon and Moab. Why? Because Ammon and Moab, not Egypt or Edom, premeditatedly manipulated and caused Israel to sin, which is a crime worse than "ordinary" sin by itself! Egypt and Edom did not actually tempt Israel to commit wickedness against their Elohim, and thereby incur His judgment, as did Ammon and Moab. See Numbers 25:1-8. The one who tempts, incites, and causes another to sin commits the greater offense. Man sinned and fell, but was subject to redemption. Satan purposely incited man (and angels, earlier in time) to sin, which is a far worse transgression. For this reason Satan and his hoards of darkness tremble, and stand condemned still, never having had the hope for redemption. Yeshua's opinion on the matter: "...but whoever causes [purposely tempts, incites, lures, intrigues, provokes, beguiles] one of these little ones who believe in Me to stumble, it would be better for him to have a heavy millstone hung around his neck, and to be drowned in the depth of the sea" (Mt. 18:6).]

5. "When a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some indecency in her, and writes her a certificate of divorce and puts it in her hand and sends her out from her house...and she becomes another man's wife..." (read Deut. 24:1-5).

This chapter of the parsha contains laws pertaining to marriage and divorce, justice, wages, reaping crops and consideration of the poor in the land. For instance, a divorce could only be effected by writing and presenting a document called a bill of divorce, which the husband or his representative would draw up if the wife was suspected of infidelity. Even if the husband could not prove the charge to the satisfaction of a court, according to sages, once he became aware of the immorality he could nevertheless dissolve the marriage. In Hebrew, the word for divorce is derived from "cutting off." This implication is that a divorce meant the legal and financial ties between the husband and the wife were completely severed.

The Almighty considers the marriage bond between man and woman to be sacred. So should man. From the beginning marriage was to be indissoluble. But because of the degeneracy, lax morality, deficiency of character, flawed values, and selfishness, Israelite domestic living standards were often at sub-Torah levels. Therefore, to cope with the turmoil of divided unions and split families, civil law allowed the cessation of the sacred marriage bond. It was an attempt to maintain a degree of cohesion in the society. Also, Moses permitted [tolerated; not commanded] divorce in order to prevent spousal dislike from turning into hatred and violence. The law provided at least some restraint because a few legal steps were required before separation was official. Yet separation occurred with sin on one side or the other. It is said that with the allowance of divorce came tolerance, then eventual acceptance, of polygamy. Hypocrites with low motives confronted Yeshua on the topic. "They said, Moses permitted a man to write a certificate of divorce and send her away. But Yeshua said to them, Because of your hardness of heart he wrote you this commandment..." (finish reading Mark 10:1-12).

6. "No one shall take a handmill or an upper millstone for a pledge, for he would be taking a life in pledge" (Deut. 24:6).

The removal of a millstone would render a mill inoperable, useless, unable to produce food or income. The owner would suffer, but so would elements of his immediate society.The Torah established limitations on creditors holding a debtor's collateral. The creditor was entitled to require some sort of security, but was not allowed to take hold of anything the debtor needed for living or earning money to pay off the debt. To prevent somebody from making a living is the same as depriving them of life. In merry Old England centuries ago, if a man owed money but could not pay his creditor, he was taken to the stocks for public mockery, then locked away in a dungeon until he could pay his debt in full. Such a law is self-defeating, and represents a lack of compassion and reason. The Torah, as we are coming to understand, contains reasonable laws that safeguard life, and provide for recovery and opportunity.

"Thou shall not oppress an hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates..." (Deut. 24:14).

The laborer in the land was to be paid his wages punctually and fully, following his shift. The standard applies to the Israelite and foreigner alike. See Leviticus 19:13. Emphasis in this passage is upon the distress that results, individually and socially, when this precept is ignored and payment is withheld from a poor man (people), even for a day. YHVH set forth in His Torah the social standards for righteousness, honesty, mercy, love, and good will as requirements for maintaining a stable and peaceful nation. "Righteousness exalts a nation, but sin is a reproach to any people" (Prov. 14:34).

A person treating another in an inhuman manner was sternly prohibited. Indeed, offenses committed against innocent poor persons, who were often helpless, already ridiculed and despised by society, and regularly exposed to rude and unfair treatment, were actually direct offenses against Yahweh Himself. "...insomuch as ye have done it unto one of the least of these My brethren, you have done it unto Me" (Mt. 24:40).

We must take notice that generosity and mercy--seen in provisions for gleaning, fair wages, just balances and weights, alms, healing, cities of refuge, helping a neighbor, etc.--were built into the Law. Moses knew if the sacred regulations/obligations to kindness and brotherly love were intentionally neglected, sooner or later the land would become dry and hard, bristle with thorns and weeds, and make life very difficult for its inconsiderate, self-worshipping inhabitants. Read Amos 3.

7. "...then it shall be if the wicked man deserves to be beaten, the judge shall make him lie down and be beaten...forty times and no more..." (Deut. 25:2-3).

The person to be punished was examined so the court could ascertain his health and thoughtfully apply the fitting number of strokes, which number could range from about three to thirty-nine. The main purpose of the lashes was never to torture, or even inflict pain upon the victim, but to (1) provide atonement for the offense (for the past), and (2) teach a lesson (for the future) of the vileness and consequences of sin. It was therefore imperative that the individual who carried out the lashing was not a sadistic, heavy-handed brute, but a person of sensitivity, some compassion, and great wisdom. Let us remember from parsha shoftim that judges and magistrates were raised up to adjudicate, and when necessary punish crimes. In ancient times the punishments were usually severe, but YHVH's law required that they not be unduly degrading, otherwise "thy brother should seem vile unto thee." Parsha Ki Tetse makes it clear that punishment should be measured according to the seriousness of the offense. It is the intent of Elohim to humble a lawbreaker, and bring him to repentance, reformation, and restoration, not to dehumanize, harden, or degrade him. Because of this, Torah regulated the lashing of a convicted offender.

8. "When brothers live together and one of them dies and has no son, the wife of the deceased shall not be married outside the family to a strange man. Her husband's brother shall go in to her and take her to himself..." (Deut. 25:5).

Moses gave instructions that could provide security and comfort to widows and spiritual children for a deceased husband. If a married man died without children, his widow could marry his brother and from that legal union bear children. The husband's brother was obliged to cooperate. This is called yibum. If the brother (or the widow) was not interested, and declined the obligation to marry the widow, there was a process that could be followed, a ritual called chalitzah, that would sever the bond [created the Torah obligation] between the brother and the widow. In contemporary Judaism yibum has been replaced entirely by chalizah.

Note: We have left several Torah topics for the students personal exploration and exposition, and have commented only enough to get you started. Volumes of truth and insight remain for the industrious reader--who wants to go further in learning the Torah and experiencing more of the kingdom, power, and glory of Yeshua--to explore. Expect to hear His voice and enjoy supernatural intimacy with your Redeemer. "...when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will also speak; and He will tell you things to come" (John 16:13).

9. "You shall not have in your bag differing weights [stones], a large and a small. You shall not have in your house differing measures...You shall have a full and just weight...that your days may be prolonged in the land...everyone who acts unjustly is an abomination to the Lord your God" (Deut. 25:13-16).

We are told that drought is getting worse in various places in the U.S. The world news tells us the main causes for drought is global warming and the changing atmospheric/ocean-current conditions in the Pacific called "El Nino." Drought is associated with judgment, and as such, is a condition designed to stir people to reflection, repentance, and spiritual awakening. But, drought and deception and injustice in society are connected. "You shall not have...differing [unjust] measures [motives, manipulations, management, interest rates, etc.]...have a just weight." Parsha Ki Tetse miztvot [laws] were/are intended to foster harmony and stability for Israelite/Jewish society, therefore the language of "weights" is particularly strong because quality and length of life are tied to honesty and financial justice. Corporate and government mismanagement and deception breaks down a country's economic base, and create mounting hardship for its citizens. The use of "differing measures" has become widespread practice and has ushered in an extended recession. Repentance would mean an immediate return to "just weights."

10. "Remember what Amalek did to you along the way when you came out from Egypt, how he met you along the way and attacked...all the stragglers at your rear when you were faint and weary; and he did not fear God...you shall blot out the memory of Amalek from under heaven; you must not forget" (Deut. 25:17-18).

At the end of Ki Tetse two simple commands are given in the above verses: To blot out the memory of Amalek, and to remember his treachery always. We are not required to love or extend mercy to the merciless. Amalek the merciless, the heartless one, was consigned to reap from the avenging swords of Israel exactly what he sowed, in abundance.Thus, Moses commanded Israel as they waited for Canaan. They were to be vigilant, sure to carry with them the remembrance of the commandments..."when you go."

Haftorah

1. "Shout for joy, O barren one, you who have borne no child; Break forth into joyful shouting and cry aloud, you who have not travailed; for the sons of the desolate will be more numerous...enlarge the place of your tent; Stretch out the curtains of your dwellings, spare not..." (Isa. 54:1-2).

This section contains YHVH's promise to captive Israel, given through the prophet Isaiah's vision, of great increase and sustained divine protection for her future. The nation was "barren", diminished in numbers and suffering. Yet she was told to "sing" because though she was desolate and solitary, she would have more children than she had before her exile, when she had been fellowshipping with YHVH her Husband. "...the sons [children] of the desolate [exiled; estranged; separated] will be more numerous than the sons of the married woman..." Israel would need to enlarge her "tent" to accommodate the prophesied growth. Therefore, Israel was exhorted to be joyful in Yahweh's assurances. The "more are the children" Isaiah spoke of would be: A. The Jews who returned from Babylon to Jerusalem and the surrounding lands after the decree of Cyrus (see 1 Ch. 9:2-34; Ez. 2:1-65; 8:1-20; Neh. 7:6-72; 9:3-36), B. the growth of the population subsequent to Judah's return, and C. the multitude that would come from the Gentile nations especially after the resurrection of Messiah, into the Kingdom of God.

The first group of Jews to return to Jerusalem from Babylon numbered about forty-two thousand (Ez. 2:64). This represents about one-fifteenth of the number of men that came out of Egypt. Yet, before the destruction of Jerusalem by the Romans about five hundred years later, the nation had grown to at least three million people. The inauguration of the New Covenant at Pentecost and the subsequent years of Nazarene ministry added to the number of "sons" in Jerusalem and its regions. The scattering of the disciples, who carried the Gospel to Judea, Samaria, and the world following the martyrdom of Stephen, added multitudes of believers to Israel through the in-grafting by the Holy Spirit (Rom. 11:13-32).

The parsha invites us to notice that growth and expansion are characteristics of the Kingdom of God, and everything with which it is associated. Therefore, as He did for the early disciples of the Gospel, we can expect Him to open for us today wider and larger spheres of knowledge, ministry and usefulness. A. Increase and opportunity can be seen as an indication of divine approval. B. It is a notice that personal spiritual enlargement will accompany the enlarged sphere of divine calling. Conclusion: The believers' return to their Hebraic heritage, which is an enlargement of the kingdom for many, portends of a great outpouring, a visitation of the Spirit in a greater dimension that heretofore experienced by the world-wide Congregation of Israel at large, and her transfiguration.

2. "For the mountains may depart and the hills may shake, But My loving-kindness will not be removed from you..." (verse 10).

Israel was further comforted by the inspired prophet that she would never be forsaken. The material world may fail, or depart, but Yahweh's Word stands strong, resolute, secure for time and eternity. Amen.

Gospel: The Living Torah "I did not come to abolish but fulfill" (Mt. 5:17).

1. Written Torah: "When you enter your neighbors standing grain, then you may pluck the heads with your hand, but you shall not wield a sickle..." (Deut. 23:25).

This statute taught that laborers harvesting a field were entitled to eat of the crops as they worked, but were not allowed to bring home the crops or give the produce of the field to others who were not involved in the harvesting activity. That would be a form of covetousness, which is disobedience, destructive to the soul, even fatal. An obedient man, noble of soul, respects another man's possessions and interests as he does his own. Thus, the heart of the ordinance is: "Thou shalt love thy neighbor as thyself" (read Lev.19:13-18).

2. "And it came to pass, that He went through the corn fields on the Sabbath day; and His disciples began, as they went, to pluck the ears of corn" (read Mark 2:23-28).

The ministry and practices of Messiah offended the Pharisees, Sadducees, and scribes regularly. They took great exception to His claim to forgive sin, for instance, which assertion would find Him either an imposter, or indeed, the Son of God. From the narrative we find His detractors even resented Yeshua and His disciples for the small matter of plucking and eating grain from a field they were walking through on the Sabbath. What they were doing, of course, was lawful according to the Torah: "To pluck...from the field of a neighbor" was permissible. But, by the time the Master was preaching, teaching, and healing everyone who came to Him for relief, generations of judges and theologians, and volumes of evolving commentary written over the centuries, had transformed seemingly insignificant allowances of the Torah into offenses and sins. Values became distorted, misplaced, and fear of breaking commandments and making mistakes eroded faith, wisdom, and discernment from Israel. The result: Sabbath regulations slowly became a burden. As an example, the Jewish leaders rebuked Yeshua for healing on the Sabbath, but readily allowed circumcision, if the eighth day happened to fall on the Sabbath. Yeshua's response to their protest: "... judge with righteous judgment" (John 7:24). The Messiah confronted such errors in understanding."The Sabbath was made for man, and not man for the Sabbath. So the Son of Man is Lord even of the Sabbath" (verse 28), He affirmed. David illustrated this principle when he and his men ate the Tabernacle showbread, which normally was allowed only to the priests (1 Samuel 21:1-6). The sanctity of the Tabernacle was subordinated to the need and welfare of Yahweh's called and anointed servants. Some rules can be bent, so to speak, to serve the legitimate higher interests of man. It is legal to rest from work on the Sabbath, and this is preferred. It is also legal on the Sabbath to help a neighbor's trapped beast out of a watery, muddy ditch, and not leave it forlorn, and in despair and danger until another day arrives. [Sometimes action must be taken. Common sense tells us that the sight and sound of a braying, thrashing belligerent donkey would certainly militate against the very peace the Sabbath rest is intended to bring.]

Yeshua referred to Himself as "the Son of Man." He was the holy Child, the Head of man Who appeared in the Name of the Eternal One. He, Who is the Lord of the Sabbath, rightly interpreted the Law (Exodus 20:8) by saying, "The Sabbath was made for man, and not man for the Sabbath." It should be a blessing for man, and a means of advancing his holiness and spiritual growth. We conclude: The Law is rooted in Divine mercy and love.

Acts: The Holy Spirit "But you will receive power..." (Acts 1:8).

1. Torah: "Since the Lord your God walks in the midst of your camp to deliver you and defeat your enemies before you, therefore your camp must be holy; and He must not see anything indecent among you or He will turn away from you" (Deut. 23:14).

Israel's most powerful weapon was righteousness. [It is ours too. Believers can be very strong and confident when our consciences are clean, untroubled by offense to Elohim of man.] Its military's might was not found in the number of its troops or weapons, but in the outstretched arm of the Most High Elohim. Her victory was always in the hands of Yahweh. Therefore, Israel's army camp had to be physically and spiritually sanctified, free from defilement and unholy, anti-social behavior common in warfare. Devotion to the Torah would be required of Israelites subjected to the stress of hostilities and the violence of man-to-man combat if they were to remain unscathed by the degradations of war.

2. "Therefore it is my judgment that we do not trouble those who are turning to God from among the Gentiles, but that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood" (Acts 15:19-20).

In Israel, the Holy Spirit had been given to believers, and many Gentile people were coming to saving faith in Messiah. They naturally wanted to attend Synagogues to learn the Scriptures. Judaizers however were insisting they had to be circumcised before they could be considered righteous. Because of this, there arose a great dispute in Jerusalem among the Jewish leaders of the Nazarene believers concerning the scriptural obligations of non-Jewish converts. James, the lead apostle, rejected the legalistic demands of the Judaizers, but recommended several rules that provided for moral and ceremonial righteousness so the Gentile converts could attend Synagogue and learn Torah. By the Spirit, James recalled correctly the ancient word of the Tekoaite prophet and made room for its fulfillment: "In that day I will raise up the fallen tabernacle [booth] of David, and wall up its breaches; I will also raise up its ruins and rebuild it as in days of old; that they may possess the remnant of Edom and all the nations who are called by My name" (Amos 9:11). The prophet signified that the royal house of David would be restored from the ruins into which it had fallen. He envisioned it would be extended among the Gentiles who would (A) be called out from the heathen, (B) know (by way of personal relationship) His Name, an (C) be willing to comply with simple standards of spiritual cleanness for attendance in the teaching assembly. The restoration of the Kingdom of Elohim in the earth is at the core of this prophecy. Its headquarters will be the Kingdom of Israel, the restored Tabernacle of David.

James was led by the Spirit to revelation and wisdom for the sake of the non-Jewish believers. To refine our spiritual hearing today, so we can hear the leading of the Spirit as well as James, we must resist the progression of dullness, a condition that creeps up and encompasses the souls of too many saints. "This I say then, walk in the Spirit, and you shall not fulfill the lust of the flesh" (Gal. 5:16). We are exhorted to live in the closest possible affinity to the higher moral and spiritual life of the Holy Spirit. He helps us resist every evil work and vice of the flesh, and empowers us to be over-comers doing the works of Yeshua.

To "walk in the Spirit" means to be consciously and consistently in a place of dependence upon Him, and to be in harmony with His Mind, which is the Mind of Messiah. Being "led by the Spirit" however, can occur consciously or unconsciously. Therefore, it is best for the believer to be positioned, or prepared for what the Spirit may want by: (1) keeping the heart under the authority of Scripture, in the strength of righteousness; (2) remaining attentive to the sound of His voice. "However, when He, the Spirit of truth, has come, He will guide you into all truth" (John 16:13). Next week we will pick up our discussion on the baptism in the Holy Spirit.

Epistles

1. "It is actually reported that there is immorality among you, and immorality of such a kind as does not exist even among the Gentiles, that someone has his father's wife. You have become arrogant and have not mourned instead, so the one who had done this deed would be removed from your midst" (read 1 Cor. 5:1-5).

Paul brought the Corinthian church needed correction, determined to establish holiness and peace among the brethren. From this epistle we learn: First, immoral and unrighteous people regularly find their way into the assemblies of believers, just like error and false teachers always end up infiltrating restoration movements. This reality should not alarm us. Second, we must not let disputes on theology or practice result in our overlooking the pervading moral problems that are always prevalent in the body of believers. Leaders are commanded to deal with these things. Thirdly, to allow those who indulge in blatant immorality to remain in the assembly, and undermine the faith of others, is nothing less than compliance with it. Like it or not, harmful and disruptive persons must be excommunicated from an assembly for the welfare of others, and in hope the offenders can at some point repent and be restored. May we not forget, the shoftim and leaders in Israel were responsible for the condition of the nation. So are leader-servants in the Body of Messiah. "To the angel of the church...write...but I have this against you..." (Rev. 2:1,4).

Parsha Summary

1. "When thou goest forth to war against thine enemies..." (Deut. 21:10).

The institution of ethical, legal, ritual mitzvot made possible the establishment of a compassionate, honest, holy, and just society, one unencumbered with destabilizing corruption and at peace, enabled and free to worship and serve the living Elohim. By witnessing the blessing of a lawful culture, people of Israel could then begin to understand the purpose and power of Yahweh's Law and be motivated to incorporate it's principles into their private lives. To bolster the prospect of long-term success, Moses provided instructions to the nation, as it was staging for the conquest of the Promised Land, on the importance of moral purity for keeping the victory after it had been won.

In Ki Tetse--"when you go out to battle"--we observe that the Torah recognizes the concept of struggle being part of life. "In the world you will have tribulation..." (John 16:33). But, in the first sentence of Ki Tetse Moses simply assumed there will be victory for YHVH's chosen ones when they invaded Canaan: "...and the Lord delivers them into your hand, and you take them away captive, and see among the captives a beautiful woman...then you shall..." (verses 10-12). Hence, confident that victory would be Israel's portion, instruction was given to provide guidance for those soldiers who, in the future, would find themselves lusting after beautiful captive women. In other words, Israel was to be as concerned about keeping the peace, as they were about winning the war. With that in mind, Moses provided wisdom on how to keep the victory after the initial military victory, of which obedient Israel was assured, had been achieved. The sons of Israel were to obey His commandments, remain spiritually vigilant, and not grow weary, lest an enemy return and overrun them. Temptations would enlarge and draw close to the people once their preoccupation with the all-consuming activity of warfare had ended. The land would be theirs to keep, or to lose [not in the sense of ownership, but in the sense of control and dominion].The same precepts apply to every believer today who has experienced a great deliverance. "Therefore the Lord has recompensed me according to my righteousness, according to my cleanness before His eyes...with the blameless you show yourself blameless...With the pure you show yourself pure" (2 Sam. 22:25-27).

Section 2: Torah and Glory Parsha Study

The Heritage of Israel: The Word and the Glory of Elohim.

"It came about when Moses was coming down from Mount Sinai (and the two tablets of the testimony were in Moses' hand as he was coming down from the mountain), that Moses did not know that the skin of his face shone because of his speaking with Him" (Exo. 34:29).

Weekly Parsha Commentary Study: Ki Tetse ("When you go out")

Explanation: "...search for Me..." (Jer. 29:13).

This section is provided to help the student to read beyond the basic commentary presentation that we have provided and study the entire parsha's Scriptures. As you press more deeply into the Word and Spirit of Elohim in a search for knowledge and intimacy with Yeshua, greater personal enrichment and spiritual transformation will occur. Section two contains a review of the weekly parsha's scheduled Scriptures, their topical content, and our questions. The week's Scriptures and the questions, which the student is expected to complete, are very important to our purpose, which is to assist the student: (1) develop a vision for the restoration of the all Israel, and (2) experience the kingdom, power, and glory of Yeshua through the Spirit.

The Scriptures and the questions are (A) the heart of the school program by which the students can be most advanced spiritually. By them the reader learns on his/her own while depending on the personal assistance of the Holy Spirit, upon Whom we strongly encourage each person to rely in prayer and study for revelation, insight, illumination, and divine communion. He is the close-at-hand, primary Teacher of our course, not this author. In this way, the Word [reading and listening to the Spirit] and the questions [writing answers with divine assistance] comprise the (B) student's chief means of personal practice/exercise/training for waiting on, listening for, discerning and responding to the voice/communication of Elohim. And, by such seeking, students position themselves for experiencing visitations of Yeshua's manifest presence [Shechinah] through the Holy Spirit. As such, the Scriptures and questions become (C) the channels through which the Spirit of Elohim will directly communicate personal edification, instruction, understanding, direction, and comfort to each reader/student. Therefore, if you follow the game plan, in one year you will be a different person.

Prayer: "Open my eyes that I may behold wonderful things from your law" (Psalm 119:18).

Read the parsha's entire Scripture content, Torah, Haftorah, and the New Testament. As you read, pray. Ask the Spirit to speak into your heart, your mind, and impart understanding and prophetic illumination. "...but whatever He hears He will speak; and He will tell you things to come" (read John 16:13-15).

Deut. 21:10-25:19 [Torah]: Domestic relations/sundry laws/laws of morality/persons excluded from the assembly/Ammonite, Moabite, and Edomite/laws of divorce/a deceased brother's wife/more sundry laws/differing weights/Amalek.

Isaiah 54:1-10 [Haftorah]: The return and proliferation of Israel.\

Isa. 54:1-10 [Haftorah]: Fertility of Zion. Return and proliferation.

Mark 2:23-28 [Gospel]: Plucking corn on the Sabbath.

1 Cor. 5:1-5 [New Testament]: Paul rebukes the Corinthians for gross immorality.

Study Questions: "...be ready always to give an answer..." (1 Pet. 3:15). Write your answers. Share them, and any spiritual experiences with the Holy Spirit, prophetic words, and insights with your group members and leaders. "So I say to you, ask, and it will be given to you...how much more will your heavenly Father from heaven give the Holy Spirit to those who ask?" (read Luke 11:9-13).

1. What is the main theme/teaching of the reading in the Torah, the Haftorah, and the New Testament.

2. What is the common, central teaching (idea) emphasized in the entire parsha, as you see it.

3. Relate the common theme to the Gospel reading. Where or how does Yeshua demonstrate the common truth? How does the common truth relate to your life?

4. What does this week's parsha teach you about your Hebrew roots/Hebraic heritage?

5. In what way did the Holy Spirit lead you, teach you, speak to you, minister to you this week?

6. "The word of the Lord came to me saying..." (Ezek. 37:15). Ask the Spirit of God to speak into your spirit/heart. Listen and discern. Write down the prophetic word (record the vision) you are hearing/sensing this moment. Share it with your leaders and fellow students.

Note: Some questions will be the same week to week, but some will occasionally be different. Keep the questions in mind and then begin to see and hear the answers as you read the Scriptures. This practice will help you hear and discern the Spirit's prophetic words by faith. There are no shortcuts to spiritual growth and sanctification. They will require effort, but you will do well and reap blessings by persevering. Respond to all the questions. Give quality answers . Even with repeated questions the answers from the Holy Spirit will vary from week to week, and prove refreshingly different.

Section 3: Prayer and Blessing

Bless the Land "On this wise ye shall bless the children of Israel, saying unto [over] them, the Lord bless thee...(Num.6:23).

1. Pray for Israel.

"For Zion's sake I will not be silent, and for Jerusalem's sake, I will not keep quiet, until her righteousness goes forth like brightness..." Elohim commands us not to rest until Israel is a joy and praise in the earth.

2. Pray for Jerusalem.

"...announce to Jerusalem [speak kindly to Jerusalem...] that her period of exile has been fulfilled and that her sins have been forgiven" (Isa. 40:2). Declare again to her, "May peace be within your walls, and prosperity within your palaces" (Ps. 122:7).

3. Pray for America/Pray for your nation.

"...seek My face and turn from their wicked ways, then I will hear from heaven, will forgive their sin and will heal their land" (2 Chron. 7:14). Pray for repentance and a spiritual awakening in the nation.

4. Sing the Song of the Lord.

"For thus saith the Lord, Sing aloud with gladness for Jacob, and shout among the chief nations; proclaim, give praise..." (Jer. 31:7). Sing in the Spirit. Sing intercessions.Note: Participate in Blessing the Land prayer and singing activities in preparation for prophesying on the hills of Israel. Sing the prophetic song each week for the year.

"...Daniel...entered his house (Now his roof chamber had windows open toward Jerusalem); and he continued kneeling...praying and giving thanks before his God" (Daniel 10).

Section 4: Living the Parsha

Conclusion: "...those who worship Him must worship Him in Spirit and truth" (John 4:24).

Israel would be well girded with the statutes of the Torah and over-shadowed by the Spirit of Elohim when they went into Canaan. All facets of life were addressed before Jordan was crossed.

1. Torah: "You shall not pervert the justice due an alien or an orphan...you shall remember that you were a slave in Egypt, and that the Lord your God redeemed your from there; therefore I am commanding you to do this thing" (Deut. 24:17-18).

Torah warns against taking advantage of and abusing the vulnerable, unprotected inhabitants of the land. The explanation is simple: The Israelites had been afflicted strangers, persecuted in the land of Egypt. They were exhorted time and again to remember their origins, and thereby be always sensitive and empathetic to the plight of the oppressed, those trodden down by a superior power. It is good counsel for us today to remember our origins, and that our boasting should be only of Him. "He brought me up out of the pit of destruction, and out of the miry clay [mud], and He set my feet upon a rock...He put a new song in my mouth, a song of praise to our God" (Psalm 40:2-3).

2. "Whoever believes that Yeshua is the Messiah is born [begotten] of God..By this we know that we love the children of God, when we love God and observe His commandments. For this is the love of God, that we keep His commandments; and His commandments are not burdensome. For whatever is born of God overcomes the world; and this is the victory that has overcome the world--our faith. Who is the one who overcomes the world, but he who believes that Yeshua is the Son of God" (read 1 John 5:1-5).

That Yeshua Messiah is the divine Son of Elohm . This is the fact by which the world's kingdoms and systems are overcome. A. Yeshua Himself has overcome the world by confronting and putting to shame its sinful element [factor, constitution], that of self-rule and opposition to the Holy One of Israel. He did this (1) by His obedience unto death; (2) by His conflict and victory over the wicked one, his rulers, powers, world forces of darkness, and spiritual wickedness in the heavenly realm; (3) by His atoning death, burial, resurrection, and ascension. Because of this, the evil prince of this world, the accuser of the brethren, has been cast out and become bereft of any authority. Therefore, by His intercession as our High Priest, Yeshua secures victory daily for those who follow Him (John 16:33). B. When we honor His commandments and declare His word in His holy Name, the powers that belong to this world system are bested (2 Cor. 2:14; Acts 19:20; Phil. 1:12; Col. 1:13). Our faith in Yeshua, that Scripture-based belief in His shed Blood, is a life-producing force in born-again, regenerated believers that makes it possible to us to "overcometh" [the word means continuously] the world, and walk in liberating righteousness.

3. "But you beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, waiting anxiously [eagerly] for the mercy of our Lord Jesus Christ to eternal life" (Jude 1:20-21).

"When you go out" this week, go clothed in His armor and holding fast the sword--His covenant truth (Eph. 6:17). Be steadfast in prayer. Then you will experience, and keep, victory!

Next week: Parsha Ki Tavo ("When you enter in")

Hutch Church D. Min. /blesstheland@live.com /www.blesstheland.net

BLESS THE LAND

PARSHA COMMENTARY