D’varim (Deuteronomy) 21:10–25:19 B’rit Chadashah Reading: Matthew 5:31-32; 19:3-12; 22:23-32; Mark 10:2-12;12:18-27; 1 Corinthians 9:4-18; Galatians 3:9-14; 1 Timothy 5:17-18 Note: Verses in () represent the numbering used in the Christian translation of the Scriptures. The Parshah this week comes with a homework assignment. It contains a concept but the word for that concept is never mentioned in the text. Email me at heiscoming1@live with the answer. Parshah Ki Teitzei is a unique teaching in the Torah. It is about one topic and addresses the topic by example without mentioning the actual topic. The topic is “kindness.” Kindness is appropriate in every situation of life and is an essential requirement before reaching the heights of “love.” This portion details many examples of kindness. One must first be kind before loving another person. This is a very important teaching if we are to keep the first and second greatest commandments: loving God and loving our neighbors. Seventy-four of the 613 mitzvot (commandments) of the Torah are in the Parshah of Ki Teitzei. These include the laws of the beautiful captive, the inheritance rights of the firstborn, the wayward and rebellious son, burial and dignity of the dead, returning a lost object, sending away the mother bird before taking her young, the duty to erect a safety fence around the roof the home of a person, and the various forms of kilayim (forbidden plant and animal hybrids). Obedience is faith in action. 7By trusting, Noach, after receiving divine warning about things as yet unseen, was filled with holy fear and built an ark to save his household. Through this trusting, he put the world under condemnation and received the righteousness that comes from trusting. (Hebrews 11:7) The obedience of Noah led him to act on his faith. As a result, Noah built the ark and stood firmly on his convictions. The obedience of Noah became a witness, to the other nations. Unfortunately, the other nations did not repent because of the witness of Noah. Therefore, they perished in the flood. Obedience is the most effective way to demonstrate our faith to the world. In fact, to become a faithful servant, obedience to HASHEM is crucial. Obedience to HASHEM clearly shows the world a distinction between the followers of Yeshua and everyone else. In Ki Teitzei, we can see that a vow is one form of obedience. The vow is distinguished from other forms of obedience, because the vow is declared before the action of faith is taken. The person making the vow is allowing others to witness his or her statement of faith, before following through with obedience. This public declaration of commitment before action means that the vow is witnessed by others. With all vows, there are three primary witnesses. The three witnesses to vows are the person making the vow, HASHEM, and the people hearing the vow. Therefore, failure to fulfill a vow becomes a negative public testimony. This is because an unfulfilled vow trivializes the commitment of a believer to HASHEM. Failure to fulfill a vow is worse than remaining disobedient in silence. To avoid making a negative public testimony, believers should not make vows that are impulsive and that cannot be fulfilled. 22(21)When you make a vow to HASHEM, your God, you shall not be late in paying it, for HASHEM, your God, will demand it of you, and there will be a sin in you. 23(22)But if you abstain from vowing, it shall not be sin to you. 24(23)You shall observe and carry out what emerges from your lips, just as you vowed a voluntary gift to HASHEM, your God, whatever you spoke with your mouth. (Yesha’yahu 23:22-24 (21-23)) Unfulfilled vows become sin. Therefore, impulsive vows are dangerous. An impulsive vow often leads to sin and other devastating consequences. 30Yiphtach declared a vow to HASHEM, and said, “If you will indeed deliver the Children of Ammon into my hand, 31then it shall be that whatever emerges – what will emerge from the doors of my house – toward me when I return in peace from the Children of Ammon, it shall belong to HASHEM and I shall offer it up as an elevation-offering.” 32Then Yiphtach crossed to the Children of Ammon to do battle against them, and HASHEM delivered them into his hand. 33He struck them from Aroer until your approach to Minnith, twenty cities, and until the plain of Cheramim –a very great blow – and the Children of Ammon were subdued before the Children of Israel. 34Yiphtach arrived at Mizpah, to his home, and behold! His daughter was coming out toward him with drums and dances – and she was his only child – he did not have [another] son or daughter of his own. 35When he saw her, he tore his clothes and said, “Alas, my daughter! You have brought me to my knees, and you have joined those who trouble me. I have opened my mouth to HASHEM and I cannot recant!” 36She said to him, “My father, you have opened your mouth to HASHEM – do to me according to what has gone out of your mouth, since HASHEM has wreaked vengeance for you against your enemies, against the Children of Ammon!” 37But she said to her father, “Let this thing be done for me: Let me be for two months, and I shall go and wail upon the mountains and weep over my virginity, I and my friends” (Judges 11:30-37) The vow of Yiphtach led Yiphtach to commit sin. The impulsive vow of Yiphtach led him to sin against HASHEM by offering his daughter. When Yiphtach made the vow, the vow became a public testimony. As a result, Yiphtach was required to fulfill his vow publicly. Unfortunately, Yiphtach and his daughter paid a very high price for this impulsive vow. Yeshua also warns his followers not to make impulsive vows. 33Again, you have heard that our fathers were told, ‘Do not break your oath,’ and ‘Keep your vows to HASHEM.’ 34But I tell you not to swear at all – not ‘by heaven,’ because it is the throne of God; 35not ‘by the earth,’ because it is His footstool; and not ‘by Jerusalem,’ because it is the city of the Great King. 36And do not swear by your head, because you cannot make a single hair white or black. 37Just let your ‘Yes’ be a simple ‘Yes,’ and your ‘No’ a simple ‘No’; anything more than this has its origin in evil. (Matthew 5:33-37) An impulsive vow can force us into situations similar to Yiphtach. Therefore, Yeshua makes it clear that the obedience of His followers should be based on a solid foundation of yes or no. Yeshua is encouraging His followers to either be obedient or not. Yeshua does not want His followers to make promises of obedience that will not be fulfilled. Yeshua prefers that his followers tell him no instead of making vain vows. In other words, Yeshua wants his followers to be founded on a lifestyle of obedience and not on a lifestyle that promises obedience. Making a vow is a public display of what we intend to do. Therefore, the Torah considers a vow, to be a Holy action that is witnessed by HASHEM, those who hear the vow, and the person making the vow. As a result, when an individual fails to fulfill a vow it becomes a negative public testimony. Yeshua warns us that it is better to serve HASHEM with yes or no, than to make a vow that cannot be fulfilled. When a believer makes a vow, the individual must fully weigh the cost, before making the vow. Ki Teitzei Haftorah Commentary Yesha’yahu (Isaiah) 54:1-10. 7Briefly I abandoned you, but with great compassion, I am taking you back. (Yesha’yahu 54:7) The Haftorah for Shabbat Ki Teitzei is the fifth in a series of seven successive Haftorah readings that follow the Fast of Av and the anniversary of the destruction of Jerusalem. The Seven Consolations, each drawn from the Book of Consolations of Yesha’yahu (Yesha’yahu 40-66), offer words of comfort to Zion and promises of future redemption. Each one prophesies the return from exile, the restoration of Zion, and, ultimately the Messianic Kingdom of Heaven on earth. Haftorah Ki Teitzei is somehow related to Parshah Noach and Parshah Shof’tim historically in context. The Haftorah for Shabbat Ki Teitzei is the fifth in a series of seven successive Haftorah readings that follow the Fast of Av and the anniversary of the destruction of Jerusalem. The Seven Consolations, each drawn from the Book of Consolations of Yesha’yahu (Yesha’yahu 40-66), offer words of comfort to Zion and promises of future redemption. Each one prophesies the return from exile, the restoration of Zion, and, ultimately, the Messianic Kingdom of Heaven on earth. Haftorah Ki Teitzei, the fifth of the Seven Consolations, returns us to Yesha’yahu 54, a passage that also serves as the Haftorah portion for Parshah Noach. The Haftorah personifies the city of Jerusalem as a barren woman, a widow and an abandoned wife. The prophecy offers consolation to Jerusalem during a period of exile, promising her that her inhabitants will return in great numbers. Surprised by the sudden influx, she must expand her borders to accommodate the population boom. The Haftorah portion begins in Yesha’yahu 54:1. The Messianic adaptation, however, starts more than a chapter earlier in 52:13 to include the critical prophecies of the Suffering Servant, which the synagogue lectionary omits. The Suffering Servant oracles describe how the Servant of HASHEM will be high and lifted up, but must first undergo suffering for the sin of Israel. Communities that replaced Haftorah Re’eh (Yesha’yahu 54:11-55:5) with the reading for Rosh Chodesh (New Moon) Elul append Haftorah Re’eh to Haftorah Ki Teitzei in order to ensure that all seven of the Seven Consolations are read. 37For I tell you this: the passage from the Tanakh that says, ‘He was counted with transgressors,’ has to be fulfilled in me; since what is happening to me has a purpose.” (Luke 22:37) Who is the “Suffering Servant” described in Yesha’yahu 51:13-53:12? Christianity and Judaism have contended over the identity of the “Servant of HASHEM” of Yesha’yahu since the first recorded debate between a Christian and a Jew: Justin Martyrs’ Dialogue with Trypho. Christians identify the Suffering Servant as the Messiah; whereas many Jewish commentaries identify the Suffering Servant as a personification for the entire nation of Israel. In the broader context of the references of Yesha’yahu to the Servant of HASHEM, both interpretations have merit. Sometimes the mysterious Servant of HASHEM of Yesha’yahu appears as an agent of the redemption of Israel, and at other time, the Servant appears to symbolize the whole of the people. For example, in Yesha’yahu 49:6 God commissions the Servant of HASHEM to raise up the tribes of Jacob and restore the nation of Israel. The Servant of HASHEM is an agent working on the behalf of Israel. Clearly, in this passage, the Servant is a minister to Israel, an individual separate from Israel. On the other hand, some passage seem to identify the Servant of HASHEM as the nation of Israel. Yesha’yahu 41:8-10, for example, is a passage that prefaces the servant songs of Yesha’yahu. Yesha’yahu 52:13-53:12 depicts the Servant of HASHEM as a “man of sorrows,” a “lamb led to the slaughter,” “pierced through for our transgressions… crushed for our iniquities …” (53:4-7). Since the days of the apostles, believers have interpreted these passages in light of the suffering of our Master. The apostolic writers make frequent allusions to Yesha’yahu 53, and their messianic interpretation of Yesha’yahu 53 seems to have been a foundational text for their interpretation of the crucifixion of Yeshua of Nazareth. Polycarp, a disciple of John, called it “the golden passion of the Tanakah.” Even before the birth of our beloved Master, the Qumran community that left us the Dead Sea scrolls understood the Suffering Servant of Yesha’yahu as a messianic redeemer. The Thanksgiving Scroll contains a messianic hymn which the anticipated Messiah declares, “[Who] has been despised like [me? And who] has been rejected [of men] like me? [And who] compares to me [in enduring] evil?” This means that the messianic interpretation of the Suffering Servant existed in early Judaism before the first century. First let me point out that the Suffering Servant of the prophecy of Yesha’yahu is definitely pointing to our beloved Yeshua HaMashiach Rabbeinu – Jesus the Christ, our Teacher. Anti-missionary Jews likes to use the Suffering Servant passage to deviate unbelieving Jews from believing in their Jewish Messiah and possibly the Only One to be. But I am sad to hear a devout Christian turning away from his beloved Savior Lord – Jesus Christ by simply listening to a famous anti-missionary rabbi radio talk show. May HASHEM lead him back to His Messiah as in his earlier belief. Yeshua is a man when he suffers on our behalf during his ministering lifetime but when he resurrects, He is now on the right of the Glory. And the God of the Tanach where the Jews know has passed all authority of heaven and earth to His Son who is called Yeshua. So now those who believes in Yeshua are worshipping God and not man. 6Yeshua said, “I AM the Way and the Truth and the Life; no one comes to the Father except through me. 7Because you have known me, you will also know my Father; from now on, you do know him – in fact, you have seen Him.” (John 14:6-7) Shabbat Shalom
Posted on: Sun, 18 Aug 2013 17:49:33 +0000
Trending Topics
Recently Viewed Topics
© 2015