Mishpatim

Parrashas Mishpatim

Exodus 21:1 – 24:18

Please Pray this

Prayer

Before reading.

In the name of Yahushua

Our Messiyah,

I pray for the Spirit of Understanding

The Spirit of Knowledge and

The Spirit of Wisdom

As I read through this Parashas

This Torah portion Mishpatim, is the 18^th portion of the Torah cycle, which describe the details of the laws regarding the treatments of slaves and animals, it seems like a let down after the dramatic story of Yitro, crossing the Red Sea, the miracle of the Manna, and the triumph over Amalek.

To understand the power of the Sabbath of Mishpatim by explaining that although the Torah seems to be describing mundane laws, it is actually providing us with a vision of what we must do to achieve the Gemar HaTikkum, the Final Correction.

The Children of Yisrael, the Redeemed Community, received the gift of “bila hamavet lanetzach,” of immortality at Mt. Sinai, but because of the golden calf incident, they lost it and death once more was restored over the world.

ABBA YAHVEH told Moses back then and is telling us in this Torah portion, that we live in a world of Mishpatim, of judgment. The obvious question for us is this; how can we remove the judgment that was passed down to us at Mt. Sinai. How can we open the way again to the Gemar HaTikkum?

The Torah portion Mishpatim begins with the word, “Eile Mishpatim,” or these are the judgments. Mishpatim or judgment represents the pain of the CREATOR. After the incident with the golden calf, the CREATOR tells Moses that the Yisraelites are in trouble.

This Torah portion gives us an opening to draw the Light of the Gemar HaTikkun closer to our world by attuning ourselves, our Ego to the pain of the CREATOR and Others. When we make is a priority to ask the CREATOR to reveal His Will to us, we bring the Gemar HaTikkum  that much closer to the World.

However, as long as we are caught up in the selfish desire “will” of our own ego, we cannot feel the Will of the CREATOR. It is a difficult spiritual task to truly push aside all of our imaginary or real goal and ask to know HIS will, but since the golden calf incident, this has been only one way to bring about the Gemar HaTakkun, the reprogramming of our Ego.

Most of us think that all we need to do is believe in Messiyah Yahushua, and some how all will be good, it is only by our good works, we can bring about the Gemar HaTikkun. Actually it is both! Since we are not alone in this struggle, some people will contribute a little more than others, but together our contribution will make all the difference. Every individual in this world has a specific job that none else can do. Unless we do ours, we will be holding everyone in our circle of influence from achieving their Gemar HaTikkun.

This story may or may not be true. When the Temple was being built, they chose only the most beautiful stone, the builders came across this stone they deemed unfit for the temple. However, when the time came to lay the final stone, which happen to be the Holy of Holies, there were one stone left. The Builders were in a dilemma, and then someone remember the flawed stone. When it was set into the gap it fit perfectly, the temple was now complete.

The lowliest of stone had assumed its rightful place in the most powerful spot in the Temple, the site that would draw the most Light of the CREATOR. No matter how unimportant we may think we are, we all have an essential role to play in bringing about the Gemar HaTukkun “the final correction” to this world.

 

Moses had done his job; he had brought the Children of Yisrael to their objective, Mount Sinai. They had made their choice, they wanted Moses to talk to EL YAHVEH and then relay the message to them. In essence, EL YAHVEH had to write the Law on stone instead of on their hearts.

If they had gone forward and have the Law written on their hearts, then this chapter would be written with a difference context. EL YAHVEH had to use a different approach to produce His desired objective.

The road to our glorification is not always a predetermine scrip, it depend on our choices. The road we choose will either make our journey easer or harder. The sooner we tackle a problem, the lesser the slope, the later we tackle the same problem the steeper the slope.

Let’s see the strategy EL YAHVEH will employ to bring the Children back to what He wanted them to achieve spiritually!

The juxtaposition of this Parasha deals primarily with civil and Torah laws describe in the summery of the Ten Principles and the laws of the Altar provide a startling insight into Scriptural Judaism. In EL YAHVEH there is no state of religion in the colloquial sense of the word.

Most people think of religion as a matter of ritual and spirituality activity. The Western mindset differentiates between church and State; however, in the Torah there are no such distinction. To the contrary, all area of life is intertwined and holiness derives its states from a spiritual correct dealing with others in a ritual of Torah principles.

Anyone who wishes to excel spiritually or to be a devoutly pious person should be scrupulous in matters of social and spiritual rituals. How we relate to those who are socially, economic, politically and spiritually least among us, is a reflection of our spiritual standing.

Exo 21:1"These are the rulings you are to present to them: - The saga of old understand that in preparing a people to enter the land is always a challenge. The Children of Yisrael had fail the test at Mount Sinai, now EL YAHVEH is about to employ a different technique to bring them to perfection. Moses was commanded to teach not only the laws, but their underlying principles and purpose, so that the people could understand them fully, and be able to apply them properly, as the situation arises. The laws must be place before the people, in its fullness, like a table that is set and ready for a meal. None of it should be left out, or none of the laws must ever be altered. Tests are always a means that EL YAHWEH used to determine where we are at spiritually.

Exo 21:2  "If you purchase a Hebrew slave, he is to work six years; but in the seventh, he is to be given his freedom without having to pay anything. – The commandments are potential revelation.  By acting according to the principle outline in Torah, we are fulfilling Torah in our lives. When we act out these principles it becomes revealed revelation. As the journey continues, new parameters have to be employ. The lesson being taught is if anyone in the redeem community purchase a Hebrew slave, that person should not work for them more that six years.

They must go free on the seventh year. This is similar to the lesson taught by the sixth days of creation. The same principle is been taught in a different scenario. There are two ways in which a Hebrew can become a bond servant: He can sell himself as an escape from extreme poverty, or he may be a thief who is sold by the court to raise fund to pay his victims.

It is strange that the Torah’s civil law would begin with the laws of servitude. Jeremiah places such importance on the freedom of bondsmen after six years, and warns that the punishment for Yisrael’s refusal to set them free would be a national disgrace.

Exo 21:3  If he came single, he is to leave single; if he was married when he came, his wife is to go with him when he leaves. – The parameter surrounding this law is now been clarified. If the slave or bondservant came in by him self or as a family, then they must leave the same way as they came in.

Exo 21:4  But if his master gave him a wife, and she bore him sons or daughters, then the wife and her children will belong to his master, and he will leave by himself. – If after they came to their new master, they were given a wife who bore him children, if he choose to depart after his required term of service, he cannot leave with his family. This Principe suggested that the master kingdom must never experience lose in his departure; even though he might have work for six years.

When Lucifer separates himself from the kingdom, he departs with one third of the other angel. If every time a servant departs and take the family he gained while in service, sooner or later the master kingdom would suffer decline.

Exo 21:5  Never the less, if the slave declares, 'I love my master, my wife and my children, so I don't want to go free,' – It is the choose of the bondservant to stay with his or her new master. The mentality of every servant is to create a spirit of growth in his master kingdom. Meaning we should leave the woodpile, a little higher than when we found it.

       

Exo 21:6 Then his master is to bring him before the court; and there at the door or doorpost, his master is to pierce his ear with an awl; and the man will be his slave for life. – Since the judge was the one who order him sold, they should be involved in his decision to extend his term. The court will attempt to make sure it was a decision make in full consciousness of the circumstances. The court is called Elohim, a word that also means the court, is also called Elohim means Mighty Ones, for the judge carries out the Laws of EL YAHVEH here on earth.

Exo 21:7  "If a man betroth his daughter as a virgin, she is not to go free like the men-slaves. – Until a girl reaches puberty, the Torah gives her father the right to betroth her as a bride to be, but as the passage itself indicates and the practice of the Hebrew community, it must be done for her benefit. The Father is permitted to betroth her because a betrothal would result in her marriage to either the master or his son.

If either of them marries “had sex with” her, the Torah regards the betrayal as the bride price; it is a betrayal of the young lady. If any of the two marries her, the purchase price received by the father will constitute the bride price.

             

Exo 21:8  If her master who betroth her, but decides she no longer pleases him, then he is to allow her to be redeemed by another. He is not allowed to redeem her to a foreign people, because he has treated her unfairly. – If the master who redeemed her finds a fault in her, he should arrange for her to marry “be the wife of another” someone else. He should not give her to an unsaved person outside of the Hebrew faith. By refusing to take her as a wife, the master has injured her spiritually, suggesting that she was unworthy to be a wife.

Exo 21:9  If he gave  her to his son, then he is to treat her like a daughter. – However, if she was given to his son as a wife, he was to treat her with all the right and privilege as a daughter. One of those rights as a husband was to be taught or brought her up in the principles of Torah.

Exo 21:10 If he marries another wife, he is not to reduce her food, clothing or marital rights. – Here is another Torah principle, one that will cause a lot of problem with women libration movement. If the son or the master were to take another wife, meaning, marrying another! He should not reduce the first wife allowance. Meaning her food, clothing and marital rights! This principle teaches us that a man qualification to take a wife in the redeemed community is based on his wealth. That is why Yahushua (Jesus Christ) says in my Fathers Kingdom, there are many mansions. When the Bridegroom returns for His five wise virgins, He must have a place for them to live. In the Hebrew culture a man does not take a wife until he can prove to his father, he is mature enough to provide for a wife, spiritually and physically. It is the father who decided when the son is ready to assume the responsibility of a husband. The command to take a wife is, conditional on the maturity of the Son.

Exo 21:11  If he fails to provide her with these three things, she is to be given her freedom without having to pay anything. – If the husband fails to provide her with these three things, she is given the right to divorce herself from him. If she is not redeem by her master or another man, meaning given as a wife to someone else; she also have a right to go free without paying anything, even if she had not work the required six years. She now has a right to seek her own husband.

The whole purpose of married is to be given the opportunity to come into the perfection Torah speaks so plainly off. The family structure is the ideal vehicle by which anyone in the family may develop their spiritual being, where the two shall become one.

Exo 21:12 "Whoever attacks a person and causes his death must be put to death. - Murder must always incur the death penalty, but only if it is premeditated.  In that case, it is forbidden to spare the murderer, even if he is from a distinguished family.

However, if someone killed through carelessness, but unintentionally, for example if he was driving a car with faulty breaks, he or she is not deserving of death. Though his crime should be punished for his carelessness; for such an offender, the penalty is exile to a designated city.

Exo 21:13  If it was not premeditated but an act of EL YAHVEH, then I will designate for you a place to which he can flee. – In the case of accidental death, EL YAHVEH had cause the victim to come into his hand. It is a fundamental principle of the Torah that events are not haphazard. The guiding Hand of EL YAHVEH is in every-thing. When someone is struck be it a tragedy of having unintentionally killed a fellow human being, it indicates that he must have committed some sin or crime that went unpunished, and that his current victim must have been guilty of a capital offense that went unpunished.

By causing one person to cause another death, EL YAHVEH was squaring the accounts, for YAHVEH’s justice is unimpeachable; it is only we who are incapable of comprehending every incident.

Exo 21:14 But if someone willfully kills another after deliberate planning, you are to take him even from my altar and put him to death. – Regardless if he is remorseful, and repent profusely, even if he is holding on to the altar, he must be taken away from it and punished. Anyone who deliberate plan the death of another, have sunken to such a low level he or she does not deserve to live.

Exo 21:15 Whoever attacks his father or mother must be put to death. – Anyone who strikes his or her parents is liable of the death penalty. This is in contrast to an ordinary assault, for which the perpetrator would pay damages, if any, regardless of whether he caused any damage. An attack on your parent is like an attack on our Creator. This spirit must be eradicated from our consciousness before we enter the Kingdom of Heavens.

Exo 21:16  Whoever kidnaps a brother must be put to death, regardless of whether he has already sold him or the person is found still in his possession. – Anyone who take by force another person possession to force them to perform certain action.  Kidnapping is the spirit of intimidation. I will get you to do what I want by force or intimidation. Again this spirit is not conducive to the attitude in the Kingdom of Heavens. When we see, anyone participating in such an action has the spirit of the antichrist in them.

Exo 21:17  "Whoever curses his father or mother must be put to death. – To curse one parent is tantamount to wishing everything that is bad on them. This is also the spirit of rebellion. The parent or family we were born in is the most suitable environment for our spiritual development, when we curse our parents we are actually cursing our source our CREATOR.

Exo 21:18  If two people fight, and one hits the other with a stone or with his fist, and the injured party doesn't die but is confined to his bed. – The key word here is if. This does not mean that we should fight, but because of the hardness of our heart, it will happen.

Exo 21:19  then, if he recovers enough to be able to walk around outside, even if with a cane, the attacker will be free of liability, except to compensate him for his loss of time and take responsibility for his care until his recovery is complete. - The Torah principle being taught here is if two men fight, if one struck another that does not cause death, if however some permanent harm is cause. The guilty party must compensate the victim for his lost. This is what scripture means an eye for eyes. To the extent that the victim suffers, the guilty party must compensate the victim.

       

Exo 21:20 “If a person beats his male or female slave with a stick so severely that he dies, he is to be punished; - Since a slave is the property of his master, even though the master may ill-treat the slave with the rod which is used to enforce discipline, he is liable to the death penalty if he beats him so viciously that he kills him.

Exo 21:21 Except that if the slave lives for a day or two, he is not to be punished, since the slave is his property.  - However, if the slave lives for at least a full day, the master is not guilty of the death penalty. If he dies within those twenty four hours he is guilty of murder.

Exo 21:22  "If two  believers are fighting with each other and happen to hurt a pregnant woman so badly that her unborn child dies, then, even if no other harm follows, they must be fined. He must pay the amount set by the woman's husband and confirmed by judges. – In the course of their fight, a pregnant woman came by and a blow that was intended for one of the disputants struck her. In this verse, the case is that the blow causes her to lose her child. The mother did not die or suffer an injury, but lost her fetus.

Causing the death of a fetus is not a capital offense, but the person responsible must pay damages. These damages are assessed by the court in response to a claim made by the father. Such monetary damages are computed in the following manner: The court evaluates the women as if she were a slave with a market value. She would be worth more when she is pregnant, because a prospective buyer would receive not only her services, but also her newborn as a slave.

The reduction of the value of the woman as a result of the accident is the damage that the court requires the assailant to pay. Such a method can be employed regardless of whether or not slavery is practiced. A person’s market value consists of an assessment of his life expectancy, health, talent, experience and age. If a person was injured, his or her value would go down according to the extent of the injuries.

Exo 21:23  But if any harm follows, then you are to give life for life, - If the woman dies, there is a new legal problem. It is clear from verse 13 and 14 that only premeditated murder incurs the death penalty. In this verse, if there is intent to kill as the men were trying to kill her. If the consideration is sufficient to warrant the death penalty then it is given. In this case where she could be a bystander, then restitution must be made. Example, if the man who kills the other mans wife had a daughter who were of age, he could then give his daughter to the man whose wife died as his new wife.

Exo 21:24 Eye for eye, tooth for tooth, hand for hand, foot for foot. - This verse is so often miss used in condemnation of the law, but the true intension of this verse is not revenge. It is to apply the law equally and fairly in ever given situation. If someone poke me in the eye and cause me to loose 51% of my sight. How do I poke the guilty party in their eye to cause him 51% of his eye sight? This is not the intended purpose of this principle. The intended purpose goes like this. If I am an airline pilot who requires my eyes sight to work, if someone causes damage to my eyes, as a result my income level diminishes. The guilty party must substitute the injured party lost of income to the level he was before the injury. It has nothing to do with tit for tat.

Exo 21:25 burn for burn, wound for wound and bruise for bruise - This verse as nothing to do with revenge, it as to do with injuries that do not decrease the value of the victim; there is no damage, only pain. By including such instances among the list that require payment, the Torah indicates that an assailant must make restitution for pain. By including such instances among the list that require payment, the Torah indicates that an assailant must make restitution for inflicting pain. Up to now, we have four types of payments for bodily harm: the lost of value; pain; medical cost, loss of income. There is a fifth payment, that of humiliation.

                                      

Exo 21:26  "If a person hits his male or female slave's eye and destroys it, he must let him go free in compensation for his eye. – This verse when viewed from a spiritual position, if I cause damage to another person eye, even a servant ability to see clearly “spiritually”, I must allow that person to go free, to find another person who may help him to improve his spiritually eye sight.

Exo 21:27  If he knocks out his male or female slave's tooth, he must let him go free in compensation for his tooth. – In the case of a lost of an organ, the Torah makes provision for their immediate release. Loosing one tooth is tantamount to reducing someone ability to digesting ones spiritual food properly. This verse holds the same compensation as the previous, because it reduces the individual ability to discern and perceive spiritually.

Exo 21:28  "If an ox gores a man or a woman to death, the ox is to be stoned and its flesh not eaten, but the owner of the ox will have no further liability. – Animal represent the flesh, and the different types of animals represent the various personality types. In this case the Ox which is a clean animal represents the Ministry in the flesh. If it damage or kill a human it must be destroyed. There is a spirit that is over every ministry. That spirit is not allow causing spiritual death or killing a human, human should have domination over the flesh the animal. That is the intent of Creation. An evil spirit can dwell in any animal, if an evil spirit dwells in an animal and cause it to kill, then that animal should be destroyed.

                                                                                                        

Exo 21:29  However, if the ox was in the habit of goring in the past, and the owner was warned but did not confine it, so that it ended up killing a man or a woman; then the ox is to be stoned, and its owner too is to be put to death. –  If it was discovered that the animal had a spirit of goring and the owner did nothing to curtail that animal, he is at fault. Much like today with a rash of sexual abuse from the Clergy, yet that same Priest is transfer to another church parish to hide his sins. This person should be cast out of the Clergy. That clergy and all those who are over him is liable under these Commandments.

Exo 21:30 However, a ransom may be imposed on him; and the death penalty will be commuted if he pays the amount imposed. – When the flesh the animal become to dominant, a ransom must be imposed to redeem that person. If that redemption price is paid then that person is free from the curse of death. If that person was in the land of darkness and wanted to change master, a ransom must be paid to the old master before the new master can take possession.

Exo 21:31  If the ox gores a son or daughter, the same rule applies. – If the Ox, the Five fold ministry of: the Apostle, Prophet, Evangelist, Pastor or Teacher injured any sons or daughter of the redeemed community, the same rule apply.

Exo 21:32  If the ox gores a male or female slave, its owner must give their master twelve ounces of silver; and the ox is to be stoned to death. – After having discussed the laws of the Five fold ministry who kill or inflict damage upon other human beings, the Torah goes on to the laws of Minister that kill people and the consequences of a negligent owner. There are two broad general categories of such animal’s actions: when it causes harm intentionally, and when the damage results from its normal activities, without any intent on its part.

For a member of the Mighty Hand to go berserk and suddenly attack a person without warning is uncommon. This is not the sort of behavior the CREATOR could have predicted. Since such behavior is highly unusual, the Creator is not expected to be vigilant in protecting the sheep. His responsibility increases if the animal had a reputation of any violent behavior.

Although a man-killing animal is always put to death, how its denomination is treated depends on whether or not he had been warned about its inclination to damage.

Exo 21:33  "If someone removes the cover from a cistern or digs one and fails to cover it, and an ox or donkey falls in, - If a person should spread a rumor or disclose information that may cause harm to someone else, he should be held responsible. If someone spread a certain teaching that may case someone to miss the mark, he is responsible. However, if he admits and corrects his mistake before any damage is done, he is not responsible.

Exo 21:34  the owner of the cistern must make good the loss by compensating the animal's owner; but the dead animal will be his. – The Torah forbids anyone to leave a dangerous condition in a public place, whether it is an open pit or a slippery banana peel. This law applies whether the responsible party had created the danger, by digging a pit, for example, or by uncovering someone’ else’s previously dug pit. Furthermore, legal ownership is not a factor, since no one owned a public space, but one is responsible if he created such a potential.

Al though the animal died because of the one who dug the pit, the carcass remain the property of the original owner. The owner of the pit must pay the difference between the value of the live animal and that of its carcass. Therefore, if the carcass is stolen or goes down in value as time goes by, its owner is not reimbursed for that additional loss. If the animal behaves aggressive, the owner’s responsibility is to guard it grows, and so does his liability for payment. The basic rule that emerges from this passage is that the owner owns half of the damage for the first three incidents. After it has been established that the animal is habitually destructive, he is fully responsible for all damages.

It is unusual for an animal to cause intentional damage. Consequently, as noted above, once it has become establish that an animal is predisposing to act violent. Theoretically, the owner should not pay because the animal’s attack was unexpected, but the Torah requires him to pay half as an inducement to be vigilant. The other view is that he should be held completely responsible, but the Torah forgives half of the payment as an inducement to be vigilant. The other view is that he should be held completely responsible, but the Torah forgives half of the payment because he could not have anticipated the animal’s aggressive behavior.

Exo 21:35  "If one person's ox hurts another's, so that it dies, they are to sell the live ox and divide the revenue from the sale; and they are also to divide the dead animal. – This verse uses a hypothetical scenario where both the attacking oxen and its victim were of equal value. Therefore, if the living animal and the carcass were of equal value. Therefore, if the living animal and the carcass were to be sold and the proceeds divided, the owners of the dead animal would be reimbursed for half of his loss.

Exo 21:36 But if it is known that the ox was in the habit of goring in the past, and the owner did not confine it; he must pay ox for ox, but the dead animal will be his. – Since the attacking animal was known to be dangerous, the victim must receive total reimbursement for his loss. The carcass remains his property and he receives the difference between its present value and its value when it was alive. If a senior minister has a junior minister who is known for his odd behavior, and he did not correct his junior minister, the senior minister is at fault. The damage the junior minister cause to the flock is the responsibility of the senior Minister.

Chapter 22

    The Chumash list verse 2 as a new chapter, illustrates a problem that came into being many centuries ago. Originally in the Torah, there were no chapters. The division of the Torah into the commonly used chapters is a Christian device introduced into printed editions of the Torah by non-Hebrew Italian printers.

The Bible scholars responsible for the divisions did not take into account the interpretations of the Torah as it was translated to Moses at Mt. Sinai. Consequently, one often finds new chapters that should have been continuations of the previous ones, and in chapters that should have been divided into two.

This chapter is actually a continuation of the previous one. It continues the law of thieves and their penalties. This is obviously not only from the general subject matter, but also from verse 1, which speaks of the thief. Clearly, the reference is to the same thief who has been discussed in the earlier verses.

The following passages deal primarily with various cases of damage that one person causes another, whether through theft, negligence, or assault. The sum total of these laws makes plain that the Torah requires one to be scrupulously careful with the property of others.

In an amplification of this duty, the believer should not purchase stolen property, for the purchase of it encourages thieves to ply their trade. Therefore, the Torah demands not only that people do not sin, but also that they refrain from anything that can encourage or imply approval of dishonest in other.

Exo 22:1  "If someone steals an ox or a sheep and slaughters or sells it, he is to pay five oxen for an ox and four sheep for a sheep. - The Torah decrees that one who steels an Ox or sheep and sells or slaughter it must pay five times the value of the Ox and four times the value of the sheep. Apparently, the theft of the ox is more serious because it causes its owner the loss of a productive labor tool in his field. This teaches the importance that Torah attaches to honest labor.

Exo 22:2  "If a thief caught in the act of breaking in is beaten to death, it is not murder; - Verse 2 teaches that, when necessary, one may kill to save his own life, but may not kill if only his property is at risk. The Torah illustrates this principle through the case of a thief who is caught tunneling into a home. Since it is obvious that a householder will fight to protect his property, may be assumed that the thief is ready to overpower him and kill, if need be.

Consequently, the householder may act on the principle that, if someone comes to kill you, act first and ask later. If the homeowner kills the burglar, he is not guilty of homicide since he is considered to have killed in self-defense. This verse explains this concept by stating that there is no bloodguilt for killing the burglar; it is as if he had no blood.

Exo 22:3  unless it happens after sunrise, in which case it is murder. A thief must make restitution; so if he has nothing, he himself is to be sold to make good the loss from the theft. – It is difficult not to identify a person in the day, when our visual point of reference is greater. Plus a person who attempt to breaking during the day might not be as dangerous as someone at night. At any cost the thief must make restitution. If he owns nothing, he must become sub servant to the homeowner, until the debt is prayed.

Exo 22:4 If what he stole is found alive in his possession; he is to pay double, no matter whether it is an ox, a donkey or a sheep. – If the animal or thing is found on his possession, he must repay double, while if He kills an Ox it is four times and a sheep it is three times over.

Exo 22:5  "If a person causes a field or vineyard to be grazed over or lets his animal loose to graze in someone else's field, he is to make restitution from the best produce of his own field and vineyard. – This verse like all the rest contains both law and judgment. The whole verse is the law, but the response is the judgment, such as: he is to make restitution from the best produce of his own field and vineyard. When we as believers, try to determine for our selves the punishment for a crime, we will run into abuses. The Laws and Judgments of EL YAHVEH are always fair, and just. His principle when followed will always led to repentance not retaliation.

Exo 22:6  "If a fire is started and spreads to thorns, so that stacked grain, standing grain or a field is destroyed, the person who lit it must make restitution. – This judgment seems simple enough. However, it does not only refer to fire only. It also refers to the most dangerous fire of them all, gossip, or lies. If anyone tells a lie or spread an untrue story about a neighbor. It is tantamount to starting a fire that will destroy another person’s reputation, carry the same penalty as setting a fire. As one cannot restore what is burnt, one cannot take back an unkind or an untrue comment made about another believer.

Exo 22:7  "If a person entrusts a neighbor with money or goods, and they are stolen from the trustee's house, then, if the thief is found, he must pay double. – Again the judgment for steeling is to repay it double, not just that I am sorry.

Exo 22:8  But if the thief is not found, then the trustee must state before EL YAHVEH that he did not take the person's goods himself. – If there are no witnesses to the crime the trustee must swear in EL YAHVEH Name that he did not take the goods. The redeem community is told not to swear falsely when using EL YAHVEH’s Name. That is why the court uses a bible every time a person is to give evidence in court. By using the name God, is not a guarantee for someone to tell the truth; a god can be any spiritual been, even the evil-one. But when we used the Name EL YAHVEH, we are speaking about the King of all Elohim.

Exo 22:9 In every case of dispute over ownership, whether of an ox, a donkey, a sheep, clothing, or any missing property, where one person says, 'This is mine,' both parties are to come before ABBA YAHVEH; and the one whom YAHVEH condemns must pay the other one double. – If the custodian swore that he was innocent, witnesses came and refuted his oath by testifying otherwise, the custodian become a thief, since he took someone else’s property, defining his own act as theft and even swearing on it. Consequently, he must not only return the item, but his restitution must include the fine, a double payment, of a common thief.

A paid custodian, one who is held to a higher degree of responsibility than the one discussed above. Consequently, if the charge had been stolen or lost, a paid custodian would be required to pay, because he should have protected it more securely.

Exo 22:10  "If a person trusts a neighbor to look after a donkey, ox, sheep or any animal, and it dies, is injured or is driven away unseen, - If any article was stolen in an armed robbery the custodian would not have to pay, for that is considered beyond his control. Any action that occurs from a natural action is beyond the custodian responsibility. Such action are natural disasters, wars ect.

Exo 22:11 then the neighbor's must swear before EL YAHVEH that he has not taken the goods, they will settle the matter between them -the owner is to accept it without the neighbor's making restitution. – The custodian must swear before EL YAHVEH, and settle the matter between them; the victim must accept the settlement without restitution.

Exo 22:12  But if it was stolen from the neighbor, he must make restitution to the owner. – These are kingdom principle. There must be a sense of responsibility. In the corporate world a person can steel millions and place it in a foreign bank, he will spend fey years in jail and when he gets out he has the money to live on. In Torah this is not so. If this principle was establish today, people who steal would never do so, because they would be held responsible for their actions. That why scripture says an eye for and eye, this means that, to the extent that we cause harm to someone we must make restitution to the victim, even if it would cause them the most important things to them such as there eyes.

Exo 22:13 if it was torn to pieces by an animal, the neighbor must bring it as evidence, and then he doesn't need to make good the loss. – A borrower is responsible for the lost to his neighbor if it through carelessness, however if it is through unnatural cause he is not responsible.

Exo 22:14  "If someone borrows something from his neighbor, and it gets injured or dies with the owner not present, he must make restitution. -

Exo 22:15 If the owner was present, he need not make good the loss. If the owner hired it out, the hiring fee covers the loss. - The Torah decrees that if the owner is working with the borrower, the borrower is not responsible for any damage that may occur to the item, even if it occurred because of his own negligence.

If it was rented. A renter is the last of the four custodians. By saying it came in return for his rental, the Torah indicates why his liability is less than that of a borrower, even though both benefit from the use of someone else property. A borrower derives all the benefits at no cost, while a renter pays for its use.

Exo 22:16  "If a man seduces a virgin who is not engaged to be married and sleeps with her, he must pay the bride-price for her to be his wife. – The Torah goes from instances of property theft to theft of the heart. If a man seduces a young girl below the age of twelve and a half, he should take her for a wife. Both the girl and the father have the right to refuse the union, if for example the action of the man was force rape. This would show the heart of the man. If it were just plain infatuation by both parties, then the father would let it go ahead.

The man is require to pay the bride price to the father of the Girl. He is also required to restore the integrity of the young woman, which he had destroyed. Seduction seems to imply a form of witchcraft, forcing someone to do that which is not normal for them to do. It is not normal for a girl to have sex before her father gives his permission.

The word seduces means to entice to have sex, not rape, a voluntary action by both parties. He must pay the bride price. Marriage as practice in this modern world is not biblical, or it is not according to Torah standard. By going to a priest and saying I swear to take each other and be faithful to no other, is not according to Torah. However, if anyone does that they are not sinning, they are setting themselves up to sin. Scripture clearly states that if a person makes a commitment he or she must stick to that commitment, even if it is made without previous knowledge.

The giving of a ring is a substitute to the blood that flow from loosing ones virginity; therefore it is a form of idolatry, the replacement of EL YAHVEH’S principles with man-made pattern.

The monetary punishment in this verse applies only if betrothal (kiddushin) had not taken place. The betrothal is substitute today by the engagement ring. Following the kiddushin, the couple may not live together; they are however considered to be man and wife. Any out side sexual activity by the woman is consider to be adultery punishable by death, and no monetary payment can be made for a capital offence.

Exo 22:17 But if her father refuses to give her to him, he must pay a sum equivalent to the bride price for virgins. – If for some reason the father refuses to agree to the union, he must still pay the bride price. This would then mean that the young lady must remain untouched or unmarried the rest of her life until that man died. The reason why Abraham sons killed Shechem was to free Dinah from been his wife.

However, if the Bride price was paid for the young girl, and the man entices her and she voluntary agree, and had sex, then both of them must die. If she was rape and she cried out, then the man alone must face the death penalty. This is the seriousness that EL YAHVEH place on sexual relationship between a man and a woman.

Exo 22:18  "You are not to permit a sorceress to live. – The court must apply the death penalty to both male and female sorcerers. The verse uses the feminine because this activity was more common among women. By definition, sorcery (witchcraft) is an attempt to assume control over nature through the power of impurity and therefore to deny EL YAHVEH’S Mastery. It can also mean to get someone to do thing against their natural will by intimidation, whether by spirit, force, or emotions (sex). A husband cannot afford a diamond ring, yet the wife says, it is because you do not love me why you are not buying me the ring, is a classical case of using the husband sense of worthiness against him. This is the spirit of witchcraft.

The spirit of sorcery must not be permitted to function or practice among the redeem community. Those who engage in sorcery are extremely dangerous to other, because of the corrosive and enticing nature of such activity. Regarding such great danger, the Torah exhorts the nation to root them out zealously.

This command comes right after the use of the word seduce, getting someone to go against the customary norm in getting a wife. In this situation a man will be committing sorcery, by convincing the woman to engage in sexual activity, if he used riches or even fame. This practice is widely used today, when young men purchase a sport car to entice the young woman, or the young woman wears certain revealing cloth to entice the man.

Exo 22:19  "Whoever has sexual relations with an animal must be put to death. – Does this need any more explanation! Yes. While this is self explain in the natural, from a spiritual point of view, animal is a representation of the flesh. Do not have sex with someone who is not save, one who caters to the flesh. When we practice such action, we are saying in the spiritual since we want to be tied to the flesh.

When anyone joins themselves to the flesh or only goes after the desire of the flesh they will die spiritually.

Exo 22:20  "Anyone who sacrifices to any Elohim other than EL YAHVEH alone is to be completely destroyed. – The angels in Heavens are spiritual beings, they must not be worship. It is also forbidden to worship both EL YAHVEH and any other Elohim. It is incumbent on all believers to destroy all symbol of idol any were. By assigning the status of deity where it does not belong, the worship has forfeited his own right to exist.

Just as there is a regrettable tendency for the powerful to take advantage of the weak and helpless, there is also a tendency on the part of the disadvantage to submit to the pressure of the strong. Although it is forbidden to abuse anyone, the Torah frames this prohibition specifically with reference to converts, widow and orphans, because they are most vulnerable to such mistreatment.

Exo 22:21  "You must neither wrong nor oppress a foreigner living among you, for you yourselves were foreigners in the land of Egypt. – A stranger to our neighborhood may be one without any protection, family, and no political contact, not known to anyone, as Jethro was classified as Moses father in law. A stranger has no such contact. We must not take advantage of them, but treat them as an equal. By doing so, that person might even see our hospitality and might even choose to live among us, and acting out our  belief system.

Exo 22:22  "You are not to abuse any widow or orphan. – The next three verses are one of the same, and should be treated as such.

Exo 22:23  If you do abuse them in any way, and they cry to ME, I will certainly heed their cry.-

Exo 22:24 My anger will burn, and I will kill you with the sword - your own wives will be widows and your own children fatherless. – Torah implies by this exclamation that anyone who dares cause a widow or orphan to suffer should expect severe retaliation from the Father of all orphans and judge of widows. EL YAHVEH will avenge their grievance whether or not they cry out to Him, but He will act more quickly if their suffering is so great that it cause them to cry out.

The Torah command us to lend money to our fellow Hebrew and not to charge them interest, even though such payment might be regarded as no more than a rented charge for the use of the money. The lender has the right to the return of his money, of course, but he may not embarrass the borrower by acting like a dunning creditor or making it obvious that the borrower is beholden to him.

Furthermore, even thought the lender has a right to demand collateral, the Torah limits his right to hold onto it, if the borrower is in need. Not only is a loan a required form of charity, it is one of the highest forms, because it preserves the self respect of the borrower and allow him to rebuild his own financial stability, so that he will not dependent on upon others.

Exo 22:25  "If you loan money to one of my people who is poor, you are not to deal with him as would a creditor; and you are not to charge him interest. – This is one of the three cases in Scripture when the Hebrew word means when, and not if. To assist the poor with a loan is not optional, but obligatory. My people, any Hebrew person who assists them can be sure that EL YAHVEH will recompense them.

The poor people provide the rich with a golden opportunity to exercise their charity, for those who act out of their generosity, will be rewarded. Every person who comes into our sphere of influence was send there for us to demonstrate what is written on our heart, the person we help is an opportunity for us to exercise what we have learn. When we continuously exercise that Torah Nature we are in essence perfecting our spirit.

Exo 22:26 If you take your neighbor's coat as collateral, you are to restore it to him by sundown, - Here is another example of charity, a person who gives is coat as a collateral, has nothing else to give. In the sometime cool tempter at night in Yisrael, one’s coat is essential for their safety and comfort, by not returning it to him for the night, is to cause great discomfort to that believer.

Exo 22:27 because it is his only garment - he needs it to wrap his body; what else does he have in which to sleep? Moreover, if he cries out to me, I will listen; because I am compassionate. -\

Exo 22:28  "You are not to curse EL YAHVEH, and you are not to curse a leader of your people. – Although it is forbidden to curse anyone in the Redeemed community, the Torah single out judge and any one in leadership position, because their responsibility to render decisions and enforce judgment makes them an instrument of EL YAHVEH. By cursing them we are in essence cursing EL YAHVEH and HIS Torah.

Exo 22:29  "You are not to delay offering from your harvest of grain, olive oil or wine. “ The firstborn of your sons you are to give to me. – Bikkurim, the first fruits, which are picked when they become full and ripe, must be presented to the Priest.

Exo 22:30 You are to do the same with your oxen and your sheep - it is to stay with its mother seven days, and on the eighth day you are to give it to ME. – Notice the principle of the seven day being enforce. Seven days the young animal should be with there spiritual mothers before they are given to ABBA YAHWEH. Also notice it is only clean or Kosher animal are given, as it is only spiritual mature believers someone who have experience the seventh day rest are given to ABBA YAHWEH.

Exo 22:31  "You are to be my specially separated people. Therefore you are not to eat any flesh torn by wild animals in the countryside; rather, throw it out for the dogs. – People who are holy are people who are separated. The Torah uses the common case of an animal that was killed in the field to allude to every form of forbidden food. The Torah introduction to this prohibition puts it in perspective: the consumption of forbidden food deters a Hebrew from the attainment of holiness, the goal that EL YAHVEH sets for His people. We are not to be involved by anyone who is destroyed by wild animal, unkosher.

Therefore, the mention of holiness is intended to introduce the following clauses. Holiness derives from the observance of the commandments of EL YAHVEH, which creates a condition of being set apart. Those who are set apart accordingly to EL YAHVEH standard should devote their first born and the first fruits of their crops to EL YAHVEH.

Meats that have been torn by wild animals should be fed to dogs. Dogs also refer to a type of people, those who returns to that which they had forsaken previously. Philosophy is meat or food or teaching teaches from the wisdom of the flesh. These can be feed to those who have turn against the Teaching of Torah.

Chapter 23

      

Exo 23:1  "You are not to repeat false rumors; do not join hands with the wicked by offering perjured testimony. – It is forbidden to repeat unverified gossip about another person. This applies both to an individual, who is forbidden to listen to a disputant unless the second party is present. The wicked, is a person who seeks to enlist a witness to support his contention against another falsely. The wicked one is a false witness, who seeks a second witness to corroborate his testimony.

Exo 23:2 Do not follow the crowd when it does what is wrong; and don't allow the popular view to sway you into offering testimony for any cause if the effect will be to pervert justice. – This is also an admonition not to testify with a dishonest witness, even if what he is saying happens to be true; an honest witness is forbidden to associate his testimony with a dishonest person.

Exo 23:3 On the other hand, don't favor a person's lawsuit simply because he is poor. – A judge must voice his opinion according to his understanding of the Law and the evidence. Even if he is heavily outnumbered by others, he must not change his opinion to agree with the majority. It is forbidden to pervert the law despite how noble the intension.

Exo 23:4  "If you come upon your enemy's ox or donkey straying, you must return it to him. – The Torah requires one to return all lost item, or an attempt must be made to find the owner.

Exo 23:5 If you see the donkey, which belongs to someone who hates you lying down helpless under its load, you are not to pass him by but to go and help him free it. – The Torah asks incredulously how someone could consider letting his hatred take precedence over the need to help the owner of a lost animal. This law is place here for us to look at our actions to see who is the controlling influence in our lives, Torah, or selfish ambitions.

If our actions violate anyone of Torah principle, we are to bring that action and repent of it as against Torah and allow the principle of Torah to dominate our lives for we Love out Heavenly Father.

Exo 23:6 Do not deny anyone justice in his lawsuit simply because he is poor. – Continuing on the same trend, how to examine our actions. Do we deny justice because of skin color, nationality, or wealth? These are road signs that we must look for on the road to perfection. If we see these road sign on the side of the road we are going down the wrong road. If we see them being practice, or if we are predisposed to be selective, even a little, it is a sign we are going down the wrong road. The size of the violation, tell us how far we have gone down that road.

Exo 23:7 Keep away from fraud, and do not cause the death of the innocent and righteous; for I will not justify the wicked. – Distance yourself; regarding no other transgression does the Torah say that one should distance himself. So much does EL YAHVEH abhor falsehood that we are commanded? Do not cause the death of the innocent or the righteous by giving false statement.

Exo 23:8 You are not to receive a bribe, for a bribe blinds the clear-sighted and subverts the cause of the righteous. – Payment or bribe blinded the eyes of a judge. The Judge is now obligated to rule on behalf of the one who he owes, or paid him money. Even if the Judge rule correct, his actions is still questionable for he took money from one of the witnesses.

Exo 23:9  "You are not to oppress a foreigner, for you know how a foreigner feels, since you were foreigners in the land of Egypt. - A repeat of chapter 22:21.

Exo 23:10  "For six years, you are to sow your land with seed and gather in its harvest. - A repeated of chapter 16:26 as one day to a year. Again this speaks about EL YAHVEH timetable, for man to come to maturity, like the sixth days of creation give us an example of what is supposed to be accomplish on each day. This principle must always be on the believers mind. If one does not keep this in faith they will never come into the rest that Hebrew 4:1 speaks of. Heb 4:1 Therefore, let us be terrified of the possibility that, even though the promise of entering his rest remains, any one of you might be judged to have fallen short of it; 2 for Good News has also been proclaimed to us, just as it was to them. But the message they heard didn't do them any good, because those who heard it did not combine it with trust. 3 For it is we who have trusted who enter the rest. It is just as he said, "And in my anger, I swore that they would not enter my rest." He swore this even though his works have been in existence since the founding of the universe. 4 For there is a place where it is said, concerning the seventh day, "And Elohim rested on the seventh day from all his works." 5 And once more, our present text says, "They will not enter MY rest." 6 Therefore, since it still remains for some to enter it, and those who received the Good News earlier did not enter, 7 HE again fixes a certain day, "Today," saying through David, so long afterwards, in the text already given, "Today, if you hear YAH’S voice, don't harden your hearts.

Exo 23:11 but the seventh year, you are to let it rest and lie fallow, so that the poor among your people can eat; and what they leave, the wild animals in the countryside can eat. Do the same with your vineyard and olive grove. – The Law of the seventh year is found in Leviticus 25:1-7. The seventh year is the year of celebration, when no more work is require. We must now live of the fruit of that year. This is symbolic to the year of rest or the day of rest, when the individual have finish building their Menorah.

Each objects above represent one day of creation or one year spiritually, as we read through the Torah and are obedient to all the laws, statues, precepts, and judgments found in the Word.

Exo 23:12  "For six days, you are to work. But on the seventh day, you are to rest, so that your ox and donkey can rest, and your slave-girl's son and the foreigner be renewed. – As the sixth days reminded us each week about our spiritual development, when we meet on Sabbath, we are reminding our Creator that we will abide by His method to achieve perfection. Our Christian friends used a different method to achieve this perfection. Faith alone cannot get us to perfection; faith must be back up with good works. Good works is doing what Torah says.

Exo 23:13  Pay attention to everything I have said to you; do not invoke the names of other gods or even let them be heard crossing your lips. – Like little children we are told to pay attention to everything that is written in the Word. A redeemed believer must zealously observe all the positive and negative commandments without exception, but especially vital is the need to avoid any semblance of worship or activity that gives credence to other gods. Even the mentioning of there names may cause other to do so.

Idol worship is so serious that one is forbidden even to speak of Idol or be the cause of others to mentioning them.

When we used the name Christmas, we are referring to an Idol worshiper. The Christian version of Christ is not Torah version of the Messiyah. The Messiyah say He did not come to abolish the Laws, He came to show us how to accomplish its requirement. Christian says that Christ abolish the law by dying on the Cross, therefore the Christian’ Jesus Christ is not the same Yahushua the Messiyah that came and died on the Cross at Calvary. Do I believe that the Messiyah came? Yes I do! He is the first person who was born, lived and dies according to the Law, but He did not change the Law, for the Law cannot be Change for anyone.

Exo 23:14  Three times a year, you are to observe a festival for me. – The three festivals are the EL YAHVEH appointed time for His people to come and enjoy themselves in His presence.

The three festivals are time of great joy, for they commemorate freedom from slavery “the feast of Matzos, or Pesach, Passover,” the Feast of Harvest “Shavuos, Pentecost,” and the feast of the ingathering “Succos, tabernacle,” which is the end of the year’s agricultural cycle, also the Torah cycle.

The joy should be dedicated to EL YAHVEH through the performance of these Feast days for He has made provision for our sanctification, and the realization that all good fortune emanates from His Kindness.

Exo 23:15 Keep the festival of matzah: for seven days, as I ordered you, you are to eat matzah at the time determined in the month of Aviv; for it was in that month that you left Egypt. No one is to appear before me empty-handed. – After Passover, the believer must keep for seven days the Feast of matzah, unleavened bread. This is a time when we look inside of our-selves to see if there is any false ways that the Torah has shown us from the previous two chapters. A time when focus on removing all silent influence in our lives, those spirits that cause us to swear falsely, accept bribe, eat unclean things, commit idolatry ect.

If we do not know what is sin or what makes us unholy, how can we repent of them.

Exo 23:16 Next, the festival of harvest, the first fruits of your efforts sowing in the field; and last, the festival of ingathering, at the end of the year, when you gather in from the fields the results of your efforts. – When we remove from our lives those branches that do not bear spiritual fruits, then those good limbs that are left will start to produce fruit. The second harvest after the new Torah cycle is Pentecost, the Wheat harvest. Then the last Harvest is the grapes, figs, and olives, in the fall.

Exo 23:17 Three times a year all your men are to appear before YAHVEH, EL YAHVEH. – These three Feast days are like midterm test, if we do not keep them then the fruit of our spiritual will be small, since obedience to YAHVEH words, produce spiritual fruits. The more we are obedient the larger the Spiritual fruit. Remember the picture I showed you about the sixth days of creation, notice the round circles on all the Menorahs, well those represent a complete cycle.

Exo 23:18  "You are not to offer the blood of my sacrifice with leavened bread, nor is the fat of my festival to remain all night until morning. – The Blood of EL YAHVEH sacrifice is the Blood of Yahushua (the real Jesus Christ), it must not be offered according to the pattern of man, which is the contaminate Word. It is forbidden to slaughter the Passover offering until the afternoon of 14 Nissan, 14 day from the New Moon. On that day all leaven must be remove from our homes, or spiritually all manmade religious works must be repented for. Anyone who brings the Passover with leaven (chametz) still in their lives is in violation of this commandment.

The fat of My Festival-Offering, that associate with the pilgrim feast is that everyone brings a chagigah “festival offering,” which is a peace-offering brought to celebrate the Festival. Although the sacrifice must be done during the day, the entire night is valid for the burning of the sacrifice parts, the fat on the Altar. This verse also teaches us that the fat of the offering must be place on the alter before morning.

Exo 23:19  "You are to bring the best first fruits of your land into the house of EL YAHVEH your Elohim. "You are not to boil a young animal in its mother's milk. – The choicest, the commandment of the first fruit (bikkurim) applies to the seven species for which the Land is known: wheat, barley, figs, grapes, pomegranates, olives and dates. The Farmer must bring them to the Temple where it is presented to the Cohen.

You shall not cook. The prohibition of cooking meat and milk together is not a command of Torah; it is a command of man. The command is simply this, do not cook a young calf in his mother milk. Meat in scripture the animal portion of life, the muscle, and sinew. Milk represents the reproductive capacity of Animal life, for milk is the nourishment that supports new life.

In animal, these two aspects of life are inseparable; animals instinctively eat and reproduce. Man is called to a higher calling. He must not live by these two aspects of his nature. To the contrary, he must learn to differentiate between his human nature and his spiritual nature and subjugate them both for the Glory of EL YAHVEH.

Its approximately to the law of the festivals and the first fruit conveys the teaching that one who succumbs to his animal instincts destroy the holy nature of the seasons and EL YAHVEH’S blessings of prosperity.

In the ensuing verse, EL YAHVEH promise Moses that the Hebrew people will be led into the Land, and that he would assist them in their conquest of the Canaanite nations. But He cautioned them that they would not persevere in their country unless they resist the allure of the culture and religion of the nation they were about to conquer.

Exo 23:20  I am sending an angel ahead of you to guard you on the way and bring you to the place I have prepared. – It was suppose to be the very presence of EL YAHVEH that would lead the Children of Yisrael into their promise land. If they had not drawback at Mount Sinai, YAHVEH would have led them to victory. Now EL YAHVEH says He will send an Angel ahead to guard them on the way. But the eventual goal is the place where He had prepared for us. Hebrew 4:6 Therefore, since it still remains for some to enter it, and those who received the Good News earlier did not enter.

The implication here is that there is still remain that others may still enter the promise land, if life continue on earth, there is still a chance. When the quota is filled then there will be no more need for life on earth. For the purpose of life on Earth is to produce mature sons for the Kingdom. This Angel is a shadow of Yahushua our Messiyah, whose purpose is to lead many sons. Hebrew 2:10 For in bringing many sons to glory, it was only fitting that YAHVEH, the Creator, and Preserver of everything, should bring the Initiator of their deliverance to the goal through sufferings. 11 For both Yahushua, who sets people apart for YAHVEH, and the ones being set apart have a common origin - this is why he is not ashamed to call them brothers.

We achieved our spiritual goal, through the things we suffer. It is through suffering we have the Torah written on our heart, much like sandpaper is need to smooth a piece of wood; Suffering polishes the believers.

Exo 23:21 Pay attention to him, listen to what he says and do not rebel against him; because he will not forgive any wrongdoing of yours, since my name resides in him. – We are admonish here to pay careful attention to Him, listen to Him, and do not rebel against Him. Since an Angel carries out EL YAHVEH’S command, without prejudice, or detracting from it, the people were warned to beware, for he would not tolerate their sins. Why would Yahushua not tolerate our sins, for He had not yet shed His Blood for us?

Exo 23:22 But if you listen to what he says and do everything I tell you, then I will be an enemy to your enemies and a foe to your foes. – He is a wonderful condition, one worth repeating to those who think that the Word was done away with. If we listen to what Yahushua says and does everything EL YAHVEH tell us, then the Father of the Bride Groom will be an enemy to the your enemies.

Exo 23:23 When my angel goes ahead of you and brings you to the Emori, Hitti, P'rizi, Kena'ani, Hivi and Y'vusi, I will make an end of them. – The implication of this verse is very persuasive, the inhabitance in the land are those who have been rejected as unfit to dwell there. The reason why they are there now is because we are not mature enough to occupy the land. Who then are these nations? Those who had rebel with Lucifer in the beginning. They still occupied the land. Revelation says. EL YAHVEH cannot make an end to them until we are ready to occupy the land. Meaning we need to reach full maturity. It is those who overcome that are consider mature believers. Revelation 2:21 I will let him who wins the victory sit with me on MY throne, just as I myself also won the victory and sat down with MY Father on his throne. 22.Those who have ears, let them hear what the Spirit is saying to the Messiyanic communities.

            

Exo 23:24 You are not to worship their gods, serve them or follow their practices; rather, you are to demolish them completely and smash their standing-stones to pieces. – Again we are admonish not to worship their gods; Sun worshiping, Sunday worship. Do not follow their practice. What is that? Anything that is not written in Torah is the practice of the other nations.

                                                                                                  

Exo 23:25  "You are to serve YAHVEH your EL; and He will bless your food and water. I will take sickness away from among you. – The more enlightened idol worshipers held that by honoring YAHVEH’S ministers Angels, such as the sun and the power of vegetation, they would be blessed. The Torah promise, therefore that no such intermediaries are needed or permitted. Worship YAHVEH, and He will provide all the blessings you need.

Exo 23:26 In your land your women will not miscarry or be barren, and you will live out the full span of your lives. – When people live out their days, society will be bless, because they will live long enough to pass on to their grandchildren their wisdom, knowledge and understanding.

Exo 23:27 I will send terror of me ahead of you, throwing into confusion all the people to whom you come; and I will make all your enemies turn their backs on you. – They will turn around and flee from us.

Exo 23:28 I will send hornets ahead of you to drive out the Hivi, Kena'ani and Hitti from before you. – This was a species of poisonous insect that stung the Canaanites in the eyes, causing them to become ill and die. It affected the Hivvites and the Canaanites, the nationalities that dwell in the land of Sichon and Og, east of the Jordan. As for the Hittites, they lined the west bank of the Jordan. EL YAHVEH dispatched swarms of these insects to rout those that took refuge in fortified cities.

The evil one had not yet been cast out of Heavens Rev 12:8 And prevailed not; neither was their place found any more in Heavens.  9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. 10 And I heard a loud voice saying in Heavens, Now is come salvation, and strength, and the kingdom of ABBA YAHVEH and the power of HIS Messiyah: for the accuser of our brethren is cast down, which accused them before our EL, day and night.

Exo 23:29 I will not drive them out from before you in one year, which would cause the land to become desolate and the wild animals too many for you. – EL YAHVEH told the Hebrews that they would conquer the Land in a way that would be most beneficial to Him, which would be slowly and gradually. If the Kingdom would to become empty of its inhabitance too quickly, it would become desolate. Therefore, the conquest would proceed at a pace that would enable the Hebrew people to settle the Land bit by bit, as it become vacated.

Exo 23:30 I will drive them out from before you gradually, until you have grown in number and can take possession of the land. – EL YAHVEH will drive out those rebellious sons one by one as we the believers here on earth mature and become responsible son, those who have learn the constitution of the Heavenly kingdom and who are also filled with the seven Spirits of Isaiyah 11:2 And the spirit of YAHVEH shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of YAHVEH;

Exo 23:31 I will set your boundaries from the Sea of Suf to the sea of the P'lishtim and from the desert to the [Euphrates] River, for I will hand the inhabitants of the land over to you, and you will drive them out from before you. - The sea of the Philistines is the Mediterranean, and the river Euphrates, this is the great extent of the land, explains why it had to be conquered gradually.

Exo 23:32  You are not to make a covenant with them or with their gods. - When we get to the Promise Land, the kingdom we are not to make any covenant with them. Those who are still there will try to make a deal with us. But we must remember that they are squatters.

Exo 23:33 They are not to live in your land; otherwise they will make you sin against me by ensnaring you to serve their gods." – Who seven nations that are now squatting on the land were only their until we become mature enough to take over from them. Like a custodian who help the son to maturity. When the son reaches maturity his fathers kingdom is his, he must not share it with a servant.

Chapter 24

This chapter shifts from the law that has been the subject of this Parasha up to now, back to the revelation at Mount Sinai. EL YAHVEH was now instructing Moses about ascent up the mountain one more time. Who was to be part of his entourage?

Exo 24:1 To Moshe EL YAHVEH said, "Come up to Me: you, Aharon, Nadav, Avihu, and seventy of the leaders of Yisra'el. Prostrate yourselves at a distance, - EL YAHVEH said to Moses bring with you Aaron, Nadav, Avihu, and the seventy elders, come up to see me, but do not pass the Holy Place.

Exo 24:2 while Moshe alone approaches EL YAHVEH - the others are not to approach, and the people are not to go up with him." – Moses you alone come up into the Holy of Holies. This is where the High priest goes one a year.

Exo 24:3 Moshe came and told the people everything YAHVEH had said, including all the rulings. The people answered with one voice: "We will obey every Word YAHVEH has spoken." – The Young bride to be accept the terms of the covenant as a unified body. We will obey every Word, how often have we heard this statement and we never did.

Exo 24:4 Moshe wrote down all the Words of YAHVEH. He rose early in the morning, built an altar at the base of the mountain and set upright twelve large stones to represent the twelve tribes of Yisra'el. – Moses woke up early in the morning and wrote down all that EL YAHVEH said, and then he build an Altar one stone for each of the tribe.

Exo 24:5 He sent the young men of the people of Yisra'el to offer burnt offerings and sacrifice peace offerings of oxen to EL YAHVEH. – Moses then sends the spiritual Young men to sacrifice unto YAHVEH a peace and a burnt offering. By using the Young men, it was a time for them to exercise their faith, in a practical way. It is not just good enough to have a head knowledge, it must be utilize at the earliest possible time. These young men were among the group of first born, who performed the sacrificial service until Aaron and his sons were appointed as Kohanim.

Exo 24:6 Moshe took half of the blood and put it in basins; the other half of the blood he splashed against the altar. - Heb 9:20  Saying, This is the blood of the testament which YAHWEH hath enjoined unto you. 21  Moreover Moses sprinkled with blood both the tabernacle, and all the vessels of the ministry. 22  And almost all things are by the law purged with blood; and without shedding of blood is no remission. 23  It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. 24  For Messiyah is not entered into the holy places made with hands, which are the figures of the true; but into heavens itself, now to appear in the presence of YAHWEH for us:

Exo 24:7 Then he took the book of the covenant and read it aloud, so that the people could hear; and they responded, "Everything that EL YAHVEH has spoken, we will do and obey." – The Book of the Covenant is the part of the Torah, that we had just reading so far. It was not the entire Torah.

Exo 24:8 Moshe took the blood, sprinkled it on the people and said, "This is the blood of the covenant which EL YAHVEH has made with you in accordance with all these words." – The covenant with Yisrael was always made with Blood. When Yahushua took the third cup of wine he literally said the same thing, this is the cup of the new covenant, Mat 26:27 Also he took a cup of wine, made the b'rakhah, and gave it to them, saying, "All of you, drink from it! 28 For this is my blood, which ratifies the New Covenant, my blood shed on behalf of many, so that they may have their sins forgiven.  

Exo 24:9  Moshe, Aharon, Nadav, Avihu and seventy of the leaders went up; -

                                                                                                       

Exo 24:10 and they saw the EL of Yisra'el. Under his feet was something like a sapphire stone pavement as clear as the sky itself. – It is remarkable that people says that no man can see YAHVEH and live, yet Torah says that these seventy three persons saw EL YAHVEH and did not die. A sapphire is used to scratch other surface, much like the evil-one is used to antagonize us to bring us back to the place where belong. The sapphire is used to show our flaws. This stone was under the Feet of EL YAHVEH. This stone will cease to be a stone that scratch when the Kingdom is restore.

Exo 24:11 He did not reach out his hand against these notables of Yisra'el; on the contrary, they saw ABBA YAHVEH, even as they were eating and drinking. – If the Evil-one was not under EL YAHVEH feet, he would be accusing the 73 men to EL YAHVEH, telling Him that they were not worthy to be there. That why this verse says that EL YAHVEH did not reach out His Hand against them.

Exo 24:12 EL YAHVEH said to Moshe, "Come up to me on the mountain, and stay there. I will give you the stone tablets with the Torah and the mitzvot I have written on them, so that you can teach them." – The humbleness of Moses cause him to waited until he was called to come up higher. The reason why the Sapphire was under EL YAHVEH feet, he did not wait to be called up, he wanted to take it by force.

Come up and stay here, yes here in the Holy of Holies. I will give you a stone with the Ten Words written on them.

Exo 24:13 Moshe got up, also Y'hoshua his assistant; and Moshe went up onto the mountain of YAHVEH. – Moses got up and took Joshua his assistance and went towards the Holy of Holies.

He took Joshua up with him into the mount. Yahushua was his minister, and it would be a satisfaction to Moses to have Joshua with him as a companion, during the six days that he tarried in the mount, before ABBA YAHVEH called to him. Yahushua was to be his successor, and therefore he was honored before the people, above the rest of the elders, that they might afterwards the more readily take him for their governor; and thus he was prepared for service, by being trained up in communion with YAHVEH.

Joshua like Moses was a type of Messiyah and Moses takes him with him into the mount, because without Messiyah, in whom are hid all the treasures of wisdom and knowledge, there is no looking into the secrets of heaven, nor approaching the glorious presence of YAHVEH. A cloud covered the mount six days, a visible token of YAH’S special presence there, for HE so shows HIMSELF to us as at the same time to conceal HIMSELF from us.

Exo 24:14 To the leaders he said, "Stay here for us, until we come back to you. See, Aharon and Hur are with you; whoever has a problem should turn to them."  – Moses instructs the leaders to stay behind to share in the leadership of the People.

He appointed Aaron and Hur to be the hands or mind of ABBA YAHVEH justices in his absence, to keep the peace and good order in the congregation. The care of HIS government ABBA YAHVEH would leave behind them when Moses went up into the mount, that he might not have that to distract his mind; and yet he would not leave the people as sheep having no shepherd, no, not for a few days. Good princes find their government a constant care, and their people find it a constant blessing.

                                                                                             

Exo 24:15 Moshe went up onto the mountain, and the cloud covered the mountain.- During these six days Moses waited upon the mountain for a call into the presence-chamber. ABBA YAHVEH tried the patience of Moses, and his obedience to that command verse12, Be there. If Moses had been tired before the seventh day (as Saul, 1 Sa. 13:8, 9), and had said, What should I wait for ABBA YAHVEH any longer? He would have lost the honor of entering into the cloud; but communion with YAHVEH is worth waiting for. It is fitting we should address ourselves to solemn ordinances with a solemn pause, taking time to compose ourselves, Ps. 108:1.

Exo 24:16 The glory of EL YAHVEH stayed on Mount Sinai, and the cloud covered it for six days. On the seventh day he called to Moshe out of the cloud. – This teaches that before someone can enter into YAHVEH’s Presence, he must seclude himself for six days to prepare for such spiritual elevation. That is why you will hear me say the sixth days of Creation is to prepare us to rule and reign with EL YAHVEH.

      

Exo 24:17 To the people of Yisra'el the glory of EL YAHVEH looked like a raging fire on the top of the mountain. - He is called up into a cloud on the seventh day, probably on the Sabbath day, verse 16. The thick cloud opened in the sight of all Yisrael, and the glory of YAHVEH broke forth like devouring fire. ABBA YAHVEH, even our EL, is a consuming fire, and so he was pleased to manifest himself in the giving of the law, that, knowing the terrors of YAHVEH TSEBAOTE, we may be persuaded to obey, and may by them be prepared for the comforts of the gospel, and that the grace and truth which come by Messiyah may be the more acceptable.

Exo 24:18 Moshe entered the cloud and went up on the mountain; he was on the mountain forty days and nights. - The entrance of Moses into the cloud was very wonderful: Moses went into the midst of the cloud.

It was an extraordinary presence of mind which the grace of YAHVEH furnished him with by his six day’s’ preparation, else he would not have ventured into the cloud, especially when it broke out in devouring fire.

Moses was sure that he who called him would protect him; and even those glorious attributes of YAHVEH which are most terrible to the wicked the saints with a humble reverence rejoice in. He that walks righteously, and speaks uprightly, is able to dwell even with this devouring fire, as we are told, Isa. 33:14, 15.

There are persons and works that will abide the fire, 1 Co. 3:12, etc., and some that will have confidence before YAHVEH. His continuance in the cloud was no less wonderful; he was there forty days and forty nights. It should seem, the six days verse 16, were not part of the forty; for, during those six days, Moses was with Joshua, who did eat of the manna, and drink of the brook, mentioned, Deu. 9:21, and while they were together it is probable that Moses did eat and drink with him; but when Moses was called into the midst of the cloud he left Joshua outside, who continued to eat and drink daily while he waited for Moses’s return, but Moses fasted.

Doubtless YAHVEH could have said what he had much to say to Moses in one day, but, for the greater solemnity of the thing, he kept Moses with HIM in the mount forty days and forty nights. We are taught to spend much time in communion with YAHVEH, and to think that time best spent which is so spent. Those that would get the knowledge of YAH’S will, must meditate thereon day and night.

Haftarah

Yirmeyahu “Jeremiyah” 34:8 - 22;

Jer 34:8 The word which came to Yirmeyah from יהוה , after Sovereign Tsiḏqiyahu had made a covenant with all the people who were at Yerushalayim to proclaim release to them: - We have here another prophecy upon a particular occasion, the history of which we must take notice of, as necessary to give light to the prophecy.

 When Yerushalayim was closely besieged by the Chaldean army the princes and people agreed upon a reformation in one instance, and that was concerning their servants.

The law of ABBA YAHVEH was very express, that those of their own nation should not be held in servitude beyond seven years, but, after they had served one apprenticeship, they should be discharged and have their liberty; yea, though they had sold themselves into servitude for the payment of their debts, or though they were sold by the judges for the punishment of their crimes.

This was the first of the judicial laws which ABBA YAHVEH gave them (Ex. 21:2), and there was good reason for this law. YAHVEH had put honor upon that nation, and HE would have them be preserve the honor of it themselves and to put a difference between it and other nations.

YAHVEH had brought them out of slavery in Egypt, and HE would have them express their grateful sense of that favor, by letting their houses become a houses of bondage, as their forefathers were in Egypt. That deliverance is therefore mentioned here verse 13 as the ground for giving the Law. YAH’S compassions towards us should engage our compassions towards our brethren; we must release as we are released, forgive as we are forgiven, and relieve as we are relieved. This is called a covenant; for our performance of the duty required is the condition of the continuance of the favors ABBA YAHVEH has bestowed on us.

Jer 34:9 that everyone was to set free his male and female slave, the Heḇrew man and the Heḇrew woman, no one was to keep a Yehuḏite, his brother, enslaved. –  As it takes six years for a believer to accomplish the sixth days of Creation, the say principle apply to our physical slaves or servant. It paints a picture of our redemptive walk to spiritual freedom, in the spiritual and in the physical. The same does not apply to the unsaved, who will never be free from there captivity to sin. It is also an encouragement for a person who was not born a Hebrew and is a slave, that as soon as he or she become a believer they must be let go in the seventh year.

Jer 34:10 And when all the heads and all the people who had come into the covenant heard that each one was to set free his male and female slaves, and not keep them enslaved any longer, they obeyed and released them. – When they were besieged, and closely shut in, by the army of the Chaldeans, they, being told of their fault in this matter, immediately reformed, and let go all their servants that were entitled to their freedom by the law of YAHVEH, as Pharaoh, who, when the plague was upon him, consented to let the people go, and bound themselves in a covenant to do so.

The prophets faithfully admonished them concerning their sin. From them they heard that they should let their Hebrew servants go free. They might have read it themselves in the book of the law, but did not, or did not heed it, therefore the prophets told them what the law was. See what need there is of the preaching of the word; people must hear the word preached because they will not make the use they ought to make of the written word.

All orders and degrees of men concurred in this reformation. The king, and the princes, and all the people, agreed to let go their servants, whatever loss or damage they might sustain by so doing. When the king and princes led in this good work the people could not, but following the example and influence of great men would go very far towards extirpating the most inveterate corruptions.

They bound themselves by a solemn oath and covenant that they would do this, whereby they engaged themselves to ABBA YAHVEH and one another. What YAHVEH has bound us to by HIS precept, it is good for us to bind ourselves to by our promise.

Jer 34:11 But afterward they changed their minds and made the male and female slaves return, whom they had set free, and brought them into subjection as male and female slaves. - See how ready ABBA YAHVEH was to put a stop to HIS judgments, upon the first instance of reformation, so slow is he to anger and so swift to show mercy. As soon as  they let their servants go free ABBA YAHVEH let them go free.

When they began to think themselves safe from the besiegers they made their servants come back into subjection to them.

Jer 34:12 Therefore the word of יהוה  came to Yirmeyahu from יהוה , saying,

Jer 34:13 “Thus said יהוה  the El of Yisra’ĕl, ‘I Myself made a covenant with your fathers in the day that I brought them out of the land of Mitsrayim, out of the house of bondage, saying, - This difference was put between their brethren and strangers, that those of other nations taken in war, or bought with money, might be held in perpetual slavery, they and theirs; but their brethren must serve but for seven years at the longest. This YAHVEH calls the covenant that he had made with them when he brought them out of the land of Egypt, verse.

Jer 34:14 “At the end of seven years each one should set free his Heḇrew brother, who has been sold to him. And when he has served you six years, you shall let him go free from you.” But your fathers did not obey Me nor incline their ear. –  This law they and their fathers had broken. Their worldly profit swayed more with them than YAH’S command or covenant. When their servants had served seven years with them they understood their business, and how to apply themselves to it, better than they did when they first came to them, and therefore they would then by no means part with them, though YAHVEH HIMSELF by HIS law had made them free: Your fathers hearkened not to me in this matter, so that from the days of their fathers they had been in this trespass; and they thought they might do it because their fathers did it, and their servants had by disuse lost the benefit of the provision YAHVEH had made for them; whereas against an express law, especially against an express law of YAHVEH, no custom, usage, nor prescription, is to be admitted in plea. For this sin of theirs, and their fathers, YAHVEH now brought them into servitude, and justly.

Jer 34:15 ‘And you recently turned and did what was right in My eyes, each man proclaiming release to his neighbor. And you made a covenant before Me in the house which is called by My Name. -

Jer 34:16 ‘But you turned back and profaned My Name, and each one of you took back his male and female slaves, whom he had set free, at their pleasure, and brought them into subjection, to be your male and female slaves.’ – Those that will not be in subjection to the law of YAHVEH put themselves into subjection to the wrath and curse of YAHVEH TSEBAOTE. But this shows what liberty to sin really is, it is but a liberty to the sorest judgments. That, since they had brought their servants back into confinement in their houses, YAHVEH would make them to be removed into all the kingdoms of the earth, where they should live in servitude, and, being strangers, could not expect the privileges of free-born subjects.

                        

Jer 34:17 “Therefore thus said יהוה , ‘You have not obeyed Me in proclaiming release, each one to his brother and each one to his neighbor. See, I am proclaiming release to you,’ declares יהוה , ‘to the sword, to the pestilence, and to the scarcity of food! And I shall make you a horror to all reigns of the earth. – For this treacherous dealing with YAHVEH they are here severely threatened. Be not deceived; ABBA YAHVEH is not mocked. Those that think to put a fast-one upon YAHVEH by a dissembled repentance, a fallacious covenant, and a partial temporary reformation, will prove in the end to have put the greatest cheat upon their own souls; for YAHVEH, whose name is Jealous, is a jealous EL. it is here threatened, with an observable air of displeasure against them.

That, since they had not given liberty to their servants to go where they pleased, ABBA YAHVEH would give all HIS judgments liberty to take their course against them without control: You have not proclaimed liberty to your servants. Though they had done it, yet they might truly be said not to have done it, because they did not stand to it, but undo it again; and that is not said to be done which does not last. The righteousness that is forsaken and turned away from shall be forgotten, and not mentioned any more than if it had never been, Eze. 18:24.

Therefore I will proclaim a liberty for you; I will discharge you from my service, and put you out of my protection, which those forfeit that withdraw from their allegiance. You shall have liberty to choose which of these judgments you will be cut of by, sword, famine, or pestilence;’’ such a liberty as was offered to David, which put him into a great strait, 2 Sa. 24:14.

Those that will not be in subjection to the law of ABBA YAHVEH put themselves into subjection to the wrath and curse of YAHVEH. But this shows what liberty to sin really is, it is but a liberty to the sorest judgments.

That, since they had brought their servants back into confinement in their houses, YAHVEH would make them to be removed into all the kingdoms of the earth, where they should live in servitude, and being strangers, could not expect the privileges of free-born subjects.

Jer 34:18 ‘And I shall give the men who are transgressing My covenant, who have not established the words of the covenant which they made before Me, when they cut the calf in two and passed between the parts of it: - That, since they had broken the covenant which they ratified by a solemn imprecation, YAHVEH would bring on them the evil which they imprecated upon themselves in case they should break it. out of their own mouth will he judge them, and so shall their doom be; the penalty of their bond shall be recovered, because they have not performed the condition; for so some read, "I will make the men which have transgressed my covenant as the calf which they cut in twain; I will divide them asunder as they divided it asunder.

Jer 34:19 the heads of Yehuḏah, and the heads of Yerushalayim, the eunuchs, and the priests, and all the people of the land who passed between the parts of the calf. –  Since they would not let go their servants out of the hands, YAHVEH would deliver them into the hands of those that hated them, even the princes and nobles both of Judyah and Jerusalem (of the country and of the city), the eunuchs (chamberlains, or great officers of the court), the priests, and all the people. They had all dealt treacherously with YAHVEH, and therefore shall all be involved in the common ruin without exception.

Jer 34:20 ‘And I shall give them into the hand of their enemies and into the hand of those who seek their life. And their corpses shall be for food to the birds of the heavens and the beasts of the earth. - They shall all be given unto the hand of their enemies, that seek, not their wealth only, or their service, but their life, and they shall have what they seek; but neither shall that content them: when they have their lives they shall leave their dead bodies unburied, a loathsome spectacle to all mankind and an easy prey to the fowls and beasts, a lasting mark of ignominy being hereby fastened on them.

Jer 34:21 ‘And I shall give Tsiḏqiyahu sovereign of Yehuḏah and his heads into the hand of their enemies, and into the hand of those who seek their life, and into the hand of the sovereign of Baḇel’s army that has withdrawn from you. - That, since they had emboldened themselves in returning to their sin, contrary to their covenant, by the retreat of the Chaldean army from them, YAHVEH would therefore bring it upon them again: "They have now gone up from you, and your fright is over for the present, but I will command them to face about as they were; they shall return to this city, and take it and burn it.

Jer 34:22 ‘See, I am commanding,’ declares יהוה , ‘and shall bring them back to this city, and they shall fight against it and take it and burn it with fire. And I shall make the cities of Yehuḏah a ruin without inhabitant. - As confidence in YAHVEH is a hopeful presage of approaching deliverance, so security in sin is a sad omen of approaching destruction.

When judgments are removed from a people before they have done their work, leave them, but leave them un-humbled and unreformed, it is with a design to return; they do but retreat to come on again with so much the greater force; for when YAHVEH judges HE will overcome.

It is just with YAHVEH to disappoint those expectations of mercy which his providence had given cause for when we disappoint those expectations of duty which our professions, pretensions, and fair promises, had given cause for. If we repent of the good we had purposed, YAHVEH will repent of the good HE had purposed. With the forward thou will show thyself forward.

31:31-34

Jer 31:31 “See, the days are coming,” declares יהוה , “when I shall make a new covenant with the house of Yisra’ĕl and with the house of Yehuḏah¹, Footnote: ¹See Heb. 8:8-12, Heb. 10:16-17. – In this verse we learn that ABBA YAHVEH will renew HIS covenant with them of that generation, so that all these blessings they shall have, not by providence only, but by promise, and thereby they shall be both sweetened and secured. But this covenant refers to gospel times, the latter days that shall come; for of gospel grace the apostle understands it (Heb. 8:8, 9, etc.), where this whole passage is quoted as a summary of the covenant of grace made with believers in the post Messiyah times.

Who the persons are with whom this covenant is made, with the house of Yisrael and Judyah, with the gospel church, the Yisrael of YAHVEH on which peace shall be (Gal. 6:16), with the spiritual seed of believing Abraham and praying Jacob. Judyah and Yisrael had been two separate kingdoms, but were united after their return, in the joint favors ABBA YAHVEH bestowed upon them; so Jews and Gentiles were in the post Messiyah covenant.

Jer 31:32 not like the covenant I made with their fathers in the day when I took them by the hand to bring them out of the land of Mitsrayim, My covenant which they broke, though I was a husband to them,” declares יהוה . – What is the nature of this covenant in general: it is a new covenant and not according to the covenant made with them when they came out of Egypt; not as if that made with them at Mount Sinai were a covenant of nature and innocence, such as was made with Adam in the day he was created; no, that was, for substance, a covenant of grace, but it was a dark dispensation of that covenant in comparison with this in gospel times. Sinners were saved by that covenant upon their repentance, and faith in a Messiah to come, whose blood, confirming that covenant, was typified by that of the legal sacrifices, Ex. 24:7, 8.

Yet this may upon many accounts be called new, in comparison with that; the ordinances and promises are more spiritual and heavenly, and the discoveries much more clear. That covenant ABBA YAHVEH made with them when he took them by the hand, as they had been blind, or lame, or weak, to lead them out of the land of Egypt, which covenant they broke.

It was ABBA YAHVEH that made this covenant, but it was the people that broke it; for our salvation is of YAHVEH, but our sin and ruin are of ourselves. It was an aggravation of their breach of it that YAHVEH was a husband to them, that he had espoused them to HIMSELF; it was a marriage-covenant that was between him and them, which they broke by idolatry, that spiritual adultery. It is a great aggravation of our treacherous departures from YAHVEH that HE has been a husband to us, a loving, tender, careful husband, faithful to us, and yet we act falsely to HIM.

Jer 31:33 “For this is the covenant I shall make with the house of Yisra’ĕl after those days, declares יהוה : I shall put My Torah in their inward parts, and write it on their hearts. And I shall be their Elohim, and they shall be My people. – The pre-Messiyah and Post Messiyah covenant are basically the same, that is to write Torah on our Heart. Much like placing the Ten Commandments inside the Ark of the Covenant; it is one of the consideration that we will be considered YAHVEH people. This is the same Covenant Messiyah is seek to establish, for Jer 31:31 and Hebrew 8:10 is the identical promise.

Jer 31:34 “And no longer shall they teach, each one his neighbor, and each one his brother, saying, ‘Know יהוה ,’ for they shall all know Me, from the least of them to the greatest of them,” declares יהוה . “For I shall forgive their crookedness, and remember their sin no more.” -  That there shall be an abundance of the knowledge of ABBA YAHVEH among all sorts of people, and this will have an influence upon all good: for those that rightly know YAH’S name will seek him, and serve him, and put their trust in him: All shall know me; all shall be welcome to the knowledge of YAHVEH and shall have the means of that knowledge; his ways shall be known upon earth, whereas, for many ages, in Judyah only was YAHVEH known. Many more shall know YAHVEH than did in the pre Messiyah times, which among the Gentiles were times of ignorance, the true EL being to them an unknown god. The things of YAHVEH shall in gospel times be made more plain and intelligible, and level to the capacities of the meanest, than they were while Moses had a veil upon his face.

There shall be such a general knowledge of YAHVEH that there shall not be so much need as had formerly been of teaching. Some take it as a hyperbolical expression (and the dullness of the Yisraelites needed such expressions to awaken them), designed only to show that the knowledge of YAHVEH in gospel times should vastly exceed that knowledge of him which they had under the law. Or perhaps it intimates that in gospel times there shall be such great plenty of public preaching, stately and constantly, by men authorized and appointed to preach the word in season and out of season, much beyond what was under the law, that there shall be less need than there was then of fraternal teaching, by a neighbor and a brother.

The priests preached but now and then, and in the temple, and to a few in comparison; but now all shall or may know YAHVEH by frequenting the assemblies of Yisrael, wherein, through all parts of the assembly, the good knowledge of YAHVEH shall be taught.

That many shall have such clearness of understanding in the things of YAHVEH  that they may seem rather to have been taught by some immediate irradiation than by any means of instruction. In short, the things of EL YAHVEH shall by the gospel of Messiyah be brought to a clearer light than ever (2 Tim. 1:10), and the people of YAHVEH shall by the grace of Messiyah be brought to a clearer sight of those things than ever, Eph. 1:17, 18.

That, in order to all these blessings, sin shall be pardoned. This is made the reason of all the rest: For I will forgive their iniquity, will not impute that to them, nor deal with them according to the desert of that, will forgive and forget: I will remember their sin no more. It is sin that keeps good things from us, that stops the current of  YAH’S favors; let sin betaken away by pardoning mercy, and the obstruction is removed, and divine grace runs down like a river, like a mighty stream.

Hebrew 9: 15 - 22

In these verses the apostle considers the Besorah “good news” gospel under the notion of a will or covenant, the new or last will and testament of Messiyah Yahushua and shows the necessity and efficacy of the blood of Messiyah to make this covenant valid and effectual.

Heb 9:¹⁵ That is why he is the one who mediates the new covenant between YAHVEH and people, so that all who are invited to the wedding feast can receive the eternal inheritance YAHVEH has promised them. For Messiyah died to set them free from the penalty of the curse of sins they had committed under that first covenant. - The gospel “good news” is here considered as a covenant, the new and last will and testament of our Messiyah Yahushua. It is observable that the solemn transactions that pass between YAHVEH and man are sometimes called a covenant. A covenant is an agreement between two or more parties about things that are in their own power, or may be so, and this either with or without a mediator; this agreement takes effect at such time and in such manner as therein declared.

A covenant  is also a voluntary act and deed of a single person, duly executed and witnessed, bestowing legacies on such legatees as are described and characterized by the testator, and which can only take effect upon his death. Now observe, Messiyah Yahushua is the Mediator of a New covenant; and he is so for several ends and purposes here mentioned.

To redeem persons from their transgressions committed against the law or first testament, which makes every transgression a forfeiture of liberty, and makes men debtors, and slaves or prisoners, who need to be redeemed. To qualify all those that are effectually called to receive the promise of an eternal inheritance. These are the great legacies that Messiyah by his last will and testament has bequeathed to the truly characterized legatees.

Heb 9:¹⁶ Now when someone dies and leaves a will, no one gets anything until it is proved that the person who wrote the will is dead. - To make this New Covenant effectual, it was necessary that Messiyah Yahushua should die; the legacies accrue by means of death. This he proves by two arguments: From the general nature of every will or testamentary disposition.

Heb 9:¹⁷ The will goes into effect only after the death of the person who wrote it. While the person is still alive, no one can use the will to get any of the things promised to them. - Where a testament is, where it acts and operates, there must of necessity by the death of the testator; till then the property is still in the testator’s hand, and he has power to revoke, cancel, or alter, his will as he pleases; so that no estate, no right, is conveyed by will, till the testator’s death has made it unalterable and effectual.

Heb 9:¹⁸ That is why blood was required under the first covenant as a proof of death. - From the particular method that was taken by Moses in the ratification of the first testament, which was not done without blood, etc. All men by sinning had become guilty before YAHVEH, had forfeited their inheritance, their liberties, and their very lives, into the hands of divine justice; but YAHVEH, being willing to show the greatness of his mercy, proclaimed a covenant of grace, and ordered it to be typically administered under the Old Covenant, but not without the blood and life of the creature; and YAHVEH accepted the blood of bulls and goats, as typifying the blood of Messiyah; and by these means the covenant of grace was ratified under the former dispensation. The method taken by Moses, according to the direction he had received from YAHVEH, is here particularly related.

Heb 9:¹⁹ For after Moses had given the people all of YAH’s laws, he took the blood of calves and goats, along with water, and sprinkled both the book of YAH’s laws and all the people, using branches of hyssop bushes and scarlet wool. - Moses spoke every precept to all the people, according to the law. He published to them the tenor of the covenant, the duties required, the rewards promised to those who did their duty, and the punishment threatened against the transgressors, and he called for their consent to the terms of the covenant; and this in an express manner.

Then he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and applied this blood by sprinkling it. This blood and water signified the blood and water that came out of our Savior’s pierced side, for justification and sanctification, and also shadowed forth the two sacraments of the New Covenant, baptism, with scarlet wool, signifying the righteousness of Messiyah with which we must be clothed, the hyssop signifying that faith by which we must apply all.

Heb 9:²⁰ Then he said, “This blood confirms the covenant YAHVEH has made with you.” - Now with these Moses sprinkled,  The book of the law and covenant, to show that the covenant of grace is confirmed by the blood of Messiyah and made effectual to our good.

Heb 9:²¹ And in the same way, he sprinkled blood on the sacred tent and on everything used for worship. - The people, intimating that the shedding of the blood of Messiyah will be no advantage to us if it be not applied to us. And the sprinkling of both the book and the people signified the mutual consent of both parties, YAHVEH and man, and their mutual engagements to each other in this covenant through Messiyah, Moses at the same time using these words, This is the blood of the Covenant which YAHVEH hath enjoined unto you. This blood, typifying the blood of Messiyah, is the ratification of the covenant of grace to all true believers.

The Blood “Dahm” that flow from Yahushua: feet, His Side, His Left and Right hand, and His Crown of Thorn, all represent a Altar in the Sacred Tent.

Heb 9:²² In fact, we can say that according to the law of Moses, nearly everything was purified by sprinkling with blood. Without the shedding of blood, there is no forgiveness of sins. - He sprinkled the tabernacle and all the utensils of it, intimating that all the sacrifices offered up and services performed there were accepted only through the blood of Messiyah, which procures the remission of that iniquity that cleaves to our holy things, which could not have been remitted but by that atoning blood.