Mishpatim

Parrashas Mishpatim

Exodus 21:1 – 24:18

Haftarah

Yirmeyahu “Jeremiyah” 34:8 - 22;

Hebrew 9: 15 - 22

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, 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 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 YAHWEH 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 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 imagined 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 YAHWEH and then relay the message to them. In essence, EL YAHWEH 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 YAHWEH 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 YAHWEH 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 YAHWEH 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, the Torah knows 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.