Ki Seitzei

Parashas  Ki Seitzei

Deuteronomy 21:10 -  25:19

Please pray this

Prayer before reading

Prayer

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 Parasha

That the Truth of Torah may

Come forth. Amen

Torah portion Ki Tetze is the 49 Portion, in this portion ABBA YAHVEH want to reveals to us how we can aspire to the level of umateh elokim beyadi, where we have the spirit of power to ward off judgment and suffering.

Most of us are not at this level as yet, but as we experience each Portion in its fullness, we will achieve spiritual maturity. Every believer who believe in Messiyah Yahushua, are in one of the sixth day days of Creation, or we are receiving one of the six color of the rainbow, which is a code word for revelation.

Whatever day of Creation or light of revelation we are receiving, this Torah Portion gives us the ability to cast aside judgment using the Spirit of Authority, according to the revelation we experiencing.

What is the principle behind developing this spirit of Authority, we can reread it in Torah Portion Berasheet. If we go back to the third day of Creation, when the Spirit of Counsel and Authority begins to develop. As children of the light, we are either in the Light or darkness. Yet, there is a mixture of light and darkness called dusk. There are also various level off light starting at 6 am and climax at 12.00 noon.

The name יהוה Yud, Hei, Vav, and Hei is a channel for mercy “Racham”: in Kabbalah, this is understood as Right Column energy. The Name Elohim “gods” indicates judgment, which is left Column energy. Putting it more directly, the desire to Share, the Light of ABBA YAHVEH is Right Column energy. The Desire to receive for the Self Alone is Left Column energy.

As believers, we must remind ourselves that the purpose of Creation was given to us the free will to engage in a spiritual battle between our egos: the desire to share verse the desire to receive.

Whenever we act according to Torah, or should I say righteously, we diminish our natural desire to receive, but increase the desire to share. When it is said that there is a right way to do things, on a spiritual level we are pointing out the potential to elevate the Right Column over the Left Column.

In every situation we always have two choices: we either allow the left to rule over the right or we can say no and allow the right to rule over the left. I am going to deny the natural intent of the ego to receive for its selfish purpose. Every day we are given numerous opportunities to decide whether we are going right or left.

In this chapter as in our daily lives provision is made,

·   For the putting away of the guilt of blood from the land, when he that shed it had fled from justice verse 1-9.

·   For the preserving of the honor of a captive maid verse 10–14.

·     For the securing of the right of a first-born son, though he were not a favorite verse 15–17.

·    For the restraining and punishing of a rebellious son verse 18–21. 

·   For the maintaining of the honor of human bodies, which must not be hanged in chains, but decently buried, even the bodies of the worst malefactor’s verse 22, 23.

In this passage the Torah respond to the often inflamed passion of a soldier in battle. If he sees a woman among the enemy and feels a desire for her, the Torah is providing a avenue the parameter in which it should be done.

Rather than risk sin that would lead to further spiritual contamination, the Torah provide an avenue to acquire a wife from among the gentile nation.

Deu 21:10 “When you go out to fight against your enemies, and יהוה  your Elohim shall give them into your hand, and you shall take them captive, - This is the law a soldier is allowed to marry a captive woman. Because of the desire of our hearts Moses gave us this permission. Yisrael is an holy people and there are certain procedured that must be followed that they should not defile themselves with unholy women, and by such wickedness the camp of Yisrael would have been troubled.

Deu 21:11 and shall see among the captives a woman fair of form, and shall delight in her and take her for your wife, - This principle has a wide reach. If a man take a captive woman if he so desirable: "If man would desire to have her to his wife, it is true he need not ask her parents’ consent, for she is his captive, and she is at his disposal.

 But, he shall not have any intercourse with her until she cleans herself up. This allowance was designed to bring the woman into a holy statue as he was, an honorable and generous affection to an unholy person, even in distress; therefore he may make her his wife if he will, but he must not deal with her as with a harlot.

Deu 21:12 then you shall bring her home to your house, and she shall shave her head and trim her nails, - After she was brought to his home, she must shave her head, meaning that her old covering was now been replace by a new one.

The new hair growth is signal that she now have a new redeem status, she is no longer under the old covering, of Idol worship.

Deu 21:13 and put aside the mantle of her captivity, and shall dwell in your house, and mourn her father and her mother a month of days. And after that you shall go in to her and be her husband, and she shall be your wife. - "The man shall not marry (have sex with) her for a while, but keep her a full month in his house. This he must do either, for in letting her alone for a while to mourner her father.

This was done in token of her renouncing idolatry, and becoming a proselyte to the Jewish religion. The shaving of her head, the paring of her nails, and the changing of her apparel, signified her putting off her former conversation, which was corrupt in her ignorance, that she might become a new creature.

She must remain in his house to be taught the good knowledge of YAHVEH and the worship of Him: and the Jews say that if she refused, and continued obstinate in idolatry, he must not marry her (have sex with her).  The professors of religion must not be unequally yoked with unbelievers, 2 Co. 6:14. The Hebrew concept of marriage and the Christian concept are different. In the Hebrew custom once a man penetrates a virgin she becomes his wife; he must now go and pay the bride price to her father.

Deu 21:14 “And it shall be, if you are not pleased with her, then you shall let her go at her desire, but you do not sell her at all for silver. Do not treat her harshly, since you have humbled her. – Here is a lot of women have problem with this verse, if the man is not please with her. This have nothing to do with like or dislike, it has to do with he ability to conform to his belief system.

First he already choose her because she is beautiful, now she have to prove that she is will to adopt to his faith. It has nothing to do with physical pleasure. He cannot sell her to someone else if he had already had sex with her.

Having sex in the Hebrew community is to take her for a wife, it have nothing to do with going in front of a Pastor and saying “I do.” This is the teaching of Christianity.

Deu 21:15 “When a man has two wives, one loved and the other unloved, and they have borne him children, both the loved and the unloved, and the first-born son is of her who is unloved, -  The Law of Moses did not restrain a man from having more than one wife. Moses himself had two. Observe the supposition here: If a man has two wives, it is a thousand to one chance this would happen, but if one of them is loved and the other. Meaning that the man have sex with one more than the other.

Hated means that is manifestly loved less as Leah was by Jacob. Leah was not loved less, Rachel was Jacobs’s first choice. But Jacob knew that once he had sex with Leah she was his wife.

It is also surprising that there was no mention of a wedding, only a feast then he when in to her, and she became his wife. The two condition for a union was meet, the bride price was paid and the consummation after.

Christian would like to tell you that you must get married first, this concept was invented in the 11th century, see Oxford concise Dictionary of The Christian Church by E. A. Livingstone page 367 – 368 on “Matrimony.”

However, Rachel and Leah both gave their maidservant to Jacob to be his third and forth wife of Jacob. Where is the jealousy?

          This verse teaches IF, not he should, but IF he does, even though he might like one more than the other, he cannot give the one he like son the first born privilege, when the son of the not so like woman, is the actually first born. Let us be careful of the commandment of man.

Deu 21:16 then it shall be, on the day he makes his sons to inherit his possessions, he is not allowed to treat the son of the beloved wife as first-born in the face of the son of the unloved, who is truly the first-born. - The law in this case is still binding on parents; they must give their children their right without partiality. In the case supposed, the eldest son, though the son of the less-beloved wife, must have his birthright privilege, which was a double portion of the father’s estate, because he was the beginning of his strength that is, in him his family began to be strengthened and his quiver began to be filled with the arrows of a mighty man (Ps. 127:4), and therefore the right of the first-born is his.

Deu 21:17 “But he is to acknowledge the son of the unloved wife as the first-born by giving him a double portion of all that he has, for he is the beginning of his strength – the right of the first-born is his. – In this verse we see EL YAHVEH make a law that applies to the showing of favoritism to our children. It is human nature to have emotions, and sometime it takes the better of us. I have seen even in my own family were favoritism destroy family - Jacob had indeed deprived Reuben of his birthright, and given it to Joseph, but it was because Reuben had forfeited the birthright by his incest, not because he was the son of the Lead; now, what Jacob did was just, he establish a precedent for others to do the same thing.

In this verse another Torah principle is establish that when the father makes his will, or otherwise settled his estate, the child of the least favorite woman shall not fare the worse because of his mother unpopularity in having less of her husband’s love, for that was not the child’s fault.

Parents should not make any distinction in dispensing their affections among their children, when YAHVEH makes HIS dispensation of grace among us he does not play favoritism.

Since it is the providence of YAHVEH that makes heirs, the disposal of providence in that matter must be acquiesced in and not opposed. No son should be abandoned by his father till he manifestly appears to be abandoned of YAHVEH, which is hard to say of any while there is life. Just look at Esau and Jacob.

Deu 21:18 “When a man has a wayward and rebellious son who is not listening to the voice of his father or the voice of his mother, and who, when they have disciplined him, does not listen to them, - A law for the punishing of a rebellious son. Having in the former law provided that parents should not deprive their children of their right, another Torah Principe is being shown how one should deal with rebellious children; withdraw not the honor and duty which are owing to their parents, for there should be no partiality in the divine law.

How the crime is described here. If he is a stubborn and rebellious son. No child was not to be punish for the flaw in his character, nor slowness or dullness of his understanding, but for his willfulness and his obstinacy.

Deu 21:19 then his father and his mother shall take hold of him and bring him out to the elders of his city, to the gate of his city, - There is a well known statement that we must separate the state from the church. In this verse we see the Elders of the Church running the city. This child after several attempt to correct an obvious flaw in his character, if the child still insist in fallowing his or her own way, this verse outline the process the parent should follow.

Deu 21:20 and shall say to the elders of his city, ‘This son of ours is wayward and rebellious. He is not listening to our voice, he is a glutton and a drunkard. - If he carry himself proudly and insolently towards his parents, and Torah by showing contempt against their authority, rejecting their reproofs and admonitions, disobey the express commands they give him for his own good, he hate to be reformed by the correction they give him, shame their family, grieve their hearts, waste their substance, and threaten to ruin their estate by riotous living, this is a stubborn and rebellious son.

He is particularly supposed to be a glutton or a drunkard. This intimates either that these were sins which his parents did in a particular manner warn him against, and therefore that in these instances there was a plain evidence that he did not obey their voice. Lemuel had this charge from his mother, Prov. 31:4.

In the education of children, great care should be taken to suppress all inclinations to drunkenness, and to keep them out of the way of temptations to it; in order that they should be possessed with the dread of detestation of that beastly sin.

That him being a glutton and a drunkard was the cause of his insolence and obstinacy towards his parents. There is nothing that draws men into all manner of wickedness, and hardens them in it, more certainly and fatally than drunkenness does. When men take to drink they forget them selves and the law, they forget all law (Prov. 31:5), even that fundamental law of honoring parents.

Deu 21:21 “Then all the men of his city shall stone him to death with stones. Thus you shall purge the evil from your midst. And let all Yisra’ĕl hear, and fear. - This judgment is to be executed upon him: he must be publicly stoned to death by the men of his city. The paternal authority was supported, and YAHVEH, our common Father, showed himself jealous for it, it being one of the first and most ancient streams derived from him that is the fountain of all power.

This law, if duly executed, would destroy the wickedness of the land. (Ps. 101:8), and prevent the spreading of the gangrene, by cutting off the corrupt part in time.

For those that were disobedient members of families would never make good members of the commonwealth. It would strike awe in the other children, and frighten them into obedience to their parents, if they would not otherwise be brought to their duty and kept in it.

All Yisrael shall hear. The Jews say, "The elders that condemned him were to send notice of it in writing to the entire nation.

In such a court, such a day, we stoned such a one, because he was a stubborn and rebellious son.’’ And I have sometimes wished that as in all our courts there is an exact record kept of the condemnation of criminals, in perpetuam rei memoriam — that the memorial may never be lost.

So there might be public and authentic notice given in print to the kingdom of such condemnations, and the executions upon them, by the elders themselves, in terror, that all may hear and fear. Stoning is not always a physical stoning, it could also mean to verbally and publically chastise the guilty party in public, more like a public scolding of that person, until that particular antisocial behavior is brought to extinction.

Deu 21:22 “And when a man has committed a sin worthy of death, then he shall be put to death and you shall hang him on a tree. - A law for the burying of the bodies of malefactors that were hanged. The hanging of them by the neck till the body was dead was not used at all among the Jews, as with us; but of such as were stoned to death, if it were for blasphemy, or some other very execrable crime, it was usual, by order of the judges, to hang up the dead bodies upon a post for some time, as a spectacle to the world, to express the ignominy of the crime, and to strike the greater terror upon others, that they might not only hear and fear, but see and fear.

In this verse it is provided that, whatever time of the day they hanged a person, even at sun-set they should be taken down and buried, and not left to hang out all night; sufficient (says the law) to such a man is this punishment; let it go no further.

Let the malefactor and his crime be hidden in the grave. YAHVEH would preserve even the honor of human bodies and tenderness towards the worst of criminals.

The time of exposing dead bodies is limited for the same reason that the number of stripes was limited by another law: Lest your brother seem vile unto thee. Punishing beyond death YAHVEH reserves to himself; as for man, there is no more that he can do. Whether therefore the hanging of malefactors in chains, and setting up their heads and quarters, be decent among Messiyanics that look for the resurrection of the body, may perhaps be worth considering.

Yet it is plain that there was something ceremonial in it; by the law of Moses the touch of a dead body was defiling, and therefore dead bodies must not be left hanging up in the country, because, by the same rule, this would defile the land.

There is one reason here given which has reference to Messiyah. He that is hanged is accursed of YAHVEH, that is, it is the highest degree of disgrace and reproach that can be done to a man, and proclaims him under the curse of YAHVEH as much as any external punishment can.

Those that see him hanging between Heavens and earth will conclude him abandoned of both and unworthy of either; and therefore let him not hang all night, for that would carry it too far.

Now the apostle, showing how Messiyah has redeemed us from the curse of the law by being himself made a curse for us, illustrates it by comparing the brand here put on him that was hanged on a tree with the death of Messiyah, Gal. 3:13.

Deu 21:23 “Let his body not remain overnight on the tree, for you shall certainly bury him the same day – for he who is hanged is accursed of Elohim – so that you do not defile the land which יהוה  your Elohim is giving you as an inheritance. - Moses, by the Spirit, uses this phrase that any body that remain on a tree overnight as being accursed of YAHVEH, that it might afterwards be applied to the death of Messiyah, and might show that He underwent the curse of the law for us, and not the curse of YAHVEH, which is a great enhancement of His love and a great encouragement to our faith in him.

This passage also applied to the death of Messiyah, not only because he bore our sins and was exposed to shame, as these malefactors were that were accursed of YAHVEH, but because he was in the evening taken down from the cursed tree and buried (and that by the particular care of the Jews, with an eye to this law, Jn. 19:31), in token that now, the guilt being removed, the law was satisfied, as it was when the malefactor had hanged till sun-set; it demanded no more. Then he ceased to be a curse, and those that were his. As the land of Yisrael was to be purified and clean by Messiyah and not curse when the dead body was buried before sundown, so the Assembly is washed and cleansed by the complete satisfaction which that Yahushua made.