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 18th 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.
