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Todays Parsha #49: Ki Teze (When you go out)

PART 1: THE LAST AND CURRENT TORAH PORTIONS
Follow up from Last Week
Last week we talked about a free e-book from the Biblical Archaeological Society (BAS)
and its high and low points of scholarship therein. One of the most important topics in
that discussion was Mary Magdalene and her role in the early period of the new faith. At
that time I also mentioned seeing a new archaeological update on CNN that detailed the
likely discovery of her home, Magdala (Migdol in Hebrew), from which her name was
derived. The link to this story is here:
http://www.cnn.com/videos/world/2015/08/16/israel-magdala-dig-mclaughlin-pkg.cnn
I hope you all will enjoy watching this account as much as I did.
ANSWERS TO LAST WEEKS STUDY QUESTIONS (Shoftim):
There is only ONE study question this week but it is a BIG one. I want you all to
list for me all the things that Moshe and Yshua have in common, with Scripture
citations to back it up. I will tell you all right now this is a long list!
1) Both were preserved from infant massacres (Exodus 2:2-10, Matthew 2:14-15).
2) Both were sheltered in Egypt from danger (Exodus 2:1-10, Matthew 2:13-23).
3) Born during a time when Israel was dominated by an outside pagan power
(Exodus 1, Luke 2).
4) Contended with masters of evil (Exodus 7:11, Matthew 4:1).
5) Showed power over serpents (Genesis 3:15, Exodus 7:9-13, Revelation 20:2-5).
6) Fire associated with their first call to ministry (Exodus 3:1-2, Matthew 3:11).
7) Fasted 40 days and 40 nights (Exodus 34:28, Matthew 4:2).
8) Crossed the desert for long periods of time (Exodus 2:15; 12:1-20:1, Mark 1:12).
9) Controlled the shape and consistency of the waters (Exodus 14:21, Matthew
8:26).
10) Transformed waters from their normal clear substance to something red and more
viscous, blood or wine, as opening miracle (Exodus 7:14-25, John 2:1-11).
11) Cured leprosy and other related skin diseases (Exodus 9:8-29, Numbers 12:13-16,
Luke 17:12-14).
12) Strengthened people physically and spiritually through the laying on of hands
(Numbers 27:23, Deuteronomy 34:9, Mark 8:25, Luke 13:13).
13) Had and proclaimed exclusive access to Abba YHWH that was denied everyone
else of their generation (Numbers 12:5-8, Deuteronomy 34:10, Matthew 11:27,
John 1:18; 3:13).
14) Fed multitudes through miraculous means (Exodus 16:15, Matthew 14:20).

15) Endured grumbling (Exodus 15:24, Mark 7:2).

16) Had earthquakes at key points in ministry (Exodus 15:12; 19:18, Numbers 16:32,
Matthew 27:54; 28:2).
17) Had siblings doubt authority (Numbers 12, John 7).
18) Had wider rebellions come from his own tribe (Numbers 16, Matthew 26:14-31).
19) Multitudes complained about bread from heaven (Numbers 11:4-6, John 6:41).
20) Predicted punishments for disobedience through bitter waters (Exodus 32:20,
Numbers 5:12-31, Revelation 8:10-11).
21) Wore tzit-tzit, or tassels, to remember the covenant (Numbers 15:37-41, Mark
5:28).
22) Climbed up mountains to commune with Abba YHWH (Exodus 24:9-18, Luke
6:12).
23) Had radiant faces after climbing down those mountains (Exodus 34:35, Matthew
17:2).
24) Proclaimed messages of consolation and assurance to be delivered at Sukkot; in
Moshes case it was commanded every 7th year and in Yshuas case it was at the
last Sukkot he ever celebrated (Deuteronomy 31:6-10, John 7:37-38).
25) Made intercessory prayers (Exodus 32:32, John 17:9).
26) Had 70 helpers (Numbers 11:16-17, Luke 10:1).
27) Preached the freeing of captives and slaves (Leviticus 25:10, Luke 4:14-30).
28) Entered cloud of glory to behold YHWHs presence in front of witnesses (Exodus
24:18, Matthew 17:1-9, Acts 2).
29) Taught on proving the truth of prophecy through miracles (Deuteronomy 18:1522, John 5:36-46).
30) Taught the oneness of Elohim through the Shema prayer (Deuteronomy 6:4, Mark
12:28-29).
31) Taught obedience to Torah law as the way to eternal life (Deuteronomy 30:18-20,
Matthew 5:17-19, Mark 12:28-34, Luke 16:17, John 5:45-47; 7:19).
32) Warned of destruction and exile being the result of disobedience (Deuteronomy
30:18-20, Luke 13:34-35).
33) Used seven menorahs as a symbol of righteous behavior/obedience (Exodus
30:27-30, Numbers 8:1-4, Revelation 1:20).
34) Forever embedded their story into the Passover feast (Exodus 12:14, Luke 22:19).
35) Revealed and taught the Divine Name of YHWH (Exodus 3:13-15, John 17:1-26especially verses 6, 11 and 24-26).
36) Washed feet as a sign of humility and service during the first Hebrew month of
Abib (Exodus 40:30-32, John 13:5-15).
37) Had trusted colleagues named Eliezar, or as Greek NT has it, Lazarus (Numbers
4:16, John 11).
38) Just as Moshe proclaimed 10 plagues against Pharaoh before the deliverance of
his people, so did Yshua proclaim 10 woes against the rich and powerful just
about a week before his resurrection, the deliverance of eternal life (Matthew
23:13-26:24).
39) Mortal remains cannot be found, FOR DIFFERENT REASONS, as they can be
for other Biblical figures (Deuteronomy 34:6, Matthew 28:5-7).
40) Appeared to the same group of disciples after death (Matthew 17:3, 28:1-20).

AND NOW FOR THIS WEEKS PORTION

1) Meaning of this weeks Torah portion and summary of contents:
Ki Teze means when you go out as in terms of when Israel confronts her enemies
on the battle field. One main war regulation is given at the start, and that is what to
do with a woman taken captive from the nations that a Jewish man wants to make a
wife. From there other requirements about marriage under other circumstances
follow that have nothing to do with war. Many other marital and purity regulations
follow for the remainder of this portion.
2) Parsha (English-Deuteronomy 21:10-25:19). This week we will read the entire
portion.
3) Play by Play commentary where appropriate.
Ki-tetse lamilchamah al-oyveycha unetano Yahweh Eloheycha beyadecha veshavita
shivyo.
Vera'ita bashivyah eshet yefat-toar vechashakta vah velakachta lecha le'ishah.
Vahavetah el-toch beytecha vegilechah et-roshah ve'asetah et-tsiporneyha.
4) Point out key Hebrew words/terms. Color Commentary:
YAPHEH (yefat in text with conjugation) (21:11) = beautiful of form. When a Hebrew is
very pleased with something he says Yoffi! or beautiful! The term denotes the kind
of beauty that moves a man very deeply. It is not an abstract kind of noticing symmetry
or good proportions but rather a deep need to possess what is being seen to brighten up
ones world.
VEASETA ET-TSIPORNEYHA (21:12) = literally, make her nails. Opinion is
divided as to whether that means to cut her fingernails or let them grow. I am inclined to
Stones position, to let them grow.
SEMELET SHAVYA (21:13) = the garments of her captivity. According to Rashi these
garments would have been very fine, as it was customary for Gentile women to wear their
best clothes as a possible way to ensnare enemy men. It may have also been, like with
Jezebel, a way of going out in style if death were to come by the hand of the enemy.
Others suggest pagan motifs on her garments would by definition mark them for
destruction.
VEHAYATA LECHA LEISHA (21:13) = make her your wife. Literally make her to
yourself as your wife. The text implies that intercourse after her mourning period is all
that is needed to make the woman a wife, rather than a formal marriage ceremony.

However, even if this is true, the woman would have abandoned her paganism to be
acceptable as a wife and, as such, have all the rights and privileges of a native wife. The
Talmud wrongly suggests that the man must wait 90 days before marrying her, as this has
no support in Torah.
YERACH YAMIM (21:13) = month of days. This phrase is usually translated as full
month in most translations. However my calendar research forces me to make a
distinction and clarification.
For those of you who have been following the Walking Dedicated Men series, this will
probably feel more like a quick review. As we saw in those teachings, the Biblical
calendar begins with Adams revelation that he must maintain two 7-day counting
systems.
The first of these systems is known as the Luminary Count, which begins on the 4th day
of the week (Wednesday) and ends on the 3rd day of the week (Tuesday), to count the
time from Fall Equinox by the day that Genesis 1 says the luminaries of the sun and
moon were put in the heavens.
Adam was also given knowledge of Father Yahs Name (Genesis 2:7) which is My
Name for eternity (Exodus 3:14-16), meaning YHWH cannot change in spelling or
numerical value, the latter being 26 (Y = 10; H = 5; W = 6; H = 5 = 26)1.
From this knowledge, Adam knew to count his 7 day Luminary Count 26 times, because
when starting that count from Fall Equinox, the Spring Equinox will always occur in the
26th week, from day 182 to day 188. He will repeat then another 26 week cycle to get
back to Fall Equinox.
Enoch and Noah refined this knowledge. From Enoch, the ancients knew the length of the
year in whole days365, which matches the age in years of Enoch at death. They also
knew the equinoxes had intervals between them between 182 and 187 days, and these are
the numbers in terms of years of Methusaleh and Lamech when they each had their first
born sons.
But when Noah comes on the scene, we have gone a step forward by not just counting
days and weeks, but the solar month, through the word hodesh. That this word as first
used is referring to a solar month rather than a lunar one is evident from the fact that the
151 days from the start of the flood to the ark resting on the mountains of Ararat (from
17th day of month 2 to the 17th day of month 7) must have five consecutive 30 day
months in a row, which is impossible in a lunar system. But a Hebrew reckoning of the
day starting at sunset, combined with tracking 30 sunrise positions per house that the
1

While Exodus 6:3 says the earlier people knew Him as El Shaddai, the fact remains Moshe was given the
revelation of two names: 1) Ehyeh Asher Ehyeh, or I am that I am and 2) Yahweh, or Yah, He Who is,
which links both Yah and YHWH as the same Name. There were many people in Genesis who knew and
called on the Name of Yahweh, starting in 4:26. Therefore it is the other name, Ehyeh Asher Ehyeh, that
Father Yah hid from the patriarchs or, at the very least, the deepest meanings and applications of that name.

sun spends a month in, matches the description and use of hodesh more precisely.
Granted however, the word hodesh will also signify a lunar month in later times.
My point in bringing all this up is that it is during Moshes lifetime that the Hebrew
people are transitioning from exclusively solar and star-based time to adding the lunar
cycles for their own use.
We see this I believe clearly because when Aaron and Moshe each die, they are each
mourned for 30 days regardless as to what day or what month they die inthats the old
system. But the new system is to track a month in terms of the moons recycling from
any part of its cycle to the next occurrence of that same phase, which is to say, from new
moon to next new moon, full moon to next full moon and so on.
As a result, because the captive women mentioned here are pagan and follow the lunar
cycles, Moshe allows them to mourn according to their definition of what a full month is,
and this is proven by the word yareach here which, unlike hodesh, only means moon.
For more information, as I suggested at the outset, please see the Walking Dedicated Men
series of videos.
UMACHOR LO TIMKERENAH BAKESEF LO-TITAMER BA TACHAT ASHER
INITAH (21:14) = you will certainly not sell her for cash or take her as a servant. This is
again supporting proof that the captive woman has the same rights as a wife acquired
through normal means. This idea is also in contrast to later slavery practices. In the
United States and Europe for example, it was common for a young lord of the manor to
have a comforter, meaning an attractive African female whose sole purpose was to
provide sex. Both George Washington and Thomas Jefferson had comforters, and in
Jeffersons case Sally Hemmings, though she bore him 6 children, never had the status of
being his wife. In the Hebrew system, the moment Thomas Jefferson was intimate with
Sally Hemmings, which had to be 30 days after being captured, she attained the status of
wife. Chances are also very goodthough not totally certainthat the children of Sally
Hemmings would never have been counted as slaves in the Hebrew system.
KI ET-HA-BACHOR BEN HA-SNUAH YAKIR LATET LO PI SHNAYIM BE-CHOL
ASHER YIMATSE LO KI HU RESHIT ONO MISHPAT HE-BECHORAH (21:17) =
Even if the first born son is of the wife that is hated, the he (the father) must recognize
him so as to give him a double portion of all his property, because his son is the first fruit
of his fathers manhood.
Apparently however either this rule was not in force during Genesis or it was set aside
while normally being in force. Jacob decided that his three eldest sons had to be
demoted in effect. Reuben, because he had sex with Bilhah and Shimon and Levi
because they conspired to deceitfully murder the Shechemites. This left the fourth in line,
Judah, to become the tribe of the king, including David and Yshua ha-Mashiyach. In
other words, the heart of the commandment seems to suggest not messing with the
inheritance of the sons.

However, one could also argue this rule, if it was in effect in Genesis, did not apply to
Jacobs situation. This is because all the affected sons were of one wife, Leah, and even
though Leah was unloved, Leahs children never were discriminated against in terms of
inheritance in favor of Rachel.
Instead, the birth order of Leahs sons in terms of inheritance was altered. And while its
true that Jacob gave special gifts to Joseph, this was while he was alive and not affecting
overall inheritance. Abraham also did the same thing, giving gifts to Ishmael while he
was alive but inheritance in Canaan exclusively belonged to Isaac.
One final consideration then is the fact that while the firstborn cannot be discriminated
against due to his mother being unloved, Jacob in this instance apparently had the right
(or the prohibition against it was not yet in force) to discriminate against the first, second
and third born sons on the basis of their moral failings.
Jacob also seems to have a moral penchant for bending these rules, as evidenced by the
fact that he adopted directly his grandchildren Ephraim and Manasseh. This was done
however, most likely, for noble reasons, so that their Egyptian mother Asenath would not
be held against them.
BEN SORER UMOREH (21:18) = stubborn and rebellious/contentious son. While there
are many cases in the Torah that seem like son/sons applies to all children, the rabbis
are unanimous that this commandment only applies to boys.
TALAH (21:22) = Yshua uses the Aramaic form of this word in Matthew 7:7 where he
talks about Do not HANG earrings on dogs nor give pearls to pigs. This hanging is
interesting because dogs in the NT often represent apostate or lawless Jews who would
also be hanged per this regulation in Deuteronomy.
In the Talmud, a gallows is defined as a pole sunk in the ground with a beam protruding
from its side (Sanhedrin 47 a-b). Therefore, this description of hanging is much closer
to a Roman crucifixion than the modern method of hanging, and this further explains the
linkage from Deuteronomy hanging an offender from a tree to the impalement imagery
of crucifixion, when otherwise such a connection would not be immediately apparent.
Another key to this issue is in Esther 5:14, where we have the phrase ve-yoash ha-etz, or
had the gallows made. While etz is the Hebrew word for tree, obviously one doesnt
make a tree but uses a tree to make other things. The context of the line here demands
that the trees are turned into a hanging structure, hence, a gallows.
As a result, the rabbinic claims in some sources that there is no connection between
hanging on a tree and the crucifixion are at best simplistic and at worst deceptive.
KI-KAVOR TIKBERANU BAYOM (21:23) = bury him the same day, that is before
sunset. In this case the rabbis make a legal point that is hard to argue against. They state

the idea that if a criminal must be afforded such an accommodation at death, how much
more would this be true of the innocent? I agreewithin this command for criminals is
the regulation that such applies to all who die, and that includes Yshua the Mashiyach
who was also buried the same day.
KELI GEVER AL ISHAH (22:5) = article of a man/warrior upon a woman. This word
means far more than just the prohibition of a woman not putting on mans clothing.
Many rabbis would argue the plain meaning of the word would include things like
weapons. The word GEVER can denote warrior and not just male which might add
strength to this argument. From this standpoint the rabbis derive the articles of men
would include the prohibition of women not wearing tzit-tzit. Others point out that the
phrase sons of Israel which is given with this command could include the women as
well. I personally find neither a strong commandment for women to either wear tziti-tzit
or a prohibition against them doing so should they wish to. Furthermore, the rabbinic
argument is circular in nature, in that it already makes an a priori assumption that tzit-tzit
are mens clothing, and yet that is what is yet to be proven, so you cant use this verse to
prove the assertion from Numbers 15, when the original command is given to the
children of Israel.
SHATNEZ TZEMER UFISHTIM YACHDAV (22:11) = a forbidden mixture of linen
and wool in a single (garment). It is an interesting question to ponder modern
applications of this command. Today linen and/or cotton tends to be mixed with artificial
fibers and not wool at all. Some would interpret any mixture as being bannedwhether
one of the fabrics was artificial or not. However, the pshat nature of the verse specifically
mentions only linen and wool not being combined.
GEDILIM (22:12) = bound tassels. However, the word derived from GADOL (greater)
implies that one thread is longer than the others and rabbis derive other instructions from
this verse on exactly how to make the tzit-tzit, excepting the fact that they do not use the
shade of tekhelet blue because they claim they dont know what it was.
Recently someone suggested to me that the requirement to wear the tzit-tzit only meant
having a single thread of blue. This idea however is disproven in four ways here: 1)
GEDILIM is PLURAL so there is more than one thread per tassel and 2) The
terminology here and in Numbers 15:37-41 is not just pointing to threads being twisted
together but being bound together, meaning there must be at least two threads bound
per tassel and 3) the term GEDOLIM, from GADOL, strongly points to one thread, the
blue one, being longer or greater than the others, and when no color is specified for linen
it is assumed to be in undyed form, which is to say, white. And finally 4), the word tzittzit is basically lock as in referring to a lock of hair that is comprised of way more than
one individual strand. It may in fact come from the kind of princes lock that was
common in Egypt for royalty to wear.
Also the use of the word PETHIL in Numbers 15:38 denotes both a twisted thread and
the joining of threads (also see Exodus 39:3 and Judges 16:9).

YASAR (22:18) = flog or whip, presumably with 39 lashes, which is the rabbinic fence
to make sure never to go over the maximum Torah mandated 40 lashes, and Torah itself
only puts 40 as a maximum and does not prohibit administering only 39 (Deuteronomy
25:1-3).
The details in this commandment also would extend past this historical moment in the
text and link to earlier mechanisms in Torah to investigate adultery as well, such as the
water of cursing given in Numbers 5, meaning a husband who falsely accuses his wife by
that process could also face 39 lashes. It is an open question however, given the fact that
40 years separate Numbers 5 from Deuteronomy 22 and 25 if the lashes would have been
applied in the years in between these separated procedures.
Also 2 Corinthians 11:24 has Paul tell us he was flogged 39 times on three separate
occasions, and this is just one more in a whole series of examples where the NT tells us
what aspects of the Oral Law were current in 1st century Israel.
And finally, I should also point out that the Romans, when flogging Yshua, had no such
limitations on the number of stripes they could administer. A man condemned by the
Sanhedrin would not likely get too many pleas in his behalf to not exceed the Torah
limits.
MEAH CHESEF (22:19) = 100 shekels is twice the normal dowry of 50 shekels that the
man would get for the wife (Deuteronomy 22:19) so this is meant to doubly penalize him.
Also since this is the price for a virgin bride it implies the womans virginal status has
been returned to her under Torah since her husband did not honor her properly and
sought to defame her publicly.
ARAS (22:23) = betrothed, as in engaged but not taken into the husbands house. As this
law says, such a woman can still be killed even though the marriage is not completed.
This is the penalty Joseph feared would be exacted on Maryam when she became
pregnant by the Ruach ha Kodesh. What he didnt know at the time though was that
there could not be two witnesses to Maryams infidelity because it never happened!
Fearing the worst, he wanted a quiet divorce, since he was a righteous man.
VEHOTSETEM ET-SHNEYHEM EL-SHAAR HAIR HAHI USKALTEM OTAM
BAAVANIM VAMETU ET-HA-NAARA AL-DEVAR ASHER LO-TSAAKAH
VAIR VEET HA-ISH AL-DEVAR ASHER INAH ET-ESHET RE-EHU UVIARTA
HARA MIKIRBECHA (22:24) = Both of them shall be brought to the gates of the city
and shall be put to death by stoning, for the girl, because she did not cry out and on the
man, because he violated his neighbors wife. You will rid yourselves of this evil.
However, in the case of Dinah in Genesis 34, the city of Shechem was liable (though not
deserving total annihilation because they were trying to reconcile) it didnt matter if she
cried out or not because the citys men did not come to her aid. I personally believe she
did cry out but the city did not want to move against one of their own princes.

We see at least two violations of the Torah procedure in John 7:53-8:11, which is one of
many reasons why the passage is left out of the 4 earliest Greek versions of John and all
of the Aramaic witnesses of this section as well. First, the man and the woman should
have been brought to Yshua for judgment, but only the woman is brought. Second, the
entourage bringing the woman should have substantiated that the woman did not cry out,
and instead they expect her to be killed solely on their opinion that adultery happened.
No witness testimony is given to Yshua for him to judge, beyond the general charge, and
details are required.
Finally, the next line, 22:25, shows that there are cases where, if anything, only the MAN
should be put to death and charged and the woman is blameless.
NAARAH VETULAH (22:28) = virgin maiden, proving that a NAARAH or an
ALMAH is culturally considered a virgin unless the text proves otherwise. Therefore a
maiden conceiving is a virgin conceiving for the purposes of Isaiah 7:14 and such was
well understood by the rabbis who translated that verse into both Greek and Aramaic
before the birth of Yshua. It is only after the controversy of Yshua that the rabbis back
tracked from the clear pshat meaning of the verse.
LO YUCHAL SHALCAH (22:29) = he may never send her away. Some translations say,
he must never divorce her but the actual Hebrew indicates he cannot even do the first
phase of Hebrew divorce, which is sending her way. He has no rights here, whether he
gives her a certificate or not. Furthermore, the presence of this wife in his house for the
rest of his life confers all the rights and privileges of a wife in terms of inheritance and
fidelity. He cannot even get her out of the house even if he never remarries. The final
stage of divorce is another word altogether in Hebrew.
Note on Deuteronomy 22:30: We talked earlier about whether Jacobs demotion of his
eldest three sons was allowed under the statutes in this parsha. Now it seems that this
official prohibition (along with the bad sex chapter of Leviticus 18) is targeted at
Reuben, who had sex with Bilhah. Penalizing a son for this crimedeathwould
certainly affect his inheritancebut the question whether Shimeon or Levi could have
been demoted remains an open one.
KEHAL (23:2-3) = assembly. However, many rabbis link the term with being a bride
which is a similar Hebrew word. Bibleort.org translates KEHAL as Gods marriage
group for this reason. On the other hand, the word has a wider use that could be applied
to congregations. The main point seems to be that among these assemblies are Israelites
who are free to marry anyone in that group who is single.
For me however, this entire line of reasoning has no basis in Torah. KAHAL here is
referring to assemblies of Israelite believers in Father Yah. The overall intention is
exactly as it reads, that eunuchs do not worship alongside others, but they are not
condemned per se but given special recognition on a memorial plaque (Isaiah 56:4-5).

We also need to look at the fact that the Septuagint renders this ekklesia or
congregation-assembly indicating that is how Hebrew scholars from around 260 BCE
understood the word.
And while the Aramaic Targums simply reproduce the Hebrew word kahal without
comment or clarification, the Aramaic Peshitta OT (Peshitta Tanakh) was translated by
Babylonian Jews in around 50 BCE and does clarify the matter completely with the word
Knooshta, which is Knesset or synagogue in Hebrew. Obviously a synagogue cannot be
confused for a bride and the word is used as synagogue in the Aramaic NT as well, in
Yaakov 2:2.
In this case then we see the rabbis suggestion suffers from two self-inflicted challenges.
First is the throwing out of all Greek scholarship in favor of Hebrew and Aramaic sources
only which took place in the 2nd century CE. And second, the elevation of the Targums
over the official Aramaic Tanakh which was completed by the rabbis own forefathers in
Babylon.
Both of these decisions, in my opinion, were not well considered and in this case the two
most ancient witnesses were cast aside in favor of the two latest witnesses. Not good!
And finally, I think it is clear, based on context, that Deuteronomy 23:4 is talking about
Ammonites and Moabites never entering into the assembly, not a marriage covenant!
MAMZER (23:3) = bastard. However, since the seduction or rape of a maiden can result
in marriage, assuming the girl is willing, the child is NOT counted as a bastard. Only
adultery or incest results in a child being called a bastard. This is because it could still
be said that the maiden has only had sex with her husband even if technically he was not
married to her at the time. Other rules with respect to a captive woman at least suggest
that the marriage may come about simply because of the sex.
MIKRAH LAILAH (23:11) = nocturnal emission. This phrase breaks down as MIN
(from) QAREH (accident) LAILAH (night), pointing clearly to the fact that no intention
was involved in the emission. It must therefore have only come about due to a dream.
VEHAYAH LIFNOT-EREV YIRCHATS BAMAYIM UCHEVO HASHEMESH
YAVO ET-TOCH HAMACHANEH (23:12) = and when it comes to pass, towards the
face of evening he will immerse himself in water and at sundown he may re-renter the
camp. This is a very specific and helpful reference to how Israel kept time. It directly
proves that EVENING (erev) can be a separate time apart from SUNDOWN (chevo hashemesh), or literally, the going out of the sun). In situations with this level of
specificity EREV is not a synonym for sunset, but it is FIRST EREV, or late afternoon
that is being referenced. In other places the SECOND EREV is most certainly
synonymous with sunset, but again, they are listed as two separate occasions in this
instance.

10

YAHWEH ELOHEYCHA MIT-HALECH (23:15) = Yahweh your Elohim walks among

you. Some translations downplay the physical languagethe same given when Yahweh
walked in Edenin favor of just saying YHWHs presence is among you. However,
either way Abba YHWH can do what He wills (Genesis 18).
QADESHA (23:17) = prostitute, but derived from the word QADESH (set-apart) implies
a temple prostitute or a woman selling sexual favors in exchange for converting to
paganism. A normal harlot who commits fornication without sacred context is called
ZANAH (23:18).
Note on Deuteronomy 23:20: The prohibition on usury or excessive interest seems to be
with respect to service charges paid in advance. NESHEKH is regarded as this kind of
advanced interest. Another Hebrew word TARBITH or RBITH, refers to interest accrued
over time. However Proverbs 28:8 makes it clear this kind of accrued interest is also
frowned on for a brother Israelite at the very least, and this also comes up with
TARBITHs synonym MASHSHA which appears in Nehemiah 5:7 and 10. That being
said it may be the case that the Torahs use of NESHEKH is meant to cover both kinds of
interest even though it also specifically refers to the advanced variety.
LO TEACHER LESHALMO (23:22) = Do not be late in completing (payment of the
debt). Typically this is interpreted as not completing the debt over three Great Feasts,
depending on the time of year the debt is originally incurred.
SEFER KERITUTH (24:1-2) = bill of divorce. While this is the Hebrew term, both the
marriage (ketubah) and divorce (get) documents are known by Aramaic terms and have
been written in Aramaic for 2400 years. The reason for the divorce written certificate is
directly stated as VEYATSAH MIBEYTO VEHALECHAH VEHAYETAH LESIH
ACHER, or and she goes from his house, she may then marry another man. Therefore,
without the certificate of divorce she CANNOT marry another man but the husband has
sent her from the house.
This brings us to Yshuas legal discussion in Matthew 5 and 19. The Pharisees open with
the rules of the House of Hillel, that a man can divorce his wife for any reason, even as
trivial as burning dinner. Yshua then countersrather than answerswith this issue. In
the case of fornication, the marriage is called dead the moment the injured party consents
to end the marriage. I call this sudden death discretion, and the intent of the husband in
sending the woman away if she cheated on him is clear. Since Abba YHWH called the
marriage dead and since in many cases adulterers are killed anyway, there is no need for
a certificate of divorce. Either the consent of the injured husband or the death of the
woman and her lover will instantly nullify the marriage.
However, Yshuas concern is that their hearts were hard, and this provision was liberally
extended to strip a married woman of all rights to protection and property because she
was sent away WITHOUT a certificate.

11

When that happens, the husband who sent her away cannot remarry without committing
adultery, since he did not divorce his first wife. This also proves that the husband cannot
legally have more than one wife at a time.
Furthermore, the woman so abandoned cannot remarry either, for the same reason, and if
she does both she and hubby #2 are guilty of committing adultery! This puts a whole new
spin on the way Christianity has taught on divorce.
The fact is also that believers in Yshua can get divorced for other reasons apart from
fornication, but it is remarriage after that which is prohibited by Yshua, unless either one
of two things happen: 1) If one of the divorced couple remarries out of spite or admits to
having sex with someone other than their spouse, marriage is called dead by the consent
of the injured party OR 2) one spouse does not remarry but dies, leaving the other free to
marry.
LO YUMTU AVOT AL-BANIM UVANIM LO-YUMTU AL-AVOT ISH BECHETO
YUMATU (24:12) = Fathers should not be put to death for their children nor should
children be put to death for their fathers but each man will die in their own sin. I got an
interesting question about this passage of Scripture from last year
Question
Why does it seem like Abba YHWH is contradicting Himself when He says on one hand
in 2 Kings 14: 5-6 "Fathers are not to be executed for the children, nor are children to be
executed for the fathers; every person will be executed for his own sin. And then in
places like Exodus 20:4-6 and Exodus 34:6-8 and Numbers 14: 18 are we told the
opposite...that He DOES punish the children for the sin of the parents?
For your convenience, here are the above scriptures, so you don't have to look them up:
2 Kings 14: 5 As soon as he had the kingdom firmly under his control, he put to
death the servants of his who had murdered the king his father. 6 But he did not
put the children of the murderers to death, because of what is written in the scroll
of the Torah of Moshe, as ADONAI ordered when he said, "Fathers are not to be
executed for the children, nor are children to be executed for the fathers; every
person will be executed for his own sin.
If that was written in the Torah that each will be executed for his own sin then why:
Exodus 20:4-6 4 You shall not make for yourself an image in the form of
anything in heaven above or on the earth beneath or in the waters below. 5 You
shall not bow down to them or worship them; for I, the Lord your God, am a
jealous God, punishing the children for the sin of the parents to the third and
fourth generation of those who hate me, 6 but showing love to a thousand
generations of those who love me and keep my commandments.

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Exodus 34:6-8 6 And he passed in front of Moses, proclaiming, The Lord, the
Lord, the compassionate and gracious God, slow to anger, abounding in love and
faithfulness, 7 maintaining love to thousands, and forgiving wickedness, rebellion
and sin. Yet he does not leave the guilty unpunished; he punishes the children and
their children for the sin of the parents to the third and fourth generation.
Numbers 14: 18 The Lord is slow to anger, abounding in love and forgiving sin
and rebellion. Yet he does not leave the guilty unpunished; he punishes the
children for the sin of the parents to the third and fourth generation.
And here was my answer
Shalom--first of all, it doesn't say Abba YHWH KILLS children to the 4th generation for
the sins of their parents but it says Abba YHWH PUNISHES up to the 4th generation.
This is because the punishment of the parents affects the children, so if the parent is
exiled so is the child and parents are punished through knowing what they do will
negatively impact their children but no one dies for another's sin.
BEYOMO TITEN SCHARO VELO TAVO ALAV ALAV HASHEMESH (24:15) = and
on the same day you must give him his wage, and not let the sun set (before paying him).
More proof that the day began and ended at sunset.
Note on 24:21Josephus interprets this verse as talking about leaving the immature
grapes alone, so they can still grow and be used by the poor.
ARBAIM YAKENU LO YOSEF (25:3) = Do not add more than 40 lashes. However, in
practice Jewish law never allowed more than 39 lashes, since some read the command to
mean that 40 was 1 too many. Others thought, to be absolutely sure, going to 39
minimized the risk of going to the 41st lash, which all agree would have been a violation.
Also see Paul talk about this in 2 Corinthians 11:24.
EVEN SHLEMAH VATZEDEK YIHEYEH-LACH EYFAH SHLEYMAH
VATZEDEK YIHEYEH-LACH LEMAAN YAARICHU YAMEYCHA AL HA
ADAMAH ASHER YAHWEH ELOHEYCHA NOTEN LACH (25:15) = you must have
a completely righteous (or honest) weight and a completely righteous (honest) measure.
If you do, you will long endure in the land that Yahweh your Elohim is giving you.
Honest weights and measures apply universally in business, whether the measurement is
of a physical product, service or even expectation. If what is promised is changed at the
last minutebait and switch in other wordsthat also violates this commandment. The
penalty for doing so is literally deaththey will not long endure in the land, as the very
next like of 25:16 proves.
I also note with interest how the word for land is ADAMAH here rather than the more
common and expect ERETZ. I believe this was done on purpose by Moshe to remind

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Israel of Adams sins leading to his death as well as the fact that the word DAM or
blood is in that name.
Torah Question of the Week:
How did a commandment in this portion help prevent the outbreak of a modern
plague and save tens of thousands of lives?
END PART 1

14

PART 2: THE HAFTORAH

Torah Question of the Week:
How did a commandment in this portion help prevent the outbreak of a modern
plague and save tens of thousands of lives?
Britain suffered from a horrific series of epidemics, including cholera, which spread
through infected sewage water that typically ran through the streets. It took a lot of effort
to figure out why rich and poor alike were suffering from this disease, and in the end
Britain needed to completely rebuild their cities with vastly superior sewage systems to
prevent the spread of cholera and many other diseases, such as influenza, which also
killed tens of thousands.
In the end, Britain saved herself by following Moshes advice in this Torah portion. The
Israelites knew they had to keep their excrement buried and outside the camp, away from
their water supplies. Britain in the 19th century in this sense lagged behind disease
prevention techniques given in the book of Deuteronomy. The Israelites might not have
known YHWHs commandments would stall the spread of disease but they didnt have
to. All they had to do was obey.
For more information see: http://www.victorianweb.org/science/health/health10.html

1) Haftorah portion (English- Isaiah 54:1-10) and discuss common themes with the
Torah portion.
Roni akarah lo yaladah pitschi rinah vetsahali lo-chalah ki-rabim beneyshomemah mibeney ve'ulah amar Yahweh.
Harechivi mekom aholech viri'ot mishkenotayich yatu al-tachsochi ha'arichi
meytarayich vitedotayich chazeki.
Ki-yamin usmol tifrotsi vezar'ech goyim yirash ve'arim neshamot yoshivu.
2) Our linguistic commentary
SHAMEM (54:2) = desolation or apallment. In Hosea 2:12 this is applied to fig
trees and vines. I find this interesting because oil for anointing can come from
pressing these and similar things like olives, which bring SHAMEN (oil). The
resettling of the land that is talked about later sounds a lot like the redemption
Yshua will bring at his Second Coming. Yshua also uses the metaphor about
the times of Noah likened to the coming of the Son of Man, which is echoed in
54:9.
GAAL (54:8) = redeemer, to buy someone back from bondage at a dear price.

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ABAR (54:9) = flood, but literally to pass or cross over. Same word and root
as EBER, from where we get Hebrew. YHWH will not allow the waters to
cross over to destroy us but He will allow US to cross over to obey Him!
But as to HOW Abba YHWH redeems us, He tells us more in 40:1-11
(extemporaneous commentary):
"Comfort, O comfort My people," says your God. 2 "Speak kindly to Jerusalem;
and call out to her, that her warfare has ended, That her iniquity has been
removed, That she has received of the LORD'S hand. Double for all her sins." 3 A
voice is calling, "Clear the way for the LORD in the wilderness; Make smooth in
the desert a highway for our God. 4 "Let every valley be lifted up, And every
mountain and hill be made low; And let the rough ground become a plain, And
the rugged terrain a broad valley; 5 1Then the glory of the LORD will be
revealed, And ball flesh will see it together; For the mouth of the LORD has
spoken." 6 A voice says, "Call out." Then 1he answered, "What shall I call out?"
All flesh is grass, and all its loveliness is like the flower of the field. 7 The grass
withers, the flower fades, When the breath of the LORD blows upon it; Surely the
people are grass. 8 The grass withers, the flower fades, But the word of our God
stands forever. 9 Get yourself up on a high mountain, O Zion, bearer of good
news, Lift up your voice mightily, O Jerusalem, bearer of good news; Lift it up,
do not fear. Say to the cities of Judah, "Here is your God!" 10 Behold, the Lord
GOD will come with might, With His arm ruling for Him. Behold, His reward is
with Him And His recompense before Him. 11 Like a shepherd He will tend His
flock, In His arm He will gather the lambs and carry them in His bosom; He will
gently lead the nursing ewes. (Isaiah 40:1-11 NAU)
3) Renewed Covenant portion: (English). Mark 1:1-14 (all the way through with
applicable footnotes.)
4) Highlight common themes in Aramaic (terms in footnotes which I will read):
AYKH DKTAVIT BAYSHAYA NEVIYAH (1:2) = as it is written by the Prophet
Yeshayahu. Technically this is a double quote, echoed also by Malachi 3:1 as much
as it quotes Isaiah 40:1-3. What is interesting is that my messenger is Malachi in
Hebrew, the same name/title as the other prophet.
BMIDBARA (1:3) = nearly the exact form of the Hebrew name for the book of
Numbers, BEMIDBAR, in the wilderness. An interesting link between Moshe and the
Immerser.
AYKH YONAH (1:10) = like a dove. This was the name of the prophet JONAH, so
in a sense the Gospel of Yochanan has its own version of a sign of Jonah. It seems
therefore fitting that we would have two signs named after this prophet, one at the
beginning and the other regarding Yshuas death and resurrection.

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W KALA HWA MEN SHMAYA: ANT HAW BERI HABIVA (1:11) = and a voice
was (heard) from heaven: This is my beloved Son. The word HABIVA connotes a
very special kind of loveextreme intimacy through and through. The Father knows
every thought and detail behind the personality and emotions of His Son. The status
also is heightened with Yshua being His ONLY BEGOTTEN Son.
LGALEELA MAKARAZ HWA SAVARTA (1:14) = from Galilee he preached the
Good News. However it is interesting that the root for GALILEE is to reveal and
the word for Gospel or Good News (SEVARTA) can also mean to preach even
though another word for preach is used hereKIRAZ/KARAZ. In Aramaic, the
traditional name for Gospel is also KARAZUTHAderived from KARAZwhich
is to say the Preaching of Matthew, Mark, etc. At a deeper level one could say
from Revelation Yshua Preached the Gospel.
Also noting with interest that the summary form of the Temptation given in Mark
1, rather than proving Marks Gospel was written first, seems to prove the opposite. I
say this because the summary would not make immediate sense to a reader unless that
reader was also familiar with the fuller account in Matthew 4.
5) Apply these themes/issues to modern issues in the Netzari faith. (We see clearly
in the details of these regulations the difference between YHWHs government
and mans government. Torah uplifts the fortunes of all, regardless of status, as
long as they are obedient. Mercy is at the heart of everything that YHWH
prescribeseven in the treatment of enemies in war.)
6) Relate to all or part of an Appendix portion of AENT or footnotes from a portion
(Salvation, p. 952-954).
STUDY QUESTIONS TO BE ANSWERED NEXT WEEK FOR THIS
PORTION:
1) Is there a difference in meaning between the GEDILIM mentioned here and the
TZIT-TZIT?
2) How are these terms carried over into the Aramaic NT?
3) One of the biggest mistranslation errors in the Greek NT is revealed where in this
Torah portion? (If you have a valid answer other than the one I have in mind trust me
I am grateful for another proverbial arrow in my quiver!)
4) If you know the answer to #3, what other detail in this passage of Scripture helps
better explain why the mistranslation occurred?
5) We all know that Yshua comments on Deuteronomy 24:1-4 which reads:

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Suppose a man has taken a wife and consummated the marriage; but she has not
pleased him and he has found some impropriety of which to accuse her; he has
therefore made out a writ of divorce for her and handed it to her and then dismissed
her from his house; 2 she leaves his home and goes away to become the wife of
another man. 3 Then suppose this second man who has married her takes a dislike to
her and makes out a writ of divorce for her and hands it to her and dismisses her from
his house or if this other man who took her as his wife dies, 4 her first husband, who
has repudiated her, may not take her back as his wife now that she has been made
unclean in this way. For that is detestable in Yahweh's eyes and you must not bring
guilt on the country which Yahweh your God is giving you as your heritage.
(Deuteronomy 24:1-4 NJB)
However, my question is about the OTHER place in the NT this issue is raised. In
this case I am going for something very specific that is the direct cause of the death of
a major NT figure. Who is this person and why did this rule cause his/her death?
Torah Thought for the Week:
A Guide to Torah Based Marriage and Divorce
Introduction: Adam, Eve and the Ezer-Kenegdo
Yahweh God said, 'It is not right that the man should be alone. I shall make him a
helper ( ) .' but no helper ( ) suitable for the man was found for
him. Then, Yahweh God made the man fall into a deep sleep. And, while he was
asleep, he took one of his ribs and closed the flesh up again forthwith. Yahweh
God fashioned the rib he had taken from the man into a woman, and brought her
to the man. And the man said: This one at last is bone of my bones and flesh of
my flesh! She is to be called Woman, because she was taken from Man. This is
why a man leaves his father and mother and becomes attached to his wife, and
they become one flesh. (Genesis 2:18,20-24 NJB)
Ezer Kenegdo literally means:
The helper who stands in front of you.
This is critical! Our helpers, our wives, do not reside below us or behind us, but not
above us either. Lets see what Rav Shaul had to say:
3

And I desire that you know that the head of every man is the Mashiyach, and the
head of the woman is the man, and the head of the Mashiyach is Elohim 10 For
this cause ought the woman to have on her head the mark of authority, because of
the Messengers. 11 Nevertheless, the man is not without the woman, nor the
woman without the man, in our Master. 12 For as the woman was from the man,
so the man is by the woman; and everything is from Elohim (1Corinthians
11:3,10-12 AENT)

18

The key point here is again that men and women, while not identical, are equal in their
distinctive roles. Neither one can prosper without the other, since, as Paul says, woman
came from man and all men save Adam came from a woman.
So the reason the text says to Eve, Your desire will be for your husband and he will rule
over you is because it is again mans role set up the house and provide for it. He must
have the final say about all things regarding its infrastructure.
However, the womans charge is equally critical: She must build up the mans house and
make it a home of light, love and peace. She must be responsible for all things that go
into the proper raising of children and maintaining a healthy and happy environment for
all. The man must yield to her in this respect, or he is not putting Yshua at the head of
himself.
So if either the woman fails to respect the man or the man fails to love the woman and
provide for her, Abba YHWH will not bless the union and that can never be a good thing.
The Prayer Cure
So now we need to understand the specific prayer needs between husband and wife. It is
extremely important that the husband and wife maintain both collective and individual
prayer lives with Father YHWH.
One way to do this would be to have them both pray together in the morning and then
individually in the evening before retiring, but this is just one suggestion of many
possibilities.
What follows then is a composite of many Scriptures brought together to reveal a simple
process for men and women to progress into better understanding of themselves and each
other through prayer.
#1-Establish regular routines for both collective and individual/private prayer sessions
(Genesis 25:21-22).
Isaac prayed to YHWH on behalf of his wife, for she was barren. YHWH heard
his prayer, and his wife Rebekah conceived. But the children inside her struggled
so much that she said, 'If this is the way of it, why go on living?' So she went to
consult Yahweh.
In the morning, O YHWH, You will hear my voice. In the morning I will arrange
my prayer to You and eagerly watch, for you are not an Elohim who takes
pleasure in wickedness; no evil dwells within You. (Psalm 5:3-4-Matara)
May my prayer be counted as incense before You; and the lifting up of my hands
as the evening offering. (Psalm 141:2-Matara)

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#2- Keep a positive focus on what can be learned and how each other can grow. Your
focus and diligence will determine your success.
Persevere in prayer and be watchful in it and in giving thanks. (Colossians 4:2
AENT)
Therefore be sober and be wakeful for prayer. And above all things, have fervent
love one towards another; for love covers a multitude of sins. And be
compassionate to strangers, without arguing. And let each of you minister to his
associates the gift which he has received from Elohim. (1 Peter 4:8-10-AENT)
The practical effect of the man being the head of the woman and the Mashiyach being the
head of the man is that men and women must pray together, even on matters they have a
dispute with one another on.
If the woman is right and the man is wrong, Abba YHWH will inspire the man to change
his mind in her favor.
If the man is right and the woman is wrong, the woman will also be clearly told this is the
case by the Ruach. But if repeated prayer produces no consensus, the woman should
submit to the mans judgment, not necessarily because he is right, but because Abba
YHWH may be preparing a lesson he must learn for his own good.
So also you wives, be subject to your husbands; that by your pleasing behavior
you may gain over without difficulty those who are disobedient to the Word,
when they see that you conduct yourselves with reverence and chastity. And you
husbands, likewise, dwell with your wives according to knowledge and hold them
in honor as the weaker vessels; because they also will inherit with you the gift of
eternal life: and let not your prayers be hindered. The summing up is that you all
be in harmony, that you be sympathetic with them who suffer and affectionate to
one another, and be merciful and kind. (1 Peter 3:1-2, 7-8 AENT)
Wives, be subject to your husbands, as is right in the Mashiyach. Husbands, love
your wives and be not bitter towards them.(Colossians 3:18-19-AENT)
Misunderstanding from Abraham
Now Sarai, Abram's wife had borne him no children, and she had an Egyptian
maid whose name was Hagar. So Sarai said to Abram, "Now behold, YHWH has
prevented me from bearing children. Please go in to my maid; perhaps I will
obtain children through her." And Abram listened to the voice of Sarai. After
Abram had lived 10 years in the land of Canaan, Abram's wife Sarai took Hagar
the Egyptian, her maid, and gave her to her husband Abram as his wife. (Genesis
16:1-3 NAU)

20

Abram never consulted YHWH on this matter but ONLY listened to Sarai. And Abba
YHWH had already made it clear that his proper heir would come out of your loins
meaning through the one kosher channel that was available at that momenthis wife
Sarai (Sarah). Hagars son then would not inherit, only Sarahs son Isaac would.
Yahweh stands as witness between you and the wife of your youth, with whom
you have broken faith, even though she was your partner and your wife by
covenant. Did he not create a single being, having flesh and the breath of
life?...Have respect for your own life then, and do not break faith with the wife of
your youth. For I hate divorce, says Yahweh, God of IsraelHave respect for
your own life then, and do not break faith. (Malachi 2:14-16 NJB)
It is important to note that YHWHs hatred of divorce is not an absolute ban on divorce
thats a topic for later.
But it is most certainly the case that polygamist lineages are NEVER more blessed in
Scripture than the kosher ones. So after Abram made this mistake, many others did the
same sin by citing Abram as righteous in taking HagarNOT true!
NO to Shacking Up!
Now the birth of Yshua, the Mashiyach, was like this: While Maryam his mother
was betrothed ( ) to Yosip, without them being united, she was found
pregnant by the Ruach haKodesh. (Matthew 1:18-AENT)
Makira ( = ) To be engaged, betrothed, committed to marriage but before
being taken to live as man and wife. This is also the Aramaic word for
bridegroom, confirming that the actual wedding has not yet taken place.
These we seen before but now theres a twist: I will show the rules through a rather
familiar pop culture metaphorprofessional sports!
False Start! No sex before marriage. See Dinah and Shechem (Genesis 34:1-31)
Too many players on the field! (Two spouses is like two godsits one too many
Malachi 2:14-16)
Ineligible Receivers on the Field! (Regardless as to if single or marriedsee Leviticus
18.)
Illegal Procedure! (No friends with benefits after marriage eitherif Solomon couldnt
handle it, neither can you!)
But what you are supposed to do with your spouse isHOLDING! (on to each other)
Next key Scripture:

21

Wives, be submissive to your husbands as to our Master (Yshua). Because

the husband is the head of the wife, even as the Mashiyach is the head of the
assembly; and he is the reviver of the body. And as the assembly is subject to the
Mashiyach, so also let wives be to their husbands in all things. Husbands, love
your wives, even as the Mashiyach loved his assembly and delivered himself up
for it; that he might sanctify it and cleanse it by the washing of water and by the
Word; and might constitute it a glorious assembly for himself in which is no stain
and no wrinkle and nothing like them; but that it might be Set-Apart and without
blemish.
It is fitting for men to love their wives as they do their own bodies, for he who
loves his wife, loves himself. For no one ever hated his own body; but
nourishes and provides for it , even as Mashiyach did for the assembly. For
we are members of his body and of his flesh and bones. For this reason a man
should leave his father and his mother and cling to his wife; and two should be
one flesh. This is a great mystery; but I am speaking of the Mashiyach and his
assembly. Nevertheless, let each of you greatly so love his wifeeven as
himselfand let the wife revere her husband. (Ephesians 5:22-33-AENT)

When it Starts to Go Wrong

Now though, as promised, the Scriptural definition for how marriages come out of
alignment with Abba YHWHs will and blessings.
1) The general description: A Quarrelsome Wife and Rebellious and Lazy man.
An excellent wife is the crown of her husband, but she who shames him is like
rottenness in his bones. (Proverbs 12:4 NAU).
Laziness casts into a deep sleep, and an idle man will suffer hunger. He who
keeps the commandment keeps his soul, but he who is careless of conduct will
die. (Proverbs 19:15-16 NAU)
Better to live in the desert regions than with a battling and vexing woman.
(Proverbs 21:9-Matara)
A rebellious man seeks only evil, so a cruel messenger will be sent against
himHe who returns evil for good, evil will not depart from his house. (Proverbs
17:11,13 NAU)
But, on account of sexual temptation, let each have his own wife and let a woman
have her own husband. And let the man render to his wife the kindness which is
due; and so also the woman to her husband. The woman is not the sovereign over

22

her body, but her husband: so also the man is not the sovereign over his body, but
the wife.
Therefore, deprive not one another, except when you both consent at the time you
devote yourselves to fasting and prayer; and return again to the same disposition
that Satan does not tempt you because of the passions of your body. (1
Corinthians 7:2-3-AENT)
2) Specific example: David and Michal.
For a very graphic example of how bad things can get, please read 2 Samuel 6 about
David and Michal. The marriage starts off in love, but after losing both her father and
brother, Michals heart begins to turn cold.
However, this doesnt happen overnight. Michal saved Davids life, risking her own with
her fathers wrath in the process. Then, as David marries other women, Michals heart
begins to break.
Her father Saul intercedes in her behalf and gets her married to a man who truly
appreciates her, and for a time they are happy. But when David gains the upper hand, he
demands from Saul Michal back, forcing him to rip her away from this one loving man,
who is crying in the streets as she leaves. David didnt even affirm his love for her at this
point rather it was only a political maneuver to consolidate his growing power.
Then, after Saul dies, David becomes king. When David then publicly dances before the
Ark, Michal berates him.
1 Chronicles 15:29 says that Michal had bazah ( ) for David. This is not just hatred
among equals, but Michal literally turning her nose up in disgust, as if David were lower
than the dust.
David then spitefully says that Abba YHWH chose him over her father and brother,
implying Abba YHWH also caused them to die. Way to win her heart, David!
And the result was they never consummated the marriage. Ever.
Yshuas Divorce Halacha
1) Matthew 19:9 says that it is divorce and remarriage that is forbidden for cases
other than adultery, not divorce itself.
2) Matthew 19:10-12 implies there is a middle road because, not every man can
apply this word to himself.
3) The Low Standarddivorce for any reason as long as the man gives a writ, was
strictly forbidden by Yshua in Matthew 19:3-8.
4) The Middle Road though lies between the two and is more case by case.

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Three Tiered Halacha

Yshua spoke of three levels of observance regarding divorce, what I call the Low,
Middle and High Standards. But before seeing the contours of this nuanced teaching, we
need to correct a common misconception in Matthew 19:9
But I say to you that he who leaves his wife without a charge of adultery, and takes
another, commits adultery. And he that takes a divorced woman commits adultery.
Often people forget the command is not so much against divorce itself, but against
divorce and remarriage. Both conditions must be true.
Matthew 19:10-12:
His disciples said to him, If such is the difficulty between husband and wife, it is
not worthwhile to take a wife. But he said to them, Not every man can apply
this word to himself, but only he to whom it is givenlet him comprehend who
is able to comprehend. (AENT)
Yshua understands the High Standard wont work for all but just so all is clear, the
High Standard is that divorce and remarriage are only free and clear in cases of
death or adultery.
For the spouse who has been cheated on, the marriage may be dissolved without any
taint on the victim, and he or she may remarry without the new spouse being in sin. For
the spouse who did the cheating, Proverbs says this.
The one who commits adultery with a woman is lacking sense; he who would destroy
himself does it. Wounds and disgrace he will find, and his reproach will not be
blotted out. (Proverbs 6:32-33 NAU)
Yshua of course forgave adulterers, but it is always conditional upon future good
behavior, and its not forgotten.
But in Tanakh (Leviticus 20:10), the adulterer is worthy of death. In later times Abba
YHWH explained that vengeance was His, and He would execute sinners rather than
Israel doing so alone.
Ezekiel 18:4 and Romans 6:23 make it clear that we all die FROM sin, but that doesnt
mean we must die IN SIN! Ironically though, if the adulterer is not killed, there is no
direct prohibition in Tanakh against them re-marrying or any statement that the second
spouse of such a person is tainted.
However, Abba YHWH considers such a union dead and yet leaves it up to the victim to
decide if the marriage continues as binding.

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If the victim though decides to stay, he or she will be guilty if they cheat to get back at
the offender. The marriage is just as binding as before once the victim allows it go
forward after the offense. But now lets move on to the next tier of Yshuas halacha
The Low Standard
And the Pharisees drew near to him there, and were tempting him and saying, Is it
Lawful for a man to put away his wife for any cause? But he answered and said to
them, Have you not read, that He who created from the beginning, He created them
male and female? And he said, Because of this, a man will leave his father and his
mother will be both of them one flesh. Henceforth, they will not be two, rather one
flesh. Therefore, what Elohim has united, man should not separate. They said to him,
Why then did Moshe command to give a letter of divorce and to put her away? And
he said to them, Because of the hardness of your heart, you were allowed to put
away your wives. But it was not thus from the beginning. (Matthew 19:3-8-AENT)
Yshua is referring to Moshes ruling in Deuteronomy 24:1-3, which was clearly meant
originally as a concession, not an endorsement of frivolous divorce as righteous behavior.
Therefore the Low Standard is out!
The Middle Road
As I alluded to earlier, the Middle Road is a more case by case situation and Yshua
hinted at it, as we just saw, when he said of the high standard, The person who can
accept it should accept it, but with the Low Standard clearly eliminated whats left if
there is no middle road?
Basically, the Middle Road is that you can divorce for reasons other than adultery, but
you cannot remarry. Matthew 19 says He who divorces AND takes another so both
conditions must be true.
When these discussions come up in Matthew 5 and 19 however, what is not well
understood is there are two stages to divorce. It is critical to understand these two stages
in order to understand why a spouse who feels abused and threatened along with their
kids can get out, but just not remarry unless the first spouse dies, remarries or affirms an
extra-marital affair.
Lets go deeper.
It has been said that he that puts away his wife will give to her a writing of divorce.
But I say to you that any who puts away his wife aside from a case of fornication
makes her commit adultery, and he who takes a divorced woman commits adultery.
(Matthew 5:31-32-AENT)
Is put away the same as divorce? Not necessarily! Lets see why.
The Two-Stage Divorce

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Just as there are two stages to Biblical marriage, so too are there two stages for divorce.
Today, we would very roughly relate these terms to separation and then divorce, but
the Biblical rules are also quite different in some of their details from their civil
equivalents. The two stages are in this Scripture
And I saw that for all the adulteries of faithless Israel, I had sent her away and
given her a writ of divorce, yet her treacherous sister Judah did not fear; but she
went and was a harlot also. (Jeremiah 3:8 NAU)
Stage 1: Sent her away.
Stage 2: Gave her a writ of divorce.
In all three Biblical languages of Hebrew, Aramaic and Greek, there are separate and
distinct words for sending/putting away and giving her a WRIT of divorce.
In Hebrew, our sending/putting away stage is known as SHALACH, the same word from
which we get apostle or Sent-Out ones. But when it comes time to give the woman a
certificate of divorce, that is referenced by the term SEFER KERITUTH ( ) ,

literally divorce document.
In the Greek translations of the NT, the terms consistently follow the Hebrew. For
sending/putting away we have APOLUO (), from a root that means abandon
and also APHEIMI (). For a writ of divorce, the Greek phrase is APOSTASION
().
By NT times also, women were allowed the right to send away their husbands as well (1
Corinthians 7:1-2), or Paul would not have forbidden it for his flock. Ill get to Aramaic
in a moment. For now, lets just recap and see the two stages working together:
When a man takes a wife and marries her, and it happens that she finds no favor
in his eyes because he has found some indecency in her, and he writes her a
certificate of divorce and puts it in her hand and sends her out from his
house, and she leaves his house and goes and becomes another man's wife.
(Deuteronomy 24:1-2 NAU)
So this is the order it is supposed to happen in: FIRST give her a writ of divorce, THEN
send her from the house and THEN she is allowed to marry another man.
But by Yshuas time, these men were abusing the system. They were sending the women
away WITHOUT a writ so they could not marry!
In other words, the men of Israel were using almost any excuse to send their wives away
WITHOUT a WRIT. This scandalized the women, and made them unable to even
socialize with people, let alone find a mate.

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In Aramaic, such a disgraced and abandoned woman is called SHIVIQTA, from the root
to forsake. But if a womans husband died OR she was given this writ of divorce, she
becomes called a SHRITA in Aramaic, from a root that means to unravel, as in
loosening a covenant, like marriage.
The word SHRITA is not used by Yshua in the ban on adulterous remarriageonly
SHVIQTA is. So now we know all the relevant terms in all three Biblical languages.
Armed with this information, we can now look at the full context of Matthew 5:31-32.
For what follows, I will put in parentheses these more specific meanings
Matthew 5:31-32 Revisited
It has been said that he that puts away his wife (abandons, sends her away) will
give to her a writing of divorce (official document). But I say to you that
any who puts away (sends away WITHOUT papers) his wife aside from a case of
fornication makes her commit adultery, and he who takes a divorced woman
commits adultery.
So this the reason why the adultery happens for BOTH when a woman who is ONLY
sent away remarries. Its sin on the man because he didnt finish the divorce process and
he will take another wife.
Its sin on the wife (but her husbands fault) because without that WRIT, hubby #2 is in
adultery with her! But, Scripture did allow for a woman to be sent away WITHOUT
CERTIFICATION under one circumstance:
If there is a man who commits adultery with another man's wife, one who
commits adultery with his friend's wife, the adulterer and the adulteress shall
surely be put to death. (Leviticus 20:10 NAU)
So because adultery carried the death penalty, the adulterous wife could be sent away
without an official certification. Yshua is addressing the reality of the present system,
not his government that he is establishing. Therefore, now this piece of Matthew 5:31-32
also makes better sense
But I say to you that any who puts away (sends away WITHOUT papers) his
wife aside from a case of fornication makes her commit adultery, and he who
takes a divorced woman commits adultery. Yshua then answers the Pharisees
original question, Is it Lawful to put away our wives for any reason?
But theres a catch! The natural question is: Does this mean divorce in this manner
automatically allows remarriage without sin? In order to find out, we need to bring in
other facets of Yshuas intricate teachings on marriage. The Gospels give us three near
verbatim versions of this detail:

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Yshua answered and said to them, On account of the hardness of your heart, he
wrote to you this Commandment. But from the beginning Elohim made them male
and female. Because of this, a man will leave his father and his mother and cling to
his wife. And the two of them will be one flesh. Thus, they are not two, but one flesh.
Therefore, the thing that Elohim has joined, man should not separate. (Mark 10:5-9AENT)
So it is man who took the Torah of Moshe and twisted it to liberal absurdity. Adultery or
death renders the other partner SHRITA, literally loosened from his/her marriage.
Sending away a wife without a writ is cruel and causes adultery on all sides, but if that
adultery already happened, the point is moot.
If the adulterer though is NOT killed, Scripture does not directly say they cannot remarry.
Yshua also FORGAVE adulterers in John 8, but this incident is disputed. The problem is
that John 7:53-8:11 does NOT appear in the 4 earliest Greek manuscripts and it is
missing from ALL Eastern Aramaic manuscripts. It is certainly the case that those
currently doing adultery will not inherit the kingdom of Elohim (1 Corinthians 6:9-10).
But what if the adulterer repented and turned their life around? Are we really going to say
that Yshua cannot forgive that original sin IF he chooses to? And IF he does forgive it,
can that forgiven offender remarry without incurring the charge of adultery? Lets see:
For what is easier to say, that you are forgiven, or to say arise, walk? But that
you know that the Son of man has authority to forgive sins on earth, he said to
that paralytic, Arise, take your pallet and go to your house. And he arose and
went to his house. (Matthew 9:5-7-AENT)
And
And Yshua was saying, Father forgive them for they do not know what they are
doing. (Luke 23:54-AENT)
So if Yshua could forgive the Romans who were murdering him, he can forgive
adultery, and has, throughout the ages. I therefore must leave this to a matter of personal
faith for each case. Proper Biblical counseling, repentance and much prayer will have to
be the way this question is answered for the former offender. But I would like to believe
there is always hope.
Im Andrew Gabriel Roth and thats your Torah Thought for the Week! Next week we
will be exploring Ki Tavo, or Deuteronomy 26:1-29:8. Our Haftorah portion will be
Isaiah 60:1-22 and our Renewed Covenant portion will be Matthew 13:1-23. Stay tuned!

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