Beth Elohim Messianic Synagogue
Haftarah: Amos 9:7-15; Yechezk'el (Ezekiel) 20:2-20
B’rit Hadashah: Mattiyahu (Matthew) 5:33-37; 5:43-48; 15:1-11; 19:16-30; 22:33-40; Mark 7: 1-23; 12:28-34; Luke 10: 25-39; Romans 13:8-10; Galatians 5:13-26; Ya'akov (James) 2:1-9; 1 Kefa (1 Peter) 1:13-21
Parasha:
In this Parsha YHVH commands all Israel (B'nai Yisrael) to be holy (K'doshim, set apart). Rashi explains that this holiness is actually a prerequisite for fulfilling most of the commandments in the Torah. That's why it had to be said in front of the whole nation. As a Messianic Believer you and I know that we first have to be reconciled to YHVH by trusting in Yahshua's sacrifice, and the covering of His blood for our sins. Through this forensic act we are imputed righteousness (right standing, set-apart, K'dosh) before YHVH. The next logical step as Rashi said it, is to observe the commandments of YHVH as commanded to establish our standing, ratifying His covenant.
We also see right after this commandment that the Torah gives a list of mitzvot to be observed. If we look carefully we see that they fall into two different categories: The commandments between YHVH and man and the commandments between man and man.
The Ateret Mordehai explains that many people incorrectly assume that holiness only applies to the relationship between man and YHVH. We reason that since YHVH is Holy, all our dealings with Him must be conducted in Holiness as well. However, when it comes to commandments between man and man, we tend to think that holiness isn't necessary. People are only people and get what they deserve.
The Torah, however, comes to teach us that that is precisely why we are all commanded to be holy. If everyone maintains a holy level in his or her lives, then everyone must treat his neighbors as someone also holy. If that is the case, then how can one holy person even think of stealing, hurting, or mistreating another.
It is this holiness, if we live that way, which would separate us from they, and crown us as YHVH's chosen.
Mat 5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
Mat 5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
Mat 5:45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
Mat 5:46 For if ye love them which love you, what reward have ye? do not even the publicans the same?
Mat 5:47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
Mat 5:48 Be ye therefore perfect, even as your Father which is in heaven is perfect. (KJV)
Leviticus 19:18 instructs us to “love our neighbors as ourselves,” yet in Psalm 139:21, a Psalm of David, he commends himself for hating G-d’s enemies. What we must distinguish between Leviticus 19:18 and Psalm 139 is that the Tanakh nowhere teaches us to hate our enemies. In the Sermon on the Mount a careful reading reveals that Yahshua does not defend himself against false accusations, but is adamant and forceful in defending G-d’s Word. Yahshua is teaching against rules implemented by men who teach manmade rules as if they were G-d’s commandments.
Further on Matthew 15: 9 Yahshua emphasizes this concept, which reads: “But in vain they do worship me, teaching for doctrines the commandments of men.” Reflecting on the problem we read in Isa 29:13 where it is written: “Then the Lord said, "Because this people draw near with their words And honor Me with their lip service, But they remove their hearts far from Me, And their reverence for Me consists of tradition learned by rote.”
How many times have you been assaulted with verses memorized, and taken out of context to falsely lend credibility to some ungodly doctrine or practice? How often it happens that these same individuals are subject to the description given in Mat 7:15 which warns us to “Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.” Many have an agenda and want to devour the innocent or else they are people gripped in the pride of intellectual pretension must have their own way at any cost, even at the cost of bending the Word of G-d.
Verse 44 in no way says we are to have “good or acceptable feelings” about our enemies but we are to do no harm to them, returning good for evil and more specifically we are to pray for them. We are not being taught that we must shut our eyes to the harm a real enemy may do to our family or us, nor abandon self-protection. The realistic attitude implied and to be followed is found in Mat 10:16 "Behold, I send you out as sheep in the midst of wolves; therefore be shrewd as serpents, and innocent as doves.” This same concept is explored in Orchot Tzaddikim 15c where it is written: “Pray for your enemy that he serve G-d.” But in now way does it deny us the right of self-protection. Learn this lesson from the Book of Esther.
Verse 45 instructs us to emulate our Father who does not withhold good even from His enemies. G-d has limited HaSatan’s power, but Lucifer is left free to fulfill the purposes of YHVH Elohim, but eventually, in G-d’s own time he will be judged and his influence will be removed from the universe. A realistic commentatory on this verse in found in Rom 12:20 “Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Rom 12:21 Be not overcome of evil, but overcome evil with good. If the good done to our enemies does not bare fruit and turn them to G-d YHVH Elohim in His time will recompense them for their inequity.
In verse 46 we see a reference to publicans. Publicans were Jewish tax collectors who collected taxes for the Romans. They were the most hated and despised people of the then Jewish society. Not only did they serve the Roman oppressors, but they also used the system to line their own pockets by exploiting the Jewish community.
Matthew the writer of this book was a tax collector who responding to Yahshua’s call left his past life, made restitution and took up the clarion call of G-d, thus avoiding YHVH’s justice and the fate of those that oppose G-d. The concept found in these passages worked to deliver him. Professed believer’s whose rebellion against G-d are subject to temporal punishment as well, as is reflected in Mat 18:17 “And if he (the rebellious individual) shall neglect to hear them (reproof or correction), tell it unto the assembly: but if he neglect to hear the assembly, let him be unto thee as a heathen man and a publican.” Yahshua is using the prevailing attitude in Jewish society that publicans rightly despised by the Jewish community is the eventual state and status of an individual who will not respond to the call of G-d’s correction. Since they have not availed themselves of G-d’s grace and repented of their evil they are now subject to the derision and isolation reserved for publicans. Nevertheless, we must first approach someone fallen from grace or outside of grace with compassion and the desire to bring that person to G-d, and in the vernacular of and old cliché, “it is easier to attract fly’s with honey than with vinegar.”
Verse 47 calls us to more holy action than the less enlightened. After all, are we not to reflect our G-d’s spirit? Are we not to reflect G-d’s values in our lives? Are not our actions to be on a higher ethical plane? Yahshua underscores this by comparing our actions to the society in which we live. We are not to act like those around us; we are not to hate those that hate us and love those that love us. We must even love our enemies, with the love that produces prayer for their deliverancem something the average ungodly man would consider undesirable and self-defeating.
Verse 48 sums it us. We are to be K’doshim, holy people who look beyond our own creature comforts and security. Yet, we are not to be without discernment and self-preservation. Yahshua is giving us a formula by which to live. We must try to help those that are misguided who even hate us until it is evident that they will not respond to G-d’s call, then we may consider them publicans for they have proved unworthy of G-d’s grace.
Halftarah Connection: (Amos 9: 7-15)
This week's Parsha describes at length how Israel must maintain a high moral standard. Proper behavior is rewarded while improper behavior is punished. Those that live within Torah will be blessed and those that live without will be cursed. The Halftarah tells us of a day that YHVH will inflict punishment upon those of B'nai Yisrael (Children of Israel) who sin. Yet, YHVH promises he will not destroy the House of Jacob. YHVH promises even despite the destruction, there will be a rebirth. As believers we should be careful to heed these words of YHVH, choosing the "good" and not the "bad," receiving the blessings instead of the curses of Torah.
Things To Think About:
1. Why throughout the Torah is the mother mentioned first before the father when it comes to fearing parents (19:3)? However, when it comes to honoring parents, it is the father who is mentioned first (Shemot [Exodus] 20:12).
2. Throughout the Parsha there are certain commandments that ends with the words, "I am the Adonai (Lord), your Elohim) G-d." Is this phrase placed randomly, or is there a common denominator among these commandments?
3. Where in our Parsha is there a source for "the Good Samaritan law"?
Wisdom of the Sages:
"Don't place a stumbling block in front of a blind person." (19:14)
Although the verse can be understood literally it also teaches us an important lesson. Each and every one of us has a "blind spot." We must not take advantage of each other's weaknesses, but rather, help each other overcome them.
"You shall not take revenge…" (19:18)
Why isn't one personally allowed to take revenge? If a man bites his lip by mistake does he then go and bash his teeth in? Similarly, B'nai Yisrael are all one entity. When you hit or harm someone else, it is as if you are causing damage to yourself.
"Love your neighbor as yourself." (19:18)
Rabbi Akiva our Sage said that this commandment is the great rule of Torah. Yahshua haMashiach and Hillel the Prince (Nasi) who lived prior to the Messiah said this is the foundation of the whole Torah.
Gematria:
V'lo tash'hit, "And you shall not destroy" (19:27)
The Torah forbids us to destroy our beards. What does "to destroy our beards" mean? The numeric value of the phrase equals 1,155. According to the Sages the phrase "this is with a blade not a scissors" has the same numeric value. We can see from this that it is prohibited to use a razor to shave the beard, but it is permissible to use scissors to trim it.
Shalom and Brachas,
Rabbi Davis (R. Milchamah b. David)