Bible Studies

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Parshat Mishpatim

“And these are the ordinances that you shall place before them:” Exodus 21:1 (Stone)
“If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master's, and he shall go out by himself. And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free: Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever.” Exodus 21:4-6 (KJV)
Is this what Paul is referring to in I Corinthians 7 when he says, “But to the rest, I say this, not my LORD: If any brother has a wife who is not a convert, and she wishes to live with him, let him not leave her…For the husband who is not a convert is sanctified through the wife who is a convert and the wife who is not a convert is sanctified through the husband who is a convert; otherwise, their children would be impure, but in such cases they are pure. But if the one who is not a convert wishes to separate, let him separate. In such cases, a convert man or woman is free; for God has called us to live in peace.” I Corinthians 7:12, 14-15 (Lamsa)
Afterall, doesn’t Paul relate being a believer to being a slave? “But now being made free from sin, and become servants to God, your fruits are holy, and the end thereof is life everlasting.” Romans 6:22 (Lamsa)
And what are these fruits that Paul is speaking about? Not only works, but perhaps offspring aswell?
In Exodus 21:6, the “judges” are called, in Hebrew, Elohim which is usually translated “God.” However, as this shows, this word is not properly “God” at all. It is a title of Father, “Judge.”
“If a aman shall strike his slave or his maidservant with the rod and he shall die under his hand, he shall surely be avenged. But if he will survive for a day or two, he shall not be avenged, for he is property.” Exodus 21:20-21 (Stone)
Does this give a man the right to intentionally kill someone? Not at all. It gives a master the right to punish his slave. However, he is not allowed to purposefully kill him. If he beats him until the slave dies during the beating, it was clearly intentional, and the master is killed. However, if he stops, and the slave survives for a while, then dies, he did not kill the slave on purpose. Normally, the man would have to flee to the city of refuge to avoid the kinsman redeemer. However, because the man was a slave, and it is the master’s right, even duty, to punish his slave, he is not to be avenged.
“If men shall fight and they collide with a pregnant woman and she miscarries, but there will be no fatality, she shall surely be punished as the husband of the woman shall cause to be assessed against him, and he shall bay it by order of the judges.” Exodus 21:22 (Stone)
This seems to mean that the infant dying is not considered murder. What bearing does this have on abortion? If the infant is not considered a life, then can it be said that abortion is alright? It is possible, but isn’t there a difference between this case, which is accidental, and abortion, which is purposeful? Isn’t it interesting, as well, that this passage immediately follows the passage on accidentally killing a slave, and immediately before another passage on wounding a slave? Are these two related? Is an infant being equated with a slave?
“an eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot;” Exodus 21:24 (Stone)
“You have heard that it has been said that an eye for an eye and a tooth for a tooth. But I say to you that you should not stand against against evil, but who hits you upon the your right cheek, turn also to him the other.” Matt. 5:38-39 (Younan)
Is this as much as to say that the commandment is done away with? No. Is it a new commandment? No. Just as Yeshua was showing how to interpret Torah in the previous verses, he is still doing so in this verse. The principle of this command is not “you must take an eye for an eye” but rather “you may only take an eye for an eye.” It was a limit placed on revenge, not a command to it.
“If an ox shall gore a man or a woman and he shall die, the ox shall surely be stoned; its flesh may not be eaten and the owner of the ox shall be innocent.” Exodus 21:28 (Stone)
Human life is so sacred that it does not matter if it was only a dumb animal that killed a man, it still must be punished.
“If the thief is discovered while tunneling in, and he is struke and dies, there is no blood-guilt on his account. If the sun shone upon him, there is blood-guilt on his account. He shall make restitution; if he has nothing, he shall be sold for his theft.” Exodus 22:2 (Stone)
Why is it that if it was dark, and the thief was killed, there is no guilt, but if it is light, then there is guilt? It doesn’t seem to make sense.
The first thing to note is that this is not about night and day. It is not about when it is light outside and when it is dark. It is about whether the thief was coming in or not. If the thief is in the process of tunneling, when the light wouldn’t shine on him, there is no blood guilt. However, if he is outside of the tunnel, then there is blood guilt. It never talks about the difference between day and night, it only mentions if he is in the tunnel, and then if the sun is on him. Still, this seems a little strange. Perhaps it is that if he is caught in the act he may be killed, in self-defense. However, if he is found out afterward there is blood guilt, because at the time the owner of the home cannot know if the man is going to kill a member of his family, but once he is outside and hasn’t killed anyone, there is blood guilt. The very next verse implies him being found alive after the fact, “If the left shall be found in his posession—whether a live ox or donkey or sheep or goat—he shall pay double.” Exodus 22:3 (Stone)
“Ye shall not afflict any widow, or fatherless child. If thou afflict them in any wise--for if they cry at all unto Me, I will surely hear their cry--My wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.” Exodus 22:21-23 (JPS)
Is this what Ezekiel is referring to when he says that Father will put their iniquities on their heads?
“Thou shalt not revile God, nor curse a ruler of thy people.” Exodus 22:27 (JPS)
t’qallel is the word translated “revile.” T’qallel comes from qalal, which means “to curse,” “to make light,” “light,” “slight,” or “swift.” So this could be interpreted “You shall not make light of God.” Because it also means “swift” it could be saying, not only don’t take God lightly, but don’t rush over things regarding Him, such as quickly reading Scripture, or rushing through a prayer.
“And ye shall be holy men unto Me; therefore ye shall not eat any flesh that is torn of beasts in the field; ye shall cast it to the dogs.” Exodus 22:30 (JPS)
“He said to her, ‘It is not good to take the bread of the children and to cast it to the dogs.’ And she said, ‘Yes, my Lord, but even the dogs eat from the crumbs which fall from the tables of their masters and live.’” Matt. 15:26-27 (Younan)
Is this what Yeshua is referring back to?
“Thou shalt not utter a false report; put not thy hand with the wicked to be an unrighteous witness.” Exodus 23:1 (JPS)
Often this is said to be lying. Yes, that is one part of false witness, but false witness encompasses much, much more than simply telling a lie. For instance, if, while watching for the new moon at Yom Taru’a someone, without seeing the moon, sounds the shofar, isn’t this false witness just as much as lying is?
“If thou see the ass of him that hateth thee lying under its burden, thou shalt forbear to pass by him; thou shalt surely release it with him.” Exodus 23:5 (JPS)
This is clearly what Yeshua is referring to in Matt. 5:44, “But I say to you to love your enemies and bless those that curse you and do that which is pleasing to those who hate you. And pray for those that take you by force and persecute you.” (Younan)
If the commandment is to help your enemies, then what is the root of helping them? To love them. Isn’t this the spirit of the Torah?
“And in all things that I have said unto you take ye heed; and make no mention of the name of other gods, neither let it be heard out of thy mouth.” Exodus 23:13 (JPS)
This command needs to be highlighted simply because it is so often overlooked. They do not deserve enough honor to even have their names mentioned.
“Thou shalt not offer the blood of My sacrifice with leavened bread; neither shall the fat of My feast remain all night until the morning.” Exodus 23:18 (JPS)
It is interesting that this verse, which so clearly referrs to Passover, is inserted in the middle of a passage on the harvest and the Feasts of Ascention, and Passover is not a harvest festival, or a feast of ascention. It may be that this passage is talking about going up for the three sections of feasts, rather than three individual feasts.
“The choicest first-fruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in its mother's milk.” Exodus 23:19 (JPS)
Why is the command not to seethe a kid in its mother’s milk in the middle of commandments about the harvest? Because it is a pagan ritual to boil a kid in its mother’s milk as a sacrifice at the harvest festivals. This has nothing to do with mixing meat and dairy. It has to do with mixing pagan rituals with the worship of Father.
This is an interesting command. The word “seethe” is l$B (bashal), which means “to cook,” “to boil,” or “to ripen.” Basically it is talking about bringing something to readiness. The word “milk” is chalav, meaning, “milk,” “fat,” “fatness,” “best,” or “fat heart.” The last of these is an idiom for “foolish.” em is here translated “mother,” but is also a beginning or an intimate relationship, or one who bestows benefits.
There are a lot of things to be gleaned from this. First, it is interesting that the milk is foolish, it is a beginning, the sustainer of early life. Boiling is the completion, the making ready. Does this teach not to bring a kid of the goats (literally, one who closely crops the grass) to completion with the foolishness of early teaching of one who gives benefits? Rather, let them be completed in finding their own sustenance.
In these two verses, there are four commands regarding sacrifices. The first two are clearly about Passover. The next one is clearly about Firstfruits, meaning Shavu’ot (the Feast of Weeks or Pentecost). So the last one, most likely, applies particularly to Sukkot. That is not to say that it is alright to boil a kid in its mother’s milk at other times, but that it is a command especially for Sukkot.
“Behold! I send an angel before you to protect you on the way, and to bring you to the place that I have made ready. Beware of him—hearken to his voice, do not rebel against him, for he will not forgive your willful sin—for My Name is within him.” Exodus 23:20-21 (Stone)
What does it mean that “My Name is in him”? The prase, “is in him” is the translation of b’qirbow, which comes from qerev, meaning, “inward part,” or “midst.” It is the seat of life in a person. The root-word is qarav which is, “come near,” or “approach” in a sexual manner. In his place of life, or his place of seed, he holds the Divine Name. Maybe this seems crude or disrespectful for the Sacred Name, but this is simply Hebrew. In his Most Holy Place he carries the Name. Anything that comes out of this angel, anything that he produces is of the Sacred Name. In essence, this angel is YHWH Himself. However, because this angel carries the Name, He is not some second person that is connected with the Father. They have the same name, and yet Father referrs to this angel in the third person. How is this possible? Human beings seem to like this question. But shouldn’t the question be “how can it be otherwise,” since Father said it?
The fact that this angel is Father Himself is carried out in the next verse. “For if you will hearken to his voice and carry out all that I shall speak, then I shall be the enemy of your enemies and persecute your persecutors.” Exodus 23:22 (Stone)
If He says to listen to the voice of the angel, to do all the He will speak, then the angel’s voice is the same as the Father’s voice. As Yeshua said, “Do you not believe that I am with my Father and my Father is with me? The words that I speak, I do not speak of myself, but my Father who abides with me, he does these works.” John 14:10 (Lamsa) And again, “I and my Father are one in accord.” John 10:30 (Lamsa)
“Do not prostrate yourself to their gods, do not worship them, and do not act according to their practices; rather, you shall tear them apart, and you shall smash their pillars.” Exodus 23:24 (Stone)
Not only is the command against worshipping pagan gods, but it is also against adopting pagan practices, no matter what they are used for.
“You shall worship HASHEM, your God, and He shall belss your bread and your water, and I shall remove the illness from your midst.” Exodus 23:25 (Stone)
It is interesting how this changes from “He” to “I.” Who is speaking? Not YHWH, because He is mentioned in the third person. Not Moses, because he doesn’t have the power to remove illness from the people. Apparently, back in verse 24 this begins quoting the angel that Father is sending before Israel. It is the only other person possible. Apparently this angel must be one with the Father, because no one else could have the power to remove the sickness from the midst of Israel.
All the way through the end of chapter 23 the angel appears to be speaking. He gives His commands, and offers His blessings for obedience. The command is to worship only Father, and to not follow any of the customs of the pagans, and not to make a covenant with the pagans or their gods. The blessings are that He will fight for Israel, and that He will provide for Israel, and multiply Israel.
“Then He said to Moses, ‘Come up to the LORD, with Aaron, Nadab, and Abihu, and seventy elders of Israel, and bow low from afar.” Exodus 24:1 (JPS)
“After these things, Yeshua appointed Seventy from his other disciples and sent them two by two before his face to all regions and cities that he was about to go.” Luke 10:1 (Younan)
It is interesting that Father brought seventy elders before Him, and Yeshua sent seventy out.
“And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, ‘All the words which the LORD hath said will we do.’” Exodus 24:3 (KJV)
Moses told them all of the words and all the judgments. In these chapters, from Exodus 20, when Father gives Moses the Ten Words, to Exodus 23, Father gives all of His Words and all of His judgments. So why the rest of the Torah? Because the rest of the Torah explains these commandments. All the rest of the Torah fits under these words and these judgments. Just as the teachings of Yeshua and of Sha’ul are merely explanations of what was written before, every command from Exodus 24 onward is the same thing.
“and he sendeth the youths of the sons of Israel, and they cause burnt-offerings to ascend, and sacrifice sacrifices of peace-offerings to Jehovah -- calves.” Exodus 24:5 (Young)
The word “youths” or “young men” is na’arey comes from the Hebrew root na’ar, which means, “to shake out,” “to shake off,” or “to scatter.” The term is often used to refer to soldiers, in other words, chosen men of Israel. Perhaps, then, this actually means, “and he sent the chosen ones of the sons of Israel…”
“and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness.” Exodus 24:10 (JPS)
This is something worth dwelling on for a moment. These men ascended Mount Sinai and actually found themselves in the throne room of Father, just as John described it in his Revelation. They actually beheld the glory of Father. Exodus 33:20, “And He said: 'Thou canst not see My face, for man shall not see Me and live.'” (JPS)
How can both these be true? Yeshua teaches, “Yeshua said to him, ‘I am with you all this time and you do not know me Peleepa? Whoever sees me sees the Father, and how do you say, "Show us the Father?"’” John 14:9 (Younan)
Is it possible that they saw Yeshua? In another place, Yeshua teaches, “For it is written in the prophets that all of them will be taught of God. Everyone who hears therefore and learns from the Father comes to me. It is not that man can see the Father, rather He who is from God is He who sees the Father.” John 6:45-46 (Younan)
“And the LORD said unto Moses: 'Come up to Me into the mount and be there; and I will give thee the tables of stone, and the law and the commandment, which I have written, that thou mayest teach them.'” Exodus 24:12 (JPS)
Some have used Exodus 16:28 as proof of an oral Torah. It says, “And the LORD said unto Moses: 'How long refuse ye to keep My commandments and My laws?’” (JPS)
This is because it mentions both “Torah” (My laws) and commandments, as two separate things. However, in Exodus 24:12, both of these are said to be written on the tables of stone. Clearly, both of these were written.
A more proper rendering of Exodus 24:12 might actually be, “of this law and this commandment, which I have written,” because the prefix h can be translated either “the” or “this,” based on context. In this case it appears to be “this” because, obviously, there are more commandments than just the Ten Words.
“And Moses rose up, and Joshua his minister; and Moses went up into the mount of God.” Exodus 24:13 (JPS)
This reveals that, even though they had entered the very presence of El Shaddai, the Almighty Himself, they had not even gone up to the Mount yet. They had walked in the very throne room of YHWH, and had not yet gone up to the Mountain of God. In verse 10 it is described as the thing that He stood on being sapphire, as clear as the sky itself. If that is what He stood on, imagine the other things around Him. And then Moses was called up even higher. What could be more glorious than what he had already seen? And yet, Father still told Moses that if he looked on His face he would die. There is no way to describe what Moses must have seen. No way to describe the absolute glory of Father. And it is from there that Moses brought down the tablets.
“For this commandment which I command thee this day, it is not too hard for thee, neither is it far off. It is not in heaven, that thou shouldest say: 'Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?'” Deuteronomy 30:11-12 (JPS)
This paralells Yeshua, brought down from the very height of the Heavens and made flesh. What is higher than the throne room? “And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud.” Exodus 24:16 (JPS) (Rom 10:6-8)
This is nothing other than the very presence of Father. And yet it is from there that He sent down His Torah, and from there that He sent down His Salvation, Yeshua. There just aren’t words to describe it. Moses stood on the very spot where the Heavens met the earth.
“And the appearance of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel.” Exodus 24:17 (JPS)
The Readings: Parshat Mishpatim, Exodus 21:1-24:18. Haftarat Mishpatim, Jeremiah 33:25-26. Tehillim Mishpatim, Psalm 72. B’rit Chadesha Mishpatim, John 6:41-46, John 14:5-12, Romans 6:20-23.

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