Shalom Children of G-d!
Welcome back to Marie Speaks G-d’s Grace Bible Study.
This lesson we continue in second sermon of Moses’, of Blessed memory, speech to the Nation of Israel, before His death and the Nation of Israel, carrying on into the Promise Land.
This lesson we will review a new portion of Deuteronomy Portion of the Bible Study. The Torah Reading will be: Ki Teitzei Deuteronomy 21:10–25:19 with Haftarah: Isaiah 54:1-10
In this Bible Study we will be going over: Devarim (Deuteronomy) chapter 25.
The next Portion of the Bible Study will be: Torah Reading will be:Ki Tavo: Deuteronomy 26:1 – 29:8 with a Haftarah: Isaiah 60:1-22
*****All links are hyper linked for credit….. please use responsibly as the Divine Name, is used and spoken.*****
I entitled this Bible Study…
Devarim chapter 25: Settling the score… 40 lashes minus 1; can be twice as fun!
Why?
I am glad you asked….
Again, in this Bible Study, I will aim to correct several misguided teachings regarding the “Old Testament” and the G-d of Israel (Heaven forbid), of being an unforgiving, thirsty blood shedding, and evil, mean, mad, G-d.
Sadly and incorrectly, the Rome 325 perversion of the “Old Testament” has stated that G-d, blessed be He, was an evil G-d who wanted bloodshed and demanded random people, (man, woman, children, and even sweet innocent animals)… and societies to be stoned, starved, mass murdered, and driven off their land for absolutely no reason other than He was sooooooo unforgiving and sooooo unrealistic in his demands of his humans he created in his image. And that only thousands of years later….. could the Almighty G-d, find away to forgive humans. And the only way forgiveness of anyones sins… was to… wait for it….
For the corrupt Roman 325 Church to conduct a ritual virgin human sacrifice. Yes, that is what Christianity teaches… much similar to the Canaanite religion of death cults, but I am sure that is just a weird coincidence. Obviously, by killing innocence, one could be “saved” from the eternal damnation of hell(insert echo and repeat for dramatic effect). Blah blah blah… Although, #funfact…. murdering of the innocence in Torah is strictly forbidden, but I am sure that skips the minds of the greats christian scholars; you know truth and all.
Well I hate, but not hate… to ruin the party, but…
Well, my friends, those teachings are not only anti-truth, but those teachings are anti-G-d of Israel. Those teachings are anti-love, anti-Torah, and most certainly, the revealing of the true, anti-Christ (or anti-Messiah)….. jesus of Nazareth .
I covered the anti-christ theory in the video linked below. No, don’t worry, we are not going pagan into the Messianic movement of Rome 325 that was created by the Baptist church. We are, however, revealing that the true anti-christ or anti-messiah is the false prophet jesus of Rome 325.
#Revealed: jesus is the true antichrist and christianity is the true baal system #mustwacth
I will go over in more detail, but here is a clip of direction of teaching during the Bible or this BLOG and Chapter.
Some might confused with the whole Messianic movement and why some confused Jews and Gentiles, choose to go that route. I have heard several times from Christians,” how can the Jews not see that Jesus is the Messiah ?”
Full class: Devarim 13 and 14 False Prophets / Soothsayers of Dreams and Lawless Men… Oh my!
This is why research and history is so very important . We need to search out the truth to find truth. Not search out what makes us comfortable or only what seems to confirm what one thinks they know. But, truly research or seek truth just for truth sake.
Soooooooo let’s do some research… shall we?!?
What is the Messianic Judaism pagan cult?
Messianic Judaism (Hebrew: יַהֲדוּת מְשִׁיחִית or יהדות משיחית, Yahadút Mešiḥít) is a modernist and syncretic movement of Protestant Christianity that incorporates some elements of Judaism and other Jewish traditions into evangelicalism. It emerged in the 1960s and 1970s from the earlier Hebrew Christian movement, and was most prominently propelled through the non-profit organization “Jews for Jesus” founded in 1973 by Martin “Moishe” Rosen, an American minister under the Conservative Baptist Association. Evangelical Protestants who identify as Messianic Jews adhere to conventional Christian beliefs, including the concept of salvation through faith in Jesus (referred to by the Hebrew-language name Yeshua among adherents) as the Jewish Messiah and saviour from sin, and the spiritual authority of the Bible (including the old and new testaments.) Belief in Jesus as a messianic figure and as divine (i.e. God the Son) is considered by Jews to be one of the most defining distinctions between Judaism and Christianity. Among other evangelical groups, Messianic Judaism is usually accepted as a form of Christianity. However, adherents of Messianic Judaism claim that the movement is instead a form of Judaism. In the Hebrew language, they tend to identify themselves with the terms maaminim (מאמינים, lit. ’believers’) and yehudim (יְהוּדִים, lit. ’Jews’) in opposition to being identified as notzrim (נוצרים, lit. ’Christians‘). Jewish organizations inside and outside of Israel reject this framing; the Supreme Court of Israel has also rejected this claim in cases related to the Israeli Law of Return, and Messianic Judaism is recognized only as a Christian movement in the country. In this context, there is discourse among scholars as to whether Messianic Judaism should be labeled a Jewish or Christian religious sect. From 2003 to 2007, the movement grew from 150 Messianic houses of worship in the United States to as many as 438, with over 100 in Israel and more worldwide; congregations are often affiliated with larger Messianic organizations or alliances. As of 2012, Messianic population estimates were between 175,000 and 250,000 members in the United States, between 10,000 and 20,000 members in Israel, and an estimated total worldwide membership of 350,000.
It is obvious … from the basic historical factors of the Messianic Church, that Messianic “judaism”, is not of Torah nor is it of Judaism.
This fact, may be difficult for some to realize . This may even be painful for many to attempt to comprehend , but facts are facts. Judaism and Jews…. did not create the man made religion paganism of Messianic Judaism.
and yeshua, baby jesus, virgin forever mary, and everything else in Christianity section …… is a Rome 325 lie.
What is Rome 325?
First Council of Nicaea, (325), the first ecumenical council of the Christian church, meeting in ancient Nicaea (now İznik, Turkey). It was called by the emperor Constantine I, an unbaptized catechumen, who presided over the opening session and took part in the discussions. He hoped a general council of the church would solve the problem created in the Eastern church by Arianism, a heresy first proposed by Arius of Alexandria that affirmed that Christ is not divine but a created being. Pope Sylvester I did not attend the council but was represented by legates.The council condemned Arius and, with reluctance on the part of some, incorporated the nonscriptural word homoousios (“of one substance”) into a creed to signify the absolute equality of the Son with the Father. The emperor then exiled Arius, an act that, while manifesting a solidarity of church and state, underscored the importance of secular patronage in ecclesiastical affairs.
Nicaea
That question forced itself upon the church through the teachings of Arius. He maintained that the Logos was the first of the creatures, called into being by God as the agent or instrument through which he was to make all things. Christ was thus less than God but more than a human being; he was divine, but he was not God. To meet the challenge of Arianism, which threatened to split the church, the newly converted emperor Constantine convoked in 325 the first ecumenical council of the Christian church at Nicaea. The private opinions of the attending bishops were anything but unanimous, but the opinion that carried the day was that espoused by the young presbyter Athanasius, who later became bishop of Alexandria. The Council of Nicaea determined that Christ was “begotten, not made,” that he was therefore not creature but creator. It also asserted that he was “of the same substance as the Father” (homoousios to patri). In this way it made clear its basic opposition to subordinationism, even though there could be, and were, quarrels about details. It was not equally clear how the position of Nicaea and of Athanasius differed from modalism. Athanasius asserted that it was not the Father or the Holy Spirit but only the Son who became incarnate as Jesus Christ. But in order to assert that, he needed a more-adequate terminology concerning the persons in the Holy Trinity. So the settlement at Nicaea regarding the person of Christ made necessary a fuller clarification of the doctrine of the Trinity, and that clarification in turn made possible a fuller statement of the doctrine of the person of Christ.
Constantinople
Nicaea did not put an end to the controversies but only gave the parties a new rallying point. Doctrinal debate was complicated by the rivalry among bishops and theologians as well as by the intrusion of imperial politics that had begun at Nicaea. Out of the post-Nicene controversies came that fuller statement of the doctrine of the Trinity which was needed to protect the Nicene formula against the charge of failing to distinguish adequately between the Father and the Son. Ratified at the Council of Constantinople in 381 but since lost, that statement apparently made official the terminology developed by the supporters of Nicene orthodoxy in the middle of the 4th century: one divine substance, three divine persons (mia ousia, treis hypostaseis). The three persons—Father, Son, and Holy Spirit—were distinct from one another but were equal in their eternity and power. Now it was possible to teach, as Nicaea had, that Christ was “of the same substance as the Father” without arousing the suspicion of modalism. Although the doctrine seemed to make problematical the unity of God, it did provide an answer to the first of the two issues confronted by the church in its doctrine of the person of Christ—the issue of Christ’s relation to the Father. It then became necessary to clarify the second issue—the relation of the divine and the human within Christ.
I am sure it is no surprise for others to hear that the church still today disagrees on how one is “saved” and how to properly worship their “god”. Well, the same discussions and arguments were going on way back in the 1st, 2nd, 3rd, and whatever other centuries. But it boils down to this…
The truth does not change and a lie always changes.
The Council of Rome in 325 was attempting to collaborate in creating one unifying doctrine for everyone to follow and agree upon. However, they encountered difficulties in reaching a consensus, leading to the emergence of different sects of Christianity today. Unfortunately, some of these sects claim that others are “not saved”, while the truth is that all forms of Christianity promote different interpretations of the same faith.
And that faith is ….. a man made lie!
There are several videos and teaching of how and why Judaism doesn’t accept to false teaching of the Rome 325 church. I want to share with other some of the teaching I have watch below., as well as the classes listed below.
Ask the Rabbi – Q/A #447 Why do Jews not believe in Jesus? Picking the right rabbi/mentor
Powerful Nashville Debate! Is Jesus the Jewish Messiah? Rabbi Tovia Singer vs. Prof. R.L. Solberg
JUDAISM vs. CHRISTIANITY: Understanding the Differences – Rabbi Michael Skobac
I do hope others check out the linked videos as well as explore other videos and teachings on the channels above. I believe the teachings of the listed videos can further assist in correcting misinterpretations of the Church of Rome in 325 C.E.
Let’s continue on..
What to expect this Bible Study.
We have not returned to a full schedule, but I would like to ease into Season 6…..therefore we will be calling this part of the Season 5.5… hahahahahaha!
It will not be a full schedule, but at least we have the warm up, because summer isn’t hot enough… right?!?!
But, once we get rockin and rollin……
We will continue to increase in our intro Hebrew vocabulary, intro Hebrew terminology, Tanakh (the actual …. Jewish Bible.. that means no “new testament”) introduction, and Torah Spiritual Teaching.(Moving on to the Bible Study section)
Blessings of the Torah:
Why Blessings of the Torah?: Before we begin the Study of the Torah a Blessing is done. In saying the Blessing we are for filling a mitzvah and Blessing HaShem, of Glory and Truth’s beautiful Torah.
A Mitzvah is defined basically as:
- A commandment of the Jewish law.
- The fulfillment of such a commandment.
- A worthy deed.
I, say these Blessings every morning during my morning prayers. And, to ensure I am not leading others into to improper practices, I want to ensure I repeat the Blessings of HaShem, Our Merciful Father’s Torah just incase others may not have yet had a chance today.
Blessings of the Torah:
Blessed are You, HaShem our God, King of the Universe, Who sanctified us with His commandments and commanded us to be engrossed in the words of Torah.
HaShem our God, please make the words of Your Torah pleasant in our mouths and in the mouths of Your people Israel. And may we and our descendants [and the descendants of our descendants] and the descendants of Your people the House of Israel, all know Your Name and be students of Your Torah for its own sake.
Blessed are You, HaShem Who teaches Torah to His people, Israel.
Blessed are You, HaShem our God, King of the Universe Who chose us from among all the peoples and gave us His Torah. Blessed are You, HaShem, Giver of the Torah!
Blessing before the reading of the Torah:
Bor’chu es ado-noy ha-m’voroch.
Bless the L-rd who is blessed.
Congregation and Oleh say:
Boruch ado-noy ha-m’voroch l’olom vo-ed.
Blessed be the L-rd who is blessed for all eternity.
Oleh continues:
Boruch atoh ado-noy elo-haynu melech ho-olom, asher bochar bonu mikol ha-amim, v’nosan lonu es toroso. Boruch atoh ado-noy, nosayn ha-toroh.
Blessed are You, L-rd our G‑d, King of the universe, who has chosen us from among all the nations and given us His Torah. Blessed are You L-rd, who gives the Torah.
Let us begin with today’s lesson!
1. Portion on Portion of Bible Study
can be found by double clicking this hyper link which began at after this post upload video.
2. Biblical Text Portion of Bible Study.
This Bible Study I have continued to use
Deuteronomy 25 version of chumash : The Schocken Bible, Everett Fox, 1995.
The version is hyperlinked for those who are interested in reading further or purchasing a hard copy of their own directly from the website.
Portion of a Portion: Devarim ch 25: 1 thru 4
When there is a legal-quarrel between men,
they are to approach the court-of-justice, and they are to render-justice to them:
they are to declare-innocent the innocent one, and to declare-guilty the guilty one. And it shall be:
if deserving of strokes is the guilty-one,
the judge is to have him lie-fallen and is to have him struck, in his presence,
according to his guilt, by number. Forty [times] he is to be struck; you are not to add [any], lest you add, by striking him, [too] many strokes to these,
and your brother be worthy-of-insult in your eyes. You are not to muzzle an ox while it is threshing [grain].
Commentary:
Some might be wondering, what does muzzling an ox well it os working, have to do with corporal punishment?
In previous classes, we discussed G-d and His compassion especially G-d’s compassion for the weak or helpless. Well, G-d is not only compassionate towards humans but also towards animals. G-d wants everyone and everything, even the blades of grass, to be treated with compassion and dignity, and respect.
Hence…. “not to muzzle an ox while it is threshing”
Now, the corporal punishment factor of compassion and dignity.
What is corporal punish in Judaism?
Physical chastisement inflicted as legal punishment. Corporal punishment is one of the oldest forms of chastisement known to the law. The method of its infliction according to Jewish law differs from that of other penal codes, inasmuch as the former law carefully guards the convict from cruelty and excessive pain, stating expressly (Deut. xxv. 3), if the judge sentenced the wicked to be beaten a certain number of times, according to his fault, “Forty stripes he may give him, and not exceed; lest if he should exceed, and beat him above these with many stripes, then thy brother should seem vile unto thee.” Upon this passage the Rabbis comment, saying: “The wicked is thy brother still” (Sifre 286; Mak. 22).
The Talmudic law provides that whenever the infliction of corporal punishment is ordained, it is peremptory, and allows no discretion to the judge (Maimonides, “Yad,” Sanh. xvi. 1), except in regard to the number of blows. Three judges must be present at the beating (ib. xvi. 2); one of them ordering the blows to be administered; the second counting them; and the third reading the verses Deut. xxviii. 58, 59, as an accompaniment (ib. xvi. 11). The punishment was inflicted by the beadle of the congregation, and the law recommends that the man chosen for this purpose shall be stronger in mind than in body, so that he may not strike too hard or upon a dangerous or weak spot (ib. xvi. 9; Mak. 23). The convict was tied to a post by his hands, his back and breast bared, and the beadle stood behind him, a fourfold thong of leather in hand. He was then bent forward and the lashes administered, one stroke on the breast and one on each shoulder alternately (Macc. iii. 12; “Yad,” Sanh. xvi. 8-10). The maximum number of blows was thirty-nine (compare Mak. iii. 10, 22b with LXX. to Deut. xxv. 3, which reads 
, “about the number of forty).”
One less than the Biblical number of blows was given, in order to prevent the possibility of a mistake in giving one more than the lawful number. When the convict was found by medical examination to be physically unable to receive the full number of blows according to the sentence of court, he was given a smaller number, always a multiple of three (“Yad,” Sanh. xvii. 1, 2). If he died under the lash, no one was held responsible, but if he died as the result of the infliction of a greater number of strokes than the law permitted, he was considered murdered (ib. xvi. 12); for no more blows could be given than the sentence of the court required, and in no event could the maximum of thirty-nine blows be exceeded (ib. xvii. 12). If the convict broke his bonds and escaped, he could not again be subjected to punishment for the same offense (ib. xvii. 6).The infliction of corporal punishment was not, as Josephus says in the “Antiquities” (iv. 8, § 21), “a most ignominious one for a free man.” Josephus’ idea of its effect was probably the result of his affiliation with the Romans, among whom such punishment was infamous. The maxim of the Jewish law was that after the man had received his punishment he was again to be considered a brother (Mak. 23a). The infliction of stripes provided by the Biblical law was permitted only in Palestine; but the rabbinical authorities assumed the right, from the necessity of the case, to decree the infliction of corporal punishment outside of Palestine, denominatingit “makkat mardut,” or beating for disobedience (“Yad,” Sanh. xvi. 3).
Maimonides enumerates 207 cases in which corporal punishment by the lash may be inflicted. They may be divided as follows: twenty-one cases of breaches of negative commandments, chiefly crimes against morality, punishable by Karet (excision), but not by death; eighteen cases of breaches of the laws relating to the priesthood and sacrifice; and one hundred and sixty-eight cases of breaches of negative commandments which are not punishable either by karet or by death. Among the last are included the making of idols, breaches of the Levitical laws, of priestly regulations, of the dietary laws, of the land laws, of the laws of pledge, of sumptuary laws, of marriage laws, as well as slander, cursing, perjury, breaking vows, and others (ib. xiv. 1, 4). See Capital Punishment; Lex Talionis.
Punishment is not an instrument of shame or harm in Judaism, but a process in which a party may be given another opportunity to live a Torah filled life.
Devarim ch 25: 5 thru 10
When brothers dwell together
and one of them dies, and has no son,
the wife of the dead-man is not to go outside [in marriage], to a strange man:
her brother-in-law is to come to her and take her for himself as a wife, doing-the-brother-in-law’s-duty by her. Now it shall be that the firstborn that she bears will be established under the name of his dead brother,
so that his name not be blotted out from Israel. But if the man does not wish to take his sister-in-law [in marriage],
his sister-in-law is to go up to the gate, to the elders, and say:
My brother-in-law refuses to establish for his brother a name in Israel;
he will not consent to do-a-brother-in-law’s-duty by me! Then the elders of his town are to call for him and are to speak to him,
and if he stands fast and says: I do not wish to take her, his sister-in-law is to approach him before the eyes of the elders,
she is to draw off his sandal from his foot
and is to spit in his face;
then she is to speak up and say:
Thus shall be done to the man that does not build up the house of his brother! His name is to be called in Israel: The House of the [One with the] Drawn-Off Sandal.
Commentary:
LEVIRATE MARRIAGE (Hebr. “yibbum”):
By: Solomon Schechter, Joseph Jacobs
Marriage with a brother’s widow. This custom is found among a large number of primitive peoples, a list of which is given by Westermarck (“History of Human Marriage,” pp. 510-514). In some cases it is the duty of a man to marry his brother’s widow even if she has had children by the deceased, but in most cases it occurs when there are no children, as among the Hindus (“Institutes of Manu,” v. 59-63). Among the Hebrews marriage with a brother’s widow was forbidden as a general rule (Lev. xviii. 16, xx. 21), but was regarded as obligatory (Deut. xxv. 56) when there was no male issue, and when the two brothers had been dwelling on the same family estate. The surviving brother could evade the obligation by the ceremony of Ḥaliẓah. The case of Ruth is not one of levirate marriage, being connected rather with the institution of the Go’el; but the relations of Tamar with her successive husbands and with Judah are an instance (Gen. xxxviii.). If the levirate union resulted in male issue, the child would succeed to the estates of the deceased brother. It would appear that later the levirate marriage came to be regarded as obligatory only when the widow had no children of either sex. The Septuagint translates “ben” (son) in the passage of Deuteronomy by “child,” and the Sadducees in the New Testament take it in this sense (Mark xii. 19; comp. Josephus, “Ant.” iv. 8, § 23).
Several reference the story of Tamar (may peace be upon her)as a perfect example of a Levitical Marriage.
Story of Tamar:
Genesis 38:6-27(6) Judah took a wife for Er his first-born; her name was Tamar. (7) But Er, Judah’s first-born, was displeasing to God, and God took his life. (8) Then Judah said to Onan, “Join with your brother’s wife and do your duty by her as a brother-in-law, and provide offspring for your brother.” (9) But Onan, knowing that the seed would not count as his, let it go to waste whenever he joined with his brother’s wife, so as not to provide offspring for his brother. (10) What he did was displeasing to God, and God took his life also. (11) Then Judah said to his daughter-in-law Tamar, “Stay as a widow in your father’s house until my [last] son Shelah grows up”—for he thought, “He too might die like his brothers.”
So Tamar went to live in her father’s house.(12) A long time afterward, Shua’s daughter, the wife of Judah, died. When his period of mourning was over, Judah went up to Timnah to his sheepshearers, together with his friend Hirah the Adullamite. (13) And Tamar was told, “Your father-in-law is coming up to Timnah for the sheepshearing.” (14) So she took off her widow’s garb, covered her face with a veil, and, wrapping herself up, sat down at the entrance to Enaim [“Petach Enayim”], which is on the road to Timnah; for she saw that Shelah was grown up, yet she had not been given to him as wife.
(15) When Judah saw her, he took her for a harlot; for she had covered her face. (16) So he turned aside to her by the road and said, “Here, let me sleep with you”—for he did not know that she was his daughter-in-law. “What,” she asked, “will you pay for sleeping with me?” (17) He replied, “I will send a kid from my flock.” But she said, “You must leave a pledge until you have sent it.” (18) And he said, “What pledge shall I give you?” She replied, “Your seal and cord, and the staff which you carry.” So he gave them to her and slept with her, and she conceived by him. (19) Then she went on her way. She took off her veil and again put on her widow’s garb.
(20) Judah sent the kid by his friend the Adullamite, to redeem the pledge from the woman; but he could not find her. (21) He inquired of the people of that town, “Where is the cult prostitute, the one at Enaim, by the road?” But they said, “There has been no prostitute here.” (22) So he returned to Judah and said, “I could not find her; moreover, the townspeople said: There has been no prostitute here.” (23) Judah said, “Let her keep them, lest we be shamed. I did send her this kid, but you did not find her.”(24) About three months later, Judah was told, “Your daughter-in-law Tamar has played the harlot; in fact, she is with child by harlotry.” “Bring her out,” said Judah, “and let her be burned.”
(25) As she was being brought out, she sent this message to her father-in-law, “I am with child by the man to whom these belong.” And she added, “Recognize these: whose seal and cord and staff are these?” (26) Judah recognized them, and said, “She is more in the right than I, since I did not give her to my son Shelah.” And he was not intimate with her again. (27) When the time came for her to give birth, there were twins in her womb.
Translation: JPS, edited
Devarim ch 25: 11-12
When men scuffle together, a man and his brother,
and the wife of one of them comes near to rescue her husband from the hand of him that is striking him,
and she stretches out her hand and seizes [him] by his genitals: you are to chop off her hand—;your eye is not to have pity!
Commentary:
Question: Why would a woman in rescuing u of her husband warrant such a harsh punishment?
Let’s recap some Bible verses:
יהוה spoke further to Moses: Speak to Aaron and say: No man of your offspring throughout the ages who has a defect shall be qualified to offer the food of his God. No one at all who has a defect shall be qualified: no man who is blind, or lame, or has a limb too short or too long; no man who has a broken leg or a broken arm; or who is a hunchback, or a dwarf, or who has a growth in his eye, or who has a boil-scar, or scurvy, or crushed testes. No man among the offspring of Aaron the priest who has a defect shall be qualified to offer יהוה’s offering by fire; having a defect, he shall not be qualified to offer the food of his God. He may eat of the food of his God, of the most holy as well as of the holy; but he shall not enter behind the curtain or come near the altar, for he has a defect. He shall not profane these places sacred to Me, for I יהוה have sanctified them. Thus Moses spoke to Aaron and his sons and to all the Israelites.
Devarim ch 23: 1-5
No householder shall take his father’s former wife [as his own wife], so as to remove his father’s garment. No man whose testes are crushed or whose member is cut off shall be admitted into the congregation of יהוה. No one misbegotten shall be admitted into the congregation of יהוה; no descendant of such, even in the tenth generation, shall be admitted into the congregation of יהוה. No Ammonite or Moabite shall be admitted into the congregation of יהוה; no descendants of such, even in the tenth generation, shall ever be admitted into the congregation of יהוה, because they did not meet you with food and water on your journey after you left Egypt, and because they hired Balaam son of Beor, from Pethor of Aram-naharaim, to curse you.—
Men, yesterday and today, in Judaism, were tasked with carrying the heaviest burden of Torah. It was not only an obligation but also a mandatory service. If, due to a temporary heated disagreement, a man’s testicles were crushed and this disqualified him from serving HaShem, blessed be His name, it would create a significant void in fulfilling the unity of Echad – being one with HaShem and the nation of Israel. Therefore, even though the woman’s intention was to protect her husband from a physical altercation, she would indirectly harm and disqualify a man from honoring and serving HaShem. As a result, she would be required to pay him damages, which he would have earned as a priest.
Assessment of Damages for Personal Injuries
A person who willfully, or by gross negligence (karov la-mezid), inflicts bodily harm (ḥabbalah) on another, must pay compensation to the latter, not only for the nezek (“loss,” “damage”) but also under four additional headings: ẓa’ar (“pain and suffering”), rippui (“medical expenses”), shevet (“loss of earnings”), and boshet (“humiliation”; detailed in ḤM 420). Nezek is assessed as in the case of damage to property, i.e., by comparing the injured party to a slave and estimating the respective prices he would fetch if sold as such on the market before and after the injury, the difference being the measure of compensation. This estimate takes account of the difference between the remuneration that could be earned for the heavy work he would have done if healthy and that which he shall earn for the work he can do having a disability (compare Abbaye’s words “shevet gedolah,” BK 86a; and R. Isaac in TJ, BK 8:3, 6b). Ẓa’ar is assessed by estimating what a person, like the injured, would be prepared to pay to avoid the pain resulting from the injury as by way of narcotics or a drug; rippui is an estimate of the medical expenses to be incurred by the injured in order to be cured; shevet is the estimated loss of remuneration which the injured could have earned during the period of his illness; boshet is assessed according to the social position of both parties (BK 8:1). Because of the difficulty in measuring boshet in monetary terms, the sages at various times determined fixed measures for various acts of boshet, thus, e.g., 200 zuz for a slap on the face, 400 zuz for pulling a man’s hair or spitting on him – the tannaim already being in dispute as to whether these measures were for the rich or for the poor (BK 8:6). Where the injured party suffers damage under one or some of the five headings only, the injuring party compensates him accordingly: thus if the injured party suffers boshet or rippui only, the latter compensates him under these headings alone.Compensation for damage under the above four headings, excluding nezek, is payable only in the case of bodily harm inflicted willfully, or by gross negligence, caused by the wrongdoer’s person (Rashi to BK end of 26a). There is no liability for boshet in the absence of an intention to harm or shame (BK 8:1). The interpretation of the commentators is that there is liability for nezek even when resulting from mischance (ones), and no liability under the other four headings except when resulting from negligent or willful conduct.
But it may also be argued that there is liability for nezek in the case of negligence only, while a man is not liable under the other four headings unless the conduct is willful, or grossly negligent. It would seem that the reason for confining liability under the aforesaid four headings to the case where an injury is willfully inflicted by one person on the body of another (and not by a person on an animal or by an animal on a person), whereas for nezek there is liability in all the above cases, stems from the principle that the tortfeasor’s liability for compensation is confined to such damage only as he could have foreseen at the time of causing the injury.
Hence, inasmuch as damage under the said four categories of compensation varies from one injured party to another, the tortfeasor cannot be required to have foreseen the measures of each relevant to the particular injured party except when he has willfully inflicted a bodily injury by his own hand, because in such case, having seen the injured party to whom he was about to cause harm, he should have known the measure of ẓa’ar, rippui, shevet, and boshet peculiar to this particular injured person. Insofar as the said four categories of damage accompany every case of ḥabbalah and thus their scope should therefore be foreseen by the tortfeasor, they are apparently already included in the assessment of the nezek. Moreover, even where compensation is payable under all five headings specifically, payment is made to the extent of the foreseeable measure of each only and in no larger measure.
Thus if an assessment of compensation for an injury has been made, this amount of damages only is payable, even if the health of the injured party should thereafter deteriorate unexpectedly (BK 91a).Already in the talmudic period – in Babylonia, and certainly in other countries – many judges would not give judgment for damages under one or more of these five categories. Some would not award compensation for boshet, or even nezek; it was not necessary as a deterrent because damage of this type was not common, and the judges outside Ereẓ Israel, not being ordained by the rabbis of Ereẓ Israel, did not feel themselves qualified to deal with such matters (BK 84b). Also in the post-talmudic period damages were not awarded under one or more of these categories according to law (Sh. Ar., ḤM 1:2), but rather the tortfeasor would be placed under a ban or punished in some other manner until he effected a reconciliation with the injured party and reached agreement with him on an equitable compensation (Piskei ha-Rosh BK 8:3).
Payment of damages may be made in money or in chattels having a monetary value and sold on the market; land, to serve as a means of payment, must be “of the best” (ibid. BK 7a). The damages are looked upon as a debt due to the injured party, in the same way as a loan or any other debt. However there are traces in the Talmud of a view that payment of damages is a penalty serving to punish the wrongdoer for his conduct and is not merely compensation (Albeck, Hashlamot ve-Tosafot to his edition of the Mishnah BK 1:3). Some sages hold the opinion that payment of “half-damages” in the case of shor tam (ox that has not gored before – see *Avot Nezikin ) is a fine (BK 15a), and therefore payment of “half-damages” was not sanctioned in Babylonia and in other countries as from the talmudic period (BK 15b).The law of the State of Israel determines that the damages due to the injured party are the amount required to restore him, subjectively speaking, to the position in which he would have been but for suffering the injury. The measure of damages varies therefore not only according to the damage actually incurred, but also in accordance with the individual circumstances of the injured party.
So no, the courts were not going around chopping off hands of woman who was defending her husband.
Devarim ch 25:13-16
You are not to have in your purse stone-weight and stone-weight, [both] large and small. You are not to have in your house efa and efa, [both] large and small. A stone-weight perfect and equal shall you have, an efa perfect and equal shall you have,
in order that your days may be prolonged on the land that YHWH your God is giving you. For an abomination to YHWH your God is everyone doing these,
everyone committing corruption!
Commentary:
Stealing and thievery are equal to murder in Torah Law. Stealing may seem “small” or “just the way things go” in some cases, but there is no such thing as… “it only effects or affects me”, is a good article which gives some good examples of stealing one might not have considered.
The Laws of Stealing
• It is forbidden to steal, whether from a child or a grownup, Jew or Gentile, and even from an individual who has caused you pain. The prohibition applies even to an object which is of minimal value, less than a perutah.1 However, it is technically permitted to take an item whose worth is so minimal that the owner will not care if it is taken, such as a sliver of wood from a bundle of wood for use as a toothpick. Ideally, however, this too should be avoided unless one has the express permission of the owner.
2.• Stealing is forbidden even if one has no intention of keeping the item. For example, it is forbidden to temporarily take an item simply to cause the owner aggravation or to teach him a lesson not to keep his money or objects in unsafe places. Likewise one is not permitted to steal in order to play a joke on a friend.
3• If a person’s coat or boots were mistakenly exchanged at a wedding hall or in another public area, it is forbidden for the victim of the exchange to use the exchanged garment or keep it as his own. If the owner comes to claim it, he must return it, even if his own is lost.
4 To circumvent this issue, many public places, such as synagogues, hang a sign stating that by hanging their coats in this place, the owners agree that if their garment is mistakenly exchanged, the other person has permission to wear it.• It is forbidden to purchase stolen goods. If a seller is known to be a thief who sells stolen goods, it is forbidden to purchase anything from him. Likewise, it is forbidden to have any pleasure from stolen goods, even without purchasing it, such as riding on a stolen horse or entering a stolen home to avoid the heat. This applies even if the owners have given up hope of ever recovering their stolen item.
5• It is forbidden to steal exams before they are given in order to review them and get good grades. This is not only considered “geneivat da’at” (deception) but is considered actual stealing, for eventually he will be hired on account of his “good” grades, and had the employer known that these grades were not actual grades he would not have been hired. Thus he is stealing money from a future employer.
6• Rabbi Yeshayahu Horowitz writes, “One should repeat Torah ideas in the name of the person who originally said it, for the theft of such ideas is worse than the theft of money. The soul of a Jew and the Torah are one, thus stealing Torah ideas is tantamount to wounding the soul. How great is the sin of one who repeats an explanation of a verse, or something else he has heard and does not mention the name of the person who originally said it or wrote it.”
7• An employee may not use the property of his employer or the employer’s firm for his own personal purposes. He must therefore refrain from using the company’s telephone, copier, other machinery, car, etc., unless he knows forcertain that the employer permits such usage.
The fact that many other employees in the company violate this rule is not relevant; this does not constitute a “prevailing custom” which an employer is obligated to respect.If an employee is not certain whether the employer permits the usage of a particular item of company property, he should ask himself the following question: If the employer were in his presence at the time, would he refrain from using the object or would he continue to do so unimpeded? If he would refrain from such usage or feel uncomfortable about it in the employer’s presence, this usage should be avoided even when the employer is not present.• A worker may not take off time from work for prayer without permission. Prayer should be done on his own time. If an express agreement was reached with the employer about this issue, or if a prevailing custom exists in that field of work in that location to the effect that the employees pray on company time, it is permitted.
8• In the same vein, it is forbidden for a person who has two jobs to do work for one job while at the other job. For instance, a teacher who has an office job in the afternoon for a different employer may not have a discussion with a student’s parent while at the second job.• It is also not permitted to take extended coffee breaks and the like, more than the expected norms.
Devarim ch 25:17-19
Bear-in-mind what Amalek did to you
on the way, at your going out from Egypt, how he encountered you on the way
and attacked-your-tail—all the beaten-down-ones at your rear—
while you [were] weary and faint,
and [thus] he did not stand-in-awe of God. So it shall be:
when YHWH your God gives-you-rest from all your enemies round about
in the land that YHWH your God is giving you as an inheritance, to possess it,
you are to blot out the name of Amalek from under the heavens;
you are not to forget!
Commentary:
G-d, Blessed be He, commands us to never forget those who took advantage of us when we were in a vulnerable state or situation, or even events such as fleeing into freedom from an oppressive source, society, culture, or even mindset of idolatry as was going on in Egypt. The Nation of Israel was fleeing from the harm of a pagan idol slave life into the vast unknown wilderness of serving Torah and HaShem. They were attacked from behind without cause by the Amalek. That evil assault is still remembered to this day and will not be forgotten even until the end of days when, may it be soon, the Mashiach comes.
Amen and Amen … #thankyouHaShem
Congratulations! you have made through another Bible Study! Sounds some Praise and Joy to Our Father who is in Heaven!
Glory to the One and Only Living G-D… HaShem!I pray that everyone, everywhere, repents and returns to the only one who can save HaShem!The True and Only Living G-d!Receive Torah ….be back in the covenant of G-d. Be at the Har Sinai say yes and be saved…….. the choice is yours.Amen and AmenSay it again for the people in the back!
OAmein and OAmein
Blessings after reading the Torah.
Boruch atoh ado-noy elo-haynu melech ho-olom, asher nosan lonu toras emes, v’cha-yay olom nota b’sochaynu. Boruch atoh ado-noy , nosayn ha-toroh.
Translation:
Blessed are You, L-rd our G-D, King of the universe, who has given us the Torah of truth and planted eternal life within us. Blessed are You L-rd, who gives the Torah.
CREDIT LEARN THE TORAH BLESSINGS FOR AN ALIYAH
Biblical portion of Bible Study complete.
friendly reminder:
Shout, O infertile one,
You who bore no child!
Shout aloud for joy,
You who did not travail!
For the children of the wife forlorn
Shall outnumber those of the espoused
—said GOD.
Enlarge the site of your tent,
Extend the size of your dwelling,
Do not stint!
Lengthen the ropes, and drive the pegs firm.
For you shall spread out to the right and the left;
Your offspring shall dispossess nations
And shall people the desolate towns.
Fear not, you shall not be shamed;
Do not cringe, you shall not be disgraced.
For you shall forget
The reproach of your youth,
And remember no more
The shame of your widowhood.
For the One who made you—whose name is “ GOD of Hosts”—
Will espouse you.
The Holy One of Israel—who is called “God of all the Earth”—
Will redeem you.
GOD has called you back
As a wife forlorn and forsaken.
Can one cast off the wife of his youth?
—said your God.
For a little while I forsook you,
But with vast love I will bring you back.
In slight anger, for a moment,
I hid My face from you;
But with kindness everlasting
I will take you back in love
—said GOD your Redeemer.
For this to Me is like the waters of Noah:
As I swore that the waters of Noah
Nevermore would flood the earth,
So I swear that I will not
Be angry with you or rebuke you.
For the mountains may move
And the hills be shaken,
But my loyalty shall never move from you,
Nor My covenant of friendship be shaken
—said GOD, who takes you back in love.
sefaria.orgToday’s Bible Study is Complete.Thank you Merciful HaShem, for allowing us to meet this day.(closing comment, Blessings After Reading The Torah, and Priestly Blessing and all sources are hyperlinked.)note: All sources are hyperlinked to allow more translatable version in POD Cast. I Pray others got something out of this Portion, Tanakh Bible Study, and Spiritual Torah Teaching.Until next time, let us close with…..
The Priestly Blessing
And HaShem our G-D spoke to Moses, saying: “Speak to Aaron and his sons, saying, ‘This is the way you shall bless the children of Israel. Say to them:
Yivarechecha Adonai viyishmirecha
Ya’er Adonai panav elecha veechuneka
Yeesa Adonai panav elecha viyasem lecha shalom
“The L-d bless you and keep you;
The L-d make His face shine upon you,
And be gracious to you;
The L-d lift up His countenance upon you,
And give you peace.” ’
“So they shall put My name on the children of Israel, and I will bless them.”
In HaShem and HaShem’s alone Mighty Glorious Name.
Forever and Ever
O’Amein and O’Amein.
(Cover Art created by Marie Speaks GOD’s Grace Bible Study: Photos , Apps, Internet pull, or facebook page .. credits are noted on art and or hyperlinked for credit)
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Welcome, the following is a brief review of this Bible Study.
1. This BLOG post will have the resources and sources links for the Season 6 Bible Studies. 2. All Books used and Readings from during Live Bible Study can be found on Our Website: Marie Speaks GOD’s Grace. Live in the Bible Study Blogs portion of the website. 3. After Live Bible Studies have completed: I will upload to Rumble and Youtube, and post link in this BLOG.
How we conduct Bible Studies here:We believe in One and Only One G-D. HaShem; The G-D of Abraham, Isaac, and Jacob.We do not and will not Pray in any others name or Praise any other, but HaShem. Exodus chapter 20: 2-14.God spoke all these words, saying:I the LORD am your God who brought you out of the land of Egypt, the house of bondage:You shall have no other gods besides Me.You shall not make for yourself a sculptured image, or any likeness of what is in the heavens above, or on the earth below, or in the waters under the earth.You shall not bow down to them or serve them. For I the LORD your God am an impassioned God, visiting the guilt of the parents upon the children, upon the third and upon the fourth generations of those who reject Me, but showing kindness to the thousandth generation of those who love Me and keep My commandments.
We believe G-D has called each of us to search matters out. (It is the glory of God to conceal a matter, And the glory of a king to plumb a matter.Like the heavens in their height, like the earth in its depth, Is the mind of kings—unfathomable.
Proverbs 25:2 -3)
This is one reason why here at Marie Speaks G-D’s Grace Bible Study, we review several historical references and resources, of which we provide links and or screen shots for others to study at their leisure.We have been directed by G-D Wonderful and Almighty, to go Book by Book, Verse by Verse; sharing HIS Torah and Tanakh.We believe as directed by G-D Our Heavenly Father, learning and growing in Torah and Tanakh leads to understanding and wisdom; this shall only be achieved in reading, studying, and sharing HIS Word for ourselves; not relying on man. Learning, growing, and studying with OUR L-D is to be done with others that are like minded, but more so during our personal time.The BLOGs are written to assist those just beginning to study the BIBLE as a starting point. The Live or recorded Bible Studies are to cover and release opportunities and guidance, but ultimately is ones own personal responsibility to rule, govern, and be purposeful in their relationship with G-D.Proverbs 22: 4 thru 6The effect of humility is fear of the LORD, Wealth, honor, and life.Thorns and snares are in the path of the crooked; He who values his life will keep far from them.Train a lad in the way he ought to go; He will not swerve from it even in old age.Ezekiel 18: 20 thru 22The person who sins, he alone shall die. A child shall not share the burden of a parent’s guilt, nor shall a parent share the burden of a child’s guilt; the righteousness of the righteous shall be accounted to him alone, and the wickedness of the wicked shall be accounted to him alone.Moreover, if the wicked one repents of all the sins that he committed and keeps all My laws and does what is just and right, he shall live; he shall not die.None of the transgressions he committed shall be remembered against him; because of the righteousness he has practiced, he shall live. Is it my desire that a wicked person shall die?—says the L-d G-D. It is rather that he shall turn back from his ways and live.May HaShem, Blessed be He, continue to Bless us all and may we all be forever written in the Book of Life. O’Amein and O’AmeinA little about me: I love HaShem, TORAH, and Tanakh!!!!! I am not perfect!!!!If we meet: We talking about Torah, drinking tea or coffee, and what books are out about HaShem! And maybe over some kosher pizza… maybe over some kosher steak…make over super sweet kosher cake ……. have a fun laugh about you guess it… Torah! Or on a bike, or during a hike, or while riding on a train in the rain as the rain falls nicely on the plain in Spain….., but either way…..We’ll be talking about TORAH!!!!What is import to me:……..A relationship with Our Father HaShem, Our Merciful Creator, Savior, and Wise King. Live in Torah, live with Family and community of Tribe.My thoughts: We may not be perfect, but we study, we learn, we laugh, & we grow; we try try and have the courage to try again.My goals: To learn, and grow, and share Love of Torah in HaShem with others who are willing or open to hearing. HaShem is my refuge, my strength, my confidant, and my true resting place.I have been using the minds.com account and Rumble (Live Bible Study video Post: Rumble )as main accounts.Lastly, NEVER LOSE FAITH, Hope, and have Courage!!!! Let’s continue to Fear and Love HaShem like a משיח and Pray. PRAY FOR OUR NATION, enemies, fellows, and many lost Sons and Daughters of Torah to return to HaShem, Blessed be He, for ever and ever Amen. HaShem is with me … I shall not be afraid!!!!!Blessings and Prayers.with Love truly,MarieLet US Begin!!!!Link to Rumble LIVE Bible Study:Link to previous Bible Study:Audio POD Cast BLOG version of Bible Study: Audio of BLOG:Link to Youtube Live Link Bible Study:cover art credit: Fair use:Under the fair use doctrine of the U.S. copyright statute, it is permissible to use limited portions of a work including quotes, for purposes such as commentary, criticism, news reporting, and scholarly reports.There are no legal rules permitting the use of a specific number of words, a certain number of musical notes, or percentage of a work.
