By Joseph Shulam.
I have stated it before that the reading of the Torah portion (The Parasha) every Shabbat in the synagogues around the world always seems to bring a Textual discussion that contextually fits into the current events that are happening in the same week. And in reality, for me personally, when I read the text of that Sabbath’s portion, it always seems to touch on some issue or problem or challenge.
This next Sabbath, the reading will be from Parashat Ki Teitzei: (Deuteronomy 21:10–25:19).
From the Prophet, we will be reading from Isaiah 54:1-10.
From the New Testament, we will be reading from the Gospel of Matthew 24:29-42.
The Torah portion starts with the following words:
“When you go out to war against your enemies…“.
Israel has been at war for nearly two full years, with one of the cruelest and devious enemies in the history of the Jewish people from the time of Abraham, Isaac, and Jacob, perched on the top of the hills leading to the old road to Jerusalem.
Ki Teitzei is one of the most densely packed portions, having a wide variety of laws.
Let’s consider the figure of Jesus as our older brother (as referenced in Romans 8:29 and Hebrews 2:11-12). We see resonance between His teachings and the spirit underlying Ki Teitzei’s laws:
1. Laws of Compassion and Ethics
Regulations guiding humane treatment of female captives (Deut. 21:10–14) set a standard of dignity and respect even during conflict.
A command to return lost items, even to one’s enemy, promotes moral responsibility (Deut. 22:1–3).
The directives on treating captives and returning lost property echo Jesus’ teachings on love, mercy, and reconciliation—such as loving one’s enemies and restoring what is lost.
2. Holiness in Daily Life
The prohibition of wearing clothing made of wool and linen mixed (Deut. 22:11) underscores symbolic distinctions and spiritual purity.
A Mandate to construct a guardrail for rooftops to prevent harm (Deut. 22:8)—a principle of cemetery, care, and community concern.
The laws around purity (e.g., shatnez) and care (e.g., rooftop fence) speak to intentional separation and care for soul and community. Jesus expands this in the Sermon on the Mount (Matthew 5–7), calling disciples to internalize holiness, not just external observance.
3. Justice and Dignity
A loan given with collateral must be returned overnight to keep dignity intact (Deut. 24:10–13).
Prohibition on withholding a worker’s pay overnight (Deut. 24:14–15).
Encouraging active community involvement rather than passivity when others suffer (Deut. 24:6, 17–18).
Jewish laws against the oppression of workers align with Jesus’ advocacy for people experiencing poverty and injustice. Consider His criticisms of religious leaders who burdened people with harsh demands without compassion.
“Not standing idle” mirrors Jesus’ command to actively love one’s neighbor as oneself—not just passively avoiding wrongdoing but proactively doing good.
4. Family & Social Laws
Fair distribution of inheritance among children.
A call to never forget Amalek’s attack, symbolizing enduring vigilance against cruelty and injustice (Deut. 25:17–19).
These commandments span civil law, ritual practice, social justice, and spiritual remembrance, reflecting a whole-life ethical framework.
Remembering Redemption
The mitzvah to remember Amalek suggests vigilance against spiritual erosion. Jesus embodies victory over evil—a final fulfillment of that call to recognize and resist injustice. This mitzvah (commandment) would give some unseasoned minds the impression that God is commanding Israel never to forgive or have peace with one of the most bitter enemies and cruelest enemies throughout our history. God wants us to remember the evil and cruelty and pure unrestrained hate that caused the Amalek to do some of the most brutal and most barbaric acts of human behavior, just like in the last 600 days, the Hamas and the other proxies of our ancient enemy Iran (Persia), like the Hezbollah in Lebanon.
The murderous and genocidal intentions of our enemies today must be remembered, and not only remembered, but action taken against our enemies, who are the enemies of Christians and others who want to live in peace and practice their faith with love and respect for all humans.
There comes a time when simple justice and the desire to survive and exist are challenged, and war is imposed on you because your enemy is blinded by hate with blood thirsty intentions to erase the Jewish state of Israel and kill every Jew in the Middle East. This is not the first time in history that these very same enemies persecuted and desired to kill all the Jews. Now this enemy wears a different hat, imagining that Israel will, out of pure weakness, allow the descendants of ancient Amalek to destroy and eliminate Jews and Israel from the map of humanity.
Well, dear brothers and sisters, in our Torah part, God already tried with the Egyptians in the days of Pharaohs, and with Ancient Persia in the days of Queen Esther, and Mordechai the Jew tried and failed.
The Torah is not an ancient dead document, an archeological ancient artifact, but a living word inspired by God himself. God’s word is a living word, and it exists and continues to inspire people like you who are thirsty and hungry for God’s Word and for His righteousness to be shining.
I suggest that all my brothers and sisters read the Torah portion from beginning to end every week and allow God’s Word to be our special spiritual vitamin for the week. Spend time not only reading but meditating on God’s word until you feel the spirit of God washing you from inside with a fresh and kind perspective, even in times that are being challenged by war, like in our own present times. The Torah of God is always relevant, but especially important is for the word of God to wash our insides with the purity and inspiration of the Holy Spirit of God and equip us to live in this world where war and hate and cruelty are constantly attempting to delete and eliminate love and truth and compassion from the dry and challenging world that we live in.
An interesting test of truth from the new tools of AI for searching and rescue of Biblical truth!
Joseph Shulam and AI No.4
The phrase “on the first day of the week” (Greek: mia tōn sabbatōn, literally “one [day] of the Sabbaths”) has a layered meaning in both the Bible and Early Christian literature. Let me break it down for you:
1. Biblical Background (Jewish Context)
- In Jewish reckoning, days of the week were not named (like “Sunday” or “Monday”), but numbered in relation to the Sabbath (Shabbat).
- Thus, “the first day of the week” meant the day after the Sabbath — what we today call Sunday.
- Example:
- Genesis 1 structures time as days from evening to morning, culminating in the Sabbath.
- The “first day” after Sabbath begins a new cycle of work and life.
2. New Testament Usage
- The phrase appears several times in the NT, especially in connection with the resurrection:
- Matthew 28:1; Mark 16:2; Luke 24:1; John 20:1 — all record that Yeshua (Jesus) rose on “the first day of the week.”
- John 20:19 — the risen Jesus appears to His disciples on that same day.
- Acts 20:7 — believers gather to “break bread” on the first day of the week.
- 1 Corinthians 16:2 — Paul instructs believers to set aside contributions “on the first day of the week.”
- For early Jewish disciples of Yeshua, this day gained special significance because it was tied to the resurrection and the community’s worship.
3. Early Christian Literature
- In early Christian writings (1st–2nd century), the “first day of the week” gradually became known as “the Lord’s Day” (hē kyriakē hēmera), already in Revelation 1:10.
- Didache 14 (early 2nd century) — instructs believers to gather and break bread on the Lord’s Day.
- Ignatius of Antioch (c. 110 CE) — speaks of no longer keeping the Sabbath in the old way but living “according to the Lord’s Day, on which also our life sprang up again” (Letter to the Magnesians 9).
- Thus, it was seen not only as the first day of the workweek but as a memorial of resurrection, symbolizing new creation and eternal life.
4. Theological Meaning
- Resurrection & New Creation: Just as the Sabbath commemorates creation’s completion, the “first day” commemorates new creation through the Messiah’s resurrection.
- Worship Gathering: Early believers met on this day for communal worship, reading Scripture, prayer, and breaking bread.
- Identity Marker: It distinguished the Jesus-following community from other Jewish groups while still rooted in Jewish time reckoning.
The phrase “on the first day of the week” in the Bible means Sunday, the day after the Sabbath, and in early Christian usage it became the day of resurrection, worship, and new creation, later called the Lord’s Day.