Devarim 15 (Deuteronomy 15)
Devarim 15 discusses the release of debts and slaves during the Year of the Release. At the end of 7 years all debts are to be forgiven and Hebrew slaves are to be released. These commandments do not apply to the foreigner. When properly implemented these commandments would eliminate the generational poor in Yisrael. There is however, a provision for the Hebrew slave to remain with their master at the end of 7 years. This is the choice of the individual. There are also provisions for the master to provide for the departing slave so that they do not leave empty handed. There is a discussion of the firstling that is to be brought to the place Yehovah chooses.
Yehovah is used 15 times in Devarim 15.
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Release of the Debt
Release of the Debt
Devarim 15:1
1 At the end of seven years you shall make a release.
End comes from the Hebrew word קֵץ qets (H7093). It is in the Bible 67 times. קֵץ qets (H7093) is translated end 52 times, after 10 times, border 3 times, infinite 1 time and process 1 time. The Hebrew text is מִקֵּץ. The Prefix מ means from, of or out of. There is the possibility that מִקֵּץ is a different word altogether from קֵץ qets (H7093).
It appears that the release would be at the end of the seven years. However, the year of release is the 7th Year, Sabbatical Year. One does not wait for the end ot the year before they release the debts. The release should be fully completed by the end of the seventh year. It will take considerable time to complete all the transactions of the release and to balance accounts. However, one should not delay the process, Mishlei 3:27.
27 Withhold not good from them to whom it is due, when it is in the power of your hand to do.
We should always balance accounts at the earliest possible date. It should be a pleasure to release a brother from the burden they are carrying.
Devarim 15:2
2 And this the word (davar) of the release (shemittah). Every creditor that lends to his neighbor shall release; he shall not exact of his neighbor, or of his brother; because it is called Yehovah’s release (shemittah).
Release is the Hebrew word שְׁמִטָּה shemittah (H8059). It is in the Bible 5 times and it is always translated release. It is used 4 times in Devarim 15 and one time in Devarim 31:10-11.
10 And Moshe commanded them, saying, At the end of seven years, in the appointed time (moed) of the year of release (shemittah), in the Feast of Sukkot, 11 when all Yisrael is come to appear before Yehovah your Redeemer in the place which He shall choose, you shall read (qara) this Torah before all Yisrael in their hearing.
In Devarim 15:2, creditor is the Hebrew phrase בַּעַל מַשֵּׁה. It is two Hebrew words בַּעַל baal (H1167) and מַשֶּׁה mashsheh (H4874).
בַּעַל baal (H1167) is in the Bible 82 times. It is translated man 25 times, owner 14 times, husband 11 times, have 7 times, master 5 times, man given 2 times, adversary 1 time, archers 1 time, babbler + לָשׁוֹן lason (H3956) 1 time, bird + כָּנָף kanaf (H3671) 1 time, captain 1 time, confederate + בְּרִית beriyt (H1285) 1 time and 12 miscellaneous words.
בַּעַל baal (H1167) typically refers to one of a higher position of authority whether given or taken. Often it carries the meaning of lord in a generic sense.
מַשֶּׁה mashsheh (H4874) is in the Bible 1 time and is translated creditor. It refers to the one who holds the loan that is released in the 7th year. It comes from the Hebrew word נָשָׁה nashah (H5383).
נָשָׁה nashah (H5383) is in the Bible 13 times. It is translated exact 3 times, lend 3 times, lend on usury 2 times, creditor 2 times, extortioner 1 time, taker of usury 1 time and usurer 1 time.
The unusual thing about נָשָׁה nashah (H5383) is that it is identical to נָשָׁה nasah (H5382).
נָשָׁה nasah (H5382) is in the Bible 6 times. It is translated forget 4 times, deprive 1 time and exact 1 time.
For all Yisraeli, all debts are forgiven from other Hebrews. There are other provisions related to lending and borrowing. However, there is no provision for the foreigner.
Devarim 15:3
3 Of a foreigner you may exact. But which is your with your brother your hand shall release;
Foreigner is the Hebrew word נָכְרִי nokriy (H5237). It is in the Bible 45 times. נָכְרִי nokriy (H5237) is translated stranger 18 times, strange 16 times, alien 4 times, strange woman 3 times, foreigner 2 times, outlandish 1 time and stranger + אִישׁ iysh (H0376) 1 time.
נָכְרִי nokriy (H5237) is something or someone that is foreign, strange or alien. It is often used as a noun, foreigner or stranger. A non-Yisraeli is a “foreigner”. This typically refers to one of a foreign nation that is either traveling through or takes up temporary residence. These usually have no intention of joining themselves to the Commonwealth or people of Yisrael. These people typically intend to return to their lands or will eventually travel to a new land.
Foreigners are not released of debts.
Again we should release our brothers. The reasoning is next.
Redeeming Our Brother
Redeeming Our Brother
Devarim 15:3
3 Of a foreigner you may exact. But which is your with your brother your hand shall release;
We are to release our brethren of all debt in the 7th year. On the other side of this, we should never avoid lending to a brother in need, because the year of release is fast approaching. One should not be overly concerned that they will not recover funds prior to the year of release.
Lending to a brother in need requires that one place their faith in Yehovah. A brethren’s lack of fiscal responsibility should never be a reason for not lending to a brethren. We should lend based on the need of a brethren. Those who owe are not the source of payment, Yehovah should be our source for all increase.
Devarim 15:4
4 save when there shall be no poor among you; for Yehovah shall greatly bless you in the land which Yehovah your Redeemer gives you an inheritance to possess it.
Realistically, there should never be a long-term poor individual among the Children of Yisrael. All should have sufficient resources to survive and then some. Yeshua does warn us of the poor in Yochanan 12:8.
8 For the poor always have with you; but Me have not always.
There will always be poor among us. This is not something we should be proud of. It is something we should work together to eliminate among the brethren through God. How we treat the poor may determine how often we have Yeshua with us.
Our goal should never be to obtain wealth at the expense of helping our brethren. There is no point in having wealth when our brethren are suffering. We should want all to be well cared for. However, there are some limitations to this. Paul warns in 2 Thessalonians 3:10-12.
10 For even when we were with you, this we commanded you, that if any would not work, neither should he eat. 11 For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. 12 Now them that are such we command and exhort by our Lord Yeshua Messiah, that with quietness they work, and eat their own bread.
It is always a difficult question. Do people not work because they cannot or will not? Too often people are beaten down by the world to exhaustion. We should help people get back on their feet and through Messiah achieve better than they thought was possible. To simplify the process, we should be led of the Spirit and always have a willing heart looking for the opportunity to help, Galatians 6:10.
10 As we have therefore opportunity, let us do good to all, especially to them who are of the household of faith.
The continuance of our inheritance may often depend on our obedient and willing heart.
Devarim 15:5
5 Only if you carefully hearken to the voice of Yehovah your Redeemer, to observe to do all these commandments which I command you this day.
We need to carefully consider every request before us. We are to hearken to Yehovah and help our brethren in need. The year of release is much more than just paying off debts, it is to help those that fail to manage their finances. It is to prevent long-term generational poverty in Yisrael. If we would hearken to Yehovah, then we would see the fulfillment of wealth or at least sufficiency for all.
Devarim 15:6
6 For Yehovah your Redeemer blesses you, as He promised you. And you shall lend to many nations, but you shall not borrow; and you shall reign over many nations, but they shall not reign over you.
If we would observe the year of release, we would eventually see the wealth across the nation of Yisrael. This would all occur because Yehovah would bless Yisrael above other lands. Therefore we would have sufficient to lend and would not need to borrow. However, this is a long-term plan that requires obedience and faith. We must trust in His ways and not that of the world.
Eradication of the Poor
Eradication of the Poor
Devarim 15:7
7 If there be among you a poor man of one of your brethren within any of your gates in your land which Yehovah your Redeemer gives you, you shall not harden your heart, nor shut your hand from your poor brother.
Whenever there is one that is poor among the brethren, we are to help them. We are not to question them how they became poor. We are to help them.
It should be obvious that they were fiscally irresponsible or a mishap happened. The reason is not always as important as our willingness to help. We need to help them with their immediate needs. If possible, we should help them get back on their feet.
Devarim 15:8
8 But you shall open your hand wide to him, and shall surely lend him sufficient for his need, which he wants.
We are to open our hands wide. We should be willing to help a brother in need. If possible, it is best to lend with no thought of return. We should look to Yehovah for our return. We should always have sufficient to glean from, Vayyiqra 23:22.
22 And when you reap the harvest of your land, you shall not make clean riddance of the corners of your field when you reap, neither shall you gather any gleaning of your harvest. You shall leave them to the poor (aniy), and to the stranger (ger). I Yehovah your Redeemer.
Devarim 15:9
9 Beware that there be not a thought in your wicked heart, saying, the seventh year, the year of release, is at hand; and your eye be evil against your poor brother, and you give him nought; and he cry to Yehovah against you, and it be sin to you.
We should never use the Year of Release as a reason not to lend. We should never foolishly think that our wealth is our own, Devarim 8:17.
17 And you say in your heart, My power and the might of hand has gotten me this wealth.
As God has given, God can take away just as easily. Woe to the man that sees His brother suffering and turns away. It would be a sin not to help a brother in need.
When we think of the possibility of a needy or poor individual crying out to Yehovah, we should take this very seriously. Our lack of compassion for others will come back to haunt us someday at the Judgement Seat of Messiah. Never forget the parable of the Unforgiving Servant. He was forgiven much; however, he had little compassion to forgive others, Matityahu 18:31-35.
31 So when his fellow servants saw what was done, they were very sorry, and came and told to their lord all that was done. 32 Then his lord, after that he had called him, said to him, You wicked servant, I forgave you all that debt, because you desired me. 33 Should not you also have had compassion on your fellow servant, even as I had pity on you? 34 And his lord was angry, and delivered him to the tormentors, until he should pay all that was due to him. 35 So likewise shall My heavenly Father do also to you, if you from your hearts forgive not every one his brother their trespasses.
So many of us cry our to God and delivers us to a better a life. Too these find little time to help others. It is said when we find little time or resources to help others in need.
Devarim 15:10
10 You shall surely give him, and your heart shall not be grieved when you give to him. Because that for this thing Yehovah your Redeemer shall bless you in all your works, and in all that you put your hand to.
When we willingly give, there is always a blessing. However, if we give to receive a blessing; then we are not giving willingly. To give to receive is almost mercenary. The real blessing in life is to see others prosper. This is not the only blessing.
Devarim 15:11
11 For the poor shall never cease out of the land. Therefore I command you, saying, You shall open your hand wide to your brother, to your poor, and to your needy, in your land.
Regardless of our best efforts, there will always be those that are poor. There will always be those that are not fiscally responsible. There will always be those in need. It really does not matter why. We are to help these people regardless of their irresponsibility. It is our responsibility to help and not question. Just ensure you have a willing heart that is led by the Spirit.
Hebrew Slave
Hebrew Slave
Devarim 5:12
12 If your brother, a Hebrew man, or a Hebrew woman, be sold to you, and serve you six years; then in the seventh year you shall let him go free from you.
During Biblical times, there was the possibility of the Hebrew Slave. The slave was to be freed in the Year of Release. There would be no condition barring release by the master.
Devarim 5:13-14
13 And when you send him out free from you, you shall not let him go away empty. 14 You shall furnish him liberally out of your flock, and out of your floor, and out of your winepress. Yehovah your Redeemer has blessed you, you shall give to him.
When the Hebrew slave was released, the Hebrew lord of the slave was to provide generously for the slave. The lord was to give from their flocks, threshing floor and winepress.
We should not see this as a burden. It should be viewed as an opportunity to help another individual return to society. Our hope is that this individual would become a contributing member for the overall good. With each individual that returns to full status, it benefits all.
We see similarly in the body of Messiah. As each member matures and grows into a functioning member, it lightens the burden and increases overall effectiveness of the body.
Devarim 15:15
15 And you shall remember that you were a bondman in the land of Mitzrayim, and Yehovah your Redeemer redeemed you. Therefore I command you this thing to day.
We should always remember where we came from. Every year, we are to remember that we were once in bondage to Pharoah 3500 years ago. Many of us were in bondage to the greater Pharoah until we walked out of his kingdom and walked into Yehovah’s. Salvation brought us out of a much crueler bondage. Many fail to appreciate this. We must remember to always keep this in mind as we deal with those still in the bondage to Satan and the world.
Many believers have unknowingly returned to their former bondage. Whenever possible, we should help free others from the bondage of religious traditions and false worship, 2 Timothy 2:24-26.
24 And the servant of the Lord must not strive; but be gentle to all, skillful in teaching, patient, 25 in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging (epignosis) of the truth; 26 and they may recover themselves out of the snare of the devil, who are taken captive by him at his will.
We need to help educate those who are in bondage to the devil. So that they can repent of false teaching and find the freedom that God affords righteous believers.
Related to the release of Hebrew slaves is Shemos 21:2-4.
2 If you buy a Hebrew servant, six years he shall serve and in the seventh he shall go out free for nothing. 3 If he came in by himself, he shall go out by himself. If he was married, then his wife shall go out with him.
The Hebrew slave is released the seventh year. If he came in by himself, he leaves by himself. If he was married prior to being bought, he is to leave with His wife. There is another possibility in Shemos 21:4.
4 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.
If the master gave the Hebrew slave a wife and there are children, then the wife and children are to stay with the master. However, it would seem that the wife and children would be released in the seventh year as well. This will be discussed in the next section. There are some complexities related to this issue.
There is no discussion if the man previously had a wife and children are born during the servitude. It would seem these children would be free.
Decision to Stay
Decision to Stay
Devarim 15:16-17
16 And it shall be, if he say to you, I will not go away from you; because he loves you and your house, because he is well with you; 17 then you shall take an awl, and thrust through his ear to the door (delet), and he shall be your servant for ever. And also to your maidservant you shall do likewise.
There is always the possibility that the Hebrew slave will not want to leave. They have the option of staying. If that is the case, then an awl is to be driven through their ear; however, not immediately. There are requirements that have to be met in Shemos 21.
Shemos 21:5-6
5 And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free. 6 Then his master shall bring him to the judges; he shall also bring him to the door (delet), or to the door post (mezuzah); and his master shall bore his ear through with an awl; and he shall serve him for ever.
If a slave states they love their master, they are to be taken before the Judges. Shemos 21 brings out a little more than Devarim 15. Shemos 21:5 states if the individual loves their wife and children. This is because of Shemos 21:4.
4 If his master have given him a wife (ishshah), and she have born him sons or daughters; the wife (ishshah) and her children shall be her master’s, and he shall go out by himself.
If a slave desires to stay with his wife, then he may elect to stay with his master. One way this could happen is if the wife is a stranger, non-Yisraeli. Non-Yisraeli are not released in the Year of Release. If that is true, then a whole new problem exists. Yisraeli is not to marry a stranger or foreigner. If a master allowed or even caused this to happen, it is not clear if Yehovah would bless such a union. Yehovah strictly forbids these marriages, Shemos 34:15-16.
15 Lest you make a covenant with the inhabitants of the land, and they go a whoring after their redeemers, and do sacrifice to their redeemers, and call you, and you eat of his sacrifice; 16 and you take of their daughters to your sons, and their daughters go a whoring after their redeemers, and make your sons go a whoring after their gods.
And in Devarim 7:3-4.
3 Neither shall you make marriages with them; your daughter you shall not give to his son, nor his daughter shall you take to your son. 4 For they will turn away your son from following Me, that they may serve other redeemers. So will the anger (af) of Yehovah be kindled against you, and destroy you suddenly.
It would be hard to believe that Yehovah would bless a household where this would occur. Especially, a master that would either condone or cause such a thing to occur to create new slaves in their household.
This situation would be taken before the judges to determine who was to blame. Either the slave or the master. Either way, one would think the situation in Ezra 10:14-17 would apply.
14 Let now our princes of all the congregation stand, and let all them which have taken foreign (nokriy) wives in our cities come at appointed times, and with them the elders of every city, and the judges thereof, until the fierce wrath of our God for this matter be turned from us. 15 Only Yonatan the son of Asahel and Yachazeya the son of Tiqvah were employed about this and Meshullam and Shabbetay the Levite helped them. 16 And the children of the captivity did so. And Ezra the priest, certain heads (rosh) of the fathers, after the house of their fathers, and all of them by names, were separated, and sat down in the first day of the tenth month to examine the word (davar). 17 And they made an end with all the men that had taken strange wives by the first day of the first month.
In the times of Ezra, it was understood marriages to foreigners were forbidden. As such, they made an end to all such marriages. One must choose who they will be joined to, Yehovah or anything else. We cannot serve two masters.
The other possibility is, if the wife is a Yisraeli and she wanted to stay. This becomes an issue between the husband and wife. They are to be one in agreement.
If any of these issues occur, this should be brought before the judges not just to explain, but to determine if the master has entrapped the Yisraeli in a marriage that is not within the boundaries of Torah. Or the slave has made a bad choice.
Once it is determined that the slave will remain with the master, then an awl is driven through their ear. In all cases, Hebrew slaves must be released in the year of the Jubilee, Vayyiqra 25:40.
40 As a hired servant, as a sojourner (toshav), he shall be with you, shall serve you to the year of jubilee.
All Hebrew slaves are released in the Jubilee, the 50th year. Even if they wanted to stay with the master, they would be released in the Jubilee.
What is interesting is that the awl is driven through the ear either at the door or the Mezuzah (doorpost). The Millennium, the thousand year reign of Messiah, represents the last Sabbatical Year before the Jubilee. One may choose to stay with their master. In this case, that would be Yehovah. Then they are joined to Yehovah throughout the Millennium. One who is joined to Yehovah may be thought of as a Levite. The question becomes, what would be their status in the Eternity, the Jubilee? Levities come under different laws than a common Yisraeli.
If one elects to stay in the Millennium, it may be that they were taken to the Mezuzah rather than the door.
The interesting part to all this is, the concept that a door does not exist without a door post. Yeshua, the door, cannot exist without a doorpost, a Mezuzah, Torah. So many want to throw out Torah; however, no door will exist without a door post. This is true of Messiah, without Torah there is no Messiah, no salvation.
Was it Double
Was it Double
Devarim 15:18
18 It shall not seem hard to you, when you send him away free from you; for he has been worth a double (mishneh) hired servant, in serving you six years. And Yehovah your Redeemer shall bless you in all that you do.
At the end of 6 years, when a Hebrew slave is sent away, the master is to provide for the former slave liberally. The question will always be, how did the master treat their slaves?
If it was not a double blessing to have the slave, was this a judgment against the master?
Today we must look deep into our hearts and consider how we treat others. Is it a blessing for them to be around us or are we treating others harshly?
If we find that our lives are not blessed by those around us, it may also be a judgment against us.
Firstling Males
Firstling Males
Devarim 15:19
19 All the firstling males that come of your herd (baqar) and of your flock (tzon) you shall sanctify to Yehovah your Redeemer. You shall do no work with the firstling of your bull (shor), nor shear the firstling of your sheep (tzon).
The first born of the herd and flock is to be sanctified to Yehovah. This was first mentioned in Shemos 13:11-13.
11 And it shall be when Yehovah shall bring you into the land of the Kenaani, as He swore to you and to your fathers, and shall give it you, 12 that you shall set apart (avar) to Yehovah all that open the matrix, and every firstling that comes of a beast (behemah) which you have; the males Yehovah’s. 13 And every firstling of an ass (chamor) you shall redeem with a lamb (seh); and if you will not redeem it, then you shall break his neck. And all the firstborn of man (adam) among your children shall you redeem.
All firstborn men and animals were to be Yehovah’s. This was a reminder of what occurred in Mitzrayim. Men were redeemed by the Levites. If there were not enough Levites, than silver was required, Bemidbar 3:45-47.
45 Take the Levites instead of all the firstborn among the Children of Yisrael, and the beast (behemah) of the Levites instead of their beast (behemah); and the Levites shall be mine, I Yehovah. 46 And for those that are to be redeemed of the two hundred and seventy three of the firstborn of the Children of Yisrael, which are more than the Levites; 47 you shall even take five shekels apiece by the poll, after the shekel of the sanctuary shall you take, the shekel twenty gerahs.
Devarim 15:20
20 You shall eat before Yehovah your Redeemer year by year in the place which Yehovah shall choose, you and your household.
The firstborn of the animals were to be taken to Yerushalayim every year. However, it does not state when the animals were to be taken. All males were to appear before Yehovah for the three migratory Feasts.
These offering were to be obviously eaten by the Priests, Bemidbar 18:15.
15 Every thing that opens the matrix in all flesh, which they bring to Yehovah, of men (adam) or beasts (behemah), shall be yours. Nevertheless the firstborn of man (adam) shall you surely redeem, and the firstling of unclean beasts (behemah) shall you redeem.
If the animal turned out to have a blemish, it could not be offered. These would require evaluation by the priest, Vayyiqra 27:26-27.
26 Only the firstling of the beasts (behemah), which should be Yehovah’s firstling, no man shall sanctify it; whether ox, or sheep. It Yehovah’s. 27 And if of an unclean beast, then he shall redeem according to your estimation, and shall add a fifth of it thereto. Or if it be not redeemed, then it shall be sold according to your estimation.
If the firstling is blemished, it is required to be redeemed. It was the evaluation plus one fifth. This would be 125 percent of the evaluation.
Clean and the Unclean
Clean and the Unclean
Devarim 15:21-22
21 And if there be blemish therein, lame, or blind, any ill blemish, you shall not sacrifice it to Yehovah your Redeemer. 22 You shall eat it within your gates. The unclean and the clean alike, as the roebuck (tzeviy), and as the ram (ayyal).
This somewhat clarifies that when referring to clean and unclean, it is referring to if the animal has a blemish. Some confuse unclean as an allowance to eat a swine or another animal not designated clean in Vayyiqra 11 or Devarim 14, however, these are never considered food for consumption by Torah. As such, there should never be any confusion that a swine is to be eaten or any other animal outside the boundaries of Torah.
It is just people looking for a loophole to do what they want to do. That is never an acceptable method of interpretation. That is just wishful thinking that draws one further from Yehovah and the way of life.
Blood and the Fat
Blood and the Fat
Devarim 15:23
23 Only you shall not eat the blood thereof; you shall pour it upon the land as water.
Again, the repetition that we are not to eat blood. This can be found in multiple places throughout Scriptures. However, there is minimal written to prohibit eating the fat.
As for offerings, Vayyiqra 3:16.
16 And the priest shall burn them upon the Altar. The bread (lechem) of the offering made by fire for a sweet savor. All the fat Yehovah’s. 17 A perpetual statute for your generations throughout all your dwellings, that you eat neither fat nor blood.
Then in Vayyiqra 7:24-26.
24 And the fat of the beast that dies of itself (nevelah), and the fat of that which is torn with beasts (terefah), may be used in any other use. But you shall in no wise eat of it. 25 For whosoever eats the fat of the beast (behemah), of which men offer an offering made by fire to Yehovah, even the soul that eats shall be cut off from his people. 26 Moreover you shall eat no manner of blood of fowl (of) or of beast (behemah), in any of your dwellings.
It does not seem that Torah prohibits the eating of fat, other than for dead or torn animals or animals for offerings. Many believe that offerings prohibited the eating of fat at all times. There just does not seem to be a definitive prohibition related to animals that are eaten for normal consumption.
Either way the eating of animal fat is not healthy. Many cultures use animal fats to cook food. That is probably the worse choice for cooking. Unless one is at the point of starvation, eating fat should be avoided.
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