Y‘shua is reminding the people that "character assassination" is as bad a "physical assassination" in
YHWH's sight. This is the higher level of Torah that He taught – All part of His greater command to "Love
one another‖.
This is also the first of many examples we will demonstrate of Y‘shua supporting Pharasaic Talmud:
Babylonian Talmud, Bava Mezia 58b: ―One who shames the face of his fellow, it is as if he has murdered
him‖.
The expression ―Raca‖ is probably of Aramaic origin and one which reflects on the intelligence of the one so
called. It could mean something like ̳blockhead‘ or ̳empty-head‘. In our idiom, it might be expressed as
̳idiot‘, ̳stupid‘, ̳lame brain‘, or some similar expression. These are the kind of outbursts which we could lash
out as we are driving along and someone makes a foolish decision that affects (and angers) us. ̳You fool‘
does not belittle a man‘s intelligence so much as it challenges his moral character. Such a fool was
described in Psalm 14:1—He is the kind of man who says, ―There is no God (Elohim)‖.
Sanhedrin
―But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the
judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council (Sanhedrin): but
whosoever shall say, Thou fool, shall be in danger of hell fire. (Matt 5:22)
Sanhedrin is the Hebrew for ―Assembly‖. During the rabbinic period, the Sanhedrin was an assembly of 71
scholars which acted as a Supreme Court and Legislature. The Nasi and Av Bet Din were in charge. Before
A.D. 70, it convened in the Temple chamber; later it met in various centres. Its duties consisted of
proclaiming the Rosh Hodesh (new moon), declaring leap years, and reaching decisions regarding questions
of Law.
It was discontinued before the Fourth Century. During the 16th century, Joseph Caro and Jacob Berab
unsuccessfully attempted to revive ordination in Palestine to create a new Sanhedrin. The term 'Sanhedrin'
also refers to the fourth Tractate in the Mishnah order of Nezikin. It deals with courts of justice and judicial
procedure; it also contains a list of Sins that exclude a person from entering into the afterlife.
5:23-24 First be reconciled to thy brother
―(23) Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against
thee; (24) Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then
come and offer thy gift‖.
We know that if anger is sin and if sin affects one‘s relationship with Elohim, then one cannot truly worship
Elohim while harbouring anger in his heart. The one who remembers a grievance between himself and
another should deal with it immediately, even before his acts of worship and devotion. What is interesting in
this passage is the assumption that someone else has a grievance with us. Even though I may harbour no ill
feelings toward this brother, he has hard feelings against me. If I am to take the initiative in healing this
situation, surely I must act to bring reconciliation and restoration in situations where I am the one who feels
wronged.
A second application is made in the area of civil law. If there is a legal dispute pending against us, we should
make every effort to ―settle out of court‖. Again, the emphasis falls upon dealing with anger quickly and
decisively. The longer anger is allowed to go untended, the more it will grow. Legalism looks to the law to
settle disputes; Y‘shua says that love should arbitrate our differences. When we choose to reconcile in love,
we remain friends; and the matter is settled much more simply. When we rely on the Law to arbitrate, we are
subject to the severest penalties. I have never seen a dispute between two parties settled in the law courts
where they left as friends and they felt as though they had come out ahead.
The concept of "reconciliation" can be a difficult one for believers to understand properly. One may ask, If all
my sins are forgiven by my faith, why do I have to ask forgiveness from anyone? A different but related
question might be, If YHWH can't stand sin, why is it each time a person breaks a commandment, a lightning
bolt doesn't descend from heaven and strike him?
Reconciliation has a place in the answer to both questions.
As believers, we have salvation from Elohim; but we are still called to forgive others and ask forgiveness
when we've wronged them. Concepts such as "eternal security" have no place in a Hebraic discussion of