Drash
Exodus 23:4-5

Blaine Robison, M.A.

Delivered 22 February 2025

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Love Your Enemies

4 If you meet an ox of your enemy or his donkey wandering, you shall surely return it to him. 5 If you see the donkey of one who hates you lying under his burden and you would refrain from helping him, surely you shall help him with it. (Ex 23:4-5 BR)

NOTE: Quotations marked with the initials "BR" indicate the translation of the drash author.

The passage for today is taken from parashah Mishpatim, which means "judgments" and covers chapters 21 to 24 of Exodus. The parashah provides detailed instructions for judges and members of the covenant community for handling a variety of civil disputes and criminal matters, as well as requirements for observing annual festivals and promises for future victory and prosperity in the land of Canaan. The Parashah closes with a pledge by the Israelites to obey all of God's commands. (We know the outcome of that promise.)

God's prescribed actions expressed in these chapters are radical compared to ancient pagan culture and even modern practice. God insists on maintaining holy standards of conduct, guaranteeing property rights and holding people accountable for personal injury, including capital punishment for murder (Gen 9:5-6; Ex 21:12-14). But there is a difference between what God expects of government and what He expects of individuals. Wrath belongs to God (Deut 32:35, 43; Mic 5:15; Rom 12:19) and those in whom He has vested that authority (Deut 17:2-13; 19:15-21; Rom 13:1-4).

On the personal level complying with God's will can be difficult to handle emotionally, especially when it concerns dealing with a personal enemy, someone who hates you, opposes you or mistreats you. God acknowledges in verse 5 that the natural feeling of seeing the fallen donkey of an enemy is to refuse help. Yet God urges the Israelites to put self-interest aside for the sake of the animal. In Scripture God expressly forbids cruelty to animals, because God gave them life (cf. Gen 8:17; 9:4; Ex 9:18-20; 20:10; 23:11-12, 19; Lev 18:23; 19:19; Num 22:22-35; Deut 14:21; 22:6-7; 25:4; Prov 12:10; 27:23; Isa 66:3). In the creation narrative God also gave mankind dominion over animals (Gen 1:26), which implies that humans have a responsibility for the welfare of animals. God gave instructions to Noah and his descendants directing that animals would be used as food but expressly forbid consuming an animal's blood because it shows disrespect to the animal's life (Gen 9:3-4; Lev 17:11-13; Deut 12:15-16).

In verse 12 of this chapter God requires active care for animals that includes allowing work animals, such as the ox and donkey, to rest on Shabbat just as their owners. Verses 4, 5 and 19 give examples of cruelty. In verse 4 the animals go astray because of the owner's negligence, which puts them in danger of wild animals. In verse 5 the donkey is overburdened with a load because of the owner's thoughtless disregard for the animal's ability. God warns Israelites not to take revenge against a personal enemy by refusing to help his animals. The animals aren't at fault. If you have the opportunity to rescue an animal then take action.

Now you will note that today's passage is sandwiched between commands for doing justice by individuals, so there could be some connection that runs through the first nine verses of Chapter 23. Not only are you to help the animal of someone who hates you, but you are to refrain from taking vengeful actions against him, such as gossiping, giving false testimony, bribing a public official or being influenced by the prejudice of others. These prohibitions are extended to treatment of a "foreigner" living in Israel. The animals in distress could belong to a Gentile and the Israelites are to remember how they were treated in Egypt.

The instruction here anticipates the later command in Leviticus 19: "You shall not hate your brother in your heart; surely you shall correct your neighbor but do not commit a sin because of him. 18 You shall not take vengeance nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am ADONAI" (Lev 19:17-18). In the time of Yeshua some Pharisee teachers approved of hating certain people for their evil behavior because Solomon wrote, "The fear of God is to hate evil" (Matt 5:43; Prov 8:13; Pesachim 113b). Yet, the proverb does not say to hate evil people, but evil actions.

Yeshua extended application of the second great commandment by saying, "love your enemies, do good to those hating you, bless those cursing you, and pray concerning those mistreating you" (Luke 6:27-28 BR). Now the Hebrew word for "love" (ahev) can have a wide range of meaning just like the English word "love." So the Hebrew word is translated in the Scripture text with a Greek word (agapaō) having a more narrow meaning, "to act for the well-being of another, even if it means making a personal sacrifice to do so."

Offering practical help with an attitude of kindness rather than criticism can provide an opportunity for improving the relationship and being a witness for Yeshua, as Solomon exhorted, "If your enemy is hungry, feed him; if he is thirsty, give him a drink. For by doing so you will heap coals of fire upon his head and ADONAI will reward you" (Prov 25:21-22). Yeshua promised his talmidim, "Blessed are the shalom-makers, for they will be called sons of God." According to the Mishnah (Peah 1:1; Shabbath 127a), the practice of charity and making peace between a man and his neighbor are numbered among those things which bring forth good fruit in this life, and benefit in the life to come. May God give us courage and grace to be shalom-makers.

Barukh Hashem.

Copyright © 2025 by Blaine Robison. All rights reserved.