The Matthew 19 Deception Exposed: Restoring Yahusha’s True Teaching on Covenant Blog # 1

The Matthew 19 Deception Exposed: Restoring the Difference Between Shalach and Keritut

By Dr. Sholiach Apostle Moshe Yoseph Koniuchowsky Blog # 1 

The Matthew 19 Deception Exposed: Restoring Yahusha’s True Teaching on Covenant.

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Introduction: The Deception Hidden
In Matthew 19

Matthew 19 has long been treated as a definitive passage on biblical marriage and divorce, yet this reading often begins with a fatal assumption: that the entire discussion concerns divorce in a singular sense. This teaching challenges that assumption and argues the controversy in Matthew 19 centers on a deception—confusing shalach with keritut, two distinct Torah realities that religion has collapsed into one.

When the Prushim approached Adon Yahusha in Matthew 19:3, their question is not primarily about lawful divorce, but about whether a man may shalach—send away his wife—for any minor, silly or manmade cause. That distinction is foundational.

The issue is abandonment.
Not marriage covenant severance.

And according to this study, everything in the chapter turns on understanding that difference.

Rather than answer from a rabbinic perspective, Yahusha returns to Beresheeth/Genesis, to creation order itself. His response grounds a marriage covenant in the will of YHUH, not in the shifting reasonings of men. What YHUH joins, man has no authority to rupture through casual dismissal.

This is where the deception begins to unravel.

Shalach and Keritut: The Distinction That

Changes Everything

Much of the confusion in Matthew 19 comes from treating two separate acts as though they are one. This teaching insists they are not.

Shalach refers to sending away—a husband dismissing or abandoning his wife while covenant remains intact.

Keritut, by contrast, refers to lawful severance through a written scroll as seen in Deuteronomy 24:1–4, a formal Torah process involving recognized grounds, witnesses, and order.

These are not synonyms.

And yet religious interpretation often fuses them even today, as they did back in the first century.

Even in the dialogue itself, the Prushim move from asking about shalach to raising Mosha’s command regarding a sefer keritut. The subject shifts.

Adon Yahusha responds accordingly.

He addresses keritut.
Then returns to addres shalach. He alone knows as He states that In the beginning, HE HIMSELF, was The Creator and Designer of marriage between a man and a woman. He places no numerical prohibition, like religion does, in their wicked lie adding the word “ONE” before the words, “man” and “woman”.

That sequence matters.

Because His rebuke falls not upon a lawful Torah process of divorce, but upon the abuse of covenant through abandonment masquerading as righteousness.

This is why verse 9 becomes so central.

If a wife is sent away unlawfully, without a covenant being lawfully severed, and she remarries, adultery results—not because remarriage itself is the point of condemnation, but because the prior covenant was never dissolved.

That is the warning. The sin exposed is not Torah. It is disorder. Malachi 2:16 does not state that YHUH hates divorce or hates Torah but He hates the manmade unbiblical practice of merely “putting away” without certification, crippling the woman’s future.

This framework also clarifies the discussion of uncleanness—“aruut”—which this teaching distinguishes from “na'aph”, adultery. Confusing those categories has fueled centuries of doctrinal distortion.

But when Torah defines the terms, Adon Yahusha’s words regain coherence.

He is not overturning Torah.
He is defending it and clarifying what is and is not allowed.

What Yahusha Restores About Covenant Marriage

Much of modern reading treats Matthew 19 as a restriction on legitimate divorce.

This teaching reads it as restoration. Yahusha restores covenant seriousness.

When He speaks of becoming basar echad (one flesh), the language is covenantal, not sentimental. Marriage is not treated as social contract, but as witnessed bond before YHUH forever and for eternity.

That is why the practice of unlawful shalach is such a grave offense.

It fractures what was not man’s to casually dissolve.

This also reframes His statement that what “YHUH has joined together should not be put asunder.”

Within this study, those words address wrongful covenant rupture—not a sweeping prohibition often imposed onto questions the text is not addressing.

The talmidim-disciples seem to grasp the intensity immediately.
Their response—perhaps it is better not to marry—reveals they understood Yahusha had elevated marriage beyond a mere convenience, into covenant accountability.

And His response regarding celibacy confirms the point.

Singleness may be a calling for some.
But covenant remains the ordinary order.

Far from diminishing marriage, Yahusha intensifies and restores its sacredness, in both options, hetersexual monogamy or heterosexual polygyny. Notice, Adon Yahusha never condemns kosher polygyny, in this expose of marriage related lies and unbiblical traditions.

He exposes abuse.
He restores order.
He exposes deception. A deception that remains to this day.
He returns the conversation to Torah.

This matters profoundly because once shalach and keritut are distinguished, much inherited confusion begins to collapse.

What seemed contradiction becomes harmony.

What appeared innovation becomes restoration.

And Matthew 19 reads less as a departure from Torah than as a defense of it.

Why The Matthew 19 Deception

Still Matters Today

This is not merely a textual correction.

It affects doctrine.
It affects covenant theology.
It affects futures.
It affects options YHUH grants.
It affects the freedom Torah grants.
It affects how believers understand marriage, separation, authority and Torah itself.

According to this teaching, much religious confusion persists because these two categories remain merged together.

Abandonment is still treated as divorce.
Shalach is still confused with keritut.
And Yahusha is still often made to say what He was correcting and not saying.

That is why exposing this deception matters.

Because once the distinction is restored:

●     Adon Yahusha’s teaching aligns with Torah.

●     The Deuteronomy 24 and Matthew 19 texts, cease appearing opposed to each other.

●     Covenant is understood with greater seriousness.

●     Religious assumptions are tested against Scripture itself.

This is not a minor linguistic issue.

It is an interpretive foundation to all our lives as believers.

And it shapes everything built upon it.

For readers pursuing restoration, Matthew 19 becomes not a difficult problem to manage, but a profound witness to how Yahusha repaired distortion by returning to the original order of YHUH.

Conclusion: Not Contradiction But Restoration

The heart of this teaching is simple but far-reaching:

The deception in Matthew 19 is the confusion of two different acts.

Shalach. vs. Keritut.

Abandonment. Lawful severance.

Yahusha does not blur them. He distinguishes them.

And in doing so, He exposes a deception that, according to this study, still survives to this hour.

When read through restored Hebraic distinctions, Matthew 19 no longer appears as a contradiction or religious puzzle.

It becomes restoration.

A restoration of covenant.
A restoration of Torah categories.
A restoration of what Yahusha was actually defending.

And once that is seen, the passage opens with remarkable clarity.

View the entire playlist on video  

Primary: Matthew 19 deception exposed
Secondary: Shalach vs Keritut, Yahusha marriage teaching, Deuteronomy 24 explained, Torah covenant marriage.

Study article aligned with the original teaching by Dr. Sholiach Apostle Moshe Yoseph Koniuchowsky and expanded for search, study and resource purposes.