- there are 70 faces to 
Post by alon on Apr 21, 2023 17:38:48 GMT -8
This Week’s Readings:
Parashah- Ex 37:1-38:20
Haftara- 1Ki 8:8-22
D’rash: We are getting into some very dry reading here. This makes it easy to skim past the material, reading quickly, so we miss that this is also repetitious in that it is going over material already given in chs. 25-30. Why would it do that? Observing the precise and perfect detail of the instructions Atik Yomin, Ancient of Days (Dan 7:9) gives to Moshe on building the Mishkan, we are struck by the incredible amount of detail involved. We cannot help but think if we are willing to “seek diligently,” as Torah so often says, then we can get to the wonderful truths contained in His Torah.
In our parashah we deal with the utensils made for worship of YHVH Elohim. In Lev 10 we will see the importance of how He is to be worshiped when Nadav and Avihu are killed for bringing “strange fire” before the Lord. God is specific in how He is to be worshiped, and serious in how this should be done. Here in vss. 1-9 it speaks in the third person singular, referring to Bezalel. In vss. 10 and on it’s in the third person plural, so "they" refers to the craftsmen that are under the supervision of Bezalel and Oholiab. However the making of the ark is entrusted only to Bezalel; the man God placed in charge of construction of the Mishkan and all its furnishings and who was particularly said to be endowed with the Ruach: “See, I have called by name Bezalel the son of Uri, son of Hur, of the tribe of Judah, and I have filled him with the Spirit of God, with ability and intelligence, with knowledge and all craftsmanship,” Exodus 31:2-3.
Today we have no Temple in Yerushalayim. Therefore these instructions cannot be carried out. But does this mean they are meaningless? Obviously not, as they are preserved in the word of God: “In the furniture of the tabernacle were emblems of a spiritual and acceptable service. The incense represented the prayers of the saints. The sacrifice of the alter represented the Lamb of God that taketh away the sins of the world. The golden pot with manna, or bread from heaven, the flesh of Jesus Christ, which he gave for the life of the world. The candlestick, with its lights, the teaching and enlightening of the Holy Spirit. The shew-bread represented that provision for those who hunger and thirst after righteousness, … The exactness of the workmen to their rule, should be followed by us; seeking for the influences of the Holy Spirit, that we may rejoice in and glorify God while in this world, and at length be with him for ever.” Matthew Henry. That’s one view, and there is a lot of truth to it even though couched in very Christian terms. But we need to look deeper than this:
Exodus 37:1a "Bezalel made the ark of acacia wood." Acacia wood was dense, very strong, and resistant to decay. So anything made from this wood would endure. The aron kodesh, or holy ark containing the Torah scrolls is today considered the most holy and important object in the synagogue. As the original contained the asaret ha’devarim, the tablets of the ten words; the Ten Commandments.
Exodus 37:2 "And he overlaid it with pure gold inside and outside, and made a molding of gold around it." Gold, always one of if not the most valuable substances. It does not corrode, is easy to work into intricate designs and makes tight overlays. And again, it endures.
Exodus 37:6-9 "And he made a mercy seat of pure gold. Two cubits and a half was its length, and a cubit and a half its breadth. And he made two cherubim of gold. He made them of hammered work on the two ends of the mercy seat, one cherub on the one end, and one cherub on the other end. Of one piece with the mercy seat he made the cherubim on its two ends. The cherubim spread out their wings above, overshadowing the mercy seat with their wings, with their faces one to another; toward the mercy seat were the faces of the cherubim." This represents both the throne of the Most High and His covenant between Himself and His people. “There I will meet with you, and from above the mercy seat, from between the two cherubim that are on the ark of the testimony, I will speak with you about all that I will give you in commandment for the people of Israel.” Exodus 25:22. His Ruach dwelt between the two cherubim, the most powerful class of heavenly beings (“angels”) next to God Himself. They are depicted as guardians (Gen 3:24), bearers of the throne of God (Ezek 1-10), and attendents to God (Is 6), among many other mentions in scripture.
Ezekiel 10:9-14 "And I looked, and behold, there were four wheels beside the cherubim, one beside each cherub, and the appearance of the wheels was like sparkling beryl. And as for their appearance, the four had the same likeness, as if a wheel were within a wheel. When they went, they went in any of their four directions [to their four sides] without turning as they went, but in whatever direction the front wheel [the head] faced, the others followed without turning as they went. And their whole body, their rims, and their spokes, their wings [their whole body, their backs, their hands, and their wings], and the wheels were full of eyes all around—the wheels that the four of them had. As for the wheels, they were called in my hearing “the whirling wheels.” And every one had four faces: the first face was the face of the cherub [in Ezek 1:10 is said to be the face of an ox], and the second face was a human face, and the third the face of a lion, and the fourth the face of an eagle." Rabbi Menachem Liebtag explains these four faces as the most valuable class of being of each class of life: a) the ox as the greatest working creature, b) the eagle the greatest of flying creatures, c) the lion greatest of predators, and d) man as greatest of all creation. They depict the power, majesty, and intelligence of the God they serve. The wheels do not turn as they travel, so they allow God to move very quickly (instantly) in any direction or to any place, presumably in the entire universe.
Exodus 37:17-24 He also made the lampstand of pure gold. He made the lampstand of hammered work. Its base, its stem, its cups, its calyxes, and its flowers were of one piece with it. And there were six branches going out of its sides, three branches of the lampstand out of one side of it and three branches of the lampstand out of the other side of it; three cups made like almond blossoms, each with calyx and flower, on one branch, and three cups made like almond blossoms, each with calyx and flower, on the other branch—so for the six branches going out of the lampstand. And on the lampstand itself were four cups made like almond blossoms, with their calyxes and flowers, and a calyx of one piece with it under each pair of the six branches going out of it. Their calyxes and their branches were of one piece with it. The whole of it was a single piece of hammered work of pure gold. And he made its seven lamps and its tongs and its trays of pure gold. He made it and all its utensils out of a talent of pure gold.
Now, we’ve all seen pictures depicting the menorah, so we have an idea what it looks like, right? Rashi and Maimonides say the arms were straight; however classical (Philo and Josephus) and medieval (Ibn Ezra) sources say the arms were “round.” Other sources say they were a semicircle. Moreover the Talmud in Menahot 98b gives us a dispute about whether the menorah was placed north to south, or east to west. Josephus, who while he witnessed the Temple's destruction I always question his findings, says that the menorah was actually situated obliquely, to the east and south. So we don’t know as much about it as we think we do. But what do we know? Well: “They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, “See that you make everything according to the pattern that was shown you on the mountain.” But as it is, [the] Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises.” Hebrews 8:5-6. The “New Testament” confirms God was serious about the details. However in all the times this covenant will be renewed with new clauses, God is working towards a way to finally bring man into permanent fellowship with Himself.
This also tells us that by studying the details we can learn heavenly truths. They are a shadow, a pattern of both what is in the heavens and what was to come in the form of Yeshua HaMoshiach. So let’s look closer at the menorah, made exactly according to the specifications given earlier in ch. 25:31-38.
It was solid gold, made of one piece. There can be no confusion as to the purpose of this lampstand; light given by this massive menorah set in the darkness inside the Mishkan was a powerful symbol of God’s light and holiness. In Jewish tradition and some church doctrines it reminds people that they are also called to be His “Light to the nations” (Is 42:6). Its’ light would spread gently, reminding us as in the words of Zechariah “Not by might, nor by power, but by my Spirit, says the LORD.”(Vs 4:6). This is how God’s glory, truth, and light are to come into the world.
Matthew 5:14-16 “You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, that they may see your good works and give glory to your Father who is in heaven.
We too are called to be that “light unto the world,” a witness to, for, and of God.
John 8:12,20 Again Jesus spoke to them, saying, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.” … “These sayings spake Jesus in the treasury, teaching in the temple, and no one seized him, because his hour had not yet come;”
The “treasury” was actually the place in the Temple where the offerings were placed. So He was near, and possibly in front of the giant menorah; declaring Himself the ultimate light and witness. The menorah was but a shadow of the Messiah to come. He was Ha’Moshiach, now standing before them.
Exodus 37:17-23 (redacted) He made the lampstand of pure gold., of hammered work. Its base, its stem, its cups, its calyxes, and its flowers were of one piece with it. And there were three branches of the lampstand out of one side of it and three branches of the lampstand out of the other side; three cups made like almond blossoms, each with calyx and flower, on the six branches going out of the lampstand. And on the lampstand itself were four cups made like almond blossoms, with their calyxes and flowers, and a calyx of one piece with it under each pair of the six branches going out of it. The whole of it was a single piece of hammered work of pure gold. And he made its seven lamps and its [מֶלְקָח melqâch, snuffers for the lamps] and its trays of pure gold.
Seven is the biblical number of completion, and made of one piece may be seen as the unity of God and His people, whose path the light illuminates. The plurality (three lamps each side of the shamash, or central lamp) may signify the narrow path between walking with God and walking in sin and ruin. The menorah is representative of the presence of God in the midst of His people.
In Revelation 1 we also see the lampstands representing the Ruach’s presence in the seven assemblies to whom Yochanon writes. “Then I turned to see the voice that was speaking to me, and on turning I saw seven golden lampstands, and in the midst of the lampstands one like a son of man,” (12-13a). Seven assemblies, but all one bride of Yeshua: “So that he might present the assembly to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish … Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.” This mystery is profound, and I am saying that it refers to [the] Christ and [His assembly].” (Eph 5:27,31-32).
Why budding, blooming and fruit-bearing almond blossoms on the menorah? Almond trees are mentioned significantly elsewhere in the Bible. The first time was when Aaron’s staff budded, bloomed and produced fruit overnight as validation from God when his authority was questioned. And again when Elohim shows Jeremiah an almond branch in a vision.
God uses a word-play also, as the root of the Hebrew word ‘almond,’ ’sha'ked,’ is identical to the verb ‘sha'kad,’ which means “to be diligent,” “to strive,” “steadfast” or “hard-working;’ because the tree blooms and produces fruit in mid-winter, long before any other tree. God reassures Yirmeyahu in 1:11-12 And the word of the Lord came to me, saying, “Jeremiah, what do you see?” And I said, “I see an almond branch.” “You have seen well, for I am watching over my word to perform it.” Almond blossoms are a symbol of El Gibor, Mighty God’s (Gen 49:24) determination to carry out his plans.
We could go on for many pages. But I will leave you with this thought: “for at one time you were darkness, but now you are light in the Lord. Walk as children of light (for the fruit of light is found in all that is good and right and true),” (Eph 5:8-9 ). Walking in His light is a process, developed and matured over time as our halacha improves.
Mekorot: All scripture from the ESV unless otherwise specified; Dennis Prager; One For Israel; Rev J Schultz; FB Meyer; W Wiersbe; Matthew Henry; Pastor S Lunderville; my father and others
Next Week’s Readings:
Parashah- Ex 38:21-31
Haftara- Jer 30:1-22
* Apostolic references will be given in the darashot
Parashah- Ex 37:1-38:20
Haftara- 1Ki 8:8-22
D’rash: We are getting into some very dry reading here. This makes it easy to skim past the material, reading quickly, so we miss that this is also repetitious in that it is going over material already given in chs. 25-30. Why would it do that? Observing the precise and perfect detail of the instructions Atik Yomin, Ancient of Days (Dan 7:9) gives to Moshe on building the Mishkan, we are struck by the incredible amount of detail involved. We cannot help but think if we are willing to “seek diligently,” as Torah so often says, then we can get to the wonderful truths contained in His Torah.
In our parashah we deal with the utensils made for worship of YHVH Elohim. In Lev 10 we will see the importance of how He is to be worshiped when Nadav and Avihu are killed for bringing “strange fire” before the Lord. God is specific in how He is to be worshiped, and serious in how this should be done. Here in vss. 1-9 it speaks in the third person singular, referring to Bezalel. In vss. 10 and on it’s in the third person plural, so "they" refers to the craftsmen that are under the supervision of Bezalel and Oholiab. However the making of the ark is entrusted only to Bezalel; the man God placed in charge of construction of the Mishkan and all its furnishings and who was particularly said to be endowed with the Ruach: “See, I have called by name Bezalel the son of Uri, son of Hur, of the tribe of Judah, and I have filled him with the Spirit of God, with ability and intelligence, with knowledge and all craftsmanship,” Exodus 31:2-3.
Today we have no Temple in Yerushalayim. Therefore these instructions cannot be carried out. But does this mean they are meaningless? Obviously not, as they are preserved in the word of God: “In the furniture of the tabernacle were emblems of a spiritual and acceptable service. The incense represented the prayers of the saints. The sacrifice of the alter represented the Lamb of God that taketh away the sins of the world. The golden pot with manna, or bread from heaven, the flesh of Jesus Christ, which he gave for the life of the world. The candlestick, with its lights, the teaching and enlightening of the Holy Spirit. The shew-bread represented that provision for those who hunger and thirst after righteousness, … The exactness of the workmen to their rule, should be followed by us; seeking for the influences of the Holy Spirit, that we may rejoice in and glorify God while in this world, and at length be with him for ever.” Matthew Henry. That’s one view, and there is a lot of truth to it even though couched in very Christian terms. But we need to look deeper than this:
Exodus 37:1a "Bezalel made the ark of acacia wood." Acacia wood was dense, very strong, and resistant to decay. So anything made from this wood would endure. The aron kodesh, or holy ark containing the Torah scrolls is today considered the most holy and important object in the synagogue. As the original contained the asaret ha’devarim, the tablets of the ten words; the Ten Commandments.
Exodus 37:2 "And he overlaid it with pure gold inside and outside, and made a molding of gold around it." Gold, always one of if not the most valuable substances. It does not corrode, is easy to work into intricate designs and makes tight overlays. And again, it endures.
Exodus 37:6-9 "And he made a mercy seat of pure gold. Two cubits and a half was its length, and a cubit and a half its breadth. And he made two cherubim of gold. He made them of hammered work on the two ends of the mercy seat, one cherub on the one end, and one cherub on the other end. Of one piece with the mercy seat he made the cherubim on its two ends. The cherubim spread out their wings above, overshadowing the mercy seat with their wings, with their faces one to another; toward the mercy seat were the faces of the cherubim." This represents both the throne of the Most High and His covenant between Himself and His people. “There I will meet with you, and from above the mercy seat, from between the two cherubim that are on the ark of the testimony, I will speak with you about all that I will give you in commandment for the people of Israel.” Exodus 25:22. His Ruach dwelt between the two cherubim, the most powerful class of heavenly beings (“angels”) next to God Himself. They are depicted as guardians (Gen 3:24), bearers of the throne of God (Ezek 1-10), and attendents to God (Is 6), among many other mentions in scripture.
Ezekiel 10:9-14 "And I looked, and behold, there were four wheels beside the cherubim, one beside each cherub, and the appearance of the wheels was like sparkling beryl. And as for their appearance, the four had the same likeness, as if a wheel were within a wheel. When they went, they went in any of their four directions [to their four sides] without turning as they went, but in whatever direction the front wheel [the head] faced, the others followed without turning as they went. And their whole body, their rims, and their spokes, their wings [their whole body, their backs, their hands, and their wings], and the wheels were full of eyes all around—the wheels that the four of them had. As for the wheels, they were called in my hearing “the whirling wheels.” And every one had four faces: the first face was the face of the cherub [in Ezek 1:10 is said to be the face of an ox], and the second face was a human face, and the third the face of a lion, and the fourth the face of an eagle." Rabbi Menachem Liebtag explains these four faces as the most valuable class of being of each class of life: a) the ox as the greatest working creature, b) the eagle the greatest of flying creatures, c) the lion greatest of predators, and d) man as greatest of all creation. They depict the power, majesty, and intelligence of the God they serve. The wheels do not turn as they travel, so they allow God to move very quickly (instantly) in any direction or to any place, presumably in the entire universe.
Exodus 37:17-24 He also made the lampstand of pure gold. He made the lampstand of hammered work. Its base, its stem, its cups, its calyxes, and its flowers were of one piece with it. And there were six branches going out of its sides, three branches of the lampstand out of one side of it and three branches of the lampstand out of the other side of it; three cups made like almond blossoms, each with calyx and flower, on one branch, and three cups made like almond blossoms, each with calyx and flower, on the other branch—so for the six branches going out of the lampstand. And on the lampstand itself were four cups made like almond blossoms, with their calyxes and flowers, and a calyx of one piece with it under each pair of the six branches going out of it. Their calyxes and their branches were of one piece with it. The whole of it was a single piece of hammered work of pure gold. And he made its seven lamps and its tongs and its trays of pure gold. He made it and all its utensils out of a talent of pure gold.
Now, we’ve all seen pictures depicting the menorah, so we have an idea what it looks like, right? Rashi and Maimonides say the arms were straight; however classical (Philo and Josephus) and medieval (Ibn Ezra) sources say the arms were “round.” Other sources say they were a semicircle. Moreover the Talmud in Menahot 98b gives us a dispute about whether the menorah was placed north to south, or east to west. Josephus, who while he witnessed the Temple's destruction I always question his findings, says that the menorah was actually situated obliquely, to the east and south. So we don’t know as much about it as we think we do. But what do we know? Well: “They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, “See that you make everything according to the pattern that was shown you on the mountain.” But as it is, [the] Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises.” Hebrews 8:5-6. The “New Testament” confirms God was serious about the details. However in all the times this covenant will be renewed with new clauses, God is working towards a way to finally bring man into permanent fellowship with Himself.
This also tells us that by studying the details we can learn heavenly truths. They are a shadow, a pattern of both what is in the heavens and what was to come in the form of Yeshua HaMoshiach. So let’s look closer at the menorah, made exactly according to the specifications given earlier in ch. 25:31-38.
It was solid gold, made of one piece. There can be no confusion as to the purpose of this lampstand; light given by this massive menorah set in the darkness inside the Mishkan was a powerful symbol of God’s light and holiness. In Jewish tradition and some church doctrines it reminds people that they are also called to be His “Light to the nations” (Is 42:6). Its’ light would spread gently, reminding us as in the words of Zechariah “Not by might, nor by power, but by my Spirit, says the LORD.”(Vs 4:6). This is how God’s glory, truth, and light are to come into the world.
Matthew 5:14-16 “You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, that they may see your good works and give glory to your Father who is in heaven.
We too are called to be that “light unto the world,” a witness to, for, and of God.
John 8:12,20 Again Jesus spoke to them, saying, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.” … “These sayings spake Jesus in the treasury, teaching in the temple, and no one seized him, because his hour had not yet come;”
The “treasury” was actually the place in the Temple where the offerings were placed. So He was near, and possibly in front of the giant menorah; declaring Himself the ultimate light and witness. The menorah was but a shadow of the Messiah to come. He was Ha’Moshiach, now standing before them.
Exodus 37:17-23 (redacted) He made the lampstand of pure gold., of hammered work. Its base, its stem, its cups, its calyxes, and its flowers were of one piece with it. And there were three branches of the lampstand out of one side of it and three branches of the lampstand out of the other side; three cups made like almond blossoms, each with calyx and flower, on the six branches going out of the lampstand. And on the lampstand itself were four cups made like almond blossoms, with their calyxes and flowers, and a calyx of one piece with it under each pair of the six branches going out of it. The whole of it was a single piece of hammered work of pure gold. And he made its seven lamps and its [מֶלְקָח melqâch, snuffers for the lamps] and its trays of pure gold.
Seven is the biblical number of completion, and made of one piece may be seen as the unity of God and His people, whose path the light illuminates. The plurality (three lamps each side of the shamash, or central lamp) may signify the narrow path between walking with God and walking in sin and ruin. The menorah is representative of the presence of God in the midst of His people.
In Revelation 1 we also see the lampstands representing the Ruach’s presence in the seven assemblies to whom Yochanon writes. “Then I turned to see the voice that was speaking to me, and on turning I saw seven golden lampstands, and in the midst of the lampstands one like a son of man,” (12-13a). Seven assemblies, but all one bride of Yeshua: “So that he might present the assembly to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish … Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.” This mystery is profound, and I am saying that it refers to [the] Christ and [His assembly].” (Eph 5:27,31-32).
Why budding, blooming and fruit-bearing almond blossoms on the menorah? Almond trees are mentioned significantly elsewhere in the Bible. The first time was when Aaron’s staff budded, bloomed and produced fruit overnight as validation from God when his authority was questioned. And again when Elohim shows Jeremiah an almond branch in a vision.
God uses a word-play also, as the root of the Hebrew word ‘almond,’ ’sha'ked,’ is identical to the verb ‘sha'kad,’ which means “to be diligent,” “to strive,” “steadfast” or “hard-working;’ because the tree blooms and produces fruit in mid-winter, long before any other tree. God reassures Yirmeyahu in 1:11-12 And the word of the Lord came to me, saying, “Jeremiah, what do you see?” And I said, “I see an almond branch.” “You have seen well, for I am watching over my word to perform it.” Almond blossoms are a symbol of El Gibor, Mighty God’s (Gen 49:24) determination to carry out his plans.
We could go on for many pages. But I will leave you with this thought: “for at one time you were darkness, but now you are light in the Lord. Walk as children of light (for the fruit of light is found in all that is good and right and true),” (Eph 5:8-9 ). Walking in His light is a process, developed and matured over time as our halacha improves.
Mekorot: All scripture from the ESV unless otherwise specified; Dennis Prager; One For Israel; Rev J Schultz; FB Meyer; W Wiersbe; Matthew Henry; Pastor S Lunderville; my father and others
Next Week’s Readings:
Parashah- Ex 38:21-31
Haftara- Jer 30:1-22
* Apostolic references will be given in the darashot
