- there are 70 faces to 
Post by alon on May 6, 2023 11:27:57 GMT -8
This Week’s Readings:
Parashah- Exodus 39:1-40:38
Haftara- Is 33:20-34:8
D’rash: Again what may seem a dull reading at first turns out to be very interesting.
Psalm 90:17 Let the favor [נֹעַם nô‛am beauty, agreeableness; splendor; grace] of the Lord our God be upon us, and establish the work of our hands upon us; yes, establish the work of our hands!
Exodus 40:2 (redacted) “On the first day of the first month you shall erect the tabernacle of the tent of meeting. And put in it the ark of the testimony, and screen the ark with the veil. bring in the table and arrange it, and the lampstand and set up its lamps. put the golden altar for incense before the ark of the testimony, and set up the screen for the door of the tabernacle. set the altar of burnt offering before the door, place the basin between the tent of meeting and the altar, and put water in it. set up the court and hang the screen for the gate. Then you shall take the anointing oil and anoint the tabernacle and all that is in it, and consecrate it and all its furniture, so that it may become holy.”
The Mishkan in its various parts, while kadosh (set apart for God’s purposes) are not yet fully purposed. When assembled as the Mishkan and after being consecrated they are fully ready to accomplish their purpose. We might say “fully set apart” for use by Rosh Pinnah, The Cornerstone (Ps 118:22). And after Moshe had done all he was told, something happened that had never yet been done in all human history: “Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle.” Exodus 40:34.
YHVH Elohim Himself came down and rested upon the works of man’s hands. But we should note all was done of the peoples freewill, both in material offerings and time and labors. And all was done in obedience, exactly as God had instructed. Adonai has always made a way so that He can dwell with men. The Mishkan was a physical image of both this desire and provision, despite man’s sinful disobedient nature. The שְׁכִינָה Šəḵīnā (meaning dwelling, or settling; refers to God’s Divine Presence- also “Shechinah”) was a visual manifestation of the presence of The Almighty.
Rashi characterized The Divine Presence, whether as the Shechinah or as a column of fire or cloud as the Ruach Ha’Kodesh. The Ruach is throughout scripture portrayed as tongues of fire. After ordering them to wait in Yerushalayim (Acts 1:4) Yeshua told His talmedim He would send the Comforter, the Ruach Ha’Kodesh: “But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father,” John 15:26a,b. The Ruach, a manifestation of God portrayed as the “Helper” did appear and rested upon them, just as the Shechinah had rested upon the Mishkan. The presence of El Shadai, God the Provider (Gen 28:3) made manifest with and within men: “And tongues as of fire appeared to them, distributed among them, and rested on each one of them.” Acts 2:3.
So I would agree with Rashi on this. However other Jewish sources say the fire and cloud were there to hide the presence of The Deity from men, because to see God was to die. Since this was how Mesopotamian gods were sometimes portrayed, and since God does not copy other gods, I tend to dismiss these sources.
Going back to Exodus 40:34, in a way it had all been seen before. The sanctuary actually mirrors the creation of the world. The role of the priests and Moshe mirror the actions of YHVH-Hose’enu, God Our Creator (Ps 95:6) in Genesis 1 in that they were to discriminate, separating what is holy from that which is common: “They shall teach my people the difference between the holy and the common, and show them how to distinguish between the unclean and the clean.” Ezekiel 44:23. Just as God divided land, sea, and air.
Seven times here we see it said that construction of the Mishkan and all its accouterments were made exactly as God commanded; and seven times in Genesis 1 we see it said “and there/it was so,” meaning all was as Yotzreinu, The Potter, or Maker (Is 64:8) wanted.
- Exodus 39:32 Thus all the work of the tabernacle of the tent of meeting was finished, and the people of Israel did according to all that the Lord had commanded Moses; so they did. JPS “Thus was completed all the work of the Tabernacle of the Tent of Meeting.”
This echoes:
- Genesis 2:1 “Thus the heavens and the earth were finished, and all the host of them.”
- Exodus 39:43 And Moses saw all the work, and behold, they had done it; as the Lord had commanded, so had they done it. Then Moses blessed them.
- Genesis 1:31 And God saw everything that he had made, and behold, it was very good. And there was evening and there was morning, the sixth day.
Again, a definite echo in the creation of both the Mishkan and the world.
Exodus 40:12-15 Then you shall bring Aaron and his sons to the entrance of the tent of meeting and shall wash them with water and put on Aaron the holy garments. And you shall anoint him and consecrate him, that he may serve me as priest. You shall bring his sons also and put coats on them, and anoint them, as you anointed their father, that they may serve me as priests. And their anointing shall admit them to a perpetual priesthood throughout their generations.”
A final note. A’aron nor his sons could approach the altar until they were themselves consecrated by Moshe. Priests primarily minister from the people to God. This was a passing of the priestly duties from Moshe to the A’aronic line. It would now be the priests who regulated the spiritual affairs of the people; and it would be the Cohen Ha’Gadol who once a year on Yom Kippur entered the Holy of Holies and was said to meet with God “face to face.”
Moshe was still however the great (greatest) prophet: “Since that time no prophet has risen in Israel like Moses, whom the Lord knew face to face,” Deuteronomy 34:10.
Purim is not long past, so let’s look at the relationship here to that feast which, though not commanded is still important. Yom Kippur is the only commanded fast in Torah; but in the festivities of Purim we see the reversed, or mirrored image as we eat the Hamantaschen. The fast is to humble the people, while Purim was a time of deliverance which effectively elevated the Jewish people. Many Gentiles apparently even converted (at least temporarily): “And many from the peoples of the country declared themselves Jews, for fear of the Jews had fallen on them.” Esther 8:17b.
Yom Kippur is actually “Yom Ha-Kippurim,” “a day of Purim” or “a day of deliverance.” Yom Kippur is a day of deliverance from sins, pointing to the atoning work of Yeshua, taking upon Himself the wrath of Adonai that we deserved. However the life, death, and resurrection of Ha’Moshiach Yeshua once again makes a way for our separation from God to be removed: “He entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption” Hebrews 9:12.
Purim can mean “lots,” and on Yom Kippur lots were cast to see which goat would be the “scapegoat” which went to “Azazel.” Most Christian scholars (and some Messianic) say Azazel was a demon living in the wilderness and the goat was sacrificed to him. But my God does not command sacrifices to demons. Before the Greek translators got ahold of scripture the term referred to the goat itself, from the Hebrew phrase “ez ozel,” refering to the “goat that departs.” So by lots one goat was sacrificed on the altar to Melech ha’Kavod, the King of Glory (Ps 24:7) for a covering, and one departed into the wilderness carrying the sins of the nation away. On Purim of course the destruction of the Jews was set by casting lots: “In the first month, which is the month of Nisan, in the twelfth year of King Ahasuerus, they cast Pur (that is, they cast lots) before Haman day after day; and they cast it month after month till the twelfth month, which is the month of Adar.” Esther 3:7.
Yom Ha’Kippurim is a picture of what is and is to come:
Hebrews 9:24-26 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself.
Mekorot: All scripture from the ESV unless otherwise specified; JPS Study TNK; Stone’s TNK; Dr D Stern; Jewish Virtual Library (and other online resources); my father and others
Next Week’s Readings:
Parashah- Lev 1:1-2:16
Haftara- Is 48:12-49:3
* Apostolic references will be given in the darashot
Parashah- Exodus 39:1-40:38
Haftara- Is 33:20-34:8
D’rash: Again what may seem a dull reading at first turns out to be very interesting.
Psalm 90:17 Let the favor [נֹעַם nô‛am beauty, agreeableness; splendor; grace] of the Lord our God be upon us, and establish the work of our hands upon us; yes, establish the work of our hands!
Exodus 40:2 (redacted) “On the first day of the first month you shall erect the tabernacle of the tent of meeting. And put in it the ark of the testimony, and screen the ark with the veil. bring in the table and arrange it, and the lampstand and set up its lamps. put the golden altar for incense before the ark of the testimony, and set up the screen for the door of the tabernacle. set the altar of burnt offering before the door, place the basin between the tent of meeting and the altar, and put water in it. set up the court and hang the screen for the gate. Then you shall take the anointing oil and anoint the tabernacle and all that is in it, and consecrate it and all its furniture, so that it may become holy.”
The Mishkan in its various parts, while kadosh (set apart for God’s purposes) are not yet fully purposed. When assembled as the Mishkan and after being consecrated they are fully ready to accomplish their purpose. We might say “fully set apart” for use by Rosh Pinnah, The Cornerstone (Ps 118:22). And after Moshe had done all he was told, something happened that had never yet been done in all human history: “Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle.” Exodus 40:34.
YHVH Elohim Himself came down and rested upon the works of man’s hands. But we should note all was done of the peoples freewill, both in material offerings and time and labors. And all was done in obedience, exactly as God had instructed. Adonai has always made a way so that He can dwell with men. The Mishkan was a physical image of both this desire and provision, despite man’s sinful disobedient nature. The שְׁכִינָה Šəḵīnā (meaning dwelling, or settling; refers to God’s Divine Presence- also “Shechinah”) was a visual manifestation of the presence of The Almighty.
Rashi characterized The Divine Presence, whether as the Shechinah or as a column of fire or cloud as the Ruach Ha’Kodesh. The Ruach is throughout scripture portrayed as tongues of fire. After ordering them to wait in Yerushalayim (Acts 1:4) Yeshua told His talmedim He would send the Comforter, the Ruach Ha’Kodesh: “But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father,” John 15:26a,b. The Ruach, a manifestation of God portrayed as the “Helper” did appear and rested upon them, just as the Shechinah had rested upon the Mishkan. The presence of El Shadai, God the Provider (Gen 28:3) made manifest with and within men: “And tongues as of fire appeared to them, distributed among them, and rested on each one of them.” Acts 2:3.
So I would agree with Rashi on this. However other Jewish sources say the fire and cloud were there to hide the presence of The Deity from men, because to see God was to die. Since this was how Mesopotamian gods were sometimes portrayed, and since God does not copy other gods, I tend to dismiss these sources.
Going back to Exodus 40:34, in a way it had all been seen before. The sanctuary actually mirrors the creation of the world. The role of the priests and Moshe mirror the actions of YHVH-Hose’enu, God Our Creator (Ps 95:6) in Genesis 1 in that they were to discriminate, separating what is holy from that which is common: “They shall teach my people the difference between the holy and the common, and show them how to distinguish between the unclean and the clean.” Ezekiel 44:23. Just as God divided land, sea, and air.
Seven times here we see it said that construction of the Mishkan and all its accouterments were made exactly as God commanded; and seven times in Genesis 1 we see it said “and there/it was so,” meaning all was as Yotzreinu, The Potter, or Maker (Is 64:8) wanted.
- Exodus 39:32 Thus all the work of the tabernacle of the tent of meeting was finished, and the people of Israel did according to all that the Lord had commanded Moses; so they did. JPS “Thus was completed all the work of the Tabernacle of the Tent of Meeting.”
This echoes:
- Genesis 2:1 “Thus the heavens and the earth were finished, and all the host of them.”
- Exodus 39:43 And Moses saw all the work, and behold, they had done it; as the Lord had commanded, so had they done it. Then Moses blessed them.
- Genesis 1:31 And God saw everything that he had made, and behold, it was very good. And there was evening and there was morning, the sixth day.
Again, a definite echo in the creation of both the Mishkan and the world.
Exodus 40:12-15 Then you shall bring Aaron and his sons to the entrance of the tent of meeting and shall wash them with water and put on Aaron the holy garments. And you shall anoint him and consecrate him, that he may serve me as priest. You shall bring his sons also and put coats on them, and anoint them, as you anointed their father, that they may serve me as priests. And their anointing shall admit them to a perpetual priesthood throughout their generations.”
A final note. A’aron nor his sons could approach the altar until they were themselves consecrated by Moshe. Priests primarily minister from the people to God. This was a passing of the priestly duties from Moshe to the A’aronic line. It would now be the priests who regulated the spiritual affairs of the people; and it would be the Cohen Ha’Gadol who once a year on Yom Kippur entered the Holy of Holies and was said to meet with God “face to face.”
Moshe was still however the great (greatest) prophet: “Since that time no prophet has risen in Israel like Moses, whom the Lord knew face to face,” Deuteronomy 34:10.
Purim is not long past, so let’s look at the relationship here to that feast which, though not commanded is still important. Yom Kippur is the only commanded fast in Torah; but in the festivities of Purim we see the reversed, or mirrored image as we eat the Hamantaschen. The fast is to humble the people, while Purim was a time of deliverance which effectively elevated the Jewish people. Many Gentiles apparently even converted (at least temporarily): “And many from the peoples of the country declared themselves Jews, for fear of the Jews had fallen on them.” Esther 8:17b.
Yom Kippur is actually “Yom Ha-Kippurim,” “a day of Purim” or “a day of deliverance.” Yom Kippur is a day of deliverance from sins, pointing to the atoning work of Yeshua, taking upon Himself the wrath of Adonai that we deserved. However the life, death, and resurrection of Ha’Moshiach Yeshua once again makes a way for our separation from God to be removed: “He entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption” Hebrews 9:12.
Purim can mean “lots,” and on Yom Kippur lots were cast to see which goat would be the “scapegoat” which went to “Azazel.” Most Christian scholars (and some Messianic) say Azazel was a demon living in the wilderness and the goat was sacrificed to him. But my God does not command sacrifices to demons. Before the Greek translators got ahold of scripture the term referred to the goat itself, from the Hebrew phrase “ez ozel,” refering to the “goat that departs.” So by lots one goat was sacrificed on the altar to Melech ha’Kavod, the King of Glory (Ps 24:7) for a covering, and one departed into the wilderness carrying the sins of the nation away. On Purim of course the destruction of the Jews was set by casting lots: “In the first month, which is the month of Nisan, in the twelfth year of King Ahasuerus, they cast Pur (that is, they cast lots) before Haman day after day; and they cast it month after month till the twelfth month, which is the month of Adar.” Esther 3:7.
Yom Ha’Kippurim is a picture of what is and is to come:
Hebrews 9:24-26 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself.
Mekorot: All scripture from the ESV unless otherwise specified; JPS Study TNK; Stone’s TNK; Dr D Stern; Jewish Virtual Library (and other online resources); my father and others
Next Week’s Readings:
Parashah- Lev 1:1-2:16
Haftara- Is 48:12-49:3
* Apostolic references will be given in the darashot
