As believers in the Messiah we have discovered the richness
of the wisdom of the sages of
Israel. These men, who devoted themselves to the
study of the Torah, have left us a rich heritage. Part of that heritage is a unique method
of learning and interpreting the Scriptures. It’s called thematic analysis. In thematic analysis we search for the
underlying theme/topic of each passage of Scripture. By studying Scriptures related by a
common theme, line upon line and precept upon precept, the Scriptures open up to
us in a unique manner that is clearly inspired by the Ruach HaKodesh. Passages that seemed obscure begin to
make sense, and numerous levels of wisdom and understanding unfold before
us.
Thematic analysis of Scripture is based on the following
premises. 1) Moses wrote the Torah
as five separate books as the Ruach HaKodesh
inspired him. 2) Since Adonai had
him separate those words into five separate books, we surmise that each book has
a unique message or theme. 3)
Within each book, the words are written with two paragraph-like divisions[7]
interrupting the flow of the words.
4) Since Adonai commanded Moshe to separate the individual books into
smaller paragraph-like sections or Parshiot, we surmise that each
Parsha was written as a separate unit because each of those Parshiot is trying
to convey a unique thought, theme, concept or understanding. Therefore, since Adonai inspired these
divisions, we think they are VERY important. We use these God-breathed divisions as
the basis of our thematic analysis of Scripture. Once you begin to interpret the
Scriptures thematically, you will immediately SEE that Adonai wrote His words in a
manner consistent with the intent that they be interpreted thematically.
Here is an
example of what the Parsha divisions look like …
s—Parsha Stumah (plural, stumot)—A
paragraph-like break inspired by the Ruach HaKodesh, still preserved on kosher
Torah Scrolls, where there are at least nine blank spaces between a word and the
next word, all on the same line of text.
~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla
~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla
~yhla ~yhla ~yhla ~yhla~yhla ~yhla
~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla
p—Parsha P'tuchah (plural,
p'tuchot)—A paragraph-like break inspired by the Ruach HaKodesh, still preserved
on kosher Torah Scrolls, where there are blank spaces extending to the end of a
line of text and the subsequent text does not begin until the next line. (Hebrew is read from right to left)
~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla
~yhla ~yhla ~yhla ~yhla ~yhla
~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla ~yhla
Our study is fun and interactive. Everyone contributes to the
discussion. The lesson will
incorporate information for children.
They are responsible for answering questions and completing a WordSearch or some other fun, written activity. Children are naturals at midrashing and connecting Scriptures thematically!
After the Beit Midrash, we will say good-bye to the Shabbat
with a traditional Havdalah gathering.
So come join with us as we participate in the discussion that was started
centuries ago! We feel we are
privileged to participate in this ancient discussion, which has practical
application for us today. These
weekly teachings presuppose that you understand many Hebraic thought
concepts. If you are unfamiliar
with Torah study, please start by reading the five introductory articles
pertaining to these weekly studies.
You can find them at…
http://restorationoftorah.org
Then, just click on
the link entitled, Mishpachah Beit Midrash’s Parashat HaShavuah!
This lesson is presented in a self-study format with lots of
questions. To view my answers to
the questions, simply mouse-over the word Vayakhel at the end of the questions
(HTML) or the highlighted question marks (WORD). If you are viewing this in a regular
e-mail format, the mouse-over function will not work; therefore, answers are
also provided as footnotes so that you can print the article with answers. This article may also be found at the
following link, which will also allow you to see my answers simply by using the
mouse-over feature.
http://restorationoftorah.org/WeeklyParsha/MBMVayakhel.htm
1
Shemot 35:1-3 p
2
Shemot 35:4-29 p
3
Shemot 35:30-36:7 s
4
Shemot 36:8-13 p
5
Shemot 36:14-19 s
6
Shemot
36:20-38 p
7
Shemot 37:1-9 p
8
Shemot 37:10-16 p
9
Shemot 37:17-24 p
10
Shemot 37:25 - 29 s
11
Shemot 38:1-7 s
12
Shemot 38:8 s
13
Shemot 38:9-20 s
Understanding the Parsha
Objective—Learn how to 1) outline a Parsha, 2)
interpret the main theme of a Parsha, 3) make thematic connections to that
Parsha and 4) learn how to gain greater understanding of the Parsha under
consideration through its thematic connections to other portions of
Scripture.
How to Outline a
Parsha
I.
As you begin to study the Torah you will realize that
although it may seem redundant at times, in actuality it is a highly-organized
document. If the Torah repeats
words, phrases or themes, it’s because it is trying to teach some important
lesson. The Torah uses repetition
as a sign to say, “stop, look, listen!”
Let’s see what we can learn this week by considering the Torah’s
repetition of certain words. As
we’ve done in times past, let’s start by outlining the Parsha. This time though, I will make comments
as to why I’m outlining the Parsha in the manner that I do. Hopefully, this will help you as you
learn to outline.
A. In Exodus 35:4-9 Moses gives Am Yisrael (the people of
Israel) Adonai’s
command to take an offering—from those
whose heart motivates them—for the construction of the Mishkan.
B. In Exodus 35:10-20 Moses commands the wise-hearted people to construct the
Mishkan with all of its parts.
C. Note how verse 20 states that Am Yisrael left Moses’
presence—after hearing the first two commands. Therefore, it seems as if verse 20 is a
conclusion, or bookend, of Exodus
35:4-20. For the first division of
my outline, I’d choose:
1) Exodus 35:4-20—The Command to Build the Mishkan
II.
Is there more than one unique thought in Exodus
35:4-20? Personally, I see two
different thoughts.
A. Exodus 35:4-9—These verses give
the command for Am Yisrael to take an offering for the
construction of the Mishkan.
B. Exodus 35:10-20—These verses
commission only the wise-hearted people to actually construct the Mishkan. Exodus 35:20 is a concluding verse.
Therefore, I will modify my first
division as follows:
1)
Exodus 35:4-20—The Command to Build the Mishkan
A)
Exodus 35:4-9—The command to donate materials for
construction
B)
Exodus 35:10-20—The command to build the Mishkan
C. In 1A above, do you notice any word or phrase that is
repeated throughout this week’s sidra (portion)?[8] What does the Torah state about those
whose hearts motivated them?[9]
D. In 1B above, do you notice any word or phrase that is
repeated throughout this week’s sidra?[10] What does the Torah state about those
who are wise-hearted?[11]
Thematically, we can see two types of people who are
mentioned—those with willing hearts and those with wise hearts. We also see that they each perform a
particular function depending on the characteristic of their heart. The willing hearts give, the wise hearts
build.
E.
Read Exodus
35:21-29. What word is repeated
often?[12] What activity is described in these
verses?[13] Note how this section which ends the
Parsha describes the activity of those with the willing hearts. Note the thematic connection between
willing hearts and giving. I would
therefore update my outline as follows:
1)
Exodus 35:4-20—The Command to Build the Mishkan
C)
Exodus 35:4-9—The command to donate materials for
construction
D)
Exodus 35:10-20—The command to build the Mishkan
2)
Exodus 35:21-29—The Offering of Am Yisrael
F.
Read Exodus 35:21-29 again. Although this entire section describes
how people brought material for the Mishkan, is there any other information in
these verses that tends to separate it into unique topics/themes?[14] Now let’s update the outline once
more:
1)
Exodus 35:4-20—The Command to Build the Mishkan
E)
Exodus 35:4-9—The Command to Donate Materials for
Construction
F)
Exodus 35:10-20—The Command to Build the Mishkan
2)
Exodus 35:21-29—The Offering of Am Yisrael
A)
Exodus 35:21-24—The Offerings of the Men
B) Exodus 35:25-26—The Offerings of the Women
C)
Exodus 35:27-28—The Offerings of the Leaders
D)
Exodus 35:29—Concluding Verse
So what is the unique theme
associated with this Parsha? Take a
guess. Note that Part 1 concerns
the commands to build the Mishkan.
Part 2 pertains to the bringing of the offering for materials…
Personally, I would summarize it
as Preparations for Building the
Mishkan. I say preparations, because this particular
Parsha includes 1) the command to collect materials, 2) the commandments
[mitzvot] to build the Mishkan and 3) the process of collecting the
materials. All that is needed now
is to build it. This happens to be
the subject of the remainder of the sidra.
Searching the Parshiot
Objective—Learn how to 1) make thematic connections
within a sidra, 2) use these thematic connections to relate the different
portions of the sidra to each other and 3) gain an understanding as to why the
sages of Israel saw Exodus 35:1-38:20 as one unique section
of Scripture.
Building the
Mishkan
I.
We saw in Understanding the Parsha that two types
of people were described who would partake in building the Mishkan. Those with wise hearts and those with
willing hearts. As you read the
rest of the sidra (past Exodus 35:29), do you see any other specific mention of
the people with willing hearts?[15] After Exodus 35:29, what phrase is
repeated often?[16] That’s right. Beginning in Exodus 35:30 we see the
word wisdom and wise heart used often.
Now, using the knowledge gained when making your outline in Understanding the Parsha concerning 1)
the two types of people who will participate in building the Mishkan and the two
tasks commanded in the sidra, why does the Torah now only mention those with
wise hearts?[17]
A. Browse through Exodus
36:1-38:20. Note the general
order of construction. 1) curtains
for the tent, 2) cover for the tent, 3) planks for the tent, 4) partitions, 5)
the Ark, 6) the cover for the Ark,
7) the Table of Showbread, 8) the Menorah, 9) the Incense Altar, 10) the whole
burnt Altar, 11) the laver and 12) the courtyard. Is there any other passage in this sidra
thematically related to this order?[18]
II.
Now, let’s prove textually and thematically that Exodus
35:4-20 is an introductory passage to the entire sidra and that it is an basic outline of the events in this week’s Parsha.
A. Textual Evidence—Within Exodus 35:4-20, there are two
subjects: 1) the command to donate materials for construction of the Mishkan
[Exodus 35:4-9] and 2) the command to build the Mishkan [Exodus 35:10-20]. Now, notice how the remainder of the
sidra follows this pattern.
B. Thematic Evidence—Within Exodus 35:4-20, two types of
people are described: 1) those with willing hearts [Exodus 35:4-9] and 2) those
with wise hearts [Exodus 35:10-20].
Notice how the remainder of the sidra follows this pattern.
C. These examples show you the symmetry and structure of
this sidra. The Torah is not a
hodge-podge of laws, as many think.
It is a highly-organized document.
Hopefully this study has helped you see this quality of the Torah. Furthermore, you have seen how outlines
can help you segment the Torah into more easily managed fragments that are
easier to analyze by thematic analysis.
Shabbat in Coldness and Darkness?
I.
Read Exodus 35:1-3. Since we are commanded not to kindle a
fire on Shabbat, should we sit around cold, in the dark? Let me give you a direct quote from the
Artscroll Chumash commentary section to aid your decision.
You shall not kindle fire. By singling out fire from all the other
forms of Sabbath labor, the Torah alludes to the law that—unlike the Festivals
when food preparation is permitted (12:16)—even such work is forbidden on the Sabbath. Since kindling fire is necessary for
cooking and baking, the Torah uses it as the prototype labor that is necessary
to prepare food. Therefore, by
specifying here that fire may not be kindled on the Sabbath, the Torah indicated
that since food preparation is forbidden on the Sabbath, surely other work is
prohibited, as well (Rashbam)… The Oral Law makes clear that only the creation
of a fire and such use of it as cooking and baking are forbidden, but there is
no prohibition against enjoying its light and heat.[19]
Here is an excellent example
of the necessity for seeking out (and understanding) how Jewish people have
interpreted verses. Although they
are not infallible, the Jewish sages are an excellent source to consider. Many modern people, unacquainted with
Hebraic culture and interpretive skills, erroneously interpret this verse to
mean that fires cannot be kindled for any purpose. This verse was never meant to imply
such. The misinterpretation of this
passage by those outside of Judaism is one of the main reasons people think the
Torah is legalistic, outdated and down right silly. Finally, note also how the author uses
thematic links to other passages to help him with his interpretation of the
prohibition of kindling a fire on the Shabbat. Thematic analysis is a must tool for
properly interpreting the Torah!
Repetitions
I.
We have already seen that the phrases, willing hearts and wise hearted were used many times in
verses that described the characteristics of those giving to the work of the
Mishkan and building the Mishkan.
In fact, as you read the first portion of this sidra you cannot help but
notice that certain phrases are purposefully repeated. Furthermore, we see how the usage of
these phrases is consistent with the textual divisions of the sidra. However, we must not limit ourselves to
merely textual interpretations. We
must begin to interpret Scripture within its thematic or topical context. Let me demonstrate this by trying to see
if we can interpret the repetition of the phrases, willing hearts and wise hearts, within the context of the
last three Torah portions.
A. Recall that Am Yisrael had recently broken the Covenant
at Horeb. Although the traditional
Torah commentators question whether or not the command to build the Mishkan
occurred before or after the golden calf incident, it is generally understood
that the actual building of the Mishkan began after the incident of the
golden calf. Remember that apart
from Moses’ intercession, the nation would have been annihilated. Also, remember from last week’s study we
saw numerous thematic connections between the command to construct the Mishkan
and the construction of the golden calf.
At that time, we stated that the construction of the golden calf was like
an anti-covenant, undoing everything established at the covenant of Horeb.
B. How are the phrases willing hearts and wise
hearted thematically related?[20] Therefore, we conclude that the Torah is
interested in showing us a picture of the hearts of the people AFTER the
incident of the golden calf and the events that followed it!
C. Now, within the context of the facts listed in A and B
above, why might the Torah continually repeat that those with willing hearts donated to the Mishkan?[21]
D. Within the context of the facts listed in A and B above,
why might the Torah continually repeat that those with wise hearts built the Mishkan?[22]
E.
See if you can discern other possible answers based on
the context within which these repetitions occur.
Making the Connection Between the Parashat
HaShavuah and the Haftara
Objective—Learn
how to relate Scriptures thematically, thereby learning how to think Hebraically.
Become rooted in the importance of thematic analysis by seeing it in
action as you relate the Torah portion to the Haftarah
portion.
The
Haftara reading is found in I Kings 7:13-26.
I will list some verses from the Haftarah reading. Your job will be to relate them
thematically to the Parashat HaShavuah reading.
I.
What is the thematic connection between King Solomon and
Hiram and Moses and Bezaleel?[23]
II.
What thematic connections exist between Bezaleel and
Hiram?[24]
III.
How is the bulk of the Haftarah reading thematically
related to the Torah portion?[25]
Messiah in the Parsha
Objective—Learn how the Torah teaches about the life
and ministry of Yeshua HaMashiach.
Yeshua said that Moses wrote about Him[26]. Since the Torah never even mentions the
word Messiah, this section will help you see the Messiah in the Torah. This is primarily done using thematic
analysis and Midrash.
Bezaleel, Solomon
and Yeshua
I.
In Parashat Ki Tissa we saw that Bezaleel was a shadow
of the Messiah in that the Messiah would build the
Temple of
Adonai just as Bezaleel built the
Mishkan. Remember, just as Bezaleel
was from the tribe of
Judah, so is
Messiah Yeshua. Furthermore, the
story of Bezaleel teaches us that the Messiah will be filled with the Spirit of
God. Now let’s examine more
thematic connections between Yeshua and Bezaleel.
A. How is the relationship between David and Solomon
foreshadowed in the relationship between Moses and Bezaleel?[27] What does this say prophetically about
the relationship between Adonai and Yeshua?[28]
B. Bezaleel's name in Hebrew means in the shadow of God. How is his name
thematically connected to his task?[29]
Importance of the
Ark
I.
In Parashat Terumah we saw how the Torah teaches that
the Ark was the most important
element in the Mishkan! It was the
place where Adonai would dwell.
Let’s see how this sidra teaches the same point simply by use of
repetition.
A. What phrase is literally repeated over and over and over
and over in Exodus 36:14-38:9?[30] Who is the Scripture referring to as
he?[31]
B. Note that for almost every article in the Mishkan the
Torah states that “he made” it. Now
read Exodus
37:1. How is this verse
thematically different from all of the other instances of the phrase, “he
made”?[32] What is the thematic significance of
this difference? Once again, it
teaches us that the Ark was the
most important element in the Mishkan.
The specific usage of Bezaleel’s name was to ensure that we would know
that the person responsible for building the most significant part of the
Mishkan was someone called and anointed with the Spirit of Wisdom. This is the calling of Yeshua the
Messiah who will build the Temple of
God with living stones.
The Mishkan; One Pattern for
All Ages
I.
Let's look at the importance of the Mishkan. We have seen that the lives of the
Fathers were prophetic shadows of future events in the lives of their
descendants. Using thematic
analysis, let's see how one Scripture/promise may have many layers of
application. As you become more
familiar with the prophecy of Torah, you will begin to understand that there are
multiple layers of wisdom and understanding within every passage. Nevertheless, the foundation for all
application of Scripture remains in the Torah. Let's look at the promise Adonai gave to
Am Yisrael when He entered into covenant with them at Mount
Sinai.
·
And let them make Me a sanctuary [Mishkan], that I may dwell among them (Exodus
25:8).
·
I will dwell among the
children of Israel and will be their God
(Exodus 29:45).
What is the thematic connection
between the Mishkan and Adonai's presence?[33] In Exodus 29:45 we see that the result
of His dwelling with Am Yisrael is that they will be His people and He will be
their God. Was this promise limited
to the earthly Mishkan? No. Obviously this applies to Solomon's
temple also. Are there any other
applications of this verse?
Yes. According to II
Corinthians 6:16, the promise of Exodus 25:8 and 29:45
also pertain to the Holy Spirit dwelling within the tabernacles of our
bodies! Are there any other applications of this verse? Yes. Does Revelation 21:3 look familiar?
3And I heard a loud voice
from heaven saying, "Behold, the tabernacle of God is with men, and He will
dwell with them, and they shall be His people. God Himself will be with them and
be their God (Revelation 21:3).
Thematically, we can see that
this one promise pertains unto Adonai dwelling with His people 1) in the earthly
Mishkan, 2) in the Temple, 3) in our
bodies and 4) in the eternal state!
As we can see, this one promise has numerous fulfillments and
manifestations. But what was the
origin/foundation of this blossoming understanding? The Torah.
II.
The teaching of the Mishkan is as relevant today as it
was in Moses' time. In II
Corinthians 6, Paul taught that our bodies are the Mishkan/Temple. Let's follow the development of this
idea that a person could be a tabernacle.
A. How does the phrase House of Israel teach us
about the Mishkan?[34]
B. How does Psalm
141:2 imply that certain aspects of the service in the Mishkan can be
performed within the context of a human tabernacle?[35]
C. Read the following Scriptures. How do they thematically connect the
Mishkan to our bodies?
1.
Romans 12:1-2.[36]
2.
Philippians 2:17.[37]
3.
Philippians 4:18.[38]
4.
Hebrews1 13:15.[39]
D. What do the following verses teach us concerning our
bodies as an earthly Mishkan?[40]
1.
II Corinthians 5:1-2.
2.
I Peter 2:5.
E.
What is the thematic connection between the phrase House
of Israel and the concept being taught in Ephesians 2:19-22?[41]
III.
Thematically, the Torah teaches us that when we see
pictures of 1) life from the dead, 2) resurrection and 3) deliverance from
impending death, we are about to see a picture of the person and/or work of the
Messiah! This theme is especially
strengthened when coupled with the number three! I call these themes of The
Resurrection and the Life.
For example:
A. The first LIVING things (plants, grass, etc.)
were created on day THREE!
B. The Torah's picture of the RESURRECTION of the Messiah
is found in the Holy Days. The Holy
Day that is a shadow of Yeshua's RESURRECTION is the THIRD Holy
Day, the Day of the Omer Wave Offering!
C. Jonah, who was in the belly of a great fish, should have
been dead. But on the THIRD
day he came forth ALIVE!
D. The Akeida (binding of Isaac) found in Genesis
22—Abraham was supposed to offer Isaac as a whole burnt offering. Although Adonai prevented him from
actually sacrificing Isaac on the THIRD day, the manner in which the
Torah relates the story hints that Isaac died and was RESURRECTED. That's why Hebrews 11:17-19 says that
Abraham received Isaac from the dead through RESURRECTION figuratively!
E.
Now let’s see how Yeshua confirms this understanding in
John 2:18-22 as He teaches us concerning the relationship of His body and a
Mishkan/Temple.
19Jesus
answered and said to them, "Destroy this temple [death], and in
three days I will raise it up [resurrection]." 20Then
the Jews said, "It has taken forty-six years to build this temple, and will
You raise it up in three days?" 21But
He was speaking of the temple of His body. 22Therefore, when
He had risen from the dead, His disciples remembered that He had
said this to them;[3] and
they believed the Scripture and the word which Jesus had said (John
2:18-22,
emphasis mine).
As we can
plainly see, the pattern of the Mishkan is as relevant in our Renewed Covenant
faith as it was in the book of Exodus.
Those who teach that the Torah has been abolished are totally
mistaken. As we can see, even the
Mishkan ritual service is relevant as we perform these functions as priests of
the Renewed Covenant in the Tabernacle/Mishkan of our bodies! The pattern of the Exodus of Israel from
Egypt is the same pattern for us
today.
1.
Just as
Israel was saved
from Egyptian slavery, so likewise, we are saved from slavery to sin.
2.
Just as
Israel was given
the Torah on tablets of stone, so likewise, the Torah is now written on our
hearts by the Spirit.
3.
Just as Israel went about building the Mishkan so that
they could function as a holy nation and a royal priesthood to show forth the
glory of the one and only true God, so likewise, we are to be busy, building the
Mishkan within our bodies, ordering its furniture and establishing its services
so that we can be witnesses of the one and only true God! The pattern is easily seen.
The Importance of the
Mishkan/Tabernacle
I.
I wish to show you how important is the theme of a House
for God—a place where He can dwell with mankind. Of course we need to go back to
Genesis. Remember, Adam and Chava
(Eve) walked in the Garden of Eden with Adonai. They had continual, unbroken
relationship and access to His presence.
After their sin, that access was broken and separation occurred. The rest of the entire Bible deals with
the steps Adonai has taken to restore the broken
relationship between the Himself and mankind. I would like to assert that
thematically, the Scripture teaches us that the Mishkan/Tabernacle is the
primary vehicle Adonai has chosen to teach us about restoring and maintaining
relationship with Him! The teaching
of the Mishkan is foundational and that's why the Torah emphasizes it.
The Scripture teaches us that in the beginning,
Adonai dwelled with man until sin entered the world (Genesis 1-3). Adonai tried to encourage mankind to
seek Him for restoration; however, mankind continually failed to reach out to
Him (Cain, the generation of the flood, and the
tower of
Babel, Genesis 4-11). Realizing that mankind—as a whole—would
not seek restoration with Adonai, He chose Abraham and His descendants to be a
model nation so that they could be a witness to the one and only true God,
leading the nations to repentance and faith in Adonai (Genesis 12). Let's continue to follow the theme of
the Mishkan/Tabernacle.
A. We've already seen that the altars built by the Fathers
were prophetic shadows of the Mishkan/Tabernacle and
Temple (Beit HaMikdash). They were the places where mankind
(Abraham and his descendants) could draw near to a holy God. The primary activities associated with
those altars involved olah offerings (whole burnt offerings) by man and Adonai's
disclosure to man of His nature, purposes and plans. This is where the Fathers drew near to
Adonai. Remember, we have already
learned that the olah offering is a picture of the worshipper offering
themselves in complete obedience and submission to the commandments of
Adonai. Therefore, we could say
that the primary activities associated with those altars were 1) men offering
themselves in complete obedience and submission to the commandments of Adonai,
and 2) Adonai's disclosure to man of His nature, purposes and plans.
B. The pattern of the Mishkan is also a picture of the
throne of God in heaven! Read Hebrews
8:5 and 9:23. Why was it
important for Moses to build the Mishkan exactly as Adonai commanded?[42]
C. The book of Shemot (Exodus) teaches us that Am Yisrael
was chosen to be a model nation. A
nation among whom Adonai would dwell via the earthly Mishkan Exodus
25:8; 29:45-46. The primary
activities associated with the earthly Mishkan were men offering themselves in
complete obedience and submission to the commandments of Adonai, and Adonai's
disclosure to man of His nature, purposes and plan (Exodus
25:8, 22). This is where Am
Yisrael drew near to Adonai.
D. The gospels teach us that Yeshua took upon Himself an
earthly Mishkan/tent/tabernacle/body and dwelled among us, manifesting the glory
of Adonai. The primary activities
associated with those who came to Yeshua (who was the glory of Adonai in an
earthly Tabernacle) were 1) men offering themselves in complete obedience and
submission to His commandments (the same commandments of Adonai found in the
Torah), and 2) Adonai's disclosure to man of His nature, purposes and plan
through Yeshua (John
1:18; 6:46 and 14:9). This is
where Yeshua's disciples drew near to Adonai.
E.
The epistles teach us that we are the
Temple of the Holy Spirit (II
Corinthians 6:16). In other
words, our bodies, like Yeshua's, are living mishkans/tabernacles/tents where Adonai is manifesting
Himself to the world through us (II
Corinthians 4:7). When we show
forth the Father's glory to the unsaved world, they get saved through our
testimony. The primary activities associated with those who lead others to
repentance involves 1) men offering themselves in complete obedience and
submission to the commandments of Adonai, and 2) Adonai's disclosure to man of
His nature, purposes and plan through our testimony. When we lead people in the sinner's
prayer, we, as earthly tabernacles of the Holy Spirit, help men draw near to
Adonai.
F.
The book of Revelation teaches us that in the millennium
and eternal state Adonai will once again dwell with mankind as in the
garden! In our perfected state we
will simply enjoy Adonai's continuing eternal revelation of Himself. Sin will no longer be a barrier to a
holy God.
All of these examples utilize the teaching of the Mishkan as
their foundation! From Genesis to
Revelation Adonai's dealings with man involve man drawing near to Him through
repentance and sacrifice. It is
only then that our holy God can reveal Himself (through the activities of the
Mishkan) to His creation.
For Your Little Ones
Hidden
Message Word Search—This is a word search for older
children that contains a hidden message within it. After circling all of the words, begin
using the un-circled letters to fill in the hidden message character
spaces. All of the words (25-30)
are taken from this week’s sidra (portion). Important—Adjust the text size of your browser so that
the entire puzzle and hidden message prints on one page. The software at Discovery has a tendency
to print the wrong number of character spaces (in the hidden message) when it
needs to print on two pages.
Word
Search for Little Ones— This is a word search for
younger children. All of the words
(9-12) are taken from this week’s sidra (portion).
Shabbat
Shalom!
[1]
Shabbat is Hebrew for Sabbath.
[2]
In its most limited form, the Torah comprises the first five books of Moses.
[7]
This paragraph-like division is called a Parsha (Parshiot, plural).
[8]
Yes, the phrase, “whose heart motivated him.”
[9]
It states that the ones whose hearts motivated them are
to bring an offering for the construction of the Mishkan.
[10]
Yes, the phrase, “wise-hearted.”
[11]
They are the ones who built the Mishkan.
[13]
The offering given by the people with willing
hearts.
[14]
Yes. Verse 22 states that men and
women came. Then verses 23-24
describe the offerings of the men.
Verses 25-26 describe the offerings of the women. Verses 27-28 describe the offering of
the leaders. Finally, we have a
concluding sentence in verse 29.
[15]
No. Exodus 36:2 states, “whose
hearts inspired them,” not willing hearts.
[17]
The two types of people who will build the Mishkan are those with willing hearts
(who will donate materials) and those with wise hearts (who will build the
Mishkan). The phrase, “willing
heart” was used from Exodus 35:4-29, because that section only describes those
who donated materials. Now, the Torah uses the phrase, “wise
heart” over and over because it is now describing those who built the Mishkan, and they are the
ones characterized by wise hearts.
[18]
Yes, Exodus 35:10-19 lists every item almost in the exact order!
[19]
The Artscroll Stone Edition of the Chumash, page 517, Copyright 1993, 1994, 2000
by Mesorah Publications, Ltd. Brooklyn, N.Y.
11232.
[20]
Both phrases are linked by an attitude of the HEART of the people.
[21]
Maybe it is a sign of willingness of heart based on true repentance from the sin
of the golden calf. Since
repentance is an issue of the heart, maybe the Torah uses this word to indicate
repentance and readiness to perform appropriate works to express that
repentance.
[22]
Maybe it is to show that the people have learned a valuable lesson from the
incident of the golden calf. The
Scripture states that the fear of the Lord is the beginning of wisdom. Perhaps the fear brought about by near
annihilation has brought true fruits of repentance and WISDOM, which now
motivates the people to undo their “anti-covenant” made at the golden calf
incident.
[23]
Moses communicated the plan for the Mishkan to Bezaleel just as King Solomon
communicated his plan for the Temple
to Hiram.
[24]
Both were filled with wisdom and insight to perform their tasks in building the
Mishkan/Temple.
[25]
Both speak of construction of parts of the Temple/Mishkan.
[26]
Yeshua said in John 5:46 that Moses spoke about him. Psalm 40:6-8, speaking of the Messiah
said that the book is written about Him.
Paul said that all of the feasts were prophetic shadows of Messiah
Yeshua.
[27]
Obviously, Moses and Bezaleel aren’t father and son. Therefore, we must look for some other
connection. Remember, David was the
one who actually received the plans for the
Temple from Adonai. He then transmitted them to Solomon his
son. So likewise, Moses received
the plans from Adonai but transmitted them to Bezaleel for their
accomplishment.
[28]
This is also an expression of how the Father and Son Yeshua are working. Our Heavenly Father has commissioned His
Son to build Bethel, House of God, beginning with Yeshua as the chief
cornerstone just as David commissioned Solomon and Moses commissioned Bezaleel
(of the tribe of Judah, like Messiah).
See I Corinthians 15:24-28.
[29]
He is the one who will build the Mishkan.
The Mishkan is the place where Adonai dwells. Therefore, those who draw near to the
Mishkan draw near to Adonai where they can be in Adonai's shadow.
[32]
It is different because it PURPOSEFULLY AND SPECIFICALLY states that Bezaleel
made it!
[33]
The Mishkan is the vehicle through which Adonai will dwell among Am Yisrael.
[34]
It implies that the sum of the individuals comprising the nation of
Israel can be
likened unto a house. This opens
the possibility that people can be a house of God
(Bethel).
[35]
Incense as a symbol of prayer immediately reminds us of the Altar of
Incense. The evening sacrifice
(olah) as a symbol of surrender and submission to the commandments of Adonai
remind us of the perpetual morning and evening sacrifices of the Mishkan.
[36]
Our bodies ARE the olah (whole burnt offerings) of our earthly Mishkan as we
offer ourselves in obedience to Adonai’s commandments.
[37]
We ARE the drink offering of our earthly Mishkan as we pour out our lives on
behalf of others.
[38]
Our giving IS a sacrifice of our earthly Mishkan as we give to the needs of
others.
[39]
Our praise IS a sacrifice of our earthly Mishkan.
[40]
All of these Scriptures liken our bodies to a house, specifically the House of
God.
[41]
Just as Israel
was collectively considered a house, so likewise, Renewed Covenant
Israel (the body
of Messiah) is collectively likened unto a house, specifically the House of
God.
[42]
Because the Mishkan was patterned after the actual
Temple in heaven itself!
