Category Archives: Tabernacle of Moses

Nathan’s Commentary on Parashat Vahakel-Pekudie Exodus 35:1–40:38

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Exodus 35

Exodus 35:2, The seventh day…shall be…a set-apart day. In our journey through the Torah, YHVH keeps interjecting instructions concerning the seventh day Sabbath. Why is this? Obviously this an important subject to YHVH, and was to be pivotal component in the life of his people—one that could be easily overlooked, forgotten or profaned. 

When YHVH instructed his people in Exodus 20:8 to “remember the Sabbath day to keep it set-apart (Heb. kadosh),” he was reminding the Israelites so they would not forget it! But this command has two parts: first, do not forget the Sabbath, and second, do not profane it, that is, keep it holy or set apart or holy by not polluting it with secular activities such as work and normal routine and daily activities. This day is to be special and different from all other days.

But there’s more. 

With each reminder to keep the Sabbath, the Creator gives additional instructions about how to keep the Sabbath set-part (see Gen 2:2–3; Exod 16:23–30; 20:8–11). 

In this passage, YHVH adds to the list of forbidden Sabbath-day activities not to kindle a fire as a requirement for properly observing the seventh day Shabbat. But the fire YHVH mentions here was not was not just any kind of fire, but a certain type of fire, as we will discuss below. Additionally, keeping the Sabbath was so important to the spiritual welfare of YHVH’s people that he prescribes the death penalty for those who worked on this day. And work is the operative issue, here, when it comes to not building a fire on the Sabbath. 

Why is Sabbath-observance so important to YHVH? This is because keeping the Sabbath is a crucial element in helping YHVH’s people to maintain a right relationship with their Creator. Those who observe Sunday as the “Lord’s day” and fail to rest on the seventh day are oblivious to this truth sadly to their own loss and detriment. Sabbath observance, if done according to Scripture, demands that one stop their weekly work routine, take a selah moment (that is to pause and to reflect), and to look heavenward for an entire 24-hour period. This is hardly the case for the majority of Sunday-keepers, who go to church for a couple of hours on that day and for the rest of the day it is more or less business as usual as they indulge in their carnal pursuits. 

Much more could be said about the critical value of the Sabbath that helps to keep YHVH’s people lined up spiritually with him and one’s fellow saints, but we discuss this in more detail elsewhere. Suffice it to say here, YHVH never sanctified (made holy or set-apart) or blessed the first day of the week, only the seventh day Sabbath (Gen 2:3). This speaks volumes about the importance the Creator, who never changes, placed and still places on the Sabbath. This day is foundational and axiomatic to the life of YHVH’s people, and when it is neglected or totally forsaken, they deprive themselves of an invaluable gift that heaven has graciously and beneficently bestowed upon work-weary man for his restful rejuvenation and spiritual edification.

On the supreme importance of the Sabbath, the religious Jews have a poignant adage that speaks volumes concerning how this day acts as a spiritual glue that helps to affix YHVH’s people him as well to hold the nation together in the midsts of the swirling toilet bowl of this world. They say, “It’s not that the Jews have kept the Sabbath over the millennia; it’s that the Sabbath has kept the Jews.”

Exodus 35:3, Kindle no fire…on the Sabbath day. 

Under What Circumstances Is Starting a Fire on the Sabbath Prohibited?

One of the Torah’s commands regarding the observance of the seventh day Sabbath is the proscription about building or kindling a fire on this day (Exod 35:3). There are several prevailing viewpoints as to the exact meaning of this passage. Let us now explore them and discover the true meaning of this important command.

The Orthodox Jews take to the furthest extreme the Torah’s prohibition to kindle no fire on the Sabbath. As such, many Jews refuse even to turn on a light switch or start their cars (i.e., fire occurs in the vehicle’s spark plugs as they ignite the fuel-filled cylinders). They also leave their stoves on for 24 hours, and unscrew the lights in their refrigerators on the Sabbath for fear of violating this command. As a counterpoint this view, the Torah commands the priest to light the menorah in the tabernacle each morning, the Sabbath not excluded (Exod 27:21–21; 30:7), and to prepare meat for the daily offerings to YHVH on the altar of sacrifice requiring a cooking fire. So, for ministry purposes, lighting a fire was not prohibited.

But interestingly, the command not to build a fire on the Sabbath (Exod 35:3) is followed directly by verse four where YHVH gives the Israelites initial instructions on building the tabernacle. What is the significance of the juxtaposition of these two passages as it relates to observing the Sabbath? Much. From this we learn an important truth. All Scripture must be viewed in the context in which it is found. This is a fundamental principle of logic and biblical interpretation. When a Scripture is cherry picked out of its context (called proof-texting), one can easily twist the Bible to make it say whatever one wants. The Bible often places one passage next to another without overtly connecting the two via the use of grammatical connector words. This is not a matter of the Bible throwing disparate and random subjects onto its pages haphazardly. YHVH is not the author of confusion. He is a God of order and purpose. Rather, YHVH teaches his people in ways that invites reflection, meditating, pondering and investigation. This involces a person’s engagement and interaction with the Word of Elohim. In so doing, a person is exploring the mind of Elohim and discovering hidden gold veins of truth and unearthing precious nuggets of understanding. For example, when we read Yeshua’s red-letter Gospel words, many of his ministry episodes and teachings appear to be placed in random order without any connection to each other. But upon closer contemplative, Spirit-led examination, one discovers that when the dots are connected, deeper truths and expansive and panoramic pictures emerge from the supposedly confusing Gospel narratives. 

An example in the Torah of juxtaposing two seemingly disparate ideas is the prohibition against the consumption of alcohol and the death of Nadab and Abihu, who offered strange fire in the tabernacle (Lev 10:1–7 cp. Lev 10:8–9). This teaches us that these two sons of Aaron were intoxicated when ministering in tabernacle thus causing them to err in judgment concerning following the strict protocols for coming into YHVH’s presence. We find another example of the Torah jusxtaposing two seemingly disparate topics in Exodus chapters 31 and 32. And the end of the former chapter, YHVH reaffirms the importance of the Sabbath as a sign of his covenant with his people, where they promised to worship him only and follow all of his Torah commandments. Then in Exodus chapter 32, the Torah recounts the Israelite’s declension into golden calf worship resulting in idolatry, debauchery and sexual licentiousness. As we have proven elsewhere, the placing of these two scriptures back-to-back obliquely teach us that the day of their idolatrous revelling and rebellion against YHVH occurred on the Sabbath—a direct violation of YHVH’s Torah-law at multiple levels. Had they adhered strictly to the Sabbath command, they would not have fallen into golden calf worship. Similarly and today, how many Sunday Christians ignore YHVH’s command to keep his Sabbath, while they are involved in the golden calf worship of working on the Sabbath to earn money and pursuing their own, often licentious, pleasures on this sacred and set-apart day?

Thus, the juxtapositioning of Scriptures without an apparent grammatical connection between them is a clever way that the Bible teaches truth, while hiding the deeper understanding of Scripture from the casual and superficial observer, while at the same time rewarding those who expend the laborious and diligent effort to dig out the diamonds and precious stones that lie just beneath the surface. This is a biblical, Hebraic way of teaching deeper truths through human engagement and investigation, and heaven is keen on rewarding those who diligently seek YHVH Elohim (Heb 11:6).

Thus, the immediate context of the Exodus 34 Sabbath-fire passage concerns starting fires that pertain only to one’s trade or job. In Israel’s case, their job was to build the mishkan or Tabernacle of Moses. Fires would have been needed for tanning hides, working with metal, and possibly bending wood and dying cloth along with other activities.

This we know for certain. On the Sabbath, YHVH’s people are not to bake, cook or prepare food from scratch (Exod 16:23), but Scripture does not prohibit reheating food—something that is even permitted in Orthodox Jewish circles today. What is the bottom line issue here? We are to cease our creative activities on the Sabbath, even as YHVH set us an example when he rested on the first Sabbath after having completed his creation activities (Gen 2:1–3). From this we learn that cooking food from scratch (as opposed to reheating), which changes the chemistry of the food, and thus constitutes creating something (i.e., transforming something from its original state into another state) is forbidden on the Sabbath. Thus food must be prepared ahead of time on the sixth day, but can then reheated on the Sabbath.

Does the Torah forbid the lighting of fires for heat and light? Some people would say yes, since part of preparing for the Sabbath involves insuring that your fire for heat and light must stay burning through the Sabbath without having to relight them. But, in reality, was this always possible in ancient times? That is a question we will now explore.

One thing is certain. It is doubtful that YHVH would have expected his hapless people to sit in the cold darkness on the Sabbath were their fire to have gone out—especially in the winter months when the days are shorter and colder, and when snow and cold rain are realities, even in the land of Israel. This would result in the loss of the delight of the seventh day, which, in itself, is a violation the Sabbath (Isa 58:13). 

The harsh realities of life in a primitive agrarian culture are evident. The ancient Israelites, obviously, did not possess electric lights or furnaces that lit and heated their homes at the push of a button. If YHVH’s Torah forbad the Israelites from lighting a fire for heat and light purposes, then they would have had to start a fire on Friday before sundown, and then keep it burning all night and through the Sabbath day. This means that if the fire happened to go out during the night because someone slept too soundly and failed to wake up to stoke the fire or add olive oil to their small terra cotta lamps (which burned only for a short time), then they would have been either forced to sit in the cold and dark on the Sabbath, or they would have to fetch some coals from a neighbor, whose fire had not gone out, in order to relight their fire. The Israelite who lived in town had another option as well. Often, there were public ovens built into the earth with clay cooking tubes for baking bread. For those who lived nearby, they could bring back some embers from these public ovens to restart their home fires (Manners and Customs of Bible Lands, pp. 47–48, by Fred H. Wight). Regardless, letting one’s fire go out would have been a great inconvenience and diminished the joy of the Sabbath day.

In modern times, for those who heat their homes with a wood stove, the most energy efficient home-sized wood stove will burn only for six to eight hours if one has access to hardwoods (like oak, maple or fruit wood) as fuel. Despite one’s best efforts to keep their wood stove burning all night to keep the house warm, at times the fire goes out. In most of the land of Israel, large hardwood trees are not prevalent. In ancient Bible times with several million Israelites constantly foraging for hardwood to keep their fires burning, the land would have quickly been depleted of trees—especially in that arid land where trees grow slowly. In reality, the Israelites were more likely to have used sticks (1 Kgs 17:10), thorn bushes, bundles of dried grass (Matt 6:30; Luke 12:28), coals (or charcoal?; John 18:18; 21:9) or dried dung for fire fuel (Ezek 4:15; ibid., p. 30). Furthermore, warming fires were often built in courtyards (John 18:18). Such fires did not burn long. At the same time, making fire would not have been an easy process either before the invention of matches, since this was accomplished by rubbing sticks together or by striking flint and steel (ibid. p. 31).

For sure we know that in days before matches, lighters, push-button furnaces, lights and stoves, starting and maintaining a fire was not a simple task. At the same time, it seems that YHVH would not have expected the Sabbath to end up becoming a miserable, weekly lesson in wilderness survival by having many of his servants forced to huddle together freezing in the darkness on this day of joyful rest because their lights and fires had gone out. He did, however, expect his people to make every possible effort to prepare for the Sabbath ahead of time to keep it from being just another day of laborious work (Exod 16:23). However, it seems hard to believe that the Torah forbids starting a fire for heat and light if necessary—especially during the winter months. Therefore, it is logical to believe that starting fires for work purposes was forbidden, but for heat and light purposes, if unavoidable, was permitted.

Exodus 35:5, Whosoever is of a willing heart. In Hebrew, the word nadiyb/CHSB translated as willing means “noble, inclined, generous.” The heart attitude of those contributing to the building materials of the tabernacle was obviously of paramount importance to YHVH. The Torah mentions it again several more times later in chapter (see verses 21–22, 26, 29).

Exodus 36

Exodus 36:5–6, The people bring much more. There are two ways to look at the children giving too large an offering of materials for the building of the tabernacle. There were, no doubt, those who contributed because of a willing heart to serve and obey YHVH. On the other hand, there were probably others who viewed this as a way to unburden themselves from some of the loot they took out of Egypt during the exodus. Consider the fact that all of this stuff had to be carted around the wilderness from one encampment to another, which was a lot of work. Gold and silver are heavy metals. So this may have been a good excuse to keep the loot you really wanted and to unburden oneself giving to a good. For these people, it was “charity” for personal convenience rather than a matter of the heart for the work of YHVH. 

Exodus 36:19, Covering for the tent. The tabernacle had four outer coverings. The outermost covering was made of either seal or badger skin (Exod 26:14; 36:19). This covering was ordinary and unattractive. This draws our attention to the fact that Yeshua, the Redeemer, was of ordinary appearance and not overly attractive in physiognomy (Isa 53:2). Likewise, few people are attracted to the gospel message because it is appealing to them. In reality, most people are forced to reach rock bottom in their lives before they are open to hearing the gospel’s message much less acting upon it and making the requisite changes and commitments that it requires of a person. For many people, embracing the gospel message is analogous to a drowning man who frantically grasps a life ring that has been thrown to him from a nearby ship! 

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Theosis: The “Deification” of Man and the Tabernacle of Moses

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Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. (2 Peter 1:4)

The Tabernacle of Moses from its entrance to its innermost room symbolically represents one’s progression in their spiritual journey starting with initial salvation progressing to the glorification of the physical body and eternal life in YHVH’s eternal spiritual kingdom. Understanding the pattern and steps to him that our Father in heaven has  laid out in the tabernacle will give us deep revelation about where we have come from, where we are and where we must go to transcend this earthly existence while aiming at the heavenly goal that has been laid out before us.

Let’s now review the progressive steps in chronological order that YHVH has laid out in the tabernacle of Moses that is the blueprint of our journey toward him. 

Entering through the front door of the tabernacle and progressing toward the holy of holies is from the human perspective represents the path one takes in their journey upward toward Elohim; it is the perspective of moving from the human to the spiritual plane of existence or that of the earthbound looking heavenward, and from a child gazing upward and longingly toward his father. However, from YHVH Elohim’s view from the glory cloud that has hovering over the holy of holies just above the ark of the covenant, the perspective would be different. It was from the inside looking out, or from heaven looking downward. From a father looking downward toward his beloved children. We will discus the contrasting viewpoints between the human and divine in a moment.

In the outer courtyard of the tabernacle, all the rituals and furnishings therein pointed to death and judgment, as well as to washing or cleansing. These prophetically foreshadowed salvation through Yeshua’s atoning death on the cross, with Yeshua being the door to salvation, and one’s need to accept his death on the cross for one’s sins followed by the need of baptism for the remission of sins. 

In the set-apart (kadosh or holy) place inside the tabernacle, everything pointed to life, light, food, fragrant incense, the fruits and gifts of the Set-Apart or Holy Spirit, or, in other words, life in a spiritual relationship with Elohim subsequent to one’s taking the beginning steps in the salvation process. 

In summary, the outer court symbolically represents the basic salvation requirements that heaven stipulates for the redeemed believer in Yeshua, while the holy place speaks of spiritual growth and maturity, and of moving upward from spiritual babyhood and then growing into spiritual adulthood or maturity. 

To understand this process of growing in spiritual maturity, it is necessary to comprehend the tripartite composition of the human being. Paul speaks of man being subdivided into three parts—spirit and soul and body (1 Thess 5:23). The Tabernacle of Moses represents the tripartite nature of man in symbolic form. The tabernacle’s outer court relates more to the physical or bodily realm of the person, while the holy place represents the soul or intellectual, volitional and emotional aspects of one’s inner or psychological makeup. Finally, the holy of holies portrays man approaching YHVH through the realm of a person’s inner or personal spirit. 

As one progresses into the tabernacle, it is as if YHVH is drawing a person into an ever deeper relational walk with him starting at the most basic level progressing upward until one is finally communing with YHVH on a Spirit-to-(human personal)-spirit level (in the most holy place). It is the Father’s desire that his children progressively grow until each of us is communing with him at the highest spiritual level (see John 4:23–24; 1 Cor 2:10–12; Prov 20:27). 

This forward progression in one’s spiritual journey toward our Father in heaven from the tabernacle’s entrance to its innermost room is but one way to view a person’s spiritual progression into the realm of the Spirit of Elohim. From YHVH’s perspective, looking from the inside of the tabernacle outward, the view changes. Although one must enter the tabernacle through the outer gate and then go through various rites and rituals relating to a cleansing process before being allowed into the tabernacle itself, at the same time, we see YHVH starting to work with the person from the inside out. That is to say, when a person initially comes into a spiritual relationship with his Creator, YHVH first regenerates the person spiritually by putting his Set-Apart Spirit into one’s personal spirit. In a sense, if the tabernacle is a picture of the tripartite subdivision of a person’s life (spirit and soul and body), then YHVH starts working from the inside out  beginning in one’s personal spirit, which is one’s personal holy of holies that is inside of them. From there, the Set-Apart Spirit goes to work on the person’s soul (mind, will and emotions) to transform it spiritually into the mind or image of Yeshua (Rom 8:28–29; Rom 12:2 cp. Rom 7:13–8:17). This process will last a person’s lifetime. Finally, at the resurrection of the righteous saints at Yeshua’s second coming, the children of Elohim will receive their redeemed and glorified or god-like body (1 John 3:1–2) and be adopted into the family of Elohim (Rom 8:15, 23; Eph 1:5). At this time, they will become full-fledged, immortal spirit-children of Elohim (John 1:12; 1 John 3:1–3). Though the Bible teaches that humans can become sons of Elohim and be like him as part of his divine family, man can never be equivalent to Elohim in the fullest sense (Isa 45:5, 6, 12, 18–19, 21–23). Only Elohim is the Creator, is without a beginning, and is all powerful, all knowing and all present. Man will never attain to this level.

The miraculous and transformational process of man metamorphosing from being a physical and human creature to becoming an immortal and glorified child of the Most High, in theological terms, is called theosis, a Greek word meaning “deification or the act of becoming like deity.” This is an ancient Christian concept that is still held by many in the Eastern Orthodox Christian Church and refers to the spiritual process that occurs resulting in the deification of man. The goal of theosis is to become “like” (though not equal to) Elohim and to become eventually united with our Father in heaven in a deep familial way. Theosis is the biblical concept of a redeemed or spiritually regenerated individual “becoming a partaker YHVH’s divine nature” (2 Pet 1:4), and being adopted into the family of Elohim (see the verses below). It is about man becoming like Elohim and becoming part of the family of Elohim as a child of Elohim (John 10:34; Ps 82:1; 1 John 3:1–3).

A person’s theosis process is an internal work of the Ruach haKodesh (the Set-Apart or Holy Spirit) and begins  with repentance of sin, and then identification with Yeshua as the Son of Elohim at one’s baptism for the remission of sins. As one takes these initial first steps of becoming a son of Elohim at one’s baptism, it is then that one becomes a new creation through Yeshua and the work of his Set-Apart Spirit (Gal 2:20; 2 Cor 5:17). At that time, one is begotten or conceived as an embryonic child in the womb of the Holy Spirit. Later one, when one receives one’s glorified body at the resurrection of the righteous dead, one will be fully born or born again and adopted into the family of Elohim as a full-fledged son of Elohim, for, as the Scripture says, we will be like him, for we will see him as he is as John informs us in this first epistle:

Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of Elohim: therefore the world knoweth us not, because it knew him not. Beloved, now are we the sons of Elohim, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure. (1 John 3:1–30

Paul refers to theosis in several places when he uses the term adoption.

For you have not received the spirit of bondage again to fear; but you have received the Spirit of adoption, whereby we cry, Abba, Father. (Rom 8:15)

And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. (Rom 8:23; also 9:4)

To redeem them that were under the law, that we might receive the adoption of sons. (Gal 4:5)

Having predestinated us unto the adoption of children by Yeshua the Messiah to himself, according to the good pleasure of his will… (Eph 1:5)

The apostolic writers make further reference to theosis in several other places as well.

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The Twice Daily Sacrifices and the Saints Daily Devotions

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The Tabernacle of Moses’ twice daily offering known as the continual burnt offering (Heb. olah tamiyd) as commanded by YHVH Elohim was offered on the bronze altar (Exod 29:42) was the central feature and beating heart of the tabernacle. This sacrificial offering has great spiritual implications for the serious disciple of Yeshua and relates to his or her daily life of devotion, praise and worship to YHVH Elohim. Christians now refer to this time in the saint’s life as one’s “daily devotional.” Let’s now discover the amazing and prophetic parallels between the twice daily sacrifices prescribed under the Torah’s Law of Moses and this quotidian activity in the life of the serious believer. 

The word continual (Heb. tamiyd) in verse Exodus 29:38 means “continually.” The Hebrew word for burnt offering is olah meaning “ascent, stairway or steps,” and derives from the basic Hebrew verb, alah, meaning “to go up, climb or ascend.” In this sacrificial offering, the fire consumed the entire animal, and the word olah refers to the smoke of this whole burnt offering ascending to heaven, which to YHVH was a “sweet aroma” (verse 41). Why did the Creator of the universe consider such a mundane thing as smoke from cooking meat to be a pleasant aroma? Let’s dig into this idea and discover the rich and significance implications of this curious religious ritual.

The olah was an offering or gift (Lev 1:2, Heb. qorban)to YHVH and had to be a kosher animal such as a bull, goat, ram, turtle dove or a pigeon as long as it was a perfect specimen without defect (Lev 1:10). What was the point of this sacrificial offering? If an Israelite sinned, he could bring this gift-offering to the door of the tabernacle where he would place his hands upon the head of the animal, after which the priests would slaughter it, and sprinkle its blood around the altar of sacrifice just inside the door of the tabernacle (Lev 1:2, 4, 5). The meat was then prepared and arranged on the altar and entirely burnt (Lev 1:6–17). When the sinner laid his hands on the animal, it was as if he were transferring his sins onto the innocent, blemish-free animal, where upon YHVH accepted it as an atonement for the person’s sin (Lev 1:4). In reality, offering was a down payment on a debt that the sinner owed to YHVH, which prophetically pointed to and would ultimately be paid by Yeshua’s death on the cross.

The writer of Hebrews clearly teaches that this offering (along with all the other offerings in the sacrificial system) pointed to Yeshua, our Great High Priest, whose atoning death on the cross fulfilled all the types and shadows of the Levitical, sacrificial system (Heb 4:14–5:7; 7:1–10:18).

Besides the obvious antetypes pointing to Yeshua’s death on the cross, what else can we learn from the olah tamiyd offering rituals? What are the spiritual implications and the lessons to be learned for the redeemed believer living in the twenty-first century? Matthew Henry in his commentary on Numbers 28:1–8 sums up the main relevant object lesson to be learned from the twice daily sacrifices in this concise way:

The particular law of the daily sacrifice, a lamb in the morning and a lamb in the evening, which, for the constancy of it as duly as the day came, is called a continual burnt-offering (v. 3), which intimates that when we are bidden to pray always, and to pray without ceasing, it is intended that at least every morning and every evening we offer up our solemn prayers and praises to [Elohim]. (emphasis added)

Thus this olah tamiyd sacrifice was connected to the rising and setting of the sun as implied by the words of the psalmist (Ps 113:3). At the same time, the priest was to burn incense on the incense altar (Exod 30:7–8) as part of the olah tamiyd sacrifice. This obviously signifies a spirit of repentance, self-deprecation and humility coupled with praise and worshipful adoration on the part of the saint while engaged in prayer to one’s Father in heaven. 

The biblical writers foresaw a time coming when either there would be no tabernacle or temple in which to offer the sacrifices and incense, or a designated place of worship would be inaccessible to the Israelite. In this situation, Hosea admonishes sinful Israel to return to YHVH and to offer up the sacrifices (lit. the calves or young bulls) of one’s  lips, while expecting Elohim to graciously receive them and take away their iniquity (Hos 14:2). Paul embraced this idea when he admonished the saints to become as “living sacrifices…unto Eohim” (Rom 12:2). In John’s vision of heaven, he sees the prayers of the saints as being like sweet smelling incense before the throne of the Almighty One (Rev 5:8; 8:3). Not only does YHVH view the prayers of the righteous as incense, but their praises of him as a sacrifice or a thanksgiving offering as well (Jer 33:11; Heb 13:15). The psalmist goes on to connect the dots between the olah tamiyd sacrifice, incense, prayer and praise when he writes,

Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. (Ps 141:2)

But how is the non-Levite priest supposed to offer incense before YHVH? This is done through prayer and worship as the prophet Malachi indicates:

For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering, for my name shall be great among the heathen, saith YHVH of Hosts. (Mal 1:11)

The Torah prohibits offering sacrifices anywhere YHVH has not placed his name. What’s more, Yeshua has fulfilled the sacrificial system by his death on the cross once and for all as the writer of the Epistle to the Hebrews clearly informs us, and has become the saints’ Great High Priest. So how then do the people of the nations offer up sacrifices in every place as Malachi prophesies except but through prayer and praise? The same is true, of course, for redeemed believers who are now part of Yeshua’s royal priesthood as Peter testifies: 

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to Elohim by Yeshua the Messiah. (1 Pet 2:5)

However, since there is no longer either a temple or a Levitical priesthood, yet the saints are called priest of Yeshua (Rev 1:6; 5:10; 20:6), how shall we as the saints of the Most High fulfill our priestly duties if not by serving our Master Yeshua through our twice daily prayer and praise?

 

The Tabernacle of Moses Foretells the Saints’ Immortal Destiny

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Psalm 77:13 tells us, “Your way, O God, is in the sanctuary; Who is so great a God as our God?” This may be one of the greatest understatements in the entire Bible, and the Tabernacle of Moses has been one of the most overlooked subjects in the mainstream Christian church for the past 1,900 years. The Tabernacle of Moses contains multiple layers of biblical truth and is a veritable treasure trove relating to YHVH’s glorious plan of salvation or redemption for sinful mankind. It contains the prophetic blueprint of the Christian’s spiritual journey from their initial encounter with Yeshua the Messiah to becoming his resurrected, gloried bride living with him for eternity in the New Jerusalem as this video-teaching explosively reveals.

Free written study notes for this teaching are available at https://hoshanarabbah.org/blog/2026/02/15/nathans-commentary-on-parashat-terumah-exodus-211-2418/.

If you would like to be part of Oasis Elim’s weekly online live Shabbat meeting—an outreach of Hoshana Rabbah, please email Nathan at HoshanaRabbah@earthlink.net for more information.

 

YHVH Is Looking For a Willing Heart—Do YOU Have One?

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This video is about the importance and blessing of having a willing hear before YHVH Elohim.

 

Nathan’s Commentary on Parashat Terumah Exodus 25:1–27:19

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Exodus 25

The Grander Picture of the Tabernacle of Moses and Man’s Ultimate Destiny

Exodus chapter 25 and onward contains YHVH’s instructions to Israel to build a tabernacle or sanctuary so, in his own words, “I may dwell among them” (Exod 25:8). Is the construction of an elaborate tent in the desert merely a quaint, archaic and irrelevant historical event that occurred millennia ago, or is there a larger prophetic picture here that points to something much grander that relates to you and me? The answer to the latter question is a most definite and emphatic, “Yes!”

As a historical, contextual backdrop, let us first step back to the beginning of man’s creation. At that time,  YHVH Elohim formed man in his image for the purpose of raising up a family of glorified sons and daughters to become like him, and to live with him forever in a glorified and elevated state of existence. To that end, he placed the first humans in an idyllic garden where he could walk and commune with them in the cool of the day—symbolic of a state of restful or comfortable and relaxed communion. Sadly, this one-on-one relationship did not last long, and man was thrust out of the garden (symbolic of YHVH’s dwelling place on earth) because of sin and the lack of man’s holiness without which no man can enter into much less remain in the presence of the holy (set-apart), perfect and sinless YHVH Elohim. 

Moving forward in time, some 3,500 years later in the time of Moses, we arrive at the time where YHVH instructed the children of Israel to build another dwelling place for him that he might abide with his people once more. Instead of a garden, this was a movable tent called the Tabernacle of Moses, which contained a special room called the holy of holies. It was in this one spot where YHVH desired to dwell on earth again with his human children. 

But there is one caveat. One cannot merely go blithely, casually or cavalierly waltzing into the holy presence of YHVH in a state of sinful impurity or unholiness. After all, would a person in their right mind deign to march into the presence of the pope, king of England or the Oval Office of the White House unwashed wearing filthy jeans and a holey T-shirt? This would be unthinkable. How much more then the Creator of the universe? No. There is a process of spiritual cleansing that must first occur and the tabernacle (along with the seven biblical feasts) reveals a seven step process, which is YHVH’s plan of redemption or salvation for man, for man to join in holy communion with a holy Elohim. 

The tabernacle that YHVH commissioned the Israelites to construct was literally a giant, demonstrative and interactive gospel tract showing man the way to his Father in heaven. It was (and still is) a symbolic and metaphorical picture of the transformational cleansing process required to go from a state of spiritual uncleanliness to purity with the ever-present help of Yeshua the Messiah who came to show man the way to his Father in heaven (John 14:6). Amazingly, the tabernacle is also a picture of each of us, who, if we are willing, can follow Yeshua step-by-step into the presence of our holy (pure and sinless) Father in heaven. 

To be sure, YHVH desires a personal relationship not only with corporate Israel, but also with each of us individually. Elohim’s chosen people, the nation of Israel, is comprised of individual entities each with their own unque relationship with the Creator. Coming into the inner sanctum of the holy of holies in the tabernacle (representative of YHVH’s heavenly throne room) should be the ultimate goal of each person, and it is YHVH’s highest desires and plan to lead each of us into his presence by way of Yeshua his Son, who is the way, the truth and the life and the only way to the Father (John 14:6). 

The transformational of process of spiritual cleansing begins occurring when one comes to faith in Yeshua, repents of one’s sin, and then allows the Holy Spirit to commence a miraculous spiritual work on the inside of each of us. The Tabernacle of Moses is the three-dimensional gospel tract that outlines the progressive steps in this cleansing process that ultimately transforms a person into the higher and ultimate dimensions of a spiritual reality that is beyond that of this physical existence. Moreover, the tabernacle outlines the steps required for the indwelling presence of YHVH’s Spirit which activates our personal spirit that resides deep inside of us thus drawing us upward to our Father in heaven. As such, we literally become a living Tabernacle of Moses or, as Paul characterizes it, a temple of the Holy Spirit. This is a mystery that few humans, including Christians, understand, but that has been hidden in plain sight in our Bibles for thousands of years!

To the degree that we allow YHVH to work in us, to cleanse and refine us, is to the degree that we advance along the progressive steps upward toward our Father in heaven as outlined in the Tabernacle of Moses. 

If we will be honest with ourselves, most of us are not as far along in this process as we think. There for YHVH’s grace go each of us! But at least we have the road map of the tabernacle to show us the way onward and upward. There are no shortcuts to Elohim, and this journey will take a lifetime, and even then, each of us will still need the grace of Elohim as well as the imputed righteousness of Yeshua to compensate for our lack of righteousness. Despite our best efforts, each of us will fall short of “the mark for the prize of the high calling of Elohim in Messiah Yeshua” (Phil 3:14). This is because the righteous are scarcely saved (1 Pet 4:18), and all of our righteousness is as filthy rags (Isa 64:6). When we finally come to this realization and humble ourselves before YHVH Almighty, and we allow him to begin cleaning us spiritually (a process called “sanctification”) from the inside out, it is then that he can begin his spiritually transformational work deep inside each of us and lift as he raises us up (Jas 4:10) to seat us in heavenly places with Yeshua (Eph 2:6). It is then that we will be fully born again as new, glorified and immortalized children of Elohim and adopted into his eternal family (Rom 8:12, 23; 9:4; Gal 4:5; Eph 1:5). 

This is the ultimate message of the entire Bible of which the Tabernacle of Moses is an illustrative, symbolic and prophetic depiction, so that even a child can visualize it. Sadly, this is also a truth and message that the mainstream Christian church has largely overlooked, even though, and curiously so, many churches, cathedrals and basilicas the world over are patterned to one degree or another after the Tabernacle of Moses.

Exodus 25:8–9, A sanctuary…tabernacle. 

How the Tabernacle of Moses Relates to YOU

Before launching into a study of the Tabernacle of Moses, let’s first ask ourselves a question. When teaching our little children and the things of life, do we hand them the multi-volumed set of Encyclopedia Britannicas? Of course not. They wouldn’t get past page one. We give simple story books with giant print and a plethora of pictures that help them to understand basic concepts like the alphabet, colors, the names of animals and so on. YHVH Elohim, our Father in heaven, did the same thing when teaching his children of Israel—and us too—about his amazing and life transforming plan of salvation. Instead of a storybook, he had the Israelites construct the Tabernacle of Moses, which reads like simple gospel tract. But curiously, the more one dives into and explores its depths, complex and expansive of truth and divine revelation into the mind and heart of YHVH Elohim and the Person of Yeshua the Messiah will progressively reveal themselves layer by layer leading to the heart and soul of our Father in heaven with the end result of abiding forever in his glorious presence.

Yet there is another way to look at the Infinite (Elohim) trying to communicate with the finite (humans). If you were the Creator of the universe, what means would you use to communicate with those that you had created through love in your likeness and image? In a remote and somewhat dissimilar way that nevertheless transmits a certain idea, it is like a human standing over an anthill trying to communicate with the ants. How do you do it? Similarly, how does an all powerful, Spirit Being, loving Father in heaven relate to his mortal children who are but mere specks of dust without vaporizing them into oblivion with his raw power by his presence? The difficulty is compounded when fearful and estranged humans do not want to hear the voice of Elohim, which is what happened when YHVH Elohim’s voice thundered from Mount Sinai. The children of Israel begged him not to talk face-to-face with them lest they die. They asked the Almighty One to speak to them instead through Moses (Exod 20:19). 

When man committed his first sin at the tree of the knowledge of good and evil in the garden, he was cut off from a spiritual relationship with their holy and sinless Creator. The Garden of Eden pictured this halcyon state between YHVH and man. Because of sin and rebellion on man’s part, this relationship was ruined, and YHVH expelled the first humans from the idyllic Eden, and direct communications between man and his Maker were hampered if not largely cut off. However, Elohim had a plan to restore the loving relationship he had with his earthly children before their rebellion and fall. But if men refuse to hear you when you speak, what are you do?

For certain, the Almighty does not lack for ways to communicate with his human children. Man is without excuse when it comes to hearing Elohim, for even the heavens declare the glory of the Creator and the plans he has for mankind (Ps 19:1ff). The visible things of this creation shout loudly about the spiritual mysteries heaven desires to reveal to its earthly subjects (Rom 1:18–20); therefore, only blind fools refuse to acknowledge YHVH’s existence (Pss 14:1–3; 53:1–3). Furthermore, from time to time over the millennia, Elohim has chosen to speak directly to some of his select servants through dreams, visions, signs, wonders, angels, and once he even spoke through a donkey! But how does he speak to a whole nation, if that nation is plugging its ears and refusing to hear its Master’s voice?

Enter into the picture the Tabernacle of Moses or mishkan, which YHVH commissioned the children of Israel toconstruct in circa 1450 b.c. at the foot of Mount Sinai. It took the Israelites about a year to build. It was the first job assignment that YHVH gave to the children of Israel after their Exodus from Egypt. The tabernacle was literally a three-dimensional gospel message tract. It was the visual demonstration of the whole salvation message of the Bible in a building—the blueprint of the plan of the redemption of wayward, sinful man. It was a functioning masterpiece of artwork demonstrating the Father’s love for his people, and of his desire to commune and to communicate with Israel—his treasured possession, those he had hand picked and called out from the 70 nations of the world. Not only did the tabernacle involve the sense of sight, but the other four senses as well: sound, smell, touch, and taste. It also engaged and even challenged the heart, emotions, mind and the spirit of man to focus on one’s need to be spiritually reconciled to his Creator. The Tabernacle of Moses was a vehicle for the Creator of the universe to communicate with man using a panoramic, multidimensional, panoply of communication devices all of which pointed to the coming Messiah, the Redeemer of mankind, who would die for the sins of the world in order to restore man into a loving relationship with his ever-loving, gracious and longsuffering Father in heaven.

This is the story of the tabernacle in which theatrical plays are present through the props of pageantry with containing costumed actors each performing his carefully choreographed role on cue. Even a child can comprehend the message of this play, yet it contains mysteries and truths so deep that only in eternity itself will they be revealed to their fullest extent to those who have been initiated into higher spiritual levels of divine revelation through the tabernacle’s symbolic and metaphorical rites and ceremonies, which were illustrative prophetic shadows of future momentous events relating to the redemption of mankind. To understand it, is to understand the message of the whole Bible from Genesis to Revelation.

Let’s now enter into the world of the Tabernacle of Moses. Welcome aboard!

The Steps of Redemption Within the Tabernacle

Contained in Tabernacle of Moses are seven (the biblical number signifying perfection of completion) and eight (the biblical number signifying new beginnings) progressive steps that reveal the Creator’s plan of redemption or salvation for mankind from the first step of initial salvation to becoming a glorified resurrected, immortal and forever child of Elohim.

First Step of Eight. Each of us is born in a state of separation from his Creator because all humans were cut off from Elohim due to man’s original sin. Before being reconciled to YHVH, each of us is lost and wandering about in our own personal wilderness of sin. Along the way, we suddenly come upon a beautiful site. We see the good news or gospel message, the light of YHVH’s divinely reveled Truth, the message of the cross, which is symbolized by the multi-colored door and the luminescent walls of the Tabernacle of Moses in the bleak, desolate and monochromatic desert wilderness. As one takes his first steps to become separated or set-apart from the confusion, darkness, chaos, emptiness, lostness and death of the surrounding wilderness of this world, one first encounters the altar of the red heifer located outside the tabernacle (in later years located on the Mount of Olives opposite the temple, Mishnah Parah 1:1ff). There the red heifer was slaughtered and burned and its ashes were used as a sin offering to bring about purification for uncleanness (Num 19:1ff). Yeshua was likewise crucified outside of the camp of Israel and the gates of Jerusalem (Heb 13:10–13). This altar represents the work of Yeshua at the cross. One cannot enter the tabernacle until one has been redeemed and purified by the blood of Yeshua. Even the Israelites killed the Passover lamb outside their homes on the afternoon of the fourteenth of the month of the Abib. The blood was then smeared on the doors of their homes. Once they entered the blood-smeared doors and were inside their homes, they were safe from the destroyer of YHVH, who simply passed over them. Likewise, when we enter through the gates of the tabernacle (which are crimson in color, as well as blue, white and purple—colors which point to the four Gospels and the four aspects of Yeshua’s mission as Redeemer), we do so saved and purified. This first step in YHVH’s plan of redemption is symbolized by the Passover (Pesach), which is the first of YHVH’s seven annual appointed times (or moedim).

Second Step of Eight/First Step of Seven. Upon entering the tabernacle one immediately comes to the altar of sacrifice. After the lamb was sacrificed on the afternoon of the Passover, that evening (the beginning of the fifteenth day of the first month, which was also the first day or a high Sabbath of the Feast of Unleavened Bread/Chag HaMatzot), the Israelites ate the Passover lamb. Similarly, at the altar of sacrifice the Levites would eat those animals sacrificed there. This pictures the fact that the saved believer must continue to “eat the flesh” and “drink the blood” of Yeshua to stay in communion with him (John 6:35–58), and that when one sins after one is saved they must continue in a state of repentance and overcoming through the blood of Yeshua the Lamb of Elohim (1 John 1:7–9). On that evening, one not only ate lamb, but unleavened bread after having put all leavened food out of one’s home. This pictures the believer walking forward spiritually as they are putting sin out of their life. To the degree that one eliminates sin from one’s life is the degree to which one has communion with our Father in heaven. Therefore, the altar of sacrifice in the tabernacle is a metaphorical picture of both the Passover meal and the first high Sabbath of the Feast of Unleavened Bread. 

Third Step of Eight/Second Step of Seven. At the bronze laver one ritually washed in preparation for entering into service in the tabernacle sanctuary itself. This represents being baptized for the remission of sins, being washed in the water of the Word of Elohim and receiving the Set-Apart or Holy Spirit of Elohim. This corresponds with the children of Israel crossing the Red Sea and being baptized unto Moses, who was a prophetic type of Yeshua (1 Cor 10:2). This occurred during the Feast of Unleavened Bread, and most likely on the last high Sabbath of that week-long festival.

Fourth Step of Eight/Third Step of Seven. One now enters the tabernacle itself and next finds oneself at the menorah, where the light of the Spirit of Elohim shines in the hearts and minds of men. Here as one is growing in spiritual maturity, one begins becoming fruitful as they learn to walk in the fruit of the Spirit, and become empowered with the gifts of the Spirit to reach a lost world. Once separated, redeemed, washed and transformed by the Word and Spirit of Elohim, one becomes a spiritual light that is shining into this dark, lost world. Humans are the lesser light (like the moon) reflecting the greater light of the Yeshua, who is the Sun of Righteousness (Mal 4:2). This occurred for the first-century believers on the Feast of Pentecost (or Chag haShavuot).

Fifth Step of Eight/Fourth Step of Seven. Now we come to the table of show bread containing twelve loaves of unleavened bread neatly arranged in two stacks of six each. This step portends a future time when Yeshua’s people prepare themselves to meet him at his second coming. It is at this time that the awakening and reunion or regathering of the twelve tribes of Israel occur untied around Yeshua, the Bread of Life occurs. This is all pictured prophetically by the Day of Trumpets (or the Shouting or the Shofar Blast).

Sixth Step of Eight/Fifth Step of Seven. The next step of progression in the tabernacle is the altar of incense in front of the curtain that leads to another room called the holy of holies. At this step the focus is on intimacy and intercession, purity of heart, oneness and relationship with the Father through prayer, praise and worship. This speaks of thefinal redemption (jubilee) where YHVH’s people will be regathered to worship him in total freedom without the distractions of the world, flesh and the devil (who have been judged). The altar of incense and Day of Atonement (Yom Kippur) are pictures of this.

Seventh Step of Eight/Sixth Step of Seven. We have now entered the inner sanctum of the tabernacle called the holy of holies which represents the heavenly throne room of YHVH Elohim. This step speaks of total peace (shalom) and Sabbath rest during the Millennium between YHVH and his beloved saints, the bride of Yeshua. It is a time of feasting and rejoicing; a time of Torah-teaching and learning, of spiritual bread and fruitfulness. The ark of the covenant and the Feast of Tabernacles (Chag haSukkot) picture this step.

Eighth Step of Eight (Eternity Begins)/Seventh Step of Seven (perfection or completion has occurred in YHVH’s plan of salvation for man). This step pictures being totally set-apart to YHVH for eternity. This is the ultimate goal, or summum bonum of YHVH for his redeemed children. At this point the saints experience the ultimate deliverance from spiritual darkness as they are bathed in the divine and eternal light of New Jerusalem, which is the Sun of Righteousness who is the Lamb of YHVH in whom there is total light and no shadows. The shekinah glory of YHVH Elohim above the ark of the covenant signifies this glorious time of which the seventh feast, The Eighth Day (Shemini Atzeret) is a prophetic picture. 

Thus, there are seven appointed times or feasts and seven steps in the mishkan, but eight steps in all picturing perfection and completion and new beginning in the New Heaven, New Earth and New Jerusalem.

Exodus 25:8, That I may dwell with them. It is the heart of Elohim—to dwell with his people that he has created in his own image. Imagine that! He wanted to dwell with Adam and Eve in the garden until their sin and rebellion cut them off from fellowship with him. In the process of time, YHVH instructed his special people to construct the Tabernacle of Moses, which contains the ways and means by which sinful humans could have their sins atoned for and come back into a right relationship with their holy Creator, so that he might again dwell with them forever. Everything in the tabernacle pointed forward to Yeshua the Messiah through whose atoning death repentant and believing humans reverse the curse of a broken relationship  that Adam and Eve left in the wake of their sin. The tabernacle showed man the way back to the Father through a relationship with Yeshua, so that relationship with Elohim might once again be restored and heaven and earth might dwell together in love, harmony and peace. Those people who have made this spiritual transaction and made peace with their Creator are now the spiritual temple or dwelling place of Elohim, who lives in them by means of his Holy Spirit as both Paul and Yeshua inform us (1 Cor 3:16; 2 Cor 6:16; John 14:16–18, 26; 15:26; 16:13–14).

Exodus 25:10–22, Ark. The ark of the covenant was a small box of acacia wood overlaid in gold, which contained the golden pot of manna, Aaron’s rod that budded and the two tablets of stone containing the ten statements (or the Ten Commandments) of Elohim. Against the ark was leaned a scroll with the complete Torah written on it (Deut 31:26).

Covering the ark was a golden cap called the mercy seat or kapporet, which is related to the word kippur as in Yom Kippur, the Day of Atonement. Both words share a common Hebrew linguistic root, which is the word kapar, and which according to The Theological Wordbook of the Old Testament (The TWOT)means “to make an atonement, make reconciliation or purge.” Thus the mercy seat or the golden “lid” covering the ark of the covenant located in the  holy of holies or d’veer (i.e., the inner shrine of the Tabernacle of Moses)­ in Hebrew is the word kapporet. This was “the place of atonement or the place where atonement was made.” The TWOT defines what happened at the kapporet as follows:

“It was from the…mercy seat that [YHVH] promised to meet with the men [of Israel] (Num 7:89). The word, however, is not related to mercy and of course was not a seat. The word is derived from the root ‘to atone.’ The Greek equivalent in the LXX is usually hilasterion, “place or object of propitiation,” a word which is applied to [Messiah] in Rom 3:25. The translation ‘mercy seat’ does not sufficiently express the fact that the lid of the ark was the place where the blood was sprinkled on the day of atonement. ‘Place of atonement’ would perhaps be more expressive.”

The mercy seat covering the ark that contained the Torah is a vivid symbolic picture of YHVH’s mercy triumphing over his judgment against man’s sin (Jas 2:13). Each of us deserves death for violating YHVH’s commandments, for the wages of sin is death (Rom 6:23), and sin is the violation of YHVH’s Torah commands (1 John 3:4). Yet when we repent of our sins and place our faith in Yeshua’s atoning death on the cross as payment for those sins, YHVH forgives us and grants us his merciful grace.

Everything in, on and around the ark pointed to Yeshua, who is man’s Savior and Redeemer. Inside the ark was the golden pot of manna, which points to Yeshua who the bread of life—the Word of Elohim made flesh. Aaron’s rod that budded speaks of Yeshua’s role as man’s ultimate heavenly High Priest thanks to his atoning and life-giving work at the cross. The two stone tablets and the Torah scroll prophetically point to Yeshua, who was the Word of Elohim from the foundation of the world (John 1:1, 14), and whose words or instructions in righteousness the saints are instructed to follow (John 14:15; 1 John 2:3–6; Rev 12:17; 14:12).

Overshadowing the mercy seat were two golden cherubim with outstretched wings. This is a prophetic picture of YHVH’s throne in heaven, which is surrounded by cherubim and other living creatures that sing his praises and minister to him non-stop (Rev 4).

The ark of the covenant is the gold-covered acacia wood box with the pure gold crown or mercy seat upon which are the two gold cherubim that represented the very throne and glorious presence of YHVH himself. Inside the box were the tables of the Torah, Aaron’s rod that budded (Num 16) and the golden pot of manna (Exod 16:32–34). Against the ark was leaned a scroll of the complete Torah (Deut 31:26).

Once a year, on the Day of Atonement, the high priest entered this innermost room of the tabernacle to make atonement for his sins and those of the nation of Israel (Lev 16:14–19). The most set-apart place was also called the oracle (Heb. dveer), for it was here that YHVH often met with and talked to Moses giving him instructions on how to govern the Israelites (e.g., Exod 25:21–22).

The gold-covered wooden ark of the covenant box prophetically symbolizes resurrected and glorified humanity raised to that place of holy perfection and purity by the work of Yeshua and the mercy of YHVH. Two spiritual realities characterize the resurrected and glorified saints of Yeshua. They are spirit and truth (John 4:23); namely, the truth of Torah of the Written Torah (the box contained the two stone tablets) and that of Yeshua the Living Torah who is the Manna or Bread of Life. In addition, Aaron’s rod that budded (also in the ark of the covenant box) pictures the authority and fruitfulness of the royal priesthood of believers (2 Pet 2:5-9) through the work of Yeshua on the cross (see also Rev 11:17; 12:14). Additionally, the Torah scroll leaning up against the ark illustrates to us that without total dependence on Yeshua (i.e., his work at the cross and partaking of the spiritual manna of Yeshua’s broken body) we cannot properly obey YHVH’s Torah. Only with Yeshua living in the heart of a regenerated believer by the power of his Spirit can one keep YHVH’s Torah-word. Without the Torah leaning on Yeshua, the Torah becomes the dead letter of the law (2 Cor 3:6)!

Furthermore, as the high priest sprinkled the mercy seat with blood seven times on Yom Kippur even so Yeshua when redeeming man bled seven times: once at Gethsemane, once from the scourging, then from the crown of thorns, from the nail in the left hand, the nail in the right hand, the nail in the feet and finally from the spear in his side.

Exodus 25:21, The testimony. This is the Torah in written or codified form or what became known biblically as “the Book of the Law of Moses” (Josh 8:31) or simply “the Law of Moses” (Josh 8:31; 1 Kgs 2:3; Ezra 3:2; Neh 8:1; Dan 9:11; Mal 4:4; Luke 2:22; John 7:23; Acts 13:39; 1 Cor 9:9). In the eyes of Yeshua and Luke, the author of the Books of Acts, the terms “the Law of Moses” is synonymous with the first with the first five books of Moses (Luke 24:44; Acts 28:23) which is synonymous with the Torah. Thus terms the Torah, the Book of the Law of Moses and the Law of Moses are different ways of saying the same thing.

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Leviticus 24 on The Menorah & the Blaspheming Son: How the Church Is Aborting Its Young

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Though containing seemingly unrelated instructions, in reality Leviticus chapter 24 is one complete thought starting with the details on caring for the tabernacle’s menorah, instructions on making the showbread and then concluding with the stoning of the rebellious and blasphemous son. This is yet another example of the Torah teaching us important spiritual lessons using every day examples of life by juxta posing them with specific instructions without overtly connecting all the parts and pieces. The connective implication of these disparate subjects are astounding with regard to how parents should raise their children as we are about to discover. 

Our western mentality has been conditioned in our educational system to the teaching method where principles are explicitly connected chronologically like a mathematical equation. An example of this mathematical step-logic is that two plus two plus five minus one times two equals 16. This pedagogic or teaching style is referred to as syllogistic or step logic, where one idea is laid atop another in a linear or a progressive manner. By contrast, Western thinking is unaccustomed to the Hebraic teaching method called block logic where various ideas and concepts are laid out side-by-side like pieces of a puzzle on a table leaving the reader to assemble the random pieces. Thus, through this process a holistic picture begins to emerge. It is about learning through engagement and discovery. Leviticus chapter 24 is an example of Hebraic block logic. In reality, the whole is like a giant puzzle containing numerous puzzle pieces that must be assembled little-by-little one piece at a time. Isaiah explained it this way, “But the word of YHVH was to them, “Precept upon precept, precept upon precept, Line upon line, line upon line, Here a little, there a little…” (Isa 28:13). 

Thus, Leviticus chapter 24 is one continuous thought that is separated from the chapters that come before and after. This is clear because each chapter begins with the phrase, “And YHVH spoke to Moses….” What this means is that upon closer analysis while Leviticus chapter 24 that contains instructions about caring for the tabernacle’s menorah, baking the 12 loaves of showbread, and ends with discussing the rebellious blaspheming son these are not three separate and unrelated subjects, but are a continuum of the same thought. In fact, this chapter is not only teachings us about child rearing but is also a remez or hint about the current state of the modern, mainstream church and how it raises its young converts. Let’s now explore the this chapter to discover these insights that are examples that were written for our admonition, upon whom the ends of the world are come (1 Cor 10:11).

Leviticus 24 is divided into three subsections, which include caring for the menorah, baking and placing the show bread, and punishing a young blaspheming son. Each new section begins with the Hebrew grammatical connective conjunction vav meaning “and,” which expresses a new thought. At the same time, each though is also a continuation of the previous thought. So what do these three sections have to do with each other?

First, the menorah is a symbolic picture of Yeshua and the redeemed believer. It is also a prophetic picture of Yeshua who is the tree of life to which each redeemed Israelite is attached and draws his spiritual sustenance through the Spirit of Elohim. The menorah was literally a series of hollow tubes filled with olive oil not unlike the vascular system of a tree which translocates sustenance from its trunk to its branches. When John tells us that Yeshua is the vine and the saints are his branches (John 15:1), this can be likened to the menorah—a picture of Yeshua, who is the saint’s tree of life from which we derive our spiritual sustenance and power. Moreover, the gold in the menorah symbolizes pure, godly character or the righteousness of the saints. Moreover, a menorah produces heat and light through its flame. Light represents the fruit of the Spirit of Elohim (Gal 5:22–25), and heat of the flame symbolizes the power or the gifts of the Spirit (1 Cor 12). Therefore, the flame is a spiritual picture of how the saints are to evangelizes the world by being like a light on a hill (Matt 5:14) in the spiritual darkness around them to those around him who are lost in spiritual darkness. The menorah also represents the Feast of Weeks or Shavuot, when YHVH gave the children of Israel his Torah-instructions in righteousness, and then later wrote his Torah on their hearts by his Spirit as recorded in the book of Acts chapter two on the day of Pentecost (Act 2:37).

Next, the showbread of Leviticus chapter 24 symbolizes the saints or redeemed Israel (i.e., the twelve tribes of Israel) uniting to bring the bread of life, the Word of Elohim, to the world. The bread was covered in frankincense symbolizing the prayers of the saints not only praising YHVH, but interceding for those who are spiritually lost (see Rev 5:8; 8:3). Yeshua is the bread of life on which the saints are to feed in order to grow up in spiritual maturity and unity.

Finally, the death of the young blasphemer in Leviticus 24 is what happens when parents do not raise their children correctly by teaching them the truth of YHVH’s Torah when they are young. If parents fail to lay the right spiritual foundation under their children by being a spiritual light to them, when they grow up they will likely turn away from Elohim in rebellion, and sometimes even end up blaspheming him via their words and actions. The end result? If they fail to repent and return to YHVH, what will happen? The Bible tells that the wages of sin is death (Rom 6:23). Eventually eternal death is the end result of rebellion against YHVH. 

It is most likely that the Israelite woman in the story married an Egyptian man who was not a believer in Elohim and the Torah, and thus she was unequally yoked with a heathen unbeliever. Or perhaps they were both followers of Elohim, but they raised their child incorrectly by not being a spiritual light to him (as represented by the menorah) by teaching their son to love, fear and obey Elohim by giving him the spiritual bread of life (represented by the table of show bread). Likely the former situation was the case. That is, the Israelite woman married an unbelieving Egyptian man. How can we deduce this? Verse 22 of the same chapter that tells us there is to be one law for both the Israelite and the alien who chooses to live among the Israelites. This is an implied indication that the Egyptian man had not accepted YHVH’s Torah-law and that the Israelite woman was unequally yoked in marriage to an unbeliever. That being the case, the rebellious son did not receive the proper upbringing since his parents were not united in the faith. Perhaps the woman did her best to teach her son YHVH’s ways, but without the support of her heathen husband, her efforts would have largely been in vain.

Our modern prisons are filled with children from Christian families who were not taught about YHVH, and who grew up and became criminals. Similarly, our universities are filled with agnostic and atheist professors who mock and even blaspheme Elohim and the Bible because their parents failed to teach them the love and fear of YHVH Elohim.

Whether the Israelite woman was unequally yoked in marriage or failed to raise her son properly either way this illustratively points to a problem in the modern Christian church. As the parents of the blasphemer failed to properly disciple their son, so the Christian church is failing to disciple its spiritual children in the word of Elohim. Does a serious disciple of our Messiah really think that an hour or two on Sunday morning with a dab of Sunday school tossed into the mix plus a week’s worth of vacation Bible school each summer is sufficient to counter the onslaught of the secularistic spirit of antichrist that continuously inundates our children 24/7 via the satanic educational system, entertainment, the media, popular culture, the influence of their peers? Add to this the electronic devices that are continuously feeding our children a study diet of ungodly filth, and what chance do they really have of growing up to be God-loving and fearing people? Yes, the church has largely failed to be a spiritual light to those Yeshua instructed them to disciple (as represented by the menorah and the showbread), and thus the church has lost many of her children to the influences of the world, the flesh and the devil because of it. How many saints (along with church leaders) spiritually abort their children because they failed to properly disciple or raise them in the Torah-Word of Elohim? Too many churches to their shame are more focused on making coverts, filling parking lots, pews and offering plates than on making true disciples of Yeshua. 

To be sure, the church is spiritually aborting its own children because of its failure to assiduously follow Yeshua’s great commission instructions to “make disciples.” Because of this, is it any wonder that the infanticidal abortion rates in America and the rest of the West are so high? We have failed to inculcate our children with the fear of YHVH, the love of his Word—the Bible, and the high, sacred value that our Creator places on life. The natural result of this is high abortion rates, and the spiritual seeds of this horrific genocidal holocaust against our children started in the Christian church who regularly spiritually aborts its young converts for the love of money and power!

As we can see, the example of the menorah, the showbread and the rebellious son of Leviticus chapter 24 is a graphic allegorical and prophetic picture of the modern Christian church that fails to disciple its people. Again, a couple of hours a week in Sunday church is a woefully inadequate amount of time to disciple and to inoculate a Christian with the means to resist the strong, downward pulls of the world, the flesh and devil that they will face all week long after they exit the church’s doors on Sunday morning. If we fail to learn the lessons from the mistakes of those who have gone before us, then it is likely we will repeat the same mistakes and suffer the same sad consequences as the young Israelite blasphemer did in Leviticus chapter 24.