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Parashah 20 Tetzaveh

Exodus 27:20 – 30:10

By Dr. K. Blad  ©

Second edition 2013-14

Lucrative copying not permitted 

Torah Readings:

  1. 27:20 – 28:12
  2. 28:13-30
  3. 28:31-43
  4. 29:1-18
  5. 29:19-37
  6. 29:38-46
  7. 30:1-10
  8. Maftir: 30:8-10


Haftarah: Ezekiel 43:10-27


         means “you shall command”.


The First Aliyah, 27:20 – 28:12

27:20 “You shall command the children of Yisra'el, that they bring to you pure olive oil beaten for the light, to cause a lamp to burn continually.”(HNV) – The olive tree symbolizes the people of Israel, as it is written in Jeremiah 11:16a,

“HaShem called your name, A green olive tree, beautiful with goodly fruit”(HNV revised)

OliveAn olive tree never dies. Neither does it ever cease giving fruit. When some branches become old and stop giving fruit, they are cut off so that new shoots can grow that will give fruit. The olive tree needs approximately 10 years in order to begin giving fruit, but the most fruitful time does not begin until 40 years have passed. The leaves are always green. It does not need a lot of water and can manage well in a warm and dry climate. Olives contain three important elements. They are, water,  oil and alpechin. Olive oil is very healthy for the body. It is used for cooking, among other things. It can be mixed with flour to bake cakes. It can be used on salads or directly on bread and can also be used as fuel for oil lamps, as was the case in the tabernacle.

A Midrash[1] points out a likeness between olive oil and the people of Israel. Just as the olive oil is the finest of all oils, the people of Israel are the most consecrated of the nations. The oil is produced through heavy pressure. In the same way, the children of Israel cleanse their hearts and turn back to the Eternal when they are under heavy pressure from the gentile nations. All other liquids can mix with each other, but oil does not mix with any other liquid. In the same way, Israel is the only nation in history that has not been swallowed up by other nations and lost their identity. If oil is poured into other liquids it rises to the surface. In the same way, those Israelites who fulfill the Eternal’s will are lifted up above the other nations of the world. As oil serves as light for the world, so the wisdom that comes from Beit HaMikdash, the sacred temple, serves as light for the whole world.

Olive pressTalmud[2] explains that the oil that is used for the lamp stand could not contain any dross. Olives are harvested during the winter. During the second temple period, there were three harvests per year. The first olives to be harvested were those furthest out on the branches, which were ripe first because of the sunshine. After that, the olives, which were further in on the branches were harvested. The third harvest was the olives that had ripened slowly. First the olives were ground in a mortar. The oil that was produced then was the only oil that could be used for the menorah, the lamp stand, because it had no dross. After that the olives were pressed with a log, and finally they were ground in a mill. The oil that was produced by the two last methods could be used for a meal offering, but not for the menorah.

The menorah did not burn twenty-four hours a day. It was only lit once a day, in the afternoon, at the same time asMenorá tamid the second daily lamb was slaughtered in the outer court, the same time that the Messiah ben Yosef died. The word “continually”, in Hebrew “tamid”, does not mean that it burned all the time. The same word is used in Exodus 29:42 and Numbers 28:6 where it is talking about the daily sacrifice that was always made. In Exodus 25:30, the same expression means that bread was always to be placed before the Eternal, once a week.

27:21 “In the tent of meeting, outside the veil which is before the testimony, Aharon and his sons shall keep it in order from evening to morning before HaShem: it shall be a statute forever throughout their generations on the behalf of the children of Yisra'el.”(HNV revised) – The seven lamp stands were cleaned in the morning and the new oil was poured in the afternoon. The menorah was not lit during the day. It only burned at night, from the afternoon until morning. The amount of oil needed for the menorah to burn throughout the longest night of the year was calculated. Each lamp needed one half log, which is 1.5 dl. The same amount of oil was then used all year around, which meant that the lamps burned even after the sunrise on the shorter nights of the year. The longest night in Jerusalem is approximately fourteen hours long and the shortest night is approximately ten hours long. Therefore the oil was calculated to always last for over fourteen hours.

MechaA Midrash[3] says that one of the seven lamps was always burning when the priest entered in the morning to clean the lamps, in spite of the fact that it did not have more oil than the others. In the afternoon the priest lit the other lamps using the flame of the lamp that was still burning. Some of the sages say that this lamp, which was called “the western light”, only needed to be lit once a year. Talmud[4] says that this miracle lasted until Shimon HaTzadik died, forty years before the temple was destroyed. Several things point to the fact that this was the year that Yeshua died and was resurrected. That was year 31 CE.

28:1 “Bring Aharon your brother, and his sons with him, near to you from among the children of Yisra'el, that he may minister to me in the priest’s office, even Aharon, Nadav and Avihu, El`azar and Itamar, Aharon’s sons.”(HNV revised) – Aharon was the High Priest. His ministry was a shadow of the heavenly ministry in the true tabernacle. Since Moshe saw everything that was in the heavenly tabernacle, he also saw the eternal High Priest according to the order of Malki-Tzedek, as it is written in Psalm 110:4,

HaShem has sworn, and will not change his mind: ‘You are a priest forever in the order of Malki-Tzedek.’”(HNV revised)

In Hebrews 5:10, it is written,

named by God a High Priest after the order of Malki-Tzedek.”(HNV revised)

In Hebrews 6:19b-20, it is written,

a hope both sure and steadfast and entering into that which is within the veil; where as a forerunner Yeshua entered for us, having become a High Priest forever after the order of Malki-Tzedek.”(HNV revised)

In Hebrews 8:1-5, it is written,

Now in the things which we are saying, the main point is this. We have such a High Priest, who sat down on the right hand of the throne of the Majesty in the heavens, a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man. For every High Priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this High Priest also have something to offer. For if he were on earth, he would not be a Priest at all, seeing there are priests who offer the gifts according to the law; who serve a copy and shadow of the heavenly things, even as Moshe was warned by God when he was about to make the tabernacle, for he said, ‘See, you shall make everything according to the pattern that was shown to you on the mountain.’”(HNV revised)

In Exodus 25:40, it is written,

See that you make them after their pattern, which has been shown to you on the mountain.”(HNV)

The Hebrew word that is translated as “pattern” is tavnit[5], which means “form”, “picture”, “drawing”, “model”, “copy”, “structure”. It comes from the root banah[6], which means “build”, “construct”, “have children”, “repair”, “raise up”.

We have to understand the word “true” from a Hebrew perspective. According to the Greek understanding, “true” or “real” is primarily understood as something that is the opposite of what is false, unreal, and fictional. According to Hebraic thinking, however, what is true and real has to do with that which is sure, stable, dependable, and eternal.

The word used for “true” in the Greek translation of Hebrews 8, is aletheia.[7] It means “something that is not hidden”, “something that reveals the invisible”, “something that really exists”, “the reality behind all apparent reality”. The Greek concept, therefore, about something true and real is related to philosophical dualism, which claims that what really exists is that which is invisible to the human eye, non-material, the fantasy world. According to Greek philosophy, matter is something unreal, false, and evil.

The Hebraic understanding of what is real is not built on this platonic dualism, but on that which is firm, lasting, and faithful. The Hebrew word for true and real is emet.[8] This word comes from the word aman[9], which means “persevere”, “confirm”, “be faithful”, “believe”. The Hebrew word emunah, “faith”, comes from the root aman. The word amen comes from the same root.

Therefore, when they speak about the heavenly “true tabernacle”, it is not a question of the earthly tabernacle being something false or unreal, but rather we should understand the heavenly one to be a stable, lasting, and eternal tabernacle. When heavenly things are compared with earthly things, they are called “true” or “real”. This does not mean that the earthly things are false, not meaningful, or evil. It means that the heavenly things are FIRM and LASTING. The invisible things are eternal, but the visible things are limited to time, as it is written in 2 Corinthians 4:18,

“while we don’t look at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal.”(HNV)

In Jeremiah 10:10, it is written,

“But HaShem is the true God; he is the living God, and an everlasting King”(HNV revised)

Note the comparison between the words “true” and “everlasting”.

In John 1:9, it is written,

The true light that enlightens everyone was coming into the world.”(HNV)

In John 6:32, it is written,

"Yeshua therefore said to them, ‘Most assuredly, I tell you, it wasn’t Moshe who gave you the bread out of heaven, but my Father gives you the true bread out of heaven.’”(HNV)

In John 6:55, it is written,

"My flesh is true food and my blood is true drink.”(HNV)

In John 15:1, it is written,

I am the true vine, and my Father is the farmer.”(HNV)

In Hebrews 9:24a, it is written,

“For Messiah hasn’t entered into consecrated places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us”(HNV revised)

We can then draw the conclusion that when it is speaking about the “true” tabernacle, it is not written as the opposite of the earthly one. The word “true” or “real” is referring to the heavenly tabernacle, and it is not written to disdain or belittle the tabernacle in the desert and the two temples that were in Jerusalem, but to bring out its greatness, its completeness, and its eternal structure. The true tabernacle is the pattern of the earthly tabernacle and the earthly temples.

In Hebrews 9:11b, it is written,

the greater and more perfect tabernacle”(HNV)

The “true” tabernacle is the greater, more complete, and more lasting one, in contrast to the earthly one, which is smaller, not as complete, and destructible. Now, since there is a true and eternal heavenly tabernacle, there is also a true, eternal, and heavenly priesthood, as it is written in Hebrews 5:5-10,

So also Messiah didn’t glorify himself to be made a High Priest, but it was he who said to him, ‘You are my Son. Today I have become your father (this is a reference to the resurrection).’ As he says also in another place, ‘You are a priest forever, after the order of Malki-Tzedek.’ He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear, though he was a Son, yet learned obedience by the things which he suffered. Having been made perfect, he became to all of those who obey him the author of eternal salvation, named by God a High Priest after the order of Malki-Tzedek.”(HNV revised)

This text teaches us that after the resurrection, the Messiah Yeshua was placed into the heavenly priesthood according to the order of Malki-Tzedek.

In Hebrews 4:14, it is written,

Having then a great High Priest, who has passed through the heavens, Yeshua, the Son of God, let us hold tightly to our confession.”(HNV revised)

The expression “passed through the heavens” is referring to being clothed in the priestly clothing, in the same way that the High Priest entered his ministry through an initiation ceremony during which he was clothed in the priestly clothing. The heavens are the Messiah’s clothes, as it is written in Psalm 102:25-26,

Of old, you laid the foundation of the earth. The heavens are the work of your hands. They will perish, but you will endure. Yes, all of them will wear out like a garment. You will change them like a cloak, and they will be changed.”(HNV revised)

We can therefore say that Aharon’s initiation was a prophetic picture of the Messiah’s future heavenly initiation.

In Exodus 28:31-32, it is written,

You shall make the robe of the ephod all of blue. It shall have a hole for the head in the midst of it: it shall have a binding of woven work round about the hole of it, as it were the hole of a coat of mail, that it not be torn.”(HNV)

When Aharon was clad in the blue ephod robe, he was carrying out a prophetic action, showing that the Messiah would rise through the heavens after the resurrection. Aharon’s head was over the blue robe, and his body was under. In the same way, the Messiah, who is the head of his body, sits above the heavens, while his body is under the heavens.

“It shall not be torn” – This teaches us that the Messiah’s heavenly ministry, according to the order of Malki-Tzedek, will not be torn, it is everlasting. The Levite ministry is based on mortal men, but the ministry of Malki-Tzedek is based on indestructible life, as it is written in Hebrews 7:15-17,

This is yet more abundantly evident, if after the likeness of Malki-Tzedek there arises another priest, who has been made, not after the law of a fleshly command, but after the power of an endless life: for it is testified, ‘You are a priest forever, according to the order of Malki-Tzedek.”(HNV revised)

Since Malki-Tzedek is presented in Genesis 14 without a genealogy, it is as if he was eternal. Therefore HaShem swears that the Messiah’s priesthood will be according to the order of Malki-Tzedek, which is eternal in its essence. This teaches us that Yeshua could not enter that ministry until after the resurrection, since he was not immortal before he died. The Malki-Tzedek ministry began when the Messiah was raised from the dead and later raised high above the heavens.

The High Priest Aharon’s entire ministry, which also includes his clothing, speaks of the ministry that the Messiah is in, from the time of his resurrection until this day. This is the reason that the Torah goes into such detail about High Priest’s clothing. When the Torah brings up and repeats a subject it is because is it important to the Eternal. That which is important to the Eternal is important to his children!

The High Priest Aharon symbolizes the Messiah in his heavenly ministry. Aharon’s sons symbolize the Messiah’s sons, i.e. his disciples. They have also received a priesthood according to the order of Malki-Tzedek, based on the resurrection and glorification of the Messiah. It is important that we study and understand these shadows so that we can understand our present position in the heavenly tabernacle.

28:2-3 “You shall make consecrated garments for Aharon your brother, for glory and for beauty. You shall speak to all who are wise-hearted, whom I have filled with the spirit of wisdom, that they make Aharon’s garments to consecrate him, that he may minister to me in the priest’s office.”(HNV revised) – The clothes serve three purposes: they are for glory (in Hebrew kavod[10]), beauty (in Hebrew tiferet[11]), and to be consecrated (in Hebrew kadash[12]) for the priest hood.

Ropa kohen28:4  These are the garments which they shall make: a breastplate, and an ephod, and a robe, and a coat of checker work, a head-dress, and a sash: and they shall make consecrated garments for Aharon your brother, and his sons, that he may minister to me in the priest’s office.”(HNV revised) – All priests who ministered in the sanctuary had these four articles of clothing:

·        Ketonet – the robe

·        Michnasayim – the undergarments

·        Avnet – the belt, which was 32 cubits long (16 meters)

·        Migba’at – the headpiece, a long strip of fabric that was rolled

Urim y tumim All of these clothes were made out of white linen. The High Priest also had these four garments. According to a Midrash,[13] however, the regular priest’s headpiece had corners, while the High Priest’s headpiece was round and was called “mitznefet”. Beyond these four, the High Priest had four additional articles of clothing, making eight garments altogether. In the Scriptures, the number eight represents the supernatural entering into the natural. It also means salvation. The eighth day was the day of the Messiah’s resurrection, the day after the seventh day. On the eighth millennial day after Adam, there will be a new heavens and a new earth. On the eighth day, every Jewish boy enters into the covenant through the circumcision of the flesh. Eight people were saved by water when the flood came, etc.

The four extra garments that the High Priest had were:

·        Meil – the blue robe

·        Ephod – the apron

·        Choshen – the breast plate

·        Tzitz – the diadem

28:6  They shall make the ephod of gold, of blue, and purple, scarlet, and fine twined linen, the work of the skillful workman.”(HNV) – According to Rashi, the ephod was made as a type of apron that was fastened in the back, level with the heart and under the elbows. The breadth of it was slightly wider than the breadth of the back, and it reached down to the heels. It had a belt interwoven at the top that went along the whole breadth of the garment and extended on both sides so that the priest could tie it around him. The shoulder straps met the belt in the back, and reached a bit farther than the shoulders so that they folded over forward and down. The onyx Ephodstones were set, one in each shoulder strap. The gold chains were set in the two rings that were in the top corners of the breastplate, one on the right side and one on the left. The ends of the chains were set in the clasps that were on both of the shoulder straps. The breastplate hung in the ephod’s clasps, level with the heart. The two rings that were in the bottom corners of the breastplate fit with the two rings that were in the top part of the ephod’s belt, so that they lay on top of each other. These rings were tied together with a blue wool string so that the breastplate was firmly in place with the ephod’s belt and would not move around.

According to Talmud,[14] five different kinds of material were braided in each thread. The gold was flattened into thin sheets and then cut finely into threads. Thereafter, the gold thread was twined with six blue wool threads, one gold thread with six scarlet wool threads, and the same with the red wool yarn and the linen. Finally all four threads were intertwined with a larger thread that had 28 different thin threads.

28:9 “And thou shalt take two onyx stones, and grave on them the names of the children of Israel”(JPS) – Onyx stone is black. It is the first precious stone mentioned in the Torah, as it is written in Genesis 2:12,

and the gold of that land is good; there is bdellium and the onyx stone.”(JPS)

28:10 “six of their names on the one stone, and the names of the six that remain on the other stone, in the order of their birth.”(HNV) – The names Reuven, Shimon, Levi, Yehudah, Dan, and Naftali, were written on one stone. Gad, Asher, Yissakhar, Zvulun, Yosef, and Binyamin were written on the other. That means that there were twenty-five letters on each stone, making fifty letters together

28:11 “With the work of an engraver in stone, like the engravings of a signet, shall you engrave the two stones, according to the names of the children of Yisra'el: you shall make them to be enclosed in settings of gold.”(HNV) – A Midrash[15] tells how the stones were engraved. First the names of the children of Israel were written with ink. Then they took a worm that was as small as a as the size of one grain. This worm was called a shamir. This shamir had the ability to crush the hardest of stone. When the shamir ate the ink, the names were engraved perfectly in the stones.

28:12 “You shall put the two stones on the shoulder-pieces of the ephod, to be stones of memorial for the children of Yisra'el: and Aharon shall bear their names before HaShem on his two shoulders for a memorial.”(HNV revised) – Aharon represents the Messiah. This means that on the Messiah’s shoulders, the twelve names of the twelve tribes of Israel are engraved on two black stones. This teaches us that when the Messiah carried the wooden beam on his shoulders from the city to the place where he would be hung, he bore the sin of the twelve tribes of Israel. Since Israel is a nation of priests, it represents all nations. All the sins of the world, therefore, hung on the Messiah’s shoulders, as it is written in Isaiah 53:11,

“He shall see of the travail of his soul, and shall be satisfied: by the knowledge of himself shall my righteous servant justify many; and he shall bear their iniquities.”(HNV)

In John 19:17, it is written,

“He went out, bearing his wooden beam, to the place called ‘The Place of a Skull,’ which is called in Hebrew, ‘Gulgolta,’”(HNV revised)

In 1 John 2:2, it is written,

“And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world.”(HNV)

The two onyx stones that were on the shoulders, do not only speak of the burden of sin of the children of Israel, but also of the burden of responsibility for the development of others, as it is written in 2 Corinthians 11:28,

“Besides those things that are outside, there is that which presses on me daily, anxiety for all the assemblies.”(HNV)

This is the burden of an intercessor. Intercession is a priestly ministry, see Luke 22:32; John 17:9. The weight of the names that is on the shoulders is also on the heart. The names have to constantly be brought before the Eternal and mentioned, as it is written in Philippians 1:4,

“always in every request of mine on behalf of you all making my requests with joy”(HNV)

In Ephesians 1:16, it is written,

“don’t cease to give thanks for you, making mention of you in my prayers”(HNV)

In 2 Timothy 1:3b, it is written,

“How unceasing is my memory of you in my petitions, night and day”(HNV)

In Philemon 4, it is written,

“I thank my God always, making mention of you in my prayers”(HNV revised)

In Romans 8:34, it is written,

“Who is he who condemns? It is Messiah who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us.”(HNV revised)

The Messiah’s ministry according to the order of Malki-Tzedek was also given to his disciples, fifty days after his resurrection, on Shavuot, when the Spirit was poured out, as we see in Acts chapter two. The fifty days correspond with the fifty letters of the names of Israel’s sons that are on the Messiah’s shoulders. Yeshua was with his disciples for forty days after the resurrection, see Acts 1:3. During the ten last days before Shavuot he was in heaven. If each letter represents one day, we see that letter forty-one corresponds with his first day in heaven. That letter is the first letter of the name Yosef, the letter yod, which is also the number ten. On that day, Mashiach ben Yosef began to be glorified and was later consecrated as High Priest. In heaven, Yeshua was clothed in the true garments that also have the names of Israel’s children on the shoulders. In this way, he constantly carries the memorial of the children of Israel before the Father, as it is written in Hebrews 7:25,

Therefore he is also able to save to the uttermost those who draw near to God through him, seeing he ever lives to make intercession for them.”(HNV revised)

Since the Messiah carries the names of the children of Israel on his shoulders, there is a constant memorial before the Father of his death for us all.

The Second Aliyah, 28:13-30

28:15 “You shall make a breastplate of judgment, the work of the skillful workman; like the work of the ephod you shall make it; of gold, of blue, and purple, and scarlet, and fine twined linen, shall you make it.”(HNV) – There are two interpretations as to why the breastplate is called the “breastplate of judgment”. One interpretation is found in Talmud.[16] It says that it was because it brings atonement for the civil laws that were not kept.

The second interpretation is presented by Rashi. He says that it is called the “breastplate of judgment” because it confirms the message given by the urim and tummim, and because its promises are true, see Numbers 27:21. When there was doubt about how to act in matters that concerned the whole nation, the High Priest was approached and then he turned toward the Eternal’s shechinah, glory. Anyone who needed counsel would stand behind the High Priest and ask his question. All the letters of the Hebrew alphabet were included on the breastplate. Therefore Rabbi Shabtai Bass claims that the letters lit up and formed the needed answer.[17] This was the way that the breastplate declared messages, and the reason why it was called the “breastplate of judgment”. Rashi teaches that the Hebrew word for judgment, mishpat[18], has three different meanings:

·        The words presented by the different parties in a trial

·        The sentence

·        The carrying out of a punishment, either death penalty, scourging, or fines.

According to Rashi, mishpat, in this case, means “confirming a statement”.

28:17 “And thou shalt set in it settings of stones, four rows of stones: a row of carnelian, topaz, and smaragd shall be the first row”(JPS) – Today, the identity of these twelve stones is not certain.

28:20 “and the fourth row a beryl, and an onyx, and a jasper; they shall be enclosed in gold in their settings.”(JPS) – These precious stones that were inlaid in gold teach us the value that each and every one of the children of Israel has before the Eternal. Dear Reader and child of Israel, you are in the Messiah’s heart right now. He is constantly mentioning your name before the Father. He has been serving as an intercessor before the throne for almost 2,000 years, and has been praying for each and every one of the children of Israel. Blessed be the Eternal for the ministry of the Messiah!

Pectoral28:21 “The stones shall be according to the names of the children of Yisra'el, twelve, according to their names; like the engravings of a signet, everyone according to his name, they shall be for the twelve tribes.”(HNV) – The names of Israel’s twelve sons were on these twelve stones. The eleventh stone was an onyx stone, see verse 20. Yosef’s name was written on it. Mashiach ben Yosef, the Messiah son of Yosef, is the name that was given to the suffering Messiah. Yosef’s stone, the onyx stone, was also on the shoulders. This teaches us that the Messiah, as the suffering servant, Yosef’s son, carried the twelve tribes on his shoulders.

According to a Midrash[19], it was not only the twelve names that were engraved, but the names of the three patriarchs as well, including the words shivtei Yeshurun, which means “the tribes of Yeshurun” (see illustration). The name Yeshurun is the noblest of the three names that the people have. The three names are Ya’akov, Israel, and Yeshurun, see Deuteronomy 32:15; 33:5, 26; Isaiah 44:2.

 This way there were six letters on each stone, totaling seventy-two letters. All the twenty-two letters of the alphabet were there. That was necessary in order for a judgment to be formed through the letters being connected into a statement by the urim and tummim.


The letters that are in this picture are not the type of letters that were engraved on the breastplate of judgment. Those were the original Hebrew letters. The letters of the alphabet that today is called “Hebrew” are actually taken from the Aramaic alphabet.[20] After the Babylonian captivity, the original Hebrew letters were replaced by the Aramaic alphabet. Even the sacred text in the Torah scrolls were replaced by new writing. Today, therefore, we read Hebrew with Aramaic, or “Jewish” letters, just as we read English with Latin letters.

Hebrew Jewish alphabet

28:29 “Aharon shall bear the names of the children of Yisra'el in the breastplate of judgment on his heart, when he goes in to the consecrated place, for a memorial before HaShem continually.”(HNV revised) – As we said earlier, this teaches us that the Messiah carries each and every one of the children of Israel in his heart and names them before the Father. Malki-Tzedek’s ministry was also given to the Messiah’s sons, fifty days after the resurrection. Then they had already received the resurrection power and the indestructible life, as it is written in John 20:22,

When he had said this, he breathed on them, and said to them, “Receive the Spirit or Sanctity!”(HNV revised)

When Yeshua breathed on his disciples, he gave them the indestructible life that he himself received through the resurrection. He did something that was similar to what HaShem did when he breathed the breath of life into Adam’s nose, see Genesis 2:7. The second man was created at the resurrection, see 1 Corinthians 15:47; 2 Corinthians 5:17; Ephesians 4:24. The new man has indestructible life and can therefore serve according to the order of Malki-Tzedek. It is therefore not only the Messiah that has this ministry, but also those who have received this life in the Spirit through him. The immersion in the Spirit equips the Messianic disciple to serve in the heavenly temple, in spirit and in truth, as it is written in John 4:21-24,

Yeshua said to her, ‘Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. You worship that which you don’t know. We worship that which we know; for salvation is from the Jews. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. God is spirit, and those who worship him must worship in spirit and truth.’”(HNV revised)

In this context, the word “worship” is connected with temple sacrifice. To worship in spirit and in truth means to serve in the heavenly tabernacle by the spirit, according to the order of Malki-Tzedek. In order to enter that ministry, one has to first go through the Messianic immersion, which unites man with the death and resurrection of the Messiah, as it is written in Luke 12:50,

“But I have an immersion (tevilah) to be immersed with, and how distressed I am until it is accomplished!”(HNV)

In Romans 6:3-11, it is written,

“Or don’t you know that all we who were immersed into Messiah Yeshua were immersed into his death? We were buried therefore with him through immersion to death, that just like Messiah was raised from the dead through the glory of the Father, so we also might walk in newness of life. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; knowing this, that our old man was hanged on the tree with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. For he who has died has been freed from sin. But if we died with Messiah, we believe that we will also live with him; knowing that Messiah, being raised from the dead, dies no more. Death no more has dominion over him! For the death that he died, he died to sin one time; but the life that he lives, he lives to God. Thus also consider yourselves also to be dead to sin, but alive to God in Messiah Yeshua our Lord.”(HNV revised)

The second step to enter the heavenly and indestructible ministry of Malki-Tzedek, is to be immersed in the Consecrated Spirit, in Hebrew “Ruach ha-Kodesh”, as it is written in Matthew 3:11,

I indeed immerse you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will immerse you in the Ruach HaKodesh.”(HNV revised)

This priestly anointing was not given to the faithful in Israel until after the Messiah’s resurrection and glorification, i.e. not until after he had been placed in the ministry of the High Priest in the heavenly tabernacle, as it is written in John 7:37-39,

Now on the last and greatest day of the feast, Yeshua stood and cried out, ‘If anyone is thirsty, let him come to me and drink! He who believes in me, as the Scripture has said, from within him will flow rivers of living water.’ But he said this about the Spirit, which those believing in him were to receive. For the Ruach HaKodesh was not yet given, because Yeshua wasn’t yet glorified.”(HNV revised)

Forty days after the resurrection, Yeshua was still not glorified. There were still ten days left until the counting of the omer, between Pesach and Shavuot, was complete, and the promise of the Father would be given, as it is written in Acts 1:5,

“For Yochanan indeed immersed in water, but you will be immersed in the Ruach HaKodesh not many days from now.”(HNV revised)

In Luke 24:45-49, it is written,

Then he opened their minds, that they might understand the Scriptures. He said to them, ‘Thus it is written, and thus it was necessary for the Messiah to suffer and to rise from the dead the third day, and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. You are witnesses of these things. Behold, I send forth the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high.’”(HNV)

After the resurrection, Yeshua taught his disciples what was written about him in Tanach. Their minds were opened when he breathed on them and gave them the indestructible life. Then they could believe in Yeshua as the Scriptures say. However, the time of the fulfillment of the Father’s promise, which meant being clothed in power from on high, had not yet come. The clothing that this is talking about is the ministry of Malki-Tzedek, of whom Aharon’s and his sons’ clothing is a picture, according to the chapters we are studying in this Parashah. The fiftieth day after the resurrection, on the Feast of Shavuot, in heaven Yeshua was clothed in the high priestly garments and anointed with the heavenly oil, as it is written in Psalm 133,

“See how good and how pleasant it is for brothers to live together in unity! (Compare with Acts 2:1) It is like the precious oil on the head, that ran down on the beard, even Aharon’s beard; that came down on the edge of his robes; like the dew of Hermon, that comes down on the hills of Tziyon: for there HaShem gives the blessing, even life forevermore.”(HNV revised)

It is written here that the Messianic oil would fall on Tziyon, in Jerusalem, on the brothers who would dwell together in unity. That is exactly what happened fifty days after Yeshua’s resurrection. Yeshua was, as we said earlier, clothed and anointed in heaven in the same way that Aharon was here on earth. The oil ran down his beard and continued to flow down his clothes onto the earthly temple where the disciples were participating in the morning sacrifice and waiting for the promise of the Father.

In Acts 2:1-4 it is written,

“Now when the day of Shavu`ot had come, they were all with one accord in one place. Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house (temple) where they were sitting. Tongues like fire appeared and were distributed to them, and one sat on each of them. They were all filled with the Ruach HaKodesh, and began to speak with other languages, as the Spirit gave them the ability to speak.”(HNV revised)

In Acts 2:33, it is written,

Being therefore exalted by the right hand of God, and having received from the Father the promise of the Ruach HaKodesh, he has poured out this, which you now see and hear.”(HNV revised)

When one speaks in a supernatural language inspired by the Spirit, one enters through the door of the heavenly tabernacle, which corresponds with the curtain that was over the entrance of the tabernacle in the desert. To speak supernaturally in tongues is a form of offering one of ones members on the heavenly brass altar. That sacrifice corresponds with the daily sacrifice that the priests offered on the altar that was in the outer court of the tabernacle.

It was of great importance to the Messiah's apostles (in Hebrew shelichim and in English "messengers") that those who had entered into the new indestructible life in the Messiah would receive the anointing of the Ruach Ha-Kodesh. This was the only way that they could function well in the ministry of Malki-Tzedek, as it is written in Acts 8:14-17,

Now when the apostles who were at Jerusalem heard that Shomron had received the word of God, they sent Kefa and Yochanan to them, who, when they had come down, prayed for them, that they might receive the Ruach HaKodesh; for as yet he had fallen on none of them. They had only been immersed in the name of Messiah Yeshua. Then they laid their hands on them, and they received the Ruach HaKodesh.”(HNV revised)

This text is talking about tevilah, immersion, in water in Yeshua’s name. That is the first step that a Jew must take in order to enter the ministry of Malki-Tzedek and to be able to worship the Father in the heavenly tabernacle in spirit and in truth, in the spiritual realms with lasting eternal things.

But it is not enough just to go through the immersion in water. That is only the first step. One must also be clothed in the heavenly garment through immersion in the Spirit. It is written, “for as yet he (the Spirit) had fallen on none of them”, which is speaking of the heavenly priestly clothing.

The Hebrew expression, Ruach ha-Kodesh, does not only mean “the Spirit of Sanctity”, but it also means “the Sanctuary’s Spirit”. The word ha-kodesh occurs in this Parashah, with the meaning “sanctuary” or some of the things within it. In Exodus 28:29, 35 the word ha-kodesh is translated as “holy place” or “sanctuary”. In Exodus 28:43, the word ba-kodesh occurs as a version of ha-kodesh, and it means “in the sanctuary”. In Exodus 29:6, it speaks of “the crown of sanctity” or “the crown of the sanctuary”, et-nezer ha-kodesh. In Exodus 29:29, you can find the words u-vigdei ha-kodesh, “and the clothes of sanctity”, or “the clothes of the sanctuary”. In Numbers 28:7, you can find the expression ba-kodesh, meaning “in the sanctity”, as a reference to the altar where the drink offering was poured.

All these texts teach us that when a person is immersed in the Ruach ha-Kodesh, he not only receives the Spirit of Sanctity that gives power to live a dedicated life unto the Eternal in obedience to his commands, see Acts 1:8, 5:32, but it also means that he is clothed in the Spirit of the Sanctuary so that he can serve as a priest of the heavenly things in the Messianic age, which is now.

In Acts 10:43-48, it is written,

“‘All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins.’ While Kefa was still speaking these words, the Spirit of Sanctity (or the Spirit of the Sanctuary) fell on all those who heard the word. They of the circumcision who believed were amazed, as many as came with Kefa, because the gift of the Ruach HaKodesh was also poured out on the gentiles. For they heard them speaking in other languages and magnifying God. Then Kefa answered,  ‘Can any man forbid the water, that these who have received the Ruach HaKodesh as well as we should not be immersed?’ He commanded them to be immersed in the name of Yeshua the Messiah. Then they asked him to stay some days.”(HNV revised)

When Kefa preached about Yeshua according to the prophetic Scriptures, the gentiles believed him, as the Scriptures say. At that point, the prophecy that the Messiah gave the Jews in John 7:37-39 was fulfilled. The Jews that were present were very amazed that the gentiles could be clothed in Malki-Tzedek’s clothing and that they could enter into the heavenly tabernacle through speaking languages supernaturally and offering on the heavenly brass altar. This way the Eternal showed that through the Messiah’s resurrection the gentiles were offered indestructible life without having to become Jews. How was it possible for these, who did not have a covenant, to receive the covenant benefits from the renewed covenant with Israel and to speak in supernatural languages? It is evident that the Eternal cleansed their hearts by their repentance and faith, as it is written in Acts 15:8-9,

“God, who knows the heart, testified about them, giving them the Ruach HaKodesh, just like he did to us. He made no distinction between us and them, cleansing their hearts by faith.”(HNV revised)

This means that at this point the Eternal allowed the gentiles, who received Yeshua as Lord and Savior, to come into the renewed covenant with Israel through the blood of the Messiah. That was why Kefa commanded that they be immersed in water in the name of Yeshua. Thus they could confirm by an outward sign what had happened within them. They had turned from their idols to Israel’s God and to faith in the Messiah Yeshua.

The gentiles’ tevilah means two things: the final step of the Messianic conversion process and the first step of being initiated into the priestly ministry of Malki-Tzedek.

Those Jews and gentiles who are immersed in water and in Spirit have a part in the ministry that Yeshua has in heaven, as it is written in 1 Corinthians 1:6-7a,

 “even as the testimony of Messiah was confirmed in you: so that you come behind in no gift”(HNV)

Since the Messianic believer has been equipped with the same High Priestly clothing that the Messiah wears, it means that the Eternal puts names on the believer’s heart and shoulders, so that he can bring them before the throne in intercession, see Colossians 1:24; Galatians 4:19; Romans 8:26 – 9:5.

28:30 “You shall put in the breastplate of judgment the Urim and the Tummim; and they shall be on Aharon’s heart, when he goes in before HaShem: and Aharon shall bear the judgment of the children of Yisra'el on his heart before HaShem continually.”(HNV revised) – The Hebrew word urim, the plural of ur[21], means “flames”, “light”. The Hebrew word tummim[22], the plural of tam[23], means “fulfillments”, “completions”. Talmud[24] says,

“Why were they called ‘urim and tummim’? ‘Urim’, because they caused the words to light up, and ‘tummim’ because the words were fulfilled.”

According to Rashi urim ve-tummim is the name of a piece of parchment where the Eternal’s Name was written. The parchment was placed inside the double-layered breastplate, and it caused the letters to light up and be fulfilled when they gave a heavenly answer. During the second temple period, the urim and tummim were gone. Urim and tummim were used to ask the Eternal for counsel about important things that concerned the whole nation, see Judges 20:27-28; 1 Samuel 23:9-12.

Urim and tummim, therefore, represent the will of the Eternal. Urim – light, is the revelation of his will. Tummim – completions, is the fulfillment of his will. In the Malki-Tzedek ministry, urim and tummim are within the heart of the priest. His only longing is for the will of the Eternal to be fulfilled. He has a constant prayer, “Lord, reveal your will to me and help me to fulfill it completely”.

The stones with the names of the children of Israel were further out from the heart than the urim and tummim were. This teaches us that to the priest, the will of the Eternal is more important than people, and that is what lays closest to his heart. This is also the result of the renewed covenant, as it is written in Hebrews 10:14-17,

For by one offering he has perfected forever those who are being consecrated. The Ruach HaKodesh also testifies to us, for after saying, ‘This is the covenant that I will make with them: “After those days,” says the Lord, “I will put my laws on their heart, I will also write them on their mind (urim)”’ then he says, ‘I will remember their sins and their iniquities no more (tummim).’”(HNV revised)

In Romans 8:27, it is written,

He who searches the hearts knows what is on the Spirit’s mind, because he makes intercession for the consecrated ones according to God.”(HNV revised)

When a Messianic priest prays for his precious brothers and sisters of the faith who are in his heart, he has urim and tummim as a point of reference. He prays that the will of the Eternal will be revealed to them and that they will be able to fulfill it and be complete, as it is written in Philippians 1:3-7,

I thank my God whenever I remember you, always in every request of mine on behalf of you all (all their names on his shoulders) making my requests with joy, for your partnership in furtherance of the Good News from the first day until now; being confident of this very thing, that he who began a good work in you (urim) will complete it (tummim) until the day of Yeshua the Messiah. It is even right for me to think this way on behalf of all of you, because I have you in my heart (breastplate), because, both in my bonds and in the defense and confirmation of the Good News, you all are partakers with me of grace.”(HNV revised)

In 2 Corinthians 13:7a, 9, it is written,

“Now I pray to God that you do no evil (urim)… For we rejoice when we are weak and you are strong. And this we also pray for, even your perfecting (tummim).”(HNV)

In Colossians 1:9-12, it is written,

For this cause, we also, since the day we heard this, don’t cease praying and making requests for you (all their names on his shoulders), that you may be filled with the knowledge of his will in all spiritual wisdom and understanding (urim), that you may walk worthily of the Lord, to please him in all respects (tummim), bearing fruit in every good work, and increasing in the knowledge of God (urim); strengthened with all power, according to the might of his glory, for all endurance and perseverance (tummim), with joy giving thanks to the Father, who made us fit to be partakers of the inheritance of the consecrated ones in light (urim)”(HNV revised)

In Colossians 4:12, it is written,

Epaphras, who is one of you, a servant of Messiah, salutes you, always striving for you in his prayers (all their names on his shoulders), that you may stand perfect (tummim) and complete (tummim) in all the will of God (urim).”(HNV revised)

In Colossians 1:28, it is written,

whom we proclaim, admonishing every man and teaching every man in all wisdom (urim), that we may present every man perfect in Messiah Yeshua (tummim)”(HNV)

In 1 Corinthians 1:5, 8, it is written,

that in everything you were enriched in him, in all speech and all knowledge (urim)… who will also confirm you until the end, blameless in the day of our Lord Yeshua the Messiah (tummim)”(HNV)

In Ephesians 4:11-13, it is written,

He gave some to be messengers; and some, prophets; and some, preachers of good news; and some, shepherds and teachers; for the perfecting of the sanctified ones (tummim), to the work of serving, to the building up of the body of Messiah; until we all attain to the unity of the faith, and of the knowledge (urim) of the Son of God, to a full grown man, to the measure of the stature of the fullness of Messiah (tummim)”(HNV revised)

The Third Aliyah, 28:31-43,       

Techelet28:31 “You shall make the robe of the ephod all of blue.”(HNV) – The entire robe was made out of blue wool. The blue color was taken from shellfish in the sea that are called chilazon in Talmud.[25] It is the same color that is used for the blue thread in the tassels of the mantels that all observant Jews wear, see Numbers 15:37-41. For a long time, the exact identity of this animal was not certain. Within the last century, however, thorough investigations have been made, which have contributed to determining the identity of this animal.[26] In Latin, this animal is called murex trunculus. Today therefore, in Jewish shops in Israel that sell religious products, you can find this blue thread that is supposed to be in the tassels of the tallitot. The Hebrew name of the blue wool yarn is techelet. The blue color symbolizes heaven.

28:32 “It shall have a hole for the head in the midst of it: it shall have a binding of woven work round about the hole of it, as it were the hole of a coat of mail, that it not be torn.”(HNV) – As we said earlier, this sky-blue robe shows how the Messiah, who is the head, went through the heavens. His ministry will be eternal; it will not be torn. The Messiah’s body consists of his children who have received his indestructible life through his resurrection, as it is written in Colossians 1:18a,

He is the head of the body, the assembly”(HNV)

In 1 Corinthians 10:17, it is written,

Because we, who are many, are one bread, one body; for we all partake of the one bread.”(HNV)

In Ephesians 1:18-23, it is written,

having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the sanctified ones, and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might which he worked in Messiah, when he raised him from the dead, and made him to sit at his right hand in the heavenly places, far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. He put all things in subjection under his feet, and gave him to be head over all things for the assembly, which is his body, the fullness of him who fills all in all.”(HNV revised)

Malki-Tzedek’s ministry is carried out through an intimate cooperation between the head and the body, between the Messiah and his body, his congregation. Those who have gone through water immersion by the Spirit are part of his body, as it is written in 1 Corinthians 12:13,

For in one Spirit we were all immersed into one body, whether Jews or Greeks, whether bond or free; and were all given to drink into one Spirit.”(HNV revised)

28:33 “And you shall make pomegranates of blue and purple and crimson on its hem, all around on its hem; also bells of gold shall be among them all around”(LITV) – These pomegranates symbolize the fruit of the Spirit, which is the expression of the resurrected Messiah’s indestructible life and character, as it is written in Galatians 5:22-23a,

But the fruit of the Spirit is love, joy, shalom, patience, kindness, goodness, faithfulness, gentleness, and self-control.”(HNV)

The bells of gold symbolize the supernatural spiritual manifestations, which are the acts of the Messiah, as it is written in 1 Corinthians 12:8-10,

But to each one is given the manifestation of the Spirit for the profit of all. For to one is given through the Spirit the word of wisdom, and to another[27] the word of knowledge, according to the same Spirit; to another[28] faith, by the same Spirit; and to another[29] gifts of healings, by the same Spirit; and to another workings of miracles; and to another prophecy; and to another discerning of spirits; to another[30] different kinds of languages; and to another the interpretation of languages.”(HNV)

With the help of the Eternal, we will look deeper into each of these manifestations in a future lesson.[31]

28:34 “a bell of gold and a pomegranate; a bell of gold and a pomegranate, on the hem of the robe all around.”(LITV) – Both of these things are necessary for the high priestly ministry. The fruit is love. The bells are the supernatural manifestations. If there are manifestations without love, it is only as clanging metal, as it is written in 1 Corinthians 13:1,

If I speak with the languages of men and of angels, but don’t have love, I have become sounding brass, or a clanging cymbal.”(HNV)

a golden bell and a pomegranate, a golden bell and a pomegranate” – The first golden bell represents 1 Corinthians chapter twelve, which speaks of the supernatural manifestations of the Spirit. The pomegranate that follows represents 1 Corinthians thirteen, which speaks of the fruit of the Spirit, love. After that was another golden bell, which represents 1 Corinthians fourteen, which continues to speak of the Spirit’s manifestations.

28:35 “It shall be on Aharon to minister: and the sound of it shall be heard when he goes in to the consecrated place before HaShem, and when he comes out, that he not die.”(HNV revised) – The pomegranates, the fruit of the Spirit, which is the character of the Messiah, must be present in the ministry. The sound of the bells, the manifestations of the Spirit, which is the ministry of the Messiah, must also be heard. If we only bring forth love in the assembly, without seeking the supernatural manifestations, we are not living like the Messiah. If we only seek the spiritual manifestations, without loving our neighbor as ourselves, then we are not living according to the Messiah’s life either. If we do not have both of these ingredients in our priestly ministry in spirit and in truth, our ministry will die.

We need the fruit as well as the bells, when we come into the presence of the Eternal. We also need these two when we go out before our fellow man. It is first written that we are to go in, and then go out. Our movement toward the Eternal is more important than our movement toward others. First we love the Eternal and serve Him daily, and then we serve our fellow man in love. Then our Messianic ministry will not die, see 1 John 3:14-24.

28:38 “It shall be on Aharon’s forehead, and Aharon shall bear the iniquity of the consecrated things, which the children of Yisra'el shall sanctify in all their consecrated gifts; and it shall be always on his forehead, that they may be accepted before HaShem.”(HNV revised) – Talmud[32] writes that there was a space between the headpiece and the crown. This is where the tefillin were placed. The golden crown was used in order to bring atonement for the sacrifices that were not offered perfectly according to all the rules. This lines up with 1 Peter 2:5, where it is written,

You also, as living stones, are built up as a spiritual house, to be a consecrated priesthood, to offer up spiritual sacrifices, acceptable to God through Yeshua the Messiah.”(HNV revised)

Our sacrifices are acceptable before the Father through Yeshua.

28:41 “You shall put them on Aharon your brother, and on his sons with him, and shall anoint them, and consecrate them, and sanctify them, that they may minister to me in the Kohen's office.”(HNV revised) – All of this happened with the Messiah, and all of this happens with those who follow him faithfully.

The Fourth Aliyah, 29:1-18

29:2 “matzah, unleavened cakes mixed with oil, and unleavened wafers anointed with oil: you shall make them of fine wheat flour.”(HNV) – There were three kinds of unleavened bread. They were all made of wheat, but they were baked differently. The first that is mentioned here is lechem matzot. It was made by dough being boiled in water until it was edible. After that it was baked lightly in the oven, and then fried in olive oil. The second bread is called chalot matzot. It was made from flour that was kneaded with olive oil and then baked in an oven without being boiled or fried. The third is rekikei matzot. It was baked in an oven without oil. Afterward oil was spread on top.

29:4 “You shall bring Aharon and his sons to the door of the tent of meeting, and shall wash them with water.”(HNV) – In this case the word used for wash, rachats[33], means dipping the whole body in cleansing water, see Leviticus 15:16; 1 Kings 5:10, 14. This is the immersion required for all priestly ministry. When the temple stood in Jerusalem, no one could go in without having immersed his naked body in a mikveh, a body of natural purifying water, see Genesis 1:10.

As we said earlier, Yeshua had to go through an immersion, a tevilah, in the waters of death, in order to enter his priestly ministry, see Luke 12:50. First he came as a prophet, see Deuteronomy 18:15, 18; Hebrews 1:2. After the resurrection he entered into his priestly ministry, see Psalm 110:4; Hebrews 6:20. At his second coming, he will come as king, 1 Kings 2:45; Isaiah 9:7; Luke 1:32.

All those who will enter into the Messianic priesthood in spirit and truth, must go through a cleansing bath in water in the name of Yeshua.

29:5  “You shall take the garments, and put on Aharon the coat, the robe of the ephod, the ephod, and the breastplate, and dress him with the skillfully woven band of the ephod”(HNV) – The second step of becoming a priest is to be clothed in the consecrated garments. This is in line with what happened with the Messiah, as it is written in Zechariah 3:1-5,

“He showed me Yehoshua (the long version of the name Yeshua) the High Priest standing before the angel of HaShem, and satan standing at his right hand to be his adversary. HaShem said to satan, ‘HaShem rebuke you, satan! Yes, HaShem who has chosen Jerusalem rebuke you! Isn’t this a burning stick plucked out of the fire (speaking of the resurrection)?’ Now Yehoshua was clothed with filthy garments (because of our sins), and was standing before the angel. He answered and spoke to those who stood before him, saying, ‘Take the filthy garments (the old man) off of him.’ To him he said, ‘Behold, I have caused your iniquity to pass from you, and I will clothe you with rich clothing.’ I said, ‘Let them set a clean head-dress on his head.’ So they set a clean head-dress on his head, and clothed him; and the angel of HaShem was standing by.”(HNV revised)

29:7 “Then you shall take the anointing oil, and pour it on his head, and anoint him.”(HNV) – This is the third step. This happened when Yeshua was made the Moshiach, the Anointed One, as it is written in Acts 2:36,

“Let all the house of Yisra'el therefore know assuredly that God has made him both Lord and Messiah, this Yeshua whom you hung on a tree.”(HNV revised)

Those who believe in him, as the Scriptures say, will partake of the same anointing, as it is written in 1 John 2:20, 27; 3:24; 4:13,

You have an anointing from the Sacred One, and you know the truth… As for you, the anointing which you received from him remains in you, and you don’t need for anyone to teach you. But as his anointing teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will remain in him… He who keeps his commandments remains in him, and he in him. By this we know that he remains in us, by the Spirit which he gave us… By this we know that we remain in him and he in us, because he has given us of his Spirit.”(HNV revised)

29:11 “You shall kill the bull before HaShem, at the door of the tent of meeting.”(HNV revised) – The fourth step of becoming a priest is to sacrifice to the Eternal. These sacrifices are different than those described in Leviticus. Since they are the sacrifices for entering into the priestly ministry, they are special and they are not performed exactly like the other sacrifices. The Messiah’s sacrifice is the foundation for the priestly ministry of Malki-Tzedek. By his sacrifice, we can offer up spiritual sacrifices.

The Fifth Aliyah, 29:19-37

29:21 “You shall take of the blood that is on the altar, and of the anointing oil, and sprinkle it on Aharon, and on his garments, and on his sons, and on the garments of his sons with him: and he shall be consecrated, and his garments, and his sons, and his sons’ garments with him.”(HNV revised) – This is the fifth step of the initiation into the priesthood, being consecrated. This text lines up with 1 Peter 1:2, where it is written,

“according to the foreknowledge of God the Father, in being consecrated by the Spirit, that you may obey Yeshua the Messiah and be sprinkled in his blood: Grace to you and shalom be multiplied.”(HNV revised)

29:35 “Thus shall you do to Aharon, and to his sons, according to all that I have commanded you. Seven days shall you consecrate them.”(HNV) – The same sacrifice was offered for seven days. This was the time required for entering into the Levite priesthood.

The Sixth Aliyah, 29:38-46

Cordero tamid29:38 “Now this is that which you shall offer on the altar: two lambs a year old day by day continually.”(HNV) – According to Rashi, the lambs could not be a full year old. They had to be sacrificed while they were still in their first year of life.

29:39 “The one lamb you shall offer in the morning; and the other lamb you shall offer at evening”(HNV) – This sacrifice is called “tamid”, “constant”, because it was offered every day, even during feasts.

The Seventh Aliyah, 30:1-10

30:3 “You shall overlay it with pure gold, the top of it, the sides of it around it, and its horns; and you shall make a gold molding around it.”(HNV) – This altar had a roof, a topside. The brass altar did not have this. It was hollow and filled with earth.

30:6 “You shall put it before the veil that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with you.”(HNV) – The altar was not closer to the veil than the table and lamp stand were. The expression “before” means, according to Rashi, that it stood in line with the ark, not to the north or south.

30:7 “Aharon shall burn incense of sweet spices on it every morning. When he tends the lamps, he shall burn it.”(HNV) – In the Scriptures, incense represents knowledge, as it is written in 2 Corinthians 2:14-15,

“Now thanks be to God, who always leads us in triumph in Messiah, and reveals through us the sweet aroma (incense) of his knowledge in every place. For we are a sweet aroma of Messiah to God, in those who are saved, and in those who perish”(HNV revised)

To offer up incense symbolizes praying with the understanding, as it is written in 1 Corinthians 14:15,

“What is it then? I will pray with the spirit, and I will pray with the understanding also. I will sing with the spirit, and I will sing with the understanding also.”(HNV)

In Revelation 5:8; 8:3-4, it is written,

Now when he had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, each one having a harp, and golden bowls full of incense, which are the prayers of the sanctified ones… Another angel came and stood over the altar, having a golden censer. Much incense was given to him, that he should add it to the prayers of all the sanctified ones on the golden altar which was before the throne. The smoke of the incense, with the prayers of sanctified ones, went up before God out of the angel’s hand.”(HNV revised)Altar incienso

30:8 “When Aharon lights the lamps at evening, he shall burn it, a perpetual incense before HaShem throughout your generations.”(HNV) – Sacrifices offered on the brass altar symbolize prayer in the spirit. The burning of incense each morning and each evening symbolizes praying with understanding. That teaches us the importance of praying both with the spirit and with understanding every morning and every afternoon. The prayer book, the siddur, is made in order to help us pray with our understanding in the morning and afternoon, during the times when sacrifices were offered in the temple, the same time that Yeshua was hung on the tree and when he gave up his breath, see Psalm 141:2; Daniel 6:10-13.

This Parashah contains commandments 98-104 of the 613 commandments.

98.    The command to light the lampstand in the sanctuary, Exodus 27:21.

99.    The command for the priests to put on the garments (while serving in the temple), Exodus 28:4.

100.  The command to the priests that the breastplate must not be removed from the ephod, Exodus 28:28.

101.  The prohibition of tearing the High Priest’s robe (meil), Exodus 28:32

102.  The command to eat the meat of the sin offering (chatat) and the guilt offering (asham), Exodus 29:33.

103.  The command to light incense, Exodus 30:7.

104.  The prohibition of burning or offering anything else on the golden altar, Exodus 30:9.

[1]      Shemot Rabbah 36:1; Tiferet Tzión.

[2]      Menachot 86a.

[3]      Menachot 86b.

[4]      Yomá 39b.

[5]      Strong H8403 tabnîyth, tab-neeth', From H1129; structure; by implication a model, resemblance: - figure, form, likeness, pattern, similitude.

[6]      Strong H1129 bânâh, baw-naw', A primitive root; to build (literally and figuratively): - (begin to) build (-er), obtain children, make, repair, set (up), X surely.

[7]      Strong G228, ἀληθινοìς, alēthinos, al-ay-thee-nos', From G227; truthful: - true.

[8]      Strong H571 'emeth, eh'-meth, Contracted from H539; stability; figuratively certainty, truth, trustworthiness: - assured (-ly), establishment, faithful, right, sure, true (-ly, -th), verity.

[9]      Strong H539 'âman, aw-man', A primitive root; properly to build up or support; to foster as a parent or nurse; figuratively to render (or be) firm or faithful, to trust or believe, to be permanent or quiet; morally to be true or certain; once (in Isa 30:21; by interchange for H541) to go to the right hand: - hence assurance, believe, bring up, establish, + fail, be faithful (of long continuance, stedfast, sure, surely, trusty, verified), nurse, (-ing father), (put), trust, turn to the right.

[10]     Strong H3519 kâbôd  kâbôd, kaw-bode', kaw-bode', From H3513; properly weight; but only figuratively in a good sense, splendor or copiousness: - glorious (-ly), glory, honour (-able).

Strong H3513 kâbad  kâbêd, kaw-bad, kaw-bade', A primitive root; to be heavy, that is, in a bad sense (burdensome, severe, dull) or in a good sense (numerous, rich, honorable); causatively to make weighty (in the same two senses): - abounding with, more grievously afflict, boast, be chargeable, X be dim, glorify, be (make) glorious (things), glory, (very) great, be grievous, harden, be (make) heavy, be heavier, lay heavily, (bring to, come to, do, get, be had in) honour (self), (be) honourable (man), lade, X more be laid, make self many, nobles, prevail, promote (to honour), be rich, be (go) sore, stop.

[11]     Strong H8597 tiph'ârâh  tiph'ereth, tif-aw-raw', tif-eh'-reth, From H6286; ornament (abstractly or concretely, literally or figuratively): - beauty (-iful), bravery, comely, fair, glory (-ious), honour, majesty.

Strong H6286 pâ'ar, paw-ar', A primitive root; to gleam, that is, (causatively) embellish; figuratively to boast; also to explain (that is, make clear) oneself; denominatively from H6288, to shake a tree: - beautify, boast self, go over the boughs, glorify (self), glory, vaunt self.

[12]     Strong H6942 qâdash, kaw-dash', A primitive root; to be (causatively make, pronounce or observe as) clean (ceremonially or morally): - appoint, bid, consecrate, dedicate, defile, hallow, (be, keep) holy (-er, place), keep, prepare, proclaim, purify, sanctify (-ied one, self), X wholly.

[13]     Vayikrah Rabah 10:6.

[14]     Yomá 72a.

[15]     Gittín 68a.

[16]     Zevachim 88b.

[17]     Sifté Chachamim.

[18]     Strong H4941 mishpâtọ̀, mish-pawt', From H8199; properly a verdict (favorable or unfavorable) pronounced judicially, especially a sentence or formal decree (human or (particularly) divine law, individual or collectively), including the act, the place, the suit, the crime, and the penalty; abstractly justice, including a particular right, or privilege (statutory or customary), or even a style: -  + adversary, ceremony, charge, X crime, custom, desert, determination, discretion, disposing, due, fashion, form, to be judged, judgment, just (-ice, -ly), (manner of) law (-ful), manner, measure, (due) order, ordinance, right, sentence, usest, X worthy, + wrong.

Strong H8199 shâphatọ̀, shaw-fat', A primitive root; to judge, that is, pronounce sentence (for or against); by implication to vindicate or punish; by extension to govern; passively to litigate (literally or figuratively): -  + avenge, X that condemn, contend, defend, execute (judgment), (be a) judge (-ment), X needs, plead, reason, rule.

[19]     Yomá 72.

[20]      A History of the Hebrew Language. Cambridge, England: Cambridge University Press. 1993.

[21]     Strong H217 'ûr, oor, From H215; flame, hence (in the plural) the East (as being the region of light): - fire, light. See also H224.

Strong H217 'ôr, ore, A primitive root; to be (causatively make) luminous (literally and metaphorically): - X break of day, glorious, kindle, (be, en-, give, show) light (-en, -ened), set on fire, shine.

[22]     Strong H8550 tûmmîym, toom-meem', Plural of H8537; perfections, that is, (technically) one of the epithets of the objects in the high priest’s breastplate as an emblem of complete Truth: - Thummim.

[23]     Strong H8537 tôm, tome, From H8552; completeness; figuratively prosperity; usually (morally) innocence: - full, integrity, perfect (-ion), simplicity, upright (-ly, -ness), at a venture. See H8550.

Strong H8552 tâmam, taw-mam', A primitive root; to complete, in a good or a bad sense, literally or figuratively, transitively or intransitively: - accomplish, cease, be clean [pass-] ed, consume, have done, (come to an, make an) end, fail, come to the full, be all gone, X be all here, be (make) perfect, be spent, sum, be (shew self) upright, be wasted, whole.

[24]     Jomá 73b.

[25]     Shabbat 26a; Megillah 6a.

[26]      www.tekhelet.com

[27]     Strong G243 ἀìλλος, allos, al'-los, A primary word; “else”, that is, different (in many applications): - more, one (another), (an-, some an-) other (-s, -wise).

[28]     Strong G2087 ἑìτερος, heteros, het'-er-os, Of uncertain affinity; (an-, the) other or different: - altered, else, next (day), one, (an-) other, some, strange.

[29]     Strong G243 ἀìλλος, allos, al'-los.

[30]     Strong G2087 ἀìλλος, heteros, het'-er-os.

[31]     See also the comments of Parashah 7, VaYetseh.

[32]     Zevachim 19a.

[33]     Strong H7364 râchats, raw-khats', A primitive root; to lave (the whole or a part of the thing): - bathe (self), wash (self).