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Parashah 22 VaYakhel

Exodus 35:1 – 38:20

By Dr. K. Blad  ©

Second edition 2013-14

Lucrative copying not permitted.  

Torah Readings (when VaYakhel is read separately):

  1. 35:1-20
  2. 35:21-29
  3. 35:30 – 36:7
  4. 36:8-19
  5. 36:20 – 37:16
  6. 37:17-29
  7. 38:1-20
  8. Maftir: 38:18-20

Torah Readings (when VaYakhel is read together with Pekudei):

  1. 35:1-29
  2. 35:30 – 37:16
  3. 37:17-29
  4. 38:1 – 39:1
  5. 39:2-21
  6. 39:22-43
  7. 40:1-38
  8. Maftir: 40:34-38


Haftarah: 1 Kings 7:40-50 (Ashkenazi); 7:13-26 (Sephardic)


means “and he caused them to gather”


The First Aliyah, 35:1-20

35:2 “Six days shall work be done, but on the seventh day there shall be a consecrated day for you, a Shabbat of solemn rest to HaShem: whoever does any work in it shall be put to death.”(HNV revised) – The Eternal repeated the importance of the Shabbat before the commencement of the work on the ohel mo’ed, the tent of meeting. He did this so that the people would be very conscious of the fact that the commandment of the Shabbat has higher priority than the construction of the tabernacle. The Shabbat is more important than the Eternal’s work. This teaches us that man has a tendency to place greater weight of importance on the assignment itself than on the One who gave the assignment. The Eternal gave Israel the opportunity to develop their creativity, and that is very attractive to man. Through this work, the children of Israel felt appreciated and validated. Everyone likes to build something of his own. Man feels validated through his work, when he produces something, and especially when he produces something for the Eternal. A man values his work so much that he runs the risk of forgetting about his wife and children, which are higher priorities. In this case, the children of Israel ran the risk of forgetting about the Eternal on account of their dedication to the Eternal’s work. All servants of the Lord have that temptation, to forget the Eternal and to dedicate themselves to the Eternal’s activities. In this case, the antidote for this temptation was to place the Shabbat over the Lord’s work. During the Shabbat, the servant ceased in his work and dedicated himself to worship, pray, take time with the Eternal, and study the Torah. This helps him to always put the Eternal above His work.

35:3 “You shall kindle no fire throughout your habitations on the day of Shabbat.”(HNV) – The reason that one may not kindle a fire on the Shabbat is that the fire manipulates creation and changes physical matter. The people of the Sinai-covenant do not have the right to do anything that influences the creation on the Shabbat. By refraining from this, they acknowledge that they are submitted to the Creator. On the Shabbat they cannot add wood to a fire or fill the oil of a burning lamp that was kindled before the Shabbat began. To turn on a car motor is to kindle fire.

The commandments were given that man might live by them, not die by them, as it is written in Leviticus 18:5,

 “You shall therefore keep my statutes and my ordinances; which if a man does, he shall live in them: I am HaShem.”(HNV revised)

 Therefore if someone dies by fulfilling the commandment of not kindle fire on Shabbat, then he has not fulfilled the purpose of the commandment, which is to give life. It is permitted to break all except three commandments, if necessary, in order to save human life. Human life has priority over the commandments. The three commandments that may never be broken, in spite of the fact that one would have to give one’s life in order to keep them, are: not to practice idolatry, not to murder, and not to commit adultery. It is better to die than to break any of those commandments.

If a Jew runs the risk of becoming deathly ill by not lighting a fire on the Shabbat, then lighting a fire is permitted. Illness is the firstborn of death and it is a threat to human life, see Job 18:13.

The chosen among the nations are permitted to kindle fire on Shabbat, but if they voluntarily chose to fulfill this commandment they will be blessed for that, see Isaiah 56:2-7.

35:5 “Take from among you an offering to HaShem. Whoever is of a willing heart, let him bring it, HaShem’s offering: gold, silver, brass,”(HNV revised) – This teaches us that any gifts that are given out of pressure from a leader are not pleasing to the Eternal. Neither are they fit to be used in His work. The gifts that please the Eternal are those which come from glad and generous hearts, see 2 Corinthians 9:7. If a leader preaches in such a way that the listeners feel forced to give an offering, then one ought not to listen to what that man says. His way of pressuring the people to give money is not in line with the Eternal’s heart, and could possibly be coming from unclean motives. An offering should not be given with ill will or by force.

This teaches us the importance of respecting private property. In spite of the fact that it is the Eternal who owns all gold and silver, see Haggai 2:8, he still respects the individual administration of these goods and will only receive offerings that are given willingly. Everyone has the freedom to decide what he wants to do with the possessions he manages. The word “have” does not exist in Hebrew. In order to say, “I have” one says, yesh li, which literally means, “there is for me”. This teaches us that everything that exists belongs to the Eternal, and we are only administrators of His possessions, see Psalm 24:1; 50:12. However, the Eternal respects our right to administer his goods, because He has delegated this authority to us, and he cannot violate it. This authority will not be taken from us until the Day of Judgment when we will give account for the way that we have handled his possessions.

35:11 “the tent, its outer covering, its roof, its clasps, its boards, its bars, its pillars, and its sockets”(HNV) – All the objects of the mishkan are listen five times in the Torah. This teaches us that this house is very important to the Eternal and that He wants us to pay attention to all these details. By doing that we open our minds to be able to receive the spiritual revelations that are hidden in these consecrated objects.

35:12 “the ark, and its poles, the mercy seat, the veil of the screen”(HNV) – As we said earlier, the nine consecrated objects in the tabernacle represent the nine manifestations of the Spirit of Messiah in His Messianic assembly. One who operates in the ministry of Malki-Tzedek can serve in the heavenly tabernacle, see John 4:21-24. One who has received the Messiah’s Spirit, which was given to Israel after the resurrection, can serve at each of the objects of the heavenly tabernacle through these supernatural manifestations. Prayer in supernatural languages – “speaking in tongues” – is the lowest of the manifestations. Prayer in supernatural languages is represented by the entrance to the outer court and the brass altar. These are the objects that are the farthest from the presence of the Eternal. The highest manifestation is the word of wisdom, which is represented by the lid of the ark (mercy seat) where the Eternal’s throne is. In 1 Corinthians 12, the nine spiritual manifestations are mentioned in the same order as that of the objects in the tabernacle when they were shown to Moshe the first time. We can see, however, that there was a change between the order of the heavenly vision and the order of the construction. When Betzal’el made these objects, he began with the tent and then he continued with the consecrated objects, as we will see in this Parashah.

In Matthew 22:29, it is written,

“But Yeshua answered them, ‘You are mistaken, not knowing the Scriptures, nor the power of God.’”(HNV revised)

These two things are necessary in order for us to not lose our way. If we do not know the Scriptures, we can end up in the wrong place in life, and if we do not know the power of God, we will also end up lost.

The supernatural manifestations reveal the ministry of the Messiah Yeshua. In these nine manifestations, we find two foundational ingredients: words and power. These two correspond with fire, which contains light and heat. Manifestations are channels by which the Eternal can reveal to man His light and His powerful acts, as it is written in Mark 6:2,

“When the Shabbat had come, he began to teach in the synagogue, and many hearing him were astonished, saying, ‘Where did this man get these things?’ and, ‘What is the wisdom that is given to this man, that such mighty works come about by his hands?’”(HNV)

Wisdom and power come from the Messiah, see Job 12:13. These two things are conveyed through the nine supernatural manifestations that were at work through Yeshua during his entire time of ministry.

In Luke 5:15, it is written,

But the report concerning him spread much more, and great multitudes came together to hear, and to be healed by him of their infirmities.”(HNV)

They came to hear the supernatural revelation and to receive supernatural power; light and heat. All of these manifestations that came through the Messiah’s Spirit were activated by his love, which was aimed in two directions: upward and outward. He had love for his Father in heaven who had given him the assignment of bringing these things to the world, and he had love for man who was in need of heavenly revelation, as it is written in Matthew 14:14,

“Yeshua went out, and he saw a great multitude. He had compassion on them, and healed their sick.”(HNV)

In Mark 6:34, it is written,

“Yeshua came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things.”(HNV)

Matthew and Mark are speaking about the same occasion in the Rabbi’s life. Matthew says that he had compassion on the crowd and healed their sick, and Mark says that he had compassion on the crowd and taught them many things. We see therefore, that love and compassion for man were the driving forces behind the Messiah’s ministry of conveying power and revelation to them.

In Matthew 15:32, it is written,

“Yeshua summoned his disciples and said, ‘I have compassion on the multitude, because they continue with me now three days and have nothing to eat. I don’t want to send them away fasting, or they might faint on the way.’”(HNV)

In Matthew 20:34, it is written,

Yeshua, being moved with compassion, touched their eyes; and immediately their eyes received their sight, and they followed him.”(HNV)

Everything that Yeshua taught and all the wonders that he performed were done out of love and compassion. If we truly love people who need to come to the knowledge of the Scriptures and God’s power, we will seek the supernatural manifestations of the Spirit in order to meet their needs. People do not only need intellectual knowledge about the Torah and halachah. People need words that are filled with Spirit and life! As it is written in John 6:63,

It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life.”(HNV)

In John 7:46, it is written,

The officers answered, ‘No man ever spoke like this man!’”(HNV)

If we love the people in need of healing for their bodies and deliverance from demons, we will seek the spiritual manifestations necessary in order to heal them and set them free, as it is written in Matthew 8:16,

When evening came, they brought to him many possessed with demons. He cast out the spirits with a word, and healed all who were sick”(HNV)

In John 14:12, it is written,

“Most assuredly I tell you, he who believes in me, the works that I do, he will do also; and greater works than these will he do; because I am going to my Father.”(HNV)

In Acts 5:14-16, it is written,

“More believers were added to the Lord, multitudes of both men and women. They even carried out the sick into the streets, and laid them on cots and mattresses, so that as Kefa came by, at the least his shadow (or radiating power) might overshadow some of them. Multitudes also came together from the cities around Jerusalem, bringing sick people, and those who were tormented by unclean spirits: and they were all healed.”(HNV revised)

The ministry of the Messiah is revealed in the nine manifestations of the Spirit. If we do not zealously seek these manifestations, we will not be faithful disciples of the Messiah Yeshua. A talmid does the same things that his rabbi does. To follow the Messiah does not only mean following the Torah of Moshe, as Yeshua did. It also means living in the spiritual dimension of supernatural manifestations that he lived in. This is where the Messiah believing people need to humbly turn and admit that we have adopted too much teaching from men who are not full of the Messiah’s Spirit and who only function on an intellectual level and not on the spiritual level because they are spiritually dead. We have abandoned the spiritual for the intellectual. We need to repent from this state, come back to the Father, and seek the true manifestations of the Messiah, so that through us he can be revealed to a needy world. When we speak Torah, the Spirit of the Torah must be coming through our mouths, for the letters of the Torah bring death, but the Spirit of the Torah gives life, see 2 Corinthians 3:6. It is very good to give money and to comfort the sick, but it is better to heal them! It is good to bury one who died prematurely, but it is better to raise him from the dead! If we do not repent from the self-sufficiency of our comfortable lives, we will not be part of the final redemption when the Eternal will be working greater miracles than he did when he brought us out of Egypt. Where is the zeal to get a hold of the Spirit’s manifestations? Are we interested in the pronunciations of Hebrew words or in the right way to flow in the anointing of the Messiah? Are we more interested in saying Ruach instead of “Spirit” than we are in the true nature of heavenly things? Then we have fallen into the trap of looking more to external things than to the actual things themselves. In that case we have stopped longing for the Spirit’s gifts and we are only feeding our minds with intellectual knowledge. That is the first step on the path of falling away, to worship the created instead of the Creator. Now is the time to repent!

The essence of Judaism is not outside of Yeshua, but under Yeshua’s anointing. That was the anointing that inspired the Torah, and that was the anointing that was given to Yeshua. That anointing is Mashiach, and it is given to all those who believe in Yeshua HaMashiach according to the Scriptures, so that they can live supernaturally at all times.

In the Name of the Messiah, I call on the whole Messiah believing world to come out of intellectualism and to come back to the ancient paths that our forefathers walked in! It is time to cry out! It is time to fast! It is time to pray for hours until the Eternal pours out his power! Why are we not experiencing the greater miracles that the Messiah promised us? It is because we are seeking things of the mind instead of things of the Spirit. Instead of seeking the revelation that the Spirit gives through the Torah, we swallow intellectual teachings as if they were inspired words from heaven. This is why some have left us and now they deny Yeshua. They left the Spirit and fell down to the level of the mind. They preferred the tree of knowledge instead of the tree of life. Woe unto us if we only preach words! Woe unto us if we only learn to recite things by heart! Woe unto us if we live a faith without miracles! How will the world come to know Yeshua if we do not show them that our message is true through the power of the Spirit?

In Matthew 9:6, it is written,

“‘But that you may know that the Son of Man has authority on earth to forgive sins...’ then he said to the paralytic, ‘Get up, and take up your mat, and go up to your house.’”(HNV revised)

In John 14:11, it is written,

“Believe me that I am in the Father, and the Father in me; or else believe me for the very works’ sake.”(HNV)

In John 15:24, it is written,

“If I hadn’t done among them the works which no one else did, they wouldn’t have had sin. But now have they seen and also hated both me and my Father.”(HNV)

In 1 Corinthians 4:20, it is written,

“For the Kingdom of God is not in word, but in power.”(HNV revised)

In 1 Corinthians 2:1-5, it is written,

When I came to you, brothers, I didn’t come with excellence of speech or of wisdom, proclaiming to you the testimony of God. For I determined not to know anything among you, except Yeshua the Messiah, and him hung on a tree. I was with you in weakness, in fear, and in much trembling. My speech and my preaching were not in persuasive words of human wisdom, but in demonstration of the Spirit and of power, that your faith wouldn’t stand in the wisdom of men, but in the power of God.”(HNV revised)

The Messianic faith cannot rest on the wisdom of men, but on the power of God. The word of wisdom that 1 Corinthians 12 speaks about is not a natural wisdom but it is supernatural. The manifestations of the Spirit are not natural. They are not intellectual. They are not rational. They are not psychological. They are supernatural. They are spiritual. They are spiritual powers that have influence over the mind and the body. But their source is not in the mind. “Speaking in tongues” is not learning another language. Neither is it speaking in Hebrew. It is a supernatural utterance guided by the Spirit of the Eternal within all those who hunger and thirst for the things of the Spirit. The gifts of healings are not medical knowledge to help the sick, but supernatural gifts that give heavenly healing to the sick. Spiritual manifestations operate on a level where the natural soul has no control, but rather it is being controlled. Spiritual manifestations are extremely supernatural, but they are channeled through the natural. That is why people who are dominated by their natural souls have a critical attitude toward these manifestations. They cannot understand them rationally, and they do not want to step down from their trust in their own mind, see 1 Cor 2:14; 1 Thes 5:20. Spiritual expressions are also rejected and despised by the criticism of this world, which hates the Spirit of the Messiah among us.

In the commentary on Parashah number 7, VaYetseh, we saw that the Greek text in 1 Corinthians 12:8-10 divides up the nine spiritual manifestations into three groups; as it is written,

“For to one is given through the Spirit the word of wisdom, and to another[1] the word of knowledge, according to the same Spirit; To ANOTHER[2] faith, by the same Spirit; and to another[3] 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[4] different kinds of languages; and to another the interpretation of languages.”(HNV revised)

The Greek word heteros is found twice in this text. It has been translated as “TO ANOTHER”. In order to show where that word is found in the Greek text, we have written it with capitalized letters in this translation. These two words divide the manifestations up into three groups, which correspond with the three sections of the tabernacle (see illustration).

         1. Words of wisdom through the Spirit – the lid (mercy seat), see Exodus 25:17-22.

         2. Words of knowledge through the same Spirit – the ark, see Exodus 25:10-16.

         DIVISION – the veil, see Exodus 26:31-32, symbolizes revelation, 1 Corinthians 13:2; 14:30.

         3. Faith by the same Spirit – the table, see Exodus 25:23-29.

         4. Gifts of healings – one stack of the bread of the face, see Exodus 25:30; Leviticus 24:5-6

         5. Workings of miracles – the second stack of the bread of the face, see Exodus 25:30; Leviticus 24:5-6.

         6. Prophecy – the seven lamps, see Exodus 25:37-40.

         7. Discerning of spirits – the lamp stand, see Exodus 25:31-36.

         DIVISION – the curtain, Exodus 26:36-37, symbolizes prophecy, see 1 Corinthians 13:2; 14:29.

         8. Different kinds of tongues – the brass altar, see Exodus 27:1-8.

         9. Interpretation of tongues – the brass basin, see Exodus 30:17-21.

Spiritual manifestations

There were three entrances in the tabernacle. Each one represents a higher level of glory and consecration, as it is written in 1 Corinthians 14:27-30,

“If any man speaks in another language, let it be two, or at the most three, and in turn; and let one interpret. But if there is no interpreter, let him keep silent in the assembly, and let him speak to himself, and to God. Let the prophets speak, two or three, and let the others discern. But if a revelation is made to another sitting by, let the first keep silent.”(HNV revised)

One who supernaturally speaks in another language and supernaturally giving interpretation of another language is ministering in the outer court, which is the lowest level of the heavenly tabernacle. The level of prophecy is higher than the level of speaking in other languages. Therefore those who prophesy have preference over those who are speaking in other languages and giving interpretation of other languages in the assembly. Since prophecy moves in the realm of the consecrated area, it can convey more clearly to the people what is going on in heaven. Revelation, however, is on a higher level than prophecy. Revelation has to do with the Torah that is in the ark. That is why those who move within the level of revelation of the Torah have preference over those who prophesy. This teaches us that the higher we come in the spirit and the closer we come to the consecrated area, the clearer things will become for the mind, spiritually, not naturally. That is why the brass altar represents prayer in the spirit, which is not comprehended by the mind, as it is written in 1 Corinthians 14:2, 14,

“For he who speaks in another language speaks not to men, but to God; for no one understands; but in the spirit he speaks mysteries… For if I pray in another language, my spirit prays, but my understanding is unfruitful.”(HNV revised)

In 1 Corinthians 13:1-2, it is written,

“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. If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but don’t have love, I am nothing.”(HNV revised)

Here again we see how it speaks about the three consecrated levels in the heavenly tabernacle; speaking in other languages, prophesy, and revelation of secrets. The sounding brass is referring to the brass altar on the outer court, and the clanging cymbal refers to the golden bells on the High Priest’s ephod mantel (see the comments of Parashah 20, TeTzaveh). The three levels are represented by the drape over the gate, the curtain, and the veil.

         1. Speaking in other languages, the entrance gate to the outer court.

         2. Prophecy, the curtain to the consecrated place.

         3. Revelation, the veil to the most consecrated place.

As we mentioned earlier, the two altars represent two ways of praying. The brass altar in the outer court represents prayer and singing in other languages, with the spirit. The golden altar in the consecrated area represents prayer and singing 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)

These four ways of dedicating ourselves in our prayer lives is what enables us to always walk in the Spirit. Dear Reader, do not fail in any of these four kinds of prayer in your daily prayer times, in the morning, in the afternoon, and in the night.

“the ark, and its poles, the mercy seat (or lid of the ark)” – The ark and the lid compose one unit. That is why the text in 1 Corinthians 12:8 says that the word of wisdom and the word of knowledge are “by the same Spirit”. The Greek word that has been translated as “by” (“by the same Spirit”) is kata[5]. This is the only time that this word is found in this passage. There is therefore, a very close relationship between the word of wisdom and the word of knowledge. The word of wisdom is the higher of the two. The word “word” is used about these two spiritual manifestations. This teaches us that they have to do with conveying the Eternal’s Word, the Torah, the instruction. The Greek word that is translated “word” is logos[6], which means “speech”, “theme”, “reasoning”, “calculation”, “sermon”, “doctrine”, “discourse”. The word logos is a translation of the Hebrew word davar[7], which means “word”, “event”, “object”, “action”, “occurrence”, “question”, “body”, “thing”. This teaches us that when we convey the word of wisdom and the word of knowledge, it is not only words that are being conveyed, but words of spiritual substance, with a body. Spiritual words are actions and objects. They have power to direct and change time and space, history and matter.

It was over the lid (of the mercy seat) where the heavenly presence was revealed. It was there that Moshe went in to speak face to face with the Eternal and to receive words of wisdom. It was there that he was instructed in the whole Torah and halachah that was given from heaven so that the people could be led wisely. Words of wisdom reveal the secrets of the Torah, especially concerning the Messiah Yeshua, see Luke 24:27, 32, 44-47.

The lid of the ark was made out of pure gold, which corresponds with the wisdom that comes from above, which first of all is pure, as it is written in James 3:17,

“But the wisdom that is from above is first pure, then peaceful, gentle, reasonable, full of mercy and good fruits, without partiality, and without hypocrisy.”(HNV)

In Ephesians 1:15-21, it is written,

“For this cause I also, having heard of the faith in the Lord Yeshua which is among you, and the love which you have toward all the sanctified ones, don’t cease to give thanks for you, making mention of you in my prayers, that the God of our Lord Yeshua the Messiah, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him; 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 age, but also in that which is to come.”(HNV revised)

The spirit of wisdom reveals first of all, who the Eternal is. Secondly, the spirit of wisdom reveals the plan of the Eternal in the three following areas:

·         The future of the calling we have received.

·         The riches of his inheritance in us, the sanctified ones.

·         The greatness of his power toward believers, according to the resurrection power.

In 1 Corinthians 2:6-16, it is written,

“We speak wisdom (the word of wisdom), however, among those who are full grown (those found on the highest level of the most consecrated area); yet a wisdom not of this world (not natural or intellectual), nor of the rulers of this world, who are coming to nothing. But we speak God’s wisdom in a mystery (the word of wisdom), the wisdom that has been hidden, which God foreordained before the worlds for our glory, which none of the rulers of this world has known. For had they known it, they wouldn’t have hung the Lord of glory on a tree. But as it is written, ‘Things which an eye didn’t see, and an ear didn’t hear, which didn’t enter into the heart of man, these God has prepared for those who love him.’ But to us, God revealed them through the Spirit. For the Spirit searches all things, yes, the deep things of God. For who among men knows the things of a man, except the spirit of the man, which is in him? Even so, no one knows the things of God, except God’s Spirit. But we received, not the spirit of the world, but the Spirit which is from God, that we might know the things that were freely given to us by God. Which things also we speak, not in words which man’s wisdom teaches, but which the Ruach HaKodesh teaches, comparing spiritual things (or spiritual words) with spiritual things (or with spiritual people). Now the natural man (who is only guided by his own mind) doesn’t receive the things of God’s Spirit, for they are foolishness to him, and he can’t know them, because they are spiritually discerned. But he who is spiritual discerns all things, and he himself is judged by no one. ‘For who has known the mind of the Lord, that he should instruct him?’ But we have Messiah’s mind.”(HNV revised)

We can summarize this by saying that the word of wisdom is a spiritual manifestation that is given to man so that he can know some of the plan that has been formed in the Eternal’s mind and is revealed in the Scriptures, and then to convey it to people personally, in the family, in the assembly, nationally, and internationally. We have one example in Matthew 22:31-33, where it is written,

“‘But concerning the resurrection of the dead, haven’t you read that which was spoken to you by God, saying, “I am the God of Avraham, and the God of Yitzchak, and the God of Ya`akov?” God is not the God of the dead, but of the living.’ When the multitudes heard it, they were astonished at his teaching.”(HNV revised)

Another example is in Mark 12:17, where it is written,

Yeshua answered them, ‘Render to Caesar the things that are Caesar’s, and to God the things that are God’s.’ They marveled greatly at him.”(HNV revised)

The word of knowledge is a supernatural manifestation of knowledge and understanding of the Scriptures that is given in a time of need, for example in Matthew 4:10-11, where it is written,

“Then Yeshua said to him, ‘Get behind me, satan! For it is written, “You shall worship the Lord your God, and him only shall you serve.”’ Then the devil left him, and behold, angels came and ministered to him.”(HNV revised)

In 2 Peter 1:19-21, it is written,“We have the more sure word of prophecy; whereunto you do well that you take heed, as to a lamp shining in a dark place, until the day dawns, and the day star arises in your hearts: knowing this first, that no prophecy of Scripture is of private interpretation. For no prophecy ever came by the will of man: but consecrated men of God spoke, being moved by the Ruach HaKodesh.”(HNV revised)

In order for anyone to understand the written Word, a revelation is necessary. This revelation is given by the word of wisdom and the word of knowledge, as it is written in John 14:26,

But the Counselor, the Ruach HaKodesh, whom the Father will send in my name, he will teach you all things (the word of wisdom), and will remind you of all that I said to you (the word of knowledge).”(HNV)

In 1 John 2:20, 27, it is written,

You have an anointing from the Sanctified 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.”(HNV revised)

A prophet needs manifestations of both the word of wisdom and the word of knowledge in order to function in his ministry.

35:13 “the table with its poles and all its vessels, and the show bread”(HNV) – The table represents revelation of supernatural faith. It is not a matter of natural faith, which everyone has, but of supernatural faith that is given in a situation of need. On the table the Eternal offers his gifts and man can receive them through faith. The word “faith” has to do with trusting the Eternal and his promises in the midst of situations where a supernatural intervention is needed. An example of this manifestation is found in Acts 27:20-25, where it is written,

“When neither sun nor stars shone on us for many days, and no small tempest pressed on us, all hope that we would be saved was now taken away. When they had been long without food, Sha'ul stood up in the middle of them, and said, ‘Sirs, you should have listened to me, and not have set sail from Crete, and have gotten this injury and loss. Now I exhort you to cheer up, for there will be no loss of life among you, but only of the ship. For there stood by me this night an angel, belonging to the God whose I am and whom I serve, saying, “Don’t be afraid, Sha'ul. You must stand before Caesar. Behold, God has granted you all those who sail with you.” Therefore, sirs, cheer up! For I believe God, that it will be just as it has been spoken to me.’”(HNV revised)

The two stacks of bread represent gifts of healings and workings of miracles. In the Greek text, these manifestations are written in plural form because there are many kinds of healings and miracles. The bread is on the table. That teaches us that the healings and miracles need faith in order to function, as it is written in Acts 14:9-10,

“He was listening to Sha'ul speaking, who, fastening eyes on him, and seeing that he had faith to be made whole, said with a loud voice, ‘Stand upright on your feet!’ He leaped up and walked.”(HNV)

A healing can be the working of a miracle. In the strict meaning of the word, however, a healing is a supernatural intervention that restores the functions of the body when it is ill. We have an example of a gift of healing in Luke 4:39, where it is written,

“He stood over her, and rebuked the fever; and it left her. Immediately she rose up and served them.”(HNV)

There is an example of the working of a miracle in Mark 7:26-30, where it is written,

Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. But Yeshua said to her, ‘Let the children be filled first, for it is not appropriate to take the children’s bread and throw it to the dogs.’ But she answered him, ‘Yes, Lord. Yet even the dogs under the table eat the children’s crumbs.’ He said to her, ‘For this saying, go your way. The demon has gone out of your daughter.’ She went away to her house, and found the child having been laid on the bed, with the demon gone out.”(HNV)

Here we see how Yeshua calls the miracle of driving out a demon out of a girl “bread”. That teaches us that this spiritual manifestation corresponds with the bread in the heavenly tabernacle, which is given primarily to the children of the covenant, but also to those who are outside of the covenant. In Mark 9:38-39, we see that the casting out of a demon is considered a miracle, the working of power. In the working of a miracle there is a human part and a heavenly part. Man must do something natural and by doing so, trust the Eternal to do his supernatural part. We have one example when Kefa walked on the water. Walking is not something supernatural. The supernatural thing was that the water held him up. Kefa had to do his part, his act, by stepping out of the boat. Then the Eternal worked the miracle with the water, see Matthew 14:29. Another example is when Kefa took the hand of the lame man and raised him up. He knew that when he did his part, the Eternal would respond with a supernatural manifestation, see Acts 3:7. If man does not do his natural part, the Eternal will not respond with his power, as it is written in Matthew 12:13,

“Then he told the man, ‘Stretch out your hand.’ He stretched it out; and it was restored whole, just like the other.”(HNV)

The prophet Daniel received supernatural faith in order to survive in the den of lions. If Shimshon had been there, he would have torn the lions apart with the supernatural strength that he had. By these two examples we can see the difference between the supernatural manifestation of faith and the working of power.

The bread of the face was replaced every Shabbat and then eaten by the priests. In the same way, the Messiah healed the sick and drove out demons on the Shabbat more than he did on any of the other days of the week, see John 5:9-10, 16.

There were twelve loaves of bread on the table, which correspond with the twelve tribes of Israel. That teaches us that in the Messianic anointing there is healing and deliverance for the twelve tribes of Israel that have been wounded and lost among the nations. Right now we are living in a time when the twelve tribes are beginning to be restored.

35:14 “the menorah also for the light, with its vessels, its lamps, and the oil for the light”(HNV) – The seven lamps represent prophecy in its fullest expression. The prophetic word is a fire, see Jeremiah 23:29. Fire gives light and heat. In the same way, prophecy is on the one hand revealed by shedding light on hidden secrets and on the other hand by conveying heavenly inspiration. To have the spirit of prophecy is not the same thing as prophesying. To prophesy is not the same thing as being a prophet. To have the spirit of prophecy means having the ability to see and hear things in the spirit that the natural eye and ear cannot see or hear, see Romans 12:6; 1 Corinthians 13:2; Revelation 19:10. To prophesy is the act of conveying to others what has been seen and heard in the spirit. Being a prophet means having the ministry of prophesying. We can compare it with this scenario: Andy has the ability to drive a car. That ability is like the spirit of prophecy. Peter is driving a car right now. That is like the act of prophesying. John, however, is a chauffeur. That is like being a prophet.

In Acts 21:4-15, it is written,

“Having found disciples, we stayed there seven days. These said to Sha'ul through the Spirit (they had the spirit of prophecy), that he should not go up to Jerusalem. When it happened that we had accomplished the days, we departed and went on our journey. They all, with wives and children, brought us on our way until we were out of the city. Kneeling down on the beach, we prayed. After saying goodbye to each other, we went on board the ship, and they returned home again. When we had finished the voyage from Tzor, we arrived at Ptolemais. We greeted the brothers, and stayed with them one day. On the next day, we, who were Sha'ul’s companions, departed, and came to Caesarea. We entered into the house of Pilipos the evangelist, who was one of the seven, and stayed with him. Now this man had four virgin daughters who prophesied (they spoke what they saw and heard in the spirit). As we stayed there some days, a certain prophet (who had the office of a prophet) named Agav came down from Yehudah. Coming to us, and taking Sha'ul’s belt, he bound his own feet and hands, and said, ‘Thus says the Ruach HaKodesh: “So will the Jews at Jerusalem bind the man who owns this belt, and will deliver him into the hands of the gentiles.”’ When we heard these things, both we and they of that place begged him not to go up to Jerusalem. Then Sha'ul answered, ‘What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Yeshua.’ When he would not be persuaded, we ceased, saying, ‘The Lord’s will be done.’ After these days we took up our baggage and went up to Jerusalem.”(HNV revised)

First we see that there were some disciples in Tyrus who had the ability to see prophetically. But their message was not in line with the Eternal’s will. They simply had an impression in the spirit about what awaited shaliach Shaul in Jerusalem, and out of that unction, they told him not to go there. They did not prophesy, they only expressed what they had perceived prophetically. That which they had perceived was from the Eternal, but not what they said, because what they said did not line up with the Eternal’s will. Anyone who gives a prophecy must be very careful when he prophesies because the mind can misunderstand the message that comes from the Spirit, which is what happened in this case. The prophetic impression that reached their spirits was completely correct, but their way of conveying it was not. They said something that was in complete opposition to the plan of God.

Next we see Pilipos’ daughters who “prophesied”. That could mean that these four sisters spoke prophetically during the visit of Rabbi Shaul and his companions. It is possible that they spoke of the same things that the disciples in Tyrus had felt in their spirits, but when they prophesied they gave the message from the Eternal and not their own conclusions concerning the prophetic impression.

In the third case we see a prophet who had experience. He knew how he was to convey these same things properly. He prophesied through a prophetic action and by uttering these words, “thus says the Ruach HaKodesh…”. Prophecy can be conveyed through actions and words.

In 1 Corinthians 13:8-10, it is written,

“Love never fails. But where there are prophecies, they will be done away with. Where there are various languages, they will cease. Where there is knowledge, it will be done away with. For we know in part, and we prophesy in part; but when that which is complete has come, then that which is partial will be done away with.”(HNV)

Our ability to convey heavenly things is limited. When it says that we prophesy in part, it means that our prophecies do not give the full impression of the whole truth, but only a part of it. That is why it is important that the hearers judge what is prophesied, see 1 Corinthians 14:29; 1 Thessalonians 5:20-21. That which is only in part should not be despised. It is better to have a part than to have nothing at all. But when that which is complete comes, we will not need prophecy. It is written that the supernatural speaking in other languages, prophecies, and the revelation of words of knowledge will cease when that which is complete comes, not before. That which is complete has not yet come. Therefore we ought still to seek earnestly after and practice spiritual manifestations on all three levels, as it is written in 1 Corinthians 12:31a and 14:1,

“But earnestly desire the best gifts… Follow after love, and earnestly desire spiritual gifts, but especially that you may prophesy.”(HNV)

Why should we seek to prophesy above all? It is because prophecy is a supernatural ability given to man in order that he might comprehend what is going on in heaven at all times, so that he can convey it on the earth. This ability is the door that opens up the way for the higher manifestations. If there is no prophecy there is no faith, because faith comes by hearing and in order to hear one must have the spirit of prophecy. If there is no prophecy, then there are no words of knowledge or words of wisdom, because in order to receive these revelations one must have the ability to see and hear, that which comes from heaven. The spirit of prophecy corresponds with the curtain, which opens up the way to the consecrated area. From that level, the seven higher manifestations that are in the tabernacle can be accessed. The lamps on the lamp stand represent the act of prophesying, to convey spiritual fire through light and heat. Light gives revelation and heat gives inspiration. That is why we find two main acts among the prophets. The first is the conveying of messages that reveal light from heaven over that which has been, that which now is, and that which will come, see Revelation 1:19. The second is the conveying of sounds through songs and instruments, which convey spiritual inspiration, as it is written in 1 Samuel 10:5,

“After that you shall come to the hill of God, where is the garrison of the Philistines: and it shall happen, when you are come there to the city, that you shall meet a band of prophets coming down from the high place with a psaltery, and a tambourine, and a pipe, and a harp, before them; and they will be prophesying”(HNV revised)

In 1 Chronicles 25:2b-3, it is written,

“under the hand of Asaf, who prophesied after the order of the king. Of Yedutun; the sons of Yedutun… under the hands of their father Yedutun with the harp, who prophesied in giving thanks and praising HaShem.”(HNV revised)

The goal of prophecy is to convey on earth, that which is in heaven. The function of a prophet is not only to convey words from heaven, but also to hear the sounds that are in heaven and to convey them on earth. David heard sounds in heaven and therefore he had to create his own instruments that sounded the same, since up until then there were no instruments on the earth that could convey the sounds that he heard from heaven, see 1 Chronicles 23:5; 2 Chronicles 7:6; Amos 6:5.

In 1 Corinthians 14, we see what the seven purposes of prophecy are:

         1. Edification, 14:4.

         2. Encouragement, 14:4.

         3. Comfort, 14:4.

         4. Signs (for believers), 14:22.

         5. Convincing proof, 14:24.

         6. Judgment (revealing of secrets), 14:24-25.

         7. Teaching, 14:31.

All who have been filled with the Spirit can prophecy, as it is written in 1 Corinthians 14:5, 24, 31,

Now I desire to have you all speak with other languages, but rather that you would prophesy. For he is greater who prophesies than he who speaks with other languages, unless he interprets, that the assembly may be built upBut if all prophesy, and someone unbelieving or unlearned comes in, he is reproved by all, and he is judged by all… For you all can prophesy one by one, that all may learn, and all may be comforted.”(HNV revised)

“the menorah (lamp stand)” – The lamp stand is a tree. The different details on the branches speak of different levels of growth. Oil, which causes the lamps to burn, is the product of ripe fruit from a tree. The lamp stand also speaks to us of spiritual growth and maturity. That is why the lamp stand represents the discerning of spirits, which is a supernatural manifestation that grows with practice, as it is written in Hebrews 5:14,

“But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil.”(HNV)

The manifestation of the discerning of spirits is given to the believer so that he will be able to know, supernaturally, from what source a thought, a word, or an action comes. There are many different spirits: the Spirit of the Eternal and his angels, the spirit of satan and his fallen angels (demons), and the spirit of man. One who has the manifestation of the discerning of spirits will not be deceived by the doctrines of evil spirits, because he has the ability to know if a message is coming from heaven, if it is an idea coming from human emotions, or if it is coming from a demon. We have an example of the discerning of spirits in Acts 16:16-18,

“It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. Following Sha'ul and us, she cried out, ‘These men are servants of the Most High God, who proclaim to us the way of salvation!’ She was doing this for many days. But Sha'ul, becoming greatly annoyed, turned and said to the spirit, ‘I charge you in the name of Yeshua the Messiah to come out of her!’ It came out that very hour.”(HNV revised)

The words that were coming from this girl were true, but the inspiration behind the words was from a demon. The shaliach Shaul was able to determine what kind of demon was at work in the girl, and he was not deceived.

The lamp stand is what holds up the seven golden lamps. This teaches us that the spiritual manifestation of the discerning of spirits is what gives the ability to discern whether a prophecy is coming from heaven, an unclean spirit or a man. Many prophesy out of their own inspiration and not what is coming from heaven. We desperately need to seek and get a hold of this ability so that we can filter out the harmful from the precious among us so that people will not trust in lies and be deceived, see Jeremiah 23:9-40; Ezekiel 13:1-16.

35:15 “and the altar of incense with its poles, the anointing oil, the sweet incense, the screen for the door, at the door of the tent”(HNV) – The incense represents prayer from a mind that is led by the spirit, not from a carnal mind. As we know, the altar is in the area that represents prophecy. The mind has two tendencies, one leaning toward the flesh and the other toward the spirit, as it is written in Romans 8:5-9,

For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. For the mind of the flesh is death, but the mind of the Spirit is life and shalom; because the mind of the flesh is hostile towards God; for it is not subject to God’s Torah, neither indeed can it be. Those who are in the flesh (those who are not submitted to the Torah) can’t please God. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn’t have the Spirit of Messiah, he is not his.”(HNV revised)

A spiritual person has learned to control his mind and put it under submission so that it can be focused on spiritual things. The prayer with the understanding that is offered on the golden altar comes from a spiritual mind that has its inspiration from the words of the Torah, as it is written in Hosea 14:2a,

“Take words with you, and return to HaShem.”(HNV revised)

35:16 “the altar of ascension sacrifice, with its grating of brass, it poles, and all its vessels, the basin and its base”(HNV revised) – The altar made of brass, or copper, represents prayer in the spirit with other languages. Just as there are different kinds of offerings, so there are different ways of supernaturally speaking with other languages. There are languages that are spoken to man and there are languages that are spoken to the Eternal. When the Messiah’s disciples were clothed in their priestly, heavenly ministry on the day of Shavuot, they received the supernatural ability of speaking in other human languages to men, as it is written in Acts 2:4-11,

They were all filled with the Ruach HaKodesh, and began to speak with other languages, as the Spirit gave them the ability to speak. Now there were dwelling in Jerusalem Jews, devout men, from every nation under the sky. When this sound was heard, the multitude came together, and were bewildered, because everyone heard them speaking in his own language. They were all amazed and marveled, saying to one another, ‘Behold, aren’t all these who speak from the Galil? How do we hear, everyone in our own native language? Parthians, Madai, Elamites, and people from Aram-Naharayim, Yehudah, Cappadocia, Pontus, Asia, Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes, Cretans and `Aravi'im: we hear them speaking in our languages the mighty works of God!’”(HNV revised)

 Here we see that this spiritual manifestation gave man the ability to speak of God’s wonderful works in human languages, in order to make an impression on the people who had come from different nations. The Spirit inspired them to speak in different languages in the presence of other people in order to reveal the supernatural. The Spirit can also give the ability of speaking in languages that are not human, but are the language of angels, 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)

This kind of speaking other languages is not given to be spoken publicly, but personally before God, as it is written in 1 Corinthians 14:2-25,

For he who speaks in other languages speaks not to men, but to God (this is in contrast to what happened in Acts 2); for no one understands; but in the Spirit he speaks mysteries (this is not something that can be learned, but it is supernatural). But he who prophesies speaks to men for their edification, exhortation, and consolation. He who speaks in other languages edifies himself (so that his spirit is strengthened), but he who prophesies edifies the assembly. Now I desire to have you all speak with other languages (this gift is available for everyone), but rather that you would prophesy. For he is greater who prophesies than he who speaks with other languages, unless he interprets, that the assembly may be built up. But now, brothers, if I come to you speaking with other languages, what would I profit you, unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching? Even things without life, giving a voice, whether pipe or harp, if they didn’t give a distinction in the sounds, how would it be known what is piped or harped? For if the shofar gave an uncertain sound, who would prepare himself for war? So also you, unless you uttered by the tongue words easy to understand, how would it be known what is spoken? For you would be speaking into the air. There are, it may be, so many kinds of sounds in the world, and none of them is without meaning. If then I don’t know the meaning of the sound, I would be to him who speaks a foreigner, and he who speaks would be a foreigner to me (what happened in Acts 2 had the opposite effect). So also you, since you are zealous for spiritual gifts, seek that you may abound to the building up of the assembly. Therefore let him who speaks in another language (in the assembly) pray that he may interpret. For if I pray in another language, my spirit prays (through expression of the tongue), but my understanding is unfruitful (meaning that it does not understand, but at length the mind is enriched because the spirit is enriched through the prayer in other languages and can have positive influence on the mind). What is it then? I will pray with the spirit (it is good and should not be despised but rather used properly), and I will pray with the understanding also. I will sing with the spirit, and I will sing with the understanding also. Otherwise if you bless with the spirit, how will he who fills the place of the unlearned say the ‘Amen’ at your giving of thanks, seeing he doesn’t know what you say? For you most assuredly give thanks well, but the other person does not understand. I thank my God, I speak with other languages more than you all (Shaliach Shaul spoke supernaturally a lot with other languages). However in the assembly I would rather speak five words with my understanding, that I might instruct others also, than ten thousand words in another language (it is not uncommon to speak supernaturally ten thousand words in other languages since it is a stream of living water that has no end). Brothers, don’t be children in thoughts, yet in malice be babies, but in thoughts be mature. In the law it is written, ‘By men of strange languages and by the lips of strangers I will speak to this people. Not even thus will they hear me, says the Lord.’ Therefore other languages are for a sign, not to those who believe, but to the unbelieving; but prophesying is for a sign, not to the unbelieving, but to those who believe. If therefore the whole assembly is assembled together and all speak with other languages, and unlearned or unbelieving people come in, won’t they say that you are crazy? But if all prophesy, and someone unbelieving or unlearned comes in, he is reproved by all, and he is judged by all. And thus the secrets of his heart are revealed. So he will fall down on his face and worship God, declaring that God is among you indeed.”(HNV revised)

According to this text, we can see that there are seven purposes with supernaturally speaking with other languages:

·         Flowing in the spirit for our own edification (unless it is interpreted), 14:2, 5.

·         Worship, 14:7; Acts 2:11.

·         Spiritual warfare, 14:8.

·         Spiritual prayer, 14:14-15.

·         Spiritual song, 14:15.

·         Blessing and thanksgiving, 14:16-17.

·         Sign for the unbeliever, 14:22.

Supernatural speaking with other languages is a door into the heavenly tabernacle. That is why we can see that it was the first of the supernatural manifestations to be practiced by the followers of the Messiah after the resurrection, see Acts 8:17-18; 10:44-45; 19:6. It is a way of drawing near to spiritual depths and to advance toward the higher spiritual level, which is prophecy. One who prays supernaturally in other languages prays in his spirit to build up his inner man. When the spirit is built up enough so that it is sensitive to the other spiritual manifestations, then it is strong enough to rule over the mind. It is therefore very good to speak supernaturally in other languages a lot in our personal prayer lives. Not everyone received the ability to speak different kinds of languages for a public settings, see 1 Corinthians 14:5, 23. Personal languages, however, are available for all who are born again, see 1 Corinthians 14:5, 23. Anyone who resists this manifestation is quenching the Spirit, see 1 Corinthians 14:39; 1 Thessalonians 5:19.

“the basin and its base” – The basin with its base represents the interpretation of other languages. Since interpretation means a stronger revelation than supernatural speaking in other languages, the basin is placed closer to the tabernacle than the altar and the entrance to the outer court. The manifestation of interpretation has two levels of intensity and clarity, which in fact, all of the nine manifestations have. The lower level of this manifestation means receiving the supernatural ability to comprehend the general theme that is being spoken with other languages by oneself or someone else. The purpose of the supernatural speaking with other languages is to have influence in the spiritual world, and the interpretation of those languages is given so that not only the spirit will be involved in this activity, but the mind as well. When the mind is activated in prayer together with the spirit, it makes a greater impression on the spirit world. This way, interpretation of the speaking in other languages is a useful tool in our personal and congregational prayer lives.

The higher level of this manifestation means receiving the ability to understand the entire message that is spoken in other languages either by oneself or by others, word for word. As far as I understand, the one who has this ability is called an “interpreter” in 1 Corinthians 14:26-28, where it is written,

“What is it then, brothers? When you come together, each one of you has a psalm, has a teaching, has a revelation, has another language, has an interpretation. Let all things be done to build each other up. If any man speaks in another language (in the assembly), let it be two, or at the most three, and in turn (so that there can be two or three witnesses to what is happening at that moment); and let one interpret. But if there is no interpreter, let him keep silent in the assembly, and let him speak to himself, and to God.”(HNV revised)

We see therefore, that not everyone has the same supernatural ability to interpret word for word what is spoken in other languages. The basin was made out of copper, or brass. This material symbolizes judgment, with the meaning of judging and purifying. In the same way, the water in the basin purified those who served at the tabernacle. The copper was taken from the women’s mirrors, see 38:8; 1 Corinthians 13:12. The mirrors symbolize the Torah, which is a mirror to man, as it is written in James 1:22-25,

“But be doers of the word, and not only hearers, deluding your own selves. For if anyone is a hearer of the word and not a doer, he is like a man beholding his natural face in a mirror; for he sees himself, and goes away, and immediately forgets what kind of man he was. But he who looks into the perfect Torah, the Torah of freedom, and continues, not being a hearer who forgets but a doer of the work, this man will be blessed in what he does.”(HNV revised)

The water also symbolizes the Word of the Eternal, see Deuteronomy 32:2; Isaiah 55:10-11; Ephesians 5:26. This teaches us that the Torah is the foundation for the ability to correctly “purify”, interpret, the supernatural speaking of other languages.

The Second Aliyah, 35:21-29

35:27 “And the rulers brought the onyx stones, and the stones to be set, for the ephod, and for the breastplate”(JPS) – Leaders must always sacrifice more than others. In order to be a leader, more sacrifices are required in every way. The privileges that leaders have are balanced by their sacrifices.

35:28 “and the spice, and the oil for the light, for the anointing oil, and for the sweet incense.”(HNV) – It is the leaders who convey the anointing to the rest of the people, see Acts 8:14-17; Matthew 25:9b.

The Third Aliyah, 35:30 – 36:7

35:30 “Moshe said to the children of Yisra'el, ‘Behold, HaShem has called by name Betzal'el the son of Uri, the son of Hur, of the tribe of Yehudah.’”(HNV revised) – According to Rashi, Betzal’el was the son of Miriyam, Moshe’s sister. Betzal’el is a prophetic picture of the Messiah who, in the end, is going to build the temple, as it is written in 1 Chronicles 17:12,

He shall build me a house, and I will establish his throne forever.”(HNV)

36:1 “Betzal'el and Oholi'av shall work with every wise-hearted man, in whom HaShem has put wisdom and understanding to know how to work all the work for the service of the sanctuary, according to all that HaShem has commanded.”(HNV revised) – The anointing of the Spirit is never given outside of the Torah, but it is given for the very purpose of enabling the people to fulfill everything that the Eternal has commanded, as it is written in Acts 5:32,

“We are His witnesses of these things; and so also is the Ruach HaKodesh, whom God has given to those who obey him.”(HNV revised)

The Fourth Aliyah, 36:8-19

36:13 “He made fifty clasps of gold, and coupled the curtains one to another with the clasps: so the tent was a unit.”(HNV) – In spite of the fact that there were many workers who helped make the objects of the mishkan, he is the only one who received the honor for having made them. The result of Betzal’el and his helpers’ work is that the tabernacle became a unit (one), in Hebrew echad. When the Messiah takes captives among men so that they can become his workers in the building of his assembly, the result is a unity of the faith, as it is written in Ephesians 4:11-16,

He gave some to be messengers; and some, prophets; and some, preachers of the Good News; and some, shepherds and teachers; for the perfecting of the sanctified ones, 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 of the Son of God, to a full grown man, to the measure of the stature of the fullness of Messiah; that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; but speaking truth in love, we may grow up in all things into him, who is the head, Messiah; from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love.”(HNV revised)

The Fifth Aliyah, 36:20 – 37:16

36:20 “And he made the boards for the tabernacle of acacia-wood, standing up.”(JPS) – The work was not easy. It advanced quickly. All the work was done carefully and with dedication in a way that it could be finished within a few months. That teaches us the importance of being dedicated to practical work. A spiritual person works hard and quickly, see Proverbs 22:29. Laziness and idleness come from the flesh, see Proverbs 6:6; Matthew 25:26.

The Sixth Aliyah, 37:17-29

37:17 “He made the menorah of pure gold. He made the menorah of beaten work. Its base, its shaft, its cups, its buds, and its flowers were of one piece with it.”(HNV) – All the work was done according to the orders that the Eternal had given to Moshe. That teaches us the importance of being particular in our work and to do it with excellence.

The Seventh Aliyah, 38:1-20

38:8 “He made the basin of brass, and its base of brass, out of the mirrors of the ministering women who ministered at the door of the tent of meeting.”(HNV) – According to Rashi, while they were in Egypt, the wives would come to their husbands with food and drink to strengthen them during their hard slave labor. They would then bring their mirrors with them to look into together with the men to arouse them sexually. This way they had more children so that the people multiplied.

According to Rashi, this is not talking about women who served in the tabernacle, but it is talking about the women gathering at the entrance to bring their gifts.

This Parashah contains commandment 114 of the 613 commandments:

114. The prohibition for the court to pronounce death sentences on the Shabbat, Exodus 35:3.


[1]     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).

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

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

[4]     Strong G2087 ἑìτερος, heteros, het'-er-os.

[5]     Strong G2596 κατά, kata, kat-ah', A primary particle; (preposition) down (in place or time), in varied relations (according to the case [genitive, dative or accusative] with which it is joined): - about, according as (to), after, against, (when they were) X alone, among, and, X apart, (even, like) as (concerning, pertaining to, touching), X aside, at, before, beyond, by, to the charge of, [charita-] bly, concerning, + covered, [dai-] ly, down, every, (+ far more) exceeding, X more excellent, for, from . . . to, godly, in (-asmuch, divers, every, -to, respect of), . . . by, after the manner of, + by any means, beyond (out of) measure, X mightily, more, X natural, of (up-) on (X part), out (of every), over against, (+ your) X own, + particularly, so, through (-oughout, -oughout every), thus, (un-) to (-gether, -ward), X uttermost, where (-by), with. In composition it retains many of these applications, and frequently denotes opposition, distribution or intensity.

[6]     Strong G3056 λόγος, logos, log'-os, From G3004; something said (including the thought); by implication a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension a computation; specifically (with the article in John) the Divine Expression (that is, Christ): - account, cause, communication, X concerning, doctrine, fame, X have to do, intent, matter, mouth, preaching, question, reason, + reckon, remove, say (-ing), shew, X speaker, speech, talk, thing, + none of these things move me, tidings, treatise, utterance, word, work.

[7]     Strong H1697 dâbâr, daw-bawr', From H1696; a word; by implication a matter (as spoken of) of thing; adverbially a cause: - act, advice, affair, answer, X any such (thing), + because of, book, business, care, case, cause, certain rate, + chronicles, commandment, X commune (-ication), + concern [-ing], + confer, counsel, + dearth, decree, deed, X disease, due, duty, effect, + eloquent, errand, [evil favoured-] ness, + glory, + harm, hurt, + iniquity, + judgment, language, + lying, manner, matter, message, [no] thing, oracle, X ought, X parts, + pertaining, + please, portion, + power, promise, provision, purpose, question, rate, reason, report, request, X (as hast) said, sake, saying, sentence, + sign, + so, some [uncleanness], somewhat to say, + song, speech, X spoken, talk, task, + that, X there done, thing (concerning), thought, + thus, tidings, what [-soever], + wherewith, which, word, work.