Scriptures

Exodus 27:20-30:10

Haftorah Reading
Ezekiel 43:10-27

B’rit Chadashah

On Yeshua our great High Priest: Hebrews 5:1–10; 7:26
On holiness and being a holy (set-apart) priesthood: Hebrews 12:14; 1 Peter 1:15–16; 2:9; Revelation 5:9–10
On Yeshua, the believer’s daily offering: John 1:29; Hebrews 7:27; 1 Peter 1:19
On being a living sacrifice: Romans 12:1; 1 Corinthians 15:31; Hebrews 13:10-17
On the prayers of the saints being incense: Revelation 5:8; 8:3–4

Etz Chayeem Hoo (He Is a Tree of Life)

Yeshua is a tree of life to those who take hold of Him, and those who support Him are praiseworthy. His ways are ways of pleasantness and all of His paths are shalom. Bring us back YHVH to You, and we shall come, renew our days as of old.

As we begin to study the Torah let us never forget that YESHUA THE MESSIAH is the Living Torah, the Torah-Word of Elohim made flesh. He is the way, the truth and the life — the Living Manna sent from heaven. Without Him living in our lives through the indwelling Presence of his Set-Apart/Kadosh Spirit (Who leads us into all truth and revelation) the Written Torah can become the dead letter of the law!

Outline of This Week’s Parashah (Torah Portion):

• 27:20 Olive Oil for the Menorah
• 28:1 The Kohanim (Priests) and Their Garments
• 28:6 The Ephod of the High Priest
• 28:15 The Breastplate of Judgment With the Urim and Tummim
• 28:31 Robe of the Ephod
• 28:36 The Golden Head-Plate
• 28:39 The Linen Tunic
• 28:40 The Garments of the Ordinary Kohanim
• 29:1 The Ceremony Inaugurating the Priesthood
• 29:38 The Tamid Offering (the Perpetual, Daily Burnt Offering Offered Each Morning)
• 30:1 The Altar of Incense
  

Study Questions For This Week’s Midrash (Torah Discussion):

1. 27:20–21 They shall bring pure oil. Olives, olive oil and the olive tree are very significant biblical symbols. This oil was used for anointing and for burning in the seven-branched menorah—a picture of the spiritual body of believers comprised of many different congregations (Rev 1:12–13). This olive oil was pure and the olives were beaten or pressed to produce oil for light (Exod 27:20). How does this relate to the believer’s life so that he can be the light of the world Yeshua commanded him to be (Matt 5:14–16)?
2. 28:2–43 You shall make set-apart garments. Everything in the Mishkan (Tabernacle) is spiritually and prophetically significant. For example, the colors of the garments of the Kohen haGadol (High Priest) are blue, purple, scarlet and white, which are the same colors as the doors leading into the Tabernacle courtyard and Tabernacle itself (there were three doors). What do these colors signify? Why three doors? Consider this: there is a door corresponding to each of the three main manifestations of the Echad-ness or uni-plurality of the “Godhead”—i.e., Yeshua, the Spirit/Ruach, and the Father. This also relates to the three main components of man’s being-ness, which Paul mentions in 1 Thessalonians 5:23.
3. 28:5 Gold, blue, purple, scarlet and fine linen. The four colors of the High Priest’s garments relate to the four Gospels, which reveal the truth of Messiah Yeshua. Can you see this? Blue represents the celestial or heavenly aspect of Yeshua, red signifies the blood or the humanity of Yeshua, white represents the purity and righteousness of Yeshua, and purple signifies kingship or royalty of Yeshua. Some commentators see these colors as pointing to the four Gospels, which are the four spiritual doors through which one enters into a relationship with Yeshua. Some see Matthew emphasizing the kingship of Yeshua, Mark the blood atonement, Luke the righteousness of Yeshua and John the divinity of Yeshua. What do you think about this?
   
4. 28:15 The Breastplate had 12 stones representing the 12 tribes of Israel. How does this relate to the 12 foundation stones and the stone gates in New Jerusalem (Rev 21:12–14,19–21)? Where is the stone representing the “Gentiles”? Is there a Gentile gate? If not, then where do you fit in as a born-again believer in Yeshua (i.e., which gate will you enter by)? (Read Eph 2:11–19; Heb 4:16, 9:8-11; Gal 2:7, 9, 28–29.)
5. 28:29 Upon his heart. The High Priest wore the Breastplate with the 12 stones representing the 12 tribes next to his heart and two onyx stones engraved with the names of the 12 tribes on his shoulders (Exod 28:9–12). Yeshua is our High Priest. What do the heart and shoulders represent in his ministry to us? (Read John 10:11, 14; Luke 15:4–7 pertaining to love, and Rom 8:34; Heb 7:25; and Matt 11:28–30 showing how he carries our burdens for us.)
6. 28:36 Compare the High Priest’s white, linen turban and the gold crown inscribed with the words “Kadosh l’YHVH/Set-apart to YHVH” with the helmet of salvation mentioned in Ephesians 6:17, and the command to “take every thought captive to the obedience of Messiah” in 2 Corinthians 10:5. Clean, white garments represent righteousness. What is righteousness? (See Ps 119:172.) We are made righteous by the blood of Yeshua at the time of our conversion, but then we must walk out righteousness, which is the righteous deeds/works of the saints (Rev 19:8, NAS, NIV). What did Yeshua say will determine our level of rewards in his kingdom? Works!! That is, Torah obedience. Read it for yourself in Matthew 5:19. Paul teaches us that we are not saved by our works, but that good works of righteousness are the result or fruits of one’s being saved (Eph 2:7–10). Our good works separate or make us distinct from the world. They help us to be salt and light in the world (Deut 4:6–8).
7. 28:1–29:46 Note the seven steps required to consecrate the priests for service in the Tabernacle and compare them with the steps a believer goes through to become a “chosen generation, a royal priesthood, a set-apart nation, a peculiar people that you should show forth the praises of him who has called you out of darkness into [Yeshua’s] marvelous light” (1 Pet 2:9). Discuss how these steps relate to the process a believer goes through from initial salvation to his ultimate glorification. These steps start at the Altar of the Red Heifer just outside the Tabernacle representing Yeshua’s death on the cross (Heb 9:13 cp 13:12–13). After that, one enters into the Tabernacle in a spiritually redeemed (cleansed) state through its outer door (a metaphor for Yeshua, see John 10:7–9), and proceeds to the Altar of Sacrifice (representing spiritual life and continued redemption in Yeshua). Next one comes to the Bronze Laver (representing baptism/immersion for the remission of sins and being washed in the water of the Word of YHVH, Acts 2:38 and Eph 5:26). After that, one enters into the Set-Apart Place where the Ruach(Spirit of Elohim) is and onward and upward spiritually into intimate relationship with the Father as represented by the Holy of Holies section of the Tabernacle. Here are the seven steps required to consecrate a priest:
   
   1. They were taken from among the children of Israel (28:1). This prefigures divine election. YHVH calls or chooses each person. Yeshua called his disciples (John 15:16–19). They did not call or choose him, but they had to respond to that call.
   2. They were then brought into the door of the Tabernacle (29:4). The door of the Tabernacle is Messiah Yeshua who is the door to the sheepfold. No man comes to the Father except through Yeshua (John 10:1–18 and 14:6). The door is comprised of four colors, which speak of the person and work of Yeshua: blue, scarlet, white and purple. It also speaks of the four Gospels, which is the door to understanding the Person and work of Yeshua.
   3. They were washed (29:4). Upon accepting the work and Person of Yeshua, one must be immersed for the remission of sins (Acts 2:38) to identify spiritually with the death, burial and resurrection of Yeshua (Rom 6:3–14), and the washing of the water of the Word (Eph 5:26).
   4. They were clothed in their official garments (29:4–9). The redeemed believer is to put on the robes of righteousness. (Gal 3:27, “For as many of you as have been baptized into Messiah have put on ­Messiah.”) Paul talks about fruits of righteousness through Yeshua in Philippians 1:11. Righteousness is Torah obedience (Ps 119:172) and is a mark of the end-time believers/saints (Rev 12:17 and 14:12) and of the bride of Messiah (Rev 19:8).
   5. They laid their hands on the head of the animals that were sacrificed, blood was shed and sprinkled on Aaron and his sons, matzoh (unleavened bread) was waved and burnt, and they ate the flesh of the ram and the matzoh (29:10–26, 32–33). Each believer has to take personal responsibility for his own sins. The sacrifice of Yeshua, the Lamb of Elohim, at the cross must become personal to each person each must have his own personal relationship with Yeshua. Each must “eat” the flesh and “drink” the blood of Yeshua individually (John 6:35–58). Communion pictures this and is a personal and individual matter.
   6. They were anointed with oil (29:21). Each person must receive the Set-Apart Spirit (Ruach) of Elohim.
   7. They are sanctified or set-apart for a special, divine purpose (29:44). Only after going through these steps is one set-apart unto YHVH as a set-apart priesthood doing the set-apart work of YHVH.

   Only on the basis of following YHVH’s steps, as outlined above in a spiritual manner, can one have fellowship with the Father. And what was the result? Relationship with the Father! Read Exodus 29:44–46 below,

   And I will sanctify the tabernacle of the congregation, and the altar. I will sanctify also both Aaron and his sons, to minister to me in the priest’s office. And I will dwell among the children of Israel, and will be their Elohim. And they shall know that I am YHVH their Elohim, that brought them forth out of the land of Egypt, that I may dwell among them: I am YHVH their Elohim. (emphasis added)

   This is all accomplished through Yeshua living in us spiritually. Yeshua is the Chief Cornerstone of the spiritual building of which the saints are a part (Eph 2:20). He is the end result or goal of the Torah (Rom 10:4). He is the Author and the Finisher of our Faith (Heb 12:2), the Beginning and the End, the Aleph and Tav (Alpha and Omega, Rev 21:6; 22:13) of everything.

   To whom coming, as unto a living stone, disallowed indeed of men, but chosen of Elohim, and precious, you also, as lively stones, are built up a spiritual house, a set-apart priesthood, to offer up spiritual sacrifices, acceptable to Elohim by Yeshua the Messiah. Wherefore also it is contained in the Scripture, “Behold, I lay in Tzion a chief corner stone, elect, precious, and he that believes on him shall not be confounded. Unto you therefore which believe he is precious, but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But you are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should shew forth the praises of him who has called you out of darkness into his marvelous light, which in time past were not a people, but are now the people of Elohim, which had not obtained mercy, but now have obtained mercy. (1 Pet 2:4–10, emphasis added)

   Our faith in Yeshua stays alive and vibrant because of the sacrifices of devotion and praise we offer up daily, morning and night. We are called to do the same work the priests of old did, but in a spiritual or fulfilled sense.

8. 30:1 You shall make an altar to burn incense. The Altar of Incense was made of acacia wood overlaid in gold. Who does this represent spiritually?
9. 30:6 You shall put it before the veil. Why was the Altar of Incense located just outside the veil of the D’veer or Oracle (the inner most room of the Tabernacle or Holy of Holies)? What does incense represent? (See Rev 8:4.) What did the morning and evening offering of incense (Exod 30:7–8) in the Tabernacle represent (See Ps 141:2 and Rev 5:8; 8:3–4.)? Is this not an instructional shadow-picture of what should be occurring daily in the life of the follower of Yeshua? Is your life too busy for daily prayer? If so, what does your Heavenly Father think about this? Is his heart grieved? Is your relationship with him suffering? Are you learning to hear his voice and to receive his instructions on a daily basis through listening-prayer? If you don’t have time for daily prayer is it possible that YHVH may be nudging you to reorder your priorities? Does your prayer time amount to giving your Creator and Father the leftovers of your day—the table scraps and crumbs? Is this appropriate? We are commanded to pray without ceasing (1 Thess 5:17). Can we come into deep intimate relationship with our Father and enter into the most intimate place any other way than through prayer? This is what the strategic placement of the Altar of Incense in the Mishkan is teaching us.
   For full treatment of the subject of the Tabernacle, see our teaching article, “The Tabernacle of Moses: YHVH’s Pattern of Salvation for Mankind” available at http://www.hoshanarabbah.org/pdfs/tabernacle.pdf.

Pure Olive Oil Beaten For the Menorah

In Exodus 27:20, Elohim speaking to Moses says, “Now you shall command the Children of Israel that they shall take for you pure olive oil beaten [or pressed] for the light, to cause the menorah to burn always.”

Olive oil is made by crushing and pressing ripe olives. Whole olive fruit consists of 10 to 40 percent oil, and the fruit pulp is 60 to 80 percent oil. Producers use hydraulic presses to squeeze the oil out of the fruit under low pressure. This technique, called cold pressing, generates little heat, and so the oil retains its flavor, color, and nutritional value...

Adam Clarke, in his biblical commentary, says regarding Exodus 27:20 that the very ripe and oil-filled olives, after having been picked, when slightly bruised or pressed (before being crushed by mortar stones in a mill) will express the purest, most flavorful and highest quality oil. This oil that flows spontaneously with little or no application of force is called the mother drop.

According to the ArtScroll Stone Edition Chumash, only the purest of the pure oil could be used for the lamp (menorah). This was obtained by slightly pressing the very ripe olives, but without crushing them. A minute quantity of oil would be squeezed out—only a drop or so—from each olive. This oil was more pure than any of the other oil subsequently obtained via crushing.

Spiritual Parallels

Here are some other parallels between an olive tree and its oil and a child of YHVH:

• In their unrefined state both the olive fruit and man are initially bitter and need to be washed via lye (the main cleansing ingredient in soap) to be acceptable to the eater—or to Elohim.
  
• Both the olive tree and man are difficult to grow and temperamental when it comes to producing fruit; they both require careful attention. Many factors are involved and great care must be exercised on the part of the cultivator to ensure a good crop yield.
  
• The olive fruit and man needs to be crushed to bring out the precious oil. A stone mortar or mill was used in times past to crush olives to produce oil. Similarly, Scripture likens Messiah to a stone who will crush all who come to him (Luke 20:18; Matt 21:44).
  (This is an excerpt from a longer teaching on this subject found on the Hoshana Rabbah website. The direct link to the article is http://www.hoshanarabbah.org/pdfs/oliveoil.pdf.)

Haftorah Reading—Ezekiel 43:10-27
Understanding the Mystery of Ezekiel’s Temple

Ezekiel’s vision of a temple is enigmatic. Few passages in the entire Bible are more difficult to understand than chapters 40 to 48 of the Book of Ezekiel where the prophet describes in detail a temple—a habitation for YHVH himself—that he saw in a vision. Ezekiel’s temple is similar to the Tabernacle of Moses and Solomon’s Temple, but different and grander.

Is this temple to be actually built during the Messianic Era or Millennium (which is the most common interpretation of this prophetic passage)? Or is this temple not a literal temple that will be built, but only figurative and spiritual in nature containing some hidden spiritual message? Bible commentators are uncertain. The Christian commentator Matthew Henry brushes off the vision with a scant commentary giving the following reasoning why: “Here is a vision … which is justly looked upon to be one of the most difficult portions in all the book of God. When we despair to be satisfied as to any difficulty we meet with, let us bless God that our salvation does not depend upon it, but that things necessary are plain enough; and let us wait till God shall reveal even this unto us.” Not content to leave this issue on Matthew Henry’s spiritual back burner, this author has assembled a series of insightful quotes from scholars who have studied Ezekiel’s Temple in depth and have some thought-provoking ideas as to its spiritual significance that may well spur the reader to examine this subject more thoroughly for himself.

Excerpts from Rabbinic Jewish Commentaries

• The Soncino Pentateuch sees this vision describing a temple that will be built in the New Jerusalem after the return of the exiled Israelites, which occurs when Messiah comes to establish his kingdom on earth. “This new temple was … to symbolize and embody in concrete form the teachings of Holiness and Purity preached by the Prophet in the preceding 39 chapters of his book.… The real hope of the future for Ezekiel lies in perfect and willing obedience to the Law” (p. 350).
• The ArtScroll Chumash notes that at the beginning of the Book of Ezekiel the prophet is shown the glory of YHVH departing the Temple in Jerusalem because of all the abominations done therein (Ezek 9 and 10). That Temple became but an empty shell destined for soon destruction at the hands of the Babylonians. “But [Elohim] removes his Presence from places, not from his people. Throughout Ezekiel’s sad task of warning the nation of the consequences of its waywardness, [Elohim] told him that Israel would remain his people, that he would share their exile, and that he would bring them home again. In the concluding chapters of the book, Ezekiel saw the vision, the architecture, the dimensions, the laws of the Third Temple. Finally, he saw the vision of the Shechinah’s [YHVH’s glorious Presence] return—the same Shechinah whose departure he had tearfully witnessed twenty years earlier” (pp. 1158–1159).
• The essence of the nine chapters devoted to describing this temple is found in 48:35 where the name of the city is given: YHVH Is There/YHVH Shama, according to the ArtScroll Tanch Series Ezekiel Commentary. The focus of the New Jerusalem is that it is the resting place of the Divine Presence. “[Elohim] wills that there be a New Jerusalem only because he wills that there be a place of welcome for the Divine Presence.… This Temple is to become the throne and footstool for the Divine Presence (43:7) and, in contrast to the two previous Temples which became defiled—and subsequently destroyed—through Israel’s sins, this one is to stand inviolate. [Elohim] is to dwell in it, never to depart (43:7)” (p. 605).

Christian Commentary

• Adam Clarke in his commentary sees a direct correlation between the layout of Ezekiel’s Temple and the message of the cross. “The tabernacle and temple were types of the incarnation of [Yeshua the Messiah]: ‘Destroy this temple, and after three days I will raise it up;—but this he spoke of the temple of his body’ (John 2:19,21). And in that Temple ‘dwelt all the fullness of the Godhead bodily.’ Into this immaculate humanity did the glory of the Supreme [Elohim] enter; and thus, ‘[Elohim] was in [Messiah] reconciling the world to himself.’ And this [Yeshua] is Immanuel, [El] with us” (Clarke’s Commentary, vol. 4, p. 540).
• E.W. Bullinger in his noted Companion Bible says of Ezekiel’s Temple or Sanctuary, that it is the palace or habitation of the Messiah in connection with “the city of the great King” (Ps 48:2; Matt 5:35) (Appendix 88, p. 126).
• “These closing chapters [Ezek 40 through 48] describe the new temple and a new order of worship for Israel. Most important they conclude with the name of the city, [YHVH] Is There. This is the key for understanding this whole vision of Ezekiel, which is paralleled by Revelation 21:1–22:15. As John has an angel guide to show him around his New Jerusalem, so Ezekiel has an angel to explain to him his temple vision. Though scholars vary in their interpretation, the temple is best interpreted symbolically, representing the ­worshiping community of the Messiah, during the church age, the Millennium, and climaxing in the world to come” (Spirit Filled Life Bible, notes on Ezek 40:1).
  

Discussion Questions:

1. Read 43:1–9 for context. Who is the target-audience of the prophet’s word? Who are their modern descendants? This is important to determine since it is possible this prophecy is yet to be fulfilled.
2. 43:2,4,7 To whom is this referring? Who will come through the Eastern Gate of Jerusalem in glory? Whose  voice is like the noise of many waters? (See Rev 1:15.)
   
3. What is the nature of the sin that the children of Israel have committed? If this is an end-time temple, then must the sins apply to end-time Israelites?
   
4. 43:10 What about this temple will cause them to “be ashamed of their iniquities” or Torahlessness (disobedience to YHVH’s commandments)?
5. 43:11–17 The rest of this Haftorah portion describes the altar. When YHVH’s wayward people are “shown” (43:10) the layout and design of the Temple/Sanctuary and the altar it will provoke them to repent (43:10). The word show is the Hebrew word nagad (Strong’s H5046) meaning “to bring forward, to bring to light, or to explain an enigma or dream.” Does this suggest that the meaning of the sanctuary is hidden and will have to be revealed, and when it does will it cause a profound spiritual awakening among YHVH’s people?
   

In his book, The Secrets of Ezekiel’s Temple, Bob Hall discusses the deeper meaning of Ezekiel’s Temple. Here are some main points the author makes in his book:

• Like Yeshua we must first die in Yeshua (to our flesh man) before we can be resurrected spiritually. This is the real power of the cross. Ezekiel’s Temple is a picture of this (Introduction to the book).
• Ezekiel’s Temple is a journey through the heart of the Father (p. 65).
• A giant cross sits over Ezekiel’s Temple. The “wings” of the cross are formed by the north and inner south gateways. The head of the cross is formed by the inner eastern gateway and the base by the temple proper. The Most Holy Place forms the foot of the cross. The table in the Most Holy Place resembles the nail through Messiah’s feet. The western building represents the tomb. The altar would be exactly where Yeshua’s heart would be if he were hanging on the cross that is superimposed over the temple, which is also the origin of the river in Ezekiel’s Temple, which corresponds with the blood and water that flowed from Yeshua’s side (pp. 5–6).
• Ezekiel’s Temple contains the plans for the wedding ceremony of Yeshua, the Lamb (p. 75ff). These plans relate to the seven feasts of YHVH as revealed in his Torah.