Beth Elohim Messianic Synagogue
Parashah #19: T’rumah (Contribution) Sh’mot (Exodus) 25:1-27:19
Haftarah: M’lakhim Alef (1 Kings 5:26-6:13
B’rit Chadashah: Hebrews 8:1-6; 9:23; 10:1
The Priestly story of the Tabernacle in Exodus 25–27 echoes the Priestly story of creation in Genesis 1:1–2:3. Just as the creation story unfolds in seven days, the instructions regarding the Tabernacle unfold in seven speeches. In both creation and Tabernacle accounts, the text notes the completion of the task. In both creation and Tabernacle, the work done is seen to be good. In both creation and Tabernacle, when the work is finished, God takes an action in acknowledgement. In both creation and Tabernacle, when the work is finished, a blessing is invoked. And in both creation and Tabernacle, God declares something “holy.”
The Tabernacle exhibited similarities with Mount Sinai. Both Mount Sinai and the Tabernacle had three separate areas with increasing levels of exclusivity — one for the general population, one for the anointed class, and one for only the single representative of the people; the tablets of the law, a cloud; and God’s presence. God spoke to Moses at both Mount Sinai and the Tabernacle.
But in contrast to Mount Sinai, with the Tabernacle God’s presence was constant; God’s presence was in their midst, no longer distant; and God’s presence was no longer rooted to a fixed place. Nor will it be until the Israelites are settled in the Land when Yahshua returns.
This week we read the detailed instructions given by G-d to Moshe for the Ark of the Covenant, the tabernacle, and all its furnishings. Whoever said G-d is not a G-d of detail has never read G-d’s Torah including this parashah. There is a great need for education on this subject, evidenced by the wide variety of explanations for the Ark’s electrical properties; one of which includes the idea that there was a large battery carried inside the Ark to keep it charged! This idea is totally contradictory to scripture and illustrates the profound ignorance of man without serious Biblical inquiry.
It is imperative in the context of giving and taking, that everything we will ever “own” is not really owned at all. In the first sentence of our parashah, G-d said “take up a collection for me…” (Ex. 25:1). In the Hebrew we find that there is much more to this sentence than in the English translation. “v’yikhu li” means “gifts from what was originally Mine, and which I shared with you.” The gold, silver, and precious jewels that the Israelites would willingly contribute to the tabernacle were bestowed upon them by the Egyptians at G-d’s hand. These gifts were to be used for just this purpose and not for personal gain. However, the heartfelt willingness of those who made the contributions benefited them on a spiritual plane. The verb v’yikhu translated as “bring” literally means “take.” Being a part of something bigger than ourselves is a goal to which everyone should aspire. G-d provided this significant opportunity for people to “give back” to G-d in a way that would provide the nation Israel a central place of worship. Knowing that we can give away or contribute something of value to others without feeling deprived often serves as a catalyst to increase our giving and focus less on “getting” for personal gratification. The gratification that results from a willing, unselfish heart transcends any sense of personal gain we may acquire from amassing personal possessions. In fact, the word “t’rumah” (gift, offering) comes from a root meaning “to elevate.” This elevation or uplifting is spiritual and results in a closer relationship with G-d. The physical feeling of satisfaction and fulfillment associated with giving is simply a “side-effect” of the spiritual elevation that occurs with unselfish giving of ourselves and our resources, again all of which are truly G-d’s to do with as He chooses.
G-d’s presence is not defined by a building or anything else. Rather, it is found in the hearts and minds of those who love G-d and foster an ever-growing relationship with Him. Just as watering a garden, fertilizing it, and spending time appreciating its beauty are vital to its ability to thrive and “give back” joy to it’s attendant, spending quality time in G-d’s Torah daily, meditating upon G-d’s Word, praying that the Ruach open our eyes and hearts to its Truth, and sharing its beauty with others when given opportunity guarantees our ability to spiritually thrive and give back to G-d who bestows His love and care upon His creation.
Chapter 25:8 reads “that I may live among them.” However the text does not indicate that G-d lives in it. Rather, it is clear that He wants to dwell “among them,” the people Israel. This includes those who would come after this generation who repent and lovingly follow His rulings/commands (1 Cor. 3:16). The literal meaning of “shakhan” is “to rest,” not to dwell. The sanctuary is not to be understood as a physical house for G-d. The tabernacle is an antitype of the Tabernacle in Heaven where G-d resides. The tabernacle built by the Israelites according to G-d’s detailed instructions provided a tangible concept of the indwelling of G-d’s presence. The entire system of worship established for the Israelites including the tabernacle provided man a way by which their worship was centralized, rather than having each individual flounder around and choose whatever form of worship they thought was right in their own eyes (Deut. 12:8).
Interestingly, the dimensions of the Ark were measured in fractions. There is a lesson that can be learned from these fractionated measurements. In the context of Torah study and the fact that our lives exist because G-d wanted to give mankind free will to either choose eternal life through repentance and loving obedience to His Word or an eternal separation from His Light. As the Kabbalah teaches that sin and sacredness cannot exist in tandem, physical bodies were created to provide a medium that allows for the coexistence of the yetzer tov (good inclination) and the yetzer hara (the evil inclination). The fact that there will be a remnant of people who will win the battle and overcome the evil inclination will prove to the angels that there are those who will choose to follow G-d no matter the trials and testings they will face on the earthly realm (See Job 1:21).
Learning the truth that we have a daily battle to fight for our spiritual growth, we can choose the harder and narrow road that leads to eternal life, or we can take the path of least resistance which manifests as instant human gratification/selfishness/greed/pride/the broad road to destruction(Matt. 7:13-14). Knowing these two attributes exist as part of our human physicality, we must acknowledge as did Sha’ul (Rom. 7:15-20;1 Cor. 15:31) and continue the race to win the prize of spending eternity with YHVH/Yahshua. Using metaphor, this process is accomplished by jumping one hurdle at a time, a fraction of the entire race. The runner does not look back, turn the head to one side or the other, or look down. Similarly, as children who must learn to crawl, walk, and finally run and jump, we who desire to be included in the covenants of Israel must voraciously study the Word of G-d and consume every tidbit of knowledge and wisdom granted us by the Ruach until we reach the “finish line.” No longer will our thoughts and actions, and attention be fractionated as the measurements of the tabernacle. Those who overcome will be whole and complete in YHVH/Yahshua, praising Him in the new Jerusalem (Rev.2:11,17; 3:21).
Haftarah: M’lakhim Alef (1 Kings 5:26-6:13
This year, the timing of reading this haftarah and the current political situation in the United States with President Trump describe a very similar situation.
This haftarah tells of the beginning of construction for Solomon’s Temple, around 958 B.C.E. To accomplish this massive undertaking, Solomon made an agreement with the king of Tyre, Hiram whereby Solomon would give Judean wheat and beaten olive oil in exchange for cedars and cypress trees from Lebanon. The details of this arrangement are described in the previous haftarah and are summed up in the prologue (1 Kings 5:26-7). It seems that G-d’s gift of profound and unequalled wisdom to Solomon included the ability to effectively negotiate even in the political arena for the benefit of Israel. However, the conditional grant for Divine favor on the realm of David’s dynasty was dependent on Solomon’s obedience to the commands of G-d. Sadly, the consequences of willful disobedience are written in 1 Kings 11:1-2)
Currently, President Trump is in the process of negotiating with Ukrainian President Zelenskyy, exchanging 50% of Ukrainian rare earth mineral rights to compensate for the approximate 175 billion dollars in aid since the start of the war in February 2022. This aid included military, economic, and humanitarian support (USAFacts). The similarity of Solomon’s political prowess to President Trump’s attempt to retroactively obtain a fair trade for taxpayer money spent by the United States may stop at this point. It will be very interesting to see how the situation evolves and how prophecy will continue its fulfillment in these end times.
The connection of this haftarah to the parashah is found in a comparison of the two readings. The details for the tabernacle in the desert were detailed for its construction. In contrast, there was no blueprint for Solomon’s Temple. G-d’s presence in the shrine was dependent on obedience to G-d’s commands and rules.
This condition for G-d’s presence among people has not changed. Both Testaments, G-d’s complete Torah attests to this fact. One must follow G-d’s commands and rulings in order to be grafted into the Covenants of Israel (Rom. 11; Ezek.37; John 14; Romans 1-3; Seven-fold witness in the book of Revelation).
B’rit Chadashah: Hebrews 8:1-6; 9:23; 10:1
Here we have a description of where Yahshua lives; at the right hand of G-d in heaven. In biblical literature the right hand is frequently associated with divine power, honor, and authority. The right hand is also a symbol of blessing and favor. In the B’rit Chadashah Yahshua’s parable of the sheep and the goats in Matthew 25:31-46 further illustrates the symbolism of favor and blessing. The sheep representing the righteous, are placed at the right hand of the King, signifying their favored status and the blessing of eternal life.
The right hand is also a symbol of protection and support (Isaiah 41:10), skill and competence (Psalm 144:1). In Revelation 1:16-17 we see a correlation between the right hand and judgment/justice. Just as the covenant mediated by Yahshua “is given as Torah on the basis of better promises” (Heb. 8:6) including access to Himself for anyone who will seek Him through His sacrifice as the perfect and unique Paschal Lamb, Hebrews 8:10 that reads” I will put my Torah in their minds and write it on their hearts” is Scriptural language for being holy. The path to holiness and inclusion as one of G-d’s chosen people commences with repenting, trusting in Yahshua’s faithfulness and following/obedience to G-d’s Torah/Instructions. As previously mentioned in the discussion on the fractionated measurements of the Ark, the road to salvation is narrow and there are few who find it. Salvation is a process and not an instantaneous event and believers do not suddenly become forever forgiven of any sins yet to be committed. With the construction of the first tabernacle and the system of sacrifices and worship commanded by G-d, only the Cohen Gadol could access G-d in the Holy of Holies once a year during Yom Kippur. But with Yahshua’s sacrifice, He provides a way to become reconciled to G-d and enter into a saving relationship with Him. Praise to the G-d of Abrham, Isaac, and Jacob for all that He is and that He loved us so much that He became flesh, in order to teach us how to relate to Him and to other humans such that we may one day be found to be good and faithful servants, to spend eternity with our Creator (Matt. 25:23).
Shabbat Shalom,
Rabbi Tamah Davis-Hart