Beth Elohim Messianic Synagogue
Parashah # 20: Tetzaveh (You are to order) Sh’mot (Exodus) 27:20-30:10
Haftarah: Yechezk’el (Ezekiel) 43:10-27
B’rit Chadashah: Philippians 4:10-20
In this week’s parashah we see that G-d provided meticulous, detailed instructions for making the priestly garments for the Levitical priesthood of which Aharon was to be the first High Priest. Following the “pattern” for the priestly garments was so important that G-d imbued special craftsmen with the spirit of wisdom (Ex. 28:3). Afterall, there had never been any priestly garments made in the past to which the craftsmen could compare. Previously, the heads of the clans assumed the role of priest for the families and there were no special garments mandated for them to wear. Let us look at each of the garments and their significance related to Yahshua who is the High Priest.
The ephod was a sleeveless garment made of gold, blue, purple, and scarlet yarn, and finely twisted linen. It was worn over the robe. There were two onyx stones on the shoulders, engraved with the names of the twelve tribes of Israel in the order of their birth. These stones on the shoulders symbolized the priest’s role in representing the people before G-d (Ex. 28:6-12) and perhaps the fact that the high priest then and Yahshua now carries the weight of the people on his shoulders.
The breastpiece was known as the breastpiece of judgment (Ex. 28:15). It was attached to the ephod and contained twelve stones, each engraved with the name of one of the tribes of Israel. This signified the priest’s duty to bear the people on his heart when entering the Holy Place, serving as a continual reminder before the L-rd (Ex. 28:15-29).
The robe of the ephod was entirely blue, with pomegranates of blue, purple, and scarlet yarn, with gold bells around the hem. The sound of the bells was a reminder of the priest’s presence and service in the sanctuary (Ex. 28:36-38).
The turban and plate. The turban was made of fine linen, and a gold plate inscribed with “Holy to the L-rd,” attached to it. This signified the consecration of the priest to G-d, emphasizing the holiness required in his service (Ex. 28:36-8).
A tunic was made of fine linen, and the sash was embroidered with needlework. These garments emphasized the purity and dedication expected of the priestly office (Ex. 28:29-40).
The breastplate was folded in half to form a pouch-like pocket. According to the Chumash “Moshe would insert a slip of parchment containing the Ineffable Name (according to Ramban), there was more than one Name. This Name was called Urim, from the word “or” meaning light because it would cause individual letters from the tribal names on the breastplate to light up; and it was called Tumim, from the word “tamim,” completeness, because if read in the proper order, these luminous letters presented complete and true answers to the questions of national import that the Cohen Gadol would ask of G-d ( Rashi from Yoma 73b).
An explanation for the unusual construction, function and the names “Urim and Tumim” that G-d instructed to be placed in the breastplate over his heart for judging is as follows. “Thus Aharon will always have the people of Israel over his heart when he is in the presence of Adonai” (Ex. 28:30). In researching this statement further, I discovered that the Chumash, (1994, p. 470) cites this scripture as Ex. 28:30 as does The Complete Jewish Bible (1998). However, the Septuagint with Apocrypha (1992, p. 107)) translates this scripture as follows “And thou shalt put the Manifestation and the Truth on the oracle of judgment; and it shall be on the breast of Aharon when he goes into the holy place before the L-rd and Aharon shall bear the judgments of the children of Israel before the L-rd continually” (Ex. 28:26).
It is quite interesting to note how inconsistent various Biblical translations can be confirming the importance of exploring several sources when studying Scripture and comparing them to G-d’s Torah for consistency and truth. Note that the oldest reference used in this lesson aside from G-d’s Torah is the Septuagint with Apocrypha (1992). Therefore it is logical to see what the word “Manifestation” means related to the Urim and the Tumim.
Looking at the translation of Urim according to rabbinic Judaism, we may conclude that “Manifestation” means that G-d was “manifest” in the form of lighted individual letters that would ultimately guide Aharon in understanding G-d’s answers to his questions concerning national matters. The Kabbalah delves into other definitions of “manifest” that are beyond with G-d’s Torah teaches and will not be covered in this lesson. I mention this fact to caution the reader/listener that not all sources associated with religion, including Judaism are credible or consistent with G-d/s Torah.
That being said, “Manifestation” and “Truth” combined through use of the Urim and Tumim would provide Aharon with G-d’s guidance and specific responses. Indeed, Messianic Jewish believers know that Yahshua is the Light of the world and that He is one with YHVH. We also know that He is Truth (Psalm 18:30; Deuteronomy 32:4; John 14:6; Rev. 15:3). To conclude this discussion, it is clear that there is no contradiction with the use of “Manifestation and Truth” versus “Light and Completeness among the references cited. Yahshua is Light, Truth, and Completeness!
Haftarah: Yechezk’el (Ezekiel) 43:10-27
With the detailed instructions for the construction of the tabernacle, the priestly garments, and the sacrificial system fresh in our minds, we are in a position to draw a parallel between the first tabernacle and the future tabernacle and a reinstated sacrificial system for those who live through the Tribulation but have not accepted Yahshua as Messiah and as the Paschal Lamb.
The tabernacle built after the Exodus, and Ezekiel’s Temple to be built after the exile are sacred sites for G-d’s Presence on this earth. It is in the physical realm of the earth that the rites of sanctity are conducted. The construction of Ezekiel’s Temple and the tabernacle also delineate the specific areas of G-d’s indwelling. G-d’s presence went with the Israelites whenever He lifted the cloud of His Presence, and the tabernacle was relocated whereby He would “meet” with the High Priest (Aharon) in the Holy of Holies. At the end of the biblical era however, G-d will establish His reign in the New Jerusalem for an eternity.
However, before true believers will enjoy an eternity with YHVH/Yahshua first assisting Him with the administration of the Millennial Kingdom, there will be a time once again when Israel will be punished for her falling away from the G-d of Israel. This reference to “Israel” does not mean only those living in Israel or biological Jews. G-d’s punishment and judgement will be according to the deeds of every human (2 Cor. 5:10; 1 Cor. 4:5; 1 Pet. 1:17; Rev. 20:12) because G-d has made His Torah known to everyone in some form (Ezek. 43:10-12; Romans 1-3).
B’rit Chadashah: Philippians 4:10-20
These chapters drive the truth of where our society and world are and are not morally. It seems like a “no brainer” that without YHVH/Yahshua and his Torah, there is no hope for a positive outcome once we pass from this world. The answer to how we as true believers can remain true to our G-d is to stay in His Word, His Torah/instructions. Sha’ul taught this truth in Chapter 3:20-21. We should examine our lives and consider whether our lives are consistent with G-d’s Word. We must internalize the fact that this world is our training ground for our eternal destination, whether G-d declares us good and faithful servants, or banishes our souls to Hell. Remaining true to G-d means hearing, internalizing, and acting on G-d’s Torah, resisting temptation in any form not of G-d, avoiding false teachers and “prophets,” and accepting any persecution that results from being a true believer in the G-d of Israel and his Torah. This requires perseverance in G-d’s Word, living what we say we believe no matter where we may find ourselves. G-d promises to give us strength, wisdom, courage, and peace whether we are in a comfortable home or in prison for His Name’s sake (Luke 21:14-15; Matt. 6:25-34).
In 1 Corinthians 9:11-18 Sha’ul (Paul) wrote that he didn’t receive gifts from the Corinthian assembly because he didn’t want to be accused of preaching for the money. However, Sha’ul maintains that it is the responsibility of the assembly to support G-d’s ministers (1 Cor. 9:14; Gal. 6:6). He accepted the gift from the Philippians because they gave willingly, and he was in need. Sha’ul makes a point to say that he had mastered the ability to be content whether he had plenty or was in need. The key is to draw on YHVH/Yahshua; his Torah for guidance, strength, consolation, and assurance that He is in control, and we have nothing to fear from man (Psalm 118). We are only to lovingly and awesomely fear the One who can destroy the soul (Matt. 10:28).
Sha’ul was able to achieve contentment even in the midst of his trials because he concentrated on his assigned task rather than what he thought he should have. He had his priorities straight and he was grateful for whatever G-d provided. The non-essentials of this world receded into the background of his life. He developed a heavenly-focused perspective and recognized his source of power and provision was YHVH/Yahshua. May we develop this perspective and attitude as we continue to live in these end times for G-d’s glory.
Shabbat Shalom,
Rabbi Tamah Davis-Hart