Parashat VaYa-q'hel

(Exodus 35:1 - 38:20)

After having his authority established by the glowing face, Moshe now begins his own reiteration of the things YHWH has told him. It may sound redundant, but every word is there for a purpose, and repetition establishes a matter in our memories. Then the description of the people carrying out the work shows us that they did exactly as they were instructed, without putting their own slant on it. Assembled: the word for which this portion is named is also from the root [qahal] that forms the Hebrew basis for the equivalent term later used in Greek, ekklesia--called-out ones. Congregation: The etymology of the word comes from "witness" which comes in turn from "repeat". The witness consists not of one, but of many individuals, and has a feminine ending, hinting at a bride assembled for her second betrothal after betraying her groom the first time. Moshe wanted to make sure the whole congregation, which was "assembled as one man", would bear the same witness, being like-minded. (Compare Rom. 15:1-6; Phil. 2:1-3). It is an experience we all hold in common. We all saw one another commit to the conditions of the marriage, so we can hold each other accountable for whether we are walking out the contract this time. The teacher teaches not for his own sake, but for the sake of the whole community. This was not taking place so Moshe could have a grand adventure; he had an enviable life before this, but he was the one suited for the task of leading. It was not for his sake. We are now assembled by Moshe, for the Torah—the will of YHWH, written by Moshe—is what assembles us even now for another go at being His bride. If someone else had summoned the bride, it would have been as invalid as the assemblies called in 32:1 and in Numbers 16 by Qorakh and 250 other leaders. Any gathering not called by Moshe is a gathering against him (as in Numbers 20:2ff). Trouble will always be the result, and we might even keep the righteous away from the reward they deserve. (Num. 20:7ff)

The first matter Moshe discussed (while still in his full glory) was the Sabbath, which brings order to the world and focus to our unity, because this is when we gather together. It connects the covenant to the testimony—the instructions given for how to form the unified Dwelling-place for YHWH. It is a prerequisite for the rest of the covenant, so by removing this key ingredient from us again, the enemy effectively kept us from completely bringing in the Kingdom. HaSatan hates the Kingdom, since it will establish all praise and adoration for Yahshua, who will then pass it on to the Father, not hoard it for himself as haSatan wanted to do. Yahshua told us to “inquire who is worthy” as we seek the lost sheep of the House of Israel. (Mat. 10:11-13) Their response to the Sabbath is a key way of doing this. This desisting from labor was seen by the Romans as evidence that the Israelites were lazy; they did not allow their slaves a day off. But here the command is indeed to work and not rest during the other six days. In fact, "ceasing" here means more of an intermission with the thought of starting up again--the next day is again the first. Though the Sabbath is the fourth commandment on the tablets, Moshe considers it important enough to begin with, because it is the sign (or token) that seals the covenant (31:13-17). Without entering into it, none of the rest of his words make complete sense. The Sabbath is also a picture of the Kingdom--the seventh millennium--which is exactly what will be dwelling inside the Tent. The term for "work" here means something done to meet our own needs or build up our own households, as opposed to serving others. It is closely related to the Hebrew word for "messenger"--one who is given authority by another. By what we serve, it will be clear who represent. While we serve ourselves, we cannot serve the Body of Messiah. The work we do here is sent on ahead of us like a messenger and stored in the heavenlies--the treasure we lay up in heaven. For six days (6,000 years) this type of work will be done, but only service (avodah, the other type of work, which is for the whole community) will continue into the Kingdom (the seventh "day"). Yet in the context of setting the stage for the building of the Tabernacle, Moshe reminds them that even constructing the visible expression of YHWH's "message" was not to be done on the Sabbath. They were in the wilderness--a picture of the Sabbath, when they had no other responsibilities. These former slaves were free now to give liberally, and they did. But the consequence is given like a punch in the stomach to emphasize to the people that if they obey this command, they will be more separate from other people’s influences, which was their downfall the first time. Today, the Sabbath is the day on which the greatest amount of commerce is carried out by the rest of the world, and it is the day YHWH calls us furthest from it, for if we are about foreign things, we will die in some way.

We can keep an existing fire going on this day if our children will otherwise freeze to death, but we still must not use it to cook. In the immediate context, building the dwelling place will require much metallurgy which can only be accomplished by fire. Even when doing the work of the kingdom, we must stop and assemble. Settlements: The Hebrew suggests sitting together in an assembly. Thus, when Yaaqov (James) tells us that the tongue is a fire, we can derive a figurative interpretation as well as a literal: In our congregations on the Sabbath, we must not cause unnecessary strife, but remain in unity. There are six other days in which to raise the issues that need to be addressed between us, and this behooves us to be in as close community as we can throughout the rest of the week so that this is taken care of before the Sabbath. (Compare Mat. 5:24.) And how much more incumbent is it on us to put out a fire that someone else has started? Do not put another log on it with counterattacks! It is bad enough that such things would take place in Israel on the other six days; it is horrendous on the Sabbath. It will burn our house down if we allow it. Kindling a fire is also linked with YHWH's wrath and vengeance, which does not well foreshadow the peace of the Messianic Kingdom. But lighting candles just before the Sabbath, though extrabiblical (usually done if light will be needed on ito the evening), does picture the wrath that will be poured out as Yahshua conquers just at the beginning of his kingdom. Rabbi Hirsch also points out that though fire is often destructive, it is also what gave Man the mastery over his environment, and this has to be placed in perspective on the day that most clearly reminds us that all our energies are to be submitted to YHWH and His Kingship over every aspect of our existence more evidenced.

Moshe would give more instruction to the leaders responsible for making sure the people did not make covenants with outsiders, but for the whole congregation, he keeps the commands simple and clear. If we get the Sabbath right, it will prevent many other problems, and we can then move on to this next task. Everyone had to be in unity before the Tabernacle was built (before He could build His dwelling place among us rather than continuing to live only with Moshe), because it begins with them all coming together in heart and purpose. Also, recall that “commanded” does not mean “requested, suggested, or preferred”!

Contribution: This is the prerequisite for building the dwelling place. These former slaves who just obtained a tremendous amount of “loot” might want to hold onto it tooth and nail! But it is Egyptian wealth, and cannot stay in that condition, but must be unraveled and transformed into something more set-apart before it is useful in Israel. They might have intended to keep them for their children as a bride-price, but now it is to become a way to provide YHWH with a Bride. YHWH provided them, but they still had to be turned over. The Kingdom will only be built by those with generous hearts. How amazing that He went not to kings, but to slaves, for the materials! Poor people built this dwelling for YHWH! Yahshua said the Kingdom would be built by laborers, so that there was no question that YHWH accomplished it. They could have seen this as back-pay from the Egyptians for all their years of slavery. But giving away what we have worked hard for is how we build the Kingdom. This word for “contribution” stems from the word for lifting up, because whatever we give to the Kingdom is elevated to a higher level. And as our gifts ascend to a higher plane, we are free to do the same, because our possessions will no longer weigh us down. We also have the shame of having been given so much lifted from us as we give back. Willing: generous, giving, voluntarily compelled by one's innermost being--from the same root as the name of Aharon's son Nadav. "YHWH loves a cheerful giver" (2 Corinthians 9:7); one who gives under compulsion is not really giving from his heart, and it gets only as far as its earthly value. It is only temporal, and is not stored up in heaven. Everyone has something they can bring to the community of Israel. Those who recognize that they have a calling should respond. Otherwise, we have reason to question whether they really belong in the community. The contribution is not to be taken from such people, for nothing of theirs has a place in YHWH’s Dwelling. It would profane it, so it cannot be accepted. But if one is “willing to be willing”, he can train his heart in that direction by giving away whatever he considers dearest to himself, as Yahshua told the “rich young ruler”. Guilt is a coach to train us to go in the right way. Once these items of value are given, our individual wealth is invested in a common venture, but it is no longer ours to decide how it is to be used. To have a say in how ourr particular gifts are to be used would be a bribe or a purchase, not a gift. (Much of it will be visible to none but YHWH alone or occasionally some of the priests.) We also do not know just how generous we really are, so when the willingness comes, we must not delay to give. And you may have more to give than you realize; you just may not see it until you volunteer it.

Crimson scarlet: LXX, "double scarlet spun".

8. "and oil for the luminary, and spices for the oil of anointing and for the sweet incense,

9. "and onyx stones, and stones to be set [filling] in the ephod and for the pouch,

The tabernacle was built out of things that once belonged to Egypt--just like those "called out" from paganism to become the Temple built of living stones. Rev. 21 tells us that in the final form of the Bride of the Lamb, the New Yerushalayim, the kings of the earth and the nations will bring their glory and honor into it, but there will be nothing that will profane it. (See note on 38:8) But these precious stones had not been mentioned when Moshe told the people to ask their Egyptian neighbors to “lend” them things to use for their frstival. Could some of them have come from whjat had belonged to Yoseyf or even Avraham, and survived through the time of slavery, possibly even hidden in Yoseyf’s tomb?

The wise have to give out so they have room to receive more. Note that it is not just those who have skill that are allowed to do the work, but those who understand why they are making it, not just how. This should be our approach when we obey: to seek out the greater principle behind what YHWH has commanded us to do, so that we can carry the analogy over into other challenges that are not directly addressed in Torah.

Note that the tabernacle is a different thing than the tent; the dwelling place goes beyond the physical components. (What can contain YHWH?) The assembly of the people is the real dwelling place, but the picture had to be built so we could see what we are meant to become.

13. "the table, its poles, and all its utensils; and the bread of the faces;

This is not saying that non-Levites would themselves make this holy bread, bu they were not currently in a position to be growing more grain, and this had to be made every week, so they needed a large supply of wheat, which the people needed to contribute. This is the only bread which really needed to be made at this time anyway, as they were constantly being fed by manna.

15. "and the incense altar and its poles; the oil of anointing, and the sweet incense; the curtain for the entryway to serve as the door for the dwelling-place;

While other items were to be built just once, and they never change. But what is on the table, menorah, or the altar -- the bread, oil, and incense -- had to be replenished, as seen in Yahshua’s parable of the ten virgins. The unity must be maintained, the revelation must keep coming, and prayer needs to be continued all through the Kingdom.

17. "the [slung-over] drapes of the enclosure, its pillars and its socket-bases, the screen for the entryway to the courtyard;

The socket-bases are described here as belonging to the enclosure, not the pillars, as previously. Each of the components of the whole actually belongs to and is defined by the whole.

Stakes, or tent-pegs (Heb. yothed): When Yael used a tent peg to kill the enemy general Sisera, it says she took a peg from THE tent--i.e., the Tabernacle. (Judges 4:21) The yothed was also used as a nail on which to hang the implements of service in the Tabernacle. The deeper reason for this is explained in a passage that is Messianic at least in a secondary sense (because it is quoted by Yahshua of himself in Rev. 3:7): "I will drive him as a nail [yothed] in a sure place, and he shall be for a glorious throne to his Father's house, and they shall hang on him all the glory of His father's house." (Yeshayahu/Isaiah 22:21-24)

At this point, only what needs to be made is listed; no detail is given, for not every one needed to know that. What they all needed to know was that there was much to be built, and that therefore their individual contributions were likely to be necessary. None of them was independently wealthy; this was not something that could be accomplished only by a few. There was a lot of work to be done in intricate detail, but still it must cease on the Sabbath (v. 2), because it is a picture of the Kingdom, when all is complete.

21. and they came--everyone whose heart lifted him up, and everyone whose spirit made him willing. They brought YHWH's contribution for the work of the Tent of Appointment, and for all its service and for the holy garments.

Not just the leaders or the talented, but anyone who wished to be a part in building the Dwelling-place for YHWH—who realized the treasures they had plundered from Egypt would be much better used as part of YHWH’s teaching-tool than hidden away in their tent or kept for private use-- could contribute. And they did! After all Moshe had seen and after YHWH Himself had cast much doubt on their worthiness, he must have been extremely encouraged by their response. His lost hope would be recovered. Lifted him up: urged him to do something above his ordinary actions. But the term is the same as the one used for forgiveness in 34:7, teaching us that the process of being forgiven was what prepared their hearts. They were willing to do what needed to be done in order to change. Those who repented for the golden calf incident were letting YHWH write on the clean slate. Yahshua told several parables about how forgiveness is meant to spark the spirit of generosity and a desire to give back. They had to trust Moshe not to misdirect their gifts back out into the world, but to use it to train others to serve the congregation. But they would place much more value on something they invested in than on something simply handed to them in an already-finished form. Willing: having the inner urge to give. (Hirsch) Those who were willing actually did what their hearts impelled them to do. We are often willing to do a great work, but other interests (even good ones) hold us back. The tree of the knowledge of good and evil is related to having to experience everything before committing ourselves to it, while the tree of life has to do with purity. YHWH did not necessarily choose the people with experience, but those whose hearts were inclined to do the job correctly. These were "Egyptian brickmakers" who were being called to build an awesome, holy work of art. He uses the foolish to confound the wise.

LXX: "The men...brought from the women…" They brought all the precious articles that had NOT been made into the golden calf (whatever had not been dedicated to paganism). This is where all of that gold should have gone to begin with; Moshe had to throw it away because it had not. What we waste on investing in our own pursuits is not available for the Kingdom. Not everyone in the community had participated in this sin, but YHWH withdrew from the whole community because of it. Wave offering: What could not be burned on the altar was waved before Him like other things not to be used in ceremonies or utterly destroyed, but which would be used or consumed by the priests. It will remain in use for the Kingdom instead. Bracelets: or brooches, like safety-pins that held their garments together. (Hirsch)

Was found: Some must have gone looking, or neighbors who knew what gifts each had may have told those who were collecting what was needed. Likewise, we each have something all of Israel needs, and having it pointed out by others helps us deal with the problems in our hearts that hold us back from giving of our time, talents, and substance for His higher purpose.

Work of the service: the work of a slave for payment [with compensation].

Each woman proved her wisdom by her willing work. The capable woman who "lays her hands to the spindle, and [whose] hands hold the distaff...whose household is clothed in scarlet” (Prov. 31:10ff) is reminiscent of this passage. (“Household” here could simply read “house” in Hebrew. Therefore that chapter is an allusion to the Tabernacle!) Yarn: It is doubtful that they had rolls of wool and dye with them. These were royal colors. They probably pulled apart the fine clothing donated by the Egyptians, thread by thread, and separated it by colors. This way they picked apart the glory and honor of the rich Egyptians (a symbol of the world system) and could discern what was useful to the Kingdom and what was not. Not everything that seemed like a covering really was. As the Glad News of Yahshua has gone out into the world, it has often become mixed with useless and even pagan material, and as in Yahshua's parable of the dragnet (Matt. 13:47), the kosher must be separate from other fish, and the latter thrown back, before the articles acceptable for the holiest Dwelling Place can be fashioned from what is "caught". This donation of the finest clothing left the people with the simpler clothes, so that no individual would have glory; rather, the only glory in the camp would be what was woven back into the Dwelling Place and its accessories, which were for the sake of the entire community. This is a picture of dying to self and finding our life by losing it--major themes of Yahshua, our forerunner into the Holy Place in the heavenlies.

27. And the leaders brought the onyx stones, and stones to be set [filling in] the efod [outer garment] and for the pouch,

Leaders: from the same root word as “lifted up” in v. 26. It is not clear whether this means the leaders simply brought what had been turned over to them, or whether they brought of their own wealth, which the people might have given them earlier simply because they were appreciated for their leadership, thinking they would know better how to make use of them. Onyx stones: the only ones mentioned specifically are of the same material as Yoseyf’s stone on the breastplate, and were placed on the shoulders where the efod was suspended. This indicates prophetically that the tribes of Efrayim and Menashe, his sons, would be leaders in bearing the burdens of the whole community in the job of maintaining YHWH’s Dwelling.

29. So every man or woman whose hearts impelled them to bring [materials] for all the work that YHWH commanded to be done by the hand of Moshe--the descendants of Israel--brought a voluntary [offering] to YHWH.

30. So Moshe told the descendants of Israel, "Look: YHWH has called B'tzal-El the son of Uri, the son of Chuwr, to the branch of Yehudah, by name,

31. "and He has filled him with the spirit of Elohim in wisdom, intelligence, and in all knowledge and craftsmanship,

32. "to devise inventive designs for work in gold, silver, and bronze,

33. "and in cutting stones to set, in carving wood, to work in every [type of] craft of [thoughtful] design.

34. "And He has put in his heart [the ability] to teach--he and Aholiav, son of Achisamach, for the branch of Dan.

Moshe could not tell the people how to make these things, though he had seen what they were to look like. He had to delegate this responsibility to people who could take the vision he conveyed to them and and get others excited about it as well as teaching them how to produce the desired results. These artisans probably also found out about their task for the first time at this point. YHWH had told Moshe earlier (31:1), but he was on the mountain and could not tell them at that time. It took both of them, with their slightly different points of view, to form a three-dimensional picture. Dan means "judgment"; Yehudah (B'tzal'El's tribe) means "praise"; YHWH's dwelling-place is built through both. But while only one sanctuary is supposed to be built, two have actually been built; Jewish tradition says the counterfeit messiah "Armilus" (often seen as linked with Rome) is to come from the tribe of Dan--possibly the reason Dan does not show up in the listing of the twelve tribes in the apocalyptic book of Revelation. He has put in his heart: LXX, "gave improvement in understanding". The ability to teach: As the Sabbath is to be kept in order to observe it, this required someone who could more than merely instruct people in how to build the physical building. He had to see the deeper spiritual implications of what he was building. These two men had to oversee others whose hearts were willing, but who were not used to this type of work. Others may have thought they knew all there was to know about their particular craft, but these “artists” (from a stubborn nation, no less) were not free to express themselves, but simply were called to use their know-how in bringing about physically everything YHWH had shown Moshe, just as he described it to the foremen.

Designs: This was not guesswork; every detail was prescribed in advance, and B’tzal’El and Aholiav were responsible to make sure they were expressing the big picture that they understood (much like the Apostles who set congregations in order and then came back and judged their progress). It was not enough to have a willing heart; they had to encourage others to be that way as well instead of complaining that they were not allowed to keep the treasures they had plundered from Egypt. We are also in their position: without a Dwelling-place for YHWH. He comes and visits when He deems the camp clean enough, but wants a permanent, acceptable place among His people, who are a “Kingdom of Officiators” who can then teach the rest of the world the way YHWH wants to be worshipped. “Instruction will go forth from Tzion.” (Micha 4:2)

CHAPTER 36

YHWH chose men who knew what they were doing, because this had to be done perfectly, or the nation would be taught wrongly. They had to be through with practicing by this point, and know the processes involved in each project, or they would not even be able to envision the task, let alone explain it to others. These men could see the many layers of what needed to be done, and were familiar with the materials. If we cannot see what needs to be accomplished, it will never get done. (Yeshayahu/Isa. 29:7ff) Where there is no vision, the people are let loose, but the one who keeps the Torah is blessed. (Prov. 29:18) This tells us what His covenant is and what it takes to build a people worthy for YHWH to dwell among. Guarding the Torah both gives us vision and improves our attitude. All the understanding in the world is useless unless we bring the Kingdom from potential to reality. How had YHWH given wisdom and understanding to these artisans? Through their sitting under these two men’s teaching. (35:34) It did not fall out of the sky. Moshe was the only one who actually heard anything from YHWH; the others had to trust him to be telling the truth. They did not have to wait on a direct word from YHWH before doing what Moshe, their authority, had already told them was His agenda. (See v. 6.) May we, like they, be people YHWH can trust to get His work done rightly, and whose work He can respect. Work of the service:the type of work they would normally do for pay, but in this case it was dedicated to YHWH and the nation. The reward is in actually getting the job done. You will probably need to give up other visions you had for yourself in order to do so. Do not say you are doing something for the sake of the kingdom when in fact you are doing it so that you can make a house payment. And as your natural vision wanes, this does not mean your kingdom vision cannot increase; in fact, it usually does better when our natural faculties are lessening, if we can tune in to it.

Those who volunteered had to put aside things they thought were important or even necessary to make time to learn and then carry out the work. Yahshua told His disciples the same: leave it to your Father, who knows your needs, to provide for everyday matters; you seek the Kingdom above all else. To do ALL that He has commanded will require more than squeezing it into our spare time. It must be the occupation that overrides all other priorities. These men built a model from the blueprint so we today can build the real thing it pictured—a unified Dwelling Place for YHWH. Work: the Hebrew word is rooted in the word for “messenger” or “representative”. We become representatives of the one we work for. When we must choose between representing Israel and representing our physical employer, which carries the most weight for us if their interests conflict? Our occupation must not hinder our service, only make it possible. Whose heart had lifted him up: Again, this also means “forgiven”; only by taking responsibility for what they had done wrong could they do it over, correctly. “YHWH knows My heart” is no excuse; He tests our hearts by our actions, and that is how we must test ourselves so He will not have to judge us. (1 Cor. 11:31) It makes no difference where your heart is until your “feet” are there, too. YHWH grants us the “heart” (motivation) to rise to the next level, but we must then take the steps to get there. (Faith is only proven by our works.) Willingness is a crucial element, and there is much to be said for trying, but only when the work is actually done right will it count. If it is not perfect, people will die, as with an improperly-built airplane. For too long we have relied on His mercy and slid by, but the kingdom will not get built that way. Kings do not live in outhouses, but amidst gold. We need to become golden, taking responsibility to make sure it is done correctly by both ourselves and all whom we teach. How can He dwell in a house that has never been built? We do our best at what is most important to us, so this is what needs to become our top priority. By YHWH’s enabling, we can do better than our own best. And where you are weakest, learn from those who know what they are doing, for you may end up needing to do someone else’s job in a pinch. And keep improving. Never think it is enough until the Dwelling Place is complete. Come near: The same Hebrew term is often translated “sacrifices” or “offerings”, so drawing near to YHWH has the connotation of laying aside more of what we hold dear for the privilege of being closer to Him.

Those who could not do the work themselves brought it to those who could. They put it into the hands in which it was most useful. This is wisdom. Only what they gave made it into the historybooks; what they kept was of no account. But there are two levels connoted in the phrase “work of the service”, because the word for “work” means that for which we receive remuneration, and “service” is what is given freely. The “contribution” here is what was required of the congregation (35:5ff), and corresponds with the first great command, loving YHWH with all of our being. This gives one a place within His Dwelling Place; only the contributions of those with a willing heart had been accepted at all; only they could leave their mark in YHWH’s Dwelling Place. The freewill offerings (literally, spontaneous generosity) went above and beyond what was commanded. This corresponds with the second great command, loving our neighbor as ourselves. It not only gives us a place in the Tabernacle, but puts us in a position of officiating (being priests) there. Yahshua was rewarded for pouring out His soul even unto death and bearing others’ burdens, not just His own. (Yesh. 53:12) Yahshua said that all of the Torah and prophets hinge on these two aspects of our work of building the united Israel within which He can make His true, not just symbolic, Dwelling Place. Keeping the Torah is no use without love for neighbor. (1 Cor. 13) He does not want us to give Him anything unless we are also giving to our fellow Israelites. Every Scripture (besides chapters 35 and 36 here) that uses this phrase “work of the service” relates it directly to the Levites’ service of the Tabernacle which was being built here. (1 Chron. 9:13, 19; 23:28; 28:13; 2 Chron. 24:11-12) Morning by morning: This shows that they did not all bring their contributions right away, and some people were convicted by night or kept thinking of more things they could bring. The root meaning of “morning” is “the breaking forth”. From this we can learn that we should bring our voluntary offerings as soon as the idea comes to mind, before the heat of the day makes them stale, before the pressures of the daymake us forget our intention or talk ourselves out of it. Just as we should not delay to bring our firstfruits, we should “strike the iron while it is hot”, while out motivation is strong and it can still count toward something significant in the Kingdom, whose “bank” it is stored in for us if done for the right reasons. Like a hot-air balloon, we can only rise up (which is the root meaning for the word “contribution” here) when there is nothing holding us back. What we hold onto actually holds us down, and until we stop doing so, we cannot say we have a heart for the Kingdom. If you are serving something else, sell it and give to the community, and it will not burden you any longer, and you can ascend more quickly. Ironically, as we give away our best and take on YHWH’s burden, our burden becomes lighter. This also applies to attitudes or loyalties to the wrong things. Yahshua told us to dispense with grudges before going to the altar, because they only get heavier, no matter how much we get used to them.

5. and addressed Moshe, saying, "The people are bringing more than enough for the service of the work which YHWH commanded to be done!"

This seems unrealistic. It is more common for YHWH’s people not to be doing enough toward the coming of His Kingdom, yet here we see that the Dwelling Place will not be built until we are doing too much. Where does the zeal come from that says, “Please take everything I have”? Part of it was that they were trying to make up for the goden calf; they should not be too attached to gold, which had trapped them the last time! How can we ever get from where we are to the point of bringing more than enough to make YHWH’s Dwelling what it needs to be? By remembering YHWH’s mercy and all He has done for us. (In Hebrew, “thank you” is related to the word for “hand”, and therefore is not a matter of mere words, but of giving back.) And by striving to outdo one another in serving one another, not for personal glory, but so that the work from which we (and, more importantly, He) will all benefit actually gets done. In the process we will learn true unity. It may cost us possessions, privacy, or our own ways of seeing and doing things, but to do any less would relegate us at best to being in the “outer darkness”, an idiom for being outside a banqueting hall, hearing the celebration going on within, but not being permitted to participate in it. (Mat. 22:13)

An order: Moshe had the right to do so, having heard directly from YHWH. Contributing toward: from a root meaning “raising up”. But why is it called work? The bringing of the materials constituted work toward the Tabernacle’s realization just as surely as the part the craftsmen played in shaping it into the right pictures of what constitutes a place YHWH can make His home. But this work of the anonymous, “average” Israelites also included not just bringing golden rings or Egyptian garments, but unraveling and re-weaving it to a certain stage of readiness for the artisans to use. (35:25) They had to extract gold from some otherwise-unsalvageable items dedicated to paganism. What was tarnished had to be cleaned up and presented in usable condition. Halfway is not acceptable. And the most valuable possession we can give is ourselves, for we become the pattern to those who follow. We do not want to become vessels fit for destruction, or worthy of only being a bedpan rather than a cup for a king to drink from. Our work must sparkle, because it may be what turns the light on for someone else, and therefore lasts forever. And when it looks sufficient, polish it still more. These people enthusiastically took it as far as they could before handing it over to the specialists—thus serving those who were serving them by building the Tabernacle, making their job easier. (Compare Galatians 6:6.) Restrained: One hopes their attitude upon hearing this was one of disappointment rather than relief. But there will come a time (and even now it has begun) when Yahshua's command to go into all the world to retrieve the Lost Sheep of the House of Israel and others in order to build His true dwelling place reaches its optimum capacity, and to bring in more would profane it, like the mustard seed in his parable (Matt. 13:31-32) that grew into a monstrosity of a bush and provided a haven for the birds of the air (an idiom for demonic spirits). The dragnet has been cast forth, but it is now being pulled back in. It is time to be drawn back to the center, from which the original witnesses were sent, and from which everyone eventually diverged. There has been time for the building stones to be collected; it is now time for the building to begin. The raw materials have been assembled; now the next stage begins. As we are not to do any work on the Sabbath, only service, the Kingdom is no longer a time to evangelize; rather, it is time for those who have been gathered back in to stop the gathering the materials (Num. 15:32) and be what they were gathered to be--a loaf of bread He can accept (a community among whom YHWH can dwell and be at home).

Workmanship: or materials; Aramaic, "effort". In Yahshua's signs of the multiplication of the loaves and fishes (Matt. 15; Mark 6), which also represented the retrieval of the dispersed tribes, there was also excess, and he gave strict order that none be wasted. Excess: YHWH considered Yahshua's sacrifice to be above and beyond what was needed to restore the preserved of Israel; He would also make him a light to the nations, since there was enough bread to feed them also. (Yeshayahu/Isaiah 49:6).

The remainder of the chapter is essentially a repetition of what was commanded in chapter 26, but here it is actualized.

Cubit: a measure that varied from 18 to a little over 20 inches; less formally, the distance from one's fingertip to his elbow. Size: literally, measure.

Five: Nearly every measurement in the Tabernacle is a multiple of five (Bullinger), a number that of course suggests the Torah, but also is a nuOne to another: literally, one to one.

Joining-place: the same Hebrew word is used of a notebook or “binder” today, suggesting the possibility that these loops were in a spiral.

13. And he made fifty hooks of gold, and he joined the curtains by the hooks, and to another, and so the Dwelling Place became one [unit].

Fifty days after Yahshua's resurrection, after the counting of the omer [grain-measure], His followers were "all in one accord", forming a unity in which no seam could be found. At that point the presence of YHWH came and indwelt them visibly in tongues of fire as it had in the pillar of cloud fire over the Tabernacle, which was a model of this single unified community. In the later Temple, stones were put together as the curtains had been in the Tabernacle, and Kefa uses the analogy of us as "living stones" making up a dwelling place for YHWH. (1 Peter 2:5) As the lost tribes are reunited with Yehudah (Y'chezqEl/Ezekiel 37:19), and both houses of Israel are joined to Yahshua, and after Yahshua has everything placed under his feet, he too will submit everything to the Father, YHWH (1 Cor. 15:24), so that He again can be one and His name one. (Z'charyah 14:9) In photo, a full-size enclosed model of the Tabernacle in Lancaster, Pennsylvania.

15. The length of the one curtain was thirty by the cubit, and four cubits [was] the width of the one curtain; the eleven curtains had the same size.

16. And he joined the five curtains separately [as one part] and the [other] six curtains as [another] part.

17. And he fashioned fifty loops on the edge of the outermost curtain at the juncture, and he fashioned fifty loops on the edge of the other curtain that adjoins it.

18. And he made fifty hooks of bronze to join the tent together, in order to unite it as one.

Hooks: or clasps. Join [and "attach" in v. 17]: the same word as is used in Hebrew for "friend". This is an excellent picture of forming a true community and an excellent example of why one needs to learn the original language. Such nuances do not come out in translations.

20. And he made the boards for the Tabernacle from acacia timbers standing upright.

21. The length of the board was ten cubits, and a cubit and a half was the width of the one board.

22. The one board was connected by two pins--one to one [another]. Thus he did for all the boards of the Tabernacle.

23. And he fashioned the boards for the Tabernacle: twenty boards for the south side toward the right,

Right: Directions were measured when properly "oriented"—that is, facing east. North is a direction associated with judgment (Yirm. 1:14) especially by invasion (Yesh. 14:31; 41:25; Yirm. 1:13-15; 50:3,9,41; 51:48; Yehezq’El 26:7) and even the domain haSatan coveted (Yesh. 14:13), and is therefore the “left” side. The tribe of Dan, from which the counterfeit Messiah is believed to come and which is not among the firstfruits in Rev. 14, headed the northern camp of Israel. (Num. 2:25) The entryway to the Tabernacle court was on the east side, so "the right" as used here is as it would be seen from YHWH's throne between the two kh'ruvim.

One "foot" of silver with two slots held half of each board in its groove so that the two were held together stably. (v. 30) A hole running the whole width of the board ran through its narrow side so that several boards could be held together firmly by a long pole that slid through them all (v. 33). Then there were also clasps (the Aramaic says "hinges") on the outer side of the boards, holding two together (v. 22) for added sturdiness.

26. and their forty silver sockets--two sockets under the one board and two sockets under the [next] one.

27. And he made six boards for the westward side of the Tabernacle.

28. And he made two boards for the corner posts of the Tabernacle on the two flanks.

Flanks: literally, "thighs"; Aram., "far end". Possibly on the east side, to support the curtain that formed the entryway that could open. Or these may have been on the west as well (as in v. 32). In any case, like thighs, they bore the greatest weight of any piece. The Hebrew word for “boards” meaning “splitting off”.

Even: literally "twinned" or “coupled”. Being even at the bottom, they would be straight all the way up.

31. And he made bars from acacia wood: five bars for the boards of the one side of the Tabernacle,

32. and five bars for the boards of the second side of the Dwelling Place, and five bars for the boards of the Dwelling Place for the westward flanks.

Second side: the north side (v. 25). Flanks: or possibly, back corners.

34. And he overlaid the boards with gold, and he made the rings gold (as housing for the poles), and he overlaid the bars with gold.

Gold: the part closest to the Dwelling-Place had to be of the purest metal.

36. And he made four pillars of acacia for it, and overlaid them with gold. Their nails [were also of] gold, and he cast four sockets of silver for them.

Nails: or hooks.

38. Its five pillars also, with their nails, their capitals, and their binding-rings he overlaid with gold, but their five sockets were of bronze.

The footings, which touched the earth, were always of a metal one step more inferior than the one further inward, closer to the indwelling presence of YHWH. There has been little new information in this chapter, but the key theme is that they actually succeeded in completing the work the way YHWH told Moshe to have it done. (v. 1) It was no longer a pattern; it was now a three-dimensional reality, but still a picture of something greater which is up to us to bring to reality—an even more challenging task.

CHAPTER 37

More detail about the teachings behind the things in this chapter is found in chapters 25, 26, and 30. The point here is that B’tzal-El is following orders “to a T”, with no excuses. He did it just as he was told to do it. YHWH chose him because He knew he would. And he is honored for it to this day. Is YHWH’s work what you are honored for?

Gold itself represents purity or what is heavenly (and hence, where heaven meets our realm, the Messianic Kingdom). So is it not redundant to specify “pure gold”? The term for “pure” here is one of ritual cleanness, which is symbolic of unselfishness. Thus this unification of Israel which is typified by the Ark is to be covered with selflessness. The inside must match the purity of the outside--as Yahshua said, "Either make the tree beautiful and its fruit also useful, or make the tree corrupt and its fruit corrupt." (Matt. 12:33) One reason the pig is particularly mentioned as not being kosher is that it looks kosher on the outside--it has a cloven hoof. But you must study it more carefully to realize that it does not chew its cud like the cow, both to purify the food physically and to be a picture for us to emulate as we meditate on YHWH's words day and night. Our thoughts, concerns, desires, and motivation must match our outward actions. If there is too much pressure from the outside, unmatched by inner pressure, a thing will collapse, while if the opposite is true it will explode. Everyone represents himself as having pure motivation, and even children have excuses for why what they did is not wrong. Most believe their motives are right, but often we are ignorant of what is right, or did not think through the possible consequences of our actions. What many call the “Golden Rule”, “Do to others what you would want them to do to you” (Mat. 7:12) includes the next verses as well: “Enter through the narrow gate…” because “doing to others” IS the narrow gate. It is not the fullness of “golden” motivation, but it is the beginning of the path. Simply put, it means, “Take care of one another.” The 1970s taught us that no one else would take care of us, so we have to look out for self, no matter how much it hurts others. To alleviate the guilt this inevitably brings, peoplereach out to care for people in other continents that they do not even know, rather than those close at hand. But the more we practice the latter, the more natural it becomes, like anything else. This is how we acquire the “gold” to overlay our hearts. As we begin to do selfless deeds which give us the appearance of goldenness on the outside, the wooden box may still be showing on the inside, but the more we train ourselves to do the right things, the more it spreads to the inward motives. Many claim to be golden on the inside, saying, “YHWH knows my heart.” But what looks like gold may only be aluminazed gold plating. It will all be tested. If we have not plated it on the inside, the box will still burn, though there is gold on the outside, and it will be lost as well. Fire does not burn in the same place twice, so if we judge ourselves rightly, when His test comes, there will be nothing left to burn up. (1 Corinthians 11:31) This box will contain the Torah! If we are golden both inside and out, w too can have the Torah written on our hearts. And we mus not just believe it and carry it out, but desire the Torah as well—the hardest job of all. Evn when eradicating self, if we do it to receive a reward, the desire is not golden. Maturity is getting beyond “What’s in it for me?” to how all will benefit from Yahshua’s reign. This is one of the pitfalls of building a community that cares for one another—that people are attracted to the community because it means someone is always there when they need help. This is a building block of the Kingdom, but it will pass away when the fullness comes. Our real desire must be YHWH, or we will defile the Torah even as we obey it. Community is not even about Israel. It is about the fact that YHWH wants a people. If He changed His mind and wanted us to leave His presence, would we be willing to do it just to please Him? He will not, because He has made promises, but it is worth considering what we would still be willing to do if there was no benefit in it for ourselves. The Torah is the key to having His presence dwell among us again, so we must get the box right to contain it properly. As Hillel said, “The rest is commentary; go and learn.” The learning is necessary if we are to bring about a golden exterior, but to let it spread inward, we have to practice what we learn. We cannot leave out a single step, or we will not have the fullness. One day we will no longer search for the ark of the covenant (Yirmeyahu 3:16), because when we have full understanding of the discipline of how to love one another and “do unto others”, we will have become the ark. And one caveat: Loving our neighbor means wanting him to obey the Torah, not wanting him to feel nice; otherwise the “Golden Rule” will not work in real life. The narrow way is difficult enough to commit ourselves to, but we must also hold our neighbors to being responsible people. Desires and thoughts should “trickle down” from a pure motivation. But sometimes, especially at first, “our thoughts are not His thoughts” (Yeshayahu 55:8) and we need to act contrary to our natural inclinations in order to please YHWH. Even Yahshua had to go against His own inclinations to obey YHWH’s will. Israel agreed to “do and listen”—simply obey and thereby learn to understand His ways through what He asks us to do. This is meant to change the way we think. The only way to cover it with gold is to dip it in (surround it with) gold—to fill our lives with only what pertains to the Kingdom. We need to avoid deliberately exposing ourselves to things that will turn our hearts in the opposite direction. Since the chest is made of so many pieces of wood, these defiling factors will not only affect individuals, but all those around us. We cannot avoid rubbing shoulders with those whose purpose is not the Kingdom, but do not take their ways into yourself. In Scripture, a symbol of our motivation is fire, and bringing “strange fire” is a cause for Him to cut us off from Israel. (Lev. 10) So we need to aim each other toward His motivations. But sometimes we can be deeply involved in selfless causes which nonetheless mean nothing to YHWH. Our selflessness must be combined with promoting and bringing about the Kingdom as well. That is His heart’s chief desire and Israel’s only responsibility— as noble as feeding the others in the world who are hungry, etc., may be. His purpose is for us to be His people, dwelling in unity in His Land under His Son’s rule, with our hearts inclined to Him. Anything that does not focus on these purposes is extraneous and irrelevant to our calling, and will merely drag us down.

4. And he made [separate] poles of acacia wood, and overlaid them with gold.

Over and over in Scripture we see wood (or trees--the same word in Hebrew) representing corruptible humanity. Overlaying wood with gold represents the atonement that allows us as sinful, mortal beings to participate in holiness and in building or furnishing YHWH's dwelling place. The word for “overlay” is identical with one meaning to expand our outlook and transfer it to action. This can only take place after we are unified.

What is made to contain the covenant is portable. To some extent, we can keep YHWH’s covenant anywhere in the world. It is binding on us wherever we go. We have no Temple now, but this should never be an excuse for not getting as close as we possibly can to obeying His commands precisely. What we can do in our exile is still enough to consume our entire lives, and the remembrances of the fullness will prepare us for the day in which they are no longer rehearsals but the real thing. We can apply Torah principles to situations it does not mention directly, as King Shlomoh did when the two prostitutes claimed the same child. Running water is an apt picture of Torah, because it is not locked into one place, but works in situations we do not automatically associate with “relgion”.

This chest itself is not the treasure, so much as what is in it and what it is designed to support. Our job right now is to make the box suitable to have this special lid placed upon it. If our selfless deeds are done begrudgingly (see note on v. 2), the inside of the box is not yet covered with gold, and the lid cannot be set in place yet, and thus YHWH has no place to rest His presence; He can only come visit at times when He finds us sufficiently purified. What He really wants is a permanent dwelling place. To adapt a phrase from a modern movie, “If we build it, He will come.”

Like the menorah that has symmetrical halves flanking the "leader that came to serve" or "true vine" in the middle, so too the kh'ruvim really form the framework for the One Who sits between them. They can represent two kingdoms that came from one father (Yaaqov) but who now look at the Messiah from two different viewpoints. Neither has to do the other's bidding, but only follow the instructions of the Master who sits between them. The sages say they are also considered to be “woven together” as a husband and wife (one meaning of the word for “protective enclosure” in v. 9), two yet one, typifying YHWH and His bride, the complete people of Israel.

9. with the kh'ruvim spreading their wings upward, forming a protective enclosure over the atoning-cover, with their faces each toward his brother; the faces of the kh'ruvim were toward the atoning-cover.

Protective enclosure: screening, hedging in, shutting off the approach of anything from outside—the duty of the kh’ruvim when Adam and Chavvah were cast out of the Garden of Eden as well. Faces toward each other, yet faces toward the cover: This sounds contradictory, but it is not, because of what was under the cover—the Torah, which is the basis for re-establishing relationship both with one another and with YHWH. Compare Yahshua’s promise that wherever two are gathered in His Name, He is present IN THEIR MIDST. (Mat. 18:20) The Talmud says the kh’ruvim depicted male anmd female in an intimate embrace. How does this square with the fact that it literally says “[each] man to his brother”? The masculine is inclusive in Hebrew, but we also have to be in harmony with our brothers in order to be a bride to YHWH. (Mat. 5:24) When we let Him down, He looked at the covenant and decided to have mercy and spare us. We look at the covenant to learn how to be a better wife to Him. between brothers. When both parties look at it and desire one another, another piece of the Kingdom will be in place.

11. And he overlaid it with pure gold, and made a border-molding of gold for it, all around.

If the border was not properly placed, the box could not support the cover. Once our actions and motives are in line, He fences them in. We are to act as one another’s borders. None of us alone as individual pieces of wood can support His weightiness (authority); only the completely gold lid (the Kingdom) can do that. If there is no proper foundation, He cannot arrive to rule over us.

13. Then he cast four gold rings for it, and set the rings on the four edgings that were for its four legs.

14. The rings were flush against the rims, [as] housings for the poles to carry the table.

Flush against: or, parallel to, alongside, corresponding to.

To carry: This Dwelling-place was mobile until it came to its final resting place, where He has set His Name. But YHWH said to build its furniture right away, though it would be some 400 years until a House replaced the tent. Likewise, we must not put off working for the Kingdom until it is already here. Those who do not participate in building the Kingdom do not inherit the places of authority in it either. If we are not faithful in the least things, He knows He cannot trust us with the greatest. (Luke 16:10)

This table is approached before the covenant can be reached, for what it represents it central to the covenant. There is an intimacy even in eating together, which is why we have feasts at weddings. If we feed the witnesses, we hope they will become unified. This is YHWH’s table. It shows He receives Israel as His family, because the loaves representing all twelve tribes are on it. At the end of each week, the priests consume the bread on YHWH’s behalf, showing that He becomes one with that bread. This is done on the Sabbath, which is appropriate, for it is when we are all together. While this table itself is partly of wood, it can only be served by utensils that are entirely of gold. Though for a season He chooses to have men in the middle of some of the things He does, some things He fashions miraculously by Himself. Things from outside the Kingdom would defile this table that represents the unity of all twelve tribes of Israel.

Hammered of one piece: When all else is equal, the best craftsmen are those with the best tools. A special hammer is required to accomplish the shaping of gold without adding anything to its surface. In the same way, special tools, possibly custom-made and never seen before, are needed in order to make Israel one piece again. No one else has these tools. Questioning our desires and motives is one of the tools to help us get there more quickly.

LXX: "the stem solid, and branches from both its sides" (literally, "balanced supporting-shafts").

LXX: "And blossoms proceeding from its branches, three on this side, and three on the other, made even with each other".

The menorah itself: i.e., the central post. It was known in ancient times as the shammash, or servant.

22. Their knobs and their branches were part of it; all of it was one [piece of] workmanship hammered from pure gold.

I.e., it is all one piece; the branches, etc., were not made separately, then attached later. The menorah that has been made for the next temple was cast from gold poured into a mold, to be replaced when the ancient technique is again discovered. We are all branches of some tree, but regardless of what we sprouted out of, this lamp is now our family tree. It has six branches, the number of a man, springing from the “servant”, which is a picture of one unified man springing from the Messiah’s works and the standards he set. If you are part of Israel, this is your family tree. It is an almond tree, which is the first sign of new life after the winter. The Hebrew term for almond (tree) means “watchful”, “awake”, or “alert”, for one watches it to know that Passover is coming soon. It is thus made up of those who are on constant lookout for how to ascend closer to YHWH. In Hebrew, the word for a tree and a word for its fruit are the same, because a tree is known by its fruit. In order to keep paying attention to His Kingdom, we have to throw off much baggage, such as excuses, which are heavy things to carry and only weigh us down. If we are alert to what can be done to bring His Kingdom sooner, we will need no excuses when the tests come, for we will anticipate the needs and act on them.

24. From a talent of pure gold he fashioned it and all of its implements.

Its implements are necessary to increase the heat, so that the incense can ascend.

A part of it: shaped from the same piece, not attached separately. This altar is the only piece of tabernacle furniture that has only whole numbers as its measurements--no half-cubits at all. Incense represents prayer, and so it may be teaching us that prayer must be whole-hearted or it has little result: Yaaqov writes, "The effective, fervent prayer of a righteous man avails much." And prayer is rooted in the concept of judging ourselves rightly so we can ascend as an aroma that pleases YHWH. We judge ourselves better as the heat increases.

27. Then he made two gold rings for it, from under the border-molding on its two joist-beams on its two sides, as housings for the poles to carry it by.

Joist-beams: or simply, holders.

29. Then he prepared the holy oil for anointing, and the pure incense of fragrant spices, the workmanship of a compounder of perfumes.

Compounding perfumes might not have been Betzal-El’s specialty, but he had to give YHWH what He asked for. There was no choice but for it to be done rightly. If he could not do it, he either had to find someone who could or learn to do it himself. Sometimes our natural inclinations serve us well; other times they betray us heavily. A blacksmith is not the one to make perfumes, because throwing oil or incense into a forge will ruin it. But if the Kingdom is to be built, someone has to build it. Every piece of furniture is important, or it will not truly be YHWH’s dwelling place, but only a tent. No one can rest comfortably until it is all built.Out of all of Israel, only three men had the vision; the other craftsmen all had to hear what they had seen and carry it out. We, too, cannot all physically see the individual pieces of the dwelling place YHWH wants, yet we need to bring them about. Where one sense is weak, another often fills the gap. Blind men can “keep their ear on the ball” and play baseball successfully, possibly because they are not distracted by the sight of other things. If we cannot see what needs to be done, there is always someone who can; not everyone knows, but some do. If your vision is weak, call on another sense to fill in. Sh’ma: “Hear, O Israel.” Hear the vision by hearing the instruction to become the one man the words of the Torah describe.

CHAPTER 38

"Altar" in Hebrew is from a word meaning “from [the] slaughter”, for though it is the “hearth” of Israel (the center of the nation’s family life, where the fire was always kept burning), this life comes from another’s dying—a foreshadowing of Israel’s reunification being made possible by Yahshua’s death and our own dying to self. The word for ascending can also mean “stairway”. So this altar could also be called the “stairway from slaughter”. Israel’s descendants have never ascended all the way up the ladder. Today we have another open door to do so; let us not fail. We have to go beyond all the mentors that have led us up some of the steps, and reach the top. It requires getting past Yahshua’s death and resurrection into life as the Israel that YHWH has always intended. This altar’s dimensions, 5x5x3, result in 75 cubic cubits. Acts 7:14 tells us that the whole household of Yaaqov when he first came to Egypt was made up of 75 souls. The word-phrase “for Adam” in Heb. has the numeric value of 75, for it was for the sake of the restoration of the image of YHWH that had first been seen in Adam that the nation of Israel was launched from these 75 persons.

Horns: literally, a part “shooting forth” from the altar, not bull horns, for YHWH had just been incensed by the incident of the golden calf. They represent the four corners of the world where the descendants of Israel have been scattered and from where they need to be recalled. Bronze often represents the things that must be dealt with by fire so they will not longer be tainted. But it can also simply relate to earthly things—the “world of action” in Hebrew mystical terms, for the Glad News relates to Yahshua’s physical offering of Himself, our literal turning away from sin, and our return to our physical ancestry and inheritance of a physical Land so His Kingdom may come and His will be done on earth as well as in heaven.

4. Then he made a meshed grillwork of bronze under its ledge extending [downwards] toward its midpoint,

5. and he cast four rings for the four extremities of the grating, as housings for the poles.

Housings: LXX, "wide enough for the bars".

6. Then he made the poles of acacia wood, and overlaid them with bronze,

7. and he inserted the poles into the rings on the side-beams of the altar, to carry it with. He made the altar hollow with [wooden] panels.

8. And he made the bronze washbasin, along with its bronze base, from the mirrors of the women mustered for war who assembled at the doorway of the Tent of Appointment.

Assembled: usually used in reference to battle. Donating their mirrors was a picture of giving up their vanity, which is necessary if a true community is to be formed. But tradition says that since these women had the mirrors in Egypt, they used them for the building up of the nation of Israel even before they donated it for another holy use. Though the men came home utterly exhausted from their slave-labor, the women made themselves so attractive with their mirrors that the men were still given strength to procreate. "Women mustered for war": the word is the same as in YHWH-Tz'va'oth--the "Master of Hosts" or armies. Only men were numbered for physical warfare, but we are speaking of spiritual warfare here. It was the practice to have crowds of people (it does not say just men) outside praying at the hour of the burning of incense. (Lk. 1:10) The root word for "pray" in Hebrew means to render a judgment call like an umpire--in other words, to examine closely (as one would do in a mirror) and make a decision. Since the washbasin was made from mirrors, it would be highly reflective, so that when the priests came to wash their hands and feet, they could also examine their faces--a picture, Yaaqov tells us, of looking into the Torah to find out who we really are and making sure that our actions measure up to what YHWH has already made us by putting within us the spirit of the Messiah--the Second, Restored Adam. (See also Philippians 2:12-13; Ephesians 2:8-10) Hirsch points out that articles normally used to stress physical experience have been transformed into something that represented keeping oneself holy. The washing symbolizes repentance. “Mirrors” stems from the word for “a vision”. So underlying the literal level, the deeper meanings of the words here denote, “Repentance is brought about by the visions of the army mustered at the opening.” This doorway is exactly where YHWH told Qayin that sin crouches, awaiting its invitation. (Gen. 4:7) There armies that our evil inclinations can be allied with, and we could say women especially threaten the gates of men. So He tells us to write His words on the doorposts (Deut. 6:9), so that, as by the blood of the Passover lamb placed on the doorposts, the destroyer can be held at bay. (Ex. 12:23) But if we do not take steps to close off the doorway, we will be destroyed. Remember that the priests had to wash their hands and feet here or be in danger of death. (30:20) This carries over to anyone who serves YHWH; without reprentance we cannot draw near. (Mat. 5:24) The vision of the armies of heaven at our disposal (2 Kings 6:17) can also give us the courage to ally our righteous inclination with them and win the battle. We are responsible for what we let in the door, whether we asked it to come or not. We must choose not to let our appetites make unholy demands on us. For Israel there are only two kinds of things in the world—what is holy, and everything else. We empower one side or the other with every decision, whether we intend to or not. This washbasin is also of bronze, reminding us that we cannot repent only in our minds, but must take concrete physical steps to secure our hearts against the temptations at the door. Repentance also includes not only not repeating a wrong we have done, but undoing it. We cannot call upon our allies (YHWH and those in Israel who have not turned their gates over to the enemy) unless we are taking steps to fight the temptations as well. We create the breaches in the walls of the New Yerushalayim that empower the enemy by our physical actions and decisions. We have the right to ask for armed guards, but we must respect them and “pay” them, or they will not remain. But another reason there is an army of women is that women tend to be more spiritually-minded than men, and often the righteous women far outnumber the righteous men. Another aspect of the mirrors will be discussed later in the chapter.

Enclosure: or, courtyard. It did not physically keep out anyone who did not respect it, though later it was guarded by armed men, but it defined a set-apart area, which corresponds with fences around the Torah itself to keep us protected as part of the household as long as we remain inside. 100 by the cubit: LXX, A hundred cubits on each side.

Nails: or hooks. Twenty: “His place” has the numerical value of 20. “The Place” is a common title for the Temple Mount where the successor to the Tabernacle would finally rest.

11. Then for the northern border, a hundred by the cubit; their pillars twenty, and their bronze socket-bases twenty; the pillars' nails and their attaching clasps were of silver.

12. And for the western border, drapes of fifty by the cubit, their pillars ten and their socket-bases ten; the pillars' nails and their attaching clasps were of silver.

13. Then for the eastern border (toward the sunrise), fifty cubits.

14. Drapes of fifteen cubits to the shoulder-support, their pillars three, and their socket-bases three.

15 is the numerical value of the Hebrew for “His garment”, which corresponds to this outer curtain and later to the veil at the entrance to the Holy Place in the Temple.

15. And for the second shoulder-support from this [side] and that of the enclosure's gateway, drapes of fifteen cubits, their pillars three, and their socket-bases three.

16. All the drapes surrounding the enclosure were of fine-twisted linen,

17. and the socket-bases for the pillars [were] of bronze; the pillars' nails and attaching clasps [were] of silver, the plating over their capitals of silver, and all the pillars of the enclosure were being banded together by silver.

Hirsch points out that "this repeated insistence on the silver which was on the pillars of the forecourt seems to wish to stress the contrast to the copper feet, and thereby...the symbolic meaning of the forecourt as the place for self-betterment, self-refining... The whole appearance of the pillars represented the upward struggle from the standpoint of that of copper to that of silver.”

19. Their pillars [were] four, their bronze socket-bases four, their hooks of silver, the plating of their capitals of silver, and their attaching clasps of silver.

20. And all the stakes of the Dwelling-place and the enclosure all around [it were] of bronze.

The tent pegs are the smallest part, but by no means inconsequential. The Tabernacle could never be set up without them. The Holy of Holies was the smallest room in the Temple complex, but that is where YHWH chose to rest His presence. We must not despise the small things. (Zech. 4:10) Ezra 9:8, 9 says it is YHWH’s special grace that we are allotted a stake in His Holy Place, for it sustains us during our time of servitude, showing that He remembers us in our exile. Yeshayahu 22:23 identifies this same “peg” or “nail” as the Messiah. The stakes are bronze, for the Messiah’s work was an earthly one; Yahshua was no apparition. He was a manifestation of as much of YHWH as flesh could contain (Col. 2:9), though no house or tent—even the “earthly house of a tent” of His body ( 2 Cor. 5:1)—could ever contain YHWH fully. (1 Kings 8:27) Bronze also represents judgment, and if it were not for the “minor” judgments we make every day, the “larger” aspects of the dwelling-place for YHWH would fall down.