This Shabbat, the making of the furniture inside the mishkan begins. Bezalel, whose name means “in the shadow of God,” was chosen to lead the work. He started with the first three sacred and most important parts of the mishkan: the Ark, the Mercy Seat, and the Cherubim.
The Ark, made of acacia wood, is called aron in Hebrew, meaning “chest.” Inside it the covenant would be placed. The word covenant in Hebrew is brit, meaning “constitution” or “ordinance.” In this way, God desires that His covenant be placed in our hearts (which are located within our chest).
First, the Ark was made of wood and pure gold. Why did it need to be combined? Like other commentators, I believe it foreshadows Yeshua. The acacia wood, which is hard and strong in texture, speaks of His humanity and endurance, while the gold speaks of His Kingship and divinity.
When He was born in Bethlehem of Judea in the days of Herod the king, wise men from the East came to Jerusalem, saying, “Where is He who has been born King of the Jews? For we have seen His star in the East and have come to worship Him” (Matthew 2:1–2). This troubled Herod, so he planned to destroy Yeshua (Matthew 2:13). When He comes again, He will be the KING OF KINGS and LORD OF LORDS (Revelation 19:16).
The wood and the gold together show us that God humbled Himself, taking the form of a bondservant and coming in the likeness of men (Philippians 2:7–8), so that He could intercede on our behalf.
1 Timothy 2:5
“For there is one God and one mediator between God and men, the man Messiah Yeshua”
Another insight about the Ark is that it represents the throne of God on earth. The Ark was placed in the Most Holy Place, and God declared that He would meet with His people there.
Exodus 25:22 says:
"There I will meet with you, and I will speak with you from above the mercy seat, from between the two cherubim."
The Ark foreshadows Messiah Yeshua as the dwelling place of God's presence among men. Just as the presence of God rested above the Ark, the fullness of God dwelt in Yeshua.
Colossians 2:9 says:
"For in Him dwells all the fullness of the Godhead bodily."
Just as the Ark carried the covenant inside it, Yeshua carries and fulfills the covenant of God.
The Ark was hidden behind the veil and could only be approached through the priesthood. But through Messiah Yeshua, we now have direct access to the presence of God.
Hebrews 10:19–20 says that through His sacrifice we now have boldness to enter the Holy Place.
Second, the Mercy Seat, which in Hebrew is kaporet, means “place of atonement.” Once a year, during Yom Kippur, Aaron would go inside the Most Holy Place with the blood of an innocent animal. He would sprinkle the blood on the mercy seat on the east side seven times (Leviticus 16:14).
Atonement means “to cover,” and interestingly, the Mercy Seat is the cover of the Ark. The blood of the innocent sacrifice covered the sins of the children of Israel. However, in Romans 3:25 Paul used the word propitiation, meaning not only covering but full payment. This is what the blood of Yeshua did for us, He paid fully for our sins.
The Mercy Seat is not only the place where sin was covered, but it is also the throne where God's justice and mercy meet.
During Yom Kippur, the High Priest sprinkled the blood of the sacrifice on the Mercy Seat so that the sins of Israel would be covered.
But Messiah Yeshua fulfilled this in a greater way. His blood was not offered repeatedly but once and for all.
Messianic teachers often point out that the Greek word used here refers to the same concept as the kaporet, the Mercy Seat.
This shows that Messiah Himself became our Mercy Seat, the place where forgiveness is given.
Amazingly, the Mercy Seat was placed between the cherubim. Psalm 99:1 says:
“The LORD reigns; let the peoples tremble! He dwells between the cherubim; let the earth be moved!”
The cherubim, in Hebrew keruv, means “guardians.” In Genesis 3:24 we read that God placed cherubim at the east of the Garden of Eden to guard the way to the Tree of Life.
Our Torah portion says that the two cherubim spread out their wings above, covering the mercy seat with their wings, facing one another, and their faces were toward the mercy seat (Exodus 37:9), as if guarding something sacred.
The cherubim on the Ark faced one another while looking down toward the Mercy Seat.
This position is very significant. The cherubim appear to be watching the place where the blood is applied.
Many teachers connect this with another scene in the resurrection of Yeshua.
In John 20:12, when Miriam Magdalene looked into the empty tomb, she saw two angels sitting where the body of Yeshua had been laid, one at the head and one at the feet.
This mirrors the image of the two cherubim on the Mercy Seat, with the place of atonement between them.
The empty space where Yeshua had lain becomes a beautiful reminder that atonement had been accomplished.
Third is The Table for the Showbread which was also made of acacia wood overlaid with pure gold. Since the Israelites were in the wilderness, the showbread reminded them of God's provision. In Leviticus 24:5–9, Aaron and his sons were instructed to eat the bread every Shabbat.
Despite the difficult journey in the wilderness, where food was hard to find, God provided bread. This bread also foreshadows Yeshua as the Bread of Life from heaven (John 6:35).
The showbread is called Lechem HaPanim in Hebrew, meaning “Bread of the Presence.”
Twelve loaves were placed on the table, representing the twelve tribes of Israel continually before the presence of God.
This points to Messiah Yeshua as the sustainer of Israel and the nations.
Yeshua declared in John 6:35:
"I am the bread of life. Whoever comes to Me shall never hunger."
Just as the bread was always present before God, Yeshua continually represents His people before the Father.
Another insight is that the bread was renewed every Shabbat, reminding us that God's provision is continual and faithful.
Fourth, The Menorah, which was made of pure gold and stood in front of the table of showbread. It had seven branches adorned with almond blossoms. The menorah provided light inside the mishkan so that Aaron and his sons could serve God.
The menorah also foreshadows Yeshua as:
- The Light of the World (John 8:12)
- The True Vine (John 15:1,5), apart from whom we cannot bear fruit.
The Hebrew word for almond is shaqed. Of all the trees, the almond tree is the first to awaken from the sleep of winter. Therefore, it reminds the Israelites and us to remain spiritually alert and ready to serve God.
The Menorah was made from one solid piece of pure gold, hammered into shape.
Messianic teachers often point out that this symbolizes unity and divine origin. The branches were not separate pieces but part of one structure.
This reflects Yeshua’s words in John 15:5:
"I am the vine, you are the branches."
Just as the branches of the menorah were connected to the central shaft, believers receive life and light from Messiah.
Another insight is that the menorah resembles a living tree, often called the Tree of Life in many teaching illustrations.
This connects the Tabernacle imagery back to the Tree of Life in the Garden of Eden, showing that through Messiah the way back to life is restored
Chapter 37 ends with Bezalel making the altar of incense and the anointing oil. The incense represents prayer according to Psalm 141:2:
“May my prayer be counted as incense before You; the lifting up of my hands as the evening sacrifice.”
At the beginning of chapter 38, Bezalel made the altar of burnt offering, which was the first thing seen upon entering the gate of the courtyard.
The Hebrew word for burnt offering is olah, meaning “to ascend.” It refers to something going up like steps toward God. When the sacrifice was burned, the smoke ascended to God as a pleasing aroma (Leviticus 1:9).
The instruction was that the fire on the altar must remain burning all night until morning. This shows that God is always ready to receive those who come to Him in repentance.
2 Peter 3:9 reminds us:
“The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.”
The incense burned continually before God and represented the prayers of His people.
The altar of incense as a picture of Messiah Yeshua as our intercessor.
Hebrews 7:25 says:
"Therefore He is able to save completely those who come to God through Him, because He always lives to intercede for them."
Just as the fragrance of incense rose continually before God, the intercession of Yeshua continually rises before the Father on behalf of His people.
The burnt offering also foreshadows Yeshua. He offered Himself as the Lamb of God, slaughtered, crucified, and sacrificed for our sins.
The bronze altar was the first thing a person saw when entering the Tabernacle courtyard.
This teaches that approaching God always begins with sacrifice.
John 1:29 says:
"Behold! The Lamb of God who takes away the sin of the world."
Before anyone could approach the Holy Place, the issue of sin had to be dealt with. In the same way, access to God today comes only through the sacrifice of Messiah.
Next, Bezalel made the bronze laver from the contributions of the women who served at the entrance of the tent of meeting. Aaron and his sons were required to wash their hands and feet before entering the mishkan.
Likewise, Yeshua cleanses us from our sins.
Hebrews 9:13–14 says:
“For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, how much more shall the blood of Christ… cleanse your conscience from dead works to serve the living God.”
Finally, the courtyard was constructed as a boundary around the mishkan.
The laver was used for ritual washing before the priests could minister.
This connects with spiritual cleansing through Messiah.
Ephesians 5:26 says that Messiah cleanses His people with the washing of water by the word.
This reminds believers that after receiving atonement, we must continue to walk in daily cleansing and holiness.
What can we learn from this?
First, it provided separation. The courtyard separated the sacred place from the camp of Israel, because not everyone could enter—only Moshe and the priests.
Second, it protected the holy work being done inside. The courtyard also foreshadows Yeshua. Through His blood, we are separated from sin.
Ephesians 1:7 says:
“In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace.”
Notice that there was only one entrance into the courtyard.
This points directly to Yeshua's words in John 10:9:
"I am the door. If anyone enters through Me, he will be saved.
Just as there was only one gate to enter the Tabernacle, there is one way to approach God through Messiah Yeshua.
A house provides shelter, but the furniture inside provides what we need for daily life. In the same way, the mishkan illustrates the complete work of Messiah Yeshua for our salvation.
Our Torah portion repeatedly mentions the word “he,” referring to Bezalel, the chief artisan. Similarly, Yeshua alone is the Author and Finisher of our faith, who endured the cross and now sits at the right hand of God (Hebrews 12:2).
The altar reminds us that before we can approach God, something must die, our sin, our pride, and our old life.
What is one thing you need to lay on the altar today so that your life may rise as a pleasing offering to God?
God is not only concerned with building a sanctuary around us, but a sanctuary within us.
What part of your life today needs to become a sacred place where God's presence can dwell?
-- H A F T A R A H P O R T I O N --
In the Haftarah portion, the Ark of the Covenant was brought into the Temple that King Solomon built for God. The Ark represented the very presence of God among His people, and its placement inside the Temple showed that the same God who dwelled in the wilderness Tabernacle was now dwelling among Israel in a permanent house.
King Solomon prepared an extravagant celebration for the dedication of the Temple. He invited the elders of Israel, the respected leaders of the tribes, and the chief fathers of the families. These leaders were responsible for guiding the people in obedience to the Torah.
Although Solomon finished building the Temple in the eighth month, he chose to dedicate it during the seventh month, which coincided with the Feast of Sukkot. During this feast, a great assembly of the people gathered in Jerusalem, making it the perfect time for the nation to witness the dedication of God's house.
After the Ark of the Covenant was placed inside the Temple, the cloud of God's presence filled the house so that the priests could not stand to minister. This cloud was the visible sign of the Shekinah glory of God.
We remember this moment with what happened earlier at Mount Sinai when God first revealed Himself to Israel. God told Moshe:
Exodus 19:9
"Behold, I come to you in the thick cloud, that the people may hear when I speak with you and believe you forever."
Just as God was present when the covenant was first given, He was also present at the dedication of the Temple. This shows that God remains faithful to His covenant with His people. As Hebrews 13:8 reminds us, He is the same yesterday, today, and forever.
After the Temple was completed and God's presence filled it, King Solomon responded in three important ways.
First, Solomon blessed the LORD because God had fulfilled His promises. God had promised that He would choose a place where His name would dwell, and now that promise had been fulfilled in Jerusalem.
Deuteronomy 12:5 says:
"But you shall seek the place where the LORD your God chooses from all your tribes to put His name for His dwelling place."
Solomon recognized that what had happened was not simply a human accomplishment but the fulfillment of God's word.
This reminds us of David's heart in Psalm 34:1:
"I will bless the LORD at all times; His praise shall continually be in my mouth."
Whenever God fulfills His promises, the proper response of His people is worship and gratitude.
Second, Solomon prayed before the entire congregation of Israel. The parallel account in 2 Chronicles gives us a beautiful picture of what happened.
2 Chronicles 6:12–13 tells us that Solomon stood before the altar of the LORD in the presence of all Israel. He stood on a bronze platform that had been set in the middle of the courtyard. Then he knelt down before the entire assembly, spread out his hands toward heaven, and began to pray.
This act of kneeling in front of the whole nation showed humility and reverence before God. Even though Solomon was the king of Israel, he recognized that he himself was still a servant before the King of heaven.
His prayer begins with these words:
1 Kings 8:23
"O LORD God of Israel, there is no God like You in heaven above or on earth beneath, keeping covenant and showing lovingkindness to Your servants who walk before You with all their heart."
When we examine this statement more closely, the Hebrew words reveal a deeper meaning.
Solomon calls upon YHVH, the God of Israel, declaring that there is no other god like Him in the heavens (shamayim) or on the earth (eretz). He acknowledges that God keeps His covenant (brit) and shows lovingkindness (chesed) to His people.
However, Solomon also includes an important condition: God shows this covenant faithfulness to those who walk before Him with all their heart.
The Hebrew word lev (heart) in the biblical worldview refers not just to emotions but to the center of a person's thinking, decisions, and actions. It represents the whole inner life, our thoughts, intentions, and behavior.
Therefore, Solomon is teaching that God's covenant blessings are experienced by those who live in faithful obedience to Him. When His people walk in His ways, they experience His lovingkindness. But when they turn away from Him, His kindness may turn into discipline.
The apostle Paul wrote this same principle in Romans 11 when he speaks to Gentile believers who were grafted into the olive tree of Israel. Paul warns them not to become arrogant but to remain in God's kindness through faith and obedience.
Romans 11:22 says:
"Consider the kindness and severity of God: severity toward those who fell, but kindness toward you, if you continue in His kindness. Otherwise you also will be cut off."
In this way, Paul's teaching reflects the same truth that Solomon expressed in his prayer: God's kindness is experienced through a life of trust and obedience.
Solomon then raises an important question in his prayer:
1 Kings 8:27
"But will God indeed dwell on the earth? Behold, heaven and the heaven of heavens cannot contain You. How much less this temple which I have built!"
Solomon understood something very important about God. Even though the Temple was built as a dwelling place for God's name, God Himself cannot be confined to any physical structure.
God is not limited by space or location. He is omnipresent, meaning He is present everywhere at the same time. The God who fills heaven and earth cannot be contained within walls made by human hands.
Yet even though Solomon could not fully understand how this worked, he accepted what God had promised, that His presence would dwell in the Temple.
Because of this, Solomon asked God to hear the prayers that would be directed toward this place. He prayed that whenever His people cried out toward the Temple, God would hear and respond.
The Hebrew word used for hearing is shema, which does not simply mean to listen but to listen with the intention to act.
Solomon was asking God not only to hear the prayers of His people but also to respond to them with mercy and faithfulness.
The Temple was never meant to contain God. It was meant to remind His people where to seek Him.
Solomon knelt before the entire nation and prayed with humility, acknowledging that God is far greater than any temple built by human hands.
When you come before God in prayer, do you approach Him with the same humility, trust, and reverence that Solomon demonstrated before all Israel?
-- APOSTOLIC P O R T I O N --
Solomon wondered how God could dwell in a temple made by human hands… and the Apostolic writings answer the question.
In Apostolic, Peter reminded his audience (1 Pet. 1:1) about their status after coming to Yeshua as the Living Stone. The Greek word for coming is proserchomai which means "draw near to," and the Greek word for stone here is lithos, meaning "building stone."
To interpret this, those who drew near to Yeshua built up a spiritual house so that God could dwell with that person as His temple. Peter uses the prophecy of Isaiah in 28:16 that says:
"Behold, I am the one who has laid as a foundation in Zion, a stone, a tested stone, a precious cornerstone, of a sure foundation: 'Whoever believes will not be in haste.'"
Here, Isaiah prophesied the coming of the Messiah.
Since the body of a believer who drew near to Yeshua is now a temple of God, they become priests to offer up sacrifices acceptable to Him through His Son Yeshua. That's why Peter said in verses 9-10:
"But you are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of Him who called you out of darkness into His wonderful light. Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy."
This passage beautifully connects to both the Torah and Haftarah portions.
Messiah Yeshua as the Living Stone (v.4–6)
Just as the Mishkan in the Torah and the Temple in the Haftarah were built as the dwelling place of God’s presence, Yeshua is now the cornerstone of God’s spiritual house. He is “chosen and precious” to God. Believers are aligned with Him, just as the boards and furniture of the Mishkan aligned with God’s design. The rejection of Messiah by the world means not all in Israel recognized God’s glory in the Temple, but those who trust in Him become part of the living temple.
Believers as Living Stones (v.5)
The Torah portion highlighted priests offering sacrifices, and the Haftarah showed Solomon praying and blessing God in the Temple. Now, through Messiah, every believer is invited into that priestly calling. Each believer, as a “living stone,” contributes to the spiritual house, offering spiritual sacrifices: worship, obedience, and prayer acceptable to God.
Identity and Covenant (v.9–10)
Peter emphasizes that believers are a chosen generation, a royal priesthood, a holy nation. God’s presence is conditional upon faith and devotion, just as Solomon highlighted in his prayer that His covenant faithfulness is experienced when His people walk in His ways.
Peter declares that believers are called to declare the praises of Him who called them out of darkness into His marvelous light (v.9). Our lives now reflect the glory of God in Messiah Yeshua.
God no longer dwells only in temples made of stone, but in hearts made alive by His Spirit.
If your life is now God’s temple, what does your daily life reveal about the One who lives inside you?
Going back to my question earlier, what kind of dwelling place does Adonai truly desire?
God once dwelled in the mishkan and later in the temple in Jerusalem. But through Messiah Yeshua, He now desires to dwell within His people.
The true sanctuary God seeks is not just a structure of gold, wood, and stone but a heart surrendered to Him.
The connection of Parasha 72 is this…
The Mishkan and the furniture that Bezalel, Aholiab, and the gifted artisans crafted eventually led to the permanent temple built by King Solomon. Yet the temple made by human hands was broken. Then came a Solid Stone—the Chief Cornerstone, precious and chosen by His Father—to become the unshakable foundation of our faith. Whoever believes in Him will never be put to shame. But for those who refuse to believe, this same Stone will become a stumbling block and a source of judgment.
Remember, Bezalel and Solomon both came from the tribe of Judah, entrusted with building a house for God. Likewise, Yeshua, the Lion of Judah, alone strengthens the temple of our bodies because He is our Cornerstone. Let us therefore offer ourselves to Him as living sacrifices, holy and pleasing, and together build a temple for His name.
Through Messiah, God’s presence now rests within His people. Every believer is a living stone, a priest, a light, and a witness of His glory. Our obedience, devotion, and faithfulness are the spiritual “materials” that build His house today.
God does not dwell in buildings made by human hands; He dwells in hearts offered fully to Him.
Honestly ask yourself:
- Am I actively contributing to God’s dwelling in my life and in the community of believers?
- Are my words, actions, and choices building a house where His presence can rest?
May we intentionally build space for God in our life and remember that every act of faith, love, and holiness is a testimony that He dwells among us.
Shabbat Shalom,
Topher
***************************************************************************Sources:
blueletterbible.org
thirdmill.org
firmisrael.org
ourancientpaths.org
superiorword.org
thewarehouse.blog
allitleperspective.com
thebiblesays.com
The MacArthur Study
torah.class.com
