Parasha 66: The God Who Sanctifies

-- T O R A H   P O R T I O N --

Introduction:

When God called you to minister to Him, what were the processes you went through before you began serving Him?

In the last parasha, God told Moshe to take Aaron and his sons with him for a priestly ministry. Part of this calling involved the making of the holy garments that Aaron and his sons were to wear. So God filled the gifted artisans with the spirit of wisdom to make these garments.

For Aaron belonged the ephod, the breastplate with the Urim and the Thummim, the robe, the turban, the tunic, and the sash. For his sons belonged the tunics, sashes, and trousers. Their garments were for the glory and for the beauty of God.

Leviticus 19:2

“You shall be holy, for I the LORD your God am holy.” 

This Shabbat, our Torah portion focuses on the consecration and sanctification of Aaron and his sons as God’s priests. They had no role in building the mishkan, but now they were appointed to perform the most important task: to represent the children of Israel and to make atonement on their behalf.

Chapter 29 begins with God’s command to Moshe to hallow, sanctify, and consecrate Aaron and his sons, involving the following:

Bathing (v. 4) — The fulfillment of this is found in Leviticus 8:6: “Then Moses brought Aaron and his sons and washed them with water.” Bathing signifies cleansing and purity, essential because the God they would serve is holy. It also foreshadows the promised Savior, who would come without impurity.

Clothing (vv. 5–9) — After bathing, Aaron and his sons were to wear holy garments made by skilled men filled with the spirit of wisdom. These garments were for God’s glory and beauty and signified readiness to serve.

Anointing (v. 7) — In the Tanakh, kings, prophets, and priests were anointed for divine purpose and authority. In 1 Samuel 10:1, Samuel anointed Saul as commander over God’s inheritance. The Hebrew word mashach means “to anoint or smear with oil.” Aaron foreshadows Yeshua, the Mashiach (Isa. 61:1).

Offering (vv. 10–46) —

There are four offerings described:

The Sin Offering — A bull was killed at the door of the mishkan, and its blood placed on the horns of the altar. Psalm 18:2 refers to God as “the horn of my salvation.” The fat, kidneys, and liver were burned, covering the sin of the offerer.

The Burnt Offering — A ram was killed, and its blood applied to the right ear, right thumb, and right big toe of Aaron and his sons. This symbolized listening to, holding, and walking in God’s Word. Blood mixed with anointing oil was sprinkled on them and their garments, pointing to Hebrews 9:22 and foreshadowing Messiah Yeshua.

The Peace Offering — A ram of ordination was offered. Portions of the ram, along with unleavened bread, were waved as a wave offering and burned as a soothing aroma, showing God’s acceptance.

The Daily Offering — Two one-year-old lambs were offered daily, one in the morning and one at twilight, as a continual burnt offering at the door of the mishkan, where God met Israel, drawing them closer to Him.

Hebrews 9:22

“Without the shedding of blood there is no forgiveness.” 

What can we learn from the sanctification/consecration of Aaron and his sons?

God Is Holy

Since the creation of the world, we can already see the holiness of God, because on the seventh day He rested from all His work. Then He blessed and sanctified it, because in it He rested (Gen. 2:2–3). That is why He commanded mankind to remember the Shabbat and keep it holy. Sadly, Adam and Eve sinned, and their eyes were opened, and they found out that they were naked, so they covered themselves with leaves. But God clothed them with animal skins to cover their nakedness, and that is the reason why He told Moshe, Aaron and his sons, and the children of Israel, to kill a blameless animal and take the blood to cover (atone for) their sins. The holy God provided a remedy through animal offerings, but eventually He gave His Son Yeshua. And by that will, we have been made holy through the sacrifice of the body of Him once for all (Heb. 10:10). Holiness is not optional in the presence of a holy God.

It Is a Privilege to Serve God

When He called Moshe at Mount Horeb to serve Him, there was a point when he made excuses that he was not eloquent, slow of speech, and slow of tongue. Then God’s anger burned against him. In the case of the prophet Jeremiah, when God appointed him as a prophet, he told God he did not know how to speak because he was a youth. But God assured him not to be afraid, for He would be with him to deliver him (Jer. 1:4–9). From the world’s population, how many people are serving God? Precisely, it is few. So if God calls us to serve Him, let us grab the opportunity, because it is a privilege to serve the Holy King of the universe. John 12:26: “If anyone serves Me, he must follow Me; and where I am, there My servant will be also. If anyone serves Me, the Father will honor him.

God does not call the qualified; He qualifies the called and then sanctifies them for His glory.

If serving God is a privilege granted to only a few, how are we responding to His call?

We cannot approach a holy God casually. The question is not whether God is holy, He always is but whether we are willing to be made holy so we can truly draw near to Him.

-- H A F T A R A H P O R T I O N --

If our Torah portion is about the consecration of Aaron and his sons as priests of God, our Haftarah portion deals with the rejoicing of Israel's salvationand righteousness. Isaiah further reveals that Israel’s sanctification is not merely restorative but missional and priestly. In Isaiah 61:7, the prophet declares that instead of shame, Israel will receive a double portion, and instead of humiliation, they will rejoice in their inheritance. This double portion is not material alone—it reflects restored identity and covenant standing. Israel is being publicly vindicated as a people set apart by God Himself.

The prophet continues by declaring that Israel will be called “Priests of the LORD” and “Ministers of our God” (Isa. 61:6). This priestly language directly connects the Haftarah to the Torah portion, where Aaron and his sons were sanctified for service. Just as the priests were set apart to reflect God’s holiness in the mishkan, Israel as a nation is sanctified to reflect God’s glory before the nations. Their sanctification is not hidden; it is visible, public, and purposeful.

Isaiah emphasizes that the nations will recognize this sanctification: “All who see them will acknowledge that they are a people the LORD has blessed” (Isa. 61:9). God’s glory upon Israel becomes a testimony to the world. Sanctification, therefore, is not isolation, it is demonstration. God’s holiness displayed through a redeemed people causes the nations to see His faithfulness and righteousness.

In Isaiah 62, God declares that He will not remain silent until Zion’s righteousness goes forth like brightness and her salvation burns like a torch. This word reinforces that sanctification is both God-initiated and God-sustained. Israel does not sanctify herself; she is sanctified by the LORD for His name’s sake. Her new names, Hephzibah (My delight is in her) and Beulah (Married), signify covenant intimacy, delight, and permanence. From these two names we can see a restored Israel because they will no longer be called forsaken. So when the covenantal God decides to make an everlasting covenant with His beloved nation, He is really renewing a covenant relationship that has existed for a very long time. And the good thing is, Israel's salvation will burn like a lamp, and her righteousness will be seen by the Gentiles and God will cause it to emerge before all the nations. The sanctified people are not just restored servants but a beloved bride, rejoiced over by her God.

Soon, Israel will also be a crown of beauty and a royal diadem in the hands of God.

When God sanctifies a people, He does not hide them. He displays His glory through them before the nations.

If Israel’s righteousness is meant to shine like a burning lamp before the nations, then sanctification is not private devotion alone, it is public testimony. God restores, renames, and rejoices over His people so the world may know that He is faithful to His covenant. The question is not whether God will glorify His sanctified people, but whether we are willing to live in a way that reflects His glory without compromise.

-- APOSTOLIC P O R T I O N --

In Apostolic, the author of Hebrews shows the importance of salvation that we must not neglect because of what God did. He let His Son Yeshua to humble Himself by making Himself a bit lower than the angels just to suffer and die for us and through His death, it sanctifies us which in Greek the word sanctify is hagiazo meaning "to consecrate, to dedicate, to cleanse externally."

The writer of Hebrews further explains that Messiah Yeshua’s sanctifying work was not accidental but “fitting”, fully aligned with God’s eternal purpose (Heb. 2:10). It was appropriate that the Author of salvation would be perfected through suffering, not because He lacked holiness, but so that He could fully identify with those He came to redeem. Through suffering, Yeshua became the perfect pioneer (archegos), the One who blazed the path by which many sons could be brought into glory.

Hebrews emphasizes this truth: “Both He who sanctifies and those who are sanctified are all from one” (Heb. 2:11). This reveals Messiah’s complete identification with humanity. He is not ashamed to call us brethren because He shared fully in flesh and blood. Sanctification, therefore, is not distant or abstract, it flows from relationship. Yeshua sanctifies those He calls family.

By partaking in humanity, Messiah did more than sympathize; He conquered. Through His death, He rendered powerless the one who held the power of death and freed those who lived in lifelong bondage through fear (Heb. 2:14–15). Sanctification through Messiah is not only cleansing from sin but liberation from fear, condemnation, and slavery. Those sanctified by His blood are no longer bound by death’s authority.

Hebrews also presents Yeshua as our merciful and faithful High Priest, made like His brethren in every way, so that He could make propitiation for the sins of the people (Heb. 2:17). This priestly language directly connects to the Torah portion. Just as Aaron and his sons were sanctified through blood, sacrifice, and ordination, Yeshua sanctified His people through His own body once for all. His atoning work both satisfies God’s righteousness and cleanses the sinner, making reconciliation complete.

Because Yeshua Himself suffered and was tempted, He is able to come to the aid of those who are tempted (Heb. 2:18). Sanctification is therefore relational and ongoing. The One who sanctifies walks with those being sanctified, interceding as High Priest and strengthening them in their struggle toward holiness.

Also, Yeshua is our perfect helper first because He suffered. Isaiah 53:3–10 says: 

“He was despised and rejected by mankind, a man of suffering, and familiar with pain. Like one from whom people hide their faces He was despised, and we held Him in low esteem.

Surely He took up our pain and bore our suffering, yet we considered Him punished by God, stricken by Him, and afflicted. But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was on Him, and by His wounds we are healed. We all, like sheep, have gone astray, each of us has turned to our own way; and the Lord has laid on Him the iniquity of us all.

He was oppressed and afflicted, yet He did not open His mouth; He was led like a lamb to the slaughter, and as a sheep before its shearers is silent, so He did not open His mouth. By oppression and judgment He was taken away. Yet who of His generation protested? For He was cut off from the land of the living; for the transgression of my people He was punished. He was assigned a grave with the wicked, and with the rich in His death, though He had done no violence, nor was any deceit in His mouth. Yet it was the Lord’s will to crush Him and cause Him to suffer, and though the Lord makes His life an offering for sin.”

He is our perfect helper because He became a human. Isaiah 52:14 says: “But many were amazed when they saw Him. His face was so disfigured He seemed hardly human, and from His appearance, one would scarcely know He was a man.”

He was tempted. Matthew 4:1–3 says: “Then Yeshua was led by the Spirit into the wilderness to be tempted by the devil. After fasting forty days and forty nights, He was hungry. The tempter came to Him and said, ‘If you are the Son of God, tell these stones to become bread.’”

Since Yeshua experienced these three things, surely we can put our trust in Him.

The One who sanctifies did not stand at a distance. He entered our suffering so He could bring us into glory.

If Yeshua was perfected through suffering in order to sanctify us, then holiness is not achieved by comfort but through surrender. He shared our flesh, bore our death, and destroyed our fear so that we might be called His brethren.

The question is not whether Messiah is able to help us, Scripture declares that He is but whether we are willing to surrender fully to the sanctifying work of the One who walked our path before us and now calls us to follow Him in holiness.

The connection of Parasha 66 reveals God as the One who sanctifies. In the Torah, through bathing, clothing, anointing, and sacrifice; in the Haftarah, through restoring Israel’s righteousness; and in the Apostolic Writings, through the sacrifice of Yeshua.

Aaron and his sons were sanctified to minister in the mishkan, but Yeshua, our Kohen HaGadol, offered Himself to reconcile us fully to God. Therefore, let us remain holy before Him until He comes.

Just as we asked at the start: how do we prepare to serve God?, the answer is in His consecration. Aaron and his sons were hallowed through bathing, clothing, anointing, and offerings. Today, Yeshua, our Kohen HaGadol, sanctifies us through His sacrifice, making us holy and fit for His service. It is both a privilege and a responsibility to respond. May we allow Him to sanctify us completely, so that our service, like that of Aaron and his sons, brings glory and beauty to His holy Name. Let us embrace His process, remain set apart, and serve Him with hearts fully devoted.

The God who sanctifies is at work in you. Choose to surrender, choose to be set apart, and let His glory shine.

If the God who sanctifies has given everything to make us holy, what excuse do we have to live any other way?

Shabbat Shalom,

Topher

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Sources:

blueletterbible.org 

agapebiblestudy.com 

walkingtogetherministries.com

tithebarn.wordpress.com

hoshanarabbah.org

thegospelcoalition.org

ffoz.org

bibleoutlines.com

The Mac Arthur Study Bible 

scenichillsblvd.wordpress.com

chavurahshalom.org

Parasha 65: The Kohen: For Beauty and for Glory

 

-- T O R A H   P O R T I O N --

Introduction:

How much effort do you put into preparing yourself for God’s presence, and how much do you rely on His mercy to draw you near to Him?

If we are going to sing the song "Remove the Veil" by Avner and Rachel Boskey, there's a part there from the chorus that says: "Remove the veil so that my eyes may see Your beauty and Your glory, my Lord." What does beauty and glory mean?

Last week, God instructed the children of Israel to make a veil which is blue, purple, scarlet thread, and fine linen in color for the division between the Holy Place and the Most Holy. He also instructed them to make an altar of burnt offering made of acacia wood and overlaid with bronze, where the animal should be burned as a sin offering made by fire, a sweet aroma to God.

This Shabbat, our Torah portion starts with the last two verses of chapter 27, and it's about the care of the menorah. This time, the children of Israel were instructed to bring pure oil from the olive tree for the light, to cause the menorah to keep burning inside the Holy Place of the mishkan. To get the pure oil from the fruit of the olive tree, it is necessary to press, which is often done in a stone press. The menorah was the only source of light in the Holy Place, and the people themselves supplied the oil. This shows that Israel actively participated in making priestly service possible. In Scripture, light often symbolizes life, while darkness represents death. Although the priestly service involved death through sacrifice, its ultimate purpose was life and restoration before God. As believers and followers of Messiah Yeshua, we too are pressed by time to bring out the best in us so that we can be useful and effective tools in God's vineyard.

In chapter 28, God commanded Moshe to take Aaron and his sons to minister to Him as priests, which was mentioned four times (vv. 1, 3, 4, 41). The Hebrew word for priest is kohen, meaning "to act as priest, serve as a priest." Included in God's call to Aaron for the ministry is to make him holy garments for two reasons:

For Glory - Of course, this is not for the glory of Aaron himself, but for the glory of God. Through the garments, Aaron should glorify God, and as we can see, they are also made of blue, purple, scarlet thread, and fine linen, like the materials of the veil in the mishkan that foreshadow Yeshua. And for the garment-making, God called skilled and gifted artisans whom He filled with wisdom. The ephod has two onyx stones, and engraved on them are the names of the twelve tribes of Israel. Each stone has six names of the tribes written on it. These two stones shall be put on Aaron’s shoulders, and my understanding here is that he will bear the sins of the children of Israel. Here, Aaron foreshadows Yeshua, for He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds we were healed (1 Peter 2:24). The breastplate of judgment is like the ephod, which also has the names of the children of Israel. The ephod and breastplate show that the High Priest carried Israel both on his shoulders and over his heart. The shoulders represent strength, and the heart represents covenant loyalty. In this way, the High Priest bore the people before Adonai in both power and love, prefiguring how Messiah would carry His people before the Father. If in the ephod Aaron bears the sins of Israel, here he will intercede for their sins. That’s why the command in verse 29 is that Aaron shall bear the names of the twelve tribes over his heart when he goes into the Holy Place. Along with the breastplate are the Urim and the Thummim, which mean “light and perfection.” The Urim and Thummim in the breastplate indicated that the High Priest was the one through whom God’s direct revelation would come to Israel. This further points to Yeshua, who is not only our High Priest but also the full and final revelation of the Father. Scholars said they are used to determine the judgment and the direction of God, like during the time of Joshua when he stood beside Eleazar the priest (Num. 27:18–21). If Moshe had been able to talk to God directly, Joshua received direction through the high priest using the breastplate of judgment with the Urim. The robe, which is the outer garment of Aaron, is colored blue with pomegranates and bells of gold around the hem. The function of these can be found in verse 35, in which when Aaron enters the Holy Place, it will create a sound that he is still alive doing his duties. As long as the people hear the sound of the bells, there is hope, and this also foreshadows Yeshua because through Him we have hope. Hebrews 6:19–20 CJB says: "We have this hope as a sure and safe anchor for ourselves, a hope that goes right on through to what is inside the parokhet (veil), where a forerunner has entered on our behalf, namely, Yeshua, who has become a cohen gadol forever, to be compared with Malki-Tzedek." The tunic is the undergarment and is made of fine linen, the same as the turban on Aaron's forehead, and inscribed with the words "Holiness to the Lord." He was marked as one who ministered on holy ground, before Adonai Himself. This royal-priestly imagery ultimately points to Yeshua, who is both King and Priest forever. The word holy in Hebrew is kadosh, which means "set apart." This is a reminder to Aaron and his sons that their ministry to God must be done with glorification. Finally, the sash serves to tighten the garments of Aaron, specifically the ephod, to stick more to his body so he could do his ministry effectively.

For Beauty - The Hebrew word for beauty is tipharah or tipheret, which means "beauty, glory, splendor," so this is also for God's glory. The Hebrew word kavod (“glory”) also carries the meaning of honor, showing that the High Priest’s office itself was to be treated with sacred dignity. Together, these garments marked the High Priest as uniquely set apart, both in status and in holiness, for his intercessory role before God. Through the garments of Aaron, we can see the beauty of God's plan not only for the children of Israel but for all of us, since he is a foreshadowing of Messiah Yeshua, our Great High Priest. He mediates between the Israelites and the Holy God. Yeshua also mediates for us with His Father. Aaron also carries the names of the twelve tribes, the same as Yeshua. He carries not only our names, but our burdens as well and gives us rest.

The Priestly Garments

Image from The Christian Channel YouTube

Now we can see why our Torah portion starts with the care of the menorah and then follows the garments of Aaron and his sons to minister to God. And the reason is that not only the fancy garments of the priests should shine like the light of the menorah, but more of their being priests of God.

God does not merely clothe us for service; He clothes us to reflect His holiness and His heart to the world.

What spiritual garments are you wearing daily that reflect God’s holiness, glory, and beauty to those around you?

-- H A F T A R A H P O R T I O N --

The connection between this Torah portion and Hosea’s prophecy is not only theological but also linguistic. Just as Israel was commanded to bring olive oil for the menorah, Hosea speaks of Israel’s beauty becoming like the olive tree. This links priestly light, beauty, and restoration into one unified message of return and renewal.

In the Haftarah, the prophet Hosea invited the children of Israel to the following:

To Return to God v.1 - The Hebrew word for repent is teshuvah, which means to return. Israel couldn't return to God if they wouldn't repent genuinely, and they couldn't repent if they wouldn't return to God. Here, in spite of the unfaithfulness of Israel, God still invited them to return to Him because He is unwaveringly faithful to His covenant. Lamentations 3:22–23 says: “The Lord’s lovingkindnesses indeed never cease, for His compassions never fail. They are new every morning; great is Thy faithfulness.”

To Obey v.9 - If they obey God, these are the things that will happen to them. Deuteronomy 7:12–15: "Then it shall come to pass, because you listen to these judgments, and keep and do them, that the Lord your God will keep with you the covenant and the mercy which He swore to your fathers. And He will love you and bless you and multiply you; He will also bless the fruit of your womb and the fruit of your land, your grain and your new wine and your oil, the increase of your cattle and the offspring of your flock, in the land of which He swore to your fathers to give you. You shall be blessed above all peoples; there shall not be a male or female barren among you or among your livestock. And the Lord will take away from you all sickness, and will afflict you with none of the terrible diseases of Egypt which you have known, but will lay them on all those who hate you."

Since chapter 14 is the last part of Hosea, we can see that God loves His chosen people. In fact, verses 4 to 8 show us how God will restore Israel if they return to Him:

He will heal their backsliding - In Jeremiah 3:11–25, the prophet mentioned the phrase "Return, backsliding Israel" three times. God uses many prophets to invite His chosen people to return to Him, for He is always ready to heal their sins.

He will love them freely - In Jeremiah 31:3, God said to Jeremiah the prophet: The Lord appeared to him from afar, saying, "I have loved you with an everlasting love; therefore I have drawn you with lovingkindness." The Hebrew word for everlasting is olam, which means "forever, long duration, always, continuous existence." Jeremiah 31:37: Thus says the Lord, "If the heavens above can be measured and the foundations of the earth searched out below, then I will also cast off all the offspring of Israel for all that they have done," declares the Lord.

He will be like dew to Israel - Here, God compares Israel with flowers. He will water them so they will be refreshed and bloom again like lilies. Israel's beauty will be like the olive tree, and because its oil is used to light the menorah, once again their light as a priest of God will shine again to the world.

Hosea’s description of Israel’s restored beauty parallels the beauty of the High Priest’s garments. Just as the High Priest represented Israel before Adonai, Hosea envisions a future where Israel’s beauty reflects God’s splendor as they return to Him and walk in His ways. 

God's door of restoration is always open to those who want to repent and go back to His loving presence. 2 Chronicles 7:14 – "If My people who are called by My name humble themselves, and pray and seek My face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land."

Repentance is not just turning from sin; it is returning to the embrace of a faithful God.

Is there any area of your life where Adonai is calling you to return, repent, and realign your heart with His covenant faithfulness?

-- APOSTOLIC P O R T I O N --

Our Apostolic is the conclusion of Parasha 65, where Yeshua is our Great High Priest. The author says He is perfect, the same as the Urim and the Thummim, which mean "light and perfection," for Yeshua is the light of the world, perfect because though He was tempted, yet without sin. Because Yeshua is both fully human and fully divine, He can perfectly represent us before the Father. Because of this, we can draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need (v. 16).

Apart from Yeshua’s high priestly work, there is no atonement and no forgiveness of sins, and only in Him do we have access to God’s grace.

When was the last time you experienced God's mercy? Our Great High Priest Yeshua experienced human life; therefore, we have an assurance that He can sympathize with us. 1 Peter 5:7: “Casting all your anxieties on Him, because He cares for you.”

Our Great High Priest does not just forgive us; He restores us, clothes us, and draws us near to the throne of grace.

How will you intentionally draw near to the throne of grace this week to receive mercy and extend that same mercy to others?

The connection of our Parasha is about the role of the kohen or priest. In the Torah, God called Aaron and his sons for priestly service to minister to Him. In the Haftarah, Israel failed to do her task as God's priest, but God remains faithful for He invites them to return to Him. In Apostolic, we have a great and perfect High Priest in the presence of Messiah Yeshua who is in heaven to intercede on our behalf.

As we conclude this parasha, the question before us is: How are we living as priests in our daily lives? Just as Aaron and his sons were set apart, clothed in garments for glory and beauty, and bore the names of Israel on their hearts, we too have been clothed with righteousness in Messiah Yeshua. But the call does not end there, our garments must be lived out, not just worn.

1 Peter 2:9-10

"But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; 10 who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy."

Ezekiel 16:14

" Your fame went out among the nations because of your beauty, for it was perfect through My splendor which I had bestowed on you,” says the Lord God."

Through Yeshua, the veil is removed, and we behold the beauty of God’s holiness, made accessible by His perfect priesthood.

Baruch Hashem!

Live visibly for God’s glory, act faithfully for His beauty, and let your life be His light in the world.

Shabbat Shalom,

Topher

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Sources:

blueletterbible.org 

patheos.com

chabad.org

hoshanarabbah.org

rsc.byu.edu

jewelsofjudaism.com

hebrewnations.com

judaicaworld.wordpress.com

heartwingsblog.com

thetorah.com 

thebiblesays.com 

jtsa.edu

The MacArthur Study Bible 

torahresource.com

Parasha 64: From Separation to Direct Access to God

 

From Separation to Direct Access to God

-- T O R A H   P O R T I O N --

Introduction:

How much effort do you put into staying connected (to the internet, to people, to work) and how much effort do you put into staying connected to God? What happens when access is limited or blocked?

Because we live in a modern technological world, wherever we go we look for a good signal or internet access to use for work, chat with friends, or watch movies. Without good access, we have difficulty in our daily activities.

Last Shabbat, God instructed the children of Israel to bring offerings of gold, silver, bronze, different colors, acacia wood, and stones for the building of a Mishkan, so that He may dwell among them. These included the Ark of the Testimony, the table for the showbread, the menorah, and the Mishkan itself.

This Shabbat, our Torah portion is the continuation of the building of the mishkan, and now God wants the children of Israel to make a veil which in Hebrew is paroket meaning veil or curtain. It also came from the root word perek which means break apart or divide with severity.

God wants this veil to be colored blue, purple, scarlet thread and woven linen. Some commentators said these colors indicate Yeshua. Blue represents the heavens where He came from. In Exodus 24:10 GNT it says: "And they saw the God of Israel. Beneath His feet was what looked like a pavement of sapphire, as blue as the sky." The purple represents Yeshua's royalty. John 19:2: "And the soldiers twisted together a crown of thorns and put it on His head, and put a purple robe on Him." The scarlet represents Yeshua's blood that washes our sins. Matthew 27:31: "After they had mocked Him, they took the scarlet robe off Him and put His own garments back on Him, and led Him away to crucify Him." Finally, the fine linen represents Yeshua's righteousness even on His death. Matthew 27:58-59: "This man went to Pilate and asked for the body of Yeshua. Then Pilate ordered it to be given to him. And Joseph took the body and wrapped it in a clean linen cloth."

In verse 33, the purpose of the veil is to be a divider between the holy place and the Most Holy. Why? In Exodus 33:20 God said: "You cannot see My face; for no man shall see Me, and live." So the veil was to block someone who wants to see the Holy presence of God. Only Aaron the High priest could enter once a year but he has to bring blood of an innocent animal not only to atone the sins of Israel, but in exchange for his life. Aaron is also a foreshadowing of Yeshua, since He is our only Access to the Holy God.

Surprisingly in Hebrews 10:19-20, the author says: Therefore, brethren, having boldness to enter the Holiest by the blood of Christ, by a new and living way which He consecrated for us, through the veil, that is, His flesh." So the veil is also Yeshua, the one who divides the holy place and the Most Holy. And since God's presence is behind it, Yeshua as the veil prevents God's fury. Here, we can already see what He will do and I want to share Mark 15:37-39 that says: "And Yeshua cried out with a loud voice, and breathed His last. Then the veil of the temple was torn in two from top to bottom. So when the centurion, who stood opposite Him, saw that He cried out like this and breathed His last, he said, 'Truly this Man was the Son of God!" Through the death and blood of Yeshua, the veil (His body) was torn. The veil that was a divider suddenly became an access to the Father. HALLELUYAH BARUCH HASHEM!

While I was writing this I couldn't stop crying because of the joy of what Yeshua did to each one of us. Now I also want to share the two other veils in the mishkan so that we could understand more the beauty of these three. The first veil can be found at the entrance of the courtyard which is the only WAY to get inside. The second veil can be found at the door of the holy place and herein lies the TRUTH about Yeshua as the menorah and the table of showbread. And the third veil is our main topic that divides the holy place and the Most Holy where the salvation and LIFE of the children of Israel depends upon the innocent blood of the animal that Aaron brings once a year on Yom Kippur. What I can see is these three veils represent Yeshua, for He is the way, the truth, and the life, and no one can come to the Father except through Him( John 14:6).

In chapter 27, God instructed the children of Israel to make an altar of burnt offering. It is the first thing seen upon entering the gate of the courtyard. The Hebrew word for burnt offering is olaw which means "ascend, stairway, steps" and since it's the first thing to be seen upon entering the gate of the courtyard, this is also the first step a person who wants to offer will do and after the animal burns, the smoke will ascend to God, a sweet aroma to Him ( Lev.1:9).

The instruction for the burnt offering shall be on the hearth upon the altar all night until morning, and the fire of the altar shall be kept burning on it. Meaning God is always open for those who want to offer and repent. 2 Peter 3:9 says: "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 burnt offering also foreshadows Yeshua. He offered Himself, slaughtered, crucified, died as a Lamb and shed His blood for our sins.

The first veil in the gate of the court is to separate the children of Israel from the mishkan court. The second veil, the hanging for the door of the mishkan, is to separate the priest in the mishkan court from the holy place. The final veil which divides the holy place and the most holy separates the priest from the most holy place where the presence of God resides. Through the death and sacrifice of Yeshua, where did this separate you? Do you appreciate the access that Yeshua made because of His death and sacrifice and that you now have the freedom to approach God the Father?

Access determines relationship. Distance is not the problem, separation is.

If God removed all obstacles to reach Him, what barriers still remain in your heart?

-- H A F T A R A H P O R T I O N --

Now here comes Israel in our Haftarah portion. In spite of the mishkan where the presence of God is to dwell with them, atoned them every time they fell short, they still got to betray God because of harlotry. In Jeremiah 3:6 it says: Then the Lord said to me in the days of Josiah the king, "Have you seen what faithless Israel did? She went up on every high hill and under every green tree, and she was a harlot there." It seems they have forgotten what God said to them in Exodus 6:6-7 where He made a covenantal words that He will BRING THEM OUT from under the burdens of the Egyptians, He will DELIVER them from bondage, He will REDEEM them with an outstretched arm and He will TAKE them as His people.

God clothed them with embroidered cloth of fine linen, adorned them with gold, silver, a great picture of a wedding and fed them with fine flour, honey and oil. These are the things of which the mishkan is made of and can be found inside of it. It could also remind them that there was a God who wanted to dwell with them.

But sadly, they failed. The essence of the mishkan and priesthood seems to have had no effect. That's why the author of Hebrews in chapter 10:4 says: "For it is impossible for the blood of bulls and goats to take away sins."

The children of Israel broke the Sinai covenant, but the faithful and merciful God will renew it, not to be broken again and repentance (T’shuvah) is the key. And God will forgive them, and remember their sin no more.

How is your relationship with God now? How does God respond to you? How do you respond to Him? Maybe try to go to a very quiet place, reflect and analyze your relationship with your Creator.

The greatest tragedy is not Israel’s sin, but forgetting who clothed them, fed them, and called them His own.

God remained faithful while Israel chased other lovers.

Have you grown comfortable with God’s blessings while drifting from God Himself?

Is your relationship with Him marked by devotion or spiritual adultery masked as routine faith?

-- APOSTOLIC P O R T I O N --

And now, I want to grab this opportunity to connect it to our Apostolic portion, in which we have such a High Priest, who offered something better than the earthly priests. He is Yeshua, for He obtained a more magnificent ministry, as He is also the Mediator of a better covenant. He made the earthly priesthood outmoded because He is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; who doesn’t need to offer up daily sacrifices, first for His own sins and then for the people’s, for this He did ONCE FOR ALL WHEN HE OFFERED HIMSELF (Hebrews 7:26–27).

The earthly priesthood has weaknesses because they are human and need to sacrifice for their own sins. Besides this, they cannot write the Torah on our hearts nor give final propitiation for sins. Forever, Yeshua is our Great High Priest, seated at the right hand of His Father, interceding for each one of us. He alone is our Mediator and has the authority to write the Torah on our hearts. The earthly priesthood is a shadow that points to Messiah Yeshua.

The main point of Hebrews 8 is the comparison of Yeshua as the heavenly High Priest with the earthly priests.

Hebrews 8:3 – Every Priest Must Offer

“For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this One also have something to offer.”

Yeshua does not abolish sacrifice—He fulfills it.

His offering was not animals, but Himself.

This aligns perfectly with Isaiah 53, where Messiah is both priest and offering.

Hebrews 8:4 – Earthly Limitation

“For if He were on earth, He would not be a priest, since there are priests who offer the gifts according to the law.”

The Torah-defined Aaronic priesthood is still valid within its jurisdiction.

The issue is not legality but it's scope and effectiveness. Earthly priests minister on earth; Yeshua ministers from heaven.

Hebrews 8:5 – Shadow vs. Substance

“Who serve the copy and shadow of the heavenly things…”

The Aaronic priesthood was never the final way for redemption, it was a shadow.

Shadows are not false; they are incomplete without the reality casting them.

Hebrews 8:6 – A More Excellent Ministry

“But now He has obtained a more excellent ministry, inasmuch as He is also Mediator of a better covenant, which was established on better promises.”

Why is it better? Not because Torah is replaced but because the heart is transformed.

The better promise is not new commandments, but internalized obedience.

Yeshua did not merely open the way. He became the way.

Have you allowed His blood to cleanse not just your sins, but your conscience and your way of life?

The connection in Parasha 64 centers on direct access to God.

In the Torah, God establishes a dwelling place among Israel through the Mishkan, but access to His presence is limited and guarded by veils, showing that holiness requires mediation. In the Haftarah, God reveals that despite having access to His presence and covenant blessings, Israel broke intimacy with Him through unfaithfulness, showing that external access alone cannot change the heart. In the Apostolic writings, we see Yeshua as the heavenly High Priest who, through His once-for-all sacrifice, tears the veil and grants direct access to God by writing the Torah on the hearts of believers.

To strengthen our connection, let me use Hebrews 9:11-15 NKJV

"But Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation. Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption. 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, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God? And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of eternal inheritance."

At the beginning, we talked about how we constantly look for a strong signal or good internet access so that we can function in our daily lives. Weak access limits communication, productivity, and relationship.

In the same way, God has always desired connection with His people.

In the Mishkan, access was limited by veils.

In Israel’s history, access was damaged by unfaithful hearts.

But through Yeshua, the veil has been torn, the way has been opened, and direct access to God has been restored.

The issue today is no longer whether access is available. The point is whether we are staying connected.

Adonai is not withholding access. He is waiting for our response.

You check your signal multiple times a day.

You move closer to a router when the connection is weak.

You adjust your position to stay connected.

Do you do the same with God?

When your prayer life weakens, when obedience fades, when intimacy grows distant, do you move closer, or do you disconnect?

The veil is torn.

The access is open.

The question is: are you connected?

Shabbat Shalom,

Topher

***************************************************************************

Sources:

blueletterbible.org 

bible.com

agodman.com

owlcation.com

abideinchrist.com 

superiorword.org

shema.com 

God’s Wilderness Tabernacle by Roger Walkwitz 

The Mac Arthur Study Bible

Parasha 63: Mishkan: “I Will Dwell Among Them”

 

Mishkan: “I Will Dwell Among Them”

-- T O R A H   P O R T I O N --

Introduction:

When you meet someone important, how do you feel, and where do you usually meet them?

Last week, God invited Moshe, Aaron and his sons, and the elders to go up to the mountain to worship Him, to affirm His covenant, and to have fellowship with them. Then God made another set of invitations, but this time it was only Moshe, because God gave him the tablets of stone, the Torah, and the mitzvot, which God wrote so that Moshe may teach the children of Israel.

Our Torah portion deals with the making of the tabernacle. In chapter 24, only Moshe, Aaron and his sons, and the elders were invited, but this time God wants the children of Israel to get involved in bringing an offering for the sanctuary. Going back to Exodus 12:35, they had asked from the Egyptians articles of silver, gold, and clothing, and these were the offerings that God wants for His sanctuary. The word sanctuary in Hebrew is miqdas, which means “sacred place” or “holy place,” and this is possibly the reason why God wants gold, silver, bronze, different colors, fabrics, stones, and more.

The sanctuary is part of the Mishkan that God wants the children of Israel to make so that His holy presence may dwell among them. Here, God is the architect, where verse 9 says: “According to all that I show you, that is the pattern of the Tabernacle and the pattern of all its furnishings, just so you shall make it.” The Hebrew word for tabernacle is Mishkan, which means “dwelling place,” and as He dwells among the Israelites, He instructed them to make the following:

The Ark of the Testimony (vv. 10–22) – Made of acacia wood and overlaid with pure gold inside and out. These are the Ten Words, and this is the most important part of the Mishkan, where the holy presence of God would dwell among the Israelites. This testimony is the agreement between God and His people. Remember how the ark became important to Noah when the earth was flooded because of the wickedness of man; the same is true for the children of Israel, as the ark would remind them that God is not only faithful but also just. Notice there is a mercy seat, which in Hebrew is kaporet, meaning “place of atonement.” The blood of the blameless animal would be sprinkled here once a year through Aaron for the sins of the people. This is a foreshadowing of Yeshua, for His blood not only atoned (covered) our sins but paid for them fully (propitiation). HalleluYAH, Baruch HaShem! Also, there are two cherubim at the two ends of the mercy seat facing one another, and their faces were toward the mercy seat to remind Israel and us that our attention should be focused on what is inside the ark, which is the mitzvot—our agreement with God.

The Table for the Showbread (vv. 23–30) – This is also made of acacia wood and overlaid with pure gold. Since they were in the wilderness, this showbread reminded them of God’s sustenance. In Leviticus 24:5–9, it says that Aaron and his sons shall eat the bread every Shabbat. In spite of the journey of the children of Israel in the wilderness, where food was difficult to find, God provided bread. This bread also foreshadows Yeshua as the Bread of Life from heaven (John 6:35).

The Menorah (vv. 31–40) – It is also made of pure gold, and it stands in front of the table of showbread. It has seven branches adorned with almond flowers. This menorah gives light inside the Mishkan for Aaron and his sons to serve God. The menorah is also a foreshadowing of Yeshua as, first, the Light of the World (John 8:12), and second, the True Vine (John 15:1, 5), and apart from Him we cannot bear much fruit. Regarding the almond blossoms, the Hebrew word for almond is saqad. Of all the trees, it is the first to arouse and awaken from the sleep of winter, so it is a reminder to the Israelites and to us that we should always be prompt in serving God.

The Mishkan (26:1–30) – Going back to the dream of Yaakov at Bethel in Genesis 28:13–15, which says:

“And behold, the LORD stood above it and said: ‘I am the LORD God of Abraham your father and the God of Isaac; the land on which you lie I will give to you and your descendants… Behold, I AM WITH you and will KEEP you wherever you go, and will bring you back to this land; for I will not LEAVE you until I have done what I have spoken to you.’”

For God to fulfill this, He did many things, and one of those was the building of the Mishkan so that He may dwell among them (Exo. 25:8). The Mishkan has three sections: the courtyard, the Holy Place, and the Holy of Holies. The Mishkan was made of valuable materials, showing us that God is King—majestic, detailed, and organized.

Now, what can we learn from the Mishkan?

Adonai is Humble – He came from His throne. Though He was rich, He became poor (2 Cor. 8:9). He made Himself of no reputation by taking the form of a bondservant, and being found in appearance as a man, He humbled Himself and became obedient to the point of death (Phil. 2:7–8). The King of heaven came down to earth, born in a sukkah, and declared Himself as the Son of Man (Matt. 8:20).

Adonai is Approachable – When He invited Moshe, Aaron and his sons, and the seventy elders to come up to the mountain (Exo. 24:1), it means He is approachable. Even Yeshua said, “Come to Me, all you who labor and are heavy laden, and I will give you rest” (Matt. 11:28). This means He is approachable. It is comforting to know that we have a God who can be approached at any time. Ephesians 3:12 (NLT) says: “Because of Christ and our faith in Him, we can now come boldly and confidently into God’s presence.”

It All Points to Yeshua – From the entrance to the mercy seat, it is Yeshua. There is only one entrance in the courtyard of the Mishkan, just as Yeshua is the only way to Adonai YHVH (John 14:6). The altar of burnt offering, where the animal sacrifice was burned, and the bronze basin, where the priests washed their hands before entering the Holy Place, point to Yeshua, for He offered Himself once for all (Heb. 7:27), and He washes our sins (Heb. 9:22). Inside the Holy Place, He is the menorah because He is the Light of the World (John 8:12). In front of the menorah is the table of showbread, and Yeshua is the Bread from heaven (John 6:31–33). The altar of incense, which stands before entering the Most Holy Place, pictures Yeshua as our intercessor to Adonai YHVH (Heb. 7:25). Finally, the Ark of the Covenant and the mercy seat also foreshadow Yeshua. As the high priest entered the Most Holy Place every year during Yom Kippur with the blood of an innocent animal, Yeshua offered Himself once to bear the sins of many (Heb. 9:27).

The Mishkan reveals that the Holy One does not merely want to be worshiped from a distance. He desires to dwell in the midst of His people, according to His design, His order, and His holiness.

The Mishkan was not built by human creativity but by divine instruction. Every measurement, material, and placement mattered because God was teaching Israel how to live with His holy presence in their midst.

As we reflect on the Mishkan, consider:

How do you make God your dwelling place?

Psalm 91:9–10

“If you say, ‘The LORD is my refuge,’ and you make the Most High your dwelling, no harm will overtake you; no disaster will come near your tent.”

A holy God chooses to dwell among a willing and obedient people.

The Mishkan challenges us not only to admire God’s dwelling but to prepare ourselves to host His presence.

Are you following God’s design for holiness, or shaping worship according to your own preferences?

-- H A F T A R A H P O R T I O N --

Our Haftarah deals with the final chapter of the book of Isaiah and its conclusion. God is not after a Mishkan that is made of stone. He is looking for someone who is poor in spirit and repentant. In Matthew 5:3, Yeshua said: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.”

God reminds Israel that He is the Creator, the Maker of all things. How could they think they could build Him a place to reside? Everything in the universe is the product of His hands, and without Him there would be nothing.

John 1:1–3

"In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. All things came to be through him, and without him nothing made had being."

Also in this portion, God is not after offerings and sacrifices as if they are merely routine. He wants to dwell in the heart of someone who is willing to obey His words. First Samuel 15:22 says: “Has the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to heed than the fat of rams.”

God condemns worship that lacks humility, obedience, and sincerity. Sacrifices without a surrendered heart are meaningless to Him.

Micah 6:6–8 

“With what can I come before Adonai to bow down before God on high? Should I come before him with burnt offerings? with calves in their first year? Would Adonai take delight in thousands of rams with ten thousand rivers of olive oil? Could I give my firstborn to pay for my crimes,

the fruit of my body for the sin of my soul?” Human being, you have already been told

what is good, what Adonai demands of you — no more than to act justly, love grace and walk in purity with your God."

That is why in Jeremiah 31:33, God said through the prophet Jeremiah: “But this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put My Torah in their minds, and write it on their hearts; and I will be their God, and they shall be My people.”

The Torah written on the heart means a heart that is willing to obey the words of God.

Ezekiel 36:25–27 (NKJV)

“Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols. I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them.”

Our Creator is not impressed with outward appearances. He wants someone with a humble and contrite heart. Therefore, let humility be our focus, and let us ask God to help us. James 4:6 says: “God resists the proud, but gives grace to the humble.”

God does not dwell in buildings shaped by human hands, but in hearts shaped by humility.

Heaven is His throne, earth His footstool—yet He draws near to the one who trembles at His word.

The question is: Does your heart tremble at His word, or only listen when it is convenient?

May we not offer Him empty worship, but hearts that are yielded, teachable, and ready to obey.

-- APOSTOLIC P O R T I O N --

In the Apostolic portion, Paul urged the believers in Corinth to glorify God through their bodies. How? By reminding them of the following:

First, the body of a believer is no longer for sin, but for the LORD, and the LORD for the body (v. 13).

Second, the body is a member of Yeshua (v. 15). In Romans 12:4–5, Paul said: “For as in one body we have many members, and the members do not all have the same function, so we, though many, are one body in Christ, and individually members one of another.”

Third, the body is the temple of the Ruach HaKodesh (v. 19). In Romans 12:1, Paul said: “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.”

Paul ended chapter six by reminding not only the believers in Corinth, but also us, that we were bought at a price; therefore, we should glorify God in our bodies.

Our bodies, like the Mishkan, are not our own, they are consecrated spaces where God chooses to dwell.

To misuse the body for sin is to treat the dwelling place of God casually. To honor the body through obedience is to declare that God is truly present within us. Holiness, therefore, is not legalism; it is love expressed through obedience.

1 Peter 1:18–19 (NKJV)

“Knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot.”

Paul’s teaching does not introduce a new idea, but builds upon the Torah foundation already established in the Mishkan. Just as the Mishkan was set apart, consecrated, and filled with the presence of Adonai, so the believer is now called to live as a sanctified dwelling place of God.

The same God who dwelled among Israel in the Mishkan now dwells within His people through the Ruach HaKodesh. This truth places responsibility upon the believer to live in holiness, obedience, and reverence.

The same God who filled the Mishkan with His glory now fills His people with His Spirit. 

Paul’s message confronts us with a serious question:

If our bodies are truly the dwelling place of God, how are we treating His sanctuary?

Reflect honestly:

• Does my lifestyle reflect the holiness of the One who dwells within me?
• Do my choices glorify God, or grieve His Spirit?
• Am I presenting my body daily as a living sacrifice, set apart for His purposes?

The Apostolic portion reminds us that redemption was costly. We were bought not with silver or gold, but with precious blood. Therefore, let us live as living Mishkans, holy, devoted, and fully surrendered so that God may be glorified in us.

The connection in Parasha 63 centers on God’s desire to dwell among His people. In the Torah, God instructed Moshe and Israel to construct a sanctuary so that He could dwell with them. In the Haftarah, God seeks a humble and repentant heart—one that trembles at His Word—so that He may dwell within. In the Apostolic writings, Paul reminds the believers in Corinth that their very bodies are God’s temple, where He desires to dwell.

We all have favorite places where we meet loved ones or friends, from childhood to the present. But for God, there is no need for a building, a location, or a ritual. He desires to dwell in us through His Son Yeshua, the living Mishkan, the Torah made flesh, who tabernacled among us.

Isaiah 7:14 NKJV

"Therefore the LORD Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel (God with us)."

John 1:14 NKJV

"And the Word (Torah) became flesh and tabernacled among us, and we beheld His glory—the glory of the only begotten of the Father, full of grace and truth."

Psalm 90:1-2 NIV

"Lord, you have been our dwelling place throughout all generations. Before the mountains were born or you brought forth the whole world, from everlasting to everlasting you are God."

God’s heart has always been the same: to dwell with His people, in humble hearts, through Yeshua—Immanuel, God with us.

May we open ourselves fully, so His presence fills every corner of our lives, and we reflect His glory to the world.

Shabbat Shalom,

Topher

***************************************************************************

Sources:

blueletterbible.org 

bethmelekh.com 

reformjudaism.org

shema.com 

oneforisrael.org 

4truth.ca

sdarm.org

The Mac Arthur Study Bible 

According to Roger Volume2

God’s Wilderness Tabernacle by Roger Walkwitz