TORAH PORTIONS

WITH Jason

Parashat TetzavehJOURNEY THROUGH EXODUS

This Week’s Torah Portion EXODUS 27:20-30:10

Tetzaveh / ו ה צתIn this week’s guide…

COMMENTARY #1 dives in at the very beginning of this week’s Portion: the light of the Golden Lampstand. What was the meaning of that light and how does it affect our lives today? One interpretation is directly linked to what we do each week with this Guide!

COMMENTARY #2 reveals the depth and richness of Torah by showing us a radically different perspective on the same section of the text addressed in our first commentary. Encounter what the Apostle Paul called the “manifold wisdom of God” as we consider that the oil used in the Tabernacle of Moses came from beaten olives.

The NEW TESTAMENT TIE-IN takes a closer look at the priestly garments. There is a seemingly minor, but odd instruction to sprinkle them with blood and oil. In addition to considering what that could mean, we look into the symbolism of garments and our daily lives as members of the “royal priesthood.”

BY THE NUMBERS discusses what may be the most well-known numerological figure of them all: the number seven. Seven plays a central role in this week’s portion AND is connected to this time of year on the Jewish calendar (we even have a link for you in this article!).

OVERVIEW

This week’s Portion is the twentieth reading from Torah, called Tetzaveh, Hebrew for “you command.” In it we are taken further into the detailed instructions that were given to the Moses for the building of the Tabernacle. Many Jewish scholars suggest that the language used to describe the building of the Tabernacle of Moses parallels that used to describe the creation in Genesis 1. Keep this in mind as you sit with the text.

Of course, the Tabernacle was not merely an edifice – this was a space that contained holy furnishings and objects that would be used by holy men, the priests…the kohanim. After the opening verses that speak to the oil used in the menora, one entire chapter is dedicated to their vestments, introducing us to odd terms like the “ephod” or the “Urim and Thummim.” The following chapter details the intense ceremony of consecration for Aaron and his sons as they prepared for priestly ministry and service. Finally, we find instructions related to the altar of incense. All of these serve as meaningful types and shadows for the “holy nation” led by Yeshua-Jesus.

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FUSION GLOBAL WITH RABBI JASON Weekly Torah Portion – Parashat Tetzaveh

Exodus 27:20-30:10

COMMENTARY #1 by Rabbi Jason Sobel

The reason why the Torah uses the expression of “command” rather than “say” or “speak” is to make it clear that Israel must keep this mitzvah “now and for all time” (Sifre, Naso). Thus, by using the verb tetzavveh, the Torah communicates to us that the commandment to keep the lamp burning is an everlasting statute even with the destruction of the Temple. Unlike all the other commandments connected to the Temple service, this particular one remains in effect according to our sages’ interpretation. How is it possible today to kindle the menora when the Temple no longer exists? Commenting on this question, Midrash HaGadol states:

Though Rome destroyed the Temple, along with its lamps that we no longer kindle, we do have synagogues and houses of study - our “miniature temples” - in which we carry on the kindling of the lights. To understand how the light of Temple menora can still be kindled today in our houses of worship and study, we must understand what the light of this candelabrum represents.

First, it represented the light of God’s presence. Every morning, a priest would come into the Sanctuary and approach the menora to prepare the lamps for relighting. Invariably, he would find one light still burning, while the other six were unlit. This one light was the Ner Maaravi, the western lamp. Though the priests placed an equal amount of oil in each of the seven lamps (enough to last throughout the night), the “western lamp” supernaturally burned on until midday. They used its flame to light the menora anew. The western lamp symbolized the eternal presence of God in Israel’s midst.

Furthermore, God spoke to Moses from the burning bush, led Israel as a pillar of fire by night, and they heard His voice amidst the flames of Mount Sinai. It makes sense that the light of the menorah would be a reminder of God dwelling among his people.

The menora’s illumination was also symbolic of the light of Torah and mitzvot. Elaborating on this point Shemot Rabba 36:3 states, See how the words of Torah give light to men when they are engaged with them. But whoever is not engaged with them is ignorant and they will stumble . . . Why because he

This week’s Torah portion begins by God saying to Moses, “You yourself will command the children of Israel to take pure, pressed olive oil for illumination, to kindle the lamp continually” (Exodus 27:20). Torah introduces only a few precepts by the word tetzavveh (“command”) rather than the more commonly used words tomar (“to say”) or tedabber(“to speak”). What are the implications of this difference? How is it possible to fulfill this mitzva of kindling today when there is no longer any Temple?

(Ceramic oil lamps used in the Middle East in the times of Yeshua)

( A painted depiction of a priest coming to prepare the lamps for relighting)

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walked without a limp. So it is with an ignorant person who knows no words of Torah. He comes upon a transgression and stumbles . . . Whereas those who occupy themselves with Torah give light everywhere! This may be compared to the one who is standing in the dark. He saw a rock and did not stumble; he saw a gutter and did not fall. Why? Because he had a lamp with him, as it is said, “Your words are a lamp unto my feet” (Psalm 119:105).

The light of the menora served as a reminder to all who saw that “a mitzva (commandment) is a lamp, and the Torah is a light” (Proverbs 6:23). They illuminate our lives and keep us from stumbling like the light of the menora in the Holy Temple. Also, the luminosity of menora is representative of the light of the Messiah as both the Midrash and Brit Chadasha state:

Said the blessed Holy One to Moses: Say to the children of Israel: In this world you were in need of the light of the Temple as well as the other lamps that are lit from its light. But in the world-to-come, in virtue that lamp, I will bring you King Messiah who is likened to a lamp, as it is said (Psalm 132:17): “There will I cause a horn to sprout for David, I will arrange a lamp for my anointed.”

Tanchuma, Tezavveh 8

COMMENTARY #2 by Rabbi Jason Sobel

We always read this Torah portion known as Tetzaveh during the Hebrew month of Adar. Adar is the month in which Jews celebrate Purim, our salvation from the genocidal plan of Haman recorded in the book of Esther. Why is this Torah portion read at this time, and what is its connection to the month of Adar?

According to the rabbis, Adar is a time of increased abounding joy, marbim b’simcha in Hebrew. But this begs the question: why was Adar chosen to be a time of increased joy and happiness? It would seem to make more sense for the Hebrew month Nisan, the month of Passover, to be the time for us to increase joy. But there is a significant difference between the joy of Adar and the joy of Nisan.

(Beautiful Golden Menorah in Jerusalem. This is a reconstruction of the Menorah of the Temple, created by the Temple Institute)

(Tetzaveh, completes the picture with instructions for the special garments “for honor and splendor” that the priests are to wear when serving in the Mishkan.)

“I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life” (John 8:12).

The light of the menora points to the more excellent light that would illuminate and give life to the world, Messiah Yeshua. When the light of God’s Presence, the light of the Torah, and the light of the Messiah shine in and through our houses of prayer and study, then we are fulfilling the mitzvah to “cause a lamp to burn continually.”

The joy of the month of Nisan is a natural reaction to the historical and miraculous redemption that our ancestors experienced at Passover. Increased joy is a natural response to experiencing something great. If you won a free trip or a free car, that experience would naturally fill you with lots of joy. But this is not what it means to be “marbim b’simcha,” the type of increased abounding joy that connected to the book of Esther and the month of Adar.

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And this connects back to the opening verses of this week’s Torah portion Tetzaveh (Exodus 27:20-21). The Children of Israel were commanded by God to bring olive oil to light the menorah in the Holy Place. They make olive oil by crushing the olive in an olive press, and in this way, we can compare Israel to an olive. This symbolism reveals the fundamental truth that although God never intends our hardships to hurt us, He does use them to bring forth pure light to the nations through us.

And this transformation of hardship is precisely what happened to Israel, according to the book of Esther. The pressing that the Children of Israel experienced led to “light and gladness and joy and honor” (Esther. 8:16). And this light not only led to their deliverance but also to the salvation of many of the Nations: "In every province and in every city to which the edict of the king came, there was joy and gladness among the Jews, with feasting and celebrating. And many people of other nationalities became Jews because their fear of the Jews seized them" (Esther 8:17).

Like the Children of Israel, there will be a pressing season that leads to greater joy, which causes us to become a light to the world.

NEW TESTAMENT TIE-IN

“Also you are to take some of the blood that is on the altar, along with the anointing oil, and sprinkle it on Aaron and his garments, and on his sons and their garments. In this way, he and his garments are to be consecrated, along with his sons and their garments.”

- Exodus 29:21

This section on the consecration of the kohanim (priests) includes all sorts of details regarding their vestments. These details seem to echo the instructions regarding the Tabernacle itself: fabrics, metals, and engraving. The text then describes a ceremony in which these intricately clothed priests are to participate. It’s little surprise that animals would be sacrificed as part of this “consecration” (qadash / ׁשַדָק ). What might seem odd are the instructions to sprinkle thoseelaborate vestments with the blood from one of those animals and with the anointing oil. Blood and oil had to mark the vestments of the old priesthood visibly. Purity and power must mark our actions as we live out a visible faith as royal priests in this world.

Hopefully, the joy of Purim and the month of Adar teach and instill in us a deeper level of joy that remains unaffected by situations and circumstances. It is an abounding as well as an abiding joy that does not disappear even when something negative happens. This level of joy is a higher and more profound level of joy that allows you to “rejoice always” even in the toughest of times (1 Thessalonians 5:16).

The Purim story never mentions the name of G-d because it is dealing with hester panim, the hiding of God’s face due to Israel’s sins. It is a tragic story until the very end—when the tables are turned. Although miracles are happening throughout the entire story, they are hidden miracles. The real miracle is being able to see how all the pieces of this divine puzzle ultimately come together. Purim is about seeing how the good evolved from what initially appeared to be bad.

( The custom of wearing costumes on Purim is an allusion to the nature of the Purim miracle, where the details of the story are really miracles hidden within natural events)

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The first point to keep in mind is that the Lord’s original intention was for all of Israel to serve Him as a “kingdom of priests” (see Exodus 19:6). This reality has come to fullness in the new covenant, according to 1 Peter 2:9. In a specific sense, the priesthood of the new covenant is not a direct extension of the one described here (Aaronic-Levitical). Our High Priest is “after the order of Melchizedek” (Hebrews 7:11; see also Genesis 14:18-20). In a more general sense, however, there are many meaningful connections between the priesthood described in this Torah portion and the one established by Yeshua-Jesus. As that “true royal priesthood,” there are implications for us.

There are two foundational insights. First of all, Exodus 29:4 makes it clear that the priests could not function in the role until Moses washed them with water. Likewise, Jesus did not begin His earthly ministry until John baptized Him in the Jordan River. Secondly, the Gospel describes the beginning of His ministry by saying that “Yeshua was about thirty years old when He began his ministry” (Luke 3:23). It’s fascinating that later in the Torah we read, “Adonai spoke to Moses and to Aaron saying, ‘Take a census of the sons of Kohath from among the sons of Levi, by their families and by their ancestral households, everyone from 30 years of age to 50, all who come to serve doing the work in the Tent of Meeting’” (Numbers 4:1-3). In these two ways, Yeshua-Jesus was like the final priest of the Levitical order and the first priest of a new one.

What significance is there in sprinkling the priestly garments? Garments are a symbol of our righteous deeds. Regarding the Bride of Christ, we read, “She was given fine linen to wear, bright and clean! For the fine linen is the righteous deeds of the kedoshim” (Revelation 19:8). Note that Revelation describes the Bride using the same Hebrew root word the Torah uses to describe the consecration of the Aaronic priests. In the natural, garments come between our skin and the public. Since our deeds are visible to the world around us, they are symbolically connected to garments in Scripture. So, what could it mean to have our garments (actions) sprinkled by the blood of an unblemished ram and with anointing oil?

When Abraham brought Isaac to the peak of Mount Moriah, YHWH provided a ram for the sacrifice. The ram points us to Yeshua-Jesus, who was sacrificed on the wood of the cross, and that His shed blood cleanses us from all sin (1 John 1:7). Our actions have lasting worth when they are marked out by His actions on Mount Calvary. We can easily do good works for our edification. It feels good to do good! But the blood of Yeshua-Jesus reminds us that true love does good for the good of the other, regardless of how it makes us feel.

The anointing oil is a type and shadow of the Holy Spirit and His power. Not only did Yeshua begin His ministry with a ceremonial washing at thirty years of age, but the Spirit also descended on Him like a dove (Luke 3:22). After this in Nazareth, Yeshua-Jesus read Isaiah’s words that connected His power to minister with the Spirit and the anointing (Luke 4:18). These details suggest why He would instruct His “royal priests,” His apostles, that they could only begin ministering once they “received power when the Ruach ha-Kodesh has come upon [them]” (Acts 1:8). Our actions need to be marked by the power of His Holy Spirit flowing through us, empowering us to go beyond our natural abilities.

(Leviticus 8:30 And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons garments with him; and sanctified Aaron, and his garments, and his son's garments with him.)

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BY THE NUMBERS

The number seven is central to this week’s Torah portion. It begins with the command to bring “pure olive oil beaten for light” to light the menorah, the seven-branched candelabra that illuminated the Holy Place in the Tabernacle. This week’s reading ends with a seven-day consecration of the Kohanim (Priests) and the altar (Exodus 29:35-37). Why were there seven branches of the menorah? Why were the priests consecrated for seven days? And how does all of this connect to this important season on the Hebrew calendar?

Seven is the number of creation. Genesis 1:1 has seven words in Hebrew. These seven words correspond to the seven days of creation. God finished the work of creation in six days and rested on the seventh. Thus, seven is the number of completion and blessing for God blessed the seventh and sanctified it. There are also seven colors of the rainbow which connects to God’s covenantal promise to not destroy the world again through a flood. The seven branches of the menorah correspond all these seven aspects of creation.

But of course, there is even more. The number seven points to a deeper and somewhat hidden connection to this season. Keep in mind that Hebrew is alpha-numeric. The Hebrew letter Zayin / ז is the seventh letter of the Hebrewalphabet and has a numerical value of seven.

Seven is associated with the ability to overcome and win our battles, not by the use of human weapons, but by divine empowerment. The most obvious biblical example of this is the battle of Jericho. God instructed the Children of Israel to march around the city for seven days and then, on the seventh day, circle it seven times and blow seven trumpets. After this series of “sevens,” the Lord caused the walls to fall.

This divine empowerment also connects to the Book of Esther. This Torah portion, known as Tetzaveh, is always read on the Sabbath before the Jewish holiday of Purim - our celebration of the great deliverance that the Lord worked through Mordechai and Esther.

The villain of the Book of Esther is Haman. Haman was the descendent of Agag, whose name in Hebrew has the numerical value of seven. Agag was the descendant of Amalek, that archenemy of Israel who attacked the weak and defenseless who came out of Egypt. Haman, the descendant of Agag and Amalek, tried to extinguish the light of Israel, which is symbolized by the seven-branch menorah! The oil used to light the menorah must come through pure pressed olive oil. The olive must be crushed to produce the oil of illumination. Israel experienced a crushing under Haman, but it led not to their light be snuffed out but rather to them experiencing God’s light as we read:

“For the Jews there was light and gladness, joy and honor… the Jews had gladness and joy, banquets and holidays. Many peoples of the land became Jews, because the fear of the Jews had overcome them.” - Esther 8:16-17

All of this relates to the menorah, which is one of the most ancient symbols of the Jewish people. Today, the national symbol of the modern state of Israel is the seven-branched menorah, which is flanked by two olive branches. Why was this the symbol chosen? One reason is that it connects to Zechariah 4:6, which in Hebrew has seven words:

www.fusionglobal.org/celebrate-purim/

אל בכח כי אם ברוחי אל בחיל ו“Not by might, nor by power, but by My Ruach!”

אל בכח כי אם ברוחי אל בחיל ו“Not by might, nor by power, but by My Ruach!”

(Two men, two different eras of time, set out to destroy the Jewish people, and both times they did not suceed.)

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The birth of the modern state of Israel is a modern miracle that was birthed supernaturally against all the odds! And like Haman, Hitler tried to snuff out the light of the Jewish people. Yet out of the Holocaust’s darkness, the light of Israel came forth like the light of the menorah!

Seven truly is the number of this season. The celebration of Purim occurs on the 14th day of the Hebrew month of Adar, which is incredible since 14 is 7x2 -- a double blessing. What the Lord did for Israel He can do for you. Have faith and believe. He will give you the victory to overcome your “personal Hamans” and bring down the walls of your “personal Jerichos” so that the light of the Messiah Yeshua can shine through you like the light of the menorah!

NEXT WEEK’S READINGS

TORAH Sunday: 30:11-31:17

Monday: 31:18-33:11

Tuesday: 33:12-16

Wednesday: 33:17-23

Thursday: 34:1-9

Friday: 34:10-26

Saturday: 34:33-35

PROPHETS

THOUGHTS for REFLECTION

Take some time this week to prayerfully consider and discuss with friends: We’ve all experienced “pressing” experiences in our lives, but not all of us

have prayerfully worked through them. Is there pain in your past that you stillsee as purely negative? Ask the Spirit to show you how God may havetransformed that crushing into “oil.” How can that hardship bring light tothose around you?

Can you think of 2-3 good deeds you’ve done for others recently? Why didyou do them? Did you sense God’s power enabling you to do them? Pray foropportunities to do good this week from a pure/selfless motivation and insupernatural power.

1 Kings 18:1-39

NEW COVENANT Mark 9:1-10

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