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A weekly Journal of information and training published by the World Jewish Adventist Friendship Center Under the umbrella of the General Conference —Office of Adventist Mission
Journal of Information and Training — Issue 721 — 11 March 2017 / 13 Adar 5777
Carlos Muniz English Edition: Richard-Amram Elofer
Richard Amram Elofer
Russian Edition: Alexandra Obrevko French Edition: Sabine Baris Spanish Edition: Jael Wells Cuellar Portuguese Edition: Carlos Muniz Dutch Edition: Hubert Paulleta
Hubert Paulleta 8
Emails: English: richard@elofer.com Russian: sashok_l@mail.ru French: sabinebaris@gmail.com Spanish: jael_wells@hotmail.com Portuguese: cdmuniz@gmail.com Dutch: hpauletta@hotmail.com
Credit photos: Richard Elofer, Alexandra Obrevko, Jael Wells Cuellar Hubert Paulleta, Laurent Baris and Advent Digital Media
for more information: contact us at www.jewishadventist.org
Alexandra Obrevko
Sabine Baris
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Shabbat Shekalim — Tetsaveh
11 M a r c h 2 0 1 7 13 Adar 5777
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This issue
News P.1 Parasha’s comments P.2-4 Haftara P.4-5 Apostolic Writings P.5 Stories & Traditions P.6 Inspirational Corner P.6,7 Color Sheet for Kids P.7
Weekly Jewish-Adventist Journal of Information
We pray every week for the Jewish Friendship Ministry. I suggest our partners to pray from March 12 to 17 for Mark Hart, and The Jewish people in the Baltimore/ Washington DC area. This is important, not only the Federal Capital of the USA, but a great number of Jews are living there. Let’s pray for Mark and other Jewish Adventists who are living there.
Happy Purim! Purim v The Spring time is coming very soon, and
this time is the time of Purim, the feast of Esther. We have just started the month of Adar, the first of Adar was on February 27, and this coming Sabbath will be the 13 of Adar. This month is mentioned 9 times in the Bible, all these occurrences are in the book of Esther, that is why the feast of Purim is celebrated on this month. This celebration is a biblical celebration, we read in the book of Esther, “This was on the 13th day of the month of Adar, and on the 14th day they rested and made that a day of feasting and gladness. … Therefore the Jews of the villages, who live in the rural towns, hold the 14th day of the month of Adar as a day for gladness and feasting, as a holiday, and as a day on which they send gifts of food to one another. … Obliging them to keep the 14th day of the month Adar and also the 15th day of the same, year by year” (Esther 9:17, 19, 21). This year the 14th of Adar will be on Sunday 12th of March. As it is written in the Bible, these days will be days of gladness and feast. Let’s remember what the feast of Purim is about. In fact it is a very important feast for the Jewish people. It is a feast archetype of all persecution and genocide against G-d’s people. A great number
of Jews were living in Persia and Media, which were two great empires that became one great commonwealth of 127 countries from India to Ethiopia. The king of this great empire was Ahasuerus. This king wanted to replace his wife, queen Vashti, and he chose a young Jewish lady who was Esther. Esther was an orphan, raised by her uncle Mordecai, the leader of the Jewish people of that time. Mordecai was a faithful Jew and refused to bow down before the king, this made Haman, his first Minister, upset against this Jew, and by extension against all Jews. The text calls Haman, the Agagite, that means the descendant of Agag. Who was Agag? He was the king of the Amalekites, in the time of King Shaul, and Agag was captured by Shaul who spared him: “And he took Agag the king of the Amalekites alive and devoted to destruction all the people with the edge of the sword. But Saul and the people spared Agag” (1 Samuel 15:8–9). It means Haman as a descendant of a king should have been a king, but he was not because of the ancestor of Mordecai who was from the tribe of Benjamin. Haman hated the Jewish people because of what they had done to his ancestor and to his family. That is why he wanted to kill the Jewish people. The deliverance of Israel in the time of Purim is symbolically the feast of all deliverance, including the Holocaust.
Parasha Overview:
Tetsaveh
G
-d tells Moshe to command the Jewish People to supply pure olive oil for the menorah in the Mishkan (Tent of Meeting).
He also tells Moshe to organize the making of the bigdei kehuna (priestly garments): A breastplate, an ephod, a robe, a checkered tunic, a turban, a sash, a foreheadplate, and linen trousers. Upon their completion, Moshe is to perform a ceremony for seven days to consecrate Aharon and his sons. This includes offering sacrifices, dressing Aharon and his sons in their respective garments, and anointing Aharon with oil. G-d commands that every morning and afternoon a sheep be offered on the altar in the Mishkan. This offering should be accompanied by a meal-offering and libations of wine and oil. G-d commands that an altar for incense be built from acacia wood and covered with gold. Aharon and his descendants should burn incense on this altar every day.
You, [Moses], must command the Israelites to bring you clear illuminating oil, made from hand crushed olives, to keep the lamp constantly burning.” (Exodus 27:20)
Parasha for this Week
Tetsaveh
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Exodus 27:20 - 30:10 Moses not named in this parasha
T
he Parasha starts with these words: “You shall command the people of Israel” (Exodus 27:20). When G-d gives to Moshe instructions for the people of Israel, the Torah uses this sentence: “The L-rd said to Moses, ‘Speak to the people of Israel’” (Exodus 25:1–2). But in our parasha the name of Moshe is not written. when G-d speaks to Moshe he just says “you” and suddenly the begining of parasha Ki-Tissa the name of Moshe is mentioned again: “The L-rd said to Moses” (Exodus 30:11). Many scholars have asked the question, why the name of Moshe is not in this parasha when it appears on each other parasha from Exodus to Deuteronomy. Several reasons have been given, the first one, is that this parasha is always read on the month of Adar, and Moshe was born on the 1st of Adar and died on the 7th of Adar. Since this week is the celebration of the birth and the death of Moshe, the parasha does not mention the name of Moshe. A second reason is Suggested by Rabbi Moshe Bogomilsky, when Hashem considered annihilat-
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ing the people of Israel for sinning with the golden calf, Moshe interceded and said, Mecheini na misifrecha asher katavta —”Erase me now from Your book that You have written “ (32:32). Hashem replied, “Whoever has sinned against Me I shall erase from My book,” (32:33) and thus there was no reason for Moshe to be erased. Nevertheless, a tsaddik (righteous) must be extremely cautious with every word he utters (see Talmud Berachot 56a). The Jewish scholar tried to know why his name was erased from this very parasha Tetsavehh, here is one of the answer. When Moshe mentioned the concept of being erased from Hashem’s book, he used the extra word, asher katavta (shekatavta would be sufficient). Therefore, his name was erased from Parshat Tetzaveh because the words “asher” and “Tetzaveh” each have the same numerical value of 501. Even more, when G-d asked Moses to speak to the people of Israel, he uses the word tedaber (Exodus 7:2) or tomar. Here the unusual Tetsavehh word is used, which confirms this Jewish interpretation.
The Olive Oil
T
he first command given in this parasha to the people of Israel is: “that
they bring to you pure beaten olive oil for the light, that a lamp may regularly be set up to burn.” (Exodus 27:20). It is a strange command, everyone who has been in the Sinai knows that there is no olive tree in the desert. Thus that means the people of Israel had taken with them olives or olive oil from Egypt. The problem of these olives is the purity, as we know, ordinary items cannot be used in the Sanctuary, the Sanctuary is holy, such must be all furniture and ingredients used in the Sanctuary. Thus the people of Israel were unsure about olives’ purity, and in doubt whether they could be used for the Sanctuary. Moshe therefore advised them to use averagesized olives. He also told them not to squeeze more than one olive at a time. Consequently, even if the olive was defiled, it would not be large enough to transmit tumah “uncleanness” to the oil that came out. During centuries, this rule for producing the olive oil of the Menorah was the same, to hand squeeze an olive and to select only the first drop of oil. One drop for each olive. Rashi explains that the first drop of oil pressed is the finest. The remaining oil of the olive (which was not as pure) was used for menachot (meal offerings).
The Talmud explains (Menachot 86a) that the olives were divided into three grades, superior, intermediate and inferior. The oil of each grade was divided into three quality levels. The first level of the superior grade was supreme, and it was used for the kindling of the menorah. The second oil of the superior grade and the first oil of the intermediate grade were of equally acceptable for menachot. Normally, one uses the best oil for baking and cheaper oil for burning or lighting. But in the sanctuary it was the opposite, the best product are for G-d and the use of the Sanctuary. Especially the Menorah, which was symbolically a representation of the Bible Neir mitzvah veTorah or “A candle is a mitzvah and Torah is light” (Proverbs 6:23). The Menorah was also the symbol of the presence of the light of Mashiach, only the best of each olive can be accepted for the Sanctuary. We have seen that G-d wanted to dwell among his people, in his people, in the heart of each believer, that is why the best lesson we can draw from this use of the olive oil, is that when we serve G-d, He deserves the best of our person, the best of our possession, the best of everything in us.
The Kohen Gadol’s Garments
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he Torah states: “You shall make the robe of the ephod all of blue. It shall have an opening for the head in the middle of it, with a woven binding around the opening, like the opening in a garment, so that it may not tear. On its hem you shall make pomegranates of blue and purple and scarlet yarns, around its hem, with bells of gold between them, a golden bell and a pomegranate, a golden bell and a pomegranate, around the hem of the robe. And it shall be on Aaron when he ministers, and its sound shall be heard when he goes into the Holy Place before the L-rd, and when he comes out, so that he does not die.” (Exodus 28:31–35) There is a question about this robe with golden bells asking when the Kohen Gadol (High Priest) wore it. A popular understanding is that this robe carrying these bells was worn during the service of the Kohen Gadol on Yom Kippur in the Kodesh Hakodashim (Holy of Hollies). Is this correct or not? It is a legitimate question, and I am not sure to give an answer in this article. According to the Torah
the Cohen Gadol‘s clothes for Yom Kippur were: “the holy linen coat and shall have the linen undergarment on his body, and he shall tie the linen sash around his waist, and wear the linen turban; these are the holy garments. He shall bathe his body in water and then put them on.” (Leviticus 16:4), when he was in the Kodesh Hakodashim, he did not wear his robe with on it the pomegranates of blue and purple and scarlet, and the golden bells, but only the white holy linen coat, the linen undergarment, tied his waist with a linen sash and a linen turban. The special robe described on Exodus 28:31-35 was worn by the Cohen Gadol to perform his daily service, offering the incense on the altar of incense inside of the first Holy place, and as it is written in Exodus 28, “And it shall be on Aaron when he ministers, and its sound shall be heard when he goes into the Holy Place before the L-rd, and when he comes out, so that he does not die.” Doing his service in the Holy Place, the High Priest should be alone, that is why before entering the tabernacle, the bells announced that he was coming, and each other priest should leave the Holy Place, that is the condition for him not to die. I am open to any Biblical light on this point.
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“Make a decision breastplate. It shall be a patterned brocade like the ephod. Make it out of gold [thread], sky-blue, dark red and crimson wool, and twined linen.” (Exodus 28:15)
Haftarah Overview Ezekiel 43:10-27
Since the parasha describes the sanctuary and its services, the text chosen for the Haftara is also about the sanctuary: “Now you, O mortal, describe the Temple to the House of Israel, and let them measure its design. But let them be ashamed of their iniquities: . ” (Ezekiel 43:10). The iniquities mentioned in this text refer to what Ezekiel has already said at the beginning of his book and specially the iniquities of Israel and their leaders in the chapter 8. He continues saying. “When they are ashamed of all they have done, make known to them the plan of the Temple and its layout, its exits and entrances — its entire plan, and all the laws and instructions pertaining to its entire plan. Write it down before their eyes, that they may faithfully follow its entire plan and all its laws.” (Ezekiel 43:11). Then he gives some instructions for the altar. I quote here Dr Knight who has written a book about Ezekiel and published by the Pacific Press Publishing House in 1997, he affirms: in pages 221 and 222 that: The glory of the L-rd is now present in His house. Now that he is there, it is more than ap-
High Priest Clothes Teach us About Forgiveness and Salvation
R
abbi Inimi bar Sason said: “Why did the Torah list the instructions regarding the offering of sacrifices immediately adjacent to the instructions that relate to the garments of the kohanim (priests)? To teach you that just as sacrifices are offered to atone for sins, the clothes of the kohanim teach us also about forgiveness and atonement.” Hebrew has three different words to express the idea of forgiveness: mechila, slicha and kapara. The Gaon of Vilna explains that these words are not synonyms; each of them expresses a different idea. 1) When we fail to live up to the standards G-d set for us —even though our failure is caused by sloppiness and lack of attention rather than by active rebellion against G-d’s edicts — we sin against G-d our Father. According to the Jewish tradition this type of sin is expressed in Hebrew as chet, a word whose precise meaning is ‘wrongful deed committed without thought’ (missing the target), and the type of forgiveness required is called slicha in Hebrew. Slicha means that G-d our Father will re-
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tain His optimism concerning our ultimate success and will continue to invest in us despite our disappointing performance to date. 2) As G-d’s subjects, our sins are damaging as acts of rebellion. Sins of rebellion are known as p’shaim and the type of forgiveness required for them is known as mechila; this type of forgiveness represents the King’s consent to continue to accept his wayward subjects and to continue to grant them the privileges of citizenship despite their rejection of His authority. 3) The third level of forgiveness is “atonement” or Kappara. With G-d we have the opportunity to entirely overcome the past through a process known as kappara. Kappara, or “atonement,” is a level of forgiveness that leaves no trace or blemish of sin and allows the sinner to appear in G-d’s eyes as spiritually fresh and clean as the day he was born. We do not ask for kappara in our daily prayers at all. This level of forgiveness is only attainable on special occasions such as Yom Kippur. The high priest was designed in a particular manner to represent Mashiach, who was to become a High Priest forever after the order of Melchisedec. The L-rd’s direction was, “Whenever Aaron enters the Holy Place, he will bear the names of the sons of Israel over his heart on the breastpiece of judgement
as a continuing memorial before the L-rd.” (Exodus 28:29.) So Mashiach, the great High Priest, pleading His blood before the Father in the sinner’s behalf, bears upon His heart the name of every repentant believer and offer him forgiveness and atonement. According to our rabbis, the clothes of the Kohanim not only bring forgiveness; they bring a kapara, the special level of forgiveness that wipes out the very memory of sin. Even so G-d will clothe you with “the garments of salvation,” and cover you with “the robe of righteousness.” (Isaiah 61:10.) We find the association between clothes, sin and forgiveness earlier in the Torah. Following the sin of Adam and Eve in Paradise, after they both partook from the fruit of the Tree of Knowledge, it is written: “Their eyes were opened and they realized they were naked, and they sewed together date leaves and made themselves coverings.” (Genesis 3:1) It is a tentative to cover up their sin (symbolized by nakedness), by their own work. However, later in that same passage, after G-d finished His exposition concerning the various consequences of their sin, it is written: “G-d fashioned for Adam and his wife robes of leather and dressed them.” (Genesis 3:21) G-d covered their sin. Forgiveness is an action of G-d.
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Apostolic Writings — Philippians 2:5–8
n the parasha, Moshe continues to give his instructions about the building of the sanctuary and its furnishing. Among the most important elements are the garments of the High Priest. Through his garments and the breastplate, the Kohen Gadol kept G-d’s people on his heart. The high priest was the representative of G-d on earth, that is why the breastplate and its twelve precious stones representing the twelve tribes of Israel, on the heart of the high priest was a demonstration of G-d’s love for his people. All the services of the sanctuary were given by G-d to his people in order to teach them his love and his plan of salvation for them. To implement this plan of salvation G-d has designated a Savior, which is called by others “The Messiah.” However it is clear in the Tanach that G-d is the Savior, “For I am the L-rd your G-d, the Holy One of Israel, your Savior.” (Isaiah 43:3), And there is no other Savior than G-d, “You are my witnesses,” declares the L-rd, “and my servant whom I have chosen, that you may know and believe me and understand that I am he. Before me no G-d was formed, nor shall there be any after me. I, I am the L-rd, and besides me there is no savior.” (Isaiah 43:10–11), that is why the High Priest carrying on his heart the breastplate, is the representative of G-d. Since there is no other Savior than G-d, the Character called in the Bible the Messiah is in fact G-d. And since the Mishkan was an illustration of the Plan of salvation it is a description of the role of the Messiah/G-d in this plan. In
the comments of last week we have discovered that the early sanctuary was a copy of the real sanctuary which is in heaven. That means the high priest and his ministry in the Sanctuary are the reflection of the ministry of the Messiah/G-d in heaven. The Messiah/G-d came on earth, in the person of Yeshua, to fulfill the first phase of his ministry. It is difficult to understand it, but Yeshua was not a man who has been made G-d by his people, but yeshua is G-d who came on the earth: “Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of G-d, did not count equality with G-d a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.” (Philippians 2:5–8), after his ministry on the earth he went back to heaven, “as they [the disciples] were looking on, he was lifted up, and a cloud took him out of their sight.” (Acts 1:9), that is why the letter to Hebrews affirms “Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, a minister in the holy places, in the true tent that the L-rd set up, not man.” (Hebrews 8:1–2), Yeshua is in heaven, he is officiating in the heavenly tabernacle. The Torah says that the priesthood did not start with Aaron and the Levites, Jethro was a priest, and before him, in the time of Abraham, the priest
was Melchizedek. Melchizedek was recognized as Priest of the most high by Abraham himself (Genesis 14), and king David said about Melchizedek “The L-rd has sworn and will not change his mind, ‘You are a priest forever after the order of Melchizedek.’” (Psalms 110:4), Melchizedek’s order is not the order of Leviticus, and it is forever, it will never cease. Why this order is forever? Because it has been established by G-d (not Moses (a man)). The whole Psalm 110 is a messianic text, “your mighty scepter” of the verse 2, is the scepter mentioned by Yaakov in his prophecy about Judah and the Shiloh (Messiah) of Genesis 49:10. Melchizedek I understood as the Messiah because also what the text of Hebrews says about him “He is: • King of righteousness • King of Salem (Jerusalem) • King of peace. • He is without father • mother or genealogy, • neither beginning of days • nor end of life, but resembling the Son of G-d • he continues a priest forever.” (Hebrews 7:2–3). Here are all the characteristics of the Messiah, Jeremiah calls him “G-d our righteousness” (23:5), he is successor of King David in Jerusalem, According to the Bible Righteousness and Peace are going together (Psalm 85:10), and the Messiah is without father or mother or genealogy, neither beginning of days nor end of life (Micah 5:1). “Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.” (Hebrews 4:16).
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propriate to worship Him by means of sacrifices, which brings Ezekiel to his description of the altar and its dedication. The altar is built in three stages on a wide base. It is ten cubits high (43:13,14). In modern measurements, this is about seventeen feet, or five meters, high. Its top stage called the hearth in the text because it is where the fires were to be lighted, was twelve cubits square (about twentyand-a-half feet or just over six meters). This impressive structure was built to essentially the same dimensions as the altar of the temple built by Solomon (2 Chron. 4:1) As it is so high it was reached by means of steps on its east side (Ezekiel 43:17). As the priest mounted the steps, he would be facing the doors of the temple within which was the glory of G-d.
Stories and Traditions
Czar Alexander II
Inspirational Corner Henceforth the people were to be honored with the abiding presence of their King. “I will dwell among the children of Israel, and will be their G-d,” “and the tabernacle shall be sanctified by My glory.” Exodus 29:45, 43. From a race of slaves the Israelites had been exalted above all peoples to be the peculiar treasure of the King of kings. G-d had separated them from the world, He had made them the depositaries of His law, and He purposed, through them, to preserve among men the knowledge of Himself. (EP 218) v
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ourners crowded the streets of Ruhatin in the spring of 1889. Rabbi Uri Langer, their beloved rebbe, had returned his pure soul to its maker. The silence was broken only by the sobs of the chassidim. Among them was a simple man, a tailor by trade. This tailor was not known to frequent the rabbi’s court and no one knew him to have any particular Yet, as the tailor walked along with the slow-moving procession, his body was racked with such violent sobs that the others could not help but stare in wonder. What was the tailor’s connection with the great rabbi? After the funeral, some of the chassidim asked the tailor to enlighten them. What was it that brought him to such a deep state of mourning? “As you know, I am an expert tailor,” said the man, whose eyes still glistened with tears. “I make high-quality clothing for princes, nobles and other fine folks. One day, around eight years ago, I was summoned to the house of Rabbi Uri. Of course, I came, and he greeted me warmly and ushered me into his room. The rabbi then locked the door and removed a photograph from his drawer. To my utter amazement, it was a portrait of Czar Alexander II, the accursed enemy of the Jews. In the photo, Alexander was wearing his full royal uniform. The rabbi then looked at me with a sense of urgency and
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asked, ‘Can you sew clothing like this for me?’ I could barely believe my ears. Why would this rabbi, a man of Torah scholarship and piety, want to have a uniform like that of the Czar? But before I could ask another word, I found myself nodding in agreement. I could do it. He gave me the picture, and I got to work. Within a few weeks, the job was done. The uniform was perfect, down to the rich gold braid and the intricate embroidery. When I brought my handiwork to the rabbi, he was clearly pleased and grateful for my careful attention to the task he had given me. Behind locked doors, he asked me to look at the photo carefully and verify that everything was sewn exactly as shown. ‘Yes, Rebbe,’ I assured him, ‘it’s exact.’ The rabbi’s face then changed to a deep shade of red. I began to quake with fear not knowing what would happen next. He looked like an otherworldly apparition, as he did during the high holidays, and I was afraid to stand near him. Suddenly, the rabbi lifted his cane in an upward motion toward his face. The rabbi then lifted his hands and closed his eyes in intense concentration. With tears streaming from his eyes, he called out, “So shall Your enemies be destroyed, G‑d!” At that moment, I had no idea what I was seeing, but it was clear as day that something important was happening. I was so taken by the scene that I too began to weep.
After a few moments, it was as if the storm had passed. The rabbi’s face regained its normal expression, and he looked at me calmly. ‘Please don’t tell anyone what you saw here,” he asked. Of course, I agreed. A few days later, the news reached our town. Czar Alexander II had been assassinated by a group of young revolutionaries. It was clear to me that it was directly linked to the rabbi’s doings. For years I kept the rabbi’s secret. But now that he is no longer among the living, I feel that I can divulge the truth. Now you know why I mourn the rabbi so deeply. He is a holy man who endeavored to bring salvation to his people.” Wishing to confirm the words of the tailor, chassidim respectfully rummaged through the rabbi’s personal effects. Sure enough they found a suit of royal clothes, just as the tailor had said. (Translated and adapted from Sichat Hashavua, 1442). Chabad.org.
Why wasn’t Zusha as Zusha could have been?
The famous tzaddik Rabbi Zusha of Anipoli once said, “When I come before the Heavenly tribunal, I am not afraid the heavenly Judge will demand of me, ‘Why wasn’t Rabbi Zusha like the patriarch Avraham?’ But I am afraid lest they ask me, ‘Why wasn’t Zusha as Zusha could have been?’”
Kids Parasha Tetsaveh
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To Israel encamped before Mount Sinai the L-rd had declared: “I will dwell among the children of Israel, and will be their G-d. …” (Exodus 29:45, 46). And now, notwithstanding the fact that they had repeatedly “rebelled, and vexed His Holy Spirit” (Isaiah 63:10), G-d once more, through the messages of His prophet, was stretching out His hand to save. As a recognition of their co-operation with His purpose, He was renewing His covenant that His Spirit should remain among them; and He bade them, “Fear not.” (PK 575) v
Exodus 28:20 - 30:10 “You shall make an altar on which to burn incense; you shall make it of acacia wood. A cubit shall be its length, and a cubit its breadth. It shall be square, and two cubits shall be its height. Its horns shall be of one piece with it. You shall overlay it with pure gold, its top and around its sides and its horns. And you shall make a molding of gold around it. And you shall make two golden rings for it. Under its molding on two opposite sides of it you shall make them, and they shall be holders for poles with which to carry it. You shall make the poles of acacia wood and overlay them with gold. And you shall put it in front of the veil that is above the ark of the testimony, in front of the mercy seat that is above the testimony, where I will meet with you.” (Exodus 30:1–6 ) http://www.bnai-tikkun.org.nz 7
Inspirational Corner