Torah Portion – Pekudei (Shemot 38:21 – 40:38)

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Here is my d'rash (commentary) on the Torah Portion - Pekudei ("accountings"). In this parsha, we see the concluding stages of the mishkan's construction and its erection on 1 Aviv. The culmination of this entire process is when the Sh'kinah fills the house signifying His presence among His people. This teaching highlights how the Tabernacle is a manifestation of God's desire to have a house in which He and His people could coexist; a desire revealed from the very first word of Scripture - b'reshiyt. Moreover, I also delve into how the mishkan also looks forward providing a pattern of sorts for what is to come in New Jerusalem. Hope you enjoy. (Approximately 60 minutes)

 

 

Notes on Pekudei PDF

PRODUCT DESCRIPTION AND DOWNLOAD

Torah Portion: Pekudei
This is Bill's commentary on the Torah Portion - Pekudei ("accountings"). The emphasis of this portion is the completion of the mishkan culminating in the appearance of the Sh'kinah - God's Presence - visibly filling the tabernacle for all of Israel to see. This manifestation of His glory signified that Moses' intercession and the people's repentance had succeeded in providing an environment in which God could dwell in His people. Some of the teaching highlights include:
  • How the mishkan is hinted at in the word b'reshiyt (in the beginning).
  • How the four-square breastplate may be a pattern for the New Jerusalem.
  • How the building process parallels Creation.
(Approximately 60 minutes)
Price: $6.00

 

17 Responses to Torah Portion – Pekudei (Shemot 38:21 – 40:38)

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  1. Rocky Jackson says:

    “Chazak Chazak Venischazeik!

  2. Edward Mazac says:

    We are so blessed by your teachings!! I have a question? Is the NEW JERUSALEM different than the thousand year reign? I know it could be a very involved study but just quickly, they are different?

    Thank you

  3. jay1504@att.net says:

    I’ve always wondered what happened to the mishkan once the temple was built. Since it says that Soloman brought it up to Jerusalem, do we know what happened to it after that? Stored, buried (as I understand they do used Torah scrolls) or what? Wouldn’t THAT be a fascinating find! Or maybe it was there & I missed it.

    • Bill says:

      Jay; my understanding is (and I reserve the right to be wrong) that the Tabernacle Solomon brought up – along with the furniture – was the tabernacle David built. Now, was this tabernacle a revision of the one in the wilderness/Shiloh? Frankly I’m not 100% certain. I have read and have been told that the one in Shiloh was presumably destroyed by the Philistines but, again, this seems to be inconclusive. Based on the fact that Amos 9 speaks of the restoration of David’s Tabernacle, some believe that specific tabernacle is buried somewhere in the Qumran. Years ago I had the opportunity to meet and speak with a man who was actively searching for that very thing. We’ll see what happens. Shalom.

  4. miketz elkins says:

    Shalom Bill,

    I normally don’t use the term awesome very lightly since there is only one who is truly awesome. That being said I will have to say that the Spirit of G-d was in this teaching and the way you tied it altogether was both awesome and insightful. Gary

  5. miketz elkins says:

    Shalom Bill,

    I mentioned in an earlier comment I made a couple weeks ago that Israel as a kingdom of priest was entirely independent of the Tabernacle and those functioning as priest within it, but this is somewhat incorrect and if you don’t mind affording me the time I would like to elaborate further. The whole reason I made the comment is because I have heard others suggest that at the unfortunate incident of the golden calf the first born of Israel and by virtue all Israel not of the line of Levi forfeited the privilege, honor, and responsibilities of functioning as priest alongside Arron and his sons.

    The primary purpose as of the Mishkan as you well stated was that it was to function as a constant reminder to the Israelites that G-d was dwelling in their midst in order that they should sanctify themselves. In sanctifying themselves they would in turn fulfill their mission as a light unto the nations and thereby represent G-d’s new humanity to the world. Therefore, Israel’s mission as a kingdom of priest is not totally independent from the Tabernacle since the Tabernacle itself was to be the means by which Israel would achieve her sanctification. Yet at the same time Israel’s mission as a kingdom of priest was, is, and continues to be independent of the priesthood which served within the Tabernacle. They are two completely different roles and responsibilities fulfilling different missions as far as I can tell.

    Israel (i.e.: the southern kingdom) after she had gone into exile posed a dilemma to her leaders as to how she could continue to fulfill her mission as a kingdom of priest after the destruction of her holy Sanctuary and taken captive by a foreign power. It seems likely that Jeremiah had answered this question at an earlier time in Jeremiah 7:22. While the Temple stood it was the focal point of Israel’s worship, but now as it laid in ruins the focal point shifted to the study of Torah along with its constant meditation, prayer, and charity as an substitute to the Temple. This would now become the means of Israel achieving her sanctification and thus fulfilling her mission as a kingdom of priest in her state of exile. What is interesting about this phenomenon was that even after Israel’s return from Babylon and after rebuilding the Temple, it never returned to being the main focal point concerning the means to Israel achieving her sanctification, instead the three afore mentioned practices had won out as an viable substitute. Certainly the priest would have liked it to been different but it was not to be.

    What I find interesting about these 3 primary areas of Torah study, prayer-fasting, and charity is that they are the very 3 things Yeshua taught very strongly on in Matthew chapters 5 through 7, and that scholars are well aware of the fact that practical righteousness had been summarized in these 3 categories for quite some time by the Pharisees. While I have long held to the idea that sanctification is a process of growth and maturing in the faith which leads us to being conformed in Christ like character and still do; nevertheless, it appears from the text that sanctification could be summed up as the practically living out the righteous requirements of the Torah specifically in regards to these 3 categories.

    In closing I am reminded of the admonition in the book Hebrews that states ‘pursue peace with all men, and the sanctification which without no man shall see the L-rd” which doesn’t necessarily require neither a Temple nor priesthood in order to fulfill. Shalom, Gary

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