Ki Sisa

Parashas Ki Sisa

Exodus 30:11 – 34:35

Haftarah

Melechim Alef “First Kings” 18:1-9

Brit Chadasha

Qorintyah Bet “Second Corintians”3:1-8

Please Pray this

Prayer

First before reading.

In the name of Yahushua

Our Messiyah

I pray for the Spirit of Understanding

The Spirit of Knowledge and

The Spirit of Wisdom

As I read through this Parashas

The sages teaches that when anyone read this Torah Portion, we awaken for the world the specific Light inherent in irts passage. Most Torah Portion contain uplifting events, but on the Sabbath of Ki Tisa, after the instruction on how to construct the Tabernacle, we read about the destruction caused by the sin of the Golden calf.

The obvious question is what is the spiritual objective of Ki Tisa? What type of energy are we awaken on this Sabbath.

In this Torah Portion is the 21^st in the Cycle  Ki Tisa means when you take, we are told in this Portion of Ki Tisa on how to finish our spiritual objective, and after that we are shown the consequence of sinning.

When believers fall spiritually it is the lack of acknowledge, the error of their ways, there is always hope. However, if a believer falls, and never acknowledge their mistake, there is no opportunity to experience the Laver in the Tabernacle.

On the Shabbat of Ki Tisa, we are awaken to the understanding that there was no negativity in the sin of the Golden Calf. If we view sin for what it is, it is to show us what our fault are and what we need to fix in order to take advantage of the Tabernacle.

Just like there is nothing called darkness, it cannot be measured, darkness exist because there is an lack or absent of Light.

At the moment we achieve perfection, or the complete light, we will be able to look back on all our failure during our spiritual journey, and realize that they were not that bad after all, that all the mistake we have made, were the tools for our perfection.

When we are building a house we need scaffolding, when the house is finish we get rid of the scaffolding.

This Torah Portion teaches us that it is forbidden to count the Hebrew people in the ordinary manner, and when it is necessary to conduct a census in the Wilderness, the people rich or poor alike, were called upon to contribute half a shekel each, for the construction of and upkeep of the Tabernacle.

The status of Yisrael is elevated by its contribution to charity, and this is why they were counted by having the entire nation join in contributing to a sacred cause. The literal meaning of the commandment in verse 12 indicates this concept.

When you elevate the heads of the Children of Yisrael, implying that the function of these contributions was not only to facilitate a census and to provide for the Tabernacle, but also to raise the spiritual profile of the contributors.

The equal participation of all the people symbolizes that all Hebrews must share in achieving the national goals, that everyone should pass through the census by giving up his selfish, personal interests for the sake of the nation. One who does so gains infinite benefit, because the mission of Yisrael is dependent on the unity of the whole community.

This Torah Portion also speaks in terms of atonement that is achieved by the participation in this half shekel assessment. There is great power in the unity of a nation or people who strive towards a common goal. When anyone joins in a constructive cause, the spiritual merits of all the individuals become the merit of the whole, as it were, so that not only their funds, but also their personal attainment come together to assist one another.

A solitary human being can seldom survive Divine scrutiny; what person is free of sins and shortcomings? But when a nation become one, it ascends to higher plane of spirituality, because all its individual members merge their spiritual virtues with one another. As a result, the national collective is judge far more compassionately. This is why it is so important to pray with a quorum, rather than individually.

The word terumoh, or portion, is mention three times in the next five verses, this describe three separate gifts of silver. Two of which were required gifts of half a Shekel each, and the third was a voluntary contribution of any amount of silver. The two compulsory gifts were an annual contribution to cover the cost of all communal Temple offering, and a one-time contribution of silver for the sockets upon which the walls of the Tabernacle rested. The voluntary gift was apart of the general contributions for the construction of the Tabernacle and its utensils.

The compulsory gifts are further illustrations of the theme discussed above: Everyone, whatever his social or economic status, had to be an equal partner in the Tabernacle that existed to bring together EL YAHWEH and His people, and in the offering that represented the nation in achieving that paramount goal.

The annual half shekel gift paid for the communal offering were collected during the month of Adar the twelve month, so that the funds would be ready in time for the month of Nissan, New year. Consequently, this chapter was read in synagogues the Sabbath before Rosh Chodesh Adar, a practice that is still followed in commemoration of the Commandment to participate in the offering.

Tetzaveh

Parashas Tetzaveh

Exodus 27:20 – 30:10

Haftarah

Yechezkel “Ezekiel” 43:10-27

Brit Chadasha

Phylypsiyah “Philipians” 4:10-20

Please Pray this

Prayer

Before reading.

In the name of Yahushua

Our Messiyah,

I pray for the Spirit of Understanding

The Spirit of Knowledge and

The Spirit of Wisdom

As I read through this Parashas

On this Sabbath of Tetzaveh, two Torah portion are read: Tetzaveh which means “you will command” and Ki Tetze “when you take”. Tetzaveh is ABBA YAHWEH ongoing description on building the physical and spiritual Tabernacle. While Ki Tetze is called the Zachor, which means to remember.

This portion is the 20^th and the 21^st portion in the Torah Cycle, it is always read on the Sabbath before Purim unless it is a leap year. The story of Purim describe Haman, the Prime minister of King Achashverosh of Persia, casts lots to establish the best way to wipe out the Yisraelites. Haman is the code word for negativity in our lives.

On this Sabbath of Tetzaveh, ABBA YAHWEH is asking Moses which is a form of Messiyah Yahushua to come and help us choose the consciousness of Purim, the victory over the children of darkness of the Amalek.

On the Sabbath of Tetzaveh the Holy Spirit will help to guide us between the consciousness of Purim and Amalek. The spirit of Purim is the removal of uncertainty from our lives, and Amalek is the code word for doubting.

Will we allow the certainty of Messiyah Yahushua to bring more light or will we allow the negative spirit of Amalek to bring more darkness in our lives. These are the choices available to us on this Sabbath as we prepare for Purim.

This is why, when we read the additional portion of Zachor at the end of this Torah reading of Tetzaveh, we receive special assistance from the Holy Spirit in these arrears of our lives.

This is the only Shabbat of the Torah Cycle when Moses a type of Messiyah comes with a gift to help us overcome the flesh, whether we earn it or not. Messiyah gives us the ability to allow us to replace the darkness of doubt with the clarity of faith.

Tetzaveh is the only Torah Portion that does not mention Moses by name. Some people believe that this was in response to Moses request when he said “If you do not forgive them, I will have no part of Your plans.” You can even erase me from YOUR Book, and in response to this challenge, the CREATOR had to erase Moses from one of the Torah Portion, and Tetzaveh is that Book.

On the Sabbath of Tetzaveh, the spirit of Moses, which is Messiyah Yahushua, opens up the gates so we can experience ultimate fulfillment. He also shows us the two things we must do to connect to this unending fulfillment during the rest of the Torah Cycle. We as believers or children of Light, we must awaken our desire to accept greater responsibility, and we must make any sacrifice necessary to lived up to the responsibility.

This Torah portion deals almost exclusively with the Kohanim, the Priest: Their selection, their vestments, and the inauguration service by means of which they and their offspring would become confirmed for all time as the special ministers of EL YAHWEH.

Having completed the commandments regarding the actual construction of the Tabernacle, the process by which perfection is attained; the Torah now turns to those who will perform the service at the different Altars, the Mighty Hand of YAHWEH, the Five Fold Ministry. It begins by teaching that the oil for the Menorah (Holy Spirit) must be absolutely pure. Without any mixture of a foreign substances or even olive sediments.

This requirement of absolute purity is a fitting prelude to the selection of Aaron and his sons as Kohanim, the Mighty Hand of Yahweh, for they too, must remain pure and separate from the rest of the nation, in the sense that they may not permit unauthorized people to take part in the service.

Terumah

Parashas Terumah

Exodus 25:1 – 27:21

Haftarah

Melechim Alef “First Kings” 5:12 - 6:13

Brit Chadasha

Ivrim “Hebrews” 8:1 - 13

Please Pray this

Prayer

Before reading.

In the name of Yahushua

Our Messiyah,

I pray for the Spirit of Understanding

The Spirit of Knowledge and

The Spirit of Wisdom

As I read through this Parashas

This Torah Portion of Terumah is the 19^th in the Torah Cycle, the underlying theme of Terumah is this: All ABBA YAHWEH wants for us is to truly desire His Light, which is to build our Menorah.

Once we have accomplished this spiritually, everything will be available to us.

The Yisraelites were struggling to find material to build the Tabernacle, but when they awaken within their community, the desire to give more than they were capable of giving, ABBA YAHWEH helps them. This Torah portion of Terumah is all about our desire to receive the light. Terumah is the Hebrew word for offering.

In this Parashas EL YAHWEH, is about to establish a different Principle to illustrate how to achieve His Ultimate objective, that is to create perfect Sons. The Tabernacle is the resting place for EL YAHWEH Presence, also call the Shechinah Glory.

With the exception of the tragic incident of the Golden Calf (32-33), the rest of the Book of Exodus is devoted to the preparations for and the construction of the Mishkan, the dwelling place or the Tabernacle. Today, we as believers are the ultimate objective for the Presence of EL YAHWEH to dwell in.

Even the account of the Golden Calf is not unrelated to the Tabernacle for the very construction of the Tabernacle was made necessary only because the Children of Yisrael lapse into idolatry. Ideally no tabernacle should have been needed after the Revelation at Mount Sinai, the entire nation had a chance to achieve a level of prophecy, unheard of in the history of mankind, a mass Burning Bush experience, only grander in scale, but comparable to that of Moses.

The Shechinah Glory was supposed to rest on the entire Camp, as it later did on the Tabernacle, the Temple and on Yahushua. These three manifestations are the three perfect types in Scripture. The Children of Yisrael lost that position, due to unbelief. It is only after the Children of Yisrael gave up that chance for a high level of spirituality, as a result of the worship of the Golden Calf, did it become necessary for it to have a substitute Tabernacle.

The fact that the instructions regarding the erection of the Tabernacle were given in this chapter is a paradigm of the common principle that the Torah is not always written in the chronological order in which the events occurred.

The commandments regarding the construction of the Tabernacle are given here because the Tabernacle, a physical manifestation of the so-called rituals and laws are interrelated. The redemption from Egypt was not complete with the physical departure from Egypt as Christianity teaches, nor was it to be completed at Mount Sinai, the giving of the Ten Commandment, even though the Revelation at Sinai was the goal of the Exodus. The Exodus from Egypt will not achieve its purpose until Pentecost becomes a reality in our lives. Pentecost is the giving of the Torah and the Menorah (Holy Spirit).

The construction of the Tabernacle was to be a permanent reminder to the Children of Yisrael, of what they could have achieved at Sinai. The Tabernacle as a whole and in its many parts was symbolic of the historic experience at Mount Sinai. The Ark was to be a portable Mount Sinai, meaning that anytime anyone of the Children of Yisrael could make the effort to experience what they could achieve at Sinai.

In essence the Tabernacle was intended to be the central rallying point of the people, surrounded by the tribes and topped by the cloud of YAHWEH’s presence; its three compartments, illustrate the different levels spiritually, that every believer regardless of their position could achieve.