Podcasts about mishkan tabernacle

In this week's episode Rabbi Kohn discusses the Torah's lesson on how we all must take when approriate. If someone refuses help when he needs it he is showing a sense of cruelty to himself. He also discusses the Ramban on this week's Parsha which connects the revelation at Sinai to the building of the Mishkan(Tabernacle). Another idea which is discussed is the wording the Torah uses when describing the building of the Menorah. Was it built by Moshe and the Jewish craftsmen or did something miraculous happen. Subscribe to The Practical Parsha Podcast. For questions or comments please email RabbiShlomoKohn@gmail.com. To listen to Rabbi Kohn's other podcast use this link- the-pirkei-avos-podcast.castos.com/  If you would like to support this podcast please use this secure link to donate: SUPPORT THE PODCAST  Chapters (00:00:00) - Practical Parsha Podcast(00:00:50) - Rabbi Shlomo Cohen(00:01:22) - The Mishkan(00:13:33) - Two Wrongs Don't Make a Right(00:20:41) - How the Jews Made a Menorah

This teaching explores the linguistic nuance of "taking" versus "giving" in Parshat Terumah. We delve into how the act of contributing to the Mishkan (Tabernacle) is not merely a donation, but a process of personal elevation—whereby we "take" physical matter and transform it into a dwelling place for the Divine Presence. https://www.torahrecordings.com/classes/by_parsha/002_shemos/007_terumah/004

In Parashat Terumah, the Israelites are commanded to build the Mishkan (Tabernacle). Why construct something so exquisite and detailed in the middle of a desert? And what can building something so valuable, then and now, teach us about living through uncertainty? In this episode of TEXTing IRL, Elana Stein Hain and Hartman research fellow Tamara Mann Tweel turn to the rabbinic tradition to explore how building can ground us, offering practices that shape who we become. Episode Source Sheet Watch the video version of this episode ⁠here⁠. You can now sponsor an episode of TEXTing. Click HERE to learn more.  JOIN OUR EMAIL LIST FOR MORE HARTMAN IDEAS

In this week's episode Rabbi Kohn discusses the Mishkan(Tabernacle) and its utensils. He talks about how the Aron(Holy Ark) signifies Torah study and how that needs to be the focus of all oour spiritual endeavors. He also takes a lesson from the wording of the verse to show us how Torah study and G-dliness is somehing that is for each and every Jew. Subscribe to The Practical Parsha Podcast. For questions or comments please email RabbiShlomoKohn@gmail.com. To listen to Rabbi Kohn's other podcast use this link- the-pirkei-avos-podcast.castos.com/   To donate to my Yeshiva -Yeshiva Derech Chaim use this secure link www.charidy.com/ydc/skohn If you would like to support this podcast please use this secure link to donate: SUPPORT THE PODCAST  Chapters (00:00:00) - Practical Parasha Podcast(00:02:13) - Alumni of Yeshiva Derechaim Speak Out(00:04:28) - Parsha(00:06:19) - Parshas Vayaka(00:15:31) - The Mishkan as a Dwelling Place for the Shechina

7 takeaways from this study Heaven provides a fresh start. “New garments” symbolize inward transformation and renewed calling, not merely external change. Ordination means being filled and equipped for ongoing service, reaching readiness rather than an endpoint. Anointing signifies overflowing empowerment from the Spirit to perform ministry — hands filled to give and serve. Messiah's work is to fulfill and bring righteousness to fullness, not to abolish God's covenantal purposes. Spiritual gifts are for the common good. Desire prophecy and gifts that build the body, avoiding covetousness that harms others. True leadership requires inward faithfulness. External appearance or position alone can't substitute for devotion to God. The Incarnation and high priesthood of Messiah make Him a relatable, suffering Savior who defeats evil and removes fear of death, enabling bold service. Imagine standing at the entrance of ancient Israel’s Mishkan (Tabernacle), watching Aharon's empty hands slowly fill with oil, bread and sacrificial portions. Those hands, once ordinary, now carry a visible sign: Heaven is putting him to work. This study traces that movement — from empty to filled, from clothed to commissioned. God doesn't just forgive; He clothes, fills and sends. “I will greatly rejoice in the LORD,My soul will exult in my God;For He has clothed me with the garments of salvation,He has wrapped me with a robe of righteousness…” Isaiah 61:10 NASB95 This isn't someone admiring a costume. It's someone overwhelmed by transformation. The “garments of salvation” and “robe of righteousness” wrap not only the body but the whole self — “my soul will exult.” The prophets elsewhere describe this same renewal (New Covenant) as a “new heart” and a “new spirit” (Jeremiah 31:31–34; Ezekiel 36:25–27). The outside should illustrate what Heaven does on the inside. Otherwise, it’s just a show. Messiah Yeshua (Christ Jesus) warned against “whitewashed tombs” — beautifully maintained yet full of decay (“dead men’s bones,” Matthew 23:27–28). Similarly, Isaiah's garments become a test: Am I asking God to decorate my life, or to renew it? Like we studied last Shabbat, the clothing metaphor refuses superficial religion. It invites a deeper honesty: if God robes, He also remakes. Ordination as filling, not finishing Exodus 29 takes that robe imagery and pushes it into vocation. The English word “ordination” can sound like a static status: once ordained, box checked. The Hebrew under it goes in a different direction. The term מְלוּאִים mĕlu'im (“filled, filled up, ordained”), from the root מלא malé (“to fill”), appears in the context of placing offerings, bread, and other items into the hands of Aharon and his sons. This is more than ceremony. The text presents ordination as literal and symbolic “filling of the hands.” The priests stand there with empty hands; the ritual fills them. The message: you are not being set aside (“made holy”) to sit; you are being filled to act. Heaven does not hand Aharon a title; Heaven hands him tasks. This reframes how to think of calling and ministry. Instead of asking, “Am I ordained?” as if ticking a checkbox, the more searching question is, “What has God placed in my hands — and for whom?” When ‘end’ means ‘goal’ The Greek translation of the Torah, the Septuagint, sometimes uses τελέω teleó (“to bring to completion”) to capture this idea of completing a consecration or making something ready. That Greek word translates mĕlu'im in Exodus 29:31. This use in the Septuagint is key to understanding one of apostle Paul's frequently misinterpreted statements: For Christ is the end (τέλος telos) of the law for righteousness to everyone who believes. Romans 10:4 NASB95 On a surface reading, “end” might sound like “done with, discarded.” But telos in Greek can mean goal, intended outcome, completion in the sense of maturity. A journey reaches its telos not when the path vanishes, but when the traveler arrives where the path was always leading. Within this framework, Messiah does not abolish the Torah's significance for righteousness; He brings its purpose to its full expression. What ordination does for the priest — bringing him to readiness — telos language does for Torah — it names the destination God always had in mind: righteousness realized in and through Messiah. Oil purity and overflow Oil saturates the priestly ordination ritual described in Exodus 29 (cp. Leviticus 8–9). There is unleavened bread, unleavened cakes mixed with oil, and unleavened wafers spread with oil. The key word here is שֶׁמֶן shemen (“oil”). In the ancient world, oil doesn't only function as fuel or food; it signals richness, blessing, and consecration. Clarified olive oil gives a particularly helpful analogy. The more refined the oil, the more purely and cleanly it burns. Likewise, the ritual calls for “pure” elements to make the point: God refines His servants, like oil, by removing impurities, not to make them delicate but to make their light more clear. The more refined the oil, the less smoke; the more purified the life, the less spiritual “smoke” obscures who God is. Seven and the power of eight Under the hood of the Hebrew original text about oil and consecration are numbers that communicate. In Hebrew, the words for seven and oath are bound up in the same root: שֶׁבַע sheva / שָׁבַע shavá. Like an oath, seven signifies completeness, a full cycle, a pledged seriousness. What has been committed will be done. On that backdrop, eight — שְׁמֹנֶה shᵉmōneh — is connected to the verb שָׁמֵן shāmēn (“to be fat”) and the noun שֶׁמֶן shemen (“oil”). That points to what comes after completeness: overflow, newness beyond the cycle. (See how seven and eight are teaching tools in Israel’s annual festival of Shemini Atzeret, Convocation of the Eighth Day, the day after Sukkot, or the Festival of Tabernacles.) In the priestly narratives, the priests undergo seven days of consecration, and then on the eighth day they begin to function in their role. The eighth day doesn't cancel the seven; it activates them. It is not the closing ceremony; it is the first day on the job. Spiritual “high points” (dedications, ordinations, festivals) are not endpoints. They stand as launchpads into long obedience. God's pattern suggests, “Let Me fill you for seven; then live it out on the eighth.” Fulfillment: Not abolition The same logic runs underneath Yeshua's words about the Torah and the Prophets, His preface to the Sermon on the Mount: “Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill. For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished. Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven.” Matthew 5:17-19 NASB95 The verb “fulfill” translates a verb similar to teleo: πληρόω pleróō (“to fill, bring to fullness, accomplish”). Yeshua explicitly rejects an “abolish” model and offers a “fill to the brim” one instead. He presents His mission as bringing Scripture's intent to its full expression, not tearing its foundation away. Teleo also shows up in Yeshua's final cry at His execution: Therefore when Jesus had received the sour wine, He said, “It is finished!” And He bowed His head and gave up His spirit. John 19:30 NASB95 “It is finished” here reads as a declaration of work that has reached a goal. In Heaven’s view, the past, present and future are in view at once. That’s reflected by the statement “Lamb slain from the foundation of the world” (Revelation 13:8 margin). Heaven's redemptive plan centers on Messiah's work, and that work radiates backward and forward through time. God doesn't improvise; He fulfills. The danger of hollow splendor In a recent study of the Mishkan, we explored how the inner sanctuary is filled with objects made entirely of or covered with זָהָב טָהוֹר zahav tahor (“pure gold”), and how Revelation's image of transparent gold presses the point: God seeks not just shine but purity — substance transformed all the way through. Unleavened bread and clarified oil operate the same way. Leaven often symbolizes corruption; its removal during consecration underscores singular devotion. The physical signs do real work in teaching: they train Israel to see holiness as separation from moral decay, not mere ritual fussiness. Yet the prophets, especially Ezekiel, expose how easily people can keep the externals and lose the center. His visions of abominations inside the temple reveal a brutal truth: a community can polish its gold and keep its liturgy while its heart runs after other gods. The priestly garments then become not a sign of holiness but a cover for hypocrisy. The study draws a clear warning: external forms — robes, rituals, structures — have value only when they match an internal reality of loyalty to the God who gave them. Spirit on the many Numbers 11:24–30 expands the filling imagery into the realm of the Spirit. Moses gathers 70 elders; God takes of the Spirit upon Moses and places it upon them; they prophesy. Two men, Eldad and Medad, remain in the camp yet also receive the Spirit and prophesy. When Joshua urges Moses to stop them, Moses responds: “Are you jealous for my sake? Would that all the LORD's people were prophets, that the LORD would put His Spirit upon them!” Numbers 11:29 NASB-style This response cuts against the instinct to hoard spiritual experiences or status. Rather than guarding a monopoly on prophetic activity, Moses welcomes its spread. The ideal in this passage is not a lone gifted figure but a community saturated with God's Spirit. For understanding calling and gifts, this stands as a crucial insight: the Spirit's abundance does not run on scarcity logic. One person's anointing does not reduce another's; it can invite and encourage it. Spiritual gifts as tools for the common good Paul's description of spiritual gifts in 1Corinthians 12–14 fits squarely within that Numbers 11 perspective. He writes of “varieties of gifts, but the same Spirit,” “varieties of ministries, and the same Lord,” “varieties of effects, but the same God” (1Corinthians 12:4–6). Then he states that “to each one is given the manifestation of the Spirit for the common good” (1Corinthians 12:7). The key phrase, “for the common good,” reorients the entire discussion. Gifts are not badges; they are tools. They exist so that a community can sustain faith, grow in love, and carry out its mission. Under this framework, the question shifts from “What gift will make me significant?” to “What has God entrusted to me for others' sake?” The study draws a particular line around coveting. Biblically, coveting involves more than strong desire; it involves desiring in such a way that another must lose. When applied to spiritual gifts, coveting appears in attitudes like resenting another's calling or secretly wanting their influence diminished. That posture stands as the opposite of Moses' wish and Paul's “common good.” Saul and David: Bad and better ways to handle anointing The narrative of Saul in 1Samuel 10–15 offers a vivid example of how anointing can go wrong. In 1 Samuel 10, Samuel anoints Saul; the Spirit of the LORD comes mightily upon him, and he prophesies, becoming “another man.” God publicly marks Saul as king. Over time, however, Saul disobeys, fears people more than God, and refuses to fully submit. Eventually, Heaven falls silent: no dreams, no prophets, no answers through priestly means. In this silence, Saul seeks help from a medium at Endor, violating his own earlier decree and Torah's clear prohibitions. Instead of returning to trust and repentance, he attempts to force access to divine guidance through forbidden channels. Simultaneously, David emerges — not as the obvious first choice, but as the overlooked youngest son. When Samuel arrives, Yishai (Jesse) presents seven sons; only after God rejects each does Samuel ask if another remains. David comes in from shepherding and receives the anointing. The contrast becomes stark: Saul, the tall, impressive figure, clings and spirals; David, the unexpected one, eventually takes the throne as God's chosen. This contrast embodies two responses to God's shifting work: grasping or yielding. Saul clings to title and position, even to the point of hunting David. David, for his part, repeatedly refuses to kill Saul, recognizing another's anointing even while he himself has already been anointed. The study uses this to illustrate how callings overlap and transition, and how jealousy can poison what began in genuine anointing. Messiah, the sympathetic High Priest Hebrews 2:10–18 gathers many of these strands into a christological center. The passage describes how God makes “the author of their salvation” perfect through sufferings, so that He can bring “many sons to glory.” Messiah shares “flesh and blood” so that, “through death,” He might “render powerless him who had the power of death,” and “free those who through fear of death were subject to slavery all their lives” (Hebrews 2:14–15 NASB95). Here, the High Priest does not remain in a distant holy place untouched by human pain. He enters it. His perfection through suffering does not imply previous moral imperfection; rather, it indicates a completed qualification. He knows the path of obedience from the inside. That qualification places Him in a unique position to represent humans to God and God to humans. For service and calling, this reshapes fear. If death — the ultimate threat — has lost its enslaving power, service no longer needs to orbit self-protection. A community can embrace costly obedience because its High Priest has already walked that road and broken its enslaving grip. Leadership, vulnerability, and God's reputation Prophets repeatedly warned that God's name is blasphemed among the nations because of Israel's behavior (Ezekiel 36:20, 23; Isaiah 52:5). The same principle applies to any community claiming to serve Him: conduct shapes perception of God. When leaders — religious or otherwise — use power to harm, cover abuse, or protect institutions over people, the damage reaches beyond immediate victims. It stains the public sense of who God is. The frequent biblical mention of widows, orphans, and the sojourner (ger) highlights where God's scrutiny often falls: how do His people treat those with the least leverage? Within this frame, ordination and anointing carry weight. They do not only authorize ministry; they heighten responsibility for the vulnerable and for God's reputation. Living as a filled-hands people Messiah sends His followers, empowered by the Spirit, to participate in an ongoing mission. every believer becomes part of an eighth-day people — consecrated, clothed, filled, and then sent. God does not merely rescue individuals from something; He consistently equips them for something: for service that reflects His character, honors His name, and blesses others. The post Called, filled, sent: What the Torah says about anointing, service and spiritual fruit (Exodus 29; Isaiah 61–62; Hebrews 2) appeared first on Hallel Fellowship.

An idolatry that is served by using a stick, or breaking the stick, in front of an idol, the stick is then prohibited from use. If the stick were thrown, the (Jewish) person is still liable for idolatry, but the stick would not be prohibited for use. The issue may well be whether the practice itself were in use in the service in the Temple, and then recast for idolatry. Which raises a question about the rocks that were thrown in service of Mercury. Also, 2 mishnayot! On the worship on "bamot," altars that were outside of the Mishkan/Tabernacle, which were not always permitted in the time of the Mishkan and prohibited once the Temple was established. Plus, foodstuffs that were prohibited by virtue of idolatrous practices - even, under some circumstances, water and salt. Also, more on the specific idolatrous practices, for example, of Mercury, Pe'or, etc. Also, are there circumstances where that which was given to idolatry could be used? Plus, concerns of payment to pagan priests.

More on adding to the city of Jerusalem or the Temple courtyard - where Rav Nachman says one of the factors listed in the mishnah is necessary (as compared to all of them). With the question of lasting sanctification or resanctification, in the time of Ezra and Nechemiah's return to Zion. Note differences between the First Temple and the Second Temple. Also, the question of shifts in status (in terms of impurity upon entry, or thereafter) between the Mishkan (Tabernacle) and the Mikdash (Temple).

This week's Torah portion, Terumah, describes the construction of the Mishkan (Tabernacle) using cedarwood (atzei shitim). But why did Jacob plant these cedars in Egypt 210 years before they were needed? The Midrash, quoted by Rashi, tells us that Jacob foresaw the need for them and instructed his children to take them along when they left Egypt.The Lubavitcher Rebbe explains that these trees were more than just building materials—they were a source of comfort, resilience, and faith for the Jewish people during their bitter enslavement. Planted by Jacob, they stood as a tangible promise of redemption, whispering to the suffering Israelites that they were not meant to remain in exile forever. Just as the trees endured, so too would the Jewish people.The lesson extends beyond Egypt: Every generation has its "cedars"—spiritual giants, tzaddikim, and leaders who remind us of our true identity and mission. Like these steadfast trees, they give us strength to transcend exile, stay rooted in our values, and look forward to redemption.Key Takeaways:Long-Term Vision: Jacob's foresight teaches us the power of planning ahead—not just materially, but spiritually.Tangible Hope: The cedars were more than trees; they were a physical reminder that exile was temporary and redemption was coming.The Role of Leaders: Just as Jacob's cedars gave the Israelites hope, tzaddikim serve as spiritual cedars, guiding and uplifting us in times of darkness.Endurance & Redemption: We, too, carry within us the strength to remain steadfast in our mission, knowing that our journey leads to Moshiach.#TorahPortion #Bible #Terumah #Mishkan #BibleStudy #Rebbe #chabad #Redemption #HopeAndResilience #Hope #Exile #Exodus #Faith Support the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

THE GIFT HORSE This week we will do more work with the gift exchange between the bride and bridegroom. These exchanges occur from the time between their betrothal at Mt. Sinai and when the Bride is drawn into the Cloud of His Presence at the resurrection. To review from last week, the Bride sent gifts to the Groom to build a place for His Presence to dwell. In return, the Groom gifted Betzalel and Oholiav with the Divine ruach to transform those gifts into the Mishkan (Tabernacle). The Bride brought the Bridegroom thirteen items as gifts for the building of the Mishkan: Gold Silver Copper Turquoise wool Purple wool Scarlet wool Linen Goat hair Red-dyed ram skins Tachash skins Acacia wood Shoham stones Stones for the settings This list does not include items that were depletable, such as olive oil and spices for anointment. Then the Bridegroom gave her similar gifts, each mirroring one of her gifts to Him for the preparation of a Mishkan to make a place for His Presence to dwell with her: “I also clothed you with embroidered cloth and put sandals of porpoise skin on your feet; and I wrapped you with fine linen and covered you with silk. I adorned you with ornaments, put bracelets on your hands and a necklace around your neck. I also put a ring in your nostril, earrings in your ears and a beautiful crown on your head. Thus you were adorned with gold and silver, and your dress was of fine linen, silk and embroidered cloth. You ate fine flour, honey and oil; so you were exceedingly beautiful and advanced to royalty. Then your fame went forth among the nations on account of your beauty, for it was perfect because of My splendor which I bestowed on you,” declares the Lord GOD. (Ezekiel 16:10-14) Enumerated for easier reading: Embroidered cloth Tachash (porpoise or badger) sandals Fine linen (priesthood) Silk ("cloud of glory”) Ornaments Bracelets (tablets of Ten Words) Necklace (words of Torah bound around the neck/heart) Nose ring (justice) Earrings (Shma) Crown of beauty (Divine Presence Is 60:19) Gold (purity of Torah) Silver (redemption) Fame (of the Groom's Name) Again, the pattern is that the Bride brings earthly gifts, which the Bridegroom matches with spiritual gifts. The Bride contributes earthly resources, and the Groom mirrors them with Heavenly resources. If she understands that that are two realms, and she understands He is Creator and she is created, she realizes the gifts weren't hers at all. It was because of Adonai that the Hebrews plundered the Egyptians. He redesignated the wealth of the Egyptians to the Hebrews. The gifts Israel gave were His. He created them. It's all His. Adonai puts wealth in our pockets, so we can't think when we contribute something to the congregation that it's coming out of our pockets. It's coming out of His creation. He even gives the ability to earn that money or that gift. Without His giving the ability to earn, we could bring no gift. Lots of people on this earth do not have the ability to earn anything at all. They have disabilities. Some can only earn a little. Simply to be born with the ability to go out and earn, labor, and collect that paycheck is a gift from Heaven. We are brought up to believe we earn our paychecks, but they all originate in His Creation, and Elohim chose to make us able-bodied and healthy so we could give back to Him. He lets you put it in your pocket as if it's yours. But we can't be too sassy because He created both the Bride and the earth that yields its resources to her. That's hard to acknowledge when we associate reward with the work that we do. Yes, you contributed. You contributed your earthly natural resources to that paycheck, and you contributed some of that treasure back to Him. This made it holy. Designated. Just like the Bride. She is holy to the Groom.

In what way does the Mishkan (Tabernacle) serve as a metaphor for organizing one’s relationship with God, oneself, and others? This week, we’re joined by Rabbi Dr. Daniel Reifman for a discussion of the meticulous detailing of the construction of … Read the rest The post Pekudei 5784: Constructing Connection first appeared on Elmad Online Learning. Continue reading Pekudei 5784: Constructing Connection at Elmad Online Learning.

Bezalel is key to the construction of the Mishkan (Tabernacle), such that it is named after him. What is the Torah teaching us by singling him out?

Precept upon precept, line by line reading. Week 22 Torah Portion - Vayach'el (And He Assembled) Exodus 35:1-38:20. Translation: את Cepher(3.5.24)Moses assembles the people of Israel and reiterates to them the commandment to observe the Shabbat. He then conveys יהוה instructions regarding the making of the Mishkan (Tabernacle). The people donate with unified “willing hearts” the required materials in bringing gold, silver and copper; blue-, purple- and red-dyed wool; goat hair, spun linen, animal skins, wood, olive oil, herbs and precious stones… so giving were their willing hearts that יהוה mentions it four times like a proud father and Moses has to tell them to stop giving!A team of wise-hearted artisans make the Mishkan and its furnishings (as detailed in the previous Torah readings of Terumah, Tetzaveh and Ki Tisa): three layers of roof coverings; 48 gold-plated wall panels, and 100 silver foundation sockets; the parochet(veil) that separates between the Sanctuary's two chambers, and the masach (screen) that fronts it; the Ark and its cover with the Cherubim; the table and its showbread; the seven-branched menorah with its specially prepared oil; the golden altar and the incense burned on it; the anointing oil; the outdoor altar for burnt offerings and all its implements; the hangings, posts and foundation sockets for the courtyard; and the basin and its pedestal, made out of copper mirrors.*Download the new Fiery Faith Ministries App*https://get.theapp.co/2nmm*Non-Profit Fundraisers*https://www.bonfire.com/store/fiery-faith-ministrieshttps://www.givesendgo.com/fiery_faith*Like & Subscribe*https://www.youtube.com/@fieryfaithhttps://www.facebook.com/fieryfaithministrieshttps://www.instagram.com/fieryfaithministrieshttps://www.twitter.com/FieryFaith144https://www.rumble.com/FieryFaithMinistrieshttps://www.podcasters.spotify.com/pod/show/fieryfaith*Website*https://www.fieryfaithministries.com*Email*shalom@fieryfaithministries.comprayer@fieryfaithministries.com*Telegram*Fiery Faith Ministries | https://t.me/+6lf5W12zEF81MjhhWatchmen of the Wall | https://t.me/+J3iYvO1bL3JjYWIxPrayer Room | https://t.me/+vUGzK_-TXBYwNDdh*Bless this Ministry*SUBSPLASH: https://subsplash.com/u/fieryfaithministries/givePAYPAL: https://paypal.me/JamesCaruthersVENMO: https://account.venmo.com/u/JamesCaruthers791

Do you know how many campaigns were held during the building of the Mishkan (Tabernacle)? What was the most important component of the Mishkan?

Embark on a thought-provoking journey with Rabbi Bernath in this episode "Jerusalem in the Koran," where the enigmatic absence of Jerusalem from the Koran's text sparks a historical and spiritual exploration. Dive deep into the Ummayyad Dynasty's strategic elevation of Jerusalem to a holy city to rival Mecca, leveraging the tale of Muhammad's celestial ascension from the newly christened Masjid Al-Aksa. This maneuver intertwines with the Jewish narrative of prophets transcending earthly bounds, exemplified by Elijah's fiery ascent, highlighting the universal quest for divine closeness.Rabbi Bernath navigates these tales with a blend of historical insight and spiritual wisdom, questioning the true zenith of spiritual achievement. While figures like Moses and the Baal Shem Tov embrace their earthly departures, the podcast contemplates the essence of divine presence on Earth. Through the lens of Judaism, where the divine is drawn down to dwell among us, Rabbi Bernath redefines the spiritual goal not as ascending to heaven, but as sanctifying the earthly realm.The construction of the Mishkan (Tabernacle) becomes a focal point, challenging the notion of confining the Infinite into a physical space, and instead proposing it as a bridge connecting the divine and the mundane. This concept is further explored through the mission of drawing the Shechina (Divine Presence) into our world, emphasizing Judaism's unique perspective on the ultimate spiritual quest."Jerusalem in the Koran" isn't just a historical recounting; it's an invitation to reflect on our place within the cosmos, the role of sacred spaces, and the pursuit of a life filled with divine purpose. Rabbi Bernath, with his characteristic wit and insight, encourages listeners to recognize the divine party host among us, urging us to live in a manner that acknowledges and celebrates the sacredness of our world and our actions within it.Donate Here | https://ndg.chabadsuite.net/civicrm/contribute/transact?reset=1&id=36Donate Here in US dollars https://ndg.chabadsuite.net/civicrm/contribute/transact?reset=1&id=15Montreal friends join us this Sunday for some comedy for Israel https://jlive.app/events/6883Upcoming Event in Edison, NJ https://edison-highland-park-singles-event.square.site/Lots of events coming up. Check them out at www.theloverabbi.comDownload this little book and pray. These are prayers Jews have said for centuries in times of distress: https://jewishndg.com/media/pdf/1248/PQoG12484159.pdfSupport the show

In last week's episode, Imu and Rivky pointed out that the only two places where chametz (leavened bread) is forbidden are our homes on Passover and all year round in the Mishkan (Tabernacle). In this week's episode, Ari Levisohn, notices that this isn't the only connection between the Mishkan and the Israelites' homes on that original Passover. These connections lead to a fascinating exploration of the monumental impact of that original Passover and what we and our families can gain from this Passover.Watch Ari's favorite Passover video: How to Read the Haggadah, and for more amazing Passover content, check out https://www.alephbeta.org/passover.What did you think of this episode? We'd genuinely like to hear your thoughts, questions, and feedback. Leave us a voice message – just click record, and let your thoughts flow. You may even be featured on the show! Check out our new podcast, Meaningful Judaism, here or wherever you get your podcasts! If you're enjoying this podcast, help support our work by subscribing to Aleph Beta. Into the Verse is a project of Aleph Beta, a Torah media company dedicated to spreading the joy and love of meaningful Torah learning worldwide. For our full library of over 1,000 videos and podcasts, please visit www.alephbeta.org. Follow us on your favorite social media.

The construction of the Mishkan (Tabernacle) raises questions about what it means to dedicate physical space to HaShem. As individuals, how do we bring God's presence into our world?

In This Weekly inspiration episode, Eliyahu Jian speaks on Parshat Ki Tisa. Eliyahu shares inspiration from this week's portion, Ki Tisa, from the book of Shemot. Exodus (“Shemot”) is the second book of the Torah, Judaism's foundational text. It describes the Israelites' enslavement in Egypt and their miraculous redemption through ten plagues and the splitting of the Red Sea. Under the leadership of Moses, they begin their travels in the desert, where they experience God's revelation and receive the Ten Commandments at Mount Sinai, and build the Mishkan (Tabernacle). Interspersed throughout the book are more than 100 commandments. To support Eliyahu Jian's work, visit https://vitaltransformation.org/donate Got a question? Click here to submit a form with your question and Eliyahu will respond to your email as soon as he can! — https://eliyahujian.com/contact For more than three decades, Eliyahu Jian has been guiding men and women through the process of strengthening their relationships, improving their businesses, and embracing healthier lifestyles while connecting to a higher power and purpose. Eliyahu's roles have included coaching CEOs, investment fund managers, entrepreneurs, and leaders from every walk of life. "How we feel today and every day is a choice. What will you choose to create in your life?" - Eliyahu To rediscover your spiritual path, visit https://eliyahujian.com/store to schedule a session OR email info@eliyahujian.com for a FREE consultation. - Healing Session - Business Coaching Session - Relationship Coaching Session - Soul Reading - Astrology Chart Session We can not do this without YOU! To join the online community, visit: https://vitaltransformation.org • Click here to subscribe: https://youtube.com/EliyahuJian/?sub_... • To watch past + future Sugiyot classes, visit: https://www.youtube.com/playlist?list... • Click here to watch another video: https://youtube.com/EliyahuJian For important info and weekly updates, subscribe to the weekly email list by visiting https://eliyahujian.com , scrolling all the way down to the bottom left, and entering your email! Follow Eliyahu Jian: • Instagram: https://www.instagram.com/eliyahujian... • Twitter: https://twitter.com/eliyahujian • Facebook: https://www.facebook.com/EliyahuJianO... Follow Vital Transformation: • Instagram: https://www.instagram.com/vital_trans... • Twitter: https://twitter.com/TransformVital • Facebook: https://www.facebook.com/vitaltransfo... Eliyahu Jian: "I don't take myself too seriously and I like to make people laugh and help them choose joy and happiness. I like to simplify spirituality and make it more accessible. I translate profound spiritual wisdom into practical, everyday advice that empowers people to live their happiest and most fulfilled experiences."

In This Weekly inspiration episode, Eliyahu Jian speaks on Parshat Ki Tisa. Eliyahu shares inspiration from this week's portion, Ki Tisa, from the book of Shemot. Exodus (“Shemot”) is the second book of the Torah, Judaism's foundational text. It describes the Israelites' enslavement in Egypt and their miraculous redemption through ten plagues and the splitting of the Red Sea. Under the leadership of Moses, they begin their travels in the desert, where they experience God's revelation and receive the Ten Commandments at Mount Sinai, and build the Mishkan (Tabernacle). Interspersed throughout the book are more than 100 commandments. To support Eliyahu Jian's work, visit https://vitaltransformation.org/donate Got a question? Click here to submit a form with your question and Eliyahu will respond to your email as soon as he can! — https://eliyahujian.com/contact For more than three decades, Eliyahu Jian has been guiding men and women through the process of strengthening their relationships, improving their businesses, and embracing healthier lifestyles while connecting to a higher power and purpose. Eliyahu's roles have included coaching CEOs, investment fund managers, entrepreneurs, and leaders from every walk of life. "How we feel today and every day is a choice. What will you choose to create in your life?" - Eliyahu To rediscover your spiritual path, visit https://eliyahujian.com/store to schedule a session OR email info@eliyahujian.com for a FREE consultation. - Healing Session - Business Coaching Session - Relationship Coaching Session - Soul Reading - Astrology Chart Session We can not do this without YOU! To join the online community, visit: https://vitaltransformation.org • Click here to subscribe: https://youtube.com/EliyahuJian/?sub_... • To watch past + future Sugiyot classes, visit: https://www.youtube.com/playlist?list... • Click here to watch another video: https://youtube.com/EliyahuJian For important info and weekly updates, subscribe to the weekly email list by visiting https://eliyahujian.com , scrolling all the way down to the bottom left, and entering your email! Follow Eliyahu Jian: • Instagram: https://www.instagram.com/eliyahujian... • Twitter: https://twitter.com/eliyahujian • Facebook: https://www.facebook.com/EliyahuJianO... Follow Vital Transformation: • Instagram: https://www.instagram.com/vital_trans... • Twitter: https://twitter.com/TransformVital • Facebook: https://www.facebook.com/vitaltransfo... Eliyahu Jian: "I don't take myself too seriously and I like to make people laugh and help them choose joy and happiness. I like to simplify spirituality and make it more accessible. I translate profound spiritual wisdom into practical, everyday advice that empowers people to live their happiest and most fulfilled experiences."

Speaking with author David Rubin who confronts the radical left in his latest book, Confronting Radicals: What America Can Learn From Israel Rubin traces the ascendancy of the far left, from the 60's to the Biden administration, and offers lessons from Israel on how America can be saved. Rubin also is a former Mayor of the rebuilt Biblical city of Shilo, where the Jewish people erected the Mishkan/Tabernacle when they first entered the Land of Israel with Joshua.

In last week's issue of Footsteps, we considered how powers and principalities functioned in their tasks and how Israel is not like the other nations even though she is scattered among them. As the Footsteps of Messiah approach, even the elect must guard themselves from a particular hazard: sorcery (Re 9:21; 18:23). The names of the Torah portions provide a unique narrative when we put them together week to week. Last week, it was Ki Teitze, "When you go out." This week, it is Ki Tavo, "When you go in." The details in the mitzvot might distract us from the spiritual inheritance for which these Torah portions prepare us: The Land of Promise, Israel, and the Garden, our original inheritance hovering just above it, waiting to be "married" to the physical territory once again. Once the righteous are resurrected like Yeshua, once again they can navigate physical and spiritual realms as the Father designed, but they will need to have internalized the commandments that rule our exit Ki Teitze and re-entry Ki Tavo to that special place prepared for us. In preparation, Israel must study the Word so that she will not be deceived by sorcery and witchcraft, tools of the Beast. As there are holy signs and wonders, so there may be deceiving signs and wonders. These are the words of the covenant that the Lord commanded Moses to make with the people of Israel in the land of Moab, besides the covenant that he had made with them at Horeb. And Moses summoned all Israel and said to them: “You have seen all that the Lord did before your eyes in the land of Egypt, to Pharaoh and to all his servants and to all his land, the great trials that your eyes saw, the signs, and those great wonders. But to this day the Lord has not given you a heart to understand or eyes to see or ears to hear. I have led you forty years in the wilderness. Your clothes have not worn out on you, and your sandals have not worn off your feet. You have not eaten bread, and you have not drunk wine or strong drink, that you may know that I am the Lord your God. And when you came to this place, Sihon the king of Heshbon and Og the king of Bashan came out against us to battle, but we defeated them. We took their land and gave it for an inheritance to the Reubenites, the Gadites, and the half-tribe of the Manassites. (Dt 29:1-8) Review these couplets/equivalencies: “He makes the winds (ruachot) His messengers, Flaming fire His ministers.” (Ps 104:4) These flaming ministers of fire can consume, for they are “serving” the fire of Elohim's judgment... “His breath sets coals aglow, and a flame goes forth from his mouth.” (Job 41:21) “Like fire that burns the forest, and like a flame that sets the mountains on fire.” (Ps 83:14) forest=stronghold of the beast mountains=nations “Fire goes ["walks"] before Him and burns up His enemies all around.” (Ps 97:3) Fire also “walks,” such as the voice of Elohim walked in the Garden seeking Adam and Eve after they sinned. The enemies are saviv, encircling, as the Rivers did the Garden. The cheruvim, flaming ministers of Elohim, were placed at the entrance of the Garden with flaming swords to prevent re-entry and access to the Tree of Life in the midst of the Garden. This information helps us to understand that there is proper and authoritative spiritual fires who perform the will of Adonai. The more we walk in the Ruach, the more we can differentiate between ministers of holy fire and deceivers who may appear to work wonders in fire. Let's turn back a few lessons to re-examine Yeshua's sheep speech and how it relates to Jacob's wrestling match with the angel. Yeshua, when questioned as to whether he was the Messiah at Chanukkah, started talking about sheep knowing his voice. Tradition says that the wrestling match with Jacob and Esau's angel began with sheep! This is strange, but it explains Yeshua's sheep speech as a clarification of Kislev 25 when the Mishkan (Tabernacle) to house the Divine Presence w...

Our Footsteps series has considered the signs of Messiah's coming within key verses of the Song of Songs. Our most recent text is a prophecy of the final wilderness “of the people” and the Mishkan (Tabernacle) of Israel: What is this coming up from the wilderness like columns of smoke perfumed with myrrh and frankincense with all the scented powders of the merchant? (So 3:6) Israel emerges from the wilderness of the peoples in Clouds of Glory. When we look for evidence of how Yeshua is working among us to gather us, the Wilderness Mishkan is a logical place to look. Last week, we took a close look at the “two witnesses” of fire in the wilderness that amazed and terrified the surrounding nations. There was the fire of two altars that never went out, one of sacrifice and one of incense, each with its column of smoke. There was a pillar, or column, of cloud by day and one by night, the night pillar revealing fire in the darkness. And according to the sages, the two tablets in the Ark of the Covenant produced two tongues of fire that cleared the area of the encampment of serpents and scorpions when the cloud and Ark stopped. Sound familiar? Hint: Acts Two. This description of the “two witnesses” sounds very much like the Midrash's description of how the Mishkan settled down: “And if anyone wants to harm them, fire flows out of their mouth and devours their enemies; and so if anyone wants to harm them, he must be killed in this way.” (Re 11:5) The Midrash Rabbah to Shir 3:5 describes why the nations marveled at the Israelite camp in the wilderness: “When Israel was roaming from encampment to encampment in the Wilderness, the Pillar of Cloud would sink in the evening and then the Pillar of Fire would spring up, and the smoke of the burning pyre atop the Outer Altar would rise straight up, unaffected by the wind, and two darts of fire would issue from between the two staves of the Ark and incinerate the snakes, fiery serpents, and scorpions before the Israelites. [commentary to Ex 40:38]

In Shelach Lekha, the Israelites find themselves at the second major sin of the wilderness, the evil report of the ten spies. The Golden Calf had already brought a tempest of Divine anger and a significant period of judgment, repentance, forgiveness, and rebuilding. The Mishkan (Tabernacle) provided a constant reminder of the Divine Presence that would remain even when Moses departed. Nevertheless, the ten spies did not grow strong in the wilderness with Caleb and Joshua. Instead, their lack of faith brought about the removal of themselves and nearly a whole generation. We are now in the "second exile" of Babylon, initiated by the Red Beast of Rome, and now Rome's daughters hold us within the nations and their beastly systems. In this wilderness of the peoples, Israel is given an opportunity to exit the exile of of night and enter the morning of freedom from the Beast and Babylon the Great, the feet and head of the Beast's image. In this wilderness of the peoples, we have the opportunity to grow strong and go up. Grow strong and go up.

The topic explored today is why the Almighty instructed us to build a Mishkan (Tabernacle), the subsequent Temples and why the Jewish people have been yearning for millennia, for the building of our third and permanent Temple. In this episode our guest Rabbi Menachem Bresler enlightens us to the purpose of the Temple in allowing […]

Rabbi Mayer Freedman asks a question about the donation strategy of the nisi'im - the tribal leaders - to the capital campaign for the Mishkan - Tabernacle. We'd love to hear any thoughts or ideas you may have about it. You can WhatsApp or text Rabbi Freedman at 404-951-1026. Happy wondering!

Parsha Talk with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat Tetzaveh [Exodus 27:20-30:10] follows closely on T'rumah with the plans for some of the furniture and objects of the Mishkan [Tabernacle] and the priestly vestments. On the face of it, it does not seem to provide material for an interesting discussion, but we persevered and perhaps even prevailed! As with last week, we talked more theology than the parashah as a whole might suggest at first blush. In particular, we talked about the priestly breastplate, with its four rows of precious jewels, and considered the meaning of the Exodus in a different light than usual, basing ourselves on the passage at the end of Chapter 29 [43-47]. As always, comments and criticisms are welcome at parshatalk@gmail.com. Shabbat Shalom!

This coming Shabbat is my cousin Gus's bar mitzvah! I have been tutoring him for the past 9 months or so. I have been reading and re-reading this parsha trying to extract the most accessible and most interesting aspects for him to focus on with his d'var Torah. There are so many things to talk about this week… the smiting of Nadav and Avihu, the kohen (priest) sons of Aharon (Aaron)… the laws of kashrut (keeping kosher), or the completion of the Mishkan (Tabernacle). So in my search for the Top Hits of Parshat Shemini, I found this really cool gem about treating our fellow humans kindly. Something Gus and I talked a lot about is that religious practice means very little if you can't practice being kind, too. Even though Gus is talking about something else in his d'var, I will share *that* idea with you! After weeks of reading about the construction of the Tabernacle (Mishkan) in the parsha, we are now in the culmination of its building! Again, the significance of the Mishkan is the fulfillment of G-d's commandment earlier in parsha Terumah - “And build for me a sanctuary so that I may dwell among them” - וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם This isn't busy work, or time to refine our artisanal skills — G-d wants to dwell among US, not just among the Mishkan in one place. And as of course we know, G-d doesn't exist in one place alone, but AMONG us. So the Mishkan is finally complete, and B'nei Yisrael has an opportunity to have the Chet HaEgel (the Sin of the Golden Calf) forgiven. How? We read in the opening of this parsha that, in the sacrificial inauguration of the Mishkan, Aharon (Aaron) is told, “Take for yourself a bull calf as a sin offering, and a he-goat / ram as a burnt offering,” to give as an inaugural sacrifice. Why these specific animals? If we do some quick text analysis, at first glance, the bull can be connected to the golden calf — the sacrifice serves the purpose of closing that event off on a high note. Ok great, but why a ram / he-goat, too? According to the Midrash, the he-goat is absolving something totally separate. What goat comes to mind? The goat used in the faking of Yosef's (Joseph) death! As a refresher, back in Shemot (Exodus), Yosef (one of Yaakov's, Jacob, 12 sons) is the star of his family. Long story short, his brothers plot to kill him and end up selling him as a slave. But in order to throw their father Yaakov off the trail, they put ram / goat blood on Yosef's coat and say Yosef had been devoured by a wild beast. The ram sacrifice, then, puts a pin the rift between the brothers. Of course Yosef forgave his brothers many years later when they came to him in Egypt, but this ram sacrifice alongside the calf sacrifice communicates a lesson. Chet HaEgel, the Sin of the Golden Calf was an affront a sin unto G-d. Yosef's brothers' treatment of him was an interpersonal wrongdoing — person to person. Of course absolving ourselves of a sin unto G-d is important, but this offering being immediately followed by the goat sacrifice elevates our interpersonal relations too. So as the people are getting to break in their new Mishkan, the lesson they are taught is: How can we dwell in the presence of G-d if we don't respect the Creations of G-d — our fellow humans? We simply can't! They go together! SNL clip: https://youtu.be/3LSByqoSpsI The Office clip: https://youtu.be/8o5Cu4X2TeU For full text, email me at shirajkaplan@gmail.com or join my email list here. opening theme: reCreation by airtone (c) copyright 2019 Licensed --- Support this podcast: https://anchor.fm/shira-kaplan/support

The exterior courtyard of the Mishkan/Tabernacle was dominated by a large bronze altar, used for animal sacrifice. In this podcast, we consider some of the altar’s unusual features as we ponder the deeply symbolic ritual associated with it. While animal… Read the rest The post Vayakhel Pekudei 5781 – The Altar of Sacrifice first appeared on Elmad Online Learning. Continue reading Vayakhel Pekudei 5781 – The Altar of Sacrifice at Elmad Online Learning.

Join me as we explore the multifaceted microcosm of the Mishkan (Tabernacle) as the antidote for the "cancel culture" of the Golden Calf. Plus, learn all about God's "matching" scheme for your investments ahead of Passover. News from the Torah 07MAR2021 - PODCAST

What is considered Jewish observance? Most people will answer prayer, Torah study, Keeping Shabbos, etc. How about exercise or going to work? These mundane activities are generally not considered to be part of the service of G-d. However, the Mishkan (Tabernacle) in the desert taught us an important lesson. Divine service does not only include 'holy' activities, but it also includes the physical and mundane activities that we engage in.

The newest episode of Inside ArtScroll features an interview with Rabbi Avrohom Biderman, a longtime editor at ArtScroll/Mesorah, author of The Mishkan/Tabernacle, and editor of The Milstein Edition Chumash with the Teachings of the Talmud. In this episode, host Rabbi Yitzchok Hisiger speaks to Rabbi Biderman about this groundbreaking Chumash project now complete in five volumes, as well as his memories from his decades at the world’s premier Torah publishing house. This is a conversation you will thoroughly enjoy.

In Leviticus, we learned about the laws of ritual impurity, but suddenly they have appeared again in the book of Numbers. Why do the topics of tzara'at (biblical leprosy), zav (emissions), and corpse contamination enter the picture again at the end of the section describing Israel's encampment? Even more interesting is how Ezekiel's vision of the angelic host helps us to unlock this mystery. Join Rabbi Damian as he pulls from the tribal encampments, Ezekiel's vision, and the function of the Mishkan (Tabernacle) to help us understand our purpose in the world and how to accomplish it with excellence. You won't want to miss this intriguing and meaningful message! Now live streaming on YouTube! Be sure to click “subscribe” button on the “Shalom Macon Live” YouTube page. Then you can return to the same link each week to watch the weekly teaching. https://youtu.be/5hCDjJ7Ojqg Links to the slides referenced in the teaching: https://www.dropbox.com/s/9ekb4uy7oko0uxx/Camps_of_Israel-800x553.jpeg?dl=0 https://www.dropbox.com/s/v2xddwmslrc9qg5/Camps%20of%20Israel%20with%20BANNERS%20.jpeg?dl=0

 Shalom, we do hope you'll join us tonight as we present another popular show on"Repairing the World"..., 4-16-20, at 8:00 pm PST.  Dr. David Fournier is our talk show host and he will welcome back returning guest Rabbi. Joeph Hilbrant.  Tonight's program will be on the Torah Portion of the week, ("Shemini") or "Eighth" .....  According to Jewish tradition and the Torah, This portion begins on the eighth (Shmini) day following the seven days of Ordination (yemei ha milu'im) of the Mishkan (Tabernacle).  On each of the previous seven days Moses had gathered the Israelites to watch him assemble the Mishkan and to ordain Aaron and his sons for service, anointing them with mixed oil with the blood of a male lamb (eil ha-milu'im - the ram of Ordination) Moses repeated this process seven times to teach the priests how they would minister in the new sanctuary. hebrew4christians.com,  also Arutzsheva.com  Judaism section.  Please join us whether you are Jewish or Christian, as we seek to unlock the mystery of of Shemini !  Please call in a little before 8:00 pm PST at 646-564-9564 and you will be able to listen to the show..

It's the Chol haMoed Pesach / Sefirot haOmer edition of the Astrolojew podcast! Journey with "Astrolojew" Lorelai Kude through the stars and through the Etz Chaim, the Tree of Life we're building within our own souls during the Sefirot haOmer period, kicking off with the week of Chesed (lovinkindness). Plus insights into the deaths of Aaron the High Priest's sons who brought "strange fire" to the altar during the inauguration of the Mishkan/Tabernacle we're reading about in the Parsha, how the Sefirot of Netzach and Hod are related to Moshe & Aaron, and how the Tikkunei haZohar got it all wrong by associating Netzach and Hod with Venus and Mercury respectively. All this and more on this week's Astrolojew podcast! --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/lorelai-kude/message Support this podcast: https://anchor.fm/lorelai-kude/support

Who was Betzalel, and why was he qualified to be the Master Artisan of the Mishkan (Tabernacle)? Good question.

Today, we will explore the Mishkan (Tabernacle) as a recreation of Eden where God dwells in the midst of the camp of Israel. Creation can be seen all throughout the Tabernacle as a reminder of and a way to return to Eden.   Visit our website: http://www.outofashesministries.org/Join us LIVE each Saturday at 10am Central for […] The post Genesis- So What? (Part 7): The Tabernacle, the Mobile Eden appeared first on Out of Ashes Ministries.

This week we discuss: Quantifying how much space in the Torah is devoted to the Mishkan (Tabernacle) and why - goldharschool.com The Mishkan needs to be built for G-d's name - the literal approach and the idea that we can only flourish in the right environment Rav Soloveitchik: Where did Moshe hear G-d's voice from, and why it matters Rav Pam: The reasoning behind the ordering of the items donated by the people - easy come, easy go

In this week’s Parashah, the Israelites contribute whatever they can to Moses in order to help build the Mishkan (Tabernacle). Join Rabbi Rick Jacobs and special guest Andrés Spokoiny (President and CEO of the Jewish Funders Network - https://www.jfunders.org) as they discuss how we, similarly, can work together to build something sacred to benefit and support others for generations to come.

There's an age old dispute between the rabbis Rashi and the Rambam on the question of whether the command concerning the building of the Mishkan/Tabernacle came before the sin of the golden calf or only in its aftermath; this question remains unresolved in Judaism still to this day. In this teaching can we discover in the New Testament the answer to this millennia old dispute? Can the New Testament clear up disputes the unbelieving Jews had on the Torah that can help us today in our walk in the Melchizedek administration of Torah?

There's an age old dispute between the rabbis Rashi and the Rambam on the question of whether the command concerning the building of the Mishkan/Tabernacle came before the sin of the golden calf or only in its aftermath; this question remains unresolved in Judaism still to this day. In this teaching can we discover in the New Testament the answer to this millennia old dispute? Can the New Testament clear up disputes the unbelieving Jews had on the Torah that can help us today in our walk in the Melchizedek administration of Torah?

There's an age old dispute between the rabbis Rashi and the Rambam on the question of whether the command concerning the building of the Mishkan/Tabernacle came before the sin of the golden calf or only in its aftermath; this question remains unresolved in Judaism still to this day. In this teaching can we discover in the New Testament the answer to this millennia old dispute? Can the New Testament clear up disputes the unbelieving Jews had on the Torah that can help us today in our walk in the Melchizedek administration of Torah?

There's an age old dispute between the rabbis Rashi and the Rambam on the question of whether the command concerning the building of the Mishkan/Tabernacle came before the sin of the golden calf or only in its aftermath; this question remains unresolved in Judaism still to this day. In this teaching can we discover in the New Testament the answer to this millennia old dispute? Can the New Testament clear up disputes the unbelieving Jews had on the Torah that can help us today in our walk in the Melchizedek administration of Torah?

Eve joins archaeologist Dr. Scott Stripling for their annual walk and talk about new finds at Tel Shilo, site of the Mishkan/Tabernacle for the period of Judges well over 3000 years ago. The bones and stones tell a story, the walls and fill reveal their secrets and the Bible comes to life in this historical area of renewed Jewish settlement in the heart of Samaria. The arena of ideas is just as critical as the dig itself, and the cooperation and professionalism of all involved make this one of the most exciting sites in the country.

Join Rabbi Dov Lipman and Pastor Trey Graham each week as they discuss the Parashah פָּרָשָׁה‎ (weekly Torah reading from the Bible). This week's episode (Tetzaveh) is from Exodus chapters 27-30. The hosts discuss the holy vessels in the Mishkan (Tabernacle), such as the garment of the priests and the altar, and instructions for priests to conduct sacrifices and daily offerings.

Join Rabbi Dov Lipman and Pastor Trey Graham each week as they discuss the Parashah פָּרָשָׁה‎ (weekly Torah reading from the Bible). This week's episode (Terumah) is from Exodus chapters 25-27. The hosts discuss the Lord's instructions to the people of Israel to be generous as they provide for the building of the Mishkan (Tabernacle) and then describe the importance of the holy vessels inside.

Join Rabbi Dov Lipman and Pastor Trey Graham each week as they discuss the Parashah פָּרָשָׁה‎ (weekly Torah reading from the Bible). This week's episode (#24) is from Leviticus chapters 9-11 and is focused on Moses and Aaron and the offerings in the Mishkan (Tabernacle). Also, learn about the spiritual principles behind kashrut (kosher).

The Book of Exodus closes with the vision of the Mishkan (Tabernacle) becoming manifest, being built and completed under the leadership of architect and builder-in-chief Betzalel. Moses has been the visionary and now needs the practical skills of the craftsmen. This relationship reminds us the importance of different skills and complimentary personalities in teams.

"Let them take offerings for Me; every person whose heart is generous..." With this instruction from Parshat Trumah (Exodus 25-27), the detailed spiritual work of constructing a Mishkan (Tabernacle) and Mikdash (Sanctuary) begins and occupies many, many verses of the Torah. What does it mean to have a generous heart and how do we build sacred space?

What is a sanctuary in our world? What is the difference between a Mishkan (Tabernacle) and a Mikdash (Sacred Space) These questions and more are explored in a conversation with Rabbi Elie Kaunfer, co-founder, president and CEO of Mechon Hadar in New York City,

In this episode we continue discussing the furnishings of the Mishkan (Tabernacle.) Exodus 25  29And make its plates and dishes of pure gold, as well as its pitchers and bowls for the pouring out of offerings. 30Put the bread of the Presence on this table to be before me at all times. 31“Make a lampstand of […]

Chapter 31 1-11 I have singled out B'tzal'el the son of Uri the son of Hur, of the tribe of Y'hudah and his assistant Oholi'av the son of Achisamakh, of the tribe Dan. These men were supernaturally gifted to oversee the construction of the fore-mentioned Mishkan (Tabernacle) and its furniture. The lesson is obvious: when HaShem sends his people to perform a task, he will also equip them with the necessary skill and gifting to accomplish the task for his glory. Conversely, if someone is occupying an office within the Body of Messiah, and there seems to be a lack of supernatural gifting and ability to function correctly within the said office, then the individual might want to "re-check" his or her calling to make sure they're in the right spot.