Parshas Terumah
Exodus 25:1 - 27:19


Part Two: Understanding The Separation of B’nei Yisroel Better ©

By Dr. Akiva G. Belk

This study of the weekly parsha is dedicated in loving memory to Mr. Gerald Goodman, may he rest in peace.

In Part One of this discussion we explained how Parshas Terumah represents a separation between Judaism and Spirituality... and the religions of the world. In this discussion our intention is to carry separation into a deeper level of understanding.

The separation that we are addressing does not include a change within the Kohein {priesthood} as some religions teach. When Hashem appointed the descendants of Levi to serve in the Temple it was an eternal appointment. {Numbers 8: 18,23;
1 Chronicles 7:6} When Hashem appointed the descendants of Aharon to be the Kohanim {priests} it was an eternal appointment. In next week’s parsha, Tezaveh, we read, “Choo Kas - Oh Lawm - Li Doh Roh Sawm {This statute is everlasting for all generations}.” Exodus 27:21; 28:43 The separation made by Hashem thousands of years ago remains in effect today.

What Hashem commanded in Exodus has been misrepresented in the New Testament. The New Testament makes many misrepresentations of Tenach. One is regarding the priesthood. The New Testament teaches that what Hashem said in Exodus 27 and 28 has been changed. The New Testament teaches that a new order of priesthood has been created by Hashem after the order of Melchisedek who they claim to be Jesus. They state:

“If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron? For the priesthood being changed, there is made of necessity a change also of the law.” Hebrews 7:11,12

Part of their misunderstanding flows from not acknowledging / observing the separation between B’nei Yisroel and the nations of the world, as spoken of in this week’s parsha. We addressed this in Part One of Parshas Terumah.

Another part of their misunderstanding flows from total ignorance of the Seven Noaich Commandments given by the Creator at Creation. The majority of Christians / Messianics have never heard of the Seven Noaich Commandments or what they mean.

Another misunderstanding is in who Mal Cee Tzeh Dehk {Melchisedek} is. The Torah states that he was the King of Saleim {peace}. That being the case many Christians / Messianics jump on this as a proof in their minds that this reference is to Jesus, who they claim to be their ‘King of Peace.’ Dear ones, Mal Cee Tzeh Dehk, King of Saleim {Peace} was Shem, the son of Noach. He was Shem, the King of Peace. He was the one so many of the inhabitants of the earth looked to after the Flood to settle matters between themselves. He was the one that Avraham and Yaakov learned with in the school of Shem and Eiver.

Now Christians / Messianics are quick to continue this misrepresentation by pointing to Tehillim 110 Verse 4. The word they point to is similar to Mal Cee Tzeh Dehk. It is Mahl Cee Tzeh Dehk which consists of two Hebrew words, Mahl Cee {king} and Tzeh Dehk {righteous}. It is interesting that they do not translate this verse properly. In their interpretation of Psalms 110:4, they state: “The L-RD hath sworn, and will not repent, You are a priest forever after the order of Melchizedek.”
Why do they use the Hebrew here for the words “righteous king” as if to imply that it is the name of an individual when it is not? They are mistakenly translating Mahl Cee Tzeh Dehk as a name. The correct translation of this verse is:
“Hashem swore {to David the King of Yisroel}, and will not rescind {what He swore}, ‘You [David] are a priest forever because you are a king of righteousness.’” Psalms 110:4

Now one of the great misunderstandings is the lack of understanding in what is meant in this passage. There is a vast difference between David, the righteous king, as a priest and the Kohanim {priests} appointed by Hashem in Exodus. Dear ones, Mal Cee Tzeh Dehk, King of Saleim {Shem} was a Spiritualist priest. He was not a Jewish priest in the same sense as Aharon and his descendants were and are. There is a vast difference between the two. The limits of Shem’s service are outside of the Bais HaMikdosh! His service was to the world. His priesthood was that of blessing, encouragement, peace and righteous ruling. His priesthood had nothing to do with Temple service. In this sense Tehillim 110:4 is saying both Mal Cee Tzeh Dehk {King of Saleim} and Dovid {King of Yisroel} were righteous kings. Now please take this one step further. During Dovid Ha Melech’s reign there was no Bais HaMikdosh {Holy Temple}. During Mal Cee Tzeh Dehk, King of Saleim’s reign there was no Holy Temple either. Both kings offered sacrifices to Hashem in the absence of a Bais HaMikdosh. However during Mal Cee Tzeh Dehk’s reign there were no Kohanim after the order of Aharon like there were during Dovid Ha Melech’s life. This is a great difference. Why is this a difference? Whenever Scripture says that Dovid built an altar and offered sacrifices it does not actually mean that Dovid physically did this. Notice:

“And as soon as Dovid had made an end of offering burnt offerings and peace offerings, he blessed the people in the name of Hashem Master of Hosts.” 2 Samuel 6:18

“And when David had made an end of offering the burnt offerings and the peace offerings, he blessed the people in the name of Hashem.” 1 Chronicles 16:2

In the same sense Tenach says, “... Elkanah [a descendant of Levi], and all his house, went up to offer to Hashem the yearly sacrifice, and his vow.” 1 Samuel 1:21 It does not necessarily mean that he actually made the sacrifice himself. In fact according to 1 Samuel 2 it is clear that the Kohanim were present even though their presence was not mentioned in Chapter One. It is in this same way that Tenach refers to Dovid. We know that Samuel, a descendant of Levi, a Novie {prophet} and a judge, strongly rebuked Saul for offering sacrifices that he was forbidden to offer. [See 1 Samuel 13] This is the point. Dovid Ha Melech did not cross that line as did Saul.

On the other hand, one could argue that Dovid Ha Melech did actually make sacrifices before Hashem as King of Yisroel and even if that were the situation it would still not place Dovid or Mal Cee Tzeh Dehk above or even in the same place as a Temple priest. This is the difference that must be recognized.

Mal Cee Tzeh Dehk as a Spiritualist king was not required to offer sacrifices. In fact nowhere in Torah do we read that Shem offered sacrifices to Hashem as Shem or as Mal Cee Tzeh Dehk. What we do read is that he brought bread and wine to Avraham and blessed him. It is after this order of priesthood that Dovid Ha Melech spoke of himself in Psalms 110 Verse 4.

One should notice that even though the Tenach says that Solomon offered “a thousand burnt offerings” on the altar to Hashem [1 Kings 3:4] and twenty-two thousand oxen / one hundred twenty thousand sheep, it is clear from the size of the numbers that the Kohanim were involved. 2 Chronicles 7:1-2 speaks of the involvement of the Kohanim during the First Bais HaMikdosh. So what we observe here are several emphatic points of Separation:

- B’nei Yisroel is separated from the rest of the world... Exodus 25:1
- Levium are separated from B’nei Yisroel... Numbers 3:9,12
- Kohanim are separated from Levium and B’nei Yisroel... Exodus 28:1
- The Kohan Godal {High Priest} is separated from the Kohanim... Exodus 29:3
- Dovid Ha Melech and Mal Cee Tzeh Dehk as kings are separated from the Kohanim of B’nei Yisroel... Exodus 40:13,15

Now after the New Testament was written... The Tenach says according to Ezekiel that the Kohein descendants of Zadok, a descendant of Aharon and Levi, will be the Kohanim of the Third Bais HaMikdosh. Mal Cee Tzeh Dehk as represented by Christians / Messanics in the New Testament will not be a part of the Third Holy Temple according to Ezekiel!

“You will give to the Kohanim the Levium that be of the seed of Zadok, which approach to me, to minister to me, says Hashem G-d, a young bullock for a sin offering...” Ezekiel. 43:19

“The Kohanim the Levium, the sons of Zadok, that kept the charge of My sanctuary when B’nei Yisroel went astray from Me, they shall come near to Me to minister to Me, and they shall stand before Me to offer to Me the fat and the blood, says Hashem G-d.” Ezekiel 44:19

Chassidim, as we gain a further understanding of the Kohanim we realize that there is a separation between what Dovid Ha Melech spoke of in Tehillim and what Hashem commanded in Exodus. You cannot teach on the one hand that the Tenach is done away with while on the other recognize the prophecies of Ezekiel as authoritative... which is what Christians / Messianics do. As we conclude this study it is important to recognize and to understand the SIGNIFICANCE of separation as taught in Parshas Terumah.

Wishing you the best!

Dr. Akiva G. Belk

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