Starting after Sukkot 2024, Hallel Fellowship switched to a three-year cycle of Torah and parallel Bible readings (2024–2027), outlined by TorahResource. While there’s ancient evidence for a triennial cycle, a major benefit is to provide more time to mine more of Scripture for lessons.
Exodus 31:1–32:14; Ezekiel 20:1–7; and Colossians 3:1–5 are woven together by the themes of covenant identity, holiness versus idolatry, and the transformation of the heart. In Exodus, Bezalel is filled with the Spirit to build a dwelling place for God, yet Israel quickly turns to the golden calf. Ezekiel recalls this pattern of rebellion in Egypt. Paul, in Colossians, calls believers in Messiah to reject idolatry in its inward form and live from a heavenly reality.
Covenant and the Shabbat
One major thread is covenant and Sabbath identity. The Hebrew שַׁבָּת Shabbat (Sabbath) in Exodus 31:13 is called a אוֹת ‘ot (sign) between God and Israel. In the Septuagint (LXX), שַׁבָּת is rendered σάββατον sabbaton, and אוֹת becomes σημεῖον sēmeion (sign).
σημεῖον appears in the New Testament in passages such as John 2:11 and 1Corinthians 1:22, often denoting a visible mark pointing to divine action. Hebrews 4:9 uses σαββατισμός sabbatismos (Sabbath rest) to describe the enduring rest of God’s people.
Bottom line: The Sabbath wasn’t merely a day off; it marked Israel as belonging to God. In Messiah, that belonging becomes deeper — a life defined by God’s rest and authority, not just weekly observance.
Heart of the matter
A second thread is the “heart.” In Exodus 31:6, God gives wisdom to all the חַכְמֵי־לֵב ḥakhmei-lev (wise of heart). לֵב lev (heart) in Hebrew often means the inner will and understanding. The LXX usually translates לֵב as καρδία kardia.
καρδία appears in Colossians 3:2–5 conceptually, where believers are urged to set their minds above and put to death earthly impulses; though the term “heart” is not explicit there, Paul elsewhere uses καρδία for inner transformation (Romans 2:29).
In Ezekiel 20:16, Israel’s heart “went after” idols; later in Ezekiel 36:26, God promises a new heart (לֵב חָדָשׁ lev ḥadash; LXX καρδίαν καινήν kardian kainen).
Bottom line: Scripture says our real problem isn’t external behavior but the inner control center. God’s solution isn’t just better rules — it’s a changed heart through the Spirit and Messiah.
Idol matter
A third thread is idolatry. Exodus 32 centers on the עֵגֶל egel (calf) and Israel’s descent into עבודה זרה avodah zarah (foreign worship). In Ezekiel 20:7, idols are גִּלּוּלִים (gillulim, “detestable idols”). The LXX translates idols as εἴδωλα (eidōla).
Paul uses εἰδωλολατρία eidōlolatria (idolatry) in Colossians 3:5, equating covetousness (πλεονεξία pleonexia) with idolatry. εἴδωλον appears in 1Corinthians 8:4 and Acts 7:41 (Stephen referencing the golden calf).
Bottom line: The golden calf wasn’t just ancient history. Paul says greed itself is idolatry. Anything that takes God’s place in our trust or desire becomes our “calf.”
What’s in the Name?
Another thread is God acting “for His name’s sake.” In Ezekiel 20:9, God refrains from destroying Israel לְמַעַן שְׁמִי lema‘an shemi (for My name’s sake). The LXX renders שֵׁם shem (name) as ὄνομα onoma.
ὄνομα is central in the Apostolic Writings (Acts 4:12; Philippians 2:9–11), where salvation and authority are in the “name” of Yeshua. Moses in Exodus 32:11–14 appeals to God’s reputation among the nations.
Bottom line: God’s mercy flows from His commitment to His own character and promises. In Messiah, God’s “name” is revealed most fully, and salvation honors that name before the world.
Rising above the muck of the mundane
A final thread is life “above” versus earthly corruption. Colossians 3:1 says, “seek the things above” (τὰ ἄνω ζητεῖτε ta anō zēteite). ἄνω anō (above) appears in John 3:3 (“born ἄνωθεν,” from above). Paul contrasts earthly (ἐπίγεια epigeia) with heavenly identity. The LXX often uses ἄνω in spatial descriptions but also metaphorically for divine origin (e.g., Psalm 102:19 LXX 101:20).
The Hebrew concept of holiness, קָדוֹשׁ qadosh, translated ἅγιος hagios, underlies this separation. ἅγιος dominates the New Testament for “holy” (e.g., 1Peter 1:15–16, quoting Leviticus 19:2).
Bottom line: Israel’s failure in Exodus shows what happens when people live “earthbound.” Paul says those raised with Messiah must live from heaven’s reality now — set apart, holy, and no longer enslaved to old patterns.
Taken together, these passages show a consistent biblical pattern: God forms a covenant people, gives them His Spirit and holy sign, they struggle with idolatry of the heart, yet He preserves them for His name’s sake and promises inward renewal.
Yeshua embodies the faithful Israelite, the true Sabbath rest, and the mediator who intercedes like Moses. Through Him, καρδία (heart) is renewed, εἰδωλολατρία (idolatry) is exposed even in subtle forms like greed, and the people of God are called to live קָדוֹשׁ / ἅγιος (holy, set apart) lives that reflect heaven on earth.
This study explores spiritual maturity through ancient Israel’s journey from Egyptian slavery to freedom. Examining Exodus 13-15 and 33-34, alongside 1Corinthians 5, 6 and 10 reveals how God’s grace requires active participation, not passive acceptance. The Red Sea crossing symbolizes spiritual baptism, while the journey demonstrates the ongoing process of purging spiritual leaven and maintaining God’s presence through obedience, ultimately pointing to Messiah’s redemptive work and the believer’s transformative path.
The story of Israel’s partying around the golden calf at Mount Sinai may seem ancient and completely out of touch with modern sensibilities. But the golden calf incident didn’t happen in a vacuum, and Israel’s repeated dalliances with golden calf deities throughout its history before the Babylonian exile weren’t coincidental either.
In this study on the Torah reading כי תשא Ki Tisa (“when you take”; Exodus 30:11–34:35), we delve into the construction of the Tabernacle and golden calf calamity, Moses’ plea for forgiveness, and the theme of repentance.
Moses asked to see God’s glory on Mount Sinai, and God…
This week’s Torah reading is called כי תשא Ki Tisa (“when you take”), covering Ex. 30:11–34:35. The Torah reading shows us how Messiah Yeshua represents His people before His Father as Aharon walks through the sacrifices and prayers on the Day of Atonement.
We also see Messiah Yeshua in Moshe’s response to the sinful spectacle with the Golden Calf. Moshe’s simple confession of Israel’s sin to the Lord and his willingness to pay the price himself are all echoes of our Messiah Yeshua’s heart. God rejected Moshe’s profound offer of atonement because He has already prepared for Messiah Yeshua to…
There’s ample reasons to stand in awe of Heaven’s love and mercy as we recall what when Heaven showed the Jail-keeper of humanity Who is boss that “Good Friday” and resurrection day two millennia ago. But we shouldn’t forget the enduring lessons about our salvation from the seven days of Unleavened Bread that surrounded ancient Israel’s deliverance in the Exodus and ours today.
Christians speak often of the “New Covenant,” but many view it through the lens of replacement theology and supercessionism. Doing so completely disconnects the New Covenant inaugurated in Yeshua HaMaschiach (Jesus the Christ), Who is both priest and king of His people, from the covenants (sealed contracts) God made with His people through Abraham, Isaac, Jacob and even Moses.
Without an understanding of those covenants, the New Covenant has no real meaning. The why behind these contracts is at the heart of the Torah reading כי תשא Ki Tisa (“when you take”; Exodus 30:11–34:35).
The slide of ancient Israel from redemption by God from slavery in Mitzraim (Egypt) down to apostasy from God at the golden calf is an important and enduring lesson from the Torah reading כי תשא Ki Tisa (“when you take,” Ex. 30:11–34:35).
And the intercessory prayers of Moshe (Moses) and Messiah Yeshua (Christ Jesus) to redeem after great treachery are examples for how we should view those around us.
“Is anyone among you suffering? Then he must pray. Is anyone cheerful? He is to sing praises. Is anyone among you sick? Then he must call for the elders of the church and they are to pray over him, anointing him with oil in the name of the Lord; and the prayer offered in faith will restore the one who is sick, and the Lord will raise him up, and if he has committed sins, they will be forgiven him.” (James 5:13–15 NASB)
Sickness is nothing new in Earth’s history. How were these instructions from Messiah Yeshua’s apostle Ya’akov (James) for…
There has always been only one way to God. Israel’s Heaven-patterned Tabernacle teaches that: It had one doorway into each of its three compartments of increasing exclusivity. Only one intercessor could enter its Most Holy Place, where the Ark of the Covenant and God’s presence were, and that was allowed only once a year.
This study of the Torah section כי תשא Ki Tisa (“when you take”; Exodus 30:11–34:35) will focus on the similarities in the missions of three different intercessors at critical moments of corruption: Noakh (Noah), Moshe (Moses) and Yeshua (Jesus). Each righteous intercessor went further than the one…
Have you ever felt like you were lost in the sea of faces? Or that if you disappeared from the Earth no one would notice? It’s not phenomenon of modern life. The Torah reading כי תשא Ki Tisa (“when you take [a census],” Exodus 30:11–34:35) kicks off with a numbering of the redeemed people of Israel and includes the infamous golden calf incident. Yeshua the Mashiakh (Jesus the Christ) touched on the reasons for such numbering of the people of the Kingdom of Heaven when he said the Heavenly Father knows the number of hairs on our heads (Matthew 10:28–33).
How are we made holy or “set apart”? Our good deeds or the good deeds of an illustrious ancestor? It isn’t by genealogy — Yokhanan (John the Baptist) made that clear. He counts us among His people when we answer God’s call upon our heart and actions through Mashiakh Yeshua (Christ Jesus). The foundation for that holiness through the Messiah is put down in Torah reading כי תשא Ki Tisa (“when you take,” Exodus 30:11–34:35).
Many ask how we can know God. A great picture of the heart of Heaven and the work of Messiah Yeshua is the centerpiece of the Torah reading Ki Tisa (“when you take,” Exodus 30:11-34:35). The reason men count a population is for their own reasons: taxation, war, social engineering, redistribution of wealth, etc. The reason God calls for a count of the people is to build up His tabernacle. Man’s census and man’s laws created bondage and slavery while God’s census and God’s laws give us an outlet for holy service and freedom. This is also why Messiah Yeshua…
Some commentators believe God was angry at Moses for breaking those tablets with the 10 Commandments, but I don’t believe so. When Moses broke the tablets, Moses was simply acknowledging the fact that the people had already broken the covenant that just 40 days earlier they had promised to uphold when they said, “What you say, we will do.” So it was appropriate for Moses to break those tablets. But it was also appropriate that the tablets had to be remade.
Moses had a friendship with God that His contemporaries did not have. Paul says that thanks to Yeshua, we can…
This is a very heavy section of scripture, which is why we are spending two weeks reviewing it. When Moses comes down from the Moses, he takes very drastic measures to clean up a massive rebellion against God in the camp of Israel involving the golden calf idol.
