Parsha “Pekudei,” Exodus 38:21 through the end of the Book) concludes the reading and study of the Book of Exodus.

And as the Hebrew title suggests, it begins with an account of the precious materials used in building the mishkan, or tabernacle, and again emphasizes several of the key themes: it is the work of the ‘craftsman,’ ‘skillful workment’ who — in detail — DID what they were told to do, “as YHVH commanded Moses.”

And at least part again seem to be word-for-word repetitions, with the verb tense changed, another ‘atbash,’ or Biblical HTML tag equivalent, for emphasis.

Join Mark Call of Shabbat Shalom Mesa fellowship for a provocative two-part look at the parsha, and a different take than you have probably heard for the midrash discussion and teaching.

First, the Erev Shabbat reading:

The Sabbath Day midrash not only emphasizes some of the primary themes of the building of the Tabernacle/Mishkan, but will connect what might seem to be some ‘disparate dots’. Like elements of the upcoming Pesach or Passover season, and the threat of AI-dolatry:

Shabbat Shalom Mesa fellowship worship services and teachings are broadcast live every Sabbath, via Paltalk. (www.paltalk.com has both the link, and the app.) The “room name” is “Walking Torah with Shabbat Shalom Mesa,” and can be found via the paltalk search, then bookmarked.

Erev Shabbat services begin at 7:00 PM Mountain Time Friday evenings (9 PM Eastern, 8 PM Central)

Live Sabbath teachings begin shortly after 11 AM Mountain time on Sabbath day (Saturday).

email: [email protected]

The combined two-part reading and Sabbath midrash:

Parsha “Vayakhel,” Exodus 35:1 through 38:20, in many respects will seem very familiar. Many elements that we just recently read, only about ten chapters earlier, are repeated. Why? And why so much detail, not just once, but twice?

Mark has long suggested that any time something is repeated in Scripture, we had better pay attention; it’s virtually certain that it is important. But there is almost certainly more to it as well. For example, the concept of a chiasm, or “atbash” in Hebrew that serves to ‘set off’ what is enclosed in what might be thought of as the equivalent of ‘brackets,’ or even nested parentheses, in English. In a more modern parlance, it might be thought of as a Biblical equivalent of an HTML tag.

And in the case of some, like what comes to a conclusion in this reading, a virtual bright flashing red emphasis, in ALL CAPS, too.

Join Mark Call of Shabbat Shalom Mesa fellowship for a provocative two-part look at the parsha, and the implications for a world that stands at minimum on the cusp of World War III, potentially with even a nuclear escalation, and a global economic (and fiat reserve currency and debt) meltdown that have both been a long time coming.

As for the ‘End Times’ — well, “soon” is a relative concept in prophecy, but we know of a certainly that we are ‘close,’ and what will ultimately come to pass.

The Erev Shabbat reading:

If this repeated, often word-for-word, detail, and the entire concept of first being told WHAT to make, then again WHEN they made it, is the ‘closing bracket,’ or tag, for what comes in between, then what is He emphasizing> Certainly, the ‘Golden Calf,’ and one of the most dramatic failure in Scripture. And there’s even an “atbash within that abash,” as well, concerning His Sabbath. But, this time the explicit reminder is that it’s one of those commandments that carries a death penalty. How can that be ignored?

To ‘come out of her,’ remains an imperative. But then what?

Shabbat Shalom Mesa fellowship worship services and teachings are broadcast live every Sabbath, via Paltalk. (www.paltalk.com has both the link, and the app.) The “room name” is “Walking Torah with Shabbat Shalom Mesa,” and can be found via the paltalk search, then bookmarked.

Erev Shabbat services begin at 7:00 PM Mountain Time Friday evenings (9 PM Eastern, 8 PM Central)

Live Sabbath teachings begin shortly after 11 AM Mountain time on Sabbath day (Saturday).

email: [email protected]

The combined two-part reading and Sabbath midrash:

This is perhaps one of the most important, most blunt, most twisted, and certainly – now, particularly – one of most utterly relevant Torah parashot in the Book.

Join Mark Call of Shabbat Shalom Mesa fellowship for a provocative two-part look at parsha Ki Tisa, Exodus 30:11 through chapter 34.

The Erev Shabbat reading starts with the command to take a head count, and how, and then continues through the infamous betrayal of the ‘golden calf’ — first of many, as it turns out — and the aftermath:

How often do we hear about the idolatry of that ‘Golden Calf’? And the smug dismissal that it was so long ago, but ‘the Church’ is SO much better than that – now.

Really?

Maybe there’s a lot more to it. And THAT would be why the Whore Church ignores all of that.

The combined two-part reading and Sabbath midrash:

Join Mark Call of Shabbat Shalom Mesa fellowship for a provocative two-part look at parsha Terzaveh, Exodus 27:20-30:10.

The Erev Shabbat reading gives the details, of which there are many:

The impressive level of detail is this description is certainly again one of the most memorable aspects of this parsha.

And yet, as Mark reminds us in the Sabbath day midrash, one more time, there is “no idle word” in His Torah.

But THIS time, we need to “Compare and Contrast.”

The combined two-part reading and Sabbath midrash:

This week’s Torah portion from the annual cycle is a major ‘shift’ from the mainline story of the Exodus. After Moses heads up the mountain, for forty days and forty nights, the focus is now on getting ready to build something.

And why? Why now? It’s almost like He knows something, before we get to that part of the story. It turns out, there’s even more to it than that.

Join Mark Call of Shabbat Shalom Mesa fellowship for a provocative two-part look at parsha Terumah, Exodus chapter 25 through almost all of 27, which begins with the command from YHVH to “take for Me an OFFERING.” From a specific group of people, of a specific list of items, and for a specific purpose. The Erev Shabbat reading gives the details, of which there are many:

The impressive level of detail is this description is certainly one of the most memorable aspects of this parsha. It’s also at the heart of what might even be called ‘controversy.’ Why so much detail about a mobile tent in the wilderness? After all, it was later replaced by the temple, twice, and destroyed, twice. Some will again even claim that it’s “Old” testament, and therefore ‘done away with’ – like those temples. We may have even heard it called “boring.”

And yet, as Mark reminds us in the Sabbath day midrash, there is “no idle word” in His Torah.

The combined two-part reading and Sabbath midrash:

Join Mark Call of Shabbat Shalom Mesa fellowship for a provocative two-part look at what he claims is one of the most fascinating Torah portions in the whole Book, not only because of the variety of topics it covers, but the fact that they are so, let’s face it, HATED by much of society. Not only are they NOT ‘politically-correct,’ but the fact that so many of them ARE so rejected, he argues, helps explain why the “social justice-loving,” humanistic, Progressive Pagan system that has replaced His Word is such an UTTER, undeniable, even Satanic, MESS.

The Erev Shabbat reading of the parsha, with some poignant commentary:

There is a whole lot that could be said about the Sabbath Day midrash and commentary.

But, this time, it will simply be more expedient to suggest — listen to it, pray, and make up your own mind.

The combined two-part reading and Sabbath midrash:

When the ‘mixed multitude’ comes to Mount Sinai it is clear that another major milestone is at hand, and — as we know it will emerge — another turning point has been reached. But this is set up by several major events documented by this week’s parsha (Yitro, Exodus chapters 18 through 20).

Moses’ father-in-law, Yitro (as he is called in this part of Scripture) hears a part of the story, comes to the wilderness, and brings Moshe back his wife, Zipporah, and his two sons. There he hears the “rest of the story,” recognizes YHVH himself, and offers sage advice. In that process, the mixed multitude becomes ‘echad’ as Israel. And one of the most important “downloads” from YHVH Himself follows after that stage is set:

Any reading that includes the ‘Ten Commandments’ certainly must include a look at the specifics. But in the midrash this week, Mark Call of Shabbat Shalom Mesa fellowship suggests that the ‘setup’ that precedes that historic Exposition can help us understand why what Scripture refers to as those ten “Debarim,” or Words, even ‘Sayings,’ have been so…idolized, re-formatted, marginalized, edited, twisted, and, almost unbelievably, even demonized over the intervening centuries. And, as Mark also notes, by men who failed Yitro’s metric: they seem to not only LOVE ‘unjust gain,’ certainly more than Truth, because they don’t “fear YHVH” either.

And “reducing His Name to nothingness,” or void, is just one undeniable indication.

Many of us have heard the claim that the “law is done away with” — which Mark calls one of the Biggest Lies in Human history — but there is a corollary that crops up this week, which is the claim that the “Ten Commandments” may be the only part that still matters.

Well, some of ’em, anyway…

The combined two-part reading and Sabbath midrash:

Act II of ‘the Exodus’ (parsha ‘Beshalach,” Exodus/Shemot 13:17 through chapter 17) begins immediately after the last of the plagues, when Pharoah has let the people go; actually – kicked them out, “shalach”, or expelled, is how the Hebrew puts it.

And it certainly is the beginning of a whole new phase in the saga.

But that central theme of how we are all to know that “ki ani YHVH” – or “I AM Yahuah” – not only continues, but is demonstrated: Graphically, undeniably, and miraculously.

In the Sabbath Day midrash, Mark Call of Shabbat Shalom Mesa fellowship observes that there are several specific places — and ALL of them PRIOR to the giving of the “Ten Commandments” at Mt. Sinai — where YHVH gives not only a “statute and an ordinance,” but detailed “instruction” (aka ‘torah’).

Which is a problem for the “Whore Church” claim that it is only the ‘Ten Commandments’ that still matter — all those others were just for a limited time, or for ‘the jews’, or for any number of constructed excuses for not recognizing what He means when He said that He did not come to change so much as the tiniest bit of His Instruction, any of it, so long as heaven and earth still exist. If we claim to “love Him,” it matters.

The combined two-part reading and Sabbath midrash:

The final part of what might be called “Act I” of ‘the Exodus’ (parsha Bo, Exodus/Shemot 10:1 – 13:16) concludes with the final set of the ‘3 sets of 3, plus one’ plagues, and the ‘death of the firstborn. But there is much more, because it also lays out the first of what are the Moedim, or Appointed Times, of YHVH, and what is not only the most dramatic, but so fundamental to all of Scripture, even if much of ‘the church’ may have become disconnected from the ‘why’.

It again bgins with what Mark Call of Shabbat Shalom Mesa fellowship contends is THE key understanding in the Book, and of the Creator Himself, “ki ani YHVH,” (no, not “I am the LORD,” but His real Name, and just how he makes very clear what that means.)

It is also clear that this final plague is very different from the others that precede it, as the Erev Shabbat reading outlines:

This is the story of the first Pesach, or Passover. Our fathers’ fathers were supposed to “teach your children.” It was YHVH’s first demonstrated ‘moed,’ or of His ‘Appointed Times.’ And He gave Instruction about it — to remember it, to set it apart, “forever,” and “throughout your generations.” So what happened?

The Sabbath Day midrash begins with a question, and it’s one that may even be overlooked today:

The answer will help a Whole Lot of the pieces to fall into place.

The combined two-part reading and Sabbath midrash:

Part II of the story of ‘the Exodus’ (Vayeira, Exodus/Shemot 6:2 through chapter 9) begins with what Mark Call of Shabbat Shalom Mesa fellowship contends is THE key understanding in the Book, and of the Creator Himself, “ki ani YHVH,” and the fact that He will NOW make that known. It is not that Abraham, Isaac, and Jacob had never heard that Name, just that He did “not make Himself KNOWN” to them as He is now about to do.

And that includes the first of the “Ten Plagues” of Egypt, although, they are probably better thought of as the “Three sets of three, plus one,” that is different from the others:

Over a number of years of teaching this parsha, Mark has focused on the intriguing patterns among the plagues, and the progression, all of which may well be a harbinger of what we might see during the prophesied “Greater Exodus” to come, the and fact that the plagues are each ‘judgments’ (or even humiliations) of the fake gods of Egypt by the Real One.

He also does not fail to note the “conflation” about Pharaoh’s heart being “hardened,” either by himself, or later on, by YHVH — because there are TWO different Hebrew words used for what happened, but the distinction is often lost in most English translations.

But in the Sabbath Day midrash this time, Mark suggests that current events, including things we have already seen that point to elements of prophecy already making headlines, take us back to the central issue of what makes us human: Free Will. Choice.

Did Pharaoh have it? Shaul, or Paul, in Romans chapter 9, addressed the issue with his famous metaphor of the potter, and his clay, which doesn’t get to ask whether it will be formed into a “vessel for honor,” or the equivalent of an ashtray, destined for something very different.

And is it just possible that the “closing bracket” set of plagues might end up being directed at what we might think of as an “Artificial Intelligence” version of a Skynet Pharaoh?

Does such a creation even have “free will?” Did Pharaoh, at least at some point? And, when did his ‘choice’ become a terminal commitment?

The combined two-part reading and Sabbath midrash: