The Tabernacle: A Sense of Hashem's Dwelling Among Us
- Kimberly Davis
- Jul 7, 2025
- 7 min read
The Tabernacle:
A Sense of Hashem's Presence Among Us
Finding Salvation in the Ruins
(Mock Tabernacle: Timna Park, Israel)
by Kimberly Davis
Bible History:
To this point, we have learned about the Exodus, Mount Sinai, and the wilderness wandering. The main element that ties all of these events together is the presence of Hashem.
At the time of the Exodus, Hashem revealed Himself to Moshe in the burning bush. For that point onward, Hashem’s presence remained with our Jewish ancestors. In the wilderness, He was present as a Pillar of Fire at night and a Pillar of Cloud by day. Since Hashem’s will was to be present with His Jewish people, one of the commandments given to Moshe on Mount Sinai was for Moshe and the rest of the Israelites to build a Tabernacle and an Ark.
The Ark is the place where Hashem would come and meet with Moshe. The Ark of the Covenant (or Pact) was to be housed in the Holy of Holies in a Tabernacle that Moshe and the Israelites would construct. During the wilderness wandering, this house of Hashem was a moveable tent-like structure. Whenever it was Hashem’s will for the Israelites to move to a different location, His pillar of fire or cloud would move out of the Tabernacle and go before our ancestors and rest where the next camp location was to be.
Numbers 1:47-54
In the Torah, we learn that the Levite Tribe was chosen by Hashem to be His special portion. While the rest of the tribes were being called up for military service, the Levites were being counted for Tabernacle services. This chosen tribe was to stand guard over the Tabernacle and the Ark, providing protection to the entire Jewish community by providing protection and service of and to Hashem and the most holy dwelling place and sanctuary on earth.
Numbers 3:
We also learn that The Levites were chosen by Hashem,
“in place of every first-born among the Israelite people, and the cattle of the Levites in place of the cattle of the Israelites.”
(Numbers 3:41).
In other parts of the Torah, Hashem commands that every first-born male of the Israelites be consecrated to Hashem and His service. In Exodus 13:11-13, we read:
“And when Hashem has brought you into the land of the given it to you, you shall set apart for the LORD every first issue of the womb: every male firstling that your cattle drop shall be the LORD’s...and you must redeem every first-born male among your children.”
Note, the firstborn of the animals is to be sacrificed, while the firstborn of the children are to be redeemed. This commandment is in direct correlation to the miracle of the Exodus, when Hashem killed the first-born of every Egyptian and yet spared every life of His Hebrews.
This miracle occurred because of the Passover, whose blood was spread on the doorposts of the Hebrews’ houses. When the angel of death saw the blood of the Passover, he passed over the house and everyone in the house lived (Exodus 12-14).
However, here in Numbers 3, we learn that Hashem provides a “ram in the bush” for other tribes. While other tribes could still consecrate their first-born sons to the service of Hashem, if the other Tribes chose not give their sons in service, Hashem provided the redeemer in the Levites.
In this way, the Levites are Hashem’s special portion, and Hashem is the special portion of the Levites. Thus, when our ancestors entered the Promised Land, the Levitical Tribe did not receive their own portion of Land, since Hashem and His Tabernacle/Temple are their eternal portions. As such, the Levites were given the responsibility of caring for the Tabernacle (and eventually the Temple) as one would care for their own home and property.
In Numbers chapter 3, we learn the specified services of each of the clans within the Levite Tribe.
Animal Sacrifices:
Another feature of the tabernacle was the sacrifice altar, where the burnt offerings, thanksgiving offerings, and sin-atonement offerings would be sacrificed.
Bible History:
Throughout bible history, we see record of animal sacrifices. Indeed, when Adam and Havah first sin in Gan Eden, Hashem performs the first animal sacrifice so as to make clothing to cover their nakedness (Genesis 3:21). Prior to this event, death had not occurred in all of creation.
Thus, from Hashem’s first sacrifice we see the idea of atonement or a sacrificial system that Hashem would set in place Through this system, Hashem provides a “ram in the bush,” or a substitute in place of killing the people, whom He has created in His own image.
Beyond sacrifice for atonement, Hashem also accepts burnt offerings and thanksgiving offerings, which are always said to be “pleasing aromas to Hashem.” These types of offerings are noted as being offered by Noah (Genesis 8:20) and Abram (Genesis 22:13-14) prior to the official system being written down in Torah as part of the Jewish covenant between Hashem and His people.
This system of animal sacrifice connects with promises which Hashem made with Abram regarding His chosen people: the Jewish Israelites, who would be born of Isaac.
Genesis 15:
In Genesis chapter 15, we read about Abram questioning how he was to know that Hashem would indeed bless him with the promised son of Sarai’s womb. The first sign that Hashem provides to Abram is the stars in the sky. Hashem tells Abram that if he could count the number of stars in the sky, then Abram would be able to count the number of children that would be born to him through the promised son.
The second, more concrete sign, that Hashem provides is the “cutting covenant.” In this covenant, Hashem tells Abram to bring:
1. A three-year-old heifer
2. A three-year-old ram,
3. A turtledove
4. A young bird.
All of these animals were cut in two, with the halves of each animal placed across form one another, forming an isle. Hashem then puts Abram in a very deep sleep and Hashem walks through the isle in the form of a blazing fire and steaming pot.
Of particular note is the fact that the animals that are commanded to be brought are the animals that would be set in place as the animals for sacrifice. The main differences between the animals brought here and acceptable animal sacrifices:
The animals in sacrifice are to be less than one year old.
The male cow (bull) is offered instead of the female cow--three-year-old female red heifers are used for the water of purification though.
The sacrifices include an ox, which is not mentioned here.
These types of cutting covenants were common practice for sealing deals. In the cutting of the animals, each party is saying,
“if I fail to keep my part of the covenant, then let me become like these animals.” What is interesting to note, however, is that only Hashem walks through the isle, while He made Abram to go into a deep sleep. This seems to connote that in the end, Hashem will ensure that both halves of the whole covenant will be kept by His doing.
Ezekiel 36-38
Indeed, we have such promises of Hashem’s help in covenant-keeping written in prophets such as Ezekiel 36-38. Though we Jews have the Torah and the Laws, we are still human. Hashem knows this. He remembers that we are dust. So, in the end, Hashem promises to work in such a way that we will eventually be “made” to keep His covenants.
This perfect keeping of Torah will come when Moshiach arrives ad every Jew will not have to learn Torah anymore, for we will just know what to do in order to please Hashem in our service of Him. This gift will come as the dowery Hashem promises to pay: righteousness, justice, goodness, mercy, and faithfulness (Hosea 2:21-22). This bride price will also provide the “new heart,” into which Hashem will breath His Ruach.
This new “breath of life” will be different from the breath given to Adam by Hashem at creation. In Genesis 2, the Hebrew indicates that the breath given was “neshumah,” which provided the “living soul” to Adam. But in Ezekiel 37, the breath promised to be given is the “Ruach.”
This Ruach is the same Ruach (wind or spirit) that moved on the face of the earth at the outset of creation in Genesis 1. This Ruach is the wind (or breath) of Hashem Himself.
Thus, this Ruach cannot die. This Ruach is utterly and perfectly holy (in the absolute sense). When this Ruach is given in place of every neshumah, the spark that every Jewish soul now has will transform into the likeness of Hashem. Beyond having only Hashem’s image as our form, we will have His likeness as our innate (internalized) way of life.
But, until we get to this point of absolute Redemption and Salvation, which will be brought about by Hashem, Hashem has set in place the system of animal sacrifices.
These sacrifices, seal the covenants of marriage that Hashem has made to us (the Jewish people). They also provide atonement when we sin unwittingly (Leviticus 4), or even wittingly (Leviticus 5, 7). The animal sacrifices only atone for willful sin, however, if we perform teshuvah along with the sacrifice. Without teshuvah, no amount of blood will remove the sins of the sinner.
As part of the eternal marriage covenant (the Torah) between Hashem and us beloved Jewish people, the animal sacrifices are eternal. Though now, the sacrifices have been taken away due to the destruction of the Holy Temple, Ezekiel 40-48 promises that the third Temple will be built.
From the above-mentioned chapters in Ezekiel, we learn that this third temple will be an eternal structure. The sacrificial system will be set in place, and we Jews will be able to properly serve Hashem as He has commanded in our wedding vows.
Though some aspects of the eternal sacrifice may not be necessary, other parts will remain forever. For example:
1. The sin sacrifices may cease, since we will all be able to “just do” what is acceptable to Hashem.
2. The burnt offerings, thanksgiving offerings, peace offerings will remain (Leviticus 2, 3, 6).
3. The offerings on Holy Days will remain (since the Holy Days are also each an eternal covenant or promise).
May Hashem bring us His eternal salvation, redemption, and shalom this day!
Am Yisrael Chai!
Kimberly Davis
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