
A Two-Altar System? (Exodus 30:1-10)
Why two kodesh kodashim altars, one of bronze and one of gold? Why one in the court of the mish’kan and another in the holy place, between the m’norah and the shulchan lechem p’nei [Table of Shewbread].
Why one only for k’toret, and the other for the flesh of surrogate animals, for grain, and for wine and oil?[1]
Why one altar visible to all the world, and the other completely hidden from view of ordinary men — for the eyes of k’hanim only?
Perhaps, Beloved, it is because the Holy One wants us to know that for every action in which we participate in the physical world, there is a corresponding action which takes place, completely unseen, in the spiritual world.
Picture the mish’kan in your mind’s eye, as you would see it from a hill just outside the camp, at the time of the morning or evening tamid. You can see the smoke rising from the brazen altar in the outer court, and the flurry of activity around that altar is obvious. But you cannot see inside the chambers of the tent itself. You cannot tell what is going on there – if anything. Your tendency will be to focus your attention on what you can see, will it not? So it is with man, Beloved. We focus on the finite, the temporal, the visible, the manifest. We consider that which we can see to be what makes up reality, and what is important to us.
But Do You Have ‘Inner Sanctum Eyes’?
Now, close your natural eyes a moment, and focus your spiritual eyes of faith on the mish’kan. Try to look past the outer courts, through the closed doors and curtains of the inner sanctum.
Can you see, with those spiritual eyes of faith, that there is activity in the unseen realms as well?
Can you see that the activity in the unseen realm of the holy place corresponds to the activity in the outer court?
Precisely as the tamid is being presented in the visible realm, can you see the High Priest trimming the m’norah and presenting k’toret on the altar of golden incense?
Can you see the k’ruvim interwoven in the veil begin to glow with the brightened light of the trimmed m’norah?
Can you see the incense-cloud passing through the veil into the k’dosh k’doshim [holy of holies] and presenting a pleasing fragrance to the Holy One?
And now for the real test, Beloved.
Can you see, as you look at the mish’kan through your spiritual eyes of faith, that what is happening in the unseen realm is more real, and more important, than what is happening in the visible realm which, just a moment ago, you thought was reality?
If you can see this, Beloved, then you can understand the ministry of our Great High Priest, Messiah, Who, we are told, is ‘ever interceding’ for us in the heavenlies.
If you understand this spiritual principle, you can see, in every mitzvah of Torah in which you participate on earth, a much greater heavenly significance and effect.
If you have ‘inner sanctum eyes’, you can see what Y’shua was talking about when He said ‘inasmuch as you have done these things to the least of these my brethren, you have done them to Me”.
You can see these things because you have begun to realize what brilliant theologians, who rely only upon their intellect and powers of reasoning, have never understood — that every mitzvah of Torah is a portal between the visible world and the unseen spiritual world.
What seems insignificant to the human mind, you see, has eternal significance – not because of what we do, Beloved – but because of what He does — in the unseen, spiritual world that corresponds to what we do.
Do you now grasp it? In doing the mitzvot of Torah, we become co-creators, co-laborers with Messiah and His angels. We may see no physical results on earth – that is quite understandable, because by themselves, the mitzvot we do have no power at all.
But rest assured, Beloved – He Who has begun a good mitzvah in you [in your physical world] will be faithful to complete it [in the spiritual world which really matters].
Shiur L’Yom Sheshi Parsha Tetzaveh – The Rabbis Son
[1] From a practical standpoint, the placement of the altar of golden incense inside the mish’kan necessarily militated against burning anything on it which would create a high flame. A high flame, such as is produced by oil or animal fat, might burn a hole in the tent above it – not to mention smoke the priests out of the holy place.




