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of 1stmonth (Early Spring), of the Following Year: (-1); South From Rᵊphid•imꞋ To Har Sin•aiꞋ
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| Mᵊnōr•âhꞋ (modern replica) |
Mōsh•ëhꞋ set ha-Mᵊnōr•âhꞋ in the ŌꞋhël Mō•eidꞋ, in front of ha-Shū•lᵊkh•ânꞋ midway-along ha-Mi•shᵊkânꞋ on the south side.
Then he primed the neir•ōtꞋ before é‑‑ä; according as é‑‑ä tzi•wâhꞋ Mōsh•ëhꞋ.
On Mi•zᵊbakhꞋ ha-Zâ•hâvꞋ (ha-QᵊtōrꞋët) |
| Mi•zᵊbakhꞋ ha-QᵊtōrꞋët |
Next, he set Mi•zᵊbakhꞋ ha-Zâ•hâvꞋ (ha-QᵊtōrꞋët) outside the doorway of the ŌꞋhël Mō•eidꞋ, in front of the Pâ•rōkhꞋët. Then he yi•qᵊteirꞋ on it— qᵊtōrꞋët sam•imꞋ; according as é‑‑ä tzi•wâhꞋ Mōsh•ëhꞋ.
 0350x263.jpg "Mishkan Ohel-Moeid (Timna courtyard)") |
 1136x852.jpg "Click to enlarge"){kind=small} Mi•zᵊbakhꞋ ha-Ōl•âhꞋ in front of the ŌꞋhël Mō•eidꞋ (Timna) |
Then he hung the screen door of the pëtꞋakh to the Mi•shᵊkânꞋ, and set the Mi•zᵊbakhꞋ hâ-Ōl•âhꞋ proximate to the pëtꞋakh Mi•shᵊkânꞋ ŌꞋhël Mō•eidꞋ.
Waya•alꞋ al•avꞋ hâ-Ōl•âhꞋ and ha-Mi•nᵊkh•âhꞋ; according as é‑‑ä tzi•wâhꞋ Mōsh•ëhꞋ.
 350x264.jpg "kiyor laver (Yam Nekhoshet Mutzaq)") |
 500x377.jpg "Click to enlarge"){kind=small} Copper Ki•yōrꞋ |
Then he placed the Ki•yōrꞋ between the ŌꞋhël Mō•eidꞋ and ha-Mi•zᵊbeiꞋakh, in which he provided water for washing. So Mōsh•ëhꞋ, A•ha•rōnꞋ and his bân•im washed their hands and feet therein.
Whenever they came to the ŌꞋhël Mō•eidꞋ, as they appproached ha-Mi•zᵊbeiꞋakh, they washed; according as é‑‑ä tzi•wâhꞋ Mōsh•ëhꞋ.
Then he erected hëh-Khâ•tzeirꞋ around the Mi•shᵊkânꞋ and Mi•zᵊbeiꞋakh, and hung the screen door of the shaꞋar of hëh-Khâ•tzeirꞋ.
Thus, Mōsh•ëhꞋ finished ha-mᵊlâkh•âhꞋ.
Then Ân•ânꞋ of incense enshrouded the Pâ•rōkhꞋët-screen door of the ŌꞋhël Mō•eidꞋ; and the Kâ•vōdꞋ é‑‑ä filled ha-Mi•shᵊkânꞋ.
So Mōsh•ëhꞋ couldn’t come to the ŌꞋhël Mō•eidꞋ because hëh-Ân•ânꞋ shâ•khanꞋ upon it—the Kâ•vōdꞋ é‑‑ä filled ha-Mi•shᵊkânꞋ.
Above ha-Mi•shᵊkânꞋ, Yi•sᵊr•â•eilꞋ Journeyed |
 Romans, 17 centuries later, parading Ma•khᵊt•âhꞋ taken from Israelis (Arch of Titus, Rome |
So, in all their journeys, whenever hëh-Ân•ânꞋ from Mi•zᵊbakhꞋ ha-Zâ•hâvꞋ (ha-QᵊtōrꞋët) was raised-up in their Ma•khᵊt•âhꞋ above ha-Mi•shᵊkânꞋ, Bᵊn•eiꞋ-Yi•sᵊrâ•eilꞋ journeyed.
But if hëh-Ân•ânꞋ from Mi•zᵊbakhꞋ ha-Zâ•hâvꞋ (ha-QᵊtōrꞋët) wasn’t raised-up in their Ma•khᵊt•âhꞋ, they didn’t journey until the day it was raised up.
For Ân•ânꞋ é‑‑ä is upon ha-Mi•shᵊkânꞋ by day,, but the eish Itself shall be within by night—for the eyes of all Beit Yi•sᵊr•â•eilꞋ, in all of their journeys.
Optional parental preparation:
Burn incense — To enhance a closer experience to the ancient practice, why not light a frankincense & myrrh incense stick before the neir•ōtꞋ Sha•bâtꞋ, to make Sha•bâtꞋ even more of an xoneg? 
Desert tribes walking in sandals before the advent of baths, showers or deoderant, especially in summer heat that often tops 32°C (90°F), regarded this as customary before entering a home or eating bread (which accompanied, and implied, a substantial meal).
Ân•ânꞋ — symbolized the Kâ•vōdꞋ é‑‑ä (i.e. Shᵊkhin•âhꞋ), which was transferred, in the Form of the A•rōnꞋ ha-Bᵊrit, to the Beit ha-Mi•qᵊdâshꞋ hâ-Rish•ōnꞋ, from which Yᵊkhë•zᵊq•eilꞋ ha-Nâ•viꞋ witnessed and documented Its departure in B.C.E. 591 (Yᵊkhë•zᵊq•eilꞋ 10.1-22). It never returned to the Second Beit ha-Mi•qᵊdâshꞋ of Herod. Rather, from Its departure (probably identical with the disappearance of the A•rōnꞋ ha-Bᵊrit) in B.C.E. 591, the Spiritual Shᵊkhin•âhꞋ has been recognized as dwelling within the heart of those who are Ta•na"khꞋ-centric.
Kâ•vōdꞋ é‑‑ä — is equated to the ân•ânꞋ sam•imꞋ (incense-smoke). Since the Mi•zᵊbakhꞋ ha-Zâ•hâvꞋ, upon which the incense was burned, stood right in the doorway entrance to the ŌꞋhël Mō•eidꞋ, an intensity of the ân•ânꞋ could make breathing difficult when entering; as well as fill the entire tent with the ân•ânꞋ when the breeze was out of the east (i.e. blowing the ân•ânꞋ into the tent).
Questions you might anticipate that your child might raise and be prepared to discuss:
What does “proximate” mean?
What does it mean to journey?
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