BeShalach – When he let go-2020

Beshalach | בשלח | “When he sent ” – That they may serve Most Ancient Holy one of Israel and serving Him from Love is the Level of a Son / Image of Elohim.….

 A man should sharpen the intellect of his son on the words of the Torah like a two-edged sword, so that he should not be dull.

– Joshua from the tribe of Efrayim is part of the mission of Mashiach ben Yosef. In the ears of” equals “secret” for the way to fight Amalek , because Work in gathering in the exiles is the waging of war against Amalek in order to subdue Samael in the gates of Jerusalem.


The Sixteenth reading from the Torah is named Beshalach (בשלח), means “When he sent.” (After he had let go) Exodus 13:17; After Pharaoh had let the people go….. “And it happened when Pharaoh sent out the people.” This portion describes the adventures of the Israelite as they leave Egypt, crossing the Red Sea, great miraculous events in the wilderness and face their first battle in the war.

Now when Pharaoh let the people go, G-d did not lead them by way of the land of the Philistines, although it was nearer; for G-d said, “The people may have a change of heart when they see war, and return to Egypt.” – Exodus 13:17


  • The Children of Israel escape across the Sea of Reeds from Pharaoh and his army, who drown when God drives back the sea. ( Exodus 13:17-14:31 )
  • Moses and the Israelites sing a song praising Adonai. ( Exodus 15:1-21 )
  • In the wilderness, God provides the grumbling Israelites with quails and manna. God instructs the Israelites to gather and prepare on the sixth day food needed for Shabbat. ( Exodus 15:22-16:36 )
  • The people complain about the lack of water. Moses hits a rock with his rod and brings forth water. (Exodus 17:1-7)
  • Israel defeats Amalek, Israel’s eternal enemy. G-d vows to blot out the memory of Amalek from the world. ( Exodus 17:8-16 )

Most High wanted them to be in circumstances where they would have to see constant miracles in order to survive. This would be their schooling in faith, for they would see through the Manna, the Water, the constant protection from all the aspects. So on that HaShem is omnipresent and all-powerful. Some of the interesting events has to be noted in these studies.

  • The Leaving of Egypt and Slavery
  • Passover
  • Crossing of the Red Sea
  • The Giving of Torah at Sinai
  • The Song of Moses
  • Finally Entering into the promised land

Rabbi Yehuda said, Why the difference? When Yisrael were in Egypt, it is written, “Let My people go“ (Exodus 5:1); “if you refuse to let My people go” ( Shemot 10:4); and, “Yisrael is My son, my first born” (Shemot 4:22). They were not circumcised at that time and were not bound TO THE HOLY ONE, BLESSED BE HE, properly. But once they were circumcised, had offered the Passover sacrifice, and were bound to Him, He calls them “the people” and not “My people.”

As indeed he says in Hoshea, “Those who were not my people I will call my people; her who was not loved I will call loved. – Hosea 2 : 1, 23.

As he says in Hosea: “ I will call them ‘my people’ who are not my people

and I will call her ‘my loved one’ who is not my loved one, – Romans 9:25

Yeshua words to Shaul: I want you to open their eyes, so that they will turn from darkness to light and from the power of Satan(the Adversary) to HaShem. Then their sins will be forgiven, and by faith in me they will become part of G-d’s holy people.” – Acts 26:18

Patterns of Circumcision and Deliverance:

Soncino Zohar, Shemoth, Section 2, Page 35b – FOR THE LORD WILL PASS THROUGH…. R. Jose commented on the expression, “The Lord shall see the blood … and pass over”. ……………………..In Jose replied: ‘The blood was of two kinds, that of circumcision and that of the Passover lamb, the former symbolizing mercy and the latter justice.

  • In the chapters of Joshua there is a process of circumcision and deliverance. ..So Joshua made flint knives and circumcised the entire male population of Israel at Gibeath-haaraloth. – Joshua 5 : 3
  • Even In the chapters of II Kings 23, All the leaders of Yehudah had found the Torah in the House of Most High and Made a Covenant to Serve HaShem. As it is written: This Passover was celebrated to the HaShem in Jerusalem in the eighteenth year of King Josiah’s reign. – II Kings 23: 23
  • We can find the same process of deliverance for the Lost sheep of Israel but we need to understand the prophetic way ( i.e redemption and restoration) of the divine Mandate of Mashiach ben Yosef ..Deut 30: 1 -10

But it is written : Adonai your G-d will Circumcise your hearts and the hearts of your children, so that you will love Adonai your God with all your heart and all your being, and thus you will live. – Deuteronomy 30 :6

Circumcise yourselves to the Adonai, Circumcise your hearts…… -Jeremiah 4:4

Three Circumcisions: From the scriptures we can learn that there three types of circumcision to enter into the covenant. Due to the critical importance of these three body parts ( tongue, heart and foreskin), it is therefore commanded that we should:

  1. Circumcise the tongue (and ears, one is speaking and the other is listening);
  2. Circumcise the heart
  3. Circumcise the foreskin.

These Three Covenants [Correspond To The Following Spheres]: THE FIRST BRIT – “BINAH” . The MIDDLE “BRIT Shabbat”, [Which Corresponds To] “EL CHAI”. THE LAST – MALCHUT [Kingdom Which Corresponds To] “ADONAY” . Thus, The “BRIT Shabat” connects “Adonay” With “YHVH”.

The First Is The Covenant Of Language: Which Is The Covenant Of The Mouth, Which Is The Covenant Of TORAH, Which Is THE COVENANT OF THE WORLD, Which Is The Covenant Of BINAH; VOICE AND SPEECH are two alternatives of covenant of tongue. Voice is a male and speech is a female. Torah as a voice and speech as a prayer.

The Second Is The BRIT OF CIRCUMCISION: Which Is The Covenant Of Flesh, Which Is The Covenant Of The Rainbow, Which Is The Covenant Of Shabbat. Between these two covenants, the covenant of “ADONAY” Is Held, Which the COVENANT OF THE ORAL TORAH, Which is the covenant of the uncovering of the corona. With This In Mind, It Is Written: “…For in accordance with this I make a “BRIT” with you..” (Exodus 34:27). This is the COVENANT OF THE “ORAL TORAH” ( i.e word is on tongue and speech with mouth & THE “WRITTEN TORAH” ( i.e in our hearts ) .

The purpose of the “COVENANT” Of CIRCUMCISION is to remove the “NEGATIVE INFLUENCE from our lives as well as from the world above.

Circumcise the Tongue: To circumcise the tongue means to control our speech so that the mouth is used to impart the knowledge of Torah instead evil speech (Lashon Hara) about others.

THE SPEAKERS OF LASHON HA RA CAUSE TREMENDOUS DESTRUCTION: We can say that this is the intent of the Gemara in Arachin (15b): “Whoever speaks LASHON HA RA magnifies his sins up to the heavens, as it is said: ‘They set their mouth against heaven, and their tongue struts upon the earth‘ (Tehillim 73:9).” The meaning is: Even though their tongue struts upon the earth, nevertheless their mouth is set against heaven. Likewise Tanna DeVe Eliyahu states that the LASHON HA RA which a person speaks rises up opposite to the Throne of Glory. From this we can realize the tremendous destruction inflicted upon the Jewish People by habitual speakers of LASHON HA RA. AFTER SPEAKING LASHON HA RA THE PRAYERS CAN NOT GO UPWARD TO HEAVEN.

“Circumcision” in Hebrew is מילה , which has the same numerical value as “mouth,” פה . The reason for G-d’s sudden anger with Moshe is clear: If your own son has not been circumcised, how can you, Moshe, speak on G-d’s behalf? This is a beautiful example of the relationship between circumcision and rectified speech. Tziporah, his wife, thanks to her feminine intellect, which was given more powers of analysis than the male intellect, realized that this was the case. She immediately circumcised her son. By doing so, Tziporah vicariously rectified Moshe’s otherwise limited power of speech, making it possible for him to perform his mission. Halachically, it is the father’s responsibility to circumcise his male children, thus creating a spiritual bond between the father’s power of procreation and speech and the child’s circumcision.

In Hebrew, Tziporah is written צפרה , which contains the two words צר פה , alluding to Moshe Rabbeinu’s speech impediment. By performing the circumcision on their son, Tziporah vicariously freed her husband of his speech impediment (though Moshe continued to stutter, he was no longer inhibited by this shortcoming).

Circumcision is called Milah (מִילָה), which also means “words”, as in II Samuel 23:2: The Spirit of the LORD spake by me, and his word (וּמִלָּתוֹ) was in my tongue.Milah (מִילָה) has a gematria of 85, exactly that of mouth (פֶּה). A circumcised tongue is that which moved by the Spirit of G-d to speak the words of Torah. The three circumcisions in essence are to rectify our mind, speech and actions.

To circumcise the heart means to control our emotional drives: The circumcision of the heart is in the Scriptures not some new “New Testament” thing which does away with the Torah. In fact the Torah and Prophets speak of the circumcision of the heart in terms of Torah observance.

Circumcise therefore, the foreskin of your heart, and be no more stiff-necked.

-Deuteronomy. 10:16

And to circumcise the foreskin is to control our actions. Rabbi Shaul wanted to take him along on the journey, so he Circumcised him (i.e flesh) because of the Jews who lived in that area, for they all knew that his father was a Greek. – Acts 16 :3

Here is what Adonai Elohim says: ‘No foreigner, uncircumcised in both heart and flesh, is to enter my sanctuary — no foreigner living among the people of Isra’el. – Ezekiel 44 : 9

The secret of the circumcision in the deepest level therefore is the Power of Mashiach, for only by faith in Mashiach can one achieve the perfect circumcision of mouth, ear, heart and actions.

Happy are they who are called righteous, for only he is so called who observes this grade [Yesod], this sign of the holy covenant. Happy are they in this world and in the world to come. – Zohar 1:247a

The scriptures of New Testament speaks about Circumcision and Passover:

If you listen his VOICE then Most High Will do Circumcise your Hearts and then we need to observe the feast’s of Most High in our life. (i.e Passover, Shavuot, Feast of Tabernacles etc..) ….These are a shadow of things that are coming, but the body is of the Messiah. – Colossians 2:17

….and true circumcision is of the heart, spiritual not literal; so that his praise comes not from other people but from G-d. – Romans 2:29

…… For indeed Messiah (Lamb), our Passover, was sacrificed for us. Therefore let us keep the feast.. – I Corinthians 5: 6-8 ; Lamb of G-d was slain “from the Foundation (beginning) of the world.” – Hebrews 9:26; Revelation 13:8


We can find the hidden(Sod level) concepts in these studies but first look into the name “Baal-Tz’fon” in the chapter of Exodus 14. and it is the name of an Egyptian deity, the only idol supposedly not destroyed during the plagues. Pharoah may have believed Baal’zephon would have power over them.

Adonai said to Moshe, “Tell the people of Isra’el to turn around and set up camp in front of Pi-Hachirot, between Migdol and the sea, in front of Ba‘al-Tz’fon; camp opposite it, by the sea. -Exodus 14: 1-2

Another text in the same chapter in Exodus 14:7, which seems redundant at the literal (p’shat) level: And he took Six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them. And Here it is very interesting point is pharaoh took the six hundred chosen ones and also repeated the text he took all the chariots of Egypt separately. At the Sod (hidden) level these are not physical chariots but of spiritual powers from above that supported Egypt, which Pharaoh called upon.

Zohar which states that G-d first restrained the power of the Egyptian spiritual forces above, which in turned weakend them belowSoncino Zohar, Shemoth, 30b – These mighty deeds which the Almighty performed in Egypt were accomplished by the raising of one of his hands against them, both on high and below. It was then that the wisdom of Egypt perished, as Scripture says: “and the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid” (Isaiah 29:14). Note further the pronouncement: “And I will confuse Egypt with Egypt” (Isaiah 19:2), that is to say, celestial Egypt with terrestrial Egypt. For the celestial legions are in charge of the terrestrial ones, and they both were altogether thrown in disorder. They were confused on high so that the Egyptians could not derive inspiration from the celestial sources as formerly

And there was war in heaven………. – Revelation 12: 7

Yeshua said to them, “I saw Satan fall like lightning from heaven (i.e spiritual powers from above falling) . – Luke 10: 18

But it was not strong enough to win, so that there was no longer any place for them in heaven. The great dragon was thrown out, that ancient serpent, also known as the Devil and Satan [the Adversary], the deceiver of the whole world. He was hurled down to the earth, and his angels were hurled down with him. 11 “They defeated him because of the Lamb’s blood and because of the message of their witness…….. Revelation 12:8-11

Zohar Writings: “And he took six hundred chosen chariots.” Rabbi Chiya said, It is written, “That Hashem shall punish the host of the high ones on high, and the kings of the earth upon the earth” (Isaiah 24:21). At the time that the Holy One, blessed be He, gives dominion to the ministers of the nations above, He gives it to their nations below; and when He brings them down from their grade above, He brings down their nations below. “And he took six hundred chosen chariots.” It was their minister WHO TOOK THEM. We have established that he led the chariots of the other peoples, for these six hundred chariots were not from Egypt, but were only from the other nations. They all fell in the army camp of Sisra. And this is the meaning of “SIX HUNDRED CHARIOTS chosen.” Afterwards, “all the chariots of Egypt,” for once it is written, “and all the chariots of Egypt,” then “six hundred chosen chariots” is superfluous. Certainly, “six hundred chosen chariots” is only from the other nations, and therefore it says afterwards, “and all the chariots of Egypt.”

This commentary can be found in the studies of Zohar that Most High first restrained the power of the Egyptian Spiritual forces above, which in turned Weakened them below: Soncino Zohar, Shemoth, 30b – These mighty deeds which the Almighty performed in Egypt were accomplished by the raising of one of his hands against them, both on high and below. It was then that the wisdom of Egypt perished, as Scripture says: “and the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid” (Isaiah 29:14). Note further the pronouncement: “And I will confuse Egypt with Egypt” (Isaiah 19:2), that is to say, celestial Egypt with terrestrial Egypt. For the celestial legions are in charge of the terrestrial ones, and they both were altogether thrown in disorder.

As it is written: …. know today, and establish it in your heart, that Adonai is G-d in heaven above and on earth below — there is no other. – Deuteronomy 4: 39

Praising Most High with Dancing:

How did the Israelites have tambourines in the desert? The righteous women of that generation were certain that G-d would perform miracles for them, so they prepared tambourines and dances while still in Egypt. (Rashi and Mechilta on Exodus 15:20)

Miriam the prophetess, Aaron’s sister, took the timbrel in her hand, and all the women went out after her with timbrels and with dancing(Exodus 15:20)

The psalmist describes the worshipers in the Temple to praise Most High with dancing: Let them praise His name with dancing;Let them sing praises to Him with timbrel and lyre. Praise Him with timbrel and dancing; Praise Him with stringed instruments and pipe. (Psalm 149:3; 150:4)



Exodus 13:17-17:16

Haftarah Portion


Judges 4: 4 – 5: 1-31

Ha-Berit ha-Hadashah


Matthew 5 : 1- 14

Notes: This portion of Beshalach tells the story of the Manna that G-d brought down from heavens to feed the Israelite’s in the wilderness. The Israelite’s received the Manna everyday until they reached the borders of the promised land. In the story of the exodus from Egypt, three consecutive verses describe G‑d’s power as manifest just before He split the Sea of Reeds, which the Jewish people passed through on dry land while the Egyptians were drowned.And also we find the source of the 72 names and the splitting of the Read Sea. The spelled name of YHVH that has the numerical value of 72 relates to the world of emanation Atzilut( i.e Upper World) .

“And the angel of G‑d who had been going ahead of the camp of Israel now moved and went behind them, and the pillar of cloud went from in front of them and stood behind them. Thus[the pillar of cloud] came between the camp of Egypt and the camp of Israel, making it cloud and darkness [to the Egyptians], but it gave light by night [to the Israel], so that the one came not near the other all the night. Then Moses stretched out his hand over the sea, and G‑d drove the sea back with a strong east wind all that night, and made the sea dry land; thus the waters were divided.” -Exodus 14:14

For, brothers, I don’t want you to miss the significance of what happened to our fathers. All of them were guided by the pillar of cloud, and they all passed through the sea, and in connection with the cloud and with the sea they all immersed themselves into Moshe, also they all ate the same food from the Spirit…… -1 Corinthians 10:1-3

Power of Creation: 42 Letter Name

Who is image of the invisible G-d, firstborn of all creation.… – colossi ans 1: 5

Forty-two generations that led to Messiah: All the generations, therefore, from Abraham unto David are fourteen generations, and from David unto the Babylonian removal fourteen generations, and from the Babylonian removal unto the Messiah,fourteen generations – Matthew 1:17

Power of Redemption: 72 Letter Name

The forty-two, to which thirty are added, compose “The Name of seventy-two letters”. The attributes of G-d’s Name of 42 Letter Name associates with the power of creation and 72 Letter Name associates with the power of redemption. And its very good piece of information from Matthew chapter about Forty two generations of Messiah and Thirty Years old when Messiah started his holy work for the redemption of the house of Israel.

Thirty Years

While all the people were being immersed, Yeshua too was immersed. As he was praying, heaven was opened; the Ruach HaKodesh came down on him in physical form like a dove; and a Voice came from heaven, “You are my Son, whom I love; I am well pleased with you.” Yeshua was about thirty years old when he began his public ministry. –Luke 3: 21-23

Rabbi Abin commented: He redeemed them by His name; for the name of the Holy One, blessed be He, consists of Seventy-two letters.

Midrash Rabbah Genesis on the Seventy-two Letter Name of G-d : Eleazar said in R. Jose’s name: The Holy One, blessed be He, promised our forefather that He would redeem his children with these two letters; but if they repented, He would redeem them with seventy-two letters. R. Judan said: In the passage, “ [Or hath God assayed] to go and take Him a nation from the midst of another nation, by trials, by signs, and by wonders, and by roar, and by a mighty hand, and by an outstretched arm, and by great terrors” (Deut. 4: 34), You will find seventy-two letters; and should you object, that there are seventy-five, deduct the second ’nation,’ which is not to be counted. R. Abin said: He redeemed them by His name, the Name of the Holy One, blessed be He, consisting of seventy-two letters.

Rabbi Judan is referring to the following verse of 72 letters. If we are worthy, our Master will redeem us by justice, and if not, He will redeem us with mercy.

….. spoke of him to all those who waited for redemption in Jerusalem. – Luke 2 :38

But we had hoped that he was [the one] who is about to redeem Israel. – Luke 24 : 21

The combination of the heavenly hosts(seventy angelic beings), the Shekinah, and Tipheret ( from zohar writings it is “Ancient Israel”) brings us to the 72-letter name of G-d. So “Hear, O Israel,” signifies the union of the Spouse with her Husband (i.e. Malkuth with Tifereth) and all is one.The 72 names(70+1+1) provide for us spiritual bridges from Malchut(Kingdom), the world of action, to the upper levels where spiritual and material sustenance are bestowed on us.The term SH e M a’ (hear) is esoterically analysed into SH e M (name) and the letter ‘Ain (= 70), that is, one Name comprising seventy names whilst remaining a unity. “Israel” here signifies “Ancient Israel”, [Tipheret] in contrast to “Little Israel”, of whom it is written: “When Israel was a child, then I loved him” (Hosea 6, 1). “Ancient Israel” symbolizes the union of the Shekinah with her Spouse, and in pronouncing that name we have to concentrate our mind on the principle of unity, on the union of the two habitations; we have to put all our being, all the members of our body, our complete devotion, into that thought so as to rise and attach ourselves to the En-sof (Infinite), and thus achieve the oneness of the upper and the lower worlds. The words, “the Lord our G-d” are to reunite all the Members to the place from which they issued, which is the innermost Sanctuary. The same thought is continued in the words, “the Lord is one”, in the recital of which we have to make our thoughts range throughout all the grades up to the Infinite (En-sof) in love and fear …Soncino Zohar, Shemoth, Section 2, Page 215b-217b


On the six weekdays you will gather [manna], but on the seventh day, Shabbat, there won’t be any” (Exodus 16:26). The holy Zohar (2:88a) asks, “If there is no food to be found on Shabbat, in what way is Shabbat blessed (Genesis 2:3)?” It answers, “All blessings, supernal and ordinary, depend upon Shabbat.” In order for the holy Zohar’s answer—that all blessings depend on Shabbat—to work for us, based on Trust(bitachon) and Fear (Yirah).

So the people rested on the seventh day. -Exodus 16:30 ; Then HaShem said to Moses, “Behold, I will rain bread from heaven for you. And the people shall go out and gather a certain quota every day, that I may test them, whether they will walk in My law or not.” -Exodus 16:4

As we learned from the sages about Mashiach ben Yosef as we love to call Yeshua our Mashiach ( i.e heavenly Tzaddik) , And He is the Bread of Life. For the bread of G-d is he which cometh down from heaven, and giveth life unto the world – John 6:33

Amalek War against Most High Throne:

And Israel saw the big hand which G-d made in Egypt… and they believed in G-d and his servant Moses -Exodus 14:31

Commentaries on the role of Amalek :

we are told of the Egyptian Exodus, of the confrontation between G-d and the Egyptian army at the Sea of Reeds, and of the annihilation of Pharaoh’s forces. The news that Egypt was defeated in this miraculous way was spread all around the pagan nations.

“Terror gripped the Philistines. The chiefs of Edom were frightened. Trembling gripped the powers of Moab. The inhabitants of Canaan are melted away” (Exodus 15:14-15).

On one hand, all the nations were afraid of the Power G-d had given to Israel, covering them with a Cloud of Glory (Ananei haKavod). On the other hand, the people of Israel stopped Sanctifying G-d’s Name (Kiddush HaShem) and began to complain of every single problem they had to face in their way to Canaan. Even though in each test G-d performed a miracle for them (Giving them water and Manna among many other things), their complaining ascended to the point in which they doubted G-d’s existence, which brought down the barrier of protection that God had placed on Israel the day of Passover, when he had said: “Against the children of Israel, not a dog will whet his tongue” (Exodus 11:7). Therefore it is written:“Is HaShem among us or not? And came Amalek and made war with Israel in Refidim” (Exodus 17:7-8).

Israel’s fame was spread all around the pagan nations, and all of them knew that G-d was with them. But Amalek attack was against“G-d’s throne” -(Exodus 17:16).

“Is HaShem among us or not? And comes Amalek and makes war with Israel in Refidim”. The sages explain that Refidim comes from the word: Rifu (ריפו) – weakening; because Israel was spiritually weakened (cf. Berakhot 5b). It’s also connected with Pirud (פירוד) – separation; lack of unity (cf. Keli yakar). Israel continued to show doubt in G-d and Moses as they journeyed away from Egypt. A direct result of this is the attack by Amalek. The gammatria (numerical value) for “doubt”(Hebrew: sufek) and “Amalek” are both 240. Interestingly the Gematria of Amalek is associated with the word for “Doubt” – Safek. [ עמלק = ספק = 240 ]

Midrash Rabbah – Numbers XIX:20 – The Amalekites were ever a strap of chastisement for Israel. You find that as soon as they said, Is the Lord among us? (Deuteronomy 17:7), Came Amalek (ib. 8). When They said one to another: Let us make a captain, and let us return into Egypt (Num. XIV, 4), Then the Amalakite and the Canaanite… came down (ib. 45).

Soncino Zohar, Shemoth, Section 2, Page 65b-66a – When a young man who lives at ease in his father’s house begins to make all sorts of complaints and demands, saying, “I want this, and I do not want that”, he attaches himself to that “sore evil”, and he will be punished both in this world and in the world to come. Concerning such a case, King Solomon said: “There is a sore evil… riches kept for the owners thereof to their hurt.” Such was the case of the Israelites: the Holy One, blessed be He, carried them on eagles’ wings, encircled them with the clouds of glory, made the Shekinah go before them, gave them manna to eat, and sweet water to drink, and yet they complained! Hence, “and Amalek came.”

The amalekites’ behaviour resembles that of the Snake of which it’s told: “I will put enmity between you [the snake] and the woman, and between your seed and her seed” (Genesis 3:15). So it’s written: “G-d has war with Amalek from generation to generation” (Exodus 17:16).

Although Israel defeats the Amalkites in this particular battle, but the war with “doubt” continues all the time, as we are told: For he said, Because the Lord has sworn that the Lord will have war with Amalek from generation to generation. -Exodus 17:16

So the cure for this was to create a team who would fight Amalek in Unity, being strengthened by prayer. “Moses said to Yehoshua: Choose people for us to go do battle with Amalek… Moses, Aaron and Hur ascended to the top of the hill” ( Exodus 17:9-10).

Unity and prayer strengthen the people and are the cure for doubt and separation. “And Yehoshua and his people weakened Amalek with the edge of the sword” -(Exodus 17:13).

Then came Amalek, and fought with Israel in Rephidim.- Exodus 17:8. “And Yehoshua and his people weakened Amalek with the edge of the sword” -Exodus 17:13.

Vilna Gaon Writings:

“the sword of Joshua” — This is the sword of the first Mashiach who fights Amalek as revealed in the great force of the name of G-d that is concealed in the words “the war of the Lord” and in the combination of two names of G-d, …….. in connection with fighting Amalek. – Exodus 17:13

Joshua bin Nun — together with Mashiach ben Efraim who wages war against Amalek. Akiba ben Yosef is in the line of Joshua, and this is affirmed in gematria [391]. Likewise, it states [Psalms 132:6] “We heard about it in Efrata, ” which refers to Joshua from the tribe of Efraim (Zevachim 54b).

(In Deuteronomy 32:7) “remember the days of old, understand the years of generation after generation” — This refers to the first Mashiach who fights Amalek in an eternal war. The Lord wages war against Amalek in generation after generation. That is the mission of Joshua who was Mashiach ben Yosef. -From Kol Hator

New Testament Speaking about “Sword and War”

Yeshua Words: Don’t suppose that I have come to bring peace to the Land. It is not peace I have come to bring, but a sword– Matthew 10 :34

And out of his mouth comes a sharp SWORD with which to strike down nations — “He will rule them with a staff of iron.” It is he who treads the winepress from which flows the wine of the furious rage of Adonai, G-d of heaven’s armies (i.e Seventy angelic beings) – Revelation 19:15

…. and not for the nation alone, but so that he might gather into one the scattered children of G-d ( i.e brings the Mission of Mashiach ben Yosef ) – John 11:52

They will go to War against the Lamb, but the Lamb will defeat them, because he is Lord of lords and King of kings, and those who are called, chosen and faithful will overcome along with him.” -Revelation 17:14

The sword as representing Torah in Midrash and New Testament:

In his right hand he held seven stars, out of his mouth went a sharp double-edged sword, and his face was like the sun shining in full strength. – Revelation 1:16

Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience. For the word of G-d is living(i.e Torah) and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. – Hebrews 4:11-13

Midrash Rabbah – Genesis XXI:9 – Our Rabbis said: SWORD refers to the Torah, as it is written, And a two-edged sword in their hand -Psalms 149 :6.

Midrash Rabbah – Exodus LI:8 – And the children of Israel stripped themselves of their ornaments from Mount Horeb onward (ib. 6). (By three names is this mount known: The mountain of G-d, ‘Mount Horeb’ and Mount Sinai.2 Why ’ The mountain of G-d ‘ ? (ib. XVIII, 5). Because it was there that G-d manifested His Godhead. And Sinai? use [it was on that mount] that G-d showed that He hates (sane) the angels and loves mankind. And why was it called ’Horeb’? (ib. XXXIII, 6)–Because thereon was the Torah, called ‘a sword’ (hereb), given, as it says, Let the high praises of G-d be in their mouth, and a two-edged sword in their hand (Psalms 149, 6).

Soncino Zohar, Devarim, Section 3, Page 269a – A man should sharpen the intellect of his son on the words of the Torah like a two-edged sword, so that he should not be dull.

Zohar I (Vayechi) 223a – One youth, whose measure is from the height of the world to the end of the world, emerges between her legs. He is clothed in sixty whips of fire [the Shekinah]. This is his appearance when he is appointed over those below on (all) four sides. This is the lad who holds six hundred and thirteen exalted keys from the domain of Mother (Binah), and all these exalted keys hang on the point of the sword girded to his belt.

And take the helmet of deliverance; along with the Sword given by the Spirit, that is, the Word of G-d ( i.e all the commands of the Word (the Torah), making up the “sword of the Spirit” ) . -Ephesians 6:17

And also the term for double-edge sword it is noted literally “A Sword with two mouths” ..The claim has been made the reference from the Judges . –Ehud made himself a double-edged sword eighteen inches long and strapped it to his right thigh under his clothes. – Judges 3:16; And in other instance Ehud piques the kings interest saying, “Your Majesty, I have a Secret Message for you”… Judges 3: 19… The word Message bears a dual meanings i.e; “Sword of two mouths” The same double meaning displayed in the following verse, Ehud said: “I have a message from G-d for you. – Judges 3: 20

He put on righteousness as his breastplate, salvation as a helmet on his head;

he clothed himself with garments of vengeance and wrapped himself in a mantle of zeal. – Isaiah 59 : 17

As it is “the sword” itself indicating the slaying, “Executing the vengeance of the covenant” (i.e., Messiah ben Joseph – Heavenly Divine Tzaddik).

Soncino Zohar, Shemot, 66a – Now when Moses perceived that Samael [Esau’s angel] was going to fight for Amalek, he thought: “this young man, Joshua, will surely stand against him and prevail”, and therefore he said unto him: “go and fight against Amalek! It is thy battle, the battle here below, and I will prepare myself for the battle above. Choose worthy men, righteous and the sons of the righteous, to accompany thee”.’ Said R. Simeon: ‘At the moment when Joshua, the “young man”, started out to fight Amalek, the “Young Man” above was stirred, and was equipped with weapons prepared by his “Mother” (the Shekinah) for the battle in order to “avenge the covenant” (cf. Leviticus 26:25) with the “sword” (Exodus 17:13). Moses equipped himself for the war above. “His hands were heavy” (Ibid. v, 12), that is to say, “weighty, honourable, holy hands”, that had never been defiled, hands worthy to wage the war above. AND THEY TOOK A STONE AND PUT IT UNDER HIM AND HE SAT THEREON: to participate in the distress of Israel. AND AARON AND HUR STAYED UP HIS HANDS, THE ONE ON THE ONE SIDE, AND THE OTHER ON THE OTHER SIDE: AND HIS HANDS WERE STEADY (emunah, lit. faith). This cannot be taken in the literal sense; what it means is that Aaron represented his “side” (the attribute of Grace), Hur his “side” (the attribute of Strength), and Moses’ hands between the two represented Faith. AND IT CAME TO PASS THAT WHEN MOSES HELD UP HIS HAND, ISRAEL PREVAILED, AND WHEN HE LET DOWN HIS HAND, AMALEK PREVAILED. “Hand ‘ here refers to the right hand, which he held up above the left, and so long as he did so, Israel, i.e. the Supernal Israel, prevailed; but when Israel below ceased praying Moses could not keep his hand up and “Amalek prevailed”. From which we derive the lesson that, although the priest spreads out his hands at the sacrifice to make his mediation complete, yet Israel must co-operate with him in prayer. AND THE LORD SAID UNTO MOSES, WRITE THIS FOR A MEMORIAL IN THE BOOK, ETC. Note that in the previous verse it says, “And Joshua disabled (vayahlosh) Amalek and his people with the edge of the sword.” Why is the word “ disabled” used here instead of “slew”? Because the word halash has also another meaning, namely, “to cast lots” (cf. Isaiah 14:2). Joshua did indeed first cast lots, .[Tr. note: i.e. as to which of the multitude of nations that Amalek brought with him (vide infra) should first be put to the sword.] and then the sword, executing the vengenace of the covenant, slew them. WRITE THIS FOR A MEMORIAL: “this” in the first place, AND REHEARSE IT IN THE EARS OF JOSHUA, namely, that he is destined to slay other kings. FOR I WILL UTTERLY BLOT OUT (lit. for blotting out I will blot out); that is, both their celestial forces and their power here below: similarly THE REMEMBRANCE of them on high as well as below. Said R. Isaac: ‘Here it is written: “For I will utterly blot out”, whereas in another passage it says, “Thou shalt blot out the remembrance of Amalek” (Deuteronomy 25:19). The Holy One, blessed be He, said in effect: “Ye shall blot out his remembrance on earth, and I will blot out his remembrance on high”.’ R. Jose said: ‘Amalek brought with him other peoples, but all the rest were afraid to commence war against Israel. Hence Joshua cast lots which of them to slay.’ AND MOSES BUILT AN ALTAR AND CALLED THE NAME OF IT YHVH NISSI (the Lord is my sign). He built an altar below to correspond to the Altar above.

Yehoshua’s Ears: Recite it in the ears of Yehoshua; for I will utterly blow out the memory of Amalek from under heaven” -Exodus 17:14.

This verse hints to Messiah’s attribute called “Sod” (secret). “Recite it in the ears of Yehoshua” – “Sim beOznei Yehoshua” – “BeOznei” (in the ears) has the same Gematria with the word: “Sod”; secret, as in the verse: “the Secret of the Lord are for those who fear him” (Psalms 25:14). Yehoshua has the secret of the final redemption and final victory against Amalek, for the way to fight Amalek is first in secret, in order to subdue Samael. The expanded Gematria of the word “Sod” (in milui) gives us the value of “Messiah ben Yosef” (cf. Kol haTor 2:98, 148).

“place it in the ears of Joshua, that I will surely erase the memory of Amalek, ” etc.– In gematria, the word ! “in the ears of” equals [70] “secret” for the way to fight Amalek is at first secretly, because Work in gathering in the exiles is the waging of war against Amalek in order to subdue Samael in the gates of Jerusalem. Joshua is part of the mission of Mashiach ben Yosef. (Exodus 17:14)

This is also hinted to in the words of our sages: “Yehoshua went that night Betokh haEmek(into the midst of the valley)” (Joshua 8:13), he delved into the “Depths of Jewish Law” (Omko shel Hallakha) (cf. Megillah 3a). That is; the ‘Sod’, the ‘hidden’ secrets of the Torah, which is associated with the Torah of Messiah, for Messiah is to reveal all things of the Torah; not for the sake of intellectual arrogance, but for Israel and the nations’ benefit in attaining Unity with the Creator.

Yoseph Bones – Essence of Heavens ( i.e Mission of Mashiach ben Yosef )

“G-d will surely visit you” –Genesis 50:25; Exodus 13:19.

“He will visit you in Egypt, in the Sea of Reeds, in the desert, at Nakhal Arnon, and even in the World to Come” -(Mekhilta d’Rabbi Ishmael, Beshalakh).

Notes from Rabbi Nahman of Breslev, all the process from the exodus to the way to the Holy Land was achieved in the merits of Yosef, as it’s stated literally by Yosef: “G-d will surely visit you and you will ascend my essence hence with you (Exodus 13:19).

While all the Israelites were occupied with acquiring the gold and silver of the Egyptians before leaving Egypt, Moses was occupied with the command of Yosef’s bones (cf. Sotah 13a).

Talmud notes: That only Moses took Joseph remains (i.e Moses was occupied with the command of Yosef’s bones ; the rest of the people were occupied with requesting the valuables of Egypt( i.e gold and silver), a temptation that Moses ignored. (cf. Sotah 13a).

“Moses took the bones (Atzmot) of Yosef with him” -(Exodus 13:19).

As stated by the Vilna Gaon, almost every mention of Yosef or the Tzaddik in the scriptures refers to an aspect of Messiah ben Yosef (cf. Kol haTor 2:6).

‘Yosef possessed the sign of Redemption’ (for he had prophesized: G-d will surely visit you) (cf. Zohar Beshalakh). When Yosef made this promise he was still alive, yet, he didn’t speak of bringing back his “body” but his “Bones” (atzmot). And since Egyptians mummified him (Genesis 50:26), Yosef’s Flesh remained in his corpse. However, the Torah refers to his bones, not his body. The term was used on purpose.The word: “Bones” in Hebrew is “Atzmot”, which comes from: Etzem (עצם). The word literally means: “essence”, as in the verse: and there was under his feet… “as the Essence of Heavens” – ‘keEtzem haShamaim’ (Exodus 24:10).

The verse can be read: Moses took “Atzmut Yosef Imo” – the very essence of Yosef with him. Yosef was constantly present in Moses’ memory at every step of the Exodus. In fact it was later present in the memory of all Israel, for the commandment to bury him in the Holy land was completed by all the people (Joshua 24:32). We could say that Yosef’s activity as protector of his family didn’t end when he died. His merits were present in all Israel during the whole process of redemption, to the point that the nation is called “Yosef”, as stated:

“O Shepherd of Israel, you who leads Yosef like a flock” (Psalms 80: 1- 2).

Yosef’s Merit – Zekhuto Shel Yosef

The Midrash teaches that “the Sea of Reeds was split only because of Yosef’s merits” (הים לא נקרע אלא בזכותו של יוסף;Bereshit Rabbah 84:5). According to tradition, it happened the 6th day of the Omer-count (cf. Seder Olam Rabbah 5), and the 6 has to do with the Sixth Sefirah of Zeir Anpin; ie. the attribute of Yesod.

The Zohar (Beshalakh) and the Midrash on the Psalms (cf. Sokhar Tov 114:3) investigate on the verse: “the Sea saw and fled” (Psalms 114:3). Rabbi Yitzhak asks: “What did the sea see? It saw the coffin of Yosef and fled from before it; for it’s written the same expression about him in the verse: ‘[left his garments in her hand] and fled, and got him out’ (Genesis 39:12) [As retribution of Yosef’s righteousness, the sea fled from the one who fled].

If Yosef could go against his nature and flee from a sexual temptation in order to honor HaShem (which is associated with water, as the sexual sin in the days of Noah was punished with hot water), then the sea could go against its nature and split in order to honor HaShem.

According to Rabbi Nahman of Breslev, even all the process from the exodus to the way to the Holy Land was achieved by the merits of Yosef, as it’s stated literally by Yosef: “G-d will surely visit you and you will ascend my essence hence with you” –(Exodus 13:19).

It’s thus written: “Yosef sustains his father and his brothers and his father’s entire house” (Genesis 47:12).

In Egypt (cf. Genesis 50:26) Yosef’s body was preserved and secluded narrowly in a coffin(בארוןצר) (as the Hebrew name of Egypt (מצרים) hints to). The bones (עצמות) of Yosef were supposed to be delivered, buried in the Holy Land and return to the ground, so that the Holy land would be impregnated and fertilized with Yosef’s Essence (עצמות).

As stated by the Vilna Gaon, almost every mention of Yosef or the Tzaddik in the Bible refers to an aspect of Messiah ben Yosef (cf. Kol haTor 2:6).

From the kabbalistic point of view, Yosef is Yesod (the foundation) as it’s written: “they sold the Righteous for silver” (Amos 2:6) and also: “Tzaddik Yesod Olam – the Righteous one is the foundation of the world” (Proverbs 10:25).

Our sages teach:

“From the day that Yosef separated from his brothers he did not taste a drop of wine” (Shabbat 139a).

This is deduced from the verse that calls Yosef “Nezir Akhiu” (separated from his brothers) or “Nazir Akhiu” (Nazarite on account of his brothers) (Genesis 49:26). Once they were together it’s written: ‘they drank largely with him’ (Genesis 43:34).

Yosef, being a Nazarite, didn’t drink wine, and according to the text, he did so because of his brothers. And one of the characteristics of the Nazarite is that he’s dedicated to G-d.

I tell you, I will not drink from this fruit of the vine from now on until that day when I drink it new with you in my Father’s kingdom. – Matthew 26 : 29

The angel said to me, “Write: ‘How blessed are those who have been invited to the wedding feast of the Lamb!’” Then he added, “These are G-d’s very words.” – Revelation 19:9

The Ben Ish Hai explains that he was constantly engaged in prayer beseeching G-d to not harm his brothers for selling him – since one who is praying is not permitted to drink (cf. Sefer ben Yehoyadah). This teaches that Yosef was longing for unity, behaving as head of his brethren [Longing for unity is an aspect of ‘Yesod’].

This teaches us in a mystical interpretation that Messiah ben Yosef doesn’t drink the wine of happiness as long as Israel is separated from the true Tzaddik (ie. as long as Messiah is not united with them). Thus the desire of the Righteous Yosef for Redemption: “bring my Atzmut (my bones, my essence) with you”.

But the Messiah, as Son (i.e Chosen one), was faithful over G-d’s house……. – Hebrews 3: 5 And it is written: “Yosef sustains his father and his brothers and his father’s entire house” (Genesis 47:12).

For this reason I bow my knees to the Father of whom every family in [the] heavens and on earth is named… – Ephesians 3: 14-15

Be patient! We will see the light of redemption in our Lives in the merit of Righteous one( i.e Heavenly Tzaddik one)

Haftarat Beshalach – ‘When He Sent’ ( Judges 4:4-5:1-31 )

The portion is makes a connection in the “Song of Moses” that they sang on the shore of the sea, was of a prophetic nature (Deuteronomy 32) and the Song of Deborah praising the G-d when defeating enemies and also reflects the song in the chapter of revelation about the song of Lamb which is appearance of Mashiach.

“Song” is a song of praise of G-d

The “Song of Deborah” is really the “Song of Deborah and Barak.” It begins this way: Then Deborah and Barak the son of Abinoam sang on that day, saying: “When leaders lead in Israel, when the people willingly offer themselves, Bless HaShem! “Hear, O kings! Give ear, O princes! I, even I, will sing to HaShem; I will sing praise to HaShem G-d of Israel. “HaShem, when You went out from Seir, when You marched from the field of Edom, the earth trembled and the heavens poured, the clouds also poured water; the mountains gushed before HaShem, this Sinai, before HaShem G-d of Israel. – Judges 5:1-5

Who is this who comes from Edom, with dyed garments from Bozrah, this One who is glorious in His apparel, traveling in the greatness of His strength? “I who speak in righteousness, mighty to save.” Why is Your apparel red, and Your garments like one who treads in the winepress? “I have trodden the winepress alone, and from the peoples no one was with Me. For I have trodden them in My anger, and trampled them in My fury; their blood is sprinkled upon My garments, and I have stained all My robes. For the day of vengeance is in My heart, and the year of My redeemed has come. – Isaiah 63:1-4

Victory over enemies and Striking the Nations with a Sharp Sword

Now I saw heaven opened, and behold, a white horse. And He who sat on him was called Faithful and True, and in righteousness He judges and makes war. His eyes were like a flame of fire, and on His head were many crowns. He had a name written that no one knew except Himself. He was clothed with a robe dipped in blood, and His name is called The Word of G-d. And the armies in heaven, clothed in fine linen, white and clean, followed Him on white horses. Now out of His mouth goes a sharp sword, that with it He should strike the nations. And He Himself will rule them with a rod of iron. He Himself treads the winepress of the fierceness and wrath of Almighty G-d. And He has on His robe and on His thigh a name written: KING OF KINGS AND L-RD OF L-RDS. – Revelation 19:11-16

Song of the Lamb – The Coming of Mashiach and unification of the holy Name of Most Ancieny Holy one of Israel

They were singing the song of Moshe, the servant of G-d, and the song of the Lamb: “Great and wonderful are the things you have done, Adonai, God of heaven’s armies! Just and true are your ways, King of the nations! – Revelation 15: 3

Adonai keeps His covenant promises. We are the children of promise.        Blessed are You, Most High, Redeemer of Israel.

INTO THE WILDERNESS -By Rabbi Avraham Greenbaum

Torah Reading: Exodus 13:17-17:16

Haftara: Judges 4:4-5:31 (Sephardi ritual: Judges 5:1-31).

Fairy tales may end happily ever after, but the Torah is an encounter with reality, in which progress and breakthroughs are frequently accompanied by reverses and obstacles.

The climactic drama of the Exodus, related in last week’s parshah of BO, was followed by the entry of the Children of Israel into the Wilderness, the MIDBAR, a place that “speaks” — MEDABER — teaching day by day. The MIDBAR is a super-reality, a stark no-man’s land where the ultimate existential reality of our lives, wanderers in this often inhospitable world, is writ large. It was fitting that the Torah was given in the Wilderness, a place to which no one can lay claim, a place where no one can take credit. In the wilderness, no one provides hospitality except G-d.

The main event of the “Giving of the Torah” at Sinai is recounted in next week’s parshah of YISRO (and also in the ensuing parshah of MISHPATIM, as well as partially in VA-ESCHANAN, the second parshah of Deuteronomy). However, the lessons learned by the Children of Israel in ALL their wanderings in the Wilderness are integral parts of this same Torah, as in this week’s parshah of BESHALACH, which begins to relate their encounter with the harsh reality of the Wilderness after the exuberance of the Exodus.

Directly after the triumphant march of the Children of Israel out of Egypt “with a high hand”, they appear to go into retreat, and their former masters come racing after them to recapture them. Directly after they depart from the Red Sea after witnessing the greatest ever freak event in the natural order, they find themselves three days into the Wilderness with no water to drink. They go further, and they have nothing to eat. They find food today, but will they have food tomorrow? They go further — and again there is nothing to drink. Suddenly, their deadliest enemies, the Amalekites attack.

The promise is that at the end of the journey lies the “happy ending” — the Land flowing with milk and honey. But unlike in fairy tales, the path through the speaking, teaching Wilderness of reality is long and arduous, twisting and turning in frightening ways. Each twist and turn in the journey comes to teach a new aspect of faith in G-d: faith in the miracles that take place in and through the workings of nature (“and they BELIEVED in HaShem and in Moses his servant”, Ex. 14:31); faith in the miracles through which we receive our livelihood (the root of MANNA is the same as EMUNAH, faith); faith in G-d’s miraculous power to heal through our keeping the Torah (“I, HaShem am your healer” Ex. 15:26); faith in G-d’s power to conquer the forces of evil (“and his hands were faith” Ex. 17:12).

Faith is the sustenance needed to survive in the wilderness of this world and to reach the promised “inhabited land” (Ex. 16:35) that surely lies at the end of the road. The very twists and turns in the road are trials sent to bring us nearer to this sustaining faith. For that reason, it is not written (Ex. 14:10) that “Pharaoh drew near” (KARAV, Pa’al verbal form) to the Children of Israel, but rather, Pharaoh HIKRIV, Hif’il verbal form — “Pharaoh BROUGHT closer” (see Rashi ad loc.). I.e. Pharaoh brought the Children of Israel closer: his very onslaught and the fear it caused brought them closer to G-d, forcing them to turn to Him in prayer and faith.


A man once came to Rabbi Yisrael, the Baal Shem Tov, wanting to ask him a question. The man had studied science and philosophy, and according to what he had learned, at the time when the sea split before the Children of Israel, there were natural reasons why it split. Since the sea split naturally, why does everyone make such a fuss about the miracle of the splitting of the sea? This question made the man enormously perplexed, which is why he traveled to the Baal Shem Tov.

Before the man had an opportunity to put his question, the Baal Shem Tov went to the Synagogue and gave instructions to assemble everyone in the town for a sermon. The Baal Shem Tov stood up and said that there are crazy people and unbelievers who find this difficult, but they have eyes yet they do not see. For it is written, “In the beginning G-d — ELOKIM — created.” (Gen. 1:1). The Hebrew letters of the name ELOKIM have the numerical value of 86, which is the same as that of the letters of the word HATEVA = Nature. The Holy One blessed be He also created nature. And thus our sages taught that when “the sea returned to its strength (EITANO)” (Ex. 14:27), this can be read as if the sea “returned to its CONDITION (TANA-O)” (Midrash Rabba Beshalach 21:6). From this we learn that when G-d brought about the Creation, he made a condition and incorporated into the very nature of the sea that it would split before the Children of Israel at that precise moment. This makes the miracle even greater, for G-d gave the sea this nature from the very outset of the creation for the sake of the Children of Israel. BEREISHIS — “for REISHIS — for the Children of Israel, who are called REISHIS = the first”. If Israel had not needed this miracle, G-d would not have created nature so.”

(From Beis Yaakov — Teachings of the Baal Shem Tov — Parshas Bereishis & Beshalach).


The Shabbos of Parshas BESHALACH is known as SHABBOS SHIRAH, the Shabbos of Song, because the parshah contains the SHIRAS HAYAM, the “Song of the Sea” sung by the Children of Israel after the miracle.

The difference between song (or music) and mere noise is that noise is random and meaningless, while song and music are ordered and communicate a message.

The Children of Israel burst into song after the miracle of the splitting of the sea, because at that moment, they saw clearly that nature is not random and meaningless. It was tailor made for them! The natural realm, random and chaotic as it may seem, is part of and subject to one greater order or system. It is all one song — the awesome Song of G-d’s HASHGACHAH, His “watching over” the world, supervising every tiny detail. Each detail is a note in the amazing beauty of this song. (See Likutey Moharan Part II, Discourse 8:9 and Rabbi Nachman’s story of the Exchanged Children).

At the very center of this Song, to which all the world dances, is the vision of the Holy Temple, the House on G-d’s Mountain in Jerusalem. This too is an integral part of BEREISHIS, the letters of which, when rearranged, spell out BAYIS ROSH — the “House that is the Head”. “In Your kindness You have taken this people that You redeemed, You have led them in Your strength to the dwelling-place of Your holiness. You will bring them and plant them on the Mountain of Your inheritance, the foundation of Your dwelling place that You have made, HaShem, the Sanctuary, O G-d, that Your hands have formed” (Ex. Ch. 15 vv. 13 & 17).

When we train ourselves to hear the Song of G-d’s providence, we can at treasured moments see, with the eyes of faith, the “inhabited land” that lies at the end of the road. It is this vision that gives us the strength to continue with the journey.

* * *


Parshas BESHALACH is always read just prior to, or as this year, actually ON the festival of TU BISHVAT (15th of Shevat). Many people think of this as the “Festival of Trees”. However, the Mishneh (Rosh HaShanah 1:1) refers to it as the “New Year of THE TREE”. On one level, this is an allusion to the Etrog tree — and it is proper on Tu Bishvat to offer a prayer for the Etrog one will take in eight months time on the festival of Succos, for it is now, after Tu Bishvat, that the fruit begins to develop and grow on the tree. On another level, “THE TREE” is an allusion to the Tree of Life, which begins sending fresh vitality and life into the world just when spring starts to appear in the Land of Israel and the water from the winter rains enters the trees from the soil, sending energizing sap all through them.

“And they came to Marah and they could not drink the waters for they were bitter. And he cried to HaShem, and HaShem SHOWED HIM (or “taught him”) A TREE and he cast it into the waters and they were sweetened” (Exodus 15:23, 25).

The “Tree” that sweetens the bitterness of life is the Torah, which provides us with the waters of DA’AS, understanding of how evil is joined to good as part of G-d’s unity.

The first laws of the Torah were given at Marah: “There He placed for him [i.e. Israel] a law and judgment, and there He tested [the people]. And He said, If you will surely listen to the voice of HaShem your G-d and do what is right in His eyes and listen to His commandments and guard all His statutes, all the diseases that I have put upon Egypt I will not put upon you, for I HaShem am your healer” (Ex. 15:25-6).

The laws given at Marah were those of Shabbos, the Red Heiffer (purifying from defilement from contact with a dead body) and DINIM, the laws governing our relations with others (see Rashi on Ex. 15:25). All three are bound up with healing. Only through keeping Shabbos is it possible to heal from the curse of Adam, “with the sweat of your brow you will eat bread”. Man is forced to work in the world. The only release from this slavery (Egypt) is to abstain from work for one day of the week, in order to elevate the work of all the days of the week to the service of G-d. The Ashes of the Red Heiffer are the source of all healing (EPHER = ashes, has the same letters as the root RAPA = heal), for if we cannot heal from death and integrate it into our vision of life, we cannot heal from anything. The laws governing our relations with others in our family, marital, business and other dealings are the foundation of social healing, which must go hand in hand with individual healing.

May we be blessed with health and strength and taste of the fruit of the Tree of Life this TU BISHVAT!!!

Shabbat Shalom! – Rabbi Avraham Yehoshua Greenbaum


We will see that the children of Israel return to Most High and Torah of Mashiach, And will hug in the Holy Land, and by obeying and listening the “VOICE of Most Ancient Holy One of Israel”, will bring offerings in a righteous way on the holy mountain and also bring the Ark of the covenant with pure heart in the right place ( i.e In Har HaBayit, on the foundation Stone) .

We will Welcome the son of David on Mount Zion, Jerusalem.

[ Ha Khadosh Baruch Hu – Baruch HaBa B’Shem Adonai ] – Gaddi, President, BetYisrael International.

Gaddi – President

A Servant of Most Ancient Holy one of Israel and Disciple of Yeshua HaMashiach

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