BO | בוא | “Come ” – COME WITH ME TO PHARAOH …
-AND THE SPIRIT, AND THE BRIDE ANSWER, COME ( BO )
– And these three Last plagues correspond to the three Intellectual Sefirot – Binah (Understanding), Hokhmah (Wisdom) and Daat (Knowledge).
–This day shall be to you for a זכרון (remembrance), and you shall keep it a feast to HaShem, throughout your generations you shall keep it a feast by an ordinance forever. Yeshua our Mashiach is said, “Celebrate Passover in remembrance of me!”
The fifteenth reading from the Torah is named Bo (בוא), which means “Come.” It say’s, “Then the LORD said to Moses, ‘[Come] to Pharaoh, for I have hardened his heart” –Exodus 10:1. The portion begins by concluding the narrative of the ten plagues, the tenth of which is the slaying of the firstborn.
Then the Eternal One said to Moses, “Go to Pharaoh. For I have hardened his heart and the hearts of his courtiers, in order that I may display these My signs among them.” – Exodus 10:1
- G-d sends the plagues of locusts and darkness upon Egypt and finally the death of every Egyptian firstborn. – Exodus 10:1-11:10
- G-d commands Moses and Aaron regarding the Passover festival. -Exodus 12:1-27
- G-d enacts the final plague, striking down all the firstborn in the land of Egypt except those of the House of Israel. –Exodus 12:29-42
- Speaking to Moses and Aaron, God repeats the commandments about Passover. – Exodus 12:43-13:16
The Zohar notes that G-d did not tell Moses to “go to Pharaoh” but to “come to Pharaoh,” meaning “come with Me to Pharaoh.”
The Zohar explains why Hashem tells Moshe “Come” rather than “go” to Pharaoh. Rabbi Shimeon said: Now it is time to reveal secrets that are bound above and below.
Why does it say, “Come to Pharaoh”? It should have said, “Go to Pharaoh” . . . But G‑d brought Moses into a chamber within a chamber, to the . . . supernal and mighty serpent from which many levels evolve . . . which Moses feared to approach himself . . . –Zohar 2:34a
“And G-d said to Moses: “Enter to Pharaoh” (Exodus 10:1)The Zohar in this portion (Zohar Bo) asks: Why is it written, “Enter to Pharaoh” Instead of “Go to Pharaoh”? The answer they develop is that G-d didn’t ask Moses to go near Pharaoh like the other times, but to immerse into his psyche (because there are no permanent changes if we only deal with things externally, we need to deal with the core of the problem). So the Zohar explains that G-d brought Moses into [Pharaoh’s] innermost chamber, into the abode of the supernal mighty dragon [תנינא] that is the soul of Egypt (cf. Ezekiel 29:3), from whom many lesser levels of dragons [תנינים] emanate (cf. Exodus 7:12).
It was time to deal the matter from within. And it’s explained as a personal battle between G-d and the dragon who is the soul of Egypt and the source of Pharaoh’s power (cf. Zohar Vaera).
Most High said to Moses, “Come to Pharaoh; for I have hardened his heart and the hearts of his servants, that I may show these signs of Mine before him, and that you may tell in the hearing of your son and your son’s son the mighty things I have done in Egypt, and My signs which I have done among them, that you may know that I am YHWH.” -Exodus 10:1-2
In this context Some of the points need to be noted:
- I have hardened , Pharaoh’s heart
- I may show these signs of Mine
- You may tell in the hearing of your son and your son’s son
- You may know that I am YHWH.
Reading the words of Exodus 10:1, “and the heart of his servants,” a Midrash taught that when Pharaoh’s heart softened, his servants hardened, and when they softened, he hardened. When both softened, G-d hardened their hearts, as Exodus 10:1, states. G-d closed their hearts to repentance to punish them for their earlier stubbornness.
…. Who searches Minds and hearts, and that I will give to each of you what your deeds deserve – Revelation 2 : 23
“And Hashem said to Moses, ‘Go in to Pharaoh, for I have hardened his heart…’” (Shemot 10:1). Rabbi Yehuda opened the discussion, saying: “Happy is the people that know the joyful note; they shall walk, Hashem, in the light of Your countenance” (Tehilim 89:16). How much should people walk in the ways of the Holy One, blessed be He, and observe the commandments of the Torah in order to merit the World to Come, and that they may be delivered from all Accusers above and below. For as there are Accusers in the world below, so there are Adversaries above whose functions is to accuse people.
There’s no other Power besides G-d. The forces of Evil do not have power by themselves. It is because G-d allows so and commands. It was G-d Himself who initiated the conversation with the Satan in order that he would go against Yov, as stated in the two questions: “Where come you from?” (Job 1:7) and “Have you considered my servant Yov?” (Job 1:8). And it was G-d Himself who set the limits of the Satan’s power in both occasions, as stated: “Everything he has is in your hand but do not touch him” (Job 1:12). And later: “He’s in your hand, but spare his life” (Job 2:6).
Yov didn’t attribute his suffering to a different power. It was G-d who gave, it was also G-d who took away (Job 1:21). So Moses later stated: “He is Most High in heaven above and upon the earth beneath, there’s no one else” (Deuteronomy 4:39), “There’s no one else besides him” (Deuteronomy 4:35 ) And as Yov stated: “the deceived and the deceiver are his” (Job 12:16).
Then I heard a loud voice in heaven saying, “Now have come G-d’s victory, power and Kingship,and the authority of his Messiah; because the Accuser of our brothers, who accuses them day and night before G-d, has been thrown out! – Revelation 12:10-16
He said in a loud voice, “Fear G-d and give him glory, because the hour of his judgment has come. Worship him who made the heavens, the earth, the sea and the springs of water.” – Revelation 14:7
Most High could have made Pharaoh let his people go without executing any plague at all, but that was not G-d’s will. It was necessary to execute exactly ten plagues and make both Israel and Pharaoh know that there’s only one G-d, whose Power is above the power of any other pagan g-d’s. Besides, with this, Moses and the people of Israel developed a necessity and a complete desire for G-d to help them. And Big troubles and an unusual lack of Light in our lives should be perceived as coming from the hand of G-d, as stated: “I make peace, I create evil” (Isaiah 45:7), and should be seen as an great opportunity to Cling more to the Creator.
The rest of mankind, those who were not killed by these plagues, even then did not turn from what they had made with their own hands — they did not stop worshiping demons and idols made of gold, silver, bronze, stone and wood, which cannot see or hear or walk. – Revelation 9:20-21
People were burned by the intense heat; yet they cursed the name of G-d, who had the authority over these plagues, instead of turning from their sins to give him glory. – Revelation 16:9
And It is the mighty wonders that G-d used in delivering His people from slavery in Egypt. As it is written: And the Egyptians shall know that I am HaShem, when I stretch out My hand on Egypt and bring out the children of Israel from among them. –Exodus 7:5
One-Law for the Native-Born and Stranger:
And when a stranger [ger] dwells with you and wants to keep the Passover to HaShem, let all his males be circumcised, and then let him come near and keep it; and he shall be as a native of the land. For no uncircumcised person shall eat it. One law shall be for the native-born and for the Stranger [Ger] who dwells among you. –Exodus 12:48-49
Therefore let us keep the Feast[Passover, Unleavened Bread], not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. –1 Corinthians 5:8
Notes: As We read of the last three plagues brought on the Egyptians, each of which has elements and connections to darkness. The eighth plague – locusts descend over the land and the Torah tells us they “invaded all the land of Egypt and settled within all the territory of Egypt in a thick mass; never before had there been so many, nor will there ever be so many again. They hid all the land from view and the land was darkened… ” (Exodus 10:14-15). Next, the ninth plague: the plague of darkness which the Torah describes G-d telling Moses to “Hold out your arm toward the sky that there may be darkness upon the land of Egypt, a darkness that can be touched.” Moses held out his arm toward the sky and thick darkness descended upon all the land of Egypt for three days (Exodus 10:21-22). The final plague, the death of the firstborn sons, also occurs in the dark. Moses said, “Thus says the Lord: Toward midnight I will go forth among the Egyptians...” (Exodus 11:4).
Darkness by itself is natural – a normal event, especially at night. Why would the Egyptians need to be afraid of it? But Rashi says, what makes this darkness a plague is that the darkness that descends upon Egypt is no ordinary darkness. It is not simply the absence of light. It is, he explains, a darkness during which the dark of the day is even darker than the darkness of the night. And the dark of the night is even darker than the darkness of the day! This darkness was so thick that “Each person did not see their sibling, and no one rose from under it for three days, but as the Torah records, for the Children of Israel there was light in their dwellings”.
The Hassidic teachers Says in this context: Whoever does not see their friends with a “good eye” cannot rise up from the darkness. In a time of distress, working together may be the only way out. In discussing this plague and its impact, the Slonimer Rebbe, Netivot Shalom, quotes the Zohar that “from within the darkness there is light”
You are all children of the light and children of the day. We do not belong to the night or to the darkness. -1 Thessalonians 5:5
But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God’s OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; -1 Peter 2:9
for you were formerly darkness, but now you are Light in the Lord; walk as children of Light –Ephesians 5:8
This portion opens with a warning to Pharaoh, and then the last three plagues. These last three, it turns out, were only experienced by the Egyptians . So in all the ten plagues, only the first three were experienced by Israel – the remaining Seven were entirely focused upon Egypt. We will discuss on last three plagues and it all has to do with the word, Bo [come].
G-d told Moses specifically that these last three plagues will serve as a reminder for future generations of the exodus account – Exodus 10:2.
In this parsha, the final three plagues comes upon egypt, And these Last plagues correspond to the three Intellectual Sefirot – Binah (Understanding),Hokhmah (Wisdom) and Daat (Knowledge).
In the scriptures of New Testament we can find the upper heavenly attributes
The Three Upper Sefirot:
- Da’at (knowledge) also called Keter (Crown)
- Chokmah (Wisdom),
- Binah (Understanding)
We were created in the image of G-d (Genesis 1:26-27; 1 Corinthians 11:7). Which is an invisible image of attributes mentioned in these verses (Colossi 1:15; Romans 1:27).
“What may be known of Elohim is manifest in them his invisible attributes are clearly seen, being understood by the things that are made, even his eternal power and Godhead ( divine nature) ..” –Romans 1:19
So if you were raised along with the Messiah, then seek the things Above(Keter, Hokhmah, Binah and Da’at) where the Messiah is sitting at the right hand of G-d. Focus your minds on the things above, not on things here on earth. – Colossians 3:1-2
“That is why we, from the day we heard, have not ceased praying for you, and asking that you be filled with the knowledge of his will in all Wisdom (Chochmah) and spiritual understanding(Binah), ……………. and increasing in the knowledge of Elohim (hidden sepherah of Da’at),….. –Colossians 1:9-15
The three upper sefirot are drawn from exodus, And I have filled him with the Spirit of Elohim: in wisdom, and in understanding, and in knowledge, and in all manner of workmanship. –Exodus. 31:3
The Spirit of YHWH shall rest upon him: The Spirit of wisdom,And understanding The spirit of counsel And power The spirit of knowledge And of the fear of YHWH.
The book of Revelation says, echoing the book of Exodus,
“One of the seven angels who had the seven bowls, who were loaded with the seven last plagues came, and he spoke with me, saying, Come here. I will show you the wife, the Lamb’s bride.He carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from G-d, having the glory of G-d. Her light was like a most precious stone, as if it were a jasper stone, clear as crystal; having a great and high wall; having twelve gates, and at the gates twelve angels; and names written on them, which are the names of the twelve tribes of the children of Israel.” -Revelation 21:9-12
Plague of Locusts: BINAH – UNDERSTANDING
The plague of Locusts corresponds to the Sefirah of Binah – understanding. The plague of locust may not on the surface look much different than the previous seven, but according to Jewish tradition this plague ties in directly to Exodus 10:2; “…so that you may relate in the ears of your son and your son’s son…”
A key is “Binah” – understanding – which comes from study of Torah at its deepest levels. The “understanding” of binah also implies the ability to examine the degree of truth or falsehood inherent in a particular idea. This is expressed in Job as (12:11 and 34:3): “the ear examines words.” The ear, the sense of hearing, is associated with binah. “Hear, O Israel…” (Deuteronomy 6:4) means “Understand….” The initial letters of the phrase “the ear examines words” spell emet, “truth.”
Set them apart for holiness by means of the truth — your word is truth.– John 17: 17
As it is written: But you are our Father… – Isaiah 63: 16, And The expression Avinu Malkinu , Our Father and Our King…Our Father (Chokmah), Which art in heaven (Binah)…. –Matthew 6:9
“Jerusalem above” is Binah as Jubilee, redemption, Teshuva, Temple, YHWH pronounces as ELOHIM. Binah is said to be the divine source of souls, hence the “upper mother” aspect, which is also associated with New Jerusalem ( Galatians 4:26).
…. and is in servitude with her children, and the Jerusalem above( i.e BINAH / Repentance) is the free-woman, which is mother of us all – Galatians 4 :26
Talmud Bab. Bath. – “Three are called by the name of the Holy One, blessed be he (Tipheret), and they are: the righteous one (Yesod), the Messiah, and Jerusalem (Malkut/Binah).”
The plague covered the face of the whole earth (Exodus 10:15) and it says there were so many locusts that “the land was darkened” .What is the attribute of the Locusts? First, its Hebrew name is ‘Arbeh’ (ארבה), it comes from a root that means: “Many” (רבה), because they always come in enormous countless groups, and as a verb it actually means: “I will increase” (Gen 22:17 & 3:16). What they do is to consume the field and leave the land without food. This is given as a retribution for robbery/egoism (cf. Shabbat 32b). The Locusts in the book of Yoel represent a power from the Sitra Achra (the evil side) bringing Judgment – the main context of the book is “the Day of the Lord” ( Joel 1:2-3, 6; 2:1). The locust consuming all the existing plants and fruits in the land represents the forces of the dark side destroying all the ethical morals and values remaining in the intellect of those who do not fear G-d, creating a society darkened in their own egoism. This will be healed in the messianic era, as stated: “I will restore you the days the locusts have eaten… and you will know that I am in the midst of Israel… and there’s no one else… and afterwards I will pour out my Spirit upon all flesh” (Joel 2:25-28).
Lack of Understanding:
Hear, O heavens, and give ear, O earth; for the LORD has spoken: “Sons have I reared and brought up, but they have rebelled against me. The ox knows its owner, and the ass its master’s crib; but Israel does not know, my people does not understand.……………” – Isaiah 1:2-3
Plague of Darkness: WISDOM – Light of Hokhmah
It follows the plague of Darkness, which represents a total lack of illumination, which has to do with the “Light” of Hokhmah – Wisdom, as stated: “I saw that Wisdom is better than folly, just as Light is better than Darkness … the fool walks in the darkness” (Eccl 2:13-14).
Here we see Wisdom “building” a house (which is Binah/Understanding), from which come seven pillars . Wisdom hath builded her house, she hath hewn out her seven pillars – Proverbs 9:1
But the Wisdom from above is indeed first pure – James 3 : 17
Proverbs 9:10 – The fear (Malchut) of the LORD is the beginning of wisdom: And in new testament, Matthew 6:33 – But seek ye first the kingdom(Malchut) of G-d, and his righteousness; and all these things(ie. starts from Wisdom, etc) shall be added unto you.
As it’s written: “In Wisdom and in Understanding” (Exodus 31:3) and also: “Because G-d deprived her of Wisdom, neither has imparted her Understanding” (Job 39:17)
As it is stated in Jewish studies that while all Egypt were in Darkness even on day-time, the children of Israel had Light where they stayed. Because there’s Light for the Jew where he is, even though he exists in a place of spiritual darkness, because they are to be a Light to the nations ( Isaiah 42:6) for the world live in thick darkness. This is the Messianic light of Redemption as stated: “I will deliver them out of all places whither they have been scattered in the day of clouds and thick darkness” (Ezekiel 34:12) and also “darkness will cover the earth… and nations will walk at your light” (Isaiah 60:2-3) (cf. Likutei Sichot 31 pp.46-52).
Yeshua spoke to them again: “I am the light of the world; whoever follows me will never walk in darkness but will have the light which gives life.” -John 8:12
The Queen of the South will stand up at the Judgment with this generation and condemn it, for she came from the ends of the earth to hear the Wisdom of Shlomo, but what is here now is greater than Shlomo – Matthew 12:42
that ye may be harmless and simple, irreproachable children of G-d in the midst of a crooked and perverted generation; among whom ye appear as lights in [the] world…. , holding forth word of life -Philippians 2:15-16
Final Plague : Daat- Knowledge
The perfect balance of these two Sefirot(Binah and Chochmah) gives us precisely the third, Daat – Knowledge – this is the secret in the verse: ‘Who is this that darkens the counsel with words without knowledge?” (Job 38:2).
My people are destroyed for want of knowledge(Daat).Because you rejected knowledge… – Hosea 4:6
Da’at(Knowledge) would increase in the last days:
The concept of “running” in the spiritual realm (i.e gains da’at from above), gains knowledge, and one who draws near to Most High. – But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge [da’at] shall be increased. -Daniel 12:4
The last plague, death of the first born has deep mystical implications and clearly indicated the miraculous in action. This last plague was the first and only one to be foretold to Moses when he was yet at the burning bush, as it’s written: “You will tell Pharaoh… Israel is my son, my firstborn. And I say to you, Let my son go, that he may serve me; and if you refuse to let him go, behold, I will slay your son, your firstborn. -Exodus 4:22-23
The last and final plague, the death of the firstborn, brought Pharaoh to submission, forcing him to let the Israelites go.
The Torah says ‘There was not a house where there was not one dead’ (Exodus 12:30). And what happened with the homes where there was no firstborn? Then the leader of the home died, because it’s written: He smote all the firstborn of Egypt, the chief of all their substance (Psalms 105:36). As in the verse: “Although he was not firstborn, his father made him chief” (1 Chronicles 26:10).
The Torah says: “In the middle of the night; all the first born die. Pharaoh gets up in the middle of the night.” (Exodus 12:29-30)
I am sick of all these plagues. I hereby forbid Moses and Aaron to enter these premises. Moses! The next time you see my face, you will die!” (Exodus 10:28)
Moses returns to warn of the 10th plague: “So says G-d: Around midnight, all the first-borns will die.” (Exodus 11:4)
The slaying of the firstborn, which was called a plague, as it says: – Yet one plague more in Exodus 11:1,
Every Judgment of G-d is Measure for Measure (midah kNeged Midah). Already with Abraham He had already stated: ‘And also that nation, whom they shall serve, will I judge’ (Genesis 15:14). “What was the judgment? The slaying of the firstborn, which was called a plague, as it says: ‘Yet one plague more’ (Exodus 11:1)” (cf. Shemot Rabbah 15:27). This was the essential and central plague by which G-d wanted to punish Egypt. This was the intended plague since the first moment, so it corresponds to Keter – the Crown (the highest Sefirah), because the Sefirah of Keter corresponds to G-d’s primary Will.
What is the significance of the firstborn? Exodus says, At his his first meeting with Pharaoh, Moses says, “So says the Lord, Israel is my son, my first born” (Exodus 4:22). The plagues magnificently separate Hebrews, who are saved, form Egyptians, who are stricken. Three months after the Exodus, at Sinai, G-d explains that He lifted the Israelites out of Egypt, “to be for me a treasure among all the peoples” (Exodus 19:5)
“Sanctify to me all of the firstborn, whatever opens the womb among the children of Israel, both of man and of animal. It is mine.” -Exodus 13:2
And Israel is my first born Son – Exodus 4:22, Is Ephraim is my Dear Son – Jeremiah 31: 19, And for the King Messiah, I will give him the position of firstborn, the highest of the kings of the earth. – Psalm 89:28
Exodus Rabbah links the position of the Firstborn to Israel, and the King Messiah,
”SANCTIFY UNTO ME ALL THE FIRSTBORN (Exodus. 13:1). R. Nathan said: ‘The Holy One, blessed be He, told Moses: ‘Just as I have made Jacob a firstborn, for it says: ‘Israel is My son, My firstborn (Exodus 4:22) so will I make the King Messiah a firstborn, as it says: ‘I also will appoint him firstborn’ (Psalms. 89:28).” -Exodus Rabbah 14:7, Soncino Press Edition
MY FIRST-BORN SON ISRAEL:
Soncino Zohar, Shemoth, Section 2, Page 79b – R. Jesse was deeply impressed by these words and said: ‘Now I see that this is indeed so. And I have also heard it on another occasion from the mouth of the Master. But what is the meaning of the words, “And what is his son’s name?” ‘ R. Simeon replied: ‘The inner meaning of this I myself have taught my son, R. Eleazar.’ ‘I pray thee, tell it to me, for I did ask thee concerning it in a dream, but when I awoke I had forgotten thine answer.’ ‘And now, when I tell thee, wilt thou remember it?’ ‘I surely will,’ replied R. Jesse, ‘I always remember what my Mastor tells me.’ Said R. Simeon: ‘The words must be understood in the light of the expression, “My first-born son Israel” (Ex. IV, 22), and “Israel, in whom I am glorified” (Isa. XLIX, 3). “Israel” here refers to the supernal world, and it is this which is called “son”. Whereupon R. Jesse replied: ‘With all due respect to the Master, this is a secret which I already know.’ But yet again he forgot it. He was much perturbed. But when he went into his house and lay down to sleep, he saw in his dream an haggadic book, wherein it was written: “Wisdom (Hokmah) and glory (Tifereth) in His sanctuary.” When he awoke, he straightway went to R. Simeon, kissed his hand, and said: ‘This night I saw in my dream an haggadic book wherein were written the words: “Wisdom and glory in His sanctuary”, “Wisdom” above, “Glory” below, and “in His sanctuary” at the side. This I saw in a dream, and I found it on my lips when I awoke.’ Said R. Simeon to him: ‘Until this time thou wast too young to join the company of the “reapers of the field”, but now everything has been shown unto thee! Thus the meaning is: Wisdom (Hokmah) is His Name and Glory (Tifereth) the name of His son.’
So, allegorically speaking, have the souls of Jews risen in the [Divine] thought, as it is written, “My firstborn son is Israel,” and “Ye are children unto the Lord your G-d”. That is to say, just as a child is derived from his father’s brain, so— to use an anthropomorphism— the soul of each Israelite is derived from G-d’s (blessed be He) thought and wisdom. -(Tanya; Likutei Amarim; Chapter 2)
Similarly is it with the human soul, which is divided in two— sechel (intellect) and middot (emotional attributes). The intellect includes chochmah, binah and da at (ChaBaD), whilst the middot are love of G-d, dread and awe of Him, glorification of Him, and so forth. ChaBaD [the intellectual faculties] are called “mothers” and source of the middot, for the latter are “offspring” of the former. -(Tanya; Likutei Amarim; Chapter 3)
R’ Ari Kahn comments on the differences between Cain and Abel, “…being a firstborn of G-d is about how we lead our lives, it is the manifestation of the image of G-d within, not a question of sequence of birth.” -R’ Ari Kahn, M’oray HaAish, Bo: The Firstborn, Aish.com 
The firstborn sons are called “all that open the womb” (Numbers 8:16). In Kabbalah, the Sefirah of Keter is the “opening of the womb of G-d” in the Sefirotic tree. As it is written: Israel is my firstborn son” (Exodus 4). How is Israel the firstborn of G-d? Before Yaakov was born there were many other people on earth, even before Abraham. And even then, Israel was not the firstborn; he purchased the birthright to Esav; but he had the will to serve G-d (Bamidbar Rabbah 4:8), so He made him his firstborn, meaning, even before creation, Israel existed in G-d’s mind. Because it’s written: “beReshit Bara Elohim” (‘in the beginning (Reshit) G-d created’; Genesis 1:1). And then it’s written: “Israel is set apart for the Lord, Beginning (Reshit) of his harvest” – Jeremiah 2:3.
Ultimately will be Messiah himself who will lead the world to be in the image of G-d, so that they will reach the level of son. As it’s taught: “Serving God from fear is the level of a servant; but serving Him from Love is the level of a Son” (cf. Kedushat Levi, Yitro p. 36).
About this there’s a Midrash that says: “Rabbi Nathan said: “The Blessed Holy One told Moses: ‘Just as I have made Yaakov firstborn, for it says: Israel is my firstborn son, so will I make the King Messiah firstborn, as it says: I also will appoint him firstborn (Psalms 89:28)” (Shemot Rabbah 19:7).
Pesikta de-Rab Kahana comments, “R. Berechiah taught in the name of R. Abba bar Kahana: Through the merit of obeying the precept ‘Take ye on the first day, etc., I [says G-d], shall reveal Myself to you as “the First,” and in your behalf influction punishment upon “the first,” and build you “the first” and bring you “the first”. I shall reveal Myself to you as “the First” for it is written of Me, ‘I the Lord am the first, I the last – I am He’ (Isaiah. 41.4), and will inflict punishment in your behalf upon “the first” – upon the wicked Esau, of whom it is written, ‘The first came forth ruddy (Genesis 25:25), and build you “the first” – the Temple, of which it is written ‘Throne of glory on high from the first, counterpart of the place of the Sanctuary’ (Jeremiah. 17:12); and bring you “the first” – the Messiah, of whom it is written, ‘The first unto Zion will I give, [who will say] “Behold, behold them [returning to Zion], and to Jerusalem a messenger of good tidings.’ (Isaiah. 41:27)” -Pesikta de-Rab Kahana, Piska 27.10, Translated by William G. Braude, Jewish Publication Society, pg. 566
The Midrash and Zohar explain (based on Proverbs 8:22-30) that one of the names of the Torah is ‘Reisheet‘, the “First.” Rabbi Shaul identifies the Torah, the Instrument of Creation, to the Messiah, “The Father (has) made us fit to be partakers of the inheritance of the holy ones in light, who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love, in whom we have our redemption, the forgiveness of our sins, who is the image of the invisible G-d, the Firstborn of all creation. For through him all things were created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers, all things have been created through him, and for him. He is before all things, and in him all things are held together. He is the head of the body, the assembly, who is the Beginning, the Firstborn from the dead, that in all things he might have the preeminence. For all the fullness was pleased to dwell in him, and through him to reconcile all things to himself, by him, whether things on the earth, or things in the heavens, having made shalom through the blood of his cross.” -Colossians 1:10-20
And the Spirit, and the Bride answer, “…Come (bo)…” He who testifies to these things says, “Surely I am coming quickly.” Amein. Even so, come [bo], Yeshua HaMelech. –Revelation 22:20
I believe with perfect faith in the coming of Messiah, and though He may tarry. I will wait for Him. The Twelfth Principle of Faith -RAMBAM (Rav Moshe Ben Maimon 1135-1204 CE)
Final Redemption: Celebrate Passover in remembrance of me
THE FINAL REDEMPTION: During his final seder, Yeshua said something jaw-dropping, זאת עשו לזכרי
“…do this in remembrance of me.” -Luke 22:19
Yeshua commanded, “Do this…,” Do what? What were the disciples doing? As mentioned in the scriptures, they were celebrating Passover. Yeshua is saying, “Celebrate Passover in remembrance of me!”
“Did he just say what I thought he said?! Do this in remembrance of Me? I have done this every year of my life remembering the Exodus from Egypt. Not only me, but my fathers, and my father’s father, all the way back to that first Nisan!”
This would be in accordance with the Torah commandment, “This day shall be to you for a זכרון (remembrance), and you shall keep it a feast to HaShem, throughout your generations you shall keep it a feast by an ordinance forever.” -Exodus 12:14
Mashiach ben Yosef will succeed in bringing Israel into the Land, and rebuilding the Temple, and so he will become Mashiach ben David. In Jeremiah 23, it links the Exodus from Egypt to the Final Redemption, “Behold, the days are coming,’ says HaShem,’ that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Yehudah shall be saved, and Yisrael shall dwell safely: and this is his Name whereby he shall be called, HaShem Tzidkeinu. Therefore, behold, the days are coming,’ says HaShem, ‘that they shall no more say, “HaShem lives, who brought up the children of Israel out of the land of Egypt.’ But,’ as HaShem lives, who brought up and who led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land.” –Jeremiah 23:5-8
Mashiach ben David is connected to the gathering of exiles, and is given the Name of ‘Yud-Kei-Vav-Kei Tzidkeinu,’ the L-rd our Righteousness. Ben Zoma comments, “Ben Zoma said to the Sages: ‘Will the Exodus from Egypt be mentioned in the days of the Messiah? Was it not long ago said: ‘Therefore behold the days come, says the L-rd, that they shall no more say: As the L-rd lives that brought up the children of Israel out of the land of Egypt; but, As the L-rd lives that brought up and that led the seed of the house of Israel out of the north country and from all the countries whither I had driven them? They replied: This does not mean that the mention of the exodus from Egypt shall be obliterated, but that the [deliverance from] subjection to the other kingdoms shall take the first place and the exodus from Egypt shall become secondary.”
Berakhot 12b, Soncino Press Edition, cf. Mekhilta de-Rabbi Ishmael
UNIVERSAL TORAH: BO – By Rabbi Avraham Greenbaum
Torah Reading: BO Exodus 10:1-13:16 and Haftara: Jeremiah 46:13-28
G-D ALWAYS HAS THE UPPER HAND
“Who then is able to stand before me? Who has given Me anything beforehand, that I should repay him? Whatever is under the whole heaven is Mine” – ( Job 41:2-3).
In the story of the Exodus, it is obvious who is the villain: obstinate Pharaoh, who will not bow to G-d until his very first-born and those of all his people are smitten. But who is the hero of the story? Can we say it is the Children of Israel? They certainly responded with faith when they heard the good news of their imminent deliverance (Ex. 4:31). They were willing to hear, listen and obey. “And the Children of Israel went and did as HaShem commanded Moses and Aaron, so they did” (Ex. 12:28). But otherwise, the role of the Children of Israel’s was mainly passive in the unfolding drama in which Pharaoh’s power over them was broken. They were the slaves, and they were released: not the most heroic of roles. They were almost devoid of all merits. The very memory of it should induce humility.
Then is Moses the “hero”? It is true that “also the man Moses was very great in the land of Egypt in the eyes of Pharaoh’s servants and in the eyes of the people” (Ex. 11:3).
With the unflinching courage that his true prophecy conferred upon him, Moses, with his brother Aaron, played the central role in heralding the awesome and terrible signs through which the redemption came about. Yet it was not Moses who “liberated” or “saved” the Children of Israel. Moses was the greatest of all prophets, but he was still “the MAN Moses”. Moses could say that the first-born would be smitten “ABOUT Midnight” (Ex. 11:4). But G-d alone could make the plague actually happen “AT midnight” (Ex. 12:29) — at the exact moment.
G-d alone is the “hero” of the Exodus. “And I shall pass through [Targum = I shall be revealed in] the land of Egypt on this night” (Ex. 12:12) — “I and not an Angel; I and not a Saraf; I and not a messenger.” (from the Seder Night Haggadah, commenting on “And I shall pass through / be revealed”).
The whole purpose of the Exodus was not to glorify a man or a nation, but to reveal G-d’s absolute power over all creation. As Moses reminded the people forty years later, at the end of his ministry:
“For you are a holy nation to HaShem your G-d; HaShem your G-d chose you to be His treasured nation out of all the nations that are on the face of the earth. Not because you were more numerous than all the nations did HaShem desire you and choose you, for you are the smallest of all the nations. But because of HaShem’s love for you and through His guarding of the oath that He swore to your fathers, HaShem took you out with a mighty hand and redeemed you from the house of slaves, from the hand of Pharaoh king of Egypt. Know that HaShem, your G-d — He is the G-d, the Power, who is faithful and guards the covenant and shows kindness to those who love him and who guard His commandments for a thousand generations. And He pays those who hate him in their face, to destroy them; He shall not delay to the one who hates him, He will repay him to his face.” (Deuteronomy 7:6-10).
THE REAL START OF THE TORAH
In Rashi’s opening comment on the Torah (Gen. 1:1), he indicates that the real “beginning” of the Torah is in our present parshah of BO. “Rabbi Yitzchak said: the Torah should have started from ‘This month will be for you the head of the months’ (Ex. 12:2) since this is the first commandment that the Children of Israel were commanded.” [See Rashi on Gen. 1:1, where he explains that the account of the Creation and the ensuing history recounted in Genesis are proof of the Children of Israel’s G-d-given right to the Land of Israel.]
In other words, the “real” start of the Torah is when we read it first and foremost as a message about our obligations rather than one about our rights. Having been passively freed by G-d from servitude to man, we have obligations to the “hero”, the only true Savior. If anyone lays claim to any lien on us, G-d’s lien always has priority.
The first mitzvah of the Torah to the Children of Israel is that of “sanctifying the month” (KIDDUSH HACHODESH). This involves counting the months of the year from Nissan, the month of redemption, and, when the Sanhedrin sits in the Land of Israel, taking testimony from witnesses who have sighted the new moon in order to declare the start of the new month. Marking time from the point at which the moon, having briefly disappeared from sight, begins to wax and grow, is a sign of constant regeneration and vitality. The sign of the crescent was taken over by Islam, but the unique power of the crescent of the new moon as a symbol of renewal is known only to the Children of Israel, who observe the commandment of Sanctifying the Month. Alone among the nations, the Children of Israel possess the Secret of IBBUR (literally “pregnancy”). This involves the method of reconciling the Lunar year (of 354 days) with the Solar year (of 365 days) through the insertion of an extra month in certain “leap” years (= SHANAH ME-UBERET, a “pregnant” year of 13 instead of only 12 months). It is to this and the related astronomical and mystical wisdom of the Children of Israel that Moses alluded when he said: “For this is your wisdom and your understanding in the eyes of the nations” (Deut. 4:6, see Shabbos 75a).
The month of Nissan is governed by the astrological sign of Aries (T’LEH, the Ram), called the “head” or first of the constellations, since this is when the annual “regeneration” of the world begins in springtime. The Egyptians, who were masters of astronomy and astrology, worshipped sheep (see Gen. 46:34 and Rashi there). The commandment to the Children of Israel to take young sheep, ritually slaughter and eat them, was indicative of the destruction of the Egyptian religion through the Exodus and its replacement with a completely new and revolutionary way of coming to know G-d.
This commandment applied to those who went out of Egypt (PESACH MITZRAYIM) and it applied in later generations, when festival pilgrims would bring the Paschal lamb sacrifice to the Holy Temple (PESACH DOROS, “Pesach offering of the generations”). After its slaughter and the offering of its blood and fat on the altar on the afternoon of 14th Nissan, the lamb would be taken by the pilgrims to their lodgings in Jerusalem, roasted and ceremonially eaten with Matzah (unleavened bread) and bitter herbs as the centerpiece of the Seder Night commemorating the Exodus. Our present parshah of BO contains the laws of both PESACH MITZRAYIM and PESACH DOROS (Ex. Ch. 12 verses 3-28 and 43-49).
“And you shall say, This is the PESACH sacrifice for HaShem, who jumped over (=PASACH) the houses of the Children of Israel in Egypt when He smote the Egyptians and He saved our houses” (Ex. 12:27). Rashi (on Ex. 12:23) states that the Hebrew root PASACH in this passage carries the twin connotations of “had mercy” (as translated in the Targum here) and “leapt over”. In other words, G-d’s mercy for the Children of Israel was expressed in the fact that He “leapt over” and spared their houses while striking at the Egyptians.
The Torah contains numerous negative prohibitions (such as the incest prohibitions) whose infringement carries the penalty of KARES (physical and spiritual excision). However, there are only two positive commandments in the entire Torah whose willful neglect carries this penalty. These are the commandment of circumcision of all males and that of participating in the Pesach sacrifice (in Temple times). The two commandments are interrelated, for males may eat the Pesach sacrifice only if they are circumcised.
Fulfillment of the two commandments of circumcision and the Pesach sacrifice is integral to membership of the Community of Souls constituted by the Children of Israel, while for the penalty for infringing them is KARES, excision from that community.
Significantly, the laws of the Pesach lamb require that it be eaten in the company of a Chavurah, a group of friends and fellows, in a house. The significance of the house and the use of “domestic” functions such as communal eating as a focus for religious devotion has been discussed in relation to the story of Abraham, Isaac and Jacob “the House-builder” (see VAYEITZEI).
An indication of the centrality of the Pesach sacrifice in the true Torah tradition may be seen in the fact that the image of the Paschal lamb (like many other aspects of the Torah) was taken over and transmuted by the early developers of Christianity, as if their savior, who by all accounts was executed on 14th Nissan (see Sanhedrin 43a uncensored version), somehow became the paschal lamb. They introduced a new rite of “communion” in which the consumption of the sacrificial lamb was replaced with the eating of the founder’s transubstantiated “flesh” (wafers of “bread” = Matzah) and the drinking of his “blood” (wine = “cup of redemption”). This rite could be performed in places of worship anywhere and was, within a generation, opened up to anyone, including the uncircumcised. The purpose was to try to displace the Children of Israel, G-d’s true circumcised, from their role in creation, and to displace the Temple in Jerusalem and its sacrificial system, as laid down in the Torah, from their central position in the atonement of man’s sins.
None of this can change what is written in the Torah about how man draws close to G-d through sacrifice (see Leviticus 1:1). For “G-d is not a man that He should lie or the son of man that He should change His mind. He spoke — will He not do it? He pronounced — will He not fulfill it?” (Numbers 23:19). “For I am G-d, I have not changed.” (Malachi 3:6). Long before Christianity was established, G-d already told us through His true prophets that in the end of days, “Many peoples will go and they will say, Go and let us ascend to the Mountain of G-d, to the House of the G-d of Jacob, and He will teach us of His ways and we will go in His paths, for the Torah will go forth from Zion and the word of HaShem from Jerusalem” (Isaiah 2:3).
AND IT SHALL BE FOR A SIGN.
The lessons of the Torah are not to remain in the mind. “And you shall know (VEYADAATA) today and bring it DOWN TO YOUR HEART that HaShem is the G-d in the heavens above and on the earth below, there is none other” (Deut. 4:39). The Exodus was the greatest ever revelation in history so far of DAAS — the “knowledge” that G-d governs this world. The institution of the religion foundedupon this event is marked in our parshah with the giving of the first practical commandments through which we keep this knowledge alive from generation to generation and make it palpable and literally tangible in our lives.
The highly tangible act of eating the Pesach sacrifice (or celebrating the Seder night) from year to year keeps the memory of the Exodus alive, stimulating questions from little children, giving the adults the opportunity to hand down the tradition and grow themselves in the process. A farmer’s cow or sheep gives birth to a first-born, which he presents to the priest in memory of the saving of the Israelite first-born. A first-born boy is born and must be “redeemed” from the priest. First thing in the day, the Israelite takes leather straps, symbols of bondage, and uses them to bind himself to G-d and literally bind G-d’s words and wisdom to his very body, with the Tefilin. “And it shall be for a sign on your hand and for frontlets between your eyes that with strength of hand HaShem brought us out of Egypt” (Ex. 13:16, closing words of the parshah.) Through practical acts of devotion, we bring the knowledge of G-d into our hearts. This is our part in displacing Pharaoh.
Shabbat Shalom! – Rabbi Avraham Yehoshua Greenbaum
Haftarat Bo – ‘Come’ – Jeremiah 46:13-28
This week’s portion from the Prophets begins this way: Both the parashah and the haftarah describe G-d’s judgment against Egypt. The parashah reports that G-d told Moses to go (bo) to Pharaoh; the haftarah reports G-d’s word that Nebuchadrezzar would come (la-vo) to Pharaoh.
Both the parashah and the haftarah report a plague of locusts . And also report G-d’s punishment of Egypt’s g-ds. However both report’s G–d’s ultimate deliverance of the Israelites from their captivity.
The word that HaShem spoke to Jeremiah the prophet, how Nebuchadnezzar king of Babylon would come and strike the land of Egypt. “Declare in Egypt, and proclaim in Migdol; proclaim in Noph and in Tahpanhes; Say, ‘Stand fast and prepare yourselves, for the sword devours all around you.
“But do not fear, O My servant Jacob, and do not be dismayed, O Israel! For behold, I will save you from afar, and your offspring from the land of their captivity; Jacob shall return, have rest and be at ease; no one shall make him afraid.”
“Do not fear, O Jacob My servant,” says HaShem, “For I am with you; for I will make a complete end of all the nations to which I have driven you, but I will not make a complete end of you. I will rightly correct you, for I will not leave you wholly unpunished.” -Jeremiah 46:27-28
I will bless those who bless you, and I will curse him who curses you…– Genesis 12:3
I say then, has G-d cast away His people? Certainly not!… G-d has not cast away His people whom He foreknew… – Romans 11:1- 2
“And you shall guard and do them, for this is your wisdom and your understanding before the eyes of the peoples who hear all these laws, and they shall say, ‘Only a wise and understanding people is this great nation!’ – Deuteronomy 4:6
"Who is like you among the heavenly powers, Most High! Who is like You, mighty in holiness, too awesome for praise, doing wonders."
You are the Master for your people and a mighty King to take up their grievance. You are the First and You are the Last, and other than You we have no king, Redeemer, or Savior. Praises to the Supreme G-d, the blessed One Who is blessed.
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