Mishpatim -2022

Mishpatim – Judgments – 2018

Mishpatim | “Judgments ” – Ascend to Holy Mountain- Laws on earth – Lay the table of Torah for everyone to eat from ; And Tzadik eats to satisfy his Soul

– In Jewish Prayer Book ( Machzor prayer ) whose name Elias — may his memory be blessed — has given to him, and through Yeshua the Prince of the Countenance and the Prince Metatron, and may grace be our part.Eliyahu, MemTet and Yeshua Shar Panim; We understand that Yeshua-The Righteous One, was raised to the right hand of the Throne of Glory becoming “SHAR Ha PANIM being Connected with Mashiach ben Yosef.

If a teacher gave a bad interpretation of a Scripture passage, it was said of him that he made the Torah “fall down.” If an interpretation was good, it was said of him that he made the Torah “stand up.” Rabbienu Yeshua is telling His disciples that he had come to correctly interpret Scripture – “To make it Stand up”.Thus the sun healed Jacob and burned up Esau and his chieftains. The Holy One, blessed be He, said to him: You are a sign for your descendants—even as the sun heals you while it burns up Esau and his chieftains, so will the sun heal your descendants while it burns up the heathen.

The Eighteenth reading from the Torah is named Mishpatim (??????), which means “Judgments.” “And these are the judgements which you will place before them” (Exodus 21:1). Following the giving of the Ten Commandments in last week’s portion and in this portion Mishpatim brings us a diverse collection of civil, criminal, ritual, and ethical laws. And the final chapter describes how the people of Israel consented to keep these laws and entered into a covenant relationship with G-d through a series of rituals conducted by Moses.

Mishpatim defines relationships between Man and G-d, Man and Man, Man and the Land, and Man and Property. – Now these are the Judgments which you shall set before them: –Exodus 21:1

These are the rules that you shall set before them. – Exodus 21:1


  • Interpersonal laws ranging from the treatment of slaves to the exhibition of kindness to strangers are listed. –Exodus 21:1-23:9
  • The commandment to observe the Sabbatical Year, a repetition of the Sabbath injunction, The Three Pilgrimage Festivals, rules of sacrificial offerings, and the prohibition against boiling a kid in its mother’s milk. -Exodus 23:10-19
  • Moses, Aaron, Nadab, Abihu, and seventy elders of Israel ascend the mountain and see G-d. Moses goes on alone and spends forty days on the mountain. -Exodus 24:1-18

Most High attributes of action:

“The deeds of the (Mighty ) Rock are perfect, for all His ways are Justice; a faithful G-d, without injustice He is righteous and upright.” (Sefer Devarim, Deuteronomy 32:4) . Far be it from You! Will the Judge of the entire earth not perform Justice (mishpat)? Sefer Bereishit (Genesis 18:25)

Most High outlines the details of three holidays: Passover, Shavuot, and Sukkot. G-d provides an angel to protect the Israelites from their enemies, and warns the Israelites not to worship other g-ds. Moses goes up to Mount Sinai to meet with Most High for forty days and forty nights, leaving Aaron and Hur in charge. Moses details many of G-d’s laws to the Israelites. These include laws about the prohibitions of idol worship, kashrut, business ethics, and treatment of animals.

Moses, Aaron, Nadab, Abihu, and seventy elders of Israel ascend the mountain and see G-d. Moses goes on alone and spends forty days on the mountain. –Exodus 24:1-18)

The Rambam (1135-1204) codifies the distinction between chukim and mishpatimin the following manner: The Mishpatim are those commandments wherein their rationale is revealed and the value (lit. “good”) that obtains as a result of their performance is known in this world. For example: the prohibitions of stealing and murder and the obligation to honor one’s father and mother. [In contrast,] the chukim are those commandments whose rationale is unknown. (Mishneh Torah, Hilchot Meilah 8:8)

The term “Mishpat” is employed is that of ultimate judgment or decision. Find the following verse:You shall place the Urim and the Tummim into the breastplate of Judgement so that they will be over Aaron’s heart when he comes before the L-rd, and Aaron will carry the judgment of the children of Israel over his heart before the L-rd at all times. (Sefer Shemot , Exodus 28:30, with my emendations). The expression “the breastplate of judgment” appears in the original Hebrew as “choshen hamishpat” with the letter “heh” preceding the term “mishpat.” This means that this garment of the Kohan Gadol (the High Priest) .

Our Rabbis taught: “You should perform my mishpatim” (Sefer Vayikra 18:4). These are matters that were they not actually written [by G-d] it is logical that they would have been. These are some examples: the prohibitions of idol worship, illicit sexual behaviour, murder, stealing, and cursing Hashem. “… and you should guard mychukim” [Ibid.] These are matters wherein the Satan [Rashi, yetzer harah, the “evil inclination”] attempts to disprove their validity and veracity. These are some examples: the prohibitions of eating pig flesh, wearing garments comprised of a mixture of linen and wool threads, the act of relieving a brother-in-law of his obligation to marry his widowed sister-in-law (chalitzah), the ritual purification of the individual afflicted with Tzarat, and the scapegoat rite [of Yom Kippur]. [Since you cannot understand them] perhaps you will say that they are completely worthless and devoid of meaning! Therefore the Torah states [Ibid.]: “I am the L-rd your G-d.” I am He who has decreed it [i.e. the chukim] and you do not have permission to question them.

Jewish Rabbis divide the Mitzvos into three general categories:

a) Mishpatim (lit., “judgments”)

b) Eidus (lit., “testimonials”)

c) Chukim (lit., “decrees”)

a) Mishpatim (lit., “Judgements”), those mitzvos which are dictated by reason, for example the prohibitions against theft and murder. Even if the Torah had not been given, Chas v’Shalom, we would have instituted – as did most societies throughout the world – laws of this nature.

Giving of the Holy Spirit is to enable G-d’s people to keep the chukim as well as the mishpatim: And it is written: “And I will put My Spirit within you, and cause you to walk in My statutes (chukim), and you shall keep My judgements (mishpatim), and do them” -Ezekiel 36:27.

And again it is written: “And I will put a new spirit within them…that they may walk in My statutes (chukim) and keep My ordinances (mishpatim), and do them. Then they will be My people, and I shall be their G-d” -Ezekiel.11:19 .

And also find in the New Testament of Rabbi Yeshua Words:

“You have heard that our fathers were told, ‘Do not murder,’ and that anyone who commits murder will be subject to Judgement. But I tell you that anyone who nurses anger against his brother will be subject to judgement; that whoever calls his brother, ‘You good-for-nothing!’ will be brought before the Sanhedrin; that whoever says, ‘Fool!’ incurs the penalty of burning in the fire of Gei-Hinnom! – Matthew 5:21-22

For out of the heart come forth wicked thoughts, murder, adultery and other kinds of sexual immorality, theft, lies, slanders. . . . –Matthew 15:19

For from within, out of a person’s heart, come forth wicked thoughts,sexual immorality, theft, murder, adultery,…. -Mark 7:21

Therefore, put to death the earthly parts of your nature — sexual immorality, impurity, lust, evil desires and greed (which is a form of idolatry); -Colossians 3:5

..yet they cursed the G-d of heaven because of their pains and sores, and did not turn from their sinful deeds. -Revelation 16:11

Our actions reveal our hearts: Yeshua was not saying that all that matters is the heart or the motives of man – instead He taught us that a man’s motives will be evident in what he does.

Breaking G-d’s commandments called mishpatim [judgments] will be evident in how we treat others. G-d’s mishpatim are summed up best in the command, “Love your neighbor as yourself” (Leviticus 19:18). Breaking G-d’s mishpatim will reveal whether we truly love G-d as well (Deuteronomy 6:5).

Mishpatim are related to G-d’s command to love your neighbor: “I am giving you a new command: that you keep on loving each other. In the same way that I have loved you, you are also to keep on loving each other. – John 13:34

b) eidus (lit., “testimonials”), commemorative mitzvos, e.g., observing the Shabbos or eating matzah on Pesach, which enable us to relive the events of history, and grasp their spiritual significance. The edot are feast days and other rituals that testify to some important spiritual truth. Edot can be translated “testimonies” or “witnesses,” in Joshua 22:34: “And the children of Reuben and the children of Gad called the altar Ed: for it shall be a witness between us that the Lord is G-d.”

In the New Testament: So let us celebrate the Seder not with leftover hametz, the hametz of wickedness and evil, but with the matzah of purity and truth. -1 Corinthians 5:8

So don’t let anyone pass Judgement on you in connection with eating and drinking, or in regard to a Jewish festival or Rosh-Hodesh or Shabbat. These are a shadow of things that are coming, but the body is of the Messiah. – Colossians 2 : 16-17

And let us keep paying attention to one another, in order to spur each other on to love and good deeds, not neglecting our own congregational meetings, as some have made a practice of doing, but, rather, encouraging each other.And let us do this all the more as you see the Day approaching.-Hebrews 10:24-25

c) Chukim (lit., “decrees”), Mitzvos that are superrational, that are “a decree from Me, [which] you have no permission to question.”

In Scripture, as it is stated, “chukim and mishpatim of justice”, “The mishpatim of Hashem are true and righteous altogether” – Psalm 19:10.

And in Deuteronomy 4:8; What great nation is there that has laws and rulings as just as this entire Torah which I am setting before you today? Rashi: “This is the chukah (decree) of the Torah, which Hashem has commanded etc.” (Bamidbar, Numbers 19:2) . [Chukim are] matters that are only the decree of the King, without any reason, and with which the yetzer ha’ra (evil inclination) finds fault, saying, “What [cause for] prohibition is there in these? Why were they prohibited?” Examples include [the prohibitions of] wearing shaatnez [a mixture of wool and linen] and eating pork, and the parah adumah(red heifer) and the like.

Ramban proceeds to clarify what Rashi really meant : Their intention is not that a decree of the King of kings would have no reason, for “every word of G-d is refined” (Mishlei 30:5). Rather, chukim are like the decrees of a king which he enacts in his kingdom without revealing their beneficial purpose to the nation. [Consequently,] the masses do not take delight in them, but are critical of them in their hearts, and accept them out of the fear of the kingship. The same is true of the chukim of Ha’Kadosh Baruch Hu: they are the esoteric matters which are contained in his Torah, which the masses – in their minds – do not delight in, like they do with the mishpatim. But [in truth] all of them have a good rationale and completely beneficial [reason]. In all cases, we recognize each different use of our term as emanating directly from Hakadosh Baruch Hu (the Holy One Blessed be He).

In summary, we have seen that the Torah utilizes the word “Mishpat” and its plural form “mishpatim” in at least three different ways: Justice ; A logically determinable law ; The Ultimate Judgment of our Creator.

The Torah – the secret of secrets – alludes to everything. Happy is the one who can perceive this! Happy is the one who “does not deviate…right or left” (Deuteronomy 17:11) from the Torah.

An Eye for an Eye :

This portion says “If there is serious injury you are to take life for life, an eye for an eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound and bruise for bruise.”

Rabbi says: a life for a life – money. Do you say “money” or is it “death”? We expound: Here we read shita- “impose”, and elsewhere we read shita – just as there the reference is to monetary compensation, so here, too, it is monetary compensation. An eye for an eye , ­money. Do you say “money”, or is it really an eye? Rabbi Eliezar used to say: One who strikes the life an animal is to pay for it – but one who strikes down a human is to be put to death -Scripture juxtaposes damages to a human with damages to an animal; just damage to an animal is punished by monetary fine, so damage to a human is punished by monetary fine. (Mekhilta, Mishpatim Parasha 8: 90-91)

A life for a life, an eye for an eye… a hand for a hand – A life he pays; he does not pay money for life. An eye for an eye… We have learned “an eye for [literally, ‘beneath’] an eye”—that means financial compensation (Talmud, Bava Kama 84c).

The Torah command regarding “eye for eye” had to do with providing for limited liability in matters of legal compensationYeshua Words: “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you,… ‘If anyone strikes you on the right cheek, turn to him the other.’… You have also heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, ‘Love your enemy and pray for those who persecute you.’” – Matthew 5 : 38 -48

Moses commanded us to read sections of the Torah on Saturdays and festivals (YerushalmiMegillah 4:1), and Ezra commanded us to read them on Mondays and Thursdays, as well as on Saturday afternoon (ibid.,Bava Kama 82a). A difficult question arises: Are we not obligated to constantly study Torah, as it is written: “This book of the Torah shall not depart from your mouth; rather you should contemplate it day and night” (Joshua 1:8); “You shall teach them thoroughly to your children, and you shall speak of them while you sit in your home, while you walk on the way…” (Deuteronomy 6:7); “If not for My covenant [the Torah], I would not have appointed days and nights, the decrees of heaven and earth” (Jeremiah 33:25)? The verse, “If you follow My decrees” (Leviticus 26:3) means, “That you should labor in (studying ) Torah” (ToratKohanim ibid.).


In Jewish concept, when one accepts the teachings of Torah- it is said to “become a person’s flesh and blood.”

We are required to diligently engage in Torah study. We will then receive heavenly assistance that will enable us to perform mitzvot with greater fervor and eliminate all traces of the evil inclination. Our victory in mastering ourselves will earn us reward both in this world and the World to Come.

Torah study instills us with the character strength of our Patriarchs, who managed to eliminate their evil inclination to such a degree that they became “the Chariot of the Divine Presence” (Zohar I:213b)

We are to be “doers of the Word” and not just “hearers of the Word. And it is written: For it is not merely the hearers of Torah whom G-d considers righteous; rather, it is the doers of what Torah says who will be made righteous in G-d’s sight. – Romans 2:13

“These are the laws which you should place Inside of them.” And it speaks of “internalizing” and “absorbing” the commands of Torah into our very bones. We find the same concept is reflected in the words of Yeshua: We are to “eat his flesh and drink his blood” (John 6:22-58),making the Torah as much of our very being as flesh and blood is.When Yeshua speaks of “eating His flesh and His blood,” this is referring to the Torah, And Torah became flesh and dwelt among us, as he is the “Torah in the flesh”. (i.e He is the Living Torah). The manna eaten by the Children of Israel was a physical representation of the Torah, which was what truly sustained them. And his disciples understood that he meant about His “flesh and blood” as being, “the words of eternal life” – the Torah: In Jewish concept, when one accepts the teachings of Torah, it is said to “become a person’s flesh and blood.” This is defined as to fully accept the teachings of Tzaddik Yeshua, is to partake of His “flesh and blood” – which is the Torah. The “life” and blessing that the heavenly divine Tzaddik brings, are to his righteous followers.

As it is written: “The Tzadik is the foundation of the world” (Proverbs 10:25). Moreover, “The Tzadik( ie. righteous one) eats to satisfy his soul” (Proverbs l3:25).

He came to teach these aspects of Torah, “fulfilling the Torah” (Matthew 5:17-21), which means to teach it correctly and follow his footsteps. The true inner spiritual dimension of the Torah which was taught by Yeshua : ….. but you have neglected the weightier matters of theTorah — justice, mercy, trust. These are the things you should have attended to — without neglecting the others! – Matthew 23:23-28

In the Seventh Year He Shall Go to into Freedom:

The Parsha therefore starts with the laws concerning the Hebrew slave in order to show that “the Children of Israel are servants to Me” -Leviticus 25:55.

Slaves – The first law set forth in Mishpatim concerns the way to treat a slave. It says that a slave can serve you for 6 years, but must be released in the 7th year and set free of charge. Interpersonal laws ranging from the treatment of slaves to the exhibition of kindness to strangers are listed. -Exodus 21:1-23:9

“When you will buy a Hebrew servant, he shall work for six years, and in the seventh, he shall go into freedom, without charge.” -Shemot / Exodus 21:2

One who had heard My voice on Mount Sinai when I said that “the Children of Israel are My servants”, and not the servants of servants, and had then sold himself to a master, shall be pierced.” (Tractate Kiddushin, 22b)

As we have seen, the Children of Israel were liberated from slavery because of the observance of Shabbat (YerushalmiTaanith 1:1), their circumcision before leaving Egypt (TanhumaBeshalach 7), and the mitzvah of Tefillin (Exodus 13:16).

And he shall serve him forever [le’olam] – for the period of a Jubilee – there being no longer period of time in the Jewish calendar. Exodus to freedom is like a renewal of the world [olam]. Or another possible explanation: He shall return to his original status of freedom. (Ibn Ezra, Shemot ad loc)

BESORAH (THE “GOOD NEWS”) – Jubilee Release

The Good News is that Messiah our Yeshua has come to initiate the Jubilee release. The forgiveness of debts and return of slaves is also called the “Jubilee release.”

You who bring good news to Tziyon,get yourself up on a high mountain;
you who bring good news to Yerushalayim,cry out at the top of your voice! Don’t be afraid to shout out loud! Say to the cities of Y’hudah, “Here is your G-d! – Isaiah 40:9

But the Yerushalayim above is free…. Galatians 4:26 …..Jerusalem above” is Binah as Jubilee, the symbol of freedom/redemption.

Isaiah prophecy that indicates the Messiah will carry out judgment in the “Day of the Lord”: Isaiah 61:1-3 – The Spirit of the Lord G-D is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the LORD, and the day of vengeance of our G-d; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified.

Yeshua Words from Isaiah Chapter: Luke 4:18-19 – The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord.

Writings of Qumran (Dead Sea Scrolls) : 11Q13, Col. 2 – … And concerning what Scripture says, “In this year of Jubilee you shall return everyone of you, to your property (Leviticus 25:13). And what is also written; and this is the manner of the remission; every creditor shall remit the claim that is held against a neighbor, not exacting it of a neighbor who is a member of the community, because God’s remission has been proclaimed” (Deuteronomy 15:2) the interpretation is that it applies to the Last Days and concerns the captives just as Isaiah said: “To proclaim the Jubilee to the captives (Isaiah 61:1) … just as … and from the inheritance of Melchizadek, for … Melchizadek, who will return them to what is rightfully theirs. He will proclaim to them the Jubilee, thereby releasing them from the debt of their sins. He shall proclaim this decree in the first week of the Jubilee period that follows nine Jubilee periods. Then the “Day of Atonement” shall follow after the tenth Jubilee period, when he shall atone for all the Sons of Light, and the people who are predestined to Melchizadek … upon them … For this is the time decreed for the “year of Melchizadek’s favor,” and by his might he will judge G-d’s holy ones and so establish a righteous kingdom, as it is written about him in the songs of David: “An ELOHIM has taken his place in the council of EL; in the midst of the ELOHIM he holds judgment (Psalm 82:1). Scripture also says about him: “Over it take your seat in the highest heaven; an ELOHIM will judge the peoples” (Psalm 7:7-8). Concerning what Scripture says about him: “How long will you judge unjustly, and show partiality with the wicked? Selah” (Psalm 82:2). The interpretation applies to Belial and the spirits predestined to him, because all of them have rebelled, turning from G-d’s precepts and so becoming utterly wicked. Therefore Melchizadek will thoroughly prosecute the vengeance required by G-d’s statutes. Also, he will deliver all the captives from the power of Belial, and from the power of the spirits predestined to him. Allied with him will be all the “righteous ELOHIM” (Isaiah 61:3). The … is that whi(ch) … all) the ELOHIM. The “messenger who brings good news, who announces Salvation” is the one of whom it is written; “to proclaim the year of YHWH’s favor, the day of the vengeance of our G-d; to comfort all who mourn (Isaiah 61:2). This scriputure’s interpretation: he is to instruct them about all the periods of history for eternity … and in the statutes of the truth … dominion that passes from Belial and returns to the Sons of Light … by the judgment of G-d, just as it is written concerning him; “Who says to Zion ‘Your ELOHIM reigns’” (Isaiah 52:7). Zion is the congregation of all the sons of righteousness, who uphold the covenant and turn from walking in the way of the people. “Your ELOHIM” is Melchizadek, who will deliver then from the power of Belial. Concerning what scriputre says, “Then you shall have the trumpet sounded loud in the seventh month …” (Leviticus 25:9).


Exodus 21:1-24:18

Haftarah Portion

Jeremiah 34:8-22; 33:25-26

II Kings 11 : 17 – 12 : 17

Ha-Berit ha-Hadashah

Luke 7:1-8:3


The name of this week’s Torah portion, Mishpatim (??????), means “judgments.” The Torah portion contains a list of commandments and guidelines for the exercise of righteousness and justice (mishpat, ????). And from the book of new Testament : Our Master Yeshua declared justice to be the first of three weighty matters of the Torah: “Justice and mercy and faithfulness”

A Large part of mishpatim [judgments] that Yeshua speaks of in what is called His “Sermon on the Mount” in the book of MatthewYeshua said: Do not think that I came to destroy [kataluo] the Torah or the Prophets. I did not come to destroy but to fulfill [pleroo]. For assuredly, I say to you, till heaven and earth pass away, one yod or one tittle will by no means pass from the Torah till all is fulfilled [ginomai]. Here the word “fulfilled” is ginomai which means “to arise, or to be.”

Whoever therefore breaks[luo] one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven. -Matthew 5:17-18

“Woe to you hypocritical Torah-teachers and P’rushim! You pay your tithes of mint, dill and cumin; but you have neglected the weightier matters of the Torah — justice, mercy, trust. These are the things you should have attended to — without neglecting the others! –– Matthew 23:23.

Blessed be the LORD your G-d who delighted in you to set you on the throne of Israel; because the LORD loved Israel forever, therefore He made you king, to do Justice and righteousness. -1 Kings 10:9

Will of father – Torah Stand UP

Not everyone who says to me, “My master! My master!” will enter the kingdom of Heaven, but rather the one who does the will of my Father who is in heaven. –Matthew 7:21

The grass withers, the flower fades, but the Word of our G-d stands forever.
-Isaiah 40:8

For this is the love of G-d, that we keep His commandments. And His commandments are not burdensome. -1 John 5:3

The Sages and early Rabbis spoke of making Scripture “fall down” or “stand up.” If a teacher gave a bad interpretation of a Scripture passage, it was said of him that he made the Torah “fall down.” If an interpretation was good, it was said of him that he made the Torah “stand up.”This is what Yeshua is speaking of here. Yeshua is telling His disciples that he had come to correctly interpret Scripture – “To make it Stand up”.

Blessed be He, Who knows the truth (Bertinoro, letter to his father, 1488, Treasury of Jewish Letters, Kobler, 309) : “FROM A FALSE MATTER (or WORD), STAY FAR AWAY” (Exodus 23:7): Human speech is sacred– “Lying lips are an abomination to G-d” (Proverbs 12:22). G-d makes Man from dust (of the altar; see Exodus. 20:21, Yer. Nazir 7:2); He breathes the spirit of life into him– it becomes a LIVING SOUL (Genesis 2:7), i.e. A SPEAKING SPIRIT (Targum Yonaton, Onkelos). “G-d the Lord is truth” (Jeremiah 10:10); “Your Torah is truth” (Psalms. 119:142); G-D’S SEAL IS TRUTH (R. Chanina, Shab. 55a). Perhaps G-d’s seal, His sealed verdict in history, shows who spoke or predicted the truth– cf. Yosef’s dreams; R. Shimon B. Gamliel, Rebbe’s dad, says: “THE WORLD CONTINUES TO EXIST VIA THREE THINGS: JUSTICE, TRUTH AND PEACE” (Avot 1:18). “Speak every man the truth with his neighbor” (Zechariah. 8:16). “All His works are truth, all his ways justice” (Daniel 4:34). Truth and peace sometimes conflict, but society needs both to function (see Yev. 65b, B.M. 23b-24a). Justice balances them; it also decides between competing claims of truth. But on Shabbat, devoted to experiencing eventual eternal peace, we try to avoid unpleasant truths, temporal problems, “igniting fire” in our dwellings. “HE WHO SPEAKS TRUTH IN HIS HEART” (Psalms. 76:2) SO THE HOLY ONE BLESSED BE HE ACKNOWLEDGES TRUTH AND SAYS: “CORRECTLY DO TZAFCHAD’S DAUGHTERS SPEAK” (Numbers. 27:7– AD’RN 37). IT’S NOT PROPER TO SWEAR, EVEN IN TRUTH (Tan. Vayikra). In Exodus. 34:6, He proclaimed: “G-d, G-d, merciful and kind Lord, patient and of much kindness and truth”.

G-d threatened to bury the Children of Israel under the mountain so that everyone would acknowledge the validity of the other’s viewpoint. “If you accept My Torah in accord and harmony, without seeking your own selfish interests,” He told them, “Good. If not, sham [‘there’ – under the mountain] you will be buried.” The destiny of the person who only cares about his own reputation – one who only cares about his own shem (“name”) and thinks that he is important; one who rejects all other ways of serving G-d – will be bitter. Yikaver, he will be buried in his shem, as it is written: Veshemreshaimyirkav (“And the name of the wicked shall rot” – Proverbs 10:7). If we share our fellow’s point of view when we are ke’ish (an abbreviation of kanenoyirkav, yikavershemo: “Here he will not rot, and his name will not be buried”), we will merit living a pleasant life both in this world and the World to Come.

The prophet cries out to Israel, about to be exiled: AND TRUTH IS LACKING (Isaiah. 59:15). R. Yermiya b. Abba said: “four classes will not receive the presence of the Shechina: scoffers, flatters, liars and slanderers– liars, as written: `HE THAT LIES SHALL NOT BE ESTABLISHED BEFORE MY EYES’” (Psalms. 101:7; Sota 42a).

But as for the cowardly, the untrustworthy, the vile, the murderers, the sexually immoral, those involved with the occult and with drugs, idol-worshippers, and all liars — their destiny is the lake burning with fire and sulfur, the second death.” – Revelation 21:8

A person can study Torah, recite prayers, and perform mitzvot, yet he must be constantly careful to not feel superior to others in wisdom or knowledge. He must love his fellow, both internally (belevechad) and externally (ke’ishechad), and his heart should be in accord with his mouth concerning his sentiments for him (see Pesachim 113b).

LAWS – SUN ROSE – The laws pertaining to thievery are described :

 “When a man steals an ox or a sheep, and slaughters it or sells it, he shall pay five oxen for the ox, and four sheep for the sheep” (Exodus. 21:37).

 “But if what he stole—whether ox or ass or sheep—is found alive in his possession, he shall pay double” (Exodus. 22:3). “If the thief is caught, he shall pay double” (Exodus. 22:6).

* “If the thief is seized while tunneling, and he is beaten to death, there is no blood guilt in his case (Exodus. 22:1).

If the sun has risen on him, there is blood guilt in that case.

— He must make restitution; if he lacks the means, he shall be sold for his theft” (Exodus. 22:2)The law pertaining to thieves includes the expression, “If the sun has risen on him” (Exodus. 22:2). This phrase is not easily understood at face value, for mention of the sun shining with regard to a specific person appears only twice more in Scripture (with a different Hebrew preposition ) and in those instances the phrase has to do with healing the body, unlike its use in the law on thieves: “The sun rose for him as he passed Penuel, limping on his hip” (Genesis. 32:32); “But for you who revere My name a sun of victory shall rise to bring healing. You shall go forth and stamp like stall-fed calves” (Malachi 3:20). The sun rose for him, etc. Rabbi Berekiah commented: And for whom does the sun not rise? Rather, it rose “for him” meaning to heal him, but for others only to give light. Rabbi Huna said in Rabbi Aha’s name: Thus the sun healed Jacob and burned up Esau and his chieftains. The Holy One, blessed be He, said to him: You are a sign for your descendants—even as the sun heals you while it burns up Esau and his chieftains, so will the sun heal your descendants while it burns up the heathen. It will heal them: But for you who revere My name a sun of victory shall rise to bring healing, and will burn up the heathen—For lo! That day is at hand, burning like an oven, etc. (Malachi 3:19).

Talmud which stress the complete surprise of the Messianic advent: “Three [things] come without warning: the Messiah, hidden treasure, and a scorpion.


In the book of Exodus says, “Behold, I send an Angel before you, to keep you in the way, and to bring you into the place which I have prepared. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him.” -Exodus 23:20-21

Moshe Rabbeinu, one of the titles of this Angel is ‘Goel’ (Redeemer.) We read of ‘the Malakh HaGoel,’ the Angel Redeemer, in Yaakov’s blessing over Ephraim and Menashe, “He blessed Yosef, and said, ‘The G-d before whom my fathers Abraham and Isaac walked, the G-d who has fed me all my life long to this day, the angel who has redeemed me from all evil, bless the lads, and let my name be named on them, and the name of my fathers Abraham and Isaac. Let them grow into a multitude in the midst of the earth.” -Genesis 48:15-16

From the book of Genesis: Jacob received the new name Israel, which means ‘he struggles with G-d’, since he had “struggled with G-d and with men” and won. Jacob gave the place the name Peniel, meaning ‘face of G-d’, and he said “I have seen G-d face to face, and yet my life has been spared”. The two names Peniel and Penuel are used of this mysterious nocturnal apparition (Genesis. 32:29–30). Midrash Rabbah commenting on this says that Jacob “saw the face of G-d in the Holy Spirit” (lit. ‘in the Shechina’).

But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory(shekinah) of G-d, and Yeshua standing at the right hand of G-d– Acts 7 : 55

The book of Isaiah comments,“In all their affliction he was afflicted, and the Angel of His Presence saved them, in his love and in his pity he redeemed them, and he bore them, and carried them all the days of old.” – Isaiah 63:9. The phrase “yemei olam” (days of old) links to Micah 5:2, where it speaks of the origins of the Mashiach being the “days of old.” Commenting on Isaiah 63, R’ Yosef Hayyim of Bagdad (1832–1909), known as the the Ben Ish Chai writes, “According to the Masorah, the verse is to be read ??, as above, but written ??. It would then be translated: In all their affliction, there is no affliction (?? ??). The way the verse is read expresses the situation now, during Israel’s exile. “In all their affliction, He is afflicted” – wherever they were exiled, the Divine Presence was with them (Megillah 29a). The way the verse is spelled describes the situation in the future. At that time we will understand that in all their affliction, there was actually no affliction, for the suffering brought about all the wonderful good of the redemption.”
-Ben Ish Chai, Days of Peace, Yeshivat Ahavat Shalom Publications, pg. 169

The Rabbis say that this “angel of his presence” means the “Angel of the Covenant and the Prince of the Countenance”. In Hebrew the phrase is Sar ha-Panim, literally ‘the Prince of the faces’ or ‘countenance’. Rabbi David Qimhi says of Malachi 3:1, the Lord who will “suddenly come to his temple”, that “this Lord is the Messiah-King, and he is the Lord of the Covenant”. This being so, we can conclude that Jacob had a Messianic experience, in that he beheld the face of the Messiah. Israel is to present all its prayers in the name of this Prince of the Countenance.

The rabbis say that Isaiah’s “angel of the face” is “beshlihuto shel Maqom”, that is, “in the mission given to him by G-d,” and “always when they are in distress he too is distressed.”

R’ Yitzhak of Akko (13th to 14th century) says, “And indeed, MoSheH is a wheel in heaven and the secret of Sandalphon [is a wheel] upon the earth.” [Ezekiel 1:15], namely, in the [realm] of corporeality. . . the secret of MoSheH is “in heaven” namely, in spirituality, “and the spirit of G-d hovers over the water’ [Genesis 1:2]- this is the spirit of the Messiah [Genesis Rabbah 2:4] and it is MoSheH the High Priest, anointed by the oil, the supernal holy unction, the true Messiah, who will come today if we listen to the voice of his Master, whose name is found in him, he will redeem us. And “In all our affliction he was afflicted, and the angel of the face saved us.” [Isaiah. 63:9]… and “And the spirit of the Lord shall rest upon him” [Isaiah. 11:2], those and all similar to them hint at Metatron, the Prince of the Face.” –R’ Yitzchak of Akko, Sefer Otzar Chayyim 93a-b cited in Messianic Mystics, Moshe Idel, Yale University Press, pg. 303

Eliyahu, MemTet and Yeshua Shar Panim – Machzor prayer

The prayer reads:“May it be Thy will that the blast from this horn should carry to the tabernacle of G-d by the instrumentality of our delegate Tartiel, whose name Elias — may his memory be blessed — has given to him, and through Yeshua the Prince of the Countenance and the Prince Metatron, and may grace be our part. Be Thou blessed, Lord of grace.”

“For when Israel plays the horn with Shofar immediately the book of the merits of Israel is taken and the sacrifice of Isaac is remembered, and G-d is filled with Compassion (Rahamim) and he rebukes Satan their accuser” -(Sefer haChesheq 3b name 20; see also Rosh haShana 16a).

After the Shofar blasts, some short versions say: “”May it be your will that the tekiah-shevarim-teruah-tekiah blasts that we have made sound, be embroidered in the heavenly curtain by the appointed angel (TaRTIEL) and the ministering angel (MemTeT) of the Inner Chamber.”

The long version says: “May it be your will that the tekiah-shevarim-teruah-tekiah blasts that we have made sound, be embroidered in the heavenly curtain by the appointed angel (TaRTIEL), like the name that was received by the hand of the Prophet Eliyahu (of blessed memory) and Yeshua Shar haPanim, and the prince (MemTeT). And may you be filled with mercy for us. Blessed are you, master of Mercies.”

Eliyahu the prophet, Yeshua Shar haPanim, and Shar MemTet (which is Enoch). The reason “Yeshua Shar haPanim” appears in the Machzor’s order of blasts is because this title had to be known in the circle of those who composed the “Sefer haChesheq”. In “Sefer haChesheq” it is emphasized very much the role of the angels as the ones who raise the prayers of Israel before G-d’s Throne, or into the “Curtain” of the Heavenly Temple, which is before His throne. Here’s where the relationship between Sefer haChesheq and the prayers in the Machzor that accompany the Shofar blasts begins. We have the exact same parallels and terminology, such as the word “Yeriah” (Curtain, Sheet), which is surprisingly preferred over the common term for curtain in this kind of literature: “Pargod”. ‘Yeriah’ is more Scriptural, when referring to the Tabernacle’s curtain, as it says: “the Ark of G-d dwells within the curtain [betokh haYeriah]” (II Samuel 7:2).

Memtet’s priestly role in heaven is attributed to Yeshua in the New Testament, as well as MemTet’s aspect of being “HaShem Qatan” . ( from the book of Hebrews, which shares many ideas with the Enochian literature, especially the book of secrets of Enoch, Yovel and the esoteric Heikhalot literature).

The Jewish prayerbook, the Siddur ha-Shalem, contains, in the New Year prayers in connection with the sounding of the shofar horn, a remarkable prayer which speaks of “Yeshua, the Prince of the Countenance”.

The prayer reads:“May it be Thy will that the blast from this horn should carry to the tabernacle of God by the instrumentality of our delegate Tartiel, whose name Elias — may his memory be blessed — has given to him, and through Yeshua the Prince of the Countenance and the Prince Metatron, and may grace be our part. Be Thou blessed, Lord of grace.”

It was Ben Burton whom we credit and use in part what he has written in the 2014 article, titled, “Metatron: The Angel of HaShem MetaM. It opens up our eyes to the numerous passages of the Sages of Judah over the centuries further enhancing our comprehension and understand that Meta-Archangel who resides in the 7th heaven and sits upon his throne at the Palace of the One-G-d of Israel. Ben Burton’ rabbinic sources on MetaM – “Among the various glimpses into the spiritual realm bestowed upon us by the Torah, one of the most mysterious figures in the Torah emerges. The Angel of HaShem plays a significant role as the catalyst for Redemption.

Yeshua is the Shaliach, the Sent One of HaShem, who will accomplish the mission of the Redemption by gathering the exiles to the Land, rebuilding the Temple and ushering in the ultimate Era of Peace. As he was sent as the Representative of HaShem to the world.

Notes from Professor Klein also writes at length about how it would appear that in Judaism Metatron is often identified with the Word, and he shows that there are five such intermediaries in the Talmud:

“1. Metatron, 2. The Word of Yahweh, Mimra, 3. G-d’s hovering glory, the Shechina, 4. G-d’s Holy Spirit, Ruah ha-Qodesh, and 5. the Voice from Heaven, Bath Qol.(lit. ‘daughter of a voice’)”

Metatron: THE ONE WHO SITS ON THE THRONE: The strange name ‘Metatron’ comes from the Greek meta thronon, that is, ‘the one who sits on the throne’. Targum Jonathan, on Genesis 5:24 in which we read of the translation of Enoch (how he walked with G-d and then “was no more”), says that “He ascended to heaven and G-d called him by the name Metatron, the Great Scribe”. Stockholm’s erstwhile chief Rabbi, Professor Gottlieb Klein, in a work published in 1898, sets forth Metatron’s main features as portrayed in the Jewish literature: “Metatron is the nearest person to G-d, serving him; on the one hand his confident and delegate, on the other hand the representative of Israel before G-d… Metatron is also known as Sar ha-Panîm, the ‘Prince of the Countenance’ or just as ‘the Prince’, and he sits in G-d’s innermost chamber (penim). The numeric value of ‘Metatron’ is the same as that of Shaddai, ‘the Almighty’. He is therefore the delegate of the Almighty. Shaddai (10+4+300) = 314 and Metatron (50+6+200+9+9+40) = 314.”

THRONES: The book of Daniel : “beheld till the thrones were set, and the Ancient of Days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and its wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened.” -Daniel 7:9-10

The troublesome word is the plural “thrones.” Since there is a tradition that only HaShem sits in heaven, why is the word for throne plural? Ironically, it was R’ Akiva who suggested that the answer to the puzzle was that Messiah, like Metatron, will sit in heaven“One passage says: His throne was fiery flames, and another Passage says: ‘Till thrones were placed, and One that was Ancient of Days did sit!’ ? There is no contradiction: one [throne] for Him, and one for David (that is the Messiah) this is the view of R. Akiba. Said R. Jose the Galilean to him: “Akiba, how long will you treat the Divine Presence as profane! . . . Rather, [it must mean] one for a throne and one for a stool; the throne to sit upon, the stool for a footrest, for it is said: ‘The heaven is My throne, and the earth is My foot-rest.”
Chagigah 14a, Soncino Press Edition

In truth, both positions are correct. It is the Messiah who sits in heaven, and writes down the merits of Israel, R. Isaac commented: The Torah teaches you a good rule of conduct, to wit, that when a person performs a good deed he should do so with a cheerful heart. If Reuben, for example, had known that the Holy One, blessed be He, would have it written of him, ‘And Reuben heard it, and delivered him out of their hand’ (Gen. XXXVII, 21), he would have carried Joseph and brought him to his father. And if Boaz had known that the Holy One, blessed be He, would have it written of him that he ‘[Gave] her parched corn’?, he would have given her to eat fatted calves! R. Kohen and R. Joshua son of R. Simon in the name of R. Levi said: In times past when a man did a good deed the prophet used to record it, but now if a man does a good deed who records it? Elijah and the King Messiah, the Holy One, blessed be He, signing beside them; in accordance with that which is written, ‘Then they that feared the Lord spoke one with another; and the Lord hearkened, and heard, and a book of remembrance was written before him… for them that… thought upon His name.’ (Mal. III, 16).” -Leviticus Rabbah 34:8, Soncino Press Edition

“There will in no way enter into it anything profane, or one who causes an abomination or a lie, but only those who are written in the Lamb’s book of life.” -Revelation 21:27

Metatron functions primarily as a prayer intercessor. The Talmud says that the angels understand only Hebrew. Only Metatron, the defender of Israel, may approach the throne of G-d, when he enters Israel’s good deeds into the accounts. When Israel’s Ark of the Covenant was being built the angels received the commission to build in Heaven an abode for “the youth whose name is Metatron, in which dwelling he will bring the souls of the Just to G-d to atone for Israel during the Captivity”. Yeshua the Great High Priest: Therefore, since we have a great high priest who has ascended into heaven.….. – Hebrews 4 : 14

For the Messiah has entered a Holiest Place which is not man-made and merely a copy of the true one, but into heaven itself, in order to appear now on our behalf in the very presence of G-d. –Hebrews 9:24

.. and consequently, he is totally able to deliver those who approach G-d through him; since he is alive forever and thus forever able to intercede on their behalf. -Hebrews 7:25

This ‘atonement’ idea appears in the supplement to the Siddur prayerbook, where it is said that in this way the blast from the horn and the prayers rise “before the throne and speak on our behalf, atoning for all our sins”.

In K’hal Publishing’s Soloveitchik Machzor, they translate ‘Yeshua’ into English, yet the interestingly explain the ‘Yeshua’ reference as referring to the Kohen Gadol from the Tanakh, “…sound be embroidered into the [heavenly] curtain by the appointed angel [?????”?], just as You accepted prayers through Elijah, who is remembered for good; Yeshua (the Kohen Gadol), minister of the Inner Chamber; and the ministering angel [??”?]; and may You be filled with mercy upon us. Blessed are You, Master of Mercies.”
Rosh HaShanah Machzor, Rabbi Joseph B. Soloveitchik, K’hal Publishing,pg. 449

May it be your will (before you) that the sounding of the TASHRAT that we blow be woven into the curtain by the hand of the minister, Tartiel, like the name that was received by the hand of Eliyahu (his memory be for a blessing), and Yeshua the Prince of the Face, and the Prince Metatron. And may you be filled with mercy for us. Blessed are you, Master of mercies. Who is “Yeshua, Prince of the Face”? The Orthodox Jewish blog, Emes v’Emunah writes, “There is no angel, Yeshua. ” Why does Yeshua’s name appear at this point in the Rosh HaShanah service? The name appears in various machzors, in with minor variations to yehi ratzon prayer. Emes Ve-Emunah notes the following, “The oldest version I found it in is the standard Machzor Kol Bo, (Hebrew Publishing Co.) that our parents and grandparents used (with the Beis Yisroel Yiddish Teitch, probably dating back to the 1920s or earlier). It is also in the Kol Bo Rav Pnimim (Zigelheim 1951), the Oahr Chudush (1978), The Machzor Rabbah (Eshkol), The Adler English translation (circa 1930s). And it is in the Artscroll In the Ashkenaz version it is on page 436 which has the Hebrew (Yud Shin Vav Ayin) and English translation: Yeshua!” –Emes Ve-Emunah: Yeshua in the Machzor of Rosh HaShanah

Enoch/MemTet is the corrector of Adam’s sin in Heikhalot literature (cf. II Enoc 64:5), and once again, this is Yeshua’s role in the New Testament (cf. Romans 5:12-15).

“The Zohar explains in the beginning of parashat Noah, in the tosefta of the verse ‘ Noah Noah’ (Gn 6:9) that every righteous person has two Ruakhs, one on earth below and one in Heaven above ” (Shaar haGilgulim 31:7a).

Enoch – who ascended and became MemTet – was sent back to earth for a while to write down his book, and he was a complete human being of flesh and blood when he descended to earth, but at the same time he was an angel in Heaven who has seen the Lord’s Glory (II Enoch 39:3-6).

In the vision of the Ladder, the angels who descended saw Yaaqov “sleeping” in Earth and those who ascended saw him being installed “on Heaven” (cf. Bereshit Rabbah 68:12; Targ. Neofit on Bereshit 28:12 [140]). The angelical counterpart of Yaqov is the angel ‘Israel’; who exists even before Yaqov the patriarch was born (cf. Prayer of Yosef 1:5-9 [II:713] [from Origen’s texts]; cf. Pirkei d’Rabbi Eliezer 35). No need to mention Eliyahu the prophet, who ascended to heaven in a chariot of fire. He “is [the spark incarnation of] an angel from the hosts of God, and after that he himself became a heavenly angel” (cf. Shaar haGilgulim 31:7a) and he reveals mysteries of the Torah to the sages, and is present in every Jewish circumcision (cf. Pirkei d’Rabbi Eliezer 29; Shulkhan Arukh Yore Deah 265:11). Of Moshe the Torah says that after staying 3 periods of 40 days fasting in the presence of HaShem “the skin of his face became radiant” (Exodus 34:30-35), because his natural physical functioning was elevated to that of an angel (cf. Likutei Sikhot vol 36, p 172). The Enochian version of Messiah’s angelical force, called ‘the One’, is discussed at length in Hanokh (chapters 37 to 71), and we learn from this that all these righteous people are ‘spark’ incarnations of angelical forces that precede the creation of the world.

In short, the Moshe that appears in the transfiguration is our Enoch/Memtet; Moshe’s angelical super-soul. The transfiguration event was something of mystical nature, a Merkavah experience if you wish. In reality MoSHeH is an acronym for “Memtet Shar Hapanim” ( ??? ?? ????? ). In all forms of Judaism, whether in the Talmudic or in Heikhalot literature, or even in our modern Kabbalah, these kind of acronyms are really abundant, so one should not be surprised for this. After all, it makes sense that “MemTet Shar haPanim” gives us the acronym of Moshe, because the ancient book of Yovel says that “the Shar haPanim” was the one who brought the revelation to Moshe (cf. Yovel 1:26, 2:18). The angel who taught Wisdom to Moshe was Zagnuga-el, which is one of MemTet’s names (cf. Targum Yonathan on Exodus 3:2). Hayim Vital clearly says that “Enoch was Moshe’s teacher because he was in a higher level than him” (cf. Likutei Torah Vilna 19a), and this angel is identified as Moshe’s super-soul, as it is explained in the school of the Vilna Gaon that each person’s angel is their own Neshama which is in Heaven and some sparks of it descend to guide and enlighten a man (cf. Gra’s commentary on Sefer Yetzirah 1:1, ofan 3, 3a).

From the book of New Testament it says that Yeshua’s angelical body was revealed. His clothes became shining and white as snow, and Eliyahu and Moshe (??? ) appeared beside him. Notice how the cloud covers them all and the heavenly voice says “this is my son”, because these three form a unity.

Just then there appeared before them Moses and Elijah, talking with YeshuaPeter said to Yeshua, “Lord, it is good for us to be here. If you wish, I will put up three shelters—one for you, one for Moses and one for Elijah.” While he was still speaking, a bright cloud covered them, and a voice from the cloud said, “This is my Son, whom I love; with him I am well pleased. Listen to him!” -Matthew 17:3-5

In the non-canonical Talmudic tractate “Derech Eretz Zutta” (chapter 1), it is related that there were nine who entered alive to the Gan Eden, and the first three are Enoch, Eliyahu and the Messiah. And how can it be that no one notices this?Which Messiah do we know that went alive to heaven except Yeshua the heavenly Tzaddik one? Like our sages say: “in his sharpness he overlooked the obvious” (Eruvin 90a).

After saying this, he was taken up before their eyes; and a cloud hid him from their sight. As they were staring into the sky after him, suddenly they saw two men dressed in white standing next to them. The men said, “You Galileans! Why are you standing, staring into space? This Yeshua, who has been taken away from you into heaven, will come back to you in just the same way as you saw him go into heaven.” -Acts 1:9-12

Repent, then, and turn to G-d, so that your sins may be wiped out,that times of refreshing may come from the Lord, and that he may send the Messiah, who has been appointed for you—even Yeshua. Heaven must receive him until the time comes for G-d to restore everything, as he promised long ago through his holy prophets. -Acts 3:19-21

In “sefer Karnayim” (within the ‘Likutei Shoshanim’ 22b) Rabbi Samson of Ostropoli speaks of an angel named Yehoshua. This angel has the duty to protect the righteous, and he descends to Gehinom to correct and to bring up the souls of the wicked {for according to our tradition only those who fall into the level called Avadon are unable to get out of Gehinom, but the rest are purged}.

Notice here that in Hassidut the Tzaddiq who constantly engages in the rectification of his disciples’ soul will redeem from Sheol those who have faith in him (cf. Likutei halakhot I [Orakh Hayim: Hilkhot Hashkamat haBoker 4:4] pp 9-10), but the role of descending to Sheol in order to rescue the wicked souls is something only found in the book of new testament. ……. and in this form he went and made a proclamation to the imprisoned spirits ( 1 Peter 3:19 ). The connection is obvious, especially keeping in mind that “Yeshua” is sometimes used in Scripture as the Aramaic form of “Yehoshua”.

In the ‘Sefer haChesheq’ and its circle we have parallels for all the names of the angels that appear in the Machzor. Sometimes the angelical names appear in the same form, and sometimes appear altered, but all of them are there. For example PaTZPaTZaYaH (This name is an acronym for “From the mouth of the Tzaddiq in heaven to the mouth of the Tzaddiq G-d speaks Wisdom”). Both texts mention him in connection with the Shofar blasts. This name in gematria equals “Shana” (year) and “haQeren” (the horn) (= 355).

ANGEL of PRESENCE – Metatron identifies as Mimra


The Jewish prayer reads:“May it be Thy will that the blast from this horn should carry to the tabernacle of God by the instrumentality of our delegate Tartiel, whose name Elias — may his memory be blessed — has given to him, and through Yeshua the Prince of the Countenance and the Prince Metatron, and may grace be our part. Be Thou blessed, Lord of grace.”

To the Hebrews, they were simply messengers from El Shaddai, referred to as “G-d of Shaddai” whose name evoked the imagery as the “G-d to Destroy”, the “G-d to Overpower” or “The Destroyer”; in essence the “Almighty G-d.” In essence, here we are introduced to the “Angel before the Divine Presence” whom the Jewish rabbis later called “Metatron”, the “Angel of HaShem MetaM.”

Targum Onqelos, which is officially recognised by the Synagogue, states that, “Then a King will rise from Jacob and the Messiah of Israel will be anointed”. Adolf Jellinek has made a collection of old Midrash stories in which he considers ‘the blessing of our Father Jacob’, ‘the wars of the Messiah-King’ and the ‘signs of the Messiah’. When he comes to ‘the mysteries of Rabbi Shimon Ben Johai’ concerning the Messiah, Jellinek speaks of how “Metatron, the Prince of the Presence”, reveals that the “days of the Messiah, which will last 2000 years”, will come as foretold “and then a star will rise in the east, with a sceptre, and it will be the star of Israel, as it is written, ‘A star will rise from Jacob’ “. RaMBaN too, speaking of Balaam’s vision, states quite plainly that, “This prophecy refers to the days of the Messiah”. The Aramaic Jerusalem Targum says of Balaam’s blessing that G-d will “raise up a King from the house of Jacob, a Destroyer and Ruler from the house of Israel”. The Aramaic terms ‘destroyer’ and ‘ruler’ describe the Messiah’s roleMessiah Role – Destroyer and Ruler : Then Simeon blessed them, and he said to Mary, the baby’s mother, “This child is destined to cause many in Israel to fall, and many others to rise. He has been sent as a sign from G-d, but many will oppose him. As a result, the deepest thoughts of many hearts will be revealed. And a sword will pierce your very soul.” – Luke 2 : 34-35; Yeshua likewise declared that “Every plant which my heavenly Father has not planted will be pulled up by the roots” (Matthew. 15:13).

From the book of new testament: “Yeshua HaMashiach, who is . . . the ruler of the kings of the earth” –Revelation 1:5 ; Yeshua came and talked with them. He said, All authority in heaven and on earth has been given to me-Matthew 28:18

The most important points of contact which this cryptic name created by the Rabbis has are, however, with the “angel of the covenant” and the “angel of the LORD”. In Judges Chapter six there is an account of how the angel of the LORD appeared to Gideon. We read that “The LORD turned to him and said,” and “The LORD answered him,” identifying the angel with “the LORD”. Gideon exclaims, “Ah, Sovereign LORD! I have seen the angel of the LORD face to face!” (Judges 6 : 14,16 and 22). But what, in the opinion of the Rabbis, is so exceptional in this angel of the LORD? When the most famous Rabbi of the Middle Ages RaSHI considered this issue he referred to the words of Exodus 23:20–21: “See, I am sending an angel ahead of you to guard you along the way… Pay attention to him and listen to what he says. Do not rebel against him… since my name is in him.”

RaSHI suggests that the words at the end of the verse ” ‘my name is in him’ mean ‘He and I have the same name.’ ” “And our Rabbis have said,” he continues, “that this is Metatron, whose name is the same as the name of the LORD. The numeric value of ‘Metatron’ corresponds to that of ‘Shaddai’, the name of the Almighty.”It was of him Moses was speaking when he said, in Exodus. 33:15: “If your presence (Heb.’face’) does not go with us do not send us up from here.” RaMBaN sees here and in the preceding verses Metatron and the angel of the covenant. Small wonder that as early as the Talmud we find the simple statement that Metatron is also the Prince of the Countenance.

Metatron identifies as a Mimra: The Targum of Jonathan Ben Uzziel says here that “He who turns his heart to the LORD’s Mimra will be spared”. Professor Gottlieb Klein identified Metatron, used as an epithet for the Messiah, with Yahweh’s Mimra or ‘Word’. from the book of newt testament opinion it was precisely this Aramaic word which gave the grounds to the belief that Messiah is “the Word of G-d become flesh”.

The Mimra appears in the Targums in the following contexts, among others: On the creation of man in Genesis.1:27 the Targum says: “And the LORD’s Mimra created man” (Targum Yerushalmi); In Genesis. 16:13 Hagar speaks with the “angel of the LORD” and “calls him the LORD’s Mimra” (Yer.); In Genesis ’22, where Abraham speaks with the angel of the LORD, who is given the name “the LORD’s Mimra”, and in v.8 “The LORD’s Mimra himself will provide the lamb for the burnt offering” (Yer.); In Genesis. 28:20 Jacob makes a vow and says, “If the LORD’s Mimra will be with me… then the LORD’s Mimra will be my G-d” (Onqelos); Genesis. 15:6 is interpreted by the Targum as follows: “Abraham believed in the LORD’s Mimra, and it was credited to him as righteousness” (Onq.); Along with the giving of the Law in Exodus. 20:1 the Targum reads, “And the LORD’s Mimra spoke all these words” (Yer.); In Numbers. 10:35 Moses prays, “Rise up, O LORD!… Rise up, O Mimra of the LORD!… Return, O Mimra of the LORD!” (Yer.); When in Exodus. 14:31 we are told that the people believed in the LORD and in his servant Moses, the Targum reads this as “they believed in the LORD’s Mimra and in the prophecy of his servant Moses” (Onq.); The beginning of Deutronomy. chap. 28 stresses that if Israel will obey the voice of G-d, all the blessings spoken of will come upon them, which is interpreted by the Targum as: “If you will accept the LORD’s Mimra so that the LORD’s Mimra will be your G-d”, then all this will be fulfilled (Onq.); Isaiah 45:17 and 25 says that “Israel will be saved by the LORD with an everlasting salvation” and “In the LORD all the descendants of Israel will be found righteous”. The Targum interprets this as, “Israel will be saved by the LORD’s Mimra” and “Through the instrumentality of the LORD’s Mimra they will be made righteous” (Jonathan); Hosea 1:7 promises: “Yet I will show love to the house of Judah, and I will save them” — the Targum says: “Yet I will show love to the house of Judah, and I will save them by their G-d, the LORD’s Mimra” (Jon.); And also Deutronomy 33:27, “The eternal G-d is your refuge, and underneath are the everlasting arms”, is interpreted by the Targum as, “these arms are the Mimra, through whom the world was created” (Onq.).

Yeshua ( SHAR haPANIM ) – Connected with Mashiach ben YOSEF

Rabbi Nathan Shapira (in his book “Megaleh Amuqot”) and Shimson of Ostropoli spoke at length of the connections between MemTet and Eliyahu and both of them being called “Son”, and of Yeshua (shar haPanim) being connected with ‘Messiah ben Yosef’. While at first sight the relationship with Yeshua seems negative, things are more than what they seem to be. We know that “the Son” is the title by which Yeshua is commonly known from the book of new testament; a term that in Kabbalah makes reference to the Partzuf of Zeir Anpin, and in the Shiur Qoma and Heikhalot literature is used for those to whom Eliyahu the Prophet reveals the mysteries of the Torah (such as was the case with Shimon bar Yohai). In the Yehoel portion of Sefer haChesheq we have seen that negative connotations can be interpreted in Kedusha (in holiness) – which is really a teaching from the Zohar – because the appellation of “Dog” (Kelev) is interpreted in a positive manner, as meaning “he is all heart”. In fact, in the writings of Nathan Shapira it is somewhere written that in Gematria “Eliyahu = Ben = Kelev = 52”. Eliyahu could eliminate the “evil dog”; which is the power of Esav [and the religion of Esav is that of Yeshu, the Christian “son”]:

“Transferring the power of Esav, who is a dog [Kelev]… it is written in the Gemara (Bava Kama 60b), When dogs howl, the Angel of Death has come to the city, but when the dogs are frolicking Eliyahu the Prophet has come to the city. For Eliyahu beArbah – [reaches] in four [flights] ( taken from Berakhot 4b, where it is written ( Daniel 9:21) that ‘Michael reaches his goal in one [flight], Gavriel in two, Eliyahu in four and the Angel of Death in eight, although in the time of a plague he reaches in one’). And by this (i.e. ‘Eliyahu beArbah’ – lit. ‘Eliyahu is in four’} what is meant is the world of Assiyah, which is the fourth world; in the secret of ABiYA; the four Kabbalistic worlds (Atzilut, Beriah, Yetzirah and Assiyah – cf. Is 43:7, 45:18), where it is used the name “Ben” (son) [for Zeir Anpin] which has the same numerical value as Eliyahu (=52)”. -(“Megaleh Amuqot”, Ofan 124, page 40b).

Composed of Eliyahu, Yeshua and MemTet: Rabbi Nathan Shapira talks of three “Sharei Panim” (princes of the Presence). The first in the world of Assiyah, the second in the world of Yetzirah and the third in the world of Beriah (cf. Megaleh Amuqot on ‘va’Etkhanan’, Ofan 112+). The first two have been properly identified as Enoch/Memtet and Eliyahu. The third one is not clear. At one point he is identified with the angel Akatriel (cf. Ofan 14), but in Ofan 111 Eliyahu and Enoch appear as two “witnesses” who outstand as “Sharei haPanim” of the worlds of Assiyah and Yetzirah. Enoch works out of Yetzirah, and Eliyahu works out of Assiyah in order to bring the lofty truth to the lower realms. In addition there’s a third witness, after the verse “according to two witnesses or three witnesses shall a man be put to death” (Deuteronomy 17:6). And who the third witness is? He is called Korakh. The role of these three is to testify about the deeds of the souls who ascend to Gan Eden, and for such a duty it was necessary to select three character that had been “in this world” whose testimony is faithful. Eliyahu and Enoch stand in the way of the souls that go directly to Gan Eden (i.e. the good Israel souls). But Korakh descends to Sheol to give testimony to those souls who cannot go to Gan Eden without first being purged in Gehenna. Nowhere else is this attribute found in the character of Korakh, except if Korakh is a code name for Yeshua, in which case we have a second source for this statement; namely, the New Testament itself (cf. Ephesians 4:9-10, 1 Peter 3:19).

If the third witness is in the world of Beriah, where souls are carved and things are mixed up, it is understandable that someone with a “faithful testimony” is called by the name of “Korakh”. Rabbi Samson explicitly identifies Korakh with Yeshu in his commentary on Rabbi Menahem’s work. Among other things he notices that the expression “the man” (ha’Ish) which is used to refer Korakh (Numbers 16:22) equals 316 in Gematria, which is the Gematria of “Yeshu”. Yeshu is in this sense seen as “the Messiah of the gentiles”. And even though at face value their depiction of Yeshua could not be more negative, the truth is that it conceals lots of supernal and positive mysteries. But Yeshua’s concealment and process of being unrecognized is part of the role he fulfils as Messiah ben Yosef (cf. Kol haTor 2:39), as it is written: “Yosef recognized his brothers, but they did not recognize him” -(Genesis 42:8).

Notes from 13petals: The following quote is from a version that I’ve been told appears in the manuscripts but has been omitted in the printed versions. It is mentioned by Yosef Dan in “The secret teachings of the Ashkenazi Hassidim”:

“YeHOEL. Letters of ELiYaHU and-ELoHaI [literally: Ve’ELoHaI]. For everything that Eliyahu reveals is by virtue of Yehoel and-Elohai. And know that YeHOEL judges in the firmament over all the ministering angels (…) Start in the middle of YeHOEL and count by the ‘Yod’ of Shar haPanim and you’ll find “Ve’ELoHaI” and begin in the middle of “Eliyahu” and find “YeHOEL”. He (Yehoel) equals “Ben” (son) in gematria (= 52), for he was a Ben-Adam (son of man), that is: Enoch son of Yared (Hanokh ben Yared). (…) It also equals “Dog” – Kelev ( = 52) – which is “all heart” [for the word Kelev can be broken into “Kulo Lev” – ‘he is all heart’], and barks in Torah like a dog, and he teaches Torah to infants, as it has been taught (Bava Kama 60b) ‘if the dogs are frolicking Eliyahu the prophet has come to the city’”

which deals with the name Yehoel (the first of Enoch’s 70 names in sefer Heikhalot), Yehoel is being associated with another two names that have the exact same letters: “Eliyahu” and “Ve’Elohai”. Enoch (aka Yehoel) and Eliyahu are very well known figures in Judaism. But who is “Ve’ELoHaI”? The answer is concealed in the use of the expression: “the ‘Yod’ of Shar haPanim” (as it says, “and count by the Yod of Shar haPanim and you’ll find Ve’Elohai”). This doesn’t make much sense by its own. But the author is hinting to a third partner for Memtet and Eliyahu, and the mysterious “Yod” of Shar haPanim recalls very much to “Yeshua shar haPanim”. It is impossible not to imagine that the triad that the Sefer haChesheq has in mind is that of “Eliyahu“, “MemTet” (aka Yehoel) and “Yeshua Shar haPanim” (aka Ve’elohai) – just like in the Machzor prayer, but in this case the name of Yeshua was reduced into a mere letter “Yod”. Interesting consideration is that the names share the gematria of 52, which is the gematria of “Messiah” [Mashiakh] in ordinal numbers.

In the practice this means that the angels and the superior forces are G-d’s manifestations, emanations or attributes. In order to be visible or understood, G-d filters his glory, his infinite Light through different stages of creation, and keeps it in finite vessels. The Sharei haPanim (princes of the Presence) are special angelical forces that are able to stand in the very Presence of HaShem. The 70 names of MemTet correspond to 70 names (attributes) of God – as it is written “my name is in him” – and these correspond to the 70 angelical sparks that emanate from him. But we don’t worship MemTet, nor any of his Sparks, for there are not two powers in Heaven. -– cited 13petals

In light of this, and having Christianity in mind, removing Yeshua from the later versions of the Machzor was an act of Qiddush haShem, in order to prevent what is called “the nurture of the Klipot”. The Nurture of the Klipot has to do with filling empty klipot with sinful negative and idolatrous thoughts, which would cause the sin of creating a molten image of G-d; i.e an idol (Leviticus 19:4). We have to make clear that there was a human Yeshua, a real man of flesh and blood, who, according to Yaqov Emden, “did a double good to the world” (cf. Sefer Olam Rabbah vezuta); because he was an observant Jewish Rabbi, not different from the Pharisees, whose main message was that of repentance. His community promoted the Torah observance to the Jews and the observance of the 7 Noahide Laws to the gentiles. And because of him the entire world has been filled with the knowledge of the one true G-d, and the Jewish concepts of Torah, Messiah, Piety and Mitzvot. He was handed to the Romans and died as a martyr. Then, according to his testimony, experienced the Tekhiat haMetim (the final resurrection) and was raised to the right hand of the Throne of Glory becoming “Shar haPanim”, in the likeness of the verse: “Sit at my right hand” (Psalm 110), hence, being elevated to a level higher than any of the angels, because the “Tzaddik Soul” is higher than the “angels”.

So He became higher in rank than the angels, just as the name He inherited is superior to theirs.– Hebrews 1 :4

You made him a little lower than the angels, you crowned him with glory and honor, you put everything in subjection under his feet-Hebrews 2:7-8

However, he was betrayed and given to Rome (which is Edom, which is Esav), his very soul was deformed by the Christians who came after him (because Christianity is the religion of Edom, which is Esav). If Yeshua is delivered to Esav, then he is no longer in holiness. As it says: (Genesis 25:26) ???? ???? ???? ??? ????? ??? ???? “His hand held the heel of Esav and his name was called Yaqov”. Here we have the acronym of “Yeshua” (???? ) going from left to right (as judgment comes from the left side). Yeshua is stretched between Yaqov and Esav, and the Ayin of his name falls on the first letter of ‘Esav’ (??? ). The gematria of the letter Ayin is 70 and stands for the 70 nations of the world (cf. Gen 10). Therefore in Judaism Yeshua lost the ‘Ayin’ and became Yeshu, in the aspect of the Body. Let’s say, for the sake of understanding that he was rejected from the lower world of Assiyah. So now he only represents the right side of the world of Yetzirah and this [angelical force] is called “Yeshua Shar haPanim” [which is what we read in the Machzor], and it controls the 70 [?] nations of the world only because of their faith in Yeshu. The force Samael [i.e. the force called Satan, who is the angel of Esav] completes him on the left and controls the secular part of the 70 nations. This is in the aspect of Shar haPanim, who have two faces (Shar haPanim can be read as “Prince of two faces”).

Shar HaPanim – Prince of Two Faces:

Thus the Zohar says that Moshe’s staff (in this case representing MemTet) had life in one side and death on the other. Such is the double identity of Yeshu/Yeshua. The Christian version of Yeshua (Yeshu) did all the opposite of what the historical Yeshua came to do. Yeshu the Christian caused the Jews to be slain by the sword, their remnants to be scattered and humbled, the Torah to be altered, and the majority of the world to err and serve a g-d other than the Lord.

On the other hand, no other Rabbi has ever been more influential in the world to cause people to repent and to come under the wings of the Shekhina than the Nazarene, in whose merits thousands of lost sheep of Israel return to the way every single year. Now Yeshua is still fulfilling his role over the 70 nations, as mentioned above. This role has to do with the concept known as “Messiah ben Yosef”. When Adam was in Gan Eden – an almost perfect spiritual reality – he had the duty to “dress it and to keep it” (Genesis 2:15), he had to elevate and to transcend something that was already “whole”. Adam was the “Messiah” of Gan Eden. But when he fell, all creation shattered with him. So now Adam has to restore what he destroyed and redeem what he lost before resuming his task of spiritual elevation. The cosmic power in charge of restoring and redeeming is called “Messiah ben Yosef”; who prepares the way for ‘Messiah ben David’, who is in charge of elevating and transcending.

In the Vilna Gaon’s school of thought it is explained that MemTet is the angel that represents Messiah ben Yosef“The Messiah ben Yosef from above is MemTet Shar haPanim, as it is known that Yosef is [a spark incarnation of] MemTet [cf. Shaar haGilgulim 31:7b]. Both of them are from the light of above and from the Sefirah of Yesod, being active in the war against [the spiritual force in charge of destroying the people of G-d, called] Armilus”
(Kol haTor 1:20).

It is for this reason that Enoch is called “redeemer of the sins of Adam and helper of your household” (II Enoch 64:5). Eliyahu the prophet in the same manner is supposed to come back before Messiah ben David, to “prepare the way”. He has also the duty of restoration, as it says, “and he will [come to] turn the hearts of the fathers upon the sons” (Malachi 4:5). Eliyahu the Prophet serves the purpose of “spiritually reviving and sustaining [the force called] Messiah ben Yosef, this is because Eliyahu and Messiah ben Yosef share the same soul-root hence Eliyahu is “the fatherly heart” and Messiah ben Yosef “upon the sons”; namely, the Messiah ben Yosef as it is manifested in each generation. Therefore the phrase: “Fatherly heart over the sons” (?? ???? ?? ???? ) equals in Gematria: “a testimony for Yosef [Yehosef]” (???? ?????? ) = 643 (cf. Kol haTor 2:71).

It is in the aspect of Messiah ben Yosef that Yeshua descends to Sheol to testify ‘truth’ to those souls who will be redeemed from Gehenna. We have seen then how the three names mentioned in the Machzor prayer are clearly interconnected in the Aggadah, in the mysticism, in the soul root, in the sefirotic worlds and are part of the redemptive cosmic force known as “Messiah ben Yosef”.

The Jews awaited a redeemer and “the redemption of Jerusalem” ( Luke 1:68 and 2:38). Rabbi Shaul wrote of this mystery: “It is in him that you are in Messiah Yeshua, who has become for us wisdom from G-d — that is, our righteousness, holiness and redemption” -(1 Corinthians 1:30).

Entire Nation – 12 tribes of Israel:

According to Hashem’s words to Moses, He came to him “in a thick cloud, that the people may hear [Hebrew verb is singular] when I speak with you, and believe in you forever” –Exodus 19:9.

The Torah states, “The entire nation replied in one voice, we will do all the things that G-d told us.” In the very next verse, we find that Moshe built an ALTER and 12 PILLARS, as it says, “Then he built an ALTER next to the mountain and 12 PILLARS for the 12 Tribes of Israel” (Shemot, Exodus 24:4).

The Shem MiShmuel explains that the ALTER and the PILLAR represent two different facets of serving G-d. The PILLAR consists of one stone, but the ALTER is constructed of many stones. The single-stoned PILLAR symbolizes the service of an individual, while the many-stoned ALTER alludes to the service of G-d of the entire community as a wholeHowever, once the Israel People received the Torah, we became obligated to serve G-d as a United Nation, consisting of 12 Tribes, rather than as individuals.

The Rashbam states that the 12 PILLARS were to symbolize that all 12 components of the Israel Nation accepted the Torah. By setting up 12 separate MONUMENTS, Moshe demonstrated that each of the 12 Tribes accepted its own special unique mission as part of G-d’s Holy People.

It had a great, high wall with twelve gates, and with twelve angels at the gates. On the gates were written the names of the twelve tribes of Israel. -Revelation 21:12


The heart desire is to “bring G-d into every aspect of our lives” and thus “conform us to his image” may be described in terms of “unifying the Name of Most Hugh” in our lives. ( Zechariah 14:9 – “in that day His Name will be One”) is something we can experience on all aspects in our lives.This is accomplished by learning Torah at deeper and deeper levels in which we(souls) connect to above Jerusalem for the understanding of word of Most High.

Thus, when G-d gave us the Torah, at Mount Sinai, we were, “Like one person with one heart” (Rashi, Shemot; Exodus 19:2).If only we can attain that level today thereby speeding up the Final Redemption.

As for the Children of Israel, they stood “before the mountain” (Exodus 19:2), meaning that they rid themselves of the evil inclination (see Sukkah 52a).Therefore they all served Hashem with one heart.

Let us therefore seek peace by all possible means, for wise and learned men increase peace in the world, as it is written: “Torah scholars increase peace in the world” (Berachot 64a). They are called bannaim (“builders”), for they are constantly engaged in building up the world (Shabbat 114a). This is what happens when everyone follows Hashem in his own individual way, yet acts solely for the sake of Heaven. Accord and harmony lead to success in every area.

UNIVERSAL TORAH: MISHPATIM -By Rabbi Avraham Greenbaum

Torah Reading: MISHPATIM Exodus 21:1-24:18
Haftara: Jeremiah 34:8-22, 33:25-26

As indicated by its name of MISHPATIM, “the Laws”, much of our parshah is made up of laws — the basics of the Mosaic code as they apply equally to all Israelite men and women at all times and in all areas of life. These laws flesh out the details of the code for life implied in the Ten Commandments of which we read in last week’s parshah of YISRO.


One of the principles of rabbinic Torah commentary is that “there is no ‘before’ or ‘after’ in the Torah”. This means that the order in which things are told in the Torah does not always correspond to the order in which they happened — events may appear out of sequence.

Understanding this principle may help unravel some confusion that can easily arise from a casual reading of last week’s parshah and this week’s. On the surface, it appears as if the laws contained in our present parshah of MISHPATIM were given to Moses “after” the “main” event of the Divine revelation and giving of the Ten Commandments in the presence of all the people, as recounted in last week’s parshah of YISRO. Thus, at the end of last week’s parshah we read that “the people stood from afar and Moses approached into the darkness.” (Ex. 20:18). Directly afterwards we read that G-d gave Moses a number of commandments, including those relating to the sacrificial altar in the Temple, with which YISRO concluded. Our parshah of MISHPATIM then follows on immediately with the words: “AND these are the commandments that you shall place before them.” This makes it appear as if the detailed laws in MISHPATIM were given to Moses “after” the divine revelation to all the people at Sinai.

However, at the end of MISHPATIM, after all the laws, we read in Ex. 24:1-18 a narrative portion that recounts for a second time, and in a different way, the event of the Divine revelation at Sinai about which we already read in YISRO Ex.19-20:1-18. This concluding section of our present parshah goes back in time to Moses’ “negotiations” with the people in the days PRIOR to the Giving of the Torah. “And Moses came and told the people all the words of G-d and ALL THE LAWS, and all the people answered with one voice and said, All the words that G-d speaks we will do.” (Ex. 24:3). The Torah then goes on to tell how, on the actual day of the Giving of the Torah, the first-born, acting as priests, offered “converts’” sacrifices on behalf of all the people, who affirmed their acceptance of the Torah in the words, “We shall do and we shall hear” (Ex. 24:7). Moses then sprinkled the blood of the sacrifices on the altar and on the people to signify the striking of the Covenant.

Which WERE “all the laws” that Moses told the people PRIOR to the “Giving of the Torah” — the laws of which they declared their acceptance??? Rashi (on Ex. 24:3) tells us that these are the Seven Commandments of the Sons of Noah, Shabbos, honoring father and mother, the Red Heiffer and DINIM (laws between man and man) which were given at Marah (BESHALACH, Ex. 15:25).

In fact, these DINIM are none other than the very laws of murder, manslaughter, theft, robbery, damages, court procedure, etc. that take up the major part of our parshah of MISHPATIM. It turns out that these laws too are written in the Torah “out of sequence” — for they were already given at Marah prior to the “Giving of the Torah” at Sinai.

If many of the laws contained in MISHPATIM were actually given at Marah, why are they written here in our parshah out of sequence, “sandwiched”, as it were, between the main account of the giving of the Torah in YISRO and the second account, at the end of MISHPATIM?

Rashi’s opening comment on our parshah comes to draw out the lessons implicit in the placement of these detailed laws directly after the account of the Divine revelation at Sinai, immediately following the commandments relating to the Temple altar. “AND these are the laws” (Ex. 21:1) — Rashi states: “The word AND comes to add these (ensuing) commandments to the first (i.e. the Ten Commandments). Just as the first ones came from Sinai, so do these come from Sinai. And why is the section of DINIM positioned immediately after the section dealing with the altar? To teach you to position the Sanhedrin next to the altar” (Rashi ad loc.).

The Sanhedrin is the assembly of Torah sages whose mission is to teach how the laws of the Torah apply in practice in their generation. The appointed place of the Sanhedrin is on the Temple Mount, in the “Chamber of Hewn Stone” (LISHKAS HAGAZIS) adjacent to the main Temple courtyard, with the sacrificial altar in its center.

The altar is where man offers his KORBAN — his penitence and prayers, through which he comes close (KAROV) to G-d. But good intentions are not enough. Adjacent to the altar of prayer and devotion must be the brain-center of law and organization, through which the teachings of religion and the revelation of the divine are carried into our day-to-day life. This is accomplished through the practice of HALACHOT, “goings” — ways of “going” in accordance with G-d’s law as we go about our daily business in the world.


After the heights of G-dly revelation as recounted in last week’s parshah, MISHPATIM plunges us into the intricate depths of the Torah code of law. The laws revealed at Marah prior to the “Giving of the Torah, together with those set forth in MISHPATIM and all the other laws hose written elsewhere in the Torah are all integral parts of the single unified code that was revealed at Sinai (see Rashi on Leviticus 25:1). Since G-d is perfect unity, the entire code was implied in a single flash with the first DIBUR (“word”) “I am HaShem your G-d” (Ex. 20:2). Corresponding to the Ten Sefiros that underlie all creation, the Ten Words (ASERES HADIBROS, the “Ten Commandments”) constitute the underlying fundamentals of the entire Mosaic code. In a sense, “All the rest is commentary” — the six hundred and thirteen separate commandments that make up the code are all details implicit in the essential unity of G-d. All are necessary in order to reveal that unity to the world.

Many in the world pay lip-service to the Ten Commandments, but we do not have to look very far to see that practically all of them are violated in one way or another every day by people all over the world. Societies everywhere are rife with crime and violence, sexual immorality, slander, envy and jealousy. Hardly anyone in the world knows about Shabbos, one day a week of complete rest from technology and business, a day to be with G-d.

The many laws in MISHPATIM constitute the core of the Mosaic code, teaching us how to BE WITH G-D in ALL our involvements and activities in this world.

It is appropriate for the nation that came to Sinai from slavery in Egypt that the code of MISHPATIM opens with the laws of slavery. The law of MITZRAIM, Egypt, the place of METZAR, constriction, was that no slave could ever go free. But the first of the detailed laws of n the Torah code tells us that the opposite is the case. The Hebrew slave must work for his master for six years, but in the seventh year he goes free. If he chooses to stay on with his master after six years, he may do so, but only until the fiftieth year, the YOVEL (“jubilee”). Time goes in cycles. A person may fall low, but eventually the cycle swings around, and he comes up. The cyclical nature of time implicit in the fourth commandment (six days of work followed by Shabbos) is revealed in the laws of slavery in MISHPATIM to be a redemptive quality. The Sabbath day, the Sabbatical year and the Jubilee (after 7 x 7 = 49 years) all have the power to free man from the various kinds of slavery into which he falls.

Slavery in the literal sense is still widespread in many parts of the world. In addition, many who are supposedly “free” are also “slaves” in one sense or another, whether to their circumstances, to those around them, to deep-seated inner blocks, to urges and desires, to the dictates of the media, fashion, advertisers, etc. etc.

The Holy Zohar, whose commentary on MISHPATIM is exceptionally lengthy, reveals in detail how the laws of slavery in our parshah contain the laws and principles by which souls are re-incarnated in this world. Souls are obliged to “serve” in different incarnations order to pay off debts incurred through sins and failures in previous incarnations. All of the other detailed commandments in the Torah also contain mystical allusions. For the revealed code of Torah law, which applies to our lives and everyday business and other affairs, is one and the same as the code through which G-d governs the entire universe on all its different levels. All is unity.

Besides slavery, the code of laws contained in MISHPATIM includes the basic laws of marriage, murder, manslaughter, kidnap, willful injury, willful and unwitting damages of person and property, theft, negligence, loans, law court procedure, ritual and other laws. The code concludes with the laws of the Sabbatical year, the Sabbath and annual festivals, all of which bring redemption into the cycle of time.

At the end of the parshah we read: “And HaShem said to Moses, go up to Me to the mountain and be there, and I will give you the Tablets of Stone, the Torah, the Mitzvah that I have written to teach them” (Ex. 24:12).

The Talmud explains: “THE TABLETS are the Ten Commandments. THE TORAH means the written Torah (“MIKRA”); THE MITZVAH means the Mishneh (=Oral Law); THAT I HAVE WRITTEN — these are the prophets and the holy writings (NEVI’IM and KESUVIM). TO TEACH THEM — this is the Gemara, (the deductive principles of the Torah). Teaching that they were all given to Moses from Sinai.” (Berachos 5a).

The written Torah, as we read it in the weekly parshah, is an integral unity with the oral Torah. Thus our parshah of MISHPATIM contains the foundations of the laws expounded at length in four out of the six orders of the Mishneh — the Oral Law. Thus in MISHPATIM we encounter some of the main laws of the order of ZERA’IM (“Seeds” – agriculture), including Terumah, the tithe for the priest, and the Sabbatical year. We also encounter the fundamental laws of the order of MO’ED (the seasons and festivals), of NASHIM (marriage) and of NEZIKIN (damages, property, loans, legal procedure).

At the end of MISHPATIM we read “And Moses came into the cloud and he went up to the mountain, and Moses was on the mountain forty days and forty nights” (Ex. 24:18). Immediately afterward, in next week’s parshah of TERUMAH, the Torah begins to explain the form of the Sanctuary, the prototype Temple, and how it was constructed and inaugurated in the wilderness. This will take up the remainder of Exodus, after which we enter Leviticus and the world of sacrifices and ritual purity. Sacrifices and ritual purity are the subjects of KODOSHIM (holy items) and TAHAROS (purity), the last two orders of the Mishneh.

This Shabbos, after the synagogue Torah reading, we bless the coming month of Adar – a month in which the MAZAL of Israel is ascendant.

MESHENICHNAS ADAR, MARBIN BESIMCHAH!!! “When Adar arrives, we maximize SIMCHAH!!!”

Shabbat Shalom! Chodesh Tov UMevorach! – by Rabbi Avraham Yehoshua Greenbaum

Haftarat Mishpatim – “Judgements” – Jeremiah 34:8-22; 33:25-26

In the haftarah for Parashat Mishpatim, Jeremiah berates the people of Judah for keeping Israel slaves against G-d’s wishes, and predicts that Jerusalem will be conquered because of the people’s disrespect for G-d.

The haftarah portion from Jeremiah : The prophet Jeremiah was sent to tell Israel that because of her persistent disobedience, she was about to be sent into exile in Babylon. In fact, the exile in Babylon was to be seventy years – one year for each of the missed sh’mittah years since they had entered the Land. The sh’mittah is the seventh year of the seven year cycle. It is a year that the farm land was to lay fallow, and the year that all Israelite slaves were to be set free. The first reference to the sh’mittah is found in Exodus 21, from this week’s Torah portion.

Now these are the judgments which you shall set before them: If you buy a Hebrew servant, he shall serve six years; and in the seventh he shall go out free and pay nothing. – Exodus 21:1-2

“And this whole land shall be a desolation and an astonishment, and these nations shall serve the king of Babylon seventy years. Then it will come to pass, when seventy years are completed, that I will punish the king of Babylon and that nation, the land of the Chaldeans, for their iniquity.” says HaShem; “and I will make it a perpetual desolation.” -Jeremiah 25:11-12

And those who escaped from the sword he carried away to Babylon, where they became servants to him and his sons until the rule of the kingdom of Persia, to fulfill the word of HaShem by the mouth of Jeremiah, until the land had enjoyed her Sabbaths. As long as she lay desolate she kept Sabbath, to fulfill seventy years. – II Chronicles 36:20-21

For seventy sh’mittahs [seven year cycles, or 490 years], Israel had not obeyed Exodus 21:1-2. It was for Israel’s disobedience of these commands that she was sent into the seventy year captivity in Babylon. And it is from that seventy year captivity that we are given the future prophecies regarding Daniel’s “seventy sevens” from the chapter of Daniel .

In the first year of Darius the son of Ahasuerus, of the lineage of the Medes, who was made king over the realm of the Chaldeans – in the first year of his reign I, Daniel, understood by the books the number of the years specified by the word of HaShem through Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem-Daniel 9:1-2

Seventy sevens are determined for your people and for your holy city, to finish the transgression, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy. -Daniel 9:24

This is the word that came to Jeremiah from HaShem, after King Zedekiah had made a covenant with all the people who were at Jerusalem to proclaim liberty to them: that every man should set free his male and female slave—a Hebrew man or woman – that no one should keep a Jewish brother in bondage. Now when all the princes and all the people, who had entered into the covenant, heard that everyone should set free his male and female slaves, that no one should keep them in bondage anymore, they obeyed and let them go. But afterward they changed their minds and made the male and female slaves return, whom they had set free, and brought them into subjection as male and female slaves. Therefore the word of HaShem came to Jeremiah from HaShem , saying, “Thus says HaShem, the G-d of Israel: ‘I made a covenant with your fathers in the day that I brought them out of the land of Egypt, out of the house of bondage, saying, “At the end of seven years let every man set free his Hebrew brother, who has been sold to him; and when he has served you six years, you shall let him go free from you.” But your fathers did not obey Me nor incline their ear. Then you recently turned and did what was right in My sight – every man proclaiming liberty to his neighbor; and you made a covenant before Me in the house which is called by My name. Then you turned around and profaned My name, and every one of you brought back his male and female slaves, whom he had set at liberty, at their pleasure, and brought them back into subjection, to be your male and female slaves.’ “Therefore thus says HaShem: ‘You have not obeyed Me in proclaiming liberty, every one to his brother and every one to his neighbor. Behold, I proclaim liberty to you,’ says HaShem ‘to the sword, to pestilence, and to famine! And I will deliver you to trouble among all the kingdoms of the earth.‘” -Jeremiah 34:8-17

Thus says HaShem: “If My covenant is not with day and night, and if I have not appointed the ordinances of heaven and earth, then I will cast away the descendants of Jacob and David My servant, so that I will not take any of his descendants to be rulers over the descendants of Abraham, Isaac, and Jacob. For I will cause their captives to return, and will have mercy on them.” -Jeremiah 33:25-26

There is only hope for Gentiles is to be grafted into Israel through Divine heavenly Tzaddik holy Work in above Mishkyan (i.e under the divine mandate of Mashiach ben Yosef) : Remember, you are attached to the root, please follow the footsteps of Mashiach ben Yosef as we love to call as Yeshua HaMashiach.


Therefore remember that you, once Gentiles in the flesh – who are called Uncircumcision [i.e. not Israel] by what is called the Circumcision [i.e. Israel] made in the flesh by hands that at that time you were without Messiah, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without G-d in the world. But now in Messiah Yeshua you who once were far off have been brought near by the blood of Messiah… Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of G-d. -Ephesians 2:11-13; 19

Praying every day: "and, Most High, our Lord, make the words of Your Torah sweet in our mouths..." "Praised are You, Adonai, ruler of the universe, who has sanctified us through His commandments and commanded us to get involved in the words of Torah...Praised are You, Adonai, who teaches Torah to His People Israel."
Remember our brothers, the whole House of Israel, in all the lands of their dispersion. Speedily bring them to Zion, Your city, to Jerusalem, Your dwelling place, as it is written in the Torah of Moses, Your servant: Even if your outcasts are at the ends of the world, from there HaShem, your G-d will gather you, from there He will fetch you. And HaShem, your G-d will bring you to the land which your fathers occupied, and you shall occupy it; and He will make you more prosperous and more numerous than your fathers.
 Speedily send us Your righteous Messiah of the House of David to redeem those who long for Your salvation.
Reflect Your glorious majesty upon all the inhabitants of the Earth and let everyone who breathes declare: HaShem, G-d of Israel, is King and His dominion rules over all. Amen.

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


email : gaddi.yosef.efrayim@gmail.com

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