Va’era | וארא | ” And I appeared ” – I appeared to them with the Power ( El Shaddai ), This is, the force of the soul of Messiah ben Yosef ( i.e Divine Heavenly Tzaddik )
–The spiritual power that emerges from the name “Shaddai” is an aspect of Messiah ben Yosef. By Understanding the principle of “as above, so below,” shows that Messiah’s final victory is both worlds – First against His heavenly enemies, and then against the earthly ones.
–This is the finger of G-d: It was the Finger of G-d that wrote the Ten Commandments and by the finger of G-d cast out demons, then the Kingdom of G-d has come to you
The second reading from the book of Exodus and fourteenth reading from the Torah is named Va’era (וארא), which means “And I appeared.” “And I appeared to Abraham, Isaac, and Jacob, as El Shadai” (Exodus 6:3). The portion begins with four expressions of redemption whereby G-d promises to bring Israel out of the Egyptian bondage.
- G-d instructs Moses and Aaron to deliver the Israelites from the land of Egypt. ( Exodus 6:2-13 )
- The genealogy of Reuben, Simeon, Levi, and their descendants is recorded. ( Exodus 6:14-25 )
- Moses and Aaron perform a miracle with a snake and relate to Pharaoh G-d’s message to let the Israelites leave Egypt. ( Exodus 7:8-13 )
- G-d hardens Pharaoh’s heart and Pharaoh repeal each offer to let the Israelites go. ( Exodus 7:14-9:35 )
G-d spoke to Moses and said to him, “I am the Eternal.” – Exodus 6:2
Zohar Writings: “And Elohim spoke to Moses and said to him, ‘I am Hashem and I appeared to Abraham, to Isaac, and to Jacob, by the name of El Shadai…’” ( Exodus 6:2-3). Rabbi Aba opened the discussion saying, “Trust in Hashem forever (Heb. adei ad), for Yah Hashem is an everlasting rock” ( Isaiah 26:4). “Trust in Hashem” Means that all the people of the world have to strengthen themselves in the Holy One, blessed be He, and trust in Him.
The level of knowledge/power that G-d ordained Moses with is seen in Exodus 6:2-3: In a matter of fact, it’s because Moshe’s need for answers that the Sacred Name is revealed to him. “If they ask me, what is His name, what will I tell them?” -(Exodus 3:13) (cf. Sanh 111a).
“I appear to Abraham, to Yitzhak and to Yakov in ‘El Shaddai’, and by my name ‘Havaya’ I was not known to them” – Exodus 6:3.
To this point the Bible wants us to investigate the aspects of these two Names. The one by which G-d was known to the Patriarchs; “El Shaddai” – as stated: ‘when Abram was 99 years old HaShem appeared to Abram and said to him: I am El Shaddai’ – Genesis 17:1.
And the one with which G-d revealed to Moses; the Sacred Name (Yod – Hei – Vav – Hei). As stated: ‘say to the sons of Israel: HaShem (yod hei vav hei), G-d of your fathers – Exodus 3:14.
Moses asked G-d what it his name, and he answered: ‘Ek-ye asher Ek-ye’ (I shall be who I shall be)
Interestingly, the Gematria of: ‘Ek-ye asher Ek-ye’ is 543, and the Gematria of ‘El Shaddai’ are the inversed digits of the same number (345). Thus teaching that it’s the same G-d, but with a different way to reveal Himself [[also, the Gematria of ‘El Shaddai’ equals ‘Moshe’]].
In the method called Atbash (exchanging the letters with their direct opposite), the letters of ‘Shaddai’ turn into: Beit, Kof and Mem. Following the same idea of finding G-d from the inverted perspective, we would realize that these three letters are actually the acronym of the patriarchs in inverted order starting each one from the last letter of their names (cf. Leviticus 26:42). So the Beit (ב) is the acronym for Yakov, because it ends with a Beit – יעקב, Yitzhak ends with a Kuf – יצחק, and Abraham ends with a Mem – אברהם. Therefore, this G-d that appears to Moses with the digits inverted is the same G-d of our Fathers.
In a literal sense it comes from El’ (Mighty, or Power) and ‘Shadai’ (Poweful One in the sense of being ‘self-sufficient’ in all mighty labour). This also means that ‘Our G-d is enough’; we don’t need any other deity. This is seen in the Gematria of Shaddai = 314, which equals the phrase: “The leader of all the world” (haManhig Kol haOlam).
From another point of view, the root “Shad” – שד means chest, or breast. It can be interpreted as: ‘al shadi’ – אל שדי, meaning: “to my bosom”. This speaks of a familiar and personal relationship between G-d and our founding Fathers: Abraham, Yitshak and Yakov; which is seen in the promise: “I will make of you a great nation”.
From the book of New Testament: closest relationship with the Father
No man hath seen G-d at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him.
No one has ever seen G-d, but the one and only Son, who is himself G-d and is in closest relationship with the Father, has made him known. – John 1 : 18
Interestingly when we fully spell out the letters that compose the word Shaddai, the hidden letters that are concealed within the word (ie. Mispar Ne’elam) give us the value 500 in Gematria. In Gematria “Metatron” equals “Shaddai” (= 314). For all of these reasons, in Kabbalah, the Name ‘Shaddai’ is associated to the Sefirah ofYesod (foundation) – and thus linked to Yosef the Tzaddik , in the verse: ‘Tzaddik Yesod Olam’ (the Righteous is the foundation of the world) –Proverbs 10:25.
The number 314 alludes to the concealed continuity of miracles within creation. The value 314 of Shaddai as well as the value 31 of the name “El” alludes to the irrational transcendental number, the number Pi (3’14) (cf. Gra on Sefer Yetzirah). The knowledge of this number was necessary in order to build in the Temple the “molten sea” “completely round” with the specific measures given in the text (1 kings 7:23). So clearly, as we have seen, Shaddai represents the concealed power of Messiah Ben Yosef within creation, which is the common seal of the three patriarchs, as well as another form for the Sacred Name.
Metatron, who has the Gematria of “Shaddai” is called: “HaShem Katan” (the microcosmic manifestation of Havaya) – as he’s embodied in “Zeir Anpin” (the Little face) [cf. Yalkut Hadash 7:51].
The spiritual power that emerges from the name “Shaddai” is an aspect of Messiah ben Yosef. And this brings us to Messiah ben Yosef’s angel (ie. his oversoul in the sefirotic worlds; cf. Kol haTor 2:112).
As said above, the root of Shaddai means “Chest, or bosom” (Shad). About Metatron (the Angel of HaShem) it is stated: “My name is within him (BeKirbo)” (or in the centre of him, the part of his heart which is the chest) (Exodus 23:21). Our sages say this means that “he’s called with the name of his Master” (Sanh 38b).
So when G-d says: “I appeared [to them] In El Shaddai”, it can be interpreted as: ‘I appeared to them with the Power [El] Metatron [Shaddai]’. This is, the force of the soul of Messiah ben Yosef; because he [the Righteous = haTzadik = Yosef = Messiah ben Yosef] is Yesod Olam, the foundation of all things (cf. Bahir 102). In Kabbalah, the patriarchs are the three pillars: Abraham is Hesed (Mercy), Yitzhak is Gevurah (severity), and Yakov is Tiferet (balance of these two), but Yosef is the foundation of these three pillars.
The name YHVH, given to Moses connects him and the Children of Israel to G-d in a more direct way into the world of beriah, i.e Throne Room of G-d, the world of Beriah. But The ability to perform magic by the magicians of Pharaoh is rooted in the world of Yetzirah and it is very clear that these magicians had the ability to cause everyone present to see the “form” of a snake (Yetzirah = world of Formation).
But its primary manifestation within creation is in “Tiferet” (which corresponds to the attribute of Mercy, as stated: ‘G-d spoke to Moses and told him: I am Havayah’; –Exodus 6:2.
When we fully spell out the four Holy letters of this Name, spelling them using the “Alef” – which is associated with the “Aluf” (the great ruler) and with “Adam” (humanity) – we get the value of “Mah” – 45.
The Sacred Name is also known as the “Explicit Name” (Shem haMeforash). Of all the names given to God, The Sacred Name is said to be higher than any other name, as stated: “Havayah is greater than Elokim” (Exodus 18:11).
The first time the name appears in the Bible is in the creation of human kind (Genesis 2:4-7).The name is a nominal form of the verb to Be, to exist – Yihye (יהיה).
So in Kabbalah the letters of the Sacred Name contain the “essence” of all the Sefirot and all the Worlds, and literally, of All there is. “He brings what it is into existence”. From the four letters of this name all other names, actions and attributes emerge (cf. Ramhal, (קל”ח)KalakhPitkhe Hokhmah, petakh 31:4). The source of this Creative Power is in the Sefirah of Hokhmah (Wisdom) as stated: “Havayah with Hokhmah founded the Earth” (Proverbs 3:19). All the miracles performed by G-d in Egypt which defied all known laws of nature, were invoked by the Ineffable Four-lettered Name, “Havayah”.
But when Moses came in the attribute of Havayah, Pharaoh said he never heard of it (Exodus 5:2). Thus Pharaoh’s hardening of heart and judgments came by this name. To show him that there’s a higher unique G-d beyond the one he perceived as the “Elokim” or plural forces of nature which his wizards could control by magic – the power of the wicked snake, as stated: “I am against you, Pharaoh king of Egypt, great dragon that lies in the midst of his rivers” (Ezekiel 29:3); and that’s why his judgment started with a Snake (cf. Zohar Vaera).
Moses and Mashiach – Selflessness
In Kabbalah, Moshe in this aspect embodies the Sefirah of ‘Hokhmah’ (Wisdom, or Mindfulness). After the verse: “In the lips of he who has discernment wisdom is found” (Proverbs 10:13). We can break up the word Hokhmah into two roots: Heikh (חך) – which means ‘palate’, or ‘mouth’, and Mah (מה) – which means: ‘What?’. This word will have transcendence in today’s study. The ‘What’ (mah) is what travels between God and Moses’ palates (heikh) in their conversations. Thus the Scripture states concerning the ‘palate’: “taste and see that G-d is good” (Psalm 34:9). After all Moses spoke with G-d “Mouth to Mouth” (Numbers 12:8). So we find: Why the bush…? What is His name? What is in your hand? Who gave a mouth? Why did you send me?
This is another aspect of the Sefirah Hokhmah, because its inner essence is that of selflessness. When the letters of Hokhmah are permuted, we get the words: “Koah Mah” – “the state of undefined potential” (Zohar III:235b) – interpreted also as “The Force/or Potential of selflessness” (cf. Zohar Bamidbar 220b), in light of the verse: “Hokhmah shall be found from Ayin” (Yov 28:12), the main meaning of Ayin עין is “Nothing” or “Without-ness”.
Although Moses was a learned man in Egypt, he left his luxury and emptied himself of everything in order to help his people, and in order to let G-d do whatever he pleased. In accordance with these attributes, Moses became an ‘empty vessel’ in which the Will of G-d could be manifested, and he received the highest revelation of G-d’s word in the form of “Written Torah”. Moshe received it and gave it to the people, for the Torah itself is considered the “Wisdom of G-d” (cf. Zohar III:152a), by which “G-d created the world” (Prov 8:22, 30, 32; cf. Bereshit Rabbah 1:4), and it descended to our world [filtered through Tiferet] and was embodied with ink and letters (cf. Likutei Amarim 1:4).
And because in this aspect Moses represents the Sefirah of ‘Hokhmah’, the Torah itself will be called after his name: “The Torah of Moses”.
In the same manner, the Hidden Wisdom (Hokhmah Nistara – acronym: ‘Hen’ [grace – חן]) is called after Messiah: “The Torah of Messiah”.
….but to those who are called, both Jews and Greeks, this same Messiah is G-d’s power and G-d’s wisdom– 1 Corinthians 1:24
Messiah himself posses a lofty sense of selflessness and thus, Hokhmah is another attribute of Messiah, according to the verse: “a shoot will come up from the stump of Yisai… and the Spirit of HaShem will rest on him, the spirit of Hokhmah” (Isaiah 11:1-2) (cf. Torah Shleima 31:10; Pirkei D’Rabbi Eliezer 3).
About him it’s written: “Your king comes… humble” (Zechariah 9:9) and also: “to him the nations will seek” (Isaiah 11:10). In Kabbalah, Hokhmah is referred to as “Father” and “Tiferet” as “Son”; so both are coupled together in the characteristic of Moses and of Messiah [One of Messiah’s names is ‘Avi-ad’ – continuous father; Isaiah 9:5, and another is ‘Son’; Psalms 2:7]. Just like Moses our Teacher, Messiah ben Yosef embodies both, selflessness (Hokhmah) and Compassion (Tiferet).
The level of Messiah’s selflessness and compassion is taught in a Midrah with the following words: —“Messiah will say: Master of the Universe with joy in my soul and gladness in my heart I take this suffering upon myself provided that not one person in Israel shall perish, so that not only those who are alive be saved in my days, but also those who are dead, who died from the days of Adam up to the time of redemption.” (Pesikta Rabbati, Piska 36.1)
And at the same time, the word ‘Moshe’ equals “Shiloh”, one of Messiah’s names in the Torah (Genesis 49:10) [from where our sages understood that “Moshe is the first and last redeemer”].
[ משה = שילה = 345 ]
REDEMPTION from EGYPT:
The below “Anochi” word defines as signifies the first redemption from Egypt and the last redemption through Mashiach.” Anochi is an explicit expression of compassion, consolation and comfort.
An important teaching in Judaism is that last redemption will be very much like the first from Egypt. And the last redemption will make the impact not only on the Israel but also on the whole world.
Midrash Rabbah, Exodus III:4 – What is the meaning of G-d’s statement, THAT I (ANOKI) HAVE SENT THEE? Our Sages said it is symbolic of the first deliverance, for with an anoki Israel came into Egypt, as it is said: ‘ I (anoki) will go down with thee into Egypt’ (Genesis 46:4), and with an anoki will I take you out. It is also symbolic of the latter redemption, for with an anoki will they be healed and redeemed, as it is said: Behold, I (anoki) will send you Elijah the prophet.
By the way, knowledge without action leads to detachment, but emotion leads to action. That’s why the Patriarchs are the three pillars and the Fathers. It is good to ‘know’, but don’t be so detached in your Learning things as to neglect your mission in this world, and your unconditional acceptance of G-d’s will. Just as Abraham, Yitzhak and Yakov didn’t question my will, neither you question my will (cf. Likutei Sikhot III, pp. 854-862).
In G-d’s answer to Moses, He says that He appeared to the patriarchs Abraham, Isaac and Jacob as “the Eternal G-d” but “WITH MY NAME YKVK I WAS NOT KNOWN TO THEM” (Exodus 6:3). What does this mean? It is a fact that the essential name of HaShem, YKVK –– expressing the perfect unity of G-d within and beyond all. From these studies we understand , the Master of the World, reveals Himself to be not only the HaShem Who interacts with individuals – but the Most High Who interacts with nations, and peoples.
THE FINGER OF GOD:
When HaShem delivered Israel, He brought the plagues upon Egypt via the “finger of G-d,”
The aim of the first group of plagues – “in order that you will know that I am G-d” – has been achieved. “BY THIS SHALL YOU KNOW THAT I AM GOD”, Immediately thereafter we read of the sorcerers’ conclusion: “It is the finger of G-d!” -( Exodus 8:15 ).
“Then the magicians said to Pharaoh, “This is the finger of God” and Pharaoh’s heart was hardened . . .” -Exodus 8:19
The book of John records an amazing verse: “…Yeshua stooped down, and wrote on the ground with his finger.” -John 8:6
What did Yeshua write? The answer is hidden in the Tanakh.
Yeshua fulfills a prophecy in Jeremiah: “HaShem, the hope of Israel, all who forsake you shall be disappointed. Those who depart from me shall be written in the earth, because they have forsaken HaShem, the spring of living waters.” -Jeremiah 17:13
The demonic powers of the Egyptians could not contend with the ‘Finger of G-d’. Yeshua says,“…if I by the finger of G-d cast out demons, then the Kingdom of G-d has come to you.” -Luke 11:20
It was the Finger of G-d that wrote the Ten Commandments, “HaShem delivered to me the two tablets of stone written with the finger of G-d . . .” -Deuteronomy 9:10
Again he stooped down, and with his finger wrote on the ground. – John 8:8
As Yeshua’s finger writes in the dust, it echoes the Finger of G-d writing the commandment, “You shall not commit adultery.”
Priest Write out the Curse:
As Rabbeinu Yeshua wrote with his finger, so also did the priest write out the curse. Lightfoot comments, “It was the office of the priest, when he tried a suspected wife, to stoop down and gather the dust off the floor of the sanctuary; which when he had infused into the water, he was to give the woman to drink: he was to write also in a book the curses or adjurations that were to be pronounced upon her… In like manner our Saviour stoops down; and making the floor itself his book, he writes something in the dust, doubtless against these accusers whom he was resolved to try, in analogy to those curses and adjurations written in a book by the priest, against the woman that was to be tried.” -J.B. Lightfoot
John says, “But when they continued asking him, he looked up and said to them, “He who is without sin among you, let him throw the first stone at her.”
Yeshua’s quoting the Torah: “The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So you shall put the evil away from among you.” -Deuteronomy 17:7
“The Holy One began from the lowest grade, smiting each one in succession with every finger of His hand; and when He reached the highest He Himself passed through Egypt and slew all the first born of the land, as the firstborn represented the highest and choicest grade of all” -Zohar II:29a.
Just like Pharaoh desecrated the River with the blood of the righteous of Israel who were drowned there, as retribution, in the first plague the water of the River became Blood. Besides the Nile was one of the major gods worshipped in Egypt (cf. Shemot Rabbah), and the place where Pharaoh purified himself. The River is the life force of the land, just like the Blood in the body. Thus is stated that by this miracle the fish died.
The River being the Life Force of the Land is an aspect of “Malkhut” – the lowest Sefirah; which is feminine – in Hebrew: Nukvah. It’s represented in Eve, “the mother of the Living”. Thus the river becoming Blood is an aspect of the Niddah (the ritual separation because of menstruation).
The Gematria of Blood (Dom) is 44 = דם. The Gematria of Eve (Hava) is 19 = חוה
19 times 44 (or ‘Eve’ times’ Blood’) = 836, which is the value of the sentence: ‘In the garment of the kingdom’ ( Esther 8:15 ) – Bilbush Malkhut – בלבוש מלכות
The other figure which embodies the Sefirah of Malkhut (Kingdom) is King David, of whom it is said: “You are a man of war and have shed Blood” (1 Chronicles 28:3). The Gematria of “Blood” equals: “LeDavid” (to David).
At this point the people is still exiled and it is taught that the Divine Presence is exiled together with the people (an aspect of Malkhut/Nukva). But with this plague the Redemption of Israel begins. Incidentally, the Gematria for Exiled – ‘Goleh’ and for The Redemption – ‘haGeulah’ are both the same as ‘Blood’ = 44.
44 is also the shortest expansion of G-d’s Name ‘Havaya’ [in Milui].
One of the aspects of Messiah ben David is that his clothed are dyed Red (adom) with blood, because the lifeblood of Edom (the seed of the Snake) is dashed against his garments (Isaiah 63:1-3) (Zohar Bereshit 238a). While the reason of the red-garment is judgment, and Judgment belongs to the Sefirah of Gevurah (ie. the plague of boils), the mere presence of King Messiah belongs to Malkhut.
Torah describes that there are three groups of three plagues each. with the final plague – the killing of the firstborn – representing an independent entity.The plagues are grouped into three groups of three, with the first two plagues of each group always preceded by a warning from Moshe to Pharaoh, while the third plague comes without any warning at all.The plague of boils, representing the third plague of this group, comes without warning.
About the Plagues of expression – In the Morning
Blood ( Exodus 7:15): “Go to Pharaoh IN THE MORNING, When he goes out to the water, And You shall stand to meet him on the river bank.”
- Gnats (Exodus 8:16): “Get up early IN THE MORNING, and Stand before Pharaoh when he comes out to the water.”
- Hail (Exodus 9:13): “Get up early IN THE MORNING and Stand before Pharaoh.”
About the plagues of expression – “Come to Pharaoh” and “For if you refuse…”:
- Frogs ( Exodus 7:26): “And G-d Said to Moshe, COME TO PHARAOH and you shall say to him… And if you refuse to send them, behold I will afflict all of your borders with frogs.”
- Cattle plague ( Exodus 9:1-3): “And G-d Said to Moshe, COME TO PHARAOH and tell him… And If You Refuse to Send them and still hold them, behold, the hand of God will be upon your cattle…”
- Locusts ( Exodus 10:1-4): “And G-d Said to Moshe, COME TO PHARAOH… AND IF YOU REFUSE TO SEND OUT My nation, behold, tomorrow I will bring locusts in your borders.”
Ibn Ezra quotes Rabbi Judah HaLevi (Exodus 8:28) “The first two plagues were in water: the first turned water into blood, and the second caused frogs to ascend from the water. And in the earth were two plagues: the lice, and the mixture of beasts, as it is written, “let the earth bring forth living beasts”. And [the next] two plagues were in the air: for the death of the beasts was only due to cold or heat, some atmospheric change, and they all died in a single moment. And the second [in air] was the boils. The seventh plague [hail] was through a mixture of storms and fire. Locusts were brought from afar via wind. Darkness was delivered by the removal of light. And the tenth, the firstborn deaths was through the descending of destructive forces.”
Rabbi Judah grouped the Ten Plagues into three sections. The first group of blood, frogs and lice transpired “in the earth”: either in the water or the land. The second group transpired “on the earth”, referring to the wild beast mixture, livestock deaths, and boils. And the final plagues transpired in the “heavens”: hail, locusts, darkness and firstborns. Rabbi Judah’s lesson here is that G-d controls all realms of existence: the earth, the heavens, and all in between (“on” earth is not “in” earth, but in-between earth and heaven).
From the Book of New Testament – SEVEN LAST PLAGUES:
Consider this: in Exodus, the first three plagues were shared by all the inhabitants of Egypt, both Israelite and Egyptian. However, the last seven plagues, as only Egyptians experienced the plagues. Interestingly the same seven plagues we can be find in the book of Revelation .
Then I saw another sign in heaven, great and marvelous: seven angels having the seven last plagues, for in them the wrath of G-d is complete – Revelation 15: 1
This appearing is for the purpose of redeeming a people for Himself, but it is also to reveal what his redemption: And here it is, Take heart, beloved. You have been grafted into olive tree i. e Joined to Israel in Messiah– (Ezekiel 37, Romans 11, Ephesians 2-3), this is a time of testing that is coming upon the whole earth. If Israel listen and obey’s his VOICE under the divine mandate of Mashiach ben Yosef (Deutronomy 30:1-10) , so G-d will shelter and save all Israel – not by taking her out of the world, but by preserving her as an eternal testimony among the nations.
From rabbinical sources to support the statements stated above: The Jewish sages speak of a time coming in the future called “the final redemption” when the outcasts and exiled of Israel (both houses) will return to the land of Israel, return to Torah and will be reunited into one kingdom as they once were under King David, but this time under the rule of Messiah Ben (son of) David.
The future King Messiah (Messiah Ben David) will not only redeem the Jews from exile, but will restore the observance of the Torah-commandments to its complete state, which will only be possible when the Israelites are living in the Land of Israel. At this same time, “there will be an in gathering of the dispersed remnant of Israel. This will make it possible for the Davidic dynasty to be reinstated and for the observance of the Torah and its mitsvot [commandments] to be restored in its totality” (I Await His Coming Every Day, p. 35, [see also p. 38 quoting Rambam] by Menachem Schneerson). According to the Rambam in his Thirteen Principles of the Jewish Faith the resurrection of the dead will occur just after the coming of the Messiah and that the resurrection of the dead is a key element of the Final Redemption.
The 10 plagues of Egypt resemble the Sefirot:
We find 7 of the 10 Plagues with which G-d punished the land of Egypt in order to deliver the people of Israel. The 10 plagues of Egypt, which of course, resemble the Sefirot.
The secret is in the numbers: 10, 7 and 3. These Numbers are totally connected and interrelated to each other. The creation of the World consists of ten utterances by which the status of “Nothingness” turns into our “natural reality” (cf. Avot 5:1). In Kabbalah these are called the 10 Sefirot – or the 10 emanations or 10 attributes of G-d’s immanence (cf. Bamidbar Rabbah 14:12). – There are ten times in which the text says that G-d spoke. If we only count the expression: “And G-d said” – ‘Vayomer Elokim’, then we will count only 9. But apart of these 9, there are another two accounts where it’s written: “G-d blessed them saying” – ‘Vayibarekh otam Elokim L’mor’, if we count them all, then we will get 11 utterances (Gen 1:3, 6, 9, 11, 14, 20, 22-29).
SEFER YETZIRAH: “THERE ARE TEN SEFIROT; NOT NINE, NOR ELEVEN” (CF. YETZIRAH 1:4).
Later Kabbalists would explain that it seems to the untrained mind that there are 11 Sefirot; but there are actually 10, because one of them is actually the same as the first one. Of these 11 utterances in creation, only 9 are commandments; the other two are Blessings. So it seems that the world was created by 9 commandments, but there’s a point which is the basis for the other 9, which origin is so primary that ‘utterances’ were not conceived as such, and this is the primary point of creation; G-d’s Will (the Sefirah of Keter) in the phrase: “In the beginning G-d created the Heavens and the Earth” (cf. Zohar 1:15a; Megillah 21a-b; Rosh haShana 32a).
So the next clue the Sefer Yetzirah gives is: “Ten Ineffable Sefirot… in the number of fingers – five oppose five” (cf. Yetzirah 1:2-3).
Obviously this speaks of two hands, left and right, with 5 fingers each one. How do we know that G-d created the world with 10 fingers? Because it’s written: “My [left] hand laid the foundations of the Earth, and my right hand spread out the Heaven” (Isaiah 48:13). And then we read: “I consider your Heavens, work of your fingers” (Psalms 8:4 ). These are, the 10 fingers of Creation, or the 10 utterances by which the world was made, or in Kabbalistic terminology: the 10 Sefirot.
Through the Ten Sefirot, G-d created, from absolute nothingness, the prime matter of the heavens and all it would contain and the prime matter of the earth and all that it would contain” – (Ramban Gn 1:1).
And the prologue to the Decalogue (the 10 commandments) which G-d gave to Israel in order to create a holy nation and rectify the Earth – Exodus 20:1.
The sorcerers of Egypt made use of “ten species of sorcery,” which are related to the ten unholy “sephirot.” and Hence the ten plagues sent by G-d.
It is further taught that each of the Ten Plagues combated a corresponding emanation of wickedness (i.e., the “evil” Sefirot of the Sitra Achra ), Thus, there is a relationship between the Ten Commandments, ten plagues, ten “holy” Sefirot, ten “evil” Sefirot and can find in Zohar, Vayikra, 70b .
Soncino Zohar, Vayikra, Section 3 Page 41b – R. Simeon said: ‘As there are ten Crowns of Faith above, so there are ten crowns of unclean sorcery below. All things on earth are attached either to one side or to the other.
Soncino Zohar, Bereshith, Section 1, Page 95a – The reason is, as we have learnt, that G-d has made lower crowns which are not holy, and which, in fact, pollute, and with these are marked all who are not circumcised.
Soncino Zohar, Shemoth, Section 2, Page 30b – Observe that ever so many streams and rivers rise out of the Supernal Sea, which in their courses divide and subdivide again into many other rivers and streams: and the portion that fell to the side of Egypt were waters swarming with such creatures. For all waters issuing from that sea breed various kinds of fishes, to wit, messengers sent into the world to carry out the will of their Master through the spirit of Wisdom. In regard to this a traditional text tells us that there are waters that breed wise men and other waters that breed foolish men, according to the various rivers that branch off into all sides. Now the Egyptian rivers breed masters of sorcery of various kinds, and of ten degrees, as enumerated in the verse, “one that useth divination, a soothsayer, or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer” (Deut. XVIII, 10-11). Here we have ten species of sorcery. And at that time the Holy One, blessed be He, stretched forth His finger and disturbed the brooks and rivers of Egypt so that their fishes of wisdom were confounded: some waters turned into blood, others threw up small fishes of no account upon whom the spirit of sorcery never rested. Then there came upon them the plague called ’arob (lit. mixture, i.e. mixture of various beasts) which allegorically indicates that the Almighty confounded their magical arts so that their practitioners were not able to piece them together. Moreover, that confusion produced a mingling of a perverse and hybrid kind similar to those referred to in the words of Scripture, “thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together” (Lev. XIX, 19).
Many were then the legions that bestirred themselves above, but the Holy One, blessed be He, confounded them altogether; these mighty deeds which the Almighty performed in Egypt were accomplished by the raising of one of his hands against them, both on high and below. It was then that the wisdom of Egypt perished, as Scripture says: “and the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid” (Isa. XXIX, 14). Note further the pronouncement: “And I will confuse Egypt with Egypt” (Ibid. XIX, 2), that is to say, celestial Egypt with terrestrial Egypt. For the celestial legions are in charge of the terrestrial ones, and they both were altogether thrown in disorder. They were confused on high so that the Egyptians could not derive inspiration from the celestial sources as formerly.
A similar text closely links the holy and unholy Sephirot and events in ancient Egypt: Soncino Zohar, Vayikra, Section 3, Page 70b- The Holy One, blessed be He, has produced ten holy crowns above wherewith He crowns and invests Himself, and He is they and they are He, being linked together like the flame and the coal. Corresponding to these are ten crowns beneath, which are not holy, and which cling to the uncleanness of the nails of a certain holy Crown called Wisdom, wherefore they are called “wisdoms”. We have learnt that these ten species of wisdom came down to this world, and all were concentrated in Egypt, save one which spread through the rest of the world. [Tr. note: v. T.B. Kiddushin, 49b.] They are all species of sorcery, and through them the Egyptians were more skilled in sorcery than all other men. When the Egyptians desired to consort with the demons, they used to go out to certain high mountains and offer sacrifices and make trenches in the ground and pour some of the blood around the trenches and the rest into them and put flesh over it, and bring offerings to the demons. Then the demons used to collect and consort with them on the mountain. Israel, being subject to the Egyptians, learnt their ways and went astray after them; hence God said to them: “After the doings of the land of Egypt in which ye have dwelt shall ye not do”, and also, “And they shall no more sacrifice their sacrifices unto the satyrs after whom they go a-whoring”, since, as we have learnt, the demons used to appear to them in the form of he-goats. R. Hiya said: ‘This is the last of the unholy crowns, as we have learnt.’ R. Isaac said, in the name of R. Judah, that the souls of the wicked are the demons of this world. Said R. Jose: ‘If so, the wicked are well off; where is their punishment in Gehinnom? Where is the evil in store for them in the other world?’ R. Hiya replied: ‘We have learnt and laid down that when the souls of the wicked leave this world many executioners of judgment await them and take them to Gehinnom, and subject them there to three tortures every day. Afterwards they go about the world in company with them and mislead the wicked, from whom repentance is withheld, and then return to Gehinnom and punish them there, and so every day’.
Midrash states that the final enemy will again be “Rome,” which is the earthly kingdom of haSatan, and is compared to Esau’s descendants (also called Edom). The reference to 10 horns is from the book of Daniel and is an allusion to the unholy sephirot: Midrash states that the final enemy will again be “Rome,” which is the earthly kingdom of haSatan, and is compared to Esau’s descendants (also called Edom). The reference to ten horns is from the book of Daniel and is an allusion to the unholy sephirot: Midrash Rabbah – Genesis LXXVI:6 – And, behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things (ib.): this alludes to the wicked State [Rome] which imposes levies on all the nations of the world. R. Johanan said: It is written, And as for the ten horns, out of this kingdom shall ten kings arise (ib. 24): in these Scripture refers to Esau’s descendants. ‘I considered the horns, and, behold, there came up among them another horn, a little one’- this alludes to the wicked State [Rome];
The events that occurred with Pharaoh and Egypt several thousand years ago, serve as a forerunner for that which will occur against Rome ( i.e the spirit of Babylon) at the end of the age. By Understanding the principle of “as above, so below,” shows that Messiah’s final victory is both (first) against His heavenly enemies, and also against the earthly ones:
Soncino Zohar, Bereshith, Section 1, Page 239b, 240a – “He hath washed his garments in wine”, even from the time of the Creation the reference being to the coming of the Messiah on earth. “Wine” indicates the left side, and “the blood of grapes” the left side below. The Messiah is destined to rule above over all the forces of the idolatrous nations and to break their power above and below. We may also explain that as wine brings joyfulness and yet typifies judgment, so the Messiah will bring gladness to Israel, but judgment to the Gentiles. The “spirit of G-d which hovered over the face of the waters” (Gen. I, 2) is the spirit of the Messiah, and from the time of the Creation he “washed his garments in celestial wine.”
Midrash Rabbah – Lamentations II:6 – And concerning the ten horns that were on its head, and the other horn which came up, and before which three fell (Dan. VII, 20), after which it is written, And so for the ten horns, out of this kingdom shall ten kings arise; and another shall arise after them; and he shall be diverse from the former, and he shall put down three kings (ib. 24). When Israel repents, the Holy One, blessed be He, will restore the horns to their place, as it is stated, All the horns of the wicked also will I cut off; but the horns of the righteous shall be lifted up (PS. LXXV, 11), i.e. the horns which the Righteous One of the Universe had cut off. When will He restore them to their place? When the Holy One, blessed be He, raises aloft the horn of His Messiah, as it is written, ’And He will give strength unto His king, and exalt the horn of His anointed.’
Ten Utterances of Redemption:
So the structure in which G-d answers Moses is made of 10 utterances with a division of 3 and 7.There are 7 emotive Sefirot and 3 Intellectual Sefirot.
So G-d created the World with 10 utterances, according to the 10 fingers of the hands, and gave the people of Israel 10 utterances at mount Sinai, and now G-d refers Himself 10 times in a conversation that has to do with Israel’s redemption, and Now G-d is going to execute 10 plagues to Egypt.
This follows the pattern of the plagues of Egypt, a first group of 7 plagues and a second group of 3 plagues. These 10 verbs which in order correspond to the Sefirot, showing G-d’s purpose with Israel:
The Upper Three ( 3 ) :
– Nodaati (Ex 6:3) – I have made known = Da’at
– Hakimoti (Ex 6:4) – I raise (uphold) [ie. resurrection] = Hokhmah
– Shamati (Ex 6:5) – I heard = Binah (connected with Hokhmah by the words: Gam (also).
The VaV – Seven( 7 ) :
(4) – veHotzeti (Ex 6:6) – I bring forth …
(5) – veHitzalti – I rescue
(6) – veGaalti (Ex 6:6) – I redeem
(7) – veLakakhti (Ex 6:7) – I will take …
(8) – veHayiti – I will be
(9) – veHeveiti (Ex 6:8) – I will bring
(10) – veNatati (Ex 6:8)– I will give her [the land – the Shekhinah].
And these 10 utterances are finally unified with a last sentence: “I am HaShem [Ani Havaya]” -(Exodus 6:8).
PROCESS OF REDEMPTION:
The process of the redemption : This can be seen in how he dealt with those coming out of Egypt with Moses: Exodus 6:6-7 – Therefore, say to the B’nei Yisra’el: “I am YHVH, and I WILL BRING YOU OUT (v’hotzeiti et’khem) from under the yoke of the Egyptians. I WILL FREE YOU (vhitzalti et’khem) from being slaves to them, and I WILL REDEEM YOU (v’ga’alti et’khem) with an outstretched arm and with mighty acts of judgment. I WILL TAKE YOU AS MY OWN PEOPLE (v’lakachti et’khem li l’am), and I will be your G-d…” ….. And He physically took them out of Egypt (Egypt / “Mitzrayim” / confined place).
The below are the basic steps for the four Passover cups that we share in remembrance of our Redeemer. This is what Most High redemption process and looks like:
Israel’s deliverance: linked to the four letters of the Sacred Name] which G-d uses when talking to Moses. These are (Exodus 6:6-7):
- I will bring you out of Egypt – this is Sanctification (set apart)
- I will rescue you from slavery – this is Deliverance
- I will redeem you – this is Redemption
- I will take you to me for a people – this is Restoration
These allude to the four exiles that Israel experienced:
(1) the Egyptian (whose redeemer was Moses), (2) the Babylonian, (3) the Greek and (4) the actual one, the Roman/Edom (whose redeemer is Messiah). These 4 statements and these 4 redemptions are commemorated during the feast of Pesakh (Passover), where we traditionally drink four cups of Wine.
We can find some of the statements in New Testament about the process of Redemption:
He brought us out from under the burden of sin – I peter 2: 24 ( I will bring you out).
He rescued us from the bondage of sin ( I will rescue you). he delivered us. It was not on the ground of any righteous deeds we had done, but on the ground of his own mercy. He did it by means of the mikveh of rebirth and the renewal brought about by the Ruach HaKodesh. –Titus 3:5
He redeemed us with outstretched arm(s) ( I will redeem you with an outstretched arm). The Messiah redeemed us from the curse …… – Galatians 3 : 13
He has taken us as His own people (I will take you as My people, and I will be your G-d). …… in order to make the people holy through his own blood ( In above Mishkyan ). – Hebrews 13 : 12
And this is about the future redemption: Get out of Bavel! Flee the Kasdim! With shouts of joy announce it, proclaim it! Send the news out to the ends of the earth! Say, “Adonai has redeemed his servant Ya‘akov.” – Isaiah 48:20
In them, we remember our Master who showed us what they meant for us eternally. We remember these are the process of the Four Cups of wine. It was the Third Cup, the Cup of Redemption that prompted by Rabbienu Yeshua :
Likewise He also took the cup after supper, saying, “This cup is the new covenant in My blood, which is shed for you.” Luke 22:20
Just before the Third Cup, Yeshua had shared with them, as we share each year, the “Bread of Affliction” – the unleavened bread of Passover.
And He took bread, gave thanks [ha-motzi, the blessing for bread] and broke it, and gave it to them, saying, “This is My body which is given for you; do this in remembrance of Me.” Luke 22:19
This is what redemption process looks like and this is how Most Ancient Holy one of Israel appears. Note that at the Passover Seder conducted by Yeshua prior to His death, He defers from drinking of this third cup of the New Covenant, until He returns to establish the Kingdom:
And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood of the New Covenant, which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom– Matthew 26:27-29
As followers of Yeshua and the Torah, we are welcomed into the “New Covenant” in the present time, based on His promise. We will experience the reality of this when he returns and drinks of this cup with us in the Kingdom, upon establishment of the New Covenant.
The original intention of Torah is blessings only on better terms under the divine mandate of Mashiach ben Yosef – (Deuteronomy 30: 1- 10)
The promise of Restoration:
If any of you are driven out to the farthest parts under heaven, from there YHWH your G-d will gather you, and from there he will bring you. (Deuteronomy 30:4) Then YHWH your G-d will bring you to the land which your fathers possessed, and you shall possess it. He will prosper you and multiply you more than your fathers. And YHWH your G-d will circumcise your heart and the heart of your descendants, to love YHWH your G-d with all your heart and with all your soul, that you may live. (Deuteronomy 30:5-6)
if you obey the voice of the Lord your God, by keeping His commandments and His statutes which are written in this Book of the Law, and if you return to the Lord your God with all your heart and with all your soul.(Deuteronomy 30:10)
And parallel which speaks about “New Covenant” with “the House of Israel and the House of Judah” – (Jeremiah 31:31, Hebrews 9:9)
The better terms of “New Covenant” are:
- Establishing the New Covenant (House of Israel & House of Judah) and writing Torah in our hearts and restoration of all the tribes as a One people, One Nation Under One King. (Jeremiah 31:33, Ezekiel 37:23-25) – My Servant David shall be their prince forever- (Ezek)
- And special relationship with Israel (Jeremiah 31:33; Ezekiel 37:27-28)
- All of them shall know Most High. (Jeremiah 31:34)
- Their transgressions will be forgiven. (Jeremiah 31:35; Ezekiel 16:63; Heb. 9:15, 22)
- The promised land will be given to Israel. (Jeremiah 32:41-44; Ezekiel 37:26)
Gentile believers have a special connection to Israel through Mashiach ben Yosef, as it is mentioned in Isaiah, Ezekiel : ………..The Strangers will be joined with them, and they will Cling to the house of Jacob– Isaiah 14:1.
Please read the scriptures carefully Ezekiel 37, Romans 11, Ephesians 2-3.
- Blessings and Peace for those who have been en grafted into Israel in Messiah.
- Blessings to the Gentiles/Friends who are Joining into Kingdom of Israel/ Joining the Stick of Yosef.
- Remember, the G-d Who redeems does not only redeem an individual, He redeems a people for His own. How much more should we be a people who love one another, seeing as he has redeemed not only us individually (as He is known as EL” Shaddai), but us as a nation and people for His own (He is revealed as Most Holy One of Israel).
UNIVERSAL TORAH: VA-EIRA -By Rabbi Avraham Greenbaum
Torah Reading: VA-EIRA Exodus 6:2-9:3
“WITH MY NAME YKVK I WAS NOT KNOWN TO THEM”
At the end of last week’s parshah of SHEMOS, we saw how, precisely when Moses started the process of Geulah (redemption) by asking Pharaoh to send away the Children of Israel, the latter responded by intensifying their oppression and servitude. This caused even Moses to question his mission: “Lord, why have You done evil to this people? Why have You sent me?” (Ex. 5:22).
Our parshah of VA-EIRA opens with G-d’s answer to Moses. It contains a profound teaching about faith. G-d promises, and it is up to G-d to deliver! He can be relied upon absolutely to do so — in His own good time. Even in the thickest darkness, we must have faith that G-d will redeem us. We must understand that the darkness is most intense just before the morning.
In G-d’s answer to Moses, He says that He appeared to the patriarchs Abraham, Isaac and Jacob as “the Eternal G-d” but “WITH MY NAME YKVK I WAS NOT KNOWN TO THEM” (Ex. 6:3). What does this mean? It is a fact that the essential name of HaShem, YKVK — expressing the perfect unity of G-d within and beyond all phenomena — was indeed known to the patriarchs, as we see many times in Genesis. However, as pointed out by Rashi here, the Hebrew text (NODA’TI) does not mean, “I did not make it known to them”. Rather, it implies: “I was not known and RECOGNIZED for my quality of truthfulness. as HaShem Who am faithful in proving the truth of My words. For I promised them but as yet I have not fulfilled the promise” (see Rashi).
An integral part of faith in G-d is to have faith that He will bring about everything He has promised through His prophets, even if we cannot see how this can possibly come about. The Exodus from Egypt is the proof of this faith, for G-d had promised the patriarchs what He was going to do: “And also the people that they will serve I will judge, and afterwards they will go forth with great wealth” (Gen. 15:13-14). At the height of Egyptian power and arrogance, it seemed impossible that this could come about. But in this and the coming parshiyos telling the story of the Ten Plagues and the Exodus, we see that G-d indeed brought it about.
No less essential a part of the promise than the redemption from Egypt was that G-d will “bring you to the Land that I swore to give it to Abraham, to Isaac and to Jacob, and I WILL GIVE IT TO YOU AS AN INHERITANCE — I AM HASHEM” (Ex. 6:8). It is not sufficient for the Children of Israel “go out from Egypt”, even in the spiritual sense of being released from the chains of servitude to the evanescent material world. G-d’s plan for a perfect world will be fulfilled only when the Children of Israel dwell securely in their own Promised Land, fulfilling all the commandments that are bound up with the Land. We must have complete faith that G-d will bring this about.
KAL VA-CHOMER – “Light and stringent”
When the Children of Israel could not hear Moses’ message of redemption because of “shortness of spirit and hard work” (Ex. 6:9), Moses wondered: “If the Children of Israel did not listen to me, how will Pharaoh listen to me?” (ibid. v. 12).
Moses’ argument is based on making an inference from a “light” case — the Children of Israel — to a “stringent” case: Pharaoh. In Hebrew such an inference is known as KAL VA-CHOMER, “light-and-stringent”. In the written text of the Five Books of Moses there are ten cases of arguments using KAL VA-CHOMER (Rashi ad loc.) The ten cases are listed in the Tannaitic commentary on Exodus, “Mechilta”. The argument of KAL VA-CHOMER is one of the most important of the hermeneutical methods by which the sages derived teachings by inference even though they are not written explicitly in the Torah text. KAL VA-CHOMER is the first of “thirteen rules of Torah interpretation” set down by the tannaitic sage, Rabbi Ishmael. These have become part of the daily order of prayer, being recited at the conclusion of the sacrificial portions prior to PSUKEY DE-ZIMRA, the verses and psalms of the morning service. Besides Rabbi Ishmael’s thirteen, there are other hermeneutical rules, such as the Thirty-Two rules of Midrash collected by Rabbi Eliezer son of Rabbi Yosi HaGalili (printed in the KLALIM, “rules” of the Talmud, after Tractate Berachos).
As in the case of Moses’ argument by KAL VA-CHOMER that Pharaoh would not listen, all the other rules of interpretation are themselves contained in the biblical text. It is through the application of these rules that extensive parts of the Oral Torah were developed by the early sages and rabbis. When rules like KAL VA-CHOMER are applied to the text, it is possible to infer new teachings that are not explicitly written in the text but are logically implied. The legitimacy of this method of argument is sanctioned by its use in the Biblical text itself, as here. This shows the essential unity of the Oral and Written Torah.
THE TEN PLAGUES
In the event, G-d took on the “harder” task of bringing down Pharaoh and breaking his stony heart. This was what would make the Children of Israel listen! This was accomplished through the Ten Plagues. The gripping account of the first seven plagues occupies the greater part of this week’s parshah of VAYEIRA, while next week’s parshah of BO bring us to the climax with the last three plagues and the Exodus itself.
Many have sought to explain the sequence of plagues according to some rationale. One of the most celebrated explanations is that mentioned by Rashi on Ex. 8:17, quoting from Midrash Tanchuma Parshas BO #4, a Tannaitic source:
“Our Rabbis of blessed memory said: The Holy One blessed be He brought the plagues upon them using the tactics of worldly kings. When a region rebels against a king of flesh and blood, he sends his legions to surround it. The first thing he does is to shut off their water supply. If they relent, all the better! If not, he brings against them criers with loud voices… then arrows. barbarian hordes. He hurls heavy weights at them. shoots burning oil. fires cannon. rouses multitudinous armies against them. imprisons them. kills their great ones. In the same way, the Holy One blessed be He came against the Egyptians with the tactics of kings. With the plague of blood He stopped up their water supply. The “criers” were the frogs with their loud croaking. His “arrows” were the fleas. His “barbarian hordes” were the wild animals. The “heavy weights” were the “heavy pestilence” that killed their livestock. The “burning oil” was the boils. The cannon shots were the hail. The “multitudinous armies” were the locusts. The Egyptians were “imprisoned” through the plague of darkness. Finally, He killed their great ones in the plague of the first born.”
A kabbalistic explanation of the sequence and rationale of the plagues is provided in the writings of the ARI in Sha’ar HaPsukim (the Gate of the Verses) Parshas Va-eira. The Ten Plagues correspond to the Ten Sefiros, ascending from the bottom of the “ladder” to the top. Thus the seven plagues recounted in this week’s Parshah of VA-EIRA correspond to the seven “lower” sefiros, from Malchus-Kingship up to Chessed-Kindness, while the three plagues recounted in next week’s Parshah of BO correspond to the top trio: Binah-Understanding, Chochmah-Wisdom and finally Keser-Crown. According to this explanation, the Ten Plagues came as successive manifestations of the 10 different aspects or “attributes” of G-d’s kingly power over all the world (the ten sefiros of MALCHUS — or “NUKVA” — of ATZILUS). In this way the arrogant supremacy of worldly power, the “Evil MALCHUS” — the force that conceals G-dliness — was broken. Behind the nightmare to which Egypt was subjected — apparently the very opposite of SEDER, “order” — lies the supreme order of the Sefiros.
THE PHARAOH WITHIN US
“Do not rejoice when your enemy falls, and when he stumbles, let not your heart exult. Lest G-d will see and it will be bad in His eyes” (Proverbs 24:17).
We may not laugh over Pharaoh’s downfall, because there is a Pharaoh in each one of us. This is the stubborn MELECH (king) who rules in our hearts, in our ego, our vanity and pride. I. me.!
Writ large in the drama of Moses coming against Pharaoh in the name of G-d is the story of our inner lives, our daily conflicts and struggles in the test of free will to which we are all subjected. One side of us — Moses, “conscience” — knows what we should do. But another side — Pharaoh, “the evil urge”, the king riding the chariot — resists. There are constant ups and downs in the trial of free will. Today one “wants to” — Pharaoh relents. Tomorrow, he hardens his heart again and resists.
Does it need plagues to beat this Pharaoh down? Or can we find better ways to get free and to take our destiny into our hands?
Shabbat Shalom! Chodesh Tov Umevorach! – Rabbi Avraham Yehoshua Greenbaum
Haftarat Vaera – ‘And I appeared’ – Ezekiel 28:25-29:21
The second connection between this week’s Torah portion and haftarah from the Prophets is G-d’s covenant Name and His promises to Abraham and Jacob. This is how the haftarah begins:
Thus says Ad-nai HaShem: “When I have gathered the house of Israel from the peoples among whom they are scattered, and am hallowed in them in the sight of the Gentiles, then they will dwell in their own land which I gave to My servant Jacob. And they will dwell safely there, build houses, and plant vineyards; yes, they will dwell securely, when I execute judgments on all those around them who despise them. Then they shall know that I am HaShem their G-d.” – Ezekiel 28:25-26
It is used when Most High made His covenant with Abraham, promising Him a Messianic Redeemer (i.e. a Seed), descendants, and a land (Genesis 15). It is the same Name combination that Most High uses when He promises David a Messianic King to sit on his throne (II Samuel 7). It is a Name combination that reflects this truth: G-d has made a covenant with Abraham and with David. Israel will forever be the beneficiaries of his covenant love. He will defend them because of His holy Name.
May the Glory of Most High endure forever, let G-d rejoice in His works. Blessed be the Name of Most High from this time and forever.
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