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PARSHA SMOT— THE BOOK OF “NAMES”

To get the most out of the Spiritual path taught here one needs to begin with the writings under the category called “The Guide”. The teachings there make a vessel so that one’s soul can ascend, and work with the meditative practices taught here. From learning “The Guide” one will become familiar with the terms also that are necessary to access this wisdom. So Enjoy and Grow !

https://godssecret.wordpress.com/category/the-guide/

Go ahead and learn !

Smot

“Shemot”, the Hebrew title of the Book of Exodus, means “names”, suggesting how significant the issue of identity will be as the saga of Jewish slavery, redemption and revelation unfolds. Shemot opens with a list of the names of the Children of Israel as they came down to Egypt, counting each individual within those families: “Now all those descended from Jacob were seventy souls, and Joseph, who was in Egypt.” A name says alot it defines and even more a name is a vessel for what something is. In “Smot” are revealed many names of God, those revealed and hidden. In the Book of Smot we will learn how powerful Divine names are, and how they can help us build a world of greater consciousness and conscientiousness. The act of naming opens the potential for relationship, this is very “special” with Divine names. The appropriate use of names can bring redemption. God taught Moses various Divine names and their meanings to prepare him for his role as the  liberator who could perform the needed miracles.

   The Torah does NOT delve into the  details of the  depravity of the Egyptian exile because they are not the point of the story, the point of the story is God’s works and the coming redemption.  So the details concerning the slavery of Yisrael in Egypt are few, but all the plagues against Egypt are discussed. But the Egyptian exile is a model for all other exiles. So lets look at how exile works. Pharaoh begins a multi staged plan of isolation and oppression in order to estrange the people of Israel from Egyptian society. This dehumanization of the Jews is one of the ways of anti sematism, the Torah sets the stage by saying the Egyptians looked at Israel as if it were a colony of insects: “The Children of Israel were fruitful and swarmed and increased and became very strong, and the land became filled with them.” Viewed in such a light, the nation of Israel arouses disgust in the Egyptian people. Pharaoh then tries to get the Hebrew midwives to kill all newly born males. From here it is a small step indeed to the final solution. How terribly reminiscent of our people’s recent history. First the dehumanization, the terrible propaganda, that ascribed the name of enemy to an entire people. Friends, neighbors, business partners, great thinkers to the Germans they learned to see all these people as nothing but Jews, the object of their hate. This alienation facilitated the removal of German Jews from society, or in our parsha Egyptian Jews. In Germany the ultimate consequence was concentration camps and the giving of numbers to each individual, utterly obliterating any sense of individual names for Jews at all. By Jews keeping their Hebrew names during the period of enslavement, the Israelites prevented total assimilation into Egypt. Even today most “secular” Jews have a Hebrew name.

  The main thing is not the troubles that come upon us for our sins or various other reasons, but God’s redemption for us from them. It is this which we should notice and be thankful to God for. Its also strange that the Torah does not say the name that Moshe received from his parents at birth ? Why was Moses mostly called by the name he received from the daughter of Israel’s Pharaoh. As its written  “And the child grew and they brought him to Pharaoh’s daughter, and he was a son to her, and she called him Moses for from the water I drew him” (Shmot 2:10). Not only this.  The Torah also omits Mose’s original name.  The Torah also does not tell us the names of his parents, Amram and Yocheved, at first only telling us “a man of the house of Levi” and “a daughter of Levi” (Shmot 2:1)  They are introduced to us with striking anonymity. A similar anomaly is found with Moses’s family. Moses’s brother is not known at all until Exodus 4:14. Moses’s sister also remains nameless for another fourteen chapters (15:1) Whats this all about ?

  Each (higher soul) Nashama reveals torah according to the source of its soul. These seventy faces of the Torah parallel the seventy children of Yaakov who entered Egypt. These souls express themselves as sixty myriad. It needs to be mentioned that Batyah daughter of Pharoe risked her own life to rescue Moses, against her father’s ruling and her maidservants’ advice. Thank God she did as Moses included all these source souls so he knew all 600,000 explanations to the Torah.1 The Torah Moses was given in ”pardes” (the orchard-variety of levels of Torah) He taught to all Yisrael. All ”chidushim” (new ideas) in the Torah are through the Nashama of Moses that illuminates in each and every Righteous person sadeek by Moses’s הודקרני (horns of light) in each and every generation.1 Dat (knowledge) is where Moses spreads out to the 600,000 root souls of Yisrael. One sees the Shechiniah Divine Presence according to their dat. The humility of Moses attained all levels of dat , by attaining all levels of humility. By recognizing he was only flesh and unable to do “avodat Hashem” (service God) he came to be dependent on the “chayot” (angels of the ruach). This is how the merit of moses is earned.2 Moses was joined with mida (attribute) called by the name צור which is Malchut.3 Rabbi Yisrael Rozin teaches that one who serves Hashem (God) and learns Torah by their own power will not have the help of Hashem. In truth these things are ruled by the power of Holiness and when accomplished properly they are not doing the work at all, but Hashem does. Hashem walks before him giving him Dat and intellectual powers, He walks before him. Hashem sanctifies him at all times more and more by him subduing himself and his humility. In truth he is nullified to Hashem, he becoming טפל (himself being secondary).4 In the parsha we see how Moses cares not only for the welfare of his own people but Moses intervenes to save the daughter’s of Yitro  from their tormentors .Moses has nothing to do with this conflict between other peoples. Having fled Egypt, he was a refugee, and could have stood idly by. But his sense of justice demanded him to act.. Moses makes no distinction between nationalities or territories. He feels that justice must be done even it does nothing to further his own interests. Moshe sets the correct example on how to conduct one’s self. The Torah teaches us that a leader like Moses has focus on the interests of no only his own people but he does not turn a blind eye to the suffering of gentiles. By this The Torah conveys a  profound message to future generations. Moses did not tremble when he heard the sound of a angel or the Supernal King.5 If, in the days of the horrific Egyptian exile if Moses and others could rise up and find various ways of saying “enough is enough”, we could and should we in any circumstance. As the we were at our lowest point as Egyptian Slave and Egypt was then the greatest empire at the time. Moses went up to the firmament and learned Torah from the angel Matto”t every day near sunset for 40 days. During that time Moses spent 1000 years learning the secret ot Matto”t . Matto”t showed him things of the depth תהום which he could not understand, such as how many letters are between א and מ ?.6 The 49 gates of Binna (understanding) are 49 faces of purity from Matto”t it is the vowel ”cholem”. Moses is Teferet (harmony-beauty) as it says ”a crown of Teferet on his head”. All light of Torah is revealed from Binna (Divine understanding) dressing in Teferet. This is the secret of Z’a (source of the emotional soul called Ruach) and Moses. The 50 gates illude to the 2 ”Yichudim” (unification of God in the worlds) of the ”sma”. At the 50th gate vessels turn to light, becouse of a lack of malchut of malchut of vessels and a lack of Ketter of ketter of lights.The 50th gate reveals complete tikun (fixing correction). The first ה of יהו”ה has 50 gates Bina. Matto”t in “Malachim” (angels) is the aspect of Moses among ”Nashamot”.(higher level of soul-Divine intellect)7 Before there was created the world all the “ruchot” (spirits) of Sadeekem were hidden in the ”Nashamot” of sadeekem.8 The soul of Moses goes out from its ark which is ”hachel Lavanot Hasaphir” (first palace in the world of Bria) which is ”chasmal” (Small still voice) called flesh. This ark is made to Imma (The source of your Nashama Divine intellect). The ark is the 248 limbs. בשר (flesh) is dinim (judgments), that are given measure for measure. The portion to Z’a cleansed is called chashmal, the portion not cleansed is called Noga. Chasmal and Noga are 2 separate parzufim. The aspect בשר is אלהים it is ”mochin” of ”yonika” which is only 6 corners of Bina that makes ג”ר of Ruach. בשר is ב– dat, ש– chuchmah and ר– bina. These being three ”Meloy” of אלהים , with י which is ”moch” ) brain) 6 corners of Chuchmah (Divine creative wisdom) is gematria ש .These are the ”chayot of consuming fire”. ”Meloy” ה “moch” Binna it has no chassadim and ”meloy” א is ”moch” Dat, it has chassadim and givurot . Chuchmah must be enclosed in Chuchmah to revealed. Achoryim of אלהים is gematria ר , it is inside Chasmal. From Z’a of Bria till the end of Malchut are 120 sarufim ”Elokim Kadoshim”. Outside these is Chasmal. Chasmal is names of אלהים. Its interesting to note that deliverance comes from within the source of destruction.  The river where  Jewish babies were drowned becomes the river where the Jewish people’s future redeemer, Moses is rescued.  Pharaoh’s house, the source of so many decrees of evil and suffering, becomes the place where the future redeemer of the Jewish people came from and may we see our righteous Messiah in a complete redemption.

1Avodat Yisrael p.25

1. 2Maor Eniyim

1. 3Shoshan Sodot

1. 4Avodat Yisrael p.11

1. 5Sulam on Zohar Hazinu p.286b

1. 6safer ha paliyah

1. 7Sulam on Tikunim p.96,machashif halavon yaakov abuchizera p.250

1. 8Sulam on Zohar Chadash Achri mot p.26

1Aor Yakar

2. Enyim93:2,209,41:2,Zohar Lech lacha p.35,Avodat Yisrael p.53

1Aor Enyim93:2,209,41:2,Zohar Lech lacha p.35,Avodat Yisrael p.53