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Filed under: Aharon, Parsha Shmot | Tags: DIVINE NAMES, Kabbalah, LIFE COACHING, PARSHA SMOT, SECRETS OF THE TORAH, wisdom

BEFORE WE GO VERY DEEP, Here are some INTERESTING POINTS :

PHAROE OF THE EXILE WAS MOST CRUEL 

“Pharoe then commanded all his people saying: ‘Every boy who is born must be thrown into the river; but every girl shall be allowed to live.’”(Numbers 1:22)

Pharaoh’s astrologers told him. “Today the Hebrew’s savior was born, we do not know if he is a Egyptians or a Jew. According to Rashi, The Egyptians male children were also drowned, just like the Jewish children. Thus is is written

“Every son that will be born must be thrown into the water”

and it does not say: “Every son born to the Hebrews” Pharoe was really bad man one can not underestimate evil. Moses was a very good man. The Torah relates that a Mitzri taskmaster was whipping a Jew. Moses saw and  killed the wicked taskmaster. Rashi tells us the Jew Moses saved , who was being whipped was the husband of Shilomit bat Divri. Shilomit was the only woman throughout the Egypt exile who was raped. The commentaries explain that she was overly friendly with the Egyptians and did not maintain a healthy distance. The Jew Moses risked his life for was not one held in the highest esteem, but for him Moses gave up his place in Pharoes palace and put his own life in danger. Another important lesson :

In Pirkei Avot (Saying Of Our Fathers) we learn: In a place where there are no men, endeavor to be a man. This is telling us that when nobody stands up to care for the needs of the community then those who are capable must take that responsibility upon themselves and do what needs to be done.

We see this with Moses. In our parsha we read:

“It was in those days when Moshe was grown that he began to go out to his brothers and he saw their burden. He saw an Egyptian beating one of his Israeli brothers. He looked all around and when he saw that no man was there, he killed the Egyptian and hid his body in the sand.”

  It says “He saw that no man was there”

There was nobody to turn to during this difficult time. There was nobody who would step up and save the man who was being beaten. Therefore Moshe took it upon himself to save the man who was being beaten by killing the Egyptian.

There comes a time when one must do the right thing

We see this also with Batya the daughter of Pharoe 

When Pharaoh’s daughter drew baby Moses from the water in the basket. By this she was rebelling against here father’s decree (to kill the baby boys) and adopted Moshe. The fact that Pharaoh’s daughter still wanted Moses twenty four months later shows further that this action of saving Moses was not something she did impulsively.  BatYa, Pharoe’s daughter, is the heroine in her generation. She saves the baby Jewish boy, Moses, raises him in Pharoe’s palace as her son,  educates him to know his heritage and to feel for his fellow Jews. According to the Ba’al Haturim   BatYa had gone down to the river to convert to Judaism, when she found Moses. Looking deeper into Batyah Pharoe’s daughter we find her mentioned in Divrei Hayamim (Chronicles) we read.

: “And his wife, the Jewish woman, bore Yered, the father of Gador and Hever, the father of Sokho and Yekutiel, the father of Zanoach. And these are the sons of Batyah the daughter of Pharaoh whom Mered took.” (Chapter 4 : 18)

In Vayikra Raba 1:3, we learn that Mered is the same person as Calev. He’s called “Mered” (Rebel) Since Calev (along with Yehoshua ben Nun) rebelled against the spies and did not speak badly about the Land of Israel. Calev saved the “sheep”, the nation of Israel by his bravery and Pharaoh’s daughter saved the shepherd ,Moses. Calev, like Moses and Batyah when the time came to stand up and do the right thing went and did it. This brings us to another issue. The story of God seemingly wanting to kill Moses because he had not yet circumcised  his son  is one of the the most difficult stories to understand in the Torah. How could God threaten the life of Moses who He had just chosen to lead the Jewish people out of Egypt ? Its written  “And God encountered him and sought to kill him.” It is interesting that Moshe’s name does not appear in this verse.  Who did God want to kill ?

It is strange that nowhere in the Torah does it 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 tormentor: “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 Moshe’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 ?

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”, Interestingly only the title Pharaoh, rather than the name of our ancient enemy is written in the Torah. His personal name is not mentioned.  We do find  names like Moses, Aaron and Miriam.  Their deeds fill the Torah and our memories. We also find less expected names like Shifrah and Puah, midwives to the Hebrew women who were pivotal in ensuring Jewish survival.   Strangely the name of Pharaoh’s daughter, who was so important in the survival of Moses, is not mentioned.  This is only remedied by  the Midrash where we are taught she is named Batya, the daughter of God.  These names present and the missing ones come to teach us “our” story.  “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 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 level) 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 הוד (horns of light) קרני 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.

With the opening of the book of “Shemot” (EXODUS), we transition from “Bereshit”, the story of the family, to “Shemot”, the story of the nation. It is a shift in the meaning of “Bnei Yisrael,” from “the children of the man named Yisrael,” to “The Nation of Israel. It is interesting to note who it is that refers to us in this way. It is Pharaoh. We are first called the Jewish people a nation, a people. A  non Jew and not just any non-Jew, but one who is out to destroy us, Pharoe of Egypt   As its written : “Behold, the people , the Israelites ,are greater than we They might join our enemies; they might wage war upon us..” (Exodus 1:9) .

The Ar”i teaches in Safer lekutim that there are seventy aspects of evil, corresponding to the seventy nations, and the Jews must be exiled through all of them in order gather all the souls that fell into each particular form of evil. So why do we speak of only four exiles. In fact the Jewish people were exiled amongst all seventy nations, as is known?

There are four letters in the Name Havayah, which are the source from which the 72 Names Havayah are manifest, as well as the 72 other Divine Names, which are branches from these roots. These four letters in the Name Havayah, are the four rivers of the Garden of Eden. Similarly, in the realm of evil, there are four rivers, by the same names the Pishon, the Gichon, (the Tigris, and the Euphrates). Which divide (flow) into seventy nations. Our sages say: Pishon refers to the Babylonian empire. The river name of the second river Gichon’— refers to the Medean empire or persia etc. Since all seventy nations are included within these four “rivers” therefore the entire Jewish people were exiled to each of these four nations Babylonia, Medea, Greece, and Rome. But the other seventy nations are just particulars and branches of these, and each of these other nations took only one type of soul When Yisrael will finish gathering all the souls from amongst the seventy nations, it will be the time when “His feet shall stand on Mount Zion,” as mentioned in the Zohar and then the verse, “Death will be swallowed up forever” will be fulfilled.

Avodat 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

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