וְאֵלֶּה, שְׁמוֹת בְּנֵי יִשְׂרָאֵל, הַבָּאִים, מִצְרָיְמָה: אֵת יַעֲקֹב, אִישׁ וּבֵיתוֹ בָּאוּ
Now these are the names of the sons of Israel, who came into Egypt with Jacob; every man came with his household

This week we start with "שְׁמוֹת ", Exodus, the second book of the five. This one is at the level of Chokmah, also described as "אבא ", "Father".
What does it mean?


Remember that G-d\’s creation is perfect beyond our ability to comprehend. All the pain we experience in this world is in the original plan. Our choice is how to accept it.

Genesis is the story code for the thought of creation and setting up the forces that drive our universe. We saw that Abraham disconnected from his roots to connect to the light. Isaac feared G-d to build the desire to connect. Jacob completed the top three connections with his devotion to be with the light without falling to the negativity. The twelve sons created inner paths for the light and Joseph created the channel from the upper to lower.

Joseph is related to Yesod, which is the sixth sefirah and we are missing Netzach (Moshe) and Hod (aharon). This is perfectly all right because they are both related to the vessel. They go together, like the two legs carrying the load of the whole body in balance.

Joseph (Yesod) made a direct continuation of the light from Jacob (Tiferet). Egypt benefited from their blessings (Genesis 47:7, 10). Now when Moshe and Aharon were ready to walk the way of the light, they came to Pharaoh to release the Israelites form the bondage of Egypt.
We learn in previous articles that the light is revealed when it is "pushed back", reflected. Egypt was a darkest place on those times.

Abraham went down to Egypt in order to reveal the light he received from G-d. Isaac did not go down to Egypt because his submission to the binding created the channel of drawing the light of Abraham (Chessed). Jacob did most of his work with Lavan but needed to come down to Egypt to connect to Joseph and create the necessary continuation of the light.

The Holy Ari, tells us that this is when Zeir Anpin was born. Pharaoh that controlled the whole world, had extreme spiritual powers and knew all the spiritual forces was honest when he said (Exodus 5:2) "וַיֹּאמֶר פַּרְעֹה–מִי יְהוָה אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ, לְשַׁלַּח אֶת-יִשְׂרָאֵל: לֹא יָדַעְתִּי אֶת-יְהוָה, וְגַם אֶת-יִשְׂרָאֵל לֹא אֲשַׁלֵּחַ " "And Pharaoh said: \’Who is the LORD, that I should listen to his voice to let Israel go? I know not the LORD, and moreover I will not let Israel go".


After Jacob connected to Joseph, the light of the creator as "ה �ו �ה �י " (Zeir Anpin) could appear in this world.
Once this connection was done, the Israelites, as the 12 tribes, the path of the lights, needed to move to the next step and connect to the land of Canaan (the Holy land) for the final process of establishing a kingdom (Malchut), which was completed by King David and the building of the Holy Temple in Jerusalem.

The Holy Land is the place where the light can manifest in its full potential for the whole world.

The Parasha starts with "וְאֵלֶּה ", which has numerical value of 42 and connects us to the 42 letters at the beginning of Genesis. Here it represents a new creation on a different level. Another point to notice is that this parasha starts the special six weeks (for the six days of creation) and they are called "שובבים ", for the beginning first letter of each parasha. The numerical value is 360 (!) and it relates to the light that G-d concealed at the time of creation for the future.

As we said earlier, the thought of creation got completed in Genesis and the process of putting the plan into action began. At the end of Genesis we read that Jacob gathered his sons to tell them the future and now G-d is telling Moshe exactly what is going to happen to Pharah and how they are going to leave Egypt. Read Exodus 3:17-3:22 then read Exodus 12:35, 36. If G-d knows the future, do we have free choice?


Soon we\’ll release "The Divine Calendar" book by Ezra (Jeff) Meiliken, which will show (scientifically, with Bible codes) how G-d planned an amazing plan for us form the day of creation to the day of redemption.

One interesting verse in Exodus 4:20 "וַיִּקַּח מֹשֶׁה אֶת-אִשְׁתּוֹ וְאֶת-בָּנָיו, וַיַּרְכִּבֵם עַל-הַחֲמֹר, וַיָּשָׁב, אַרְצָה מִצְרָיִם; וַיִּקַּח מֹשֶׁה אֶת-מַטֵּה הָאֱלֹהִים, בְּיָדוֹ " "And Moses took his wife and his sons, and set them upon a donkey, and he returned to the land of Egypt; and Moses took the rod of God in his hand".
This verse describes the return of Moses to Egypt to start the process of redemption from bondage. It says that he mount them on a donkey (singular). It is also said that the Mashiach will come riding on a donkey.

Let us pray that we will merit seeing the coming of Mashiach, today, Amen.

  2 Responses to “Shemot – The secret code of genesis repeats”

  1.  

    Depois de quase dois mil anos sem a Mikdash, É extremamente difícil – senão impossível – de sentir e apreciar a sua ausência.
    A razão mais importante é o hábito: dois mil anos sem a Mikdash fizeram do povo judeu acostumados com a vida sem ele, seja em Israel ou na diáspora. Imediatamente após a destruição do Templo, Raban Yochanan ben Zakkai instituiu uma série de portarias em Yavneh que foram feitos para lidar com essa nova realidade. Nas gerações mais recentes, especialmente na Diáspora, o povo judeu não sentia necessidade alguma de uma Mikdash, Porque eles não têm mais vivido como uma nação em sua própria terra, mas sim em comunidades independentes, que na sua maior parte são destacados a partir da terra e do Estado.
    Outra razão importante que não pode sentir que algo está faltando é que é muito difícil anseiam pelo desconhecido. A única maneira de saber sobre o Mikdash hoje, é através da análise séria e profunda das fontes que o descrevem. De um modo geral, deixamos de participar de tal estudo, pois, entre outras razões, não há necessidade prática que nos obriga a lidar com questões relacionadas com a Mikdash em uma base regular.
    Com a destruição da Mikdash, Perdemos mais de duas centenas mitzvot! Assumindo que mitzvot são mecanismos através dos quais podemos nos aproximar de Deus, esse fato evidencia a grande extensão a que a nossa ligação com Deus tem sido contraído como resultado da destruição.

  2.  

    Thank you very much R. Shlomo Ben Halevy for this wise comment.

    I include the translation of your comment here (from Google translate) for the benefit of our English readers

    —=-=-
    After almost two thousand years without mikdash, is extremely difficult – even impossible – to feel and appreciate its absence.
    The most important reason is habit: two thousand years without mikdash made ??the Jewish people accustomed to life without him, whether in Israel or in diaspora. Immediately after the destruction of the Temple, Rabban Yochanan ben Zakkai instituted a series of ordinances in Yavneh that were made to deal with this new reality. In later generations, especially in the Diaspora, the Jewish people did not feel any need for a mikdash, because they no longer experienced as a nation in its own land, but in independent communities, which for the most part are detached from the land and the state.
    Another important reason that can not feel something is missing is that it is very difficult to crave the unknown. The only way to know about mikdash today is through serious and profound analysis of the sources that describe it. In general, fail to participate in this study because, among other reasons, there is no practical necessity which obliges us to deal with issues related to mikdash on a regular basis.
    With the destruction of mikdash, lost more than two hundred mitzvot! Assuming that mitzvot are mechanisms through which we can approach God, this fact shows the great extent to which our connection with God has been contracted as a result of the destruction.

    -=-=-

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