The Russia Gets Go Ahead To Liquidate Jehovah’s Witnesses Organization


MOSCOW, Russia – The Appeal Court in Moscow, Russia has granted Russian Prosecutor the leave to liquidate activities of Jehovah’s Witnesses(JW) in Russia after branding them extremist group.

The JW had appealed the decision and tried to establish that the accusations of “extremist activity” are based on fabricated evidence and false statements that have been manufactured by local authorities to portray sincere worship as criminal activity.

In the October 12, 2016, hearing, Judge M. S. Moskalenko of the Tverskoy District Court of Moscow did not allow testimony or video that exposed the illegal actions of the local authorities who are bent to ensuring that JW do not exist in Russia.

However, on January 16, 2017, the Moscow City Court dismissed the Witnesses’ appeal that challenged the legality of the Prosecutor General’s warning issued against their national headquarters.

The three-judge panel rejected all arguments filed by the Witnesses’ attorneys and rendered its decision after a 10-minute recess. The decision upholds the October 12, 2016, Tverskoy District Court decision that ruled in favor of the Prosecutor General’s Office.The warning, dated March 2, 2016, is now enforceable. Speaking before the hearing, International human rights lawyer James Andrik spoke of the implication.

“If the Moscow City Court dismisses the appeal, the Prosecutor General’s Office could act on its threat against the Administrative Center. It could liquidate the Administrative Center and further harass the religious communities of Jehovah’s Witnesses and restrict their worship throughout Russia. If, on the other hand, the court upholds the appeal, it would be a breakthrough for justice”, he said.

However Jehovah’s Witnesses are a peaceful group who hold their worship in the open and denounce all sorts of religious extremism. They believe in the Bible which also encourages them to respect secular authority. It is now left to the world to appeal to President Vladimir Putin to halt this attempt to wipe out witnesses from Russia.

Donald Trump’s Full Inaguration Speech Transcript


TRUMP: Chief Justice Roberts, President Carter, President Clinton, President Bush, President Obama, fellow Americans and people of the world, thank you.

(APPLAUSE) We, the citizens of America, are now joined in a great national effort to rebuild our country and restore its promise for all of our people.

(APPLAUSE)

Together, we will determine the course of America and the world for many, many years to come. We will face challenges, we will confront hardships, but we will get the job done.

Every four years, we gather on these steps to carry out the orderly and peaceful transfer of power, and we are grateful to President Obama and First Lady Michelle Obama for their gracious aid throughout this transition. They have been magnificent. Thank you.

(APPLAUSE)

Today’s ceremony, however, has very special meaning because today, we are not merely transferring power from one administration to another or from one party to another, but we are transferring power from Washington, D.C. and giving it back to you, the people.

(APPLAUSE)

For too long, a small group in our nation’s capital has reaped the rewards of government while the people have borne the cost. Washington flourished, but the people did not share in its wealth. Politicians prospered, but the jobs left and the factories closed. The establishment protected itself, but not the citizens of our country. Their victories have not been your victories. Their triumphs have not been your triumphs. And while they celebrated in our nation’s capital, there was little to celebrate for struggling families all across our land.

(APPLAUSE)

That all changes starting right here and right now because this moment is your moment, it belongs to you.

(APPLAUSE)

It belongs to everyone gathered here today and everyone watching all across America. This is your day. This is your celebration. And this, the United States of America, is your country.

(APPLAUSE)

What truly matters is not which party controls our government, but whether our government is controlled by the people.

(APPLAUSE)

January 20th, 2017 will be remembered as the day the people became the rulers of this nation again.
(APPLAUSE)

The forgotten men and women of our country will be forgotten no longer.

(APPLAUSE)

Everyone is listening to you now. You came by the tens of millions to become part of a historic movement, the likes of which the world has never seen before.

(APPLAUSE)

At the center of this movement is a crucial conviction, that a nation exists to serve its citizens. Americans want great schools for their children, safe neighborhoods for their families, and good jobs for themselves. These are just and reasonable demands of righteous people and a righteous public.

But for too many of our citizens, a different reality exists: mothers and children trapped in poverty in our inner cities; rusted out factories scattered like tombstones across the landscape of our nation; an education system flush with cash, but which leaves our young and beautiful students deprived of all knowledge; and the crime and the gangs and the drugs that have stolen too many lives and robbed our country of so much unrealized potential.

This American carnage stops right here and stops right now.
(APPLAUSE) We are one nation and their pain is our pain. Their dreams are our dreams. And their success will be our success. We share one heart, one home, and one glorious destiny. The oath of office I take today is an oath of allegiance to all Americans.

(APPLAUSE)

For many decades, we’ve enriched foreign industry at the expense of American industry; subsidized the armies of other countries, while allowing for the very sad depletion of our military. We’ve defended other nations’ borders while refusing to defend our own.

(APPLAUSE)

And spent trillions and trillions of dollars overseas while America’s infrastructure has fallen into disrepair and decay. We’ve made other countries rich, while the wealth, strength and confidence of our country has dissipated over the horizon.

One by one, the factories shuttered and left our shores, with not even a thought about the millions and millions of American workers that were left behind. The wealth of our middle class has been ripped from their homes and then redistributed all across the world.

But that is the past. And now, we are looking only to the future.

(APPLAUSE)

We assembled here today are issuing a new decree to be heard in every city, in every foreign capital, and in every hall of power. From this day forward, a new vision will govern our land. From this day forward, it’s going to be only America first, America first.

(APPLAUSE)

Every decision on trade, on taxes, on immigration, on foreign affairs will be made to benefit American workers and American families. We must protect our borders from the ravages of other countries making our products, stealing our companies and destroying our jobs.

(APPLAUSE)

Protection will lead to great prosperity and strength. I will fight for you with every breath in my body and I will never ever let you down.

(APPLAUSE)

America will start winning again, winning like never before.

(APPLAUSE)
We will bring back our jobs. We will bring back our borders. We will bring back our wealth. And we will bring back our dreams.

(APPLAUSE)

We will build new roads and highways and bridges and airports and tunnels and railways all across our wonderful nation. We will get our people off of welfare and back to work, rebuilding our country with American hands and American labor.

(APPLAUSE)

We will follow two simple rules; buy American and hire American.

(APPLAUSE)

We will seek friendship and goodwill with the nations of the world, but we do so with the understanding that it is the right of all nations to put their own interests first. We do not seek to impose our way of life on anyone, but rather to let it shine as an example. We will shine for everyone to follow.

(APPLAUSE)

We will reinforce old alliances and form new ones and unite the civilized world against radical Islamic terrorism, which we will eradicate from the face of the Earth.

(APPLAUSE)

At the bedrock of our politics will be a total allegiance to the United States of America, and through our loyalty to our country, we will rediscover our loyalty to each other. When you open your heart to patriotism, there is no room for prejudice.

(APPLAUSE)

The Bible tells us how good and pleasant it is when God’s people live together in unity. We must speak our minds openly, debate our disagreements honestly, but always pursue solidarity. When America is united, America is totally unstoppable.

(APPLAUSE)

There should be no fear. We are protected and we will always be protected. We will be protected by the great men and women of our military and law enforcement. And most importantly, we will be protected by God.

(APPLAUSE)

Finally, we must think big and dream even bigger. In America, we understand that a nation is only living as long as it is striving. We will no longer accept politicians who are all talk and no action, constantly complaining, but never doing anything about it.

(APPLAUSE)

The time for empty talk is over. Now arrives the hour of action.

(APPLAUSE)

Do not allow anyone to tell you that it cannot be done. No challenge can match the heart and fight and spirit of America. We will not fail. Our country will thrive and prosper again.

We stand at the birth of a new millennium, ready to unlock the mysteries of space, to free the earth from the miseries of disease, and to harness the energies, industries and technologies of tomorrow. A new national pride will stir ourselves, lift our sights and heal our divisions.

It’s time to remember that old wisdom our soldiers will never forget, that whether we are black or brown or white, we all bleed the same red blood of patriots.

(APPLAUSE)

We all enjoy the same glorious freedoms and we all salute the same great American flag.

(APPLAUSE)

And whether a child is born in the urban sprawl of Detroit or the wind-swept plains of Nebraska, they look up at the same night sky, they will their heart with the same dreams, and they are infused with the breath of life by the same almighty creator.

(APPLAUSE)

So to all Americans in every city near and far, small and large, from mountain to mountain, from ocean to ocean, hear these words: You will never be ignored again.

(APPLAUSE) Your voice, your hopes, and your dreams will define our American destiny. And your courage and goodness and love will forever guide us along the way.

Together, we will make America strong again. We will make America wealthy again. We will make America proud again. We will make America safe again. And yes, together we will make America great again.

(APPLAUSE)

Thank you. God bless you. And God bless America.

(APPLAUSE)

Thank you.

(APPLAUSE)

God bless America.

(APPLAUSE)

The Proper Way How to Bless the Messiah’s Arrival in Hebrew

“For then will I turn to the peoples a pure language that they may all call upon the name of Hashem to serve Him with one consent.” (Zephaniah 3:9)

Jewish worshippers cover themselves with prayer shawls as they pray in front of the Western Wall, Judaism’s holiest prayer site, in Jerusalem’s Old City, during the Cohen Benediction priestly blessing at the Jewish holiday of Passover, April 25, 2016. (Yonatan Sindel/Flash90)

One of the basic tenets of Judaism is the belief that the messiah (Mashiach-מְשִׁ֥יחַ in Hebrew) can arrive at any moment. Three times a day, orthodox Jews pray that everything required for Mashiach’s arrival will happen imminently.

These include the ingathering of the Jewish people from the four corners of the world back to the Holy Land, the restoration of religious courts of justice, an end of wickedness, sin and heresy, reward to the righteous, the rebuilding of holiness in Jerusalem, and restoration of Temple services in the rebuilt third Holy Temple in Jerusalem.

“Jews and Christians alike often do not know that mashiach is a central theme in traditional Judaism,” stated Roni Segal, academic adviser for The Israel Institute of Biblical Studies, an online language academy specializing in Biblical Hebrew.

“This is due in part to the fact that Mashiach is not mentioned explicitly in the Torah. However, there are several references to the ‘End of Days’, called acharit ha-yamim, which our Sages teach refers to the messianic era.”

Mashiach literally means “the anointed one”. The mashiach will be a world-recognized leader and King whose status is achieved through being anointed with oil.

“The Jewish idea of Mashiach is that this human being will bring the world to recognize the One God,” explained Segal.

Additionally, the Sages teach that in every generation a potential Mashiach is born. Therefore, it is incumbent upon all Jews to learn the special blessings which will be said upon his arrival.

There are seven blessings in all.

  1. The blessing to recite when one hears that Mashiach has arrived:

Baruch Attah Adonoy Eloheinu Melech HaOlam HaTov V’HaMeiteiv.

ברוך אתה ה’ אלוהינו מלך העולם הטוב והמטיב

Blessed are You, the Lord our God, King of the universe who is good and does good.

  1. The blessing to recite when one sees 600,000 Jewish people or more gather in one place to greet Mashiach:

Baruch Attah Adonoy Eloheinu Melech HaOlam chacham harazim.

ברוך אתה ה` אלוהינו מלך העולם חכם הרזים

Blessed are You, the Lord our God, King of the universe who knows all secrets.

  1. The blessing to recite upon seeing the third Holy Temple in Jerusalem rebuilt (literally, seeing a Jewish home in Israel restored to its rightful owner):

Baruch Attah Hashem Eloheinu Melech HaOlam matziv gvul almanah.

ברוך אתה ה` אלוהינו מלך העולם ‫מציב גבול אלמנה

Blessed are You, the Lord our God, King of the universe who reestablishes a widow to her border.

The next blessings are recited upon actually seeing the Mashiach.

  1. Baruch Attah Adonoy Eloheinu Melech HaOlam She’chalak M’kvodo L’rei’av.

ברוך אתה ה` אלוהינו מלך העולם שחלק מכבודו ליראיו

Blessed are You, the Lord our God, King of the universe who has granted His honour to those who fear Him.

  1. Baruch Attah Adonoy Eloheinu Melech HaOlam She’chalak Me’chach-ma-toe l’rei’av.

ברוך אתה ה` אלוהינו מלך העולם שחלק מחכמתו ליראיו

Blessed are You, the Lord our God, King of the universe who has granted of His wisdom to those who fear Him.

  1. Baruch Attah Adonoy Eloheinu Melech HaOlam go’el Israel.

ברוך אתה ה` אלוהינו מלך העולם גואל ישראל

Blessed are You, the Lord our God, King of the universe who redeems Israel.

  1. Baruch Attah Adonoy Eloheinu Melech HaOlam shehechianu ve’kimanu ve’higeeyahu l’zman ha-ze

ברוך אתה ה` אלוהינו מלך העולם שהחינו וקימנו והגענו לזמן הזה

Blessed are You, the Lord our God, King of the universe who has given us life and sustained us and allowed us to reach this occasion.

“Learning these blessings in Hebrew helps to make the imminent arrival of mashiach a reality in our lives,” shared Segal. “That amazing time in the world will be characterized by world peace and coexistence, may it happen speedily in our days.”

The Six Warning Signs That Theology Can Blind You To God


Credits to:desiringGod.org

Jesus had enemies. As soon as he’s declared Son of God in the Gospel of Mark, he’s driven into the wilderness to face Satan, his first and greatest adversary (Mark 1:12).

Satan lurks behind all opposition to Jesus, and his demons show up repeatedly to entice and corrupt, but surprisingly, his henchmen are more often theologians than demons. Satan is mentioned only five times in Mark, and demons only thirteen times. But the scribes and Pharisees are mentioned 29 times, and in 27 of those verses, they are wielding their knowledge of the Scriptures in opposition to the Christ.

When Jesus told his disciples how he would die, he didn’t blame the evil ruler of this world (2 Corinthians 4:4), but the rulers of his own chosen people,

“We are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and the scribes, and they will condemn him to death and deliver him over to the Gentiles. And they will mock him and spit on him, and flog him and kill him.” (Mark 10:33–34; also Mark 8:31)

It wasn’t the tax collectors plotting to put an end to Jesus (Mark 14:1). It wasn’t the drunks or the thieves shouting, “Crucify him!” (Mark 15:11). It wasn’t the sexually immoral who executed him. It was the morally respectable and theologically refined who murdered the Author of life (Acts 3:13–15).

Modern Scribes

Jesus almost immediately set himself apart from the Jewish religious leaders — the grand masters of theology — in his day. The people in the synagogue “were astonished at his teaching, for he taught them as one who had authority, and not as the scribes” (Mark 1:22). He did not come as the supreme scribe, but as something categorically different — all the same knowledge and more, but a different heart and different authority.

Who are the scribes and Pharisees today? Who are the men and women so infatuated with their mastery of Scripture and doctrine that they wind up missing Jesus completely? Christian theologians of every kind abuse such knowledge, but we Calvinists — refined and Reformed, systematic and attentive to detail — can be some of the most vulnerable.

How do we know when our systems for understanding God have become sick with sin and paradoxically subtle justifications for opposing him?

When we study the 27 times Mark mentions the scribes and Pharisees, we learn how even theology can be twisted to blind us to God and rob us of real life and joy when our systems become lackeys of our sin. Consider these six flags that our theology might be leading us away from him.

  1. Self-Righteousness

The scribes were blind to their sin, and saw themselves as superior to other sinners. “The scribes of the Pharisees, when they saw that he was eating with sinners and tax collectors, said to his disciples, ‘Why does he eat with tax collectors and sinners?’” (Mark 2:16).

Does our theology — our understanding of who God is and what he has done for us — stir us to love and serve sinners?

If we can’t understand why Jesus would move toward the least deserving sinners in society, our theology has not only blinded us to him, but it has blinded us to ourselves. Faith says, “Christ Jesus came into the world to save sinners, of whom I am the foremost” (1 Timothy 1:15). Self-righteousness seizes theology for self-promotion and selfish ambition. As the apostle Paul warns,

“Knowledge” puffs up, but love builds up. If anyone imagines that he knows something, he does not yet know as he ought to know. But if anyone loves God, he is known by God. (1 Corinthians 8:1–3)

  1. Hypocrisy

The scribes worked hard to appear a certain way, being quick to judge and condemn others, while secretly protecting pet-sins in their own hearts. They relentlessly tried to ambush Jesus by proving he had broken the law, when in reality he had come to fulfill it in their place. For example, the Jews had developed traditions of external cleanliness — religiously and ruthlessly cleaning not only their hands, but their cups, their vessels, and even their “dining couches” (Mark 7:3–4). So, they were furious when Jesus’s disciples did not wash up (Mark 7:5).

Jesus rebuked them. “Well did Isaiah prophesy of you hypocrites, as it is written, ‘This people honors me with their lips, but their heart is far from me’” (Mark 7:6). They had developed ways of appearing to be godly without preferring and prioritizing God in their hearts. The same truths that were meant to bring conviction of sin, and passion for Christ, tragically led them to glory in their own “obedience” and ultimately reject and destroy him. They hated what Jesus said about them because they had fallen in love with what their theology said about them.

Does our love for the doctrines of the sovereignty of God over all things and total depravity and unconditional election still leave us broken and humble over our own sin?

  1. Jealousy

The scribes could not stand to watch Jesus rise in power and influence. “The chief priests and the scribes heard it and were seeking a way to destroy him, for they feared him, because all the crowd was astonished at his teaching” (Mark 11:18). They feared what his message might cost them — in authority, in prestige, probably even in money — not knowing that rejecting him would cost them everything. They lacked John the Baptist’s joy-filled humility to say, “He must increase, but I must decrease” (John 3:30).

When so-called theology increases our personal drive to be known, appreciated, and promoted, rather than feeding humility, something has gone wrong. Clearly the theology that killed Jesus had someone other than Jesus at the center. The person most likely to take that place in my heart is me. We should, instead, love to see Jesus lifted up over us, whatever the cost to us (Philippians 1:12–13).

  1. Dishonesty

The scribes traded away the truth to get what they really wanted. They lied to preserve their status and comfort in this life, and in doing so, betrayed the one way, truth, and life (John 14:6).

They confront Jesus again, “By what authority are you doing these things?” (Mark 11:28). He replies, “I will ask you one question; answer me, and I will tell you by what authority I do these things. Was the baptism of John from heaven or from man? Answer me” (Mark 11:29–30). Suddenly they’re caught in their own trap:

“If we say, ‘From heaven,’ he will say, ‘Why then did you not believe him?’ But shall we say, ‘From man’?” — they were afraid of the people, for they all held that John really was a prophet. So they answered Jesus, “We do not know.” (Mark 11:31–33)

They didn’t care about the truth as much as they cared about getting their own way. If theology is going to be used to oppose Jesus, it must lie. It simply cannot last without lying — about God, about sin, about judgment, about Scripture, about salvation, about Jesus, about ourselves.

  1. Greed

The scribes were driven not by godly desires for more of God, but by greedy desires for power, notoriety, and money. Jesus warns his disciples, “Beware of the scribes, who like to walk around in long robes and like greetings in the marketplaces and have the best seats in the synagogues and the places of honor at feasts, who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation” (Mark 12:38–40).

Beware of people who know more than anyone about God, but seem to clearly live for themselves. Maybe we don’t dress loudly, or sound a trumpet when we enter the sanctuary on Sundays, or take advantage of widows, but do the rhythms of our life suggest we’re living humbly, selflessly, and sacrificially for others? Or does it look like we’re spending most of our time, energy, and money taking care of our own needs and desires?

Truly knowing more of God makes us more concerned for others, and less concerned with ourselves.

  1. Pride

The sin of all theological sins (and the sin underneath the rest) is pride — the stubborn heart that elevates me, my understanding, and my will above God.

The scribes were skeptical toward Jesus, refusing to acknowledge their own Messiah, while crowds of lesser-educated, Bible-illiterate people were rallying to him (Mark 2:2, 6). Scholars soaked in Scripture mocked the sinless centerpiece of Scripture (Mark 15:31). They refused to embrace Jesus as the Christ, and instead accused him of being the devil (Mark 3:22), doubling down in their mutiny with blasphemy. In and under every rejection of the Truth was a heart of pride.

What attitude do you bring to the word of God? Does your theological system control how you read? Have your definitions and categories become so rigid that not even the plain words of God himself can alter them? Every encounter with the Word of God in the word of God should be another humble, open-handed prayer for truth, not a pride-filled effort to prove our own perspective. Any proud theology proves itself false in some way. Truly Christian theology produces and promotes awestruck, joyful humility.

Not Every Scribe

A developed theology is no guarantee of spiritual life or love for Jesus, but you cannot have either without theology. One scribe in Mark was not like the others. He heard the Pharisees and Sadducees trying to trap the God-man himself with their theological puzzles (Mark 12:13). Jesus answers them by rehearsing Deuteronomy 6:4–5 and Leviticus 19:18 (Mark 12:29–31).

The rogue scribe, then, risking his status and maybe even his life, responds, “You are right, Teacher. You have truly said that he is one, and there is no other besides him. And to love him with all the heart and with all the understanding and with all the strength, and to love one’s neighbor as oneself, is much more than all whole burnt offerings and sacrifices” (Mark 12:32–33).

Jesus had rebuked the other theologians in the room, “Is this not the reason you are wrong, because you know neither the Scriptures nor the power of God?” (Mark 12:24). But to this man, he said instead, “You are not far from the kingdom of God” (Mark 12:34). Not proud or self-righteous. Not greedy, dishonest, or jealous. Just soaked in the Scriptures, with the right heart beneath, in love with the God of the doctrines.

That marriage of knowledge and love produced humility in pride’s place, joy where jealousy once lived, honesty instead of hypocrisy, and faith stronger than any promise lust or greed might make. That kind of theology did not kill the Christ, but instead dies with him into everlasting life. It will not blind us to God, but unwrap and highlight more and more of his worth.

This Week’s Torah Portion | December 27, 2015 – January 2, 2017 – 15 Tevet – 21 Tevet, 5776


Shemot (Exodus) Parsha – Weekly Torah PortionShemot (שמות | Names)

Torah: Exodus 1:1-6:1

Haftarah: Isaiah 27:6-28:13, 29:22-23

Gospel: Luke 5:12-39

NOTICE: I have chosen to devote a larger-than-usual amount of space to this week’s Torah Portion (below). The beginning of the Book of Exodus, it contains many passages of incredible significance and importance for Jews around the world who will be reading or hearing it read next weekend.

The readings for this week January 15-21, 2017 are called Sh’mot—“Names”

TORAH: Exodus 1:1—6:1

HAFTARAH: Isaiah 27:6—28:13; 29:22-23

This week we travel forward 400 years and begin the story of the Exodus of Israel, now a great people, out of bondage in Egypt, into a relationship with the God of their fathers, and onto the road towards the land promised to Abraham more than 500 years before. 

*Exodus 2:2. “So the woman conceived and bore a son. And when she saw that he was a beautiful child, she hid him three months.” 

The Hebrew word for “beautiful” and “hid” are the same as the words for “goodness” and “stored up” in Psalm 31:19 (NIV)—“How great is your goodness, which you have stored up for those who fear you, which You bestow in the sight of men on those who take refuge in you.” Through the agency of a godly mother and the God-fearing midwives who had assisted her, this little “goodness” was hidden away—in fact, would be “stored up” in Egypt and Midian for the next 80 years—until being brought forth as leader on behalf of a mighty people who, under his leadership, would learn to fear and take refuge in their God. 

PLEASE PRAY: For protection of those “goodnesses” of God which are presently hidden away for a time of future release to the Body of Messiah in Israel. Pray for grace to trust that God is storing up goodness on our behalf as we love, fear and trust Him. Pray for courage and Heavenly guidance for believing families in Israel in storing away their children as much as possible in godly home environments before they are released into the near-paganism of many secular Israeli schools.

*Exodus 2:3. “But when she could no longer hide him, she took an ark of bulrushes for him, daubed it with asphalt and pitch, put the child in it, and laid it in the reeds by the river’s bank.” 

“Ark” is the Hebrew word teva, a box (A different word aron—“closet”, is used for the Ark of the Covenant). The same word teva is used for the ark which God commissioned Noah to build, in which he and all his household were saved. This second ark protected the future leader of a remnant-nation from which would come a deliverer for all people, Yeshua the Messiah.

*Exodus 2:25, 3:7-8a… “And God looked upon the children of Israel, and God acknowledged them (Hebrew: “and God knew.”); “And the LORD said: ‘I have surely seen the oppression of My people who are in Egypt and have heard their cry because of their taskmasters, for I know their sorrows. So I have come down to deliver them…’” (Emphasis ours). 

God still knows His people Israel, He sees oppression against them and hears the cry of their hearts. His knowledge of them includes a fellowship in their pain and sorrows. The Hebrew word here translated “sorrows” (3:7) is the same as that found twice in Isaiah 53:3-4: “He is despised and rejected by men, a Man of sorrows and acquainted with grief…Surely He has borne our griefs and carried our sorrows.” He, who came down to deliver Israel from Egypt and to lead them “up from that land to a good and large land, to a land flowing with milk and honey” (vs 8), would one day come down to provide deliverance for them—and all of Humankind—from their sin. And He who still knows and watches over Israel shall come down yet again on their behalf (Zechariah 8:3, 12:8, 14:4). By that day all of Israel shall know Him! “No more shall every man teach his neighbor and every man his brother, saying, ‘Know the LORD,’ for they all shall know Me, from the least of them to the greatest of them, says the LORD. For I will forgive their iniquity, and their sin I will remember no more” (Jeremiah 31:34).

PLEASE PRAY: that both religious and secular Jews will come to realize that the same One who “knew” the sorrows of the people of Israel in the days of Moses and Pharaoh has known their griefs and sorrows throughout the ages since—in fact, has again “come down to deliver” by bearing those very griefs and sorrows—along with “the sin of many” (Isaiah 53:12) on the tree.

*Exodus 3:1. “Now Moses was tending the flock of Jethro his father-in-law, the priest of Midian. And he led the flock to the back side of the desert, and came to Horeb, the mountain of God.” 

Midian saddled the top of what is today called the Gulf of Aqaba, coming down on both sides. It may be that “back side” refers to the far side, which would place the mountain in what is today Saudi Arabia, instead of the traditional site of the Sinai Peninsula.

*Exodus 3:5. “Then He said, ‘Do not draw near this place. Take your sandals off your feet, for the place where you stand is holy ground.’”   

“Holy Ground” is ad’mat kodesh. Adama is the “earth” or “soil” from which “Adam” was formed. It is the presence of God which makes the land holy (even as it is His presence which makes us, the children of Adam, holy!). The other place in Scripture where we find this expression “holy ground/earth/land” is Zechariah 2:12-13: “And the LORD will take possession of Judah as His inheritance in the Holy Land, and will again choose Jerusalem. Hush! all flesh, before the LORD, for He is aroused from His holy habitation.”  

PLEASE PRAY: for an awakened sense of the “Holy” in Israel. That we will long for holiness by drawing near and dwelling in His presence, yet abstain from doing so carelessly and in the flesh. That we will be sensitive to the sanctity of the very EARTH where holy activity has taken place in the past, and which the Lord is repossessing for His glory today!

*Exodus 3:16b; 4:31. “…I have surely visited you and seen what is done to you in Egypt.”…“So the people believed; and when they heard that the LORD had visited the children of Israel and that He had looked on their affliction, then they bowed their heads and worshiped” (NKJV).   

Today the Hebrew verb liphkod usually means “to command.” It could in Biblical times, however, mean “to attend to/to care for” and often “to visit.” Thus, in Genesis 50:24, 25 (NKJV), Joseph promises that God “will surely visit” his brothers’ descendants in Egypt and bring them out of that land. Here, in Egypt 400 years later, we are told that the time of that “sure visitation” has come. In Psalm 8:4 (NKJV) David expresses awe at the amazing privilege of God’s visiting us, “What is mortal man that You are mindful of him, and the son of Adam that You visit him?” This visitation is life, salvation and blessing for those who love Him and are waiting for it. Job, even from the midst of painful affliction, echoes this: “You have granted me life and favor, and Your visitation has guarded my spirit” (Job 10:12).  

Yet God’s visitation does not come as a joy to those who are in rebellion against Him. In fact, in Isaiah 10:3 (NKJV, NAS) and many places in Jeremiah (8:12, 10:15, 11:23, etc.) this same word, instead of a day of “visitation,” is rendered one of “punishment.” Luke 19:44 shows Yeshua weeping over Jerusalem. God had sent “all the things which were needed for her peace”—but they are “hidden from her eyes.” Consequently, warfare and destruction are looming, “because she did not know the time of her visitation.”  

PLEASE PRAY: For a powerful visitation of God in Jerusalem and throughout Israel. Pray for the Body of Messiah here to prepare and long for that visitation. The Apostle Peter left us important instructions regarding this day: “Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul, having your conduct honourable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation” (I Peter 2:12).

*Exodus 3:14, 15. “And God said to Moses, ‘I AM THAT I AM…Thus you shall say to the children of Israel: “YHVH, God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is My name forever, and this is My memorial to all generations.”’” 

English translations which read “The LORD God…” can be misleading. “Lord” is a title of respect, meaning “master,” not a name. The point was that this God had a NAME, one by which He had been known to Israel’s fathers 400 years before, but not in a personal intimate way. That name was YHVH (the letters Yod-Heh-Vav-Heh in the Hebrew). It was a personal name given to His people. It would become one of their most precious possessions, and countless psalms spoke of its beauty. But because of Israel’s sin, sometime after the Glory of God’s presence departed from the Temple in Jerusalem (Ezekiel 10:1-11:23), the correct pronunciation of the beloved Name was also lost.

Today it is normally not attempted to be spoken in Israel; Adonai (a Hebrew name related to the word for “master”) is used in its place, or the words Ha Shem—“the Name.” Words such as Yeho’vah, Jehovah, or Yahweh, sometimes utilized in the West, are at best educated guesses. In most English Bibles “LORD” (all caps) designates YHVH. “Lord” (only the beginning letter capitalized) designates Adonai/Master. In Matthew 23:39, Yeshua applied Psalm 118:26 to Himself, telling Jerusalem that she would not see Him again until she said, “Blessed is He who comes in the name of YHVH.” Yet the One who will again come “in that Name” actually already bears it within His own! The name Yeshua (Jesus) is a contracted form of the name YHVH and yesha—“salvation”. “And she shall bring forth a Son, and you shall call His name Yeshua—for He (i.e. YHVH) will save His people from their sins” (Matthew 1:21).   

PLEASE PRAY: For a spirit of grace and supplication to be poured out on the House of David and the inhabitants of Jerusalem—grace to look on the One who was pierced (Zech 12:10—14), and to realize that His holy name YESHUA bears within it the Name and Salvation of the God of their Fathers—that “All who call on the Name of the LORD shall be saved!”  
*Exodus 4:2; 19b. “So the LORD said to him (Moses), ‘What is that in your hand?’ He said, ‘A rod.”…“And Moses took the rod of God in his hand.” 
God begins with us where we are and with what we have. When Moses in obedience yielded to God what he had, the simple rod became transformed into “The Rod of God”!   

*Exodus 4:22-26. “And you shall say to Pharaoh, ‘Thus said the LORD: My son, my firstborn, is Israel. And I said to you, Send off my son that he may worship Me, and you refused to send him off, and, look, I am about to kill your son, your firstborn.’ And it happened on the way at the night camp that the LORD encountered him and sought to put him to death. And Zipporah took a flint and cut off her son’s foreskin and touched it to his feet, and she said, ‘Yes, a bridegroom of blood you are to me.’ And He let him go. Then did she say, ‘A bridegroom of blood by the circumcising.’” (Robert Alter: translation). 

This dark and disturbing passage has perplexed readers over the centuries probably more than any other passage in Exodus. Scholars and theologians have wrestled with its meaning, its implications—What exactly happened? Why? Why is it inserted here? (the meeting of Aaron with Moses in the following verses seems to have taken place before the events of this passage). Are Zipporah’s words spoken in anger or submission; and what do they signify? We certainly do not presume to be able to plumb these depths. We would, however, submit for your consideration the following thoughts:

*In verse 22 a warning is made to Pharaoh in advance about the consequences of a refusal to release Israel; the last plague would not come unannounced. God considers Israel His “son,” his “firstborn.” Not releasing him to his Call will result in the death of Pharaoh’s own eldest son.

  • Is it possible that within this warning to Pharaoh lay also a sober warning to Moses? Circumcision had been solemnly commanded Abraham (Genesis 17:9-14) as a sign of God’s covenant with him and his seed regarding their eternal connection to the Land where it was given. All males in his household and all of their descendants were to be circumcised (17:9). The Hebrew for circumcision means “cut off”; if the foreskin of a son were not cut away, God’s covenant had been broken, and the very soul (Hebrew: nefesh) of that son would be cut off from the holy purposes destined for this people in the promised land (17:14). Moses had himself evidently been circumcised (Exodus 2:6); but he had grown up in an Egyptian court and then married a Midianite maiden.

Whether at the hesitation of Zipporah or of himself, Gershom, his own firstborn had not been circumcised. Perhaps it went against his Egyptian or her Midianite cultures which they had grown up with. Perhaps it seemed cruel, not the humanitarian thing to do. Certainly neither parent at this time realized the spiritual warfare which was going on behind the scenes. Here was the man chosen by the God of Heaven to fulfill His promise to Abraham—to bring His people of Covenant back to Canaan (Gen 15:13-16). Now Moses, the leader and model, the figurehead, was about to be responsible for causing the covenant to be broken in his own family before even getting started on his mission!

It was a terrible but essential lesson to be learned. Even as Pharaoh’s refusal to release God’s Firstborn (Israel) into its Covenant purposes would necessitate the sacrifice of Pharaoh’s own eldest, so Moses’ refusal to release Gershom into his Covenant purposes through circumcision would necessitate that firstborn also being “cut off.”

  • Perhaps Zipporah had been resistant to doing that which would bring her son into the covenant “bloodline” of this Hebrew. By repenting of this, circumcising Gershom, touching his blood and foreskin to the feet of Moses and calling him “a bridegroom of blood,” might she have been acknowledging a leaving of the old behind, and allying both herself and her son with that bloodline?

*It is a difficult thing for any father to submit his son to the pain and bloodshed of being cut—although in reality, this was a relatively minor wounding symbolic of something far greater. Ultimately, the Heavenly-Father would send His one and only—His “Firstborn” Son—to be “cut off” (Isaiah 3:8; Daniel 9:26). In his wounding would come redemptive healing for all humankind, the putting to death of sinful flesh, and a New Covenant initiated in His blood. In this would also be cleansing for the Land, and eventual restoration of God’s covenant between the children of Adam and all the earth He created (Romans 8:19-22).

PLEASE PRAY: For realization amongst Jews that they are still a Covenant People whom God loves and is drawing in lovingkindness. For revelation that a New Covenant of Life has been made for them in the Blood of the Messiah Yeshua.

*ISAIAH 28:7. “But they also have erred through wine, and through intoxicating drink are out of the way; The priest and the prophet have erred through intoxicating drink, They are swallowed up by wine, They are out of the way through intoxicating drink; They err in vision, they stumble in judgment.”  

Wine was given as that which might be a joy and a blessing for man in the presence of God (Deuteronomy 14:26, Psalm 104:15). Outside of the light of that Presence, it becomes a mocker and “whoever is led astray by it is not wise” (Proverbs 20:1). I Peter 4:7 and 5:8 speaks of being “serious and watchful in your prayers” —of being “sober and vigilant” because of our adversary, “as the end of all things is at hand.” Prophesying regarding the dark days in Israel during the “time of the end,” Daniel (11:33, 35; 12: 3) stresses the key positioning of those who at that time must have clarity and control of their mental faculties (Hebrew: sekhel) so as to instruct and lead many to righteousness. And, as mentioned above, Zechariah 2:13 warns to command “Hush!” to the flesh in that day when the LORD “is aroused from His holy habitation.”

PLEASE PRAY: For clear and accurate vision and judgment among Israel’s spiritual leaders. That they will walk in the power and self-control of the Holy Spirit. That they will not fall into self-deception regarding their appetites—that whatever (and however much) they eat and drink, it will be done to the Glory of God—that they will be not drunk with wine but filled with the Spirit of God! (Galatians 5:16; Ephesians 5:18).   

“But you, brethren, are not in darkness, so that this Day should overtake you as a thief. You are all children of light—children of the day. We are not of the night nor of darkness. Therefore let us not sleep, as others do, but let us watch and be sober. For those who sleep, sleep at night, and those who get drunk are drunk at night. But let us who are of the day be sober, putting on the breastplate of faith and love, and as a helmet the hope of salvation (I Thessalonians 5:4-8). 

*ISAIAH 28:5-6. “In that day the LORD of Armies will be for a crown of glory and a diadem of beauty to the remnant of His people, for a spirit of justice to him who sits in judgment, and for strength to those who turn back the battle at the gate.”   

PLEASE PRAY: For the “remnant of His people” who have returned to the Land of Israel, that there awaken within them a longing for the One who rules in glorious majesty and the beauty of holiness. Pray for Justice fueled by the Holy Spirit to characterize Israel’s civil government…and courage and strength her military. Pray for the “remnant-within-a-remnant” of the Body of Messiah in Israel—the Messianic Jewish and Christian Arab community, that it become recognized for its fairness and righteous judgment—and that it become tempered and prepared in the weapons of its warfare in the Holy Spirit, so as to recognize its enemy and turn back the battle at the gates!

The readings for next week (January 22-28, 2017) are called Va’Era—“And I Appeared.”

TORAH: Exodus 6:2—9:35

HAFTARAH: Isaiah 66:1-24

In A Nutshell

The portion, Shemot (Exodus), begins with the demise of Joseph and all of his contemporaries, “And a new king arose over Egypt, who did not know Joseph” (Exodus, 1:8). Subsequently, Moses is born in Egypt and his sister hides him in an ark. She places the ark in the Nile and follows it. Pharaoh’s daughter goes down to bathe in the river, finds the ark, and takes the baby. Moses’ sister offers to help her find a Hebrew nursing women and brings Moses’ mother as a nursing woman.

Moses grows in Pharaoh’s home forty years. One day he sees an Egyptian beating a Hebrew. He strikes and kills the Egyptian and buries him in the sand. When he realizes that one of his Hebrew brothers saw him in the act, he fears being told on and escapes to the desert.

In the desert he meets Jethro, priest of Midian. He marries his daughter and sees the burning bush, where he is told he must return to Pharaoh and to the people of Israel, and tell them it is time to go out of Egypt.

The portion ends with the children of Israel complaining to Moses about their poor situation. Moses turns to the Creator who says to him, “Now you shall see what I will do to Pharaoh, for by a strong hand shall he let them go, and by a strong hand shall he drive them out of his land” (Exodus, 6:1).

Commentary 

The stories deal with man’s soul. The Torah tells us how to correct ourselves in order to develop the soul within us, how to open it up to the upper light, to the revelation of the Creator, and how to feel within it the upper, spiritual world.

The process begins with a special desire called Abraham, which awakens and asks about the meaning of our lives, leading us to open up our souls. The developing desire must escape Babylon, the sum of our great ego.

Subsequently, that desire procreates another desire, Isaac, which begets yet another desire, Jacob. These three desires form the foundation of the soul.

Jacob, which is a special desire, has twelve sons. This is a development of the third desire, which achieves equivalence with the upper force—the Creator—who is pure bestowal. The exodus from Babylon symbolizes our desire to achieve that same level of bestowal. Jacob is the first to actualize that desire through his sons, particularly through Joseph, who assembles all the qualities of bestowal of the corrections that Abraham, Isaac, Jacob, and the rest of the sons have made. Joseph is the only one who can descend to his ego with all the corrections and begin to work with the ego that is called Egypt.

The whole of the house of Jacob goes down to Egypt, complete their corrections, and die there. After a while, a child is born in the tribe of Levi. Unlike the rest of the Hebrew children that Pharaoh put to death, this one survived. In spiritual terms, Pharaoh “swallowed” all the desires that were corrected into having the aim to bestow. He put them to death by the ego’s taking over all the desires. Thus, even if a person wanted to advance toward spirituality, the ego, life, and the environment killed that person.

In the period preceding the birth of the desire called Moses, it is impossible to advance toward spirituality. One must wait until the Moses desire appears and grows in a person thanks to his mother, who nurses him, and thanks to Batia, Pharaoh’s daughter, who receives him afterward.

Batia is Bat Yah (Daughter of the Creator); she is a part of the quality of Pharaoh within us, a special part of our ego, the will to receive. This part can connect with the desire to bestow and grow.

Moses grew in Pharaoh’s house as a grandson, the son of Pharaoh’s daughter, Batia. He was raised as a prince who was educated in all of Egypt’s wisdom until he was forty.
Age forty is the age of Bina (understanding). It is not an indication of a number of years, but a stage in which the desire not only grows and draws from the side of Pharaoh, the ego, but begins to correct itself, as well. The desire that reaches the age-state of forty discovers it is opposite from Pharaoh and must use him to get out of him.

The exodus from Egypt begins when one feels that one can no longer tolerate the struggle. It happens when there is resistance, when we feel both Pharaoh and Moses within us, and the Jews in us crave unity but are unable to achieve it because they are Pharaoh’s slaves. Here is where one discovers Pharaoh’s rulers. There is an inner struggle between the Jews and Pharaoh’s rulers, and a person feels it as unbearable. This is when we begin to resist and must interfere in order to correct ourselves.

The Moses force within kills Pharaoh’s men, the Egyptians within us, and must therefore flee from Pharaoh. In fact, when Moses kills the Egyptian within him, the struggle between him and his ego only intensified and he has to draw very far from his ego. This is the meaning of the escape from Egypt.

However, one cannot escape all at once because the rest of the desires, the children of Israel, are still enslaved in Egypt, under the ego, working in order to receive. Only Moses grew and escaped to Midian, to Jethro, married the priest’s daughter, Zipporah, and stayed there for forty years.

While in the desert, Moses understood that there is one special point, the burning bush, that can lift him up. With Jethro he connects to it for forty years. He continues to grow there and acquires all of Jethro’s wisdom, which gives him a springboard back to Egypt, to the beginning of the confrontation with Pharaoh.

The Creator says to Moses, “Let’s go to Pharaoh together because ‘I have hardened his heart.’” In other words, a person feels two forces once again, which provide the understanding and ability to cope with what is required, with the ego. Such a person understands that “there is none else besides Him” (Deuteronomy, 4:35), that there is nothing but the singular force that on the one hand plays with the ego and hardens Pharaoh’s heart, and on the other hand goes with the person and helps one advance above it. Thus, the Creator gradually brings a person toward exiting one’s ego entirely, exiting Egypt.

At the same time, “the children of Israel sighed from the work” (Exodus, 2:23), building Pithom and Rameses, which are beautiful cities, corresponding to the first and second Temples, yet are for Pharaoh. The ego continues to grow, as do the children of Israel, and all those qualities of bestowal within our forces of reception chase away the Egypt in us, our ego.

We can see the great force that exists in these qualities only as we advance. As long as they are enslaved by Pharaoh they are cities of poverty—a state in which one desires to exit the ego and advance toward spirituality, but has no outlet by which to escape. “Cities of poverty” also means that a person is in danger[1] because if he remains in his ego he will never attain the spiritual world.

During his time with Jethro, Moses acquired the powers to cope with Pharaoh. He made a covenant and arrived at Egypt with his son, Gershon. Upon his return to Egypt he begins to struggle with Pharaoh. He reunites with his brother Aaron, and together they collect the rest of the elders of Israel. Put differently, a person summons all the inner forces with which one believes one can rise above one’s ego and correct oneself. The forces, thoughts, and intentions with which we can rise above our ego, above Egypt, are the ones that are in equivalence with the Creator. It is in those desires that the upper force is revealed, and where the spiritual world is felt.

In that struggle, a person connects with the inner Aaron, the right side, and with Moses, the left side. Together they are Cohen (priest) and Levi. One summons all those inner forces and discovers a little bit of the Creator through “miracles,” meaning forces that act on one’s desires. Once a little bit of the spiritual force appears in a person, one sorts the desires with which one can build the Kli (vessel) for the revelation of the Creator, the “soul.” These desires intend to demand of Pharaoh, “Let My people go” (Exodus, 5:1).

At that point, a person feels that one is at a crossroads, that one has the endurance and demand to detach oneself from the ego and rise to the level of Bina, outside of Egypt. That person’s strength does not manifest at once. The Pharaoh within says, “No way,” “Who is the Lord that I should obey His voice?” (Exodus, 5:2).

Within us is a mighty struggle, preventing us from detaching from our nature. It keeps pulling us toward it. We try, but we are constantly pulled back. This is why we suffer the blows called the “ten plagues of Egypt.” They push us forward.

It is a tough process. The struggle resembles labor pains. Indeed, the exodus from Egypt is called “birth,” the birth of the spiritual man. In these states, the quality of Israel suffers, meaning the people of Israel—all the desires and intentions in us. Such a person is very frustrated and needs a lot of support. It is quite difficult to go through these states without the support of the proper environment, which serves as a “midwife” in Egypt. In that state a person needs those midwives in order to muster the needed strength. It happens in order to bring us to the necessity for the upper force, to feel that without the help of the Creator we will never rise above our Egypt.

We therefore see that there is a meaningful “game” here between the strengthening Pharaoh and the strengthening Israel. But only when one comes to a state of bewilderment and helplessness does the Creator say, “Come on to Pharaoh” (Exodus 7:26) “for I have hardened his heart” (Exodus 10:1). That is, the Creator wishes to save us precisely through the hardening. By that, He shows us His greatness.

The dramatic process and difficult conditions we face are for our own sake. During the study of the wisdom of Kabbalah, as we rise above our egos and discover spirituality—the upper force—we undergo a complicated process of self scrutiny and inner struggles between desires, forces, and intentions. We experience it so we may feel what is the upper force, what is the spiritual world, and where it is because we can neither see nor feel it in our senses.

We must collect these supporting forces—Pharaoh, Jethro, Moses, Aaron, Israel in Egypt, and all the patriarchs—as forces that desire to rise above the ego and discover the spiritual world. These forces face up to Pharaoh, the ego, and demand to rise above it, as it is written, “Let My people go that they may serve Me” (Exodus, 7:16). It happens so we may discover the greatness, the so-badly-needed help that one receives from above, from the Creator.

This is the only way by which we acquire the power that the Creator sends us, the upper force, the force of bestowal, the love of others, through which we rise above the ego and come out of Egypt. This is the spiritual birth, and only then do we begin to feel the spiritual world. Henceforth, we will have revival.

The portion opens before us a new stage in man’s development. This is why the book Shemot (Exodus) is the second book in the Torah. There are five books in the Pentateuch, corresponding to the five egoistic desires in us that we need to correct on five degrees: the worlds Assiya, Yetzira, Beria, Atzilut, and Adam Kadmon, until we reach the end of correction, complete redemption. Each world contains five internal degrees, which in turn contain another five degrees in each. Thus, altogether there are 125 degrees by which we ascend to the final and complete correction, the complete redemption.

Redemption begins after the first, preparatory stage. This is when one discovers the real Pharaoh within, the real ego. Because we face two conflicting forces—Pharaoh and Moses—we need a third force to determine between them. That force is the Creator, the upper force, which then appears and helps us.

Questions and Answers

The portion describes the preparations for the spiritual birth. Is it similar to what is happening in the world today?

Of course. We are all in a state of scrutinizing our egos, its control over us, and the narrow boundaries that it allows is. We have yet to achieve the recognition that the evil is the ego, but many people are already beginning to see that we are helpless because we don’t know how to correct the comprehensive crisis.

Is this the sensation of Egypt or is it not yet it?

This is already the sensation of Egypt. We are under great stress because we have not determined whether Pharaoh is our “good grandpa,” sitting Moses in his lap and giving us the joys of life, including the Jews that are in Egypt, enjoying the abundance, or is there a new stage arising here.

For thousands of years we have been progressing through our growing egos, and we enjoyed it. We thought we would thrive and prosper indefinitely. But suddenly, we have discovered that precisely the good force by which we thought we’d achieve abundance has become a harmful force. This is Pharaoh changing his way toward the Jews in Egypt, becoming the bad ruler, as it is written, “Now there arose a new king over Egypt, who did not know Joseph” (Exodus, 1:8).

Over the last one hundred years, but particularly since the turn of the century, we have begun that self-scrutiny, and we must finish it quickly. However, everything depends on the dissemination of the knowledge of the situation we are in because people (Israel in Egypt) do not know what to do.

It is similar to what happens on Purim, when the city of Shushan is bewildered and people do not know who is right, Mordechai or Haman. Likewise, the story in Egypt repeats itself with the Jews who wanted to tell on Moses killing the Egyptian.

Therefore, we must explain to everyone what is really happening, the reason for all the bad things, the crisis, and how we can rise above them. It is only our ego that has brought us into this predicament. Through the right process, as the Torah tells us, we must come to see the ego as an evil force and bring over it the light that reforms.[2] In other words, the Creator that is now appearing to Moses tells him, “Come to Pharaoh because I have hardened his heart,” meaning “I caused the crisis so you would find Me, because only I can help you out of it.”

We must pass this message to everyone as quickly as possible and show how we can discover the upper force through which we are rewarded with abundance. If we relate to our crisis in the right way we will obtain—while in this life—the spiritual world, eternity, and perfection.

What is Moses in spirituality, and what are all the stages he went through on the spiritual level?

Moses is the force that pulls us out of Egypt, our ego, raising us above this world and into the spiritual one. It is contrary to what Batia says, “I drew him out of the water” (Exodus, 2:10). Moses is the force that must now lead us from here until we enter the land of Israel.

Why is Pharaoh’s daughter called Batia (the Creator’s daughter), aren’t they opposites?
Pharaoh is the posterior side of the Creator. The upper force is playing with us. It is written, “I have created the evil inclination,” which is Pharaoh, “I have created for it the Torah as a spice” (Masechet Kidushin, 30b), because “The light in it reforms it” (Eicha, “Introduction,” Paragraph 2). In other words, He reforms the evil inclination, Pharaoh.

At the end of the process we must take from Egypt all the Kelim (vessels), all the desires, and empty the Egyptians from everything, as it is written about the children of Israel that they went out with “great substance” (Genesis, 15:14). This is how we sanctify these Kelim, these great desires—which so far worked for our own good—and invert them into working for the sake of others. It is precisely in these desires that we discover our eternal life.

Why did Pharaoh refuse to let Israel leave Egypt?

When Israel are in Egypt, they give great substance to Pharaoh. The forces of bestowal inside the will to receive are very helpful to it. The will to receive knows how to trade, how to develop industry, science, and so forth. The will to receive is a special force.

It seems as though the Creator is waiting for Pharaoh’s approval because in the end He brings them out in haste. Initially, Pharaoh refuses, then the Creator brings them out in haste.

It is a person’s own choice. A person stands between the ego, the force of reception, and the force of bestowal. The person is the one who recognizes the evil in Pharaoh. In that person’s eyes this evil gradually loses its strength, and through the actions one takes, one can exit it.

[1] The Hebrew word, Miskenot, means both Misken (poor) and Mesukan (dangerous).

[2] Midrash Rabah, Eicha, “Introduction,” Paragraph 2.

Yeshua-Jesus Will Return Physically Soon


In John 16, Jesus tells us CLEARLY that HE will return as a MAN

Christ left MANY bread crumbs for us to find about his 2nd coming when he was here the first time.

2nd john 1:7 I say this because many deceivers, who do not acknowledge Jesus Christ as coming in the flesh, have gone out into the world. Any such person is the deceiver and the antichrist.

Simply read John 16:

( I.) John 16:5 But now I go my way to him that sent me.

(I will be crucified and return to the Father.)

(II.) John 16:7 …But if I depart, I send him [The Comforter, who is GRACE] unto you.

(The Holy Spirit will come to you while I am gone.)

(III.) John 16:12 I have yet many things to say to you, but you cannot bear (grasp, or understand) them now.

(That is why I am coming back AGAIN AS A MAN; – when you are ready to know all things.)

(IV.) John 16:16 A little while and you shall not see me: and again a little while and you shall see me because I go to the Father.

(I WILL COME AGAIN.)

(V.) John 16:22-23 …But I will see you again… And in that day ye shall ASK ME NOTHING. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.

(VI.) John 16:25 …But the time cometh, that I will no more speak unto you in proverbs, but I SHALL SHOW YOU PLAINLY OF THE FATHER.

(At my 2nd coming, I will tell you everything – PLAINLY AND IN PERSON.)

DOESN’T JOHN 16 SAY THIS ?

Though I will be crucified and return to the Father, do not be afraid, while I am gone, I will send the Holy Spirit to you 

  • BUT I WILL COME AGAIN AS A MAN

When I come again 

(AS A MAN IN THE FLESH; Genesis 49:10,22-26; Deut. 33:13-18; Rev. 2:17; Rev. 3:20; Isaiah 11)

2nd john 1:7 I say this because many deceivers, who do not acknowledge Jesus Christ as coming in the flesh, have gone out into the world. Any such person is the deceiver and the antichrist.