The asteroid of ‘uncertain orbit’ that REALLY could smash into Earth, according to NASA

The asteroid of ‘uncertain orbit’ that REALLY could smash into Earth


The asteroid of ‘uncertain orbit’ that REALLY could smash into Earth, according to NASA
AN ASTEROID set for a staggering close whistle past of Earth in just 10 days could return to strike the planet as early as next year, NASA has admitted.

NASA says there is a slim chance of impact next year

We are expected to be risk free when the space rock hurtles past us at as close as 11,000 miles away – 21 times closer to us than the moon – on March 8.
But the US space agency cannot yet be 100 per cent certain about its orbital path.
NASA gives near-Earth asteroid a condition code regarding the certainty of its travel from one to 10, with the latter meaning least certainty.
The 100-feet long cosmic rubble known as asteroid 2013 TX68 is currently heading our way with a condition code of 8 and predicted passes of between just 11,000 miles and as much as 9 million miles.
The latest estimate as it nears is it will be about 5 million miles, but a close watch remains on it.


This NASA graphic shows estimated orbits of the asteroid NASA

Paul Chodas, manager of NASA’s Center for Near Earth Orbit Studies said: “This asteroid’s orbit is quite uncertain, and it will be hard to predict where to look for it.
“There is a chance that the asteroid will be picked up by our asteroid search telescopes when it safely flies past us next month, providing us with data to more precisely define its orbit around the sun.”
NASA can also not be certain about the object missing us on a later pass in 2017.
The space agency is still confident there is no risk of it hitting us next week, but it puts the chances of a next year strike at one-in-250 million, so fortunately the odds are still quite low.



NASA uses radar imaging to keep track of near-Earth asteroidsNASA

At around 33 metres in length it is more than 50 per cent bigger than the 20-metre meteor which suddenly and unexpectedly hurtled at us above Chelyabinsk, Russia, in February 2013.

That meteor, as an asteroid becomes once it is in our atmosphere, exploded with the force of a nuclear bomb above the shocked town.

The force of the explosion blew out the windows of hundreds of buildings and more than 1,000 people were injured by shards of glass.

Amazingly no one died.


This Week’s Torah Portion | February 21 – February 27, 2016 – 12 Adar I – 18 Adar I, 5776

Ki Tissa (When You Take) Parsha – Weekly Torah Portion

Ki Tisa (כי תשא | When you take)
Torah: Exodus 30:11-34:35
Haftarah: 1 Kings 18:1-39
Gospel: Matthew 9:35-11:1

This Week’s Torah Portion | February 21 – February 27, 2016 – 12 Adar I – 18 Adar I, 5776
Torah Portion for February 21-27, 2016


From ancient times there has been a weekly portion (Parashah) from the first five books of Moses (The Torah) and an ending (Haftarah) from the Prophets read on the Sabbath in synagogues around the world. This portion is given a Hebrew name drawn from the opening words of the Torah passage. An illustration of this practice appears to have been recorded in Luke 4:16 where Yeshua (Jesus) arrived in the synagogue in Nazareth and was asked to read the portion (Isaiah 61) from the Prophets.

We have found that in perusing these weekly readings, not only are we provided opportunity to identify in the context of God’s Word with millions of Jewish people around the world, but very often the Holy Spirit will illumine specific passages pertinent that week in our intercession for the Land and people of Israel. The Haftarah, unless otherwise noted, will be that read in Ashkenazy synagogues around the world. The references for all texts are those found in English translations of the Scriptures.

The readings for this week February 21-27, 2016 are called Ki Tisa—“When You Raise Up”

TORAH: Exodus 30:11—34:35

HAFTARAH: I Kings 18:1-39

*Exodus 30:11-12. “Then YHVH spoke to Moses, saying: ‘When you take the census of the children of Israel for their number…”

“Take the Census” is “to raise up (Ki Tisa) the heads”, in some ways similar to our English expression “to take a head-count.” This was to be accompanied by a ransom, shekel tax, being paid by everyone counted, otherwise the people would find protection lifted and themselves opened to plague (vs 12). Perhaps it was through neglect of these instructions that King David would bring plague upon his own people in II Samuel 24.

*Exodus 31:2-5. “See, I have called by name Betzalel…and I have filled him with the Spirit of God, in wisdom in intelligence, in knowledge, and in all craftsmanship, to design artistic works…and I, indeed I, have appointed with him Aholiav…and in the heart of all gifted artisans [Heb: wise-hearts] I have put wisdom to make all I have commanded.”

The name Betzalel means, “In the shadow of God.” Aholiav means, “Father is my tent.” We are all creative beings, made in the image of our Creator. Some have been granted a special measure of gifting in order to artistically fashion articles (or sounds) which will reflect certain aspects of God’s glory and thus bring Him honour (such artists are called “wise hearts” in Exodus 28:3). The safe place for all with such callings is under the shadow of the Almighty (Psalm 91:1)—within the tent of our Father (Psalm 27:5). It is He who desires to fill artists (there are many artistic skills mentioned here) with His Spirit to “make all that He commands.” Tragically, at the very time these instructions were being given to Moses on the mountain, Aaron (most certainly not moving under “the shadow of God”), was being coerced by the desires of those around him to use his creative gifts in fashioning an idol (Ex. 32:4). Rather than being used by the Holy Spirit to aid the people in worshipping the true God, the creative fashioning of his hands would itself be worshipped.

PLEASE PRAY: for godly “Betzalels” and “Aholiavs” to be nurtured and brought forth in Israel today, that they will move in a humble awareness that their creative gifts, wisdom, intelligence, knowledge and craftsmanship are from God, to fulfill a work for His glory—His is their high destiny. Pray that they seek to be filled by His spirit—and resist the spirit of the world which seeks to divert the creativity of the children of Adam (who were made in the Image of a creative God) away from honouring their Maker. Pray that they realize that He knows them and (as with Betzalel) calls them by name!

*Exodus 31:17. “It [i.e. the Sabbath] is a sign between Me and the children of Israel forever; for in six days YHVH made the heavens and the earth, and on the seventh day He ceased work and was refreshed.”

We should be cautious about saying things like “Although God ceased work on the seventh day, it wasn’t because he was tired and in need of a rest, etc.” Of course there are mysteries here deeper than we can understand; nevertheless, this passage states clearly that on the seventh day God “ceased work and was refreshed.” The Hebrew word for “refreshed” literally could be rendered “was souled.” So David could confidently speak of the LORD as One who intimately understands his weary servant’s needs so as to “restore my soul!” (Psalm 23:3).

*Exodus 32:1-5, 19.

The children of Israel were a people sovereignly chosen and set-apart by God. Last week we saw how from among these people Aaron and his house were themselves chosen to minister before the LORD as His priests (Exodus 28:1). And of course, Moses was raised up from birth to oversee and lead the people. Yet it will become abundantly clear in this reading that none of these callings, choosings and positionings were because of the righteousness of the people; alas, all are under sin (Romans 3:9). That will have to be faced, acknowledged and dealt with.

The people, who, a short time before, had “with one voice” twice promised, even in the context of covenant, that “All the words which YHVH has said we will do…we will be obedient” (Exodus 24:3, 7), this people, after Moses is gone for less than a month, abandon their promise and demand of Aaron to make new gods to go before them (32:1). Aaron, who had been warned against giving in to “mob rule” (23:2), under the first pressure does so—in so doing breaking the 1st and 2nd Commandments. He then breaks God’s command (20:23) not to “make anything to be with Me” by proclaiming a feast to YHVH along with the worship of the idol he has just fashioned.

And Moses, to whom God had given the tablets of stone, commandments which would be the basis for all other Law, tablets which God had written, to be used by Moses in teaching the people (24:12)—tablets which were themselves the “work of God” upon which was engraved the “writing of God” written with “the finger of God” (32:16; 31:18)—Moses, in a fit of anger, pays no attention to all of that and smashes them to pieces.

*Exodus 32:11-13. “Then Moses pleaded with the LORD his God [Hebrew: ‘yearned after the face of YHVH his God’] and said, ‘LORD, why does Your wrath burn hot against Your people…Turn from Your fierce wrath and relent from this harm to Your people. Remember Abraham, Isaac, and Israel, Your servants to whom You swore by Your own self, and said to them, “I will multiply your descendants as the stars of heaven; and all this land that I have spoken of I give to your seed, and they shall inherit it forever.”’”

In Exodus 32:32 Moses continues to stand in the gap, pleading that they be forgiven for their sin.

PLEASE PRAY: for spiritual leaders to have the zeal, unction, love and grace to seek the face of God on behalf of errant Israel; to prevail in intercession to turn away His just wrath that His eternal will for her will be fulfilled on earth as it is in heaven.

*Exodus 32:19. “So it was, as soon as he came near the camp, that he saw the calf and the dancing. So Moses’ anger became hot, and he cast the tablets out of his hands and broke them at the foot of the mountain.”

PLEASE PRAY: for the souls (Psalm 25:1, 20) of Israeli spiritual leaders—that they not be controlled by their emotions—that they allow the Holy Spirit to work His self-control. There is a place for godly zeal, but the “anger of man does not work the righteousness of God” (James 1:20). It would be an eruption of this same anger some time later which would in the end bar Moses from entering the Promised Land.

*Exodus 33:7-11. “Moses took his tent and pitched it outside the camp, far from the camp, and called it the ‘tent of meeting’. And it came to pass that everyone who sought the LORD went out to the tent of meeting which was outside the camp…And it came to pass, when Moses entered the tent, that the pillar of cloud descended and stood at the door of the tent, and talked with Moses…So the LORD spoke to Moses face to face, as a man speaks to his friend. And he would return to the camp, but his servant Joshua the son of Nun, a young man, did not depart from the tent.”

In Exodus 25:22, the LORD had given instructions regarding the disposition of the Mishkan (Dwelling Place/Tabernacle) so that He might meet at appointed times with a representative of His people. But here, Moses prepares a place so that he or anyone else might choose to make his own appointed meetings with God—and God honoured those times with His presence. Although His face would not be seen (vs 20), He nevertheless met face to face with those who chose to draw near. Alas, besides Moses, only Joshua (who would one day be prepared to lead Israel into Canaan) appears to have taken advantage of this wonderful opportunity.

PLEASE PRAY: For Israeli believers, in all the rush and hurry, to go beyond ‘head knowledge’ of the Law and the Prophets and the Gospel—and avail themselves of the privilege of setting aside a ‘place’ for private, intimate times Face to Face with God!

*Exodus 33:15. “Then he said to Him, ‘If Your Presence does not go with us, do not bring us up from here…”

Here the word “presence” is literally “Face.” Psalm 44:3 says, “It was not by our sword that we took the land, nor did our arm bring us the victory; it was your right hand, your arm, and the Light of Your Face, for You loved us!”

*Exodus 33:13, 18. “Now therefore, I pray, if I have found grace in Your sight, show me now Your way, that I may know You and that I may find grace in Your sight. And consider that this nation is Your people….Please, show me Your glory.”

PLEASE PRAY: for leaders in Israel (both believers and those still secular), to like Moses be moved to call on the LORD for guidance to be shown His way. Pray that we find grace in His sight, that our leadership will be fueled and heartened by longings after his Glory and glimpses of His Beauty (Psalm 27:4).

*Exodus 33:18-19. “And he said, ‘Please, show me Your glory.’ “Then He said, ‘I will make all my goodness pass before you…’”

We think it to be very significant that although Moses requests to be shown the LORD’s glory, what he needs first is a revelation of His goodness. Doubts as to that goodness were among the first strategies used by the Evil One in the Garden, and is still what he attempts to use to undermine our faith today. The most-repeated song of Faith in the Scriptures is, “Give thanks to the LORD for He is good, and His kindness endures forever.” And David was convinced that since the LORD was his shepherd, “Goodness and kindness will pursue me all the days of my life (Psalm 23:16), and would have despaired had he not had faith to see the “goodness of the LORD in the land of the living” (Psalm 27:13).

Exodus 33:21-22. “And the LORD said, ‘Here is a place by Me, and you shall stand on the rock. So it shall be, while My glory passes by, that I will put you in the cleft of the rock, and will cover you with My hand while I pass by.”

Centuries later, the prophet Elijah fleeing from the wrath of Jezebel would come to this same mountain; and the Hebrew of I Kings 19:9 says He went into the cave to spend the night—and there the Word of the LORD came to him. Jewish teachers have traditionally identified this cave with that same “cleft” in which Moses had been placed by God.

*Exodus 33:22-23. “So it shall be, while My glory passes by, that I will put you in the cleft of the rock, and will cover you with My hand while I pass by. Then I will take away My hand, and you shall see My back; but My face shall not be seen.”

Might there be significance in the fact that the word translated “hand” is not that usually used for hand, but the word for “palm?” In answer to Moses’ request to be shown the LORD’s “glory”—God had responded that His goodness would pass before him…a Goodness which in following verses (34:6-8) would be shown to include forgiveness—the very “bearing away of sin.” Might the “goodness” in the One who would descend and stand with him there (vs.34:5) have included a glimpse of what those palms and that back would one day be required to bear on Man’s behalf?

*Exodus 34:6-7. “YHVH, YHVH-Elohim, merciful and gracious, longsuffering, and abounding in loving kindnesss and truth (Hebrew: chesed v’emet), keeping loving kindness for thousands, forgiving iniquity and transgression and sin…”

The Hebrew word used here for “forgiving” is nasah (that for “pardon” in vs 9 is a different word). Nasah has to do with “lifting, carrying, bearing away”—something which only God Himself would be able to do for the “iniquity, transgression and sin of thousands.”. This is the word used in Hebrew translations of John 1:29 when John announces the Son of God, “Behold! The Lamb of God who bears away the sin of the world!”

The Torah and Haftarah portions for next week February 28 — March 5, 2016 are called : VaYakhel–“And He Assembled”:

TORAH: Exodus 35:1—38:20

Shabbat Sh’kalim: Exodus 30:11-16

HAFTARAT Shabbat Sh’kalim: II Kings 12:1-17

In A Nutshell

The portion, Ki Tissa (When You Take), begins with a request of each one of the children of Israel to donate half a shekel for the building of the tabernacle. The portion mentions some other details about the tabernacle such as the anointing oil, the table, and the menorah and its vessels, appointing Bezalel, son of Uri Ben Hur, as chief craftsman, Ahaliav Ben Ahisemech as his assistant, and commanding the children of Israel to observe the Sabbath.

Later, Moses ascends to Mount Sinai to receive the tablets of the covenant but delays in his return, so the children of Israel seek proof that the Creator exists and demand of Aaron to build a golden calf. Aaron agrees, takes their gold vessels, melts them, and builds the golden calf.

When Moses returns from the mountain and sees it, the tablets of the covenant break. The Creator wishes to destroy and ruin the entire people of Israel, and Moses pleads for their souls.

Moses speaks to the Creator “face to face,” and wishes to conceal himself.

At the end of the process, the Creator agrees and makes a covenant with the people of Israel. The Creator also promises Israel that they will enter the land of Israel, and repeats the commandment of the three Pilgrimage festivals (Shalosh Regalim) and the prohibition of idolatry.

Moses stays with the Creator on Mount Sinai forty days and forty nights, writes on the tablets, and comes down from the mountain. It is written, “And it came to pass when Moses came down from Mount Sinai with the two tables of the testimony in Moses’ hand … that Moses did not know that the skin of his face beamed while He talked with him” (Exodus, 34:29). It was so much so that he had to hide himself from the people once more because they feared speaking with him.


Those who do not know the language of Kabbalah will find it hard to understand that the text actually discusses a person’s inner development. It concerns our nature, which is the will to receive, an egoistic desire that requires correction. The Torah speaks only of the correction of the desire, as it is written, “I have created the evil inclination; I have created for it the Torah as a spice”[1] because “the light in it would reform them.”[2]

The purpose of the correction is to transform our evil (egoistic) inclination, which aims only toward self-gratification and exploitation of the entire world for itself, and turn it into love of others, as in “love your neighbor as yourself.”[3]

The Torah speaks of a process that is not simple, but which all of us experience. The general crisis we are in will cause us to come out to the light, to correction, similar to the exodus from Egypt. Today we are all standing before Mount Sinai with a huge ego, with all the Kelim (vessels) we have taken from Egypt. During the millennia of development, humanity has accumulated a massive ego; now we have no clue what to do with it, other than escape it.

When we are drawn toward Mount Sinai we discover a mountain of hate between us. Only the point within us, called Moses, pulls us forward toward connection with something higher, a higher degree—human degree of similarity with the Creator.

We are all still as beasts,[4] operated entirely by egos, our nature. Instead, we must be as a free nation in our country, free in its will. “Such is the way of Torah.”[5]

To do that, one who wishes to ascend to the human degree, and discover the Creator and the worlds around us must follow the unique line known as “half a shekel,” meaning neither to the right nor to the left, but the joining of the two. The will to receive, too, takes part because it is “help made against us” (Genesis, 2:18), and against it you need the reforming light.

We have two lines: on the left is the will to receive; on the right is the light. The more we combine them, the more we correct the will to receive to similarity with the light—working in order to bestow. It is written, “And the night will shine as the day; darkness as light” (Psalms, 139:12). This is how we advance. This is the first correction—no more and no less, but precisely half. We advance when we achieve that correction, that method of advancement.

Subsequently, the tabernacle and its vessels must be prepared, including the oil and all that comes with it. The role was given only to Bezalel. Bezalel within us is that which is Betzel El (in the shadow of God), under the shadow of the Creator. Bezalel replicates the qualities from the Creator, who appears to him, and this is why he is called “wisehearted.” He knows the right combination between the heart, the desire, and the wisdom, namely the intellect. Bezalel properly combines the right with the left, and has wisdom of the heart. This is why he is the one who can establish the tabernacle.

The tabernacle is the arrangement of the soul that we build within us from our 613 desires. It is built according to the right qualities, in which all the parts are connected in synchrony with the Creator. This is how we become similar to Him.

Our evil inclination has 613 qualities we must aim in order to bestow, toward love of others. Only those who have the quality of Bezalel—copying the qualities of the Creator onto oneself and becoming as His shadow—can do it.

Achieving this is done by connecting to the Shechina (Divinity), Malchut of Atzilut, who begins to replicate these qualities from Zeir Anpin of Atzilut. Zeir Anpin has six Sephirot: Hesed, Gevura, Tifferet, Netzah, Hod, and Yesod, where Malchut comes last and replicates. This is why our work is to replicate these six qualities from Zeir Anpin—called HaKadosh Baruch Hu (The Holy One, Blessed Be He), or Zeir Anpin of Atzilut—in the appearance of the Creator on all the workdays.

The wisdom of Kabbalah presents our goal—the revelation of the Creator to the creatures in this world. Through our senses, when the Creator is revealed to us, we join and increasingly attach ourselves to the Creator.

When we conclude replicating the six qualities comes the concluding seventh quality, the Sabbath. The Sabbath concludes itself by itself from above. This is why it is considered “awakening from above.” A special light comes and sets the six qualities in the right order, and there is nothing more we need to do.

This is why the prohibition on working during Sabbath is tantamount to intervening with something that belongs to the upper light. We work for six days setting up the right and left lines, directing the will to receive and the light, the mind and the heart. Finally, we present our work, and then “The Lord will conclude for me” (Psalms, 138:8). This is when we receive the completion of the degree. This is the process we must undergo through the correction of the entire soul, week by week until we conclude the six thousand years.

We must also consider that our soul consists of desires from the evil inclination that cannot be spotted by ordinary scrutiny. They require special examination that only the golden calf can make.

Although the Torah presents it in this way, the golden calf does not represent a fall or a decline, nor does it blame anyone. Any person who experiences this process must go through all the descents and falls, just as it happened with Pharaoh in Egypt, and with the children of Israel in the desert after the events of Mount Sinai.

Even when we move from Mount Sinai to the forty years in the desert we will continue to experience states that seem negative. Each time uncorrected desires surface, we “fall” into them, so we have no choice but to discover them and correct them. It is written, “There is not a righteous man on earth who does good and will not sin” (Ecclesiastes, 7:20), or “A person does not comprehend words of Torah unless he has failed in them.”[6] Thus, first we must fail, scrutinize the failure and correct it, and then we are guaranteed to not repeat it. We are guaranteed to be kept because that desire has already been corrected into having the aim to bestow through which we progress toward love of others.

When we discover that despite the work we have done, we have not revealed the Creator, it is considered that Moses did not return from Mount Sinai. That is, we are drawn back to the intention to receive, the egoistic desire, called “the golden calf.”

Our corrupted desires are called “mixed multitude.” They ask, “Where did Moses go?” They claim we must keep going as we understand it, within us, following our reason and intellect, instead of above reason.

When we return to working within reason we are delighted. It seems to us that this way we understand and feel everything. We may not be ascending to higher degrees, but at least we are in a world that suits our egos. It is a very appealing state. We can see for ourselves how difficult it is to explain to people what nature is compelling us to do now, what is the method of correction and how we can rise to the next level. The Creator, nature, Elokim (which is nature in Gematria) is pressing us and wishes to raise us, and we are seemingly resisting it with a golden calf, celebrating and rejoicing.

When the point in the heart appears, it collides very powerfully with the egoistic desire that has broken out once more. That collision is the shattering of the tablets.

The collision is between the point in the heart—through which we desire to rise and cling to the upper one, to a higher degree, to discover worlds, infinity, and be in a realm of bestowal—and the revelation that we are actually at the point of being a golden calf. We cannot tolerate that contrast, and as a result, all the elements in which we were previously in Kedusha (holiness) shatter.

Those who sinned in the calf were sentenced to death. Subsequently, Moses called, “Whoever is for the Lord, come to me!” (Exodus, 32:26). This is the correction of the desires that have appeared now, that are connected to the golden calf, and with which it is impossible to continue.

Following the correction of all the other desires—the three thousand discernments that Moses killed—he ascends to Mount Sinai yet again. Internally, it means that that point within us rises once again and we receive the tablets of the covenant once more. We rediscover Godliness, the Creator, and begin to come down with the second tablets.

Yet, there is a big difference between the first tablets and the second tablets—Yom Kippur (Day of Atonement). The first tablets and the golden calf took place on the ninth of Av (11th month in the Hebrew calendar). The occurrence of the first tablets happens from Shavuot to the ninth of Av. Those of the second tablets take place from the ninth of Av to Yom Kippur. Forty days plus forty days are the time frame of correction from which it is possible to continue.

From The Zohar: Half a Shekel

Half a shekel, half a hin, means half a measure. The Vav is the middle between the two Heys because the Vav is the middle line, called “scales,” which weigh the two lights, right and left, being the two Heys, so the left will not be greater than the right. This is why he diminishes the left, so it will not shine from above downward but only from below upward.

Zohar for All, Ki Tissa (When You Take), item 4

Our big will to receive, the ego, is on the left side. The light, which we can draw if we work correctly, according to the instructions of the wisdom of Kabbalah, is on the right. These are the two Yods, as in the letter Aleph, with the diagonal in the middle as the Parsa (partition) []. We must join the light from above, the upper Yod, with the will to receive from below, namely the lower Yod (sometimes written as Dalet, which is Behina Dalet, the Malchut in us, instead of the Yod). The diagonal line keeps the balance between them, thus creating the line.

This is why Aleph is the first letter in the alphabet. The portion, Ki Tissa (When You Take), is the beginning of the actual Torah because it engages in the building of the tabernacle and its filling. This is why we must constantly maintain that half, so the right is not more than the left or the other way around. If there is a surplus of desires to receive that we did not correct to the fullest possible extent, then we are not in the desire to bestow. If we take from the will to receive more than we can correct, we are in a state of recognition of evil. It has to be a very precise operation.

Once we restrict all our desires and avoid using the desire in order to receive, but only in order to bestow, we can continue sorting out those small parts of our desire from light to heavy, and join all the corrections to the light.

This is the letter Vav with the punctuation marks, Holam, Shuruk, Hirik, or Kamatz, which is as the Parsa. The light has to be above it because all the corrections are in ascent. In our world—our situation—we will never achieve the revelation of Godliness. There might be various psychological phenomena, but the revelation of Godliness can happen only if we rise above the Parsa.

Following the restriction, once we have the middle line, when we join a group and act in it—as Kabbalists suggest we should—when we try to come out of ourselves and be above reason, above the diagonal Vav, from below upward—we receive the revelation of the spiritual world.

Questions and Answers

Beresheet (Genesis) speaks of the creation of the world. In the desert, things take a long time to unfold, with numerous details along the way, as the portions describe. What do those details symbolize?

The Torah cannot tell us about all that we are going through. It only explains the milestones. It is similar to driving on a road where each mile or several miles are marked by signs.

Why are various garments and a description of the altar mentioned in the desert?

It is the correction of our soul. We have received a system of 613 desires, and each of them consists of all the others, and all are connected. That system is completely broken. It is as though we were given an electronic or mechanical device that is completely broken and we have no clue how to fix it. We would look at it dumbfounded without knowing how to approach it.

This is why we are taught how to do it: “Look at this, fix that, than this, but first that.” There are so many details in our soul, and all of it must become similar to the Creator in its inner structure, in how it works. And although it is the opposite substance from the Creator, “existence from absence,” it must come to resemble the “existence from existence.”

We cannot understand how important our world is, with all its complexities and myriad connections, every atom and every cell in the universe. This is why there are so many details in the correction of the soul. One who walks this path takes part in it and discovers it, and it arouses immense excitement and a sense of harmony and fulfillment.

How do you explain that everything exists and happens simultaneously—the point in the heart is on Mount Sinai, the highest connection, while other desires in me are building a golden calf?

This is the detachment within, where the Moses in us disappears. When Moses disappears we lose contact with the Creator, as this is the only point that connects us with Him. As soon as we disconnect, we find ourselves immersed in our desires, falling into the golden calf. These are the Kelim (vessels) we have taken out of Egypt, Kelim that want the light of Hochma (wisdom), namely pleasure for ourselves alone.

How come the desire obtains contact with the upper force and promptly afterward falls into connection with the golden calf?

There are no delays. There is either Kedusha (holiness) or Klipa (shell/peel). There are no in betweens. We must get used to constantly being in one of the two states; there are no others in our world.

Are Moses’ ascents and descents on Mount Sinai the ups and downs we are talking about?

It is about alternating revelations and concealments. It is similar to the festival of Purim and the story of Esther, who is also revelation in concealment. There cannot be revelation if it is not preceded by concealment. Had Moses not ascended Mount Sinai there would have been no golden calf. But without the golden calf we would not know what to correct. This is how we always progress, on two “legs.”

[1] Babylonian Talmud, Masechet Kidushin, 30b.
[2] Midrash Rabah, Eicha, “Introduction,” Paragraph 2.
[3] Jerusalem Talmud, Seder Nashim, Masechet Nedarim, Chapter 9, p 30b.
[4] Psalms 49:13
[5] Zohar for All, Pinehas, item 247.
[6] Babylonian Talmud, Masechet Gitin, p 43a.

This Week’s Torah Portion | February 14 – February 20, 2016 – 5 Adar I – 11 Adar I, 5776

Tetzaveh (Command) Parsha – Weekly Torah Portion


Tetzaveh (תצוה | You shall command)
Torah: Exodus 27:20-30:10
Haftarah: Ezekiel 43:10-27
Gospel: Mark 4:35-5:43

This Week’s Torah Portion | February 14 – February 20, 2016 – 5 Adar I – 11 Adar I, 5776

“They shall bring you clear oil of beaten olives for the light,

to raise up a lamp perpetually…” (Exodus 27:20—See Torah Section below)

“You, O LORD, keep my lamp burning; my God turns my darkness into light”

(Psalm 18:28 NIV)

From ancient times there has been a weekly portion (Parashah) from the first five books of Moses (The Torah) and an ending (Haftarah) from the Prophets read on the Sabbath in synagogues around the world.  This portion is given a Hebrew name drawn from the opening words of the Torah passage. An illustration of this practice appears to have been recorded in Luke 4:16 where Yeshua (Jesus) arrived in the synagogue in Nazareth and was asked to read the portion (Isaiah 61) from the Prophets.

We have found that in perusing these weekly readings, not only are we provided opportunity to identify in the context of God’s Word with millions of Jewish people around the world, but very often the Holy Spirit will illumine specific passages pertinent that week in our intercession for the Land and people of Israel.  The Haftarah, unless otherwise noted, will be that read in Ashkenazy synagogues around the world. The references for all texts are those found in English translations of the Scriptures.

The readings for this week February 14-20 2016 are called Tetzaveh—“You Shall Command”

TORAH:  Exodus 27:20—30:10

HAFTARAH:  Ezekial 43:10-27

Lights and Illumination

This week’s Torah reading begins and ends (Exodus 27:20-21; 30:7-8) with Light and Illumination  (and in the middle are “Lights and Perfections”—See Urim & Thumim below).

Moses is told to command the Children of Israel to bring to him “clear oil of beaten olives for the light, to raise up a lamp perpetually.”  Near the close, the High Priest’s duties will include servicing the wicks and flames each morning and evening, at which time he will also be burning incense before the LORD.

Chapter 28 contains instructions related to the holy garments for Aaron the High Priest and his sons, with special instructions regarding the clothing of the High Priest: the ‘breastplate’, the ‘ephod’, the robe, tunic, turban, and sash.

Chapter 29 addresses the consecration and ordination of priests, the altar at which they would be serving and the sacrifices required.

Ch. 30:1-10 describes the Alter of Incense, which would be placed before the veil.

All of this is “Holy Ground” indeed.  Ask the Lord to “illumine” your reading!   We would also recommend reading Zechariah 3 along with this, where the LORD Himself is revealed as standing against our enemy, and supplying the purification truly necessary for priests in ministering righteously before Him.


*Exodus 27:20; 30:7,8:  “And you shall command the children of Israel that they bring you clear, pure oil of pressed olives for the light, to cause the lamp to burn continually…And he shall burn it [fragrant incense] every morning when he trims the lamps.  When Aaron lights the lamps at twilight, he shall burn incense…”  

Plain olive oil doesn’t burn well if at all.  It needs to be tzach—refined, pristine, transparent, pure, clear. The Light from the Menorah illuminated the Holy Place; its lamps were also positioned so as to shine onto the table bearing the Bread of His Presence.

Pray that we keep the lamps of our spirits trimmed, and fueled with the Holy Spirit, so that the truth of His Word and Presence will be illuminated. 

“Be dressed ready for service and keep your lamps burning . . .” (Luke 12:35 NIV)

“You, O LORD, keep my lamp burning; my God turns my darkness into light” (Psalm 18:28 NIV)

“For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Yeshua the Messiah” (II Corinthians 4:6).

*Exodus 28:3:  “So you shall speak to all who are gifted artisans (Heb: “wise-hearts”), whom I have filled with the spirit (wind) of wisdom, that they may make Aaron’s garments, to consecrate him, that he may minister to Me as priest.”  

Pray for those whom God has especially gifted in the Body of Messiah as ‘craftsmen,’  that they realize their talent and grace in developing their artistic skills have been breathed into them by the Holy Spirit—and that they will devote their creativity to that which is holy.  In Israel as in other countries, there is a ‘thief’ waiting to divert the artistic giftings of God’s people away to the adulation of the world.

Urim and Thumim

*Exodus 28: 29-30. “Aaron shall carry the names of the sons of Israel in the breastplate of judgment over his heart when he enters the holy place, for a memorial before the LORD continually.  You shall put in the breastplate of judgment the Urim and the Thummim, and they shall be over Aaron’s heart when he goes in before the LORD; and Aaron shall carry the judgment of the sons of Israel over his heart before the LORD continually.”  

The exact nature of the Urim and Thumim and how they were used is no longer known to us.  But we may assume this: they were a divine means used by the High Priest in making ‘wise judgment’ for Israel (Num. 27:21; Nehemiah 7:65).  Urim is a special superlative for “Light”—as it were, “Light of Lights” – and Thumim a superlative for “Perfection”—as it were, “Perfection of Perfections”.   Light (or) is related to “revelation and illumination”, while (tome) the Hebrew root for the word perfection is often translated “integrity” (cf: Psalm 25:21—“Let integrity (tome) and uprightness preserve me, for I wait in hope for You.”).  Righteous judgments for His people is near to God’s Heart, and He desired it to be near to the hearts of His priests.  This required supreme Illumination and Integrity.

Finally, Urim begins with the first letter of the Hebrew alphabet ALEPH, while Thumim begins with the last TAV.  Aleph and Tav (Hebrew) / A and Z (English)/ Alpha and Omega (Greek).  In the Hebrew translation of Revelation 22:18, Yeshua (Jesus) declares,

“I am the Aleph and the Tav, the Beginning and the End, the First and the Last”.

PLEASE PRAY  that intercessors in Israel would be guided by a longing for righteous judgment, a plea for revelation and integrity to the One who is the “FIRST and the LAST,” the “Righteous Judge” (II Tim. 4:8)—the true Light shining in Darkness, who  illumines everyone who comes into the world (John 1:9).

*Exodus 29:43-46.  “I will meet there with the sons of Israel, and it shall be consecrated by My glory.  I will consecrate the tent of meeting and the altar; I will also consecrate Aaron and his sons to minister as priests to Me.  I will dwell among the sons of Israel and will be their God.  They shall know that I am the LORD their God, who brought them out of the land of Egypt, that I might dwell among them; I am YHVH their God” (Emphases ours).

We called attention last week to God’s desire to “dwell with”, to “neighbor closely”, to shokhen with His people.

PLEASE PRAY:  for a longing among the sons and daughters of Israel after the presence of our LORD—for an awakened desire to be “consecrated” by HIS glory.

In the Synagogues there is an oft-recited prayer for the Shekinah (manifest presence of His glory) to return to Zion.  He longs to “dwell among the children of Israel and to be their God”—but there must be a purification and consecration to prepare the way (Malachi 3:2-3).

The Torah and Haftarah portions for next week February 21-27, 2016 are called :  Ki Tisa–“When You Elevate”:

TORAH: Exodus 30:11—34:35

HAFTARAH: I Kings 18:1-39
In A Nutshell

In the portion, Tetzaveh (Command), the Creator provides Moses with additional details regarding the tabernacle, and commands the children of Israel to take olive oil to light the everlasting candle in the tent of meeting outside the veil, so it may burn from dusk to dawn.

The Creator instructs Moses to appoint Aaron and his sons, Nadav, Avihu, Elazar, and Itamar to be his priests. He elaborates on the commandment of preparing the holy garments “for honor and glory” (Exodus, 28: 2): the vest, fringe, coat, and the rest of the garments of the priest.

Afterward comes an explanation on the sanctification of Aaron and his sons for their role in the tabernacle, including the offering of an ox and two rams on the altar of the incense that will be positioned inside the tabernacle before the veil, and how the incense is to be made. Finally, the Yom Kippur (Day of Atonement) is mentioned, which is to take place once a year.


The portion, Tetzaveh (Command), is very matter-of-fact, short, and pragmatic. The whole of the substance of creation is the desire to receive. This is the solid basis from which we should begin. We feel the will to receive within us divided into four levels: still, vegetative, animate, and speaking. All our desires are divided in this manner, and we give them the shape of bestowal, namely to aim them toward giving. All desires must be aimed toward our connection “as one man with one heart,”[1] with love of others, as in “love your neighbor as yourself.”[2]

To the extent that we correct each one of our desires, we shape the image of man—becoming similar to the Creator. This is Adam HaRishon (the first man), who shattered and divided into myriad souls. Our purpose is to reassemble those souls into that single soul. We achieve this by annulling our egos and connecting all our desires. The connection is on the levels of still, vegetative, animate, and speaking. In these degrees we gradually reconnect everything into the new reality that the Torah narrates.

First, the oil for the lamp is a special oil, which must be lit in a special way. Subsequently, from the emitted light we can prepare the priesthood garments that clothe the will to receive.

The will to receive remains the same whether it strives to benefit others or itself. The difference lies in how we use it—for our own sake or for the sake of others. That is, do we want to use it to benefit ourselves although it is detrimental to others, or do we want to benefit others? There are two options with myriad variations.

All this relates to “clothes” over the desire. The Torah details how to build these clothes—how to build the right intentions over our desires, meaning the degrees Yod–Hey–Vav–Hey, or degrees of Aviut (thickness, will to receive) 1, 2, 3, and 4. The corrected desires may be from the still (inanimate) such as building the tent of meeting and the ark of the covenant, from the vegetative, such as wool or linen, or from the animate, which are the offerings themselves.

The speaking are people who are united in their degree, who wear the clothes that befit the high priest, such as a breastplate, a girdle, a miter, or a tunic. The high priest is a person who is aimed entirely toward bestowal, love of others, through which we reach the Creator. There is a priest, and there is the high priest. That is, there are Katnut (infancy) and Gadlut (adulthood) in this degree. These are the stages by which we must progress in order to correct our desires.

The sum of the desire that the Creator created in each of us contains 613 desires, which are 613 desires we must invert from inclining to receive to desiring to bestow upon others. This is how we connect with one another, gathering all these desires into a single mechanism.

Questions and Answers

Can we change desires through intentions?

Yes, we can change desires through intentions. By wanting to give to each other we tie our desires as a single body in a Kli (vessel) known as Beit HaMikdash (lit. The House of Holiness; trans. Temple). Bait (house) is a Kli of Kedusha (holiness), bestowal, love of others, the aim to give. This is the Adam that we build, our common soul, Shechina (Divinity), the Assembly of Israel, Malchut of Atzilut—where the Creator appears.

The portion explains that our desires are divided, too. The writings of the ARI teach us that our soul consists of Shoresh, Neshama, Guf, Levush, Heichal (root, soul, body, clothing, hall, respectively). Shoresh is inside us, Neshama is our innermost part, Guf is the desires themselves, and Levush and Heichal are additions.

The Torah tells us that the Levush (clothing) consists of the five types of garments of the high priest. Heichal (hall) is the surroundings—the tent of meeting with all its details. Of course, none of this relates to any physical tent, person, vessels, or a lamp. Rather, the text relates to the way we develop the will to receive into working in order to bestow, as the Creator bestows upon us. Through these corrections of many degrees and parts in our desires we achieve similarity with the Creator and Dvekut (adhesion) with Him.

The end of the portion also mentions Yom Kippur (the Day of Atonement). All the corrections we perform during the year, the preparations, corrections over the nations of the world, over the people of Israel, and over the Levites and the priests, bring us to the degree of the high priest. When we rise above those desires and bring them together to a place of general bestowal, called Beit HaMikdash, a place of special unity where we achieve oneness with the Creator—the point of Dvekut—it is called “the work of the priest in the holy of holies on the day of atonement.”

Aaron and his sons are all in spirituality, yet we know that spirituality is not transferred by inheritance. Many Kabbalists had no children, or had children who did not become Kabbalists. And yet, here we see a very clear order of Aaron and his sons. What is the meaning of this order?

The priesthood that is passed on from father to sons is discussed not only in this portion.

Some researchers claim that it is possible to find genes of priests even today.

This is true; it can be found in both the material world and the spiritual world. There are many reasons for it, but what we understand is that a Kli (vessel) that is in bestowal—meaning a spiritual Partzuf, or a soul (Neshama) that is working in bestowal in order to bestow—operates in active bestowal and begets a more advanced Partzuf called a “son.”

Is a son the next degree of the priest?

Yes. This is why it is impossible for a holy Partzuf to emerge from a Partzuf that is not bestowing in order to bestow or receiving in order to bestow. In our world we may or may not pay attention to it because in projecting to corporeality it becomes mere customs. But in spirituality we understand where it comes from; a Partzuf that has a Masach (screen), Aviut (thickness), and Ohr Hozer (Reflected Light), and works in holiness cannot yield an impure act. This is why priesthood is inherited from father to son.

How come we do not know what happened to Moses’ sons, but do know it about priests?

Moses is contact with the Creator, in which all are included, above all the priesthood. The priests provide direction in the work of the Creator, in corrections, and Moses is the point of contact itself. It is not a direction, merely a point of attachment, of Dvekut.

In other words, it is all in us; it is not a physical Moses or anything of the sort.

No, there is no such thing; it is all in us. When we connect among us, we produce a Kli that yields a sensation of connection, a bonding between us. First comes love of people, as it is written, “love your neighbor as yourself.”[3] Then comes the love of the Creator. These are the circles we need to build in the bonding between us. The whole of humanity must achieve it, the people of Israel, as well as non-Jews who are drawn to it and can achieve real connection with the Creator.

This is why Moses did not belong to the priests, Levites, or Israel; he is a point above any definition. Although he includes them, he is still above them. The correction of the world is that all of us will unite. The more we unite and make ourselves similar to the upper light, the Creator, the more He is with us and within us.

The portion details garments. It was said that only the wisehearted can prepare these garments. Who are the wisehearted?

The wisehearted are those whose heart, meaning desire, is arranged according to Hochma (wisdom). These are not ordinary desires, but ones that have been arranged by the light of Hochma. Therefore, the beginning of the portion talks about the general light that reforms, which illuminates all the Kelim (vessels). Only with this light is it possible to carry out the Mitzvot (commandments) described in the portion, which is why it is called Tetzaveh (Command). The Creator’s command comes only in order to give us the light that reforms. The Creator tells us how to use it in order to achieve corrections, such as the garments of the high priest, the building of the tabernacle and everything else.

Is it only when a person reaches a certain stage of wisdom of the heart that one can wear these garments?

The heart is the tabernacle of all our desires, but only if one arranges all of one’s desires in the right order using the upper light, the menorah that illuminates to that person, the light that reforms. The right order means in order to bestow, from easiest to hardest. It is not something we need to build; it is rather built by itself. The commandment relates only to our willingness; we must come under the light with our Kli, then the Kli will acquire the shape of the light. The wisehearted do not know how to do everything, only how to prepare themselves for the light to work on them.

Why is the engagement with garments possible only from this point onward?

Clothing is the intentions to bestow.

So are the wisehearted intentions?

The wisehearted are those who prepare themselves for correction. When it comes, it brings them garments.

From The Zohar: And You Shall Command

When it writes, “And you,” it means to include Divinity in the command and in the speech. The upper light, ZA, and the bottom light, Nukva, are included together in the word, “And you,” since “you” is the name of the Nukva, and the added Vav [“and”] is ZA, as it is written, “And You preserve them all,” relating to ZA and Nukva.

Zohar for All, Tetzaveh (Command), items1-2

Zeir Anpin is the Creator, the upper force, the light that reaches us. We who want to connect build the Nukva. Although she herself does not exist, this part was left after the breaking. The soul has broken and its pieces are scattered. As much as we may want to connect, we cannot. However, we have the tendency toward it, and accordingly, the light affects us and connects us. If there is additional inclination, additional light influences us and connects us.

This is why our work is called “day-to-day,” as in “Day to day pours forth speech” (Psalms, 19:3). This is how we arrive at the end of the year, the Day of Atonement that connects us and leads us to all the corrections. This is when we atone for our iniquities.

Yet, these are not our own iniquities. Rather, it is the breaking; from the time of the breaking of Adam HaRishon, before we were created, since “the inclination in a man’s heart is evil from his youth” (Genesis, 8:21). When we scrutinize these matters and want to overcome them and connect above all gaps and hatred, and achieve love, we reach the foot of Mount Sinai.

Why is Yom Kippur (Day of Atonement) considered the holiest day?

It is the point of contact of all the desires that one has prepared to connect with everyone into a single Kli to be in Dvekut with the Creator. That is, it is the implementation of our work in this world, in which we must achieve the revelation of the Creator, unity, and love of others. Yom Kippur symbolizes it.

Is it a specific day in the year?

No, a day is a degree. If a person performs all the corrections, the degree that one reaches is called Yom Kippur. It could happen on any of the days in the year because it is not a day but a spiritual state.

What is so special about this day that only the quality known as the “high priest” makes the required correction in the Holy of Holies?

A person adds all the corrections on the still, vegetative, animate, and speaking levels in their final form and achieves Dvekut. It has to be “world,” “year,” “soul,” and “place.” That is, a person arranges all the desires—still, vegetative, and animate—the clothes, which are also the cover of the tent, all of one’s garments from the vegetative. The animate are the offerings of Yom Kippur. The high priest is a result of the whole of humanity, from all the corrections on the human, speaking level.

If a person joins them all together on the special day called Yom Kippur, it brings one to the point of Dvekut with the Creator. This is the highest place that can be achieved, from which one achieves the end of correction and rises to a higher dimension.

From The Zohar: Blow the Horn [Shofar] on the New Moon

Thus, “Serve the Lord with gladness,” since man’s joy draws another joy, the higher one. Similarly, the lower world, Malchut, as it is crowned, so it extends from above. This is why Israel hurry to awaken a sound in the Shofar, which includes fire, wind, and water, the middle line, which consists of three lines that became one and rises upwards.

Zohar for All, Tetzaveh (Command), item 94

The three lines talk about the work of the priests—Priest, Levite, and Israel—meaning about our work. There are two Klipot (shell/peels): the Klipa (singular for Klipot) of the right, which is Ishmael, and the Klipa of the left, being Esau. Right and left are our work, our will to receive opposite which is the desire to bestow, and the extent to which we can add these desires by removing the Klipot Ishmael and Esau.

This is how we build the middle line, the line of Dvekut, called Adam. On this line, the more we connect among us all the desires, all our intentions in order to achieve similarity with the Creator, bestowal and love of others—and from there to the love of the Creator—the more we ascend in our connection. If we achieve unity in that line, we have reached the purpose of creation.

We must understand that the current changes the world is going through, the myriad problems, the global crisis, are all signs we must begin to connect, since only by that will we be able to resolve the crisis.

This is the reason for the current surfacing of the wisdom of Kabbalah—the light that reforms, the illuminating menorah that can shine to those who want to sanctify themselves and get to the Temple, to realize their task in the world. Today we are in the midst of the actual realization of the portion, “Command.”

The Creator sounds like a forceful, domineering force, while the creature is in a state of constant sin and request for forgiveness. It is a rather complicated system.

For what should one ask forgiveness? If it is written, “I have created the evil inclination,”[4] then the Creator has created it. What then is there to ask forgiveness for? On the contrary, we should demand, “I want You to correct what You have created in me.” It is called, “My sons defeated Me.”[5] The Creator will welcome it. We misconstrue the Torah by thinking that we are sinners, while the sin is not in us. Our only sin is not requesting correction. What is in us did not come from us; we cannot blame ourselves for how we were born.

We should say in regard to all our qualities, characters, and all that we are, “Go to the craftsman who made me.”[6] We are not to blame. The fault, the blemish, is that we do not examine ourselves and ask for correction so as to be similar to the Creator—bestowing, loving others, benevolent.

When a person does not reveal and does not ask for correction, this is when one is at fault. However, we did not commit the transgression for which we have a demand. It is simply something with which to come and demand contact with the Creator, a constant dialog with Him. The evil inclination is “help made against us.” On the one hand, it removes us from the Creator. On the other hand, it gives us an “official approval” to come and connect with Him.

[1] RASHI, Exodus, 19b
[2] Talmud, Seder Nashim, Masechet Nedarim, Chapter 9, p 30b
[3] Jerusalem Talmud, Seder Nashim, Masechet Nedarim, Chapter 9, p 30b
[4] Jerusalem Talmud, Masechet Berachot, 27b
[5] Babylonian Talmud, Masechet Nezikin, Baba Metzia, 59b
[6] Babylonian Talmud, Masechet Taanit, p. 20b.

The Apostle John and Gnostics 

Saint John Vs The Gnostics
Saint John vs the Arch-Heretic Gnostics of Crete, is a little known biblical battle that is one of the most important Gnostic Resurrectionstories about Gnosticism that has ever been told. A battle of Gnosis, that some Christians might consider a war of Christ vs the Antichrist, angel vs demon, or good vs evil.

But in simple truth, it is really a battle that places the Christian Gnostics of the New Testament Magic (New Law) vs the much older Gnostic Jews of the Old Testament Magic (Old Law). A battle of races, magic, immortality, religion, law, and glory that has been waged here on earth, in the heavens and in hell between these two empires for well over 2,000 years.

In summary, this was an allegorical battle of being a Gnostic who is in charge of his own soul, body, thoughts, actions and destiny, to then handing over this sovereign authority to the Roman Republic and their new Messiah who would now preside as Chief Gnostic under the title of Pontifex Maximus.

Gnostic Cross 

 John would represent the new Universal Religion known today as the Catholic Church backed by the Roman Army, and Cerinthus (Kerinthus) would represent the old ancient religion of Gnosticism backed by thousands of years of blood knowledge and Gnosis. The earliest surviving account of Cerinthus is that in Irenæus’ refutation of Gnosticism, Adversus haereses, which was written about 170 CE. According to Irenæus, Cerinthus, a man educated in the wisdom of the Egyptians, claimed angelic inspiration. (Wikipedia)

In the New Testament, Cerinthus was a leader of a Gnostic group who had propagated the ancient teachings of Gnosticism during the first years of Christianity. Cerinthus was educated in Egypt and had been trained in the philosophy of Philo. His followers were known as the Kerethi or Kerethim (Cherethim or Cerinthians) from the ancient island of Crete. The name of the circle of the Cerinthians (Kerethim), would later change in the bible to the Corinthians from the city of Corinth on Crete. Paul the Apostle and “Sosthenes our brother” wrote this epistle to “the church of God which is at Corinth”, in Greece. Paul founded the church in Corinth (Acts 18:1–17), then spent approximately three years in Ephesus (Acts 19:8, 19:10, 20:31). (Wikipedia)

Cerinthus and his Gnostic followers, the Corinthians had followed the prophet Elijah and had remained faithful to the true John the EvangelistGod. Hence, he was the chief Heretic and adversary of the gospel then living at the time of John the Evangelist, and thus a symbolic story of what happened to these same ancient Gnostics who practiced their religion of knowledge and nature. This practice of Gnosis had made them the allegorical symbolic Gnostic Arch-Heretic Tribe, who St. John had opposed in the bible.

There is a famous story told of St. John having entered into the bath in the City of Eusebius, and understanding that Cerinthus was there, went away immediately, and bid his companions do so too. “Let us fly from hence,” said he to them, “for fear that a bath, wherein the enemy of truth is, should fall upon us.” Irenaeus says, that St. Jerome, in his treatise against the Luciferians, affirms that immediately after the retreat of St. John, the bath actually fell down and crushed Cerinthus to death.(1)

This is why they are labeled “arch-heretics or antichrists”, who according to Irenaeus;

Irenaeus said this about his teaching.

“A certain Cerinthus in Asia taught that the world was not made by the Supreme God, but by a certain power entirely separate and distinct from that authority which is above the universe, and ignorant of that God who is over all things.

He submitted that Jesus was not born of a virgin (for this seemed to him impossible), but was the son of Joseph and Mary, born as all other men, yet excelling all mankind in righteousness, prudence, and wisdom. And that after His baptism there had descended on Him, from that authority which is above all things, Christ in the form of a dove; and that then He had announced the unknown Father and had worked miracles but that at the end Christ had flown back again from Jesus, and that Jesus suffered and rose again, but that Christ remained impassible, since He was a spiritual being.” (I, XXVI, I)

Cerinthus taught that the world was not created by the first God, but by a subordinate power. He has also said Jesus was the son of Joseph and Mary, but was wiser and more righteous than other men. After his baptism the spirit of the all-sublime power of God descended upon him in the form of a dove. From now on he preached the unknown Father and performed miracles. Finally the “Christ” forsook him, but “Jesus” suffered and rose again, whereas the spiritual Christ did not suffer.(2)

Tertullian wrote this of Cerinthus:

“After him (Carpocrates) broke out the heretic Cerinthus, teaching similarly. For he, too, says that the world was originated by those angels; and sets forth Christ as born of the seed of Joseph, contending that He was merely human, without divinity; affirming also that the Law was given by angels; representing the God of the Jews as not the Lord, but an angel. His successor was Ebion, not agreeing with Cerinthus in every point; in that he affirms the world to have been made by God, not by angels; and because it is written, “No disciple above his master, nor servant above his lord,” sets forth likewise the law as binding, of course for the purpose of excluding the gospel and vindicating Judaism.”(3)

ALBERT PIKE ON CERINTHUSAlbert Pike had written this about Cerinthus in Morals and Dogma;

Thus, Cerinthus of Ephesus, with most of the Gnostics, Philo, the Kabalah, the Zend-Avesta, the Puranas, and all the Orient, deemed the distance and antipathy between the Supreme Being and the material world too great, to attribute to the former the creation of the latter. Below, and emanating from, or created by, the Ancient of Days, the Central Light, the Beginning, 01 First Principle [A.pxi’], one, two, or more Principles, Existences, 01 Intellectual Beings were imagined, to some one or more of whom [without any immediate creative act on the part of the Great Immovable, Silent Deity], the immediate creation of the material and mental universe was due.


The reason they were opposed to St John was because he had represented Jesus Christ of the New Covenant under the new law of the New Testament and the Gnostic Cerinthus had instructed his followers to maintain a strict adherence to Mosaic law for the attainment of salvation of the old law via the Old Testament. Cerinthus attributed the creation of the world to angels, and not to God. This independent path they chose had meant in Rome’s new religion under Roman Law that they were heretical antichrists by default.

The meaning of Elijah is from the Hebrew name אֱלִיָּהוּ (‘Eliyyahu) meaning “my God is Yahweh” who is the Hebrew national god of the Iron Age kingdoms of Israel and Judah. Elijah is the Hebrew prophet in the Old Testament who opposed the worship of idols; he was persecuted for rebuking Ahab and Jezebel (king and queen of Israel); he was taken up to heaven in a chariot of fire (circa 9th century BC). Elijah represents the people of the old covenant who did not fall away from God and had remained faithful to Mosaic law. This faithfulness was exactly the thing Rome had wanted to end because there was a new law in town and that was the law of the Caesars which St. John and the New Testament had represented.

These arch-heretics from Crete were the main reason for St. John writing his Gospel against the Gnostics. Irenaeus had said that St. John directed his Gospel against the Nicolaitans as well as against Cerinthus: and the comparison which is made between their doctrine and that of Balaam, may perhaps authorize us to refer to this sect what is said in the Second Epistle of St. Peter. The whole passage contains marked allusions to Gnostic teachers. Hence, meet the Gnostic adversaries of the Roman Christ or the Devil and his demons of knowledge.(4)



Out of his belly—that is, his inner man, his soul, as in Proverbs 20:27

In Kings 17:2-4 (NIV) it is written: Then the word of the Lord came to Elijah: “Leave here, turn eastward and hide in the Kerith Ravine, east of the Jordan. You will drink from the brook, and I have directed the ravens to supply you with food there.”

This is why they are given the name from the Hebrew word “kerith” or “ cherith,” which means to cut off. This is translated in the bible as “a brook where Elijah was hidden.” The prophet Elijah hid himself on the banks on Cherith during the three-year drought. The name Elijah is Hebrew אֱלִיָּהוּ (‘Eliyyahu) meaning “My God is Yahweh.” This is the national race God of the Iraelites and always has been. Yahweh is another name for the planet Jupiter and in Greek mythology, Jupiter is the God Zeus.

It is on this same island of Crete there in a cave on Mount Ida where the God Zeus was hidden by his mother Rhea to hide him from his vengeful father Kronus and placed in the care of the priesthood of the Curetes. Just like Zeus had been hidden on Crete, Elijah was also and his followers who are named the Corinthians we find the meaning in, “the a brook where Elijah.” Hence, the follower of the true God was cut off and hidden in the same place Zeus was and just about every other Greek God or Goddess story told had involved these very same islands of Crete or Dia in the Mediterranean Sea.

1 Kings 17:5-6 we find that Elijah listened to his own Gnosis and did what the LORD had told him by obeying the words which the Lord had spoken to him without second guessing the LORD or debating him. He simply went to the Kerith Ravine, east of the Jordan, and stayed there. The ravens brought him bread and meat in the morning and bread and meat in the evening, and he drank from the brook.

A brook is a small body of water or stream with a current that is smaller than a creek. Allegorically, the brook represents our blood running through our veins like a stream with a current which we tap for Gnosis in order to form “our own streams of consciousness.” The soul of man drinks of the water of life which is our blood to then become a source of truth to others. The LORD supplies not cisterns of stagnant water, but rivers of living water (Romans 8:9-11; 1 Corinthians 3:16).

The meaning of the word ‘cistern’ is a reservoir or receptacle of some natural fluid of the body. The cistern is actually an allegorical word for our blood plasma. Blood plasma is what carries life and death to our bodily organs. It is the reservoir or receptacle of life-giving and saving water and chemicals, and also the transmitter of disease and death. In Jeremiah 2:13 it is said; “For my people have committed two evils: they have forsaken me, the fountain of living waters, and hewed out cisterns for themselves, broken cisterns that can hold no water.”

When god says his people had hewn out cisterns for themselves, broken cisterns that can hold no water; he meant that they had turned away from god and the truth in order to follow their own selfish ambitions and live a worldly life. A life that will eventually change the very chemical make up of their blood into a living well of poison. A great teaching in Proverbs 5:15 shows us the proper way to live; “Drink water from your own cistern, flowing water from your own well. Should your springs be scattered abroad, streams of water in the streets? Let them be for yourself alone, and not for strangers with you. Let your fountain be blessed, and rejoice in the wife of your youth, a lovely deer, a graceful doe. Let her breasts fill you at all times with delight; be intoxicated always in her love.”

There is a river,” besides all these, clear and pleasant, ” the streams whereof shall make glad the city of God.” (Ps. xlvi. 4.) These are the waters that the doves love to sit by, because by the clearness of these streams, they can see their pretty selves.

As Carl Jung had said, “Who has fully realized that history is not contained in thick books, but lives in our very blood?”

Are you now starting to understand this Gnostic, race and mind control story?


In Ezekiel 25:16 the Philistines and the Kerethites (Kerethim or Cherethites) are threatened together; while in Zephaniah 2:5 the Kerethites are evidently the dwellers in “the land of the Philistines,” “the inhabitants of the seacoast.” The Kerethim from Palestine were well-known to be great in the art of archery. Some of these warriors were employed by King David as his life guards.

These mercenary soldiers are also named as Philistines and Cretans being mentioned together with the Philistines are said to have come from Kaftor (Caphtor). The name Kaftor is the biblical name for the island of Crete which is derived from the Egyptian texts that refer to the Myceneans as the Keftui. The Greek Septuagint rendering of these verses substitutes the term “Cretans” for “Cherethites in both Ezekiel and Zephaniah. The name ‘Kerethim’ is an Arab name for the people of Crete which they had called the island Kerith or Keritha (ker-eetha). The ancient Egyptians had called the island of Crete Keiftu and the Latins, Cappadocia.

The name that the island goes by today, Crete and the people, Cretans who are not the same original inhabitants of the island that were in biblical times. Crete is derived from a Greek word ‘Kri’ti,’ meaning creation. In Crete there is a city that was called Corinth in the bible that was the meeting point in the Mediterranean Sea of many nationalities because the main current of the trade between Asia and western Europe passed through its harbors.

This is why many of the Apostles of Christianity would spend so much time and energy on these islands. Paul’s first visit to Crete lasted nearly two years and his converts were said to be mainly Greeks or who would be called Jews today. Some time before 2 Corinthians was written he paid them a second visit (2 Cor. 12: 14; 2 Cor. 13: 1) to check some rising disorder (2 Cor. 2: 1; 2 Cor. 13: 2), and wrote them a letter, now lost (1 Cor. 5: 9). They had also been visited by Apollos (Acts 18: 27), perhaps by Peter (1 Cor. 1: 12), and by some Jewish Christians who brought with them letters of commendation from Jerusalem (1 Cor. 1: 12; 2 Cor. 3: 1; 2 Cor. 5: 16; 2 Cor. 11: 23). (Wikipedia) The great Gnostic Cerinthus and the Corinthians of the bible had lived in the city of Ephesus, and amidst the seven Churches of Asia.

These facts are found in the First Epistle to the Corinthians, often referred to as First Corinthians (and written as 1 Corinthians), is the seventh book of the New Testament of the Bible. Paul the Apostle and “Sosthenes our brother” wrote this epistle to “the church of God which is at Corinth“, in Greece.(Wikipedia) Ezekiel (xxv. 16) that there was a Philistine tribe of the name, dwelling on the sea-coast. Indeed there is a play of words on the name useful in other respects. “I will stretch out my hand against the Philistines,” (to whose guilt alone the passage refers,) ” and I will curtail the Kerethim, and I will destroy the remnant on the sea-coast.” In Sophouias it is the same. “Woe to you, inhabitants of the coast-nation of Kerethim; tho word of the Lord is against thee, Canaan, laud of the Philistines.”

This is why Crete and its inhabitants such as the Corinthians were some of the most important Gnostic tribes at the time of the New Testament, and why Saint Paul had spent so much time and energy trying to convert these people with very little success if any. This is why when he had left Crete, he has appointed the Roman warrior and Gentile Emperor Titus as Bishop to the island because this had meant the time for religious negotiations were over and they would now get the Roman sword which would force this new religion unto Crete by cutting down all obstacles that stood in the way from destroying the Temple of Jerusalem to also killing many of the Cretan Gnostic leaders and families who were the adversaries to Rome. Referencing a verse in Hosea, Paul asks: “O death where is thy sting? O grave where is thy victory?” (55), equating sin with death and the Judaic Law which have now been conquered and superseded by the victory of Christ.

Hence, the victory of the Romans over the Greeks had meant Jesus Christ and the New Testament under Roman Law and backed by the Roman sword superseded Moses and Greek law. It is really that biblically simple and the very reason the Gnostics who we know of in the bible as the Corinthians or in history as the Jews of Crete had opposed this new religion of Rome because it had sought to completely wipe out their race, religion, gods, demons and immortality rites they had performed for centuries.

Who in their right mind wouldn’t want to fight against St. John and the Roman Church? Certainly back then, the Gnostics knew what they were dealing with and what they would have to do to combat such an enemy. The only problem was that this new enemy of the Gnostics was hell-bent on uniting all tribes and nations under the one banner of Rome and their religion of Christianity. Essentially what the Apostles wanted them to do was hand over their inherent Gnostic powers to a Pope and an army. This is something in the form of blood that ran through their veins that they obviously were reluctant to give up.

There is a river,” besides all these, clear and pleasant, ” the streams whereof shall make glad the city of God.” (Ps. xlvi. 4.) These are the waters that the doves love to sit by, because by the clearness of these streams, they can see their pretty selves.


What is interesting about this story is that several notable scholars and historians have made the claim that St. John and was actually the Cerinthus were the same person. Meaning the name St. John is an allegorical name given to Cerinthus in the bible and this same man from Crete is also the author of the “Book of Revelation.” According a 3rd century author and historian, Caius, the Apocalypse of John was a work of the Gnostic Kerinthus. Also, a 2nd- or 3rd-century heretical Christian sect (later dubbed the Alogi) had said that Cerinthus was the true author of the Gospel of John and Book of Revelation which is explained in the Catholic Encyclopedia:

“Additional light has been thrown on the character of Caius’s dialogue against Proclus by Gwynne’s publication of some fragments from the work of Hippolytus “Contra Caium” (Hermathena, VI, p. 397 sq.); from these it seems clear that Caius maintained that the Apocalypse of John was a work of the Gnostic Cerinthus.”


Some time later the brook dried up because there had been no rain in the land. – 1 Kings 17:7

and from the brook of Gnosis drying up we have St. Paul educating the Corinthians on what had occurred to their people and Gnosis……

The First Epistle of Paul the Apostle to the Corinthians – Love

1 Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.

2 And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, Mt. 17.20 ; 21.21 · Mk. 11.23 and have not charity, I am nothing.

3 And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.

4 Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,

5 doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;

6 rejoiceth not in iniquity, but rejoiceth in the truth;

7 beareth all things, believeth all things, hopeth all things, endureth all things.

8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.

9 For we know in part, and we prophesy in part.

10 But when that which is perfect is come, then that which is in part shall be done away.

11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.

12 For now we see through a glass, darkly, but then face to face: now I know in part; but then shall I know even as also I am known.

13 And now abideth faith, hope, charity, these three; but the greatest of these is charity.


Corinthians 15: 52: “the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.”

At the Last Judgement the dead will be raised and both the living and the dead transformed into “spiritual bodies”

Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,

In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.

For this corruptible must put on incorruption, and this mortal must put on immortality.


  1. The Christian Reformer, Or, New Evangelical Miscellany

  2. The History of the Christian Religion and Church During the First

  3. The Ante-Nicene Fathers: Latin Christianity: its founder, … – Page 651

  4. A Biblical and Theological Dictionary: Explanatory of the History,


The Encyclopedia Of Religion and Ethics:

“Irenaeus says, referring to Polycarp: ‘And there are some who heard him say that John, the disciple of the Lord, going to bathe in Ephesus and seeing Cerinthus within, leapt out of the bath without bathing, but saying “Let us flee, lest the bath fall in while Cerinthus the enemy of the truth is within.”‘” (p. 318)


“Those who are called Ebionites agree that the world was made by God; but their opinions with respect to the Lord are similar to those of Cerinthus and Carpocrates. They use the Gospel according to Matthew only, and repudiate the Apostle Paul, maintaining that he was an apostate from the Law.” (I. XXVI. 2)

Barclay writes in his commentary, Letters Of John and Jude:

“By A.D. 1OO certain things had almost inevitably happened within the Church,…The thrill of the first days had, to some extent at least, passed away. In the first days of Christianity there was a glory and a splendour, but now Christianity had become a thing of habit… Many were now second or even third generation Christians … the first thrill was gone and the flame of devotion had died to a flicker. Christianity involved an ethical demand. It demanded a new standard of moral purity, a new kindness, a new service, a new forgiveness –and it was difficult. And once the first thrill and enthusiasm were gone it became harder and harder to stand out against the world and to refuse to conform to the generally accepted standards and practices of the age.” (p. 3-4)

“The trouble which John (and others) sought to combat did not come from men out to destroy the Christian faith but from men who thought they were improving it. It come from men whose aim was to make Christianity intellectually respectable. They knew the intellectual tendencies and currents of the day and felt that the time had come for Christianity to come to terms with secular philosophy and contemporary thought. What then was this contemporary thought and philosophy with which the false prophets and mistaken teachers wished to align the Christian faith? Throughout the Greek world there was a tendency of thought to which the general name of Gnosticism is given.” (p. 5)

A Biblical and theological dictionary – Page 748

The Cerinthian heresy was a principal cause of St. John writing his Gospel, it follows, that the Nicolaitans were in existence at least some years before the time of their being mentioned in the Revelation; and the persecution under Domitian, which was the cause of St. John being sent to Potmos, may have been the time which enabled the Nicolaitang to exhibit their principles. Irenirus indeed adds, that St. John directed his Gospel against the Nicolaitans as well as against Cerinthus: and the comparison which is made between their doctrine and that of Balaam, may perhaps authorize us to refer to this sect what is said in the Second Epistle of St. Peter. The whole passage contains marked allusions to Gnostic teachers. There is another question concerning the Nicolaitans, which has excited much discussion. It is a question entirely of evidence and detail; and the two points to be considered are, 1. Whether the Nicolaitans derived their name from Nicolas of Antioch, who was one of the seven deacons: 2. Supposing this to be the fact, whether Nicolas had disgraced himself by sensual indulgence. Those writers who have endeavoured to clear the character of Nicolas have generally tried also to prove that he was not the man whom the Nicolaitans claimed as their head. But the one point may be true without the other: and the evidence is so overwhelming, which states that Nicolas the deacon was at least the person intended by the Nicolaitans, that it is difficult to come to any other conclusion upon the subject. We must not deny that some of the fathers have also charged him with falling into vicious habits, and thus affording too true a support to the heretics who claimed him as their leader. These writers, however, are of a late date; and some, who are much more ancient, have entirely acquitted him, and furnished an explanation of the calumnies which attach to his name. We know that the Gnostics were not ashamed to claim as their founders the apostles, or friends of the apostles. The same may have been the case with Nicolas the deacon; and though we allow, that if the Nicolaitans were distinguished as a sect some time before the end of the century, the probability is lessened that his name was thus abused; yet if his career was a short one, his history, like that of the other deacons, would soon be forgotten: and the same fertile invention, which gave rise in the two first centuries to so many apocryphal gospels, may also have led the Nicolaitans to give a false character to him whose name they had assumed.

Cerinthus and the Cherethims were Jewish Christian from Egypt and the Gnostic arch-heretic that St. John opposed. A people in South Palestine whose territory bordered upon that of Judah (1 Samuel 30:14). In 1 Samuel 30:16 this land is apparently identical with that of the Philistines. In Ezekiel 25:16 the Philistines and the Cherethites are threatened together; while in Zephaniah 2:5 the Cherethites are evidently the dwellers in “the land of the Philistines,” “the inhabitants of the seacoast.” Septuagint in both Ezekiel and Zephaniah renders the name “Cretans.”

Albert Pike in Moral and Dogma;

Thus, Cerinthus of Ephesus, with most of the Gnostics, Philo, the Kabalah, the Zend-Avesta, the Puranas, and all the Orient, deemed the distance and antipathy between the Supreme Being and the material world too great, to attribute to the former the creation of the latter. Below, and emanating from, or created by, the Ancient of Days, the Central Light, the Beginning, 01 First Principle [A.pxi’], one, two, or more Principles, Existences, 01 Intellectual Beings were imagined, to some one or more of whom [without any immediate creative act on the part of the Great Immovable, Silent Deity], the immediate creation of the material and mental universe was due.

We have already spoken of many of the speculations on Una point. To some, the world was created by the Logos or Word first manifestation of, or emanation from, the Deity. To others, the beginning of creation was by the emanation of a ray of Light, creating the principle of Light and Life. The Primitive Thought, creating the inferior Deities, a succession of IntelliGences, the Iynges of Zoroaster, his Amshaspands, Izeds, and Ferouers, the Ideas of Plato, the Aions of the Gnostics, the Angels of the Jews, the Nous, the Demiourgos, the Divine ReaSon, the Powers or Forces of Philo, and the Alohayim, Forces or Superior Gods of the ancient legend with which Genesis begins,— to these and other intermediaries the creation was owing. No restraints were laid on the Fancy and the Imagination. The veriest Abstractions became Existences and Realities. The attributes of God, personified, became Powers, Spirits, Intelligences.

God was the Light of Light, Divine Fire, the Abstract Intellectuality, the Root or Germ of the universe. Simon Magus, founder of the Gnostic faith, and many of the early Judaizing Christians, admitted that the manifestations of the Supreme Being, as Father, or Jehovah, Son or Christ, and Holy Spirit, were only so many different modes of Existence, or Forces [<w|asis] of the same God. To others they were, as were the multitude of Subordinate Intelligences, real and distinct beings.