This Week’s Torah Portion | April 02 – April 08, 2017 – 6 Nissan- 5 Nissan, 5777


Tzav (Command) Parsha – Weekly Torah Portion

TZAV TORAH :

LEVITICUS 6:1-8:36| 

PROPHETS : MALACHI 3:4—4:6|

GOSPEL : MARK 7:31-8:38

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 April 2-8, 2017 are called Tsav—“Command”.

TORAH: Leviticus 6:8—8:36

HAFTARAH: Malachi 3:4—4:6 (Shabbat haGadol)

Note: On the Shabbat preceding the beginning of Passover (Shabbat haGadol—“The Great Shabbat”) the regular Haftarah (In this case Jeremiah 7:21—8:3, 9:23-24) is replaced by the above reading from Malachi. The name comes from the fact that this passage is centered around a call to prepare for the coming Great Day (Yom haGadol) of the LORD.

TORAH

Leviticus 6:8—8:36

In this week’s readings, Moses is told to command Aaron and his sons concerning the offerings they will shortly begin making before God. Careful instruction is made concerning each of these—with emphasis on the holiness of the priest’s activities. Then Aaron and his sons are then consecrated, clothed in their holy garments and anointed, and atonement is made for them before they begin their duties on behalf of the people.

HAFTARAH

SHABBAT HAGADOL
Malachi 3:4—4:6

The Sabbath preceding Passover is called Shabbat HaGadol—the “Great Sabbath”. It takes its name from Yom Yehovah haGadol v’haNorah—“The Great and dreadful day of the LORD” found in Malachi 4:5 of the special Haftarah which is read on this occasion. It is an important time for soberly “taking account” of the Day which is coming “burning like an oven”…but also for taking heart from God’s promise that “to you who fear My name the Sun of Righteousness shall arise with healing in His wings!”

*Malachi 3:16-18. “Then those who feared the LORD spoke to one another, and the LORD listened and heard; so a book of remembrance was written before Him for those who fear the LORD and who meditate on His name. ‘They shall be Mine,’ says the LORD of Armies, ‘On the day that I make them my jewels. And I will spare them as a man spares his own son who serves him.’ Then you shall again discern between the righteous and the wicked, between one who serves God and one who does not serve Him.” 

This passage shows that believers who spend time with other believers in conversation characterized by the Fear of the Lord, and who also spend time meditating on the attributes signified by His name—these will be ones who are granted discernment so as to be spared the deception which will prevail more and more until the Lord’s return (Matt. 24:4, 11, 24; Daniel 8:25).

*Malachi 4:1. “For behold, the Day is coming, burning like an oven…”

As darkness gathers (John 9:4; Daniel 12:1-3) we must as believers hold to each other, listening, “not forsaking the assembling of ourselves together…as we see the Day approaching (Hebrews 10:24-25). As the world refuses to wait on God’s command, drawing instead the fire of His wrath, another voice will be calling—“He who has an ear, let him hear what the Spirit says to the congregations . . .” (Revelation 2:7, 11, 17, 29; 3:6, 13, 22; 13:9).

Next week at seders around the world, Jews will put a glass of wine out on the porch “for Elijah”. At the end of the seder someone (often a child) will be sent out to see if he “came”. It is a charming tradition—but one related to a very serious Word from God, who has promised that He will “send Elijah the prophet before the coming of the great and dreadful Day of the LORD” (Malachi 4:5). Yeshua (Jesus) affirmed that “To be sure, Elijah comes and will restore all things.”, even though he had already “come” in the form of John the Baptizer, yet gone unrecognized. However may be the ultimate form of his next coming, the awakened body of Messiah in the land of Israel is in great need of the discernment and power of the gifts and office of prophet which he represented.

PLEASE PRAY: For the desire for and discernment of these gifts in Israel—and that this time their manifestation not be unrecognized!

“Pursue love, and desire spiritual gifts, but especially that you may prophesy…For the testimony of Yeshua (Jesus) is the spirit of prophecy” (I Cor. 14:1; Rev. 19:10).

Passover and the Week of the Festival of Unleavened Bread begin Monday evening April 10th. There will be special Passover readings through the week and on Shabbat Chol haMoed April 15. The next in the regular cycle of Torah readings (Shmini—“Eighth”) will continue on April 22. 

In A Nutshell

The portion, Tzav (Command), deals with rules of sacrificing, especially those related to priests. The portion mentions the commandment to donate the fertilizer, the gift offering, sin offering, guilt offering, peace offering, and the prohibition to eat animal fat.

Tzav also mentions punishments for those who eat non-kosher meat, as it is written, “The soul that eats from it shall bear iniquity (Leviticus, 7:18). One who eats fat from the offerings, “The soul that eats shall be cut off from its people” (Leviticus, 7:25), and one who eats the offerings’ blood, “That soul shall be cut off from its people” (Leviticus, 7:20).

Subsequently, the portion deals with the seven days of filling, and the inauguration of the tabernacle. The Creator commands Moses to assemble Aaron and his sons the priests, and the whole congregation at the door of the tent of meeting. Moses washes Aaron and his sons and dresses them with the clothes of priesthood. Moses puts the anointing oil over the tabernacle and all that is in it, and sanctifies Aaron and his sons, showing the priests—following the Creator’s command—what to do with the various organs of the offerings.

Commentary

The Korban (offering/sacrifice, from the word, Karov [near]) is the way to draw near the Creator. There is nothing but the offerings. Today we are in the worst state. There is nothing worse than this world and our current state. We must come out of that state and advance toward the Boreh (Creator), from the words Bo Re’eh (come and see). We will discover the Creator according to the changes and corrections in us because the upper force, namely the upper light, is in complete rest, and all the changes occur in us, as it is written, “I the Lord do not change” (Malachi, 3:6).

Nearing the Creator depends on our qualities. Therefore, we must all change ourselves and correct all the negative and egoistic desires in us, according to the order the Torah narrates. The word Torah comes from the word Horaa (instruction) how to correct our egoistic desires, turn them into aiming toward bestowal and love, and shift from unfounded hatred to absolute love.

The bad global crisis is happening due to unfounded hatred among everyone. There is abundance in the world, but we cannot share it among us. We cannot establish social justice, connection, unity, and arrange ourselves and our lives better because of our characters, as it is written, “The inclination of a man’s heart is evil from his youth” (Genesis, 8:21). To correct the heart, which symbolizes our 613 egoistic, corrupted desires, we need the Torah.
The Torah is the “light that reforms.”[1] One who treats the Torah properly discovers one’s wickedness, as it is written, “The world was created only for the complete wicked or the complete righteous.”[2] That is, we must discover that we are completely wicked, created with an evil inclination. Then, “I have created for it the Torah as a spice”[3] because “the light in it reforms them.”[4] Then we come to a state of complete righteous. This is how we must see it.

The word Tzav means commandment. We can go through the process by a path of suffering, taking blows. This way is neither respectable nor desirable in the eyes of the Creator or the creatures. But there is another way. We can go through the process recognizing and understanding that we are being led to discover the upper force, and we are being raised to a higher dimension. The crisis and the suffering we feel in this world were intended to push us to develop to a higher level, the human one, which resembles the Creator.

There are many stages in this work. Some stages are called “the nations of the world,” and in them we scrutinize our desires and slightly correct them on the level of “nations of the world,” in whom there are seven Mitzvot (commandments). Only then we reach the degree of Israel, meaning Yashar El (straight to the Creator) where we can already direct ourselves toward the Creator.

Keeping, or observing Mitzvot (in Hebrew it is described as “making”) means performing corrections on our desires. From the 613 desires that belong to the work of Israel we achieve the degree of Levites and the degree of priests. Thus we go through the Yod–Hey–Vav–Hey from below upward, from Malchut through Zeir Anpin, Bina, Hochma, and Keter until we achieve Dvekut (adhesion) with the Creator.

This is the entire order of the work that the Torah describes, and is presented in the Babylonian Talmud. The offerings are a more complicated issue. It is in fact our entire work. Making an offering means nearing the Creator through consecutive corrections on our desires. We gradually approach the Creator with corrections that begin with the easiest desires and continue through the hardest, heaviest, and most egoistic ones.

These are desires that we sort within us and determine how to correct them. This is why the text mentions body parts, oil, time, movement, places, and a mention of the force by which we correct, and in what state. We must also keep in mind that it all concerns only our inner structure.
We are immersed in an ocean of upper light, which is the Creator, as it is written, “The upper light is in complete rest,”[5] and all the changes appear only to us, who are inside the light. If we do not feel that the light, the Creator, is filling the whole of reality, it means we are in “double concealment.” That is, we have no sensation that something is hidden from us. The first degree we reach is the sensation of concealment, that something is hidden from us.

Today the whole of humanity is beginning to perceive it. Scientists and psychologists are beginning to see that the world is round. They speak of a single force that closes in on us and controls us, that there is a unified guidance and governance, and the world is tied in harmony by fixed laws.

It is written, “He has given a law that shall not be broken” (Psalms, 148:6). Like it or not, we will eventually have to approach that law, study it, replicate it to ourselves, and keep it. If we want it, good. If we do not, we will be forced to accept it by blows, as many stories in the Torah describe.

The Torah tells us about bad things that will ostensibly happen if we do not do what we should. It is necessary to have the recognition of evil and its disclosure. It is written, “I have created the evil inclination,”[6] so each time the evil inclination must appear, and we must correct it. We can discern the evil inclination only if we fall into it. But if we come prepared we will not mingle with it or fall under it, but control it and correct it. This is actually why we were given the Torah.
The whole world is approaching that recognition. Many scientists already maintain that we exist in a circular system, that there is one force of nature that is acting on us and demands that we adapt ourselves to it in a global and integral world, in harmony and balance with nature. They are already talking about holism and other such phenomena, so there are already some excitement and impressions, and approaching the truth.

First we must obtain the recognition that there is truly something hidden from us. This is considered “concealment,” and it is good; it is the sensation of exile. When we are in exile, we feel it by the contact with the upper force that controls us and acts on us. It is so although we do not feel how it works or how it controls us; we do not understand its commands nor know what it wants of us. In fact, even if we did, we would not know how to do its will, we would be incapable of improving our situation. Internally, we recognize that if we do not know it, it will be a terrible loss. The whole world is gradually advancing toward this recognition and understanding.

Questions and Answers

When we say “Him,” are we referring to a superior law or to the Creator?

We are not referring to an image, but to a comprehensive quality that governs us—the quality of comprehensive bestowal and love. The closer we come to it, the better we can detect it.

We draw near it by establishing good connections between us, as it is written, “From the love of man to the love of God.”[7] If we establish groups for teaching the higher nature, in order to become closer and be in brotherly love, we will begin to feel the upper force according to the law of equivalence of form, namely equivalence of qualities. Then we will discover that we truly are in exile. This is the beginning of the process. Hence, when we read the story of Esther we discover the concealment, which is the first step.

As we approach Passover, a state where we feel we are in Egypt, exiled from the revelation of the light, the upper force, we have the “great Sabbath,” which stresses the importance of the sensation of exile, as it is impossible to achieve redemption without that feeling. The difference between Galut (exile) and Geula (redemption) is in the letter Aleph, representing the Aluf (Champion) of the world, in which the Creator appears. Exile is the desire to discover Him, that it is Him we must attain.

When we want to discover the Creator, we bring all our desires to a state where they do not stand in the way of the upper light, as it is written, “His glory fills the world.”[8] He fills everything without our interruption. When we restrict our sense of self-importance—the ego, independence, and sense of uniqueness, our entire “I”—we feel that the Creator passes through us. Thus we discover Him.

But first we have to be “transparent” and avoid being a partition, interfering with the quality of bestowal and love that prevails in the world. Then we discover that we truly are immersed in the upper light that fills everything, and we are in it. This is the degree we should achieve. It is the first stage of redemption.

The nearing happens in our feelings. We come to feel we are inside the upper light that fills everything and does everything, as it is written, “He did, does, and will do all the deeds.”[9] This is our salvation from all the crises, despair, and confusion in our lives.

The offering is to the Creator. We burn it, and thus seemingly give something. Why do we not offer to each other in order to draw closer? This way we could really say that through love of others we obtain something higher.

It only seems that way because of how we use our language. In the work of the offerings, a person needs to work with each egoistic desire that repels others, desires with which one wishes to exploit others and be oblivious to them. The sacrifice is to stop that desire from hindering our approach to others.

As we approach others, we create a system of mutual bestowal and discover the upper light. The upper light is between us, not in us individually. We draw it and discover it precisely by creating the quality of bestowal between us.

Does this nearing take place among the friends in the group?

The nearing is between people, not within us. Within us we can only feel egoistic phenomena. This is why we currently feel only this world through our five physical senses.

How does one offer a sacrifice from the group to the Creator?

It is the same whether one corrects one’s desires toward others or toward the Creator. We all perform the correction together, among us, to reveal the comprehensive quality of bestowal and love that prevails in the world.

The quality of bestowal is the Creator. It is a quality, the thought of creation. We do not aim toward a certain entity. It is difficult to explain it because in our world everything is very “down to earth,” clothed in matter, while in the wisdom of Kabbalah there is no substance, only forces.

It is written in this portion that if the children of Israel do not make the offering properly they will be punished. What is the punishment?

The punishment is that we will do it regardless, as it is written, “For no banished shall be cast out from Him” (Samuel 2, 14:14), and everything will return to its root.

It is written in the portion, “that soul shall be cut off from its people” (Leviticus, 7:20). What does it mean?

It means that a person is cut off from one’s degree. If that person was already on the level of “Israel” (Hebrew: Ysrael), meaning Yashar El (straight to God), and falls from it to the degree of “nations of the world,” that person will suffer because he or she has moved away from bestowal, love, revelation, understanding, and awareness. Hence, one must spend more time searching in an unpleasant way, and only then will he or she return. This is the punishment.

When one cannot process the information properly and quickly through working on the desire with the mind, as the Torah invites us to do, it still happens but on a path of suffering. That person will do the same work but it will take longer and will be unpleasant. Similarly, if children listen to what they are told and do what they are asked well, they benefit. If they do not, they still do their chores, they have no choice, but they suffer.

How can we use the topic of offerings in our approach to education?

There is no difference. If a person is born lazy and stubborn, can he or she turn to the parents and tell them, “You have made me this way; I don’t want to study; I don’t want to listen to you; all I want is to play, that’s the way I am. Did I ask for these qualities? No, there is nothing I can do.”

Is it the parents’ fault or the person’s? What that person can do is form an environment that will help him or her be smart and successful. The environment can help us understand the purpose of creation, how to achieve it, and how to diminish suffering. Everything depends on the environment. If we work in a proper, good, supportive environment, it teaches us how to be givers, like it. This is how we approach bestowal and love. This is the work of the offerings that a person performs.

The portion speaks of priests, which indicate a very high degree. Can matters be attributed to education on this level, too?

We begin from zero, from the degree of “nations of the world. Everyone is destined to achieve it. The purpose of creation is for everyone to come into this work, correct themselves, and reach the complete end of correction, called “complete redemption.” In the First Temple, the people of Israel were already at the level of redemption, Mochin of Haya. In the Second Temple we descended to the level of Mochin of Neshama. Now we must come to the Third Temple, the highest degree on the ladder of spiritual degrees, where we include the whole of humanity.

If the sacrifice means coming closer to society, do we incorporate education in it, or is it a separate matter?

You cannot be educated alone, only in a society. A person is taught to connect with others in a relationship that is similar to the quality of the Creator. We discover this quality between us because it is only between us that He is revealed. It is akin to changing something in a radio receiver so it receives the wave outside.

From The Zohar: NRN of Week Days and NRN of the Sabbath

A wise disciple should see himself equal to all the students of Torah. This is how he should consider himself from the perspective of the Torah, from the perspective of the noetic NRN. But from the perspective of the organs of the body, the perspective of the beastly NRN, he should regard himself equal to all the uneducated people, as it is written, “One should always see himself as though the whole world depends on him.” For this reason, he should aim his mind, spirit, and soul to make those sacrifices with all the people in the world, and the Creator adds a good thought to the act. By that, “Man and beast You deliver, O Lord.”
Zohar for All, Tzav (Command), item 71

The upper light is intended to reform everyone—those on the animate degree, and those on the human degree. This is why no one can say, “It’s not for me.” There must be a study of the wisdom of Kabbalah because cannot draw the light without it. This is why the wisdom of Kabbalah is called “Torah of light,” “internality of the Torah,” the light that reforms.

Is it only the light that corrects? Will we never be able to correct our relationships?

Never. The world is beginning to realize it. It may take some time but we are already approaching it, beginning to agree with it.

It is palpable that the world is on the verge of giving up on most everything else.

It is felt, and they are in the right direction. They already understand that the change has to happen within us, regardless of whether one is Jewish or not, secular, or orthodox. The change has to be substantial and equal for all—begining to correct human nature. It is fine if one follows what is called the “practical Mitzvot (commandments), but it is just as fine if one does not. In relation to the inner change we are all the same; we must all do it.

Is the direction toward which the world is heading considered sacrifices?

Not yet. Sacrifices begin only through the light that reforms because this is what corrects us. We are all on the worst degree, though we have yet to recognize it as the worst. We are still unaware and unconscious in regard to the evil.

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

[2] Babylonian Talmud, Masechet Berachot, p 61b.

[3] Babylonian Talmud, Masechet Kidushin, 30b.

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

[5] Rav Yehuda Ashlag (Baal HaSulam), The Writings of Baal HaSulam, p 521.

[6] Babylonian Talmud, Masechet Kidushin, 30b.

[7] Rav Yehuda Ashlag (Baal HaSulam), The Writings of Baal HaSulam, “The Love of God and the Love of Man,” p 482.

[8] Part of Tefilat Amidah (Standing (18) Prayer).

[9] Said after the morning prayer (Tefilat Shaharit), the first of Maimonides’ 13 tenets.

Religious Maddness …and Conceptual Blindness 


I have been writing a lot about Islam as a religion of jihad whose goal is to annihilate or enslave infidels around the world. 

I have also written about a Pope who sees jihad as a ‘peace movement’ because he cannot stand the idea that religions, including his own, are not peaceful at all.

The world is descending into madness. Humanity is proceeding down a dark path to immanent oblivion with the slope of that decline accelerating and even the common men and women on the street can feel the wrongness of everything that is going on.

All the votes for Trump and the rising right wing in Europe are shouting but it is too late to avoid a colossal collapse of civilization – an apocalypse that religion has predicted since the beginning of religion. 

Yet at the same time we have a huge number of people who think everything is fine.

David Stockman identifies a new form of jihad saying,

“It’s nothing short of a media jihad, or an assassination campaign. Nothing is too trivial to use as an indictment of Trump’s character, his temperament or his inexperience. 

This is extraordinary in its intensity, and I don’t think we’ve seen the end of it yet.”

I have also been writing against the most basic racism we face and that is against women. 

Some Muslims react when I say Islam makes women subservient to men.

The Pope and the Church does as well when it teaches that women cannot be ordained priests because Jesus willingly chose only men as his apostles. Those objecting to women priests say he was only following the norms of his time. 

That is the most disgusting lie I have heard in a long time that has created an unspoken form of terrorism against women that is hidden from plain site.

In the Gospel of Philip, which of course was repressed by the Church, we read the apostles complaining about Jesus’ close relationship with Mary.

There were three who always walked with the Jesus:

Mary, his mother, and her sister

Magdalene, the one who was called his companion

And the companion of the Jesus was Mary Magdalene.

Jesus loved Mary more than all the disciples, and used to kiss her softly on her hand. The rest of the disciples were offended by it and expressed disapproval.

They said to him,

“Why do you love her more than all of us?”

He answered and said to them,

“Why do I not love you like her?”

The heart of the Church closed a long time ago when it rejected the true life of Jesus and its only redemption is its love of Jesus’ mother.

As we have recently asserted, one cannot have a lie and have one’s heart at the same time. 

In the Gospel of Mary, we read,

“Peter saying to Mary, ‘Sister, we know that the Savior loved you more than the rest of the women’.”

The Gospel of Thomas also sustains this love Jesus has for the women he had in life and together we have many who conclude that Jesus, the real man and rabbi was married.

The early founders of the Church raped these women out of the life of Jesus and now two thousand years later we see that the Pope is an accomplish to the rape of thousands of women because he will not lift his lips and even whisper about their pain and suffering.

I say this because the Pope said in Sweden, the rape capital of the world,

“Blessed are those who look into the eyes of the abandoned and marginalized and show them their closeness,” the Argentine-born pontiff said.

“Blessed are those who renounce their own comfort in order to help others,” he said also.

He is blessing and covering up a situation where refugees are raping women across Europe not saying one word about their plight. 

I condemn him for this huge oversight. If renouncing women’s comfort implies rape what can we say about the stream of ideas that are coming out of his mouth in recent months.

I was recently invited into a Catholic church to pray with 50 men devoted to Mary.

You can be sure I will bring these issues up. At these ends of times it would be nice if the Church would come clean and lead the way to brighter times but that is a dream and illusion because it just is not going to happen. 

Might as well imagine Clinton falling in love with Trump!

God, Religion and Holy Concepts

In terms of God realization, no matter what religion we follow, God only comes to those who can empty their minds.

How can God come to someone who is full of themselves, full of their thoughts and ideas? There simply is no space for something so big to get into something so small or so full of itself.

The level of the mind I am talking about is full of stored concepts and memories and is very boring as anyone can tell you who has to listen to an old person walk down memory lane.

Most people who talk too much are trapped in their conceptual level, as are most religious fundamentalists who interpret the meaning of everything from ancient books. They think they are thinking for themselves but they are just trapped by old fixed ideas that they hold onto for dear life.

The time world of a conceptual person is the past. That is why they love books from the past especially bibles. The conceptual person is into giving authority to their ideas or in some religious cases give authority to their gurus.

Bottom line, is God is so big he cannot fit into anything as small as an idea or concept. 

We Need Our Concepts and Ideas

The capacity to form ideas and concepts is fundamental to our awareness.

Without this conceptual machinery to process our thoughts and primitive emotions, our organism would be much like an animal, only aware of the emotional chemical hormones released in response to stimuli. We would know pain but not the meaning of it. 

We would be able to communicate but we would not use any words or remember any thoughts and our internal life would be conditioned by the environment like Pavlov’s dogs. Idealism as we know it would be absent from life.

There is a positive side to concepts and ideas. Conceptual people tend to be idealistic, peace loving and content. They have strong feelings of devotion and commitment to people, concepts or ideals. They have a strong connection to the past, to traditions, institutions and authority.

This of course is not all bad.

There is much beauty to be held by many ideas but if we cannot let them go we are trapped.

Concepts are only mental models or maps of reality. All change on the being level happens beyond the world of concepts. Most concepts are designed to prevent us from evolving.

Concepts are usually obstacles to change.

The conceptual place in our minds is where we want everyone to think and believe like we do that is why it takes courage to speak out our truths and why so few people do it. Religious violence has demonstrated this truth over and over throughout history.

Fundamentalists are those who feel the most passionate about their beliefs and are ready to force down the throats of others their ideas.

Through two thousand years, many have died at Christian hands and many from the hands of those who believe in Islam. Religions tend to create separations and that eventually leads to violence.

Religions are often violent because fundamentally they teach people not to listen to anything that conflicts with the ideas of their religion.

Religions thus block communication through chronic inability and willingness to listen, and that is violent. We can call violence peace all we want but that does not change the violence.

In fact, it inflames it.

Conclusion

It is impossible to be in the mind in an attached way and in the heart at the same time. 

God does come to the open hearted but rejects all the small minds that have lost the way of the heart.

Today religion and politics as well as economics and finance are mixing together to create a lethal brew and it is all terribly disturbing. My heart is hoping that Trump gets elected because I fear for my family and the rest of the world because I truly believe that Clinton will start a war with Russia and that probably would mean a bad ending for many of us.

I hope Trump becomes president and becomes best friends with Putin because friendship is so much better than nuclear war. We know Clinton and her friends think that Putin is evil and a reincarnation of Hitler but that is not how Russians see it.

Things are amiss in the world, especially in America, but even in England we have MI5 chief Andrew Parker saying that there were around 3,000,

“violent Islamic extremists in the UK, mostly British,” yet he and others go on and on about Russia being such a threat.

It is the establishment that is the real threat, and establishment without heart…

This Week’s Torah Portion | November 20 – November 26, 2016 – 19 Cheshvan – 25 Cheshvan, 5777


Chayei Sarah (The Life of Sarah) Parsha – Weekly Torah Portion

Chayei Sarah (חיי שרה | Sarah’s life)

Torah: Genesis 23:1-25:18

Haftarah: 1 Kings 1:1-31

Gospel: Matthew 2:1-23

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. All texts are those of English translations of the Scriptures.

The readings for this week November 20-26, 2016 are called Chayeh Sarah—“Sarah’s Life”:

TORAH: Genesis 23:1—25:18

HAFTARAH: I Kings 1:1-31

*Genesis 23:1. “Sarah lived one hundred and twenty-seven years; these were the years of the life of Sarah.”

Abraham was ten years older than Sarah—he was 137 years old at her death. Perhaps the supernatural rejuvenation granted Abraham enabling him to conceive Isaac remained in his body long afterwards. After the death of Sarah he was to live another 38 years and to have more children.

*Genesis 23:5-6 (NKJ). “And the sons of Heth answered Abraham, saying to him, ‘Hear us, my lord: You are a mighty prince among us; bury your dead in the choicest of our burial places.”

The Hebrew words for “mighty prince” are n’si elohim which might more literally be translated “Prince of God.” Abraham’s relationship with this God, whom he had believed and worshipped, had developed into a friendship. The very city of Mamre where God confided in Abraham (Genesis 18) would come to be called Hevron (Hebron), related to the Hebrew word for “friend” or “associate”. Centuries later, God would, in Isaiah 41:8, still refer to Abraham as “My beloved” or “My friend.” Through this holy association the authority and splendor of God Himself rested in favor upon His servant, and the blessing promised in Abraham to all families of the world (Genesis 12:3) was already shining into the darkness of Canaan.

*Genesis 23:12-18. “Then Abraham bowed himself down before the people of the land; and he spoke to Ephron in the hearing of the people of the land, saying, ‘If you will give it, please hear me. I will give you money for the field; take it from me and I will bury my dead there.’…And Abraham listened to Ephron; and Abraham weighed out the silver for Ephron which he had named in the hearing of the sons of Heth, four hundred shekels of silver, currency of the merchants. So the field of Ephron which was in Machpelah, which was before Mamre, the field and the cave which was in it, and all the trees that were in the field, which were within all the surrounding borders, were deeded to Abraham as a possession in the presence of the sons of Heth, before all who went in at the gate of his city.”

It is significant that the locations of three carefully recorded transactions involving the purchase of land by two Patriarchs and a great King of Israel today encompass the most hotly contested area (both physically and spiritually) on earth:

  • A field and cave in Hebron (which Abraham purchased for 400 shekels of silver) Genesis 23

  • A parcel of land in Shechem (modern-day Nablus) where Joseph would be buried (which Jacob purchased for 100 pieces of money) Joshua 24:32

  • The top of Mount Moriah, what would become the Temple Mount in Jerusalem (which David purchased for 50 shekels of silver) II Samuel 24:24; II Chronicles 3:1

These three locations today comprise the length of the so-called “West Bank” upon which a permanent Muslim Palestinian state is being demanded: To the north, Samaria (Shechem/Nablus), In the center, Jerusalem (the Temple Mount), To the south, Judea (Hebron—the Cave of the Patriarchs). Each of these locations were legally purchased by Hebrews in ancient times, and all fall within an area God would repeatedly promise to give as an inheritance to the physical seed of Abraham, Isaac and Jacob forever.

*Genesis 24:3: “And I will make you swear by YHVH, Elohei-haShamayim (“The Heavens-God”) v’Elohei-haAretz (and “The Land-God”).”

 As often happens in the Torah, new aspects and attributes of this YHVH (Yehovah), who had first appeared to Abraham in Ur, are revealed to us through the new Names given to Him by the Patriarchs.

*Genesis 24:5-6. “And the servant said to him, ‘Perhaps the woman will not be willing to follow me to this land. Must I take your son back to the land from which you came?’ But Abraham said to him, ‘Beware! that you do not take my son back there. YHVH God of Heaven, who took me from my father’s house and from the land of my family, and who spoke to me and swore to me, saying, ‘To your descendants I give this land,’ He will send His angel before you, , and you shall take a wife for my son from there” (Emphases ours).

Abraham continued to Believe YHVH his God (Gen. 15:6). “Believing God” meant not looking back—Hebrews 11:15 makes clear that “truly if they (Abraham and the other Patriarchs) had called to mind that country from which they had come out, they would have had opportunity to return.”  

Please Pray: for immigrants whom God brings back to Israel. It can be frighteningly hard (See main story of last week’s Update), especially for the older ones who will have difficulty mastering the language (if at all); who likely will not be able to get a job related to what they’ve done all their lives before immigrating. Pray that they will not listen to the temptations to “go back to America,” or to “go back to Russia,” or France. Pray for grace and mercy for absorption into the society in the land of their Fathers…but more importantly, into the God of their Fathers. Pray for the Body of Messiah here—that it also will not look back, but rather fare forward into “a better, that is, a heavenly country.”

*Genesis 24:12. “Then he [Abraham’s servant] said, ‘O YHVH God of my master Abraham, please give me success this day, and show loving kindness with my master Abraham.”   

The literal Hebrew for the phrase “please give me success this day” reads, “Please make it happen before me today!”

*Genesis 24:27. “And he said, ‘Blessed be the YHVH God of my master Abraham, who has not forsaken His loving kindness (Hebrew: hesed) and His truth (Hebrew: emet) toward my master.”

 Hesed and Emet

Hesed (the beginning letter pronounced with a slight rasp in the throat) is one of the most precious words in the Hebrew language. It is difficult to translate exactly into English—loving kindness, mercy, goodness, steadfast love. It is a wonderful attribute of God which He desires to see operating in his children. Hesed appears over 245 times in the Hebrew Bible. On certain special occasions it is found together with the word emet which means truth (Gen. 24:27, Exodus 34:6, II Sam. 2:6; 15:20, Micah 7:20, and Psalms 25:10; 26:3; 40:10-11; 57:3; 61:7; 85:1; 86:15; 89:14; 115:1; 117:2; 138:2). The Modern Hebrew translation of John 1:17 says, “For the Torah (Law) was given through Moses; and the hesed and the emet (i.e. lovingkindness and truth) came through Yeshua the Messiah!”

*Genesis 24:31. “And he [i.e. Laban, Rebekah’s brother] said, ‘Come in, O blessed of YHVH!”

During the long years between YHVH’s call to Abram and the death of his father in far-away Haran, his testimony of this new and wonderful God whose name was YHVH had obviously born lasting fruit. At least some knowledge of YHVH had lingered in Haran through the many years after Abram had moved on to Canaan, so that when his servant arrives, he finds that Abraham’s brother’s son and grandchildren are still very knowledgeable of this God (24:31, 50).

*Genesis 24:55-56, 62-64. “But her (i.e Rebekah’s) brother and her mother said, ‘Let the young woman stay with us a few days, at least ten; after that she may go.’ And he (i.e. Abraham’s servant) said to them, ‘Do not hinder me, since the LORD has prospered my way; send me away so that I may go to my master.’…Now Isaac came from the way of Beer Lahai Roi (i.e. “Well of the Living One who Sees Me”), for he dwelt in the South. And Isaac went out to meditate in the field towards evening; and he lifted his eyes and looked, and there, the camels were coming. Then Rebekah lifted her eyes, and when she saw Isaac she dismounted from her camel…”

Being in the timings of the LORD is essential in entering into destiny—or even assisting those to whom we minister in entering into theirs. Ecclesiastes 3:11 teaches that God makes everything beautiful in its time (it does not teach that He does so if something is out of its season). If the servant had waited—even another hour—the perfect kairos meeting God had arranged for Rebekah and Isaac would have been compromised—which could have affected the very course of God’s redemptive plan for all humankind. “Now Isaac came from the way of Beer Lahai Roi (i.e. “Well of the Living One who Sees Me”), for he dwelt in the South. And Isaac went out to meditate in the field towards evening; and he lifted his eyes and looked, and there, the camels were coming.” Dwelling and meditating in the Presence (before the face) of the “One who sees us,” prepares and times us to lift our own eyes for to see and recognize when provision for our destiny is approaching.

*Genesis 24:59. “So they sent away Rebekah their sister and her nurse, and Abraham’s servant and his men…” 

This nurse (whose name was Deborah) must have been a holy woman–obviously she had a very special significance in the life of Rebekah. Might she have been one on whom the “light” of the testimony of Abraham decades before had most truly “caught” and continued to glow? May she have been learning to walk with this wonderful God in Haran and to know His ways, even as Abraham was undergoing the same schooling in far-away Canaan?

Besides being a blessing from childhood to Rebekah, she must have had an equally strong influence upon Jacob, both as a child and as a young adult. Perhaps she accompanied him during his sojourn to her former homeland in Aram. If not, he must have contacted her shortly after his return to Canaan, for she is apparently with him when he returns to Bethel to build an alter to the God Who had appeared to him years before whilst running from Esau. It was here that she died and was buried, obviously greatly loved; the tree beneath which she was buried was named, “The Oak of Weeping” (Gen. 35:8).

*Genesis 24:65. “Then Isaac brought her into his mother Sarah’s tent; and he took Rebekah and she became his wife, and he loved her. So Isaac was comforted after his mother’s death.”

In 24:32, we see that Rebekah had lived with her family in a “house” in Haran. Her great-uncle Abraham had himself once lived there—but God had moved him on—into a destiny in which he and his immediate sons and grandchildren lived in tents as “strangers and pilgrims on the earth” (Hebrews 11:13-16). By moving in obedience to the word of YHVH to leave, as had Abraham (Gen. 12:1), Rebekah demonstrated herself possessed of that same faith: 

“By faith Abraham obeyed when he was called to go out to the place which he would receive as an inheritance. And he went out, not knowing where he was going. By faith he dwelt in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise; for he waited for the city which has foundations, whose builder and maker is God!”

Therefore, God is not ashamed to be called their God, for He has prepared a city for them. (Hebrews 11:8-10, 16b)

*Genesis 25:1-5. “Abraham again took a wife (or “woman”), and her name was Keturah. And she bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah…And the sons of Midian were Ephah, Eopher, Hanoch, Abidah, and Eldaah. All these were the children of Keturah. And Abraham gave all that he had to Isaac. But Abraham gave gifts to the sons of the concubines which Abraham had; and while he was still living he sent them eastward, away from Isaac his son, to the country of the east.”

This passage and I Chronicles 1:32-33 are the only places where Keturah and other possible wives or concubines of Abraham (apart from Sarah and Hagar) are mentioned. After Isaac and the death of Sarah, a renewed and strengthened Abraham lived on for 38 years. God gave him other children whom he loved. Yet the Covenant was to be established through Isaac (17:21). And this covenant involved first of all, who would be granted stewardship of the physical land of Canaan (12:7; 15:18; 17:7-8). God would bless these other children of Abraham—but their ultimate inheritances would have to be outside of the land of covenant.

According to the NASB English translation of Genesis 16:12 (a sentence of difficult certain meaning in the Hebrew), the Angel of YHVH prophesied over Hagar concerning Ishmael that, “he shall live to the east of all his brothers.” Here (25:5) we see that Abraham eventually felt led to send his other sons “eastward, away from Isaac his son, to the country of the east” (after giving them each special gifts to sustain them on their way). There is no indication in the Scriptural account that there was any sort of cruel “banishment” involved here. By this time Abraham’s sons were probably grown and had families of their own (the phrase, “while he was still living” implies that Abraham was nearing the end of his life at the time, 38 years after the death of Sarah). Perhaps they had grown up knowing that since God had promised it to the descendants of Isaac, Canaan would not always be their home.

It appears that just as Ishmael was sent away at God’s command (Gen. 21:12), so too were the children of Ketura; and as He had done with Ishmael so would God also bless and care for them. Through Abraham’s obedience, there would remain within the covenant land none of his lineage to contest the inheritance which God had decreed must go through his Isaac (their inheritance must be elsewhere). Through Isaac’s lineage would come a Savior, not only for the Jews, but for all humankind—One who will one day reign from a throne in the center of that same land over the entire world.
The readings for next week (November 27– December 3, 2016) are called Toldot—“Generations”:

TORAH: Genesis 25:1`9—28:9

HAFTARAH: Malachi 1:1—2:7

In A Nutshell

In the portion, The Life of Sarah, Abraham gives a eulogy after Sarah’s death at the age of 127. He buys a lot for the grave from Ephron the Hittite for four hundred shekels of silver and buries her in the Cave of Machpelah, in Hebron. Abraham objects to Isaac marrying a woman from the Canaanites, and sends Eliezer, his servant, to Aram Naharaim to find a wife for his son. When Eliezer approaches a well, he meets Rebecca and asks her to give him water. She gives him water, and offers water to his camels, as well. Eliezer takes her offer as a sign that she is the right woman for Isaac, and so he brings her to Canaan. After the death of Sarah, Abraham marries Keturah, who bears six children, which Abraham sends eastward. Abraham died at the age of 175, and inherits all that he has to Isaac. The end of the portion elaborates on the generations of Ishmael and on his passing at the age of 175. 

 Commentary 

We need to remember that the Torah speaks of what happens within, as one reveals one’s soul, the innermost part. The revelation of the soul is gradual, and manifests in the stories of the Torah. Abraham is the initial force with which a person reveals the soul and opens the internality to discover the upper world. He is the first force of overcoming, the force of bestowal, along with that force’s female, Sarah, which is suitable for the degree of Abraham. To know with which desires we can work and with which we cannot, we must sort out our self-centered desires, leaving the degrees with which we still cannot work for the next degrees, for states where the desire is stronger. To scrutinize the desire called Isaac, we must first remove the desire with which we cannot work, and sort it with another female, with Hagar, from whom comes Ishmael, the Klipa (shell/peel) of the right. The Isaac degree within us emerges only afterward, and is an extension of the Abraham degree. It is written about Isaac, “For in Isaac will your seed be named” (Genesis, 21:12), meaning that Abraham’s rise to a higher degree is named Isaac. At the Isaac degree, one should reexamine one’s desires, and sort out with which desires it is possible to work, and with which it is impossible. A person cannot scrutinize alone, as that person (Abraham) comes from only one force, one side, from the force of Hesed (mercy). Abraham is still without Gevura, and must first acquire the degree of Isaac, which is the foundation of Gevura. This is the point where the force of Eliezer comes to the aid. Eliezer is like the upper light—scrutinizing the desires for a person, bringing one to the degree where one can sort the next stage of correction out of all of one’s desires. That stage is called Rebecca.Judging by superficial signs, such as the incident with the camels, it seems that Rebecca has the force of Bina. Her force is not only Kelim (vessels) of Galgalta Eynaim, but is also Kelim of AHP, vessels of reception, so she can water the camels. This means that it is possible to keep progressing with her and to continue the correction of the soul—the opening up of the soul. This is why it is said that through the force of Eliezer, Abraham could find the appropriate force of overcoming for Isaac, and that force is the force of reception called Rebecca. She is the one from whom the next stage, the next degree, will be built. Following Abraham and Sarah, the next stage is Isaac and Rebecca. Isaac, too, takes Rebecca to the land of Canaan and does not leave her in Aram Naharaim. Following Isaac, Abraham makes additional scrutinies with Keturah and the six children, which he sends to the land of the east. Each time we scrutinize desires, the scrutiny takes place on several degrees. We can use some of the desires in order to bestow, achieve love of others. Other desires are “put on hold” and we avoid using them. Instead, we use another part of the desires in such a way that their correction will precede the actual corrections. Such are the children of the concubines. At the end of days, meaning these days, we can see that everything is coming back to that force called Abraham, which is reawakening in us. We are correcting in humanity the Kelim that were broken off from the children of Israel, and the Kelim from the nations of the world, among which are the ten tribes (which also have their influence) and the children of the concubines. We will also see that throughout history, the world has been going through a process of corrections. A person notices that the desires awakening for correction in the soul are but a seed that was sown in previous generations, in previous states, and which are now being corrected. We experience events in life, which remind us of past states, and which help us understand the novelty and the uniqueness of the current time, and how we should relate to it. The degree of Abraham lives in the desire known as Sarah (after whom the portion is named) and scrutinizes it. Once the Abraham degree is sorted comes the end of the degree—Abraham’s death, Sarah’s death, and the Cave of Machpelah. These are the most important elements because all our corrections until the end of correction are included in a special correction known as Tzimtzum Bet (second restriction). There are two restrictions over our will to receive, preventing us from using it in order to receive for ourselves, but only in order to bestow upon others. We must live in such a manner that we will lead a normal life and at the same time see beyond. Today people live differently. A hundred or two hundred years ago, people worked and earned their living in proportion to their work. This is why few were wealthy. However, today, in the age of technological developments, we produce and earn far more than is necessary for our sustenance. This is why so many things, such as tourism and leisure activities are developed. Man keeps purchasing, wasting what has been earned on what is not necessary for sustenance. There are two restrictions on the will to receive, which is why we are currently experiencing the shattering, the ruin of the previous life. We call it, the “global financial and economic crisis.” First, we need to understand that we must settle for what we earn, and leave for ourselves only what is necessary for our sustenance, giving the rest to the common treasury, to the nation, to the correction of the entire world. This is how every person will achieve Tzimtzum Bet (second restriction). Thus, man must first avoid taking for oneself. Instead, one must settle for little and give the rest to the rest of the world. The current crisis will compel us to understand it and progress, and in this way, we will go through the crisis easily, pleasantly, and quickly. If we do not wish to understand it, we will feel the transition to the next degree as painful, as we are beginning to feel it in the current crisis, with all that it is causing us. The Cave of Machpelah symbolizes the approach of connecting Malchut with Bina. The whole of Malchut, the entirety of the will to receive is included in Bina, in the desire to bestow, which works only in this manner. Malchut receives from Bina only what it needs in order to exist and work like it, meaning in bestowal. This is the correction we will have to carry out in the whole of humanity—reaching the quality of the Cave of Machpelah. What is a cave and what is the meaning of the word Machpelah (multiplication)? A cave is a hole in the ground, in the earth. The word Eretz (earth) comes from the word Ratzon (desire). Initially, our desire is as it is written, “The inclination in a man’s heart is evil from his youth” (Genesis, 8:21) because “I have created the evil inclination” (Jerusalem Talmud, Masechet Berachot, 27b), while the corrections are made through the spice of Torah, through the light that reforms. If we feel a corruption, an ill will, a state where each wants only for oneself, and is careless of others, it is opposite from the initial goal—to achieve bestowal upon others. This truly buries us, so we feel compelled to correct ourselves. The correction is done through the proper study of the wisdom of Kabbalah. Through Kabbalists’ counsels we draw the light that reforms out of the study, which is why the wisdom of Kabbalah is called the “law of light,” as well as the “internality of the Torah,” and the “Torah of truth.” Through the proper study of the wisdom of Kabbalah, a force awakens in a person and begins to help sort out one’s desires, one’s internality. We take everything we can out of all the desires, passions, and qualities with which we are born, in order to build a soul, a Kli (vessel) for the sensation of the upper world. That drop of semen exists in each of us, and we can open it, nurture it, and rear our own souls out of it, the part of God above that is within us. However, it is buried under all the desires, thoughts, and problems we are in because of our egos. The Cave of Machpelah means that we are making two major corrections in the transition from not receiving for ourselves into receiving only for the benefit of others. In other words, one’s entire life must be in a state of “love your neighbor as yourself.” It is called Machpelah because the process of correction is done in two stages. First, we correct Malchut, since first I receive for myself only what I need in order to survive. Subsequently, I receive everything else only in order to bestow. Essentially, this is the entire correction, until we conclude the opening up of our souls and building them. Abraham performed the first correction, which brought him to the degree of Adam HaRishon. This is why he is called the “father of the nation.” Can people who are not studying Kabbalah settle for nothing but basic sustenance? No, it would only spoil them because it would make them think that they are righteous and do not need to study. The problem is that we think we understand how to perform the corrections. But to correct, we need the light that reforms, which is what sorts our desires and directs us as to what we should do. The light is what teaches us and leads us on the way. If we do not evoke the inner force called Torah, namely the instruction what to do with ourselves, we will not know how to advance. Thus, we have no choice but to study the wisdom of Kabbalah, through which we will advance favorably. This is the reason why it was hidden for centuries and why it is being revealed specifically now. Will I ever actually discover these forces, Sarah, Abraham, and Eliezer? Of course, you will discover all these forces within you. The right Nukva (female), the most corrected, is Sarah. What is a burial, and does it matter where we bury the desire? I bury the desire and I stop using it by elevating it to the degree of Bina. It is written, “These are the righteous, who in their death were called ‘living’” (Babylonian Talmud, Masechet Berachot, 18a). That is, when you bury a desire, you bury its intention to receive, and you use it in order to bestow. You raise it to the degree of the Cave of Machpelah, which is a very high degree. Even when this desire is in the ground, as in a cave, you use it in order to bestow. These are very big corrections because the desire is not dead, but alive. The intentions are the ones that die, but the desire itself never dies. Therefore, burial does not refer to the desires themselves, but to the way they are used. When Abraham reaches a degree where he knows how to correct all of his desire, his Nukva, called Sarah, he achieves the degree of “associating Rachamim (mercy) with Din (judgment).” In that state he enters the Cave of Machpelah. The Machpelah (multiplication) means that the level of this world ascends to the level of the next world. It is said that Sarah lived 127 years, and that Abraham lived 175 years; what is the meaning of age? The numbers are not referring to age, but to degrees. These are degrees where we can correct our souls in this manner. Is Abraham’s degree, 175? Yes, but we do not know how to count those degrees, such as the story of Methuselah or of Adam, who lived so and so many years. We also do not know what means that Abraham purchased the cave for four hundred shekels of silver. Kesef (silver/money) means Masach (screen), and the four hundred shekels are a full number that Abraham paid for the field he bought from Ephron. Abraham insisted on purchasing instead of receiving; what is the meaning of purchasing? Did he purchase a desire? Purchasing is expressed in payment. Abraham paid with his money. He paid with his labor so he could acquire the will to receive so as to make it work in order to bestow. Labor is the only way to open up the will to receive and use it to receive the revelation of the upper one. In our entire universe, we are using only one percent of our will to receive. This is why we perceive only this world. We will perceive the upper world only if we open up the will to receive by two percent, then three, and so forth up to 100 percent. The more you open the desire, the more of reality you can perceive. There is a hidden reality, and as our desires grow from day to day and from year to year, we uncover the world and discover more phenomena and more revelations in the world. Each day we make new discoveries, science develops, and so do we. However, it is all very narrow and quite insignificant. We do not perceive the world itself, but only what is in our interest, since this is our nature. If we wish to acquire the great desire, we must pay with great labor. That desire contains still, vegetative, animate, and human, meaning speaking. These are four stages, and each of them is at a level of one hundred, which add up to 400 (shekels of silver). Kesef (silver/money), means labor. We will have to purchase the entire desire for four hundred shekels of silver. In other words, first we will need to acquire Masachim (screens), to work with what manifests only in order to bestow. This is why we have grown up to a certain level, to a certain satiation in our development, and have reached a crisis. We will not develop beyond that; we will stop here until we understand that we can either descend or continue to develop ourselves in a new Kli toward the upper world, which is aiming entirely toward bestowal upon others. Is there a difference in the level of the ego between a person who, for instance, craves power, and leaders such as the Prime Minister? No, because that ego is on the same human level. Here, however, we are speaking of a completely different ego, one that needs to be a ruler and to understand what happens above this life, above life and death. This is an ego we do not understand; it is the left line, Klipot (shells/peels), which are actually against Godliness. The two forces begin to manifest in you. The upper force, the Creator, appears on the right side, and the opposite force appears on the left, with you in between, containing both of them. This is why it is called the Cave of Machpelah (multiplication), since you are connecting the two forces, the good, as well as the bad. Is the will to receive eternal? It is as eternal as the Creator; it is never cancelled. Without it, there would be no creature. The Hebrew word Nivra (creature) comes from the word Bar (outside), meaning outside of the degree. The desire is what separates you from the Creator. But when you use it with the intention to bestow, you resemble yourself to the Creator and you achieve Dvekut (adhesion) with Him, which is the purpose of creation. Some people are said to be from the children of Keturah, and some are said to be from the children of Abraham; is there truth to these sayings? Yes, there is. The whole world came from the Babylonians who did not want to receive Abraham’s teaching through Nimrod because they were going through corrections that made them reject it, which is a correction, too. A person who rejects something has a certain view; it goes through a certain “filter.” Therefore, a person who moves from Babylon through the wars in Canaan, Egypt, and in other places, is either from the children of Keturah or from the ten tribes that have scattered throughout the world and are doing our work there, although we do not know how it is done. If we conduct DNA tests we will see that everyone has mingled with everyone, and each of us contains a bit of everyone else. This is why now that we have reached the end of the mingling, when each of us has the ability to belong to the correction, at one’s own level, we are moving into a crisis by which we are beginning to scrutinize our spiritual situation. This is the current degree of humanity. On the one hand, it is said that everything is happening within us. On the other hand, we are living in this world, and it is what we perceive. Is there a formula by which we can act in our everyday incidents? Yes, if you feel that you are living this way in your daily life in this world. Some people feel that they are living in a movie that is being “projected” within them. They relate to the world outside of them, but feel it from within. It is like watching a movie and entering it, living in it like the rest of the characters, unable to pass judgment on it. I can even tell myself that it is a film being projected before me, that I am in it, and I can watch myself from above and see how I am dealing with everything that is happening. I can also tell that the picture I see is really unfolding within me, and that I need to react to it. This is when I ascend from the degree of the film to the degree of understanding the film, to understanding the one who is projecting the film within me, according to my reactions to it. In other words, it depends on how I relate to the world, and it is best to relate to it as realistically as possible. From The Zohar: Four Hundred Shekels of Silver “When Abraham entered the cave … he saw a light there, the dust was thrown before him, and two graves were revealed to him. Then a man of his form stood up from his grave, and saw Abraham and laughed. With that, Abraham knew that he was destined to be buried there. …Adam told him, ‘The Creator hid me here, and I have been hiding since.’ Until Abraham came, Adam and the world were incomplete. This is why he needed to hide himself, so the Klipot would not grip him. But when Abraham came to the world, he corrected him and the world, and he no longer needed to hide himself.”

Zohar for All, The Life of Sarah, items 105-106

The High Priests Of The Heavenly Temple:Jesus,Melchizedek and Metatron Of 3 ENOCH


In the book, The Great Angel: Israel’s Second Son by Dr. Margaret Barker, she discusses in depth on how the angels Metatron of 3 Enoch, the god of Jews, Yahweh, the High Priest of El Elyion, Melchizedek, and Jesus Christ as presented in the Gospels and Hebrews, may actually describe one and the same being. Margaret Barker, in the same book, showed how the first Christians recognized Jesus as YHWH, the LORD, the Son of God Most High. And yet, YHWH is denied as the true god by other Christians, including the Sethian Gnostics and it is also vigorously denied that Jesus was also the god of the Old Testament by other Gnostics like Valentinus, and early Christians like Marcion. Why is there such a differentiation of opinion on this matter? The answer to this mystery will be answered in due course.

Be warned: This will be an admittedly lengthy article, and not for the faint of heart. 

Margaret Barker argues in this book that the more traditional understanding of rabbinic Judaism that emerged after the destruction of Jerusalem in 70 C.C. is not as monolithic as understood today. In fact, Barker argues that the Gnostic understanding of the Old Testament is largely derived from a much earlier tradition of pre-Deuteronomic Israelite polytheism rather than a dualistic mutation of early Christianity into multiple “heresies”.

While her work is popular with the Mormon church, I have no reason to think she herself is a Mormon. In the Great Angel, Barker claims that the term “Son of God” in the Old Testament, meant that they were some sort of divine power, like an angel:

It is customary to list the occurrences of “son of God” in the Old Testament, and to conclude from that list that the term could be used to mean either a heavenly being of some sort, or the King of Israel, or the people of Israel in their special relationship with God. (p. 4).

But Barker remarks that these studies have ignored the distinction between two different words for God in the Old Testament:

All the texts in the Hebrew Bible distinguish clearly between the divine sons of Elohim/Elyon and those human beings who are called sons of Yahweh. (p.10)

For example, numerous theologies are preserved in the Bible that does not simply reflect one monotheist god. In Deuteronomy 4:35, it says that “the Lord is God: there is none else besides him.” However, Psalms 82 says that “God stands in the company of the gods” and judges among them; and that “God” shall inherit all nations (v. 8). Deuteronomy 32:8-9, as preserved in both the Dead Sea Scrolls and the Septuagint (LXX), it tells us:

When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds according to the number of the angels of God. For the Lord’s portion is his people. Jacob is the lot of his inheritance. (LXX)

Here, there is an obvious distinction made between Yahweh and the Most High, where Yahweh is simply the “son” or “great angel” of the “Lord” being El Elyon. Clearly this passage says that the “Most High” grants the inheritance and that YHWH has received “Jacob” (read: Israel) as his “lot.” The later Masoretic text in which the traditional KJV and Catholic translations rely on says the following:

“When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds according to the number of the sons of Israel. For YHWH’s portion is his people. Jacob is the lot of his inheritance.” (MT)


apparition-to-the-shepherds

The words “sons of Israel” mask the reference to the “sons” or “angels of God” that appears in older manuscripts and covers the true theological implications of the passage. Clearly these translations contradict each other in that the “sons of Israel” meant human beings and the “sons” or “angels of God” meant divine beings or messengers. According to Stephen Peter at Bridal Chamber, in his article, “The Rule of the Shepherd Angels,” the Shepherds mentioned in Jeremiah (25:34-36), are in fact, angelic rulers rather than human gentile kings. This also extends to the Babylonian King, e.g. Lucifer, the rebel angel and fallen star, seen in Isaiah 14:12-15. These are the same beings as the rebel angelic, “Watchers” described in the Book of Enoch. Stephen Peter goes on to write:

The appointment of the seventy was itself the result of man’s disobedience. Man had turned away from Yahweh to worship idols of wood and stone. So in his anger Yahweh turned man over to the authority of the fallen angels or demons that had corrupted him. Yet at the same time he made a compact with man. The rule of the demons was not to last forever. Yahweh would redeem mankind by sending the Messiah, the Christ to end the rule of the demons. At this time the demons themselves and all who had been corrupted by them would be cast into the abyss. Most of the early followers of the Jesus movement, including Paul, thought that they lived during the reign of the seventieth angel and that this final reckoning would happen in their lifetim

The fallen stars and the Shepherds may have been originally the same group – in the book of dream visions both are judged at the same time and in the same manner and both meet with identical punishments. The scriptural authority for the story of the fallen angels is a few lines in Genesis –

the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown. And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. (Genesis 6:2-5)   

As a result of the failings of man Yahweh decides to send the flood. There is nothing here about the punishment of the ‘sons of God’. But there is a great deal in Jeremiah about the punishment of the Shepherds. Did some of the proto-gnostics equate the sons of God in Genesis with the Shepherds in Jeremiah? There is a certainly a deep connection between the events of the flood and the fall of Jerusalem to the Babylonians. Both are disasters which are inflicted by Yahweh in response to the wickedness of men and both result in a new covenant between man and Yahweh.

But the most important piece of evidence linking the Shepherds to the fallen stars is the extraordinary taunt against the Babylonian king in Isaiah 14. This seems to compare the king to Satan –

How you have fallen from heaven, O star of the morning, son of the dawn! You have been cast down to the earth, you weakener of nations! And you said in your heart, ‘I will ascend to heaven; I will raise my throne above the stars of God, and I will sit on the mount of assembly in the sides of the north. I will ascend above the heights of the clouds; I will be like the most high.’ Only into Sheol you are brought down, to the sides of the pit. (Isaiah 14:12-15)

It is easy to see that the proto-gnostics would have made the connection that the King of Babylon was another name for the chief of the fallen stars. We see in this passage that the fate of the king of Babylon is to be brought into the pit of Sheol. This agrees with the punishment of the stars and the Shepherds in Enoch.

The significance of the morning star is that it reigns in the sky in the pre-dawn hours. Although it is splendid and rules the sky in the hours of darkness the coming of dawn shows that it is feeble and easily extinguished by the light of the true sun. In the same way the King of Babylon shall rule the earth only to be extinguished with the coming of the messiah.

In other words, these seventy Shepherd angels are also the “sons of the Most High,” in which they are judged. The Ancient Hellenistic Jews like Paul, Philo and many other Gnostic teachers like Simon, Marcion, Carpocrates, Basilides, Saturninus, etc., would have read the Greek translation of the Old Testament (the Septuagint) would have read that the nations were divided among the “angels of God” and that Jacob and Israel were the “Lord’s inheritance,” meaning the nation belonged to YHWH.

Both translations agree that the Kurios or the “Lord” has dominion over Jacob, but the “sons of God” were modified later to mean the “sons of Israel” instead. Luke 1:32 calls Jesus the “Son of the Most High” while Mark 5:7 narrates a demon calling Jesus “Son of the Most High God.” Elsewhere, we read Deuteronomy 6:5 “You shall love Yahweh your God…” Luke 10:27, tells Jesus’s disciples to, “You shall love the Lord [Kyrios] your God…” And Jesus is not ever called the “son of Yahweh” or the “son of the Lord” but called the Lord himself. These angels or Shepherd of God, are the same as the “archons” of Gnosticis

It is clear that Babylon stands for the rulership and dominion of the angels, archons and demons over the world–especially Israel and Jerurselm–the apple of Yahweh’s eye. These Shepherds and their rulership would one day be destroyed, which is prophesied in many Gnostic texts (On the Origin of the World, the Concept of Our Great Power, 1 Enoch) as well as the Book of Revelation. Jesus also calls himself the “good shepherd” of the sheep in Gospel of John, which indicates, he came to “replace” the seventy angelic rulers as the chief ruler and head high priest of the chosen elect as well as all of the heavens and all of creation itself–even holding the keys to Hades!

Margaret Barker further remarks:

This suggests that the Gospel writers, in using the terms ‘Lord’ and ‘Son of God Most High’, saw Jesus as an angel figure, and gave him their version of the sacred name Yahweh. (p.5)

Paul himself believed that the Lawgiver god was merely a chief angel or a lesser god/lower manifestation of the Supreme being, as I stated in earlier articles. In fact, Paul makes a distinction between the law of his mind or heart that corresponds to the Most High and the law of the flesh connected to YHWH, as stated in Romans 2:15:

15 They show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts sometimes accusing them and at other times even defending them.)

And so Paul claimed that the Law of Moses had no role in the divine plan for salvation and that there was more than one divine power at play here. This claim of divinity came from Jesus himself, who had attained the ultimate mystical experience of the high priesthood, seen the divine throne and been transformed by that experience. The messianic titles “Son of Man” and “Son of God,” and the role of the mysterious Servant, resulted from that experience, as did the realization that the coming of the LORD to his people meant the great Day of Atonement when he took upon himself the sins and sicknesses of the Creation as stated in Matthew 8:17:

17 This was to fulfill what was spoken through the prophet Isaiah: “He took up our infirmities and bore our diseases.”

This is much like how Azazel bares the sins of Israel in Leviticus 16, as the “serim” scapegoat–imagery associated with the goat-demon, Baphomet. The Lord Jesus Christ takes on the sins of the elect, and becomes a “scapegoat” like Azazel, as well. Thus it was that Peter could say in Acts 3:14-16:

You handed him over to be killed, and you disowned him before Pilate,though he had decided to let him go. 14 You disowned the Holy and Righteous One and asked that a murderer be released to you. 15 You killed the author of life, but God raised him from the dead. We are witnesses of this. 16 By faith in the name of Jesus, this man whom you see and know was made strong. It is Jesus’ name and the faith that comes through him that has completely healed him, as you can all see.

Once Jesus is placed within the temple tradition, there is a whole new landscape for the study of Christian origins. The pre-existent, docetic and later adoptionist Christologies are contingent on temple symbolism that originates to the temples of Moses and the first temple of Solomon, which are themselves, replications of the Garden of Eden of Genesis. The Temple symbolism and theology of the Old Testament is also replicated in the New Testament, particularly in the Gospel of John, Paul’s epistles and Revelation of St. John, the Divine.

The “knowledge” characteristic of the non-canonical gospels would have originated in esoteric teaching such as was characteristic of priestly groups, and perhaps even underlying Isaiah 53.11.

11 After he has suffered,

    he will see the light of life and be satisfied;

by his knowledge my righteous servant will justify many,

    and he will bear their iniquities.

The central themes of sacrifice, redemption and atonement can be seen in their original setting, and Jesus’ disregard for the purity laws can be seen as the practical enactment of priestly atonement in his own sacrifice on the cross by bringing the excluded sinner unto redemption.

Before Jesus’ experience of becoming the Great Angel, the LORD, he taught as a wise man and a healer, like many others of his time, warning of the judgement to come. For many, this is what he remained. We see references to Jesus as the the Great Angel, the Son of Man, and even as a High Priest in texts such as 2 and 3 Enoch, Hebrews and the canonical Gospels. Once Jesus had achieved his transforming vision, he spoke as the “Son of Man,” or the “Divine Man” who had passed beyond the gates of Hades and rose back again, becoming an emissary from the other world as a heavenly revealer (the Gospel of John, Gospel of Thomas) and the future judge of the world that separates the sheep from the goats (Matthew, Revelation of St. John, the Books of Enoch, Luke, etc). The Gospel of John (14:9) tells us that whoever had seen Jesus had the transforming vision:

Jesus said to him, “Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’

christ-the-high-priest-icon-902

In the Epistle of the Hebrews, the letter is addressed from a Hellenistic/Pauline wing to the Hebrew Christians, who place emphasis on Moses and the Law over and above Grace. The writer of Hebrews claims that the Law of Moses is the “word spoken by angels” and he makes a distinction between the Law and the plan for salvation which was revealed by the Lord with God bearing witness “with signs and wonders” (Hebrews. 2:2-4). Interestingly, the author draws a distinction between the priesthood established through Moses, and another priesthood, established through “Melchizedek”, who was known as the “priest of the Most High God” or “El Elyon.”

In Hebrews, we see Jesus depicted as the High Priest after the order of Melchizedek, and not after the order of Aaron, which was established by Moses–according to the Law. Jesus and Melchizedek follows after the Most High, while Aaron and Moses represent the Lawgiver, Yahweh. Melchizedek, the high priest of the Most high God, is actually a part of ancient Semitic history that predates the nation of Israel. In Genesis 14, Melchizedek is portrayed as a priest-king of Jerusalem, which was controlled by the Canaanites, and the city was originally called “Salem.”

18 Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, 19 and he blessed Abram, saying,

“Blessed be Abram by God Most High,

    Creator of heaven and earth.

20 And praise be to God Most High,

    who delivered your enemies into your hand.”

Then Abram gave him a tenth of everything.

Here, Melchizedek, the King of Salem, is presented as the chief archetype of the High Priest that distributes the Holy Eucharist to the Church. Melchizedek is in actuality, the priest of the Most High God, being El Elyion/Ouranos, and is really a part of the ancient Semitic history that predates Israel, where the Canaanite/Jebusite tribe lived in the city of Salem. According to Joshua 15:63, the tribes of Judah and Benjamin are said to have conquered Jerusalem but could not defeat the Jebusites as they merged with the Iraelites. Thanks to the Jebusites, Melchizedek is intimately part of the Hebrew and Christian traditions. In Psalms 110:1-4, it reads:

The Lord says to my lord:

“Sit at my right hand

    until I make your enemies

    a footstool for your feet.”

2 The Lord will extend your mighty scepter from Zion, saying,

    “Rule in the midst of your enemies!”

3 Your troops will be willing

    on your day of battle.

Arrayed in holy splendor,

    your young men will come to you

    like dew from the morning’s womb.

4 The Lord has sworn

    and will not change his mind:

“You are a priest forever,

    in the order of Melchizedek.”

Here, King David writes that Jehovah places Jesus’s enemies under his feet, and that Jesus will be made a priest after the “order of Melchizedek.” The Jebusites are the source of the high priest, Melchizedek. This name derives from the Canaanite pantheon, being the god “Zedek.” Zedek is actually, the Phoenician name for the Roman god, Jupiter! According to Varchive, the name Zedek means “righteousness.”

The meaning of the name Melchizedek is “Zedek is [My] King.” Zedek, as said, is the name of the planet Jupiter, remaining so in the astronomy of the Jews in later ages. In the Talmud Zedek refers to Jupiter. Zedek also has the meaning of “righteousness” or “justice.” It is beyond the scope of this work to find which of the meanings—the name of the planet or a word in common usage—preceded and which followed. It is conceivable that this planet was worshipped in that remote time and that, in the days of the patriarch Abraham, the cult of Jupiter was prominent in the Salem of the high priest Melchizedek. Melchizedek, “priest of the most high,” was, it follows, a worshipper of Jupiter.

Even from biblical evidence, ancient Israelite history and culture was polytheistic. The prophets Isaiah, Jeremiah and Ezekiel, are rabid devotees of YHWH, while guys like King Solomon are accused and blamed for worshiping and bringing in foreign gods to worship, as we see in 1 Kings 11:4-9. In Psalms 82, we see a clear references to a pantheon of gods, or the Elohim, being the sons of the Most High God, who judges them. Clearly, the Old Testament is making references to an older pagan tradition, being the Canaanites, the Egyptians, etc. For the Gnostic, Melchizedek represents a higher spiritual order, above YHWH, as he is after the priesthood order of Jesus Christ, who is the face or angelic representative of the Supreme God, El Elyion.

In the Pauline Hellenist, Epistle to the Hebrews (1:2), the writer makes some curious statements as he addresses the Hebrews, being the followers of the Law:

“Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;”

“Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;” (1:3).

“For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?” And again, when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. (1:5-7)

In other words, Jesus is actually the High Priest and Leader of the aeons and the various archangels, who “ministers a flame of fire” that worship Jesus Christ! The Greek word for “worlds” as the KJV writer used is actually “aeon” or “aion” which are references to Saturn, as well as the primeval aeons of the Pleromic world of light that existed prior to the creation of the physical universe, and it is the “Son” who is involved in the creation of these aeons, being the Logos, or Christ.

Hebrews 2:5, makes it clear, however, that Jesus is not simply one of the angels:

For unto the angels has he not put in subjection the world to come, of which we speak.

In fact, it is Jesus who rescues those subject under the dominion of the Law of Moses, given by the angels as well as the power of the devil (diabolon):

“For truly he did not give aid to angels but he took on the seed of Abraham…that through death he might destroy him who had the power of death, that is, the devil. And deliver them who through fear of death were all their lifetime subject to bondage.” Hebrews 2:14–16.

Paul says similar things in Galatians 5:4, in that the Law was ordained by angels and throughout 2 Corinthians 3, the Law of Moses is derided as the “ministry of death” and that Moses himself is a deceiver and a liar that hid the Glory of God from the children of Israel! Margaret Barker in the article, “Who was Melchizedek and Who Was God?” explains how the Hellenistic Jewish philosopher Philo connects Melchizedek with that of the Logos, that prefigures Jesus. In the Clementine Homilies (3.II), Simon Magus and the Apostle Peter have a lengthy debate about Scripture and the multiplicity of the gods, as Peter says:

I wish you to know that those who, according to our arrangement, associate with Simon that they may learn his intentions, and submit them to us, so that we may be able to cope with his variety of wickedness, these men have sent to me, and informed me that Simon today is, as he arranged, prepared to come before all, and show from the Scriptures that He who made the heaven and the earth, and all things in them, is not the Supreme God, but that there is another, unknown and supreme, as being in an unspeakable manner God of gods; and that He sent two gods, one of whom is he who made the world, and the other he who gave the law. And these things he contrives to say, that he may dissipate the right faith of those who would worship the one and only God who made heaven and earth.

Elsewhere, in another chapter, (16.VI) Simon Magus explains the polytheistic nature of Scripture:

Peter then said: “I am ready to do as the umpire of our discussion has said; and straight-way without any delay I shall set forth my opinion in regard to God. I then assert that there is one God who made the heavens and the earth, and all things that are in them. And it is not right to say or to think that there is any other.” And Simon said: “But I maintain that the Scriptures believed in amongst the Jews say that there are many gods, and that God is not angry at this, because He has Himself spoken of many gods in His Scriptures.

For instance, in the very first words of the law, He evidently speaks of them as being like even unto Himself. For thus it is written, that, when the first man received a commandment from God to eat of every tree that was in the garden, but not to eat of the tree of the knowledge of good and evil, the serpent having persuaded them by means of the woman, through the promise that they would become gods, made them look up; and then, when they had thus looked up, God said, ‘Behold, Adam has become as one of us.’

When, then, the serpent said, ‘You shall be as gods,’ he plainly speaks in the belief that gods exist; all the more as God also added His testimony, saying, ‘Behold, Adam has become as one of us.’ The serpent, then, who said that there are many gods, did not speak falsely.

Again, the scripture, ‘You shall not revile the gods, nor curse the rulers of your people,’ points out many gods whom it does not wish even to be cursed. But it is also somewhere else written, ‘Did another god dare to enter and take him a nation from the midst of another nation, as did I the Lord God?’

When He says, ‘Did another God dare?’ He speaks on the supposition that other gods exist.

And elsewhere: ‘Let the gods that have not made the heavens and the earth perish;’ as if those who had made them were not to perish. And in another place, when it says, ‘Take heed to yourself lest you go and serve other gods whom your fathers knew not,’ it speaks as if other gods existed whom they were not to follow. And again: ‘The names of other gods shall not ascend upon your lips.’

Here it mentions many gods whose names it does not wish to be uttered. And again it is written, ‘Your God is the Lord, He is God of gods.’ And again: ‘Who is like unto You, O Lord, among the Gods?’

And again: ‘God is Lord of gods.’ And again: ‘God stood in the assembly of gods: He judges among the gods.’ Wherefore I wonder how, when there are so many passages in writing which testify that there are many gods, you have asserted that we ought neither to say nor to think that there are many. Finally, if you have anything to say against what has been spoken so distinctly, say it in the presence of all.

Peter then goes on to explain how he is grieved that Simon believes such things (3:III-IV):

When I heard this, how was I not disheartened! Wherefore I wished you also, my brethren, who associate with me, to know that I am beyond measure grieved in my soul, seeing the wicked one awake for the temptation of men, and men wholly indifferent about their own salvation. For to those from amongst the Gentiles who were about being persuaded respecting the earthly images that they are no gods, he has contrived to bring in opinions of many other gods, in order that, if they cease from the polytheo-mania, they may be deceived to speak otherwise, and even worse than they now do, against the sole government of God, so that they may not yet value the truths connected with that monarchy, and may never be able to obtain mercy. And for the sake of this attempt Simon comes to do battle with us, armed with the false chapters of the Scriptures. And what is more dreadful, he is not afraid to dogmatize thus against the true God from the prophets whom he does not in fact believe.

And with us, indeed, who have had handed down from our forefathers the worship of the God who made all things, and also the mystery of the books which are able to deceive, he will not prevail; but with those from amongst the Gentiles who have the polytheistic fancy bred in them, and who know not the falsehoods of the Scriptures, he will prevail much. And not only he; but if any other shall recount to those from among the Gentiles any vain, dreamlike, richly set out story against God, he will be believed, because from their childhood their minds are accustomed to take in things spoken against God. And few there shall be of them, as a few out of a multitude, who through ingenuousness shall not be willing so much as to hear an evil word against the God who made all things. And to these alone from amongst the Gentiles it shall be vouchsafed to be saved. Let not any one of you, therefore, altogether complain of Simon, or of any one else; for nothing happens unjustly, since even the falsehoods of Scripture are with good reason presented for a test.

After this Peter drops a bomb that should shock many Christians, Peter explains to Clement that:

Worthy, therefore, of rejection is every one who is willing so much as to hear anything against the monarchy of God; but if any one dares to hear anything against God, as trusting in the Scriptures, let him first of all consider with me that if any one, as he pleases, form a dogma agreeable to himself, and then carefully search the Scriptures, he will be able to produce many testimonies from them in favour of the dogma that he has formed. How, then, can confidence be placed in them against God, when what every man wishes is found in them?

Therefore Simon, who is going to discuss in public with us tomorrow, is bold against the monarchy of God, wishing to produce many statements from these Scriptures, to the effect that there are many gods, and a certain one who is not He who made this world, but who is superior to Him; and, at the same time, he is going to offer many scriptural proofs. But we also can easily show many passages from them that He who made the world alone is God, and that there is none other besides Him. But if any one shall wish to speak otherwise, he also shall be able to produce proofs from them at his pleasure. For the Scriptures say all manner of things, that no one of those who inquire ungratefully may find the truth, but simply what he wishes to find, the truth being reserved for the grateful now gratitude is to preserve our love to Him who is the cause of our being.

In other words, Peter is saying that the scriptures have “books which are able to deceive” and that the only people Simon Magus will be able to convince are polytheist Gentiles, “who know not the falsehoods of the Scriptures”!!! Peter also says that these falsehoods of scripture are presented for a test. So, why would Peter say such a thing? Does he not believe that the Bible is the inerrant word of God? Peter actually derides the Scriptures as simply an incoherent mish-mash of contradictory doctrines. And this is coming from the “mouth” of the supposed founder of the Roman Catholic Church!!!

Peter also says that the scriptures were written in such a manner that each person who reads the texts would find whatever they are predisposed to believing in, as in projecting their theological bias. That Peter’s warning is correct, is overwhelmingly proven by the modern church and even biblical criticism and scholarship, in that many intelligent minds and astute biblical students have studied the scriptures and continue to hold conflicting opinions that oppose what the next person sees very clearly represented in the Bible!

We have many cults and factions within Christianity that have contradictory doctrines, as we see with the Jehovah’s Witness who do not believe that Jesus is God and instead is the archangel Michael, while denying the Trinity. Meanwhile, the Baptists, Pentecostals, Methodists believe that Jesus is God and have many scriptural proofs to back up their claims. The Mormons believe in the pre-existence of the soul and that the faithful Mormons will one day inherent their own worlds to rule over as gods with their extended families. The Roman Catholic Church and the Eastern Orthodox Church, also have contradictory views on scripture and ritual. So, how can we trust such a book that has so many contradictions interwoven throughout, as Peter says, “what every man wishes is found in them”?

The answer to this conundrum, perhaps may be found in Hebrews (6:1-3) itself:

6 Therefore let us move beyond the elementary teachings about Christ and be taken forward to maturity, not laying again the foundation of repentance from acts that lead to death, and of faith in God,2 instruction about cleansing rites, the laying on of hands, the resurrection of the dead, and eternal judgment. 3 And God permitting,we will do so.

Even the Jewish Zohar says similar things about Scripture:

“The narratives of the Doctrine are its cloak. The simple look only at the garment — that is, upon the narrative of the Doctrine; more they know not. The instructed, however, see not merely the cloak, but what the cloak covers.” (The Zohar, iii., 152; Franck, 119.)

Could you imagine a Christian minister preaching this on his own from the pulpit, to his congregation? I don’t think so. The author is saying that these teachings are actually elementary principles for beginners or “babes in Christ.” But the end of the Christian walk is initiation, where one achieves the spiritual realization or gnosis, where the deeper, esoteric doctrines are taught and embraced. The initiates in the order of Melchizedek possesses a knowledge of God which transcends faith and belief, and as the wisdom to distinguish the Good god from the binding evils of the angelic powers that rule over the world. The high mysteries of the Gospel are realized by the Gnostics, who have uncovered the polytheistic roots of the Old Testament, the false god of this world exposed, the triumph over the power of the devil, and the Good father made known, through the face of the Son of Man.

So why exactly did Jesus choose the title, the “Son of Man” for himself? Jesus chose the title of “Son of Man” to launch his public ministry from the Book of Enoch, because (1) it recognized his pre-existence before the world was created as it is stated in the Prologue of John’s Gospel, and (2) it also foretold that Jesus will be the light of nations.

The title is is not from the Book of Daniel. In Daniel, the Son of Man’s role is that of the sovereign of all people. The only relevant reference is from Daniel 7:13. Not much insight or inspiration can be gleaned from this meager description.

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. 14 And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. – Daniel 7: 13

It was from the Book of Enoch, which was widely used by the early Christians, and the second Similitude (written c. 2nd Century BC) was available during Jesus’ time. For instance, Jude mentions Enoch. It was also about these that Enoch, in the seventh generation from Adam, prophesied, saying:

“See, the Lord is coming with ten thousands of his holy ones, to execute judgment on all, and to convict everyone of all the deeds of ungodliness that they have committed in such an ungodly way, and of all the harsh things that ungodly sinners have spoken against him.” – Jude 1:14-15

The Book of Enoch was highly regarded until the 4th century AD. For example, Epistle of Barnabas regards it as Scripture. Early church fathers like Justin Martyr, Clement of Alexandria and Tertullian regarded it highly. Since the 4th century, the manuscripts and any mention thereof disappeared, probably to stamp out heresies. Ethiopic manuscripts of the Book of Enoch was discovered by Bruce in 1773.

There are three “similitudes” (parables) attributed to Enoch. First Similitude (38 – 44) deals with final judgment. The Second Similitude (45 – 57), the Son of Man is one who was given that name before Time itself. He would become a light to the Gentiles, and will be worshiped throughout the earth. Son of Man is also known as Messiah or Elect One.

In Chapter 48, the Son of Man’s name was invoked in heavenly court, in the presence of the Lord of Spirits and the Ancient of Days. This event occurred during the time before time, i.e., before the sun and the stars were formed and before the world was created.

In that place I beheld a fountain of righteousness, which never failed, encircled by many springs of wisdom. Of these all the thirsty drank, and were filled with wisdom, having their habitation with the righteous, the elect, and the holy.

In that hour was this Son of man invoked before the Lord of spirits, and his name in the presence of the Ancient of days. Before the sun and the signs were created, before the stars of heaven were formed, his name was invoked in the presence of the Lord of spirits. A support shall he be for the righteous and the holy to lean upon, without falling; and he shall be the light of nations. He shall be the hope of those whose hearts are troubled. All, who dwell on earth, shall fall down and worship before him; shall bless and glorify him, and sing praises to the name of the Lord of spirits. Therefore the Elect and the Concealed One existed in his presence, before the world was created, and for ever.

This is consistent with John’s description of Jesus’ existence before the world was created.

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life,a and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it. – John 1:1

The Lord of Spirits chose the Son of Man to come to the earth to reveal the concealed treasures (e.g., eternal life), and he will overthrow the kings and their dominions, as stated in Enoch 46. The main result of the advent of the Son of Man is that he will be the light of the nations.

There I beheld the Ancient of days, whose head was like white wool, and with him another, whose countenance resembled that of man. His countenance was full of grace, like that of one of the holy angels. Then I inquired of one of the angels, who went with me, and who showed me every secret thing, concerning this Son of man; who he was; whence he was and why he accompanied the Ancient of days.

He answered and said to me, This is the Son of man, to whom righteousness belongs; with whom righteousness has dwelt; and who will reveal all the treasures of that which is concealed: for the Lord of spirits has chosen him; and his portion has surpassed all before the Lord of spirits in everlasting uprightness.

This Son of man, whom you behold, shall raise up kings and the mighty from their dwelling places, and the powerful from their thrones; shall loosen the bridles of the powerful, and break in pieces the teeth of sinners.

He shall hurl kings from their thrones and their dominions; because they will not exalt and praise him, nor humble themselves before him, by whom their kingdoms were granted to them. The countenance likewise of the mighty shall He cast down, filling them with confusion. Darkness shall be their habitation, and worms shall be their bed; nor from that their bed shall they hope to be again raised, because they exalted not the name of the Lord of spirits.

The title “Son of Man” is combined with glory as 1 Enoch 69,29 says: “For that Son of Man has appeared and has seated himself upon the throne of his glory.” Jesus talks about “the Son of Man coming in his glory,” in Matthew 24,30. “To him was given dominion and glory…” Daniel 7:13. The Son of Man is this human appearance of God, the likeness and visible image of the invisible God and therefore identified with the “first-formed man” created “in the image of God” (Genesis. 1:27).

According to the late, great Gnostic scholar, Gilles Quispel, the notion of a heavenly “man” as the icon of God’s glory is heavily emphasized in literature mentioned earlier like Enoch, Daniel, Jude, Ezekiel, as well as Paul’s “Heavenly Man” or “Second Man” contra the earthly Adam humiliating himself in original sin in Eden, discussed in 1 Corinthians, the Corpus Hermeticum’s heavenly Anthropos breaking through the spheres of the archon administrators, the “Primal Man” of the Persian Manichaeans, the Adam Kadmon of the Kabbalah, and even the Apocryphon of John of the baptizing Johannite Gnostics, as it states.

“And a voice came forth from the exalted aeon-heaven: ‘The Man exists and the son of Man.’ And the chief archon, Yaltabaoth, heard (it) and thought that the voice had come from his mother. And he did not know from where it came. And he taught them, the holy and perfect Mother-Father, the complete foreknowledge, the image of the invisible one who is the Father of the all (and) through whom everything came into being, the first Man. For he revealed his likeness in a human form.

“And the whole aeon of the chief archon trembled, and the foundations of the abyss shook. And of the waters which are above matter, the underside was illuminated by the appearance of his image which had been revealed. And when all the authorities and the chief archon looked, they saw the whole region of the underside which was illuminated. And through the light they saw the form of the image in the water.


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So it would follow that the “Son” of “Man” is the same as Jesus, who is the exalted “Son” of God, who is also called “Man” or the Divine Father. The “glorious Son of Man” is closely connected to the visions quoted earlier. In Revelation 1,12 the Son of Man is seen with the characteristic features of the Ancient of Days, Daniel 7,9: “hair like wool”, “white as snow.” His appearance is like the blazing light of the sun and he is seen together with the mystical symbol of the sevenfold light per Revelation 1,16, known from the visions of Zechariah where the divine light is seen as a seven times sevenfold flame. We also see that the Son of Man in 1 Enoch 62:7 is only revealed to the chosen few. How? In visions I presume! Otherwise he is hidden until the day of judgement, with the “powerful kings” of the earth who abused the Lord’s chosen are punished and sent into the pit of Sheol, the same hellish pit that the Shepherd angels are condemned in chains in eternal ruin:

For formerly the Son of Man was hidden, and the Most High preserved him before his power, and has revealed him to the chosen. And the congregation of the holy and the chosen will be sown, and all the chosen will stand before him on that day. And the congregation of the holy and the chosen will be sown, and all the chosen will stand before him on that day. And all the powerful kings and the exalted and they who rule the earth will fall before him upon their faces, and will worship and will hope in this Son of Man, and will petition him and ask him for mercy. And that Lord of the spirits will only press them, that they hasten to leave his presence and their countenances will be filled with shame, and darkness will be heaped upon their countenances. And the angels of punishment will receive them to take vengeance on them, because they have abused his children and his chosen. And they will be a spectacle for the just and for his chosen; they will rejoice over them, because the wrath of the Lord of the spirits rests upon them, and the sword of the Lord of the spirits is drunk with them.


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Seal Cube of Metatron. Taken from here. Please note the black cube of Yahweh is also a symbol of Saturn.

Enoch is also sort of a proto-Messianic figure and even has many similarities with Hermes and Thoth as well, noted in our book. In 2. and 3. Enoch the culmination of Enoch’s fate is his transformation to a high-ranking angelic being, in 3.Enoch, to Metatron, the “lesser YHVH”, God’s viceroy, sitting on a throne next to God. In 2 Enoch, he is made to stand by God’s left hand and receiving secrets hidden even to the angels. In 1.Enoch 71, Metatron is put on God’s throne of glory to reign in eternity on God’s behalf.

Enoch is also sort of a proto-Messianic figure. In 2. and 3. Enoch the culmination of Enoch’s fate is his transformation to a high-ranking angelic being, in 3.Enoch, to Metatron, the “lesser YHVH,” God’s viceroy, sitting on a throne next to God. In 2 Enoch, he is made to stand by God’s left hand and receiving secrets hidden even to the angels.

The Valentinian Prayer of the Apostle Paul tells us:

Grant what no angel eye has seen and no archon ear (has) heard, and what has not entered into the human heart which came to be angelic and (modelled) after the image of the psychic God when it was formed in the beginning, since I have faith and hope. And place upon me your beloved, elect, and blessed greatness, the First-born, the First-begotten, and the wonderful mystery of your house; for yours is the power and the glory and the praise and the greatness for ever and ever. Amen.

In 1.Enoch 71, Metatron is put on God’s throne of glory to reign in eternity on God’s behalf. In the article, Third Enoch and the Mystery of “Metatron” by William F. Dankenbring, he writes that Metatron is in actuality, simply another guise of none other than, the Son of Man! 

The name “Metatron” itself has prompted much speculation as to its meaning. The Latin metator was used of “anyone who prepares the way.” The Greek word metaturannos means “one next to the ruler.” The Greek meta thronon means “next to the divine throne,” “the second throne.”

Says P. Alexander, “The powerful ‘angel of the Lord’ in the Old Testament (who is sometimes hard to distinguish from God himself) may be the prototype of 3 Enoch’s Metatron” (p.246). In a Dead Sea scroll (11Qmelch) the personage known as Melchizedek “appears as being exalted over all the angels,” and it is stated that He will “preside over a heavenly assize and exact punishment, with the help of the other angels” (p.249). The Qumran community apparently regarded Melchizedek as the high priest of the heavenly Temple – the same role in which Metatron is pictured in 3 Enoch.

Thus Metatron is the same personage as Melchizedek – and the apostle Paul identifies Melchizedek as none other than the One who became Jesus Christ! Paul writes that Melchizedek, to whom Abraham paid a tithe of all (Gen.14:18-20), was “without father, without mother, without genealogy, having neither beginning of days nor end of life, but MADE LIKE the Son of God, REMAINS a priest continually” (Heb.7:1-3).

Notice! This person had no parents, humanly speaking. He was KING of Salem, or Jerusalem, meaning, “king of peace” (verse 2). His name, itself, means “King of righteousness.” He pre-existed the Universe, having no “beginning of days.” He is an ETERNAL being, having “no end of life.” Thus His beginning had to be BEFORE CREATION, as “days” are defined as a product of the earth turning on its axis causing night and day. 

So, it is Jesus Christ, the Messiah, the Son of Man and Son of God, who is also the supra-angelic Metatron that is also, interestingly, has seventy names that corresponds to the seventy angelic sons of God, chosen by the Most High to rule over the nations, as William F. Dankenbring further writes:

Now let’s notice what 3 Enoch reveals about this mysterious figure known as “Metatron” in Jewish apocalyptic, mystical literature of the early centuries of the present era! Let us examine how this being’s pre-existence compares with the stated pre-existence of the Christ, the Nazarene – Jesus, the “Son of God” and the “Son of man.”

In 3 Enoch, Rabbi R. Ishmael begins with a vision wherein he ascended to behold God’s chariot in heaven. He prayed for God to protect him, as he felt very insecure in this awesome place. He relates, “At once the Holy One, blessed be he, summoned to my aid his servant Metatron, Prince of the Divine Presence” (3 Enoch 1:4). In 3 Enoch, the overwhelming majority of chapters begin with a reference to “Metatron, Prince of the Divine Presence.”

In chapter 3, the Rabbi asks Metatron, “What is your name?” He replies, “I have seventy names, corresponding to the seventy nations of the world, and all of them are based on the name of the King of the kings of kings; however, my King calls me ‘Youth.’” (3:1-2). Compare this with Proverbs 8, where Solomon speaks of Wisdom as being “brought forth” in the beginning. Solomon quotes Wisdom as saying, “When He appointed the foundations of the earth, then I was by Him, as one brought up with Him: and I was daily His delight, rejoicing always before Him” (Prov.8:22-25, 29-30).

Metatron was called “Youth,” by God the Father, the Ancient of days. This implies that as compared to the Father, the super-archangel Metatron has a beginning, a time when He was “youthful.” Yet He became the Prince over all God’s Creation, and Co-ruler of the Universe!

What we are seeing here is a complex multiplicity of gods, aeons, and angels that is most prominent in the Old Testament scriptures, many of which are considered “apocrypha” today but back in the time of the ancients and after the time of Jesus, was considered canonical and openly accepted until the reign of Roman Orthodoxy came into fold around the fourth century, CE, and later with the Protestant reformation of Catholicism with the (Masonic) King James Version of the Catholic Latin Vulgate.

As it follows, Metatron of 3 Enoch, Melchizedek, the High Priest of El Elyion and Jesus Christ as a “High Priest” in Hebrews, are all the same being. Metatron is depicted as the lesser “YHWH”. Perhaps Jesus was the replacement “Great Angel” for Yahweh, just like how Seth (being of “another seed”) is the replacement for Cain and Abel in Genesis and Sabaoth (Jupiter) is the replacement for Yaldabaoth (Satan) in texts like the Hypostasis of the Archons. And El Elyion is the “Lord” in the Old Testament, while Yahweh is simply one of many “sons of the Most High” or the Elohim angels. Sophia is also called “Lord” as well, according to Irenaeus’ account of the Ophites. Sophia is also Jerusalem. Yahweh is probably just a Hebrew reiteration of Dyaus Pitar/Jove and the Caananite Ba’al and El.

According to Irenaeus in Against Heresies (1,30:10-11), the Ophites saw multiple powers embedded in the Old Testament as well, and the prophecies associated with Jesus are attributed to Sophia, who is also called “the Lord,” the “Mother” and the “Heavenly Jerusalem” while Ialdabaoth (YHWH/Satan) turned Abraham’s seed from Egypt into Jews!

Ialdabaoth himself chose a certain man named Abraham from among these, and made a covenant with him, to the effect that, if his seed continued to serve him, he would give to them the earth for an inheritance. Afterwards, by means of Moses, he brought forth Abraham’s descendants from Egypt, and gave them the law, and made them the Jews. Among that people he chose seven days, which they also call the holy Hebdomad. Each of these receives his own herald for the purpose of glorifying and proclaiming God; so that, when the rest hear these praises, they too may serve those who are announced as gods by the prophets.

Moreover, they distribute the prophets in the following manner: Moses, and Joshua the son of Nun, and Amos, and Habakkuk, belonged to Ialdabaoth; Samuel, and Nathan, and Jonah, and Micah, to Iao; Elijah, Joel, and Zechariah to Sabaoth; Isaiah, Ezekiel, Jeremiah, and Daniel, to Adonai; Tobias and Haggai to Eloi; Michaiah and Nahum to Oreus; Esdras and Zephaniah to Astanphæus. Each one of these, then, glorifies his own father and God, and they maintain that Sophia, herself has also spoken many things through them regarding the first Anthropos (man), and concerning that Christ who is above, thus admonishing and reminding men of the incorruptible light, the first Anthropos, and of the descent of Christ.

And as we already saw, Simon Magus in the Clementines argues with Peter that polytheism/henotheism is the real undercurrent of the Old Testament, which underscores a pagan origin or perhaps even an anticipation of the revelation of the coming of the Son of Man into enemy territory of the ruler rebel angels to extract and save his elect, chosen before the foundation of the world. The more one investigates into the scriptures, even the “false ones” per Peter in the Clementines, monotheism isn’t exactly the ruling theology of the Old Testament writers had in mind.

Source and Credit: https://theaeoneye.com/2016/11/20/high-priests-of-the-heavenly-temple-jesus-melchizedek-and-metatron-of-3-enoch/

SAMAEL – THE SERPENT-The Sons of Samael


Samael [סםאל] is a very potent name, a powerful name, and a very contentious one: but do not forget it ends with אל EL, meaning “of God.” In other words, we are talking about a messenger from God, whose name carries death and temptation as powers of God. This is very, very important.

This angel Samael is said to be related with the planet Mars, and he states that explicitly in the Zohar. Samael says:

“…my entire domination is based on killing. And if I accept the Torah, there will no longer be wars. My rule is over the planet Maadim (Mars) that indicates spilling of blood.” ~ (ספר הזהר) Zohar

Mars is related with the sephirah Geburah (which means “Severity”), and is the fifth sphere from the top down on the Tree of Life. Geburah is related with Mars and the Sun, and it is the domain of justice, security, punishment, but from God. In other words, when God needs to send his force to render judgement or punishment, it is the force of Samael, that angel, who does it. Scripture states:

“There was another angel in the seventh heaven, different in appearance from all the others, and of frightful mien. His height was so great, it would have taken five hundred years to cover a distance equal to it, and from the crown of his head to the soles of his feet he was studded with glaring eyes, at the sight of which the beholder fell prostrate in awe. “This one,” said Metatron, addressing Moses, “is Samael, who takes the soul away from man.” “Whither goes he now?” asked Moses, and Metatron replied, “To fetch the soul of Job the pious.” Thereupon Moses prayed to God in these words, “O may it be Thy will, my God and the God of my fathers, not to let me fall into the hands of this angel….”

When we look into the Garden of Eden, we see that Samael rides on the serpent; that serpent is the first letter of his name, ס Samech, and that serpent is the Divine Mother Kundalini, the very energy of creation. In the Bible, the serpent comes to tempt the woman in relation with the Tree of Knowledge. This indicates a very deep relationship between divine knowledge, the knowledge of God, the Divine Mother, death, ם water, and the serpent. All of these things are deeply profound and the meaning is not easy to grasp. But what we can see is when we investigate the many traditions throughout the world, we find this tree and we always find it is related with the Goddess. In the Egyptian tradition, Nut is the goddess of the Tree of Life, and we see pictures of her pouring out a liquid [ם] to sustain the life of her followers; that liquid is the beverage of God, the medicine of Samael. It is the ambrosia, amrita, or soma in Sanskrit terms. Soma gives the power of creation, the power of immortality. Immortality is the thirteen Arcanum (ם Mem) and emerges from the waters of the Divine Mother.