Metatron

From Adam came Seth and from Seth, Enosh who were both righteous people. From Enosh came Chanoch, who is Metatron.

From Enosh started the reincarnations of all righteous souls. Metatron who came out of Enosh ascended to heavens as a flame of fire. With that phase of elevation he became the angel Nuriel נוריאל.

From the vision of Ezekiel (1:4) we read “ וְהַחַיּוֹת, רָצוֹא וָשׁוֹב, כְּמַרְאֵה, הַבָּזָק” “And the living creatures ran and returned as the appearance of a flash of lightning”

The Zohar reveals to us that ‘ran’ is the aspect of Nuriel and ‘return’ is Metatron. This is another connection of Metatron to the ‘circle’ and continuity of light and vessel.

The Menorah מְנוֹרָה in the tabernacle and the Holy Temple is also the aspect of Metatron. The Letter Mem of Menorah is for Metatron and the Nun-Vav-Reish for Nuriel. The Menora was receiving the light from the supernal levels into the holy temple.

Metatron is the ‘commander’ of all angels that serves us in the lower worlds so when we see the name we should be in awe and understand that he is the one that controls and maintains the flow of light to the world. If we have affinity with the ways of the light then the channels are open for us, otherwise we can kick and scream but nothing will help.

There is one special gate that is called the ‘gate of tears’ that allows everyone to connect with their own prayers. It would open only for prayers that reflect true desire to have the light and fulfillment for non-selfish purposes or reasons.

almonds...staff..

crazy story from the times...
  According to Michas' book, The Rod of an Almond Tree in God's Master Plan, a similar staff in the Old Testament was (1) a "divine rod" from the Tree of Life, (2) possessed of miraculous powers, (3) preserved by the Patriarchs and (4) will one day reappear to validate the true messiah. This rod had mystical powers because God had engraved upon it his own "Ineffable Name":

". . .God gave Adam a branch from the Tree of Life, which was engraved with the Ineffable Name of God (YHVH). Considering its source, it must have been of supreme symbolic significance. . .Perhaps at some future time, a discovery will be made to verify the history of this divine rod."(p. 119)
"According to rabbinical commentary and stories passed from generation to generation, the rod transferred from Adam successively down the line to Enoch, Shem, Abraham, Isaac, Jacob, Joseph, Moses and David. According to the Midrash Yelamdenu: the staff with which Jacob crossed the Jordan is identical with that which Judah gave to his daughter-in-law, Tamar. . . (p. 120)
"According to one account: On Joseph's death the Egyptian nobles stole some of his belongings, and, among them, Jethro appropriated the staff. Jethro planted the staff in his garden, when its marvelous virtue was revealed by the fact that nobody could withdraw it from the ground; even to touch it was fraught with danger to life. This was because the Ineffable Name of God was engraved upon it. When Moses entered Jethro's household he read the Name, and by means of it was able to draw up the rod, for which service Zipporah, Jethro's daughter, was given to him in marriage (emphasis added). (p. 121)
"What makes this account so remarkable is the reference to planting the rod engraved with the Ineffable Name of God (YHVH). Considering the prior reference to God's transplanting the Tree of Life in the Garden of Eden, it seems of great consequence that a reference is made to planting a branch from this same tree in another garden." (p. 122)
"According to the Midrash Yelamdenu, David carried the rod into battle against Goliath. . .Undoubtedly, David's victory was proof of God's miraculous intervention. The rod, engraved with the Ineffable Name, bore witness to the authority which this miracle of redemption had been performed. . ." (p. 128)

Students of Scripture know that no such mystical branch from the Tree of Life in the Garden of Eden is found in the Old Testament. Rather, based on mere legends, Peter Michas has grossly exaggerated the importance and chronological longevity of Aaron's rod, which Scripture only states (1) miraculously became a serpent before the court of Pharaoh to swallow up the rods of the Egyptian magicians, (2) later budded as proof of Aaron's authority, (3) was preserved for a time in the Ark of the Covenant.

Moshe's twp wives??

This is from the site Chazontorah.org:

            Two women in marital union with one spiritual leader. What could the divine purpose be behind this arrangement? Why would Moshe, a holy master, the Mashiach (messiah/redeemer) of his generation and the one who spoke “mouth to mouth” with God need two women? Conversely, why would two women, spiritual masters in their own right, need to be in union with one man? Remember, Moshe is a man on a mission. He is the 26^th generation from Adam. Twenty-six is the value of the Tetragrammaton, the essential Name of God, the code for the inner design of creation. At the time of Moshe, due to the Sinaic revelation and the uniqueness of that generation (known as the “Generation of Knowledge”), all creation was set for the completion of the tikkun for Adam’s eating from the Tree of Knowledge. What then was Moshe doing in a polygamous relationship with a Semitic Midianite, the daughter of a high priest, and a Hamitic Ethiopian queen? 

 

The prototype of Moshe with two wives has its primal origins with Adam and his two wives. It is well documented throughout the Talmud, Midrash and Zohar that Adam had two wives -- Eve (Chava) and Lilith (Chava HaRishona/the First Chava). There is sorrowful confusion and misinformation about Adam’s first wife (who only later became known as the infamous Lilith), but this is not the place to unravel that great mystery. Suffice it to say that the first Chava, the sacred part of Lilith, was the spiritual “backside” to the “frontside” of the second Chava (Eve). 

 

Both aspects required spiritual rectification. The “First Chava” was truly a “higher” mode of feminine energy, but because her divine root was in the extremely powerful energy of the “backside” she was also more vulnerable to spiritual infection. Because she ate from the “fruit” of the Tree of Knowledge (which actually occurred in stages) the First Chava became contaminated. She had to be separated out from the entire process of cosmic tikkun – for the time being. It is this aspect of Primordial Woman that became distorted and became known as the demonic Lilith. In her essence, however, she is holy of holies - an essential component to the grand tikkun of creation. The First Chava must receive her rectification before the present reality can ascend into a higher dimension – the original Gan Eden and beyond. The rectification of Adam’s second wife, Eve, received its tikkun throughout the remainder of the story in Genesis, and as she incarnated in the matriarchs and various other female personalities throughout history.

 

Both Eves received a significant rectification when their spiritual essences transmigrated into the generation of the Patriarch Jacob. It is for this reason that he married two women (two sisters!). Rachel was the second Eve incarnate and Leah was the first Eve incarnate. Jacob was none other than the essence of Adam incarnate. The set and setting were picking up where they had left off in Gan Eden. In the language of the Kabbalah the second Eve in her more rectified mode is now known as Rachel and the first Eve in her truly transformed state is now known as Leah. In other words, the dark, backside of Lillith has been restored into the “light” of Leah.   These teachings are well known throughout the esoteric Torah, especially in Lurianic Kabbalah. This phenomenon is alluded to by the first letter of the three words “the Kushite woman that he took [in marriage]” are heh – aleph – lamed. Read backwards from left to right, i.e., from the “backside”, spell out the name Leah.[7]

 

Although the major parts of the cosmic readjustment of feminine divinity were completed with Jacob, Rachel and Leah, the process still required fine-tuning. Enter Moshe, Ish HaElohim – the Man of God on a mission from God. Moshe has incarnated that aspect of Jacob/Adam and his two wives – Tzipporah and the Kushite are none other than incarnated aspects of Rachel and Leah. Who was the Kushite woman that Moshe married? Was she Tzipporah by a different name or truly a different person? Are the Torah traditions contradicting each other? Was she [another woman] or wasn’t she?

           

Tzipporah and the black Kushite are indeed two distinct persons, yet they constitute a single spiritual entity. Just as the two Eves were “back to back” these two female figures are “back to back” with each other. As in the geometric form of the Mobius strip, they share a common wall, two surfaces with only one side. Tzipporah and the Kushite are spiritual twins that emanate from the same soul root. Tzipporah is the “front” and the Ethiopian queen is the “back”. The Kushite isTzipporah (i.e., her backside), yet the Kushite (a.k.a. the first Eve) is also a separate entity that is part of Tzipporah’s soul (a.k.a. the second Eve) in order for Moshe (a.k.a. Jacob and Adam) to complete their tikkun.

 

Indeed, “Kushite” simultaneously is both another woman and a euphemism for the beauty of Tzipporah. Within the “black” beauty of Tzipporah the Torah encoded a hidden mystery. The Torah spoke this double entendre, “Kushite”, to conceal the secret of Moshe’s black wife and his mission of cosmic tikkun going back to the original Adam and the first two Eves. Moshe’s second wife was another woman yet she also wasn’t. She really was black yet she also wasn’t. The mystery of Moshe’s second wife was that she wasn’t yet she also was. Only now you know the secret behind that which truly was. Was she or wasn’t she? The answer to this Biblical riddle lies in the Kabbalah Koan of Moshe’s black wife.

Eldad and Medad

In Bamidbar, Chapter 11, Moshe appoints the 70 elders.  In 11:24, Moshe takes the 70 elders "סְבִיבֹת הָאֹהֶל", around the Tent.  The Ohel Moed was outside of the camp, so this is where he takes the elders.  However, 2 men remain behind in the camp as described in the next 4 verses:

כו  וַיִּשָּׁאֲרוּ שְׁנֵי-אֲנָשִׁים בַּמַּחֲנֶה שֵׁם הָאֶחָד אֶלְדָּד וְשֵׁם הַשֵּׁנִי מֵידָד וַתָּנַח עֲלֵהֶם הָרוּחַ, וְהֵמָּה בַּכְּתֻבִים, וְלֹא יָצְאוּ, הָאֹהֱלָה; וַיִּתְנַבְּאוּ, בַּמַּחֲנֶה.

כז  וַיָּרָץ הַנַּעַר, וַיַּגֵּד לְמֹשֶׁה וַיֹּאמַר:  אֶלְדָּד וּמֵידָד, מִתְנַבְּאִים בַּמַּחֲנֶה.

כח  וַיַּעַן יְהוֹשֻׁעַ בִּן-נוּן, מְשָׁרֵת מֹשֶׁה מִבְּחֻרָיו--וַיֹּאמַר:  אֲדֹנִי מֹשֶׁה, כְּלָאֵם.

כט  וַיֹּאמֶר לוֹ מֹשֶׁה, הַמְקַנֵּא אַתָּה לִי; וּמִי יִתֵּן כָּל-עַם יְהוָה, נְבִיאִים--כִּי-יִתֵּן יְהוָה אֶת-רוּחוֹ, עֲלֵיהֶם.

Here is the translation:

26 But there remained two men in the camp, the name of the one was Eldad, and the name of the other Medad; and the spirit rested upon them; and they were of them that were recorded, but had not gone out unto the Tent; and they prophesied in the camp.

27 And there ran a young man, and told Moses, and said: 'Eldad and Medad are prophesying in the camp.'

28 And Joshua the son of Nun, the minister of Moses from his youth up, answered and said: 'My lord Moses, shut them in.'

29 And Moses said unto him: 'Art thou jealous for my sake? would that all the LORD'S people were prophets, that the LORD would put His spirit upon them!'

From the Jewish Encyclopedia:

Two men who prophesied in the camp during the wanderings in the wilderness (Num. xi. 26-29). According to an old rabbinical tradition, they predicted the war with Gog and Magog. "The king from the land of Magog will unite all the hosts of the heathen in a warfare on the soil of Palestine against the Jews returning from the Exile at the Messianic time, but the Lord [= Κύρις] will be ready in the time of distress and slay them with the fire issuing forth from His throne, and their bodies will fall upon the mountains of the land of Israel and be eaten up by the wild beasts and the birds of heaven. Then will all the dead of the people of Israel be revived and partake of the bliss prepared for them from the beginning" (Targ. Yer. to Num. xi. 26; comp. Sanh. 17a; Tan., Beha'aloteka, ed. Buber, 22). According to the fragment of Targum Yer. (ib.), the heathen will fall into the hand of the Messiah (comp. Bacher, "Ag. Tan." i. 88, ii. 119; "Monatsschrift," 1857, pp. 346 et seq.).

This Messianic prophecy of Eldad and Medad seems to have been made the subject of a special work, consisting of 400 lines, which circulated in the first Christian century; it is quoted in the "Shepherd of Hermas," vision ii. 3, as containing the sentence found also in the Targum: "The Lord [Κύριος] is nigh to those in distress." See Schürer, "Gesch." 3d ed., iii. 266.

From Legends of the Jews (speaking as to their identity and the nature of their prophecy):

When Moses had completed the appointment of the elders and had asked them to accompany him to the Tabernacle, there to receive the Holy Spirit, Eldad and Medad, two of these elders, in their humility, did not obey his summons, but hid themselves, deeming themselves unworthy of this distinction. God rewarded them for their humility by distinguishing them five-fold above the other elders. These prophesied what would take place on the following day, announcing the appearance of the quails, but Eldad and Medad prophesied what was still veiled in the distant future. The elders prophesied only on this one day, but Eldad and Medad retained the gift for life. The elders died in the desert, whereas Eldad and Medad were the leaders of the people after the death of Joshua. The elders are not mentioned by name in the Scriptures, whereas theses two are called by name. The elders, furthermore, had received the prophetic gift from Moses, whereas Eldad and Medad received it directly from God.

Eldad now began to make prophecies, saying: "Moses will die, and Joshua the son of Nun will be his successor as leader of the people, whom he will lead into the land of Canaan, and to whom he will give it as a possession." Medad's prophecy was as follows: "Quails will come from the sea and will cover the camp of Israel, but they will bring evil to the people." Besides these prophecies, both together announced the following revelation: "At the end of days there will come up out of the land of Magog a king to whom all nations will do homage. Crowned kings, princes, and warriors with shields will gather to make war upon those returned from exile in the land of Israel. But God, the Lord, will stand by Israel in their need and will slay all their enemies by hurling a flame from under His glorious Throne. This will consume the souls in the hosts of the king of Magog, so that their bodies will drop lifeless upon the mountains of the land of Israel, and will become a prey to the beasts of the field and the fowls of the air. Then will all the dead among Israel arise and rejoice in the good that at the beginning of the world was laid up for them, and will receive the reward for their good deeds."

When Gershon, Moses' son, heard these prophecies of Eldad and Medad, he hurried to his father and told him of them. Joshua was now greatly agitated about the prophecy that Moses was to die in the desert and that he as to be his successor, and said to Moses: "O lord, destroy these people that prophesy such evil news!" But Moses replied: "O Joshua, canst thou believe that I begrudge thee thy splendid future? It is my wish that thou mayest be honored as much as I have been and that all Israel be honored like thee."

Eldad and Medad were distinguished not only by their prophetic gift, but also by their noble birth, being half-brothers of Moses and Aaron. When the marriage laws were revealed, all those who had been married to relatives by blood had to be divorced from them, so that Amram, too, had to be separated from his wife Jochebed, who was his aunt, and he married another woman. From this union sprang Eldad, "not of an aunt," and Medad, "in place of an aunt," so called by Amram to explain by these names why he had divorced his first wife, his aunt.

A couple of interesting questions/points:

1.  Who is the "Na'ar" in Verse 27?  Legends of the Jews identifies him as Gershon, son of Moshe.

2. This is one of only 2 places in Tanach to use the format describing 2 people as "שֵׁם הָאֶחָד ......וְשֵׁם הַשֵּׁנִי".  The other is in Shmuel 2 (4:2).

3.  Why does it now describe Yehoshua in Verse 28 as "Moshe's servant from his youth"?  It doesn't seem relevant to this story.

4. In Verse 28, this is the only use of the wors "כְּלָאֵם" in Tanach, meaning "shut them in."

מלכיצדק

From the daily zohar
Lech Lecha -- The blessing of Moshe to Avraham.
” וּמַלְכִּי-צֶדֶק מֶלֶךְ שָׁלֵם, הוֹצִיא לֶחֶם וָיָיִן; וְהוּא כֹהֵן, לְאֵל עֶלְיוֹן ”
” And Melchizedek king of Salem brought forth bread and wine; and he was the priest of God the Most High. ” (Genesis 14:18).

ומלכי צדק מלך שלם הוציא וגו’:
(מזולתו) ר”ת ‘מלך ‘שלם ‘הוציא מש”ה. וכבר הודעתיך, כי שם בן נח, הוא מלכי צדק, והוא אחד מגלגולי הבל בן אדם, כמ”ש בספר התיקונין גם ידעת, כי הבל זה משה:

The Ari reveals us that Melchizedek (the name means King of Just), the king of Shalem (complete in Hebrew) is Shem, son of Noah. Shem represents the right column (Positive) and he is one of the reincarnations of Hevel (Abel), who is the soul of Moses.
Moshe’s name appears in the book of Exodus first but his force exists starting from the first letter of Genesis as we have explained in previous article.
The story is that after Avram is fights and wins over the kings (forces) of negativity, Melchizedek comes to Avram (before his name changed to Avraham) and offers bread and wine. Those two represent vessel (bread) and light (wine).
The Ari points us the first letters of the words ” מֶלֶךְ שָׁלֵם, הוֹצִיא ” from the above verse that forms the word ” משה “, Moshe.
Melchizedek, who is Moshe, is described as Kohen, priest of G-d. He blesses Avram with what looks like a simple blessing but actually, he helps him connect upper and lower. Avram gives him Ma’aser (Tithe) to complete the connection.
Immediately after that blessing, G-d reveals himself to Avram, promises him a great nation, makes the covenant, changes his name to Avraham, changes his wife’s name to Sarah and promised a son, Yitzchak.
It all starts when Avram listens to the call of G-d to go out of his place of birth to a new place. He was seventy five years old when he left Haran .
It is never too late to change.

Cain, Hevel, Passover, Egypt, the firmament

Trying to get a better understanding for פסח I started thinking about some of the key terms and words and tried to get a deeper understanding. Some of the terms and gematriot as well as words with same values.
....,.sולבנים,חמצ 138- לקח, מצח,ועבדונ
So we have Chametz-taking, forehead, Abbadon (hell), the bricks in Egypt... So the first thing I am thinking is Cain- the utimate taker, with the mark on the forehead, as well as these images of darkness and oppression..
135
מצה,הציל,לעלה,יענה
We see an offering, redemption, and an answer.. Interesting to note we have two similar root letters... -the mem and the tzadi...hmmm there is another word, or rather place that has the same root letters..
מצרים
380....רקיע,השמלה,וכשדים,ערפל
All of these are languages of darkness and division, as well the language for the garment that Shem and Yefeth covered Noach after the action of Ham... Interesting to note in that posuk they carry the garment on the shoulder שכמ.. perhaps this is a possible root of all of the problems we had over in that place..
משה-345
השם,המצרי,הרמני
Thoughts of Cain and Hevel, and the firmament- Division, machloket... and I find something very interesting from the Shlah haKodesh..

Cain had to undergo three gilgulim, one each for his Nefesh, his Ruach, and his Neshama. His incarnations included the Egyptian whom Moses slew and Yitro, Moses' father-in-law, as alluded to in Judges 4:17. In that verse Jael is described as the wife of Chever Hakeyni, the word "Hakeyni" being a reference to her being a descendant of Cain. He reappeared in the guise of Korach. Moses, on the other hand, was a reincarnation of Abel, whom Cain had killed. Moses took revenge on behalf of Abel on three separate occasions:

1) When he killed the Egyptian, who was the reincarnation of Cain's Nefesh. This is hinted at in the wording "…and he struck the Egyptian" (in Hebrew, "vayach et ha mitzri"); the numerical value of "vayach", when you add one digit for the word itself, equals the numerical value of "hevel" (Hebrew for "Abel"), 37. The word "hamitzri" equals the numerical value of "Moshe" (Hebrew for "Moses"), 345.

2) Jethro deferred to Moses by giving him his daughter Tzipporah as a wife. She was the gilgul of the extra twin that had been born with Abel, and on whose account Cain had slain Abel out of jealousy. When Korach now started a quarrel he simply reverted to the pattern in which his original ancestor Cain had acted.

The serpent's motivation had been its jealousy of Eve…

3) Moses then killed him (i.e. caused his death), fulfilling the Torah's commandment that if someone has shed innocent blood, his own blood will be spilled by human hand (Gen. 9:6). We must understand that verse as telling us that the very person who has been slain, will in due course slay his murderer. This is why we find Moses, who was in reality the reincarnation of Abel, slaying Korach, who was the reincarnation of Cain. The fact that Korach's death was due to the earth swallowing him was also an example of the punishment fitting the crime, since the same earth had been remiss when it opened to hide the evil deed that Cain had committed, "covering" his blood (see Gen. 4:10-11).

The Zohar refers to Cain as "unclean jealousy, jealousy of menstruation" and describes the very birth of Cain as due to the pollutant the serpent had injected into Eve. The serpent's motivation had been its jealousy of Eve. Similarly Korach was jealous of the appointment of Elitzafan to the position of prince of the Kehatites. We find therefore that Korach had been infected with this pollutant of the original serpent...