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...

Bread, salt, dreams,...13,78, flood, kindness, pity, the wisdom

So what is the connection between all of these different entities? The ח ל מ

מלכיצדק

Trying to get some type of understanding of this mysterious figure I started with looking for some other key terms of 294.. And from to try and build an understanding a narrative..

ויעש אלהים את שני המארת הגדלים את המאור הגדל לממשלת היום ואת המאור הקטן לממשלת הלילה ואת הכוכביםמ
great lights..
ויאמר יהוה אלהים הן האדם היה כאחד ממנו לדעת טוב ורע ועתה פן ישלח ידו ולקח גם מעץ החיים ואכל וחי לעלם
Man will be like one of US?
וכוש ילד את נמרד הוא החל להיות גבר בארץ
Nimrod.
וילך אברם כאשר דבר אליו יהוה וילך אתו לוט ואברם בן חמש שנים ושבעים שנה בצאתו מחרןב
Abraham and Lot
ויהי אחרי הדברים האלה ויגד לאברהם לאמר הנה ילדה מלכה גם הוא בנים לנחור אחיך
Nachor
לולי אלהי אבי אלהי אברהם ופחד יצחק היה לי כי עתה ריקם שלחתני את עניי ואת יגיע כפי ראה אלהים ויוכח אמש
G-d of Avraham...

Malchizedek - Mysterious King and Priest

Malchizedek appears in Breishis 14:18, where he comes to greet Avraham after the battle of the 5 kings vs. the 4 kings.  His role is somewhat unclear, but he is clearly someone of great importance.  He is introduced as both King of Shalem and Priest to G-d the Most High.  Some sources say that his actual identity was Shem, son of Noach.  The 3 pesukim concerning Malchizedek are as follows:

יח  וּמַלְכִּי-צֶדֶק מֶלֶךְ שָׁלֵם, הוֹצִיא לֶחֶם וָיָיִן; וְהוּא כֹהֵן, לְאֵל עֶלְיוֹן.

יט  וַיְבָרְכֵהוּ, וַיֹּאמַר:  בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן, קֹנֵה שָׁמַיִם וָאָרֶץ.

כ  וּבָרוּךְ אֵל עֶלְיוֹן, אֲשֶׁר-מִגֵּן צָרֶיךָ בְּיָדֶךָ; וַיִּתֶּן-לוֹ מַעֲשֵׂר, מִכֹּל.

This is the only explicit mention of him in the Torah, but there are a lot of midrashic materials about him.  He is the first to refer to G-d as אֵ-ל עֶלְיוֹן, and Avraham is obviously impacted by this because he immediately mirrors Malchizedek's phrasing a few pesukim later:

כב  וַיֹּאמֶר אַבְרָם, אֶל-מֶלֶךְ סְדֹם:  הֲרִמֹתִי יָדִי אֶל-יְהוָה אֵל עֶלְיוֹן, קֹנֵה שָׁמַיִם וָאָרֶץ.


The Rabbis taught that Melchizedek handed down Adam's robes to Abram (Numbers Rabbah 4:8).


Zechariah experienced a vision of "4 craftsmen" appearing to him (Zechariah 2:3):

ג  וַיַּרְאֵנִי יְהוָה, אַרְבָּעָה חָרָשִׁים.

The gemara in Sukkah 52b expounds:

And the Lord showed me four craftsmen. Who are these ‘four craftsmen’? — R. Hana b. Bizna citing R. Simeon Hasida replied: The Messiah the son of David, the Messiah the son of Joseph, Elijah and the Righteous Priest.


In Tehillim 110:4, it states:

ד  נִשְׁבַּע יְהוָה, וְלֹא יִנָּחֵם--    אַתָּה-כֹהֵן לְעוֹלָם;
עַל-דִּבְרָתִי,    מַלְכִּי-צֶדֶק.

4 The LORD hath sworn, and will not repent: 'Thou art a priest for ever after the manner of Melchizedek.'

Tron to the rescue..

Apart from their opposition to Moses there are other legends about these two Egyptian sorcerers; it was said that during the end of their days they had necessary occult knowledge to embark on a journey to the Judeo-Christian heavens. They were not welcomed and the angels of the first few heavens fought them vigorously but they could not evict them due to the potent talismans that were worn by the wizards. As they entered the fourth heaven they were met by Michael and Gabriel; legends say that the battle was very evenly balanced, but in the end it was the angels who had to fall back. Upon entering the fifth heaven they were met by none other than Metatron, who did not come at them with defiance or anger, but appeared accommodating, considering the circumstances; after conversing for a short time the angel was successful in convincing Jannes and Jambres to remove their talismans, leaving them thus vulnerable. Metatron was quick to act and threw them out of heaven with a wave of his hand. It is said that they lost all memory of the event after

Bilaam's "Two Youths"

The pasuk references 2 youths accompanying Bilaam:

כב  וַיִּחַר-אַף אֱלֹהִים, כִּי-הוֹלֵךְ הוּא, וַיִּתְיַצֵּב מַלְאַךְ יְהוָה בַּדֶּרֶךְ, לְשָׂטָן לוֹ; וְהוּא רֹכֵב עַל-אֲתֹנוֹ, וּשְׁנֵי נְעָרָיו עִמּוֹ.

From the Jewish Encyclopedia:

JANNES AND JAMBRES (more correctly Mambres, ; also , Yoḥanai and Mamre):

Names of two legendary wizards of Pharaoh "who withstood Moses" (II Tim. iii. 8) by imitating "with their enchantments" the works of Moses and Aaron, though they were defeated (Ex. vii. 11, viii. 7). According to rabbinical tradition they were the two chiefs of the magicians at the court of Pharaoh who foretold the birth of Moses, "the destroyer of the land of Egypt," thereby causing the cruel edicts of Pharaoh (Soṭah 11a; Sanh. 106a). They said to Moses when he performed his miracles with the water and the rod: "Dost thou wish to introduce magic into Egypt, the native land of the magic art?" (Men. 85a). According to Midrash Yelammedenu, Ki Tissa (Ex. xxxii.), they were among "the mixed multitude that went up with Israel from Egypt" (Ex. xii. 38) and aided in the making of the golden calf. They were the "two youths" (A. and R. V. "servants") that accompanied Balaam on his travels when commissioned to curse Israel (Targ. i. to Num. xxii. 22). They flew up into the air before the sword of Phinehas and made themselves invisible, until, by the power of the Ineffable Name, they were caught and slain (Zohar, Balaḳ, 194; comp. Targ. Yer. to Num. xxxi. 8).
Numenius the Pythagorean, quoted by Eusebius ("Præparatio Evangelica," ix. 8), relates after Artapanus (see Freudenthal, "Alexander Polyhistor," 1875, p. 173) that "Jannes and Jambres, the most powerful Egyptian magicians, dispersed the plagues which Moses (Musæus) had brought upon Egypt." In the third century the tomb of Jannes and Jambres was shown in Egypt; Christian saints knew it as a place where the evil demons could be consulted for magic purposes (see the story of Macarius in Palladius, "Historia Lausiaca"; Fabricius, "Codex Pseudepigraphus Vet. Test." i. 181, ii. 106-111). Jannes and Jambres are the subjects of many legendary tales, one of which is presented in a Greek work entitled "Pœnitentia Jannis et Mambre," counted among the Apocrypha in Pope Gelasius' "Decretum," and referred to by Origen (to Matt. xxvii. 9). These legends seem to have been known also to such pagan writers as Pliny and Apuleius; Pliny ("Historia Naturalis," xxxi. 11) mentions Moses, Jannes, and Jotape (Rotape?) among the Jewish magicians, and Apuleius ("Apologia," xc.) mentions Moses and Jannes among the world's great magicians.
Regarding the names, various etymologies have been proposed. Ewald ("Gesch." i., pt. ii. 128), Lauth ("Moses der Hebräer," p. 77), and Freudenthal (l.c.) believe them to have been derived from the Egyptian; Steiner (Schenkel, "Bibel-Lexicon") attempts to find for them a Hebrew origin; Geiger ("Urschrift," p. 474) considers the sons of Jambri as Amorites (comp. I Macc. ix. 36; see Kohut, "Aruch Completum"). Jastrow ("Dict.") and Levy ("Neuhebr. Wörterb.") each offer equally untenable explanations. The fact that a demon belonging to the class of Lilith, or a sorceress named Yoḥane bat Reṭibi (), was greatly dreaded in Talmudical times (Soṭah 22a), and that Abraham's concubine Keturah (believed to have been familiar with magic) was also known as "Yoḥane" (Zeb. 62b; but see Bacher, "Ag. Tan." i. 357; 2d ed., p. 350), seems to throw some light upon the names "Jannes" and "Jotape" in Pliny; while the name "Mambre" appears to be correctly identified with (= "the rebel"; Levy, l.c.).

Sarah, hagar, yitzchak, 208

From the Ari HaKodesh
Know that Sarah and Hagar correspond to the brain and its membranes, and just as the membranes precede the brain, so Hagar gave birth before Sarah…. Indeed, the gematria of Hagar [הגר ] is 208, the same as the gematria of Isaac [יצחק ], both of them represent judgment. For the membranes are harsh judgments. The ancient kings [the sefirot of the World of Chaos] died because they were not sweetened and they were from the root of evil, from Cain. Thus, Sarah placed an evil eye on Hagar’s [first] pregnancy and she miscarried, because that child was only from the aspect of evil…. Sarah wanted to sweeten [Hagar’s second pregnancy] with goodness and to augment the good and submit the evil, and so Abraham told her: “[Here is your maidservant,] do with her whatever you see to be good,” and the stress here is on the “good.” This was the reason that Sarah tormented Hagar, in order to submit the evil in her and to strengthen the good. And this is also why the angel told Hagar, “Return to your mistress and be tormented by her.”