Mercer (7 March 2011)
"The Rapture--- Our Exodus out of Egypt AKA the World"


The Rapture--- Our Exodus out of Egypt AKA the World




Exodus 19

Exodus 19 (King James Version)

Exodus 19

 1In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai.


 In 2011 this is June 7, 2011 – at sundown the start of Pentecost. It is a Tuesday. Wednesday is the 8th. Ends sundown on the 9th.

 2For they were departed from Rephidim, and were come to the desert of Sinai, and had pitched in the wilderness; and there Israel camped before the mount.

 3And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel;

 4Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself.

 5Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine:


9 But ye are a achosen generation, a broyal cpriesthood, an dholy enation, a fpeculiar people; that ye should shew forth the praises of him who hath called you out of gdarkness into his marvellous hlight:


 6And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel.


King James Bible
And hast made us unto our God kings and priests: and we shall reign on the earth.

American King James Version
And have made us to our God kings and priests: and we shall reign on the earth.


 7And Moses came and called for the elders of the people, and laid before their faces all these words which the LORD commanded him.

 8And all the people answered together, and said, All that the LORD hath spoken we will do. And Moses returned the words of the people unto the LORD.

 9And the LORD said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ever. And Moses told the words of the people unto the LORD.

 10And the LORD said unto Moses, Go unto the people, and sanctify them to day and to morrow, and let them wash their clothes,

 11And be ready against the third day: for the third day the LORD will come down in the sight of all the people upon mount Sinai. (Lord will come down)

 12And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death:

 13There shall not an hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the mount.(Picture of the Rapture)

 14And Moses went down from the mount unto the people, and sanctified the people; and they washed their clothes.

 15And he said unto the people, Be ready against the third day: come not at your wives.

 16And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled.

 17And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount.

 18And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: (The Holy Spirit came down in tongues of Fire on Pentecost. Do you see the pattern?)and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.

 19And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice.

 20And the LORD came down upon mount Sinai, on the top of the mount: and the LORD called Moses up to the top of the mount; and Moses went up.

 21And the LORD said unto Moses, Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish.

 22And let the priests also, which come near to the LORD, sanctify themselves, lest the LORD break forth upon them.

 23And Moses said unto the LORD, The people cannot come up to mount Sinai: for thou chargedst us, saying, Set bounds about the mount, and sanctify it.

 24And the LORD said unto him, Away, get thee down, and thou shalt come up, thou, and Aaron with thee: but let not the priests and the people break through to come up unto the LORD, lest he break forth upon them.

 25So Moses went down unto the people, and spake unto them.

I see a parallel here to Pentecost when the Holy Spirit descended in Tongues of FIRE.

Acts 2

 1And when the day of Pentecost was fully come, they were all with one accord in one place.

 2And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.

 3And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.


And also parts of the Book of Revelation are seen in Exodus 19

Revelation 4

And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.

 5And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.

Note: Elders, White (cleaned, washed) raiment, and Crowns all part of Exodus 19

Note in the study below that the Hebrew letter for Sivan is Zayin

 The Third Month


Sivan is the third of the twelve months of the Jewish calendar. It is the month in

which God descended on Mt. Sinai and gave the Torah to the Jewish people. As noted elsewhere, there are only three months that are referred to ordinally in the Torah in conjunction with the exodus from Egypt: Nisan, Iyar, and Sivan,


 In the third month of the exodus from Egypt, they came to the Sinai desert.


 A recurring theme is that the giving of the Torah at Mt. Sinai is intrinsically linked with the number 3. For instance, the sage’s state,


 Blessed is the Merciful one who gave a threefold Torah4 to a threefold people, by the

third, on the third day, in the third month.


In this quote, God is referred to as the “Merciful one.” God’s attribute of mercy is

itself related to the number 3, for it is the third of the seven emotive attributes of the soul

(Corresponding in Kabbalah to Jacob, the third of the three patriarchs, “the pillar of the Torah”).


Letter: Zayin ז

Though Sivan is itself the third month of the year, the letter associated with it in

Sefer Yitzirah (the letter by which God created the month of Sivan in time) is the letter

zayin ( ז), whose numerical value is 7. Both numbers, 3 and 7, are referred to by the sages

as “beloved.” About the third, the sages state, “Forever, the third is beloved”8 and about

the seventh they state, “All sevenths are beloved.” Indeed, the numbers 3 and 7 are


strongly related to one another in Kabbalah, as 3 represents the intellectual realm and 7 the lower, emotive realm.


The connection between 3 and 7 is especially seen in regard to the giving of the

Torah. The Torah, given in Sivan (the third month), was given on Shabbat, the seventh day of the week. According to Rabbi Yossi, that Shabbat was also the seventh day of Sivan. According to the Arizal, the tribe of Zebulun corresponds to the month of Sivan.


Sivan. According to the Arizal, the tribe of Zebulun corresponds to the month of Sivan.

The name Zebulun ( זְבוּלֻן ) begins with the letter zayin ( ז). It is the only zayin in the names of the twelve tribes of Israel.

In terms of its shape, the letter zayin is made up of a letter vav with a crown attached to its head.


This represents the crown that every Jewish soul received at the giving of the the

Torah.12 The value of the word “crown” ( כֶּתֶר ) is 620, and the text of the Ten

Commandments given at Sinai contains exactly 620 letters.


The sages associate the letter zayin with the word “this” ( זֶה ). This word alludes to the  unique nature of Moses’ prophecy,


All the prophets begin their prophecies with the word “So [says the Almighty…]”

above and beyond them is Moses who begins with the word “This [is what the

Almighty says].”


The difference between the prophecies of Moses and all other prophets is compared

to the difference between looking through a transparent pane of glass and looking through an opaque pane of glass.

Moses was born and passed away on the 7th day of

the month of Adar, the 12th month of the year, where 12 is the gematria of “this” ( .(זֶה

The number 7 is also connected with the Torah readings of the month of Sivan.



Every year during Sivan we read parshat Beha’alotcha, the third portion of the Book of Numbers.


In this parshah, there are two verses that are separated from the rest of the text by two

upside down letters nun ( .(נ

When the Ark traveled, Moses would say, “Rise God, and Your enemies shall scatter

before You, and those who hate You shall flee from You.” And when it [the Ark] came

to rest, he would say, “Return God to the multitude of thousands of Israel.”


The sages explain that in effect these two verses are an entirely separate book of the

Torah. According to this reckoning, the text of the Book of Numbers actually contains three separate books of the Torah: the text before these two verses, the two verses, and

the text following the two verses. Thus, the total number of books of the Torah (i.e., the Pentateuch, because it is usually divided into only 5 books, Genesis, Exodus, Leviticus, Numbers, and Deuteronomy) is 7!  This division of the Torah is alluded to in the verse, “She carved her pillars, seven.” Note also that the division of the Torah into 5 books alludes to the letter hei ( ה) and the division into 7 books alludes to the letter zayin  ז And, together, these two letters spell the word “this” ( זֶה ), as above.



Mazal: Gemini (Twins)

The Zodiac sign of the twins first and foremost alludes to the two identical Tablets of the Covenant given to Moses at Mt. Sinai.


When a bride and groom attain the highest degree of connection, they are described as twins. The day on which God gave the Torah to the Jewish people is described as a wedding between the two. In the Song of Songs,  God refers to His bride, the Jewish people, as perfect ( תמתי ). The sages read this word as “twin” ( .(תאומתי DOES THIS SOUND A LOT LIKE THE BRIDE OF CHRIST-----THE CHURCH?



The archetypal twins in the Torah are Jacob and Esau. Far from being identical, Jacob and Esau represent spiritual opposites. In every Jew, Jacob represents the good inclination while Esau represents the evil inclination. Nonetheless, through the power of the Torah, given on the month of Sivan, even the relationship between these diametrically opposed twins can be rectified and the two can unite. For this reason, the Torah commands us, “You shall love God with all of your heart.”

 The sages explain that “all of your heart” refers to both inclinations. Likewise, between the two Tablets of the Covenant, the right tablet—which contains the first 5 commandments—primarily addresses the good inclination (symbolized by Jacob) and the left tablet—containing the final 5 commandments, beginning with “You shall not murder,” “You shall not commit adultery,” “You shall not steal”—primarily addresses the evil inclination (symbolized by




Tribe: Zebulun

The tribe of Zebulun shared a special bond with the tribe of Isaachar. They were

born one after another to their mother, Leah. In the Land of Israel, they inherited lands

that were adjacent, and temporally, they correspond to the two months Iyar and Sivan

that follow one another. But, the heart of their bond was in their agreement to support

one another. Isaachar was a tribe of scholars who excelled in Torah study. Zebulun was

a tribe of successful merchants and seafarers. They agreed to split their material and

spiritual wealth equally.


As such, we might expect that Isaachar would correspond to the month of Sivan, in

which the Torah was given and Zebulun to the month of Iyar. But, one of the analytic

principles of Kabbalah is that the cause is inherently higher than the effect which it

causes. Since, at the basic level, Zebulun’s willingness to split their material wealth

allowed Isaachar to devote themselves to the Torah, it is Zebulun that corresponds to

Sivan and the giving of the Torah. Zebulun’s material sacrifices are what sustain the

Torah and therefore, in the end the Torah is in their merit.


Indeed, the Arizal explains that the origin of the soul of Zebulun is in the sefirah of

crown, above the sefirah of wisdom, which is the origin of Isaachar’s soul.

This fact further ties the tribe of Zebulun with the month of Sivan. In spite of their

bond with their brethren in Issachar, the Jews of the tribe of Zebulun had to study Torah

for themselves too. Since their soulroot is in crown, the Torah that they were

particularly connected to is also at the level of crown. This is especially relevant to the

giving of the Torah at Mt. Sinai, because the particular level revealed then, the Ten

Commandments, is related to the sefirah of crown. As noted, the gematria of crown ( (כתר is 620, the number of letters in the Ten Commandments.

For rest of article: 


Importance of 8 (Remember the 8 tetrads)

Orthodox Union

Seven to Eight - Succot To Shmini Atzeret

Is 'eight' a magic number in Sefer Vayikra? Or, is it only
coincidental that:
* In Parshat Shmini - the 'eighth day' is chosen for the
dedication of the Mishkan;
* In Parshat Tazria - the 'eighth day' is chosen for the "brit
Milah" of a male child;
* In Parshat Metzora - the 'eighth day' is chosen for the day
on which the cleansed Metzora, Zav, and Zavah bring their
special korbanot;
* In Parshat Emor - the final holiday is "SHMINI atzeret"?

In last week's shiur, we discussed how the seven days of
Succot (and the seven weeks of Shavuot as well) relate to their
celebration of the harvest at key times during the agricultural
year. [Specifically 'seven' to emphasize that the creation of all
nature - the cause of the agricultural cycle - was (and continues
to be) a willful act of God.]
This week, we return to Sefer Breishit in search of the
biblical significance of the number 'eight'.

From the above examples in Sefer Vayikra, eight appears to
be significant simply because it follows seven:
* "Yom Ha'shmini" follows the SEVEN days of the "miluim";
* The korbanot on the eighth day of the Metzora and Zav follow
their minimum SEVEN day "tahara" period;
* "Shmini Atzeret" follows the SEVEN days of Succot.

Brit Milah, however, appears to be an exception. Although the
mother happens to be "tamey" (unclean) for the first seven days
after her son's birth (12:2), there does not appear to be any
logical connection between these seven days and the commandment
to perform "milah' on the eighth day
. In fact, the original
commandment to Avraham Avinu circumcise his offspring on the
'eighth day' (see Breishit 17:7-14) is not connected in any
manner to the laws of "tumah" or "tahara". In that parsha, there
doesn't seem to be any obvious reason why specifically the eighth
day is chosen.
However, a study of the parsha of "brit milah" in the wider
context of Sefer Breishit suggests a very interesting
relationship between "milah" on the 'eighth day' and the 'seven
days' of Creation. To uncover that relationship, we must first
conduct a quick review of the first seventeen chapters of Sefer

Recall from our study of Sefer Breishit (see this week's
shiur Parsha shiur) that God's creation of the universe is
presented in Chumash from two perspectives:
1) "b'shem ELOKIM" (1:1 -2:4) - which focused on God's
creation of NATURE, i.e. a structured universe, in SEVEN
days [what we call 'perek aleph']; and
2) "b'shem HAVAYA" (2:5-4:26) - which focused on God's
special relationship with Man, i.e. the creation of Gan
Eden, and man's banishment from that environment after he
sinned [what we call 'perek bet'].

Without going into the complex details of this 'double
presentation', we will just posit that God's relationship with
man develops along the lines of each of these two perspectives.
In other words, we will find that at times God may talk to man
b'shem Elokim, while other times He may speak to him b'shem
Havaya - each Name reflecting a different perspective of that
developing relationship.
For example, in perek aleph, God - b'shem Elokim - blesses
man that he be fruitful & multiply, master the earth and rule
over all other living creatures (see 1:26-28). In contrast to
this perspective of man as ruler, in perek bet - b'shem Havaya -
man is created in order to become God's servant, whose job is to
tend and watch over His Garden (see 2:15-17).
This double perspective continues in the Torah's account of
the Flood. Because of he sinful behavior of "dor ha'Mabul" (the
generation of the Flood), God decides to destroy His creation,
saving only Noach and his family. The explanation for this
punishment is presented according to both of these perspectives:
1) b'shem Elokim - see 6:9-6:22.
2) b'shem Havaya - see 6:5-8 & 7:1-5.
Likewise, in the aftermath of the MABUL, God redefines His
relationship with man, again from both perspectives:
1) b'shem Elokim - see 9:1-17
2) b'shem Havaya - see 8:18-21

After the flood, the children of Noach disperse into seventy
(10:1-32). From that time onward, up until the story of
"brit Milah" (i.e. chapters 11->16), the Torah describes any
intervention by God exclusively from the perspective of "shem
Havaya". For example, God's punishment of the builders of the
Tower of Babel is described b'shem Havaya (see 11:1-10).
Similarly, God's choice of Avraham Avinu to become the forefather
of His special nation is also described b'shem Havaya (see 12:1-
16:16). In fact, God - b'shem Havaya - makes several promises to
Avraham concerning the future of his offspring and the Promised
Land (see chapter 13). This promise is formalized, again b'shem
Havaya, at Brit Bein Ha'Btarim (see 15:1-20) - a covenant which
not only foresees the conquest of the Land of Israel by Avraham's
offspring, but also foresees the forging of this nation through
bondage in a foreign Land.
Thus we find that from chapter 11 until chapter 16 in Sefer
Breishit, God speaks to man exclusively b'shem Havaya. In chapter
17, when God commands Avraham to perform Brit Milah, this pattern
suddenly changes! In this narrative, God first introduces Himself
as "kel sha-dai" and then, for the FIRST time, He speaks to
Avraham Avinu b'shem ELOKIM:

"When Avram was ninety-nine years, God [HAVAYA] appeared to
Avram and said to him:
"ANI KEL SHA-DAI", walk before Me and
be blameless. And I will establish My COVENANT between Me
and you... Avram fell on his face, and God [ELOKIM] spoke to
him saying... This is my COVENANT with you..."

Note how in this covenant, given b'shem Elokim, God:
a) changes Avram's name to Avraham;
b) blesses him that he will multiply ["pru u'rvu"];
c) promises that he will become a great nation;
d) promises him and his future generations Eretz Canaan;
e) promises to be his God ["l'hiyot l'cha l'ELOKIM"];
f) commands him to circumcise his male children, etc.

To better appreciate the significance of this special
covenant of "brit milah", we must compare it to the two earlier
instances in Chumash where God spoke to man b'shem Elokim:
(I) After the creation of man on the sixth day (1:27-30);
(II) After the Flood (9:1-17).

I) On the sixth day, when man is created b'tzelem ELOKIM, God
(b'shem ELOKIM) blesses him that he should:
a) be fruitful and multiply ["pru u'rvu"];
b) be master and ruler of the living kingdom;
c) eat from the plants and fruit of the trees.

II) Some ten generations later, after the Flood, God (b'shem
ELOKIM) blesses Noach and his children in a very similar
fashion (9:1-7), including:
a) to be fruitful and multiply ["pru u'rvu"];
b) to be master of the living kingdom;
c) permission to eat living creatures [not only plants];

This divine blessing is followed by a special covenant, also
given b'shem Elokim. This covenant, better known as "brit
ha'keshet" (the rainbow covenant), reflects the establishment of
a special relationship between God and mankind, i.e. God's
promise that He will never again bring about the total
destruction of His creation (see 9:11-15).
[See Ramban on 6:18, especially his final explanation
of the word "brit", based on the word "briya"!]

As we explained above, the next time that God speaks to man
b'shem Elokim is only some ten generations later - at Brit Milah!
Once again we find that God speaks to man in order to establish
a special covenant. Note the striking textual similarities
between this covenant - "brit Milah" and the earlier covenant -
"brit ha'keshet":
a) to be fruitful and multiply 9:1 / 17:2,6;
b) "va'ani hi'nei... briti itach(em)..." 9:9 / 17:4;
c) "v'hakimoti et briti..." 9:11 / 17:7;
d) "ha'aterz" // "eretz canaan" 9:13,16,17 / 17:8
e) "ot brit": "ha'milah // ha'keshet" 9:13,17/ 17:12;

However, in addition to these similarities, in "brit Milah"
we find an important promise -
"l'hiyot lachem l'Elokim" [to be
a God to you"] - which reflects a much closer relationship. In
fact, this key phrase is repeated twice, for it emphasizes and
defines the purpose of Brit Milah
(read 17:7-8 carefully!).

This background can help us understand the commandment that
"brit milah" be performed specifically on the eighth day.
Note the progression of God's relationship with man from the
perspective of 'shem Elokim':
1) The Creation of NATURE in SEVEN days (1:1-2:4);
2) The covenant with Noach after the Flood (9:1-17);
) The "Brit Milah" covenant with Avraham Avinu to be
performed on the EIGHTH day

One could suggest that circumcision on the EIGHTH day relates
to this elevation of man's spiritual level, ONE step above the
level of his original creation in SEVEN days.

Let's explain this statement, based on these three
stages of
this progression b'shem Elokim:

(1) During the first seven days, God brought the universe to a
stage of development where it appears to 'take care of
itself'. Be it vegetation, animal, or man, all species of
life secure their existence by their ability to reproduce;
they become fruitful and multiply [e.g. "zo'ray'ah zerah",
"zachar u'nekeyvah", "pru u'rvu", etc.]. Man's mastery of
this creation, his desire to conquer and his ability to
harness it, are all part of this phenomenon which we call
NATURE. The first chapter of Breishit teaches us that, what
we call nature, is not simply an act of chance, rather a
willful act of God. [By resting on Shabbat, once every seven
days, we remind ourselves of this point.]

(2) After the "mabul", God (b'shem Elokim) 'starts over' by re-
establishing His relationship with mankind in a covenant
with Noach, known as "brit ha'keshet". This covenant
reflects a relationship very similar to that in
original creation in seven days, with some 'minor' changes:
Man remains master of His universe (9:2), with a 'small
change' in his diet (
9:3-5), and a commandment that it is
forbidden to murder a fellow human (9:6-7). However, the
basic laws of nature remain the same (see 9:8).

) Up until Brit Milah, man's relationship with God b'shem
Elokim remained distant
. Although Man was the pinnacle of
God's creation with certain minimal expectations of moral
behavior, he was basically just part of nature. Man was
given power; he acted LIKE God [b'tzelem Elokim], but was
not CLOSE to Him
. At Brit Milah, Avraham is raised to a
higher level. He and his offspring are chosen to represent
God as His special nation, and towards that purpose, they
are awarded a special relationship -"li'hiyot lachem
l'Elokim". As an "ot", a sign, of this relationship, they
are commanded to
circumcise their children on the 'eighth

Thus, the EIGHTH day represents yet one more level of
progression in the creation process, which first took place in
SEVEN days

[What the Maharal calls "m'al ha'teva - above nature!]
Just as there is a progression within the first seven days
of creation b'shem Elokim, from "domem" [inanimate / "shmayim
v'aretz"], to "tzomayach" (vegetation), to "chai" [animal
kingdom], to "adam" [man], so
too on the 'eighth day'. The
offspring of Avraham has been chosen to take God's creation and
elevate it to a higher level.

This interpretation could reflect a statement made by Reish
Lakish, explaining the meaning of God's name "kel sha-dai" which
is first introduced at Brit Milah( 17:1-2):
What's the meaning of "ani kel-sha'dai"? God said: I am the
One who said to the world "dai" - [enough, or stop]."
(Yalkut Shimoni siman 81, Chagiga 12a)
[See also the pirush of the "Torah Tmima" on this pasuk.]

This explanation may help us understand the complex opening
of the Brit Milah narrative: God, b'shem Havaya - the Name of God
which Avraham is familiar with up until this point - informs
Avraham that He is "kel sha-dai",
the God who had 'stopped' His
process of creation after seven days (17:1-2). Now, b'shem
Elokim, the Name of God that orchestrated the creation in seven
days, intervenes yet one more time. He establishes a covenant
with Avraham, to command him with the mitzvah of "brit milah",
to raise him ONE level higher, i.e. closer to God..
Thus, God's commandment that we perform Brit Milah on the
eighth day is not incidental. Rather, it reflects the very nature
of our special relationship with God.

Milah on the eighth day was only one example of this '7/8'
relationship in Sefer Vayikra. Based on our shiur, we can now
explain the other examples:

As explained in last week's shiur, the seven days necessary
to dedicate the Mishkan reflects the parallel between our
construction of the Mishkan to serve God, to God's creation of
nature in seven days, to serve Him. [See Tehillim 104 - "borchi
On the 'eighth day', the "shchinah" descends upon
the Mishkan, allowing it to become the focal point for the
development of the special relationship between God and Bnei

Different types of "tumah" are caused by some abnormal
behavior of the body. Seven days of "tahara" are required to
return the "tamei" person back to the 'camp' - to his normal
existence, his natural habitat. Then on the eighth day, he must
bring a special korban to allow his entry into the Mishkan. [Note
the parallel between this process, and its korbanot, to that of
the kohanim during the seven day miluim and Yom ha'Shmini.]

1.     Tabernacle - Wikipedia, the free encyclopedia

The Tabernacle (Hebrew: משכן‎, mishkan, "residence" or "dwelling place"), according to the Hebrew Torah/Old Testament, was the portable dwelling place for ...



As agriculture and nature go hand in hand, all of the
agricultural holidays follow cycles of seven (see Vayikra chapter
23). In the spring [chag ha'aviv], as the grain harvest begins,
we bring "korban ha'omer" and celebrate chag ha'matzot for SEVEN
days. Then we count SEVEN WEEKS until the completion of the wheat
harvest, bring "korban shtei ha'lechem", and celebrate chag
ha'SHAVUOT. On succot, "chag ha'asif", at the at the end of the
agricultural year ["b'tzeit ha'shana /see Shmot 23:16], we thank
God for our fruit harvest by celebrating for seven days and
bringing the "arba minim" to the Mikdash
. At the very end of this
cycle of agricultural holidays, we add SHMINI ATZERET, a special
gathering with no special agricultural mitzvah. It is simply a
time to stop and reflect on the holiday season and year that has
passed. On this 'eighth day', we focus on the special
relationship between God and Bnei Yisrael.
This special relationship between God and Bnei Yisrael which
begins with Brit Milah, reaches its fullest expression with Matan
Torah at Brit Har Sinai.

Based on this interpretation, it is understandable why Chazal
chose this holiday to celebrate as SIMCHAT TORAH, and to conclude
on this day the yearly 'cycle' of reading the Torah.





Jr Church

The Mystery of the Golden Calf

By J.R. Church on February 28, 2011

On June 8, 2011, the day the Jews observe Pentecost (Shavuot), the sun will rise at daybreak directly in the center of the horns of Taurus the Bull. Seeing this in my astronomy computer program reminded me of the Apis bull in Egyptian folklore. Then, it dawned upon me that statues of Apis can be seen with the sun disc and a Cobra snake between its horns. Can there be a connection between the Apis bull calf and Israel’s golden calf? Is the sun disc between the horns of Apis a time marker?

Did you ever wonder why the Israelites built a golden calf? Why not a golden fish? Or lamb? Or lion? Or some other symbol in the Zodiac? Why a calf? I think the answer lies in the religion of the Egyptians. Their calendar year revolved around the observance of the constellations and their order. The Egyptian Zodiac began with Virgo and ended with Leo as can be seen in their Sphinx, with its head of a woman and body of a lion. The Sphinx faces the rising sun, and is, therefore, a time marker. The fact that it faced East, fixed each month as a time when the sun would rise in a different constellation. Egypt’s year began in what we call September, when the sun would rise in Virgo. The end of the year came in August, when the sun rose in Leo. Each month would see the sun rising in one of the twelve signs of the Zodiac.

The Egyptian pantheon of gods included 44 male gods and 32 female goddesses.

Left to right: the Egyptian god, Osiris, lord of the underworld, the equivalent of the biblical Satan; Horus, their child, with a snake on his forehead; and Isis, his mother, sporting the horns of the Apis bull, with a sun disc between the horns and a snake on her forehead. Horus could represent the Antichrist, “seed of the serpent.”

They were generally connected to the 48 symbols in the Zodiac. They also worshipped gods who lived in the Nile River, the Great Sea that lay to their north, and the regions of hell beneath the earth. They had turned every Zodiac symbol into a god. Instead of worshipping the God of Creation, they worshipped the dark forces. Their religion was the very epitome of what the Bible calls idolatry. It is no wonder then, that God’s first two

commandments were declarations against making or worshipping images like those “in heaven above, or that is in the earth beneath, or that is in the water under the earth” (Ex. 20:2).

Egyptian Apis Bull Idol

The Exodus

The story begins with Moses and the children of Israel eating the Passover meal on Saturday night and leaving the land of Egypt on Sunday morning, April 11, 1491 B.C. Moses appeared to the Israelites as a savior figure, and they followed the cloud that had a fiery glow about it. For all they knew, the Egyptian sun god, Ra, might be in that glowing cloud. The Egyptian counterpart to Moses was their savior god, Horus, son of Isis. The journey took about six weeks. At sunrise on the 22nd day of their journey (May 3) the sun moved to a position between the horns of Taurus the Bull. As we shall see, this was a very important occasion in the religion of the Egyptians and, perhaps, for the Israelites who had adopted the pagan practices of Egypt. After all, they had lived in Egypt for over two hundred years, and were well acquainted with the Egyptian religion. In late May, the Israelites set up camp at the foot of Mount Sinai. God called unto Moses out of a thick cloud and instructed him to have the people sanctify themselves, wash their clothes and be ready to meet with God on the third day.


On Sunday, May 31, 1491 BC, the day that later became Pentecost (Exodus 19), God came down upon Mount Sinai in a huge display of glory and verbally delivered the Ten Commandments to the people. Afterward, Moses was called up into the mountain, where he remained for forty days. During that time, the people brought their gold to Aaron and demanded that he make a golden calf. This was a direct violation of the first two commandments. So, why did they want to make a golden calf? The answer can be found in the stories of four central characters in the Egyptian pantheon — Draco, Taurus, Virgo and her newborn son.

Hathor, the Cow Goddess and Isis, Queen of Heaven

Egypt had a cow goddess by the name of Hathor. She was the mother of Apis, and the animal equivalent of Isis, who took on a human form. Isis/Hathor was worshipped as the queen of heaven and provider of the Egyptian throne, along with its authority for the pharaoh. In fact, the pharaoh was considered to be the incarnation of Horus, son of Isis and Osiris. Isis was seen in the Zodiac as Virgo, the virgin, holding her son, Horus, in her lap, and sporting the horns of the Apis bull with the sun disc on her head. She was also depicted with a large Cobra snake (representing her husband, Osiris, lord of the underworld) on her forehead. Note that her son, Horus, also has a small Cobra on his forehead. This makes Horus/Pharaoh, son of Osiris, equivalent to the “seed of the serpent.” To me, this could be a timed prophecy of when the Egyptians expected the arrival of their savior/deity. I think they expected him to come when the sun was between the horns of the bull.

The goddess, Isis, holding her son, Horus.

The Apis Bull and Horus

In Egyptian astrology, Taurus was thought to be the Apis bull. He was the animal equivalent of Horus, son of Isis by her brother/husband, Osiris. As the story goes, Osiris was the lord of the underworld, the character who represents Satan in Christian theology. The Apis bull is seen in many pictographs of ancient Egypt with a disc of the sun between his horns. A serpent (Uraeus) also sits atop the head of Apis in front of the sun disc. This serpent is also prominent on the headdress of the pharaoh, being the symbol of the pharaoh’s parent deity.

At the Egyptian temple, Apis was used as an oracle. His movements were interpreted as prophecies. His breath was believed to cure disease, and his presence blessed those around with virility. He was given a window in the temple through which he could be seen, and on certain holidays was led through the streets of the city, bedecked with jewelry and flowers.

Pentecost, 2011

This coming June 8, 2011, the day when the Jews celebrate Pentecost (Shavuot), the sun will be exactly between the horns of Taurus. So, what are we to make of all this? We can only speculate, but, in the days following their encounter with God, the Israelites made a golden representation of the Apis bull. Maybe they wanted to build the golden calf in order to bring Moses back down from Mount Sinai, or, at least, to find out if he was dead? After all, Apis represented the Egyptian king/ pharaoh. Furthermore, Moses had been raised in the palace of the pharaoh, and could have been the heir apparent of the Egyptian king, had he not killed an Egyptian and fled into the land of Midian some forty years before.

On the other hand, maybe these Egyptian icons represented the coming of the Antichrist, the “seed of the serpent.” The biblical narrative sets forth a prophetic scenario that pits the seed of the woman against the seed of the serpent. Satan intends to mimic the Divine plan by offering his son to sit upon the throne of a world government. As Jesus was born of a virgin, the Antichrist could be born of a harlot. And, who knows, the Antichrist might be revealed soon — shortly after we ascend into the heavenly counterpart of Sinai.

Just below the feet of Taurus lays Eridanus — the “river of fire,” flowing from the raised foot of Orion. It runs across the heavens toward the south. In the river are several named stars: Archernar means “the afterpart of the river;” Cursa means “bent down;” and Zourac means “flowing.” It speaks of the final judgment upon the Earth by fire. Taurus opens the final act in this great drama of the ages flowing out upon a starlit stage — the panorama of the night sky.

Close to the “river of fire” is Lepus. In modern star charts it is pictured as a rabbit, but in the most ancient Egyptian Zodiac, it was pictured as a snake. It is located just below Orion, the glorious prince who crushes the head of Lepus, the serpent. There is a star in Orion’s raised foot called Rigel, meaning “the foot that crushes.” Lepus reminds us of the Cobra centered on the foreheads of Apis, Isis and Horus. All of the characters are present to launch the Tribulation Period. The question is, “How soon will the prophecy come to pass?” Will the world be engulfed in a nuclear war soon? Will the Antichrist, seed of the serpent, be revealed in the months ahead? If so, then the Rapture must occur before Divine judgment falls. The Pleiades, a group of stars in the shoulder of Taurus meaning “congregation of the judge,” represents the Church. Be sure to read the story on The Gospel in the Stars — from Taurus to Leo on page 33 of this magazine.

In this generation, Christians have been looking and longing for the Rapture of the Church. And the Jewish rituals surrounding Pentecost certainly touch upon the concept that the Rapture could happen around that time. No one can know for sure, but, at least, we can keep looking up.
Wow Doves....What a confirmation for me to see this written by JR Church
This Pentecost?
Midnight Tuesday? Jewish weddings happend on Tuesdays
Double blessing........Tablets called the twins. Tablets represent marriage the Jew to the law.....Lots here. Month of Sivan.....the letter has a CROWN...Hello
Wednesday is the 8th !!!!! The day after time.......the new Beginning
Noah's ark (womb) had 8 people.....get it? 8.....for the new beginning/Birth of repopulating earth
Israel became a nation in 1948......8
1967 was a 6 day war
1967 + 50= 2017 add 1 day/year you get 2018
Jesus will finish the 1967 6 day war in 1 day with the Sword of his mouth with his saints on white horses. He will do it on Attonement September 18-19 2018.....8 +9

18     Jesus Return ??

Erev Yom Kippur


Yom Kippur

75 days later Febuary 2019 He takes His throne.
How utterly perfect.........September (7th Jewish month, 7th full moon) eve of the 18th to 19 exactly match 2018-19 the Start of His 1,000 year reign. And you have 7-8-9 = 24

The Number Twenty-Four

The number twenty-four, being a multiple of twelve, expresses in a higher form the same signification (as 22 does of 11). It is the number associated with the heavenly government and worship, of which the earthly form in Israel was only a copy. We are told that both Moses and David ordered all things connected with the Tabernacle and Temple worship by direct revelation from God, and as a copy of things in the heavens, Hebrews 8:5; 1 Chronicles 28:12, 19. And the sevenfold phrase (in Exodus 40) "as the LORD commanded Moses" witnesses to the Divine ordering of all. It was so with the twenty-four courses of priests in the earthly Temple; these were formed on the "pattern of things in the heavens."

 Wow.......Can't be plainer than this