Prepared for Web-Site Sefer Beit Esther - Beersheva

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Sefer Mishnat Haim

Petal 5 - Sefer Ha-Mafli (The Book that Astounds) –


Sefer Esther 3


chapter 7


GNOMEN 301 - The false theology of the Book of the Zohar thus represents the worst historical sin of Israel of all times. When the hidden sin behind the terrible Holocaust will be understood, the two things unfortunately go together. There was no greater punishment and destruction for the Jewish people as the Holocaust in all past history. So does it unfortunately correlate perfectly to the level of the sin of the golden calf. The sin of the false-Kabbalah is the prophetic realisation of the golden calf. It has in it the original sin, the sin of the gen. of Enosh and the sin of the Tower but the golden calf came at Sinai in the midst of God’s revelation to Israel. The sin of the golden calf was the worst moment of all Jewish history.

GNOMEN 302 - The breaking of the first Tablets was the saddest moment in Israel’s history. From what would have been the greatest and most felicitous realisation of Israel’s historical elevation from then on became the most shameful act before God and before mankind in all its ensuing history. We must, however, at the same time that we take cognisance of the immense tragedy of that historical sin, not lose sight of the Design in History which must be accomplished. This does not make it less tragic in itself or less sinful in any way but, nevertheless, it refreshes the equilibrium to know that in the long scheme of history, it had to come out. It had to come into existence and it had to be punished all for the sake of what would have to be understood from it in the end. And since it had to come out, it is ‘better’, for the sake of the Design of the Final Redemption, that it came out when it did.

GNOMEN 303 - For in that moment when it happened there was still the possibility of correction, at least to the extent that it could be corrected then. Had Israel, for example, received those first Tablets and afterwards sinned with the first Tablets present, there would have been no possible correction. The history of sins must come out and their correction become historical corrections the lessons of which cannot be missing from the great final understanding given at the time of the Final Redemption. Also for this reason the largest part of Jewish history is the plentiful and painful testimony of the sinful-traps into which it fell during almost every epoch of its existence. Israel was also chosen and given the power to bear its sins throughout history. No other people of the world had such a strength.

GNOMEN 304 - That which happened to Israel before the closing of the Five Books of Moses is sealed into the Torah as are the great, mostly sinful events of the mankind that existed before Abraham, our father. All that which is sealed into the Torah is eternal, having purposes that serve for all times, such as purposes of edification or purposes of what we term ‘prophetic realisation’. For there are no greater prophetic writings than those of the Five Books of Moses nor was there ever a Prophet as great as Moses, the Head of all Prophets, as the Tzadik Haim would always say ‘Rosh col ha-neviim’.

GNOMEN 305 - We, however, when we use the term ‘prophetic realisation’ in reference to the Torah, are within the totally new framework of the same term because of the incredible time-element of this the Final Fourth Generation of History and its simultaneous arrival with the Third and Final Redemption. The Fourth Generation is not only the ‘prophesied generation’ but is called the ‘Prophetic Generation’. This means basically that there is one particular Generation in which the great bulk of the ‘prophetic substance’ both of the Torah and of the Prophets of Israel come into the time of their final prophetic realisation. Such is this chosen Final Fourth Generation.

GNOMEN 306 - The very term ‘Final’ whether for the Third and Final Redemption or for the Final Fourth Generation refers to the fact that the ‘prophetic substance’ of all past history, sealed into the Torah and Prophets, comes to its Final Great Prophetic Realisation in this Double-Fourth Generation, Displaced from all other generations of history past or future. The Holy Torah is great and it contains all things but we can divide the ‘prophetic substance’ of the Torah as the division of the first two commandments, heard directly from God by all Israel. There is the ‘prophetic substance of redemption’ and there is the ‘prophetic substance of the four generations and of the hated fourth generation of the second commandment’.

GNOMEN 307 - The Five Tablets of the Pact, including the text of Yihhye Elgafeh ‘Milhhamot Ha-Shem’, comes to explain the prophetic substance of the four generations and of the hated fourth generation of the second commandment and to explain the Hherem Mi-Deoraita against the false and idolatrous Emanation-Kabbalah of the Book of the Zohar etc. The Book of the Zohar is thus the ‘terrible terminal’ of the prophesied idolatrous sin of the second commandment. And since it is caught in that negative trap of Israel’s history, it itself contains and represents the entire ‘idolatrous sin of history’ prophesied in the four generations of the second commandment and destroyed in the end by EL KANA.

GNOMEN 308 - This subject matter is deep but not so deep that it is difficult to understand the material itself. The material of each argument can be perfectly understood with normal Torah comprehension. The great difficulty is in perceiving the time-element and the prophetic prospective in which we are speaking, that of the Final Prophetic Fourth Generation in which the evils of all past history that have existed until the present come to be totally destroyed and in which the prophetic substance both of redemption and of punishment, both of the Torah and of Prophets are found in the time of their Great Final Prophetic Realisation.

GNOMEN 309 - It is only in this perspective that the various elements of the idolatry that has still to be purged from the people of Jacob can be truly perceived. The Book of the Zohar is the historical terminal of the Idolatrous sin of history. The original sin caused by the Serpent is in it. Not figuratively. Those first rabbis who fell into the sin of the Zohar believed that their eyes would be opened as ‘gods’ (receivers of Divine Emanations) who know good and evil and they fell head-first into the Emanation-trap. Without understanding what was happening they were cast out of the true Garden of the Holy Torah, falsifying the True Kabbalah of Tradition. They saw that the fruit was beautiful to look at and deliciously stimulating to the intellect and they ate of it and once they ate of it, the Serpent had won again as he had won with Eve.

GNOMEN 310 - This is not drush. It is the historical prophetic realisation of what had to happen. Deep is the prophetic substance of the Torah, the words of God Almighty, amazing and terrible in their historical outplay, but redemptional in the end when all is clarified. And only the Completed Signs of the Final Redemption brought by the Final Goel, Haim, allow us to envision globally the 4000 year cycle from the Star of Abraham as well as the 6000 year cycle from Adam and Eve, our first father and mother. Only the CS give us the new prophesied tongue of the FR to read and to decipher the Signs of history sealed into the Holy Torah so that their understanding come to the fore with the coming of the Final Goel and the entrance of the Final Fourth Generation.

GNOMEN 311 - The sin of the generation of Enosh returned to history for its final stand in the treacherous terminal of the Book of the Zohar. They displaced the service to God, the First Cause of all, to serve lower ‘causes’ closer to their level. The Zohar displaces the service from the Ein Sof, the First Cause, to the lower Divine Emanations of the World of Atzilut. This is explained in great detail and depth by Yihhye ibn Shlomoh Elgafehin Sefer Milhhamot Ha-Shem. That sin was caused by the error of giving precedence to a human perception of God instead of adhering to the received faith which is higher than human intellect. It is called a root in the idolatrous sin of fathers which is by definition called a subtle error, subtle because it has its own intellectual justification which seems even humanly correct, an error because it ‘limits’ the truth of God and lowers people’s thoughts into a false service.

GNOMEN 312 - Of course the sin of the generation of Enosh has seen every type of historical playout in the course of world idolatry and even into the philosophical and metaphysical sophistication of Aristotle. For sure also Aristotle represented a ‘prophetic realisation’ of the sin of the generation of Enosh but that has been for a world replete with doctrinal and practical idolatry until now. The great Rambam had to speak and explain it in his time so that Israel be saved from falling into it and he succeeded but the generation of the first Zoharists took it up again and placed God’s holy names on the Divine Emanations as the generation of Enosh had done with the stars. They abandoned, without realising it, the Ein Sof, the First Cause, who was far too above any level to be contemplated. They were fooled by the ‘reality’ of the names of God to which they called without understanding that they had no permission to place those names on anything else except for the Ein Sof, the First Cause of all, Blessed is He and Blessed is His name forever.

GNOMEN 313 - In the end, however, when the evil-terminal of the pantheon brothel of the Zohar becomes understood, true Torah-loving Jews will say ‘Now, finally, we have understood the sin of the generation of Enosh’. The clarity of that understanding will never again leave the Jewish consciousness and the world will see and know that the true faith has been clarified after millennia of great confusion. The Torah is returning for its enlargement on a universal level and Israel is the chosen clock of historical change. Israel’s reversal from considering the Book of the Zohar holy to declaring it impure and idolatrous will be the great catalytic time-bomb that will radically change the mentality of Jews and of mankind concerning the true faith in God Almighty. All levels of ‘associated divinities’ will become invalidated and nullified and the true knowledge of God will reside in the world, as prophesied.

GNOMEN 314 - The Tower of Babel is most terrible for the world at large because the Tower comes back, monkeys and all, in the Final Fourth Generation, in the Great Scientific World of its Space-Tower and the terrible and hated Genetic Tower of scientific arrogance. Terrible is the ‘second appointed time’ beginning with the 36th year of the CS that will encompass the earth and shake it, God save us, from the foundations, until the very great and terrible day of the Lord will have accomplished that which it must accomplish.

GNOMEN 315 - The Constructed Tower of Babel, however, is the ‘undesired linguistic construction’ of the false-Kabbalah, the head of which is the World of Emanation of the Book of the Zohar which purports to reach the heavens. The Tower is the Construction that derives from egoistic desires hated by God on the part of those who have ‘travelled and taken distance from the First Cause of all’, the Creator of all language and the true Giver of the linguistic limpidity of the holy tongue. This is not philosophy but Torah. The Tower of Confusion, hated by God and destroyed by Him in the end, is the result of the linguistic corruption of the holy tongue of the Torah and Tradition, the corruption of which resulted in the hated-construction of Four Worlds and the hated Fourth World of Emanation of the Book of the Zohar.

GNOMEN 316 - Why was the sin not cut down before until a holocaust had to result from it and until so many had to fall in its trap? Afterwards, nevertheless, the Jewish people will understand that it was decreed such in the Holy Torah ‘this is the beginning of their doing and now let there be nothing missing from all that they have purported to do’. Only in the very end, when the construction has been built and there are those who climb upon the Tower and say that they have reached the heavens and that they are now protected from all evil and they do cult to each Nimrod who places himself at the top of the Ladder to rule over the City and the Tower, does EL KANA descend to judge the falsified city of the World of Emanation and the hateful Tower of Four Worlds of the Book of the Zohar and all the false-Kabbalah.

GNOMEN 317 - And yet the destruction came! Why has the sin behind it continued until now and even grown? Do you think that the third of those of the Tower who were dispersed throughout the world, suddenly speaking other tongues, understood what had happened or the reason for their punishment? Perhaps in time some of the more intelligent understood something but only after many years. The Holocaust will not again be nor anything similar to it in any way. The general punishment of Israel finished with the Holocaust, thank God, and Israel began its new course into redemptional history. But it takes historical time for Israel to understand the reason behind the Holocaust since it is contained in the great-terminal-Emanation-cage of the Book of the Zohar. One only wonders until now why there are so many different Jewish groups, inside and outside Israel, that are in great difficulty to understand one another because each one has its own set of linguistics!

GNOMEN 318 - Afterwards Jews will say “Now we understand what the fact of ‘the universal tongue and the same words’ had to do with the sin of the Tower of Confusion. The true and eternal language of the Holy Torah was changed, corrupted and distorted out of all proportions by way of the idolatrous theology of Emanation of the Book of the Zohar while maintaining that it was revealing a hidden linguistic construction of the Torah itself. No sin is more hateful than this before the Holy God of Israel, Giver of the Holy Torah. And the dispersion of the tongues that has taken place is due to the ‘false-linguistics-of-Emanation’ that undermined the true unified language of the Torah and distorted the true faith. Then all Jews will be astonished by the truth of the Torah and in the world a great and large understanding of it will be reached by all those who will have seen, in the faith of the just man who lives in his faith, its prophetic realisation in the Final Fourth Generation.

GNOMEN 319 - All this, all this but the golden calf; all this, all this but the error of the High Priest Aaron; all this, all this but the Breaking of the First Tablets by Moses, our teacher! The Second Commandment ‘sums up’ the four generations of historical idolatry 1) the original sin of eating the forbidden fruit of the tree of knowledge of good and evil 2) the sin of the generation of Enosh 3) the sin of the Tower of Babel and 4) the sin of the golden calf. Thus the Hated Fourth Generation of the Second Commandment refers to the sin of the Golden Calf. All those root-sins of idolatry returned for their historical realisation in the golden calf. The fruit, the error of Enosh’s time and the Tower pertain to the whole world. The golden calf, as the fourth generation, was displaced, displaced in time and displaced in its contents from the first three that preceded it. This was the sin of the commanded Israel that had already heard directly from God the first and second commandments and the other 8 commandments by way of God’s speaking through the mouth of Moses.

GNOMEN 320 - Here we are touched at home in the heart of the Holy Torah. Did we come out of it? Have we ever understood it? Will we never be purified of the detrimental hatred and disdain of the nations? Will the enlargement of the Torah not enlarge also the scorn of nations for Israel’s golden calf? But remember then the sin of the Mixed-Multitude the correction of which is the Great Correction of History for Israel and for the nations. The whole world, in the end, will come to understand why Moses, our teacher, hadto break the first Tablets written by the hand of God Almighty, in that the most dramatic and tragic moment in the height of God’s revelation. For the Final Fourth Generation is now and the prophetic realisation of the golden calf of history is the Book of the Zohar and its Doctrine of Emanation.

GNOMEN 321 - And, in truth, only by way of the final destruction of the final golden calf of history will the history of the golden calf, written in the Holy Torah, become understood, both to Israel and to the world. The beginning of this comprehension is to realise that the maximum level to which the sin of idolatry might ever reach was reached in the sin of the golden calf and the counter-position of the breaking of the first Tablets is proof to this. The absolute extremes between that idolatry and between that most ‘terrible’ Correction are reached there at their maximum levels in every sense. And so too the prophetic realisation of that final idolatrous sin of the end time and of its final destruction forever with the final breaking down of the falsified-Tablets of the false-Kabbalah of the Zohar represents the maximum level to which idolatry can reach and the maximum level of the True Kabbalah of the Holy Torah is required to break it into pieces and to burn it out of history forever. Therefore it happens only when the Final Goel has been chosen by God and when he is revealed to at least a part of Israel.

GNOMEN 322 - Such is the pure Torah logic that we must follow: nothing less than the breaking of those first Tablets to pieces by Moses could have represented the Correction to the sin of the golden calf; for if there had been another way to effect that correction without breaking those Tablets there can be no doubt that Moses would have left the Tablets of God intact. There was, however, no lesser way or no other way. Israel, in its sin, even though victims to the error of the mixed-multitude, once it had sinned, could no longer merit to those first Tablets. The Torah, however, does not explain directly more than the bare elements of the sin of the golden calf and of Aaron’s error and of the corrections of Moses in breaking the Tablets and purifying the people and killing those directly guilty and seeking forgiveness from God to have mercy on the descendants of Abraham, Isaac and Jacob.

GNOMEN 323 - The sin of the golden calf is very veiled in its exposition in the Torah. It exposes one and hides nine. Since, however, we have come unto the time of the prophetic realisation of the beginning of the destruction of the false-Kabbalah, as the reasons of the doctrinal sins of the false-Kabbalah come to the fore, also, retroactively, the concealed elements of the episode of the golden calf become clarified, clarified for all times. For the terminal-sin-bag of the Zohar and its doctrine of the Ten Emanated Spherot of Atzilut is itself the prophetic realisation of that sin and it therefore contains all the elements of that sin. And all that which happened in the first redemption but which could not be clarified more in the Torah until the time of history would pass into the realm of the Third and Final Redemption is clarified in this the Final Fourth Generation so that the great true light of the Torah will shine out for Israel and for the world in all future generations.

GNOMEN 324 - Let us begin to view some of the correspondences between the sin of the golden calf and its prophetic realisation in the idolatrous sin of the Zohar. First of all, we have explained that the sin of the false-Kabbalah is the prophesied sin of the End-Time. This means that in history, in the time of the End-Time, there would be a sin that would be called the Sin of the End-Time. That sin would itself be or result from a sin concerning the End-Time, namely the belief in something that brings the Ketz, the End-Time, before the End-Time. I am not being redundant here but precise since we have seen in the prophecy of Habakuk that the End-Time carries with it several ‘times’, from the beginning of the End-Time waited for to the End-Time of the great and terrible day of the Lord and thus to the beginning the Redemptional-Time of peace etc. And between those two End-Times there are yet other End-Times to be waited for and to be superseded with enormous patience, faith and hope in the final End-Time.

GNOMEN 325 - Nevertheless, we can simplify here: the main concept of the sin of the End-Time is the attempt to bring the Final Redemption before the Time of the Final Redemption, as explained concerning the belief that the Book of the Zohar was destined to be the instrument of bringing the FR. And we are now time-wise in the culminating-apex period of that false belief. All the historic movements and messianic movements that sprouted from the basis of the doctrines of the Zohar, including those of the Lurianic Tzvat Kabbalah and all the Hasidic Movements and the false Messianism of Shabtai Tzvi and the false messianism of Habad etc. were all attuned to the Zohar-Key as the mystic alimentation for bringing the End-Time and the Final Redemption.

GNOMEN 326 - The prophecy had said ‘wait for it and wait for it and do not give up hope’ etc. ‘for surely it will come and will not tarry’ but they did not want to wait for it and they falsely believed that they had found the Zohar-Key to bring it. The beginning of the sin of the mixed-multitude was born in the same impatience because of the 6 hours of difference between their calculation of when Moses should have descended from the mountain and between Moses’ actual descent. The entire bulk of the sin until Aaron’s declaration ‘a feast unto God tomorrow’ took place in those 6 hours. (after another 6 hours, in the morning, however, Moses actually descended). Its prophetic realisation came out in some 6 hundred years but the essence of the same impatience is there. They erred in the absence of Moses as these erred in the absence of the promised Final Goel of the Final Redemption.

GNOMEN 327 - When they believed that Moses would not return, they sought a ‘substitute’ in Moses’ stead that would guide them and walk before them as had Moses. So too the Zohar became the Substitute of the Redeemer in their eyes and they allowed themselves to be guided by it as if it were the New Torah of Moses and the New Spiritual Redeemer of Israel. That impatience of the mixed-multitude was the immediate cause and catalyst of the entire sin that followed although once the Serpent had awakened the impatience of the mixed-multitude they were ready to fall into the insidious idolatrous traps to which they were previously inclined because of their preceding affinity to Egyptian idolatry. The sin of their impatience in that moment is thus independent from the idolatry involved in the sin itself of the golden calf. So too the sin of the End-Time is the sin of impatience of itself independent from the sin of idolatry. If not for that impatience, however, they would not have fallen into the sin and because of it they fell. Therefore the prophetic term ‘avon ketz’ stands by itself in the prophecies of the great Prophet Yehhezkel nor is it directly bound to idolatry.

GNOMEN 328 - The relationship between Aaron to the mixed-multitude is not so easily established. We know from Tradition that the perpetrators of the sin, those who insisted that Aaron ‘make a ‘god’ that would walk (plural in Hebrew) before them’ were not the descendants of the Patriarchs but the ‘erev-rav’, the ‘mixed-multitude’ of people from Egypt as well as of other nations that had witnessed the redemptional miracles of God in Egypt and that had asked permission from Moses to go up with the people and to become part of it. God calls this mixed-multitude in regards to Moses ‘your nation’ in the Torah because it was Moses who had given them permission to aggregate with the children of Israel, ‘Go descend from the mountain for your nation has become corrupt and made for itself a graven god’. It does not say ‘My nation’ but ‘your nation’, the people that had come up from Egypt on your permission. So is it known from Tradition that the mixed-multitude killed Hhur, the husband of Miriam, in their angewhen he tried to stop them and to make them wait for Moses. It was thus the ‘erev-rav’ that gathered to ‘command’ Aaron, after seeing that Moses had tarried in coming down from the mountain, ‘up now and make for us a god (elohim) that will walk (plural) before us because this man, Moses, we do not know what has become of him’.

GNOMEN 329 - Nevertheless, had only those of the mixed-multitude sinned, I do not believe that Moses would have broken the Tablets because in that case it would have been sufficient to kill those who had actually fallen while the children of Israel would have remained intact. It was not so. The mixed-multitude caused others of the children of Israel to fall in the sin even if their number was not great because of the 3000 that had to be killed because of the idolatrous service that they did with the calf, the most were of the mixed-multitude itself. This fact, however, is not very significant because even if only one of the children of Israel had fallen it would have been grave enough to go on the name of the whole people, as known from other episodes in the Torah and in Joshua. The Torah in fact speaks of this sin as that of Israel not only of the ‘erev-rav’. The gravity of the matter here, however, does not stand on this fact but on the fact that the one who was instrumental in their sin was Aaron himself, the High Priest of Israel.

GNOMEN 330 - The question of Aaron’s error and culpability in virtually seconding the demands of the mixed-multitude is perhaps the most ‘ambiguous’ matter of the entire Torah. The Torah speaks but we are at a loss to understand what exactly happened. We are completely amazed at Aaron’s actions. With the golden-calf already made and an altar built before it, Aaron, obviously in his innocence, could still proffer ‘A feast to God tomorrow’. Totally incomprehensible. It seems to have no sense at all. We are speaking here about the worst sin in all Israel’s history and until the very end Aaron did not understand what was happening. Nor do the Sages of the Talmud or the later commentators help us very much in this matter. There seems to be a general agreement that Aaron did what he did from fear, seeing the wrath of the erev-rav and how they killed Hhur, Aaron was afraid that if they killed him as well, High Priest of the people and the person responsible for the people in Moses’ absence, there would be no hope for correction afterwards.

GNOMEN 331 - We feel here as if the Torah is hiding something from our eyes, of necessity for sure, but nevertheless, left to incomprehension. And this answer of the Sages too seems to be more a cover up, also this for necessity certainly, than a truly satisfying answer. As we have spoken about at length in the Five Tablets, the answer of the Sages not only does not satisfy in simplification but it complicates the matter even more. Is it possible that Aaron understanding the idolatry involved here acted from fear? Would Aaron build an altar for idol-worship? Would he say ‘a feast unto God tomorrow’ if he knew that the calf was idolatrous? If Aaron had done all that, could he have afterwards remained as High Priest for Israel? I think that all will agree that these questions are hardly small ones.

GNOMEN 332 - The Sages, of blessed memory, often use the expression ‘ta’u ba-’egel’ - ‘they ‘erred’ with the calf’. The sin began with an ‘error’ and finished in ‘idolatry’. Its being idolatry was not recognised until the end when they began to have an orgiastic attachment to the calf and they got drunk from their ecstasy and danced around it and sang praises to it and kissed the calf and bowed down to it. Strange. All that happened before, their killing Hhur, their demanding Aaron to make a god that would walk before them, the uncanny quickness with which they stripped themselves from all golden ornaments and gave them to Aaron to make the calf, the miraculous ‘magical’ way in which the calf was moulded and then came out by itself, the calf’s power to stand up on its own feet and walk around, as revealed in Tradition; all these gave no indication of the idolatry that was being perpetrated? And yet Aaron’s building an altar for it and Aaron’s saying ‘A feast to God tomorrow’ is proof that it is so.

GNOMEN 333 - The Donkey is not trying to fool anyone. We believe that the Torah, in the case of the golden calf, is hiding much more than it is revealing. The Torah does do such things. A word in the Holy Torah can become a book if it is ‘allowed’ to be opened for interior scrutiny. The entire ‘sin of the generation of Enosh’ derives from one verse. Much more is hidden concerning the life of Isaac, our father than what is revealed. The enigma of Malchitzedek, King of Salem, Priest to God on High, is an incredible flash of historical illumination that closes as it opens and leaves us gaping in darkness for someone to tell us what it’s about. Even the Donkey is hidden in the Torah, whether in the Garden, under Balaam, under Abraham, waiting for Isaac’s return from the altar or stimulating Jacob, our father, to give Lea her Yissachar. Therefore, I’m not fooling you. The history of the golden calf is part of those parts of the Torah that had to wait for the Final Redemption in order to be explained in their final clarity.

GNOMEN 334 - No one denies nor can deny Aaron’s innocence in his guilt. There is no doubt nor must there be any doubt that the High Priest, Aaron, himself a Prophet of God and greatly beloved by the Holy One, Blessed is He, had even minimally any intentions that touched the realm of idolatry. Aaron’s guilt was for reason of his position more than for any other reason. The sin had come under his responsibility and under his hands even though he had not understood what had happened until the very end. Thus ‘And Moses said to Aaron “what did this people do to you that you have brought upon it such a great sin (hhataah)?” Innocence and guilt at the same time. Conflictual confusion indiscernible to common judgement. Obviously the sin came from the people and not from you but the people did something that caused you err and to bring a great sin upon the entire people. Terrible, shameful and embarrassing was that moment in which Aaron had to answer to Moses.

GNOMEN 335 - Aaron’s answer to Moses alludes to something very important, explained at length in the Five Tablets. And Aaron said “Let not kindle the wrath of my sir; you know the people, that it (stands) in evil”. Aaron does not call Moses ‘my sir’ except here in this verse because Aaron was the elder brother of Moses and it was Moses who showed honor and deference to his older brother. Aaron is saying: That which happened derives from an evil in this people that you, Moses, know and understand, not I. As explained by the Tzadik Haim, it was Moses who had been brought up in Pharaoh’s household and in the school of hhartumei mitzraim and who knew their cults and practices and their secret arts and the secrets of Hieroglyphics and their occult sciences and all the forms of Egyptian idolatry. Aaron, of the tribe of Levi, the only tribe not rendered slaves by the Egyptians, had remained all his life with his family in Goshen. He was totally separated from all those Egyptian matters.

GNOMEN 336 - This fact explains to a certain degree why more is not said about the golden calf in the Torah. Aaron himself did not understand what was involved. One needs the knowledge of Moses to understand the roots of the sin of the golden calf. Nevertheless that knowledge is hidden there in the Torah in allusions ready to be explained when the time would come. It is essential to realise that in order to grasp the roots of the golden calf its true study necessitates a deeper understanding of the idolatrous mentality of the mixed-multitude. Not that one must study Egyptian idolatry but one must know something of the idolatrous mind of Egypt. Let us remember that also the idolatry of Egypt was chosen to be destroyed by God because no other people in no other time of history was so thickly idolatrous as Egypt.

GNOMEN 337 - It is known that the Ten Plagues against the Egyptians represented the War of God Himself against the ‘pEgyptian gods’ and the idolatrous cults to them at that time. It is less known that the number of 10 Plagues has a correspondance to this fact. The Hhartumei mitzraim had established the Enneade, the Nine Great Gods of Egypt. Pharaoh himself, however, was considered the Tenth God of Egypt, between the heavenly divine gods and the earth. (See the Message of the Archangel Gabriel 40 to 49 on the 10 plagues in relation to those gods and their cults) That is an interesting study by itself but our purpose here is to explain the Root of the roots of the idolatrous sin, namely ‘Divine Emanations’ and this term will not come from Tradition written or oral, as explained. All history has had to wait for the destruction of the Ten Emanated Gods of the Book of the Zohar in order to obtain this Root of the roots because with this Key all idolatry in the world will eventually be destroyed.

GNOMEN 338 - Thank God, we have the Key. Am I going to tell you why the term Divine Emanation was never understood to be the Root of the idolatrous sin? I am naught but a Sign-tag and a faithful secretary. The only thing I can say is that the concept of Divine Emanation is the Root of the roots of the idolatrous sin and its understanding comes only in the end when the time has been decreed for the great destruction of all idolatry, this the Final Fourth Generation of all history.

GNOMEN 339 - And the final great sin falls into a ‘terminal’ and fulfils its historical cycles until the end. And the ‘terminal’ is a text taken on by Torah Jews and they erringly believe it to be holy when in truth it is the culminating point of all idolatry and it falsifies the entire Torah without one’s realising it. Only the error of Aaron and the knowledge of the great sin that he brought upon all Israel, even though he was lead into an error and did not understand the idolatry involved, comes to reconcile in the end the error of so many rabbis and hhachamim of the Torah who spent their lives in the fear and love of God and of His commandments, as the High Priest Aaron, and were totally unaware of the sin of Divine Emanation into which they were entrapped. Great, Terrible and, in the end, Marvellous is the Design of God in history to bring Israel and with Israel the world of nations to the Great Third and Final Redemption.

GNOMEN 340 - The idolatrous mentality of the mixed-multitude was that of Divine Emanations; they considered the golden calf as a ‘receptacle’ to a Divine Emanation or Divine Emanations from the Higher God, the same Higher God who had chosen Moses as His receptacle to the Emanations desired by Him. Yehudah HaLevy in his Causari touches the sense of a ‘receptacle’ claiming that the calf in their eyes was as House or Temple to God, according to the concepts of that time. This, however, may be proposed for partially justifying the error of Aaron’s judgement but not concerning the mentality of the mixed-multitude. One must consider that those who lived in Egypt were trained mentally to believing in the 9 Great Gods of Egypt and the 10th God Pharaoh.

GNOMEN 341 - ‘Atum’, however, was not counted. He was above the other gods and the Source of all but he was only ‘there’. He was not counted nor prayed to nor served. He was above, out of the range of the world. The other gods were ‘emanated’ from Atum but the Egyptians had only to do with the ‘emanated divinities’ who were closer to their existence. They said to Aaron ‘up now and make for us a god (elohim) that will walk (plural) before us because this man, Moses, we do not know what has become of him’. This is what their claim was: The Great Emanator had called back Moses to remain above. He would no longer return. The Sages explain that Satan showed them visions of Moses’ coffin passing in the clouds. Once they had been taken by impatience, the Serpent had permission to enter and to throw them down even more. They became afraid. The ‘receptacle’ of the Emanator’s will had been taken from them. They needed a ‘god’, a ‘receptacle’ for the Divine Emanation as was Moses.

GNOMEN 342 - The expression ‘for this man Moses we know not what has become of him’ disturbs us inwardly first of all by the coldness in their relationship to Moses that it reflects. Is this the way you speak of the man who proved himself the faithful servant of God Almighty in Egypt throughout 10 enormous plagues never seen by anyone before and who had shown them great love in taking them up from Egypt on their request and who had led them faithfully into the desert where they witnessed God’s great miracle of the Splitting of the Waters of the Red Sea and who had led them to Sinai and prepared them to receive the 10 Commandments of God? ‘This man Moses’ was all that they had to say of him!

GNOMEN 343 - But ‘this man Moses’ was for them, in depth, only a ‘receptacle’ to the Divine Emanation that resided in him for their benefit. How would they again be benefited by the Emanator Above if there was no other ‘receptacle’ to receive its Divinity from the Emanator so that it would walk before them and guide them as had Moses. See the falsification of Moses in their eyes. Moses was not for them a creation of God, as all creations, who had merited before God Almighty in his humility and all his beloved virtues and who was therefore chosen by God to be the Goel of Israel. Moses for them was not a creation of God but an emanation of God’s Divinity.

GNOMEN 344 - As we shall see afterwards, God willing, in discussing the True Kabbalah of the ‘beit of bereisheet’, the creation itself ‘brought into existence from non-existence’, that is ‘creatio ex nihilo’ or in Hebrew ‘yesh mei-ain’ of all that exists is the true fulcrum point of distinguishing True Kabbalah from false-Kabbalah. This fact, however, becomes subtly concealed in Jewish Mysticism where no one can deny creation ex nihilo but in effect the doctrine of Emanation overrides the level of creation making the creation ‘a small thing’ compared to the emanated levels of the Emanator. At the root of all idolatry there is the Higher God who ‘emanates’ from Himself ‘Lower Gods’.

GNOMEN 345 - Even if the linguistic terminology of ancient idolatry did not speak of ‘emanation’ which as a term concerning Divine Emanations is not found before the Book of the Zohar, the concept is of ‘emanation’. The Egyptians may have said, for example, that Atum ‘made’ the other 9 gods and they together, with Pharaoh’s immersion in the Nile, gave over to him his own ‘divinity’. The verb is ‘made’ or it may even be ‘create’ but the concept is ‘emanation’. The other 9 gods were Divine Gods in their eyes the Divinity of which was given over to them by the Higher Infinite God. If not, they could have no true divinity. They were for them Divine Emanations emanated by the Higher God reason for which they shared true divinity. This is Key to follow in understanding this matter because the term itself ‘emanation’ comes late in history.

GNOMEN 346 - We must conclude that for the mixed-multitude, the golden-calf was not a ‘creation’ but a special receptacle to receive God’s Divine Emanation as they believed was Moses. In their saying ‘this man Moses’ there is an allusion to the fact that they no longer wanted a ‘man’ as a receptacle because a ‘man’ even if he was ‘Divine’ (as Pharaoh) would eventually be taken up above and not be on earth in the world. They wanted something that would remain with them always. But the golden-calf was not as a Temple for them but a Divinity. And when, because of the intentions of the idolatry involved here and because of the ‘magic’ that entered the moulding of the calf and with the help of Satan himself in the matter, the golden-calf stood up and began to walk a few steps here and a few steps there, they were thrilled with delight for their success in having found the new eternal receptacle to the Divine Emanations from above in the place of Moses.

GNOMEN 347 - Aaron, on the other hand, thought that their intentions and then the calf itself was, as Yehudah HaLevy says, similar to the idea of a Temple or a Sanctuary in honor of God. With this thought he continued to build for it an altar and to announce ‘afeast unto God tomorrow’. He considered the calf and the altar, or at least he tried to consider them such for the sake of finding a way to justify their demands while not letting them fall into something worse, as a holy shrine in God’s honor. He did not realise that in their mentality such a holy shrine was not simply a created object which, as a Temple, if desired by God, could be used for serving for praying to the Creator. It was for them a ‘chosen receptacle’, a Divinity itself, to receive the Divine Will of the Emanator above. Therefore it would have the power to go before them and guide them and to be unto them a god (elohim).

GNOMEN 348 - All this, and who can know how much more, Moses, our humble teacher, saw and understood when he descended from the mountain with the Tablets of God in his hands. He saw that the idea of Emanated Divinities had returned to take hold of them and that they had already abandoned the true faith in the One Living Creator and that they had not taken the lessons of the true faith that Moses had taught them. If of a golden-calf they would make a Divinity because of their emanation mentality, what would they make of the Tablets upon which was written by the hand of God the 10 commandments.!

GNOMEN 349 - Moses, our teacher, head of the prophets, in that moment saw what their emanation mentality would have made of the Tablets. And even more so Moses saw what the doctrinal framework of their thinking would eventually make of the same 10 commandments written on them if he would not destroy them in that instance. For the same commandments, not taken with the true theology received by the Patriarchs and received by Moses and revealed to Israel, would be hateful to the God of Israel because their honor would go to other Divine Emanations and not to the true God who had given them. Moses threw down the Tablets and they broke into pieces at the foot of the mountain. Either the commandments would be received in accordance with the true faith in the Creator or they would not be given to be used as a system to perceive Divine Emanations.

GNOMEN 350 - What Moses saw in his prophetic vision in that moment was the falsification in the error of emanation of the Torah that had been spoken at Revelation and that would be received by Moses and given to Israel in the desert for all history. We could not have understood it because only Moses, our teacher, was on the level to see it. But all that was happening to Moses and to Israel in that unique and amazing period of the first redemption, whether positive or negative, was destined to become ‘prophetic history’ in the great historical design of the history of Israel until the final redemption and the final fourth generation when all the preceding stellar and prophetic cycles would be resolved and understood for the sake of all history after the third and final redemption. In essence, it was impossible to undo the error and the sin that had been committed because what happened would have to have its historical realisation in the future. Moses, head of all the Prophets, saw the golden-calf and he knew the false doctrines that were behind it and he saw the prophetic essence of the sin of the Book of the Zohar and the falsification of the entire Torah and he cast down the Tablets in wrath to save all Israel in the end from the Golden-Calf of Israel that would be born in the prophetic realisation of that sin, in the latter centuries of its history before its final redemption.