Made After a Pattern: Typology and the Spiritual World

 

 

The world in which we live was created spiritually before it was created temporally.  The spiritual world was the blueprint, or plan for the temporal world, which was made after the pattern of the spirit world, and there is a typological relationship between realities in this world and the realities of the spirit rule, of which they are shadows.

 

Let us begin by looking at a simple passage in the King James Version of Genesis:

These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens,

And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.

(Gen. 2:4-5 KJV emphasis added)

 

What does this passage mean when it says that every plant of the field was created “before it was in the earth” and every herb of the field was created “before it grew”?

 

The First Century Jewish writer Philo of Alexandria commented upon this verse saying:

 

(129) So Moses, summing up his account of the creation of the world, says in a brief style, "This is the book of the creation of the heaven and of the earth, when it took place, in the day on which God made the heaven and the earth, and every green herb before it appeared upon the earth, and all the grass of the field before it sprang up." Does he not here manifestly set before us incorporeal ideas perceptible only by the intellect, which have been appointed to be as seals of the perfected works, perceptible by the outward senses. For before the earth was green, he says that this same thing, verdure, existed in the nature of things, and before the grass sprang up in the field, there was grass though it was not visible. (130) And we must understand in the case of every thing else which is decided on by the external senses, there were elder forms and motions previously existing, according to which the things which were created were fashioned and measured out. For although Moses did not describe everything collectively, but only a part of what existed, as he was desirous of brevity, beyond all men that ever wrote, still the few things which he has mentioned are examples of the nature of all, for nature perfects none of those which are perceptible to the outward senses without an incorporeal model.(Philo; On Creation 129-130)

 

Earlier in this same work, Philo had written:

 

IV. We must mention as much as we can of the matters contained in his account, since to enumerate them all is impossible; for he embraces that beautiful world which is perceptible only by the intellect, as the account of the first day will show: (16) for God, as apprehending beforehand, as a God must do, that there could not exist a good imitation without a good model, and that of the things perceptible to the external senses nothing could be faultless which wax not fashioned with reference to some archetypal idea conceived by the intellect, when he had determined to create this visible world, previously formed that one which is perceptible only by the intellect, in order that so using an incorporeal model formed as far as possible on the image of God, he might then make this corporeal world, a younger likeness of the elder creation, which should embrace as many different genera perceptible to the external senses, as the other world contains of those which are visible only to the intellect. (17) But that world which consists of ideas, it were impious in any degree to attempt to describe or even to imagine: but how it was created, we shall know if we take for our guide a certain image of the things which exist among us. When any city is founded through the exceeding ambition of some king or leader who lays claim to absolute authority, and is at the same time a man of brilliant imagination, eager to display his good fortune, then it happens at times that some man coming up who, from his education, is skilful in architecture, and he, seeing the advantageous character and beauty of the situation, first of all sketches out in his own mind nearly all the parts of the city which is about to be completed–the temples, the gymnasia, the prytanea, and markets, the harbour, the docks, the streets, the arrangement of the walls, the situations of the dwelling houses, and of the public and other buildings. (18) Then, having received in his own mind, as on a waxen tablet, the form of each building, he carries in his heart the image of a city, perceptible as yet only by the intellect, the images of which he stirs up in memory which is innate in him, and, still further, engraving them in his mind like a good workman, keeping his eyes fixed on his model, he begins to raise the city of stones and wood, making the corporeal substances to resemble each of the incorporeal ideas. (19) Now we must form a somewhat similar opinion of God, who, having determined to found a mighty state, first of all conceived its form in his mind, according to which form he made a world perceptible only by the intellect, and then completed one visible to the external senses, using the first one as a model.

V. (20) As therefore the city, when previously shadowed out in the mind of the man of architectural skill had no external place, but was stamped solely in the mind of the workman, so in the same manner neither can the world which existed in ideas have had any other local position except the divine reason (Logos) which made them; for what other place could there be for his powers which should be able to receive and contain, I do not say all, but even any single one of them whatever, in its simple form? (21) And the power and faculty which could be capable of creating the world, has for its origin that good which is founded on truth; for if any one were desirous to investigate the cause on account of which this universe was created, I think that he would come to no erroneous conclusion if he were to say as one of the ancients did say: “That the Father and Creator was good; on which account he did not grudge the substance a share of his own excellent nature, since it had nothing good of itself, but was able to become everything.” (22) For the substance was of itself destitute of arrangement, of quality, of animation, of distinctive character, and full of all disorder and confusion; and it received a change and transformation to what is opposite to this condition, and most excellent, being invested with order, quality, animation, resemblance, identity, arrangement, harmony, and everything which belongs to the more excellent idea.
(Philo; On Creation IV, 15b-V, 22)

 

In other words, Philo is saying that the incorporeal world is a world of idea perceptible only to the intellect, which served as a sort of blueprint in the mind of the Creator, for this corporeal world in which we live.  

 

It is very interesting that Restoration Scriptures give a virtually identical understanding to the meaning of Genesis 2:5 as this First Century Jewish writer.

 

We read in Joseph Smith’s “translation” of Genesis 2:5:

 

5 And every plant of the field before it was in the earth, and every herb of the field before it grew. For I, the Lord God, created all things, of which I have spoken, spiritually, before they were naturally upon the face of the earth. For I, the Lord God, had not caused it to rain upon the face of the earth. And I, the Lord God, had created all the children of men; and not yet a man to till the ground; for in heaven created I them; and there was not yet flesh upon the earth, neither in the water, neither in the air;  

(Gen. 2:3) (JST Gen. 2:5/Moses 2:5)

 

And the parallel in the Book of Abraham has:

 

4 And the Gods came down and formed these the generations of the heavens and of the earth, when they were formed in the day that the Gods formed the earth and the heavens, 

5 According to all that which they had said concerning every plant of the field before it was in the earth, and every herb of the field before it grew; for the Gods had not caused it to rain upon the earth when they counseled to do them, and had not formed a man to till the ground. 

Abraham 2:8 (Abraham 5:4-5)

 

In the Book of Abraham this passage refer to an idea previously presented in that book, that creation was planned in detail, before it was executed:

 

21 And the Gods prepared the waters that they might bring forth great whales, and every living creature that moveth, which the waters were to bring forth abundantly after their kind; and every winged fowl after their kind. And the Gods saw that they would be obeyed, and that their plan was good.  

Abraham 7:6 (Abr. 4:21)

 

31 And the Gods said: We will do everything that we have said, and organize them; and behold, they shall be very obedient. And it came to pass that it was from evening until morning they called night; and it came to pass that it was from morning until evening that they called day; and they numbered the sixth time.

Abraham 7:7 (Abr. 4:31)

 

In other words, both Philo of Alexandria and the Restoration Scriptures teach that this temporal world was modeled after a spiritual world which was a “plan” or blueprint in the mind of the Creator before it was created physically.

 

The spiritual world which was the model and plan for this temporal world was a world of ideas and symbolism.  As we read in Joseph Smith’s “translation” of Genesis:

 

And behold, all things have their likeness, and all things are created and made to bear record of me, both things which are temporal, and things which are spiritual; things which are in the heavens above, and things which are on the earth, and things which are in the earth, and things which are under the earth, both above and beneath: all things bear record of me.

(Gen. 4:9) (JST Gen. 6:66 Moses 6:63)

 

This brings us to Lechi’s words found in the Stick of Joseph:

 

And the Torah is given unto men; and by the Torah no flesh is justified, or by the Torah men are cut off. Yes, by the temporal Torah they were cut off, and also by the spiritual Torah they perish from that which is good and become miserable for ever. 

(2Nefi 1:6)

 

Lechi was teaching that the temporal Torah is a copy of the spiritual Torah.

 

And this is why we read in the Torah that the Tabernacle and all of it’s furnishings built on earth was “made after a pattern” which was shown to Moses:

 

According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.

(Ex. 25:9, 40)

 

And look that thou make them after their pattern, which was shewed thee in the mount.

(Ex. 25:40)

 

And this work of the candlestick was of beaten gold, unto the shaft thereof, unto the flowers thereof, was beaten work: according unto the pattern which the LORD had shewed Moses, so he made the candlestick.

(Numbers 8:4)

 

This is why Paul writes in Hebrews:

 

Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.

(Heb. 8:5 KJV)

20 Saying, This is the blood of the testament which God hath enjoined unto you.
21 Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.
22 And almost all things are by the law purged with blood; and without shedding of blood is no remission.
23 It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.
24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

(Heb. 9:23 KJV)

 

This is because the typology of the earthly Tabernacle and it’s furnishings is a “shadow of heavenly things”.  This typology is real.  In fact it is so real, that it is the original model, and our reality is only the shadow cast by light on that heavenly reality.

 

This is what Paul means when he writes:

 

Let no man therefore judge you in meat, or in drink, or in respect of a holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ.

(Col. 2:16-17 KJV)

 

And in Hebrews:

 

For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.

(Heb. 10:1 KJV)

(The word “not” does not appear in p46 our oldest manuscript of Hebrews)

 

And as we read in the Stick of Joseph:

 

And now ought you not to tremble and repent of your sins? And remember, only in and through Mashiach can you be saved. Therefore, if you teach the Torah of Moshe, also teach that it is a shadow of those things which are to come. Teach them that redemption comes through Mashiach YHWH, who is the very Eternal Father. Amen.

(Moshiyah 8:15)

 

And they did also bury their weapons of war according as their brothers had, and they began to be a righteous people, and they did walk in the ways of YHWH and did observe to keep his mitzvot and his statutes. Yes, and they did keep the Torah of Moshe; for it was expedient that they should keep the Torah of Moshe as yet, for it was not all fulfilled. But even though they kept the Torah of Moshe, they did look forward to the coming of Mashiach, considering that the Torah of Moshe was a type of his coming, and believing that they must keep those outward performances until the time that he should be revealed unto them. Now they did not suppose that salvation came by the Torah of Moshe, but the Torah of Moshe did serve to strengthen their faith in Mashiach; and thus they did retain a hope, through faith, unto Eternal salvation, relying upon the spirit of prophecy which spoke of those things to come.

(Alma 14:15)

 

Passover is an example, as Paul writes:

7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:
8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.

(1Cor. 5:7 KJV)

 

And as Kefa writes:

 

18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;

19 But with the precious blood of Christ, as of a lamb without blemish and without spot:

(1Kefa 1:18-19 KJV)

 

Another example is the Firstfruits offering:

 

Wherefore, how great the importance to make these things known unto the inhabitants of the earth that they may know that there is no flesh that can dwell in the presence of Elohim, except it be through the merits, and mercy, and grace of the Holy Mashiach, who lays down his life according to the flesh and takes it again by the power of the spirit, that he may bring to pass the resurrection of the dead, being the first that should rise. Wherefore, he is the firstfruits unto

Elohim, inasmuch as he shall make intercession for all the children of men, and they that believe in him shall be saved.

(2Ne. 1:6)

 

Wherefore, beloved, be reconciled unto him through the atonement of Mashiach, his only

begotten Son, that you may obtain a resurrection according to the power of the resurrection which is in Mashiach, and be presented as the firstfruits of Mashiach unto Elohim, having faith and obtained a good hope of glory in him before he manifests himself in the flesh.

(Ya’akov 3:3)

 

When we keep these commandments of the temporal Torah, we are resonating with the ideas of the spiritual Torah in the heavens.  The Hebrew word for “commandment” is “mitvah”.  The word mitzvah is related to the Aramaic word tzavta, meaning to attach or join.  When we keep these mitzvot, we are connecting the upper spiritual world with the temporal world in which we live.  Much like a tuning fork resonates with another tuning fork.

 

This temporal world is modeled after a spiritual world of ideas which served as a pattern for this world.  When we observe rituals such as Passover or those associated with the Tabernacle of Temple, we are creating a connection between this world and the spirit world.  This temporal world is only a shadow of the ultimate and original reality of the spiritual world.

 

Parsha Ki Tissa (Sh'mot (Exodus) 30:11-34:35)

 

 

Parsha Ki Tissa (Sh'mot (Exodus)  30:11-34:35)

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Weekly Stick of Joseph Torah Study (3/6/21)
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Torah Parsha Ki Tissa  Ex. 30:11-34:35
Haftorah: 1Kings 18:1-39
Stick of Joseph Moshiyah 7:20 (13:5 LDS); 'Eter 1:11-16 (3 LDS)


In this weeks Parsha, YHWH writes the ten commandments upon two tablets "inscribed by the finger of God" (Ex. 31:18).  Moshe has an incredible vision in which he sees part of YHWH (Ex. 33:17-23) and Moshe returns from the mount with his face shining out rays of light (Ex. 34:29-35).

This event had been foreshadowed over 500 years earlier.  The Stick of Joseph recounts that the brother of Yered had a similar encounter with YHWH in which he was shown YHWH (Ether 3:9-20).  Most interesting is the fact that on this occasion the finger of Elohim touched eight pairs of stones ('Eter 3:4-8) casting them to shine with light. Two of these stones were placed in each end of the eight barges, thus providing light to the Yeredites as they made their voyage ('Eter 6:1-3).  An interesting statement appears:

And thus YHWH caused the stones to shine in darkness,
to give light onto men, women and children...
('Eter 6:3 (3:1 LDS))

The key to this typology is found in Proverbs:

For the commandment is a lamp;
and the Torah is a light...
(Prov. 6:23)

In both the events, our Torah reading and the account of the brother of Yered, YHWH appears in a very special way and touches pairs of stones, causing them to give light.  The light which shined from the two stones in each barge, prefigured the light of Torah shining forth from the two stone tablets of the Torah.  And just as Moshe returned with his face shining with light (Ex. 34:29-35) and why Avinadi's face also shined with light when he proclaimed the Torah (Moshiyah 7:20).

From this parallel, we learn from two witnesses, the Stick of Judah and the Stick of Joseph, that Torah is a light, from the finger of YHWH that allows us to see in the darkness.

Parsha T'tzaveh (Sh'mot (Exodus) 27:20-30:10)

Parsha T'tzaveh (Sh'mot (Exodus) 27:20-30:10)

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Weekly Stick of Joseph Torah Study (2/27/21)
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Torah Parsha T'tzaveh:  Ex. 27:20-30:10
Haftorah: Ezekiel 43:10-27
Stick of Joseph: Moshiyah 5:13-14; 12:3  (8:13-19; 28:11-20 LDS) 'Eter 1:15-16 (3:21-28; 4:1-7 LDS)

 

In this weeks Torah parsha we read about the "breastplate of judgement" which contained two stones called the Urim and Thummim (Ex, 28:30) These two stones are mentioned several times in the Tanak (Lev. 8:8; Num. 27:21; Deut. 33:8; 1Sam. 28:6; Ezra 2:63 and Nehemiah 7:65). These stones were used in some way to receive some type of revelation (Mum. 27:21; 1Sam. 28:6), but their exact function is not revealed in the Tanak.

A fragmentary document found among the Dead Sea Scrolls (1Q29; 4Q376) seems to give a detailed description of the manner in which the Urim and Thummim actually functioned. Unfortunately only tantalizing fragments survive, but these fragments speak of “tongues of fire” coming from the stones, and say “the Priest shall interpret”.

The first century Jew Philo of Alexandria ties the Urim and Thummim to language saying:

(119) “And you shall put manifestation and truth (the Urim and the Thummim), in the oracle of judgment, and it shall be on the breast of Aaron when he comes into the holy place before the Lord” (Ex. 28:30). Now by the oracle is here meant the organs of speech which exist in us, which is in fact the power of language.

The Talmud says of these two stones:

 Why are they called “Urim and Thummim” “Urim” because they made their words enlightening.
“Thummim” because they fulfill their words.”
(b.Yoma 73b)

And the Zohar says:

The term “Urim” signifies the luminous speculum, which consisted of the engravur of the divine Name written in the forty two letters by which the world was created, whereas the Thummim consisted of the nonluminous speculum, composed of the divine Name manifest in twenty two letters. …we read, “In the beginning Elohim created the (ET) heaven and the (ET) earth” (Gen. 1:1), where the particle ET (spelled Alef-Tav) is a summary of the twenty-two letters by which the land is nourished.
(Zohar 2:234b)

The Zohar also tells us that the Urim and Thummim were connected to the “permutations” or “combinations” of letters with which Elohim created the world, and by which Bezalel and Moses created the Tabernacle and its furnishings:

Observe that the world has been made and established by an engraving of forty-two letters, all of which are the adornment of the Divine Name. These letters combined and soared aloft and dived downwards, forming themselves into crowns in the four directions of the world, so that it might endure. They then went forth and created the upper world and the lower, the world of unification and the world of division. … These forty-two letters thus constitute the supernal mystical principle; by them were created the upper and the lower worlds, and they indeed constitute the basis and recondite significance of all the worlds. Thus is explained the verse, “The secret of the Lord is to them that fear him; and his covenant to make them know it”, the first part alluding to the undisclosed engraven letters, whereas the latter speaks of the revealed. Now, it is written: “And thou shalt put in the breastplate of judgment the Urim and the Thummim” (Ex. 28:30). The term “Urim” (lit. Iight, illumination) signifies the luminous speculum, which consisted of the engravure of the Divine Name composed of forty-two letters by which the world was created; whereas the Thummim consisted of the non-luminous speculum made of the Divine Name as manifested in the twenty-two letters. The combination of the two is thus called Urim and Thummim. … Thus we read, “In the beginning God created the (eth) heaven and the (eth) earth” (Gen. I, 1), where the particle eth (consisting of Aleph and Tau) is a summary of the twenty-two letters by which the earth is nourished. Now, the same letters were the instruments used in the building of the Tabernacle. This work was carried out by Bezalel for the reason that, as his very name (Bezel-EI = “in the shadow of El”) implies, he had a knowledge of the various permutations of the letters, by the power of which heaven and earth were created. Without such knowledge Bezalel could not have accomplished the work of the Tabernacle; for, inasmuch as the celestial Tabernacle was made in all its parts by the mystical power of those letters, the lower Tabernacle could only be prepared by the power of the same letters. Bezalel was skilled in the various permutations of the Divine Name, and for each several part he employed the appropriate permutation of the letters. But when it came to the rearing up of the Tabernacle it was beyond his power, for the reason that the disposition of those letter-groups was entrusted to Moses alone, and hence it was by Moses that the Tabernacle was erected. So Scripture says: “And Moses reared up… and he laid… and put in…” (Ex. 40:18) Moses, but not Bezalel.’
(Zohar 2:234a-235a)

This practice is described in the Talmud:

Rab Judah said in the name of Rab: Bezalel knew how to combine (TZIRUF) the letters by which the heavens and earth were created. It is written here, And He hath filled him with the spirit of God, in wisdom and in understanding, and in knowledge (Ex. 35:31), and it is written elsewhere, The Lord by wisdom founded the earth; by understanding He established the heavens (Prov. 3:19), and it is also written, By His knowledge the depths were broken up (Prov. 3:20).
(b.Ber. 55a)

And in the Zohar:

R. Eleazar began here with the verse, “Ask thee a sign [Hebrew: OT “sign” or “letter”] of the Lord thy God, ask it either in the depth or in the height above” (Isa. 7:11). He said: ‘We have compared the former with the latter generations, and found that the former were conversant with a higher wisdom by which they knew how to combine (TZIRUF) the letters that were given to Moses on Mount Sinai, and even the sinners of Israel knew a deep wisdom contained in the letters and the difference between higher and lower letters, and how to do things with them in this world. For every letter that was transmitted to Moses used to ascend as a crown upon the heads of the holy celestial Hayyoth,
who with them flitted through the ether which is under the refined and unknowable supernal ether. There were large letters and small letters; the large letters came from the most high and hidden Temple (hekhal) and the smaller letters from another lower Temple; and both kinds were transmitted to Moses on Sinai, along with their hidden combinations.
(Zohar 3:2a)

These permutations of letters maybe tied the practice Paul mentions when he says:

For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries (1Cor. 14:2 KJV)

For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful. (1Cor. 14:14 KJV)

And of which the Besht (founder of Chasidism) said “When I wield my spirit to Elohim, I let my mouth say what it will, for then all my words are bound to their root in Heaven”

So it appears that the ancient Hebrews understood the Urim and Thummim to be connected to the manifestations of the gifts of tongues and interpretations of tongues, and to the interpretation of languages.

According to the Stick of Joseph, Moshiyah had two such stones, which the Stick of Joseph calls "interpreters":

Now Ammon said unto him, I can assuredly tell you, O king, of a man that can translate the records; for he has that with which he can look and translate all records that are of ancient date, and it is a gift from Elohim. And the things are called interpreters, and no man can look in them except he be commanded, lest he should look for that he ought not and he should perish. And whosoever is commanded to look in them, the same is called seer. And behold, the king of the people who are in the land of Zerach’mla is the man that is commanded to do these things, and who has this high gift from Elohim. And the king said that a seer is greater than a prophet. And Ammon said that a seer is a revelator and a prophet also. And a gift which is greater can no man have, except he should possess the power of Elohim, which no man can; yet a man may have great power given him from Elohim. But a seer can know of things which have passed, and also of things which are to come. And by them shall all things be revealed, or rather shall secret things be made manifest, and hidden things shall come to light, and things which are not known shall be made known by them, and also things shall be made known by them which otherwise could not be known. Thus, Elohim has provided a means that man, through faith, might work mighty miracles. Therefore he becomes a great benefit to his fellow beings.  

And now when Ammon had made an end of speaking these words, the king rejoiced exceedingly and gave thanks to Elohim, saying, Doubtless a great mystery is contained within these plates; and these interpreters were doubtless prepared for the purpose of unfolding all such mysteries to the children of men. Oh how marvelous are the works of YHWH. And how long does he bear with his people. Yes, and how blind and impenetrable are the understandings of the children of men, for they will not seek Wisdom, neither do they desire that she should rule over them. Yes, they are as a wild flock which flees from the shepherd, and scatters, and are driven, and are devoured by the beasts of the forest. (Moshiyah 5:13-14 (8:13-19 LDS)

...And now he translated them by the means of those two stones which were fastened into the two rims of a bow. Now these things were prepared from the beginning, and were handed down from generation to generation, for the purpose of interpreting languages. And they have been kept and preserved by the hand of YHWH, that he should uncover to every creature who should possess the land the iniquities and abominations of his people. And whosoever has these things is called seer, after the manner of old times. (Moshiyah 12:3 (28:11-20 LDS)

And the  Brother of Yered, likewise, held two such stones:

And it came to pass that YHWH said unto the brother of Yered, Behold, you shall not allow these things which you have seen and heard to go forth unto the world until the time comes that I shall glorify my name in the flesh. Wherefore, you shall treasure up the things which you have seen and heard, and show it to no man. And behold, when you shall come unto me, you shall write them and shall seal them up that no one can interpret them, for you shall write them in a language that they cannot be read. And behold, these two stones will I give unto you, and you shall seal them up also with the things which you shall write. For behold, the language which you shall write I have confounded. Wherefore, I will cause, in my own due time, that these stones shall magnify to the eyes of men these things which you shall write. And when YHWH had said these words, he showed unto the brother of Yered all the inhabitants of the earth which had been, and also all that would be. And YHWH withheld them not from his sight, even unto the ends of the earth. For YHWH had said unto him in times before that if he would believe in him, that he could show unto him all things, it should be shown unto him. Therefore, YHWH could not withhold anything from him, for he knew that YHWH could show him all things.

And YHWH said unto him, Write these things and seal them up, and I will show them in my own due time unto the children of men.  And it came to pass that YHWH commanded him that he should seal up the two stones which he had received and show them not until YHWH should show them unto the children of men. And YHWH commanded the brother of Yered to go down out of the mount from the presence of YHWH and write the things which he had seen. And they were forbidden to come unto the children of men until after that he should be lifted up upon the Tz’lav. And for this cause did king Binyamin keep them, that they should not come unto the world until after Mashiach should show himself unto his people. And after that Mashiach truly had showed himself unto his people, he commanded that they should be made manifest. ('Eter 1:15-16)

While the Tanak does not reveal the operation and function of the Urim and Thummim, ancient Jewish sources, which would have been unknown to Yosef ben Yosef, reveal that the ancient Hebrews knew that they were connected to the gifts of tongues and interpretation of tongues, that these two stones were "interpreters" and were "for the purpose of interpreting languages".  

 

Parsha T'rumah (Sh'mot (Exodus) 25:1-27:19)

Parsha T'rumah (Sh'mot (Exodus) 25:1-27:19)

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Weekly Stick of Joseph Torah Study (2/20/21)
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Torah Parsha T'rumah:  Ex. 25:1-27:19
Haftorah: 1Kings 5:26-6:13
Stick of Joseph: 2Nefi  4:3 (LDS 5:16)

 This weeks parsha deals with the Tabernacle and it's furnishings which were "made after a pattern" shown to Moshe (Ex. 25:9, 40).  The haftorah reading deals with Solomon's Temple, which was modeled after the Tabernacle. And the Stick of Joseph reading deals with the Temple built by the people of Nephi, which was constructed "after the manner of the temple of Solomon" (2Ne. 4:3 (5:16 LDS).

Of particular interest is the Torah's description of the Ark of the Covenant:

[17] And thou shalt make a mercy seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof.
[18] And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat.
[19] And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat shall ye make the cherubims on the two ends thereof.
[20] And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be.
[21] And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee.
[22] And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.
(Ex. 25:17-22 KJV)

We know that the Ark was "made after a pattern" of the heavenly Ark, and we read in the Stick of Joseph that the elements of Torah have topological or symbolic meaning:

And now ought you not to tremble and repent of your sins? And remember, only in and through Mashiach can you be saved. Therefore, if you teach the Torah of Moshe, also teach that it is a shadow of those things which are to come. Teach them that redemption comes through Mashiach YHWH, who is the very Eternal Father. Amen (Moshiyah 8:15 (16:13-15 LDS)

The first Century Jew Philo of Alexandria wrote some very interesting comments on the symbolism of the opposing Cherubim on the Mercy Seat of the Ark:

(97) But the ark is the depository of the laws, for in that are placed the holy oracles of God, which were given to Moses; and the covering of the ark, which is called the mercy-seat, is a foundation for two winged creatures to rest upon, which are called, in the native language of the Hebrews, cherubim, but as the Greeks would translate the word, vast knowledge and science. (98) Now some persons say, that these cherubim are the symbols of the two hemispheres, placed opposite to and fronting one another, the one beneath the earth and the other above the earth, for the whole heaven is endowed with wings. (99) But I myself should say, that what is here represented under a figure are the two most ancient and supreme powers of the divine God, namely, his creative and his kingly power; and his creative power is called God; according to which he arranged, and created, and adorned this universe, and his kingly power is called Lord, by which he rules over the beings whom he has created, and governs them with justice and firmness; (100) for he, being the only true living God, is also really the Creator of the world; since he brought things which had no existence into being; and he is also a king by nature, because no one can rule over beings that have been created more justly than he who created them.
(Life of Moses II)

(57) Why God places a cherubim in front of the Paradise, and a flaming sword, which turned every way, to keep the way of the tree of life? (Gen. 3:24). The name cherubim designates the two original virtues which belong to the Deity, namely, his creative and his royal virtues. The one of which has the title of God, the other, or the royal virtue, that of Lord. Now the form of the creative power is a peaceable, and gentle, and beneficent virtue; but the royal power is a legislative, and chastising, and correcting virtue.
(QA1Gen)

(27) I have also, on one occasion, heard a more ingenious train of reasoning from my own soul, which was accustomed frequently to be seized with a certain divine inspiration, even concerning matters which it could not explain even to itself; which now, if I am able to remember it accurately, I will relate. It told me that in the one living and true God there were two supreme and primary powers–goodness and authority; and that by his goodness he had created everything, and by his authority he governed all that he had created; (28) and that the third thing which was between the two, and had the effect of bringing them together was reason (the LOGOS), for that it was owing to reason that God was both a ruler and good. Now, of this ruling authority and of this goodness, being two distinct powers, the cherubim were the symbols, but of reason the flaming sword was the symbol. For reason (the LOGOS) is a thing capable of rapid motion and impetuous, and especially the reason of the Creator of all things is so, inasmuch as it was before everything and passed by everything, and was conceived before everything, and appears in everything. (29) And do thou, O my mind, receive the impression of each of these cherubims unadulterated, that thus becoming thoroughly instructed about the ruling authority of the Creator of all things and about his goodness, thou mayest receive a happy inheritance; for immediately thou shalt understand the conjunction and combination of these imperishable powers, and learn in what respects God is good, his majesty arising from his sovereign power being all the time conspicuous; and in what he is powerful, his goodness, being equally the object of attention, that is this way thou mayest attain to the virtues which are engendered by these conceptions, namely, a love and a reverential awe of God, neither being uplifted to arrogance by any prosperity which may befall thee, having regard always to the greatness of the sovereignty of thy King; nor abjectly giving up hope of better things in the hour of unexpected misfortune, having regard, then, to the mercifulness of thy great and bounteous God. (30) And let the flaming sword teach thee that these things might be followed by a prompt and fiery reason combined with action, which never ceases being in motion with rapidity and energy to the selection of good objects, and the avoidance of all such as are evil.  (31) Do you not see that even the wise Abraham, when he began to measure everything with a reference to God, and to leave nothing to the creature, took an imitation of the flaming sword, namely, “fire and a Sword,” being eager to slay and to burn that mortal creature which was born of him, that so being raised on high it might soar up to God, the intellect being thus disentangled from the body.
(On the Cherubim 27-31)

XXXIV. (165) And he apportioned cold and heat, and summer and spring, the different seasons of the year, divided by the same dividing Word. And the three days which passed before the creation of the sun, are equal in number to the three days of the first week which came after the creation of the sun, the number six being dissected equally in order to display the character of eternity and of time. For thus God allotted three days to eternity before the appearance of the sun, and those which came after the sun he allotted to time; the sun being an imitation of eternity, and time and eternity being the two primary powers of the living God; (166) the one his beneficent power, in accordance with which he made the world, and in respect of which he is called God; the other his chastening power, according to which he rules and governs what he has created, in respect of which he is further denominated Lord, and these two he here states to be divided in the middle by him standing above them both. “For,” says he, “I will speak to you from above the mercy-seat, in the midst, between the two Cherubims;”(Exodus 25:22). that he might show that the most ancient powers of the living God are equal; that is to say, his beneficent and his chastising power, being both divided by the same dividing Word.
(Who is the Heir of All Divine Things )

XIX. (100) These, then, are the six cities which Moses calls cities of refuge, five of which have had their figures set forth in the sacred scriptures, and their images are there likewise. The images of the cities of command and prohibition are the laws in the ark; that of the merciful power of God is the covering of the ark, and he calls it the mercy-seat. The images of the creative power and of the kingly power are the winged cherubim which are placed upon it. (101) But the divine word which is above these does not come into any visible appearance, inasmuch as it is not like to any of the things that come under the external senses, but is itself an image of God, the most ancient of all the objects of intellect in the whole world, and that which is placed in the closest proximity to the only truly existing God, without any partition or distance being interposed between them: for it is said, “I will speak unto thee from above the mercyseat, in the midst, between the two Cherubim.” (Exodus 25:22). So that the word is, as it were, the charioteer of the powers, and he who utters it is the rider, who directs the charioteer how to proceed with a view to the proper guidance of the universe.
(On Flight and FInding)

The symbolism Philo of Alexandria ascribes to the opposing Cherubim on the mercy seat of the Ark, reminds one of Lechi's words to Ya'akov:

7 Wherefore, the ends of the Torah which HaKodesh has given, unto the inflicting of the punishment which is affixed, which punishment that is affixed is in opposition to that of the happiness which is affixed, to answer the ends of the atonement — for it must necessarily be that there is an opposition in all things. If not so, my first born in the wilderness, righteousness could not be brought to pass, neither wickedness, neither holiness nor misery, neither good nor bad; wherefore, all things must necessarily be a compound in one. Wherefore, if it should be one body, it must necessarily remain as dead, having no life neither death, nor corruption nor incorruption, happiness nor misery, neither sense nor insensibility. Wherefore, it must necessarily have been created for a thing of nothing; wherefore, there would have been no purpose in the end of its creation. Wherefore, this thing must necessarily destroy the wisdom of Elohim and his eternal purposes, and also the power, and the mercy, and the justice of Elohim. And if you shall say there is no Torah, you shall also say there is no sin. And if you shall say there is no sin, you shall also say there is no righteousness. And if there be no righteousness, there be no happiness. And if there be no righteousness nor happiness, there be no punishment nor misery. And if these things are not, there is no Elohim. And if there is no Elohim, we are not, neither the earth; for there could have been no creation of things, neither to act nor to be acted upon; wherefore, all things must have vanished away.
8 And now my sons, I speak unto you these things for your profit and learning; for there is an Elohim and he has created all things, both the heavens and the earth, and all things that in them are, both things to act and things to be acted upon. And to bring about his eternal purposes in the end of man — after he had created our first parents, and the beasts of the field, and the fowls of the air, and in short, all things which are created — it must necessarily be that there was an opposition, even the forbidden fruit in opposition to the tree of life, the one being sweet and the other bitter. Wherefore, AdonaiYHWH gave unto man that he should act for himself; wherefore, man could not act for himself except it should be that he were enticed by the one or the other. (2Nefi 1:7-8 (2:12-14 LDS)

These words are very much like those of Philo's expatiation of the symbolism of the opposing Cherumbim on the Ark.  The two cherubim represent Elohim's opposing virtues of mercy and justice, and the space between combines the two into one compound "power" of Elohim towards the ends of atonement, the Messiah who is the incarnate the Word (Logos).  

 

Parsha Mishpatim (Sh'mot (Exodus) 21:1-24:8)

Parsha Mishpatim (Sh'mot (Exodus) 21:1-24:8)

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Weekly Stick of Joseph Torah Study (2/6/21)
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Torah Parsha Mishpatim Ex. 21:1-24:8
Haftorah: Jer. 34:8-22; 33:25-26
Stick of Joseph: Moshiyah 3:1-4:1 (LDS 5:1-6:2)

 In this weeks reading I will concentrate on Sh'mot (Ex.) 21:12-14 which  sheds some light on one of the controversial accounts in the Stick of Joseph. Sh'mot 21:12-14 reads:

[12] He that smiteth a man, so that he die, shall be surely put to death.
[13] And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee.
[14] But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die.
(Exodus 21:12-14 KJV)

 Now one of the most controversial accounts in the Stick of Joseph records how Nefi killed Lavan.  According to the account, Nefi encounters a drunk Lavan by chance in the nighttime streets  of Jerusalem and kills him (1Ne 1:16-18 (LDS. 4:5-19)).  Many are shocked by this account and accuse Nefi of murder.  However according to our Torah Parsha, this was not a case of  Murder.  Nefi's account makes it clear that this killing fit the circumstances described by Sh'mot 21:12-14 perfectly.  To fit this mitvah a killing must:
 

1. Not be done by design
2.  Come about by an act of Elohim
 

Nefi makes it clear that his slaying of Lavan was not by design, he says:"And I was led by the Spirit, not knowing beforehand the things which I should do." (1Ne.1:16 (LDS 4:6))

 He also makes it clear that the slaying was "an act of God" saying:
  

And it came to pass, that the Spirit said onto me again:Slay him for YHWH has delivered him into your hands; Behold YHWH slays to bring forth his righteous purposes... And again, I knew that YHWH had delivered Lavan into my hands for this cause...
 (1Ne. 1:17  (LDS 4:12-13a, 17))

 It is very interesting that the the mitvah in the Torah goes on to say,  "I will assign you a place to which he can flee."  This generally refered to a city of refuge.  These cities were designated safe havens where these people would be safe from those who would pursue them for  revenge.  However in Nefi's case Elohim had another idea for a place that He would designate for Nefi to flee as expressed as Nefi's count continues/

 There is a clear connection between this mitzvah from this weeks Torah reading and the Stick of Joseph accoun in which Nefi kills Lavan.  According to the Torah. Nefi's killing of Lavan was not murder, it was not by design, but an act of Elohim, and Elohim fulfilled his promise in the Torah to provide Nefi with a place to flee.

Parsha Yitro (Sh'mot (Exodus) 18:1-20:23)

 Parsha Yitro (Sh'mot (Exodus) 18:1-20:23)

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Weekly Stick of Joseph Torah Study (2/6/21)
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Parsha Yitro (Sh'mot (Exodus) 18:1-20:23)
Haftorah: Isaiah 6:1-7:6; 9:5-6
Stick of Joseph: Alma 9:6-10:2 (LDS 12:20-13:18)

This week's Torah portion deals with the giving of Torah at Mount Sinai. Our reading from the Stick of Joseph and our Torah reading each shed light on each other.

In our reading Antionah, a chief ruler of Amonihah poses a question about Torah:

What is this that you have said, that man should rise from the dead and be changed from this mortal to an immortal state, that the soul can never die? What does the scripture mean which says that Elohim placed keruvim and a flaming sword on the east of the Garden of Eden, (Gen. 3:24) for fear that our first parents should enter and partake of the fruit of the tree of life and live for ever? (Gen. 3:22) And thus we see that there was no possible chance that they should live for ever.
(Alma 9:6 (12:20-21 LDS))

Alma responds:

Now Alma said unto him, This is the thing which I was about to explain. Now we see that Adam did fall by partaking of the forbidden fruit, according to the word of Elohim. And thus we see that by his fall, mankind became a lost and a fallen people. And now behold, I say unto you that if it had been possible for Adam to have partaken of the fruit of the tree of life at that time, there would have been no death and the word would have been void, making Elohim a liar, for he said, If you eat, you shall surely die. (Gen. 2:17) And we see that death comes upon mankind, yes, the death which has been spoken of by Amulek, which is the temporal death. Nevertheless, there was a space granted unto man in which he might repent. Therefore, this life became a probationary state, a time to prepare to meet Elohim, (Amos 4:12) a time to prepare for that endless state which has been spoken of by us, which is after the resurrection of the dead. Now if it had not been for the plan of redemption which was laid from the foundation of the world, there could have been no resurrection of the dead. But there was a plan of redemption laid which shall bring to pass the resurrection of the dead, of which has been spoken.

And now behold, if it were possible that our first parents could have gone forth and partaken of the tree of life, they would have been for ever miserable, having no preparatory state; and thus the plan of redemption would have been frustrated, and the word of Elohim would have been void,(Is. 55:11) taking no effect. But behold, it was not so. But it was appointed unto man that they must die; and after death, they must come to judgment, even that same judgment of which we have spoken, which is the end. And after Elohim had appointed that these things should come unto man, behold, then he saw that it was expedient that man should know concerning the things that he had appointed unto them. Therefore, he sent angels to converse with them, who caused men to behold of his glory. And they began from that time forth to call on his name; therefore, Elohim conversed with men and made known unto them the plan of redemption, which had been prepared from the foundation of the world. And this he made known unto them according to their faith, and repentance, and their holy works.
(Alma 9:6-7 (Alma 12:19-30) )

Then Alma says:

Wherefore, he gave mitzvot unto men — they having first transgressed the first mitzvot as to things which were temporal and becoming as Elohim, knowing good from evil,( Gen. 3:5, 22) placing themselves in a state to act, or being placed in a state to act according to their wills and pleasures, whether to do evil or to do good — therefore, Elohim gave unto them mitzvot, after having made known unto them the plan of redemption, that they should not do evil, the penalty thereof being a second death, which was an everlasting death as to things pertaining unto righteousness. For on such, the plan of redemption could have no power, for the works of justice could not be destroyed, according to the supreme goodness of Elohim. But Elohim did call on man in the name of his Son, this being the plan of redemption which was laid, saying, If you will repent and harden not your hearts, then will I have mercy upon you, through my only begotten Son. Therefore, whosoever repents and hardens not his heart, he shall have claim on mercy, through my only begotten Son, unto a remission of his sins, and these shall enter into my rest. And whosoever will harden his heart and will do iniquity, behold, I swear in my wrath that he shall not enter into my rest. (Ps. 95:11) And now, my brothers, behold, I say unto you that if you will harden your hearts, you shall not enter into the rest of yhwh. Therefore, your iniquity provokes him, that he sends down his wrath upon you as in the first provocation — yes, according to his word in the last provocation, as well as in the first, to the everlasting destruction of your souls; therefore, according to his word unto the last death, as well as the first.
(Alma 9:8 (12:31-36 LDS))

The Jewish commentator Ramban also comments on Gen. 3:22 saying:

…You may think the serpent was lying to her [saying “you shall be as gods”] (in Gen. 3:5), but our tradition admits he told the truth; and see “the YHWH Elohim said, ‘Now that the man has become like one of us knowing good and bad’” (Gen. 3:22).  The explanation that seems best to me is that man would have done what was naturally proper for him to do, just like the heavens and all their host, surely, reliably, and without emotion; but the fruit of that tree engendered will and desire, so that those who ate it could choose a thing or its opposite, good or bad.  That is why it was called “the tree of knowledge of good and bad,…”

 

 

Ramban refers back to this very insightful comment in his commentary on Deuteronomy 30:6

And YHWH your Elohim will circumcise your heart (Deuteronomy 30:6) It is this which the Rabbis have said, “If someone comes to purify himself, they assist him” [from on High]. The verse assures you that you will return to Him with all your heart and He will help you.

This following subject is very apparent from Scripture: Since the time of Creation, man has had the power to do as he pleased, to be righteous or wicked. This [grant of free will] applies likewise to the entire Torah period, so that people can gain merit upon choosing the good and punishment for preferring evil. But in the days of the Messiah, the choice of their [genuine] good will be natural; the heart will not desire the improper and it will have no craving whatever for it. This is the “circumcision” mentioned here, for lust and desire are the “foreskin” of the heart, and circumcision of the heart means that it will not covet or desire evil.”

Man will return at that time to what he was before the sin of Adam, when by his nature he did what should properly be done, and there were no conflicting desires in his will, as I have explained in Seder Bereshit.

It is this which Scripture states in [the Book of] Jeremiah 31:30], ‘Behold, the days come,’ says YHWH, ‘that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers ..etc. But this is the covenant that I will make with the house of Israel after those days, says the Eternal, I will put my Law in their inward parts, and in their heart will I write it.

This is a reference to the annulment of the evil instinct (yetzer ra) and to the natural performance by the heart of its proper function. Therefore Jeremiah said further, and I will be their Elohim, and they shall be My People; and they shall teach no more every man his neighbor, and every man his brother, saying: ‘Know YHWH; ‘for they shall all know Me, from the least of them to the greatest of them.’

Now, it is known that the imagination of man’s heart is evil from his youth and it is necessary to instruct them, but at that time it will not be necessary to instruct them [to avoid evil] for their evil instinct (yetzer ra) will then be completely abolished. And so it is declared by Ezekiel, ‘A new heart will I also give you, and a new spirit will I put within you; and I will cause you to walk in My statutes.’ ” (Ezekiel 36:26)

The new heart alludes to man’s nature, and the [new] spirit to the desire and will. It is this which our Rabbis have said : “And the years draw nigh, when you shall say: I have no pleasure in them; these are the days of the Messiah, as they will offer opportunity neither for merit nor for guilt,” for in the days of the Messiah there will be no [evil] desire in man but he will naturally perform the proper deeds and therefore there will be neither merit nor guilt in them, for merit and guilt are dependent upon desire.”

 

 When Alma says:

Wherefore, he gave mitzvot unto men — they having first transgressed the first mitzvot as to things which were temporal and becoming as Elohim, knowing good from evil,( Gen. 3:5, 22) placing themselves in a state to act, or being placed in a state to act according to their wills and pleasures, whether to do evil or to do good — therefore, Elohim gave unto them mitzvot, 

 

He brings us to the subject of this weeks Torah parsha, the giving of Torah at Mount Sinai.  There is a similar connection between these two events:

...when Adam sinned, Elohim took from him the armour of the bright and holy letters with which he had been encompassed, and then he and his wife were afraid, perceiving that they had been stripped; so it says and they knew that they were naked. At first they had been invested with those glorious crowns which gave them protection and exemption from death. When they sinned, they were stripped of them, and then they knew that death was calling them, that they had been deprived of their exemption, and that they had brought death on themselves and on all the world.’
(Zohar 1:53a)

The Zohar elaborates saying:

R. Hiya said: ‘The world was in a state of poverty and misery from the time Adam transgressed the command of the Almighty until Noah came and offered up a sacrifice, when its prosperity returned.’ R. Jose said: ‘The world was not properly settled, nor was the earth purged from the defilement of the serpent, until Israel stood before Mount Sinai, where they laid fast hold of the Tree of Life, and so established the world firmly.
(Zohar 1:63b)

Alma continues saying:

9 And now, my brothers, seeing we know these things, and they are true, let us repent and harden not our hearts, that we provoke not YHWH Elohi to pull down his wrath upon us, in these his second mitzvot which he has given unto us; but let us enter into the rest of Elohim, which is prepared according to his word.
10 And again, my brothers, I would remind you of the time when Adonai YHWH gave these mitzvot unto his children. And I would that you should remember that Adonai YHWH ordained Kohanim after his Holy Order, which was after the Order of his Son, to teach these things unto the people. And those Kohanim were ordained after the Order of his Son in a manner that thereby the people might know how to look forward to his Son for redemption. And this is the manner after which they were ordained: being called and prepared from the foundation of the world, according to the foreknowledge of Elohim, on account of their exceeding faith and good works in the first place, being left to choose good or evil; therefore they, having chosen good, and exercising exceedingly great faith, are called with a holy calling — yes, with that holy calling which was prepared with, and according to, a preparatory redemption for such. And thus they have been called to this holy calling on account of their faith, while others would reject the Ruach Elohim on account of the hardness of their hearts and blindness of their minds (while, if it had not been for this, they might had privilege as great as their brothers — or in short, in the first place they were on the same standing with their brothers — thus, this holy calling being prepared from the foundation of the world for such as would not harden their hearts, being in and through the atonement of the Only Begotten Son who was prepared), and thus, being called by this holy calling and ordained unto the High Priesthood of the Holy Order of Elohim to teach his mitzvot unto the children of men, that they also might enter into his rest — this High Priesthood being after the Order of his Son, which Order was from the foundation of the world, or in other words, being without beginning of days or end of years, being prepared from eternity to all eternity according to his foreknowledge of all things. Now they were ordained after this manner, being called with a holy calling, and ordained with a holy ordinance, and taking upon them the High Priesthood of the Holy Order — which calling, and ordinance, and High Priesthood is without beginning or end; thus, they become Kohanim HaGadolim for ever after the Order of the Son, the Only Begotten of the Father who is without beginning of days or end of years, who is full of grace, equity, and truth. And thus it is. Amen.
(Alma 9:9-10 (Alma 12:37; 13:1-9 LDS)

This brings us to a statement in our Torah reading:

[3] And 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;
[4] Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself.
[5] Now 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:
[6] And 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.
[7] And Moses came and called for the elders of the people, and laid before their faces all these words which the LORD commanded him.
[8] And 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.
(Ex. 19:3-8 KJV)

 

Rabbi Abraham ben Meir Ibn Ezra (Hebrew: אַבְרָהָם אִבְּן עֶזְרָא or ראב"ע‎‎‎, also known as Abenezra or Aben Ezra, 1089–1167) was one of the most distinguished Jewish biblical commentators and philosophers of the Middle Ages. His is one of the classic commentators included in the Miqrat Gedolot. He writes in his commentary on Exodus. 19:6:

A Kingdom of Priests. In my opinion, “priest” in the Bible means “one who serves,” just as the verbal form is taken in 28:41 to mean “serve me as priests.” Jethro is the “priest of Midian” (18:1) because he served God, as did Melchizedek of Salem, the “priest of God Most High” (Gen. 14:18). The same is true when David’s sons are called “priests” in 2Sam. 8:18. There would be no point in telling us that they were “princes,” for we know that a king’s sons possess high rank; this verse informs us that they served God. So telling Israel that they will be “a kingdom of priests” means, “By means of you, My kingdom shall appear, when you are serving Me.” But others understand it to mean “There is no kingship other than serving Me.”

Why does Alma call this "the Order of his Son?  In Exodus 4:22-23 we read:

[22] And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn:
[23] And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn.
(Ex. 4:22-23 KJV)

And in Hosea:

When Israel was a child, then I loved him, and called my son out of Egypt.
(Hosea 11:1 KJV)

 So this priesthood was of the order of the Son because it was of the order of Israel. And how did it point forward to Messiah?  Because Matthew quotes this verse (Hosea 11:1) which is pointing back to Exodus 4:22-23 to refer to Yeshua as the Messiah.  This is because there is an allegorical relationship between Israel and the Messiah:

[14] When he arose, he took the young child and his mother by night, and departed into Egypt:
[15] And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. (Hosea 11:1)
(Matthew 2:14-15 KJV)

Alma continues saying:

Now as I said concerning the Holy Order of this High Priesthood, there were many who were ordained and became Kohanim HaGadolim of Elohim. And it was on account of their exceeding faith and repentance, and their righteousness before Elohim, they choosing to repent and work righteousness rather than to perish. Therefore, they were called after this Holy Order and were sanctified, and their garments were washed white through the blood of the Lamb. Now they, after being sanctified by the Ruach HaKodesh, having their garments made white, being pure and spotless before Elohim, could not look upon sin except it were with abhorrence. And there were many, an exceedingly great many, who were made pure and entered into the rest of yhwh their Elohim. And now, my brothers, I would that you should humble yourselves before Elohim and bring forth fruit showing repentance, that you may also enter into that rest. Yes, humble yourselves even as the people in the days of Malki-Tzedek, who was also a Kohen HaGadol after this same Order of which I have spoken, who also took upon him the High Priesthood for ever.83 And it was this same Malki - Tzedek to whom Avraham paid tithes — yes, even our father Avraham paid tithes of one - tenth part of all he possessed.84 Now these ordinances were given after this manner, that thereby the people might look forward on the Son of Elohim, it being a type of his Order, or it being his Order, and this that they might look forward to him for a remission of their sins, that they might enter into the rest  of YHWH.

Now this was a king over the land of Shalem, and his people had become strong in iniquity and abominations — yes, they had all gone astray; they were full of all manner of wickedness. But Malki - Tzedek, having exercised mighty faith and received the office of the High Priesthood88 according to the Holy Order of Elohim, did preach repentance unto his people. And behold, they did repent. And Malki -Tzedek did establish shalom in the land in his days; therefore, he was called the Prince of Shalom, for he was the King of Shalem; and he did reign under his father. Now there were many before him, and also there were many afterwards, but none were greater. Therefore, of him they have more particularly made mention. Now I need not rehearse the matter; what I have said may suffice. Behold, the scriptures are before you; if you will turn from them, it shall be to your own destruction.
(Alma 10:1-2 (13:10-20 LDS))

When Alma says:

Therefore, they were called after this Holy Order and were sanctified, and their garments were washed white through the blood of the Lamb. Now they, after being sanctified by the Ruach HaKodesh, having their garments made white, being pure and spotless before Elohim, could not look upon sin except it were with abhorrence.

In fact the Talmud records a tradition that the sprinkling with blood at Sinai was accompanied by a sprinkling of the waters of purification:

R. Johanan said to Resh Lakish: It is right according to me who infer from the Consecration; for this agrees with what we are taught: `On both of them [the Priests] we sprinkle throughout the seven days [water] from all the sin-offerings that were there’; but according to you who infer from Sinai, was there any sprinkling done on Sinai? — But according to your own reasoning, it would not be right either, for in the consecration [ceremony the sprinkling was done with] blood, whereas here with water? — That is no difficulty. For R. Hiyya taught: `The water takes the place of blood’, but according to you, was there any sprinkling on Sinai? — He answered: It was a mere additional provision.
(b.Yoma 4a)

Alma identifies the priesthood Israel received at the giving of Torah at Sinai with priesthood of Melchizedek. As we read in Rabbi Abraham ben Meir Ibn Ezra's commentary on Ex. 19:6, the priesthood Israel received in becoming a "Kingdom of Priests" at the giving of Torah was  because they he served Elohim, "as did Melchizedek of Salem, the “priest of God Most High”" (Gen. 14:18)

 

Parsha B'Shalach (Sh'mot (Exodus) 13:17-17:16)

 

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Weekly Stick of Joseph Torah Study (1/31/21)
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Parsha B'Shalach (Sh'mot (Exodus) 13:17-17:16)
Haftorah: Shof'tim (Judges) 4:4-5:31
Stick of Joseph: 1Nefi 1:14-17 (LDS 4:1-18)

This week's Torah Parsha deals with the parting of the Red Sea, and the destruction of Pharaoh's army.

In 1 Nefi 1:14, Nefi’s brothers spar with Nefi, using a kol v’khomer (1st Rule of Hillel) argument:

And after the angel had departed, Laman and L’mu’el again began to murmur, saying, How is it possible that YHWH will deliver Lavan into our hands? Behold, he is a mighty man and he can command fifty, yes, even he can slay fifty, then why not us? (1 Nefi 1:14 (LDS 4:1-4)

But Nefi responds with his own kol v’komer (First Hule of Hillel) argument:

And it came to pass that I spoke unto my brothers, saying, Let us go up again unto Yerushalayim, and let us be faithful in keeping the mitzvot of YHWH. For behold, he is mightier than all the earth, then why not mightier than Lavan and his fifty? Yes, or even than his tens of thousands? (1 Nefi 1:15 )LDS 4:1-4))

Nefi’s brothers had also been educated by Lechi in the use of kol v’khomer. But Nefi overcomes their kol v’khomer argument with an even stronger kol v’khomer argument. Their argument was flawed, because the true argument is not to weigh the might of Nefi and his brothers against the might of Lavan, but to weigh the might of Lavan against that of YHWH!

Nefi ben Lechi then presents his account of the retrieval of the Brass Plates as an aggadic midrash on Sh'mot 14:1-31 expanding on this First Rule of Hillel argument. Nefi presents this midrash in 1Nefi 1:15 (LDS 4:1-4):

"And it came to pass that I spoke unto my brothers, saying, Let us go up again unto Yerushalayim, and let us be faithful in keeping the mitzvot of YHWH. For behold, he is mightier than all the earth, then why not mightier than Lavan and his fifty? Yes, or even than his tens of thousands? Therefore, let us go up. Let us be strong like unto Moshe, for he truly spoke unto the waters of the Red Sea and they divided hither and thither and our fathers came through out of captivity on dry ground, (Ex. 14:21) and the armies of Pharaoh did follow and were drowned in the waters of the Red Sea. Now behold, you know that this is true; and you also know that an angel has spoken unto you. Wherefore, can you doubt? Let us go up. YHWH is able to deliver us, even as our fathers, and to destroy Lavan, even as the Egyptians."

Here Nefi reveals to us a midrash whereby the armies of Pharaoh represent Lavan, and Lavan's death is symbolized by the death of Pharaoh's army. Just as Pharaoh hardened his heart, and would not let the Hebrews go, Lavan had hardened his heart and would not let go of the Brass Plates. Both Pharaoh and Lavan were given several chances, let both hardened their hearts against YHWH.

According to this midrash, The Assembly of Israel in conflict with Pharaoh represents Nefi in conflict with Lavan. Just as Moshe and the Assembly of Israel had to cross the Red Sea to reach Mount Sinai and receive the Torah, Nefi had to return to Jerusalem to acquire the Brass Plates containing the Torah. Just as it was important for the Assembly of Israel to have the Torah before entering the wilderness, cross the Jordan and enter the promised land, it was likewise essential for Nefi and his people to have the Torah (on the Brass Plates) before dwelling in the wilderness, crossing the ocean and entering their promised land:

"...I remembered the words of YHWH which he spoke unto me in the wilderness, saying that inasmuch as your seed shall keep my mitzvot, they shall prosper in the land of promise. Yes, and I also thought that they could not keep the mitzvot of YHWH according to the Torah of Moshe except they should have the Torah. And I also knew that the Torah was engraved upon the plates of brass. And again, I knew that YHWH had delivered Lavan into my hands for this cause, that I might obtain the records according to his mitzvot. Therefore, I did obey the voice of the spirit and took Lavan by the hair of the head, and I smote off his head with his own sword."
(1Nefi 1:17 (LDS 4:14-18))

Nefi is using the First Rule of Hillel and Aggadic Midrash in the typical Jewish fashion to relate to us this account, so that we are to understand that the acquisition of the Brass Plates was as profound and event for Nefi and his people, as the crossing of the Red Sea and receiving of the Torah had been for the Assembly of Israel.

This material has the ring of a true ancient Jewish record.