Written by: Peretz Green


The Five Books of the Pact


Second Tablet – Yeoshua


(Exod. 17-9) 'And Moses said to Yehoshua (Joshua), "choose men for us, and go make war against Amalek; tomorrow, and I will stand on the head of the hill, and the staff of God is in my hand".

Step 1 – The Sages, of blessed memory, explained that Moshe Rabbeinu lowered himself in humility when he said to Yehoshua 'choose for us' and did not say 'choose for me' or 'choose for yourself'. In this way he made his pupil as himself and gave him honor that belonged to him.

Step 2 – Such is the true quality known to Tzadikim, men of Ha-Shem, that if they do not lower themselves towards their talmidim, the pupils will not be able to receive the necessary force for their charge.

Step 3 - On the words 'go make war' the Sages, of blessed memory said (Mechilta on Exodus 17) that Moses said to Yehoshua, 'go out of your cloud and make war against Amalek,

Step 4 – This was the particular cloud on Yehoshua, aside from the general cloud that protected the whole camp of Israel. Yehoshua would afterwards receive the mandate of Moses and certainly the cloud upon him was very special.

Step 5 – The holy general cloud became a particular cloud on each person according to the conditions of his sanctity and pure faith, and the more that one sanctified himself, the more he drew the cloud upon himself, being covered in that sanctity even more.

Step 6 – It's also true that Yehoshua could have received that force against his enemies by enforcing himself in that sanctity.

Step 7 – If so, why did Moses say 'go out of your cloud and make war against Amalek'­? He should have said, "Sanctify yourself in your cloud, reinforce your strength and go make war against Amalek".

Step 8 – Yet the Sages are right; Moses knew what he was saying 'go out of your holy cloud because it's not possible for you to make war when the crown of sanctity (Kedusha) is on your head. If it had been possible I would have said 'choose for me men' and with the crown of sanctity on me I would have gone out to destroy Amalek. The reason is that it is not desired now because there's not enough merit in the nation.

Step 9 - And Moses explained to him the new conditions, that is, 'for me there are new conditions and for you there are new conditions, therefore 'choose for us' - for both of us, I for my part and you for your part, men to be soldiers in the new conditions before God.

Step 10 – This is from the tradition from the Sages, of blessed memory. Let's now look at Yehoshua in view of the Final Redemption according to the New,, True Kabbala.

Step 11 - In the true, new Kabbala the name Yehoshua bin Nun represents a Key of the Final Redemption and spoken of are 3 categories: salvation (Yeshua), constructions (bin –root of binyan) and 50 Gates of understanding (Nun is 50).

Step 12 – These are the salvations of God, the House of Prayer, and the Holy Torah in which are all the Gates of comprehension.

Step 13 – Moses does not represent the Key of the Redemption although there is no redemption without Moses. The reason is that Moshe Rabbeinu, peace be upon him, is the Goel. In relation to salvations his are redemptions. In relation to the House of Prayer, he is in his Tent and in relation to the Gates of Understanding he is in higher Godly wisdom.

Step 14 – Moses was bound to the high faith of the First Commandment which is of 9 words bound to truth (represented by 9 the number of truth). Such was the level of Moses, magister noster.

Step 15 – This Moses, from the higher waters have I taken him and I appointed him to be the first Goel of all the generations.

Step 16 – Yehoshua, on the other hand, was bound to the Second Commandment of 50 words, each word representing a Complete Gate of Understanding.

Step 17 – The Second Commandment is called the Key of the Redemption since if there isn't the pure faith in the Oneness of God Almighty there is no redemption, for only God, Blessed is He is the Holy One of Israel and its Redeemer.

Step 18 – The First Commandment is not the Key of the Redemption but rather the Redemption itself in which all is found: (Exod. 20,2) 'I am the Lord, your God who brought you out of the land of Egypt from the house of bondage'.

Step 19 – This Book The Five Tablets of the Pact is essentially of the reception which relates to the Kabbala of Yehoshua bin Nun since he is the first authority of the Mishna of Yehoshua bin Nun, the Oral Tradition that he received from Moses and from it derived all the Oral Torah of the Sages in the Mishna and Talmud. In the Geula Shleima, the Goel Haim brings with him that original source of Yehoshua bin Nun to make the New Mishnaot[1] of Sefer Mishnat Haim.

Step 20 – Therefore the Kabbala (reception) of Yehoshua bin Nun is the Key to all Sefer Mishnat Haim.

Step 21 – It is also the Key to the true faith that distinguishes between true Kabbala and the false Kabbala, unfortunately, of the Zohar and all the writings connected to it.[2] Therefore there exists a bond with the Second Commandment from which derives all understanding of the true faith.

Step 22 – It's possible to see the 50 words of the Second Commandment in Hebrew as 10 words on each of the first five commandments, as the Five Tablets of this Text, in this way:

First Tablet: 'You shall have no other gods on My face, you shall not make'

Second Tablet: 'statue and every image that is in heaven above and that which is on earth below'

Third Tablet: 'in the water below the earth. Do not bow down to them and do not serve them: for I'

Fourth Tablet: 'am the Lord, your God, a jealous God, who punishes the sin of fathers on their children'

Fifth Tablet: 'on the third generation and the fourth generation to those that hate Me, and does kindness with the thousands, to those that love Me and who keep My commandments'.

Step 23 - The First Tablet: the Kabbala of Moses, with the great general rule of 'You shall not other gods on My face' – the rest is an explanation, beginning with 'you shall not make' etc.

Step 24 – The Second Tablet: the Kabbala of Yehoshua bin Nun. Here is the name EL KANA, since in the wars of God against idolatry one calls in the name EL KANA and to fight on its force. His wars on the sin of fathers on their sons etc comes to destroy the roots of the sin that clung to the fathers and from them to their sons.

Step 25 – Third Tablet: the Kabbala of Elijah the Prophet, 'the waters below the earth, such as the action of Zimri who dared say to Moses, "Who permitted the daughter of Yithro"? (Bavli, Sanhedrin 82); and it alludes to those who served Baal and the sacrifice of Elijah on Mount Carmel, and ends 'and I' in the name of jealousy shown by Pinhhass in the jealousy of his love for God (Anochi).

Step 26 – The Fourth Tablet: the Kabbala of Aaron the High Priest. The essential service is not to serve anything else which represents the purification of the Cohanim in their service. Alluded to here is the Golden Calf whose image derived from the 'bull (shor) in heaven', as known, and became the form of the calf on earth. The word 'asher' (that which) is mentioned 3 times in the verse alluding to the historical golden calves: the original golden calf, the golden calf that issued in Christianity and the sin of Atzilut (Emanation) in the Jewish camp.

Step 27 – The Fifth Tablet: this is the New Kabbala. The third generation was concluded with the coming of the Double Displaced Fourth Generation. Its Doubling here is 'the fourth generation to those that hate Me' and immediately afterwards 'and bestows kindness on thousands to those who love Me and guard My commandments' these are redemptions and salvations in the same Fourth Generation for which it is doubled in bad happenings and good happenings.

Step 28 – This furnishes an added reason for which Moses said to Aaron 'choose for us men' – choose men who understand us and have no doubts about our actions to say: why shouldn't Moses go himself to combat so that we be assured of our victory?

Step 29 - Moses' answer is 'no, I cannot war with them by myself, since I, Moses, have pronounced the words 'I am the Lord, your God, EL KANA'. Tomorrow I'll stand on the head of the hill and I'll be forced to hold down the sanctity of this name by way of the Staff of God in my hand, while you, Yehoshua, will be able to combat Amalek and to weaken him.

Step 30 – The war against Amalek is also prophetic to this Fourth Generation in which the final Goel works and combats from the 'head of the hill' from the Kingdom of Heaven and his pupils (Donkeys) fight against the evil roots of Amalek that impede the Final Redemption.



[1] Not called Mishnaot in Sefer Mishnat Haim but rather 'Gnomen' and the redemptional dreams are sometimes referred to as the New Mishna of the Geula Shleima.

[2] And Sefer Milhhamot Ha-Shem of Rav ElGafeh is the realization of this Key.