Written by: Peretz Green

The Five Books of the Pact

Fourth Tablet – Aaron

Step 1 – (Exod. 4, 14-16) 'and God became angry with Moses, and said, but of Aaron, your brother of Levi, I know that he will certainly speak; and he is now coming towards you and he will see you and rejoice in his heart. (15) And you will speak to him and place these words in his mouth; and I will be with your mouth and with his mouth, and I will show you what to do. (16) And he will speak for you to the people; and he will be for you the mouth and you will be for him as lord. (ibid 30) and Aaron spoke all the words that God had spoken to Moses, and he made the signs to the eyes of the people. (ibid 6, 13) and God spoke to Moses and to Aaron, and commanded them on behalf of the children of Israel and concerning Pharaoh king of Egypt that he to take the children out of Egypt, (ibid 7,1) and God said to Moses, see that I have made you lord over Pharaoh, and your brother Aaron will be your spokesman (neviecha).

These verses demonstrate the greatness of Aaron, Moses' elder brother, peace be upon him even before he was the High Priest. Aaron was loved by God Almighty and he was a prophet who received the words of Ha-Shem.

God's anger to Moses was due to his excessive humbleness above the just measure tending to lower himself in a way that lessoned the action for which he was sent. Moses was chosen for his inner humility but Ha-Shem did not desire that because of humility he should not feel himself worthy to fulfill a mission.

For 7 full days Moses refused the mission until, as explained by the Teacher Haim, his feet began to walk by themselves; he then called to Ha-Shem "What's this, Master of the world?" Ha-Shem answered, "If you receive my will, good, and if not I'll send you against your will" until Moses said, I receive it but allow me to kiss my children and be separated from my family serenely". Ha-Shem agreed but Moses said, "Aaron is my older brother, is he not more worthy than I"? Then God was angry with Moses and said, "but of Aaron, your brother of Levi, I know that he will certainly speak; and he is now coming towards you and he will see you and rejoice in his heart".

Not for any lack of faith, God forbid, or for stubbornness but due to his humbleness overriding the just measure until it diminished the required action. For what would Moses' humbleness accomplish if it would not be used for a mission of salvation for all!

Such is the difference in all thos 7 days between the thought of Ha-Shem, Blessed is He, and Moses' thought. Moses due to his humility thought about his unworthiness and God Almighty thought about the mission to save the people. Moses because of his humbleness didn't understand that it was precisely for that humility that just he had been chosen for that mission.

If not for this point, how would Ha-Shem have supported such a refusal from any person! Moses, however, was greatly loved by God because he was the humblest on the face of the earth; therefore Ha-Shem was ready to insist even for 7 days, listening to his pleas and answering him with Divine Patience.

For 7 days but not more for even if Moses' humility went against the mission, Ha-Shem commanded his feet to go; and when Moses still asked about Aaron, God reminded him, with a certain level of anger, that his excessive humbleness had made him forget the completeness of God's knowledge, as if Moses knew the greatness of Aaron and not God, who answered, "Have I then not known that Aaron will speak for you and it's not you who has to tell me this but nevertheless I am sending you, for I have already seen and prepared everything you need to accomplish the mission; for I will be with your mouth and with his mouth, and I will show you what to do -- and God said to Moses, see that I have made you lord over Pharaoh, and your brother Aaron will be your spokesman.

Step 2 – We see here Aaron's high level before God who already wanted to put him as second in that incredible task. In general the redemption needs two persons as here, 'I have made you lord over Pharaoh, and your brother Aaron will be your spokesman'. The level of Aaron is known in all Tradition and, aside from his level as High Priest, his love for the people of Israel and his closeness to them was exceptional.

In this text we must try to understand the sin that even 'your fathers didn't recognize' and that issued from the hands of Aaron without his recognizing the idolatry of the Golden Calf and his inability to avoid the error of the mixed multitude and a part of the people itself.

Step 3 – It will help first of all to see the bond between that sin in that time and the sin of the Last Times of 400 years, ba-avonot, the sin of the Zohar and all the false Kabbala that issued from the doctrine of Emanation. It relates to the first sin of the Golden Calf but in order to understand and appreciate it one must study the Second Commandment.

Our vision is in the general logic of the Final Redemption in which what is in the Torah becomes completed bringing us to a completion in understanding also regarding the First Signs of the Torah in their time and during the centuries until the Geula Shleima.

In Isaiah 44, 6 - The Torah is completed, for example, in Isaiah 44,6, 'I am the First and I am the Last and there is no god outside of Me'. – When the historic time of 'I am the Last' comes, the first time is completed, verified and justified, for 'I am' and 'I am' and there is no other god.

In the world at large the true God is unknown until the Geula Shleima on which it states (Jeremiah 31,33) 'No longer will one teach his friend or his brother saying, "Know God", for all will know Me from the smallest to the greatest (or from the youngest to the elderly). Still in our time there are many who do not know God and there are many who perform idolatry. The modern world is filled with idolatry and other gods from every kind and in every form. But the worst general sin is bowing down the great idolatrous Mamon, Satan's General in matters of money. The false god Mamon is thickly black and he throws down the masses with his power and convinces them to love him, and they have no strength to rebel against him and they bow down to him without realizing their sin.

There are also many who err because of scientific knowledge and many who negate God and believe themselves superior to those foolish people who believe. In truth they are placing their own intellect as higher than the Wisdom of God and this is a great sin.

And there are those whose idolatry involves sex and forbidden fornications and unnatural sex. Their sex becomes an idolatrous cult in itself and they are far from God Israel who loves modesty and clean thoughts in all one does and who hates promiscuity and abominable unnatural sex.

There are, of course, ten thousand variations in each category, and all have an element of idolatrous cult. And there is still a world filled with idolatrous statues and idolatrous cults as stated in Torah with their false basis. There are many in Africa and Asia, apart from those who became Muslims.

And let's not forget Christianity that does not recognize the true monotheism of the true Tradition.

Step 4 - Nevertheless, all the verses that speak of idolatry are not only for the nations but also for Israel, until the Last Days, not only in Ephraim but also in Judah. It's not possible that all the prophecies concerning idolatry is only part of the past. 'And the actions of the Patriarchs are 'signs' to their descendents'. Abraham alludes to the First Redemption, Yitzhak to the Redemption of Purim and Jacob to the Final Redemption. The 20 years with Laban became 2000 years of galut for Israel among the nations. Important is the allusion in the Torah with Jacob, our father, in his returning to the land of Canaan, after his meeting with Esau and his preparation for going to Beth El.

Step 5 – 2 - 'And Jacob said to his household and to those who were with him: 'Remove the foreign gods that are with you and purify yourselves and change your garments. 3 – and we will stand up and go up to Beth El, and there I will make an altar to God who answers me on the day of my affliction and He is with me in the way that I go. 4 – (Gen. 34, 2-4) And they gave to Jacob all the foreign gods in their hands and the rings in their ears, and Jacob buried them under the 'ala' (oak tree) of Shechem.

This is an allusion to the time of the Final Redemption since Jacob, our father, alludes to the Final name, and his return to Canaan alludes to the establishment of the State of Israel in 1948, and the time between his return and his going to Beth El alludes to the period from the establishment of Israel and the eventual construction of the Third and Final Temple in Jerusalem.

Therefore no extra faith is necessary to understand that between Jacob's return to Canaan and his going up to Beth El there are still foreign gods that must be removed, idolatry that renders the person impure as well as one's clothing. This historic sign of Israel's existence is already fixed into Ha-Shem's Design and it will never again go away.

After said allusion we need to understand which idolatrous sin is spoken about and what part of the people is involved in it.

In connection to this, other things can be understood from the verse : (Gen. 34, 2-4) 'And they gave to Jacob all the foreign gods in their hands and the rings in their ears, and Jacob buried them under the 'ala' (oak tree) of Shechem'. 'And they gave' properly a removing and giving of something; this is because when the terrible error will be recognized, the idolatrous doctrine of the Zohar and all the false Kabbala that followed it will be clearly seen as idolatry in form and in substance.

'And the earrings in their ears' – this was even worse than if they had simply hidden them in their tents since they wore them in public. And there is no correction except by burying them under the ala which alludes to this Herem D'Oraita against the impure gods and partzufim of the Zohar and all the other foreign gods that issued from it and against the false messianism of Habad and against the Institute of Rav. Ashlag and his book the Sulam, a commentary on the Zohar.

The earrings in their ears demonstrates that they believe in the Zohar and they ornament themselves with it; they are proud of it and they walk in that 'logic'. But that doctrine is only within itself and has no true basis. Whatever comes out of it will seem logical and correct as does the Christian doctrine of the trinity when taken as truth with thousands of books written about it. They all become invalid once the true basis of monotheism is recognized and what they believed to be the truth becomes a stinking and idolatrous falsehood on their tongue, brain and heart.

Step 6 – That same Christian sage when he arrives at the true faith will invalidate all that he had written; the faith in the One and only Creator is the truth. The faith in a trinity: God the Father, God the Son and the Holy Spirit is completely false.

This is 'and Jacob hid them under the ala'. Jacob ordered them to handover the foreign gods; he didn't break or smash them up or burn them but all at once he buried them under the ala. Ala has two forms with tzereh, kamatz (tree) or kamatz, kametz (curse) as the curse for practicing idolatry. He warned them against the curse of idolatry and was thus not afraid they would dig them up.

So it is in ahhrit ha-yamim, when the people of Israel will know of the false Kabbalah of the Zohar and all the false Movements that issued from it, all will taken and hidden under the curse of the Hherem MiDeoraita, and no son or daughter of Israel from the highest of the Hachamim to the simplest Jews will study it or use its idolatrous ideas.

Great fear and trembling will be felt: and there was the awe of God on the cities around them, and they did not pursue the children of Jacob. The verse alludes to the higher sanctity that falls upon the land, indeed, on the world, in that sanctification in the purification of the people of Jacob from the 'avon ketz' the sin of the end time. 'and Jacob buried them beneath the ala that was close to Shechem. From this sanctification, the fear of God falls on all the nations. Before this it states 'and Jacob hid them under the ala near Shechem'. 'That is near Shechem' alludes to the Ten Lost Tribes found in Christianity since Yosef who is bound to Shechem represents Ten Tribes whose souls became dispersed mostly among the Christian nations.

The allusion comes to compare 'and the fear of God was on all the cities' to the purification of the Zohar: it will become known in the world 'and sons will return to their confines'; many of those souls are rooted in Israel and were present at Sinai. And then many of the Christian nations, men and women, will understand the matter of the purified faith of Israel and will seek the truth on Mount Zion in Jerusalem.

Step 7 – All are astounded by these verses about Jacob and the foreign gods found in his household's tents. Rashi says that the foreign gods and the earrings came out of the plunder of Shechem after Shimon and Levi destroyed it.

This was no small thing reason for which it's mentioned in the Torah. Even if we go according to Rashi, his memory be blessed, it's still without a solution. Why did Jacob not do something previously when seeing the idolatrous earrings on them? Were the happenings of his household unknown to him until he was commanded to go up to Beth El.

There was no similar sign in Abraham or Isaac. But in the Jacob Signs it alludes to this present Fourth Generation of the Final Redemption and the sin of the End Time.

It is for this sin of the belief in Emanation that the Third Templle cannot yet be built. At first the Zohar and all the False Kabbala that invests itself in Hassidism and false Messiahs must be destroyed.

The sin of the End Time is called such because it's the extreme evil in its damage and the 'jealousy' of God against it. For it's not a sin that has remained outside of Judaism but has become, God save us, an integral part of Judaism, not among the Jews who don't know Torah but rather the religious and knowledgeable in Torah. There is no shame greater than this that there be an idolatrous Golden Calf in Judaism against the true monotheistic faith.

Step 8 – The main sin that came out of Aaron's hands in the sin of the Golden Calf was that he didn't understand the idolatrous mentality of the mixed-multitude in their desiring the Calf and did not perceive in this a sin in itself, until he saw the actions and comportment around the Calf; and then Moses came down from the Mountain.

So must it be interpreted, in spite of the Hachamim's attempt to put the blame on Aaron's fear after Hhor, son of Miriam, was killed; that if he too would be killed, there would be a destruction of the entire people, Hhass ve-Shalom.

If, however, Aaron feared for his being killed, would that be then worse than committing idolatry together with people?

The entire story of the Golden Calf and Aaron's sin is not very clear. For example, after the mixed-multitude said to Aaron (Exod. 32,1), "arise and make for us a God (Elohim) that will go (plural) before us because this man Moses who brought us up from Egypt, we know not what has happened to him" how was it possible that he answered (ibid 2) "Take off your golden earings" ecc. And after he saw that they very quickly took off and gave him the gold, how did he not understand that it was all from the Yetzer ha-Ra? And if so, how (4) 'did he take it from them inscribing it with a cutting knife and made it into the form of a calf'? The verse continues: 'and they said (ibid 5), "These are your God (elohecha - plural) who brought (plural) you up from the land of Egypt". And yet, still after all this, 'and Aaron called out and said "Tomorrow is a festival to God". Is there any clear understanding here! And then afterwards (ibid 25) 'And Moses saw that the people was parua (savage, wild, same letters as Pharaoh) and that Aaron had made them parua (same letters as Pharaoh) as a blemish in the hands of its enemies'. What does this mean?

From beginning to end the mater of the Golden Calf the Torah reveals a tefach and hides 9 tefachim. There are also 2 verse that speak in poetic fashion which is strange concerning such an adverse turning point in Israel's history. In coming down from Mount Sinai, in meeting with Yeshua bin Nune, Moses says, "Not the voice that answers ('anot) to power (victory) and it's not the voice that answers ('anot) to weakness (in battle). It is the voice of 'affliction' ('anot) that I hear". Why should such a grave matter receive a poetic (melitza) form?

The second verse is 'And Moses saw that the people was parua (savage, wild, same letters as Pharaoh) and that Aaron had made them parua (same letters as Pharaoh) as a blemish in the hands of its enemies'. And why did the Torah choose to use the root peh-resh-'ain twice so that we need to interpret it. And why in the written form is it Pharoah (ending in hei) and in the read form pharow (ending in vav)?

Step 9 - Let's begin from the end. The word Pharoah helps us briefly to get to the central point in a relatively quick way. There's no doubt that the Torah is alluding here to Pharaoh, king of Egypt, in order to see the sin of the Calf is related to the idolatry made to Pharaoh.

The matters are connected since the sin of Calf was committed first and foremost by the mixed-multitude. That fall was bound to those who had not yet purify themselves from Egyptian idolatry a part of which included Pharaoh's divinity.

Pharaoh is thus the Key to understanding the Golden-Calf fromwhich we'll better understand the mistake of Aaron and from his mistake we can know the Torah's prophetic intention concerning Ahhrit ha-Yamim.

Before taking up the matter of Pharaoh, there are certain generalities ti understood. The essence is that Aaron didn't understand the idolatrous intentions of the mixed-multitude, not that the essential factor was his fear. Had he known that it was idolatry, he would absolutely not have built an altar for it and announce, "Tomorrow is a festival to God" ".

We are thus constricted to say that until the end Aaron was not convinced that the Calf, the altar and the festival could not have used as vessels in the service to God.

This doesn't exclude a certain fear on Aaron's part that they kill him, as they did Hhor and cause terrible wrath of God on the whole nation.

Our explanation also doesn't exclude Aaron's failed 'strategies' in order to give time for Moses to return, as maintained by Rashi, peace be with him. But these reasons of fear and strategies do not answer to the essential point that Aaron himself announced "Tomorrow is Festival to God".

For sure, it's very difficult to know what Aaron was thinking in that moment with the confusion around him and the Yetzer ha-Ra working fulltime on the mixed-multitude showing them visions of darkness and mixed light and an image that appeared to them as the coffin of Moses in his return to the Heavens.

This, however, does not answer to the issue of his strategies not working. Aaron, later to become High Priest of Israel, most certainly did not sin iin any way in his intentions to God Almighty.

So too, until the end when Aaron said, "Tomorrow is a Festival to God" and early in the morn they awoke and did all kinds of idolatrous cults around the Calf. Only then did Aaron see their idolatrous behavior and perceived the great sin that had come out even out of his own non-understanding.

This explanation is reinforced by Aaron's words to Moses (ibid. 21). 'and Aaron said, "Let not the wrath of Adoni be kindled, you know this people and the evil in it. Aaron's justification comes in answer to Moses' question (ibid. 21) 'and Moses said to Aaron, "What did this people do to you that you have brought it to such a great sin?"

From Moses' words there's no doubt there he didn't consider it Aaron's sin but rather that of the mixed-multitude while at the same time there is also no doubt that there was here a great sin that came through Aaron.

Obviously, Moses tried in that moment to seek out Aaron's justification and to save him since Moses and Aaron were the two most responsible for the nation. The justification came in Aaron's answer, it is you Moses who knows the evil hearts of these mixed-multitude and their internal desire to practice idolatry; it not my fault. This was a truthful justification. Aaron was simple and perfect in his faith and in his simplified faith he had said, "It's a Festival to God tomorrow".

Aaron did not believe that after witnessing the miracles in Egypt, the spitting of the sea and hearing the Ten Commandments that the mixed-multitude would become so unstable and confused about Moses who had not yet returned that they would want properly another god to go before them

And in truth the mixed-multitude did not speak of exchanging God for another god; their intention was to exchange Moses (ibid. 1) and the people saw that Moses was late in descending from the mountain; and they congregated the whole people around Aaron and they said to him, "Arise, make for us a 'god' that walk before us, because this man Moses, we do not know what has happened to him.

They didn't speak of any doubt in God's existence but they doubted Moses' still being alive especially after Satan show them the image of his coffin; it's important to understand their mistake for from it we'll see the idolatrous thought inside them. Moses, our Elohim, is no longer here and now stand up and make us another Elohim in his place.

The term 'elohim' was not taken by Aaron to mean God Almighty but as a high authority or power over, as the verse (ibid. 4, 16) 'and he shall to you as a mouth and you shall be to him elohim'.

Thus the Hacham Yehuda ha-Levi, in the Cuzari, add's his understanding of Aaron's justification explaining that according to the mentality in those times, a calf and its altar could to serve as a sort of tabernacle to God's presence.

It seems that to me that the two interpretations, of 'fear' and of 'strategies', have in common, as well as the view that it's like a temple, is the Sages, of blessed memory, is of the obligation to assure Aaron's innocence from idolatry and since a part of the reasons are justifiable, they were justly emphasized.

Our obligation is to speak in the New Sanctity of the Final Redemption and to understand the very sin of the Golden Calf in order to know and understand the great error of Aaron and his justification, We are obligated to interpret the Calf in its connection to the Golden-Calf of this final Fourth Generation. Aaron was responsible for the whole nation, especially in Moses' absence, and a great sin happened and this alludes to the sin of the End Time, a time when a terrible idolatrous sin has gone unseen by the eyes of the Sages, its roots being in the doctrine of Atzilut of the Zohar followed by a plethora of Kabbalists and a thousand books. All that is attributed to a world above creation in emanated Sefirot and Partzufim, levels and categories are 'other gods on My face', other gods that don't exist if not in prohibited idolatrous thoughts and associations, in a multiplicity of 'reigns'. And all this while Aaron did not recognize the idolatry into which they had fallen until the very end.

Also the conditions of this Fourth Generation allow place for the development of the sin until its completion, as (Gen. 15, 16) 'for the sin of the Emorei is not complete until now.

Step 10 – The Golden Calf was the result of the mistaken belief of the mixed-multitude bound to their previous thoughts in serving Pharaoh. Aaron didn't understand those idolatrous intentions.

Moshe Rabbeino, peace be upon him, understood the evil of their intentions. Moses knew all the idolatrous cults, magic and star-worship of Hhartumei Mitzraim for he had learned them in Pharaoh's Court.

Another important factor is that when Moses saw the Calf he threw down and broke the Tablets written by the hand of God. This indicates that Moses' action of breaking the Tablets is directly connected to the Correction of the sin of the idolatrous Calf; by knowing the root-sin of the Calf, the reason for breaking the Tablets will become understood. That was an extraordinarily terrible moment in Israel's history and it was Moshe Rabbeinu himself who broke those holy Tablets and every action of Moses was a sign for the End Times. In order to break the roots of the Golden Calf Moses had to break those Tablets.

The essential elements in explaining the Golden Calf are:

The intention of the mixed-multitude

Aaron's not understanding their intentions

The difference between the simple-faith of Aaron and the knowledge of Moses.

The Correction of the sin at Moses' hands in breaking the Tablets.

The comparison of the sin of the Calf to the service to Pharaoh.

In order to understand the idolatrous intentions of the mixed-multitude, one must look at 3 matters.

Their turning to Aaron, "Arise, make for us" ecc. "for this man Moses ecc.

The binding point between the breaking of the Tablets and the sin of the Calf

The essence of the idolatrous service to Pharaoh.

Thus the category of service to Pharaoh is the Key to understanding the sin of the Calf; it's as if the Torah had said 'it's hard to understand the roots of the Calf and to know where it begins; behold Aaron himself didn't understand and so great was that sin that Moses had to break the marvelous Tablets for the Correction of the Calf. It's thus not a simple matter but complicated thoughts in the mixed-multitude in their 'service' to Pharaoh.

In the eyes of the mixed-multitude Moses was as Pharaoh, King of Egypt. It's important to know that in the theological doctrine of Hhartumai Mitzraim there were 10 great gods that were considered the 'mothers' and 'fathers' of all the other lesser gods. 9 of those gods were 'fixed' in time but Pharaoh himself was the tenth god. In the Message of the Archangel Gabriel it's explained that Pharaoh was bound to the god 'Horus' who is the god of the Nile. Pharaoh was the god of the Kingdom who rules over Egypt. Pharaoh thus belongs to the Kingdom and he received his divinity from Horus who received his divinity from the higher gods.

This was a fixed belief in the mouth and heart of Egypt. Pharaoh was the god of the Kingdom, son of 9 higher gods from heaven and the first to all the gods of the other nations. He is called first-born to the gods of the nations and the particular son to the higher gods. Thus he was responsible for sustenance in the world more than the heavenly gods who saw to more generalized matters. And since Pharaoh was responsible for their sustenance, serving him was, in their eyes, for their own benefit.

Pharaoh was considered son to the higher god 'shemesh' (sun) and to the deity of the moon, in their hieroglyphic forms: the Nile flowed between the arms of 'Sun' and the arms of 'Moon', and, according to them water was from the seed of the sun and of moon and from that seed Pharaoh was born.

It's unnecessary to know the various functions of those Ten gods but the number 10 is very important, hidden, for example, in the history of the Ten Plagues in Egypt, and the Ten Commandments (see Petal 7, Message of the Archangel Gabriel, on the Ten Plagues against the 10 gods of Egypt).

It's known that the 10 Plagues were against the idolatrous cults in Egypt, especially the 10 Greater gods, as mentioned, and that the tenth plague of killing the first-born would touch Pharaoh himself, the tenth god.

In the force of those plagues, Israel merited to receive the Ten Commandments, the first 2 directly and the other 8 through the mouth of Moses. They would have received the First Tablets had they not sinned with the Calf.

The Italians have an expression 'morto un Papa, si mette un altro' 'When one Pope dies, you establish another'. So too in Egypt (and in all monarchies). Even if Pharoah is the god of the land, he also has a physical body that eventually dies. Thus when a Pharaoh died they rushed as quick as possible to put up another so as not to lose time between where is missing the god who blesses the earth and the Nile. Pharaoh in their eyes was 'the god walked before them' and who blessed the Nile; for the Nile was bound to Horus who was born from the union of Osiris and Isis. For this reason Pharaoh was obligated to enter the waters of the Nile every morning before dawn.

It's important to understand that the Calf, in the mind of the mixed-multitude, was to substitute Moses quickly since he was their God-Link to the Higher God above. This is rendered clear by the verse itself that they considered Moses as they considered Pharaoh, 'Arise and make us a God who will walk before us because Moses the man who brought us up from the land of Egypt, we know not what has become of him'.

In their inner thought Moses was a god, son of the higher God who went before them in the world and brings upon then good things. If he dies one must immediately choose another 'god' in his place in order to fulfill the vacancy. This was the reason for their unrelenting rapidity in getting the Calf made.

Aaron, however, didn't understand the Egyptian thought that Moses was as Pharaoh in their eyes. Aaron thought that they wanted a 'vessel' for God's Presence to acquiesce their perturbation in Moses' absence. In this he tried to justify them and save them from sin.

Since Aaron didn't know this point of their considering Moses as Pharaoh, the verse comes in an allusion to it, 'and Moses saw that the nation was parua (wild) and Aaron had rendered them as Pharaoh to be a desecration in the hands of their enemies'. This means that Moses saw that the people was wild and worthy of punishment because of their belief in Pharaoh and this lack of understanding of their idolatrous thought gave them the possibility of returning to their Pharaoh idea and of falling into idolatry.

We must yet persevere and ask what exactly is the evil in the thought of the mixed-multitude concerning Moses? It's not that they considered Moshe to be Pharaoh but their thought towards Moses was in its way similar to their thought as Egyptians to Pharaoh. To understand this we must make a general statement regarding the idolatry of the Egyptians.

Step 11 – the line of 'binding' between the Egyptian ideas and establishing the orders of their gods is the consept of 'Emanation'.

In ancient times before the exodus from Egypt, among the complicated doctrines of the Egyptians and Babylonians, the idea prevailed that the Highest First God in the beginning of His making the worlds below Him 'emanated' the higher gods. In the power of the higher gods emanated from the Highest God were created all the other things over nature and of mankind (nevertheless, the term Emanation was not used and other terms such as 'created' or 'formed' the other gods below were used since the term emanated didn't exist, The concept of emanation of the Zohar is the root of all idolatry in whuch there found a multiplicity of gods. If you look with accuracy, however, the godliness of the other gods from the Highest god is not a question of 'creation' or 'formation' or making but the Higher god gives over from his divinity in a way of emanation. In this way divinity gives power from the Highest god to the emanated gods to create to form and to do (see Milhhamot ha-Shem against the Zohar).

To Adam, according to them, was given the first form of the creations, a form 'close' to God as well as the first to receive His wrath. Afterwards the Hhartumei Mitzraim established at Heliopolis that Pharaoh is the Tenth god and he is lowest form of god and the first form to other people.

Since Pharaoh in their eyes was the tenth god of the 10 emanated deities, his body received the form of a human being in the world while outside of his body he was an emanated god as the other nine emanated gods.

This was the thought of the mixed-multitude towards Moses considering him an emanation of God and the most essential root in their sin is 'emanation' (Atzilut). This comes to the forefront in Habad's considering their Rebbe the receiver of the divine emanation, may God save us and destroy such negation from our people Israel forever.

As said, the essential mistake of Aaron was in not understanding was Moses represented in the minds of the mixed-multitude 'an emanated god from the Higher God'. And when they thought that Moses had returned to his Emanator they were afraid that their emanated god needed immediately be replaced, as was the case when a Pharaoh died.

This is the beginning of the sin rooted in the Egyptian doctrines still encrusted inside the hearts of the mixed-multitude. Since this matter is profound and complicated, the Torah comes in allusion [that Aaron had rendered them parua (as Pharoh), as an accusation in the hands of their enemies. To understand this we must bind the idolatrous sin of the Calf to the idolatry in serving Pharaoh.

In any case we would still be confused by that allusion by itself and we wouldn't understand what manner of idolatry to Pharaoh was the root-evil that caused such a terrible error and the historical accusation in the hands of Israel's enemies. What we understand until now is the false premises that they considered Moses as Pharaoh, emanated from the Higher Emanator.

This is also the meaning of 'this man Moses we know what has become of him'. The concept of the word 'ish' (man) in the mouth of the mixed-multitude was similar to the Torah's use of this word as an 'angel' (especially the Archangel Gabriel) as with Joseph (Gen. 37,15) 'and a man (ish) found him and the man asked him, saying, "What are you looking for?". It's known that for some purpose that has to be accomplished in the world an angel sometimes comes in the form of a man. That body is nullified when the mission is finished and the angel arises to his true being. The highest category of the angels above is called 'ishim' (see Rambam, Mishneh Torah, sefer ha-mad'a, hilchot deiot.

This is 'for this Moses the man' an expression here given in an almost shameful way but the intention is not to shame Moses as Moses according to them was the 'ish' who at the end of his mission he is no longer in the world believing that the Emanated Moses had arisen to God his Emanator.

Step 12 – A clearer understanding concerning the idolatry to Pharoah being in its source Emanatistic in relation to the 10 greater gods established by the Hartumei Mitzraim, is found between the breaking of the Tablets of the 10 commandments and the sin of the Calf the source of which is the belief in Divine Emanation.

The breaking of the Tablets is bound to the Egyptian faith in the 10 emanated gods and thus the doctrine of Emanation in relation to the Golden Calf is bound to the idolatry to the emanated Pharaoh. This is needed to better understand the prophetic Sin of the End Time, the sin of the 10 emanated godheads of Zohar and all that followed in its wake.

This is essential: the breaking of the Tablets of the 10 Commandments was properly the correction of the sin of the mixed-multitude of the 10 great emanated gods of Egypt, The 10 commandments themselves were bound to the victory of God's wars against the 10 emanated gods of Egypt and the 10 plagues corresponded to this.

When the mixed-multitude, in their inner idolatrous belief in emanation, didn't see Moses and thought he was no longer in this world were afraid and erred returning to their previous ideas revealing their internal emanation belief. In this they corrupted the nation which no longer merited to receive the first Tablets.

Moshe Rabbeinu, peace be upon him, knew the source of their sin and that they had returned to the 10 emanated gods, Therefore he had to break the Tablets of the 10 commandments since the number 10 related to the 10 great generalities of the Torah was also bound to their 10 gods that Ha-Shem, Blessed is He, had destroyed in Egypt in the 10 plagues, in the wars of God against those 10 gods with Pharaoh being the tenth god in whom all was expressed (since he was the god of the Kingdom who received his power from the higher 9 gods). This was their 'knowledge', as explained, in the forms of godly emanations that brought upon them great fear in the lack of the tenth god.

Why was Moses not able to speak to them and to explain their mistake or even to punish them and kill them, without breaking the Tablets? The main reason is that the Tablets themselves and the commandments in God's writing was extremely holy and powerful, for God Himself, His name be praised forever, inscribed them on the Tablets. For this reason, in his knowledge of their great sanctity and the marvelous level of those Tablets, if the sin had not been cut down from the source of emanation of the 10 Egyptian gods, that same faith would have been the cause of their making the 10 Tablets idolatrous, as to the tenth god, serving the Tablets themselves as idolatrous gods.

He had to break the Tablets with the 10 commandments so that they know and see that these are not 'God' but that they were given as a great and immense gift from God, with the purpose of using them before God in true simple faith, not in an Egyptian context and the complications of their erroneous Egyptian emanation faith.

Step 13 – there was nothing else as close to God as the Tablets to be considered 'emanated'. Therefore Moses broke them in order to eradicate 'emanation' from its roots (that action became fixed against Atzilut ha-Elohut and its being fixed assured that in the end it would eradicated from the world). We explained the Kabbala of Yehoshua bin Nune in relation to the Second Commandment and that the doctrine of emanation was the Sin of Fathers; for there are levels in idolatry: fathers, sons, third and fourth generation to those who hate Me'. And not more. Only until the fourth generation and in the fourth generation is their idolatrous sin completed. Then wrath descends from EL KANA, jealous in the truth of His name, praised be His name forever. Thus the root of the idolatrous concept of Emanation is the Sin of Fathers, the most subtle sin and 'refined' and even logical (as explained for the generation of Enosh).

The doctrine of the emanation of gods from the 'higher emanator' in the mentality of the mixed-multitude was not understood by Aaron at that time; therefore he erred in thinking that a different manner could also be used in serving Ha-Shem, without thinking that they had deviated from the faith itself. Aaron relied in this on the faith they had witnessed in the miracles in Egypt, from the splitting of Yam Suf and from Sinai. Aaron from his nature was very tamim with God and he didn't delve into philosophic wisdom concerning the faith!

Not so Moshe Rabbeino who was expert in their ideas, wisdom and faith. He knew that if he would not break the Tablets of the 10 commandments before the people he wouldn't be able in any other way to eradicate in them the forms of 10 emanated divinities and to change their thoughts that bring false ideas concerning Ha-Shem instead of knowing that no human reasoning can understand God and that one had to be tamim with the Lord, our God. The temimut is the quality loved by Him Blessed is He forever.

The actions of Moses, peace be with him, continue until the end of the generations, as the Torah itself; therefore the sin of the end time, the Hherem Mi-Deoraita explained in this text and all idolatry are part of the Torah included also in the sin of having eaten from the Tree of knowledge of Good and Evil.

The sin of Emanation is the first and most general of all idolatry since in it the Satan convinced Eva, our first mother, that by eating of it her eyes would be opened and she would know everything as God. In that moment Eva desired to be as God who knows good and evil. There is, however, the plural (Gen, 3,5 - yodei tov va-ra) 'who know' good and evil'. This means there is God and if there become more gods, together they know good and evil. This is the highest form of idolatry to become as God and this is the idolatrous root of Emanation of the book of the Zohar and it's also the idolatrous root of the Christian Trinity and of most of the Asiatic religions that are based on the faith of God's emanations the intention being to become a 'small God' who knows the knowledge of the universe.

Moses' action in breaking the Tablets is eternal in as much as it annuls in the end the erroneous idolatry from its root (avon avot): emanated gods and emanated aspects (partufim) and emanated Sefirot etc.

The Golden Calf, unfortunately, is a prophetic sign for Israel and received by us in the dream of the Goel Hain descending from the mountain to burn the new Golden Calf that impedes the residing of the Final Redemption. This final breaking will complete the historic forever.

Step 14 – This evil has returned to Judaism and is totally invalid in 'a multitude of reigns' (ribui reshaot), in 'divine association' (shituf) and in 'other gods on My countenance' (Elohim ahherim al panai. The Sages of blessed mentioning, nevertheless, didn't understand it because they were (Haazinu 32, 17) new gods in the 12 century in emanation terminology unknown to the Hachamim

(Genesis, 3: 6) 'and the woman saw that the tree was good for eating, and that it was pleasurable to the eyes, and that the tree was enjoyable to the intellect, and took of its fruit and she ate, and she gave also to her husband with her and he ate'.

As in the generation of Enosh when they placed the name EL (God) on the stars, so it is the sin of emanation placing God's holy names on emanated Sefirot since they are closer to us but we cannot have contact above them. And in the generation of Enosh they said that God was too far them but He had not left them and gave the people to be under His Ministering Stars.

And in the generation of the Zohar Tower they built an odious building of Four Worlds that exist only in their imaginations. And its head reaches the heavens for them is the World of Emanation.

The Rabbis who fell into this error didn't search out its origins and they relied on falsehoods and were felicitous in those lies, notwithstanding their great wisdom and knowledge in the Torah and all their precisions in Halacha and fulfillment of Mitzvot. Yet here they fell terribly without knowing it, and they allowed what was absolutely forbidden!

Step 15 – It is still unknown to the Jewish people and the rabbis and scholars haven't searched into the sources of this doctrine and into the idolatry it teaches. This is alluded to in the fact that the High Priest Aaron himself didn't know the idolatrous thoughts of the mixed-multitude and he thought that it was possible to insert their ideas in the service to God and declared, "A Feast to God tomorrow".

Step 16 – This Hherem (excommunication) is MiDeoraita is from the Torah. This means that it was already provided by the Torah that at the End Time the Torah will need in all its strength to curse, destroy, annul and excommunicate the terrible idolatrous sin of 'other gods on My countenance' which will be prevalent at that time.

Unfortunately that sin has be completed, as in the Tower, (Gen. 11,6) 'let there not be missing from them all that they had planned to do'. The beginning thought comes out in the final action. This refers to this final Fourth Generation in which the sin of Emanation will be completed (in general the periods of Spain, of Tzephat, of Poland and Russia, in the expansion of Hassidism, and Habad is the last manifestation, together with the Kabbala School of R. Ashlag and his commentary on the Zohar –Il Sulam (the Ladder) in Jerusalem and Bnei Brak (Habad is the historical end of the Fourth Generation and doubled with School of R. Ashlag. Thus the 'city' will be revealed, and their Tower will be seen in the world, the false messianic movement of the Shneerson cult and the millions of Zohars sold by the Ashlagim all over the world through Internet.

Step 17 – (Ex. 32, 1) 'and the nation saw that Moses tarried in descending from the mountain; and the nation gathered against Aaron'. The simple prophetic meaning: about 400 years before the Shoah, the rabbis at that time were impatient in waiting for the Geula Shleima and they wanted to speed up the End Time. So too the mixed-multitude in that time were afraid not to have a 'divine' intermediary in place of Moshe who would lead them directly to the Final Redemption as Moses had redeemed until then. This distorted concept has gone on until the End Time of Habad, who with hutzpa, stupidity and arrogance call out."We want the Mashiah now" with intention on their false Messiah and all the Emanation-Kabbala wrapped into him in the Hassidut of Habad.

There are many allusions in the word 'bosheh' but our purpose here is to bind the prophecies hidden in the Torah to this present time, in the revelation of the Completed Signs of the Final Redemption in merit of the chosen Goel Haim. Therefore we explain 'boshesh' relative to this.

The whole sin of the Calf alludes to this monsterous Emanation sin of the End Time and to the revelation of the Completed Signs.'Boshesh' also means 'in it are six' referring to the Six Completed Signs.

Step 18 – Moseshe Rabbeinu was on the mountain 40 and 40 nights and that first ascent included everything. This means that if no sin had been made, there would have been no need for another ascent and nothing of the Torah would have been missing.

Moses had received God's name EHEYE ASHER EHEYE. This holy name includes the 3 redemptions, the redemption from Egypt, the redemption of Purim and the Final Redemption. Clearly, Moshe, the Head of all the Prophets, learned directly from Ha-Shem the Exiles and Redemptions of the future, and it[s known that he was given to see prophetically all the generations of Israel.

This doesn't contradict the fact that the redemption of Moses and the giving of the Torah until the Construction of the First Temple were all under the first name 'EHEYE'. The second redemption of Purim, in the hands of Mordechai and Esther were under the second name 'ASHER'. And the Final Redemption is of the last name 'EHEYE' to redeem Israel and the world. Moses saw prophetically from the whole name revealed to him all the generations.

It wasn't strange therefore, that towards the end of the first 40 days and nights, Moses, peace be upon him, was able to meditate on the Six Completed Signs of the Geula Shleima. This is a very strong allusion hidden in the Torah, in His treasures, as the extremely hidden allusion (Gen. 33,4) in the Six Points over the word 'va-yishakehu' which is a tradition from Sinai and which becomes known only with the coming of the final Goel.

One can surmise that the futuristic vision came towards the end of the First Ascent when God showed him also the future redemptions.

It's alluded to in 'bo-shesh' (This can also be read 'be-shesh'. 'Beit'=2 in Gematria. 'Shesh'=6 in Hebrew) - in the 6 hours of Moshe's tarrying alluding to 'the two times of the Six Completed Signs' (12 years are needed to complete the Sign, 6 years in the Signs of Yosef and 6 years in the Signs of David.

Step 19 – 'and the nation saw that Moses tarried'. What did the people see? If they saw that Moses didn't come, why do we need the 'boshesh' if not for allusions? What did the mixed-multitude see that could allude to the Final Redemption?

An introduction is needed concerning the special relationship between Moses and the mixed-multitude for which, as known, that Ha-Shem said to Moses 'your nation' and NOT 'My nation'.

The mixed-multitude truly desired to follow the Hebrews and become part of the people for the sake of merit and they clang to Moses and believed in his mission. Moses received them with great joy without asking permission for this from Ha-Shem. He was convinced that it was good in the eyes of God. Why had Ha-Shem demonstrated such great miracles in Egypt if not for the sake that some of them might take fear and follow Him? But the merit of Jacob was not in them and they were accepted in Moses' merit. Thus 'your nation'.

Therefore the mixed-multitude believing that Moses had ascended to his Source and had then already reached the great light of the GEULA SHLEIMA. This was, of course, not in their active thought but they felt something of that splendor of the universal peace and the marvels of the final redemption in those 6 hours that Moses tarried. In truth Moses tarried because of that meditation, the beauty and the splendor of which made him walk very slowly with the Tablets on his arms. But the Satan entered to confuse them. From that elevated level of higher thoughts with love to Ha-Shem and to Moses, came the Satan who showed a form of Moses' coffin in heaven and they began to say, "Who now will be the godhead as Moses, (they returned to their beliefs of the divine Pharaoh) because we know not what has become of this man Moses. If such a divine mediator is missing there is no further salvation or redemption. And he had to come quickly. Because of their impatience could Satan interfere.

Step 20 - When they saw that image of Moses' coffin, they no longer of him as a person (ben adam) but rather as a man (ish). The previous true and inner love they had for Moses changed into a thought for their own good, and in that moment that they saw no advantage for themselves, he became as a man (ish) in their eyes, in a cold relationship between them and him, not personal.

Then they went from bad to worse, into the mysticism and doctrines of Hhartumei Mitzraim and they desired an ox saying that Joseph had ruled over all Egypt and he was under the constellation of 'shor'. Thus the bull was a sign of good luck and success for Israel. Hhor, Miriamm's husband, tried to stop them but some of the mixed-multitude rose up against him and murdered him.

At that moment Aaron was fearful of their sinning that would be a terrible damage for the whole nation so as a strategy to have do something that took time, hoping that Moses would come in the meantime. Satan's action caused them not to wait, men and women quickly gave all the gold they had and gave it to Aaron. Aaron asked, "What should I do with it"? They didn't know. Then the Satan showed them Micha who had been together with Moses in his taking up the bones of Joseph from the Nile. Moses had a tray that Serah, daughter of Asher, had transmitted to him for the sake of bringing up Joseph's bones. On the tray was written 'and that shor shoud arise, let shor arise'.

Aaron then took the gold and threw it into a furnace and the calf came out. The sin didn't come directly from the hands of the mixed-multitude but from the hands of Aaron. This alludes to the fact that the sin of Atzilut in the End Time will be in hands of the rabbis, the hachamim and lomdei Torah, even temimim who didn't and haven't yet understood the 'thoughts of the mixed-multitude', the Emanation theology of the Zohar.

Then the mixed-multitude became more confused and mentally changed God into other gods; they began to dance, to laugh and to bring incense to the Golden Calf that stood and walked as a live calf on the Altar that Aaron had made. In the midst of this, in futile calling and in pious hope that has no substance, and quickly, in good faith Aaron decreed, 'hhag l'Adonai mahhar'.

The corresponding allusion is to those who read in the Zohar and call it a 'Holy Book'. In truth, it is as 'holy' as the Golden Calf in its time and must be burned. Those who without understanding it haves been thrown back into Egyptian idolatry must return to the pure faith because it's idolatrous and has no substance.

Step 21 – When the reader sees the matters of these bonds he will see that the 'service' of the mixed-multitude was essentially as their 'service' to Pharoah, thus the expression in the Torah is 'ki ferao Aaron'[1] (feraoh has the same letters as Pharaoh). Aaron's error brought them back to a Pharaoh mentality and the service to Pharaoh was bound up to the Ten gods of Egypt, 9 higher emanated gods and Pharaoh the tenth emanated god. They became confused and Moses became as Pharaoh for them. Moses then understood that if he had become for them an emanated Godhead, what would the Tablets written by the hand of God become in their eyes, emanated godliness that can be worshipped and he threw down and smashed the Tablets for all of them to see.

Moshe knew their mentality and the details of their idolatry and he understood in that moment that the root of their Divine Emanation theology had to be broken. Therefore he smashed the Tablets of God's Ten Commandments.

Until this very generation the Halacha has not clarified the prohibition of Emanation Theology based on the false basis of Ten Emanated Sefirot, And the Heads of the nation have not distinguished between the true Giver of the Torah and between a 'contracted god', Zeir Anpin, son of the 2 preceding Divine Partzufim, Aba and Ema. They engaged in philosophical speculation and built a Large Palace on a false foundation and followed a false tradition concerning the faith of the Tribes of Jacob, our father.

Therefore, unfortunately, except for a few hachmei ha-Torah such as El Gafeh, Rav Yehudah Ari from Modena and some others, called out but they were not heard notwithstanding their great knowledge in the Torah, and they must hear this true Halacha from the first Donkey of the Goel Haim. Afterwards our Brays will be understood to the coming generations.

What is stated in Numeri 11, 25, 'and he (Moses) emanated from his spirit upon them' (the 70 Elders) has absolutely nothing to do with the Emanation of their false Kabbala and especially to an Emanated World above the World of Creation.

The World of Emanation is false terminology. It's erroneous and causes others to err. It's prohibited to think of such a concept and all that derives from this false foundation of a World of Emanation that falsifies the true faith of the Torah.

The Holy Torah is based on creation yesh mei-aiyen (from non existence to existence by God's creating it). The concept that before the creation yesh mei aiyen the Emanater emanated a World of Emanation is not of the Torah, Written or Oral and is an invented terminology.

Whoever wants to contrast this with what is written in Talmud that Ha-Shem Baruch Hu answered in a written form to the Sage's question, 'What did God do before He created this world?: "Before this world I created worlds and destroyed them, created worlds and destroyed them'. But this only accentuates the question. The Sages, of blessed memory, needed to answer to the Greek philosophers. It was the answer to those who questioned and negated God, the Creator, saying to them that whoever wants to philosophy about worlds above the Creation should know that all other worlds before this world have already been created and destroyed and they exist no more. These words came to stop them from inventing false doctrines and mystic Kabbalot.

Step 22 – All the so-called Kabbalists in their Atzilut conception have exited from the straightforward measures in which every Jew must believe, (Gen. 1,1) 'in the beginning God created the heavens and the earth'. This is the true Kabbala from Moses, our teacher, nor should we occupy ourselves with worlds above and before the Creation, as stated (Deut. 29, 28) 'For the hidden things are to the Lord, our God, and the revealed things are for us and for our children forever'. And it states (ibid 18, 13) 'Be tamim (of a simple, pure faith) with the Lord, your God'. This verse gives over a TREMENDOUSLY important commandment to just ones of the Torah and a tremendously strong warning to hachamei ha-torah who foolishly imagine that the 'wisdom of Atzilut are 'the hidden things' of the verse. Oiy gevolt! This idea itself is negating the command of the Torah! If the Higher Worlds of Emanation are the 'hidden things' of the verse, you are completely negating what the Torah is decreeing. The hidden things are to God and the revealed things are for us.

Step 23 – Can the human intellect of any person understand the creation of the heavens and the earth ex nihilo! How much more is it impossible to draw conclusions about what is before the yesh me aiyen!

And they it the Wisdom of Atzilut (Hochmat ha Atzilut) building it around words of Torah! This the sitra ahhra the 'other side' of the Torah. They fell into this trap in their confusion and imagined 10 Sefirot of Kedusha and 10 Sefirot of the 'sitra ahhra' as if studying the Tree of Knowledge of good and evil. They say that these explain what are the good things and what are the bad things but they forgot to explain in this matter what is good and what is bad.

They say that whatever is in the Torah is the Side of the Kedusha and whatever is outside is the Side of the Sitra Ahhra and since they study Torah and perform mitzvot they believe themselves exempt from the Sitra Ahhra. The matter is different, however! The 'Other Side' of the Torah is that which is outside of the 70 Ways of true Torah Interpretation, thus explaining the Torah with a false foundation that doesn't correspond to the true and unique monotheistic faith of the Torah and Tradition.

The greatest example of this is what Christianity has done with the Torah, with 2000 years of the false interpretation of the deification of Christ. They falsify the entire Torah in the name of the Trinity. Such is the Sitra Ahhra, bringing the true Sanctity of the Torah into the realm of a false theology!

Step 24 – How much more terrible and potent is the 'Other Side' of a false Theology when it comes from Jews commanded in the Sanctity of the Torah. It states (Kohelet 7, 14) 'This against this has God made it' (the Sitra d'Kedusha against the Sitra Ahhra). All interpretations based on a false Foundation of such a 'Torah' is of the Sitra Ahhra and equal in severity to purposely spilling seed or indulging in the prohibited fornications.

When Jews hear Christians interpreting the Torah according to their belief in the Trinity, this makes them angry and insulted for such an abasement of the true Torah, hhass ve-hhalila. But if they hear, let's say Buddhists, who praise their 'emanated Budda' etc. no Jew gets very angry. The Buddhists are far, far away from The Tradition of the Torah, the Patriarchs, the Revelation at Sinai etc. Thus their explanations do not 'shame' the Torah directly but are foolish, idolatrous abominations on their own right.

Therefore whoever knows that the doctrine of Atzilut is invalid and is against our true faith and our true heredity of the Torah, against the Torah of Moses, our teacher, against the Oral Tradition, then will it be well understood that there is nothing more 'shameful' to the true Tradition of the Holy Torah than this. Many Jews who try to go in the way of mitzvot came to error because they had no clear, Halachic definition of the idolatrous doctrine of Emanation. This is shameful and it touches the heart of Israel, the faith that we received in heredity from Abraham, our father, peace be upon him.

Is there a greater shame than speaking about Partzufim (god's Emanated Aspects) before Creation, claiming that the Infinite One 'contracted' himself in emanation after emanation until the most 'contracted' Emanation, the Zeir Anpin (our god, according to them) (Exodus, 32: 25) 'And Moses saw the people that it was parua (letters Pharoah) for Aaron had made the people vile (farao, letters of Pharaoh, as explained,) in the disdain of their enemies'.

As Aaron in his time who allowed them to continued, so too the Rabbis didn't know that they had to stand up against a Doctrine of Emanation Theology. And Aaron's strategy failed and they went deeper into their idolatrous thoughts with every minute that passed, for he had given them occasion to become wildly enthusiastic (peruin) in their thoughts as they had been in their previous idolatry to Pharoah.

Step 25 – Most certainly Aaron was great in the eyes of God and loved for his love-filled qualities with all people, His high level made the error that much more damaging with the fact that he was in charge and responsible in that moment.

It's worthy to note that even the mixed-multitude itself repented when Moses descended and broke the Tablets and they knew they had committed an idolatrous abomination.

This great Correction is bound to the breaking of the Tablets by Moses, magister noster, and it returns for its finalization before the Geula Shleima, in merit of the final Goel, in order to destroy forever the roots of the doctrine of the 10 Emanated Sefirot, may the Lord, our God, save us from it and purify our livers and our heart.

Step 26 – From this Correction a greater universal Correction will arrive into the world starting from Christianity and extending to the far off nations and the truth will break down the worlds of falsehoods in the end.

Step 27 – It's forbidden to think about and certainly to speak and write about Five Partzufim that were emanated before the Creation of the world. All thoughts of Emanated Partzufim or Emanated Sefirot are strictly prohibited and any spoken words about them allow for a ' multitude of reigns' and for an 'associated faith' and 'other gods' all in a false theological context.

Step 28 – The Torah commanded 'Be tamim with the Lord, your God'. We must be 'simple' in our faith' – In essence, the children of Israel are 'believers, children of believers' and have no such pretensions to believe in Higher Worlds above Creation. Someone who is tamim in his or her faith does not think about such things by nature and is afraid of approaching God with such thoughts. The Goel Haim teaches us to be tamim in our faith and never to enter into mystical doctrines. Even while it's permitted us to meditate on the Stars of the Redemption and the New Mazalot of Big Fish Leviathan and the New Messages of the Final Redemption for these are of Creation and not ABOVE creation.

It's prohibited to believe that the Infinite God contracted Himself in order to emanate worlds until the emanated Higher Man of the world of Atzilut god in his emanated form with 248 limbs and 365 arteries above creation. What righteous Jew or what simple Jew might by nature think such things!

God, Blessed is He and Blessed is His name forever is One in an absolute Oneness. As it is prohibited to speak of a multiplicity of reigns so is it prohibited to speak of 5 Emanated Partzufim or 10 Emanated Sefirot before God's creating the heavens and the earth.

In spite of all Aaron did not see idolatry in the words of the mixed-multitude and in their intensions and he had constructed an altar and called out, "A celebration to God tomorrow". This word of Aaron is very difficult but if it had not been said we wouldn't have understood how much Aaron intension was le-shem shamaim, for the sake of Heaven. The word is difficult because of its mixing the name of God to a grave sin nor did the mixed-multitude refuse his word but arose the next morning, ate and drank and danced and made a cult to the Golden Calf.

This error in God's name created enemies among the nations in all Israel's history but its roots in the Zohar issued among Jews because Emanation Theology had not yet been understood and clearly defined and it had to be corrected for the rest of history.

Step 29 – One must take cognizance first of all that there is here an immense study from the sin of the Golden Calf brought on by Aaron the Priest. Not in vain the Torah elucidates us with these very difficult details that furnish us with an understanding for the continuation of our history, especially for the Last Days and the Sin of the end time.

Aaron was loved by God and was holy in all his service. He properly fell because he didn't perceive of until the end the idolatrous intensions of the mixed-multitude.

What is the great study? Do not say that Tzadikim, great Scholars, Sages and those who fear God (such as Moshe Kordevero, Rav Yitzhhak Luria, the Magid of Mezerich and even the Gaon of Vilna or the Malbim could have fallen into such an error. If Aaron erred, certainly all the other rabbis not on the holy level of Aaron could have erred.

This is the Law to be taught. The Rabbis who lived in the last 4 centuries who didn't speak up against the Zohar and relied on their reception from others are as Aaron in the Last Days. Many have erred in this sin of the Last Days and didn't have the force to search it out, to know and understand it.

Step 30 – Not withstanding all this, the Jewish people will be purified in the end and no longer will there be books of the Zohar and of all the false Kabbalah and of Hassidut etc. and all Israel will breathe clean and uncontaminated air and will feel the reciprocal love deriving from their love to God Almighty. All Israel will be tamim with the Lord, their God, and will love Him and go in His ways. They will understand the marvels of the world He created and they will not seek 'hidden things' that human perception cannot reach. They will arise from level to level, happy in their portion and not look for matters greater than their own capacity to perceive, and they will be humble and not look down on others and, on the contrary, each one will feel him or herself smaller than anyone else, and all will behave with derech eretz. Then Ha-Shem, Blessed is He, will forgive His people, Israel, from the sin of the Golden Calf from the first one to the last one and all Israel will understand. Amen and so may it be.

Thanks to EL SHADDAI, EL SHADDAI is great, EL SHADDAI is One.

Copied to the computer Marhheshvan 23, 1994. Revised Kislev 19, November 1999, Valley of Mercury 17 and translated into English January 2, 2020, Beersheva.

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[1] Farao is verbal but there is no proper pshat (simple translative meaning) and can only be interpreted as an allusion. There's a relationship between what Aaron did and the Pharaoh theology to which they receded.