Biblical Reasonings based on The Teaching of Qedamawi Haile Sellassie
Shalom! During this Sabbathical Parashah/”Portion” reading, we begin the study of the book of “Exodus”. In Hebrew, the book is called Shemot ([שְׁמֹות] “The Names”), which also happens to be the name of the 13th Parashah.
For complete Parashah Shemot Overview please visit our Brother Site: http://rastafarirenaissance.com/2015/01/09/13th-%e1%8a%ad%e1%8d%8d%e1%88%8d%d7%a4%d7%a8%d7%a9%d7%94-study-ras-tafari-renaissance-revelations/
For Parashah Shemot Review BlogTalkRadio Audio please visit our Brother Site: http://www.blogtalkradio.com/discipleshipradi0/2015/01/11/rastafari-sabbathical-studies–rss-13–parsha-overview-show
For Parashah Shemot Apocryphal Video Revelations please visit Rebbe Yad Veshem: https://www.youtube.com/channel/UC-DSMWoPhdaQ1r_FNmGmiDw
Whereas BeRas‘it (בְּרָאשִׁית)/”Genesis”, records the historical and archetypal spiritual fall and resurrection of humanity, of this present age, the Hebrew Book of “Exodus”/Shemot is a historical account of the Hebrew redemption which is conveyed through YHWH’s covenant with the “Children”/Sons of Israel/Benei Israel (בְנֵי יִשְׂרָאֵל) . In the revelation of Qedamawi Haile Sellassie, in Yeshua HaMashiakh, the Book of Exodus also becomes the archetype YAH provides, as the pattern, for the spiritual redemption for the physical descendants Israel and for all humanity.
-The first inquiry, of this study, might be what occurred in “Egypt”/Matzowr (מָצוֹר)?
The reading tells us that “And Joseph died, and all his brethren, and all that generation”
-In verse 7 of Chapter 1, we see that Benei Israel was prospering abundantly in the land. Then, in verse 8, it is recorded that a new king arose, over Egypt, that knew not Joseph.
It should be noted that Egypt/Mitzrayim (מִצְרַיִם: “Land of the Copts”; shut in, restraint, misery, tribulation, distress), in this context and frame of time denotes a worldly sense of reality). One key word to grasping the Hebrew spiritual concept, conveyed in verse 7, would be “King”/Melek (מֶלֶךְ). From a Hebraic spiritual perspective, the principle of “King” would indicate a ruling state of consciousness. Furthermore, to “know not”/lo-Yada (לֹֽא־יָדַע) could be interpreted as not giving any consideration to a particular perspective.
The reading goes on to relate that this ruling state of consciousness was fretful that Benei Israel had the potential to create a state of upheaval in the system of thought or “political correctness” that had been newly established, collectively represented as Pharoah “The Great House” or governing polity. Therefore, as a preventative measure, this “king” ordered heavy physical burdens to be placed on them. However, Benei Israel continued to prosper despite conditions exploitative and strenuous labor.
In dealing wisely (Khakam חָכַם:,in this context meaning to decieve, see verse 10) with Benei Israel, this “king” perceived that it was necessary to place them into spiritual bondage. We know this to be the case, as the word bondage Abodah (עֲבֹדָה) is used not merely in terms of physical labor but also implies service to YHWH. Also, in this verse, the word “bitter”/marar (מָרַר) is now mentioned. Furthermore, in the progression of the reading, it becomes explicitly emphasized that the service of Benei Israel was in Brick/”Khamar” (חָמַר: to be troubled, be in turmoil) and “Mortar”/Lebenah (לְבֵנָה): in this Hebrew compound word we see the Hebrew root words leb ([לֵב]: inner man, mind, will, heart, understanding) and Banah ([בָּנָה]: to build, rebuild, establish, cause to continue, which is contextually related to Binah [בִּינָה]: consideration, discernment, truth, understanding).
To comprehend verses 15-22, the following definition should be noted for the metaphysical concept of Hebrew/Ibriy ([עִבְרִי:] “One from beyond” from the root eber [עֵבֶר]: region across or beyond) indicating an individual who has ascended into a higher plain of consciousness). In this interpretation, the Hebrew males represent the infancy of principles of Truth being brought into mental conception. If they are slain at birth the opportunity for them to become fully mature is terminated.
-In verse 15, this “king” conspires to commit genocide against the Hebrews by engaging in Hebrew male infanticide. The “king” implements this conspiracy by enacting it as a policy declared to the Hebrew midwives. Torah presents the “Hebrew midwives”, in type, as Shiphrah ([שִׁפְרָה]: bright, beautiful pleasing/Metaphysical: spiritual phase of the soul in the individual that refers very specifically to the receiving into consciousness of new ideas, or to their care as they enter the consciousness;) and Puah ([פּוּעָה]: Splendid/Metaphysical: spiritual phase of the soul aiding in bringing to birth, protecting, and actively radiating the light, joy, and beauty of new positive ideas in consciousness). For the “real time”, Rhema revelation, of this template set forth in Torah, we examine an article expounding on “Eugenics” (article link below photo)
-In verse 16, it should be noted that the Hebrew word for “stools” is oben [אֹבֶן]: “potter’s wheel” is derived from root as the Hebrew word eben [אֶבֶן]: stone; strength, firmness, solidity. Again, we see the combination of the Hebrew words for “Father” Ab (אָב) and Ben (בֵּן). Herein, may unveil the Hebraic interpretation of Ancient mythos of “Ptah”. Ptah (Pteh, Peteh) was the predynastic Mennefer (Hikuptah, Memphis) principle of craftsmen, pottery and creation. Ptah conceives the world by the thought of his heart and gives life through the ‘magic’ of his Word ([דָּבָר] DeBar in Hebrew, Bar [בָר] is also translated as “Son” in the Aramaic form of Hebrew). Another interesting contemplation would be whether or not Shiphrah and Puah are the principles of Sekhmet and Bastet, placed into proper context.
-In verse 17-20, Torah provides a beautiful practical lesson. It is recorded that the Hebrew midwives “feared”/yare’iy ([יָרֵא]: reverence, honour, respect) The True and Living God/Elohim Hayiim (אֱלֹהִים חַיִּים) and not Pharoah. Thus these ideas of Truth (represented by The Hebrew male infants) continued to grow stronger in consciousness and multiply greatly. Subsequently, the outworking of deliverance, typified in Moses, would be eventually released from darkness and bondage to begin the progressive growth of the real and true in the individual, or spiritual Israelites.
-In verse 21, it is accounted that because of the reverence demonstrated by Shiphrah and Puah, HaElohim “made them ‘houses'” or more properly WaYaas Lekhem Baiytim [(וַיַּעַשׂ לָהֶם בָּתִּֽים): appointed, ordained, instituted them as abodes of light belonging to the same household.]
This chapter concludes as Pharaoh devises a more sinister plot by issuing an executive order to all subjects “citizens” of Egypt. This decree involved casting all Hebrew males into the “river”/Ye’owr (יְאֹר: Nile River). Charles Filmore’s Metaphysical Bible Dictionary defines each as follows: River: A current of thought or a current of vital forces, of life/Nile: (in this context) flowing through the Egyptian, or darkened, ignorant, sensual phase of consciousness in man, apparently becomes material and corrupt, wild, turbulent, and destructive. (compare with Jeremiah 2:18 in particular the word Shikowr [שִׁיחוֹר]).
It should be evident that the physical seed of Benei Israel, throughout the diaspora, is again at the present time, encountering this sinister template set forth in Torah, under the guise of COINTELPRO. This effectiveness of this psychological tactic whose primary objective is to “Prevent the rise of the Black Messiah” (FBI COINTELPRO documents, J. Edgar Hoover, March 4, 1968) cannot be denied when we observe every type of moral corruption occurring today among Black youth. A more straightforward translation of this memo would be to “Prevent the rise of the Black Christ Consciousness”
A fact that many Black activists fail to realize is that “The Christ”of His Majesty Qedamawi Haile Sellassie is The Black Messiah/Mashiakh ([מָשִׁיחַ:] anointed one, Messianic prince, of the King of Israel) referred to in the aforementioned COINTELPRO communique. The author being well researched, in the Modus Operandi, of the so-called “New World Order/White Supremacy” asserts that the “Illuminati” (within it’s upper echelons) , through study of “occult knowledge”, was well able to recognize Qedamawi Haile Sellassie as the second advent of THE BLACK MESSIAH, the first advent being Yeshua HaMashiakh. We are able to confirm this reality which through 2 witnesses; The Holy Bible and The Clock of Heavens. The Mazarowth (מַזָּרֹות), mentioned in Job 38:32, and The Denderah Zodiac is one in the same. The implications for the “New World Order/White Supremacy” would be disastrous if humanity were able to receive the correct interpretation, regarding this ancient prophecy of The Black Messiah. The reader is encouraged to perform an initial study and contemplation of E.W. Bullinger’s work (pdf link below) and follow through with additional research.
Free pdf download for E. W. Bullinger’s Witness of The Stars: the_witness_of_the_stars_bullinger
-The second inquiry, in this study, might be how are the Hebrews redeemed out of Egypt?
In Chapter 2, we are introduced to the character of Moses/Mosheh (מֹשֶׁה: “Extracting”, in this sense from out of water).
Historically, scholars have uncovered significant evidence identifying Moses as Senmut/Tutmoses II/Hatshepsut Xnem Amen who was adopted by Princess NeferuRa. He is accredited as the architect of Deir El Bahri, the mortuary temple of Hatshepsut. A historical analysis of Moses is beyond the scope of this study. The Reader is encouraged to visit the link (below photo) for additional information.
SENMUT AND NEFERU-RA from Karnak (Metropolitan Museum of Art, in New York). “The Hidden Moses” Article Link: http://www.aloha.net/~mikesch/moses.htm
Metaphysically, the birth of Moses represents an individual’s development into “Christ Consciousness” by recognizingthe law of being. Water represents universal negation; but water also represents the great possibility. Out of seemingly difficult conditions comes the new growth.
Scripturally, (according to Scoffield Study Notes), Moses is a type of Christ the Deliverer (Isaiah 61:1 ; Luke 4:18 ; 2 Corinthians 1:10 ; 1 Thessalonians 1:10 .) (1) A divinely chosen deliverer (Exodus 3:7-10 ; Acts 7:25 ; John 3:16 .) (2) Rejected by Israel he turns to the Gentiles (Exodus 2:11-15 ; Acts 7:25 ; Acts 18:5 Acts 18:6 ; 28:17-28 .) (3) During his rejection he gains a Gentile bride (Exodus 2:16-21 ; Matthew 12:14-21 ; 2 Corinthians 11:2 ; Ephesians 5:30-32 .) (4) Afterward he again appears as Israel’s deliverer, and is accepted Exodus 4:29-31 ; Romans 11:14-26 ; Acts 15:14-17 . (5) Officially, Moses typifies Christ as Prophet (Acts 3:22 Acts 3:23 .) Advocate ; (Exodus 32:31-35 ; 1 John 2:1 1 John 2:2) Intercessor ; (Exodus 17:1-6 ; Hebrews 7:25) and Leader, or King ; (Deuteronomy 33:4 Deuteronomy 33:5 ; Isaiah 55:4 ; Hebrews 2:10) while, in relation to the house of HaElohim, he is in contrast with Christ. Moses was faithful as a servant over another’s house; Christ as a Son over His own house (Hebrews 3:5 Hebrews 3:6 .)
Before we continue to examine the subsequent chapter, the author would like to propose that the pattern of redemption set forth in the Hebrew Book of Shemot must begin with a “Spiritual Exodus”. This concept is clearly revealed in John 3:5 “Yeshua answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of HaElohim.”
-In verses 1-2, it is recounted that Moses was conceived by his father, Amran (עַמְרָם: “Exalted People”), and his mother Yowkebed (יוֹכֶבֶד: “YHWH’s Glory”). Both were of The House of Lewi (לֵוִי: “joined to”).
Amran represents a very high spiritual conception of unity with HaElohim and the realization of true thoughts in consciousness as being emanations from the ideas of the Divine Mind. Yowkebed represents the religious soul exalting, honoring, and glorifying YHWH, through “Christ Consciousness” by expressing the love (Lewi the love faculty) and Truth of Spirit. When the soul glorifies YHWH and exalts Him in thoughts, the soul in turn is exalted and enriched. This exalted spiritual consciousness joined in union with the soul is blessed, by YHWH, through Moses “a goodly child”.
-In verse 3, it is not by chance that the Hebrew word used for “ark” is tebah (תֵּבָה: A Vessel). The same Hebrew word is used for the “ark” that which was built by Noah. The ark represents the spiritual part of oneself, built in the midst of the flood (or river) of error. This is constructed based on an understanding of the wisdom, presence, and power of HaElohim. The affirmations of what one is in Spirit serve as reinforcement of the mind.
In this verse, the infancy of our understanding represented by Moses requires the environment of “bulrushes”/gome ([גֹּמֶא]: papyrus, reed). Papyrus was used by ancient scribes to record and disseminate education, usually of a spiritual nature. As the reed is “straight” or true, the teaching received by the spirit must also be. Furthermore, the teachings we receive must be “daubed”/khamar (חָמַר: sealed) with slime/khemar (חֵמָר: tar) and with pitch/zephet (זֶפֶת: asphalt). The idea is that the Truth we receive must be reinforced.
-Verses 4-10 accounts that Moses was found by Pharaoh’s daughter, who had compassion, on the child. Again, the Hebrew word Na’ar (נַעַר: denoting a character of scriptural significance) is translated into English as “child”. By the Grace of YHWH, Moses is returned to the custody of Yowkebed and given wages by Pharaoh’s daughter to be nursed until he “grew”. During this time Moses must have gained a fundamental inclination of the Hebrew Israelite perspective. We know this because the word translated as “grew” is gadal ([גָּדַל]: to grow, become great or important, promote, make powerful, praise, magnify, do great things). Nonetheless, while in the custody of his adoptive mother, Moses must have become somewhat steeped in the indoctrination of the Egyptians.
-Verses 11-15 gives us an metaphysical inclination in regards to the internal strife Moses experienced as a result of the cognitive dissonance resulting from a cultural “identity crisis”. From a metaphysical perspective, it could be interpreted that the Egyptian that Moses slew and hid in the sand was actually a thought intent on overruling a degree of self knowledge that Moses had attained.
The Metaphysical Bible Dictionary points out that: “When we have arrived at a degree of understanding of Truth we are zealous for our principles, to the point of destroying anything that interferes with their freedom. The thought that seeks to destroy those who oppose us reacts, and we find our own people in contention. This leads to self-examination and to the revelation that we have been in great error and tried to hide our sin in the deceptions of matter. This sin calls down on us the wrath of the moral law, and Truth is obscured from us for a season.”
Thus, in verse 15, it was necessary for Moses to flee and “dwell”/yashab (יָשַׁב: be seated) at a “well”/be’er ([בְּאֵר] from the root [בָּאַר]: to make clear) so that he could reflect in Midyan (מִדְיָן: “contention” in thoughts).
(Ethiopia Hebrews Israelite Family of Moses and Zipporah)
-Verses 16-22, along with Chapter 3, gives a brief summary of Moses in Midyan. To expound on this area RasTafari Talmud would like to share a few excerpts from an article that might assist in providing us more insightful details into what occurred during that time (NOTE: RasTafari Talmud does not agree on all points contained within the article.
(The Origins of Freemasnory, An Ethiopian Journal, Anonymous)
“Immediately after, the circumstances having become know to Pharaoh, he fled into Midian, a kingdom of Ethiopia. Moses here sought the family of Jethro, the Ethiopian prince and Priest of Midian, in whose sight, after a short residence, he found favor, and married his daughter Zipporah, Zipporah, being a princess, was a shepherdess and priestess, as all priests were shepherds, and Moses, consequently became a shepherd, keeping the flocks of Jethro, his father in law, watching them by day and by night, on hill and in valley.
Here Moses continued to dwell until called by the message of the Lord to sue before Pharaoh for the deliverance of Israel. It is frequently referred to by modern writers, as an evidence of the reverses of circumstances in the life of man, who, with some degree of surprise, tell us that king David was once a shepherd, and attended flocks. This is no strange matter, when it is remembered that all princes in those days were priests, and all priests as a necessary part of their education, had to be shepherds. As we may reasonably infer, there were two objects in view in the establishment of this singular mythological ordinance.
The first was that the shepherd, by continually looking out for a change of weather, and thereby gazing up to the heavens, might keep his mind more fixed upon the high calling that awaited him, administering at the altar, and thus assimilate the person of his deity; and the second, that by attending the sheep, he might be impressed with their innocence, and thereby learn the true character that should distinguish him before the gaze of the inquisitive eye. Of the seven daughters of Midian, the children of Jethro, all, as will be seen, were shepherdesses and consequently all priestesses. Moses became a shepherd, consequently, keeping the flocks of Jethro his father in law watching them by day and by night, on hill and in valley. Here Moses continued to dwell, until called by the message of the Lord to sue before Pharaoh for the deliverance of Israel. From whence could Moses, he leaving Egypt when young, have derived his wisdom, if not from the Ethiopians?
Is it not a reasonable, nay, the only just conclusion to infer that his deep seated knowledge was received from them and that his learned wife, Zipporah, who accompanied him by day, and by night through the hills and vales, contributed not a little to his acquirements? Certainly this must have been so; for the Egyptians were a colony from Ethiopia, and derived their first training from them, the former, as the country filled up, moving and spreading farther down the Nile, until at length, becoming very numerous, they separated the kingdom, establishing an independent nations, occupying the delta at the mouth of the river.”
One inquiry, based on the content of the above article, is derived from Chapter 2 verse 17. It concerns the shepherds who drove away the 7 daughters of “Jethro”/Raguel/Reuel ([רְעוּאֵל]: “Friend of YAH”) who were at the well drawing water for their father’s flock. Does this verse imply that apostate priesthoods were in the process of forming, just as the Egyptian priesthood had manifested numerous denominational sects that resulted in religious and spiritual bondage which the Hebew Israelites and a Mixed Multitude were called out off by YHWH.
On that contemplation, we conclude.