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Referring to the Pharaoh's advisors. I perceive that Baalam בלעם (142) represents the "left line" of reception for self alone - Gevura. Job איוי (19) represents or corresponds to the "middle line" as he was neutral and Jethro יתרו (616) corresponds to the "right line" of receiving in order convert to bestowal meaning he is connecting the left to the right to create the middle. Consider also that the gematria of 616 is that of התורה - "The Torah." Rabbi seems to confirm the impression that came to me regarding יתרו when he tells of him converting to Judaism, hence connecting reception to bestowal or said differently connecting the left to the right to create the middle/central line. He later adds the controversy of whether or not Jethro actually converted. Lastly add the gematria value of these three advisors 142+19+616 (Left+Middle+Right) = 777. We could continue to play with 777 to discover other beautiful sublime connections. Hashem is beyond great! Todah raba for lesson! Blessings!
Jethro And The Keni/Kenites As a non Jew, the Keni, or Kenites are the most interesting group in the Torah, as they represent the highest level of non Jews and they influenced the Hebrews and Israel from beginning to end. They are described as scholar and scribes and even held a place in the Great Sanhedrin. B’nai Noach should be taught more about Jethro and the Kenites, like Heber and Yael.
Thank You Wonderful teaching.
Becoming a Jew
As I sat here today listening to this portion, Rabbi Gordon refers to an Irish man becoming a Jew. For a split second, I thought Rabbi Gordon was looking directly at me,....Who knows ??
Thank you for your great teachings, and greetings from Ireland.
Tony Bergin.
"verteh toiten bankess???"
Vus iz doss?
"Bankess" is a kind of medical treatment used by Jewish communities of the past era, similar to Chinese medicine's "cupping." So the phrase would mean that idolatry would help like cupping a corpse - like giving medical treatment to a dead person.
Yitro 1st
As ever Rabbi Gordon demonstrates excellence in teaching for he provides us with the milestones that mark the continuity of Torah's narrative.
As for this Ist section - the analogy between Avraham and Yitro - not only in regards to their orginial context and the willingness to let it behind, but also and may be much importantly regarding the challenge to go forth in order to build something new. So as the syntheis of of the thesis - the benevolent teacher at the creation (G-d), and the anti-thesis - the unconditional absorption of the pupil of the natural teaching of G-d (Moses) is at its best incarnated in Avraham, Yirtro incarnates at its best the synthesis that overcome the antagonism betwen the most sublime means to promote Torah (Moses) and the very cocrete Torah every-daylife practice - what is involved herein - in that analogy: It is simply the fact that Judaism - good morning, is ethics for ground daily life in acciordance to the sublime.
Is Aaron's question to Moshe with Tzipporah and his sons the same phrase that Esau asked Yaakov after he left Laban?
I do no believe so.