. . . The Jewish sages of the Talmud teach that the tabernacle in the desert is a portable Mt. Sinai. Moses met with God in the tabernacle precisely as he met with God on Mt. Sinai therein showing the affinity between the tabernacle and Mt. Sinai. When Israel left the precinct of Sinai, they took it with them as the portable tabernacle of God.
If we take the sages seriously, it's not difficult to appreciate the golden-lampstand (the golden burning-bush) in the tabernacle, as a portable emblem representing its referent, which is the original burning bush on Mt. Sinai. Make a portable Mt. Sinai, a portable representation of where Moses spied God in the burning bush, and it’s not too hard to see that the lampstand burning inside the tabernacle (which tabernacle is the portable Mt. Sinai), is equivalent to the actual burning bush found on the mountain where God tabernacle prior to the exodus that is his people’s journey to the promised land.
Not only is this exegesis nearly undeniable to any serious student of the Word of God (since it faithfully documents the beliefs of the Jewish sages who wrote the Talmud), but only a slightly more focused examination of the golden-lampstand (menorah) is required in order to properly order the symbolic import of this most important symbol:
Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb [where God tabernacled]. And the angel of the Lord appeared unto him as a flame of fire, the fore-skene [מתוך] of a bush [סנה]: and he looked, and behold, the bush burned with fire, and yet the bush was not consumed. . . [Later] the people complained . . . and the Lord heard it; and his anger was kindled; and the fire of the lord burnt among them, and consumed them . . ..
Exodus 3:1-2; Num. 11:1.
We don't really need the insightful sages of the Talmud to make sense of the passage above. Moses spies the Lord behind the fore-skene (מתוך) of the fiery angel of the Lord and wonders why the Branch surrounded by the burning bush (the protective outer skin, or skene), the angel who guards the seminal Branch of the Lord, isn't itself, or himself, burned up by this angry seraph (who burns all who are disobedient to the Lord).
This divine protector, this fiery angel, this winged-serpent, this seraph of the seraphim, is named, by the Jewish sages "Samael."
Samael is the name the sages give the fiery "guardian of God," whom they consider his left-hand man ("left" in Hebrew is שמאלֹ
samael). -----This fiery-serpent, seraph, the fore-skene, covering God's seminal Branch, has the added distinction that throughout Jewish midrashim he's also known as the "Name of God." שם, being “name,” and אל, being “God.”
The Name "Samael" given to the
fiery guardian of God has the bizarrely fitting nuance that the name means
God's-left hand, and also, the same Hebrew consonants mean
God's-Name. The cup-bearer on God's left-hand (bearing the cups filled with fire) is also considered the guardian of God's very Name. He shares the Name of God. He’s the guardian of the Name of God. Which “Name,” in Hebrew parlance, represents the person of God.
None of this will reverberate with a Hebrew illiterate. Furthermore it will be rejected out of hand (left, as useless), by someone literate in Hebrew, but illiterate concerning the spirit of the Talmud.
Nevertheless, even the word for "guard," as in the guardian of God’s Name, is used to speak of God's own fiery guardian-angel, the seraph guarding God's Name, and thus the Branch that will bear His Name, when it blooms, since in Hebrew the word "guard" is "
samar," which begins with a pictogram known as the "samech," which sounds like "Samael," and is a crude picture of a uroboric-serpent wrapped around the eternal one. ------The samech, which sounds like “Samael,” is, pictographically, in the sacred hieroglyphs of biblical Hebrew, an image of Samael. Which is to say the samech is wrapped around the Branch of God, the everlasting one, as though he were God's everlasting protecting serpent, flame, seraphim.
And though he's no doubt an everlasting flame, such that the samech is a proper picture of his fiery guardianship, nevertheless there's reason, and scripture too, to suggest he won't be around forever to guard over God's seminal stones, and the Branch that will deliver what's in those stones (so to say). Which is to say he's going to be
milah-ed from the stones of God. His eternal services, and his fiery temper, won't come in handy (so to say) forever, implying, in a left-handed, or perhaps an underhanded manner, that something under the left hand, won't be left there forever, that God's right-hand-man, won't always be on his left hand, won't always be Named his left hand, won't even always be on his left hand, won't even be left over, as the
orlah, originally created to protect what no longer needs protecting since its sprouted, bloomed, ציץ-ed, from beneath the protecting shell that’s now cut off from a man's throne (so to say), and cast down to the earth, as is the practice:
When you produce Mercy [hesed], let not thy left hand [samael] know what thy right hand [hesed] has been up too. . . . [For when the right hand of God is done with the left] then shall he say to them on the left hand, Depart from me, ye accursed, into the eternal fire, prepared for the devil and his angels.
Matthew 6:3; 25:41.
[Fore surely] . . . your heart became proud on account of your beauty, and you corrupted your wisdom because of your splendor. . . You walked among the fiery stones [where my Name dwelt]. You were blameless in your ways from the day you were created until the day wickedness was found in you. . . So I drove you, O Lucifer, from the mount of God [from the inner sanctum of the tabernacle of God], and you will be made to wander, O guardian cherub, away from among the fiery stones [kept in the ark of my covenant].
Ezekiel 27:14-17.
John
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