Who is this Hebrew servant, eved ivri (עֶבֶד עִבְרִי)? This is the Mashiach. Why? It has the same gematria of Mashiach (מָּשִׁיחַ), which is 358.
According to the sages, if the Hebrew servant comes in alone (not married), he leaves alone. If he has a Hebrew wife before he becomes a slave, the master of the house will give him a Canaanite wife.
Yeshua comes in as a servant already married to Israel, hence the Master of the House which is the Heavenly Father gives him a gentile wife when he leaves.
The Torah says that when the Hebrew servant leaves, his gentile wife and children shall belong to the Master of the House.
This may be what’s hinted in Paul’s mystic teaching in 1 Corinthians 15:24-28, where it says:
Then cometh the end, when he (Mashiach) shall have delivered up the Kingdom (Malchut) to God, even the Father…
The marriage relationship is a mashal (מָשָׁל) designed by God to teach the concept of “union” and it is always relative.
Between the individual male and female, the male is the husband, and the female is the Bride;
With the union of the individual husband and wife, we have Israel the collective assembly. And between Israel the collective assembly and Shabbat, Israel is the husband, and Shabbat is the Bride;
In the same manner, Israel is the husband and the land of Israel is the Bride according to the Rabbis.
Between Mashiach and Israel, Mashiach is the husband, Israel is the Bride.
Once Mashiach and Israel have become one union, the entire union then becomes the ultimate Bride to be delivered to God, the ultimate Husband.
Hence Paul said in Ephesian 5:32: “This is a great mystery, but I speak concerning the Mashiach and the assembly.”
Elsewhere in 1 Corinthians 11:3, Paul speaks of this mystic term as “…the head of Mashiach is God.”
In this context, God is the head and Mashiach with the assembly is the collective Bride, as it were.
Going back to the Hebrew servant, who is his wife and who are his children? The wife is the assembly of Israel, and the children are the individual believers that make up the assembly.
According to the sages, when a rabbi teaches Torah to many students, it is as if these many students are his children.
Why is the ear pierced unto the door post?
The door post in this verse is mezuzah (מְּזוּזָה), which is synonymous with the Sh’ma (שְׁמַע).
Of the 5 senses of man, only the ear is one direction receiving, not giving (the eyes see but also can “talk”, the nose inhales and exhales, the mouth speaks and eats, the touching is of course both directions as well). Hence the ear is related to the Sh’ma, which means “listen to understand”, that is, complete obedience to Torah.
There are 4 objects being described in the act:
1) door post מְּזוּזָה, the gematria is 65;
2) door דֶּלֶת, the gematra is 434;
3) awl מַרְצֵעַ, the gematria is 400;
4) ear אֹזֶן, the gematria is 58;
The combined gematriot is 957, which is the gematria for a phrase in this week’s parshat at the establishment of the covenant in Ex 24:7: סֵפֶר הַבְּרִית, sefer habrit, meaning the book of the covenant, which is the Torah, hence it is Yeshua the living Sefer Torah that was nailed to the door post.
What does the “door post” signify? The “door post” is spelled differently in Deut 11:20 in establishing the Sh’ma prayer, where it is spelled as: מְזוּזוֹת, the gematria is 466.
This is exactly the gematria for the skull גֻּלְגֹּלֶת, or gulgolet, the place of crucifixion.
The piecing instrument is called martzea מַרְצֵעַ, which has a gematria of 400, corresponding to the Hebrew letter ת, the cross.
The sages have interpreted the world “forever” as until the Jubilee year, which is the Messianic age in this context of our study, at which time the Mashiach will be coronated as the King.
In the second episode, the Torah describes the daughter being sold as a maidservant.
Who is the daughter? The daughter is the individual believer. The one who sells her is Satan. The Master of the House is God the father and his son is the Mashiach. There are three things being promised to the Bride:
1) food she’er שְׁאֵר, the gematria is 501;
2) garments kesut כְּסוּת, the gematria is 486;
3) conjugal right onah עוֹנָה, the gematria is 131;
Food is Torah, garments are the mitzvot according to Chasidic teachings, and conjugal right is the union with God in the world to come.
The combined gematriot is 1118, which is 13 x 86, the union and love of God. 1118 is also the gematria of the Sh’ma that was nailed to the door post:
שְׁמַע, יִשְׂרָאֵל: יְ-הוָה אֱלֹהֵינוּ,יְ-הוָה אֶחָד
Hear Israel, Adonai our God Adonai is one (Duet 6:4).
Let’s now examine the Hebrew servant from another level: the secret of the soul.
According to Kabbalah, each human soul has 5 levels in descending order as follows:
1) Yehidah יְחִידָה – the singular one, the gematria is 37;
2) Chaiya חַיָּה – the living one, the gematra is 23;
3) Neshamah נְשָׁמָה – the intellectual mind, the gematria is 395;
4) Ruach רוּחַ – the emotional heart, the gematria is 214;
5) Nefesh נֶפֶשׁ – the physical drives, the gematria is 430;
The lower 3 levels dwells within the human body: Neshamah in the brain, Ruach in the heart and Nefesh in the blood, as explained elsewhere.
Hence Nefesh is the most physical and Neshamah is the most spiritual level within the human body.
According to Kabbalah, Chaiya is the crown that hovers over the head, and one level up is Yehidah, which is the most spiritual as it connects the human soul with God. In other word, Yehidah is a part of God, as it were.
The combined gematriot of the 5 levels of soul is 1099, which is 7 x 157. In Kabbalah 7 is the number of joy (as Shabbat), and 157 is the gematria of female, nekevah נְקֵבָה, which is the vessel in Kabbalah term.
The center of God’s creation is man, and man, or woman in this case as the “receiver” in relation to God the “giver”, is the ultimate vessel.
The lower three levels of soul (Neshamah , Ruach, Nefesh) add up to 1039, which is a prime number. Kabbalah differs from secular school in counting the prime numbers in that 1 is considered the 1st prime number in Kabbalah. Based on Kabbalah reckoning, 1039 is the 179th prime number, this is very significant, as 179 is the gematria of the Hebrew word nisayon נִסָּיון, which has a couple of meanings, all related to human experience as a whole.
The word itself does not appear in TeNaKh, but it appears in Oral Torah and Jewish prayers. Of particular import, this word appears in the Lord’s Prayer where it says: do not lead us into temptation (Mat 6:13), according to the DuTillet Hebrew Matthew.
Nisayon can be translated to mean: experience, test, trial, ordeal, temptation, etc.
Hence Nisayon is the test of the soul whilst it is in the body, albeit we pray to God: Do not lead us into temptation, or ordeal, etc.
The test is only possible when the soul is trapped in the physical body, being insulated from Godliness, as it were.
The secret of the soul is revealed in one of the most mystic books in the Bible, the Book of Job. As explained by the Rabbis, the three friends of Job correspond to the three lower levels of the soul, and Job corresponds to Chaiya, the living one. In other word, Chaiya is the “composite” of the three lower levels of the soul being trapped in the physical body, representing the “I am” consciousness as experienced in every living person.
Job in Hebrew is Iyov אִיּוֹב, the gematria is 19, same as the quintessential bride, Eve, or in Hebrew Chavah חַוָּה. Hence Job represents the collective human soul as “the woman” in relation to God.
According to the Rabbis, the name of Chavah חַוָּה before the sin was actually Chaiya חַיָּה, hence here we established another link between Job and the 4th level of the soul, Chaiya.
In the same way as Chavah (Eve) represents the fallen state of Chaiya, the living one, Job represents the fallen state of all human soul.
In the book of Job, there is a mysterious young man appears in Job 32:2 identified as: Elihu ben Barach-El, which in Hebrew is: אֱלִיהוּא בֶן-בַּרַכְאֵל
The meaning of the name Elihu is: He is my God, ben Barach-El means “son of God’s blessing”, which is made up of two words: the first three letters has a gematria of 222, alluding to the first born son, and the last two letters is El, the name of God.
The gematria of this name is exactly 358, the gematria of Mashiach מָּשִׁיחַ.
It is explained by the Rabbi, that this young man corresponds to the 5th level of human soul, the Yehidah.
This is indeed a great mystery, as what we can learn from this revelation is that within every human soul, Mashicah is indeed the “head” that connects each individual soul with God.
This also explains why in Rabbinical tradition, there is a teaching that within every human soul, there is a spark of Mashiach.
No flesh can see God, except through the level of Yehidah, which is the Mashiach, who is with us always, or rather, a part of us at the “crown” level, or within our super-consciousness is the Mashiach.
Also in this week’s portion, we come to a mystic description of Moshe and the others “saw” God in Ex 24:11, the verse in Hebrew is:
And they saw God…
The gematria of the phrase is 529, which is the gematria of “pleasure” תַּעֲנוּג, pronounced as ta’anug. This is a very significant word in Kabbalah, as it is one of the three levels of the sefirot keter, the 3 levels of crown in descending order according to Kabbalah are:
1) faith – emunah אֱמוּנָה
2) pleasure – ta’anug תַּעֲנוּג
3) will – ratzon רָצוֹן
Hence it can be interpreted that when the nobles of the children of Israel “saw God”, they have enjoyed immense pleasure, as it were. Under a normal circumstance, a person dies immediately as the soul would simply depart from the body during this intense pleasure. The reason they have survived here is because the Torah says in Ex 24:11: upon the nobles of the children of Israel he laid not his hand: they saw God and did eat and drink.
“Eat and drink” (וַיֹּאכְלוּ, וַיִּשְׁתּוּ) means “pleasure”, as human derives pleasure through eating and drinking. The gematria of this phrase is 795, which is 15 x 53.
During the splitting of the sea experience, one of the most important verses is: זֶה אֵלִי, Zeh Eli (Ex 15:1), meaning: this is my God. The sages have interpreted this to mean that everybody has seen God and can actually point the finger to say: this is my God. It is the highest spiritual experience in which even the most illiterate maid saw more than Ezekiel the prophet did. The gematria of Zeh Eli is 53. This is also the gematria of גַּן Gan (the garden of pleasure).
Interestingly, 529 is the square of 23, the gematria of Chaya חַיָּה, the “I am” consciousness, the 4th level of the soul.
Most astonishingly, the word “saw” וַיֶּחֱזוּ here has a gematria of 37, exactly the gematria of Yehidah יְחִידָה, the 5th level of soul, the Mashiach, the future “face to face” experience that each soul will ultimately enjoy.
What is the deeper mystery of the concept of wife in relation to the soul?
If Mashiach is the husband and the assembly is the wife, it follows that in the anatomy of the soul as explained above, Yehidah is the husband and the 4 levels of the soul is the wife.
The first letters of the 4 levels of soul are: Chet, Nun, Resh, and Nun, the gematria for these 4 letters add up to 308, which is the same gemtria for b’ishah בְּאִשָּׁה, meaning: in wife.
According to Zohar, the “ishah” is the levels of soul a man can acquire in this world through doing mitzvah (good deeds).
This is based on Zohar’s interpretation on Lev 22:27, as to why the ox or sheep is to remain with their mother before it can be offered as a sacrifice. It is explained in Zohar that “Animals are different from human beings in this respect. Human beings acquire their souls only in ratio to the good deeds they have performed. The greater the number of good deeds performed by man the higher quality is his soul”.
With the above background, we can now delve deeper into the Hebrew servant parable.
Let’s first establish the parallels:
The Hebrew servant is the 5th level of soul, Yehidah;
The wife is the 4 levels of soul as the composite, of which there are 3 levels corresponding to the children.
The children are the fruit of the labor by doing mitzvah, which in Chassidic term is called “garments”, of which there are three:
1) inner garment, the Nashamah, that is what a person thinks in his inner mind;
2) intermediate garment, the Ruach, that is what a person speaks in his mouth;
3) outer garment, the Nefesh, that is what a person acts though his limbs;
It is commonly explained in Kabbalah that the four members of a family correspond to the four letter name of God:
1) Yod – the father;
2) Hey – the mother;
3) Vav – the son;
4) Hey – the daughter;
Hence a perfect union of a family is the image of God.
Let’s develop further on this model, based on the terminologies in our Hebrew servant parable:
1) man - אִישׁ, gematria is 311 ;
2) woman - אִשָּׁה, gematria is 306;
3) sons - בָּנִים, gematria is 102;
4) daughters - בְּנוֹת, gematria is 458;
The combined gematriot is: 311 + 306 + 102 + 458 = 1177
The difference between 1177, and 1099 (5 levels of soul), is 78.
78 is 3 times 26, or the gematria of the phrase, I am God, ani adonai אֲנִי יְ-הוָה, linking back to the 4 letters name of God above.
Going back to the children as the garments parable, there are two types of garments: one that which is given from above, the inborn nature of man, be it good or bad, and the other is the refined nature of man through studying Torah and doing good deeds.
In the first case the man comes in alone and leaves alone, leaving no trace of having done anything good for the sake of the Kingdom. This is vanity, corresponding to the lazy servant in Yeshua’s parable in Matt 25. Whatever he already has will be taken away from him.
In the second case the man comes in with his wife, meaning he consciously acted to refine his character traits in his earthly life. The wife (soul) that he refined is his rewards, according to the level that he has exerted the effort, which he will take away with him to the next world. This corresponds to the 2nd and the 1st servant in Yeshua’s parable (Matt 25), the rewards are according to the effort.
In the third case, in addition to his wife, the master of the house gives him another wife. This is in addition to his conscious soul-refining effort, God has endowed him with some inborn character traits to bear more fruit. It appears in this case, the fruit of this additional wife belongs to the master of the house, not to the servant. Why?
Classic Chassidic teaching is that if a man was born with a loving heart, his good deeds as a loving person is not counted as his reward. On the other hand, if a man was born with a cold heart, but through his study of Torah and conscious effort to change himself for his love of God, those good deeds will be counted as his reward.
That is why the 10th test of Abraham is to sacrifice his only son. This is a very cruel act, polar opposite of Abraham’s inborn nature of loving kindness. It is only through this final test, an act that requires Abraham to go above and beyond his nature, that the angels testify Abraham’s love for God is true.
Hence the man leaves without his wife and children in this case, as those are his natural deeds. If he truly loves the master of the house, the wife and children, he has to pierce his ear to the door post, meaning complete self-nullification and obedient to the will of God, only then, will the good deeds be counted as his rewards.
In Ex 21:6, the Torah says:
His master shall bring him unto the judges…
וְהִגִּישׁוֹ אֲדֹנָיו, אֶל-הָאֱלֹהִים
Which can also mean: His master shall bring him unto God…
The gematria of this phrase is 523, which is exactly the filling of Yeshua (יוד שין ואו עין), hence it can be interpreted that the way for self-nullification is to emulate Yeshua, the judge and the ultimate image of God.
523 is also the 100th prime number. 100 is the gematria of vessel כֵּלִים. In the same way the bride is a vessel in relation to Mashiach, Mashiach is the vessel in relation to God, in rectifying the sins of the world.
“He shall serve him forever” in Hebrew is וַעֲבָדוֹ לְעֹלָם, the gematria is 258.
The purpose of the service is to become a fitting vessel. Adding the gematria of vessel 100 to 258, we have exactly 358, the gematria of Mashiach, the quintessential Hebrew servant.