Weekly Parsha Sh’mot

Torah: Sh'mot (Ex.) 1:1-6:1

Haftarah: Yesha'yahu (Isaiah) 27:6-28:13; 29:22-23 (A)
Yirmeyahu (Jer.) 1:1-2:3 (S)

B’rit Chadasha: Mattityahu (Matt.) 22:23-33; 41-46
Mark 12:18-27; 35-37
Luke 20:27-44;
Acts 3:12-15; 5:27-32; 7:17-36; 22:12-16; 24:14-16
Hebrews 11:23-26

This week's Parsha brings up an interesting parallel. One, "There is nothing new under the sun" and two, I hope it stimulates your curiosity and determination to "learn all you can." It is also interesting to note that the idea of a Messiah, who is G-d and a "Son of G-d", is not foreign in some Jewish writing of long ago.

 
The question we will examine is the following passage. Then you shall say to Pharaoh, "Thus says YHVH: 'Israel is my first-born son. I have said to you, 'Let My son go, that he may worship Me,' yet you refuse to let him go. Now I will slay your first-born son.'"
(Sh'mot (Ex.) 4:22-23)

Similarly, we read in Hoshea (Hosea) 11:1:

When Israel was a child, then I loved him, and out of Egypt, I called My son.

Now if Israel is the first-born son of YHVH spoken of in these passages, then why did the writer Mattitiyahu (Matthew) apply this passage (Hoshea 11:1) to the Messiah?:

So he [Yosef] (Joseph)] got up, took the child [Y'shua] and his mother, and left during the night for Egypt, where he stayed until Herod died. This happened in order to fulfill what YHVH had said through the prophet: "Out of Egypt I called my son."  (Mt. 2:14-15)

Now why in the world does YHVH (may his name be blessed forever) identify Israel as His first-born son? Why does Mattitiyahu identify Messiah as His son? Who in Judaism is the first-born Son of YHWH? Why the apparent
confusion? Is Mattitiyahu taking Hoshea 11:1 out of context?

The Zohar tells us that the "Son of Yah" is a figure called "Metatron" and the "Middle Pillar of the G-dhead":
Does that sound like what is known in Christianity as the "Trinity" or as we would put it, "Compound Unity" (Echad) to you.

The Middle Pillar [of the G-dhead] is Metatron, Who has accomplished peace above, According to the glorious state there. (Zohar, vol. 3. Ra'aya Mehaimna, p. 227, Amsterdam Edition)

Better is a neighbor that is near, than a brother far off. This neighbor is the Middle Pillar in the G-dhead,
which is the Son of Yah. (Zohar, vol. ii, Ra'aya Mehaimna ;p. 115, Amsterdam Edition)

Moreover the Zohar teaches that Metatron is not just the Son of Yah (G-d), but that he is "first begotten of all the creatures of G-d":

"And Abraham said to his oldest servant of his house…" (Gen. 24:2) Who is this of whom it said "his servant?" In what sense must this be understood? Who is this servant? R. Nehori answered: "It is in no other sense to be understood than expressed in the word "His servant," His servant, the servant of G-d, the chief to His service. And who is he? Metatron, as said. He is appointed to glorify the bodies, which are in the grave.

This is the meaning of the words "Abraham said to His servant" that is to the servant of G-d. The servant is Metatron, the eldest of His [YHVH's] House, who is the first-begotten of all creatures of G-d, who is the ruler
of all He has; because G-d has committed to Him the government over all His hosts.  (Zohar, Gen. ; Midrash HaNe'elam ; P. 126 Amsterdam Edition)

So in Judaism both Israel and "Metatron" are identified as the "first-born Son of YHVH".

Who is this "Metatron" figure? According to the Zohar he is the "Way to the tree of life" and the only mediator between ELOHIM and man:

"To keep the way of the tree of life." (Gen. 3:24) Who is the way to the tree of life? It is the great Metatron,
for he is the way to that great tree, to that mighty tree of life. Thus it is written, "The Angel of G-d, which went before the camp of Israel, removed and went behind them." (Ex. 14:19) And Metatron is called the Angel of G-d.
Come and see, thus says R. Simeon. The holy One, blessed Be He, has prepared for Himself a holy Temple above
in the heavens, a holy city, a city in the heavens, and called it Jerusalem, the holy city. Every petition sent to the
King, must be through Metatron. Every message and petition from here below, must first go to Metatron, and from
thence to the king. Metatron is the Mediator of all that comes from heaven down to the earth, or from the earth
up to heaven. And because he is the mediator of all, it is written "And the Angel of G-d, which went before the
camp of Israel, removed; that is, before Israel which is above." (Ex. 14:19) This Angel of G-d is the same
of whom it is written, "And YHVH went before them…"   (Ex. 13:21) to go by day and by night as the ancients
have expounded it. Whoever will speak to me [says G-d] shall not be able to do so, till he has made it known to Metatron. Thus the holy One, blessed be He, on account of the great love to and mercy with which He has over the Assembly of Israel, commits her (the Assembly) to Metatron's care.  What shall I do for Him (Metatron)? I will commit my whole house into His hand, etc. Henceforth be you a Keeper s it is written "The Keeper of Israel" (Ps. 121:4) (Zohar; Vol. ii,, Exodus p. 51, Amsterdam Edition)

So when YHVH says in Sh'mot (Ex.) 4:22-23 and Hoshea 11:1 that Israel is his first-born son He must be speaking allegorically. He is comparing Israel to Metatron. And when Mattitiyahu quotes Hoshea 11:1 and applies
this sonship to Messiah he is referring to the reality behind the allegory of Hosea 11:1 and Sh'mot 4:22-23. In effect Mattityahu is saying that Y'shua ha Mashiach is the figure that later Rabbinic Judaism came to call "Metatron". Therefore the Torah in Sh'mot 4:22-23 is prompting us that there is an allegorical relationship between Israel and Messiah/Metatron.

So how is the Messiah allegorically like Israel?

Both made a major impact on the world.

 Both were born through a biological miracle on their mother's womb.

 Both were taken into Egypt to save their lives.

 Both are called up out of Egypt.

 Both have been despised and rejected by man.

 Rome attempted to execute each of them.

 Both are resurrected never to die again.

By saying "Israel is my first-born son", ELOHIM is saying that by oppressing Israel, it is as if Pharaoh was oppressing the Son of Yah, the Messiah himself.

Baruch HaShem:  Rabbi Phil Davis