Pesach Seder Preparation

The Seder Part 2

In Class No 7 we discussed the first 5 sections of the Seder. Now we are continuing with:

Rochtzah - Washing of the Hands - The Letter Sameck

This is the second time there is a hand washing yet there are at least two differences to this hand washing. One - in Urchatz only the Seder Leader washed his hands, here everyone washes hands. Two - In Urchatz we meditated on "We wash our hands of " while here we will meditate on "We wash our hands for."

Let us contemplate what uses do we put our hands? Where have our hands been during this past year? What use can we put our hands during this coming year? What have our hands touched? And other questions concerning our hands.

The letter Sameck is on the channel between Tiferet and Hod. We have arrived at Tiferet so why do we return to Hod and how will we rise away from Hod? Sameck means to support as well as closeness. We start in Tiferet which is the heart in man and go to Hod which is the left kidney. Kidneys perform cleansing of the blood in the body. The blood is where the soul resides along with certain body aspects as well. So this closeness of the Sameck is achieved through the 13 Attributes of Mercy that we meditate upon as we say the 13 words of the Blessing.

Hand Washing is a unique Jewish ritual. No other culture or religion requires this type of ritual in the eating of bread. Actually this is a Rabbinic Requirement not a Torah requirement. Moses represents the Left Kidney because Moshe refused initially to be the Redeemer. Moshe refused initially to speak the words of HaShem to the people. Moshe refused initially to accept the outcome of the different challenges from the people while in the Desert. In order to be free one must initially reject their state of limitations. Hand Washing was initially required by the Rabbis and rejected by the people. Yet today it is accepted by the People just as Moshe initially rejected his spiritual work and then performed it. This is a teaching coming from the Midrash.

Motzei - Blessing on Bread - The Letters Caf and Pey

The Motzei Blessing is a statement that appears to be untrue. The translation of Hamotzei Lechem MinHaAretz is "who brings bread out of the Earth or Ground." Yet Bread does not come out of the ground - grains come out of the ground and then man must process these grains through 10 distinct steps to make bread. Thus it appears to be untrue yet is true because the grain has the potential to become bread. In this action of transforming grains into bread we human beings are the Hands of God.

The Kabbalists teach us to meditate on part of the verse in Deuteronomy Chapter 8 Verse 3. "... that He might make thee know that man doth not live by bread only, but by every thing that proceedeth out of the mouth of the LORD doth man live" whenever we bake bread and / or eat bread.

This action of eating bread uses two letters and two paths on the Tree of Life. One path is from Netzach to Chesed/Gedulah. This is the letter Caf. The other path is from Hod to Gevurah. This is the letter Pey. The word Caf means Palm of the Hand and the word Pey means mouth. Both represent the concept of Malchut in two different frames of reference. Pey in the Head and Caf in the body. Both letters are final letters which means they have two shapes. Both of the final shapes are referred to as an elongated form.

Both letters and words show us as potentially being "The Hands/Mouth of HaShem." Yet it is clear from the Torah HaShem wants us to act as His Hands and communicate for Him as His Mouthpiece by FREE CHOICE. Do enable FREE CHOICE we must first become FREE. The question is FREE from what?

This is the meaning of Pesach and the Seder. During the actual period of the last year in Egypt the 10 plagues took approximately one month each. All except the Killing of the First Born. The Midrash teaches that only 1/5 of the Nation left Egypt. The other 4/5ths died during the period of darkness. All of them were also buried during the darkness so that the Egyptian would not take heart from the decisions of FREE CHOICE by these majority of the nation. They died because they did not want to leave the comfort zone of the Home that they knew. They did not want to venture forth outside of their own limitations.

The shoresh of the word Lechem or bread is the Hebrew word for war. How can this simple food which is the staple of mankind or at least the western world be related to war and conflict? Because when we say this Blessing and eat this food we are ingesting Chametz which strengthens our ego. The ego is what separates us from HaShem. This is the war we must fight in our consciousness. This is the why we remember the 4/5ths of the nation who were too afraid to leave with the 1/5. When you were in Egypt in your earlier incarnation which action did you take? Which part of the nation were you? Have you changed in all of your incarnations between then and now? This is what is good to meditate upon during the Motzei section of the Seder. Let us hope our decision this year in this Seder is to leave Egypt, the narrow place and arrive Next Year in Jerusalem the place of completion and Awe of HaShem (the two shoreshim of the word Jerusalem).

Matzah - The letter Aleph

While we stress there are 15 stages in the Seder many of the Reform Haggadot list only 14 steps. When this happens it is because they combine the two stages Motzei and Matzah. They do this because we say two Blessings prior to eating the Matzah. One is HaMotzei and the other is the Blessing on the Matzah.

It is good to realize that they are both correct. 15 is the gematria of Yood and Hey of the Tetragrammaton. It represents the Upper Worlds. 14 is the gematria of the word Hand or Yad which is the level of Malchut. Always remember that through the process of continuity the Malchut or Kingdom of one generation becomes the Crown or Keter of the next generation. Both words relate in some way to Royalty which we are as the Children of Israel.

The Aleph line is the middle point between the Shin below and the Mem above – all related to the concept of mother letters. This line also joins the previous double journeys of the Caf and the Pey back into oneness which is represented by the Aleph. This line joins Chesed/Gedulah to Gevurah. Most of you may not be familiar with the “old “ name of Chesed which is Largeness or Gedulah. Gedulah also means redemption. So it is appropriate to use this as the Name of the Sefirah.

Matzah is eaten while reclining to the left.

Maror – Bitter Herb – The Letter Yood

The bitter herb is Horseradish. Ground as fresh as possible meaning as close to the eating as is possible. We will put Maror onto the Chatzeret Romaine Lettuce and then with just a touch of the Mixture called Charoset to hold it together. Then we put this on the Matzah. And we bite into this a large bite and do not swallow until the taste of death has been reached and sweetened. This means it is recommended that we feel like we are going to die and then still do not stop chewing. Eventually this will become sweetened. This action transforms death into eternal life for the year.

We do say a Blessing that is not a Blessing since this process of eating Maror by itself is not healthy and thus requires no Blessing.

The Yood is on the line between Netzach and Tiferet. The Yood that means Hand. It is only with the help of a small ego and becoming a Hand of God can we actually sweeten the Maror and remove death. It is only with patience and perseverance and fortitude and courage will you be able to remove death from your life. This aspect of the Seder is ultimately the most important. Remember the gematria of Maror is 446- the same as “Death". When you eat the Maror you are eating death and only with the above attributes can you reverse that death into the sweetness of life. As one sweetens death back to life we return along the path back to Tiferet.

We do not recline when we eat Maror.

Koraich – Sandwich – the letter Chet

There is no path to Chesed that has not been traveled. It is only if we are able to sweeten the Maror that we can return to Tiferet and continue onto the path to Chesed/Gedulah. It is only by overcoming our selfish desires to “sin” that we can reach the level of redemption

The sandwich is eating Matzah, bitter herb, and the proverbial Pascal lamb together as one. One man Rabbi Hillel of the First Century BCE taught that the three must be wrapped together. Rabbi Hillel is famous for the Talmudic story of the man who came to him and asked to be taught Torah while standing on one leg. Rabbi Hillel said “What is hateful to you do not do to others. The rest is commentary not go and learn." He is also famous for never seeing the Torah at the Pshat simple level but always looking for the Sod the Kabbalah in his study, except in this one instance.

This stage comes from a conflict among the Rabbis who taught that two Mitzvot can not be done together due to the taste of the one Mitzvah of Matzah and the other Mitzvah of Maror would cancel each other out. If one tasted the Maror they could not taste the Matzah. Rabbi Hillel said no everything can be unified. He would wrap his Matzah, and His Pascal Lamb in a leaf of Romaine Lettuce as his Maror and eat it together. We do not have the Pascal Lamb since we have lost the Temple so we eat the Matzah together with the Horseradish wrapped in the Romaine Lettuce without any Charoset.

We travel from Tiferet to Gedulah through the Chet which connects to the essence of Chesed – Loving Kindness. This is due to Chesed starting with a Chet.

Shulchan Oraich – The Meal with Expansive Relaxation along with the Tzadi in both forms

Are you hungry yet? It is approaching 10 PM or later. It is not time for the Meal. This is not a hurried Meal but one that is relaxed in its attitude. Any desire for food or Drink is to be satisfied during this meal; after all we are a Free People.

The letter Tzadi is connected to swallowing. It is swallowing our pride and assisting other people in being fed. It is actually better to feed another during this process of eating the meal than to feed ourselves.

As we travel from Tiferet to Gevurah we sweeten the judgment of life by serving meaning feeding others. In Temple times each Table or Group was sharing with a total of 50 people. Maybe they knew each other maybe they did not . Each person of the group fed/served each other person of the group. In this way they became intimate. In this way they became unified. In this way they grew to be able to receive the Gift of the Torah again.

Try to serve each other at your meal. You will feel so uncomfortable that you will grow out of your comfort zones. Remember to recline when someone feeds you. Use a utensil or better use your hands which are the Hands of God. Enjoy this experience that is almost forgotten by the majority of the Nation.

Tzafon – Desert – Afikomen – The letter Dalet

The Afikomen is the last item to be eaten. It is shared by all. It is the unifying experience and it is best served reclining by another participant in the Seder.

First the Afikomen must be ransomed from the child who found it. The Seder can not continue without the Afikomen. Without the Afikomen we can not travel to the Keter (the highest point) from Tiferet (the Heart). The Afikomen is the shape of the Vav that is added to the Dalet to form a Hei. The Afikomen is Tzafon or Hidden. This is the revelation of the concealed. Whatever we have kept concealed from others up to now needs to be revealed so that there is nothing separating one from the other.

Baraich – Blessing after the Meal – through the Letter Shin

The Mitzvah is to bless HaShem after we are satiated. The satisfaction of this meal of the Seder is like no other. The Blessing after the meal travels from Binah to Chochmah and back again as the famous concept of Running and Returning from the Sefer Yetzirah. The Shin is formed from a point and three lines. We run and return along all three paths. Ourselves, Another, and HaShem.

Our third glass of wine is poured by another into our glass. We meditate on the Vav of the Tetragrammaton as we hold the wine glass high during the recitation of the Blessing after the Meal. We hold it and then we set it down and raise it again at the Final Blessing which elevates us another ½ Sefirah.

Hallel – Singing Praises – The Letters Vav and Hey

The Hallel consists of 10 Psalms that spiritually expand the vessel to receive more Light. This night is the only night that the Hallel is sung after sundown. This is an indication of the concept of the Free Light that is being revealed and received this Night with no Bread of Shame.

We travel from Binah and Chochmah to Keter through the Vav and the Hey representing the lower worlds. This indicates the union of all four worlds.

The fourth glass of wine is drunk just after the singing of the Hallel. It is done leaning to the left. The glass is poured by another from the bottle. The Cup of Elijah is filled at this time of the pouring of the fourth glass.

Nirtzah – Singing of Songs – The six Letters Bet, Gimel, Zion, Tet, Ayin, and Koof

These songs are a late addition to the Pesach Ritual and yet they are the most concealed. Each of the songs that are sung from the Haggadah are very coded. The final one is not coded yet people do not realize the true Messianic Consciousness involved. Death will be swallowed Forever is expressed in the 15 stages of this last song.

Here is a revelation of the concealed song called Chad Gadya. The revelation is from a translation of the writings of the Ben Ish Chai a Sefardic Sage of the 19th Century.

Now understand the grace of blessed God when He said, "in a land that is not theirs." He did not specifically mention the name of Egypt. In this way, Pharaoh became guilty for enslaving them intentionally. He could not say that the Holy One, blessed be He ordained for him to enslave them, and what could he do, for he could not violate [what came forth] from the Mouth of God.

For the Holy One, blessed be He did not ordain anything specific, rather the edict was a generality. Who then would dare get involved with this, to subjugate God's children? No one other than one who has a bad heart and is great in wickedness. This is why Pharaoh was found guilty. This is why [the children of Israel] were redeemed from Egypt before the time [of the end of 400 years].

This is why we recite the song Chad Gadya (Un Cavretico in Ladino) on Passover night after the Seder.

It appears that the cat acted inappropriately when it ate the kid. Therefore, that the dog came and bit (ate) the cat seems appropriate. Then the stick that came and hit the dog acted inappropriately, and the fire that burned the stick was appropriate. Thus it would follow through the rest of the song. If this is so, then it would appear that, God forbid, the Holy One, blessed be He, acted inappropriately. How could this be possible? ...

It is true that the cat did not act appropriately to eat the kid, but, nevertheless, the dog is still guilty of sin here for biting (eating) him. Why did the dog get involved [in the first place] to become "the avenger of blood" for the kid [that the cat ate]? Who made him [the dog] the cat's judge? Why did the dog get involved with something that was none of his business?

Therefore, because of this did the stick come and beat [the dog]. The stick therefore, acted appropriately when it beat the dog. Now, being that the stick was acting appropriately to beat the dog, it is the fire that was acting inappropriately to burn the stick. And thus it is through the end of the song. Therefore, the Holy One, blessed be He did act appropriately. We find that this whole song is built upon this premise, that the dog was guilty because it stuck its nose into none of its business.

This is how it was with Pharaoh and Egypt. Granted, Israel, by Divine decree was to become subject to servitude. However, who said that the Egyptians should get involved with this to execute judgment? Why did they desire to get involved with this more than anyone else, being that they had no direct interests in this matter. Israel are God's children, if He so ordains something for them, He knows what do to. So what place did this strange and foreign man [Pharaoh] have to get himself in the middle of an issue between the [Heavenly] father and his [Earthly] son?

If the Holy One, blessed be He specifically ordained that the servitude should be in Egypt, then there would be no room for objection. But being that the language was vague, and not specific, this reveals to us an element of Divine grace.

Not only was this of value to our ancestors in their exodus from Egypt, this is also of benefit to us in all our years of exile. For the Holy One, blessed be He, did not ordain that Israel be exiled specifically under Pharaoh, so that Pharaoh would not later have an excuse before God saying that Heaven so ordained this. Rather, God ordained exile in general. Therefore, each and every king should have said, 'who got me involved with this?' To become equally guilty, as was Pharaoh.

Properly then did the author of the Haggadah quote the verse, 'your seed will be strangers in a land that is not theirs.' And then proceeded with, 'This is what has stood by our fathers and us!' This is the great thing that the Holy One, blessed be He did for the good of Israel. He never mentions that name of those under whom they were ordained to be subservient.

And He who stood up for our fathers in Egypt, to bring them forth from there before their time, and then judged Pharaoh and the Egyptians, will do the same for us now, in our present exiles. For those who oppress us now are equally guilty as was Pharaoh.

Haggadah

This is what has stood by our fathers and us! For not just one alone has risen against us to destroy us, but in every generation they rise against us to destroy us; and the Holy One, blessed be He, saves us from their hand.

Here is an English Translation of Chad Gadya, the 13th stanza which includes the earlier 12.

There was a kid goat that my father bought with two levanim, with two levanim.

Then came the cat and ate the kid goat that my father bought with two levanim, with two levanim.

Then came the dog and bit the cat that ate the kid goat that my father bought with two levanim, with two levanim.

Then came stick and hit the dog that bit the cat that ate the kid goat that my father bought with two levanim, with two levanim.

Then came the fire and burned the stick that hit the dog that bit the cat that ate the kid goat that my father bought with two levanim, with two levanim.

Then came the water and extinguished the fire that burned the stick that hit the dog that bit the cat that ate the kid goat that my father bought with two levanim, with two levanim.

Here is another explanation from “Jewish Treats”:

Then came the ox and drank the water that extinguished the fire that burned the stick that hit the dog that bit the cat that ate the kid goat that my father bought with two levanim, with two levanim.

Then came the butcher and beheaded the ox that drank the water that extinguished the fire that burned the stick that hit the dog that bit the cat that ate the kid goat that my father bought with two levanim, with two levanim.

Then came the Angel of Death and killed the butcher who beheaded the ox that drank the water that extinguished the fire that burned the stick that hit the dog that bit the cat that ate the kid goat that my father bought with two levanim, with two levanim.

Then came THE HOLY BLESSED ONE and tied down Death who killed the butcher who beheaded the ox that drank the water that extinguished the fire that burned the stick that hit the dog that bit the cat that ate the kid goat that my father bought with two levanim, with two levanim.

Now is a commentary on the song Mi Yodaya by “Jewish Treats”:

Who Knows One?

How does one transmit basic theology in a fun manner to tired Seder guests? The answer is--with song. Many see this as one of the purposes of the Nirtzah, the final section of the Haggadah. With the exception of "One Goat" (Chad Gad'ya), perhaps the best known song of Nirtzah is "Who Knows One?" (Echad Mee Yo'day'ah?) 

The song begins with the question, "Who knows one?" And the response, "I know one, one is our God of the heavens and the earth." This is followed by "Who knows two? Two are the tablets of the law, and one is our God of the heavens and the earth." The song continues until verse thirteen, and with each additional number, the preceding responses are repeated. The final complete stanza is as follows:

Who knows thirteen? 

I know thirteen. Thirteen are the attributes of God's mercy. Twelve are the Tribes of Israel. Eleven are the stars in Joseph's dream. Ten are the holy Commandments. Nine are the months until a baby is born. Eight are the days until the brit milah (circumcision). Seven are the days of the week. Six are the tracts of the Mishnah. Five are the books of the Torah. Four are the mothers (matriarchs), and three are the fathers (patriarchs), and two are the tablets of the Law. And one is our God of the heaven and the earth.

Although "Who Knows One" presents some basic Jewish facts (the holy books, the matriarchs and the patriarchs, etc.), its recurring verse, "One is our God of the heavens and the earth," is a poetic rendition of Judaism's most fundamental prayer: Sh'ma Yis'ra'el A'doh'nai Eh'lo'hei'nu A'doh'nai Echad. "Hear O Israel, the Lord is Our God, the Lord is One" Deuteronomy 6:4).

What to do on the 14th of Nissan?

During the evening of the 14th we search for Chametz. This is Sunday Night this year. In the morning we burn the Chametz and nullify the Chametz. Please check on the two links on the Unique Astrological Events on the Yeshshem website for instructions and words to say for these rituals.

From the burning of the Chametz until the start of the Seder we are proscribed from eating grains either bread or Matzah. Some say this will develop a desire for the Matzah. What is recommended is for us to study. One of the recommendations to study is pasted below. It connects us to the 42 journeys in the desert as well as the 42 Letter Name of God. I hope you enjoy this preamble to the redemption יַםסוּףn of the Pesach Seder.

Here’s the correlation to the 42 Letter Name of Gd:

1. = מֵרַעְמְסֵס = Ramses

סֻכֹּת = ב . 2 = Succot

אֵתָם = ג . 3 = Atam

פִּי הַחִירֹת = י . 4 = Pi HaCherat

מָרָה = ת . 5 = Marah

אֵילִמָה יַם סוּף = ץ . 6 = Ahlimah Yam Suf

ק . 7 = = ר . 8 דָפְקָה = ע . 9 אָלוּשׁ = ש . 10 רְפִידִם = ט . 11 מִּדְבַּר סִינָי = ן . 12 קִּבְרֹת הַתַּאֲוָה = נ . 13 חֲצֵרֹת = ג . 14 רִתְמָה = ד . 15 רִמֹּן פָּרֶץ = י . 16 לִבְנָה = כ . 17 רִסָּה = ש . 18 קְהֵלָתָה = ב . 19 הַרשָׁפֶר = ט . 20 חֲרָדָה = ר . 21 מִקְּהֵלָתָה = צ . 22 תָחַת = ת . 23 תָּרַח = ג . 24 מִתְקָה = ח . 25 חַשְׁמֹנָה = ק . 26 מֹּסֵרוֹת = ב . 27 בְנֵי יַעֲקָן = ט . 28 חֹר הַגִּדְגָּד = נ . 29 יָטְבָתָה = ע . 30 עַבְרֹנָה = י . 31 עֶצְיֹן גָּבֶר = ג . 32 קָדֵשׁ = ל . 33 הֹר הָהָר = פ . 34 צַלְמֹנָה = ז . 35 מִפּוּנֹן = ק . 36 אֹבֹת = ש . 37 עִיֵּי הָעֲבָרִים = ק . 38 מִדִּיבֹן גָּד = ו . 39 עַלְמֹן דִּבְלָתָיְמָה = צ . 40 הָרֵי הָעֲבָרִים = י . 41 עַרְבֹת מוֹאָב = ת . 42

This is a famous Midrash on the verses that appear above:

“When they traveled from Ramses, they did not know whether to travel to Sukkot or to Kehelah or to Moserot. HaShem commanded Moshe to take them to Sukkot.

From Moserot, they did not know whether to travel to Eitam or to Hatzerot or to Terah or to Etziongever. HaShem commanded Moshe to take them to Eitam.

From Eitam, they did not know whether to travel to Hahirot or to Rimonperetz or to Avrona or to the mountains of Abarim. HaShem commanded Moshe to take them to Hahirot.

From Hahirot they did not know whether to travel to Marah or to Tahat or to Arvot Moab. HaShem commanded Moshe to take them to Marah.

From Marah they did not know whether to travel to Elim or to Makhelot or to Almondiblathaim. HaShem commanded Moshe to take them to to Elim.

From Elim they did not know whether to travel to Yam Suf or to Hashmona or to Punon or to Ijimha’avarim. HaShem commanded Moshe to take them to Yam Suf.

From Yam Suf, they did not know whether to travel to to Midbar Sin or to Harrah. HaShem commanded Moshe to take them to Midbar Sin.

From Midbar Sin , they did not know whether to travel to Dofkah or to Yotbah. HaShem commanded Moshe to take them to Dofkah.

From Dofkah, they did not know whether to travel to Alush or to Risa or to Ovot. HaShem commanded Moshe to take them to Alush.

From Alush, they did not know whether to travel to to Rephidim or to Harshephar or to Beneya’akan. HaShem commanded Moshe to take them to Rephidim.

From Rephidim, they did not know whether to travel to Midbar Sin or to Kivrot Hatavah or to Hor Hagidgad. HaShem commanded Moshe to take them to Midbar Sin.

From Midbar Sin, they did not know whether to travel to Kivrot Hatavah or to Hor Hagidgad. HaShem commanded Moshe to take them to Kivrot Hatavah.

From Kirvot Hatavah, they did not know whether to travel to Hazerot or to Tarah or to Ezion Gaver. HaShem commanded Moshe to take them to Hazerot.

From Hazerot, they traveled to Ritmah.

From Ritmah they did not know whether to travel to Rimonperetz or to Avrona or to areil Ha’Avadim. HaShem commanded Moshe to take them to Rimonperetz.

From Rimonperetz, they traveled to Livnah.

From Livnah, they did not know whether to travel to Risah or Ovot. HaShem commanded Moshe to take them to Risah.

From Risah, they did not know whether to travel to Kehelata or to Moserot. HaShem commanded Moshe to take them to Kehelata. From Kehelata, they did not know whether to travel to Harshepher or to Livneyya’akan. HaShem commanded Moshe to take them to Harshepher.

From Harshepher they traveled to Hararah. From Hararah, they did not know whether to travel to Makelot or to Almondiblathaim. HaShem commanded Moshe to take them to Makelot

From Makelot, they did not know whether to travel to Tahat or to mountains of Moab. HaShem commanded Moshe to take them to Tahat.

From Tahat, they did not know whether to travel to Terah or to Etziongever. Hashem commanded Moshe to take them to Terah.

From Terah they traveled to Mitkah.

From Mitkah, they did not know whether to travel to Hashmonah or to Punah or to Ijeabarim. HaShem commanded Moshe to take them to Hashmonah.

From Hashmonah, they traveled to Moserot.

From Moserot they traveled to Beneya’akan.

From Beneya’akan they traveled to Hor Haggidgad.

From Hor Haggidgad they traveled to to Yotbah. From Yotbah, they did not know whether to travel to Avronah or to the mountains of Abarim . HaShem commanded Moshe to take them to Avronah.

From Avronah they traveled to Etzion Gaver.

From Etzion Gaver, they traveled to Kadesh.

From Kadesh they traveled to mount Hor.

From mount Hor they traveled to Zalmonah.

From Zalmonah they did not know whether to travel to Punon or to Ijeabarim. HaShem commanded Moshe to take them to Punon.

From Punon they traveled to Ovot.

From Ovot they traveled to Ijeabarim.

From Ijeabarim, they traveled to Divongad.

From Divongad, they traveled to Almondiblathaim.

From Almondiblathaim, they traveled to mountains of Abarim, and from there to the plains of Moab.”

The Malbim cites Rabbi Shimshon Ostropoli’s mention of this Midrash, and how it relates to the 42 letter Name of God. It deals with the decision to go to different places.

Now there are 3 letter Beit in the 42 letter Name of Gd.

Look at the question: When they traveled from Ramses, they did not know whether to travel to Sukkot or to Kehelah or to Moserot. All 3 places correlate to letter Beit:

סֻכֹּת = ב קְהֵלָתָה = ב מֹּסֵרוֹת = ב

Look at the question: they did not know whether to travel to Eitam or to Hatzerot or to Terah or to Etzion Gever. All 4 places correlate to letter Gimmel:

אֵתָם = ג חֲצֵרֹת = ג תָּרַח = ג עֶצְיֹן גָּבֶר = ג

Look at the question: they did not know whether to travel to Hahirot or to Rimonperetz or to Avrona or to the mountains of Abarim. All 4 places correlate to letter Yood:

פִּי הַחִירֹת = י רִמֹּן פָּרֶץ = י עַבְרֹנָה = י הָרֵי הָעֲבָרִים = י

This is wondrous in itself! Check the rest of the correlations for yourself!

This study will enhance your connection to the 42 Letter Name and the use/saying of the Ana Bekoach.

Our next Class will be dealing with the Ritual of the 7th Day of Pesach which is the miracle of the Parting of the Red Sea.