Moses and the Formation of the Chosen People: Esoteric Insights on Jewish Spiritual Selection

that must develop until the birth of what is a "Sprout", that is "someone like me will come", that is the awaited Messiah. But why couldn't the Messiah come immediately? Because he would not have found a well-disposed people, he could not have carried out his action. So to create suitable ecological conditions what does Moses do? First, he delimits the people. This is natural, if you want to shape or modify something in a very specific and detailed way you must isolate it from external disturbances and the more specific the work is, the stronger this isolation must be because even the slightest disturbances become significant. So Moses must create a barrier between the people on whom he will act and the rest of the world. To do this he creates a barrier operated through a selection. In general, this selection or separation from the external world can be operated in very different ways. Let's take a specific case for example that of the Ancient Mysteries. In them, for example, selection took place through Initiation, there were tests to overcome so strong that you practically had to prove you were already initiated. The way of the Mysteries has been in the past the most effective means to give birth to great civilizations and forge men. These mystery schools were accessed with a severe selection, where the mediocre were excluded. T. Palamidessi, Notebook 4. Those who then entered received Initiations, participated in Mysteries and in doing so became homologous to the forces that manifested through those Mysteries, until, after all the initiatory development typical of the Mystery, the individual developed in conformity with the Deity, increasingly adherent to him, to such an extent that at a certain point he effectively incarnated him so great was the similarity between him and the protective Deity of the Mystery. A people is the same thing, only this selection operated by Moses, for historical reasons was not of a spiritual character, but of a biological character. Belonging to the Jewish people occurred only if you were the son of Jews and with belonging to the Jewish people came a series of very specific precepts and laws to which not only the priests but all the people had to adhere. This is an important particular, the relationship with the Divine, with Divinity no longer concerns only the King or Pharaoh as in the case of Egypt, nor does it exclusively concern the priestly caste, but all the people lived as a single organism. All the people therefore had to follow certain very, very accurate precepts and prescriptions if they wanted to be part of the chosen people. This did not exist in other civilizations. You could be a devotee of Ishtar, if you needed it you went and made a sacrifice, but maintaining relations with Ishtar was taken care of by the priestly caste of Ishtar, once you left the temple you didn't have to do anything particular. Conversely, in the case of the Jews, everyone had to follow precepts as if they were always inside a temple, and therefore the action of these Mysteries in a certain way acted on all the people not just on a caste. This is because for Mosaic purposes it was necessary to transform all the people. Now, it is clear that the more rigid and absorbing the prescriptions are, the stronger the sense of belonging to a group is. So much so that the Jewish people for centuries, despite the diaspora, has constituted a very closed community with a strong sense of belonging. From an exterior or exoteric point of view we have thus seen what constitutes a people: alternatively an ethnic, linguistic, geographical, cultural, historical unity, etc... But from a deeper esoteric point of view a people is such if it has a soul, a spirit of the people in which an angelic entity manifests itself such as a principality or an archangel. In the case of Judaism Moses places his people under the influence of a special angel the "First of the Princes" or that which the prophet Daniel identifies with the Name "Michael" that is "Who like God". Daniel calls this angel Michael which means he who is like God. He calls him the first of the Princes, but it could also mean the only one of the princes being "echad" the term "first". He who is like God seems to identify the "angel of presence" because he carries the presence of God, the angel of the Lord who leads the people of God. Moses however what does he say about this Angel? He speaks of him in Exodus 32 when God says to Moses Now go, lead the people where I told you. Behold, My Angel will go before you; but on the day I come to punish, I will punish them for their sin. Exodus 32:24 And he also says to respect him because "my Name" is in Him. The Name in the Hebrew tradition was the presence of God. In Genesis we have two fundamental Names of God Elohim which means "He-the-Trinity", which represents God in his purifying aspect. And Yhaveh which means the "Eternal" which identifies the presence of God in his illuminating aspect. We thus have that the Presence of God, like a column of fire that unites Heaven to Earth, and which is carried by this angel manifests itself as fire and as cloud, confusing and illuminating: Then the angel of God, who preceded the camp of Israel, moved and went to place himself behind them; the column of cloud also moved from their vanguard and stopped behind them, placing itself between the camp of Egypt and the camp of Israel. The cloud was dark for some, while it lit up others in the night. The camp of one did not approach that of the others all night long. Exodus 14:19 The purifying aspect of God is indicated by the name of God Elohim or "El", while the guiding and illuminating or blessing aspect by the name of Yahveh, "Jah" so we have the name of the Angel of God "Jah-el" or "El-jah" or Elijah. With the term Elijah we often indicate precisely this spirit that guides Israel, that accompanies it in its