Moses' Divine Revelation and the Theological Trinity

In this case Moses is the King-Legislator, bearer of the law; Aaron, Moses' elder brother, is the High Priest הכהן הגדול ha-cohen ha-gadol; Maria, the firstborn sister of Aaron and Moses, is the prophetess נביאה nabiah. The three together thus express the theological trinity of the unique Eternal Priesthood expressed in three distinct functions: royal (Moses), priestly (Aaron) and prophetic (Maria).

Moses' Vocation

Moses' vocation is expressed in the third chapter of Exodus in which Christ reveals himself to Moses in fire under the appearance of the Angel of the Lord, יהוה מלאך malak yhvh, on Mount Horeb חרב. The name of Mount Horeb, which will be the same that Elijah will find after forty days and forty nights, does not identify a geographical place but a state of consciousness expressed by the word horeb חרב which means desolation, desert and which expresses the esoteric state of Silence through which every initiate and prophet must pass.

In this state the Angel of the Lord, that is Christ himself, manifests to Moses in fire, making him participant in the Revelation. At this point, always following what was transmitted to us by Moses himself in Exodus, we must distinguish two different revelations: the first is the Revelation that God himself through his Angel makes to Moses; while the second is that which Moses brings to the Hebrew people.

Analyzing what Moses himself has handed down to us we notice that the Angel of the Lord instructs Moses of his intention to descend, ירד yarad, or in other words to incarnate in his people in order to make them ascend, עלה alah, out of Egypt. The descent of God into Humanity and the ascent or birth of Man in Divinity are the two fundamental aspects of the doctrine of the Avatar or Messiah.

For this we can deduce, in accordance with historical facts and major biblical exegetes, that Moses was communicated the messianic salvation process by Christ himself to whom Moses himself was called to collaborate with the institution of the Hebrew people. The descent of the Avatar or Messiah, that is the incarnation of the God-Man, presupposes suitable ecological conditions that are specified by the successive verses of the third chapter of Exodus.

In these, God reveals himself to Moses and instructs him on the Revelation to bring to the children of Israel. God said to Moses: "I am who I am". Then he said: You shall say thus to the children of Israel: "I am has sent me to you". God said again to Moses: You shall say thus to the children of Israel: "YHVH, the God of your fathers, the God of Abraham, the God of Isaac and the God of Jacob has sent me to you". Exodus 3:14-15.

In these verses the Revelation is articulated in three aspects. To Moses God reveals himself as I am who I am אהיה אשר אהיה Ehieh Asher Ehieh. The name I Am or I Will Be אהיה Ehieh is the first person of the imperfect of the verb to be היה hjh. The imperfect used in the first person can be translated as a dynamic I Am in continuous renewal and regeneration. This Divine Name, associated with the sefirah Keter and pronounced for the awakening of the coronal center, identifies eternal Existence.

But here, in the revelation to Moses we notice two I Am אהיה Ehieh: the first that we can associate with the Divine I Am and the second that we associate with Moses' I Am, linked by the particle that אשר asher, which, as the Zohar notes, is nothing other than the anagram of Head or Principle ראש Rosh. The two I Am identify and coincide in a single I Am, the one that Moses must answer to the Children of Israel when he will be questioned about who sends him. In fact, to be able to pronounce the Name I Am אהיה Ehieh a deification is necessary because only God can say with an act of interior contraction I Am. All others will only have to limit themselves to...