Moses' Divine Revelation and the Hebrew Understanding of God's Name YHVH

to ascertain His being from outside as He Is, or rather יהוה yhvh. The two following sentences refer to the Revelation brought by Moses to the children of Israel, which is articulated in two aspects: an interior one "I am אהיה Ehieh has sent me to you," immediate, that is the possibility of a personal God; and an exterior one, hierarchical, mediated through a family and traditional organization "the Lord יהוה yhvh, the God of your fathers, the God of Abraham, the God of Isaac and the God of Jacob has sent me to you." The Hebrew people founded by Moses thus proves to be the first people in known History to explicitly identify the Divinity with an act of interior individualization expressed by the affirmation "I Am." The divine choice to incarnate in the Hebrew people is justified by reason of the continued receptive capacity of the Hebrew people to capture the divine indications provided through the Prophets; but also in the fact that the Hebrew people more than all others has been capable of developing an individual aspect, which has also invested the religious field and which, in our opinion, originates precisely in the "I Am" at the center of the Mosaic Revelation. The Hebrew people, constituted by nomadic tribes, without homeland, reunited by Moses in the land of Egypt, led into the land of the Canaanites and then taken into captivity in Babylon, exposed to Western and Eastern influences, at the center of cultural, linguistic, commercial, religious exchanges, found themselves over the centuries in ideal conditions to acquire and develop, through differentiation with other peoples, their own identity and individuality, expressed synthetically by that "I Am" in which in the future Christ would manifest according to what He Himself affirmed: "When you have lifted up the Son of man, then you will know that I Am." The interior and exterior kingdom. The two aspects of the Mosaic Revelation to the children of Israel are entirely summarized, according to the words of Christ himself, in the double commandment of the Shema expressed in Deuteronomy: "Hear, O Israel: the Lord our God Yhvh Elohenu יהוהאלהינו, the Lord is one אחד. You shall love the Lord your God Yhvh Eloheka יהוהאלהיך, with all your heart, with all your soul and with all your strength." In these two sentences we have summarized two distinct channels, but equally important, of the relationship with the Divine brought by Moses to the children of Israel. The first verse refers to God's Covenant with the Chosen People. While in previous epochs the Divine Covenant was realized through a limited caste of initiated-priests custodians of God's Covenant and responsible for the relationship with Him also for the people; in the case of the children of Israel the entire People is a Holy nation. The responsibility of the Covenant with God is no longer therefore the patrimony of a small number of initiates, but the responsibility of the entire people who must follow the precepts and prophetic directives to remain in the Covenant with our Lord God. The adjective "our" identifies an aspect of divine life that flows to the individual through the collective life of the Order or Society to which he belongs. It is the exterior Kingdom of God, composed of an organizational and hierarchical structure through which God manifests as Lord יהוה Yhvh and God אלהים Elohim, that is as a double aspect of Rigor, expressed by the name אלהים Elohim, and of Mercy expressed by the name יהוה Yhvh. One active, positive of illumination and blessing, the other of rigor, purifying. The Kingdom of God on earth is synthetically expressed by the term "One," אחד echad. In Hebrew the term אחד echad is a Divine Name that has numerical value $13$, or rather $12+1$. This divine name expresses the Unity of God in the duodecimal manifestation. The Twelve Tribes of Israel are identificative of the twelve typologies of glorious Humanity.