This study was written by

Rabbi Dr. Hillel ben David

(Greg Killian).
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Y'hoshua being "greater" than Moses, Yehudim 3:1-6 versus Devarim 18:15-22

First of all Yehoshuah the Messiah is the very Tzelem Elohim - the Image of G-d,
from which he became the ADAM KADMON or prototype Adam, and from which
Adam Ha-Rishon was patterned after. If Adam Ha-Rishon was patterned after
Mashiach, it follows then that Moshe Rabbenu is patterned after Mashiach as well. In
Yochanan 1:1 and subsequent pesukim it is clear that Mashiach is not only the Adam
Kadom ( cf. Col. 1:9-19) but also the physical embodiment of the Written and Oral
Torah, therefore what Moshe Rabbenu was receiving on top of Har Sinai was nothing
else and nothing more than an aspect of Mashiach.

We understand that even the Name of Mashiach is amongst the seven things that were
created before the world was created (cf. Pesachim 54a & Pesikta Rab 152b) and the
Name of Moshe Rabbenu is not found there. Thus Mashiach is greater than Moshe
Rabbenu!

The statement in Devarim 18:15-22 speaks primarily of Yehoshuah (Moshe's Talmid)

and secondarily about Mashiach, but the phrase "Ha-Shem your G-d will raise up unto
thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him shall ye
hearken" (Devarim 18:15) does not say that this Prophet will be smaller or greater
than Moshe Rabbenu. It simply says another prophet like unto me - (Note not one
who was a Kohen after the order of Aharon but one after the order of Melekh Tsadiq
- that is of the royal line not of the priestly line).
Kadmon emerged from this world before all other men. 1 From this we learn what
Yeshua said in the Revelation concerning his persona as the alef and tav.2 Preparation
for the ever coming world is through study and the dynamic practice of the Oral
Torah. Just as the Written Torah is the nomos – structure of this world the “Oral
Torah” is the Nomos of the Ever Coming World. In that world the Perfected
Community will experience the perfect social community. Through Torah study and
practice each soul draws the “ever coming world” closer to him. Likewise, these
practices bring the “ever coming world’ closer to this present world.

Therefore the social order of the Oral Torah has one basic cause.

We know that it is ultimately revolves around one basic principle, namely the
assembling of a Perfected Community fit to exist in an eternal state of intimacy
with God.3

When the Highest Wisdom considered everything needed to rectify the human
race and make it into the Perfected Community discussed earlier, it saw that this
goal would be furthered if some people could benefit others and help them attain a
place in the Community.

The rule that the Community of the Future World be restricted only to those who
attained perfection in their own right is therefore not absolute. For it was also
decreed that an individual can reach a level where he can partake of
perfection and be included in the Community as a result of his association
with a more worthy individual.4

The stone (Eben) from which Mashiach would build his congregation is
therefore the Ten Sefirot of the Adam Kadmon (Ten Spheres or attributes of
the Prototype Man). Or, put in other words, the Ten ministerial gifts to the
Congregation enumerated in Ephesians 4:7-13 and elsewhere in the Nazarean
Codicil.

“But to each one of us was given grace according to the measure of the
free gift of Messiah. For this reason, he [or, it] says, “When he
ascended on high, He led captive a group of captives and gave gifts to
[the Jewish] people.” [Psalm 68:18] Now this, “He ascended,” what is
it [fig., what does it mean] except that he also descended first into the
lower parts of the earth? The one having descended, he is also the one
having ascended far above all the heavens, so that he should fill all
[things]. And he gave some [to be] apostles, and some [to be] prophets,
and some [to be] evangelists, and some [to be] shepherds [or, pastors]
and [some to be] teachers, for the purpose of the equipping of the holy
ones for [the] work of service, for [the] building up [fig., edifying] of

1
Cf. B’resheet (Gen.) 1:26. The Adam which was created in the “image” of G-d was Adam Kadmon (the Arche
Typical man – Messiah) or the “Adam Gadol – the “Great Adam.” His Greek counterpart is the Logos, Sophia,
Nomos and related terms.
2
Rev 1:8 ¶ "I am the Alef (first) and the Tav (last)," says the Master Judge (Hakham), "who is and who was
and who is to come, Adam Gadol (Adam Kadmon – adam kadma’ah ila’ah “primordial supreme man”).
3
Luzzatto, M. C. (1999). The Way of God (Pocket Edition ed.). (e. b. Areyeh Kaplan, Trans.) New York, New
York: Feldheim Publishers. p. 99
4
Ibid p.121
 the body of Messiah [Israel], until we all arrive [fig., attain] to the
unity of the faithful obedience and of the full [or, true] knowledge of
the son of God [Israel], to a perfect [or, mature] man, to [the] measure
[fig., extent] of [the] maturity of the fullness of Messiah.”

1. How is our Torah Seder related to Lag BaOmer?

Our Torah Seder starts by saying in Leviticus 19:2:

“Speak to the entire congregation [of] B’nei Yisrael and say to them:
You will be holy, for I, Adonai, your G-d, am holy.”

As we can see the text obviously starts dealing with the concept of the “Edah”
(Congregation) and Lag BaOmer is a semi-festival that celebrates the conception of
the “Edah” from a Messianic perspective/age. And as we found out this “Edah” is the
embodiment of the Ten Sefirot – attributes/powers – of the Adam Kadmon