The Vineyard Magazine February 2014

Isaiah 5:7 “for the vineyard of the Lord of Hosts is the House of Israel”.

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Glimpses of Israel

A Walk Along the Eastern Wall of Jerusalem A view looking North.

2 The Providential Prince s 6 Autotalks to get cars ‘talking’ on road by 2015 s 10 The Mandatory Amnesty s 12 Greenspense to Take Gas Out of Aerosols Published by David House Fellowship Inc.

The Vineyard February 2014

The Providential Prince MY DEAR FRIENDS, in crossing Jordan and entering the Promised Land, the children of Israel were penetrating a domain with which they were not familiar. They probably had their ideas about it, but it would have been unwise and doubtless perilous to have carried with them any prejudices or preconceptions.

Since the territory was strange to them the only wise course to adopt was to arrange and assess their facts and experiences as they encountered them.

May I suggest we adopt the same wise course, because I propose to lead you into ground which will be quite strange and with which you may be unfamiliar.

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Although the children of Israel were setting foot upon Canaan’s soil for the first time, it was not so with General Yeshua. Moses’ successor had spied out the land previously; yet he, too, as soon as he had led Israel over Jordan, was confronted with an experience with which he was not familiar. Since the Scripture account is not unduly long, let me quote it to you from Joshua, chapter five:

“And it came to pass, when Joshua was

by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand; and Joshua went unto him, and said unto him: ‘Are you for us, or for our adversaries?’ And he said: ‘Nay, but I am Prince of the Host of the Eternal; I am now come.’ And Joshua fell on his face to the earth, and bowed down, and said unto him: ‘What says my lord unto his servant?’ And the Prince of the Host of the Eternal said unto Joshua: ‘Put off your shoe from off your foot; for the place whereon you stand is holy.’ And Joshua did so.� (Joshua 5:13–15) Who is this strange Being Who issues a command to Joshua in terms almost identical with the command that Moses had received from the burning bush? (Exodus 3:5) Was it, perchance, the same Being?

If Joshua’s actions are any indication it would appear that he so identified this unusual warrior. Let us seek the identity of this Providential Prince.

In many lands and ages, sterility in married females was regarded as a great reproach and a custom anciently obtained, and incidentally does still obtain, that a barren wife will raise up children to her husband by another woman. Thus it was with Sarah, Abraham’s wife, who gave her dark Egyptian slave, Hagar ɸɢɧ, to Abraham with the desired result.

However, Hagar’s attitude to Sarah caused the former’s banishment and the sixteenth chapter of Genesis contains the record of Hagar being found near a well and interviewed by a Supernal Being described as ɤɼɤɊ ÉŞÉ ÉŹÉŽ Messenger of Deity.

This Being, in commanding Hagar to return to her mistress, then announces that He Himself will greatly multiply Hagar’s posterity.

He thus ascribes to Himself a realm of power and authority obviously within the prerogative of Deity.

Now let me quote verses eleven, thirteen, and fourteen in the Hebrew. Rabbi D.A. DeSola declares that verse thirteen — and here I quote him — “it must be owned, is one of the most difficult and obscure.�

But I suggest that most of the difficulty – if not all of it – lies in trying to fit the Scripture into a preconceived theology; and much of the obscurity is due to failure to recognize and to pronounce the Ineffable Name, the Sacred Tetragrammaton, where Divine revelation and the interests of humanity’s spiritual welfare demand that it be so recognized and uttered.

To serve these greater interests, therefore, I shall be obliged respectfully to set aside a habit merely human, and pronounce the Ineffable Name as YaHaVeH. Here are the verses and I follow with a literal translation:

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:

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“And the Messenger of YaHaVeH said to her, Behold you are pregnant and shall bear a son and you shall call his name Yishmael, because YaHaVeH heard your affliction. And she (Hagar) called the Name of YaHaVeH that spoke to her, You are God visible unto me, because, she said: ‘Have I even seen Him Who saw me?’

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Wherefore the well was called ‘The well of the living sight.’ (Genesis 16:11, 13, 14) Whatever may be our estimate of Hagar’s Visitant, it is clear that she regards Him as Deity. She had seen God manifest before her in human form and speech.

But there is even a greater depth of evidence in Hagar’s words. It was an ancient belief that no human being could behold God and live. (cf. Exodus 33:20) Her words express amazement — “Do I here see after my seeing?� “In this very place where I saw God, do I still continue living, and thus continue seeing?�

Hence the well near where this remarkable incident occurred is called “The well of the living sight,â€? as indicative of the spot where a human being had seen God and lived after it. (cf. Isaiah 6 and Genesis 21:17, 18: Malach Elohim) Our father Abraham encountered the Messenger of YaHaVeH upon the occasion of the offering of Isaac and Who commended the patriarch in these arresting words: â€œâ€Ś For now I know that you are a God-fearing man, seeing you have not withheld your son, your only son, from Me.â€? (Genesis 22:11, 12) Those words “from Meâ€? demonstrate that the Messenger of YaHaVeH — Malach Adonai — speaks as Deity.

Our father Jacob likewise had an experience with a Supernal being in human form the account of which may be read in the thirty-second chapter of Genesis, and the outcome of which caused Jacob to declare —

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â€œâ€Ś I have seen God face to face, and my life has been preserved.â€? Jacob therefore named the place of this encounter Peniel, the Face of God. Later, when blessing his sons, Jacob makes reference to the Divine Source of his blessings as the God of his fathers, the God of his sustenance, and his MessengerRedeemer. (Genesis 48:15, 16) This is now a sufficient background against which to view this fascinating theme as it relates to Moses and the burning bush and as it serves to interpret the nature and person of the Being with Whom Joshua was confronted just over Jordan.

The third chapter of Exodus is the setting into which, like some sparkling precious stone, is embedded the jewel of revelation granted Moses: The Messenger of YaHaVeH in the flame of a fiery thorn-bush! Moses approaches to behold the phenomenon, upon which we read that “YaHaVeH saw that he (Moses) drew near to look, and Elohim called to him out of the thorn-bush.�

Thus the record refers to the Messenger of YaHaVeH, to YaHaVeH, and to Elohim, but apart from distinction in designation, we are left with the impression of a mysterious unity which, though undoubtedly unity, yet calls upon us to recognize some strange and baffling distinction.

The Messenger of YaHaVeH is subtly distinguished from YaHaVeH yet is, beyond question, YaHaVeH. Indeed, this Messenger of YaHaVeH (in vv 6, 14–16) calls Himself the Eternal Being; assumes to Himself all the

attributes of Deity; describes Himself as the God Abraham, Isaac and Jacob; and promises to redeem Israel from the hands of Pharaoh.

The word Elohim is the mysterious plural noun for God used with a singular verb in the very opening words of Genesis — “In the beginning God created the heavens and the earth.�

If we allow the light from these Scripture revelations to fall upon our souls sensitized by the emulsion of honesty and sincerity, they will leave a spiritual photograph of Deity which will find no likeness in modern rabbinic Unitarian concepts; nor will any likeness be found to some tritheistic ideas. God is not three in the sense of there being three “Gods.�

God is not one in the sense of mathematical solitariness. God is not ɣɊɧɊ, solitary. God is ÉŁÉ§É , unity.

Moses at least can recite the Shema (Deuteronomy 6:4) with intelligence, for he had stood shoeless on holy ground and had declared his fear to look upon God (v 6).

The Sar Hatzava É ÉĄÉśÉ§ÉšÉ¸Éš , Prince of the Host, is mentioned in the Book of Daniel (8:11) and, in his scholarly commentary, Rabbi Dr. Judah H. Slotski, M.A., Ph.D., does not hesitate to apply the term to “God Himself.â€? Neither did Joshua just across Jordan. (Joshua 6:2) I have by no means exhausted this amazing subject, but I can at least leave you with my own personal convictions that the Wonderful Being, called variously the Messenger of YaHaVeH, the Messenger of the Covenant (Malachi 3:1), the Messenger-Redeemer, the Prince of the Host, Who stood before Joshua,

was the Messianic Being Who, though Deity, became truly human two thousand years ago and by His death, burial, and resurrection, made full atonement for the sins of the world — Jew and Gentile.

May the benediction I am about to utter possess for you a richer depth of meaning from henceforth. :

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“The Lord bless you, and keep you; The Lord make His face to shine upon you, and be gracious unto you; The Lord lift up His countenance upon you, And give you peace.�

Shalom.

Dr Lawrence Duff-Forbes (1900–1964) Founding Director of David House Fellowship Inc. This article is an extract from the very popular radio series, “Treasures From Tenach�, which are also transcribed. Both audio (click MP3 tab, then “162ProvidentialPrince.mp3�, and transcriptions are available for free download at www.thevineyard.org.au .

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AUTOTALKS to get cars ‘talking’ on road by 2015 Vehicle-to-vehicle communication systems are the latest trend in road safety, as they warn drivers of impending hazards.

Daniel Campbell tells ISRAEL21c, explaining that car-to-car chipsets will be installed in certain high-end models by 2015.

proof. Its built-in security solution authenticates and processes every incoming packet received by a vehicle in less than a millisecond.

For drivers, overtaking a truck is always a risk.

Now, the latest craze of the auto technology arena, vehicle-to-vehicle (V2V) communication systems — or, cars that can “talk” to one another in real time — is promising to lessen that risk and heighten road safety.

After that, Campbell says, all car manufacturers will have to include V2V and V2I technology if they want to stay in the game.

“One of our key messages is we’re not only providing the first chipset but the most secure chipset available,” says Campbell.

“Our background is from telecommunications, so we understand privacy and security. We take the most extreme efforts to make sure system is secured.”

Autotalks, founded and headquartered in Israel, has become a world leader in V2V as well as vehicle-to-infrastructure (V2I) technology, which enables, for example, traffic lights and other infrastructure to respond to an emergency vehicle’s needs.

In 2008, Israeli entrepreneurs Nir Sasson and Onn Haran founded Autotalks to fill a need in the automotive industry. They implemented a sophisticated wireless technology in a smart chipset that allows cars to exchange data.

In October, Autotalks will present its latest offering — the world’s first automotivegrade chipset ready for series-production for connected car models — at the auto industry’s big event, the ITS World Congress in Tokyo.

The technology analyzes data transmitted by the on-board processing units of nearby vehicles in order to warn drivers of any imminent danger and communicate with transportation infrastructure.

“This chipset is ready to be deployed in vehicles,” Autotalks director of marketing

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Indeed, industrial research company IHS reports that more than 1.3 million cars worldwide will be outfitted with V2V-based systems within five years and that 30 percent of all new cars will come with them 10 years from now.

Road safety, hacker-proof security V2V and V2I systems address grim statistics: According to the World Health Organization, road traffic injuries caused an estimated 1.24 million deaths worldwide in the year 2010.

Eurostat reports that transport accidents remain the largest single cause of death among people aged 15 to 29 in the European Union. In the United States, an average of six million car accidents occur every year.

“We’re all working for a safer road; car accidents influence us all,” says Campbell.

“We see the importance [of the technology].

It’s really a big power that is driving the industry and we’re proud to be part of it.”

But road hazards are not the only threats addressed by the revolution at hand.

Autotalks claims the chipsets that power its system — a communications processor named CRATON and a radio frequency transceiver named PLUTON — are secure and hacker-

From ABS to V2V Campbell likens auto technology’s expansion into vehicle communication to that of the antilock braking system (ABS), which gradually transferred braking control from the driver to the vehicle as the technology evolved.

And, just as ABS took time to become an industry safety standard for new cars, V2V most likely will take a few years until the automotive market considers it customary, Campbell says.

But he predicts this new communication system will become the norm.

coming to Israel to find a new technology,” he says. “Israelis have the ability to take a concept and technology from a different domain and bring the expertise to a new domain.”

Søren Hess, general manager of the CAR 2 CAR Communication Consortium, says, “We consider Autotalks Automotive Grade V2V chipset availability to be an indication of the major progress the industry has made. Vehicle manufactures and Tier 1s are now able to design series-production modules and apply the relevant applications.”

Autotalks has offices in Japan, France, Germany, Korea, North America, Spain and Sweden. It is a privately held company, funded

by Gemini Israel Funds, Magma Venture Partners, Amiti Ventures and Mitsui & Co. Global Investment.

Viva Sarah Press (1 September 2013) Courtesy Israel 21C (www.israel21c.org)

“Would you think about purchasing a car without ABS? That’s the same evolution in safety application with V2V and V2I,” he says.

While Israel does not have an automotive industry of its own, Campbell says it does have credible and sought-after expertise in automotive technologies. Just look at the success of Mobile Eye, Jerusalem-based maker of a chip- and camera-based technology that helps drivers avoid a collision.

“The automotive community appreciates Israeli expertise. Different car manufacturers are

The roads could become a great deal safer thanks to new Israeli technology.

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glimpses of ISRAEL glimpses of ISRAEL glimpses of ISRAEL glimpses of ISRAEL

A Walk Along the eastern Wall

of Jerusalem

Main Photo: The sealed double-gated Golden Gate (Eastern Gate).

Inset Photos: Views from the pathway; stones, trees, Kidron Valley.

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February 2014

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The Mandatory Amnesty MY DEAR FRIENDS, superficial thinking might lead one to the conclusion that Science and Poetry would be the most unlikely teammates.

Does Science ever burst into Poetry? Does Poetry ever expound the intricacies of Science?

Yet it has been said that “Science sees signs; Poetry the thing signified.” Let me repeat that observation for you in case it slipped by too quickly — “Science sees signs; Poetry the thing signified.” (J.C. & A.W., Hare, Guesses at Truth)

to say which error possesses the greater detriment; but, at least, the peril of allowing the symbol to become substitute for the thing symbolized has been noted by the great scientist, Einstein, when he warns — and here I quote him:

Now, I am personally persuaded that the individuals responsible for the comment I have just quoted to you do not wish to imply that Science is totally blind to the thing signified; nor, indeed, that Poetry is completely oblivious to the symbol itself; but, rather, that the prime business of Science is the phenomenon; the rich privilege of Poetry, the interpretation of the phenomenon.

Most mistakes in philosophy and logic occur because the human mind is apt to take the symbol for the reality. (Cosmic Religion, 1931, p. 101)

Nevertheless, there is a peril to both Science and to Poetry if either ignores totally the realm of the other. It is hard

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In our previous consideration of the VOLUNTARY offerings set forth in the opening chapters of Vayikra, that is, Leviticus, I feel we have avoided this peril.

Indeed, we have not rejected either symbol or signification but have enjoyed the aptness of the former and I think we have revelled in the richness of the latter.

We will find both symbol and signification equally impressive as we now turn from the three VOLUNTARY offerings to the two COMPULSORY ones. These latter — the compulsory offerings — are known respectively as the ɺɠɹɧ or Sin-Offering, and the ɭɹɠ, the Trespass or Guilt- Offering.

In my previous messages on these Levitical offerings of Israel — and please let me speak frankly here! — I have hesitated to bring before you very much detail lest it should be regarded as unnecessary by any of my gracious listeners who may not have yet become specialists in the collection of the rarer gems to be found within our Jewish Holy Scriptures; however, I have been quite mistaken on this point. I have been really delighted and also greatly encouraged by your keen interest in these very details.

Therefore, as far as this particular message is concerned anyway, here is a spiritual diet of detail for the specialist; and I would not be a bit surprised if, when we are through with this message, ALL my listeners will lay claim to the qualification!

the Trespass-Offering were not introduced until the Levitical economy under Moses thousands of years later, and were thus intimately connected with the Revelation of the Torah (Law) on Mount Sinai.

As we would expect, there were SinOfferings for individuals. If, for instance, ɧɩɹɮɤ ɯɤɫɤ, the anointed priest sinned, he brought a young bullock; if, ɠɩɹɰ the prince or ruler sinned, he brought a male goat.

The gentile thoughtfulness of God is disclosed when we turn to individuals of the common people. Where such were concerned, a choice was given them according to their circumstances: a female goat, a female lamb, two turtledoves or two young pigeons (one for a burnt-offering), or in extreme poverty, a quantity of fine flour.

It is interesting to observe that our ancient Jewish Scriptures of the New Covenant reveal the humble circumstances of the Jewish virgin Miriam, for she constrained to offer the turtledoves or pigeons when she fulfilled the Law of Moses at the birth of the Messiah Yeshua (Luke 2:24).

And now for the delicate detail for the discerning!

Now, a word regarding the animals employed in the Levitical offerings.

I imagine you will be interested to know that, whereas the other sacrifices can be traced back to the dawn of revelation in the Garden of Eden, the Sin-Offering and

Where an animal was concerned, the person offering the sacrifice brought it to the altar of sacrifice, the ɺɸɨɷɤ ɧɡɦɮ where he became symbolically identified

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e goat, a female lamb, two turtledoves or two young pigeons (one for a

xtreme poverty, a quantity of fine flour.

erve that our ancient Jewish Scriptures of the New Covenant reveal the

of the Jewish virgin Miriam, for she constrained to offer the turtledoves

lfilled thethe Law of Moses the birth of the Messiah (Lukeadmittedly 2:24). there is minute with animal by theatlaying of hands upon My Yeshua dear friends, detail here, but there is also magnificent its head, the animal thus being accepted in the substitution animals employed in the Levitical offerings. symbolic instruction, and this seems to me for the sacrifi cer. to be the place to invite your attention to Being slain, the officiating priest took over. concerned, the person offering the sacrifice brought it to the altar of eloquent piece a most interesting and very In certain cases this priest sprinkled the of symbolism.

In the VOLUNTARY Burnt blood wheresuccessively he became identified with the animal by the on symbolically each of the four Offering, which was essentially an offering horns of animal the ɤɏɲɤ ɧɥɌɎ, theaccepted altar of Burnts head, the thus being in substitution for the sacrificer. expressive of the devotion and adoration of Offering. In other cases he entered the Holy the offeror, the entire sacrifice was wholly Place and, standing between the ɤɸɼɰɎ ting priest took over. In certain cases this priest sprinkled consumed uponthe the blood altar into a vapour that (the Candle-stick) and the ɺɸɨɡɤ ɧɥɌɎ ascended heavenwards, and the whole f the four horns of the

, the altar of Burnt-Offering.

In other (the Altar of Incense), he sprinkled the sacrifice is described as a sweet savour unto blood seven times towards ɺɍɸɴɤ, (the Veil Holy Place and, standing between the (the and the theCandle-stick) Eternal. before the Most Holy Place). Seven, by of Incense), he sprinkled the blood seven times towards , (the Veil But where the Sin-Offering is concerned, the way, as we have I think previously ace).

Seven, by the way, asaswe I think previously was against the the blooddiscovered, was not dashed discovered, was regarded thehave symbolic altar as with the Burnt-Offering, but number of of the the covenant. covenant. lic number poured downwards at the base of the The rest of the blood of the animal altar. Moreover, oil and frankincense were poured downwards at the thewas animal wasout poured out downwards at the base of the omitted and only the fat of the Sin-Offering base of the ascended as a sweet savour to God.

My friends, there is some rich symbolism “the Altar of Burnt-Offering, right here. Let me give it to you: nt-Offering, which stood at the door of the tent of meeting . which stood at the door of the tent The absence of oil and frankincense of meeting�. indicates that Godelement takes no pleasure in y representing that which was the choice and Divinely satisfying The fat, as symbolically representing that the terrible necessity of the sacrifice, the consumed on the thechoice Altar and of Divinely Burnt-Offering at least where the which was satisfyingandvery sacrifi ce which His love and grace element in the sacrifi ce, was consumed on oncerned the vapour is described as a sweet savour unto the Eternal. had provided; the Altar of Burnt-Offering and — at least Yet the “sweet savour� aspect of the fat where the common people concerned of the animal, if its blood hadwere been taken into the Holy His Place as I have revealed pleasure in the atoning act — the vapour is described as a sweet savour which putthe away man’sto sina and had given esidue was not to be eaten, but rather taken "outside camp" unto the Eternal. man renewed fellowship with God. re burnt with fire upon wood laid upon the ground.

With regard to the rest of the animal, if its Pagecial 6 of meal 13 Moreover the sacrifi vouchsafed blood had been taken into the Holy Place as the priests in the circumstances already I have already described, its residue was not indicated is intended, as Philo correctly to be eaten, but rather taken “outside the suggests, to convey to the offeror the camp� to a “clean place� and there burnt joyous news that the offering had been with fire upon wood laid upon the ground.

Divinely accepted.

If the blood had not been taken into the One further point. Both the Sin-Offering and Holy Place, the flesh was to be eaten by the the Trespass-Offering were only applicable officiating priests ɣɲɼɎ ÉŹÉ¤É É¸ÉśÉ§É´, in the for sins and trespasses committed ɤɢɢɚɥ court of the tent of meeting. “through errorâ€? or “ignorance.â€? For sins

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committed rebelliously or presumptuously no atonement was provided, only judgement remained.

The disclosure that there was a Sin-Offering for ÉŹÉ É¸ÉšÉŠ ɺɣɲɚɏɍ, the whole congregation of Israel as such, brings to our notice the interesting feature that, in the eyes of the Eternal, there is such a thing as a national sin, a sin Divinely attributed to the entire aggregate of individuals as a collective entity making up the nation.

The collective character of this kind of Sin-Offering was manifested by its being required that the elders of the congregation, in their official capacity as such, should identify the whole people with the sacrifice by each elder laying his hand upon the head of the offering, in this instance, by the way, a young bullock. Surely, this is detail with Divine design!

Notice this national-congregational aspect just once again in the amazing words of our prophet ɤɊɸɍɌ (Zechariah). I quote them — listen carefully:

:

“And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication; and they shall look unto Me Whom they have pierced‌â€?

(Zechariah 12:10) Who is this Being possessed of such power that He is destined to move to repentance not only the multitudes of Israel but also the nation’s leadership? For are not those spheres of nationality implicit in the

terms “the house of David� and “the inhabitants of Jerusalem�?

At least this powerfully persuasive Being can be identified by having, at some time, suffered the painful experience of having been “pierced�!

Does our Jewish tradition express any opinion as to the identity of the Pierced One? Yes, it does; for the Talmud declares that the martyr thus thrust through is none other than the Messiah. The same Talmud also affirms in another connection — and here I quote — “The death of the righteous is an atonement.� (Ammi. Eleazar. Moed Katan, 28a) My friends, methinks the Talmud is nearer the truth than it perhaps realizes, for I am personally convinced that the rich symbolism of our Levitical offerings forms part of a sublime total, pointing Israel nationally and all Israelites individually to the Righteous One, Who is also the Pierced One, the Messiah of Israel, Whose vicarious substitutionary atonement absorbs all symbols so scientifically set forth in our Holy Scriptures and Who in Himself so poetically satisfies all their significance.

Dr Lawrence Duff-Forbes (1900–1964) Founding Director of David House Fellowship Inc. This article is an extract from the very popular radio series, “Treasures From Tenach�, which are also transcribed.

Both audio (click MP3 tab, then “090MandatoryAmnesty.mp3�, and transcriptions are available for free download at www.thevineyard.org.au .

February 2014

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GREENSPENSE TO TAKE GAS OUT OF AEROSOLS This will definitely contribute to a better and safer world,’ says inventor of a new non-polluting eco-sleeve for dispensing liquid products.

They squirt, spray and lather. Some even give lifesaving bursts of medicine. But truth be told, the aerosol spray container hasn’t changed much in the last 60 years, says Gadi Har-Shai, CEO of the Israeli startup GreenSpense.

Traditional aerosols are polluting and dangerous. So he invented a new alternative, the eco-sleeve, using nanotechnology.

“This will definitely contribute to a better and safer world,” he tells ISRAEL21c.

Instead of getting propelled by compressed air in a metal container, the product is air-forced from a sleeve that sits inside any kind of container, much the same way a bagpiper squeezes air from the bladder of the instrument through the pipes.

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“Imagine a flexible bag inside the product.

Over the bag we have mounted a special sleeve that presses the bag in order to push material out,” explains Har-Shair.

“The special elastic sleeve is based on nanotechnology and it is very thin while generating high pressure. There is zero pressure on the external container and all the pressure is directed to the center. Now we can eliminate the traditional metal container,” says Har-Shai.

This solution is less costly than metal, and could eliminate the hundreds of thousands of tons of volatile organic compounds and carbon emissions coming from aerosol cans each year.

Because the GreenSense sleeve squeezes the product inward rather than outward, the packaging can be made from any kind of material, including biodegradable plastic or recycled cardboard. The shape can even be square ߊ something not possible in the past due to the physics of compressed air.

“You can have a square, or just about any shape ߊ not just cylindrical,” says Har-Shai.

The Israeli aerosol alternative could sit inside a container of any shape and material

The eco-sleeve will be ready for market by the end of this year.

BANISHING UBIQUITOUS AEROSOLS

GreenSpense launched its eco-sleeve this year in Paris at the Aerosol & Dispensing Forum, while the company itself was founded in 2011 in the Misgav Trendlines incubator. Some $750,000 has gone into development so far, and the final product is expected to be ready by the fourth quarter of this year.

More than three billion aerosol cans around the world use a standard cylindrical metal canister surrounding an inner compartment, or bag, under extreme pressure. They’re everywhere.

“They are used in personal care, household products, pharmaceuticals and for technical products, nasal sprays, veterinary products and so on,” Har-Shai says.

“For personal items, we’ve got shaving creams, sun care, deodorants ߊ some 12 billion products produced every year around the world. This is a big industry that started around World War II but the methods remain the same,” he explains.

“The eco-sleeve mounts over standard pouches used with current dispensers,” he tells ISRAEL21c. “It generates high pressure to provide the usual consumer experience of continuous dispensing, replaces the gas, and as a result, eliminates the need for cylindrical, pressurized metal containers.”

Whereas aluminum aerosol cans cannot be recycled, Har-Shai says the eco-sleeve, made from rubber and other ingredients, can be downgraded to another use.

Dream clients include L’Oreal, Gillette and Beiersdorf, the company that owns Nivea.

PepsiCo has expressed interest, says Bar-Hai. “We got a lot of attention and have started discussions with major companies, and in parallel are continuing development,” says Har-Shai, an engineer with consulting and development experience at large Israeli companies including Iscar, Scitex and Objet.

The idea was his own. “I started asking myself questions about aerosols and eventually it rolled into a large project.”

Karin Kloosterman (29 August 2013) Courtesy Israel 21C (www.israel21c.org) February 2014

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