Tikkun

There are two differences between Vayikra 19, as we have it, and our Tikkun. The first difference, appearing as bold words, is the text:

לֹא-תַעֲשׂוּ לָכֶם אֱלִילִם, וּפֶסֶל וּמַצֵּבָה לֹא-תָקִימוּ לָכֶם, וְאֶבֶן מַשְׂכִּית לֹא תִתְּנוּ בְּאַרְצְכֶם, לְהִשְׁתַּחֲו‍ֹת עָלֶיהָ: כִּי אֲנִי יְהוָה, אֱלֹהֵיכֶם. אֶת-שַׁבְּתֹתַי תִּשְׁמֹרוּ, וּמִקְדָּשִׁי תִּירָאוּ: אֲנִי, יְהוָה

which was moved to Vayikra 26, and we moved it back. The text mentions the Mikdash, as we would expect. As P/R changed the ten commandments, moving the Mikdash out to Parshat Terumah, P/R had to change the reflection, for obvious reasons of consistency.

The second difference is indicated by the bold italic words. Between them, appear certain passages in Vayikra 19, as we have it. These are obvious additions, as they break the rather majestic rules of form. The contents of the passages identify the author as P, or they are of a different part of H.

The result, is a song.

אֲנִי, יְהוָה

אֲנִי, יְהוָה

וַיְדַבֵּר יְהוָה, אֶל-מֹשֶׁה לֵּאמֹר. דַּבֵּר אֶל-כָּל-עֲדַת בְּנֵי-יִשְׂרָאֵל, וְאָמַרְתָּ אֲלֵהֶם--קְדֹשִׁים תִּהְיוּ: כִּי קָדוֹשׁ, אֲנִי יְהוָה אֱלֹהֵיכֶם.

לֹא-תַעֲשׂוּ לָכֶם אֱלִילִם, וּפֶסֶל וּמַצֵּבָה לֹא-תָקִימוּ לָכֶם, וְאֶבֶן מַשְׂכִּית לֹא תִתְּנוּ בְּאַרְצְכֶם, לְהִשְׁתַּחֲו‍ֹת עָלֶיהָ: כִּי אֲנִי יְהוָה, אֱלֹהֵיכֶם.

אֶת-שַׁבְּתֹתַי תִּשְׁמֹרוּ, וּמִקְדָּשִׁי תִּירָאוּ: אֲנִי, יְהוָה.

אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ, וְאֶת-שַׁבְּתֹתַי תִּשְׁמֹרוּ: אֲנִי, יְהוָה אֱלֹהֵיכֶם.

אַל-תִּפְנוּ, אֶל-הָאֱלִילִם, וֵאלֹהֵי מַסֵּכָה, לֹא תַעֲשׂוּ לָכֶם: אֲנִי, יְהוָה אֱלֹהֵיכֶם.

וּבְקֻצְרְכֶם אֶת-קְצִיר אַרְצְכֶם, לֹא תְכַלֶּה פְּאַת שָׂדְךָ לִקְצֹר; וְלֶקֶט קְצִירְךָ, לֹא תְלַקֵּט. וְכַרְמְךָ לֹא תְעוֹלֵל, וּפֶרֶט כַּרְמְךָ לֹא תְלַקֵּט: לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם, אֲנִי יְהוָה אֱלֹהֵיכֶם.

לֹא, תִּגְנֹבוּ; וְלֹא-תְכַחֲשׁוּ וְלֹא-תְשַׁקְּרוּ, אִישׁ בַּעֲמִיתוֹ. וְלֹא-תִשָּׁבְעוּ בִשְׁמִי, לַשָּׁקֶר: וְחִלַּלְתָּ אֶת-שֵׁם אֱלֹהֶיךָ, אֲנִי יְהוָה.

לֹא-תַעֲשֹׁק אֶת-רֵעֲךָ, וְלֹא תִגְזֹל; לֹא-תָלִין פְּעֻלַּת שָׂכִיר, אִתְּךָ--עַד-בֹּקֶר. לֹא-תְקַלֵּל חֵרֵשׁ--וְלִפְנֵי עִוֵּר, לֹא תִתֵּן מִכְשֹׁל; וְיָרֵאתָ מֵּאֱלֹהֶיךָ, אֲנִי יְהוָה.

לֹא-תַעֲשׂוּ עָוֶל, בַּמִּשְׁפָּט--לֹא-תִשָּׂא פְנֵי-דָל, וְלֹא תֶהְדַּר פְּנֵי גָדוֹל: בְּצֶדֶק, תִּשְׁפֹּט עֲמִיתֶךָ. לֹא-תֵלֵךְ רָכִיל בְּעַמֶּיךָ, לֹא תַעֲמֹד עַל-דַּם רֵעֶךָ: אֲנִי, יְהוָה.

לֹא-תִשְׂנָא אֶת-אָחִיךָ, בִּלְבָבֶךָ; הוֹכֵחַ תּוֹכִיחַ אֶת-עֲמִיתֶךָ, וְלֹא-תִשָּׂא עָלָיו חֵטְא. לֹא-תִקֹּם וְלֹא-תִטֹּר אֶת-בְּנֵי עַמֶּךָ, וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ: אֲנִי, יְהוָה.

אֶת-חֻקֹּתַי, תִּשְׁמֹרוּ--בְּהֶמְתְּךָ לֹא-תַרְבִּיעַ כִּלְאַיִם, שָׂדְךָ לֹא-תִזְרַע כִּלְאָיִם; וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז, לֹא יַעֲלֶה עָלֶיךָ. וְכִי-תָבֹאוּ אֶל-הָאָרֶץ, וּנְטַעְתֶּם כָּל-עֵץ מַאֲכָל--וַעֲרַלְתֶּם עָרְלָתוֹ, אֶת-פִּרְיוֹ; שָׁלֹשׁ שָׁנִים, יִהְיֶה לָכֶם עֲרֵלִים--לֹא יֵאָכֵל. וּבַשָּׁנָה, הָרְבִיעִת, יִהְיֶה, כָּל-פִּרְיוֹ--קֹדֶשׁ הִלּוּלִים, לַיהוָה. וּבַשָּׁנָה הַחֲמִישִׁת, תֹּאכְלוּ אֶת-פִּרְיוֹ, לְהוֹסִיף לָכֶם, תְּבוּאָתוֹ: אֲנִי, יְהוָה אֱלֹהֵיכֶם.

לֹא תֹאכְלוּ, עַל-הַדָּם; לֹא תְנַחֲשׁוּ, וְלֹא תְעוֹנֵנוּ. לֹא תַקִּפוּ, פְּאַת רֹאשְׁכֶם; וְלֹא תַשְׁחִית, אֵת פְּאַת זְקָנֶךָ. וְשֶׂרֶט לָנֶפֶשׁ, לֹא תִתְּנוּ בִּבְשַׂרְכֶם, וּכְתֹבֶת קַעֲקַע, לֹא תִתְּנוּ בָּכֶם: אֲנִי, יְהוָה.

אַל-תְּחַלֵּל אֶת-בִּתְּךָ, לְהַזְנוֹתָהּ; וְלֹא-תִזְנֶה הָאָרֶץ, וּמָלְאָה הָאָרֶץ זִמָּה. אֶת-שַׁבְּתֹתַי תִּשְׁמֹרוּ, וּמִקְדָּשִׁי תִּירָאוּ: אֲנִי, יְהוָה.

אַל-תִּפְנוּ אֶל-הָאֹבֹת וְאֶל-הַיִּדְּעֹנִים, אַל-תְּבַקְשׁוּ לְטָמְאָה בָהֶם: אֲנִי, יְהוָה אֱלֹהֵיכֶם. מִפְּנֵי שֵׂיבָה תָּקוּם, וְהָדַרְתָּ פְּנֵי זָקֵן; וְיָרֵאתָ מֵּאֱלֹהֶיךָ, אֲנִי יְהוָה.

וְכִי-יָגוּר אִתְּךָ גֵּר, בְּאַרְצְכֶם--לֹא תוֹנוּ, אֹתוֹ. כְּאֶזְרָח מִכֶּם יִהְיֶה לָכֶם הַגֵּר הַגָּר אִתְּכֶם, וְאָהַבְתָּ לוֹ כָּמוֹךָ--כִּי-גֵרִים הֱיִיתֶם, בְּאֶרֶץ מִצְרָיִם: אֲנִי, יְהוָה אֱלֹהֵיכֶם.

לֹא-תַעֲשׂוּ עָוֶל, בַּמִּשְׁפָּט, בַּמִּדָּה, בַּמִּשְׁקָל וּבַמְּשׂוּרָה. מֹאזְנֵי צֶדֶק אַבְנֵי-צֶדֶק, אֵיפַת צֶדֶק וְהִין צֶדֶק--יִהְיֶה לָכֶם: אֲנִי יְהוָה אֱלֹהֵיכֶם, אֲשֶׁר-הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם.

וּשְׁמַרְתֶּם אֶת-כָּל-חֻקֹּתַי וְאֶת-כָּל-מִשְׁפָּטַי, וַעֲשִׂיתֶם אֹתָם: אֲנִי, יְהוָה

(Download here)

Mitzvot

Originally, the word Mitzvot did not occur in H, just like it was barely mentioned in E and J. When the word was added to Vayikra 26, probably by P as a response to Devarim 28, it became like this:

וּשְׁמַרְתֶּם, מִצְו‍ֹתַי, וַעֲשִׂיתֶם, אֹתָם: אֲנִי, יְהוָה. וְלֹא תְחַלְּלוּ, אֶת-שֵׁם קָדְשִׁי, וְנִקְדַּשְׁתִּי, בְּתוֹךְ בְּנֵי יִשְׂרָאֵל: אֲנִי יְהוָה, מְקַדִּשְׁכֶם. הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, לִהְיוֹת לָכֶם לֵאלֹהִים: אֲנִי, יְהוָה.

אִם-בְּחֻקֹּתַי, תֵּלֵכוּ; וְאֶת-מִצְו‍ֹתַי תִּשְׁמְרוּ, וַעֲשִׂיתֶם אֹתָם. וְנָתַתִּי גִשְׁמֵיכֶם, בְּעִתָּם; וְנָתְנָה הָאָרֶץ יְבוּלָהּ, וְעֵץ הַשָּׂדֶה יִתֵּן פִּרְיוֹ. וְהִשִּׂיג לָכֶם דַּיִשׁ אֶת-בָּצִיר, וּבָצִיר יַשִּׂיג אֶת-זָרַע; וַאֲכַלְתֶּם לַחְמְכֶם לָשֹׂבַע, וִישַׁבְתֶּם לָבֶטַח בְּאַרְצְכֶם. וְנָתַתִּי שָׁלוֹם בָּאָרֶץ, וּשְׁכַבְתֶּם וְאֵין מַחֲרִיד; וְהִשְׁבַּתִּי חַיָּה רָעָה, מִן-הָאָרֶץ, וְחֶרֶב, לֹא-תַעֲבֹר בְּאַרְצְכֶם. וּרְדַפְתֶּם, אֶת-אֹיְבֵיכֶם; וְנָפְלוּ לִפְנֵיכֶם, לֶחָרֶב. וְרָדְפוּ מִכֶּם חֲמִשָּׁה מֵאָה, וּמֵאָה מִכֶּם רְבָבָה יִרְדֹּפוּ; וְנָפְלוּ אֹיְבֵיכֶם לִפְנֵיכֶם, לֶחָרֶב. וּפָנִיתִי אֲלֵיכֶם--וְהִפְרֵיתִי אֶתְכֶם, וְהִרְבֵּיתִי אֶתְכֶם; וַהֲקִימֹתִי אֶת-בְּרִיתִי, אִתְּכֶם. וַאֲכַלְתֶּם יָשָׁן, נוֹשָׁן; וְיָשָׁן, מִפְּנֵי חָדָשׁ תּוֹצִיאוּ. וְנָתַתִּי מִשְׁכָּנִי, בְּתוֹכְכֶם; וְלֹא-תִגְעַל נַפְשִׁי, אֶתְכֶם. וְהִתְהַלַּכְתִּי, בְּתוֹכְכֶם, וְהָיִיתִי לָכֶם, לֵאלֹהִים; וְאַתֶּם, תִּהְיוּ-לִי לְעָם. אֲנִי יְהוָה אֱלֹהֵיכֶם, אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, מִהְיֹת לָהֶם, עֲבָדִים; וָאֶשְׁבֹּר מֹטֹת עֻלְּכֶם, וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת.

וְאִם-לֹא תִשְׁמְעוּ, לִי; וְלֹא תַעֲשׂוּ, אֵת כָּל-הַמִּצְו‍ֹת הָאֵלֶּה. וְאִם-בְּחֻקֹּתַי תִּמְאָסוּ, וְאִם אֶת-מִשְׁפָּטַי תִּגְעַל נַפְשְׁכֶם, לְבִלְתִּי עֲשׂוֹת אֶת-כָּל-מִצְו‍ֹתַי, לְהַפְרְכֶם אֶת-בְּרִיתִי. אַף-אֲנִי אֶעֱשֶׂה-זֹּאת לָכֶם, וְהִפְקַדְתִּי עֲלֵיכֶם

It is easy to imagine the text before the edit. As we have the text now, the introduction

וּשְׁמַרְתֶּם, מִצְו‍ֹתַי, וַעֲשִׂיתֶם, אֹתָם: אֲנִי, יְהוָה. וְלֹא תְחַלְּלוּ, אֶת-שֵׁם קָדְשִׁי, וְנִקְדַּשְׁתִּי, בְּתוֹךְ בְּנֵי יִשְׂרָאֵל: אֲנִי יְהוָה, מְקַדִּשְׁכֶם. הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, לִהְיוֹת לָכֶם לֵאלֹהִים: אֲנִי, יְהוָה

became the rather arbitrary Vayikra 22:31-33, whereas in its place, appears the text

לֹא-תַעֲשׂוּ לָכֶם אֱלִילִם, וּפֶסֶל וּמַצֵּבָה לֹא-תָקִימוּ לָכֶם, וְאֶבֶן מַשְׂכִּית לֹא תִתְּנוּ בְּאַרְצְכֶם, לְהִשְׁתַּחֲו‍ֹת עָלֶיהָ: כִּי אֲנִי יְהוָה, אֱלֹהֵיכֶם. אֶת-שַׁבְּתֹתַי תִּשְׁמֹרוּ, וּמִקְדָּשִׁי תִּירָאוּ: אֲנִי, יְהוָה

The question is what could be the origin of this text. It comes from Vayikra 19, which was originally as in the next post. The reasons for changing Vayikra 19 will become clear in the posts after that.

Lag B'Omer

Lag B'Omer is about Rabbi Shimon bar Yochai, Rashbi. Here is the secret background of what Rashbi did. Lag B'Omer is about light, the light of Rashbi, the light of Moshe Rabbeinu. Lag B'Omer is about Torat HaNistar, which was hidden until the days of Arizal, and Ramchal, who taught it to those who merited, to Chaim Vital and to the GR"A.

All of this started with the light that Rashbi drew from Keter, the light of Moshe Rabbeinu, with two aspects of him, unity between left and right and true knowledge, at Da'at and Tiferet, within the Torah. The light follows a thin line, at the center, as Mal'achim: RJE, P_E, Rashbi, Arizal, Ramchal.

Here, RJE and P_E are from "the era of Torah," while Rashbi, Arizal and Ramchal are from "the era of Moshiach." With the coming of Moshiach, there will be a final instance of the light of Moshe Rabbeinu. One of the Shiurim we will learn then, will be about "the era of Tohu VaVohu." Why is ancient history so long, 26²*29*704K years, and why did we not learn this from Rashbi, Arizal and Ramchal?

A Parallelism

You need to know that there is a parallelism between the Sefirot and the main sources of the Torah:

Chochma - J
Bina - E
Da'at - RJE
Chesed - H
Din - Dtn
Tiferet - P_E
Netzach - P
Hod - D
Yesod - R

Here P_E is the source defined by this, a combination of E-sources, J-sources, and P_E proper. Dtn is largely Devarim 12-26, a halachic corpus. H is Vayikra 17-26, a priestly, ethical, and halachic corpus. E, J, P, D are as usual (...), RJE is the composer of the combination JE, R is the redactor.

Keter is under the Or Elyon. The Or Elyon does not fit into words. Malchut, finally, is under the influence of both Yesod and Keter. Seeing that the Binyan above Yesod was finished, and that the light was effectively stopped by P, D and R, Rashbi drew light instead from Keter, Or Elyon. As a reaction, the Sitra Achra closed the channel from Keter, as it had closed the channel from Yesod, and the exile was sealed. The world was darkness.

The channel from Yesod is called the revealed Torah. The name is appropriate as it is completely revealed; also P and D, the stopping sources, are completely revealed. The channel from Keter is called the Torat HaNistar. To understand the revealed Torah, one needs Torat HaNistar. And vice versa.

The Thin Line

In the near future, there will be a new Torah, the Torah D'Sofa, of the level of יְהִי אוֹר. The Torah D'Sofa will sprout from the old Torah, the Torah D'Reisha, as we will explain. To a degree, this near future is already reality now. Your sons and daughters will be prophets, as it says: "I will pour out my Ruach upon all flesh." (Yoel 3:1)

The thin line that connects Reisha to Sofa, is a line of Or HaElyon, יְהִי אוֹר. The Torah D'Reisha forms, in short, perhaps, just one Sidra of the Torah D'Sofa. From that kernel of truth, coming from the Torah D'Reisha, will sprout the Or Elyon, the Torah D'Sofa, and it will have no end.

This is the will of Hashem: A thin line that saves the truth for the end, and that flourishes B'Sofa. As it is written in Daniel 12:9-10: "For the matters are obscured and sealed until the time of the End ... None of the wicked will understand, but the wise will understand."

Yom HaAtzmaut

This lifting of the veil is the nature of the redemption. The truth will be unveiled. On the fifth day of Iyar, we celebrate that the State of Israel was born. Six hundred thousand Jews had made Aliyah, to an important degree survivors of the Shoah. On that day was the beginning of the birth of the redemption too, in the sense that the first of the three טצ"ץ wars was to begin. Six hundred thousand Jews, led by Chiloniut, caused the first defeat of the Sitra Achra.

This is the destiny of the State of Israel, and of those who want to be close to Hashem in truth: to fight the wars of Hashem and to be a tool of Hashem as He reveals the truth. Truth is revealed through goodness. And the goodness that will be bestowed upon the Jewish State will be so overwhelmingly wondrous that the "Chilonim" will grasp the Yichud of HaShem "in the beginning," which was in secrecy, from the Yichud in the end, which will be revealed, through reality.

ונמצאו כל סדרי העולמות בנויים על ענין גילוי היחוד, שנעשה בהעלם תחילה, וגילוי לבסוף

(Ramchal, Sefer HaKlalim, Klalim Rishonim, 248)

Yom HaAtzmaut Sameach.

Rotation

The revolution of Ben David, in 5366, meant the beginning of two approaches to Kabbalah, the Sephardic and the Chassidic. In the Yeshiva of 5493, a Tikkun was achieved, creating the light of Moshiach ben Yosef, and with that the Lithuanian approach to Kabbalah. The followers of the Lithuanian approach, of the GR"A, came to be in opposition to the Chassidim, and are since termed "Mitnagdim."

The light of Ben David and the light of Ben Yosef "rotated" through the Haskalah movement. Jews, many Jews, started to forget the three approaches to Kabbalah, and the religious Jew became Orthodox, on the right, while on the left side, place was made, for Chiloniut.

The Mitnagdim became learners of Halachah, the teaching of Yosef Karo. They learned the first Yosef, while the second Yosef, the GR"A, the Lithuanian approach to Kabbalah and the mission to bring Moshiach, was neglected, was largely forgotten. The learners of Halachah only remembered the external side of the teaching of the GR"A. And the Torah of Ramchal, almost absent in Torah learning, was forgotten too.

The Mitnagdim barely remember the differences with the Sephardim and the Chassidim. The Halachah came to unite the three groups, at least from their point of view. At the same time, the Halachah served to create a distance from the non-observant Jews, the Chilonim. The Halachah came to unite, the Halachah came to divide. The division is an obstacle for Moshiach to come, but they have forgotten about Moshiach.

Chiloniut took the place of Ben Yosef on the left, and did the task of the left, as the followers of Ben Yosef had vacated the place, in a kind of Tzimtzum, to unite with the Sephardim and the Chassidim, under the flag of Halachah. And so it was Chiloniut, the Zionists, that fought and won the three טצ"ץ wars.

What is needed now is another revolution, another rotation, another "Haskalah" movement. We need to explain the religion and its roots, according to the truth, we need to expose the roots of truth behind Chiloniut. After that revolution, "Chiloniut" will be on the right, while the Orthodox will be on the left. Then, the left will join the right, and Moshe will be reborn.

Some Edits

I edited this post. It now contains the secret יהי אור as we discussed. So, it refers to 127/1, 274/2, 288/2, 351/2, 420/2, 703/4, as well as to 464/2. The title, with words of the same Pasuk, refers to the secret of 410-417-420, which is the secret of 507, as well as to 704, the cosmic number. A good thing to know by heart.

I also prefixed the story of Ya'akov with the phrase

וַיֶּאֱהַב יַעֲקֹב, אֶת-רָחֵל

improving the flow of the story. I moved up the sentence:

הַשָּׂדֶה אֲשֶׁר-קָנָה אַבְרָהָם, מֵאֵת בְּנֵי-חֵת--שָׁמָּה קֻבַּר אַבְרָהָם, וְשָׂרָה אִשְׁתּוֹ

As a result, מֵאֵת בְּנֵי-חֵת becomes an inclusio of the story of the burial of Avraham, instead of a rather awkward repetition of phrases. The whole inclusio is now made into a separate section; a reconstruction of how P_E "must have" had it. Things got messed up when P_E was merged with P.

Yom HaShoah

We do not understand the Shoah, and many other sufferings of the Galut. But in the near future, we will start to grasp this, as יְהִי אוֹר, "there will be light," and in that light we will be able to comprehend.

"Towards evening time there will be light (Zecharyah 14:7)," in Acharit HaYamim, at the time that the Geula comes close. With that: "The people that walked in darkness have seen a great light (Yeshayah 9:1)." (Ramchal, Tikkunim Chadashim, Tikkun 39)

Re-Birth

When Moshe (Arizal) met Ben Yosef (Karo), Ben David was "re-born," in 5366. It was 127 years later, in the Yeshiva of the Ramchal, the Yeshiva of 5493: The light of Moshe had a Zivug with the light of Ben David. Out of this union, Ben Yosef was "re-born," in 5501.

We are about to see the same principle, in a different fashion. The light of Ben Yosef and the light of Ben David will join together, and Moshe will be "re-born." The first "event" is called the Geula, the second is called the Keitz HaNiflaot.

Like Arizal, Like Rashbi

Like Arizal, like Rashbi. The light of Moshe Rabbeinu started also with Rashbi, as it says about him:

ואז נעשה מדרשו בסוד ויאמר אלהים יהי אור (רמח"ל, אדיר במרום, ז"א)

However, the enlightenment of Rashbi was for its time only. There was a need for the Arizal to renew the light. Moreover, the enlightenment of Rashbi is "represented" as the last equation,

16! + (64*29)² = (64*71471)²,

which points to 64 times 29 years, which is 8 times 232, יהי אור, years, until 5796. The count of 8 times 232 years, is reminiscent of the count of 8 times 35.750 years, instituted by the GR"A, from 5500 until the "end" of Moshiach ben Yosef.

It is therefore noteworthy that the GR"A, the light of Moshiach ben Yosef, posessed, it seems, a copy of what we know as אדיר במרום, and thus knew the light of Moshe Rabbeinu well.