Ya'akov went to Aram before he went to Mitzrayim. How long were his descendants to stay in Mitzrayim? We know from the prophet. It was 210 years, 6 times 35, where 35 years is the time that Ya'akov spent in Aram, from age 64 until age 99, the two ages given here.
Here is the Siman, and its Perush. The 35 years of Galut Aram represent the 70 years of Galut Bavel, until Zerubavel. The 6 times 35 years of Galut Mitzrayim represent 6 times 70 years of Galut Edom, until 5786, until Tzemach. A word for the wise, for Pesach.
Friday, April 15, 2016
Monday, March 28, 2016
Brocard's Problem
The following is an explanation of our extension of Brocard's Problem or Brocard's Enigma. Regarding the following 14 equations
0! + 02 = 12
1! + 02 = 12
4! + 12 = 52
5! + 12 = 112
6! + 32 = 272 = (3*9)2
7! + 12 = 712
8! + (3*3)2 = 2012 = (3*67)2
9! + (9*3)2 = 6032 = (9*67)2
10! + 152 = 19052 = (15*127)2
11! + 182 = 63182 = (18*351)2
13! + 2882 = 789122 = (288*274)2
14! + 4202 = 2952602 = (420*703)2
15! + (16*29)2 = 11435362 = (16*71471)2
16! + (64*29)2 = 45741442 = (64*71471)2
I postulated almost seven years ago that
D(n) = (ceiling(sqrt(n!)))2 - n!
cannot be a square number if n is greater than 16. What does that mean?
For example, take n=6. sqrt(6!) = sqrt(720) = 26.83282. The ceiling of a number is the smallest integer number above it, or equal to it. In our case, ceiling(sqrt(6!)) = 27. The square of 27 is 729, which is 9 more that 6!. So, D(6) = 9, and it is a square, of 3. Brocard's observation, in our language, is that D(n) = 1 for n = 4, for n = 5, and for n = 7, and after that, seemingly, D(n) ≠ 1 forever.
It happens that D(n) is a square for 14 out of the first 17 integer numbers, detailed above. And after that it is a square no more, according to the postulate, not even once. If the above are the only 14 cases of n for which D(n) is a square, D(n) is equal to 1 exactly three times. Thus, if the postulate is true, it solves the problem of Henri Brocard, and proves the conjecture of Paul Erdős. Regarding proofs, we know from Erdős, among others, that D(n) ≠ 0, for n > 1. As far as I know, for the remainder, the problem is open. For some more info, see this.
0! + 02 = 12
1! + 02 = 12
4! + 12 = 52
5! + 12 = 112
6! + 32 = 272 = (3*9)2
7! + 12 = 712
8! + (3*3)2 = 2012 = (3*67)2
9! + (9*3)2 = 6032 = (9*67)2
10! + 152 = 19052 = (15*127)2
11! + 182 = 63182 = (18*351)2
13! + 2882 = 789122 = (288*274)2
14! + 4202 = 2952602 = (420*703)2
15! + (16*29)2 = 11435362 = (16*71471)2
16! + (64*29)2 = 45741442 = (64*71471)2
I postulated almost seven years ago that
D(n) = (ceiling(sqrt(n!)))2 - n!
cannot be a square number if n is greater than 16. What does that mean?
For example, take n=6. sqrt(6!) = sqrt(720) = 26.83282. The ceiling of a number is the smallest integer number above it, or equal to it. In our case, ceiling(sqrt(6!)) = 27. The square of 27 is 729, which is 9 more that 6!. So, D(6) = 9, and it is a square, of 3. Brocard's observation, in our language, is that D(n) = 1 for n = 4, for n = 5, and for n = 7, and after that, seemingly, D(n) ≠ 1 forever.
It happens that D(n) is a square for 14 out of the first 17 integer numbers, detailed above. And after that it is a square no more, according to the postulate, not even once. If the above are the only 14 cases of n for which D(n) is a square, D(n) is equal to 1 exactly three times. Thus, if the postulate is true, it solves the problem of Henri Brocard, and proves the conjecture of Paul Erdős. Regarding proofs, we know from Erdős, among others, that D(n) ≠ 0, for n > 1. As far as I know, for the remainder, the problem is open. For some more info, see this.
Tuesday, March 22, 2016
נ"ר תמי"ד: זַיִ"ת זָ"ךְ כָּ"תִ י"ת
נ"ר תמי"ד: זַיִ"ת זָ"ךְ כָּ"תִ י"ת
בְּרֵאשִׁית, בָּרָא אֱלֹהִים, אֵת הַשָּׁמַיִם, וְאֵת הָאָרֶץ. וְהָאָרֶץ, הָיְתָה תֹהוּ וָבֹהוּ, וְחֹשֶׁךְ, עַל-פְּנֵי תְהוֹם; וְרוּחַ אֱלֹהִים, מְרַחֶפֶת עַל-פְּנֵי הַמָּיִם. וַיֹּאמֶר אֱלֹהִים, יְהִי אוֹר; וַיְהִי-אוֹר. וַיַּרְא אֱלֹהִים אֶת-הָאוֹר, כִּי-טוֹב; וַיַּבְדֵּל אֱלֹהִים, בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ. וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם, וְלַחֹשֶׁךְ קָרָא לָיְלָה; וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם אֶחָד. וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ, וְכָל-צְבָאָם, בְּיוֹם, עֲשׂוֹת יְהוָה אֱלֹהִים--אֶרֶץ וְשָׁמָיִם:
הָיָה דְבַר-יְהוָה אֶל-אַבְרָהָם, בַּמַּחֲזֶה, לֵאמֹר: אַל-תִּירָא אַבְרָהָם, אָנֹכִי מָגֵן לָךְ--שְׂכָרְךָ, הַרְבֵּה מְאֹד. וְהֶאֱמִן, בַּיהוָה; וַיַּחְשְׁבֶהָ לּוֹ, צְדָקָה. וַיֹּאמֶר, אֵלָיו: אֲנִי יְהוָה, אֲשֶׁר הוֹצֵאתִיךָ מֵחָרָן--לָתֶת לְךָ אֶת-הָאָרֶץ הַזֹּאת, לְרִשְׁתָּהּ. וַיֹּאמַר: אֲדֹנָי יְהוִה, בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה. וַיֹּאמֶר אֵלָיו, קְחָה לִי עֶגְלָה מְשֻׁלֶּשֶׁת, וְעֵז מְשֻׁלֶּשֶׁת, וְאַיִל מְשֻׁלָּשׁ; וְתֹר, וְגוֹזָל. וַיִּקַּח-לוֹ אֶת-כָּל-אֵלֶּה, וַיְבַתֵּר אֹתָם בַּתָּוֶךְ, וַיִּתֵּן אִישׁ-בִּתְרוֹ, לִקְרַאת רֵעֵהוּ; וְאֶת-הַצִּפֹּר, לֹא בָתָר. וַיֵּרֶד הָעַיִט, עַל-הַפְּגָרִים; וַיַּשֵּׁב אֹתָם, אַבְרָהָם. וַיְהִי הַשֶּׁמֶשׁ לָבוֹא, וְתַרְדֵּמָה נָפְלָה עַל-אַבְרָהָם; וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה, נֹפֶלֶת עָלָיו. וַיֹּאמֶר לְאַבְרָהָם, יָדֹעַ תֵּדַע כִּי-גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם, וַעֲבָדוּם, וְעִנּוּ אֹתָם--אַרְבַּע מֵאוֹת, שָׁנָה. וְגַם אֶת-הַגּוֹי אֲשֶׁר יַעֲבֹדוּ, דָּן אָנֹכִי; וְאַחֲרֵי-כֵן יֵצְאוּ, בִּרְכֻשׁ גָּדוֹל. וְאַתָּה תָּבוֹא אֶל-אֲבֹתֶיךָ, בְּשָׁלוֹם: תִּקָּבֵר, בְּשֵׂיבָה טוֹבָה. וְדוֹר רְבִיעִי, יָשׁוּבוּ הֵנָּה: כִּי לֹא-שָׁלֵם עֲוֹן הָאֱמֹרִי, עַד-הֵנָּה.
הַשָּׂדֶה אֲשֶׁר-קָנָה אַבְרָהָם, מֵאֵת בְּנֵי-חֵת--שָׁמָּה קֻבַּר אַבְרָהָם, וְשָׂרָה אִשְׁתּוֹ. וַיִּהְיוּ חַיֵּי שָׂרָה, מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים--שְׁנֵי, חַיֵּי שָׂרָה. וְאֵלֶּה, יְמֵי שְׁנֵי-חַיֵּי אַבְרָהָם--אֲשֶׁר-חָי מְאַת שָׁנָה וְשִׁבְעִים שָׁנָה, וְחָמֵשׁ שָׁנִים, וַיִּגְוַע. וַיִּקְבְּרוּ אֹתוֹ יִצְחָק וְיִשְׁמָעֵאל, בָּנָיו, אֶל-מְעָרַת, הַמַּכְפֵּלָה: אֶל-שְׂדֵה עֶפְרֹן בֶּן-צֹחַר, הַחִתִּי, אֲשֶׁר, עַל-פְּנֵי מַמְרֵא. וַיָּקָם הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר-בּוֹ, לְאַבְרָהָם--לַאֲחֻזַּת-קָבֶר: מֵאֵת, בְּנֵי-חֵת.
וַיְהִי אַחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ אֱלֹהִים אֶת יִצְחָק בְּנוֹ וַיֵּשֶׁב יִצְחָק, עִם-בְּאֵר לַחַי רֹאִי. וַיִּשְׁכְּן יִשְׁמָעֵאל מֵחֲוִילָה עַד-שׁוּר, אֲשֶׁר עַל-פְּנֵי מִצְרַיִם, בֹּאֲכָה, אַשּׁוּרָה; עַל-פְּנֵי כָל-אֶחָיו ,נָפָל. וְאֵלֶּה, שְׁנֵי חַיֵּי יִשְׁמָעֵאל--מְאַת שָׁנָה וּשְׁלֹשִׁים שָׁנָה, וְשֶׁבַע שָׁנִים; וַיִּגְוַע. וַיֶּעְתַּר יִצְחָק לַיהוָה לְנֹכַח אִשְׁתּוֹ, כִּי עֲקָרָה הִוא; וַיֵּעָתֶר לוֹ יְהוָה, וַתַּהַר רִבְקָה אִשְׁתּוֹ. וַיִּתְרֹצְצוּ הַבָּנִים, בְּקִרְבָּהּ, וַתֹּאמֶר אִם-כֵּן, לָמָּה זֶּה אָנֹכִי; וַתֵּלֶךְ, לִדְרֹשׁ אֶת-יְהוָה. וַיֹּאמֶר יְהוָה לָהּ, שְׁנֵי גֹיִים בְּבִטְנֵךְ, וּשְׁנֵי לְאֻמִּים, מִמֵּעַיִךְ יִפָּרֵדוּ; וּלְאֹם מִלְאֹם יֶאֱמָץ, וְרַב יַעֲבֹד צָעִיר. וַיִּמְלְאוּ יָמֶיהָ, לָלֶדֶת; וְהִנֵּה תוֹמִם, בְּבִטְנָהּ. וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי, כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר; וַיִּקְרְאוּ שְׁמוֹ, עֵשָׂו. וְאַחֲרֵי-כֵן יָצָא אָחִיו, וְיָדוֹ אֹחֶזֶת בַּעֲקֵב עֵשָׂו, וַיִּקְרָא שְׁמוֹ, יַעֲקֹב; וְיִצְחָק בֶּן-שִׁשִּׁים שָׁנָה, בְּלֶדֶת אֹתָם. וַיִּהְיוּ, יְמֵי יִצְחָק--מְאַת שָׁנָה, וּשְׁמֹנִים שָׁנָה, וַיִּגְוַע. וַיִּקְבְּרוּ אֹתוֹ, עֵשָׂו וְיַעֲקֹב בָּנָיו.
וַיֶּאֱהַב יַעֲקֹב, אֶת-רָחֵל; וַיַּעֲבֹד יַעֲקֹב בְּרָחֵל, שֶׁבַע שָׁנִים; וַיִּהְיוּ בְעֵינָיו כְּיָמִים אֲחָדִים, בְּאַהֲבָתוֹ אֹתָהּ. וַיִּזְכֹּר אֱלֹהִים, אֶת-רָחֵל; וַיִּשְׁמַע אֵלֶיהָ אֱלֹהִים, וַיִּפְתַּח אֶת-רַחְמָהּ. וַתַּהַר, וַתֵּלֶד בֵּן; וַתֹּאמֶר, אָסַף אֱלֹהִים אֶת-חֶרְפָּתִי. וַתִּקְרָא אֶת-שְׁמוֹ יוֹסֵף. וַיָּבֵא יוֹסֵף אֶת-יַעֲקֹב אָבִיו, וַיַּעֲמִדֵהוּ לִפְנֵי פַרְעֹה; וַיְבָרֶךְ יַעֲקֹב, אֶת-פַּרְעֹה. וַיֹּאמֶר פַּרְעֹה, אֶל-יַעֲקֹב: כַּמָּה, יְמֵי שְׁנֵי חַיֶּיךָ. וַיֹּאמֶר יַעֲקֹב, אֶל-פַּרְעֹה, יְמֵי שְׁנֵי מְגוּרַי, שְׁלֹשִׁים וּמְאַת שָׁנָה: מְעַט וְרָעִים, הָיוּ יְמֵי שְׁנֵי חַיַּי, וְלֹא הִשִּׂיגוּ אֶת-יְמֵי שְׁנֵי חַיֵּי אֲבֹתַי, בִּימֵי מְגוּרֵיהֶם. וַיְבָרֶךְ יַעֲקֹב, אֶת-פַּרְעֹה; וַיֵּצֵא, מִלִּפְנֵי פַרְעֹה. וַיּוֹשֵׁב יוֹסֵף, אֶת-אָבִיו וְאֶת-אֶחָיו, וַיִּתֵּן לָהֶם אֲחֻזָּה בְּאֶרֶץ מִצְרַיִם, בְּמֵיטַב הָאָרֶץ בְּאֶרֶץ רַעְמְסֵס. וַיְכַלְכֵּל יוֹסֵף אֶת-אָבִיו וְאֶת-אֶחָיו, וְאֵת כָּל-בֵּית אָבִיו--לֶחֶם, לְפִי הַטָּף. ויִּפְרוּ וַיִּרְבּוּ מְאֹד. וַיְחִי יַעֲקֹב בְּאֶרֶץ מִצְרַיִם, שְׁבַע עֶשְׂרֵה שָׁנָה; וַיְהִי יְמֵי-יַעֲקֹב, שְׁנֵי חַיָּיו--שֶׁבַע שָׁנִים, וְאַרְבָּעִים וּמְאַת שָׁנָה, וַיִּגְוַע
בְּרֵאשִׁית, בָּרָא אֱלֹהִים, אֵת הַשָּׁמַיִם, וְאֵת הָאָרֶץ. וְהָאָרֶץ, הָיְתָה תֹהוּ וָבֹהוּ, וְחֹשֶׁךְ, עַל-פְּנֵי תְהוֹם; וְרוּחַ אֱלֹהִים, מְרַחֶפֶת עַל-פְּנֵי הַמָּיִם. וַיֹּאמֶר אֱלֹהִים, יְהִי אוֹר; וַיְהִי-אוֹר. וַיַּרְא אֱלֹהִים אֶת-הָאוֹר, כִּי-טוֹב; וַיַּבְדֵּל אֱלֹהִים, בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ. וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם, וְלַחֹשֶׁךְ קָרָא לָיְלָה; וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם אֶחָד. וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ, וְכָל-צְבָאָם, בְּיוֹם, עֲשׂוֹת יְהוָה אֱלֹהִים--אֶרֶץ וְשָׁמָיִם:
הָיָה דְבַר-יְהוָה אֶל-אַבְרָהָם, בַּמַּחֲזֶה, לֵאמֹר: אַל-תִּירָא אַבְרָהָם, אָנֹכִי מָגֵן לָךְ--שְׂכָרְךָ, הַרְבֵּה מְאֹד. וְהֶאֱמִן, בַּיהוָה; וַיַּחְשְׁבֶהָ לּוֹ, צְדָקָה. וַיֹּאמֶר, אֵלָיו: אֲנִי יְהוָה, אֲשֶׁר הוֹצֵאתִיךָ מֵחָרָן--לָתֶת לְךָ אֶת-הָאָרֶץ הַזֹּאת, לְרִשְׁתָּהּ. וַיֹּאמַר: אֲדֹנָי יְהוִה, בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה. וַיֹּאמֶר אֵלָיו, קְחָה לִי עֶגְלָה מְשֻׁלֶּשֶׁת, וְעֵז מְשֻׁלֶּשֶׁת, וְאַיִל מְשֻׁלָּשׁ; וְתֹר, וְגוֹזָל. וַיִּקַּח-לוֹ אֶת-כָּל-אֵלֶּה, וַיְבַתֵּר אֹתָם בַּתָּוֶךְ, וַיִּתֵּן אִישׁ-בִּתְרוֹ, לִקְרַאת רֵעֵהוּ; וְאֶת-הַצִּפֹּר, לֹא בָתָר. וַיֵּרֶד הָעַיִט, עַל-הַפְּגָרִים; וַיַּשֵּׁב אֹתָם, אַבְרָהָם. וַיְהִי הַשֶּׁמֶשׁ לָבוֹא, וְתַרְדֵּמָה נָפְלָה עַל-אַבְרָהָם; וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה, נֹפֶלֶת עָלָיו. וַיֹּאמֶר לְאַבְרָהָם, יָדֹעַ תֵּדַע כִּי-גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם, וַעֲבָדוּם, וְעִנּוּ אֹתָם--אַרְבַּע מֵאוֹת, שָׁנָה. וְגַם אֶת-הַגּוֹי אֲשֶׁר יַעֲבֹדוּ, דָּן אָנֹכִי; וְאַחֲרֵי-כֵן יֵצְאוּ, בִּרְכֻשׁ גָּדוֹל. וְאַתָּה תָּבוֹא אֶל-אֲבֹתֶיךָ, בְּשָׁלוֹם: תִּקָּבֵר, בְּשֵׂיבָה טוֹבָה. וְדוֹר רְבִיעִי, יָשׁוּבוּ הֵנָּה: כִּי לֹא-שָׁלֵם עֲוֹן הָאֱמֹרִי, עַד-הֵנָּה.
הַשָּׂדֶה אֲשֶׁר-קָנָה אַבְרָהָם, מֵאֵת בְּנֵי-חֵת--שָׁמָּה קֻבַּר אַבְרָהָם, וְשָׂרָה אִשְׁתּוֹ. וַיִּהְיוּ חַיֵּי שָׂרָה, מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים--שְׁנֵי, חַיֵּי שָׂרָה. וְאֵלֶּה, יְמֵי שְׁנֵי-חַיֵּי אַבְרָהָם--אֲשֶׁר-חָי מְאַת שָׁנָה וְשִׁבְעִים שָׁנָה, וְחָמֵשׁ שָׁנִים, וַיִּגְוַע. וַיִּקְבְּרוּ אֹתוֹ יִצְחָק וְיִשְׁמָעֵאל, בָּנָיו, אֶל-מְעָרַת, הַמַּכְפֵּלָה: אֶל-שְׂדֵה עֶפְרֹן בֶּן-צֹחַר, הַחִתִּי, אֲשֶׁר, עַל-פְּנֵי מַמְרֵא. וַיָּקָם הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר-בּוֹ, לְאַבְרָהָם--לַאֲחֻזַּת-קָבֶר: מֵאֵת, בְּנֵי-חֵת.
וַיְהִי אַחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ אֱלֹהִים אֶת יִצְחָק בְּנוֹ וַיֵּשֶׁב יִצְחָק, עִם-בְּאֵר לַחַי רֹאִי. וַיִּשְׁכְּן יִשְׁמָעֵאל מֵחֲוִילָה עַד-שׁוּר, אֲשֶׁר עַל-פְּנֵי מִצְרַיִם, בֹּאֲכָה, אַשּׁוּרָה; עַל-פְּנֵי כָל-אֶחָיו ,נָפָל. וְאֵלֶּה, שְׁנֵי חַיֵּי יִשְׁמָעֵאל--מְאַת שָׁנָה וּשְׁלֹשִׁים שָׁנָה, וְשֶׁבַע שָׁנִים; וַיִּגְוַע. וַיֶּעְתַּר יִצְחָק לַיהוָה לְנֹכַח אִשְׁתּוֹ, כִּי עֲקָרָה הִוא; וַיֵּעָתֶר לוֹ יְהוָה, וַתַּהַר רִבְקָה אִשְׁתּוֹ. וַיִּתְרֹצְצוּ הַבָּנִים, בְּקִרְבָּהּ, וַתֹּאמֶר אִם-כֵּן, לָמָּה זֶּה אָנֹכִי; וַתֵּלֶךְ, לִדְרֹשׁ אֶת-יְהוָה. וַיֹּאמֶר יְהוָה לָהּ, שְׁנֵי גֹיִים בְּבִטְנֵךְ, וּשְׁנֵי לְאֻמִּים, מִמֵּעַיִךְ יִפָּרֵדוּ; וּלְאֹם מִלְאֹם יֶאֱמָץ, וְרַב יַעֲבֹד צָעִיר. וַיִּמְלְאוּ יָמֶיהָ, לָלֶדֶת; וְהִנֵּה תוֹמִם, בְּבִטְנָהּ. וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי, כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר; וַיִּקְרְאוּ שְׁמוֹ, עֵשָׂו. וְאַחֲרֵי-כֵן יָצָא אָחִיו, וְיָדוֹ אֹחֶזֶת בַּעֲקֵב עֵשָׂו, וַיִּקְרָא שְׁמוֹ, יַעֲקֹב; וְיִצְחָק בֶּן-שִׁשִּׁים שָׁנָה, בְּלֶדֶת אֹתָם. וַיִּהְיוּ, יְמֵי יִצְחָק--מְאַת שָׁנָה, וּשְׁמֹנִים שָׁנָה, וַיִּגְוַע. וַיִּקְבְּרוּ אֹתוֹ, עֵשָׂו וְיַעֲקֹב בָּנָיו.
וַיֶּאֱהַב יַעֲקֹב, אֶת-רָחֵל; וַיַּעֲבֹד יַעֲקֹב בְּרָחֵל, שֶׁבַע שָׁנִים; וַיִּהְיוּ בְעֵינָיו כְּיָמִים אֲחָדִים, בְּאַהֲבָתוֹ אֹתָהּ. וַיִּזְכֹּר אֱלֹהִים, אֶת-רָחֵל; וַיִּשְׁמַע אֵלֶיהָ אֱלֹהִים, וַיִּפְתַּח אֶת-רַחְמָהּ. וַתַּהַר, וַתֵּלֶד בֵּן; וַתֹּאמֶר, אָסַף אֱלֹהִים אֶת-חֶרְפָּתִי. וַתִּקְרָא אֶת-שְׁמוֹ יוֹסֵף. וַיָּבֵא יוֹסֵף אֶת-יַעֲקֹב אָבִיו, וַיַּעֲמִדֵהוּ לִפְנֵי פַרְעֹה; וַיְבָרֶךְ יַעֲקֹב, אֶת-פַּרְעֹה. וַיֹּאמֶר פַּרְעֹה, אֶל-יַעֲקֹב: כַּמָּה, יְמֵי שְׁנֵי חַיֶּיךָ. וַיֹּאמֶר יַעֲקֹב, אֶל-פַּרְעֹה, יְמֵי שְׁנֵי מְגוּרַי, שְׁלֹשִׁים וּמְאַת שָׁנָה: מְעַט וְרָעִים, הָיוּ יְמֵי שְׁנֵי חַיַּי, וְלֹא הִשִּׂיגוּ אֶת-יְמֵי שְׁנֵי חַיֵּי אֲבֹתַי, בִּימֵי מְגוּרֵיהֶם. וַיְבָרֶךְ יַעֲקֹב, אֶת-פַּרְעֹה; וַיֵּצֵא, מִלִּפְנֵי פַרְעֹה. וַיּוֹשֵׁב יוֹסֵף, אֶת-אָבִיו וְאֶת-אֶחָיו, וַיִּתֵּן לָהֶם אֲחֻזָּה בְּאֶרֶץ מִצְרַיִם, בְּמֵיטַב הָאָרֶץ בְּאֶרֶץ רַעְמְסֵס. וַיְכַלְכֵּל יוֹסֵף אֶת-אָבִיו וְאֶת-אֶחָיו, וְאֵת כָּל-בֵּית אָבִיו--לֶחֶם, לְפִי הַטָּף. ויִּפְרוּ וַיִּרְבּוּ מְאֹד. וַיְחִי יַעֲקֹב בְּאֶרֶץ מִצְרַיִם, שְׁבַע עֶשְׂרֵה שָׁנָה; וַיְהִי יְמֵי-יַעֲקֹב, שְׁנֵי חַיָּיו--שֶׁבַע שָׁנִים, וְאַרְבָּעִים וּמְאַת שָׁנָה, וַיִּגְוַע
(Download here)
Sunday, March 20, 2016
Purim Sameach
We associated two very different stories to Purim, the story of the Megillah of Esther, and the story of the Aramaic "Megillah" of Ezra 7. Both are "stories" of how the king of Paras treated the Jews.
And both stories are about the beginning of the world of Torah. There seems to be another connection between the two stories.
The first story is one of crisis, unity, and survival. The second story features implicitly the self-aggrandizement of the Kohanim, and the associated pious fraud by the redactor. Strikingly, HaShem is not mentioned in the Megillah of Esther. He hides Himself in the plot of the story. The second Megillah is filled with references to G-d.
The connection is the following. The Truth, humble and straight, is hidden by a layer of lies, self-aggrandizement and pious fraud. The message of Purim is that the Truth is present, in the plot of reality as in the Torah, to who can look through the obfuscating layer. On Purim, look for the Truth and you will find. Purim Sameach!
The first story is one of crisis, unity, and survival. The second story features implicitly the self-aggrandizement of the Kohanim, and the associated pious fraud by the redactor. Strikingly, HaShem is not mentioned in the Megillah of Esther. He hides Himself in the plot of the story. The second Megillah is filled with references to G-d.
The connection is the following. The Truth, humble and straight, is hidden by a layer of lies, self-aggrandizement and pious fraud. The message of Purim is that the Truth is present, in the plot of reality as in the Torah, to who can look through the obfuscating layer. On Purim, look for the Truth and you will find. Purim Sameach!
Friday, March 18, 2016
Possible Scroll of PE
The word of Hashem came to Avraham in a vision saying, "Fear not, Avraham, I am a shield for you; your reward is very great." And he trusted in Hashem, and He reckoned it to him as righteousness. He said to him, "I am Hashem Who brought you out of Haran to give you this land to inherit it." He said, "My Lord, Hashem - Whereby shall I know that I am to inherit it?" And He said to him, "Take to Me three heifers, three goats, three rams, a turtledove, and a young dove." He took all these to Him - he cut them in the center, and placed each piece opposite its counterpart. The birds, however, he did not cut up. Birds of prey descended upon the carcasses, and Avraham drove them away. And it happened, as the sun was about to set, a deep sleep fell upon Avraham; and behold — a dread! great darkness fell upon him. And He said to Avraham, "Know with certainty that your offspring shall be aliens in a land not their own, they will serve them, and they will oppress them four hundred years. But also the nation that they shall serve, I shall judge, and afterwards they shall leave with great wealth. As for you - you shall come to your ancestors in peace; you shall be buried in a good old age. And the fourth generation shall return here, for the iniquity of the Amorite shall not yet be full until then."
And Sarah's life was a hundred years and twenty years and seven years: the years of Sarah's life. And these are the days of the years of Avraham's life that he lived: a hundred years and seventy years and five years, and he expired. And Yitzchak and Yishmael, his sons, buried him at the cave of Machpelah at the field of Ephron, son of Zohar, the Hittite, facing Mamre, the field that Avraham had bought from the children of Heth. Avraham was buried there -- and Sarah, his wife. And the field and the cave that was in it were established for Avraham as a posession for a tomb from the children of Heth. And it was after Abraham's death, and God blessed Yitzchak his son. And Yitzchak settled near Beer-lahai-roi. And Yishmael dwelt from Havilah to Shur — which is near Egypt — toward Assyria; he fell facing all his brothers. And these are the years of Yishmael's life: a hundred years and thirty years and seventy years, and he expired.
Yitzchak entreated Hashem opposite his wife, because she was barren. Hashem allowed Himself to be entreated by him, and his wife Rivka conceived. The children agitated within her, and she said, "If so, why am I thus?" And she went to inquire of Hashem. And Hashem said to her, "Two nations are in your womb; two regimes from your insides shall be separated; the might shall pass from one regime to the other, and the elder shall serve the younger." When her term to bear grew full, then behold! there were twins in her womb. The first one emerged red, entirely like a hairy mantle; so they named him Esav. After that his brother emerged with his hand grasping on to the heel of Esav; so he called his name Ya'akov; Yitzchak was sixty years old when she bore them. And Yitzchak's days were a hundred years and eighty years, and he expired. And Esav and Ya'akov, his sons, buried him.
And Jacob worked seven years for Rachel and they seemed to him a few days because of his love for her. God remembered Rachel; God hearkened to her and He opened her womb. She conceived and bore a son, and said, "God has taken away my disgrace." So she called his name Yoseph. And Yoseph brought Ya'akov, his father, and stood him in front of Par'oh. And Ya'akov blessed Par'oh. And Par'oh said to Ya'akov, "How many are the days of the years of your life?" And Ya'akov said to Par'oh, "The days of the years of my residences are a hundred thirty years. The days of the years of my life have been few and bad, and they haven't attained the days of the years of my father's lives, in the days of their residences." And Ya'akov blessed Par'oh and went out from in front of Par'oh. And Yoseph settled his father and his brothers and gave them a possession in the land of Mitzraim, in the best of the land, in the land of Rameses. And Yoseph supported his father and his brothers and all of his father's household, bread by the number of infants. And they were fruitful and multiplied very much. And Ya'akov lived in the land of Mitzraim seventeen years. And Ya'akov's days, the years of his life, were seven years and a hundred forty years, and he expired.
And Sarah's life was a hundred years and twenty years and seven years: the years of Sarah's life. And these are the days of the years of Avraham's life that he lived: a hundred years and seventy years and five years, and he expired. And Yitzchak and Yishmael, his sons, buried him at the cave of Machpelah at the field of Ephron, son of Zohar, the Hittite, facing Mamre, the field that Avraham had bought from the children of Heth. Avraham was buried there -- and Sarah, his wife. And the field and the cave that was in it were established for Avraham as a posession for a tomb from the children of Heth. And it was after Abraham's death, and God blessed Yitzchak his son. And Yitzchak settled near Beer-lahai-roi. And Yishmael dwelt from Havilah to Shur — which is near Egypt — toward Assyria; he fell facing all his brothers. And these are the years of Yishmael's life: a hundred years and thirty years and seventy years, and he expired.
Yitzchak entreated Hashem opposite his wife, because she was barren. Hashem allowed Himself to be entreated by him, and his wife Rivka conceived. The children agitated within her, and she said, "If so, why am I thus?" And she went to inquire of Hashem. And Hashem said to her, "Two nations are in your womb; two regimes from your insides shall be separated; the might shall pass from one regime to the other, and the elder shall serve the younger." When her term to bear grew full, then behold! there were twins in her womb. The first one emerged red, entirely like a hairy mantle; so they named him Esav. After that his brother emerged with his hand grasping on to the heel of Esav; so he called his name Ya'akov; Yitzchak was sixty years old when she bore them. And Yitzchak's days were a hundred years and eighty years, and he expired. And Esav and Ya'akov, his sons, buried him.
And Jacob worked seven years for Rachel and they seemed to him a few days because of his love for her. God remembered Rachel; God hearkened to her and He opened her womb. She conceived and bore a son, and said, "God has taken away my disgrace." So she called his name Yoseph. And Yoseph brought Ya'akov, his father, and stood him in front of Par'oh. And Ya'akov blessed Par'oh. And Par'oh said to Ya'akov, "How many are the days of the years of your life?" And Ya'akov said to Par'oh, "The days of the years of my residences are a hundred thirty years. The days of the years of my life have been few and bad, and they haven't attained the days of the years of my father's lives, in the days of their residences." And Ya'akov blessed Par'oh and went out from in front of Par'oh. And Yoseph settled his father and his brothers and gave them a possession in the land of Mitzraim, in the best of the land, in the land of Rameses. And Yoseph supported his father and his brothers and all of his father's household, bread by the number of infants. And they were fruitful and multiplied very much. And Ya'akov lived in the land of Mitzraim seventeen years. And Ya'akov's days, the years of his life, were seven years and a hundred forty years, and he expired.
Thursday, March 17, 2016
Strands of JE in PE
It was natural to combine the text of PE with strands of JE, giving the background of the text and containing Bereshit 15:13 and Bereshit 25:26,
as explained here. These strands of JE became part of PE, and later of the P scroll. When the redactor combined P with JE, these strands were readily recognized. This can explain the apparent gap in P regarding the birth of Ya'akov and Esav. It was in the P scroll, but was a strand of JE. The next post is a possible combination of PE with strands of JE. The bold Pasuk would have been added by PE to JE, an introduction to the text that describes the life of Yitzchak. P has two such introductions:
25:19: "Avraham begot Yitzchak. And Yitzchak was ..."
25:13: "And it was after Avraham death and G-d blessed Yitzchak, his son."
It makes sense that one of the two is from PE.
25:19: "Avraham begot Yitzchak. And Yitzchak was ..."
25:13: "And it was after Avraham death and G-d blessed Yitzchak, his son."
It makes sense that one of the two is from PE.
Tuesday, March 15, 2016
The Mathematics of PE
Let us have a short look at the mathematics of PE. It uses the set of functions Aa(n)
Aa(n) = (a-2n)n2 = an2 - 2n3
One readily sees that
A17(5) = 175
A17(6) = 180
A17(7) = 147
are the ages of Avraham, Yitzchak, and Ya'akov. The implied age is
A17(4) = 144
and is the only one left that is over 100. The ages
A17(8) = 64
A17(3) = 99
will be explained later. The maximum age is reached when
2an - 6n2 = 0
which is at n = a/3, for continuous n, and the maximum reaches the value
Aa(a/3) = (a/3)3
For a=17, the value a/3 is closest to 6, and therefore Yitzchak reaches the oldest age.
Aa(n) = (a-2n)n2 = an2 - 2n3
One readily sees that
A17(5) = 175
A17(6) = 180
A17(7) = 147
are the ages of Avraham, Yitzchak, and Ya'akov. The implied age is
A17(4) = 144
and is the only one left that is over 100. The ages
A17(8) = 64
A17(3) = 99
will be explained later. The maximum age is reached when
2an - 6n2 = 0
which is at n = a/3, for continuous n, and the maximum reaches the value
Aa(a/3) = (a/3)3
For a=17, the value a/3 is closest to 6, and therefore Yitzchak reaches the oldest age.
Monday, March 14, 2016
The PE Text is Divine
A scribe created a text relating the ages that were reached by the Avot. The text refers indirectly to the numbers 144 and 210, and so refers to all the numbers 127, 274/2, 288/2, 351/2, 420/2, 703/4. The scribe had no computers without which we would not know the equations:
10! + 152 = (15*127)2
14! + 4202 = (420*703)2
11! + 182 = (18*351)2
13! + 2882 = (288*274)2
The PE text, of the scribe, is Divine.
10! + 152 = (15*127)2
14! + 4202 = (420*703)2
11! + 182 = (18*351)2
13! + 2882 = (288*274)2
The PE text, of the scribe, is Divine.
Sunday, March 13, 2016
The Numbers of Ayil Meshulash
So, as one half of 351 is 175.5 (and one fourth of 703 is 175.75), it points (they point) to the age of Avraham. The latter is rounded as 175, and not as 176, to enable the Derasha of PE, the mathematical series hidden in the sequence 175, 180, 147, the ages of the Avot, which leads to 144.
And so we have 127, 137, 144, 175, 210 as numbers that are equal to (half) the numbers of Ayil Meshulash:
10! + 152 = (15*127)2
14! + 4202 = (420*703)2
11! + 182 = (18*351)2
13! + 2882 = (288*274)2
Conversely, the numbers 127, 274/2, 288/2, 351/2, 420/2, 703/4 are numbers of PE. This is mathematically impressive.
10! + 152 = (15*127)2
14! + 4202 = (420*703)2
11! + 182 = (18*351)2
13! + 2882 = (288*274)2
Conversely, the numbers 127, 274/2, 288/2, 351/2, 420/2, 703/4 are numbers of PE. This is mathematically impressive.
The Intention Of PE
One may wonder about the number 130 in PE (Bereshit 47:9):
And Ya'akov said to Par'oh, "The days of the years of my residences are a hundred thirty years.
What is its purpose? It is the only number in PE which appears to have no relationship with a number in Ayil Meshulash. The answer must be that the purpose is the connection between J, Bereshit 25:26, which says that Yitzchak was 60 years old when his sons were born, and E, Bereshit 15:13, which says that the Avraham's seed will be degraded 400 years. It follows from these numbers that Galut Mitzrayim lasted 210 years, one half of the only number that PE did not predict yet, 420. There is a relationship with a number in Ayil Meshulash after all. The age of Ya'akov was 130 when the 210 years started. The above would seem to imply that the intention of PE was to be combined with EJ, as we did.
And Ya'akov said to Par'oh, "The days of the years of my residences are a hundred thirty years.
What is its purpose? It is the only number in PE which appears to have no relationship with a number in Ayil Meshulash. The answer must be that the purpose is the connection between J, Bereshit 25:26, which says that Yitzchak was 60 years old when his sons were born, and E, Bereshit 15:13, which says that the Avraham's seed will be degraded 400 years. It follows from these numbers that Galut Mitzrayim lasted 210 years, one half of the only number that PE did not predict yet, 420. There is a relationship with a number in Ayil Meshulash after all. The age of Ya'akov was 130 when the 210 years started. The above would seem to imply that the intention of PE was to be combined with EJ, as we did.
Friday, March 4, 2016
V'nahafoch Hu
The Torah of the redactor obviously met with extremely serious opposition. Here the return to the Land of Israel and the authority of the king, known from the book of Esther, colluded. The king of Persia was impressed by the Torah of G-d, in the hands of Ezra, see Ezra 7. He gave Ezra the worldly power to crush his opposition.
We celebrate on Purim the failed physical destruction of Israel by the hands of the Persian king, the enemy being given into our hands. But the spiritual destruction that the Persian king did accomplish, giving the power of king of Israel into the hands of the Kohanim, is still with us today. V'nahafoch Hu.
We celebrate on Purim the failed physical destruction of Israel by the hands of the Persian king, the enemy being given into our hands. But the spiritual destruction that the Persian king did accomplish, giving the power of king of Israel into the hands of the Kohanim, is still with us today. V'nahafoch Hu.
Thursday, February 25, 2016
The People of HaShem
The secrets are the seeds that Hashem put in HP and D, as well as, of course in EJ. H has Vayikra 24:1, and P has PE. The seed in D is the inspiration to the GR"A, such as Devarim 25:15, which served as the beginning of Geula. It is this seed that was thrown unto the ground, in holiness.
But there is the other side, in HP and D, the sin of priestly self-aggrandizement. The self-aggrandizement started by H, led to the self-aggrandizement by the opposing camp, D, and finally to, as a reaction to D, the self-aggrandizement by P. In addition to this, the priestly redactor committed a "pious fraud."
I will sow her for Myself, it says in Hoshea 2:25, know that the secrets are Mine. And I will show pity to "Lo Ruchama," and I will say to "Lo Ammi," you are my People, and he will say 'my G-d.'
How can he say 'my G-d?' He will do Teshuva for his sins. The sin of self-aggrandizement will be no more. The sin of pious fraud will be no more. The humble act of historical Teshuva, Jewish destiny, will bring the world-wide recognition: HaShem exists because this is His people. Great is the day of Yizre'el (Hoshea 2:2).
But there is the other side, in HP and D, the sin of priestly self-aggrandizement. The self-aggrandizement started by H, led to the self-aggrandizement by the opposing camp, D, and finally to, as a reaction to D, the self-aggrandizement by P. In addition to this, the priestly redactor committed a "pious fraud."
I will sow her for Myself, it says in Hoshea 2:25, know that the secrets are Mine. And I will show pity to "Lo Ruchama," and I will say to "Lo Ammi," you are my People, and he will say 'my G-d.'
How can he say 'my G-d?' He will do Teshuva for his sins. The sin of self-aggrandizement will be no more. The sin of pious fraud will be no more. The humble act of historical Teshuva, Jewish destiny, will bring the world-wide recognition: HaShem exists because this is His people. Great is the day of Yizre'el (Hoshea 2:2).
Thursday, February 18, 2016
Book of Secrets of HaShem
P was to EJ, H and D, what D was to EJ and H, what H was to EJ, and what J was to E: a response to a challenge.
But what P, with H, wanted to do to EJ and D, is similar to what D wanted to do to H, and to what J wanted to do to E: replace the challenger.
And then there are the versions. Every source came in numerous versions; versions responding to changes in the Metziut; versions responding to specific versions of challengers.
Now what did the redactor do? He combined a scroll of EJ, a scroll of HP, and a scroll of D, three sources in his view, into one document, one scroll. He did this very brilliantly, knowing there were prophetic secrets in each of the three sources, the details of which he was not privy of. So he combined to preserve, keeping the three sources intact to a very high degree. He arrived at the Torah, which is a book of contradictions, as it is a book of secrets, of HaShem.
Now what did the redactor do? He combined a scroll of EJ, a scroll of HP, and a scroll of D, three sources in his view, into one document, one scroll. He did this very brilliantly, knowing there were prophetic secrets in each of the three sources, the details of which he was not privy of. So he combined to preserve, keeping the three sources intact to a very high degree. He arrived at the Torah, which is a book of contradictions, as it is a book of secrets, of HaShem.
Wednesday, February 17, 2016
Yirmyahu and P
It is sometimes claimed that the prophet Yirmyahu cites P. For instance, Yirmyahu 3:16 reads:
And it shall be when you multiply and become fruitful in the land, in those days - the words of Hashem - they will no longer say, 'The Ark of the Covenant of Hashem,' and it will not come to mind; they will not mention it and will not recall it, and it will not be used any more.
Here is, however, a citation, not of P proper, but of H, from Vayikra 26:9. Another would-be citation of P is Yirmyahu 7:22:
For I did not speak with your forefathers, nor did I command them, on the day I took them out of Mitzrayim, concerning burnt- or peace offering.
But this Pasuk may be read as a contradiction of H, namely from its very beginning to its very end, Vayikra 17:8 and Vayikra 26:46. Another would-be citation of P is Yirmyahu 4:23:
I saw the land, and behold, it was void and empty; to the heavens and their light was gone.
But this Pasuk contains, in our view, a citation of E.
From our perspective, Yirmyahu could not cite P proper because P did not exist in the days of Yirmyahu. H did exist, and was in fact an extremely crucial impetus for the construction of D.
And it shall be when you multiply and become fruitful in the land, in those days - the words of Hashem - they will no longer say, 'The Ark of the Covenant of Hashem,' and it will not come to mind; they will not mention it and will not recall it, and it will not be used any more.
Here is, however, a citation, not of P proper, but of H, from Vayikra 26:9. Another would-be citation of P is Yirmyahu 7:22:
For I did not speak with your forefathers, nor did I command them, on the day I took them out of Mitzrayim, concerning burnt- or peace offering.
But this Pasuk may be read as a contradiction of H, namely from its very beginning to its very end, Vayikra 17:8 and Vayikra 26:46. Another would-be citation of P is Yirmyahu 4:23:
I saw the land, and behold, it was void and empty; to the heavens and their light was gone.
But this Pasuk contains, in our view, a citation of E.
From our perspective, Yirmyahu could not cite P proper because P did not exist in the days of Yirmyahu. H did exist, and was in fact an extremely crucial impetus for the construction of D.
Tuesday, February 16, 2016
Ten Commandments In The Language of H
In Vayikra 19, one finds the ten commandments, in particular in the verses 19:1-13. The order of the commandments is taken from here, the language is from H (chapters 17 to 26 of Vayikra).
H has the fourth commandment "in place," which is an early feature of EJ. H has the signs of an early response to the merge of E and J.
אֲנִי יְהוָה אֱלֹהֵיכֶם, אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, מִהְיֹת לָהֶם, עֲבָדִים
אֲנִי יְהוָה אֱלֹהֵיכֶם is allover the place, e.g., 19:2; אֲנִי יְהוָה אֱלֹהֵיכֶם, אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, is found in 19:36; but the full term is taken from 26:13.
אַל-תִּפְנוּ, אֶל-הָאֱלִילִם, וֵאלֹהֵי מַסֵּכָה, לֹא תַעֲשׂוּ לָכֶם
From 19:4.
אֶת-שַׁבְּתֹתַי תִּשְׁמֹרוּ
See 19:3, 19:30, 26:2.
מִקְדָּשִׁי תִּירָאוּ
The term is from 19:30 and 26:2, the explanation is in 19:5-8.
אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ
From 19:3.
לֹא תְכַלֶּה פְּאַת שָׂדְךָ לִקְצֹר; וְלֶקֶט קְצִירְךָ, לֹא תְלַקֵּט. וְכַרְמְךָ לֹא תְעוֹלֵל, וּפֶרֶט כַּרְמְךָ לֹא תְלַקֵּט
From 19:9-10.
לֹא-תְכַחֲשׁוּ
From 19:11.
לֹא, תִּגְנֹבוּ
From 19:11.
לֹא-תְשַׁקְּרוּ, אִישׁ בַּעֲמִיתוֹ.
לֹא-תִשָּׁבְעוּ בִשְׁמִי, לַשָּׁקֶר
From 19:11-12.
לֹא-תַעֲשֹׁק אֶת-רֵעֲךָ
From 19:13.H has the fourth commandment "in place," which is an early feature of EJ. H has the signs of an early response to the merge of E and J.
Saturday, February 13, 2016
ואתה תצוה את בני ישראל ויקחו אליך שמן זית זך כתית למאור להעלת נר תמיד
The expression Ayil Meshulash is from the Pasuk Bereshit 15:9,
which mentions three sacrifices, the Eglah Meshuleshet, the Ez Meshuleshet, and the Ayil Meshulash, which correspond to three three-fold "wars" in our time. One of the three fits the three parts of Ayil Meshulash, and the other two three-fold wars are as follows.
The first three-fold war is Eglah Meshuleshet. The first part of it is the war of independence. It was "predicted" to be related to טצ"ץ, in the sense that the gematria of the date is 999. Indeed, year 5708 is the year that 999/2 was reached by the exile count.
Likewise, the other great wars, the six-day war of 5727, and the Yom Kippur war of 5734 were טצ"ץ wars. In short, all of the above wars were in the years in which the three counts, the exile count, the count of Din, and the count of Chesed, reached the value 999/2. They were part of Eglah Meshuleshet, which is all history now.
The three counts reach 507 in accordance with the first Pasuk of this week's Parasha, Tetzaveh. It contains the number 507, ז"ך, along side three numbers כ"ת, י"ת, זי"ת. These numbers, seen as years that elapsed since the year 5366, exactly fit the years in which 507 is reached by the three counts. This is Ez Meshuleshet. It starts in the current year, 5776.
The first three-fold war is Eglah Meshuleshet. The first part of it is the war of independence. It was "predicted" to be related to טצ"ץ, in the sense that the gematria of the date is 999. Indeed, year 5708 is the year that 999/2 was reached by the exile count.
Likewise, the other great wars, the six-day war of 5727, and the Yom Kippur war of 5734 were טצ"ץ wars. In short, all of the above wars were in the years in which the three counts, the exile count, the count of Din, and the count of Chesed, reached the value 999/2. They were part of Eglah Meshuleshet, which is all history now.
The three counts reach 507 in accordance with the first Pasuk of this week's Parasha, Tetzaveh. It contains the number 507, ז"ך, along side three numbers כ"ת, י"ת, זי"ת. These numbers, seen as years that elapsed since the year 5366, exactly fit the years in which 507 is reached by the three counts. This is Ez Meshuleshet. It starts in the current year, 5776.
Saturday, February 6, 2016
Cosmic Numbers
Regarding Ayil Meshulash, it also consists of three parts, the 420 part, the 288 part, and the 464 (16*29) part:
10! + 152 = (15*127)2
14! + 4202 = (420*703)2
11! + 182 = (18*351)2
13! + 2882 = (288*274)2
15! + (16*29)2 = (16*71471)2
16! + (64*29)2 = (64*71471)2
Here the first part starts in 5366, the second part in 5501, and the years are 5786, 5789, and 5796, which stands separate, see below. We have seen lately how the equations 10! + 152 = (15*127)2 and 13! + 2882 = (288*274)2 are connected to the PE prophecy, to 127, to 137, and to 144 years.
The cosmic numbers 29 and 35750 led to the approach that history can be understood as but a (Shabbat) day, and to a "new" formalization and understanding of the count instituted by the GR"A, namely t(n) = 5500 + 35.750*n, with t(8)=5786.
The special number 704 plays roles that justify calling it a cosmic number. Firstly, it is the gematria ofנר תמיד , the last two words of the first Pasuk of Parashat Tetzaveh, and the last two words of Vayikra 24:2, which strengthens כ"ת in that Pasuk as equaling 420, as explained before.
Secondly, we can rewrite the "middle value" of the age of the Universe as
262*29*704K years,
in terms of the number 26, the gematria of the name of HaShem, and the cosmic number 29, and the cosmic number 704.
But perhaps 352 is a cosmic number because it is a special number, because it is one half of 704, and because the age of the Universe can be said to be
262*29*352 times 2000 years,
where 2000 years, Alpayim Shanah, is the time of our Galut, a remembrance of Din? It is another view on the same Universe, but 704 is the true cosmic number.
10! + 152 = (15*127)2
14! + 4202 = (420*703)2
11! + 182 = (18*351)2
13! + 2882 = (288*274)2
15! + (16*29)2 = (16*71471)2
16! + (64*29)2 = (64*71471)2
Here the first part starts in 5366, the second part in 5501, and the years are 5786, 5789, and 5796, which stands separate, see below. We have seen lately how the equations 10! + 152 = (15*127)2 and 13! + 2882 = (288*274)2 are connected to the PE prophecy, to 127, to 137, and to 144 years.
The cosmic numbers 29 and 35750 led to the approach that history can be understood as but a (Shabbat) day, and to a "new" formalization and understanding of the count instituted by the GR"A, namely t(n) = 5500 + 35.750*n, with t(8)=5786.
The special number 704 plays roles that justify calling it a cosmic number. Firstly, it is the gematria of
262*29*704K years,
in terms of the number 26, the gematria of the name of HaShem, and the cosmic number 29, and the cosmic number 704.
But perhaps 352 is a cosmic number because it is a special number, because it is one half of 704, and because the age of the Universe can be said to be
262*29*352 times 2000 years,
where 2000 years, Alpayim Shanah, is the time of our Galut, a remembrance of Din? It is another view on the same Universe, but 704 is the true cosmic number.
Tuesday, February 2, 2016
On Cosmic and Special Numbers
We can write the first four equations of Ayil Meshulash as follows:
10! + 152 = (15*(128-1))2
14! + 4202 = (420*(704-1))2
11! + 182 = (18*(352-1))2
13! + 2882 = (288*(275-1))2
and rewrite them as:
10! + 2*152*128 = (15*128)2
14! + 2*4202*704 = (420*704)2
11! + 2*182*352 = (18*352)2
13! + 2*2882*275 = (288*275)2
This is similar to the rewriting of the fifth equation:
15! + (16*29)2 = (16*71471)2, which is
15! + (16*29)2 = (16*(71500-29))2, which is
15! + 2*162*29*71500 = (16*71500)2, which is
15! + 29*29*71500 = (16*71500)2
or:
15!/210 + 29*35750 = 357502
or:
15!*2-10 + 29*35750 = 357502
or:
16!*2-14 + 29*35750 = 357502
or, perhaps, allowing halves:
16!*2-16 + 14.5*17875 = 178752
Just like this led us conclude that 35750 (17875) is a cosmic number, the number 29 (14.5) is a cosmic number, and 128, 275, 352, and 704, are special numbers as well. We note that 352 = 704/2 and that 5501 + 275 is the current year, 5776.
10! + 152 = (15*(128-1))2
14! + 4202 = (420*(704-1))2
11! + 182 = (18*(352-1))2
13! + 2882 = (288*(275-1))2
and rewrite them as:
10! + 2*152*128 = (15*128)2
14! + 2*4202*704 = (420*704)2
11! + 2*182*352 = (18*352)2
13! + 2*2882*275 = (288*275)2
This is similar to the rewriting of the fifth equation:
15! + (16*29)2 = (16*71471)2, which is
15! + (16*29)2 = (16*(71500-29))2, which is
15! + 2*162*29*71500 = (16*71500)2, which is
15! + 29*29*71500 = (16*71500)2
or:
15!/210 + 29*35750 = 357502
or:
15!*2-10 + 29*35750 = 357502
or:
16!*2-14 + 29*35750 = 357502
or, perhaps, allowing halves:
16!*2-16 + 14.5*17875 = 178752
Just like this led us conclude that 35750 (17875) is a cosmic number, the number 29 (14.5) is a cosmic number, and 128, 275, 352, and 704, are special numbers as well. We note that 352 = 704/2 and that 5501 + 275 is the current year, 5776.
Wednesday, January 27, 2016
As a Mountain Ridge
The heights of biblical prophecy are like the hills of Yehudah and Shomron. As between the depth of the Jordan valley and the Shephelah, the heights of prophecy are between the astounding deceit of rabbinical orthodoxy and the equally astounding Cana'anite emptiness. Stronger still, the following is true. Both orthodoxy and secular culture are needed for true prophecy to express itself, as a mountain ridge between two valleys.
Thursday, January 14, 2016
In The Mean Time
In the mean time, it is raining at some places, but other places are dry. In Nigeria, Brazil, Ukraine, Russia, Greece, Portugal, Egypt, Lebanon, Syria, for instance, "the weather" is very dry. Even in places like Saudi Arabia, Canada, and China, three big economic powers, "the weather" is turning dry.
"In the first year, it will be as is written: I made it rain in one city, and I will send no rain on another city." (Sanhedrin 97a; Amos 4:7)
"In the first year, it will be as is written: I made it rain in one city, and I will send no rain on another city." (Sanhedrin 97a; Amos 4:7)
Wednesday, January 13, 2016
This Is The Time
What does it mean that Yishmael has expired?
Firstly, the hills of Yehudah and Shomron are waiting to be covered with Jews. This is the time to build and/or to buy a house in Yehudah and Shomron. While the world is busy with the "funeral" proceedings of "Yishmael." It will take time. This is the time for Yishuvim to invite every Jew, just like Petach Tikva, founded by Talmidei HaGra, became open to all Jews.
Secondly, rabbinical orthodoxy is badly limping. It has just lost a leg - Yishmael has expired. From now on, there is only Esav to contend with.
Firstly, the hills of Yehudah and Shomron are waiting to be covered with Jews. This is the time to build and/or to buy a house in Yehudah and Shomron. While the world is busy with the "funeral" proceedings of "Yishmael." It will take time. This is the time for Yishuvim to invite every Jew, just like Petach Tikva, founded by Talmidei HaGra, became open to all Jews.
Secondly, rabbinical orthodoxy is badly limping. It has just lost a leg - Yishmael has expired. From now on, there is only Esav to contend with.
Monday, January 11, 2016
The Matter of 144 Years
The matter of 144 years is hidden in the Torah. It has two heads, Esav and Yoseph, or, Amalek and Moshiach Ben Yoseph. There is a war, from generation to generation, against the powers of Tum'ah. The war is until Moshiach Ben David joins it, until 5789, but really until 5786. After that, 144 years are finished until 5852, under Moshiach Ben David and Moshiach Ben Yoseph together. Two heads joined together, in the hands of Hashem, joining together with Him who is the Truth. That is the Geula of the Truth.
Saturday, January 9, 2016
Petach Tikva
And conversely, 137-144 years after 5501, saw the establishment of many Yishuvim, financed by de Rothschild. Petach Tikva was foremost and shows the rule. It was the beginning, of the new Yishuv.
It was in the year 5638 that Petach Tikva was first estabished, as was Gei Oni (Rosh Pinna) in the North. Both were established by people from the old Yishuv. I wonder if they acted upon understanding that the time of Yishmael was over. If so, right they were, though it was not manifest.
It was in the year 5638 that Petach Tikva was first estabished, as was Gei Oni (Rosh Pinna) in the North. Both were established by people from the old Yishuv. I wonder if they acted upon understanding that the time of Yishmael was over. If so, right they were, though it was not manifest.
Friday, January 8, 2016
B'Ezrat Hashem
According to
the prophecy of PE, two times the age of Yishmael, 137, and two times the age of Esav and Yosef, 144, are against the numbers 274 and 288. The age of Sarah, 127, applies straight, without multiplication by two. We can learn from one, and apply it to the other. Two times 127 after 5366 is year 5620, a year of high potential, the gematria of Keter is 620. The potential was used in a "different" way, as was the potential of 5493. The "secular" Aliyah was enabled. Like Sarah, like Avraham: 175 years after 5366 was year 5541, again a year of great potential. It is 13 hours into the sixth day, 6.5 hours according to some. And again, the potential was used, in a different way. Two times 175 years after 5366 was the physical beginning in reality, of the Ruach, B'Ezrat Hashem. Lastly, the 351 years of Moshiach is two times 175.5.
Sunday, January 3, 2016
Yishmael's Death
It started out as the Arab Spring. Who could have foreseen that it would happen? It is hard to say when it actually occurred: sometime during 5774-5775. The prophecy of PE allows a span of two years. But now, in 5776, we can safely say that Yishmael has expired, at the advanced age of 137.
עַל-פְּנֵי כָל-אֶחָיו ,נָפָל
Thursday, December 17, 2015
Enjoy
As we are approaching the end of the book Bereshit, please find here a version of Bereshit with sources revealed. It has the J source as bold, the E source as italic, the PE source as common letters. Also Bereshit 14, taken from an source other than E, J, or PE, is written with common letters. Editorial additions are underlined. Enjoy!
Thursday, December 3, 2015
The Prophecy of PE
Esav and Yoseph have no number assigned by PE. Therefore, we treat both in the same way, in the following diagram:
The two ages of 144, correspond to the two eschatological 144 periods, 5708 + 144 = 5501 + 351, where 11! + 182 = (18*351)2, and one half of 288. The age of Yishmael, 137, is one half of 274; both one-halves are according to 13! + 2882 = (288*274)2.
The age of Sarah, 127, is the period from 5366 until 5493, according to 10! + 152 = (15*127)2.
The ages of Avraham, Yitzchak, and Ya'akov, are 175, 180, 147, a mathematical series that leads to 144.
This is the prophecy of PE.
Esav 144, Yoseph 144
\ /
9 * 42
|
Sarah 127, Yishmael 137
The two ages of 144, correspond to the two eschatological 144 periods, 5708 + 144 = 5501 + 351, where 11! + 182 = (18*351)2, and one half of 288. The age of Yishmael, 137, is one half of 274; both one-halves are according to 13! + 2882 = (288*274)2.
The age of Sarah, 127, is the period from 5366 until 5493, according to 10! + 152 = (15*127)2.
The ages of Avraham, Yitzchak, and Ya'akov, are 175, 180, 147, a mathematical series that leads to 144.
This is the prophecy of PE.
הוּא יִקְרָא בִשְׁמִי, וַאֲנִי אֶעֱנֶה אֹתוֹ
{Zecharyah 13:9)
Wednesday, December 2, 2015
The Structure of PE
Four things to notice about PE.
Firstly, the text PE identifies the place of Yisrael as the land of Rameses, and not as the land of Goshen. The phraseכַּאֲשֶׁר, צִוָּה פַרְעֹה was possibly added to obfuscate the fact.
Secondly, the text has an alternative tradition about Ma'arat HaMachpelah, according to which only Avraham and Sarah are buried there.
Thirdly, the large abundance of numbers. The message is through them.
Fourthly, note how every person mentioned by name, is introduced: Sarah, his wife; Yitzchak and Yishmael, his sons; Esav and Ya'akov, his sons; and Ya'akov, his (i.e., Yoseph's) father.
Firstly, the text PE identifies the place of Yisrael as the land of Rameses, and not as the land of Goshen. The phrase
Secondly, the text has an alternative tradition about Ma'arat HaMachpelah, according to which only Avraham and Sarah are buried there.
Thirdly, the large abundance of numbers. The message is through them.
Fourthly, note how every person mentioned by name, is introduced: Sarah, his wife; Yitzchak and Yishmael, his sons; Esav and Ya'akov, his sons; and Ya'akov, his (i.e., Yoseph's) father.
Tuesday, December 1, 2015
The Text of PE
Here is the combined text of PE:
And Sarah's life was a hundred years and twenty years and seven years: the years of Sarah's life. And these are the days of the years of Avraham's life that he lived: a hundred years and seventy years and five years, and he expired. And Yitzchak and Yishmael, his sons, buried him at the cave of Machpelah at the field of Ephron, son of Zohar, the Hittite, facing Mamre, the field that Avraham had bought from the children of Heth. Avraham was buried there -- and Sarah, his wife. And the field and the cave that was in it were established for Avraham as a posession for a tomb from the children of Heth.
And these are the years of Yishmael's life: a hundred years and thirty years and seventy years, and he expired. And Yitzchak's days were a hundred years and eighty years, and he expired. And Esav and Ya'akov, his sons, buried him.
And Yoseph brought Ya'akov, his father, and stood him in front of Par'oh. And Ya'akov blessed Par'oh. And Par'oh said to Ya'akov, "How many are the days of the years of your life?" And Ya'akov said to Par'oh, "The days of the years of my residences are a hundred thirty years. The days of the years of my life have been few and bad, and they haven't attained the days of the years of my father's lives, in the days of their residences." And Ya'akov blessed Par'oh and went out from in front of Par'oh. And Yoseph settled his father and his brothers and gave them a possession in the land of Mitzraim, in the best of the land, in the land of Rameses. And Yoseph supported his father and his brothers and all of his father's household, bread by the number of infants. And they were fruitful and multiplied very much. And Ya'akov lived in the land of Mitzraim seventeen years. And Ya'akov's days, the years of his life, were seven years and a hundred forty years, and he expired.
וַיִּהְיוּ חַיֵּי שָׂרָה, מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים--שְׁנֵי, חַיֵּי שָׂרָה. וְאֵלֶּה, יְמֵי שְׁנֵי-חַיֵּי אַבְרָהָם--אֲשֶׁר-חָי: מְאַת שָׁנָה וְשִׁבְעִים שָׁנָה, וְחָמֵשׁ שָׁנִים, וַיִּגְוַע. וַיִּקְבְּרוּ אֹתוֹ יִצְחָק וְיִשְׁמָעֵאל, בָּנָיו, אֶל-מְעָרַת, הַמַּכְפֵּלָה: אֶל-שְׂדֵה עֶפְרֹן בֶּן-צֹחַר, הַחִתִּי, אֲשֶׁר, עַל-פְּנֵי מַמְרֵא. הַשָּׂדֶה אֲשֶׁר-קָנָה אַבְרָהָם, מֵאֵת בְּנֵי-חֵת--שָׁמָּה קֻבַּר אַבְרָהָם, וְשָׂרָה אִשְׁתּוֹ. וַיָּקָם הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר-בּוֹ, לְאַבְרָהָם--לַאֲחֻזַּת-קָבֶר: מֵאֵת, בְּנֵי-חֵת
וְאֵלֶּה, שְׁנֵי חַיֵּי יִשְׁמָעֵאל--מְאַת שָׁנָה וּשְׁלֹשִׁים שָׁנָה, וְשֶׁבַע שָׁנִים; וַיִּגְוַע. וַיִּהְיוּ, יְמֵי יִצְחָק--מְאַת שָׁנָה, וּשְׁמֹנִים שָׁנָה, וַיִּגְוַע ; וַיִּקְבְּרוּ אֹתוֹ, עֵשָׂו וְיַעֲקֹב בָּנָיו
וַיָּבֵא יוֹסֵף אֶת-יַעֲקֹב אָבִיו, וַיַּעֲמִדֵהוּ לִפְנֵי פַרְעֹה; וַיְבָרֶךְ יַעֲקֹב, אֶת-פַּרְעֹה. וַיֹּאמֶר פַּרְעֹה, אֶל-יַעֲקֹב: כַּמָּה, יְמֵי שְׁנֵי חַיֶּיךָ. וַיֹּאמֶר יַעֲקֹב, אֶל-פַּרְעֹה, יְמֵי שְׁנֵי מְגוּרַי, שְׁלֹשִׁים וּמְאַת שָׁנָה: מְעַט וְרָעִים, הָיוּ יְמֵי שְׁנֵי חַיַּי, וְלֹא הִשִּׂיגוּ אֶת-יְמֵי שְׁנֵי חַיֵּי אֲבֹתַי, בִּימֵי מְגוּרֵיהֶם. וַיְבָרֶךְ יַעֲקֹב, אֶת-פַּרְעֹה; וַיֵּצֵא, מִלִּפְנֵי פַרְעֹה. וַיּוֹשֵׁב יוֹסֵף, אֶת-אָבִיו וְאֶת-אֶחָיו, וַיִּתֵּן לָהֶם אֲחֻזָּה בְּאֶרֶץ מִצְרַיִם, בְּמֵיטַב הָאָרֶץ בְּאֶרֶץ רַעְמְסֵס. וַיְכַלְכֵּל יוֹסֵף אֶת-אָבִיו וְאֶת-אֶחָיו, וְאֵת כָּל-בֵּית אָבִיו--לֶחֶם, לְפִי הַטָּף. וַיִּפְרוּ וַיִּרְבּוּ מְאֹד. כח וַיְחִי יַעֲקֹב בְּאֶרֶץ מִצְרַיִם, שְׁבַע עֶשְׂרֵה שָׁנָה; וַיְהִי יְמֵי-יַעֲקֹב, שְׁנֵי חַיָּיו--שֶׁבַע שָׁנִים, וְאַרְבָּעִים וּמְאַת שָׁנָה וַיִּגְוַע
And here is the translation in English:And Sarah's life was a hundred years and twenty years and seven years: the years of Sarah's life. And these are the days of the years of Avraham's life that he lived: a hundred years and seventy years and five years, and he expired. And Yitzchak and Yishmael, his sons, buried him at the cave of Machpelah at the field of Ephron, son of Zohar, the Hittite, facing Mamre, the field that Avraham had bought from the children of Heth. Avraham was buried there -- and Sarah, his wife. And the field and the cave that was in it were established for Avraham as a posession for a tomb from the children of Heth.
And these are the years of Yishmael's life: a hundred years and thirty years and seventy years, and he expired. And Yitzchak's days were a hundred years and eighty years, and he expired. And Esav and Ya'akov, his sons, buried him.
And Yoseph brought Ya'akov, his father, and stood him in front of Par'oh. And Ya'akov blessed Par'oh. And Par'oh said to Ya'akov, "How many are the days of the years of your life?" And Ya'akov said to Par'oh, "The days of the years of my residences are a hundred thirty years. The days of the years of my life have been few and bad, and they haven't attained the days of the years of my father's lives, in the days of their residences." And Ya'akov blessed Par'oh and went out from in front of Par'oh. And Yoseph settled his father and his brothers and gave them a possession in the land of Mitzraim, in the best of the land, in the land of Rameses. And Yoseph supported his father and his brothers and all of his father's household, bread by the number of infants. And they were fruitful and multiplied very much. And Ya'akov lived in the land of Mitzraim seventeen years. And Ya'akov's days, the years of his life, were seven years and a hundred forty years, and he expired.
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