Torat HaMoshiach

There are three generations of "they will become one in My hand."

The first generation is E and J, the Tree of Life. Which is on top, E or J? J is on top.

The second generation is D and P, the rabbinical part of Torah, an approximation of the Tree of Knowledge. This part is Pagum, and must be repaired. Which is on top, D or P? Due to the Mishnah and the Talmud, P is on top.

The third generation is the completion of the Tree of Knowledge. It has Science on one hand, and Torat HaMoshiach on the other. Torat HaMoshiach has three phases, starting with the Kabbala of Arizal/Rashbi, and the Kabbala of the GR"A/Ramchal. In the last phase, it will incorporate Science. Which will be on top? Torat HaMoshiach will be on top.

However, the "cycle" is kind of closed, as Torat HaMoshiach is also akin to the universal aspects of E and D.

Stop Being Jealous

The problem is jealousy. It is the problem of Israel, it is the problem of mankind. Israel is on its way to repair the problem for all to see, they will come to love the "settlers", and will then become a very prosperous country. How will the world react? How will the Muslim world react? How will Europe react? How will China react? How will Russia react? How will Africa react? How will the US react? How will the UN react? Learn from the brothers of Yoseph. They got rid of him, they thought. But in fact through their very deed, Yoseph became the ruler of Egypt, and saved his brothers from death. A death they would have deserved if they had not repented. Think! Stop being angry at Israel, stop being jealous! The UN is a lost cause, but you, citizens of the nations that make up the United Nations, are not. Repent. Do as the brothers of Yoseph!

Two Endings of the "Sale"

There are two endings of the "sale" of Yoseph, corresponding to the two stories of the "sale." In the E-story, there is no sale; the Midianim simply take Yoseph. In the J-story, the brothers sell Yoseph, to the Yishmaelim.

We read the end of the E-story as Bereshit 45:3:

And Yoseph said to his brothers: "I am Yoseph. Is my father still alive?" But the brothers could not answer him, because they were in shock before him.

Note that there is no mention of a sale. And the end of the J-story is Bereshit 45:4:

And Yoseph said to his brothers: "Come close to me, if you please," and they came close. "And he said, I am Yoseph your brother, which you sold into Mitzrayim.

Note that here there is mention of a sale. And then Bereshit 45:5, which seems to be a combination of sources:

And now, be not distressed, and do not reproach yourselves for having sold me here, for it was to be a provider that God sent me ahead of you.

Here the italics are from E and the bold is from J. The stories are so much alike that they can be told simultaneously.

And what is the message of this? The Torah of E is faultless here (Sanhedrin 102a), though it is only through the Torah of J that we know it. Two wooden tablets in the hand of HaShem as one (Ezekiel 37:19). Even if the brothers sold Yoseph for money, it was for the good. Even bad is, in the end, for the good. Hashem is in control.

Ratzon HaShem

Human nature is according to the Tree of Knowledge of good and bad. Man believes in countless myths that he himself invented. We can call this Avodah Zarah, but actually it is according to nature.

It is the will of HaShem, as the response to human nature, which He Himself imposed on man, to cloth the Truth of the Torah Kedumah according to the Tree of Knowledge. In other words, human inventions were inserted in the Torah, so that it would be the heart of one of the natural religions of the world, i.e., Judaism. The purpose of this is to reveal the Tree of Life, to those who merit it.

Very few saw this state of affairs. They could not speak, or write, freely as this was a secret guarded for the time of the Geula.

Spreading The Light

If the Shamash symbolizes the light of Moshiach on the zeroth day of Chanukkah, it of course symbolizes the same on the nights of Chanukkah itself. As one confers the light of the Shamash to the other candles, one spreads as it were the light of Moshiach. The eight lights of the Channukiah then stand for eight years, from Chanukkah 5776 onwards. This year's Chanukkah stands for year zero; the light of Moshiach is not yet being spread, but the Shamash is burning. Every year, the light spreads more, and more. Such is the Gilui of Moshiach.

Three, Two, One, Zero

Chanukka has eight days, the first light, the second light, et cetera, until the eighth light. They point to one date, one that is mentioned in the prophecy of Chagai. This is day zero of Chanukka, and is the day that Moshiach will be revealed to all.

"The word of HaShem came to Chaggai a second time on the twenty-fourth of the month, as follows. Speak to Zerubavel, ruler of Yehudah, saying:

I am shaking the heavens and the earth. I will upset the thrones of kingdoms and destroy the strength of kingdoms of the nations; I will turn over a chariot and its drivers, and horses and their drivers will fall down, one by the sword of the other. On that day, the word of HaShem, the Master of Legions, I will take you, Zerubavel ben Shealtiel, my servant, the word of HaShem, and I will make you like [My] signet ring, for you I have chosen, the word of HaShem, Master of Legions."

As we have the Shamash, we can express day zero of Chanukkah. On the 24th of Kislev, we should therefore light only the Shamash, without any Berachah. If someone asks what this light is, we should simply answer "זה זכר לגלוי המשיח".

Jew: Are You With the Jews?

It is obvious. The actions of the nations of the world, of the UN, against Israel, prove their Tum'ah. They will come, with their obsessive, compulsive, hatred of the Jew. They long for the suffering of the Jew.

Non-Jew, learn your lesson, speak up before it is too late. Join the cause of the Jews.

Jew, did you learn your lesson? Are you with the Jews? Where were you in the Hitnatkut (Disengagement) battle? Were you, Chas v'Shalom, in the blue camp? Did you smile when you saw the bulldozers do their work? Where was the love of your fellow Jew, the jewish Jew, the settler Jew?

Tonight it is Chanukah. The light is asking a question to the non-Jew and to the Jew: are you with the Jews?

"On that day, the words of HaShem, Master of Legions, each man will invite his fellow beneath the vine and beneath the fig tree."

Zacharyah 3:10 (Haftarah of Chanukah)

Caroline Glick

The War between Kedusha and Tum'ah

The beginning of Parshat Noach:

וַיֵּדַע קַיִן אֶת-אִשְׁתּוֹ, וַתַּהַר וַתֵּלֶד אֶת-חֲנוֹךְ; וַיְהִי, בֹּנֶה עִיר, וַיִּקְרָא שֵׁם הָעִיר, כְּשֵׁם בְּנוֹ חֲנוֹךְ. וַיִּוָּלֵד לַחֲנוֹךְ, אֶת-עִירָד, וְעִירָד, יָלַד אֶת-מְחוּיָאֵל; וּמְחִיָּיאֵל, יָלַד אֶת-מְתוּשָׁאֵל, וּמְתוּשָׁאֵל, יָלַד אֶת-לָמֶךְ. וַיִּקַּח-לוֹ לֶמֶךְ, שְׁתֵּי נָשִׁים: שֵׁם הָאַחַת עָדָה, וְשֵׁם הַשֵּׁנִית צִלָּה. וַתֵּלֶד עָדָה, אֶת-יָבָל: הוּא הָיָה--אֲבִי, יֹשֵׁב אֹהֶל וּמִקְנֶה. וְשֵׁם אָחִיו, יוּבָל: הוּא הָיָה--אֲבִי, כָּל-תֹּפֵשׂ כִּנּוֹר וְעוּגָב. וְצִלָּה גַם-הִוא, יָלְדָה אֶת-תּוּבַל קַיִן--לֹטֵשׁ, כָּל-חֹרֵשׁ נְחֹשֶׁת וּבַרְזֶל; וַאֲחוֹת תּוּבַל-קַיִן, נַעֲמָה. וַיֹּאמֶר לֶמֶךְ לְנָשָׁיו, עָדָה וְצִלָּה שְׁמַעַן קוֹלִי--נְשֵׁי לֶמֶךְ, הַאְזֵנָּה אִמְרָתִי: כִּי אִישׁ הָרַגְתִּי לְפִצְעִי, וְיֶלֶד לְחַבֻּרָתִי. כִּי שִׁבְעָתַיִם, יֻקַּם-קָיִן; וְלֶמֶךְ, שִׁבְעִים וְשִׁבְעָה

וַיְהִי כָל-הָאָרֶץ, שָׂפָה אֶחָת, וּדְבָרִים, אֲחָדִים. וַיְהִי, בְּנָסְעָם מִקֶּדֶם; וַיִּמְצְאוּ בִקְעָה בְּאֶרֶץ שִׁנְעָר, וַיֵּשְׁבוּ שָׁם. וַיֹּאמְרוּ אִישׁ אֶל-רֵעֵהוּ, הָבָה נִלְבְּנָה לְבֵנִים, וְנִשְׂרְפָה, לִשְׂרֵפָה; וַתְּהִי לָהֶם הַלְּבֵנָה, לְאָבֶן, וְהַחֵמָר, הָיָה לָהֶם לַחֹמֶר. וַיֹּאמְרוּ הָבָה נִבְנֶה-לָּנוּ עִיר, וּמִגְדָּל וְרֹאשׁוֹ בַשָּׁמַיִם, וְנַעֲשֶׂה-לָּנוּ, שֵׁם: פֶּן-נָפוּץ, עַל-פְּנֵי כָל-הָאָרֶץ. וַיֵּרֶד יְהוָה, לִרְאֹת אֶת-הָעִיר וְאֶת-הַמִּגְדָּל, אֲשֶׁר בָּנוּ, בְּנֵי הָאָדָם. וַיֹּאמֶר יְהוָה, הֵן עַם אֶחָד וְשָׂפָה אַחַת לְכֻלָּם, וְזֶה, הַחִלָּם לַעֲשׂוֹת; וְעַתָּה לֹא-יִבָּצֵר מֵהֶם, כֹּל אֲשֶׁר יָזְמוּ לַעֲשׂוֹת. הָבָה, נֵרְדָה, וְנָבְלָה שָׁם, שְׂפָתָם--אֲשֶׁר לֹא יִשְׁמְעוּ, אִישׁ שְׂפַת רֵעֵהוּ. וַיָּפֶץ יְהוָה אֹתָם מִשָּׁם, עַל-פְּנֵי כָל-הָאָרֶץ; וַיַּחְדְּלוּ, לִבְנֹת הָעִיר. עַל-כֵּן קָרָא שְׁמָהּ, בָּבֶל, כִּי-שָׁם בָּלַל יְהוָה, שְׂפַת כָּל-הָאָרֶץ; וּמִשָּׁם הֱפִיצָם יְהוָה, עַל-פְּנֵי כָּל-הָאָרֶץ

Why was the tower such a problem? What is the problem with a world with a center? It was because of the Tum'ah of Sin of Kain, they were not truly united. Or rather, they would not have been truly united, much like the United Nations in our time. A project, any project, of the UN to must be a symbol of Tum'ah.

When the United Nations will come to Yerushalayim, to punish the nation, which they hate, Israel, there will be "a war." It will be a war over where will be the center of the world, a stand-off between Israel and "the world", between Kedushah and Tum'ah. Kedushah will win the war, because the Sin of Kain will no longer exist, in Israel. The center of the world will be Yerushalayim.

The Last Glacial Period

From Parshat Noach:

אָז הוּחַל, לִקְרֹא בְּשֵׁם יְהוָה. וַיִוָּלֵד, בֵּן, וַיִקָּרֵא אֶת-שְׁמוֹ נֹחַ, לֵאמֹר: זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ, וּמֵעִצְּבוֹן יָדֵינוּ, מִן-הָאֲדָמָה, אֲשֶׁר אֵרְרָהּ יְהוָה; וַיִּבֶן נֹחַ מִזְבֵּחַ, לַיהוָה; וַיִּקַּח מִכֹּל הַבְּהֵמָה הַטְּהֹרָה, וּמִכֹּל הָעוֹף הַטָּהוֹר, וַיַּעַל עֹלֹת, בַּמִּזְבֵּחַ. וַיָּרַח יְהוָה, אֶת-רֵיחַ הַנִּיחֹחַ, וַיֹּאמֶר יְהוָה אֶל-לִבּוֹ לֹא-אֹסִף לְקַלֵּל עוֹד אֶת-הָאֲדָמָה בַּעֲבוּר הָאָדָם, כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו; וְלֹא-אֹסִף עוֹד לְהַכּוֹת אֶת-כָּל-חַי, כַּאֲשֶׁר עָשִׂיתִי. עֹד, כָּל-יְמֵי הָאָרֶץ: זֶרַע וְקָצִיר וְקֹר וָחֹם וְקַיִץ וָחֹרֶף, וְיוֹם וָלַיְלָה--לֹא יִשְׁבֹּתוּ

In the early period of mankind, from 110,000 years until 12,000 years ago, it was cold on Earth, a divine curse, the last glacial period. About 12,000 years ago the cold subsided. From then onwards, we have seedtime and harvest, cold and heat, summer and winter, warmness during the day and coldness during the night, without interruption, a divine blessing. As a corollary, we know that Noach lived about 12,000 years ago, maybe a little more.

The Tree of Life

With D and P demoted to commentaries, the P'gam in them can be removed, by the Sanhedrin, and the Torah Kedumah becomes the Ets HaChaim, the Tree of Life. It has in itself two trees, one of Yosef, and one of Yehuda, E and J. They are in fact two branches of one tree, in the hands of HaShem. The "sale" of Yoseph, in this week's Parasha, provides an excellent example of the Chochma and outright Tichkum involved in the synthesis.

What is Good in P and D, in the context of the Tree of Life, may lead to Halacha. What is opposite from Good, should be discarded forever. Hear and listen, ye Sanhedrin, to the pleading and screaming from the Olam HaEmet, the world of Truth.

Moreover, with Perushim such as these, the Chochmot HaOlam are grafted onto the Tree, as a new commentary to the Torah, which will become what it is: the Tree of Life, in the hands of HaShem.

and The Geula

... And HaShamayim and HaAretz were finished, and all their array, on the day that HaShem Elokim made Eretz and Shamayim.

This is the sign of Ets HaChaim. When HaShem Elokim finishes the Creation from below, from Earth to Heaven, the Creation is finished. The end of one day, in true biblical terms. This is the Geula, dependent as it were on man, but really dependent on HaShem. This is Or HaGanuz, the light that was put away, guarded by the C'ruvim, and by the blade of the turning sword, for the time of the Geula.

עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר
משלי ג, יח

Three Roots

Ets HaDa'at Tov V'Ra holds power through its three roots, symbolized by the small letters in the Torah Kedumah.

In the first root, Shabbat is first memorized truthfully, but then, in second instance, it gives place to a Sheker, namely, that HaShem rested on the seventh day.

Through the second root, Hammurabi-like code is inserted into Parshat Mishpatim, which has led to Jewish law, for better and for worse.

And, finally, in the third root, it grabs new Truth, the thirteen Midot of HaShem, but this is paid for, by Avodah Zarah, by death.

The D and P commentaries, in turn, have roots inside these roots, but enough has been said.

Tohu and Vohu

This is the story of Tohu and Vohu in the Toldot of Creation of HaShamayim and HaAretz. In the beginning, HaAretz was Tohu and Vohu, it was empty from all sides; from above it was Tohu, from below it was Vohu. And Ruach Elokim hovered above the surface of the water, above Tohu and Vohu. On the physical side, the surface of the water is the level of the vacuum, it was Vohu. On the spiritual side, it was Tohu. And then Elokim created light, twice; Yehi Or, and Yehi Or. He created the spiritual light, from Tohu. This light, the good light, the light that He could "see," became Or HaGanuz. And He created the physical light, together with "all" there "is," out of Vohu; the big bang. The physical light was called day, as a daily reminder on Earth. And there was evening, and there was morning, one day...

Ten Commandments A Priori

If we follow this post, the ten commandments were a priori:

אָנֹכִי יְהוָה אֱלֹהֶיךָ, אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים
לֹא תִשָּׂא אֶת-שֵׁם-יְהוָה אֱלֹהֶיךָ, לַשָּׁוְא
זָכוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁוֹ
וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם
כַּבֵּד אֶת-אָבִיךָ, וְאֶת-אִמֶּךָ
לֹא תִרְצָח
לֹא תִנְאָף
לֹא תִגְנֹב
לֹא-תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר
לֹא תַחְמֹד, בֵּית רֵעֶך

In case we read

זָכוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁו; וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם

as one commandment,

וְאַתָּה תְּצַוֶּה אֶת-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית--לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד

is the tenth of ten commandments.

A Task For The Sanhedrin

The Torah is from three sources:

1. The Torah Kedumah from 'Moshe Rabbeinu'.
2. Deuteronomy, D, a composite source of Torah SheB'al Peh.
3. Priesty contributiom, P, a composite source of Torah SheB"al Peh, which includes the Holiness code.

As such the Torah is internally inconsistent - D and P often do not agree.

Even worse, in the Torah Kedumah there are E and J, and also they have different voices.

Can this be the Torat HaShem? Yes, it is Torat HaShem. From different voices, HaShem has crafted "a document" that is One. Now, there is Mashma'ut to the above insight. Not all voices in the Torah are equally D'Oraita, and that may change Halacha. A task for the Sanhedrin.

שלמות התקון יהיה בזמן של מלך המשיח, שאז מתפשט [שם הוי"ה] בתקון שלם, והצרוף עולה בדרך אחרת, כמו שעולים המדרגות בדרך האמת

(Ramchal, Tikkun 8)

The Whole Process

I found this video pointing at 5776 madhim, as it points to the year 5852 also. The whole process of "בן דויד" before us, from 5776 to 5852, using Gematriot. Look at this and this and this.

Hat tip to an anonymous commenter at "years of awe."

A Six-fold Answer

I was asked why I attach so much importance to day one of Creation, and so little to day six. The answer is six-fold:

1. It was Shim'on Ben Zoma, who held on to the ancient tradition, in the oldest recorded reference to a stylistic problem in the story of Bereshit (Bereshit Rabbah 4: 6). See also Moreh Hanevuchim on this subject, and compare the Talmud Yerushalmi (Chagigah 2: 5) and the Talmud Bavli (Chagiga 14b,15a). In my analysis, after day one, Ben Zoma detects a difference: וַיֹּאמֶר אֱלֹהִים and וַיַּעַשׂ אֱלֹהִים, the way second day starts, is too different from day one. His utterly shocking conclusion was that a different source starts at this point, the source that we know as P. In this way, he questioned scripture as it was and he shook the world, of the "Chachamim," because he had uncovered the secret. Ben Zoma had not gone crazy, as they would have it. He was a Chacham at the highest level, conversing with the Divine.

2. The (traditional) Pasuk says אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ, בְּהִבָּרְאָם: בְּיוֹם, עֲשׂוֹת יְהוָה אֱלֹהִים--אֶרֶץ וְשָׁמָיִם. It mentions a day, and this is the day that HaShem created Eretz V'Shamayim. It thus solves the problem with the Pasuk as it stands, that no day is mentioned. A clear sign of editing.

3. That it is a day follows from the Pasuk itself, the creation of light and darkness leads to morning and evening, one day. The other days don't have this.

4. It says "one day," not "the first day." The first day would be followed by the second, the third, et cetera. One day stands by itself.

5. The one day is a reference to these 24 hours.

6. There is a reference to the words תֹהוּ and מְרַחֶפֶת, in Ha'azinu, verse 10 and 11, which has words of the same stems. Ha'azinu is a very old text. Ergo, the "one day" is very old also. See also Yeshaya 34:11.

Therefore, "one day" is part of the Torah Kedumah, the "one week" is its commentary. The two were combined by the Priestly editor of the Torah.

Torah is Truly not Racist

Why does the Torah enter the predicament that we discussed in the first place? Why not delete the whole passage of Bereshit 20. It seems quite superfluous: The Torah has a similar story in Bereshit 26, with the same king, Abimelech.

I suggest that it is kept for the following reason. The big chiddush of E, as opposed by J, is that in E the Akeidah ends differently, dramatically so. See this, for the background. In E, the Yitzchak of Bereshit 26 does not exist, and the story of Bereshit 20 is essential, for the chiddush. But why preserve this chiddush in the Torah, even for the writer of exotic Midrashim, even for the real researcher of the Torah?

Because Bereshit 15, a story of E as well as J, is not only for the physical seed of Abraham. Ayil Meshulash, Ez Meshuleshet, Eglah Meshuleshet, the promise of the land, would also apply if Yitzchak would have died. The Torah is truly not racist. Ayil Meshulash. et cetera, also apply to sparks of altogether different stock. They can be of the promised seed of Abraham, provided that they really listen to the truth. For this message the Torah is going out of its way.

Not From Israel

There are two independent stories interwoven in Parshat Toldot. It is beautifully explained here, and it is no doubt true. I think, though, that there is a message behind it.

It starts with the passage of Bereshit 17, the Brit Mila of Avraham, which is an obvious addition and therefore not in the Torah Kedumah. The important message of the story is that Yitzchak, still unborn, is to be the promised seed of Avraham. And Yitzchak includes Edom/Esav.

The next passage is Bereshit 23, also not in the Torah Kedumah. The passage has the purchase of Ma'arat HaMachpela, at the time of the death of Sarah. The seller is Ephron, the Chittite. The important message of the story is that the Chittites are not so bad.

And then we see Esav marrying Chittite women, and we read Bereshit 28:1-9, again not in the Torah Kedumah, at the end of which Esav marries a woman of the seed of Abraham. Edom, we see, is not so bad after all.

During Bayit Sheni there was a merge of Yehudah/Israel and Edom. The above stories seem to come from Edom. They are not from Israel.

On The Position of וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם

The "new" commandment וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם is the second one of the ten commandments. Indeed, a description of the Shabbat is preceded by a description of Pesach in Parashat Ki Boshesh. However, in Parshat Mishpatim, Shabbat appears before the three Regalim. Hence, the fourth position should be considered for וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם. It could be that Chet HaEgel had an influence, and it became the second commandment only after the Sin.

Parashat Mishpatim

The question arises, if there is commentary of Bayit Rishon in the ten commandments, is there any commentary of this kind in the rest of the Torah Kedumah? The answer to the question is yes. In the Torah Kedumah, I have marked the commentary of Bayit Rishon with a little smaller font, and 2/3 of parashat Mishpatim is like this.

The Ten Commandments

This is my best guess as to what must have happened. The Torah grew by incorporating what was previously just commentary. The ten commandments started off succinctly:

אָנֹכִי יְהוָה אֱלֹהֶיךָ, אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים
וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם
לֹא תִשָּׂא אֶת-שֵׁם-יְהוָה אֱלֹהֶיךָ, לַשָּׁוְא
זָכוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁוֹ
כַּבֵּד אֶת-אָבִיךָ, וְאֶת-אִמֶּךָ
לֹא תִרְצָח
לֹא תִנְאָף
לֹא תִגְנֹב
לֹא-תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר
לֹא תַחְמֹד, בֵּית רֵעֶך

Subsequently, the commentaries were incorporated in the text, thus producing the version in Parashat Vayechan of the Torah Kedumah. Today's version of the Torah resulted after new commentaries were added to וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם, and to וְאַתָּה תְּצַוֶּה אֶת-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית--לַמָּאוֹר לְהַעֲלֹת נֵר, תָּמִיד, and were incorporated. The commentaries were very elaborate and were inserted as separate "Parashot," Parashat Teruma for וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם and its commentary, Parashat Tetzavei for וְאַתָּה תְּצַוֶּה אֶת-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית--לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד, and its commentary. That left the earlier commentary to וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם, a dangling "orphan" leading to some textual complications. Moreover, Parashat Mishpatim, was moved a bit to "make place" for Parashat Teruma, and Parashat Tetzavei, and to mask the editing. Moreover, the "commentary" of זָכוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁוֹ was improved by the addition of a reference to the six days of Creation.

Finally, note that the second commandment has disappeared, to Parshat Teruma. The commentary to the first commandment, or the commentary of the last commandment, is counted instead. It is possible that the first two of the original commandments were counted as one,

אָנֹכִי יְהוָה אֱלֹהֶיךָ, אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם

with the perush that they will make the Mishkan, as slaves. What is then the tenth commandment, one that was actually heard?

וְאַתָּה תְּצַוֶּה אֶת-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית--לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד

We learn from this what we shall do in the Mishkan.

Time has come to return to the source, to identify and remove the commentaries of Bayit Sheni, and to remove the commentaries of Bayit Rishon as well. That is why the research of Torah is so important. It reveals the Source.

The 27 Parashot

The Torah Kedumah can be divided into the following 27 weekly Parashot:

בְּרֵאשִׁית
נֹחַ
לֶךְ-לְךָ
וַיֵּרָא
זָקֵן
וַיֶּעְתַּר
וַיֵּצֵא
וַיִּשְׁלַח
וַיֵּשֶׁב
מִקֵּץ
וַיִּגַּשׁ
וַיְהִי
וַיָּמָת
כָּבֵד
בֹּא
וַיִּסְעוּ
יִתְרוֹ
וַיִּחַן
הַמִּשְׁפָּטִים
כִּי-בֹשֵׁשׁ
בְּהַעֲלֹתְךָ
וַעֲלִיתֶם
מִשָּׁם
בָּלָק
בַּשִּׁטִּים
קָרְבו
וְזֹאת הַבְּרָכָה

Vayechan

Between Yitro and Mishpatim is Vayechan, which contains the ten commandments, in the Torah Kedumah. If P had a predicament in Parshat Lech Lecha, in Vayechan, P created an earthquake.

The bold sections, in my view, are misplaced in our current Torah, to the extent that prominent scholars have suggested that the ten commandments are themselves an insertion. Incorrectly, in my eyes: I see very little wrong with this version of Vayechan. The extra commandment is no problem. It can be "compensated for" by counting the first two commandments, in the conventional count, as one.

In short, if movement of text is not part of one's "research paradigm," one can reach altogether wrong conclusions.

How Beautiful is the Torah Kedumah

Look how beautiful is the Torah Kedumah, how beautiful and how sensitive it says goodbye to two main charactars, to Avraham and Sarah. A few words the Torah needs for each of them. For Sarah it says, וַיִּנָּחֵם יִצְחָק, אַחֲרֵי אִמּוֹ, "and Yitzchak was consoled ,after his mother." And a little later, בְּעוֹדֶנּוּ חַי, "while he was still alive," for Avraham.

A Predicament

When P wanted to insert the text of (Bereshit 17)

וַיְהִי אַבְרָם, בֶּן-תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים

there was a predicament. The Torah text had (Bereshit 20)

וַיִּסַּע מִשָּׁם אַבְרָהָם אַרְצָה הַנֶּגֶב

directly after (Bereshit 16)

וְשָׂרַה אֵשֶׁת אַבְרָהָם לֹא יָלְדָה לוֹ

Note the elegance of the Torah Keduma. Bereshit 20 has the same structure as Bereshit 16, in reverse. Where the latter ends, between Kadesh and Bered, the latter starts, between Kadesh and Shur. Bereshit 16 starts with וְשָׂרַה אֵשֶׁת אַבְרָם whereas Bereshit 20 ends with it.

What was the problem, P's predicament?

Insertion of וַיְהִי אַבְרָם in between וַיִּסַּע מִשָּׁם and וְשָׂרַה אֵשֶׁת was impossible because Sarah was young in וַיִּסַּע מִשָּׁם and old in וַיְהִי אַבְרָם. Insertion of וַיְהִי אַבְרָם after וַיִּסַּע מִשָּׁם broke the textual connection between the pesukim in which Avraham prays successfully for opening of the wombs in the house of Abimelech, and the opening of Sarah's womb.

Therefore, P had to replace וַיִּסַּע מִשָּׁם by וַיְהִי אַבְרָם. Where, then. should וַיִּסַּע מִשָּׁם be put? The solution: after the announcement that Sarah's womb would be opened (Bereshit 18) and before it actually happened (Bereshit 21), and so we find it as Bereshit 20. The announcement regarding Sarah would imply that Sarah became apparently young again! However, this causes another predicament. It brought the opening of Sarah womb very close to her sojourn in Abimelech's house, too close to be confortable. That is why we find in Bereshit 21:1-3 confirmation after confirmation after confirmation, by P, that Yitzchak was indeed the son of Avraham.

The Protection of HaShem

In Shemot 38:28 we read:

ואת האלף ושבע המאות וחמשה ושבעים עשה ווים לעמודים

We interpret, following Yaak,

ואת האלף - Rashei Teivot for ואם תמנה ה'אלף - and if you will count 5000
ושבע המאות וחמשה ושבעים - and 775
עשה ווים לעמודים

What could be the message of P, what will happen in the year 5775? I propose that the answer is in this, and this, the priests will (start to) lose power.

The background is that some Jews were outside of the camp, "Shevet Dan", because they preferred their Avoda Zara. After the work of P, this would be Klal Yisrael. Why did Klal Yisrael prefer to be outside of the camp? Because the voice of the prophets is not heard there. They preferred to be independent. However, the independence had a price. The Truth could no longer be accessed. And the enemies of the Jews, Amalek, had an easy prey in the years of Galut. Until P, there were prophets, Klal Yisrael belonged to the Mishkan, and were protected by the Ananei HaKavod.

In 5775, things will change:

עושה ווים לעמודים - gematria 643

The Vavim are fixed to the Amudim. That is, they will come under the protection of HaShem. The work of P and D has caused Shechichat HaTorah, the Torah came to be "forgotten." But Klal Yisrael is not forgotten.

The Vavim are missing, as starting letters, in Tehilim 25 and Tehilim 34. These chapters of Tehilim are alpabetically ordered, except for the Vav, and the last pasuk, which starts with Peh, פודה הי נפש עבדיו, in the case of Tehilim 34. This has also gematria 643, just like עושה ווים לעמודים. It is a Remez to the connection.

The question is how P could know what would happen in 5775. The answer is that P is the name of a group of authors. There were prophets among them. A prophet inserted the above pasuk, which can be read, in terms of the above "drasha":

"In 5775, HaShem will save the soul of his servants."

{Inspired by this)
Read what I wrote here and here about the year 5775.

The Nefilim

The Neanderthals could well be called sons of G-d. They were similar to the sons of Adam, only stronger, and with a larger brain. Obiously, they were G-d's creation, and a special creation at that. The sons of Neanderthals and the daughters of Adam could well have been giants. It happens in hybrid beings. It could also be that the sons, the male children, were sterile. Also that happens in hybrid beings. Hence, it could be apt to call them Nefilim, a variant of the word Nefalim. Their branches fell off. But their sisters would have viable offspring, and that is how their genes stayed with us. According to Science, it happened 50,000 years ago. Likely in the Middle East. It surely fits.

Lech Lecha

We read that Avraham and Lot, from Shem and Yaphet no doubt, came into the land of their "brother" Canaan. Cham was in the South, up till the land of the Philistim and in the North and East, Nineve and Bavel. And Avraham received his prophetic dream, "your offspring will be aliens in a land not their own", but "afterwards they shall leave with great wealth."

The perush is clear. The sons of Avraham, the Jewish nation, will go into the Galut, to all the nations of the world, against their will. There, in the Galut, the nation will absorb "holy sparks", unvoluntarily, more or less. Afterwards, the nation will leave the Galut, with all the sparks, a great wealth. Unvoluntarily, to a large degree.

In the land of Canaan, in the Land that was promised to Abraham, a holy nation will thus arise, a reverse Bavel, many languages becoming one, in Zion. This is the awesome method of HaShem, His Will of old, and it is against the will of the "spark-less" nations of the world.

This perush is long indeed. It does not consider Galut Mitzraim as the fulfillment of Avraham's dream. Galut Mitzraim is only the first of all the Galuyot that had to be. L'chatchilah. The reason is that Mitzraim may have been the superpower of the day, but mankind is much older and way bigger. Only when all have contributed their holy sparks, the end, of the dream, is there.

For the details about the timing, see this, and references therein, and this, or this.

Academic Research and The Parasha

A narrative. One main story in our Parshat Noach is about the dispersion of people around the world, against their will. The other main story is about interbreeding events with "people" they met, which produced Gibborim. It is exactly these events that lately receive quite some attention in academic circles: the encounters, some 40,000 to 50,000 years ago, with archaic man (the Neanderthals and the Denisovans), and the critical evolutionary influence which these encounters have had.

The Sin of Adam and Chavah was therefore in the relations of original man with archaic women. Or, it was Adam who was an archaic man and Chavah a normal human. The archaic man had ultimately no male descendants. His fate was like the fate of Kain: כִּי אִישׁ הָרַגְתִּי לְפִצְעִי. Anyway, the mix of the two "human" species was only just viable, and it caused many genetic problems in their offspring, as it says: בְּעֶצֶב, תֵּלְדִי בָנִים.

It was a forbidden act, the relations with a different species, but it became allowed, because it bore fruit, the forbidden fruit, and advantages ensued, as it says: וִהְיִיתֶם, כֵּאלֹהִים, יֹדְעֵי, טוֹב וָרָע. Were would the relations have happened? In the land of Israel, at the border with Africa, as testified by the priest of Shalem, as it says: וְהוּא כֹהֵן, לְאֵל עֶלְיוֹן. And how long ago did the relations happen? It is written: דָּבָר צִוָּה, לְאֶלֶף דּוֹר. He commanded "a thing," causing it to happen, and it happened, a thousand generations ago.

You see, the story of the Gibborim is the immediate consequence of the story of Adam and Chavah. They gave birth tם the "sons of God," who gave birth to the "Gibborim." And the main story of Parshat Noach, the birth of Shemites, Canaanites, et al., took place about 20,000 years ago. And Avraham, Yitzchak, and Yaakov, were Shemites, perhaps early Shemites, Gibborim, that lived long lives. And it is a narrative.

Some Edits

I made some edits around the story of Noach. The story of the city of Bavel is moved up, to right after the city-building is first mentioned. The reasoning is that it was moved out of that position because of the story of the Mabul. After the story of Bavel, is the story of the Gibborim. Noach is not mentioned until after this, suggesting that he was a Gibbor, a man of name. Noach is hence not a son of Lamech - the two lived many generations apart - and he has, not three, but four sons, which is clearly the original story. Why P insisted on three sons? Likely, P wanted to make a theme. Because Adam, in P's view, had three sons, and Terach, in P's view, had three sons.

Two Angels, One Charedi, One Secular

It is a long time ago, our honeymoon. One week "in Yerushalayim," during which the following two salient, uncharacteristic, encounters happened.

We came out of Ben Gurion Airport, and there came a secular Israeli, in his twenties. He asked us where we were going. We planned to go to a hotel in Tel Aviv. He knew the way, he said, and accompanied us, for no apparent reason, all the way to the hotel, by bus. I asked him why he gave us this welcome. He answered that he would want the same if he came to a foreign land. He said goodbye at the hotel and he left.

Later in the week we were sitting on a bench on Har Herzl in Yerushalayim. There came a Charedi Israeli, also in his twenties. He came to sit next to us, next to my wife to be precise. Yes, a Charedi, next to my wife, on Har Herzl. Then this man blessed us, that we would have many children. And he left us, wondering. At his leaving, I asked for his name. He said his name was Eli.

Prepare

After the Chag, the year starts in earnest.
It is time to remind you that you need to prepare.
This year, in 5775, it will start.
The best place to be is Israel.
There is not much time.

Time For Rachamim

In the P commentary we have included the whole story of the Mabul, including its J-source original. We do not want it in the Torah Kedumah. This J-source story stands out as judgement, and as such is elaborated greatly by P. We see it as a part of J that really belongs to P. In general, however, we regard J, and the great emphasis on Chesed, as authorative. In particular, this applies to Akedat Yitzchak. This is not Din upon Avraham, or upon Yitzchak, as the E source seems to have it. The Chesed of J rightly paints it as a test of faith for Avraham, and for Yitzchak.

The story of the Akedah is parallel to the two Meshichim, that go up to Har Moriah. We trust the tikkun of the GR"A, the count of 35.750 years, which fixes the count of Moshiach ben Yosef, the count of 18 years. There has been ample judgement and suffering in the 35750 generations that have passed, more than one million years. There has been ample suffering for Yisrael in the Galut. Now it is time for Rachamim, for Yisrael.

Chag Sameach

In a Formula

Bri'at HaOlam

Bri'at HaOlam is a relative concept. We count once every seven years from the time of Mechirat Yosef. We count every ten years, nowadays, in the "Galut count" starting at Galut Mitzrayim. We count every twelve years since year five. We count every fifteen years since Chaim Vital. We count every eighteen years since the Ramchal. We count every nineteen years since Arizal. We count every twenty-eight years since the beginning of Bayit Sheni, from Ezra HaSofer let us say. We count every sixty-four years from Yetziat Mitzrayim, from Moshe Rabbeinu. We count the Yovel year since Yehoshua. We count every 35.75 years since year 5500, commanded by the GR"A. We count every 29 years since the rise of homo sapiens, 2^14 times 29 years ago. Especially we count every 29 years since 2^7 times 29 years ago, since Avraham. And especially especially, we count every 29 years since the death of Rashbi, 2^6 times 29 years ago. And especially especially especially, we count every 29 years since the death of Arizal. And, finally, "we count" 2^14 times 29^2 kiloyears (i.e. every 841,000 years) since the beginning of the expansion of the Universe, 13.779 billion years ago. And especially we count every 29^2 kiloyears since the earliest life, 2^12 times 29^2 kiloyears ago. And especially especially, we count, and we count, and so forth, and so forth.

All these counts have a similar status. Every count may be called "MiBri'at HaOlam." It is a matter of which Olam is referred to. However, none of the above counts starts at year 1, or 0, in the common counting of the years. The cycle of 75 since year 1 is the only one! Did we stumble upon the reason for saying that the common year count is MiBri'at HaOlam? The Olam that was created could be called the world of Chesed. The world of the right. HaMevin Yavin.

77 times 75

An observation, regarding this post. We saw many counts, of seven years, ten years, twelve years, fifteen years, eighteen years, nineteen years, twenty-eight years, twenty-nine years, sixty-four years, the year of the Yovel. But we do not have seventy-five years. Or do we?

The only count starting around year 0 is the count of twelve years, the count of Chesed. This count combines with the count of nineteen years since the Arizal, and with the Yovel count starting at 5727, as we have seen. Together, these counts reach value 507 in year 5776, and that will be the end of these counts together. The year 5776 is 77 times 75 years after year 1. So, we do agree. The cut-off of the count of Chesed, at 77 times 75, is correct. There is a cycle of 75 years.

וְלֶמֶךְ, שִׁבְעִים וְשִׁבְעָה

The 29 Redux

A redux in the honor of the 24th day of Elul, which is tomorrow. The 29 redux starts with equation

16! + (64*29)^2 = (64*71471)^2

This is such an awesomely awesome equation. There are, probably, no such equations for higher numbers. Remember that there are 64 cycles of 29 years. However, the above equation can be rewritten:

16! + (64*29)^2 = (64*(71500-29))^2 = (64*71500)^2 + (64*29)^2 - 2*29*71500*64^2

Hence,

16! + 128^2*29*35750 = (128*35750)^2

Multiplying the whole equation with (29/35.75)*α the left-hand side becomes

16!*(29/35.75)*α + 128^2*29^2*א

where א is 1000 times α.

The multiplication with 29/35.75 is known by the GR"A. His eight cycles of 35.75 years are culminating in the first year of Ayil Meshulash, 5786. Likewise, there are eight cycles of 29 years, culminating in the final year of Ayil Meshulash, 5796. The eight cycles started in 5564, after the death of the GR"A. Until four cycles, i.e., until 5680, is the time of Old Yishuv. Then, from 5680 until two cycles before the end, year 5738, is the time of the New Yishuv. Then, from 5738 until one cycle before the end, year 5767, is the time of withdrawals. Then, from 5767 until half a cycle before the end is the period of international commotion about the Yishuv of Eretz Yisrael. It will culminate in the final war.

Regarding the second term of the last formula

128^2*29^2*א

or

(128*29)^2*א

we see 128 cycles of 29 years back in time, to the time of Avraham Avinu. But in addition we see here the age of the Universe in years, with א is 1000. However, the value is an experimental issue. From the left we have that א is 1001,6 whereas from the right א is 998,5. From the center, א is a thousand exactly, resulting in an age of 13.779 billion years.

We can discern 13 ages, all involving the number 29:

The age of the Universe: 29^2*2^14 kiloyears.
The age of the earliest life: 29^2*2^12 kiloyears.
The age of homo (humans): 29^2*2 kiloyears.
The age of homo sapiens: 29*2^14 years.
The age of homo sapiens sapiens: 29*2^12 years.
The age/death of Avraham/Sarah: 29*2^7 years before 5796.
The death of Rashbi: 29*2^6 years before 5796.
The death of Arizal: 29*2^4 years before 5796.
The start of the old Yishuv: 29*2^3 years before 5796.
The start of the new Yishuv: 29*2^2 years before 5796.
The period of withdrawals: 29*2 years before 5796.
The period of international commotion: 29 years before 5796.
The final war and the Geula: 29/2 years before 5796.

Sh'nat 5775 Tovah!

The Missing Formula

I saw a post about Rav Fish on Imrei Bina and the Zohar Chadash about 274 (מדר"ל, רע"ד), which I also cited. The awesome formula

13! + 288^2 = (288*274)^2

is missing. It has the number מדר"ל ,רע"ד, 274, as well as 288, רפ"ח, and gives the proper perspective. Without this perspective the interpretation of the text is bound to be wrong. What to say about Imrei Bina. It is almost correct.

The Future Zerubavel

Chaggai 2:10-23 is said about the future Zerubavel, in our time. It is explained that until 24 Kislev, HaShem has no interest in the building of His Temple. With the reasoning of the Cohanim, and their power, there is really is no place for His Temple. But on this day, 24 Kislev 5783, the foundation of the Temple is laid, because the power of the Cohanim is no more. The nation will turn to HaShem, away from the Torah of the Cohanim. The nation will turn to Truth, away from dogma. From this day onwards, HaShem will bless Zerubavel.

Structure of "45 weeks"

The "45 weeks" of Gog thus have a structure. First there are six months leading to Tisha b'Av 5782, then there are 45 days to 24 Elul, and finally there are three months until 24 Kislev 5783. This is another instance of Moed, Moadim, and a half, and a projection from the 45 days starting on Tisha b'Av 5775.

Ten Months

The nine months could actually be more than ten months. See, the first 3.5 years will end on 24 Elul 5775, being the end of 1335 days, 1335-1290 days after Tisha B'Av. From there, count 7 years and 3 months.

That brings us to 24 Kislev 5783, the day before Chanukka. From this day, the 24th day, I will bless you. On that day, I will shake the heavens and the earth (Chaggai).

And the reason for waiting so long, is the Torah of the priests, as explained (here and Chaggai 2:11-15).

Eitsa Amuka

Reading the paragraph starting with Yeshayahu 50:4, one is left with the awesome nature of the prophet. Against the odds, the opposition strenghtens him. A daily portion, a spiritual portion, is all he needs. We have seen a similar figure, Ramchal. A daily portion of Divrei Emet, of the secrets of Torah, and the many opponents have no chance.

From this, one can learn an Eitsa Amuka, and it is a deep one indeed. The Geula will come without a doubt, in a way that is straight in the eyes of HaShem, through the very opposition against it.

קרא ממזרח עיט מארץ מרחק איש עצתו אף דברתי אף אביאנה יצרתי אף אעשנה

(Yeshayahu 46:11)

To Know In Time

In this week's Haftara, the prophet says about himself:

אדני ה' נתן לי לשון למודים לדעת לעות את יעף דבר יעיר בבקר בבקר יעיר לי אזן לשמע כלמודים

My Lord, Hashem, gave me a language of teaching, to know in time the thing for the thirsty, morning by morning he wakens -- wakens my ear to listen as those who are taught.

(Yeshayahu 50:4)

Sefer Yeshayahu

Exactly in the weeks of Sefer Devarim, exactly in the Chalal, we read the Haftara out of Sefer Yeshayahu. This is quite fortunate, in view of this post.

At the very end of Parshat Ki Tetsei, we read Parshat Amalek. So really, this Parasha, Ki Tetsei, does not belong to the Chalal. Its Haftara is from Yeshayahu 54, and ends with verse 9 and 10. Again there is a fortunate aspect to this, as Yeshayahu 54:9,10 does not belong here, or there, or anywhere. A copy "error", we assume. The pairing with a Parasha that is not in the Chalal is therefore fortunate.

Hashgacha, that is what it is.

The Prophet Of Truth

Having the Torah divided into three parts, the Torah Kedumah, and the P and D rabbinic parts, is there a similar division among the prophets? The answer is affirmative. We read the prophet of P, Yechezkel, with the same Chashad as we read P. The prophet of D, Yiremyahu, has a similar fate. The prophet of the Torah Kedumah, is Yeshayahu, the real prophet of truth.

We Bought A Few Years

The IDF was surprised by the network of tunnels. It was much more sophisticated, and much more diverse, than was thought possible. The tunnel network is all but destroyed now, as far as the direct threat to Israel goes. Hamas will need a few years to rebuild things. The same thing is true for the rocket threat, we bought a few years. The price was high, almost 70 soldiers have given their lives. The operation that was done is the maximum the IDF can do, given the other threats, from the North and the East. We could have expelled the whole population of Gaza, but that would have brought the world's wrath upon us, and it was decided not to do it. Though the option was on the table, at one point. The IDF cannot reconquer Gaza, with the civilians inside, fighting only "Hamas." It would cost too much "fighting time," time the IDF does not have.

Because in the North, there is a problem growing, and in the East, there is a problem growing.

The Reason For Shabbat

Comparing what D says about Shabbat (Devarim 5:12-14, this week's Parasha),

שָׁמוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁוֹ, כַּאֲשֶׁר צִוְּךָ, יְהוָה אֱלֹהֶיךָ. שֵׁשֶׁת יָמִים תַּעֲבֹד, וְעָשִׂיתָ כָּל-מְלַאכְתֶּךָ. וְיוֹם, הַשְּׁבִיעִי--שַׁבָּת, לַיהוָה אֱלֹהֶיךָ: לֹא תַעֲשֶׂה כָל-מְלָאכָה אַתָּה וּבִנְךָ-וּבִתֶּךָ וְעַבְדְּךָ-וַאֲמָתֶךָ וְשׁוֹרְךָ וַחֲמֹרְךָ וְכָל-בְּהֶמְתֶּךָ, וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ--לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ, כָּמוֹךָ. וְזָכַרְתָּ, כִּי עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם, וַיֹּצִאֲךָ יְהוָה אֱלֹהֶיךָ מִשָּׁם, בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה; עַל-כֵּן, צִוְּךָ יְהוָה אֱלֹהֶיךָ, לַעֲשׂוֹת, אֶת-יוֹם הַשַּׁבָּת.

to the P original in Shemot 20:7-10:

זָכוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁוֹ. שֵׁשֶׁת יָמִים תַּעֲבֹד, וְעָשִׂיתָ כָּל-מְלַאכְתֶּךָ. וְיוֹם, הַשְּׁבִיעִי--שַׁבָּת, לַיהוָה אֱלֹהֶיךָ: לֹא-תַעֲשֶׂה כָל-מְלָאכָה אַתָּה וּבִנְךָ וּבִתֶּךָ, עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ, וְגֵרְךָ, אֲשֶׁר בִּשְׁעָרֶיךָ. כִּי שֵׁשֶׁת-יָמִים עָשָׂה יְהוָה אֶת-הַשָּׁמַיִם וְאֶת-הָאָרֶץ, אֶת-הַיָּם וְאֶת-כָּל-אֲשֶׁר-בָּם, וַיָּנַח, בַּיּוֹם הַשְּׁבִיעִי; עַל-כֵּן, בֵּרַךְ יְהוָה אֶת-יוֹם הַשַּׁבָּת--וַיְקַדְּשֵׁהוּ.

one sees that the author of Devarim tries to "repair the damage." The Shabbat is not to emulate the ceasing of creative Divine work. It is to give rest to others, and to commemorate the Exodus. We do something similar by replacing Shemot 20:7-10 by

זָכוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁוֹ

the real original. This replacing was something D could not do. The P version existed already. But, his Mesora was fine. We, however, don't need D. Rather, we confer rabbinic status to both P and D.

למלא את החלל

נכנסנו לתוך חלל, תקופה בת כמה שבועות ללא קריאה של תורה הקדומה בבתי כנסת. את החלל הזה יש למלא. תקרא

זָכוֹר, אֵת אֲשֶׁר-עָשָׂה לְךָ עֲמָלֵק, בַּדֶּרֶךְ, בְּצֵאתְכֶם מִמִּצְרָיִם. אֲשֶׁר קָרְךָ בַּדֶּרֶךְ, וַיְזַנֵּב בְּךָ כָּל-הַנֶּחֱשָׁלִים אַחֲרֶיךָ--וְאַתָּה, עָיֵף וְיָגֵעַ; וְלֹא יָרֵא, אֱלֹהִים. וְהָיָה בְּהָנִיחַ יְהוָה אֱלֹהֶיךָ לְךָ מִכָּל-אֹיְבֶיךָ מִסָּבִיב, בָּאָרֶץ אֲשֶׁר יְהוָה-אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה לְרִשְׁתָּהּ--תִּמְחֶה אֶת-זֵכֶר עֲמָלֵק, מִתַּחַת הַשָּׁמָיִם; לֹא, תִּשְׁכָּח.

וַיְדַבֵּר מֹשֶׁה, בְּאָזְנֵי כָּל-קְהַל יִשְׂרָאֵל, אֶת-דִּבְרֵי הַשִּׁירָה, הַזֹּאת--עַד, תֻּמָּם.

רְאוּ עַתָּה, כִּי אֲנִי אֲנִי הוּא, וְאֵין אֱלֹהִים, עִמָּדִי: אֲנִי אָמִית וַאֲחַיֶּה, מָחַצְתִּי וַאֲנִי אֶרְפָּא, וְאֵין מִיָּדִי, מַצִּיל. כִּי-אֶשָּׂא אֶל-שָׁמַיִם, יָדִי; וְאָמַרְתִּי, חַי אָנֹכִי לְעֹלָם. אִם-שַׁנּוֹתִי בְּרַק חַרְבִּי, וְתֹאחֵז בְּמִשְׁפָּט יָדִי; אָשִׁיב נָקָם לְצָרָי, וְלִמְשַׂנְאַי אֲשַׁלֵּם. אַשְׁכִּיר חִצַּי מִדָּם, וְחַרְבִּי תֹּאכַל בָּשָׂר; מִדַּם חָלָל וְשִׁבְיָה, מֵרֹאשׁ פַּרְעוֹת אוֹיֵב. הַרְנִינוּ גוֹיִם עַמּוֹ, כִּי דַם-עֲבָדָיו יִקּוֹם; וְנָקָם יָשִׁיב לְצָרָיו, וְכִפֶּר אַדְמָתוֹ עַמּוֹ.

כמובן, נתכוון למלחמה הנוכחית בעמלק.

Making Up For The Chalal

We are entering a Chalal, a period in which the Torah Kedumah will not be read, for several weeks, in Batei Knesset. To make up, read:

זָכוֹר, אֵת אֲשֶׁר-עָשָׂה לְךָ עֲמָלֵק, בַּדֶּרֶךְ, בְּצֵאתְכֶם מִמִּצְרָיִם. אֲשֶׁר קָרְךָ בַּדֶּרֶךְ, וַיְזַנֵּב בְּךָ כָּל-הַנֶּחֱשָׁלִים אַחֲרֶיךָ--וְאַתָּה, עָיֵף וְיָגֵעַ; וְלֹא יָרֵא, אֱלֹהִים. וְהָיָה בְּהָנִיחַ יְהוָה אֱלֹהֶיךָ לְךָ מִכָּל-אֹיְבֶיךָ מִסָּבִיב, בָּאָרֶץ אֲשֶׁר יְהוָה-אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה לְרִשְׁתָּהּ--תִּמְחֶה אֶת-זֵכֶר עֲמָלֵק, מִתַּחַת הַשָּׁמָיִם; לֹא, תִּשְׁכָּח.

וַיְדַבֵּר מֹשֶׁה, בְּאָזְנֵי כָּל-קְהַל יִשְׂרָאֵל, אֶת-דִּבְרֵי הַשִּׁירָה, הַזֹּאת--עַד, תֻּמָּם.

רְאוּ עַתָּה, כִּי אֲנִי אֲנִי הוּא, וְאֵין אֱלֹהִים, עִמָּדִי: אֲנִי אָמִית וַאֲחַיֶּה, מָחַצְתִּי וַאֲנִי אֶרְפָּא, וְאֵין מִיָּדִי, מַצִּיל. כִּי-אֶשָּׂא אֶל-שָׁמַיִם, יָדִי; וְאָמַרְתִּי, חַי אָנֹכִי לְעֹלָם. אִם-שַׁנּוֹתִי בְּרַק חַרְבִּי, וְתֹאחֵז בְּמִשְׁפָּט יָדִי; אָשִׁיב נָקָם לְצָרָי, וְלִמְשַׂנְאַי אֲשַׁלֵּם. אַשְׁכִּיר חִצַּי מִדָּם, וְחַרְבִּי תֹּאכַל בָּשָׂר; מִדַּם חָלָל וְשִׁבְיָה, מֵרֹאשׁ פַּרְעוֹת אוֹיֵב. הַרְנִינוּ גוֹיִם עַמּוֹ, כִּי דַם-עֲבָדָיו יִקּוֹם; וְנָקָם יָשִׁיב לְצָרָיו, וְכִפֶּר אַדְמָתוֹ עַמּוֹ.

Obviously, we have in mind the current war against Amalek.

The Conclusion

זָכוֹר, אֵת אֲשֶׁר-עָשָׂה לְךָ עֲמָלֵק, בַּדֶּרֶךְ, בְּצֵאתְכֶם מִמִּצְרָיִם. אֲשֶׁר קָרְךָ בַּדֶּרֶךְ, וַיְזַנֵּב בְּךָ כָּל-הַנֶּחֱשָׁלִים אַחֲרֶיךָ--וְאַתָּה, עָיֵף וְיָגֵעַ; וְלֹא יָרֵא, אֱלֹהִים. וְהָיָה בְּהָנִיחַ יְהוָה אֱלֹהֶיךָ לְךָ מִכָּל-אֹיְבֶיךָ מִסָּבִיב, בָּאָרֶץ אֲשֶׁר יְהוָה-אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה לְרִשְׁתָּהּ--תִּמְחֶה אֶת-זֵכֶר עֲמָלֵק, מִתַּחַת הַשָּׁמָיִם; לֹא, תִּשְׁכָּח.

“Remember what Amalek did to you, on the way when you were leaving Mitsrayim, that he happened upon you on the way, and he struck those of you who were hindmost, all the weaklings at your rear, when you were faint and exhausted, and he did not fear G-d. It shall be that when Hashem, your G-d, gives you rest from all your enemies all around, in the Land that Hashem, your G-d, gives you as an inheritance to possess it, you shall wipe out the memory of Amalek from under the heaven – you shall not forget.” And we read on:

וַיְדַבֵּר מֹשֶׁה, בְּאָזְנֵי כָּל-קְהַל יִשְׂרָאֵל, אֶת-דִּבְרֵי הַשִּׁירָה, הַזֹּאת--עַד, תֻּמָּם.

“And Moshe spoke the words of this song, in the ears of the entire congregation of Israel, until their conclusion.” And what is the conclusion?

אַשְׁכִּיר חִצַּי מִדָּם, וְחַרְבִּי תֹּאכַל בָּשָׂר; מִדַּם חָלָל וְשִׁבְיָה, מֵרֹאשׁ פַּרְעוֹת אוֹיֵב. הַרְנִינוּ גוֹיִם עַמּוֹ, כִּי דַם-עֲבָדָיו יִקּוֹם; וְנָקָם יָשִׁיב לְצָרָיו, וְכִפֶּר אַדְמָתוֹ עַמּוֹ.

I shall make My arrows drunk with blood, My sword shall devour flesh; with blood of the slain and captive, with retribution for enemy provocations. Sing, nations, praises to His people, for He will avenge the blood of his servants; He will avenge revenge to them who caused Him pain, He will appease His land and His people.

More Than Over

There is a break in Daniels prophetic weeks, at 69.5. For background, I refer to this and related posts. The bottom line is that we are now in 3.5 years of transition, and the 70 weeks of seven years of Sefer Daniel are finished at Tisha B'Av 5775. This is the prophetic end of Bayit Sheni. After that there is another week of seven years to prophetically finish Bayit Rishon. After that, there are two more weeks, of seven years, to the end. This is the principle of Mo'ed, Moadim, and a half, as explained.

So, at Tisha B'Av 5775, the time given to the Cohanim will be over. At the end of "Bayit Rishon," at Tisha B'Av 5782, the time will be, let us say, more than over.

The Trigger

How will the Torah Kedumah be accepted? As the secret of 410-417-420, or the secret of 507, will unravel, and as the light of Ayil Meshulash and Shefa Elyon materializes, this will be the trigger.

The Amalekites

Avodah Zarah has entered the holy of holies, the holy Torah. This week's Parasha, Pinchas, gives a clear display of this. The text is totally from editors of the Torah. The chapters BaMidbar 28,29 deal with the Chagim, and detail all the Korbanot. Compare this to Exodus 23, and see what HaShem has ordered. We fear with great trembling that the difference is Avodah Zarah. Regarding the Beit HaMikdash, only one Mitzva exists for us in clarity, the lighting of the Menorah. Oh HaShem, provide more clarity, and give that we may be successful in the war against the Amalekites that come out against us.

Tonight, when we say Kiddush, let us think about the light that will come, and that will dispel the darkness, the darkness of Avodah Zarah, and the darkness of Amalek.

May you come back in peace

שתחזור בשלום

May you come back in peace

עוד יום של מבצע ברצועה: שיהיה יום שקט ובטוח לכוחותינו
חייל מתפלל
שומרים על המולדת ועל מסורת ישראל. בוקר של תפילה בגבול עם רצועת עזה. מערכת חדשות 0404 וכל עם ישראל ממשיכים לחזק את ידי לוחמינו היקרים ומאחלים להם הצלחה במבצע החשוב וכמו תמיד - חזרה הביתה בשלום! ישמור אתכם האל!

Torah Kedumah Starts With Aleph

There is a famous question: Why does the Torah start with the letter Beth, and not with an Aleph? And our answer is that the Torah Kedumah starts with an Aleph. The seventh chapter ends with עֲשֶׂרֶת הַדְּבָרִים, Sofei Tevot ת"ם, meaning "over". This is the end of the book of Moshe, which he wrote on Har Sinai, during forty days and forty nights.

The remainder is a new book, also by Moshe Rabbeinu, a second book announced by the first. With the Parasha of Bileam, with Parashat Zachor, and with the unique Mitzva of the Menorah, resembling Moshe, during the war against Amalek.

Sefer Bileam

This is in addition to what was written, that the Sefer referred in the Torah Kedumah, has to be the eighth chapter. Central in the eighth chapter is last week's Parasha, the story of Bileam. That brings to mind Baba Batra 14b, where Chazal make a surprising distinction between Moshe's own book, and Parshat Bileam. Parshat Bileam then is the eighth chapter, a separate book, and both the seven chapters, his book, and the eighth chapter, are written by "Moshe."

No Shoah

In the Torah Kedumah one thing is remarkably missing: a Tochacha. In Sefer Devarim is one, in Sefer Vayikra is one, but in the Torah Kedumah there is none. If we would only grab the Torah Kedumah, we would be free. There are many halachic hashlachot to accepting the Torah Kedumah, generally in favor of those less observant, and Sanhedrin will decide. But the most vital of all is that there will be no threat of Tochacha, no more Shoah, it will be cancelled in Shamayim!

Torat HaMelech

In Torat HaMelech, the Torah is from three sources:

1. The Torah Kedumah from 'Moshe Rabbeinu'.
2. Deuteronomy, a composite source of Torah SheB'al Peh.
3. Priesty contributiom, a composite source of Torah SheB"al Peh, which includes the Holiness code.

Moreover, some parts of the Priestly contribution are rejected in Torat HaMelech.

Torat HaMelech is opposite to the Talmud, which is Torat HaCohanim. Opposite here implies Machloket, it does not imply a fight. Adrabba! Not by might, not by power, but by My Spirit, says the Lord of Hosts.

By My Spirit

Someone asked me why Sefer Devarim expressed itself so modestly, compared to Parshat Korach. This way, Sefer Devarim had to loose the fight about the Halacha. I thought to answer: Not by might, not by power, but by My Spirit, says HaShem of Hosts (Zecharyah 4:6).

Moshe was originally helped by Aharon and Chur. We saw that Aharon "won" the Mitzva of lighting the Menorah, as Chur seems to have died. Not by might, says HaShem of Hosts. A similar thing happened with Zerubavel and Yehoshua. The king looses. Not by power, says HaShem of Hosts. The priest takes all the power. But, this is not the end. Not by might, not by power, but by My Spirit. It is said to Zerubavel, at a vision of the Menorah, which signifies Moshe, with two anointed ones.

In one sense, then, the Torah Kedumah stands for Moshe. The two anointed rabbinical associates are P, including H, and D, the Priestly contribution and Deuteronomy.

In another sense, the two are Moshiach ben David and Moshiach ben Yosef, as we saw. At the "end" of history, a sprout will arise, like David. He will settle the Halacha, like David. Like David chose Zadok, he will choose himself a Cohen, which is Moshiach ben Yosef, who will light the Menorah. The secret is in the equality and in the agreement between the two Meshichin. The king, Tzemach David, will naturally go with Sefer Devarim, thereby declaring that the status of P is not higher than the status of D. And the Cohen will agree. By My Spirit, says HaShem of Hosts.

ואמרת אליו לאמר כה אמר ה' צבאות לאמר הנה איש צמח שמו ומתחתיו יצמח ובנה את היכל ה': והוא יבנה את היכל ה' והוא ישא הוד וישב ומשל על כסאו והיה כהן על כסאו ועצת שלום תהיה בין שניהם

(Zecharya 6:12,13)

Machloket of Gigantic Proportions

In Devarim 18:6-8 it is a described how a Levi can become a Cohen, if his soul desires. This of course is in total contrast to Parshat Korach, where the Cohanim must be descendants of Aharon. A Machloket within the early rabbinic Torah, as we have explained. In Bayit Sheni, they went according to Parshat Korach, and Devarim 18:6-8 was "explained" as Rashi "explains" it, following Sifrei 168. However, it seems from the way David chooses Zadok that he went according to Sefer Devarim. And so it was in Bayit Rishon. A Machloket of gigantic proportions.

Din of Yehoshua

We find written in the Torah:

וַיָּבֹא, עֲמָלֵק; וַיִּלָּחֶם עִם-יִשְׂרָאֵל, בִּרְפִידִם. וַיֹּאמֶר מֹשֶׁה אֶל-יְהוֹשֻׁעַ בְּחַר-לָנוּ אֲנָשִׁים, וְצֵא הִלָּחֵם בַּעֲמָלֵק; מָחָר, אָנֹכִי נִצָּב עַל-רֹאשׁ הַגִּבְעָה, וּמַטֵּה הָאֱלֹהִים, בְּיָדִי. וַיַּעַשׂ יְהוֹשֻׁעַ, כַּאֲשֶׁר אָמַר-לוֹ מֹשֶׁה--לְהִלָּחֵם, בַּעֲמָלֵק; וּמֹשֶׁה אַהֲרֹן וְחוּר, עָלוּ רֹאשׁ הַגִּבְעָה. וְהָיָה, כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ--וְגָבַר יִשְׂרָאֵל; וְכַאֲשֶׁר יָנִיחַ יָדוֹ, וְגָבַר עֲמָלֵק. וִידֵי מֹשֶׁה כְּבֵדִים, וַיִּקְחוּ-אֶבֶן וַיָּשִׂימוּ תַחְתָּיו וַיֵּשֶׁב עָלֶיהָ; וְאַהֲרֹן וְחוּר תָּמְכוּ בְיָדָיו, מִזֶּה אֶחָד וּמִזֶּה אֶחָד, וַיְהִי יָדָיו אֱמוּנָה, עַד-בֹּא הַשָּׁמֶשׁ. וַיַּחֲלֹשׁ יְהוֹשֻׁעַ אֶת-עֲמָלֵק וְאֶת-עַמּוֹ, לְפִי-חָרֶב.

וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר, וְשִׂים, בְּאָזְנֵי יְהוֹשֻׁעַ: כִּי-מָחֹה אֶמְחֶה אֶת-זֵכֶר עֲמָלֵק, מִתַּחַת הַשָּׁמָיִם. וַיִּבֶן מֹשֶׁה, מִזְבֵּחַ; וַיִּקְרָא שְׁמוֹ, יְהוָה נִסִּי. וַיֹּאמֶר, כִּי-יָד עַל-כֵּס יָהּ, מִלְחָמָה לַיהוָה, בַּעֲמָלֵק--מִדֹּר, דֹּר.

To which Sefer does the Torah refer? I think it must be a reference to what we called the eighth chapter, or the final chapter. This has parashat Zachor in the right context, directed at Yehoshua:

וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, הֵן קָרְבוּ יָמֶיךָ לָמוּת--קְרָא אֶת-יְהוֹשֻׁעַ וְהִתְיַצְּבוּ בְּאֹהֶל מוֹעֵד, וַאֲצַוֶּנּוּ; וַיֵּלֶךְ מֹשֶׁה וִיהוֹשֻׁעַ, וַיִּתְיַצְּבוּ בְּאֹהֶל מוֹעֵד. וַיֵּרָא יְהוָה בָּאֹהֶל, בְּעַמּוּד עָנָן; וַיַּעֲמֹד עַמּוּד הֶעָנָן, עַל-פֶּתַח הָאֹהֶל. וַיְצַו אֶת-יְהוֹשֻׁעַ בִּן-נוּן, וַיֹּאמֶר חֲזַק וֶאֱמָץ--כִּי אַתָּה תָּבִיא אֶת-בְּנֵי יִשְׂרָאֵל, אֶל-הָאָרֶץ אֲשֶׁר-נִשְׁבַּעְתִּי לָהֶם; וְאָנֹכִי, אֶהְיֶה עִמָּךְ. זָכוֹר, אֵת אֲשֶׁר-עָשָׂה לְךָ עֲמָלֵק, בַּדֶּרֶךְ, בְּצֵאתְכֶם מִמִּצְרָיִם. אֲשֶׁר קָרְךָ בַּדֶּרֶךְ, וַיְזַנֵּב בְּךָ כָּל-הַנֶּחֱשָׁלִים אַחֲרֶיךָ--וְאַתָּה, עָיֵף וְיָגֵעַ; וְלֹא יָרֵא, אֱלֹהִים. וְהָיָה בְּהָנִיחַ יְהוָה אֱלֹהֶיךָ לְךָ מִכָּל-אֹיְבֶיךָ מִסָּבִיב, בָּאָרֶץ אֲשֶׁר יְהוָה-אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה לְרִשְׁתָּהּ--תִּמְחֶה אֶת-זֵכֶר עֲמָלֵק, מִתַּחַת הַשָּׁמָיִם; לֹא, תִּשְׁכָּח.

Moreover, the eighth chapter starts with the Menorah. The fire in the Menorah reflects Har Sinai, but the Menorah's form reflects Moshe with his hands up to Shamayim. One hand was held up by Aharon, the other by Chur. Aharon merited receiving the Mitzva of lighting the Menorah, as Chur had died.

It is clear that the state of Israel has the Din of Yehoshua. It is clear that those who come out against Israel to take hostages have the Din of Amalek. Israel, thus, is fighting a sacred war. We do not have the Menorah in its place, but we can pray with our hands to Shamayim.

Datan and Abiram

Soon, we will read about Datan and Abiram, how the earth opened its mouth because of them. Who are they, Datan and Abiram? Abir-am means the Abir of them, while Datan is the Abir HaDati (the religious) of them. What is the meaning of "the Abir"? They are those who lead, the political elite, the great rabbis, that in fact have a pact between them. See, these are Datan and Aviram, in our days.

The great rabbis represent the non-real religion, which cannot answer to questions and difficulties, of Science, and also of Biblical criticism. The political elite hates religion, because of all this, and more, and the rabbis hate the Chiloni elite. However, the pact between them nevertheless exists. Because both camps tell us, with one mouth, though with two voices, how good the Galut is, and how good it is to stay in the Galut. The pact will not last in the end, and the end has come.

We are different and do not agree. We are beloved of HaShem, we adore the Torah, and Science, greatly honor Biblical criticism, and run towards the Geula.

Soon, we will read about the disaster that happened in the Desert. As is written, "And a great multitude of Israel died." That is the death of those who do not consider the truth, but rather what they say in the world. That is the death of those who consider not the truth, but rather what they are being told by rabbis. In short, this the final death of Datan and Abiram, this is the end of their influence. The survivors act according to the truth.

(translation of the previous post)

דָתָן וַאֲבִירָם

בקרוב אנהנו נקרא על דתן ואבירם, שהאדמה פתחה את פיה עבורם. מי הם דתן ואבירם? אבירם הוא האביר שלהם, ודתן הוא האביר הדתי שלהם. מה פירוש האביר? הם אלה המובילים, האליטה הפוליטית, והרבנים הגדולים, שלמעשה יש ברית ביניהם. הנה הם דתן ואבירם, בימינו.

והרבנים הגדולים מייצגים את הדת, הלא אמיתית, שאיננה יוכלה לענות לשאלות וקושיות ,של מדע, ואף של ביקורת המקרא. האליטה הפוליטית שונאת את הדת בגלל כל זה ,וגם יותר, והרבנים שונאים את אליטה החילונית. אבל הברית ביניהם קיימת בכל זאת. כי שני המחנות אומרים לנו בפה אחד ושני קולות כמה טוב הגלות, וכמה טוב להשאר בגלות. הברית סופה הוא לא להתקיים, והסוף הגיע.

ואנחנו שונים וחולקים. אנחנו אהובי ה', אוהבים מאוד את התורה ואת המדע, מכבדים מאוד ביקורת המקרא, ורצים לקראת הגאולה.

בקרוב אנהנו נקרא על האסון שקרה במדבר. כתוב, וימת עם-רב מישראל. זה המוות של המחשיבים לא האמת אלא מה שאומרים בעולם. זה המוות של המחשיבים לא האמת, אלא מה שאומרים להם הרבנים. בקיצור, זה המוות הסופי של דתן ואבירם, זה סוף השפעתם. נשארים רק הפועלים לפי האמת.

חזקו ויאמץ לבבכם
מזל טוב לראובן ריבלין

התורה הקדומה

הנה, התורה הקדומה, למען האמת. מצווה אחת ישנה במקדש, להדליק את המנורה.

השם יברך אתכם

מִדְּבַר-שֶׁקֶר, תִּרְחָק

Find all eight chapters in one file, (my current approximation of) the Torah Kedumah. The rest of the Torah is d'Rabbanan. The Torah Kedumah needs explanation, that is clear. However, the known rules apply, and the wise will understand. The first rule is: MiDevar Sheker Tirchak, מִדְּבַר-שֶׁקֶר, תִּרְחָק.

The Glory of Hashem

Just now, we counted seven times seven in the Omer count. The moment supreme is here. In the seventh chapter of Torah, we read that Hashem called to Moshe on the seventh day, commanding him to command the Bnei Yisrael, to prepare the lighting of seven lights, the Menorah in the Mikdash of Hashem, eternally.

Chag Sameach!

"And the appearance of the glory of Hashem was as a consuming fire on the top of the mountain, before the eyes of Bnei Yisrael."

וַיִּקְרָא אֶל-מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי, מִתּוֹךְ הֶעָנָן. וְאַתָּה תְּצַוֶּה אֶת-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית--לַמָּאוֹר: לְהַעֲלֹת נֵר, תָּמִיד. וּמַרְאֵה כְּבוֹד יְהוָה, כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר, לְעֵינֵי, בְּנֵי יִשְׂרָאֵל. וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן, וַיַּעַל אֶל-הָהָר; וַיְהִי מֹשֶׁה, בָּהָר, אַרְבָּעִים יוֹם, וְאַרְבָּעִים לָיְלָה

The Prozbul

The books of Holiness and Devarim should be seen as early rabbinic commentaries on the Torah. As a case in point take the Prozbul of Hillel. In Devarim 15, the idea of Shmita is extended to loans. Hillel realized that this did not work, Devarim 15 had to be canceled. The mechanism of Prozbul does exactly this, and is an admission that Sefer Devarim is largely commentary, and not Torah per se.

The Final Chapter

Here is the final and eighth chapter, BaMidbar, of Torah. The remaining parts of Torah are "d'rabbanan". There are three parts of "d'rabbanan" discernable: Sefer Devarim, the book of Holiness (Vayikra 17-26), and the rest of difference between the eight chapters, and the Torah as we know it.

Shemot

From Sefer Shemot, three chapters, for Chag Shavuot:

Mitzrayim
Giluyim
Covenant

Still one to come, BaMidbar, on Sefer BaMidbar.

Chodesh Tov, Shabbat Shalom, and Chag Sameach!

Four Chapters

All of Sefer Bereshit, in four chapters, for Chag Shavuot:

Toledot HaShamayim v'HaAretz
Avraham
Yitzchak and Yaakov
Yisrael

The first two have been mentioned before. The third and fourth have less dramatic changes, but still there are changes. The third chapter is until the final separation from Edom, the fourth is about Yisrael only, until the end of Sefer Bereshit.

On Shavuot, we think about Ruth. I think about Tuv too. May the above links be helpful.

Chag Sameach!

Zadok ben Achituv

There was a shoemaker from Divon, and he was called Tuv, as he did good all his life. He came to Chevron and settled there. Tuv made shoes and uttered wisdom and became loved by all. He became old, and a girl called Chemed came to care for him. Tuv did not come near her, and he became very old. One night he shivered from cold, and Chemed came to keep him warm, and he came to her. That night, Tuv died. Chemed gave birth to a son, Achituv. He was the father of Zadok ben Achituv, who was chosen by David.

See, the priest is chosen by the king. He chose one from the Levite city of Chevron, because life led him there.

The above story I made up, and its message is hopefully clear. Divon is close to Chevron, but it is in Moav. When a king will come, and will choose a Cohen, then we will have one.

The Tent of Shem

Ruth the Moabite went with Naomi, and it says that "Ruth clinged to her." She was following the progenitor of her nation of whom it says, "Lot went with him," with Abraham. Lot and Ruth come to realize Noach's blessing that "Yafeth will dwell in the tents of Shem." The case of Ruth shows that the blessing Davka refers to the places of power. That is the tent of Shem. Don't think "Moavi" and not "Moavit,", that law came to stop a prevalent matter. The Moavi and the Ammoni, they "went with him," because of Noach's blessing.

The tent of Shem once was the kingship, Malchut. Then the tent became the priesthood, the background of the sadducees, the J2 cohanim. That did not end well. In our time, the tent of Shem are the positions of power in Medinat Yisrael, and, to lesser degree, the rabbanut. Beware, be careful, but know that it will end well. Ruth was sincere, as was Lot. Yafeth will sincerely dwell in the tents of Shem.

Tonight is Yom Yerushalayim. Julius Wellhausen was born on this date, 170 years ago, 104 years before the rise of the Medina. I imagine he would have liked this Dvar Torah.

Avraham and Lot

In the document about Avraham, find the life of Avraham, son of Shem, and Lot, son of Yafeth. Two chapters are not included, Bereshit 17 (about the Brit Mila) and 23 (about buying the burying plot in Chevron), and a relatively small number of verses are similarly omitted, because of the priestly editor.

Lot is described as fathering Moab and Ammon. Avraham gets from HaShem a very important promise regarding the land, around which everything circles. Avraham's sons divide into two groups. From Sarah his wife, almost taken by the Egyptian Paraoh, there is Yitzchak, his miraculous son, who almost was not born, and almost died prematurely. Yitzchak finds his wife Rivka in a special, almost supernatural, fashion. Yitzchak and Rivka are the subject of the next Torah chapter. And there is Yishmael, as well as other brothers, who are described as taking hold from near Mitsrayim to near Assyria.

Shem and Yafeth

In Toledot HaShamayim v'HaAretz you will find how (what remains of) Parshat Noach is a perfect ending of the story. Noach brought two things to the world. He called upon the Name of HaShem, and brought sacrifices to Him, and he was the first to plant a vineyard. The Mabul, the flood, you will not find in the above document. It is largely an invention of the priestly editor, and that which seemingly is not, drowned in it. The end of the Toledot HaShamayim v'HaAretz concerns Shem and Yafeth, the J1 and J2 haplo-types, in modern parlance.

Shabbat Shalom

Ever wondered about Shabbat being a remembrance of both Ma'aseh Bereshit and Yetsiat Mitsrayim? Here is an answer: there are two Kiddushim.

We see the Shabbat as the Yom Echad of Creation. Therefore it is natural, during Kiddush at the beginning of Shabbat, to emphasize Ma'aseh Bereshit, as we do. At the 15th hour, however, it becomes natural to emphasize Yetsiat Mitsrayim, as we do. Currently, this is about 11.00 in the morning. Shabbat Shalom!

Complete Reconstruction

Here is a complete reconstruction of Parashat Bereshit, or Toldot HaShamayim v'HaAretz. In addition to what we said earlier, the birth of Noach was changed. Noach is restored to be a pure descendant of Kain. The settings of the next Parasha, Parshat Noach, are clear. All of mankind are descendants of the murderous Kain, but if you are Noach and Na'amah you will be blessed. Birth is not "kovea," as Lemech said, and this the priestly editor wanted suppressed. It is a Mashal, obviously.

וַיֹּאמֶר לֶמֶךְ לְנָשָׁיו, עָדָה וְצִלָּה שְׁמַעַן קוֹלִי--נְשֵׁי לֶמֶךְ, הַאְזֵנָּה אִמְרָתִי: כִּי אִישׁ הָרַגְתִּי לְפִצְעִי, וְיֶלֶד לְחַבֻּרָתִי. כִּי שִׁבְעָתַיִם, יֻקַּם-קָיִן; וְלֶמֶךְ, שִׁבְעִים וְשִׁבְעָה. וַיּוֹלֶד, בֵּן, וַיִּקְרָא אֶת-שְׁמוֹ נֹחַ, לֵאמֹר: זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ, וּמֵעִצְּבוֹן יָדֵינוּ, מִן-הָאֲדָמָה, אֲשֶׁר אֵרְרָהּ יְהוָה; אָז הוּחַל, לִקְרֹא בְּשֵׁם יְהוָה

The truth was replaced, and it will be restored. It is being restored. But understand that HaShem had to agree, in measure. For as long as the Galut would last, that is, until, at latest, 5796.

Sheshet Yamim

Why did the priestly editor add the six days of Creation to the Torah? It was no doubt because of a Sevara, a piece of logic. See, Am Yisrael was already obligated to keep the Shabbat. For instance, we read in Shemot 34:21:

שֵׁשֶׁת יָמִים תַּעֲבֹד, וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת; בֶּחָרִישׁ וּבַקָּצִיר, תִּשְׁבֹּת

and in Exodus 23:12:

שֵׁשֶׁת יָמִים תַּעֲשֶׂה מַעֲשֶׂיךָ, וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת--לְמַעַן יָנוּחַ, שׁוֹרְךָ וַחֲמֹרֶךָ, וְיִנָּפֵשׁ בֶּן-אֲמָתְךָ, וְהַגֵּר

Perhaps the people were lax about Shabbat observance, and they needed, in the eyes of the priestly editor, an additional reason for keeping the Shabbat. If the people had to have one day of rest after working for six days, is it not logical that HaShem did the same thing in Creation?

After it was added to the account of Creation, other instances of Sheshet Yamim (Shemot 20:9, 31:17) were added to passages in the Torah, to suggest that just like HaShem worked six days and rested on the seventh day, so should the Jew. The priestly editor likely had great success, the Torah became much more convincing.

But, really, prior to the priestly editor, the truth was opposite. The priestly editor, hopefully with the best of intentions, added a layer of Sheker to the Torah.

Interestingly, davka the verses by the priestly editor are said in the Kiddushim for Shabbat. On Shabbat eve we recite what is written on the seventh day of Creation. On the Shabbat day we (not if you follow the GR"A) recite davka the problematic verses Shemot 20:9 and Shemot 31:17. Download from here my repair of the Kiddushim, which involves the above two verses on the Shabbat day and the reconstruction of the beginning of Torah on Shabbat eve. Of course, we have in mind this view of the Shabbat: Rather than emulating the resting of HaShem, we contemplate about what HaShem does in the world.

The Beginning of the Torah

In Bereshit 2:4 it says

אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ, בְּהִבָּרְאָם: בְּיוֹם, עֲשׂוֹת יְהוָה אֱלֹהִים--אֶרֶץ וְשָׁמָיִם

This has two sentences in one verse. The second is slightly ill-formed. Moreover, the first sentence announces something that is not coming up. Rather, what is announced was edited out, by the priestly editor. The original version must have been:

אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ, בְּהִבָּרְאָם: 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:

The priestly editor changed things around to have Creation last seven days. But it still says Yom Echad, not Yom Rishon. The editor felt free to insert, to reorder, not to change the wording of authorative text. Also, the editor left a mark, the letter ה in בְּהִבָּרְאָם is written smaller. The above is the beginning of the Torah, לעניות דעתי, L'Aniut Da'ati, prior to the priestly revolution.

Zerubavel

When did the priestly revolution happen? Between Zerubavel and Ezra, it happened. Two branches existed at the time of Zerubavel, the kingdom for Zerubavel and the (high) priesthood for Yehoshua. And we read:

"'On that day,' declares the LORD Almighty, 'I will take you, my servant Zerubavel son of Shealtiel,' declares the LORD, 'and I will make you like my signet ring, for I have chosen you,' declares the LORD Almighty." (Chagai 2:23)

However, after that the branch of priesthood, Ezra, took all the power, and prophecy was halted. One goes up if the other goes down. And the crack has been heard, the crack in the branch of Ezra. A crack to make place for the other branch, for David, for Zerubavel.

And there shall come forth a shoot out of the stock of Jesse, and a twig shall grow forth out of his roots. (Yeshaya 11:1)

The New Torah

A new Torah will be constructed, in Zion. It will (undo the priestly revolution, but it will) use sources of the old Torah, as well as modern Science. It will have Bereshit 15 as a contribution of Yisrael, and it will have Shmemot 27:20, as a contribution of Yehuda. The new Torah will be the Truth, for all of mankind. B'Ezrat HaShem, with the help of Heaven.

The Priestly Revolution

Divrei HaYamim is a layer of Tenach that needs an explanation. It has very little to add, except the things that we saw: a different view of King David, and a different view on who are the Priests. It is a priestly source, written by a priest, in the beginning of Bayit Sheni.

The book is seemingly necessary to finish off a revolution, the priestly revolution. The priestly revolution merges two peoples into one, the northern kingdom and the southern kingdom, Yisrael and Yehuda. To put it simple, it wanted to merge, in modern jargon, the J1 and J2 haplotypes. This was done by a merge of the holy books of Yisrael and Yehuda, by the work of what is called the P editor of the Torah. The merge necessitates the merging of the priesthoods, the task of Divrei HaYamim.

P took, roughly, what is now Bereshit 1 to 14 from the books of Yehuda. History in Yisrael started more or less with the story of Avraham, Yitschak and Yaakov, which was largely unknown in Yehuda. The story of Yetsiat Mitsraim was taken from both Yisrael and Yehuda, as both had a version. The priestly source added a lot of material about the sons of Aharon, about the rituals they were to do. The result is what we call the Torah.

Unity is worthy cause. The merging of holy books may be defended. But the addition of lots of material is not defendable. Falsehood obviously is not the way to achieve truth. Therefore, the priestly revolution failed. It must fail.

Divrei HaYamim

In Divrei HaYamim I:24 verses 3 and 6, we read the following:

"And David distributed them, both Zadok of the sons of Eleazar, and Ahimelech of the sons of Ithamar, according to their offices in their service."

And Shemaiah the son of Nethaneel the scribe, one of the Levites, wrote them before the king, and the princes, and Zadok the priest, and Ahimelech the son of Abiathar, and before the chief of the fathers of the priests and Levites: one principal household being taken for Eleazar, and one taken for Ithamar.

This is to make the house of Zadok into descendents of Aharon, thus making Zadok kosher. Before, Zadok is simply called the Cohen (Melachim I:4), or the Cohen of the Bnei Levi (Ezechiel 40,43,44,48). Note that it is not the first time that I found Divrei HaYamim to do this contemptible thing. This is what I meant by "those, in the religious politics of the time," who committed "utter falsehood," and who would have both groups come from Aharon, one from his son Elazar and one from Itamar his son.

It is an attempt to make reality subject to "the truth", but the truth is that the truth different. J1 and J2 cohanim are, in reality, incompatable, but their being the nucleus of Am Yisrael, that puts us rightly in Middle East.

Now, there is a further background to "the truth" of Divrei HaYamim. B'Ezrat HaShem, this "truth" and its background will be the subject of subsequent posts.

Question to Dov Stein

Before going further, I asked Rav Dov Stein the following question.

At http://www.thesanhedrin.org/en/index.php?title=Korban_Pesach_in_our_time:_Questions_and_Answers, Rav Dov Stein relates to the question:

How do we know that we have someone who is really a Cohen (Priest)? Is it important?

He answers:

There are alive today Cohanim with a documented tradition of lineage that is both reliable and verified.

Please ask Rav Stein whether these Cohanim are of Y-chromosomal haplotype J1 or of Y-chromosomal haplotype J2. It would seem that at most one of the two can be descendents of Aharon the Cohen.

Soldiers of the Truth

The following scientific fact is one that many "soldiers of the truth" treat with sudden silence, because I assume it is deemed too painful a subject. The subject of discussion are the haplogroups of Y-chromosome of the priestly class, the Cohanim. Roughly speaking, the results are as follows. A big minority of cohanim are a family that could be from Aharon HaCohen. This group belongs to a subclade of the haplogroup J1. A smaller minority are a family that could also be from Aharon HaCohen. The second group belongs to a subclade of haplogroup J2. However, the two groups have a common ancestor who lived more that 20,000 years ago. Therefore, one of the two groups cannot possibly be from Aharon.

The historical reality is pretty clear. The Zadokites, or Zadokim, or Sadducees, are one family, and the other Cohanim are the other family. Probably the Zadokim are from J2, and the other cohanim are from J1. There were those, in the religious politics of the time, who would have both groups come from Aharon, one from his son Elazar and one from Itamar his son. This is utter falsehood. It took a while, but the deceit has been caught.

Masa uMatan and Divine Machshava

Israel obligated itself to release 104 terrorists, but failed to release the final batch of 26 in time. Kerry demanded the release of an extra 400 terrorists, to continue the talks. That is, 400 plus 104, the Shita of rabbi Eliezer, Kivyachol. Among the 26 are 4 Israeli Arab murderers, which Israel cannot release. The most Israel can pay is 500 non-Israeli Arabs, the Shita of rabbi Akiva, Kivyachol.

Be not amazed if, to make up for the Israeli Arabs, the number 400 will be increased to 2200, plus the original 26, or rather 22, of course. Or, be astonished (Daniel 8:26,27) at a total price of 2300 (Daniel 8:14) "Palestinian" terrorists, to receive Jonathan Pollard, and to continue the talks, until the end of 5775. Kerry being busy elsewhere, it seems the talks are to be presided by Indyk.

Pesach Sameach!

Rabbi Eliezer and Rabbi Akiva

Rabbi Eliezer and Rabbi Akiva were sitting in Bnei Barak. They were engaged in a Chavaya Pnimit of the Sippur of Yetsiat Mitsrayim, until the time of Kriyat Sh'ma of the morning. They were notified by their Talmidim, as they were sitting in a cave with no sunlight, hiding for the Romans, during the rebellion of Bar Kochba.

Rabbi Eliezer and Rabbi Akiva discussed Brit Bein HaBetarim, the decree of 400 years of slavery and actual suppression, a suppression they were themselves experiencing. Rabbi Eliezer said that it would last until 400 years from 3409, while not counting 104 years of Jewish independence, of the Chashmonayim. So the end of the suppression, in the view of Rabbi Eliezer, would be in the year 3913. Rabbi Akiva said that the 400 years were actually 500 years, just as 40 Makot were actually 50 Makot. Therefore, the end of the suppression would come in the year 3909.

Baruch HaMakom, Baruch Hu, who had a Machshava according to both Rabbi Eliezer and Rabbi Akiva. He did not count the 104 years of Jewish independence, following rabbi Eliezer. He counted till 500, as did rabbi Akiva. And He counted the whole night, until the time of Kriyat Sh'ma.

In His Machshava, 210 years were already finished in Galut Mitsrayim, and 70 years, of rabbi Elazar ben Azarya, in Galut Bavel. Remained in His Machshava only 220 years, starting in 3409. Because, unfortunately, the Chasmonayim missed the opportunity of 3629, vaYar Yisrael et haYad, right and left together, rabbi Akiva and rabbi Eliezer, two Hands were to be counted for every year, giving 2200 years. Plus the 104 years of the Chashmonayim, which leads us to 2304 years. Therefore, rabbi Akiva's 500 "years" were full in the year 5713, while 5708 was when 499.5 was reached. It was the year of the rise of Medinat Yisrael. Such was His Machshava. Baruch SheNatan Torah l'Amo Yisrael, Baruch Hu.

Pesach Sameach!