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.
Monday, November 30, 2015
The Structure of P; Part Two
In the same fashion, we separate the following fragment of PE
כַּאֲשֶׁר, צִוָּה פַרְעֹה was deleted, after רַעְמְסֵס in PE. It presumably was added by the editor that made P and PE into what we know as P.
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
from this part of P:וַיִּהְיוּ בְנֵי-יַעֲקֹב, שְׁנֵים עָשָׂר. בְּנֵי לֵאָה, בְּכוֹר יַעֲקֹב רְאוּבֵן; וְשִׁמְעוֹן וְלֵוִי וִיהוּדָה, וְיִשָּׂשכָר וּזְבֻלוּן. בְּנֵי רָחֵל, יוֹסֵף וּבִנְיָמִן. וּבְנֵי בִלְהָה שִׁפְחַת רָחֵל, דָּן וְנַפְתָּלִי. וּבְנֵי זִלְפָּה שִׁפְחַת לֵאָה, גָּד וְאָשֵׁר; אֵלֶּה בְּנֵי יַעֲקֹב, אֲשֶׁר יֻלַּד-לוֹ בְּפַדַּן אֲרָם. וַיָּבֹא יַעֲקֹב אֶל-יִצְחָק אָבִיו, מַמְרֵא קִרְיַת הָאַרְבַּע--הִוא חֶבְרוֹן, אֲשֶׁר-גָּר-שָׁם אַבְרָהָם וְיִצְחָק. יִצְחָק וַיָּמָת וַיֵּאָסֶף אֶל-עַמָּיו, זָקֵן וּשְׂבַע יָמִים
וַיֹּאמֶר יַעֲקֹב אֶל-יוֹסֵף, אֵל שַׁדַּי נִרְאָה-אֵלַי בְּלוּז בְּאֶרֶץ כְּנָעַן; וַיְבָרֶךְ, אֹתִי. וַיֹּאמֶר אֵלַי, הִנְנִי מַפְרְךָ וְהִרְבִּיתִךָ, וּנְתַתִּיךָ, לִקְהַל עַמִּים; וְנָתַתִּי אֶת-הָאָרֶץ הַזֹּאת, לְזַרְעֲךָ אַחֲרֶיךָ--אֲחֻזַּת עוֹלָם. וְעַתָּה שְׁנֵי-בָנֶיךָ הַנּוֹלָדִים לְךָ בְּאֶרֶץ מִצְרַיִם, עַד-בֹּאִי אֵלֶיךָ מִצְרַיְמָה--לִי-הֵם: אֶפְרַיִם, וּמְנַשֶּׁה--כִּרְאוּבֵן וְשִׁמְעוֹן, יִהְיוּ-לִי. וּמוֹלַדְתְּךָ אֲשֶׁר-הוֹלַדְתָּ אַחֲרֵיהֶם, לְךָ יִהְיוּ; עַל שֵׁם אֲחֵיהֶם יִקָּרְאוּ, בְּנַחֲלָתָם. וַאֲנִי בְּבֹאִי מִפַּדָּן, מֵתָה עָלַי רָחֵל בְּאֶרֶץ כְּנַעַן בַּדֶּרֶךְ, בְּעוֹד כִּבְרַת-אֶרֶץ, לָבֹא אֶפְרָתָה; וָאֶקְבְּרֶהָ שָּׁם בְּדֶרֶךְ אֶפְרָת, הִוא בֵּית לָחֶם
...
וְיוֹסֵף, בֶּן-שְׁלֹשִׁים שָׁנָה, בְּעָמְדוֹ, לִפְנֵי פַּרְעֹה מֶלֶךְ-מִצְרָיִם. וַיִּקְחוּ אֶת-מִקְנֵיהֶם ... יַעֲקֹב הַבָּאָה מִצְרַיְמָה, שִׁבְעִים
וַיֹּאמֶר פַּרְעֹה, אֶל-יוֹסֵף לֵאמֹר: אָבִיךָ וְאַחֶיךָ, בָּאוּ אֵלֶיךָ. אֶרֶץ מִצְרַיִם, לְפָנֶיךָ הִוא--בְּמֵיטַב הָאָרֶץ, הוֹשֵׁב אֶת-אָבִיךָ וְאֶת-אַחֶיךָ: יֵשְׁבוּ, בְּאֶרֶץ גֹּשֶׁן--וְאִם-יָדַעְתָּ וְיֶשׁ-בָּם אַנְשֵׁי-חַיִל, וְשַׂמְתָּם שָׂרֵי מִקְנֶה עַל-אֲשֶׁר-לִי
וַיְצַו אוֹתָם, וַיֹּאמֶר אֲלֵהֶם אֲנִי נֶאֱסָף אֶל-עַמִּי--קִבְרוּ אֹתִי, אֶל-אֲבֹתָי: אֶל-הַמְּעָרָה--אֲשֶׁר בִּשְׂדֵה, עֶפְרוֹן הַחִתִּי. בַּמְּעָרָה אֲשֶׁר בִּשְׂדֵה הַמַּכְפֵּלָה, אֲשֶׁר עַל-פְּנֵי-מַמְרֵא--בְּאֶרֶץ כְּנָעַן: אֲשֶׁר קָנָה אַבְרָהָם אֶת-הַשָּׂדֶה, מֵאֵת עֶפְרֹן הַחִתִּי--לַאֲחֻזַּת-קָבֶר. שָׁמָּה קָבְרוּ אֶת-אַבְרָהָם, וְאֵת שָׂרָה אִשְׁתּוֹ, שָׁמָּה קָבְרוּ אֶת-יִצְחָק, וְאֵת רִבְקָה אִשְׁתּוֹ; וְשָׁמָּה קָבַרְתִּי, אֶת-לֵאָה. מִקְנֵה הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר-בּוֹ, מֵאֵת בְּנֵי-חֵת. וַיְכַל יַעֲקֹב לְצַוֹּת אֶת-בָּנָיו, וַיֶּאֱסֹף רַגְלָיו אֶל-הַמִּטָּה; וַיֵּאָסֶף אֶל-עַמָּיו. וַיַּעֲשׂוּ בָנָיו, לוֹ--כֵּן, כַּאֲשֶׁר צִוָּם. וַיִּשְׂאוּ אֹתוֹ בָנָיו, אַרְצָה כְּנַעַן, וַיִּקְבְּרוּ אֹתוֹ, בִּמְעָרַת שְׂדֵה הַמַּכְפֵּלָה: אֲשֶׁר קָנָה אַבְרָהָם אֶת-הַשָּׂדֶה לַאֲחֻזַּת-קֶבֶר, מֵאֵת עֶפְרֹן הַחִתִּי--עַל-פְּנֵי מַמְרֵא
Here the phrase
Sunday, November 29, 2015
The Structure of P; Part One
On the surface, P has an awful expression of death. In Bereshit 25:8, Bereshit 25:17, and Bereshit 35:29, it says that "he expired, he died, ... and he was gathered to his people," three expressions of death in one sentence. This is a sign of composition, of the source PE with the source P.
Here follows, in bold, the first part of the source PE:
חֶבְרוֹן: בְּאֶרֶץ, כְּנָעַן around the death of Sarah, and the expressions of death are more normal. PE has its own structure, which will become clear after part two, the next post.
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
This was merged with the following segment of P:וַתָּמָת שָׂרָה, בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן--בְּאֶרֶץ כְּנָעַן; וַיָּבֹא, אַבְרָהָם, לִסְפֹּד לְשָׂרָה, וְלִבְכֹּתָהּ. וַיָּקָם, אַבְרָהָם, מֵעַל, פְּנֵי מֵתוֹ; וַיְדַבֵּר אֶל-בְּנֵי-חֵת, לֵאמֹר. גֵּר-וְתוֹשָׁב אָנֹכִי, עִמָּכֶם; תְּנוּ לִי אֲחֻזַּת-קֶבֶר עִמָּכֶם, וְאֶקְבְּרָה מֵתִי מִלְּפָנָי. וַיַּעֲנוּ בְנֵי-שְׁמָעֵנִי, אֶרֶץ אַרְבַּע מֵאֹת שֶׁקֶל-כֶּסֶף בֵּינִי וּבֵינְךָ מַה-הִוא; וְאֶת-מֵתְךָ, קְבֹר. וַיִּשְׁמַע אַבְרָהָם, אֶל-עֶפְרוֹן, וַיִּשְׁקֹל אַבְרָהָם לְעֶפְרֹן, אֶת-הַכֶּסֶף אֲשֶׁר דִּבֶּר בְּאָזְנֵי בְנֵי-חֵת--אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף, עֹבֵר לַסֹּחֵר. וַיָּקָם שְׂדֵה עֶפְרוֹן, אֲשֶׁר בַּמַּכְפֵּלָה, אֲשֶׁר, לִפְנֵי מַמְרֵא: הַשָּׂדֶה, וְהַמְּעָרָה אֲשֶׁר-בּוֹ, וְכָל-הָעֵץ אֲשֶׁר בַּשָּׂדֶה, אֲשֶׁר בְּכָל-גְּבֻלוֹ סָבִיב. לְאַבְרָהָם לְמִקְנָה, לְעֵינֵי בְנֵי-חֵת, חֵת אֶת-אַבְרָהָם, לֵאמֹר לוֹ. שְׁמָעֵנוּ אֲדֹנִי, נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ--בְּמִבְחַר קְבָרֵינוּ, קְבֹר אֶת-מֵתֶךָ; אִישׁ מִמֶּנּוּ, אֶת-קִבְרוֹ לֹא-יִכְלֶה מִמְּךָ מִקְּבֹר מֵתֶךָ. וַיָּקָם אַבְרָהָם וַיִּשְׁתַּחוּ לְעַם-הָאָרֶץ, לִבְנֵי-חֵת. וַיְדַבֵּר אִתָּם, לֵאמֹר: אִם-יֵשׁ אֶת-נַפְשְׁכֶם, לִקְבֹּר אֶת-מֵתִי מִלְּפָנַי--שְׁמָעוּנִי, וּפִגְעוּ-לִי בְּעֶפְרוֹן בֶּן-צֹחַר. וְיִתֶּן-לִי, אֶת-מְעָרַת הַמַּכְפֵּלָה אֲשֶׁר-לוֹ, אֲשֶׁר, בִּקְצֵה שָׂדֵהוּ: בְּכֶסֶף מָלֵא יִתְּנֶנָּה לִּי, בְּתוֹכְכֶם--לַאֲחֻזַּת-קָבֶר. וְעֶפְרוֹן יֹשֵׁב, בְּתוֹךְ בְּנֵי-חֵת; וַיַּעַן עֶפְרוֹן הַחִתִּי אֶת-אַבְרָהָם בְּאָזְנֵי בְנֵי-חֵת, לְכֹל בָּאֵי שַׁעַר-עִירוֹ לֵאמֹר. לֹא-אֲדֹנִי שְׁמָעֵנִי--הַשָּׂדֶה נָתַתִּי לָךְ, וְהַמְּעָרָה אֲשֶׁר-בּוֹ לְךָ נְתַתִּיהָ; לְעֵינֵי בְנֵי-עַמִּי נְתַתִּיהָ לָּךְ, קְבֹר מֵתֶךָ. וַיִּשְׁתַּחוּ, אַבְרָהָם, לִפְנֵי, עַם הָאָרֶץ. וַיְדַבֵּר אֶל-עֶפְרוֹן בְּאָזְנֵי עַם-הָאָרֶץ, לֵאמֹר, אַךְ אִם-אַתָּה לוּ, שְׁמָעֵנִי: נָתַתִּי כֶּסֶף הַשָּׂדֶה, קַח מִמֶּנִּי, וְאֶקְבְּרָה אֶת-מֵתִי, שָׁמָּה. וַיַּעַן עֶפְרוֹן אֶת-אַבְרָהָם, לֵאמֹר לוֹ. אֲדֹנִי בְּכֹל, בָּאֵי שַׁעַר-עִירוֹ. וְאַחֲרֵי-כֵן קָבַר אַבְרָהָם אֶת-שָׂרָה אִשְׁתּוֹ, אֶל-מְעָרַת שְׂדֵה הַמַּכְפֵּלָה עַל-פְּנֵי מַמְרֵא--הִוא חֶבְרוֹן: בְּאֶרֶץ, כְּנָעַן
וַיָּמָת אַבְרָהָם בְּשֵׂיבָה טוֹבָה, זָקֵן וְשָׂבֵעַ; וַיֵּאָסֶף, אֶל-עַמָּיו. וַיְהִי, אַחֲרֵי מוֹת אַבְרָהָם, וַיְבָרֶךְ אֱלֹהִים, אֶת-יִצְחָק בְּנוֹ
וְאֵלֶּה, שְׁמוֹת בְּנֵי יִשְׁמָעֵאל, בִּשְׁמֹתָם, לְתוֹלְדֹתָם: בְּכֹר יִשְׁמָעֵאל נְבָיֹת, וְקֵדָר וְאַדְבְּאֵל וּמִבְשָׂם. וּמִשְׁמָע וְדוּמָה, וּמַשָּׂא. חֲדַד וְתֵימָא, יְטוּר נָפִישׁ וָקֵדְמָה. אֵלֶּה הֵם בְּנֵי יִשְׁמָעֵאל, וְאֵלֶּה שְׁמֹתָם, בְּחַצְרֵיהֶם, וּבְטִירֹתָם--שְׁנֵים-עָשָׂר נְשִׂיאִם, לְאֻמֹּתָם. וַיָּמָת, וַיֵּאָסֶף אֶל-עַמָּיו
...
Note how both PE and P are independent texts, stories, which have only gained by the separation. P has lost nothing and regained an inclusio,
Saturday, November 28, 2015
Esav's Age
In addition to the number 9*42 (144) and the age of Sarah, 127 years, we have the numbers in
13! + 2882 = (288*274)2
where 274 is twice the age of Yishmael, and 288 is twice the number 144. Again the number 144, in addition to 5708 + 144 = 5501 + 27*13. There is one age that is not reported by P, the age of Esav. It should be clear, the age of Esav is 144.
Note that the above equation is mathematical, technological, in nature, and the same is true for the number 127. No way, that the numbers 127, 137, and 144 were known to special in the days of P. Hence it is prophecy. But if one would still want to deny that it is a prophecy, we will now address a truly remarkable structure of P, a structure that should settle the case.
13! + 2882 = (288*274)2
where 274 is twice the age of Yishmael, and 288 is twice the number 144. Again the number 144, in addition to 5708 + 144 = 5501 + 27*13. There is one age that is not reported by P, the age of Esav. It should be clear, the age of Esav is 144.
Note that the above equation is mathematical, technological, in nature, and the same is true for the number 127. No way, that the numbers 127, 137, and 144 were known to special in the days of P. Hence it is prophecy. But if one would still want to deny that it is a prophecy, we will now address a truly remarkable structure of P, a structure that should settle the case.
Thursday, November 26, 2015
Coincidence or Prophecy
The number 9*42 is not the only eschatological number. The age reported for Sarah, 127 years, is another one. Can this be a coincidence? Or, is there prophecy in P, formulated using a mathematical series, hidden in the ages of the Avot, and of Sarah? Time for an investigation!
Wednesday, November 25, 2015
The Missing Age
175 = 7 * 52, 180 = 5 * 62, and 147 = 3 * 72.
It is a very remarkable fact. Was there a mathematician among the authors of P? What did he want to encode?
One age is notably missing, in the Torah of P, and that is the age 144 = 9 * 42. Could it be that 9 * 42 is an eschatological number instead? Note that 5708 + 9 * 42 = 5501 + 27*13.
Tuesday, November 24, 2015
Men of Truth
Chiddush follows Chiddush. Perhaps it is now possible to say the following.
In the beginning, G-d created, using the Midah of Din. He created the monkeys, the old-world monkeys and the new-world monkeys. He created them in 92*10*11*13*29*212 years. Then created HaShem the apes, using the Midah of Chesed, all kinds of apes. He created them in 292*214 kiloyears. Finally, HaShem G-d finished creation, in Truth, with Rachamim. He created man, man and woman, all kinds of man. He created them in 132*162*29*11K years.
The monkeys among man, Yishmael, the wild asses of men, uncivilised men, are making war with the apes among man, with Esav, with the blood-ruddy, the hairy ones. The men of Din against the men of Chesed, as it were. It has to be. Out of this will come the men of Truth, the giants, who will take the place of the apes and monkeys among man.
In the beginning, G-d created, using the Midah of Din. He created the monkeys, the old-world monkeys and the new-world monkeys. He created them in 92*10*11*13*29*212 years. Then created HaShem the apes, using the Midah of Chesed, all kinds of apes. He created them in 292*214 kiloyears. Finally, HaShem G-d finished creation, in Truth, with Rachamim. He created man, man and woman, all kinds of man. He created them in 132*162*29*11K years.
The monkeys among man, Yishmael, the wild asses of men, uncivilised men, are making war with the apes among man, with Esav, with the blood-ruddy, the hairy ones. The men of Din against the men of Chesed, as it were. It has to be. Out of this will come the men of Truth, the giants, who will take the place of the apes and monkeys among man.
Friday, November 20, 2015
The Middle Value
In this post, I argued that the real value for the age of the Universe would have to be the middle value.
And, in denotation, 292*214 kiloyears is the middle of 92*10*11*13*29*212 years, and 132*162*29*11K years.
But, regarding the intension of the expression, 132*162*29*11K can be seen as the golden middle of 292*214 kiloyears and 92*10*11*13*29*212 years; the middle between a short, square, value, and a long, not so square, value.
I did not see this before, but intensionally, the "middle value" is equal to 132*162*29*11K years.
And, in denotation, 292*214 kiloyears is the middle of 92*10*11*13*29*212 years, and 132*162*29*11K years.
But, regarding the intension of the expression, 132*162*29*11K can be seen as the golden middle of 292*214 kiloyears and 92*10*11*13*29*212 years; the middle between a short, square, value, and a long, not so square, value.
I did not see this before, but intensionally, the "middle value" is equal to 132*162*29*11K years.
Sunday, November 8, 2015
Three Estimates Revisited
We saw earlier three estimates for the age of the Universe. They can be written as:
- Estimate one: 92*10*11*13*29*212 years, which is 13,758,750,720 years.
- Estimate two: 11*132*29*256*1000 years, which is 11*132*29*256 kiloyears, which is 13,801,216 kiloyears.
- Estimate three: 292*214 kiloyears, which is 13,778,944 kiloyears.
The experimental value of the age of the Universe was updated on September 24, 2015. The first estimate now seems to be ruled out by the narrowing value, currently 13.799 ± 0.021 billion years. The third estimate has theoretical advantages, and it is still possible, but it is the second estimate, best written as 132*162*29*11K years, where the experimental value likely seems to go.
It is exhilarating. It is frightening.
- Estimate one: 92*10*11*13*29*212 years, which is 13,758,750,720 years.
- Estimate two: 11*132*29*256*1000 years, which is 11*132*29*256 kiloyears, which is 13,801,216 kiloyears.
- Estimate three: 292*214 kiloyears, which is 13,778,944 kiloyears.
The experimental value of the age of the Universe was updated on September 24, 2015. The first estimate now seems to be ruled out by the narrowing value, currently 13.799 ± 0.021 billion years. The third estimate has theoretical advantages, and it is still possible, but it is the second estimate, best written as 132*162*29*11K years, where the experimental value likely seems to go.
It is exhilarating. It is frightening.
Thursday, November 5, 2015
The Eschatological Calendar
The eschatological calendar is an eternal calendar, which starts in the year 1329 and changes generation every 480 years, just like the previous one. From the year of adoption, until shortly after the year 6000, the two calendars coincide. The period of 480 years, and the year 1329, are explained here and here.
The complete Java program is here. The lines
double m0 = T - (5. + n)* K + L + 14.;
and
a = (12 * year + 12 + n)% 19;
and
this(year, ((year - 1329) / 480));
have been changed. The Qeviyot of the eschatological calendar can be found here, from the year 1329 until the year 7200. During this range of 6000 years, the calendar is quite accurate with respect to the Equinox.
The complete Java program is here. The lines
double m0 = T - (5. + n)* K + L + 14.;
and
a = (12 * year + 12 + n)% 19;
and
this(year, ((year - 1329) / 480));
have been changed. The Qeviyot of the eschatological calendar can be found here, from the year 1329 until the year 7200. During this range of 6000 years, the calendar is quite accurate with respect to the Equinox.
Monday, November 2, 2015
The Sanhedrin Of Truth
What kind of Sanhedrin am I talking about? About the Sanhedrin of Truth. About the Sanhedrin that is so in love with HaShem, so in love with the Truth, so Chayav to the Truth, that they cannot possibly keep ignoring the voice of Eliyahu, the truth in the academic approach to Torah. They will find the way to do Teshuva, to before the time of D and P. Teshuva out of love. Out of love of the Truth. Out of love of HaShem. This is the Sanhedrin that I address.
Thursday, October 29, 2015
My Guess
I imagine that the calendar based on round numbers will be attractive to Sanhedrin. For one, it keeps the Psak of the gemara in Rosh Hashanah 21, according to which the latest date the Spring Equinox is Nissan 16. Second, it is an eternal calendar, which goes to generation five in the year 6000, 3600+5*480. This is easy to remember.
The Qeviyot of this calendar can be found here, until the year 6500. The complete Java program is here.
The Qeviyot of this calendar can be found here, until the year 6500. The complete Java program is here.
Tuesday, October 27, 2015
Take Us Out
The historical task of the Sanhedrin is to bring back the Judaism of the early prophets, of Yeshayahu, of Hoshea. Currently, the Datiyim imagine a return to the Judaism of the end of Bayit Sheni, and the Chilonim imagine nothing of this kind. Very few imagine a return to the Judaism of Bayit Rishon. But politically, we have already returned to the time of Bayit Rishon. Only religiously, we are still in the Galut. It is the task of Sanhedrin to take us out. If they grab the task, how good. But if not, salvation will come from a different place.
עורי כימי קדם
(Yeshayahu 51:9)
Sunday, October 25, 2015
Eternal Calendar Based On Round Numbers
I suggest a fourth possibility for Sanhedrin to consider: an eternal calendar based on round numbers; (year - 3600) / 480. Here is the complete program.
Output for the years 5790 + n*19, up till 6200:
5790: 49-03
5809: 48-03
5828: 48-03
5847: 48-03
5866: 51-03
5885: 50-03
5904: 49-03
5923: 50-03
5942: 49-03
5961: 50-03
5980: 49-03
5999: 51-03
6018: 20-03
6037: 20-03
6056: 21-03
6075: 21-03
6094: 22-03
6113: 21-03
6132: 21-03
6151: 21-03
6170: 21-03
6189: 20-03
Here 49-03 is 18-04, et cetera. Note how this does not "allow" the dates 18-03 and 19-03. Here are the first two cycles after 5782:
5782: 47-03
5783: 37-03
5784: 26-03
5785: 44-03
5786: 33-03
5787: 23-03
5788: 42-03
5789: 31-03
5790: 49-03
5791: 39-03
5792: 27-03
5793: 45-03
5794: 35-03
5795: 24-03
5796: 43-03
5797: 31-03
5798: 20-03
5799: 40-03
5800: 29-03
5801: 47-03
5802: 36-03
5803: 26-03
5804: 43-03
5805: 33-03
5806: 22-03
5807: 42-03
5808: 29-03
5809: 48-03
5810: 38-03
5811: 28-03
5812: 45-03
5813: 34-03
5814: 24-03
5815: 44-03
5816: 32-03
5817: 20-03
5818: 40-03
5819: 29-03
5790: 49-03
5809: 48-03
5828: 48-03
5847: 48-03
5866: 51-03
5885: 50-03
5904: 49-03
5923: 50-03
5942: 49-03
5961: 50-03
5980: 49-03
5999: 51-03
6018: 20-03
6037: 20-03
6056: 21-03
6075: 21-03
6094: 22-03
6113: 21-03
6132: 21-03
6151: 21-03
6170: 21-03
6189: 20-03
Here 49-03 is 18-04, et cetera. Note how this does not "allow" the dates 18-03 and 19-03. Here are the first two cycles after 5782:
5782: 47-03
5783: 37-03
5784: 26-03
5785: 44-03
5786: 33-03
5787: 23-03
5788: 42-03
5789: 31-03
5790: 49-03
5791: 39-03
5792: 27-03
5793: 45-03
5794: 35-03
5795: 24-03
5796: 43-03
5797: 31-03
5798: 20-03
5799: 40-03
5800: 29-03
5801: 47-03
5802: 36-03
5803: 26-03
5804: 43-03
5805: 33-03
5806: 22-03
5807: 42-03
5808: 29-03
5809: 48-03
5810: 38-03
5811: 28-03
5812: 45-03
5813: 34-03
5814: 24-03
5815: 44-03
5816: 32-03
5817: 20-03
5818: 40-03
5819: 29-03
Friday, October 23, 2015
Acknowledgements
Thanks are due to Carl Friedrich Gauss for coming up, in 1802, with the extremely brilliant orinigal formula, or algorithm, and to Zvi Har'El for his brilliant
elucidation of the algorithm, and for giving programs, in C, and in Java. I propose to have the (generational variant of the) Java code as a part of the Halachic standard (with the required minimal substitutions, specified by the Sanhedrin). The third person to be thanked is James A. Shneer, who wrote the wonderful book The Jewish Calendar and the Torah: Introduction - 2nd Edition. I am sure the book was created with the Gauss algorithm, probably with one of the programs of Zvi Har'El. A change in Halacha would be welcomed by Shneer, I guess, as an opportunity to make a special edition of his book.
Thursday, October 22, 2015
Eternal Calendar
We can construct an "eternal" calendar program, which is based on the assumption that the calendar started in 3409, and changes generation every 476 years. The program goes, automatically, to generation 5 in our days. Here is the complete program,
which regenerates the output of this post. The "eternal" calendar behaves fine, as you can verify yourself, from year 4000 to year 8000.
Generational Gauss Class
We can define a generational Gauss class by changing three lines of this Java code.
We add a generational parameter n to the class constructor. That is we replace the line
public Gauss(int year, boolean g)
by the line
public Gauss(int year, boolean g, int n)
We replace the line
private static final double m0 = T - 10. * K + L + 14.;
by the line
double m0 = T - (10. + n)* K + L + 14.;
and move it down to below the constructor. Lastly, we change the line
a = (12 * year + 17) % 19;
into
a = (12 * year + 17 + n)% 19;
Then generational Gauss objects.with the third parameter 0 are "equal" to the original objects. Generational Gauss objects with third parameter 5 are "equal" to changed Gauss objects specified here. Generational Gauss objects with third parameter 4 are "equal" to the changed Gauss objects hinted to here.
Finally, here is the complete Java program that prints the output of the previous post, with the generational Gauss class.
public Gauss(int year, boolean g)
by the line
public Gauss(int year, boolean g, int n)
We replace the line
private static final double m0 = T - 10. * K + L + 14.;
by the line
double m0 = T - (10. + n)* K + L + 14.;
and move it down to below the constructor. Lastly, we change the line
a = (12 * year + 17) % 19;
into
a = (12 * year + 17 + n)% 19;
Then generational Gauss objects.with the third parameter 0 are "equal" to the original objects. Generational Gauss objects with third parameter 5 are "equal" to changed Gauss objects specified here. Generational Gauss objects with third parameter 4 are "equal" to the changed Gauss objects hinted to here.
Finally, here is the complete Java program that prints the output of the previous post, with the generational Gauss class.
Wednesday, October 21, 2015
The Earliest Pesach
The earliest Pesach, according to the proposed new calendar, until the year 6000:
5790: 19-03
5809: 20-03
5828: 18-03
5847: 20-03
5866: 20-03
5885: 20-03
5904: 19-03
5923: 20-03
5942: 19-03
5961: 21-03
5980: 21-03
5999: 21-03
One time, the date is 18-03, too early perhaps. Three times the date is 19-03, acceptable. Five times the date is 20-03, fine.
However, the rule that just two years, 6 and 7, are skipped to arrive at the new calendar, is easily understood. Moreover, the new calendar that we proposed is valid for some 500 years.
If the earliest of the earliest Pesach dates is deemed unacceptable, the solution would be to go from year 5 to year 19 (less intuitive), together with a different, though equally simple prescription to change the Java program. The resulting calendar would be valid maximally until about 5950.
5790: 19-03
5809: 20-03
5828: 18-03
5847: 20-03
5866: 20-03
5885: 20-03
5904: 19-03
5923: 20-03
5942: 19-03
5961: 21-03
5980: 21-03
5999: 21-03
One time, the date is 18-03, too early perhaps. Three times the date is 19-03, acceptable. Five times the date is 20-03, fine.
However, the rule that just two years, 6 and 7, are skipped to arrive at the new calendar, is easily understood. Moreover, the new calendar that we proposed is valid for some 500 years.
If the earliest of the earliest Pesach dates is deemed unacceptable, the solution would be to go from year 5 to year 19 (less intuitive), together with a different, though equally simple prescription to change the Java program. The resulting calendar would be valid maximally until about 5950.
That Is All
Based on this analysis, we change only two lines of code in Java, and the program calculates the Jewish calendar as in this post.
We change to the new proposed calendar by replacing the line
private static final double m0 = T - 10. * K + L + 14.;
by the line
private static final double m0 = T - 15. * K + L + 14.;
Moreover, the line
a = (12 * year + 17) % 19;
is changed into
a = (12 * year + 3) % 19;
That is it. That is how I did it.
So, this is what it amounts to, the issuing of the decision that years 6 and 7 of the cycle (one time only) be skipped, and that we proceed with year 8, and the prescription that two lines be changed in the Java code, as above. That is all.
private static final double m0 = T - 10. * K + L + 14.;
by the line
private static final double m0 = T - 15. * K + L + 14.;
Moreover, the line
a = (12 * year + 17) % 19;
is changed into
a = (12 * year + 3) % 19;
That is it. That is how I did it.
So, this is what it amounts to, the issuing of the decision that years 6 and 7 of the cycle (one time only) be skipped, and that we proceed with year 8, and the prescription that two lines be changed in the Java code, as above. That is all.
Tuesday, October 20, 2015
Shneer's Notation for the Qeviyot
I follow Shneer's notation for the Qeviyot. This notation is
(C|L)(D|R|A)(2|3|5|7)
where
C stands for Common year and L stands for a leap year.
D stands for a Deficient (353 or 383 days) year, R stands for Regular (354 or 384 days) year, A stands for Abundant (355 or 385 days) year.
Finally, the number at the end denotes the day in the week Rosh HaShana falls.
For instance, LR3 is a regular leap year (384 days) and it starts on a Tuesday. For instance, CA2 is abundant common year (355 days) and it starts on a Monday.
(C|L)(D|R|A)(2|3|5|7)
where
C stands for Common year and L stands for a leap year.
D stands for a Deficient (353 or 383 days) year, R stands for Regular (354 or 384 days) year, A stands for Abundant (355 or 385 days) year.
Finally, the number at the end denotes the day in the week Rosh HaShana falls.
For instance, LR3 is a regular leap year (384 days) and it starts on a Tuesday. For instance, CA2 is abundant common year (355 days) and it starts on a Monday.
New Qeviyot and The Dates of Pesach
Below follow the Qeviyot and the dates of Pesach that are going to be be needed if Sanhedrin would decide to go with the proposal here. It is generated by a computer program based on this. Specifics follow in subsequent posts.
Year-Qeviyot--Pesach
5782 LR3(LR3) 16-04
5783 CA2(CA2) 06-04
5784 CA7(LD7) 26-03
5785 LD5(CA5) 13-04
5786 CR3(CR3) 02-04
5787 CA7(LA7) 23-03
5788 LA5(CA7) 11-04
5789 CR5(CR5) 31-03
5790 CD2(LD2) 19-03
5791 LA5(CA7) 08-04
5792 CR5(CR5) 27-03
5793 LD2(LD2) 14-04
5794 CA7(CA7) 04-04
5795 CR5(LA5) 24-03
5796 LA2(CR5) 12-04
5797 CD2(CD2) 31-03
5798 CR5(LA5) 20-03
5799 LA2(CR5) 09-04
5800 CA2(CA2) 29-03
In short, the Qeviyot tell you anything you want know about a year for Halachic reasons. Between brackets are the current Qeviyot. The dates of Pesach are the new dates of Pesach. The earliest Pesach is 19 March, which is just acceptable.
Year-Qeviyot--Pesach
5782 LR3(LR3) 16-04
5783 CA2(CA2) 06-04
5784 CA7(LD7) 26-03
5785 LD5(CA5) 13-04
5786 CR3(CR3) 02-04
5787 CA7(LA7) 23-03
5788 LA5(CA7) 11-04
5789 CR5(CR5) 31-03
5790 CD2(LD2) 19-03
5791 LA5(CA7) 08-04
5792 CR5(CR5) 27-03
5793 LD2(LD2) 14-04
5794 CA7(CA7) 04-04
5795 CR5(LA5) 24-03
5796 LA2(CR5) 12-04
5797 CD2(CD2) 31-03
5798 CR5(LA5) 20-03
5799 LA2(CR5) 09-04
5800 CA2(CA2) 29-03
In short, the Qeviyot tell you anything you want know about a year for Halachic reasons. Between brackets are the current Qeviyot. The dates of Pesach are the new dates of Pesach. The earliest Pesach is 19 March, which is just acceptable.
Monday, October 19, 2015
Next Chance
The universal 19-year cycle can be succinctly written in terms of its leap years, 1,3,6,9,11,14,17. In our current calendar, year 17 is mapped to year 1 of the universal cycle. This year, 5776, is year 3 of the universal cycle, a leap year. The Sanhedrin could not change it, not because they are not aware of the fact that 15 Adar Beth 5776, would-be Pesach, is well after the Spring Equinox, but because as a Sanhedrin they are not recognized by the majority of the people of Israel.
The next chance is year 9 of the universal cycle, year 5782. It could be declared, by the Sanhedrin, to be year 11 of the universal cycle. Alternatively, using the standard numbers, year 6 of our current calendar, should become year 8. Going forward then, leap years are as usual, the years 3,6,8,11,14,17,19. May we merit it.
The next chance is year 9 of the universal cycle, year 5782. It could be declared, by the Sanhedrin, to be year 11 of the universal cycle. Alternatively, using the standard numbers, year 6 of our current calendar, should become year 8. Going forward then, leap years are as usual, the years 3,6,8,11,14,17,19. May we merit it.
Sunday, October 18, 2015
Friday, October 16, 2015
The Jewish Calendar
Likewise, these are the "cycle numbers" of the middle path:
8,
10,
29,
35.75,
49,
64,
100,
1000,
35750,
71471.
This is the higher path, the longer path, the more ultimate path. As the middle path, it can help to the right and to the left. To the right, 49 helps the count of Chesed, and because of that, 8*35.75 helps to adjust 16*18, on the left. And, as a compromise between left and right, the age of the Universe is set to be 29^2*2^14 kiloyears.
Together with steps of the Meshichin, the path becomes:
7,8,
10,
12,13,
15,16,
18,19,
27,28,29,
35.75,37
49,
64,
100,
1000,
35750,
71471.
The combined path, until 19, can be completed as:
2,
4,5,
7,8,
10,
12,13,
15,16,
18,19.
This can be read as the 12 normal years of the 19-year cycle. In other words, it represents the Jewish calendar. The current calendar follows if the year 17 of the 19-year cycle in the conventional system, year 5774 is the last instance, is year 1 of the universal cycle.
8,
10,
29,
35.75,
49,
64,
100,
1000,
35750,
71471.
This is the higher path, the longer path, the more ultimate path. As the middle path, it can help to the right and to the left. To the right, 49 helps the count of Chesed, and because of that, 8*35.75 helps to adjust 16*18, on the left. And, as a compromise between left and right, the age of the Universe is set to be 29^2*2^14 kiloyears.
Together with steps of the Meshichin, the path becomes:
7,8,
10,
12,13,
15,16,
18,19,
27,28,29,
35.75,37
49,
64,
100,
1000,
35750,
71471.
The combined path, until 19, can be completed as:
2,
4,5,
7,8,
10,
12,13,
15,16,
18,19.
This can be read as the 12 normal years of the 19-year cycle. In other words, it represents the Jewish calendar. The current calendar follows if the year 17 of the 19-year cycle in the conventional system, year 5774 is the last instance, is year 1 of the universal cycle.
Thursday, October 15, 2015
The Steps Of The Meshichin
To who understands. The cycle lengths of the two Meshichin follow a pattern:
7,
12,13,
15,16,
18,19,
27,28,
37.
This corresponds to "steps" of the Meshichin, as follows:
left,
right, left,
right, left,
left, right,
left, right,
right.
7,
12,13,
15,16,
18,19,
27,28,
37.
This corresponds to "steps" of the Meshichin, as follows:
left,
right, left,
right, left,
left, right,
left, right,
right.
Sunday, October 11, 2015
Rightly So
We edited the Torah. It is obvious. Christianity, with its belief in G-d the Father, does not believe that we edited the Torah, as some Jews do not believe that we edited the Torah. But we edited the Torah. The Quran is right. We changed the story of the Akeidah, but we did not substitute Yishmael for Yitzchak, as the Quran has it. We changed the story of the sacrificing, to G-d, of Yitzchak, into the story of his survival, by the grace of Hashem. And by the grace of Hashem, we will survive the onslaught in the name of God.
It is about morality. The western world, and Christianity, has a lesson to learn. The Islam comes to teach that lesson. But we will withstand the onslaught. Because the issue is moral. Yes, the Torah is edited. Rightly so.
(This started as a comment here. As usual, the comment was deemed unacceptable.)
It is about morality. The western world, and Christianity, has a lesson to learn. The Islam comes to teach that lesson. But we will withstand the onslaught. Because the issue is moral. Yes, the Torah is edited. Rightly so.
(This started as a comment here. As usual, the comment was deemed unacceptable.)
Monday, October 5, 2015
The Square Root Of 2
The square root of 2 is the quintessential irrational number. It can only be approximated, in any numerical system. In the decimal system, it is approximated by 1.41421. Interestingly, it is quite well approximated by 13/19+27/37=1.41394, which is only 0,00027 less than 1.41421. The expression 13/19+27/37 consists of secondary cycle lengths, as explained, 16*18 and 28*15 being the primary cycles, of the two Meshichin.
Saturday, September 26, 2015
Rejoice
The Sanhedrin made its first historical decision on 26 Mar Cheshvan 5775, exactly on time. The subject of the decision, the return of the Yovel year, was quite in line with expectations.
As I read the decision, year 5727 is, after the fact, recognized as a Yovel year, and hence this year, 5776, is to be a Yovel year also. This is the year that 507 of Chesed is reached, and the redemption is announced.
When the Yovel was blown all over the land of Israel, more or less simultaneously, at the end of Yom Kippur, it was the sound that wanted to announce the redemption. Rejoice, heaven and earth, rejoice and be glad, especially this Succot!
As I read the decision, year 5727 is, after the fact, recognized as a Yovel year, and hence this year, 5776, is to be a Yovel year also. This is the year that 507 of Chesed is reached, and the redemption is announced.
When the Yovel was blown all over the land of Israel, more or less simultaneously, at the end of Yom Kippur, it was the sound that wanted to announce the redemption. Rejoice, heaven and earth, rejoice and be glad, especially this Succot!
Tuesday, September 22, 2015
Why 10 Tishrei
We took בַּחֹדֶשׁ הַזֶּה as a hint to the dates of Pesach and Chag HaMatzot. The dates range from 11 Nissan to 23 Nissan, depending on how Shabbat falls. This is according to J. The same would, mutatio mudandis, apply to Sukkot, which would have dates 11 Tishrei to 23 Tishrei. Later, P (following D) fixed the dates to 15 Tishrei till 23 Tishrei, including an eighth day, and including an Isru Chag, according to P, who wanted to be maximally cognizant of the Shita of J. Yom Kippur is a day of introspection before the period of Sukkot starts, i.e. before 11 Tishrei, according to J. That is, perhaps, why Yom Kippur is 10 Tishrei.
Thursday, September 17, 2015
Rosh HaShana, Yom Kippur, and Shabbat
In Vayikra 23 and in Bamidbar 29, the laws of Rosh HaShana and Yom Kippur are given. They only appear in P (and/or R), not in D, J, or E. Moreover, Rosh Chodesh is only given in P, in Shemot 12, with a remembrance appearing in Bamidbar 10:10, also a text of P. But Rosh Chodesh does appear, together with Shabbat, in the prophets before P (e.g., Hoshea 2:13, Yeshayahu 1:13).
Therefore it seems that the law in E did have Rosh Chodesh, but it had to be deleted because, in the same context, Shabbat was mentioned as the day of full moon (see the work of Meek, or its modern-day version), day 15 of the month. That day was cancelled, according to Hoshea 2:13:
We therefore conclude that the date of Rosh HaShana may well have been much older than P, and the same would or could be true for the date of Yom Kippur.
Therefore it seems that the law in E did have Rosh Chodesh, but it had to be deleted because, in the same context, Shabbat was mentioned as the day of full moon (see the work of Meek, or its modern-day version), day 15 of the month. That day was cancelled, according to Hoshea 2:13:
וְהִשְׁבַּתִּי, כָּל-מְשׂוֹשָׂהּ, חַגָּהּ, חָדְשָׁהּ וְשַׁבַּתָּהּ--וְכֹל, מוֹעֲדָהּ
It was probably overwritten by RJE, who took a Pasuk from J:שֵׁשֶׁת יָמִים תַּעֲשֶׂה מַעֲשֶׂיךָ, וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת--לְמַעַן יָנוּחַ, שׁוֹרְךָ וַחֲמֹרֶךָ, וְיִנָּפֵשׁ בֶּן-אֲמָתְךָ, וְהַגֵּר
In fact, RJE seems to have copied a whole section of J into the law book of E (Shemot 23:12-19), presumably to make up for the text that had to be deleted.We therefore conclude that the date of Rosh HaShana may well have been much older than P, and the same would or could be true for the date of Yom Kippur.
Wednesday, September 16, 2015
Sunday, September 13, 2015
Friday, September 11, 2015
"מיליונים בורחים מסוריה - ואירופה מתגוללת עלינו"
"לא נקבל מדיניות סלקטיבית אנטי־ישראלית. יש לנו זיכרון היסטורי לכך שסימנו יהודים", כך אמר אתמול אמר ראש הממשלה בנימין נתניהו המבקר בלונדון, בתגובה להחלטת הפרלמנט לתמוך בסימון מוצרים ישראליים המיוצרים בהתנחלויות
ההחלטה התקבלה אתמול בפרלמנט ברוב משמעותי של 525 תומכים מול 70 מתנגדים. מדובר בהחלטה המביעה תמיכה בסימון מוצרים מהתנחלויות ברשתות השיווק ברחבי היבשת, וכן בהבחנה בין היחס של האיחוד האירופי לישראל לבין היחס להתנחלויות
נתניהו ציין כי "דיברתי נגד סימון המוצרים עם קמרון ואמרתי לו שהדבר הזה לא מוצדק, הוא פוגע בשלום ולא מקדם אותו... שורש הסכסוך הוא לא ההתנחלויות, אלא הסירוב הפלשתיני להכיר בישראל בגבולות כלשהם". רה"מ המשיך ואמר כי "בשעה שמיליון בני אדם מנודים מבתיהם ונסים על נפשם בסוריה, בעיראק ובצפון אפריקה, האם מה שלקהילה הבינלאומית נותר לעשות זה להתגולל על ישראל?". עוד הוסיף נתניהו כי "צריך להפסיק להתנצל ולהתחיל לתקוף. להאשים את המאשימים את ישראל". לדבריו, "אם נסתכל על ההיסטוריה של האנטישמיות, משפט דרייפוס, פשוט לא עזר שאמרו שדרייפוס הוא פטריוט. עד שיום אחד בא אמיל זולא ואמר 'אני מאשים את המאשימים'. ועכשיו, אני מאשים את המאשימים. תראו מי מאשים אותנו - תומכי דאעש, חמאס וחיזבאללה"
Thursday, September 10, 2015
Sunday, September 6, 2015
Thursday, September 3, 2015
Three Groups
Because, see, Am Yisrael is divided into three groups. The first group is Am HaAretz, the majority of the people. The second group are the Talmidei Chachamim, which occupy themselves with the Pshat of Torah, and the third group of people are the ones that attempt to go for the Chochmah of the Truth.
And see, with respect to the first group, it says: כִּי אֱוִיל עַמִּי אוֹתִי לֹא יָדָעוּ, "for My people are stupid, they do not know me (Yeremyahu 4:22)." It describes the majority of the people, who are simply called (in the verse) "My people."
And with respect to the third group, they occupy themselves with the mysteries of the Torah, and it secrets, and are called sons, בָּנִים. As is written in the Tikkunim (Hakdama, p. 4): the Ephrochim are Baalei HaMishnah, the sons are Baalei Kabbalah. And about them, it says: בָּנִים סְכָלִים הֵמָּה וְלֹא נְבוֹנִים, "they are foolish sons, and they are not discerning (Yeremyahu 4:22)," because they occupy themselves with the Chochmah of the Truth, according to what comes up in their short view, and in their weak studies. They do not enter the depth of a matter, to understand it in its truth, similar to what is said about the Am HaAretz.
And with respect to the group of the Chachamei HaPshat, those who despise the Chochmah of the Truth, which is called Ets HaChaim, and eternal life, and occupy themselves with the simple stories, and with the simple meaning only. They say that in the Torah there is nothing but the simple meaning, Chas V'Shalom. About them, it says: חֲכָמִים הֵמָּה לְהָרַע וּלְהֵיטִיב לֹא יָדָעוּ, "they are wise at doing evil, but know not how to do good (Yeremyahu 4:22)," because they hate the Ets HaChaim, HaKadosh Baruch Hu does not help them. And they decide about the simple things of Ets HaDaat Tov v'Ra, and turn it into Ra, evil, declare impure what is pure, make Assur what is Mutar, declare Pasul what is Kosher, their hands produce many failed rulings, in their many sins.
Chaim Vital, Hakdamah to Ets HaChaim (Shaar HaHakdamot), 9-10.
And see, with respect to the first group, it says: כִּי אֱוִיל עַמִּי אוֹתִי לֹא יָדָעוּ, "for My people are stupid, they do not know me (Yeremyahu 4:22)." It describes the majority of the people, who are simply called (in the verse) "My people."
And with respect to the third group, they occupy themselves with the mysteries of the Torah, and it secrets, and are called sons, בָּנִים. As is written in the Tikkunim (Hakdama, p. 4): the Ephrochim are Baalei HaMishnah, the sons are Baalei Kabbalah. And about them, it says: בָּנִים סְכָלִים הֵמָּה וְלֹא נְבוֹנִים, "they are foolish sons, and they are not discerning (Yeremyahu 4:22)," because they occupy themselves with the Chochmah of the Truth, according to what comes up in their short view, and in their weak studies. They do not enter the depth of a matter, to understand it in its truth, similar to what is said about the Am HaAretz.
And with respect to the group of the Chachamei HaPshat, those who despise the Chochmah of the Truth, which is called Ets HaChaim, and eternal life, and occupy themselves with the simple stories, and with the simple meaning only. They say that in the Torah there is nothing but the simple meaning, Chas V'Shalom. About them, it says: חֲכָמִים הֵמָּה לְהָרַע וּלְהֵיטִיב לֹא יָדָעוּ, "they are wise at doing evil, but know not how to do good (Yeremyahu 4:22)," because they hate the Ets HaChaim, HaKadosh Baruch Hu does not help them. And they decide about the simple things of Ets HaDaat Tov v'Ra, and turn it into Ra, evil, declare impure what is pure, make Assur what is Mutar, declare Pasul what is Kosher, their hands produce many failed rulings, in their many sins.
Chaim Vital, Hakdamah to Ets HaChaim (Shaar HaHakdamot), 9-10.
כִּי אֱוִיל עַמִּי אוֹתִי לֹא יָדָעוּ בָּנִים סְכָלִים הֵמָּה וְלֹא נְבוֹנִים הֵמָּה חֲכָמִים הֵמָּה לְהָרַע
Wednesday, September 2, 2015
Year 5771
The year 5771 was one cycle before the "end". It was 15*27 years after 5366, as well as 15*18 years after 5501.
Year 5771 was also three cycles of 27 years before "end" of the year 5852, 13*27 years after 5501, 351 years, 18*27 years after 5366, 490*18 years after year -2968.
Year 5751 was a pivotal year indeed.
Year 5771 was also three cycles of 27 years before "end" of the year 5852, 13*27 years after 5501, 351 years, 18*27 years after 5366, 490*18 years after year -2968.
Year 5751 was a pivotal year indeed.
Saturday, August 29, 2015
Beyond Judaism
If 63 years are 3.5 periods, then 126 years are a "week", the final week, week 70, the 7*18 years from 5726 until 5852. If so, the count of 18 years started to be counted in the year -2968, 70 weeks, that is 8820 years, before 5882. And the count reaches 500 in year 6032.
The count of 18 years is the count of Moshiach, which pushes mankind forward. This started long before Judaism, and the issue is the spiritual evolution of mankind.
The count of 18 years is the count of Moshiach, which pushes mankind forward. This started long before Judaism, and the issue is the spiritual evolution of mankind.
עוד יוסף חי, יוסף עוד חי, חי יוסף עוד, בן דוד חי וקיים
Friday, August 28, 2015
Back To The Future
The count of 27 was kind of noted before. The idea is that 351 years must be counted, 13*27, starting from 5501. Now, 5501 is 5*27 years after 5366, so it can be said that 18*27 years are to be counted, since 5366. The last occurrence was in 5771, 10*27 years after 5501, 15*27 years after 5366. Three cycles of 27 years to go, until 5852.
There is a future beyond 5852. There are 703 years from 5366, 19*37. Note that number 703 is semi-prime, meaning that both 19 and 37 are prime numbers, both represent counts. Year 5773 was 407 years, 11*37, after 5366. Note the (conjugate) numbers starting the current blog and especially in the previous one, which were both started in the year 5773. From 5773, there are eight cycles of 37 years to go, until 6069.
So, from the year 5366, there are 18*27 years to the future, and there are 19*37 years to a further future. There surely is a future beyond 6069 also, but this is far beyond my horizon. Now, there is the count (by Ramchal) of 18*16 years to 5789. This count ends exactly 3.5 cycles of 18 years, 63 years, before 5852. The wise will understand.
There is a future beyond 5852. There are 703 years from 5366, 19*37. Note that number 703 is semi-prime, meaning that both 19 and 37 are prime numbers, both represent counts. Year 5773 was 407 years, 11*37, after 5366. Note the (conjugate) numbers starting the current blog and especially in the previous one, which were both started in the year 5773. From 5773, there are eight cycles of 37 years to go, until 6069.
So, from the year 5366, there are 18*27 years to the future, and there are 19*37 years to a further future. There surely is a future beyond 6069 also, but this is far beyond my horizon. Now, there is the count (by Ramchal) of 18*16 years to 5789. This count ends exactly 3.5 cycles of 18 years, 63 years, before 5852. The wise will understand.
Friday, July 31, 2015
Amen
Just as a degraded version of E was incorporated by RJE, into the Torah Kedumah (my version), likewise, degraded versions of D and P will be incorporated into the Torah, the Torah of Moshiach, the Torah of Truth. Here lies the historical task of the Sanhedrin, of the Anshei Amana, the men of Truth, to eliminate every falsehood, and to publicly determine which parts of D and P they will want to keep.
It will happen that instead of "Lo-Ammi" they will be called "Children of the living God" (Hoshea 2:1). Amen.
It will happen that instead of "Lo-Ammi" they will be called "Children of the living God" (Hoshea 2:1). Amen.
מִי חָכָם וְיָבֵן אֵלֶּה, נָבוֹן וְיֵדָעֵם
כִּי-יְשָׁרִים דַּרְכֵי יְהוָה, וְצַדִּקִים יֵלְכוּ בָם, וּפֹשְׁעִים, יִכָּשְׁלוּ בָם
Thursday, July 30, 2015
Degraded E-version
Here is an outline of the E-version of the story of Avraham that was rightly degraded and suppressed, yet given through Remez, by RJE.
Four wives did Avraham have, Sarah, Hagar, Rivka, and Ketura. Hagar and Ketura, the concubines, gave birth to Ishmael, and to Zimran, Yokshan, Medan, and Midian. Sarah gave birth to Yitzchak. Avraham gave everything he had to Yitzchak. But Yitzchak did not survive the Akeida, leaving behind his wife, Rivka, who was barren. Through Yibum, she became a wife of Avraham. Then, the womb of Rivka was opened and she gave birth to Ya'akov. Finally, she gave birth to Esav. Avraham gave gifts to his sons Ishmael, Zimran, Yokshan, Medan, and Midian, and sent them to the East, and he gave Seir to Esav. To Ya'akov he gave everything that he had previously given to Yitzchak. He sent Yaakov to Lavan, and Ya'akov returned from there to Eretz Yisrael, with his four wives.
Somewhere along the line, probably just before his sending of Ya'akov to Lavan, and his very reason for this sending, G-d spoke 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."
Ya'akov, then, is a son of Avraham, but is seen as a son of Yitzchak, the first-born son of his widow Rivka. This explains expressions like אֱלֹהֵי אָבִי אֱלֹהֵי אַבְרָהָם וּפַחַד יִצְחָק , "the G-d of my father, the G-d of Avraham and the Awe of Yitzchak" (Bereshit 31:42), and again אֱלֹהֵי אַבְרָהָם וֵאלֹהֵי נָחוֹר, יִשְׁפְּטוּ בֵינֵינוּ--אֱלֹהֵי, אֲבִיהֶם; וַיִּשָּׁבַע יַעֲקֹב, בְּפַחַד אָבִיו יִצְחָק , "Let Avraham's G-d and Nahor's G-d, their father's G-d, judge between us. And Ya'akov swore by the Awe of his father, Yitzchak" (Bereshit 31:53).
The names of the final two sons of Ketura (Bereshit 25:2),יִשְׁבָּק and שׁוּחַ , hold a secret. The first one sounds like Yitzchak, and through substitution of ע becomes יִעבָּק , the letters of Yaakov. The second name, through a similar substitution, becomes שׁוּע , the letters of Esav. Hence, the final two sons of Ketura, are actually Rivka's sons, Ya'akov ben Yitzchak and Esav ben Avraham.
Four wives did Avraham have, Sarah, Hagar, Rivka, and Ketura. Hagar and Ketura, the concubines, gave birth to Ishmael, and to Zimran, Yokshan, Medan, and Midian. Sarah gave birth to Yitzchak. Avraham gave everything he had to Yitzchak. But Yitzchak did not survive the Akeida, leaving behind his wife, Rivka, who was barren. Through Yibum, she became a wife of Avraham. Then, the womb of Rivka was opened and she gave birth to Ya'akov. Finally, she gave birth to Esav. Avraham gave gifts to his sons Ishmael, Zimran, Yokshan, Medan, and Midian, and sent them to the East, and he gave Seir to Esav. To Ya'akov he gave everything that he had previously given to Yitzchak. He sent Yaakov to Lavan, and Ya'akov returned from there to Eretz Yisrael, with his four wives.
Somewhere along the line, probably just before his sending of Ya'akov to Lavan, and his very reason for this sending, G-d spoke 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."
Ya'akov, then, is a son of Avraham, but is seen as a son of Yitzchak, the first-born son of his widow Rivka. This explains expressions like
The names of the final two sons of Ketura (Bereshit 25:2),
Wednesday, July 29, 2015
The Falsehood of P
Regarding P, it has been noted already in what sense P is Lo-Ammi. Importantly, P is directly responsible for the second Churban, as detailed below in the secret of Kamtza and Bar-Kamtza, the famous story of Cbazal (Gittin 55b-56a) [my comments in bold between square brackets]:
A man was organizing a Seuda [of "Chaverim"] and wanted to invite the Chaver Kamtza. His servant, however, by mistake brought the non-Chaver, Bar-Kamtza. [The "Chaverim" is code for people that have the Chumrah to always eat ritually pure food in a state of ritual purity. Ritual purity is a complicated concept of P.] When the host realized the mistake, he went to Bar-Kamtza and demanded that he leave [so that he would not spoil the Chumrah of the Chaverim, as Bar-Kamtza, the non-Chaver, was ritually impure, and the food he touched would become impure.]. Embarrassed, Bar-Kamtza offered to pay for his food and his drink in the hope that he could stay, and when that did work, to pay for half the Seuda, and at the end even for the whole Seuda. But the host threw him out. [He had to throw him out because of this Chumrah, shared by all attendants, all "lovers" of P who totally lost the way in the laws of P.]
Bar-Kamtza said, “Since the Rabbis were sitting there and did not stop him from embarrassing me, this shows that they agreed with him. I will go and inform against them to the government.” [The Rabbis totally lost the way, in the laws of P, Lo-Ammi.]
He went and said to the emperor, “The Jews are rebelling against you.” Said the emperor, “How can I know that this is true?” “Send them an offering,” said Bar Kamtza, “and see whether they will offer it on the altar.” So he sent with him a fine calf. While on the way he made a blemish on its upper lip (or as some say, on the white of its eye)—in a place where we count it a blemish but they do not.[The Issur to offer animals with a blemish is a concept of P.]
The rabbis were inclined to offer it in order not to offend the government. Said Rabbi Zechariah ben Avkulas to them: “People will say that blemished animals are offered on the altar.” They then proposed to kill Bar Kamtza so that he should not go and inform against them, but Rabbi Zechariah ben Avkulas said to them, “Is one who makes a blemish on consecrated animals to be put to death?” Rabbi Yochanan thereupon remarked: “Because of the scrupulousness of Rabbi Zechariah ben Avkulas our House has been destroyed, our Temple burnt, and we ourselves exiled from our land.”[He was scrupulous in the laws of P, Lo-Ammi. P is to blame directly for the second Churban, not E, not J, not D.]
A man was organizing a Seuda [of "Chaverim"] and wanted to invite the Chaver Kamtza. His servant, however, by mistake brought the non-Chaver, Bar-Kamtza. [The "Chaverim" is code for people that have the Chumrah to always eat ritually pure food in a state of ritual purity. Ritual purity is a complicated concept of P.] When the host realized the mistake, he went to Bar-Kamtza and demanded that he leave [so that he would not spoil the Chumrah of the Chaverim, as Bar-Kamtza, the non-Chaver, was ritually impure, and the food he touched would become impure.]. Embarrassed, Bar-Kamtza offered to pay for his food and his drink in the hope that he could stay, and when that did work, to pay for half the Seuda, and at the end even for the whole Seuda. But the host threw him out. [He had to throw him out because of this Chumrah, shared by all attendants, all "lovers" of P who totally lost the way in the laws of P.]
Bar-Kamtza said, “Since the Rabbis were sitting there and did not stop him from embarrassing me, this shows that they agreed with him. I will go and inform against them to the government.” [The Rabbis totally lost the way, in the laws of P, Lo-Ammi.]
He went and said to the emperor, “The Jews are rebelling against you.” Said the emperor, “How can I know that this is true?” “Send them an offering,” said Bar Kamtza, “and see whether they will offer it on the altar.” So he sent with him a fine calf. While on the way he made a blemish on its upper lip (or as some say, on the white of its eye)—in a place where we count it a blemish but they do not.[The Issur to offer animals with a blemish is a concept of P.]
The rabbis were inclined to offer it in order not to offend the government. Said Rabbi Zechariah ben Avkulas to them: “People will say that blemished animals are offered on the altar.” They then proposed to kill Bar Kamtza so that he should not go and inform against them, but Rabbi Zechariah ben Avkulas said to them, “Is one who makes a blemish on consecrated animals to be put to death?” Rabbi Yochanan thereupon remarked: “Because of the scrupulousness of Rabbi Zechariah ben Avkulas our House has been destroyed, our Temple burnt, and we ourselves exiled from our land.”[He was scrupulous in the laws of P, Lo-Ammi. P is to blame directly for the second Churban, not E, not J, not D.]
הַעַל אֵלֶּה לֹא אֶפְקֹד נְאֻם יְהֹוָה אִם בְּגוֹי אֲשֶׁר כָּזֶה לֹא תִתְנַקֵּם נַפְשִׁי. שַׁמָּה וְשַׁעֲרוּרָה נִהְיְתָה בָּאָרֶץ. הַנְּבִיאִים נִבְּאוּ בַשֶּׁקֶר וְהַכֹּהֲנִים יִרְדּוּ עַל יְדֵיהֶם וְעַמִּי אָהֲבוּ כֵן וּמַה תַּעֲשׂוּ לְאַחֲרִיתָהּ
(Yeremyahu 5:29-31)
Tuesday, July 28, 2015
The Falsehood of D
Regarding D, let me show that it is false. We have seen the case of Akeidat Yitzchak. Clearly, E learned from the story of Bereshit 20 that Yitzchak was a "Mamzer," and therefore Elohim commanded that he had to die.
Now, RJE inserted the material Bereshit 22:11-16, with the name HaShem, saving Yitzchak from death, as it were. But RJE did not change the text of Bereshit 20, the text that deals with Sarah and Abimelech. In particular, he left Bereshit 20:14-16 (from E), in which sex is traded for money and goods (according to E).
RJE changed only the death verdict, not the analysis of E, that Yitzchak was a Mamzer. If Yitzchak was a Mamzer, and if we accept the Tikkun of J, are not all of Yisrael "Mamzerim?"
How then can Devarim 23:3 state that a Mamzer cannot come in the community of HaShem?
The Shita of E that Yitzchak was a Mamzer is accepted by RJE as legitimate, but in D it becomes unthinkable. Moreover, the law of D is obviously not ethical: the Mamzer's verdict, for a misdeed of one of his forefathers, is virtual exile.
It is not a coincidence that the law of D is in contradiction with RJE. This is a very deep issue, which shows the Divine background of the Torah of RJE. D is confirmed to be Lo-Ruchamah; she has no pity (Devarim 13:9, 19:21, 25:12), for the Mamzer. But Lo-Ruchamah is a spiritual "Mamzer" herself, and is not suitable for the community of HaShem, using language of D. And when the community of HaShem nevertheless accepts this "Mamzer," the proper verdict is exile.
As long as we keep D as Torah, we, all of Yisrael, rightfully have the status of "Mamzerim." We are judged, as it were, according to the Shita of E. Understand it well.
Now, RJE inserted the material Bereshit 22:11-16, with the name HaShem, saving Yitzchak from death, as it were. But RJE did not change the text of Bereshit 20, the text that deals with Sarah and Abimelech. In particular, he left Bereshit 20:14-16 (from E), in which sex is traded for money and goods (according to E).
RJE changed only the death verdict, not the analysis of E, that Yitzchak was a Mamzer. If Yitzchak was a Mamzer, and if we accept the Tikkun of J, are not all of Yisrael "Mamzerim?"
How then can Devarim 23:3 state that a Mamzer cannot come in the community of HaShem?
The Shita of E that Yitzchak was a Mamzer is accepted by RJE as legitimate, but in D it becomes unthinkable. Moreover, the law of D is obviously not ethical: the Mamzer's verdict, for a misdeed of one of his forefathers, is virtual exile.
It is not a coincidence that the law of D is in contradiction with RJE. This is a very deep issue, which shows the Divine background of the Torah of RJE. D is confirmed to be Lo-Ruchamah; she has no pity (Devarim 13:9, 19:21, 25:12), for the Mamzer. But Lo-Ruchamah is a spiritual "Mamzer" herself, and is not suitable for the community of HaShem, using language of D. And when the community of HaShem nevertheless accepts this "Mamzer," the proper verdict is exile.
As long as we keep D as Torah, we, all of Yisrael, rightfully have the status of "Mamzerim." We are judged, as it were, according to the Shita of E. Understand it well.
Ephraim has surrounded Me with falsehood. and the House of Israel with deceit. (Hoshea 12:1)
Monday, July 27, 2015
A sad, and bitter, voice
A sad, and bitter, voice arises from heaven. People do not listen to it, do not hear it. It raises its voice, it tries to raise its voice, but it is not heard, in the thundering face of Dinunim and Pa'apuphim, the tiny details of the laws of D and P. But exactly D and P are the problem, and not only its fine little details.
D caused the first Churban. D, and especially P, caused the second Churban. E caused the fall of the Northern kingdom. Only J, the Torah of Beit David, together with a transformed E, remains standing.
D caused the first Churban. D, and especially P, caused the second Churban. E caused the fall of the Northern kingdom. Only J, the Torah of Beit David, together with a transformed E, remains standing.
Thursday, July 23, 2015
עלי אן?
The Pesukim ask a question:
עַלִי אָׁן ? It is the shouting of third Pasuk, a cry in the face of danger, referred to by the fate of the cities of Admah and Tzevoim. They don't know that, by shedding the Klipot of D and P, they can bring the Geula. They don't know that it is HaShem who healed them. The healing is right there, before their eyes, and they do not see it.
The answer then, to the question, is given by simply putting two Vavim in place, as in
אכתוב-לוֹ--רִבְּוּעַ , תּוֹרָתִי: כְּמוֹ-זָרַע, נֶחְשָׁבוּ
וְאָנֹכִי תִרְגַּלְתִּי לְאֶפְרַיִם, לְקָחָם עַל-זְרוֹעֹתָיו; וְלֹא יָדְעוּ, כִּי רְפָאתִים
וְעַמִּי תְלוּאִים, לִמְשׁוּבָתִי; וְאֶל-עַלִי, יִקְרָאֻהוּ--יַחַד, לֹא יְרוֹמֵם
אֵיךְ אֶתֶּנְךָ אֶפְרַיִם, אֲמַגֶּנְךָ יִשְׂרָאֵל
אֵיךְ אֶתֶּנְךָ כְאַדְמָה, אֲשִׂימְךָ כִּצְבֹאיִם
נֶהְפַּךְ עָלַי לִבִּי, יַחַד נִכְמְרוּ נִחוּמָי
"The Highest, where is He?",The answer then, to the question, is given by simply putting two Vavim in place, as in
אֵיךְ אֶתֶּנְךָ אֶפְרַיִם,
ואֲמַגֶּנְךָ
יִשְׂרָאֵל
אֵיךְ אֶתֶּנְךָ כְאַדְמָה,
ואֲשִׂימְךָ
כִּצְבֹאיִם
leading to the answer
אֵיךְ אֶתֶּנְךָ אֶפְרַיִם, וְאֲמַגֶּנְךָ יִשְׂרָאֵל
אֵיךְ אֶתֶּנְךָ כְאַדְמָה, וְאֲשִׂימְךָ כִּצְבֹאיִם
leading to the name
Thursday, July 16, 2015
שיר עליון
אכתוב-לוֹ--רִבְּוּעַ , תּוֹרָתִי: כְּמוֹ-זָרַע, נֶחְשָׁבוּ
וְאָנֹכִי תִרְגַּלְתִּי לְאֶפְרַיִם, לְקָחָם עַל-זְרוֹעֹתָיו; וְלֹא יָדְעוּ, כִּי רְפָאתִים
וְעַמִּי תְלוּאִים, לִמְשׁוּבָתִי; וְאֶל-עַלִי, יִקְרָאֻהוּ--יַחַד, לֹא יְרוֹמֵם
אֵיךְ אֶתֶּנְךָ אֶפְרַיִם, וְאֲמַגֶּנְךָ יִשְׂרָאֵל
אֵיךְ אֶתֶּנְךָ כְאַדְמָה, וְאֲשִׂימְךָ כִּצְבֹאיִם
נֶהְפַּךְ עָלַי לִבִּי, יַחַד נִכְמְרוּ נִחוּמָי
I will write him a square, My Torah, and they are counted as seed.It was Me who reared Ephraim, who took them into his arms, and they did not know that I healed them.
My people waver about their relationship to Me: and they shout at Him, to the Highest; what is the response, would He not raise them up?
How can I give you up, Ephraim, and how can I hand you over, Israel?
How can I give you up like Admah, and how can I make you like Tzevoim?
My heart turned inside me, that is the response, My compassion has been kindled.
Hoshea 8:12, 11:3, 11:7, 11:8.
Wednesday, July 15, 2015
It Will Be
The final phrase of this week's reading is:
אלֹהִים .
And because we want it, it will be.
הֲשֹׁפֵט כָּל-הָאָרֶץ, לֹא יַעֲשֶׂה מִשְׁפָּט
a big Chidush about HaShem. This Chidush is the Heter to so radically change the text of Akeidat Yitzchak, of E. We want that HaShem does Tzedek here on Earth, not only in the Heavens, not only likeAnd because we want it, it will be.
Tuesday, July 14, 2015
Hoshea's Awareness
Hoshea refers three times to J, in 9:10, in 12:13, and in 2:20. He refers three times to E and J together, in 12:4, in 12:5, and in 4:3.
The verse 12:7 contains a hint to E (בֵּאלֹהֶיךָ תָשׁוּב ) including the name Elohim, but this is in the context of 12:6, which clearly proclaims the name Hashem,
וְהָיָה יְהוָה לִי, לֵאלֹהִים , which is from E, but an explicit separate reference to E, and to E alone, does not seem to exist in Hoshea. Especially, what follows in E, וְהָאֶבֶן הַזֹּאת, אֲשֶׁר-שַׂמְתִּי מַצֵּבָה--יִהְיֶה, בֵּית אֱלֹהִים , is only hinted at (perhaps) by Beth-El. An explicit reference to what existed in Beth-El, the Matzevah, is off limits to Hoshea. It can be seen as a sign of Hoshea's awareness, that the time of E, and its Matzevot, which had made the people of Israel misunderstand (11:7), is over (10:1,2 and 3:4), and that E and J must go together.
The verse 12:7 contains a hint to E (
וַיהוָה, אֱלֹהֵי הַצְּבָאוֹת--יְהוָה, זִכְרוֹ
It seems to be on purpose, 12:6-7 is a hint to
Sunday, July 12, 2015
Hoshea has Sources
An earlier verse of Hoshea, 2:20, reads:
עִם-חַיַּת הַשָּׂדֶה וְעִם-עוֹף הַשָּׁמַיִם comes from Bereshit 2:19. The words of the third item, רֶמֶשׂ הָאֲדָמָה , come from Bereshit 6:7:
It was P who rephrased Hoshea 2:20 to every beast, fowl, and creeping thing (Bereshit 1:30). Likewise, it was P who combined Hoshea 2:20 and Hoshea 4:3, to every beast, fowl, creeping thing and fish (Bereshit 9:2), and to fish, fowl, and every creeping thing (Bereshit 1:28).
In summary, Hoshea has sources in E and J, while P is sourced in Hoshea and possibly in D - Melachim (I) 5:13 and Devarim 4:17-18, which seem to derive from Bereshit 6:7 and Hoshea.
וְכָרַתִּי לָהֶם בְּרִית, בַּיּוֹם הַהוּא, עִם-חַיַּת הַשָּׂדֶה וְעִם-עוֹף הַשָּׁמַיִם, וְרֶמֶשׂ הָאֲדָמָה; וְקֶשֶׁת וְחֶרֶב וּמִלְחָמָה אֶשְׁבּוֹר מִן-הָאָרֶץ, וְהִשְׁכַּבְתִּים לָבֶטַח
In the light of 4:3 it is clear thatוַיֹּאמֶר יְהוָה, אֶמְחֶה אֶת-הָאָדָם אֲשֶׁר-בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה, מֵאָדָם עַד-בְּהֵמָה, עַד-רֶמֶשׂ וְעַד-עוֹף הַשָּׁמָיִם: כִּי נִחַמְתִּי, כִּי עֲשִׂיתִם
which is from J also.It was P who rephrased Hoshea 2:20 to every beast, fowl, and creeping thing (Bereshit 1:30). Likewise, it was P who combined Hoshea 2:20 and Hoshea 4:3, to every beast, fowl, creeping thing and fish (Bereshit 9:2), and to fish, fowl, and every creeping thing (Bereshit 1:28).
In summary, Hoshea has sources in E and J, while P is sourced in Hoshea and possibly in D - Melachim (I) 5:13 and Devarim 4:17-18, which seem to derive from Bereshit 6:7 and Hoshea.
Friday, July 10, 2015
Another Citation of E and J
The verse Hosea 4:3
שָׂרָה אֶת-אֱלֹהִים and וַיָּשַׂר אֶל-מַלְאָךְ וַיֻּכָל ) and J (בַּבֶּטֶן, עָקַב אֶת-אָחִיו and בֵּית-אֵל, יִמְצָאֶנּוּ and יְדַבֵּר עִמָּנוּ ).
עַל-כֵּן תֶּאֱבַל הָאָרֶץ, וְאֻמְלַל כָּל-יוֹשֵׁב בָּהּ, בְּחַיַּת הַשָּׂדֶה, וּבְעוֹף הַשָּׁמָיִם; וְגַם-דְּגֵי הַיָּם, יֵאָסֵפוּ
is sometimes seen as containing a citation of Bereshit 1, in reverse order. If this would be true, it would be a case of a citation of P, which therefore would have existed in the days of Hoshea. This, however, is not the case. The verse contains a phrase taken from
כָּל-חַיַּת הַשָּׂדֶה וְאֵת כָּל-עוֹף הַשָּׁמַיִם
that is, from Bereshit 2, from J, followed by a phrase taken fromאִם אֶת-כָּל-דְּגֵי הַיָּם יֵאָסֵף לָהֶם
that is, from "BaMidbar 11," from E. It is another indication that Hoshea had E and J before him, and that he purposefully used them in a unified way. The proof is the word יֵאָסֵף, which is copied to the verse Hosea 4:3.
This is similar to the verses Hosea 12:4-5:
בַּבֶּטֶן, עָקַב אֶת-אָחִיו; וּבְאוֹנוֹ, שָׂרָה אֶת-אֱלֹהִים. וַיָּשַׂר אֶל-מַלְאָךְ וַיֻּכָל, בָּכָה וַיִּתְחַנֶּן-לוֹ; בֵּית-אֵל, יִמְצָאֶנּוּ, וְשָׁם, יְדַבֵּר עִמָּנוּ
Both verses combine E (
Tuesday, July 7, 2015
Dinunim and Pa'apupim
We have to fight, with Chochma, the Dinunim and the Pa'apupim (Pa'aphuphim, Pa'apuphim), the nonsense of D and P. We must, רִיבוּ בְאִמְּכֶם, רִיבוּ, in the hope that וְתָסֵר זְנוּנֶיהָ מִפָּנֶיהָ וְנַאֲפוּפֶיהָ מִבֵּין שָׁדֶיהָ, some will listen. Hear Yisrael!
Sunday, July 5, 2015
The Torah of Hoshea
Even if Hoshea is not RJE, the Torah of RJE is his Torah. The innovations of D are later, and are called "Lo-Ruchamah", after Miriam, female. The innovations of P are yet later, and they are called "Lo-Ammi", after Aharon, male. The fast of "17" Tammuz is today. The reason is "Lo-Ruchamah", no pity.
Then we enter the three weeks until Tisha B'Av, The reason for Tisha B'Av is "Lo-Ammi", not My People. Some say both "Lo-Ammi" and "Lo-Ruchamah". You are not My People and I will not be yours. Yet, it will happen that instead of "Lo-Ammi" they will be called "Children of the living God". That is why you are fasting.
But the fasting is only a means towards a goal, and the goal is to "seek out HaShem their God, and David their king", and to "tremble for HaShem and for His goodness in the end of days." (Hoshea 3:5)
Jezreel, finally, is the father of "JE", and of the reconstructed version. A reconstruction of JE is certainly tainted by contamination from D and P: Jezreel has the same "Yichus" as Lo-Ruchamah and Lo-Ammi. There is something similar. Nevertheless, JE is incomparably greater than D and P, like Moshe is greater than Miriam and Aharon.
Those who think that there is an intended relationship between my version of JE, and "the reconstructed version", let him, of her, think twice. Better still, let him come with his own proposal. If only all of Israel would start making their own proposals.
Then we enter the three weeks until Tisha B'Av, The reason for Tisha B'Av is "Lo-Ammi", not My People. Some say both "Lo-Ammi" and "Lo-Ruchamah". You are not My People and I will not be yours. Yet, it will happen that instead of "Lo-Ammi" they will be called "Children of the living God". That is why you are fasting.
But the fasting is only a means towards a goal, and the goal is to "seek out HaShem their God, and David their king", and to "tremble for HaShem and for His goodness in the end of days." (Hoshea 3:5)
Jezreel, finally, is the father of "JE", and of the reconstructed version. A reconstruction of JE is certainly tainted by contamination from D and P: Jezreel has the same "Yichus" as Lo-Ruchamah and Lo-Ammi. There is something similar. Nevertheless, JE is incomparably greater than D and P, like Moshe is greater than Miriam and Aharon.
Those who think that there is an intended relationship between my version of JE, and "the reconstructed version", let him, of her, think twice. Better still, let him come with his own proposal. If only all of Israel would start making their own proposals.
Thursday, July 2, 2015
The Missing Letter
The Pasuk Hoshea 8:12
It fits the prophetic context, and more or less answers the question, which we did not ask, why it says "for him." But, the Pasuk gives an answer to another question, which asks itself in the face of the utter destructon of the ten tribes of Yisrael. And the answer is "When I write My Torah for him as a square," and it is clear to who grasps it.
This would mean that "My Torah" is the combination of E and J, that we have called (my version of) the Torah Kedumah. This fits Hoshea, who in 12:4-5 refers to concepts of both E and J, and who in 9:10 refers to the J-story of Baal Peor (Hat-tip Friedman, though Hoshea 9 seems a later insertion, just as Hoshea 13:1-11). Moreover, fragments like 2:2 and 12:1 place Hoshea in the middle of E and J. See also this. He could have been RJE, as may be suggested by the Pasuk Hoshea 8:12.
אכתוב-לו רבו תורתי כמו-זר נחשבו
seems to be missing something. The strange word רבו is traditionally read as רבי, multitudes, or as רבוא, myriad. Consequently, the Torah of HaShem is seen as constructed of out of multitudes, or of a myriad, ten thousand items. I would like to hypothesize the reading רבוע, a square. The square would be 160 times 160 words. The words רבו and זר are almost equal in Gematria, and therefore it makes sense that רבו is counted like זר. If we add a letter to one, we have to add the same letter to the second, רבוע is counted like זרע. Hence, in my view, the Pasuk must be read:אכתוב-לו רבוע תורתי כמו-זרע נחשבו
"When I write My Torah for him as a square, they will be considered like seed."It fits the prophetic context, and more or less answers the question, which we did not ask, why it says "for him." But, the Pasuk gives an answer to another question, which asks itself in the face of the utter destructon of the ten tribes of Yisrael. And the answer is "When I write My Torah for him as a square," and it is clear to who grasps it.
This would mean that "My Torah" is the combination of E and J, that we have called (my version of) the Torah Kedumah. This fits Hoshea, who in 12:4-5 refers to concepts of both E and J, and who in 9:10 refers to the J-story of Baal Peor (Hat-tip Friedman, though Hoshea 9 seems a later insertion, just as Hoshea 13:1-11). Moreover, fragments like 2:2 and 12:1 place Hoshea in the middle of E and J. See also this. He could have been RJE, as may be suggested by the Pasuk Hoshea 8:12.
Thursday, June 25, 2015
Financial Darkness
Almost two years ago, I wrote a call to prepare for the darkness that will start to cover the world at the end of 5775. We now entered the last quarter of 5775. The darkness of financial chaos is almost upon us. That darkness is to temporarily stop the nations of the world, led by the US and Europe, in their track of imposing a "democratic solution" on Israel.
Friday, June 19, 2015
Tikkun of Moshiach
Why does Yishmael exist? To force, through war if needed, Aharon to merge with Moshe. Why does Edom exist? To force, through war if needed, Moshiach ben Yosef to merge with Moshiach ben David. By "merge" we mean self-cancellation in view of the Truth, the Tikkun of Moshiach.
And if one would argue that this would leave us with eight Sephirot, let him count Keter double, and let him count Da'at. Thus, in the world after the Tikkun of Moshiach, Atik Yamim is on top, above Arich Anpin, above Da'at, above Yisrael/Tiferet, above Moshe, above Moshiach ben David. These six sephirot are accompanied by Chochmah and Binah, and by Chesed and Gevurah/Din.
And if one would argue that this would leave us with eight Sephirot, let him count Keter double, and let him count Da'at. Thus, in the world after the Tikkun of Moshiach, Atik Yamim is on top, above Arich Anpin, above Da'at, above Yisrael/Tiferet, above Moshe, above Moshiach ben David. These six sephirot are accompanied by Chochmah and Binah, and by Chesed and Gevurah/Din.
Sunday, June 14, 2015
Dangling Berachah
As promised, the dangling Berachah , which is in fact well-known:
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
RJE did not want to lose this final Berachah from E, from the account that could not be given, and made it part of J's "promise" of the Brit Bein HaBetarim. The bold italic sentence, a variant of the statement before the "dangling Berachah", seems to be added by RJE.
Sunday, June 7, 2015
Teshuva
RJE made a historic document, a divinely inspired document, that is superior to its sources, in particular to J and E, and their sources. A document that is superior to what came after it, to D and P, and anything based on D and P.
Superior, just as Moshe's level of Nevuah in incomparable to the level of Miriam, or of Aharon. This is not a simple matter. If Miriam and Aharon had only appreciated the true greatness of Moshe. But they did not understand. This is not a simple matter at all. Despite the existence of the story of Miriam and Aharon, the story of D and P occurred, later, because D and P did not understand.
And because D and P did not understand what they could not understand, we were exiled from the Land. First, D caused Galut Bavel, like Miriam was exiled for limited time, and then P caused our current exile, Galut Aharon.
At the end of this exile, we need to understand what is the reason for it. Suddenly, it will be clear why it is called Galut Aharon, when Hashem will tell us, and we will be ashamed, so terribly ashamed. And we will do Teshuva, like Miriam, like Aharon.
Not so is my servant Moshe
in all my house he is faithful
Mouth to mouth I shall speak through him
with vision and not in riddles
You can read my version of the document of Moshe, with a translation, once a week, 160 times 160 words, for three years.
Superior, just as Moshe's level of Nevuah in incomparable to the level of Miriam, or of Aharon. This is not a simple matter. If Miriam and Aharon had only appreciated the true greatness of Moshe. But they did not understand. This is not a simple matter at all. Despite the existence of the story of Miriam and Aharon, the story of D and P occurred, later, because D and P did not understand.
And because D and P did not understand what they could not understand, we were exiled from the Land. First, D caused Galut Bavel, like Miriam was exiled for limited time, and then P caused our current exile, Galut Aharon.
At the end of this exile, we need to understand what is the reason for it. Suddenly, it will be clear why it is called Galut Aharon, when Hashem will tell us, and we will be ashamed, so terribly ashamed. And we will do Teshuva, like Miriam, like Aharon.
Not so is my servant Moshe
in all my house he is faithful
Mouth to mouth I shall speak through him
with vision and not in riddles
You can read my version of the document of Moshe, with a translation, once a week, 160 times 160 words, for three years.
משה אמת ותורתו אמת
Tuesday, June 2, 2015
A Story Without End
This is what the sons of Aharon, P, did. They spoke out against the Midianite background of Zipporah, the wife of Moshe. I refer to Bamidbar 25 and Bamidbar 31, where, in the name of Hashem, the Midianites are blamed, rather than Moabites, and destroyed. Further, they demoted Zipporah by splitting up the account of the Brit Milah, effectively replacing it by Bereshit 17. They did all of this to Zipporah, in order to denigrate Moshe, and to elevate themselves. And Moshe, extremely humble, did not utter a word in protest.
And they, "the priests," convinced a great percentage of Jews, that their contributions to "Torah" are Torah. But, yet, the story does not end here. The story did not end just yet. I am not going to say how it will end. If you want to know, E gives an excellent impression, in Bamidbar 12.
Not so is my servant Moshe
in all my house he is faithful
And they, "the priests," convinced a great percentage of Jews, that their contributions to "Torah" are Torah. But, yet, the story does not end here. The story did not end just yet. I am not going to say how it will end. If you want to know, E gives an excellent impression, in Bamidbar 12.
Not so is my servant Moshe
in all my house he is faithful
Monday, June 1, 2015
Moshe's Son(s)
According to J, Moshe had one son, Gershom (see Shemot 2:22). According to E, he had two sons, Gershom and Eliezer (see Shemot 18:4). It says in Shemot 4:20 that Moshe took his wife and sons, plural. As this is from J, it likely originally said son, instead of sons, and it was RJE who made this small change, which is even smaller in Hebrew, בָּנָיו, rather than בָּנָו.
Brit of Zipporah
We let the dangling Berachah dangle for now. Don't worry, it will fall into its place. First, I would like to discuss another editor. Consider the passage Shemot 4:24-26:
It was on the way, in a lodging place, that Hashem encountered him and sought to kill him. So Zipporah took a sharp stone and cut off the foreskin of her son and touched it to his feet; and she said, "You caused my bridegroom's bloodshed!" So he released him; then she said, "A bridegroom's bloodshed was because of circumcision."
This is very strange indeed. The excessive use of pronouns, with no antecedents, suggest that the passage is not in its proper context. Looking for the proper context, there is only one candidate. It must be after Shemot 2:21-22:
Moses desired to dwell with the man; and he gave his daughter Zipporah to Moses. She gave birth to a son and he named him Gershom, for he said, "I have been a stranger in a foreign land."
and before the phrase "And it was after many days". Therefore, it must be right after "Shemot 2:21-22", yielding:
Moses desired to dwell with the man; and he gave his daughter Zipporah to Moses. She gave birth to a son and he named him Gershom, for he said, "I have been a stranger in a foreign land." It was there, in the land of Midian, that Zipporah took a sharp stone and cut off the foreskin of her son and touched it to his feet; and she said, "You are being a bloodshed to Me!" And Hashem encountered him and sought to kill him, and He released him; then she said, "A bridegroom's bloodshed was because of circumcision."
In this passage, the antecedent of the pronouns in "It was on the way, in a lodging place, that Hashem encountered him and sought to kill him" must be Gershom, the latest person mentioned by name. As for the editor that created the split, we must suspect that who added P to the Torah, wanted to enhance "his" Bereshit 17, the competing passage of the Brit Milah. By splitting the paragraph, and so introducing many problems of interpretation, the J-passage of the Brit Milah is automatically demoted. And, in the eyes of the editor, Avraham would surely be a better mohel than Zipporah, for the generations. And, for the generations, would the Brit of Abraham not seem to be more elevated than the Brit of Zipporah? But know the truth: the Brit of Zipporah, the Brit of "foreskin for life," of Chatan Damim, is the (much) older one.
The phrase "It was on the way, in a lodging place", was changed to "It was there, in the land of Midian", וַיְהִי שָׁם, בְּאֶרֶץ-מִדְיָן in Hebrew. Mutatis Mutandis, and Gershom was named also after the Brit Milah.
It was on the way, in a lodging place, that Hashem encountered him and sought to kill him. So Zipporah took a sharp stone and cut off the foreskin of her son and touched it to his feet; and she said, "You caused my bridegroom's bloodshed!" So he released him; then she said, "A bridegroom's bloodshed was because of circumcision."
This is very strange indeed. The excessive use of pronouns, with no antecedents, suggest that the passage is not in its proper context. Looking for the proper context, there is only one candidate. It must be after Shemot 2:21-22:
Moses desired to dwell with the man; and he gave his daughter Zipporah to Moses. She gave birth to a son and he named him Gershom, for he said, "I have been a stranger in a foreign land."
and before the phrase "And it was after many days". Therefore, it must be right after "Shemot 2:21-22", yielding:
Moses desired to dwell with the man; and he gave his daughter Zipporah to Moses. She gave birth to a son and he named him Gershom, for he said, "I have been a stranger in a foreign land." It was there, in the land of Midian, that Zipporah took a sharp stone and cut off the foreskin of her son and touched it to his feet; and she said, "You are being a bloodshed to Me!" And Hashem encountered him and sought to kill him, and He released him; then she said, "A bridegroom's bloodshed was because of circumcision."
In this passage, the antecedent of the pronouns in "It was on the way, in a lodging place, that Hashem encountered him and sought to kill him" must be Gershom, the latest person mentioned by name. As for the editor that created the split, we must suspect that who added P to the Torah, wanted to enhance "his" Bereshit 17, the competing passage of the Brit Milah. By splitting the paragraph, and so introducing many problems of interpretation, the J-passage of the Brit Milah is automatically demoted. And, in the eyes of the editor, Avraham would surely be a better mohel than Zipporah, for the generations. And, for the generations, would the Brit of Abraham not seem to be more elevated than the Brit of Zipporah? But know the truth: the Brit of Zipporah, the Brit of "foreskin for life," of Chatan Damim, is the (much) older one.
The phrase "It was on the way, in a lodging place", was changed to "It was there, in the land of Midian", וַיְהִי שָׁם, בְּאֶרֶץ-מִדְיָן in Hebrew. Mutatis Mutandis, and Gershom was named also after the Brit Milah.
Friday, May 29, 2015
More On RJE
A problem arose for RJE, when he reached
Abraham proceeded and took a wife whose name was Keturah. She bore him Zimran and Jokshan and Medan amd Midian and Ishbak and Shuah, Jokshan begot Sheba and Dedan, and the children of Dedan were Asshurim, Letushim, and Leummim. And the children of Midian - Ephah and Epher, and Hanoch, and Abida, and Eldaah; all these were the descendants of Keturah.
The text was to be the introduction to the birth of Esav and Yaakov, according to E, which is alternative to the story of Yitzchak, who died according to E. The alternative account could obviously not be given. Instead, RJE wrote a text, to do away with the children of Avraham:Abraham gave all that he had to Isaac. But to the concubine-children who were Abraham's, Abraham gave gifts; then he sent them away from Isaac his son, while he was still alive, eastward to the land of the east.
But the account that could not be given, still had a Berachah in it which Abraham received at the end of his life. It was possible to save this dangling Berachah, and RJE did this in an ingenious way.
Thursday, May 28, 2015
RJE
The transformation of
וּבְרֶדֶת הַטַּל עַל-הַמַּחֲנֶה, לָיְלָה, יֵרֵד הַמָּן, עָלָיו. וְהַמָּן, כִּזְרַע-גַּד הוּא; וְעֵינוֹ, כְּעֵין הַבְּדֹלַח; וְהָיָה טַעְמוֹ, כְּטַעַם לְשַׁד הַשָּׁמֶן. שָׁטוּ הָעָם וְלָקְטוּ וְטָחֲנוּ בָרֵחַיִם, אוֹ דָכוּ בַּמְּדֹכָה, וּבִשְּׁלוּ בַּפָּרוּר, וְעָשׂוּ אֹתוֹ עֻגוֹת
intoוְהַמָּן, כִּזְרַע-גַּד הוּא; וְעֵינוֹ, כְּעֵין הַבְּדֹלַח. שָׁטוּ הָעָם וְלָקְטוּ וְטָחֲנוּ בָרֵחַיִם, אוֹ דָכוּ בַּמְּדֹכָה, וּבִשְּׁלוּ בַּפָּרוּר, וְעָשׂוּ אֹתוֹ עֻגוֹת; וְהָיָה טַעְמוֹ, כְּטַעַם לְשַׁד הַשָּׁמֶן. וּבְרֶדֶת הַטַּל עַל-הַמַּחֲנֶה, לָיְלָה, יֵרֵד הַמָּן, עָלָיו
was work done by "RJE", the editor that combined E and J. He did so in an exceptionally brilliant way, taking the story line of J as baseline and taking as much as possible from E without interfering with the story of J. Taking from E involved also transformations as above. Note that no words seem to be lost, only the order has changed, according to their (new) context. For another example of the liberty of RJE, see this or this, where RJE takes an E-text, writes a new end according to J, and so rewrites the story without changing the E-text itself.
Monday, May 25, 2015
E's Number?
The passage "BaMidbar 11", which we moved to here, consists of three paragraphs. The following is the first:
The first of the these three has the exact same words as the bold section in the original text, but is reordered so that it now is an (alternative) introduction of the Manna. This would have been the introduction of Manna of E.
If the reordering is accepted, the third paragraph would be of E also, and that would set the stage of the next two paragraphs, which would be E and not J. In summary, all of "BaMidbar 11" would be E, including the italic section.
Hence, the 600 Elef Ragli, would have been E's number. The mention of "Ohel Moed" would be another sign of E, as it does not appear in any part of J.
And the conclusion would have to be that the two solutions to the problem that Moshe could not handle the people by himself, would both be from E; the Sanhedrin and the solution of Yitro.
And the question how many people stood at "Har Sinai," would finally receive an answer, from E. There were 600 Elef Ragli, minus the result of the Macah Rabah Meod, minus 3,000.
ַיְהִי הָעָם כְּמִתְאֹנְנִים, רַע בְּאָזְנֵי יְהוָה; וַיִּשְׁמַע יְהוָה, וַיִּחַר אַפּוֹ, וַתִּבְעַר-בָּם אֵשׁ יְהוָה, וַתֹּאכַל בִּקְצֵה הַמַּחֲנֶה. וַיִּצְעַק הָעָם, אֶל-מֹשֶׁה; וַיִּתְפַּלֵּל מֹשֶׁה אֶל-יְהוָה, וַתִּשְׁקַע הָאֵשׁ. וַיִּקְרָא שֵׁם-הַמָּקוֹם הַהוּא, תַּבְעֵרָה: כִּי-בָעֲרָה בָם, אֵשׁ יְהוָה. וְהָאסַפְסֻף אֲשֶׁר בְּקִרְבּוֹ, הִתְאַוּוּ תַּאֲוָה; וַיָּשֻׁבוּ וַיִּבְכּוּ, גַּם בְּנֵי יִשְׂרָאֵל, וַיֹּאמְרוּ, מִי יַאֲכִלֵנוּ בָּשָׂר. זָכַרְנוּ, אֶת-הַדָּגָה, אֲשֶׁר-נֹאכַל בְּמִצְרַיִם, חִנָּם; אֵת הַקִּשֻּׁאִים, וְאֵת הָאֲבַטִּחִים, וְאֶת-הֶחָצִיר וְאֶת-הַבְּצָלִים, וְאֶת-הַשּׁוּמִים. וְעַתָּה נַפְשֵׁנוּ יְבֵשָׁה, אֵין כֹּל--בִּלְתִּי, אֶל-הַמָּן עֵינֵינוּ. וְהַמָּן, כִּזְרַע-גַּד הוּא; וְעֵינוֹ, כְּעֵין הַבְּדֹלַח. שָׁטוּ הָעָם וְלָקְטוּ וְטָחֲנוּ בָרֵחַיִם, אוֹ דָכוּ בַּמְּדֹכָה, וּבִשְּׁלוּ בַּפָּרוּר, וְעָשׂוּ אֹתוֹ עֻגוֹת; וְהָיָה טַעְמוֹ, כְּטַעַם לְשַׁד הַשָּׁמֶן. וּבְרֶדֶת הַטַּל עַל-הַמַּחֲנֶה, לָיְלָה, יֵרֵד הַמָּן, עָלָיו. וַיִּשְׁמַע מֹשֶׁה אֶת-הָעָם, בֹּכֶה לְמִשְׁפְּחֹתָיו--אִישׁ, לְפֶתַח אָהֳלוֹ; וַיִּחַר-אַף יְהוָה מְאֹד, וּבְעֵינֵי מֹשֶׁה רָע. וַיֹּאמֶר מֹשֶׁה אֶל-יְהוָה, לָמָה הֲרֵעֹתָ לְעַבְדֶּךָ, וְלָמָּה לֹא-מָצָתִי חֵן, בְּעֵינֶיךָ: לָשׂוּם, אֶת-מַשָּׂא כָּל-הָעָם הַזֶּה--עָלָי. הֶאָנֹכִי הָרִיתִי, אֵת כָּל-הָעָם הַזֶּה--אִם-אָנֹכִי, יְלִדְתִּיהוּ: כִּי-תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ, כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת-הַיֹּנֵק, עַל הָאֲדָמָה, אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו. מֵאַיִן לִי בָּשָׂר, לָתֵת לְכָל-הָעָם הַזֶּה: כִּי-יִבְכּוּ עָלַי לֵאמֹר, תְּנָה-לָּנוּ בָשָׂר וְנֹאכֵלָה. לֹא-אוּכַל אָנֹכִי לְבַדִּי, לָשֵׂאת אֶת-כָּל-הָעָם הַזֶּה: כִּי כָבֵד, מִמֶּנִּי. וְאִם-כָּכָה אַתְּ-עֹשֶׂה לִּי, הָרְגֵנִי נָא הָרֹג--אִם-מָצָאתִי חֵן, בְּעֵינֶיךָ; וְאַל-אֶרְאֶה, בְּרָעָתִי
It can be split into three paragraphs itself, as follows:
וּבְרֶדֶת הַטַּל עַל-הַמַּחֲנֶה, לָיְלָה, יֵרֵד הַמָּן, עָלָיו.
וְהַמָּן, כִּזְרַע-גַּד הוּא; וְעֵינוֹ, כְּעֵין הַבְּדֹלַח;
וְהָיָה טַעְמוֹ, כְּטַעַם לְשַׁד הַשָּׁמֶן.
שָׁטוּ הָעָם וְלָקְטוּ וְטָחֲנוּ בָרֵחַיִם, אוֹ דָכוּ בַּמְּדֹכָה, וּבִשְּׁלוּ בַּפָּרוּר, וְעָשׂוּ אֹתוֹ עֻגוֹת
וַיְהִי הָעָם כְּמִתְאֹנְנִים, רַע בְּאָזְנֵי יְהוָה; וַיִּשְׁמַע יְהוָה, וַיִּחַר אַפּוֹ, וַתִּבְעַר-בָּם אֵשׁ יְהוָה, וַתֹּאכַל בִּקְצֵה הַמַּחֲנֶה. וַיִּצְעַק הָעָם, אֶל-מֹשֶׁה; וַיִּתְפַּלֵּל מֹשֶׁה אֶל-יְהוָה, וַתִּשְׁקַע הָאֵשׁ. וַיִּקְרָא שֵׁם-הַמָּקוֹם הַהוּא, תַּבְעֵרָה: כִּי-בָעֲרָה בָם, אֵשׁ יְהוָה
. וְהָאסַפְסֻף אֲשֶׁר בְּקִרְבּוֹ, הִתְאַוּוּ תַּאֲוָה; וַיָּשֻׁבוּ וַיִּבְכּוּ, גַּם בְּנֵי יִשְׂרָאֵל, וַיֹּאמְרוּ, מִי יַאֲכִלֵנוּ בָּשָׂר. זָכַרְנוּ, אֶת-הַדָּגָה, אֲשֶׁר-נֹאכַל בְּמִצְרַיִם, חִנָּם; אֵת הַקִּשֻּׁאִים, וְאֵת הָאֲבַטִּחִים, וְאֶת-הֶחָצִיר וְאֶת-הַבְּצָלִים, וְאֶת-הַשּׁוּמִים. וְעַתָּה נַפְשֵׁנוּ יְבֵשָׁה, אֵין כֹּל--בִּלְתִּי, אֶל-הַמָּן עֵינֵינוּ.
וַיִּשְׁמַע מֹשֶׁה אֶת-הָעָם, בֹּכֶה לְמִשְׁפְּחֹתָיו--אִישׁ, לְפֶתַח אָהֳלוֹ; וַיִּחַר-אַף יְהוָה מְאֹד, וּבְעֵינֵי מֹשֶׁה רָע. וַיֹּאמֶר מֹשֶׁה אֶל-יְהוָה, לָמָה הֲרֵעֹתָ לְעַבְדֶּךָ, וְלָמָּה לֹא-מָצָתִי חֵן, בְּעֵינֶיךָ: לָשׂוּם, אֶת-מַשָּׂא כָּל-הָעָם הַזֶּה--עָלָי. הֶאָנֹכִי הָרִיתִי, אֵת כָּל-הָעָם הַזֶּה--אִם-אָנֹכִי, יְלִדְתִּיהוּ: כִּי-תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ, כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת-הַיֹּנֵק, עַל הָאֲדָמָה, אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו. מֵאַיִן לִי בָּשָׂר, לָתֵת לְכָל-הָעָם הַזֶּה: כִּי-יִבְכּוּ עָלַי לֵאמֹר, תְּנָה-לָּנוּ בָשָׂר וְנֹאכֵלָה. לֹא-אוּכַל אָנֹכִי לְבַדִּי, לָשֵׂאת אֶת-כָּל-הָעָם הַזֶּה: כִּי כָבֵד, מִמֶּנִּי. וְאִם-כָּכָה אַתְּ-עֹשֶׂה לִּי, הָרְגֵנִי נָא הָרֹג--אִם-מָצָאתִי חֵן, בְּעֵינֶיךָ; וְאַל-אֶרְאֶה, בְּרָעָתִי
The first of the these three has the exact same words as the bold section in the original text, but is reordered so that it now is an (alternative) introduction of the Manna. This would have been the introduction of Manna of E.
If the reordering is accepted, the third paragraph would be of E also, and that would set the stage of the next two paragraphs, which would be E and not J. In summary, all of "BaMidbar 11" would be E, including the italic section.
Hence, the 600 Elef Ragli, would have been E's number. The mention of "Ohel Moed" would be another sign of E, as it does not appear in any part of J.
And the conclusion would have to be that the two solutions to the problem that Moshe could not handle the people by himself, would both be from E; the Sanhedrin and the solution of Yitro.
And the question how many people stood at "Har Sinai," would finally receive an answer, from E. There were 600 Elef Ragli, minus the result of the Macah Rabah Meod, minus 3,000.
Wednesday, May 20, 2015
J's Number: 600 Walking Troops
Regarding J's number of 600,000 people, it may be read as 600 "Elef Ragli", 600 walking troops. This interpretation is explored in an article for P's later census numbers also. It seems to me that the explanation, in the article, of the numbers of the Levi'im and the first-born, must be applied elsewhere in the same way. The implication is that a "walking troop" would be about 30 people. So the people, the 600 Elef Ragli, were about 18,000, before a large multitude died. It would be 36,000 if one assumes that only men are counted.
Tuesday, May 19, 2015
Why The Shabbat?
Why do we keep the Shabbat? Let the sources speak:
E: Six days you shall do the things you do, and on the seventh day you shall cease, so that your ox and your ass will rest, and your maid's son will be refreshed. (Shemot 23:12)
J: Six days you shall work, and on the seventh day you shall cease. In plowing time and in harvest, you shall cease. (Shemot 34:21)
D: Observe the Shabbat day, to make it holy, as HaShem, your G-d, commanded you. Six days you shall labor and do all your work, and the seventh day is a Shabbat to HaShem, your G-d. You shall not do any work, you and your son and your daughter and your servant and your maid and your ox and your ass or any animal and your alien who is in your gates - in order that your servant and your maid will rest like you, and you shall remember that you were a slave in the land of Mitzraim and HaShem, your G-d, brought you out from there with a strong hand and an outstretched arm. On account of this, HaShem, your G-d, has commanded you to do the Shabbat day. (Devarim 5:12-15)
P: Remember the Shabbat day to make it holy. Six days you shall labor and do all your work, and the seventh day is a Shabbat to HaShem, your G-d. You shall not do any work, you and your son and your daughter, your servant and your maid and your animal and your alien who is in your gates. Because for six days HaShem made the skies and the earth, the sea, and everything that is in them, and He rested on the seventh day. On account of this, HaShem blessed the Shabbat day and made it holy. (Shemot 20:8-11)
E: Six days you shall do the things you do, and on the seventh day you shall cease, so that your ox and your ass will rest, and your maid's son will be refreshed. (Shemot 23:12)
J: Six days you shall work, and on the seventh day you shall cease. In plowing time and in harvest, you shall cease. (Shemot 34:21)
D: Observe the Shabbat day, to make it holy, as HaShem, your G-d, commanded you. Six days you shall labor and do all your work, and the seventh day is a Shabbat to HaShem, your G-d. You shall not do any work, you and your son and your daughter and your servant and your maid and your ox and your ass or any animal and your alien who is in your gates - in order that your servant and your maid will rest like you, and you shall remember that you were a slave in the land of Mitzraim and HaShem, your G-d, brought you out from there with a strong hand and an outstretched arm. On account of this, HaShem, your G-d, has commanded you to do the Shabbat day. (Devarim 5:12-15)
P: Remember the Shabbat day to make it holy. Six days you shall labor and do all your work, and the seventh day is a Shabbat to HaShem, your G-d. You shall not do any work, you and your son and your daughter, your servant and your maid and your animal and your alien who is in your gates. Because for six days HaShem made the skies and the earth, the sea, and everything that is in them, and He rested on the seventh day. On account of this, HaShem blessed the Shabbat day and made it holy. (Shemot 20:8-11)
The Evolution of a Chag
How do we celebrate Chag HaPesach? Let the sources speak:
E: There is one day of Pesach. A sheep is to be slaughtered and eaten, and leavened bread is not eaten, because we left Mitzraim in haste. This day is not a Chag in the technical sense.
J: There are seven days of Chag HaMatzot. Unleavened bread is eaten as a reminder of the Manna that fell in the Desert. The seventh day is a Chag to HaShem.
D: There are seven days of Pesach/Chag HaMatzot. The first day, the Pesach sacrifice is brought, in the place that HaShem will choose (the Temple in Yerushalayim). It is eaten in the night of the first day. There are daily sacrifices for each of the seven days. Unleavened bread is eaten, to commemorate that we left Mitzraim in haste. The seventh day is a day of convocation, and we do not work. (Devarim 16:1-8)
P: There are seven days of Pesach/Chag HaMatzot. The first and the seventh day are days of holy convocation, and we do not work. The Pesach to HaShem is eaten in the night of the first day. We eat unleavened bread for seven days, because it is Chag Matzot. There are daily sacrifices for each of the seven days. (Vayikra 23:4-8, Shemot 12:1-11)
D seems to be the first to combine Pesach and Chag HaMatzot, and the first to prescribe daily sacrifices in the Temple. Only P prescribes that there is a chag on the first day, the chag of HaShem's Pesach proper. Regarding Chag HaMatzot, the Halacha is that Chag HaMatzot is according to J.
E: There is one day of Pesach. A sheep is to be slaughtered and eaten, and leavened bread is not eaten, because we left Mitzraim in haste. This day is not a Chag in the technical sense.
J: There are seven days of Chag HaMatzot. Unleavened bread is eaten as a reminder of the Manna that fell in the Desert. The seventh day is a Chag to HaShem.
D: There are seven days of Pesach/Chag HaMatzot. The first day, the Pesach sacrifice is brought, in the place that HaShem will choose (the Temple in Yerushalayim). It is eaten in the night of the first day. There are daily sacrifices for each of the seven days. Unleavened bread is eaten, to commemorate that we left Mitzraim in haste. The seventh day is a day of convocation, and we do not work. (Devarim 16:1-8)
P: There are seven days of Pesach/Chag HaMatzot. The first and the seventh day are days of holy convocation, and we do not work. The Pesach to HaShem is eaten in the night of the first day. We eat unleavened bread for seven days, because it is Chag Matzot. There are daily sacrifices for each of the seven days. (Vayikra 23:4-8, Shemot 12:1-11)
D seems to be the first to combine Pesach and Chag HaMatzot, and the first to prescribe daily sacrifices in the Temple. Only P prescribes that there is a chag on the first day, the chag of HaShem's Pesach proper. Regarding Chag HaMatzot, the Halacha is that Chag HaMatzot is according to J.
Monday, May 18, 2015
How Many Jews?
How many Jews were in the exodus from Mitzraim? Again, let the sources speak.
E: Unknown, but a multitude in the eyes of Moav (Bamidbar 22:3).
J: 600,000 people had to be fed by Moshe, upon exit of Mitzraim. But then, quite immediately, Am Rav, a large multitude, died. How many remained is unknown.
P: 600,000 men, age 20 to 60. So, presumably, at least 2,000,000 people.
D: Like the stars of the skies, for multitude (Devarim 1:9). Significantly, he did not mention the number 600,000. He knew of the large multitude that died, according to J. And he did not know P.
You guessed it: The Halacha is according to J.
E: Unknown, but a multitude in the eyes of Moav (Bamidbar 22:3).
J: 600,000 people had to be fed by Moshe, upon exit of Mitzraim. But then, quite immediately, Am Rav, a large multitude, died. How many remained is unknown.
P: 600,000 men, age 20 to 60. So, presumably, at least 2,000,000 people.
D: Like the stars of the skies, for multitude (Devarim 1:9). Significantly, he did not mention the number 600,000. He knew of the large multitude that died, according to J. And he did not know P.
You guessed it: The Halacha is according to J.
Sunday, May 17, 2015
Why Did Moshe Die?
Moshe died, and did not enter the land. Why? Let the sources speak:
E: "Here, your days to die have come close. Call Yehoshua..." (Devarim 31:14). No specific reason is given.
J: He reached the maximum age of 120. (Devarim 34:5-7)
D: He was sentenced for Chet HaMeraglim. Caleb was not the only exception to the sentence. Yehoshua, the successor of Moshe, was the other. There were no more exceptions. It definitely was Chet HaMeraglim. (Devarim 1:37)
P: The Chiddush we accept, in part: Yehoshua is an exception next to Caleb. But Moshe is an exception also. Rather, he had to die because, at the waters of Meriva, while he was commanded to speak at the rock, he hit the rock. (BaMidbar 20:8-13)
If someone asked me what is the truth, I would avoid the question, by saying that the Halacha is according to J.
E: "Here, your days to die have come close. Call Yehoshua..." (Devarim 31:14). No specific reason is given.
J: He reached the maximum age of 120. (Devarim 34:5-7)
D: He was sentenced for Chet HaMeraglim. Caleb was not the only exception to the sentence. Yehoshua, the successor of Moshe, was the other. There were no more exceptions. It definitely was Chet HaMeraglim. (Devarim 1:37)
P: The Chiddush we accept, in part: Yehoshua is an exception next to Caleb. But Moshe is an exception also. Rather, he had to die because, at the waters of Meriva, while he was commanded to speak at the rock, he hit the rock. (BaMidbar 20:8-13)
If someone asked me what is the truth, I would avoid the question, by saying that the Halacha is according to J.
Some Devarim
In chapter 9 of Sefer Devarim we find the Pasuk 22:
First of all, this is a repetition of kinds of chapter 1. Why is this brought up again? Second, note the slight differences between 1:22 and 9:23, it looks that 9:23 comes from the priestly version. Third, this happened after the Golden Calf, so it surely is not a reason for HaShem being angry here.
The key to the solution is the realization that Pasuk 9:22 has the third problem also. The places Taberah and Kibroth Hattaavah are places of Divine anger, but this takes place in BaMidbar 11, also after the Golden Calf. It is only in the Torah Kedumah that the text is restored, and the event in these places are indeed next to Masah, before the Golden Calf.
We conclude that a late editor, probably the redactor R, added the Pesukim 9:23,24, to hide that he was the one that moved material to BaMidbar 11, as explained.
In the same chapter, verse 10 is very (too) elaborate, and uses the expression בְּאֶצְבַּע אֱלֹהִים, an expression of P. I propose that it is an addition too, by the redactor R to make us believe that D "knew" P.
And now that we are at it, the verse 1:39:
וּבְתַבְעֵרָה, וּבְמַסָּה, וּבְקִבְרֹת, הַתַּאֲוָה--מַקְצִפִים הֱיִיתֶם, אֶת-יְהוָה
The Pasuk explains the background why HaShem was so angry, as He was angry at Aharon (Pasuk 20) for making the Golden Calf. But what follows, in the Pesukim 23, 24 is mindboggling:
וּבִשְׁלֹחַ יְהוָה אֶתְכֶם, מִקָּדֵשׁ בַּרְנֵעַ לֵאמֹר, עֲלוּ וּרְשׁוּ אֶת-הָאָרֶץ, אֲשֶׁר נָתַתִּי לָכֶם; וַתַּמְרוּ, אֶת-פִּי יְהוָה אֱלֹהֵיכֶם, וְלֹא הֶאֱמַנְתֶּם לוֹ, וְלֹא שְׁמַעְתֶּם בְּקֹלוֹ. מַמְרִים הֱיִיתֶם, עִם-יְהוָה, מִיּוֹם, דַּעְתִּי אֶתְכֶם
First of all, this is a repetition of kinds of chapter 1. Why is this brought up again? Second, note the slight differences between 1:22 and 9:23, it looks that 9:23 comes from the priestly version. Third, this happened after the Golden Calf, so it surely is not a reason for HaShem being angry here.
The key to the solution is the realization that Pasuk 9:22 has the third problem also. The places Taberah and Kibroth Hattaavah are places of Divine anger, but this takes place in BaMidbar 11, also after the Golden Calf. It is only in the Torah Kedumah that the text is restored, and the event in these places are indeed next to Masah, before the Golden Calf.
We conclude that a late editor, probably the redactor R, added the Pesukim 9:23,24, to hide that he was the one that moved material to BaMidbar 11, as explained.
In the same chapter, verse 10 is very (too) elaborate, and uses the expression בְּאֶצְבַּע אֱלֹהִים, an expression of P. I propose that it is an addition too, by the redactor R to make us believe that D "knew" P.
And now that we are at it, the verse 1:39:
וְטַפְּכֶם אֲשֶׁר אֲמַרְתֶּם לָבַז יִהְיֶה, וּבְנֵיכֶם אֲשֶׁר לֹא-יָדְעוּ הַיּוֹם טוֹב וָרָע--הֵמָּה, יָבֹאוּ שָׁמָּה; וְלָהֶם אֶתְּנֶנָּה, וְהֵם יִירָשׁוּהָ
should be, in terms of D:וּבְנֵיכֶם אֲשֶׁר לֹא-יָדְעוּ הַיּוֹם טוֹב וָרָע--הֵמָּה, יָבֹאוּ שָׁמָּה; וְלָהֶם אֶתְּנֶנָּה, וְהֵם יִירָשׁוּהָ
The difference is a citation of P, presumably by R, or even later.
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