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.

מִי חָכָם וְיָבֵן אֵלֶּה, נָבוֹן וְיֵדָעֵם
כִּי-יְשָׁרִים דַּרְכֵי יְהוָה, וְצַדִּקִים יֵלְכוּ בָם, וּפֹשְׁעִים, יִכָּשְׁלוּ בָם

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.

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.]

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)

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.

Ephraim has surrounded Me with falsehood. and the House of Israel with deceit. (Hoshea 12:1)

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.

עלי אן?

The Pesukim ask a question:

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?", 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

אֵיךְ אֶתֶּנְךָ אֶפְרַיִם, ואֲמַגֶּנְךָ יִשְׂרָאֵל
אֵיךְ אֶתֶּנְךָ כְאַדְמָה, ואֲשִׂימְךָ כִּצְבֹאיִם

leading to the answer עַלִי אוֹן, or, assuming the knowledge of HaShem, as in

אֵיךְ אֶתֶּנְךָ אֶפְרַיִם, וְאֲמַגֶּנְךָ יִשְׂרָאֵל
אֵיךְ אֶתֶּנְךָ כְאַדְמָה, וְאֲשִׂימְךָ כִּצְבֹאיִם

leading to the name עליון.

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.

It Will Be

The final phrase of this week's reading is:

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 like אלֹהִים.

And because we want it, it will be.

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,

וַיהוָה, אֱלֹהֵי הַצְּבָאוֹת--יְהוָה, זִכְרוֹ

It seems to be on purpose, 12:6-7 is a hint to 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.

Hoshea has Sources

An earlier verse of Hoshea, 2:20, reads:

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 that עִם-חַיַּת הַשָּׂדֶה וְעִם-עוֹף הַשָּׁמַיִם comes from Bereshit 2:19. The words of the third item, רֶמֶשׂ הָאֲדָמָה, come from Bereshit 6:7:

וַיֹּאמֶר 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.

Another Citation of E and J

The verse Hosea 4:3

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 from

אִם 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 (שָׂרָה אֶת-אֱלֹהִים and וַיָּשַׂר אֶל-מַלְאָךְ וַיֻּכָל) and J (בַּבֶּטֶן, עָקַב אֶת-אָחִיו and בֵּית-אֵל, יִמְצָאֶנּוּ and יְדַבֵּר עִמָּנוּ).

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!

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.

The Missing Letter

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.