Beautiful Cosmics Devoted to the Torah Sources

To E, the Oxen



To J, the Lion



To RJE



To P_E



To Dtn



To H



To D, the Eagle



To P, the Human



To R

Shanah Tovah uMetukah!

Four pull the chariot in the Pardes.
Yeshayahu pulls it to E or J.
Yeremyahu pulls it to D.
Yechezkel pulls it to P.
Zerubavel pulls it not to P.
He is considered to be outside.

- תם הבלוג -

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Meditation on Torat Emet

This is my response to the questions posed by thetorah.com.

Do I believe in Torat Emet? The words of G-d are contained in the words of man, to be found by men of truth, who accept the truth from who says it. For who is not looking after the truth, it is the Will of G-d that the words of man should conceal the words of G-d. The Torah protects its Truth just as a living organism protects its organs. In the global sense, then, the Torah is Torat Emet, as all of its details are to formulate Emet or to protect Emet.

Do I have an example to share? The truth is found in unlikely places. For example in biblical criticism, which has led many people astray. To many religious Jews it is repulsive for this reason. But it turns out that the sources determined by biblical criticism are true. No matter who said it, we must accept. Among the sources of Torah is the priestly source, P. The priestly source is the most repulsive of the sources.

However, it turns out that P contains the source P_E, which is divine truth, as no human could have guessed the numbers appearing in a mathematical conjecture, the extension of Brocard's problem, to such a high degree. Putting it differently, the predictive power of these numbers over the ages reached by Avraham, Sarah, Yitzchak, Yishmael, Ya'akov, as well as the reported age of Ya'akov as he reached Mitzrayim - all of the numbers in P_E - is not accidental.

Biblical criticism is a tradition of how to deal with the text of the written Torah. Hence it is in truth part of the oral Torah. Ben Zoma is outside (Chagiga 15a), but his Torah is very much inside for who knows the tradition. It should be studied by men of Truth, strange as it may seem, and the sources of the Torah should be studied individually as well as in interaction with other sources. It is great to see the emergence of a community of committed Jews studying this oral Torah, always taking note of the traditional views.

Certainly, there is a conflict with the traditional oral Torah, with the Talmud. However, there are true jewels hiding in the mud, and they (will) show the way to go. We are returning to the days of Beit Hillel and Beit Shammai. We have Anshei Talmud and Anshei Emunah, two schools of thinking, the wishful thinking of Anshei Talmud, the fact-based thinking of Anshei Emunah. The Beit Hillel of our days, the Anshei Talmud, do not take the views of Anshei Emunah into account, which they despise and wish it will go away.

We live in a period that the truth will win, and encoded in the Talmud, in Eruvin 13b, we find the secret. The Anshei Emunah start with taking the views of Anshei Talmud into account. The Halacha will thus be according to Anshei Emunah, the men of Truth, the Beit Shammai of our days. Two and a half years Beit Shammai and Beit Hillel differed in the matter of whether it is better for man to exist or not to exist (Eruvin 13b). Beit Shammai was right after all: it is better for man, for Anshei Emunah, to exist and to pronounce the truth.

Response to Rav Lachem, Bnei Levi

When Moshe attempts to enter the land (Devarim 3:23-28), he is stopped by the words "Rav lach." These words are a reflection of Moshe's own words, in Parshat Korach, "Rav lachem, Bnei Levi." The sages saw it (Sotah 13b) as a matter of Mida k'Neged Mida.

Now, the words "Rav lachem, Bnei Levi" are probably the redactor's. The redactor of EJ and P, that is. Therefore, the words "Rav lach" signify a response to this very late addition to the Torah. The two matters following "Rav lach," Moshe's virtual tour of the Land, and the Divine command to hand over the leadership to Yehoshua, are reflections of Bamidbar 27:12-23, also a late addition to P.

It is exceptional to find, in Sefer Devarim, references to P at all. For instance, Devarim 11:6 shows no knowledge of Korach, only of Datan and Aviram. Therefore, Devarim 3:23-28 is a late, and very non-typical, addition to Sefer Devarim, the redactor of which must have felt attacked by "Rav lachem, Bnei Levi," with good reason. The writing of Devarim 3:23-28 is his response, "Rav lach."

A similarly new passage is Devarim 4:41-44, which is not older than Bamidbar 35:9-14, which is very late. In this case, it may be that the author of Devarim 4:41-44 is the same as the author of Bamidbar 35:9-14: the redactor of the Torah. The redactor did not choose for "Rav lachem, Bnei Levi," nor did he choose for "Rav lach." He included both P and D, and harmonized the two as far as possible, by adding material, without changing the sources themselves. For some other examples of probable redactorial edits in Sefer Devarim, see our earlier post.

Recovering Holiness Scroll

We have been recovering the original contents of H, undoing edits of P, in particular edits in Vayikra 19 and Vayikra 26. Although H is very dense in Vayikra 17-26, also outside of these chapters, in what seems to be P text, fragments of H can be found. We will present several examples, written in bold-faced letters. The reasons for classifying them as H are pretty solid. Some educated guessing is involved, regarding the place of origin inside Vayikra 17-26, of each of the fragments.

In Shemot 6:2-4 and 6:6-8, the following fragments of H can be discerned:

וַיְדַבֵּר אֱלֹהִיםיְהוָה, אֶל-מֹשֶׁה; וַיֹּאמֶר אֵלָיו, אֲנִי יְהוָה. וָאֵרָא, אֶל-אַבְרָהָם אֶל-יִצְחָק וְאֶל-יַעֲקֹב--בְּאֵל שַׁדָּי; וּשְׁמִי יְהוָה, לֹא נוֹדַעְתִּי לָהֶם. וְגַם הֲקִמֹתִי אֶת-בְּרִיתִי אִתָּם, לָתֵת לָהֶם אֶת-אֶרֶץ כְּנָעַן--אֵת אֶרֶץ מְגֻרֵיהֶם, אֲשֶׁר-גָּרוּ בָהּ

לָכֵן אֱמֹר לִבְנֵי-יִשְׂרָאֵל, אֲנִי יְהוָה, אֲשֶׁר וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם, וְאֲשֶׁר וְהִצַּלְתִּי אֶתְכֶם מֵעֲבֹדָתָם; וְאֲשֶׁר וְגָאַלְתִּי אֶתְכֶם בִּזְרוֹעַ נְטוּיָה, וּבִשְׁפָטִים גְּדֹלִים. וְאֲשֶׁר וְלָקַחְתִּי אֶתְכֶם לִי לְעָם, וְהָיִיתִי לָכֶם לֵאלֹהִים; וִידַעְתֶּם, כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם, הַמּוֹצִיא אֶתְכֶם, מִתַּחַת סִבְלוֹת מִצְרָיִם. אֲשֶׁר וְהֵבֵאתִי אֶתְכֶם, אֶל-הָאָרֶץ, אֲשֶׁר נָשָׂאתִי אֶת-יָדִי, לָתֵת אֹתָהּ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב; וְנָתַתִּי אֹתָהּ לָכֶם מוֹרָשָׁה, אֲנִי יְהוָה

In the first fragment אֱלֹהִים was changed to יְהוָה. For grammatical reasons, in the second fragment, the original had אֲשֶׁר הוֹצֵאתִי, and not וְהוֹצֵאתִי, et cetera, as the H text would relate to Yetziat Mitzrayim as an event in the past. The numerous instances of אֲנִי יְהוָה give the text away as a text of H.

Both fragments are referred to several times by Yechezkel, in accordance with the final paragraphs of this and this: וָאִוָּדַע לָהֶם and וָאֶשָּׂא יָדִי in Yechezkel 20:5 versus נוֹדַעְתִּי לָהֶם and נָשָׂאתִי אֶת-יָדִי above, נָשָׂאתִי יָדִי לָהֶם in Yechezkel 20:6, and נָשָׂאתִי אֶת-יָדִי in Yechezkel 20:28,42, וִידַעְתֶּם כִּי-אֲנִי יְהוָה in Yechezkel 20:42 versus וִידַעְתֶּם, כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם above.

Yechezkel 20:5 refers to both fragments, which indicates that they were one fragment, or at least two adjacent fragments. The beginning of Vayikra 18 seems to be the natural place of origin for this fragment. It would explain the references, in Yechezkel 20, in a chapter devoted to the forbidden things being done in Mitzrayim and in Kena'an as specified in Vayikra 18:3. To one who understands this, it is an amazing revelation of Yechezkel 20!

The remaining text of the P paragraph, Shemot 3:23b-24, Shemot 6:5, Shemot 6:9, flows naturally, as follows:

וַיִּשְׁמַע אֱלֹהִים, אֶת-נַאֲקָתָם; וַיִּזְכֹּר אֱלֹהִים אֶת-בְּרִיתוֹ, אֶת-אַבְרָהָם אֶת-יִצְחָק וְאֶת-יַעֲקֹב. וַיַּרְא אֱלֹהִים, אֶת-בְּנֵי יִשְׂרָאֵל; וַיֵּדַע, אֱלֹהִים. וַיְדַבֵּר אֱלֹהִים, אֶל-מֹשֶׁה לֵּאמֹר. וְגַם אֲנִי שָׁמַעְתִּי, אֶת-נַאֲקַת בְּנֵי יִשְׂרָאֵל, אֲשֶׁר מִצְרַיִם, מַעֲבִדִים אֹתָם; וָאֶזְכֹּר, אֶת-בְּרִיתִי. וַיְדַבֵּר מֹשֶׁה כֵּן, אֶל-בְּנֵי יִשְׂרָאֵל; וְלֹא שָׁמְעוּ, אֶל-מֹשֶׁה, מִקֹּצֶר רוּחַ, וּמֵעֲבֹדָה קָשָׁה

Here the sentence וַיְדַבֵּר אֱלֹהִים, אֶל-מֹשֶׁה לֵּאמֹר was added, and hence the name אֱלֹהִים is used throughout. The word וְגַם seems to have been added and is therefore being removed in the above text. Of course, as a consequence of the insertion of the first H fragment, P refers to יְהוָה after this point, and to אֱלֹהִים before this point. Hence, in Shemot 6:10-11, P continues like this:

וַיְדַבֵּר יְהוָה, אֶל-מֹשֶׁה לֵּאמֹר. בֹּא דַבֵּר, אֶל-פַּרְעֹה מֶלֶךְ מִצְרָיִם; וִישַׁלַּח אֶת-בְּנֵי-יִשְׂרָאֵל, מֵאַרְצוֹ

Another H fragment can be discerned in Shemot 31:13:

וְאַתָּה דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, לֵאמֹר, אַךְ אֶת-שַׁבְּתֹתַי, תִּשְׁמֹרוּ: כִּי אוֹת הִוא בֵּינִי וּבֵינֵיכֶם, לְדֹרֹתֵיכֶם--לָדַעַת, כִּי אֲנִי יְהוָה מְקַדִּשְׁכֶם

Here אֲנִי יְהוָה מְקַדִּשְׁכֶם and אֶת-שַׁבְּתֹתַי, תִּשְׁמֹרוּ are key to classify this as H. The word אַךְ was probably added, and I propose to remove it. The text might fit in Vayikra 23, "around" the verse about Shabbat, as follows:

וְאַתָּה דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, לֵאמֹר, אֶת-שַׁבְּתֹתַי, תִּשְׁמֹרוּ: כִּי אוֹת הִוא בֵּינִי וּבֵינֵיכֶם, לְדֹרֹתֵיכֶם--לָדַעַת, כִּי שֵׁשֶׁת יָמִים, תֵּעָשֶׂה מְלָאכָה, וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן מִקְרָא-קֹדֶשׁ, כָּל-מְלָאכָה לֹא תַעֲשׂוּ: שַׁבָּת הִוא לַיהוָה, בְּכֹל מוֹשְׁבֹתֵיכֶם. אֲנִי יְהוָה מְקַדִּשְׁכֶם

The remaining text of the paragraph, which consists of the verses Shemot 31:12 and 31:14-31:17, seems to stem from P:

וַיֹּאמֶר יְהוָה, אֶל-מֹשֶׁה לֵּאמֹר. וּשְׁמַרְתֶּם, אֶת-הַשַּׁבָּת, כִּי קֹדֶשׁ הִוא, לָכֶם; מְחַלְלֶיהָ, מוֹת יוּמָת--כִּי כָּל-הָעֹשֶׂה בָהּ מְלָאכָה, וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִקֶּרֶב עַמֶּיהָ. שֵׁשֶׁת יָמִים, יֵעָשֶׂה מְלָאכָה, וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן קֹדֶשׁ, לַיהוָה; כָּל-הָעֹשֶׂה מְלָאכָה בְּיוֹם הַשַּׁבָּת, מוֹת יוּמָת. וְשָׁמְרוּ בְנֵי-יִשְׂרָאֵל, אֶת-הַשַּׁבָּת, לַעֲשׂוֹת אֶת-הַשַּׁבָּת לְדֹרֹתָם, בְּרִית עוֹלָם. בֵּינִי, וּבֵין בְּנֵי יִשְׂרָאֵל--אוֹת הִוא, לְעֹלָם: כִּי-שֵׁשֶׁת יָמִים, עָשָׂה יְהוָה אֶת-הַשָּׁמַיִם וְאֶת-הָאָרֶץ, וּבַיּוֹם הַשְּׁבִיעִי, שָׁבַת וַיִּנָּפַשׁ

The following two H fragments appear at the end of a paragraph, of P. The fragments, Vayikra 11:44-45 and Bamidbar 10:8-11, were taken from H seemingly without a change:

כִּי אֲנִי יְהוָה, אֱלֹהֵיכֶם, וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים, כִּי קָדוֹשׁ אָנִי; וְלֹא תְטַמְּאוּ אֶת-נַפְשֹׁתֵיכֶם, בְּכָל-הַשֶּׁרֶץ הָרֹמֵשׂ עַל-הָאָרֶץ. כִּי אֲנִי יְהוָה, הַמַּעֲלֶה אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, לִהְיֹת לָכֶם, לֵאלֹהִים; וִהְיִיתֶם קְדֹשִׁים, כִּי קָדוֹשׁ אָנִי

וּבְנֵי אַהֲרֹן הַכֹּהֲנִים, יִתְקְעוּ בַּחֲצֹצְרוֹת; וְהָיוּ לָכֶם לְחֻקַּת עוֹלָם, לְדֹרֹתֵיכֶם. וְכִי-תָבֹאוּ מִלְחָמָה בְּאַרְצְכֶם, עַל-הַצַּר הַצֹּרֵר אֶתְכֶם--וַהֲרֵעֹתֶם, בַּחֲצֹצְרֹת; וְנִזְכַּרְתֶּם, לִפְנֵי יְהוָה אֱלֹהֵיכֶם, וְנוֹשַׁעְתֶּם, מֵאֹיְבֵיכֶם. וּבְיוֹם שִׂמְחַתְכֶם וּבְמוֹעֲדֵיכֶם, וּבְרָאשֵׁי חָדְשֵׁיכֶם--וּתְקַעְתֶּם בַּחֲצֹצְרֹת עַל עֹלֹתֵיכֶם, וְעַל זִבְחֵי שַׁלְמֵיכֶם; וְהָיוּ לָכֶם לְזִכָּרוֹן לִפְנֵי אֱלֹהֵיכֶם, אֲנִי יְהוָה אֱלֹהֵיכֶם

Here the first fragment start with כִּי אֲנִי יְהוָה, אֱלֹהֵיכֶם, וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים, כִּי קָדוֹשׁ אָנִי and ends with וִהְיִיתֶם קְדֹשִׁים, כִּי קָדוֹשׁ אָנִי. The H credentials could not have been clearer. As for the place of origin, I propose Vayikra 20, after verse 21. It would answer the question where Hashem distinguished (אֲשֶׁר-הִבְדַּלְתִּי, verse 25) what creeps on the ground as impure. Also, it would give the preceding paragraph a fitting end.

The second fragment seems to have been taken from the end of Vayikra 22, instead of the verses 31-33, which were moved from Vayikra 26, as explained, and ends with אֲנִי יְהוָה אֱלֹהֵיכֶם. It would connect the subject of chapters 21 and 22, the sons of Aharon, to the subject matter of chapter 23, the Shabbatot and the feast of "Shavuot."

Finally, there is the H fragment Bamidbar 15:37-41, the third section of the Kriyat Sh'ma prayer, which is a complete Torah paragraph in itself:

וַיֹּאמֶר יְהוָה, אֶל-מֹשֶׁה לֵּאמֹר. דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, וְאָמַרְתָּ אֲלֵהֶם, וְעָשׂוּ לָהֶם צִיצִת עַל-כַּנְפֵי בִגְדֵיהֶם, לְדֹרֹתָם; וְנָתְנוּ עַל-צִיצִת הַכָּנָף, פְּתִיל תְּכֵלֶת. וְהָיָה לָכֶם, לְצִיצִת, וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת-כָּל-מִצְו‍ֹתמִשְׁפָּטֵי יְהוָה, וַעֲשִׂיתֶם אֹתָם; וְלֹא-תָתוּרוּ אַחֲרֵי לְבַבְכֶם, וְאַחֲרֵי עֵינֵיכֶם, אֲשֶׁר-אַתֶּם זֹנִים, אַחֲרֵיהֶם. לְמַעַן תִּזְכְּרוּ, וַעֲשִׂיתֶם אֶת-כָּל-מִצְו‍ֹתָימִשְׁפָּטָי; וִהְיִיתֶם קְדֹשִׁים, לֵאלֹהֵיכֶם. אֲנִי יְהוָה אֱלֹהֵיכֶם, אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, לִהְיוֹת לָכֶם, לֵאלֹהִים: אֲנִי, יְהוָה אֱלֹהֵיכֶם

The final sentence can only be H, and hence the whole paragraph must be H. This section contains two instances of the word Mitzvot, which must be a change, as H did not contain the word Mitzvot. So, we undo it, mutatis mutandis, in a similar way to what we did before.

As for the place of origin, I think that it would have fitted as the final paragraph of Vayikra 18. The message would be that the Tzitziyot are to help first and foremost regarding the sins of intimacy of this chapter, similar to the juxtaposition of Devarim 22:12 to sins regarding intimacy, Devarim 22:13-29, 23:1.

Recovery of the Holiness Code, the first priestly scroll that is known to have existed in ancient Israel, a scroll that was available to Yechezkel, is possible to a certain level. Download our best guess here, which contains all of the above, and all we have said before. Also, it contains some jewels that I only hinted at, or that were not explained here at all. It is not possible to explain everything.

Our version of the Holiness Scroll contains five chapters, denoted by letter size. In general, the chapters must be assumed to be of different authors. The first and the third chapter, written with the smallest letters, are of priestly nature. The fourth chapter is of non-priestly nature, and is written with medium-sized letters. The second and fifth chapter, basically Vayikra 19 and Vayikra 26, are of non-priestly nature, and are written with big letters. These two chapters seem to have been originally one document, and therefore are assumed to be by the same author. The author of the Tochechah. Read it.

Blogging Ten Years

It has been ten years since my first post. Since then, B'Hashgachah, I posted exactly 700 times, including this post, on 7 blogs. That is, I posted on average 100 posts per blog, and 70 posts per year. That is, 35/6 posts per (secular) month, or 350/261 posts per week.

I started out in the world of Asiyah and I ended up in the world of Atzilut. I found what one could call a ladder, with levels, which I could climb. Climbing was complicated as the direction rarely was straight up. Moreover, my ladder was made very long. My blogs document my ascent.

Very long, indeed, ten years is a very long time. It is time for a blogging break, I think until around Rosh Hashanah.

וַיֵּשְׁבוּ שָׁם, כְּעֶשֶׂר שָׁנִים

(Ruth 1:4)

קַדְּשֵׁנוּ בְּמִשְׁפָּטֶיךָ

The third fragment of Yechezkel, 36:26-28, raises a question. Let us translate it:

I will give you a new heart and put a new spirit within you. I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My spirit within you, and I will make it to that you will follow My decrees and guard My judgements and will do them. You will dwell in the land that I gave to your forefathers, and you will be a people to me, and I will be a God to you.

The paragraph ends, surprisingly, with Yechezkel 36:31,32, in a negative mood:

Then you will remember your evil ways, and your deeds being not good, and you will be disgusted with yourselves in your own sight because of your iniquities and because of your abominations. Not for your sake do I act - the word of the lord Hashem - let this be known to you! Be embarrassed and ashamed of your ways, O house of Israel!

How can the negative terms be explained?

His spirit will be in us, and we go according to His decrees and His judgements, of the Torah d'Atzilut. His spirit will make us understand that the emphasis on Mitzvot is part of the Torah of Asiyah. In Torah d'Atzilut, as in the Torah of the world of Beriah, and probably even in the world of Yetsirah, there are only judgements. The Mitzvot are non-existing in Atzilut, because we know His thoughts, as His spirit is within us.

And we will remember that we did it ourselves, as in the story of the sin of the "golden calf," which led to loosing the first Luchot, those with the Torah of Atzilut, and left us with the second Luchot, those with the Torah of Asiyah.

We will be thoroughly ashamed of attempts to edit the Mitzvot into Torah of Beriah, the highest level that has existed. We will be utterly disgusted by the acts of self-aggrandizement that lowered the Torah, to Asiyah. We will be disgusted by ourselves, and wonder about our leaders, while learning to see the Hand behind it all.

We will be embarrassed for believing in, and promoting, the Torah of Asiyah, when all the editing will be clearly displayed before our eyes, O house of Israel.

Then we will understand, then we will remember, and we will have but to say "it is not in our merit but קַדְּשֵׁנוּ בְּמִשְׁפָּטֶיךָ, make us holy according to Your judgements."

Yechezkel's Referring in Detail

Here is the original - in our understanding - of Vayikra 26, the part of the blessings. The text is partly in bold, consistent with the coming references. Needless to say, these references are completely in line with our understanding.

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

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

וְאִם-לֹא תִשְׁמְעוּ, לִי; וְאִם-בְּחֻקֹּתַי תִּמְאָסוּ, וְאִם אֶת-מִשְׁפָּטַי תִּגְעַל נַפְשְׁכֶם, לְהַפְרְכֶם אֶת-בְּרִיתִי. אַף-אֲנִי אֶעֱשֶׂה-זֹּאת לָכֶם, וְהִפְקַדְתִּי עֲלֵיכֶם

This is Yechezkel, 34:23-31:

וַהֲקִמֹתִי עֲלֵיהֶם רֹעֶה אֶחָד, וְרָעָה אֶתְהֶן--אֵת, עַבְדִּי דָוִיד; הוּא יִרְעֶה אֹתָם, וְהוּא-יִהְיֶה לָהֶן לְרֹעֶה. וַאֲנִי יְהוָה, אֶהְיֶה לָהֶם לֵאלֹהִים, וְעַבְדִּי דָוִד, נָשִׂיא בְתוֹכָם: אֲנִי יְהוָה, דִּבַּרְתִּי. וְכָרַתִּי לָהֶם בְּרִית שָׁלוֹם, וְהִשְׁבַּתִּי חַיָּה-רָעָה מִן-הָאָרֶץ; וְיָשְׁבוּ בַמִּדְבָּר לָבֶטַח, וְיָשְׁנוּ בַּיְּעָרִים. וְנָתַתִּי אוֹתָם וּסְבִיבוֹת גִּבְעָתִי, בְּרָכָה; וְהוֹרַדְתִּי הַגֶּשֶׁם בְּעִתּוֹ, גִּשְׁמֵי בְרָכָה יִהְיוּ. וְנָתַן עֵץ הַשָּׂדֶה אֶת-פִּרְיוֹ, וְהָאָרֶץ תִּתֵּן יְבוּלָהּ, וְהָיוּ עַל-אַדְמָתָם, לָבֶטַח; וְיָדְעוּ כִּי-אֲנִי יְהוָה, בְּשִׁבְרִי אֶת-מֹטוֹת עֻלָּם, וְהִצַּלְתִּים, מִיַּד הָעֹבְדִים בָּהֶם. וְלֹא-יִהְיוּ עוֹד בַּז לַגּוֹיִם, וְחַיַּת הָאָרֶץ לֹא תֹאכְלֵם; וְיָשְׁבוּ לָבֶטַח, וְאֵין מַחֲרִיד. וַהֲקִמֹתִי לָהֶם מַטָּע, לְשֵׁם; וְלֹא-יִהְיוּ עוֹד אֲסֻפֵי רָעָב, בָּאָרֶץ, וְלֹא-יִשְׂאוּ עוֹד, כְּלִמַּת הַגּוֹיִם. וְיָדְעוּ, כִּי אֲנִי יְהוָה אֱלֹהֵיהֶם--אִתָּם; וְהֵמָּה, עַמִּי בֵּית יִשְׂרָאֵל--נְאֻם, אֲדֹנָי יְהוִה. וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי, אָדָם אַתֶּם: אֲנִי, אֱלֹהֵיכֶם--נְאֻם, אֲדֹנָי יְהוִה

It refers to our segment of Vayikra 26 as follows. The sources of Vayikra 26 referred to, are in bold:

וַאֲנִי יְהוָה, אֶהְיֶה לָהֶם לֵאלֹהִים
לִהְיוֹת לָכֶם לֵאלֹהִים: אֲנִי, יְהוָה

וְהוֹרַדְתִּי הַגֶּשֶׁם בְּעִתּוֹ
וְנָתַתִּי גִשְׁמֵיכֶם, בְּעִתָּם

וְהָאָרֶץ תִּתֵּן יְבוּלָהּ
וְנָתְנָה הָאָרֶץ יְבוּלָהּ

וְיָשְׁבוּ בַמִּדְבָּר לָבֶטַח
וְהָיוּ עַל-אַדְמָתָם, לָבֶטַח
וִישַׁבְתֶּם לָבֶטַח בְּאַרְצְכֶם

וְכָרַתִּי לָהֶם בְּרִית שָׁלוֹם, וְהִשְׁבַּתִּי חַיָּה-רָעָה מִן-הָאָרֶץ
וְחַיַּת הָאָרֶץ לֹא תֹאכְלֵם; וְיָשְׁבוּ לָבֶטַח, וְאֵין מַחֲרִיד
וְנָתַתִּי שָׁלוֹם בָּאָרֶץ, וּשְׁכַבְתֶּם וְאֵין מַחֲרִיד; וְהִשְׁבַּתִּי חַיָּה רָעָה, מִן-הָאָרֶץ

בְּשִׁבְרִי אֶת-מֹטוֹת עֻלָּם, וְהִצַּלְתִּים, מִיַּד הָעֹבְדִים בָּהֶם
מִהְיֹת לָהֶם, עֲבָדִים; וָאֶשְׁבֹּר מֹטֹת עֻלְּכֶם

This is Yechezkel, 36:9-11:

כִּי, הִנְנִי אֲלֵיכֶם; וּפָנִיתִי אֲלֵיכֶם, וְנֶעֱבַדְתֶּם וְנִזְרַעְתֶּם. וְהִרְבֵּיתִי עֲלֵיכֶם אָדָם, כָּל-בֵּית יִשְׂרָאֵל כֻּלֹּה; וְנֹשְׁבוּ, הֶעָרִים, וְהֶחֳרָבוֹת, תִּבָּנֶינָה. וְהִרְבֵּיתִי עֲלֵיכֶם אָדָם וּבְהֵמָה, וְרָבוּ וּפָרוּ; וְהוֹשַׁבְתִּי אֶתְכֶם כְּקַדְמוֹתֵיכֶם, וְהֵיטִבֹתִי מֵרִאשֹׁתֵיכֶם, וִידַעְתֶּם, כִּי-אֲנִי יְהוָה

It refers to our segment of Vayikra 26 as follows. Remember: the sources of Vayikra 26 referred to, are in bold:

וּפָנִיתִי אֲלֵיכֶם, וְנֶעֱבַדְתֶּם וְנִזְרַעְתֶּם. וְהִרְבֵּיתִי עֲלֵיכֶם אָדָם
וּפָנִיתִי אֲלֵיכֶם--וְהִפְרֵיתִי אֶתְכֶם, וְהִרְבֵּיתִי אֶתְכֶם

וְרָבוּ וּפָרוּ
וְהִפְרֵיתִי אֶתְכֶם, וְהִרְבֵּיתִי אֶתְכֶם

This is Yechezkel, 36:26-28:

וְנָתַתִּי לָכֶם לֵב חָדָשׁ, וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם; וַהֲסִרֹתִי אֶת-לֵב הָאֶבֶן, מִבְּשַׂרְכֶם, וְנָתַתִּי לָכֶם, לֵב בָּשָׂר. וְאֶת-רוּחִי, אֶתֵּן בְּקִרְבְּכֶם; וְעָשִׂיתִי, אֵת אֲשֶׁר-בְּחֻקַּי תֵּלֵכוּ, וּמִשְׁפָּטַי תִּשְׁמְרוּ, וַעֲשִׂיתֶם. וִישַׁבְתֶּם בָּאָרֶץ, אֲשֶׁר נָתַתִּי לַאֲבֹתֵיכֶם; וִהְיִיתֶם לִי, לְעָם, וְאָנֹכִי, אֶהְיֶה לָכֶם לֵאלֹהִים

It refers to our segment of Vayikra 26 as follows. The sources of Vayikra 26 are in bold:

וְעָשִׂיתִי, אֵת אֲשֶׁר-בְּחֻקַּי תֵּלֵכוּ, וּמִשְׁפָּטַי תִּשְׁמְרוּ, וַעֲשִׂיתֶם
אִם-בְּחֻקֹּתַי, תֵּלֵכוּ; וְאֶת-מִשְׁפָּטַי תִּשְׁמְרוּ, וַעֲשִׂיתֶם אֹתָם

וִהְיִיתֶם לִי, לְעָם, וְאָנֹכִי, אֶהְיֶה לָכֶם לֵאלֹהִים
וְהָיִיתִי לָכֶם, לֵאלֹהִים; וְאַתֶּם, תִּהְיוּ-לִי לְעָם

This is Yechezkel, 37:23-28:

וְהָיוּ-לִי לְעָם, וַאֲנִי אֶהְיֶה לָהֶם לֵאלֹהִים. וְעַבְדִּי דָוִד מֶלֶךְ עֲלֵיהֶם, וְרוֹעֶה אֶחָד יִהְיֶה לְכֻלָּם; וּבְמִשְׁפָּטַי יֵלֵכוּ, וְחֻקּוֹתַי יִשְׁמְרוּ וְעָשׂוּ אוֹתָם. וְיָשְׁבוּ עַל-הָאָרֶץ, אֲשֶׁר נָתַתִּי לְעַבְדִּי לְיַעֲקֹב, אֲשֶׁר יָשְׁבוּ-בָהּ, אֲבוֹתֵיכֶם; וְיָשְׁבוּ עָלֶיהָ הֵמָּה וּבְנֵיהֶם וּבְנֵי בְנֵיהֶם, עַד-עוֹלָם, וְדָוִד עַבְדִּי, נָשִׂיא לָהֶם לְעוֹלָם. וְכָרַתִּי לָהֶם בְּרִית שָׁלוֹם, בְּרִית עוֹלָם יִהְיֶה אוֹתָם; וּנְתַתִּים וְהִרְבֵּיתִי אוֹתָם, וְנָתַתִּי אֶת-מִקְדָּשִׁי בְּתוֹכָם לְעוֹלָם. וְהָיָה מִשְׁכָּנִי עֲלֵיהֶם, וְהָיִיתִי לָהֶם לֵאלֹהִים; וְהֵמָּה, יִהְיוּ-לִי לְעָם. וְיָדְעוּ, הַגּוֹיִם, כִּי אֲנִי יְהוָה, מְקַדֵּשׁ אֶת-יִשְׂרָאֵל--בִּהְיוֹת מִקְדָּשִׁי בְּתוֹכָם, לְעוֹלָם

It refers to our segment of Vayikra 26 as follows:

וְהָיוּ-לִי לְעָם, וַאֲנִי אֶהְיֶה לָהֶם לֵאלֹהִים
וְהָיִיתִי לָכֶם, לֵאלֹהִים; וְאַתֶּם, תִּהְיוּ-לִי לְעָם

וּבְמִשְׁפָּטַי יֵלֵכוּ, וְחֻקּוֹתַי יִשְׁמְרוּ וְעָשׂוּ אוֹתָם
אִם-בְּחֻקֹּתַי, תֵּלֵכוּ; וְאֶת-מִשְׁפָּטַי תִּשְׁמְרוּ, וַעֲשִׂיתֶם אֹתָם

וְכָרַתִּי לָהֶם בְּרִית שָׁלוֹם
וְהִרְבֵּיתִי אוֹתָם
וְהִרְבֵּיתִי אֶתְכֶם; וַהֲקִימֹתִי אֶת-בְּרִיתִי, אִתְּכֶם

וְנָתַתִּי אֶת-מִקְדָּשִׁי בְּתוֹכָם לְעוֹלָם. וְהָיָה מִשְׁכָּנִי
וְנָתַתִּי מִשְׁכָּנִי, בְּתוֹכְכֶם

וְהָיִיתִי לָהֶם לֵאלֹהִים; וְהֵמָּה, יִהְיוּ-לִי לְעָם
וְהָיִיתִי לָכֶם, לֵאלֹהִים; וְאַתֶּם, תִּהְיוּ-לִי לְעָם

וְיָדְעוּ, הַגּוֹיִם, כִּי אֲנִי יְהוָה, מְקַדֵּשׁ אֶת-יִשְׂרָאֵל--בִּהְיוֹת מִקְדָּשִׁי בְּתוֹכָם, לְעוֹלָם
וְנִקְדַּשְׁתִּי, בְּתוֹךְ בְּנֵי יִשְׂרָאֵל: אֲנִי יְהוָה, מְקַדִּשְׁכֶם

This is not a complete listing. Yechezkel refers to our section of Vayikra 26 in many more places. I restricted myself to Yechezkel chapters 34-37.

Addendum:

וַהֲקִמֹתִי עֲלֵיהֶם רֹעֶה אֶחָד, וְרָעָה אֶתְהֶן--אֵת, עַבְדִּי דָוִיד; הוּא יִרְעֶה אֹתָם, וְהוּא-יִהְיֶה לָהֶן לְרֹעֶה. וְנָתַתִּי אוֹתָם וּסְבִיבוֹת גִּבְעָתִי, בְּרָכָה. וְהוֹשַׁבְתִּי אֶתְכֶם כְּקַדְמוֹתֵיכֶם, וְהֵיטִבֹתִי מֵרִאשֹׁתֵיכֶם, וִידַעְתֶּם, כִּי-אֲנִי יְהוָה. וְנָתַתִּי לָכֶם לֵב חָדָשׁ, וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם; וַהֲסִרֹתִי אֶת-לֵב הָאֶבֶן, מִבְּשַׂרְכֶם, וְנָתַתִּי לָכֶם, לֵב בָּשָׂר. וְאֶת-רוּחִי, אֶתֵּן בְּקִרְבְּכֶם; וְעָשִׂיתִי, אֵת אֲשֶׁר-בְּחֻקַּי תֵּלֵכוּ, וּמִשְׁפָּטַי תִּשְׁמְרוּ, וַעֲשִׂיתֶם .וְנָתַתִּי גִשְׁמֵיכֶם, בְּעִתָּם; וְנָתְנָה הָאָרֶץ יְבוּלָהּ, וְעֵץ הַשָּׂדֶה יִתֵּן פִּרְיוֹ. וְהִשִּׂיג לָכֶם דַּיִשׁ אֶת-בָּצִיר, וּבָצִיר יַשִּׂיג אֶת-זָרַע; וַאֲכַלְתֶּם לַחְמְכֶם לָשֹׂבַע, וִישַׁבְתֶּם לָבֶטַח בְּאַרְצְכֶם. וְנָתַתִּי שָׁלוֹם בָּאָרֶץ, וּשְׁכַבְתֶּם וְאֵין מַחֲרִיד; וְהִשְׁבַּתִּי חַיָּה רָעָה, מִן-הָאָרֶץ, וְחֶרֶב, לֹא-תַעֲבֹר בְּאַרְצְכֶם. וּרְדַפְתֶּם, אֶת-אֹיְבֵיכֶם; וְנָפְלוּ לִפְנֵיכֶם, לֶחָרֶב. וְרָדְפוּ מִכֶּם חֲמִשָּׁה מֵאָה, וּמֵאָה מִכֶּם רְבָבָה יִרְדֹּפוּ; וְנָפְלוּ אֹיְבֵיכֶם לִפְנֵיכֶם, לֶחָרֶב. וּפָנִיתִי אֲלֵיכֶם--וְהִפְרֵיתִי אֶתְכֶם, וְהִרְבֵּיתִי אֶתְכֶם; וַהֲקִימֹתִי אֶת-בְּרִיתִי, אִתְּכֶם. וַאֲכַלְתֶּם יָשָׁן, נוֹשָׁן; וְיָשָׁן, מִפְּנֵי חָדָשׁ תּוֹצִיאוּ. וְנָתַתִּי מִשְׁכָּנִי, בְּתוֹכְכֶם; וְלֹא-תִגְעַל נַפְשִׁי, אֶתְכֶם. וְהִתְהַלַּכְתִּי, בְּתוֹכְכֶם, וְהָיִיתִי לָכֶם, לֵאלֹהִים; וְאַתֶּם, תִּהְיוּ-לִי לְעָם. וָאֶשְׁבֹּר מֹטֹת עֻלְּכֶם, וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת. וְעַבְדִּי דָוִד, נָשִׂיא בְתוֹכָם. וְיָדְעוּ, הַגּוֹיִם, כִּי אֲנִי יְהוָה, מְקַדֵּשׁ אֶת-יִשְׂרָאֵל--בִּהְיוֹת מִקְדָּשִׁי בְּתוֹכָם, לְעוֹלָם

In translation:

I will establish over them a single shepherd and he will tend to them - My servant David, he will tend to them and will be a shepherd unto them. Then I will make them and the surroundings of My hill into a blessing. I will resettle you as you were formerly, and I will make it better than it was in your beginning; then you will know that I am Hashem. I will give you a new heart and put a new spirit within you. I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My spirit within you, and I will make it so that you will follow My decrees and guard My ordinances and fulfill them. Then I shall give you rains in their time, and the earth will give its crop. And threshing will extend to vintage for you, and vintage will extend to seeding, and you will eat your bread to the full, and you will live in security in your land. And I will give peace in the land, and you will lay down with no one making you afraid, and I shall make wild animals cease from the land, and a sword will not pass through your land. And you will chase your enemies, and they will fall in front of you by the sword. And five of you will chase a hundred, and a hundred of you will chase ten thousand, and your enemies will fall in front of you by the sword. And I shall turn to you, and make you fruitful and make you multiply, and I shall establish My covenant with you. And you will eat the oldest of the old, and you will take out the old because of the new. And I shall have My dwelling place with you, and my soul will not scorn you. And I shall walk among you, and I shall be God to you, and you will be a people to me. And I will break the beams of your yoke and have you go standing tall. And My servant David, exalted among them. Then the nations will know that I am Hashem, who sanctifies Israel, when My sanctuary will be among them, forever.

Download here.

Hypothesis

In the light of the previous post, we have a daring question. How can מִצְו‍ֹתַי et cetera, not be in the dictionary of H, if it was in the dictionary of EJ? In other words, could it be that the Mitzvot are edited into EJ?

In more detail, given that מִשְׁפָּטַי and מִצְו‍ֹתַי sound similar, could it be that in Shemot 15:25-26,

שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט, וְשָׁם נִסָּהוּ. וַיֹּאמֶר אִם-שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְהוָה אֱלֹהֶיךָ, וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה, וְהַאֲזַנְתָּ לְמִצְו‍ֹתָיו לְמִשְׁפָּטָיו, וְשָׁמַרְתָּ כָּל-חֻקָּיו--כָּל-הַמַּחֲלָה אֲשֶׁר-שַׂמְתִּי בְמִצְרַיִם, לֹא-אָשִׂים עָלֶיךָ, כִּי אֲנִי יְהוָה, רֹפְאֶךָ

the word לְמִצְו‍ֹתָיו should be read as לְמִשְׁפָּטָיו, especially in the light of the foregoing חֹק וּמִשְׁפָּט? It has been argued by some that Shemot 15:26 as a whole might be an insertion of D. Again looking at חֹק וּמִשְׁפָּט, we think this is unlikely. Rather, D must have edited it, so that the first two Dtn insertions, especially the second, Devarim 13:18-19, sound like citations of Shemot 15:26.

Could the same "mistake" also have happened at the only two other cases of Mitzvot in EJ, Shemot 20:6 and Bereshit 26:5? That is, are the following two Tikkunim

וְעֹשֶׂה חֶסֶד, לַאֲלָפִים--לְאֹהֲבַי, וּלְשֹׁמְרֵי מִצְו‍ֹתָי מִשְׁפָּטָי
עֵקֶב, אֲשֶׁר-שָׁמַע אַבְרָהָם בְּקֹלִי; וַיִּשְׁמֹר, מִשְׁמַרְתִּי, מִצְו‍ֹתַי מִשְׁפָּטָי, חֻקּוֹתַי וְתוֹרֹתָי

also correct? The verse in Bereshit 26:5 is a reflection of Shemot 15:26. Devarim 13:5 and 13:18-19 sound like citations of Bereshit 26:5 as well as of Shemot 15:26. So, Bereshit 26:5 could share the fate of Shemot 15:26, as indicated above. Alternatively, it could be that the whole verse was added by "the editor:"

עֵקֶב, אֲשֶׁר-שָׁמַע אַבְרָהָם בְּקֹלִי; וַיִּשְׁמֹר, מִשְׁמַרְתִּי, מִצְו‍ֹתַי, חֻקּוֹתַי וְתוֹרֹתָי

as in it context it is quite superfluous. In any case, it should be noted that it definitely is not a J phrase. I think is likely that Shemot 20:6 should share the fate of Shemot 15.26, as was indicated above. Indeed, it would be the only verse in EJ with the word Mitzvot in it, which makes little sense. The editing would have been done, by D, no later than the writing of the Devarim 5:10, a copy of Shemot 20:6.

Is it a coincidence that D can be said to refer to all three Pesukim, Shemot 15:26, Shemot 20:6 and Bereshit 26:5?

Only if EJ had no instances of Mitzvot, it is natural that it was not in the dictionary of H!

The above suggests together with the previous post that the replacement of וְאֶת-מִשְׁפָּטַי by וְאֶת-מִצְו‍ֹתַי in Vayikra 26:3 was not an arbitrary editing act of P, but rather the consequence of some strategy.

My hypothesis is that in the work of RJE and H, the promotors of Mitzvot (D,P) wrote certain instances of מִשְׁפָּטַי or מִשְׁפָּטַיו at the end of a word as מִצְו‍ֹתַי or מִצְו‍ֹתַיו, respectively, so that it would appear that Mitzvot existed also before the time of promotion. It was Hora'at Sha'ah. The permission was found in the words. One would barely hear the difference! The Psak Din was D's, but P used it when he was changing Vayikra 26.

Therefore, the ancient, non-Priestly, Torah, that is, EJ plus H plus an initial version of D, plus the contents of P_E that are not in EJ, was free of the word Mitzvot. There is one Mitzvah, and that is to say the truth regarding the Torah. I regard this as a very major Tikkun.

Addendum:

I judge the hypothesis to be strong enough for me to perform a minimal substitution in the Torah's basic sources; my version of Sefer Bereishit, and the Torah Kedumah, and this blog, though it should be kept mind that עֵקֶב, אֲשֶׁר-שָׁמַע אַבְרָהָם בְּקֹלִי; וַיִּשְׁמֹר, מִשְׁמַרְתִּי, מִשְׁפָּטָי, חֻקּוֹתַי וְתוֹרֹתָי is likely to be removed altogether.

Edit of Vayikra 26

I said that it is easy to imagine the text Vayikra 26 before the edit. Let me actually do the reverse edit, perhaps a bit surprisingly.

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

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

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

The small fonts denote text that is removed in the reverse edit, i.e., that was added by P (see, e.g., Yechezkel 5:7). The surprising part is that וְאֶת-מִשְׁפָּטַי was replaced by וְאֶת-מִצְו‍ֹתַי, by P, it seems. This is very non-typical, though. In general, P only adds terms and phrases. In this case, however, there are three reasons to assume that a replacement took place:

1. The words וְאֶת-מִשְׁפָּטַי and וְאֶת-מִצְו‍ֹתַי sound similar.

2. The original text is (assumed to be) very designed. Note the restored symmetry between

וְאִם-בְּחֻקֹּתַי תִּמְאָסוּ, וְאִם אֶת-מִשְׁפָּטַי תִּגְעַל נַפְשְׁכֶם

and

אִם-בְּחֻקֹּתַי, תֵּלֵכוּ; וְאֶת-מִשְׁפָּטַי תִּשְׁמְרוּ, וַעֲשִׂיתֶם אֹתָם

Also, see Vayikra 18:4,5:

אֶת-מִשְׁפָּטַי תַּעֲשׂוּ וְאֶת-חֻקֹּתַי תִּשְׁמְרוּ, לָלֶכֶת בָּהֶם: אֲנִי, יְהוָה אֱלֹהֵיכֶם. וּשְׁמַרְתֶּם אֶת-חֻקֹּתַי וְאֶת-מִשְׁפָּטַי, אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם: אֲנִי, יְהוָה

It does seem that מִצְו‍ֹתַי, et cetera, are not in the dictionary of H.

3. In Yechezkel 36:27 (37:24 has a playful variant), it "quotes" the original H text as:

וְעָשִׂיתִי, אֵת אֲשֶׁר-בְּחֻקַּי תֵּלֵכוּ, וּמִשְׁפָּטַי תִּשְׁמְרוּ, וַעֲשִׂיתֶם

Note that Yechezkel has many such quotes of Vayikra 26. For instance, 34:24, Yechezkel states

וַאֲנִי יְהוָה, אֶהְיֶה לָהֶם לֵאלֹהִים

similar to

לִהְיוֹת לָכֶם לֵאלֹהִים: אֲנִי, יְהוָה

leading to many other quotes, of the above section of Vayikra 26, in 34:23-31, in 36:9-11, in 36:26-28, and in 37:23-28. This confirms that לִהְיוֹת לָכֶם לֵאלֹהִים: אֲנִי, יְהוָה was indeed in Vayikra 26, which therefore started as appears above.

Also, given the high number of quotes from H in Yechezkel, and given that the word Mitzvot does not occur in Yechezkel, we take as a confirmation of the absence of the word Mitzvot in the original H. By contrast, P, with its many occurrences of the word Mitzvot, is unlikely to be a source of Yechezkel.

The word Mitzvot is not only absent from Yechezkel. It does not appear in Yirmyahu except 35:18, but those are the Mitzvot of a man, not of G-d, and as the Septuagint does not confirm the usage of the word, it probably came in through a later edit anyway. Neither does it appear in (the first) Yeshayahu. Neither in any of the minor prophets. The word Mitzvot only appears unambiguously in Deutero-Yeshaya, 48:18. If you needed a confirmation of our thesis, here is one.

Shavuot

We must remove the evil from the Torah that we have, in order to arrive at the Torah of Atzilut. It amounts to peeling off the layers of evil, which served to protect that what is within. This is not a simple matter, as the foregoing has shown.

Why must we peel off this protection, why not leave it in place? Because we recognize its evil. We want to uproot evil at the source. As a consequence, we show that the evil that descends from it, which threatens our existence, has no roots in the Torah of Atzilut.

For your study towards Chag Shavuot, I recommend my documents נ"ר תמי"ד: זַיִ"ת זָ"ךְ כָּ"תִ י"ת and אֲנִי, יְהוָה, which, respectively, could be named The Prophecy of Prophecies and HaShem's Sh'moneh Esreh. I propose that these are chapters of the never-ending Torah of Atzilut. May they and their backgrounds, enlighten you.

Chag Shavuot Sameach.

The Science of Torah

The science of Torah is a science that addresses the Torah, and more general, Tanach. Orthodox Jews may not like it. They may even deride it, despise it. However, be as it may, it is clearly mandatory to learn it, certainly for students of Ramchal and the GR"A, and to all who seek the truth.

The Talmid Chacham might ask the question: How does this Chochmah, the science of Torah, help me? My answer is that it depends. If he has mentally left the Galut, which is unlikely if he is a student of Gemara, more likely if he is a student of the Zohar along the lines of Chaim Vital, and very likely if he is a student of the second Zohar, of Ramchal, then the following applies.

The Torah that we have is the broken image of our broken world. We have to do our utmost best to repair the broken image, and thru that the broken world. We are to oppose the evil trying to impose itself on Israel, the Western world and the Islamic world. What is the best way to do this? By recognizing that the roots of these are in the Torah, in the forces of evil called P and D, which likewise attempt to impose a ruling class on Yisrael, be it the Levi'im in D(tn), or the Kohanim in P. And that the response to D and P was to the point: the Galut.

Yom Yerushalayim

What is true for H, is true for Dtn, from Devarim 12 to Devarim 26:15: the word Mitzvot does not exist in the original. It is easy to imagine the original of Devarim 13; the text was without the bold-faced passages:

אֵת כָּל-הַדָּבָר, אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם--אֹתוֹ תִשְׁמְרוּ, לַעֲשׂוֹת: לֹא-תֹסֵף עָלָיו, וְלֹא תִגְרַע מִמֶּנּוּ.

כִּי-יָקוּם בְּקִרְבְּךָ נָבִיא, אוֹ חֹלֵם חֲלוֹם; וְנָתַן אֵלֶיךָ אוֹת, אוֹ מוֹפֵת. וּבָא הָאוֹת וְהַמּוֹפֵת, אֲשֶׁר-דִּבֶּר אֵלֶיךָ לֵאמֹר: נֵלְכָה אַחֲרֵי אֱלֹהִים אֲחֵרִים, אֲשֶׁר לֹא-יְדַעְתָּם--וְנָעָבְדֵם. לֹא תִשְׁמַע, אֶל-דִּבְרֵי הַנָּבִיא הַהוּא, אוֹ אֶל-חוֹלֵם הַחֲלוֹם, הַהוּא: כִּי מְנַסֶּה יְהוָה אֱלֹהֵיכֶם, אֶתְכֶם, לָדַעַת הֲיִשְׁכֶם אֹהֲבִים אֶת-יְהוָה אֱלֹהֵיכֶם, בְּכָל-לְבַבְכֶם וּבְכָל-נַפְשְׁכֶם. אַחֲרֵי יְהוָה אֱלֹהֵיכֶם תֵּלֵכוּ, וְאֹתוֹ תִירָאוּ; וְאֶת-מִצְו‍ֹתָיו תִּשְׁמֹרוּ וּבְקֹלוֹ תִשְׁמָעוּ, וְאֹתוֹ תַעֲבֹדוּ וּבוֹ תִדְבָּקוּן. וְהַנָּבִיא הַהוּא אוֹ חֹלֵם הַחֲלוֹם הַהוּא יוּמָת, כִּי דִבֶּר-סָרָה עַל-יְהוָה אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם וְהַפֹּדְךָ מִבֵּית עֲבָדִים--לְהַדִּיחֲךָ מִן-הַדֶּרֶךְ, אֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לָלֶכֶת בָּהּ; וּבִעַרְתָּ הָרָע, מִקִּרְבֶּךָ.
כִּי יְסִיתְךָ אָחִיךָ בֶן-אִמֶּךָ אוֹ-בִנְךָ אוֹ-בִתְּךָ אוֹ אֵשֶׁת חֵיקֶךָ, אוֹ רֵעֲךָ אֲשֶׁר כְּנַפְשְׁךָ--בַּסֵּתֶר לֵאמֹר: נֵלְכָה, וְנַעַבְדָה אֱלֹהִים אֲחֵרִים, אֲשֶׁר לֹא יָדַעְתָּ, אַתָּה וַאֲבֹתֶיךָ. מֵאֱלֹהֵי הָעַמִּים, אֲשֶׁר סְבִיבֹתֵיכֶם, הַקְּרֹבִים אֵלֶיךָ, אוֹ הָרְחֹקִים מִמֶּךָּ--מִקְצֵה הָאָרֶץ, וְעַד-קְצֵה הָאָרֶץ. לֹא-תֹאבֶה לוֹ, וְלֹא תִשְׁמַע אֵלָיו; וְלֹא-תָחוֹס עֵינְךָ עָלָיו, וְלֹא-תַחְמֹל וְלֹא-תְכַסֶּה עָלָיו. כִּי הָרֹג תַּהַרְגֶנּוּ, יָדְךָ תִּהְיֶה-בּוֹ בָרִאשׁוֹנָה לַהֲמִיתוֹ; וְיַד כָּל-הָעָם, בָּאַחֲרֹנָה. ּסְקַלְתּוֹ בָאֲבָנִים, וָמֵת: כִּי בִקֵּשׁ, לְהַדִּיחֲךָ מֵעַל יְהוָה אֱלֹהֶיךָ, הַמּוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם, מִבֵּית עֲבָדִים. וְכָל-יִשְׂרָאֵל--יִשְׁמְעוּ, וְיִרָאוּן; וְלֹא-יוֹסִפוּ לַעֲשׂוֹת, כַּדָּבָר הָרָע הַזֶּה--בְּקִרְבֶּךָ.
כִּי-תִשְׁמַע בְּאַחַת עָרֶיךָ, אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לָשֶׁבֶת שָׁם--לֵאמֹר. יָצְאוּ אֲנָשִׁים בְּנֵי-בְלִיַּעַל, מִקִּרְבֶּךָ, וַיַּדִּיחוּ אֶת-יֹשְׁבֵי עִירָם, לֵאמֹר: נֵלְכָה, וְנַעַבְדָה אֱלֹהִים אֲחֵרִים--אֲשֶׁר לֹא-יְדַעְתֶּם. וְדָרַשְׁתָּ וְחָקַרְתָּ וְשָׁאַלְתָּ, הֵיטֵב; וְהִנֵּה אֱמֶת נָכוֹן הַדָּבָר, נֶעֶשְׂתָה הַתּוֹעֵבָה הַזֹּאת בְּקִרְבֶּךָ. הַכֵּה תַכֶּה, אֶת-יֹשְׁבֵי הָעִיר הַהִוא--לְפִי-חָרֶב: הַחֲרֵם אֹתָהּ וְאֶת-כָּל-אֲשֶׁר-בָּהּ וְאֶת-בְּהֶמְתָּהּ, לְפִי-חָרֶב. וְאֶת-כָּל-שְׁלָלָהּ, תִּקְבֹּץ אֶל-תּוֹךְ רְחֹבָהּ, וְשָׂרַפְתָּ בָאֵשׁ אֶת-הָעִיר וְאֶת-כָּל-שְׁלָלָהּ כָּלִיל, לַיהוָה אֱלֹהֶיךָ; וְהָיְתָה תֵּל עוֹלָם, לֹא תִבָּנֶה עוֹד. וְלֹא-יִדְבַּק בְּיָדְךָ מְאוּמָה, מִן-הַחֵרֶם--לְמַעַן יָשׁוּב יְהוָה מֵחֲרוֹן אַפּוֹ, וְנָתַן-לְךָ רַחֲמִים וְרִחַמְךָ וְהִרְבֶּךָ, כַּאֲשֶׁר נִשְׁבַּע, לַאֲבֹתֶיךָ. כִּי תִשְׁמַע, בְּקוֹל יְהוָה אֱלֹהֶיךָ, לִשְׁמֹר אֶת-כָּל-מִצְו‍ֹתָיו, אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם--לַעֲשׂוֹת, הַיָּשָׁר, בְּעֵינֵי, יְהוָה אֱלֹהֶיךָ.

The only other occurrence of the word Mitzvot in Dtn is in its final paragraph:

כִּי תְכַלֶּה לַעְשֵׂר אֶת-כָּל-מַעְשַׂר תְּבוּאָתְךָ, בַּשָּׁנָה הַשְּׁלִישִׁת--שְׁנַת הַמַּעֲשֵׂר: וְנָתַתָּה לַלֵּוִי, לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה, וְאָכְלוּ בִשְׁעָרֶיךָ, וְשָׂבֵעוּ. וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בִּעַרְתִּי הַקֹּדֶשׁ מִן-הַבַּיִת, וְגַם נְתַתִּיו לַלֵּוִי וְלַגֵּר לַיָּתוֹם וְלָאַלְמָנָה, כְּכָל-מִצְוָתְךָ, אֲשֶׁר צִוִּיתָנִי: לֹא-עָבַרְתִּי מִמִּצְו‍ֹתֶיךָ, וְלֹא שָׁכָחְתִּי. לֹא-אָכַלְתִּי בְאֹנִי מִמֶּנּוּ, וְלֹא-בִעַרְתִּי מִמֶּנּוּ בְּטָמֵא, וְלֹא-נָתַתִּי מִמֶּנּוּ, לְמֵת; שָׁמַעְתִּי, בְּקוֹל יְהוָה אֱלֹהָי--עָשִׂיתִי, כְּכֹל אֲשֶׁר צִוִּיתָנִי. הַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ מִן-הַשָּׁמַיִם, וּבָרֵךְ אֶת-עַמְּךָ אֶת-יִשְׂרָאֵל, וְאֵת הָאֲדָמָה, אֲשֶׁר נָתַתָּה לָנוּ--כַּאֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתֵינוּ, אֶרֶץ זָבַת חָלָב וּדְבָשׁ.

Here the bold-faced passage can similarly be edited out. In all three cases, the text is actually better without the bold. It must be that it was introduced for "political" reasons. The same cannot be said for the rest of Devarim, for D. The word Mitzvot is used by D, in a manner that seems to be innate. An example of an occurrence of the word Mitzvot that is not reducible is:

וְהָיָה, אִם-שָׁמֹעַ תִּשְׁמְעוּ אֶל-מִצְו‍ֹתַי

the beginning of the second paragraph of Shm'a Yisrael (Devarim 11:13). As a response to D, P copies usage of the word Mitzvot, as we have seen, though he uses the word less frequently than D. For an example of P's usage of the word Mitzvot in a manner that is not reducible, see Vayikra 4.

It is 410 years after 5366. We count 507 of Chesed. We remember 999/2, and that the Geula is the Geula of the Truth.

Yom Yerushalayim Sameach.

Tikkun

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

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

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

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

The result, is a song.

אֲנִי, יְהוָה

אֲנִי, יְהוָה

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Mitzvot

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

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

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

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

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

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

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

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

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

Lag B'Omer

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

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

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

A Parallelism

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

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

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

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

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

The Thin Line

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

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

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

Yom HaAtzmaut

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

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

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

(Ramchal, Sefer HaKlalim, Klalim Rishonim, 248)

Yom HaAtzmaut Sameach.

Rotation

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

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

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

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

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

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

Some Edits

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

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

וַיֶּאֱהַב יַעֲקֹב, אֶת-רָחֵל

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

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

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

Yom HaShoah

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

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

Re-Birth

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

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

Like Arizal, Like Rashbi

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

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

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

16! + (64*29)² = (64*71471)²,

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

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

The Veil Will Be Lifted

The light can be hindered, but ultimately it cannot be stopped, because יְהִי אוֹר, "there will be light." The light of Moshe Rabbeinu will be accessible to Klal Yisrael, 464 years after it started shining, with the passing of the Arizal, in 5332.

From this, one can see what will be 420 years after 5366, and eight times 35.750 years after 5500, and what will be 417 years after 5366, and 410 years after 5366, in this year. Slowly, or not so slowly, step by step, the veil will be lifted.

Light of Moshe Rabbeinu

We saw that the gematria of יְהִי אוֹר fits a pattern. Let us take it one step further. The GR"A was the light of Moshiach ben Yosef that started to shine in 5500. Chaim Vital was the light of Moshiach ben David which started to shine in 5366.

What is left is the light of Moshe Rabbeinu. This is what יְהִי אוֹר teaches us. The Arizal was the light of Moshe Rabbeinu, and light started shining into the world in 5332. This light has been filtered, hindered, transformed into what is acceptable to the Jewish community, in particular to rabbinical orthodoxy, as Ramchal - the light of Moshe Rabbeinu of his time - taught in writing, and afterwards experienced in his life, through the ban on his works.

There Will Be Light

I have remarked that 464 does not seem to be in the Torah. This is perhaps true as a number, relating it to the numbers 288-420, not as a number, a gematria, per se. The gematria of יְהִי אוֹר is 232, one half of 464. Grammatically, it refers to a future event, "there will be light," in the ultimate creation act: וַיֹּאמֶר אֱלֹהִים, יְהִי אוֹר; וַיְהִי-אוֹר.

It seems that 232 being half 464 fits a pattern. The 210 years of Galut Mitzrayim are one half of 420, the 137 years of Yismael are one half of 274, the 144 years of "Esav" are one half of 288, the 175 years of Avraham are one half of 351 years.

Tale of History

Why do we have the Seder night? For what reason is the recital of an old story, that has questionable ties with historical reality? What is the secret?

We are saying the old story because the new story is not finished yet. Even so, the new story is fascinating, much more so than the old story. While we say the old story, we think about the new story, and we tell about it, even if we don't. It is the story of Israel's future, in the light of a tale of history.

Pesach Sameach.

The Kos of Eliyahu

In this post, and others, I have stated that, in contrast to the secret 410-417-420, the secret of 420-288-464 is not from the Torah of Moshe. Obviously, at the time I was not aware of the prophecy of P_E. It is in the Torah, although the B'ita time, 464, is not - - I think. At the time, I erroneously maintained that the times 420-288-464 were not in the Torah at all.

We are living in the B'ita Achishena scenario, and the times of this scenario are all in the Torah. The טצ"ץ wars have all happened. It is up to Hashem now. The Geula is well underway. Ani V'lo Malach, we say in the Seder night. The Geula in fact is unavoidable. With this understanding, we can and should drink the fifth cup of the Seder, the Kos of Eliyahu.

A Word for Pesach

Ya'akov went to Aram before he went to Mitzrayim. How long were his descendants to stay in Mitzrayim? We know from the prophet. It was 210 years, 6 times 35, where 35 years is the time that Ya'akov spent in Aram, from age 64 until age 99, the two ages given here.

Here is the Siman, and its Perush. The 35 years of Galut Aram represent the 70 years of Galut Bavel, until Zerubavel. The 6 times 35 years of Galut Mitzrayim represent 6 times 70 years of Galut Edom, until 5786, until Tzemach. A word for the wise, for Pesach.

Brocard's Problem

The following is an explanation of our extension of Brocard's Problem or Brocard's Enigma. Regarding the following 14 equations

0! + 0² = 1²
1! + 0² = 1²
4! + 1² = 5²
5! + 1² = 11²
6! + 3² = 27² = (3*9)²
7! + 1² = 71²
8! + (3*3)² = 201² = (3*67)²
9! + (9*3)² = 603² = (9*67)²
10! + 15² = 1905² = (15*127)²
11! + 18² = 6318² = (18*351)²
13! + 288² = 78912² = (288*274)²
14! + 420² = 295260² = (420*703)²
15! + (16*29)² = 1143536² = (16*71471)²
16! + (64*29)² = 4574144² = (64*71471)²

I postulated almost seven years ago that

D(n) = (ceiling(sqrt(n!)))² - n!

cannot be a square number if n is greater than 16. What does that mean?

For example, take n=6. sqrt(6!) = sqrt(720) = 26.83282. The ceiling of a number is the smallest integer number above it, or equal to it. In our case, ceiling(sqrt(6!)) = 27. The square of 27 is 729, which is 9 more that 6!. So, D(6) = 9, and it is a square, of 3. Brocard's observation, in our language, is that D(n) = 1 for n = 4, for n = 5, and for n = 7, and after that, seemingly, D(n) ≠ 1 forever.

It happens that D(n) is a square for 14 out of the first 17 integer numbers, detailed above. And after that it is a square no more, according to the postulate, not even once. If the above are the only 14 cases of n for which D(n) is a square, D(n) is equal to 1 exactly three times. Thus, if the postulate is true, it solves the problem of Henri Brocard, and proves the conjecture of Paul Erdős. Regarding proofs, we know from Erdős, among others, that D(n) ≠ 0, for n > 1. As far as I know, for the remainder, the problem is open. For some more info, see this.

נ"ר תמי"ד: זַיִ"ת זָ"ךְ כָּ"תִ י"ת

נ"ר תמי"ד: זַיִ"ת זָ"ךְ כָּ"תִ י"ת

בְּרֵאשִׁית, בָּרָא אֱלֹהִים, אֵת הַשָּׁמַיִם, וְאֵת הָאָרֶץ. וְהָאָרֶץ, הָיְתָה תֹהוּ וָבֹהוּ, וְחֹשֶׁךְ, עַל-פְּנֵי תְהוֹם; וְרוּחַ אֱלֹהִים, מְרַחֶפֶת עַל-פְּנֵי הַמָּיִם. וַיֹּאמֶר אֱלֹהִים, יְהִי אוֹר; וַיְהִי-אוֹר. וַיַּרְא אֱלֹהִים אֶת-הָאוֹר, כִּי-טוֹב; וַיַּבְדֵּל אֱלֹהִים, בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ. וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם, וְלַחֹשֶׁךְ קָרָא לָיְלָה; וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם אֶחָד. וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ, וְכָל-צְבָאָם, בְּיוֹם, עֲשׂוֹת יְהוָה אֱלֹהִים--אֶרֶץ וְשָׁמָיִם:

הָיָה דְבַר-יְהוָה אֶל-אַבְרָהָם, בַּמַּחֲזֶה, לֵאמֹר: אַל-תִּירָא אַבְרָהָם, אָנֹכִי מָגֵן לָךְ--שְׂכָרְךָ, הַרְבֵּה מְאֹד. וְהֶאֱמִן, בַּיהוָה; וַיַּחְשְׁבֶהָ לּוֹ, צְדָקָה. וַיֹּאמֶר, אֵלָיו: אֲנִי יְהוָה, אֲשֶׁר הוֹצֵאתִיךָ מֵחָרָן--לָתֶת לְךָ אֶת-הָאָרֶץ הַזֹּאת, לְרִשְׁתָּהּ. וַיֹּאמַר: אֲדֹנָי יְהוִה, בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה. וַיֹּאמֶר אֵלָיו, קְחָה לִי עֶגְלָה מְשֻׁלֶּשֶׁת, וְעֵז מְשֻׁלֶּשֶׁת, וְאַיִל מְשֻׁלָּשׁ; וְתֹר, וְגוֹזָל. וַיִּקַּח-לוֹ אֶת-כָּל-אֵלֶּה, וַיְבַתֵּר אֹתָם בַּתָּוֶךְ, וַיִּתֵּן אִישׁ-בִּתְרוֹ, לִקְרַאת רֵעֵהוּ; וְאֶת-הַצִּפֹּר, לֹא בָתָר. וַיֵּרֶד הָעַיִט, עַל-הַפְּגָרִים; וַיַּשֵּׁב אֹתָם, אַבְרָהָם. וַיְהִי הַשֶּׁמֶשׁ לָבוֹא, וְתַרְדֵּמָה נָפְלָה עַל-אַבְרָהָם; וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה, נֹפֶלֶת עָלָיו. וַיֹּאמֶר לְאַבְרָהָם, יָדֹעַ תֵּדַע כִּי-גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם, וַעֲבָדוּם, וְעִנּוּ אֹתָם--אַרְבַּע מֵאוֹת, שָׁנָה. וְגַם אֶת-הַגּוֹי אֲשֶׁר יַעֲבֹדוּ, דָּן אָנֹכִי; וְאַחֲרֵי-כֵן יֵצְאוּ, בִּרְכֻשׁ גָּדוֹל. וְאַתָּה תָּבוֹא אֶל-אֲבֹתֶיךָ, בְּשָׁלוֹם: תִּקָּבֵר, בְּשֵׂיבָה טוֹבָה. וְדוֹר רְבִיעִי, יָשׁוּבוּ הֵנָּה: כִּי לֹא-שָׁלֵם עֲו‍ֹן הָאֱמֹרִי, עַד-הֵנָּה.

הַשָּׂדֶה אֲשֶׁר-קָנָה אַבְרָהָם, מֵאֵת בְּנֵי-חֵת--שָׁמָּה קֻבַּר אַבְרָהָם, וְשָׂרָה אִשְׁתּוֹ. וַיִּהְיוּ חַיֵּי שָׂרָה, מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים--שְׁנֵי, חַיֵּי שָׂרָה. וְאֵלֶּה, יְמֵי שְׁנֵי-חַיֵּי אַבְרָהָם--אֲשֶׁר-חָי מְאַת שָׁנָה וְשִׁבְעִים שָׁנָה, וְחָמֵשׁ שָׁנִים, וַיִּגְוַע. וַיִּקְבְּרוּ אֹתוֹ יִצְחָק וְיִשְׁמָעֵאל, בָּנָיו, אֶל-מְעָרַת, הַמַּכְפֵּלָה: אֶל-שְׂדֵה עֶפְרֹן בֶּן-צֹחַר, הַחִתִּי, אֲשֶׁר, עַל-פְּנֵי מַמְרֵא. וַיָּקָם הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר-בּוֹ, לְאַבְרָהָם--לַאֲחֻזַּת-קָבֶר: מֵאֵת, בְּנֵי-חֵת.

וַיְהִי אַחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ אֱלֹהִים אֶת יִצְחָק בְּנוֹ וַיֵּשֶׁב יִצְחָק, עִם-בְּאֵר לַחַי רֹאִי. וַיִּשְׁכְּן יִשְׁמָעֵאל מֵחֲוִילָה עַד-שׁוּר, אֲשֶׁר עַל-פְּנֵי מִצְרַיִם, בֹּאֲכָה, אַשּׁוּרָה; עַל-פְּנֵי כָל-אֶחָיו ,נָפָל. וְאֵלֶּה, שְׁנֵי חַיֵּי יִשְׁמָעֵאל--מְאַת שָׁנָה וּשְׁלֹשִׁים שָׁנָה, וְשֶׁבַע שָׁנִים; וַיִּגְוַע. וַיֶּעְתַּר יִצְחָק לַיהוָה לְנֹכַח אִשְׁתּוֹ, כִּי עֲקָרָה הִוא; וַיֵּעָתֶר לוֹ יְהוָה, וַתַּהַר רִבְקָה אִשְׁתּוֹ. וַיִּתְרֹצְצוּ הַבָּנִים, בְּקִרְבָּהּ, וַתֹּאמֶר אִם-כֵּן, לָמָּה זֶּה אָנֹכִי; וַתֵּלֶךְ, לִדְרֹשׁ אֶת-יְהוָה. וַיֹּאמֶר יְהוָה לָהּ, שְׁנֵי גֹיִים בְּבִטְנֵךְ, וּשְׁנֵי לְאֻמִּים, מִמֵּעַיִךְ יִפָּרֵדוּ; וּלְאֹם מִלְאֹם יֶאֱמָץ, וְרַב יַעֲבֹד צָעִיר. וַיִּמְלְאוּ יָמֶיהָ, לָלֶדֶת; וְהִנֵּה תוֹמִם, בְּבִטְנָהּ. וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי, כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר; וַיִּקְרְאוּ שְׁמוֹ, עֵשָׂו. וְאַחֲרֵי-כֵן יָצָא אָחִיו, וְיָדוֹ אֹחֶזֶת בַּעֲקֵב עֵשָׂו, וַיִּקְרָא שְׁמוֹ, יַעֲקֹב; וְיִצְחָק בֶּן-שִׁשִּׁים שָׁנָה, בְּלֶדֶת אֹתָם. וַיִּהְיוּ, יְמֵי יִצְחָק--מְאַת שָׁנָה, וּשְׁמֹנִים שָׁנָה, וַיִּגְוַע. וַיִּקְבְּרוּ אֹתוֹ, עֵשָׂו וְיַעֲקֹב בָּנָיו.

וַיֶּאֱהַב יַעֲקֹב, אֶת-רָחֵל; וַיַּעֲבֹד יַעֲקֹב בְּרָחֵל, שֶׁבַע שָׁנִים; וַיִּהְיוּ בְעֵינָיו כְּיָמִים אֲחָדִים, בְּאַהֲבָתוֹ אֹתָהּ. וַיִּזְכֹּר אֱלֹהִים, אֶת-רָחֵל; וַיִּשְׁמַע אֵלֶיהָ אֱלֹהִים, וַיִּפְתַּח אֶת-רַחְמָהּ. וַתַּהַר, וַתֵּלֶד בֵּן; וַתֹּאמֶר, אָסַף אֱלֹהִים אֶת-חֶרְפָּתִי. וַתִּקְרָא אֶת-שְׁמוֹ יוֹסֵף. וַיָּבֵא יוֹסֵף אֶת-יַעֲקֹב אָבִיו, וַיַּעֲמִדֵהוּ לִפְנֵי פַרְעֹה; וַיְבָרֶךְ יַעֲקֹב, אֶת-פַּרְעֹה. וַיֹּאמֶר פַּרְעֹה, אֶל-יַעֲקֹב: כַּמָּה, יְמֵי שְׁנֵי חַיֶּיךָ. וַיֹּאמֶר יַעֲקֹב, אֶל-פַּרְעֹה, יְמֵי שְׁנֵי מְגוּרַי, שְׁלֹשִׁים וּמְאַת שָׁנָה: מְעַט וְרָעִים, הָיוּ יְמֵי שְׁנֵי חַיַּי, וְלֹא הִשִּׂיגוּ אֶת-יְמֵי שְׁנֵי חַיֵּי אֲבֹתַי, בִּימֵי מְגוּרֵיהֶם. וַיְבָרֶךְ יַעֲקֹב, אֶת-פַּרְעֹה; וַיֵּצֵא, מִלִּפְנֵי פַרְעֹה. וַיּוֹשֵׁב יוֹסֵף, אֶת-אָבִיו וְאֶת-אֶחָיו, וַיִּתֵּן לָהֶם אֲחֻזָּה בְּאֶרֶץ מִצְרַיִם, בְּמֵיטַב הָאָרֶץ בְּאֶרֶץ רַעְמְסֵס. וַיְכַלְכֵּל יוֹסֵף אֶת-אָבִיו וְאֶת-אֶחָיו, וְאֵת כָּל-בֵּית אָבִיו--לֶחֶם, לְפִי הַטָּף. ויִּפְרוּ וַיִּרְבּוּ מְאֹד. וַיְחִי יַעֲקֹב בְּאֶרֶץ מִצְרַיִם, שְׁבַע עֶשְׂרֵה שָׁנָה; וַיְהִי יְמֵי-יַעֲקֹב, שְׁנֵי חַיָּיו--שֶׁבַע שָׁנִים, וְאַרְבָּעִים וּמְאַת שָׁנָה, וַיִּגְוַע

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Purim Sameach

We associated two very different stories to Purim, the story of the Megillah of Esther, and the story of the Aramaic "Megillah" of Ezra 7. Both are "stories" of how the king of Paras treated the Jews. And both stories are about the beginning of the world of Torah. There seems to be another connection between the two stories.

The first story is one of crisis, unity, and survival. The second story features implicitly the self-aggrandizement of the Kohanim, and the associated pious fraud by the redactor. Strikingly, HaShem is not mentioned in the Megillah of Esther. He hides Himself in the plot of the story. The second Megillah is filled with references to G-d.

The connection is the following. The Truth, humble and straight, is hidden by a layer of lies, self-aggrandizement and pious fraud. The message of Purim is that the Truth is present, in the plot of reality as in the Torah, to who can look through the obfuscating layer. On Purim, look for the Truth and you will find. Purim Sameach!

Possible Scroll of PE

The word of Hashem came to Avraham in a vision saying, "Fear not, Avraham, I am a shield for you; your reward is very great." And he trusted in Hashem, and He reckoned it to him as righteousness. He said to him, "I am Hashem Who brought you out of Haran to give you this land to inherit it." He said, "My Lord, Hashem - Whereby shall I know that I am to inherit it?" And He said to him, "Take to Me three heifers, three goats, three rams, a turtledove, and a young dove." He took all these to Him - he cut them in the center, and placed each piece opposite its counterpart. The birds, however, he did not cut up. Birds of prey descended upon the carcasses, and Avraham drove them away. And it happened, as the sun was about to set, a deep sleep fell upon Avraham; and behold — a dread! great darkness fell upon him. And He said to Avraham, "Know with certainty that your offspring shall be aliens in a land not their own, they will serve them, and they will oppress them four hundred years. But also the nation that they shall serve, I shall judge, and afterwards they shall leave with great wealth. As for you - you shall come to your ancestors in peace; you shall be buried in a good old age. And the fourth generation shall return here, for the iniquity of the Amorite shall not yet be full until then."

And Sarah's life was a hundred years and twenty years and seven years: the years of Sarah's life. And these are the days of the years of Avraham's life that he lived: a hundred years and seventy years and five years, and he expired. And Yitzchak and Yishmael, his sons, buried him at the cave of Machpelah at the field of Ephron, son of Zohar, the Hittite, facing Mamre, the field that Avraham had bought from the children of Heth. Avraham was buried there -- and Sarah, his wife. And the field and the cave that was in it were established for Avraham as a posession for a tomb from the children of Heth. And it was after Abraham's death, and God blessed Yitzchak his son. And Yitzchak settled near Beer-lahai-roi. And Yishmael dwelt from Havilah to Shur — which is near Egypt — toward Assyria; he fell facing all his brothers. And these are the years of Yishmael's life: a hundred years and thirty years and seventy years, and he expired.

Yitzchak entreated Hashem opposite his wife, because she was barren. Hashem allowed Himself to be entreated by him, and his wife Rivka conceived. The children agitated within her, and she said, "If so, why am I thus?" And she went to inquire of Hashem. And Hashem said to her, "Two nations are in your womb; two regimes from your insides shall be separated; the might shall pass from one regime to the other, and the elder shall serve the younger." When her term to bear grew full, then behold! there were twins in her womb. The first one emerged red, entirely like a hairy mantle; so they named him Esav. After that his brother emerged with his hand grasping on to the heel of Esav; so he called his name Ya'akov; Yitzchak was sixty years old when she bore them. And Yitzchak's days were a hundred years and eighty years, and he expired. And Esav and Ya'akov, his sons, buried him.

And Jacob worked seven years for Rachel and they seemed to him a few days because of his love for her. God remembered Rachel; God hearkened to her and He opened her womb. She conceived and bore a son, and said, "God has taken away my disgrace." So she called his name Yoseph. And Yoseph brought Ya'akov, his father, and stood him in front of Par'oh. And Ya'akov blessed Par'oh. And Par'oh said to Ya'akov, "How many are the days of the years of your life?" And Ya'akov said to Par'oh, "The days of the years of my residences are a hundred thirty years. The days of the years of my life have been few and bad, and they haven't attained the days of the years of my father's lives, in the days of their residences." And Ya'akov blessed Par'oh and went out from in front of Par'oh. And Yoseph settled his father and his brothers and gave them a possession in the land of Mitzraim, in the best of the land, in the land of Rameses. And Yoseph supported his father and his brothers and all of his father's household, bread by the number of infants. And they were fruitful and multiplied very much. And Ya'akov lived in the land of Mitzraim seventeen years. And Ya'akov's days, the years of his life, were seven years and a hundred forty years, and he expired.

Strands of JE in PE

It was natural to combine the text of P_E with strands of JE, giving the background of the text and containing Bereshit 15:13 and Bereshit 25:26, as explained here. These strands of JE became part of P_E, and later of the P scroll. When the redactor combined P with JE, these strands were readily recognized. This can explain the apparent gap in P regarding the birth of Ya'akov and Esav. It was in the P scroll, but was a strand of JE. The next post is a possible combination of P_E with strands of JE. The bold Pasuk would have been added by P_E to JE, an introduction to the text that describes the life of Yitzchak. P has two such introductions:

25:19: "Avraham begot Yitzchak. And Yitzchak was ..."
25:13: "And it was after Avraham death and G-d blessed Yitzchak, his son."

It makes sense that one of the two is from P_E.

The Mathematics of PE

Let us have a short look at the mathematics of P_E. It uses the set of functions A_a(n)

A_a(n) = (a-2n)n² = an² - 2n³

One readily sees that

A₁₇(5) = 175
A₁₇(6) = 180
A₁₇(7) = 147

are the ages of Avraham, Yitzchak, and Ya'akov. The implied age is

A₁₇(4) = 144

and is the only one left that is over 100. The ages

A₁₇(8) = 64
A₁₇(3) = 99

will be explained later. The maximum age is reached when

2an - 6n² = 0

which is at n = a/3, for continuous n, and the maximum reaches the value

A_a(a/3) = (a/3)³

For a=17, the value a/3 is closest to 6, and therefore Yitzchak reaches the oldest age.

The PE Text is Divine

A scribe created a text relating the ages that were reached by the Avot. The text refers indirectly to the numbers 144 and 210, and so refers to all the numbers 127, 274/2, 288/2, 351/2, 420/2, 703/4. The scribe had no computers without which we would not know the equations:

10! + 15² = (15*127)²
14! + 420² = (420*703)²

11! + 18² = (18*351)²
13! + 288² = (288*274)²

The P_E text, of the scribe, is Divine.

The Numbers of Ayil Meshulash

So, as one half of 351 is 175.5 (and one fourth of 703 is 175.75), it points (they point) to the age of Avraham. The latter is rounded as 175, and not as 176, to enable the Derasha of P_E, the mathematical series hidden in the sequence 175, 180, 147, the ages of the Avot, which leads to 144. And so we have 127, 137, 144, 175, 210 as numbers that are equal to (half) the numbers of Ayil Meshulash:

10! + 15² = (15*127)²
14! + 420² = (420*703)²

11! + 18² = (18*351)²
13! + 288² = (288*274)²

Conversely, the numbers 127, 274/2, 288/2, 351/2, 420/2, 703/4 are numbers of P_E. This is mathematically impressive.

The Intention Of PE

One may wonder about the number 130 in P_E (Bereshit 47:9):

And Ya'akov said to Par'oh, "The days of the years of my residences are a hundred thirty years.

What is its purpose? It is the only number in P_E which appears to have no relationship with a number in Ayil Meshulash. The answer must be that the purpose is the connection between J, Bereshit 25:26, which says that Yitzchak was 60 years old when his sons were born, and E, Bereshit 15:13, which says that the Avraham's seed will be degraded 400 years. It follows from these numbers that Galut Mitzrayim lasted 210 years, one half of the only number that P_E did not predict yet, 420. There is a relationship with a number in Ayil Meshulash after all. The age of Ya'akov was 130 when the 210 years started. The above would seem to imply that the intention of P_E was to be combined with EJ, as we did.

V'nahafoch Hu

The Torah of the redactor obviously met with extremely serious opposition. Here the return to the Land of Israel and the authority of the king, known from the book of Esther, colluded. The king of Persia was impressed by the Torah of G-d, in the hands of Ezra, see Ezra 7. He gave Ezra the worldly power to crush his opposition.

We celebrate on Purim the failed physical destruction of Israel by the hands of the Persian king, the enemy being given into our hands. But the spiritual destruction that the Persian king did accomplish, giving the power of king of Israel into the hands of the Kohanim, is still with us today. V'nahafoch Hu.

The People of HaShem

The secrets are the seeds that Hashem put in HP and D, as well as, of course in EJ. H has Vayikra 24:1, and P has P_E. The seed in D is the inspiration to the GR"A, such as Devarim 25:15, which served as the beginning of Geula. It is this seed that was thrown unto the ground, in holiness.

But there is the other side, in HP and D, the sin of priestly self-aggrandizement. The self-aggrandizement started by H, led to the self-aggrandizement by the opposing camp, D, and finally to, as a reaction to D, the self-aggrandizement by P. In addition to this, the priestly redactor committed a "pious fraud."

I will sow her for Myself, it says in Hoshea 2:25, know that the secrets are Mine. And I will show pity to "Lo Ruchama," and I will say to "Lo Ammi," you are my People, and he will say 'my G-d.'

How can he say 'my G-d?' He will do Teshuva for his sins. The sin of self-aggrandizement will be no more. The sin of pious fraud will be no more. The humble act of historical Teshuva, Jewish destiny, will bring the world-wide recognition: HaShem exists because this is His people. Great is the day of Yizre'el (Hoshea 2:2).

Book of Secrets of HaShem

P was to EJ, H and D, what D was to EJ and H, what H was to EJ, and what J was to E: a response to a challenge. But what P, with H, wanted to do to EJ and D, is similar to what D wanted to do to H, and to what J wanted to do to E: replace the challenger. And then there are the versions. Every source came in numerous versions; versions responding to changes in the Metziut; versions responding to specific versions of challengers.

Now what did the redactor do? He combined a scroll of EJ, a scroll of HP, and a scroll of D, three sources in his view, into one document, one scroll. He did this very brilliantly, knowing there were prophetic secrets in each of the three sources, the details of which he was not privy of. So he combined to preserve, keeping the three sources intact to a very high degree. He arrived at the Torah, which is a book of contradictions, as it is a book of secrets, of HaShem.

Yirmyahu and P

It is sometimes claimed that the prophet Yirmyahu cites P. For instance, Yirmyahu 3:16 reads:

And it shall be when you multiply and become fruitful in the land, in those days - the words of Hashem - they will no longer say, 'The Ark of the Covenant of Hashem,' and it will not come to mind; they will not mention it and will not recall it, and it will not be used any more.

Here is, however, a citation, not of P proper, but of H, from Vayikra 26:9. Another would-be citation of P is Yirmyahu 7:22:

For I did not speak with your forefathers, nor did I command them, on the day I took them out of Mitzrayim, concerning burnt- or peace offering.

But this Pasuk may be read as a contradiction of H, namely from its very beginning to its very end, Vayikra 17:8 and Vayikra 26:46. Another would-be citation of P is Yirmyahu 4:23:

I saw the land, and behold, it was void and empty; to the heavens and their light was gone.

But this Pasuk contains, in our view, a citation of E.

From our perspective, Yirmyahu could not cite P proper because P did not exist in the days of Yirmyahu. H did exist, and was in fact an extremely crucial impetus for the construction of D.

Ten Commandments In The Language of H

In Vayikra 19, one finds the ten commandments, in particular in the verses 19:1-13. The order of the commandments is taken from here, the language is from H (chapters 17 to 26 of Vayikra).

אֲנִי יְהוָה אֱלֹהֵיכֶם, אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, מִהְיֹת לָהֶם, עֲבָדִים

אֲנִי יְהוָה אֱלֹהֵיכֶם is allover the place, e.g., 19:2; אֲנִי יְהוָה אֱלֹהֵיכֶם, אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, is found in 19:36; but the full term is taken from 26:13.

אַל-תִּפְנוּ, אֶל-הָאֱלִילִם, וֵאלֹהֵי מַסֵּכָה, לֹא תַעֲשׂוּ לָכֶם

From 19:4.

אֶת-שַׁבְּתֹתַי תִּשְׁמֹרוּ

See 19:3, 19:30, 26:2.

מִקְדָּשִׁי תִּירָאוּ

The term is from 19:30 and 26:2, the explanation is in 19:5-8.

אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ

From 19:3.

לֹא תְכַלֶּה פְּאַת שָׂדְךָ לִקְצֹר; וְלֶקֶט קְצִירְךָ, לֹא תְלַקֵּט. וְכַרְמְךָ לֹא תְעוֹלֵל, וּפֶרֶט כַּרְמְךָ לֹא תְלַקֵּט

From 19:9-10.

לֹא-תְכַחֲשׁוּ

From 19:11.

לֹא, תִּגְנֹבוּ

From 19:11.

לֹא-תְשַׁקְּרוּ, אִישׁ בַּעֲמִיתוֹ. לֹא-תִשָּׁבְעוּ בִשְׁמִי, לַשָּׁקֶר

From 19:11-12.

לֹא-תַעֲשֹׁק אֶת-רֵעֲךָ

From 19:13.

H has the fourth commandment "in place," which is an early feature of EJ. H has the signs of an early response to the merge of E and J.

ואתה תצוה את בני ישראל ויקחו אליך שמן זית זך כתית למאור להעלת נר תמיד

The expression Ayil Meshulash is from the Pasuk Bereshit 15:9, which mentions three sacrifices, the Eglah Meshuleshet, the Ez Meshuleshet, and the Ayil Meshulash, which correspond to three three-fold "wars" in our time. One of the three fits the three parts of Ayil Meshulash, and the other two three-fold wars are as follows.

The first three-fold war is Eglah Meshuleshet. The first part of it is the war of independence. It was "predicted" to be related to טצ"ץ, in the sense that the gematria of the date is 999. Indeed, year 5708 is the year that 999/2 was reached by the exile count.

Likewise, the other great wars, the six-day war of 5727, and the Yom Kippur war of 5734 were טצ"ץ wars. In short, all of the above wars were in the years in which the three counts, the exile count, the count of Din, and the count of Chesed, reached the value 999/2. They were part of Eglah Meshuleshet, which is all history now.

The three counts reach 507 in accordance with the first Pasuk of this week's Parasha, Tetzaveh. It contains the number 507, ז"ך, along side three numbers כ"ת, י"ת, זי"ת. These numbers, seen as years that elapsed since the year 5366, exactly fit the years in which 507 is reached by the three counts. This is Ez Meshuleshet. It starts in the current year, 5776.