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.