Torat HaMelech

In Torat HaMelech, the Torah is from three sources:

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

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

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

By My Spirit

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

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

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

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

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

(Zecharya 6:12,13)

Machloket of Gigantic Proportions

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

Din of Yehoshua

We find written in the Torah:

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

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

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

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

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

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

Datan and Abiram

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

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

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

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

(translation of the previous post)

דָתָן וַאֲבִירָם

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

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

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

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

חזקו ויאמץ לבבכם
מזל טוב לראובן ריבלין

התורה הקדומה

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

השם יברך אתכם

מִדְּבַר-שֶׁקֶר, תִּרְחָק

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

The Glory of Hashem

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

Chag Sameach!

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

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

The Prozbul

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

The Final Chapter

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

Shemot

From Sefer Shemot, three chapters, for Chag Shavuot:

Mitzrayim
Giluyim
Covenant

Still one to come, BaMidbar, on Sefer BaMidbar.

Chodesh Tov, Shabbat Shalom, and Chag Sameach!

Four Chapters

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

Toledot HaShamayim v'HaAretz
Avraham
Yitzchak and Yaakov
Yisrael

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

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

Chag Sameach!

Zadok ben Achituv

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

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

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

The Tent of Shem

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

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

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

Avraham and Lot

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

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

Shem and Yafeth

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

Shabbat Shalom

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

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

Complete Reconstruction

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

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

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

Sheshet Yamim

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

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

and in Exodus 23:12:

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

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

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

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

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

The Beginning of the Torah

In Bereshit 2:4 it says

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

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

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

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

Zerubavel

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

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

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

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

The New Torah

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

The Priestly Revolution

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

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

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

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

Divrei HaYamim

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

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

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

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

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

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

Question to Dov Stein

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

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

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

He answers:

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

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

Soldiers of the Truth

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

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

Masa uMatan and Divine Machshava

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

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

Pesach Sameach!

Rabbi Eliezer and Rabbi Akiva

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

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

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

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

Pesach Sameach!