In a Formula

Bri'at HaOlam

Bri'at HaOlam is a relative concept. We count once every seven years from the time of Mechirat Yosef. We count every ten years, nowadays, in the "Galut count" starting at Galut Mitzrayim. We count every twelve years since year five. We count every fifteen years since Chaim Vital. We count every eighteen years since the Ramchal. We count every nineteen years since Arizal. We count every twenty-eight years since the beginning of Bayit Sheni, from Ezra HaSofer let us say. We count every sixty-four years from Yetziat Mitzrayim, from Moshe Rabbeinu. We count the Yovel year since Yehoshua. We count every 35.75 years since year 5500, commanded by the GR"A. We count every 29 years since the rise of homo sapiens, 2^14 times 29 years ago. Especially we count every 29 years since 2^7 times 29 years ago, since Avraham. And especially especially, we count every 29 years since the death of Rashbi, 2^6 times 29 years ago. And especially especially especially, we count every 29 years since the death of Arizal. And, finally, "we count" 2^14 times 29^2 kiloyears (i.e. every 841,000 years) since the beginning of the expansion of the Universe, 13.779 billion years ago. And especially we count every 29^2 kiloyears since the earliest life, 2^12 times 29^2 kiloyears ago. And especially especially, we count, and we count, and so forth, and so forth.

All these counts have a similar status. Every count may be called "MiBri'at HaOlam." It is a matter of which Olam is referred to. However, none of the above counts starts at year 1, or 0, in the common counting of the years. The cycle of 75 since year 1 is the only one! Did we stumble upon the reason for saying that the common year count is MiBri'at HaOlam? The Olam that was created could be called the world of Chesed. The world of the right. HaMevin Yavin.

77 times 75

An observation, regarding this post. We saw many counts, of seven years, ten years, twelve years, fifteen years, eighteen years, nineteen years, twenty-eight years, twenty-nine years, sixty-four years, the year of the Yovel. But we do not have seventy-five years. Or do we?

The only count starting around year 0 is the count of twelve years, the count of Chesed. This count combines with the count of nineteen years since the Arizal, and with the Yovel count starting at 5727, as we have seen. Together, these counts reach value 507 in year 5776, and that will be the end of these counts together. The year 5776 is 77 times 75 years after year 1. So, we do agree. The cut-off of the count of Chesed, at 77 times 75, is correct. There is a cycle of 75 years.

וְלֶמֶךְ, שִׁבְעִים וְשִׁבְעָה

The 29 Redux

A redux in the honor of the 24th day of Elul, which is tomorrow. The 29 redux starts with equation

16! + (64*29)^2 = (64*71471)^2

This is such an awesomely awesome equation. There are, probably, no such equations for higher numbers. Remember that there are 64 cycles of 29 years. However, the above equation can be rewritten:

16! + (64*29)^2 = (64*(71500-29))^2 = (64*71500)^2 + (64*29)^2 - 2*29*71500*64^2

Hence,

16! + 128^2*29*35750 = (128*35750)^2

Multiplying the whole equation with (29/35.75)*α the left-hand side becomes

16!*(29/35.75)*α + 128^2*29^2*א

where א is 1000 times α.

The multiplication with 29/35.75 is known by the GR"A. His eight cycles of 35.75 years are culminating in the first year of Ayil Meshulash, 5786. Likewise, there are eight cycles of 29 years, culminating in the final year of Ayil Meshulash, 5796. The eight cycles started in 5564, after the death of the GR"A. Until four cycles, i.e., until 5680, is the time of Old Yishuv. Then, from 5680 until two cycles before the end, year 5738, is the time of the New Yishuv. Then, from 5738 until one cycle before the end, year 5767, is the time of withdrawals. Then, from 5767 until half a cycle before the end is the period of international commotion about the Yishuv of Eretz Yisrael. It will culminate in the final war.

Regarding the second term of the last formula

128^2*29^2*א

or

(128*29)^2*א

we see 128 cycles of 29 years back in time, to the time of Avraham Avinu. But in addition we see here the age of the Universe in years, with א is 1000. However, the value is an experimental issue. From the left we have that א is 1001,6 whereas from the right א is 998,5. From the center, א is a thousand exactly, resulting in an age of 13.779 billion years.

We can discern 13 ages, all involving the number 29:

The age of the Universe: 29^2*2^14 kiloyears.
The age of the earliest life: 29^2*2^12 kiloyears.
The age of homo (humans): 29^2*2 kiloyears.
The age of homo sapiens: 29*2^14 years.
The age of homo sapiens sapiens: 29*2^12 years.
The age/death of Avraham/Sarah: 29*2^7 years before 5796.
The death of Rashbi: 29*2^6 years before 5796.
The death of Arizal: 29*2^4 years before 5796.
The start of the old Yishuv: 29*2^3 years before 5796.
The start of the new Yishuv: 29*2^2 years before 5796.
The period of withdrawals: 29*2 years before 5796.
The period of international commotion: 29 years before 5796.
The final war and the Geula: 29/2 years before 5796.

Sh'nat 5775 Tovah!

The Missing Formula

I saw a post about Rav Fish on Imrei Bina and the Zohar Chadash about 274 (מדר"ל, רע"ד), which I also cited. The awesome formula

13! + 288^2 = (288*274)^2

is missing. It has the number מדר"ל ,רע"ד, 274, as well as 288, רפ"ח, and gives the proper perspective. Without this perspective the interpretation of the text is bound to be wrong. What to say about Imrei Bina. It is almost correct.

The Future Zerubavel

Chaggai 2:10-23 is said about the future Zerubavel, in our time. It is explained that until 24 Kislev, HaShem has no interest in the building of His Temple. With the reasoning of the Cohanim, and their power, there is really is no place for His Temple. But on this day, 24 Kislev 5783, the foundation of the Temple is laid, because the power of the Cohanim is no more. The nation will turn to HaShem, away from the Torah of the Cohanim. The nation will turn to Truth, away from dogma. From this day onwards, HaShem will bless Zerubavel.

Structure of "45 weeks"

The "45 weeks" of Gog thus have a structure. First there are six months leading to Tisha b'Av 5782, then there are 45 days to 24 Elul, and finally there are three months until 24 Kislev 5783. This is another instance of Moed, Moadim, and a half, and a projection from the 45 days starting on Tisha b'Av 5775.

Ten Months

The nine months could actually be more than ten months. See, the first 3.5 years will end on 24 Elul 5775, being the end of 1335 days, 1335-1290 days after Tisha B'Av. From there, count 7 years and 3 months.

That brings us to 24 Kislev 5783, the day before Chanukka. From this day, the 24th day, I will bless you. On that day, I will shake the heavens and the earth (Chaggai).

And the reason for waiting so long, is the Torah of the priests, as explained (here and Chaggai 2:11-15).

Eitsa Amuka

Reading the paragraph starting with Yeshayahu 50:4, one is left with the awesome nature of the prophet. Against the odds, the opposition strenghtens him. A daily portion, a spiritual portion, is all he needs. We have seen a similar figure, Ramchal. A daily portion of Divrei Emet, of the secrets of Torah, and the many opponents have no chance.

From this, one can learn an Eitsa Amuka, and it is a deep one indeed. The Geula will come without a doubt, in a way that is straight in the eyes of HaShem, through the very opposition against it.

קרא ממזרח עיט מארץ מרחק איש עצתו אף דברתי אף אביאנה יצרתי אף אעשנה

(Yeshayahu 46:11)

To Know In Time

In this week's Haftara, the prophet says about himself:

אדני ה' נתן לי לשון למודים לדעת לעות את יעף דבר יעיר בבקר בבקר יעיר לי אזן לשמע כלמודים

My Lord, Hashem, gave me a language of teaching, to know in time the thing for the thirsty, morning by morning he wakens -- wakens my ear to listen as those who are taught.

(Yeshayahu 50:4)

Sefer Yeshayahu

Exactly in the weeks of Sefer Devarim, exactly in the Chalal, we read the Haftara out of Sefer Yeshayahu. This is quite fortunate, in view of this post.

At the very end of Parshat Ki Tetsei, we read Parshat Amalek. So really, this Parasha, Ki Tetsei, does not belong to the Chalal. Its Haftara is from Yeshayahu 54, and ends with verse 9 and 10. Again there is a fortunate aspect to this, as Yeshayahu 54:9,10 does not belong here, or there, or anywhere. A copy "error", we assume. The pairing with a Parasha that is not in the Chalal is therefore fortunate.

Hashgacha, that is what it is.

The Prophet Of Truth

Having the Torah divided into three parts, the Torah Kedumah, and the P and D rabbinic parts, is there a similar division among the prophets? The answer is affirmative. We read the prophet of P, Yechezkel, with the same Chashad as we read P. The prophet of D, Yiremyahu, has a similar fate. The prophet of the Torah Kedumah, is Yeshayahu, the real prophet of truth.

We Bought A Few Years

The IDF was surprised by the network of tunnels. It was much more sophisticated, and much more diverse, than was thought possible. The tunnel network is all but destroyed now, as far as the direct threat to Israel goes. Hamas will need a few years to rebuild things. The same thing is true for the rocket threat, we bought a few years. The price was high, almost 70 soldiers have given their lives. The operation that was done is the maximum the IDF can do, given the other threats, from the North and the East. We could have expelled the whole population of Gaza, but that would have brought the world's wrath upon us, and it was decided not to do it. Though the option was on the table, at one point. The IDF cannot reconquer Gaza, with the civilians inside, fighting only "Hamas." It would cost too much "fighting time," time the IDF does not have.

Because in the North, there is a problem growing, and in the East, there is a problem growing.

The Reason For Shabbat

Comparing what D says about Shabbat (Devarim 5:12-14, this week's Parasha),

שָׁמוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁוֹ, כַּאֲשֶׁר צִוְּךָ, יְהוָה אֱלֹהֶיךָ. שֵׁשֶׁת יָמִים תַּעֲבֹד, וְעָשִׂיתָ כָּל-מְלַאכְתֶּךָ. וְיוֹם, הַשְּׁבִיעִי--שַׁבָּת, לַיהוָה אֱלֹהֶיךָ: לֹא תַעֲשֶׂה כָל-מְלָאכָה אַתָּה וּבִנְךָ-וּבִתֶּךָ וְעַבְדְּךָ-וַאֲמָתֶךָ וְשׁוֹרְךָ וַחֲמֹרְךָ וְכָל-בְּהֶמְתֶּךָ, וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ--לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ, כָּמוֹךָ. וְזָכַרְתָּ, כִּי עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם, וַיֹּצִאֲךָ יְהוָה אֱלֹהֶיךָ מִשָּׁם, בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה; עַל-כֵּן, צִוְּךָ יְהוָה אֱלֹהֶיךָ, לַעֲשׂוֹת, אֶת-יוֹם הַשַּׁבָּת.

to the P original in Shemot 20:7-10:

זָכוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁוֹ. שֵׁשֶׁת יָמִים תַּעֲבֹד, וְעָשִׂיתָ כָּל-מְלַאכְתֶּךָ. וְיוֹם, הַשְּׁבִיעִי--שַׁבָּת, לַיהוָה אֱלֹהֶיךָ: לֹא-תַעֲשֶׂה כָל-מְלָאכָה אַתָּה וּבִנְךָ וּבִתֶּךָ, עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ, וְגֵרְךָ, אֲשֶׁר בִּשְׁעָרֶיךָ. כִּי שֵׁשֶׁת-יָמִים עָשָׂה יְהוָה אֶת-הַשָּׁמַיִם וְאֶת-הָאָרֶץ, אֶת-הַיָּם וְאֶת-כָּל-אֲשֶׁר-בָּם, וַיָּנַח, בַּיּוֹם הַשְּׁבִיעִי; עַל-כֵּן, בֵּרַךְ יְהוָה אֶת-יוֹם הַשַּׁבָּת--וַיְקַדְּשֵׁהוּ.

one sees that the author of Devarim tries to "repair the damage." The Shabbat is not to emulate the ceasing of creative Divine work. It is to give rest to others, and to commemorate the Exodus. We do something similar by replacing Shemot 20:7-10 by

זָכוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁוֹ

the real original. This replacing was something D could not do. The P version existed already. But, his Mesora was fine. We, however, don't need D. Rather, we confer rabbinic status to both P and D.

למלא את החלל

נכנסנו לתוך חלל, תקופה בת כמה שבועות ללא קריאה של תורה הקדומה בבתי כנסת. את החלל הזה יש למלא. תקרא

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.

וַיְדַבֵּר מֹשֶׁה, בְּאָזְנֵי כָּל-קְהַל יִשְׂרָאֵל, אֶת-דִּבְרֵי הַשִּׁירָה, הַזֹּאת--עַד, תֻּמָּם.

רְאוּ עַתָּה, כִּי אֲנִי אֲנִי הוּא, וְאֵין אֱלֹהִים, עִמָּדִי: אֲנִי אָמִית וַאֲחַיֶּה, מָחַצְתִּי וַאֲנִי אֶרְפָּא, וְאֵין מִיָּדִי, מַצִּיל. כִּי-אֶשָּׂא אֶל-שָׁמַיִם, יָדִי; וְאָמַרְתִּי, חַי אָנֹכִי לְעֹלָם. אִם-שַׁנּוֹתִי בְּרַק חַרְבִּי, וְתֹאחֵז בְּמִשְׁפָּט יָדִי; אָשִׁיב נָקָם לְצָרָי, וְלִמְשַׂנְאַי אֲשַׁלֵּם. אַשְׁכִּיר חִצַּי מִדָּם, וְחַרְבִּי תֹּאכַל בָּשָׂר; מִדַּם חָלָל וְשִׁבְיָה, מֵרֹאשׁ פַּרְעוֹת אוֹיֵב. הַרְנִינוּ גוֹיִם עַמּוֹ, כִּי דַם-עֲבָדָיו יִקּוֹם; וְנָקָם יָשִׁיב לְצָרָיו, וְכִפֶּר אַדְמָתוֹ עַמּוֹ.

כמובן, נתכוון למלחמה הנוכחית בעמלק.

Making Up For The Chalal

We are entering a Chalal, a period in which the Torah Kedumah will not be read, for several weeks, in Batei Knesset. To make up, read:

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.

וַיְדַבֵּר מֹשֶׁה, בְּאָזְנֵי כָּל-קְהַל יִשְׂרָאֵל, אֶת-דִּבְרֵי הַשִּׁירָה, הַזֹּאת--עַד, תֻּמָּם.

רְאוּ עַתָּה, כִּי אֲנִי אֲנִי הוּא, וְאֵין אֱלֹהִים, עִמָּדִי: אֲנִי אָמִית וַאֲחַיֶּה, מָחַצְתִּי וַאֲנִי אֶרְפָּא, וְאֵין מִיָּדִי, מַצִּיל. כִּי-אֶשָּׂא אֶל-שָׁמַיִם, יָדִי; וְאָמַרְתִּי, חַי אָנֹכִי לְעֹלָם. אִם-שַׁנּוֹתִי בְּרַק חַרְבִּי, וְתֹאחֵז בְּמִשְׁפָּט יָדִי; אָשִׁיב נָקָם לְצָרָי, וְלִמְשַׂנְאַי אֲשַׁלֵּם. אַשְׁכִּיר חִצַּי מִדָּם, וְחַרְבִּי תֹּאכַל בָּשָׂר; מִדַּם חָלָל וְשִׁבְיָה, מֵרֹאשׁ פַּרְעוֹת אוֹיֵב. הַרְנִינוּ גוֹיִם עַמּוֹ, כִּי דַם-עֲבָדָיו יִקּוֹם; וְנָקָם יָשִׁיב לְצָרָיו, וְכִפֶּר אַדְמָתוֹ עַמּוֹ.

Obviously, we have in mind the current war against Amalek.

The Conclusion

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.

“Remember what Amalek did to you, on the way when you were leaving Mitsrayim, that he happened upon you on the way, and he struck those of you who were hindmost, all the weaklings at your rear, when you were faint and exhausted, and he did not fear G-d. It shall be that when Hashem, your G-d, gives you rest from all your enemies all around, in the Land that Hashem, your G-d, gives you as an inheritance to possess it, you shall wipe out the memory of Amalek from under the heaven – you shall not forget.” And we read on:

וַיְדַבֵּר מֹשֶׁה, בְּאָזְנֵי כָּל-קְהַל יִשְׂרָאֵל, אֶת-דִּבְרֵי הַשִּׁירָה, הַזֹּאת--עַד, תֻּמָּם.

“And Moshe spoke the words of this song, in the ears of the entire congregation of Israel, until their conclusion.” And what is the conclusion?

אַשְׁכִּיר חִצַּי מִדָּם, וְחַרְבִּי תֹּאכַל בָּשָׂר; מִדַּם חָלָל וְשִׁבְיָה, מֵרֹאשׁ פַּרְעוֹת אוֹיֵב. הַרְנִינוּ גוֹיִם עַמּוֹ, כִּי דַם-עֲבָדָיו יִקּוֹם; וְנָקָם יָשִׁיב לְצָרָיו, וְכִפֶּר אַדְמָתוֹ עַמּוֹ.

I shall make My arrows drunk with blood, My sword shall devour flesh; with blood of the slain and captive, with retribution for enemy provocations. Sing, nations, praises to His people, for He will avenge the blood of his servants; He will avenge revenge to them who caused Him pain, He will appease His land and His people.

More Than Over

There is a break in Daniels prophetic weeks, at 69.5. For background, I refer to this and related posts. The bottom line is that we are now in 3.5 years of transition, and the 70 weeks of seven years of Sefer Daniel are finished at Tisha B'Av 5775. This is the prophetic end of Bayit Sheni. After that there is another week of seven years to prophetically finish Bayit Rishon. After that, there are two more weeks, of seven years, to the end. This is the principle of Mo'ed, Moadim, and a half, as explained.

So, at Tisha B'Av 5775, the time given to the Cohanim will be over. At the end of "Bayit Rishon," at Tisha B'Av 5782, the time will be, let us say, more than over.

The Trigger

How will the Torah Kedumah be accepted? As the secret of 410-417-420, or the secret of 507, will unravel, and as the light of Ayil Meshulash and Shefa Elyon materializes, this will be the trigger.

The Amalekites

Avodah Zarah has entered the holy of holies, the holy Torah. This week's Parasha, Pinchas, gives a clear display of this. The text is totally from editors of the Torah. The chapters BaMidbar 28,29 deal with the Chagim, and detail all the Korbanot. Compare this to Exodus 23, and see what HaShem has ordered. We fear with great trembling that the difference is Avodah Zarah. Regarding the Beit HaMikdash, only one Mitzva exists for us in clarity, the lighting of the Menorah. Oh HaShem, provide more clarity, and give that we may be successful in the war against the Amalekites that come out against us.

Tonight, when we say Kiddush, let us think about the light that will come, and that will dispel the darkness, the darkness of Avodah Zarah, and the darkness of Amalek.

May you come back in peace

שתחזור בשלום

May you come back in peace

עוד יום של מבצע ברצועה: שיהיה יום שקט ובטוח לכוחותינו
חייל מתפלל
שומרים על המולדת ועל מסורת ישראל. בוקר של תפילה בגבול עם רצועת עזה. מערכת חדשות 0404 וכל עם ישראל ממשיכים לחזק את ידי לוחמינו היקרים ומאחלים להם הצלחה במבצע החשוב וכמו תמיד - חזרה הביתה בשלום! ישמור אתכם האל!

Torah Kedumah Starts With Aleph

There is a famous question: Why does the Torah start with the letter Beth, and not with an Aleph? And our answer is that the Torah Kedumah starts with an Aleph. The seventh chapter ends with עֲשֶׂרֶת הַדְּבָרִים, Sofei Tevot ת"ם, meaning "over". This is the end of the book of Moshe, which he wrote on Har Sinai, during forty days and forty nights.

The remainder is a new book, also by Moshe Rabbeinu, a second book announced by the first. With the Parasha of Bileam, with Parashat Zachor, and with the unique Mitzva of the Menorah, resembling Moshe, during the war against Amalek.

Sefer Bileam

This is in addition to what was written, that the Sefer referred in the Torah Kedumah, has to be the eighth chapter. Central in the eighth chapter is last week's Parasha, the story of Bileam. That brings to mind Baba Batra 14b, where Chazal make a surprising distinction between Moshe's own book, and Parshat Bileam. Parshat Bileam then is the eighth chapter, a separate book, and both the seven chapters, his book, and the eighth chapter, are written by "Moshe."

No Shoah

In the Torah Kedumah one thing is remarkably missing: a Tochacha. In Sefer Devarim is one, in Sefer Vayikra is one, but in the Torah Kedumah there is none. If we would only grab the Torah Kedumah, we would be free. There are many halachic hashlachot to accepting the Torah Kedumah, generally in favor of those less observant, and Sanhedrin will decide. But the most vital of all is that there will be no threat of Tochacha, no more Shoah, it will be cancelled in Shamayim!

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)