and The Geula

... And HaShamayim and HaAretz were finished, and all their array, on the day that HaShem Elokim made Eretz and Shamayim.

This is the sign of Ets HaChaim. When HaShem Elokim finishes the Creation from below, from Earth to Heaven, the Creation is finished. The end of one day, in true biblical terms. This is the Geula, dependent as it were on man, but really dependent on HaShem. This is Or HaGanuz, the light that was put away, guarded by the C'ruvim, and by the blade of the turning sword, for the time of the Geula.

עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר
משלי ג, יח

Three Roots

Ets HaDa'at Tov V'Ra holds power through its three roots, symbolized by the small letters in the Torah Kedumah.

In the first root, Shabbat is first memorized truthfully, but then, in second instance, it gives place to a Sheker, namely, that HaShem rested on the seventh day.

Through the second root, Hammurabi-like code is inserted into Parshat Mishpatim, which has led to Jewish law, for better and for worse.

And, finally, in the third root, it grabs new Truth, the thirteen Midot of HaShem, but this is paid for, by Avodah Zarah, by death.

The D and P commentaries, in turn, have roots inside these roots, but enough has been said.

Tohu and Vohu

This is the story of Tohu and Vohu in the Toldot of Creation of HaShamayim and HaAretz. In the beginning, HaAretz was Tohu and Vohu, it was empty from all sides; from above it was Tohu, from below it was Vohu. And Ruach Elokim hovered above the surface of the water, above Tohu and Vohu. On the physical side, the surface of the water is the level of the vacuum, it was Vohu. On the spiritual side, it was Tohu. And then Elokim created light, twice; Yehi Or, and Yehi Or. He created the spiritual light, from Tohu. This light, the good light, the light that He could "see," became Or HaGanuz. And He created the physical light, together with "all" there "is," out of Vohu; the big bang. The physical light was called day, as a daily reminder on Earth. And there was evening, and there was morning, one day...

Ten Commandments A Priori

If we follow this post, the ten commandments were a priori:

אָנֹכִי יְהוָה אֱלֹהֶיךָ, אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים
לֹא תִשָּׂא אֶת-שֵׁם-יְהוָה אֱלֹהֶיךָ, לַשָּׁוְא
זָכוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁוֹ
וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם
כַּבֵּד אֶת-אָבִיךָ, וְאֶת-אִמֶּךָ
לֹא תִרְצָח
לֹא תִנְאָף
לֹא תִגְנֹב
לֹא-תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר
לֹא תַחְמֹד, בֵּית רֵעֶך

In case we read

זָכוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁו; וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם

as one commandment,

וְאַתָּה תְּצַוֶּה אֶת-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית--לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד

is the tenth of ten commandments.

A Task For The Sanhedrin

The Torah is from three sources:

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

As such the Torah is internally inconsistent - D and P often do not agree.

Even worse, in the Torah Kedumah there are E and J, and also they have different voices.

Can this be the Torat HaShem? Yes, it is Torat HaShem. From different voices, HaShem has crafted "a document" that is One. Now, there is Mashma'ut to the above insight. Not all voices in the Torah are equally D'Oraita, and that may change Halacha. A task for the Sanhedrin.

שלמות התקון יהיה בזמן של מלך המשיח, שאז מתפשט [שם הוי"ה] בתקון שלם, והצרוף עולה בדרך אחרת, כמו שעולים המדרגות בדרך האמת

(Ramchal, Tikkun 8)

The Whole Process

I found this video pointing at 5776 madhim, as it points to the year 5852 also. The whole process of "בן דויד" before us, from 5776 to 5852, using Gematriot. Look at this and this and this.

Hat tip to an anonymous commenter at "years of awe."

A Six-fold Answer

I was asked why I attach so much importance to day one of Creation, and so little to day six. The answer is six-fold:

1. It was Shim'on Ben Zoma, who held on to the ancient tradition, in the oldest recorded reference to a stylistic problem in the story of Bereshit (Bereshit Rabbah 4: 6). See also Moreh Hanevuchim on this subject, and compare the Talmud Yerushalmi (Chagigah 2: 5) and the Talmud Bavli (Chagiga 14b,15a). In my analysis, after day one, Ben Zoma detects a difference: וַיֹּאמֶר אֱלֹהִים and וַיַּעַשׂ אֱלֹהִים, the way second day starts, is too different from day one. His utterly shocking conclusion was that a different source starts at this point, the source that we know as P. In this way, he questioned scripture as it was and he shook the world, of the "Chachamim," because he had uncovered the secret. Ben Zoma had not gone crazy, as they would have it. He was a Chacham at the highest level, conversing with the Divine.

2. The (traditional) Pasuk says אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ, בְּהִבָּרְאָם: בְּיוֹם, עֲשׂוֹת יְהוָה אֱלֹהִים--אֶרֶץ וְשָׁמָיִם. It mentions a day, and this is the day that HaShem created Eretz V'Shamayim. It thus solves the problem with the Pasuk as it stands, that no day is mentioned. A clear sign of editing.

3. That it is a day follows from the Pasuk itself, the creation of light and darkness leads to morning and evening, one day. The other days don't have this.

4. It says "one day," not "the first day." The first day would be followed by the second, the third, et cetera. One day stands by itself.

5. The one day is a reference to these 24 hours.

6. There is a reference to the words תֹהוּ and מְרַחֶפֶת, in Ha'azinu, verse 10 and 11, which has words of the same stems. Ha'azinu is a very old text. Ergo, the "one day" is very old also. See also Yeshaya 34:11.

Therefore, "one day" is part of the Torah Kedumah, the "one week" is its commentary. The two were combined by the Priestly editor of the Torah.

Torah is Truly not Racist

Why does the Torah enter the predicament that we discussed in the first place? Why not delete the whole passage of Bereshit 20. It seems quite superfluous: The Torah has a similar story in Bereshit 26, with the same king, Abimelech.

I suggest that it is kept for the following reason. The big chiddush of E, as opposed by J, is that in E the Akeidah ends differently, dramatically so. See this, for the background. In E, the Yitzchak of Bereshit 26 does not exist, and the story of Bereshit 20 is essential, for the chiddush. But why preserve this chiddush in the Torah, even for the writer of exotic Midrashim, even for the real researcher of the Torah?

Because Bereshit 15, a story of E as well as J, is not only for the physical seed of Abraham. Ayil Meshulash, Ez Meshuleshet, Eglah Meshuleshet, the promise of the land, would also apply if Yitzchak would have died. The Torah is truly not racist. Ayil Meshulash. et cetera, also apply to sparks of altogether different stock. They can be of the promised seed of Abraham, provided that they really listen to the truth. For this message the Torah is going out of its way.

Not From Israel

There are two independent stories interwoven in Parshat Toldot. It is beautifully explained here, and it is no doubt true. I think, though, that there is a message behind it.

It starts with the passage of Bereshit 17, the Brit Mila of Avraham, which is an obvious addition and therefore not in the Torah Kedumah. The important message of the story is that Yitzchak, still unborn, is to be the promised seed of Avraham. And Yitzchak includes Edom/Esav.

The next passage is Bereshit 23, also not in the Torah Kedumah. The passage has the purchase of Ma'arat HaMachpela, at the time of the death of Sarah. The seller is Ephron, the Chittite. The important message of the story is that the Chittites are not so bad.

And then we see Esav marrying Chittite women, and we read Bereshit 28:1-9, again not in the Torah Kedumah, at the end of which Esav marries a woman of the seed of Abraham. Edom, we see, is not so bad after all.

During Bayit Sheni there was a merge of Yehudah/Israel and Edom. The above stories seem to come from Edom. They are not from Israel.

On The Position of וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם

The "new" commandment וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם is the second one of the ten commandments. Indeed, a description of the Shabbat is preceded by a description of Pesach in Parashat Ki Boshesh. However, in Parshat Mishpatim, Shabbat appears before the three Regalim. Hence, the fourth position should be considered for וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם. It could be that Chet HaEgel had an influence, and it became the second commandment only after the Sin.

Parashat Mishpatim

The question arises, if there is commentary of Bayit Rishon in the ten commandments, is there any commentary of this kind in the rest of the Torah Kedumah? The answer to the question is yes. In the Torah Kedumah, I have marked the commentary of Bayit Rishon with a little smaller font, and 2/3 of parashat Mishpatim is like this.

The Ten Commandments

This is my best guess as to what must have happened. The Torah grew by incorporating what was previously just commentary. The ten commandments started off succinctly:

אָנֹכִי יְהוָה אֱלֹהֶיךָ, אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים
וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם
לֹא תִשָּׂא אֶת-שֵׁם-יְהוָה אֱלֹהֶיךָ, לַשָּׁוְא
זָכוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁוֹ
כַּבֵּד אֶת-אָבִיךָ, וְאֶת-אִמֶּךָ
לֹא תִרְצָח
לֹא תִנְאָף
לֹא תִגְנֹב
לֹא-תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר
לֹא תַחְמֹד, בֵּית רֵעֶך

Subsequently, the commentaries were incorporated in the text, thus producing the version in Parashat Vayechan of the Torah Kedumah. Today's version of the Torah resulted after new commentaries were added to וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם, and to וְאַתָּה תְּצַוֶּה אֶת-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית--לַמָּאוֹר לְהַעֲלֹת נֵר, תָּמִיד, and were incorporated. The commentaries were very elaborate and were inserted as separate "Parashot," Parashat Teruma for וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם and its commentary, Parashat Tetzavei for וְאַתָּה תְּצַוֶּה אֶת-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית--לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד, and its commentary. That left the earlier commentary to וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם, a dangling "orphan" leading to some textual complications. Moreover, Parashat Mishpatim, was moved a bit to "make place" for Parashat Teruma, and Parashat Tetzavei, and to mask the editing. Moreover, the "commentary" of זָכוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁוֹ was improved by the addition of a reference to the six days of Creation.

Finally, note that the second commandment has disappeared, to Parshat Teruma. The commentary to the first commandment, or the commentary of the last commandment, is counted instead. It is possible that the first two of the original commandments were counted as one,

אָנֹכִי יְהוָה אֱלֹהֶיךָ, אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם

with the perush that they will make the Mishkan, as slaves. What is then the tenth commandment, one that was actually heard?

וְאַתָּה תְּצַוֶּה אֶת-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית--לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד

We learn from this what we shall do in the Mishkan.

Time has come to return to the source, to identify and remove the commentaries of Bayit Sheni, and to remove the commentaries of Bayit Rishon as well. That is why the research of Torah is so important. It reveals the Source.

The 27 Parashot

The Torah Kedumah can be divided into the following 27 weekly Parashot:

בְּרֵאשִׁית
נֹחַ
לֶךְ-לְךָ
וַיֵּרָא
זָקֵן
וַיֶּעְתַּר
וַיֵּצֵא
וַיִּשְׁלַח
וַיֵּשֶׁב
מִקֵּץ
וַיִּגַּשׁ
וַיְהִי
וַיָּמָת
כָּבֵד
בֹּא
וַיִּסְעוּ
יִתְרוֹ
וַיִּחַן
הַמִּשְׁפָּטִים
כִּי-בֹשֵׁשׁ
בְּהַעֲלֹתְךָ
וַעֲלִיתֶם
מִשָּׁם
בָּלָק
בַּשִּׁטִּים
קָרְבו
וְזֹאת הַבְּרָכָה

Vayechan

Between Yitro and Mishpatim is Vayechan, which contains the ten commandments, in the Torah Kedumah. If P had a predicament in Parshat Lech Lecha, in Vayechan, P created an earthquake.

The bold sections, in my view, are misplaced in our current Torah, to the extent that prominent scholars have suggested that the ten commandments are themselves an insertion. Incorrectly, in my eyes: I see very little wrong with this version of Vayechan. The extra commandment is no problem. It can be "compensated for" by counting the first two commandments, in the conventional count, as one.

In short, if movement of text is not part of one's "research paradigm," one can reach altogether wrong conclusions.

How Beautiful is the Torah Kedumah

Look how beautiful is the Torah Kedumah, how beautiful and how sensitive it says goodbye to two main charactars, to Avraham and Sarah. A few words the Torah needs for each of them. For Sarah it says, וַיִּנָּחֵם יִצְחָק, אַחֲרֵי אִמּוֹ, "and Yitzchak was consoled ,after his mother." And a little later, בְּעוֹדֶנּוּ חַי, "while he was still alive," for Avraham.

A Predicament

When P wanted to insert the text of (Bereshit 17)

וַיְהִי אַבְרָם, בֶּן-תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים

there was a predicament. The Torah text had (Bereshit 20)

וַיִּסַּע מִשָּׁם אַבְרָהָם אַרְצָה הַנֶּגֶב

directly after (Bereshit 16)

וְשָׂרַה אֵשֶׁת אַבְרָהָם לֹא יָלְדָה לוֹ

Note the elegance of the Torah Keduma. Bereshit 20 has the same structure as Bereshit 16, in reverse. Where the latter ends, between Kadesh and Bered, the latter starts, between Kadesh and Shur. Bereshit 16 starts with וְשָׂרַה אֵשֶׁת אַבְרָם whereas Bereshit 20 ends with it.

What was the problem, P's predicament?

Insertion of וַיְהִי אַבְרָם in between וַיִּסַּע מִשָּׁם and וְשָׂרַה אֵשֶׁת was impossible because Sarah was young in וַיִּסַּע מִשָּׁם and old in וַיְהִי אַבְרָם. Insertion of וַיְהִי אַבְרָם after וַיִּסַּע מִשָּׁם broke the textual connection between the pesukim in which Avraham prays successfully for opening of the wombs in the house of Abimelech, and the opening of Sarah's womb.

Therefore, P had to replace וַיִּסַּע מִשָּׁם by וַיְהִי אַבְרָם. Where, then. should וַיִּסַּע מִשָּׁם be put? The solution: after the announcement that Sarah's womb would be opened (Bereshit 18) and before it actually happened (Bereshit 21), and so we find it as Bereshit 20. The announcement regarding Sarah would imply that Sarah became apparently young again! However, this causes another predicament. It brought the opening of Sarah womb very close to her sojourn in Abimelech's house, too close to be confortable. That is why we find in Bereshit 21:1-3 confirmation after confirmation after confirmation, by P, that Yitzchak was indeed the son of Avraham.

The Protection of HaShem

In Shemot 38:28 we read:

ואת האלף ושבע המאות וחמשה ושבעים עשה ווים לעמודים

We interpret, following Yaak,

ואת האלף - Rashei Teivot for ואם תמנה ה'אלף - and if you will count 5000
ושבע המאות וחמשה ושבעים - and 775
עשה ווים לעמודים

What could be the message of P, what will happen in the year 5775? I propose that the answer is in this, and this, the priests will (start to) lose power.

The background is that some Jews were outside of the camp, "Shevet Dan", because they preferred their Avoda Zara. After the work of P, this would be Klal Yisrael. Why did Klal Yisrael prefer to be outside of the camp? Because the voice of the prophets is not heard there. They preferred to be independent. However, the independence had a price. The Truth could no longer be accessed. And the enemies of the Jews, Amalek, had an easy prey in the years of Galut. Until P, there were prophets, Klal Yisrael belonged to the Mishkan, and were protected by the Ananei HaKavod.

In 5775, things will change:

עושה ווים לעמודים - gematria 643

The Vavim are fixed to the Amudim. That is, they will come under the protection of HaShem. The work of P and D has caused Shechichat HaTorah, the Torah came to be "forgotten." But Klal Yisrael is not forgotten.

The Vavim are missing, as starting letters, in Tehilim 25 and Tehilim 34. These chapters of Tehilim are alpabetically ordered, except for the Vav, and the last pasuk, which starts with Peh, פודה הי נפש עבדיו, in the case of Tehilim 34. This has also gematria 643, just like עושה ווים לעמודים. It is a Remez to the connection.

The question is how P could know what would happen in 5775. The answer is that P is the name of a group of authors. There were prophets among them. A prophet inserted the above pasuk, which can be read, in terms of the above "drasha":

"In 5775, HaShem will save the soul of his servants."

{Inspired by this)
Read what I wrote here and here about the year 5775.

The Nefilim

The Neanderthals could well be called sons of G-d. They were similar to the sons of Adam, only stronger, and with a larger brain. Obiously, they were G-d's creation, and a special creation at that. The sons of Neanderthals and the daughters of Adam could well have been giants. It happens in hybrid beings. It could also be that the sons, the male children, were sterile. Also that happens in hybrid beings. Hence, it could be apt to call them Nefilim, a variant of the word Nefalim. Their branches fell off. But their sisters would have viable offspring, and that is how their genes stayed with us. According to Science, it happened 50,000 years ago. Likely in the Middle East. It surely fits.

Lech Lecha

We read that Avraham and Lot, from Shem and Yaphet no doubt, came into the land of their "brother" Canaan. Cham was in the South, up till the land of the Philistim and in the North and East, Nineve and Bavel. And Avraham received his prophetic dream, "your offspring will be aliens in a land not their own", but "afterwards they shall leave with great wealth."

The perush is clear. The sons of Avraham, the Jewish nation, will go into the Galut, to all the nations of the world, against their will. There, in the Galut, the nation will absorb "holy sparks", unvoluntarily, more or less. Afterwards, the nation will leave the Galut, with all the sparks, a great wealth. Unvoluntarily, to a large degree.

In the land of Canaan, in the Land that was promised to Abraham, a holy nation will thus arise, a reverse Bavel, many languages becoming one, in Zion. This is the awesome method of HaShem, His Will of old, and it is against the will of the "spark-less" nations of the world.

This perush is long indeed. It does not consider Galut Mitzraim as the fulfillment of Avraham's dream. Galut Mitzraim is only the first of all the Galuyot that had to be. L'chatchilah. The reason is that Mitzraim may have been the superpower of the day, but mankind is much older and way bigger. Only when all have contributed their holy sparks, the end, of the dream, is there.

For the details about the timing, see this, and references therein, and this, or this.

Academic Research and The Parasha

A narrative. One main story in our Parshat Noach is about the dispersion of people around the world, against their will. The other main story is about interbreeding events with "people" they met, which produced Gibborim. It is exactly these events that lately receive quite some attention in academic circles: the encounters, some 40,000 to 50,000 years ago, with archaic man (the Neanderthals and the Denisovans), and the critical evolutionary influence which these encounters have had.

The Sin of Adam and Chavah was therefore in the relations of original man with archaic women. Or, it was Adam who was an archaic man and Chavah a normal human. The archaic man had ultimately no male descendants. His fate was like the fate of Kain: כִּי אִישׁ הָרַגְתִּי לְפִצְעִי. Anyway, the mix of the two "human" species was only just viable, and it caused many genetic problems in their offspring, as it says: בְּעֶצֶב, תֵּלְדִי בָנִים.

It was a forbidden act, the relations with a different species, but it became allowed, because it bore fruit, the forbidden fruit, and advantages ensued, as it says: וִהְיִיתֶם, כֵּאלֹהִים, יֹדְעֵי, טוֹב וָרָע. Were would the relations have happened? In the land of Israel, at the border with Africa, as testified by the priest of Shalem, as it says: וְהוּא כֹהֵן, לְאֵל עֶלְיוֹן. And how long ago did the relations happen? It is written: דָּבָר צִוָּה, לְאֶלֶף דּוֹר. He commanded "a thing," causing it to happen, and it happened, a thousand generations ago.

You see, the story of the Gibborim is the immediate consequence of the story of Adam and Chavah. They gave birth tם the "sons of God," who gave birth to the "Gibborim." And the main story of Parshat Noach, the birth of Shemites, Canaanites, et al., took place about 20,000 years ago. And Avraham, Yitzchak, and Yaakov, were Shemites, perhaps early Shemites, Gibborim, that lived long lives. And it is a narrative.

Some Edits

I made some edits around the story of Noach. The story of the city of Bavel is moved up, to right after the city-building is first mentioned. The reasoning is that it was moved out of that position because of the story of the Mabul. After the story of Bavel, is the story of the Gibborim. Noach is not mentioned until after this, suggesting that he was a Gibbor, a man of name. Noach is hence not a son of Lamech - the two lived many generations apart - and he has, not three, but four sons, which is clearly the original story. Why P insisted on three sons? Likely, P wanted to make a theme. Because Adam, in P's view, had three sons, and Terach, in P's view, had three sons.

Two Angels, One Charedi, One Secular

It is a long time ago, our honeymoon. One week "in Yerushalayim," during which the following two salient, uncharacteristic, encounters happened.

We came out of Ben Gurion Airport, and there came a secular Israeli, in his twenties. He asked us where we were going. We planned to go to a hotel in Tel Aviv. He knew the way, he said, and accompanied us, for no apparent reason, all the way to the hotel, by bus. I asked him why he gave us this welcome. He answered that he would want the same if he came to a foreign land. He said goodbye at the hotel and he left.

Later in the week we were sitting on a bench on Har Herzl in Yerushalayim. There came a Charedi Israeli, also in his twenties. He came to sit next to us, next to my wife to be precise. Yes, a Charedi, next to my wife, on Har Herzl. Then this man blessed us, that we would have many children. And he left us, wondering. At his leaving, I asked for his name. He said his name was Eli.

Prepare

After the Chag, the year starts in earnest.
It is time to remind you that you need to prepare.
This year, in 5775, it will start.
The best place to be is Israel.
There is not much time.

Time For Rachamim

In the P commentary we have included the whole story of the Mabul, including its J-source original. We do not want it in the Torah Kedumah. This J-source story stands out as judgement, and as such is elaborated greatly by P. We see it as a part of J that really belongs to P. In general, however, we regard J, and the great emphasis on Chesed, as authorative. In particular, this applies to Akedat Yitzchak. This is not Din upon Avraham, or upon Yitzchak, as the E source seems to have it. The Chesed of J rightly paints it as a test of faith for Avraham, and for Yitzchak.

The story of the Akedah is parallel to the two Meshichim, that go up to Har Moriah. We trust the tikkun of the GR"A, the count of 35.750 years, which fixes the count of Moshiach ben Yosef, the count of 18 years. There has been ample judgement and suffering in the 35750 generations that have passed, more than one million years. There has been ample suffering for Yisrael in the Galut. Now it is time for Rachamim, for Yisrael.

Chag Sameach

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.