Mikdash in Space-Time

Regarding the ten commandments, we can read the Pasuk

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

as referring to the Mikdash in "time and space," וְשָׁכַנְתִּי, בְּתוֹכָם, in "them," in "four dimensions." How can this be done? By remembering the Shabbat in the dimension of time, זָכוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁו and by building the Mishkan, וְעָשׂוּ לִי, מִקְדָּשׁ, in three dimensions. That is why the commandment is "plural" and "singular" at once; it refers to the Mikdash in "space-time."

This connection between זָכוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁו and וְעָשׂוּ לִי, מִקְדָּשׁ lies behind the Melachot that are forbidden on Shabbat, the time to think about how, indeed, all things and all beings, during all of time, are the Mikdash of יְהוָה.

Pesach and Chag HaMatzot

Did you ever wonder about the relation between Pesach and the Matzot we eat all week? It is clear now: Pesach proper is an E Chag, while Chag HaMatzot is a J Chag. According to J, the Chag lasts a week, a specific week, a week of celebration of the Divine sustenance, in general, and specifically in the Desert. The Matzot resemble the Manna, according to J. According to E, the Chag is one day, when we reenact the Pesach sacrifice. It seems that E also intended the eating of Matzot, as "they could not be leavened" (Shemot 12:34,39), as we cite on Seder Night. There is no explicit date for this day, in E, but it makes sense to have it in the beginning of Chag HaMatzot, either on the first day, or the day before, the zeroth day. Anyway, this is how we end up with "Pesach" lasting one week, with a Chag to HaShem on the last day, and a Chag on the first day. The importance of the last day of Pesach is not clear to many, as the first day takes all the attention. However, know that the "Halacha" is according to J.

J-stamps of Approval

How are the following Pesukim related?

כִּי-עָצֹר עָצַר יְהוָה, בְּעַד כָּל-רֶחֶם לְבֵית אֲבִימֶלֶךְ, עַל-דְּבַר שָׂרָה, אֵשֶׁת אַבְרָהָם

וַיִּקְרָא אֵלָיו מַלְאַךְ יְהוָה, מִן-הַשָּׁמַיִם, וַיֹּאמֶר, אַבְרָהָם אַבְרָהָם; וַיֹּאמֶר, הִנֵּנִי. וַיֹּאמֶר, אַל-תִּשְׁלַח יָדְךָ אֶל-הַנַּעַר, וְאַל-תַּעַשׂ לוֹ, מְאוּמָה

וַיִּקְרָא אַבְרָהָם שֵׁם-הַמָּקוֹם הַהוּא, יְהוָה יִרְאֶה, אֲשֶׁר יֵאָמֵר הַיּוֹם, בְּהַר יְהוָה יֵרָאֶה. וַיִּקְרָא מַלְאַךְ יְהוָה, אֶל-אַבְרָהָם, שֵׁנִית, מִן-הַשָּׁמָיִם. וַיֹּאמֶר, בִּי נִשְׁבַּעְתִּי נְאֻם-יְהוָה

וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ, וְכָל-צְבָאָם, בְּיוֹם, עֲשׂוֹת יְהוָה אֱלֹהִים--אֶרֶץ וְשָׁמָיִם

They are all Pesukim with the name יְהוָה in a context of a E-story, with the name אֱלֹהִים, that is being adopted into what must be described as the story of J, the Torah. In the first case, it makes an "inclusio" with the words אֵשֶׁת אַבְרָהָם, which confirms our conclusion regarding its proper position. The second and third cases are Pesukim that change the Pshat of the story, such that now it has become acceptable to J. The fourth case connects the preceding E-text to the J-text that follows. It also is a J-stamp of approval, for a text of E.

Two Edits

I made two changes to the Parasha. One change is that the description of Chag Matzot is moved to after the description of the Mannah. It is thus moved from E context to J context. My assumption is that a "late" editor moved it up, to right after

וַיְדַבֵּר יְהוָה, אֶל-מֹשֶׁה לֵּאמֹר. קַדֶּשׁ-לִי כָל-בְּכוֹר פֶּטֶר כָּל-רֶחֶם, בִּבְנֵי יִשְׂרָאֵל--בָּאָדָם, וּבַבְּהֵמָה

where it is only hindering the flow of thought. In addition, the famous

מִי לַיהוָה אֵלָי

exclamation of Moshe, and the ensuing text about the Levite action, is moved from here to Massah uMerivah, that is, to right after the new position of Chag HaMatzot. Again, my assumption (based on Devarim 33:8,9; אֲשֶׁר נִסִּיתוֹ בְּמַסָּה תְּרִיבֵהוּ עַל-מֵי מְרִיבָה etc.) is that was moved by a "late" editor, likely the same one that moved Chag Matzot.

The Torah Is Pure

Why did the Torah keep the version of E, that Yitzchak died at the Akeidah? What did the editor(s) of E-J think, did Yitzchak die or not? What did the redactor(s) think to do? If Yitzchak survived, he did not die!

In the light of this and this, one can say the following. According to E, Moshiach ben Yosef will die in the war of Gog and Magog, whereas according to J, he will live. It is left to history, to future history, to decide what will be. The Torah is pure; it contains both scenarios.

In Between Simcha and Sasson

Where and when did Judaism become a natural religion? In this Parasha, as a consequence of Chet HaEgel. When Moshe understood that he was now founding one religion among many, one that would be open to the Yetzer HaRa, he insisted:

וּבַמֶּה יִוָּדַע אֵפוֹא, כִּי-מָצָאתִי חֵן בְּעֵינֶיךָ אֲנִי וְעַמֶּךָ--הֲלוֹא, בְּלֶכְתְּךָ עִמָּנוּ; וְנִפְלִינוּ, אֲנִי וְעַמְּךָ, מִכָּל-הָעָם, אֲשֶׁר עַל-פְּנֵי הָאֲדָמָה

And HaShem agreed.

And here we are. We are a nation unequal to other nations. That is the Truth. The religion carries the Truth, but under the camouflage of falsehood, the Yetzer HaRa, which presents itself as truth. In other words, you have to dig quite deep to see it, the Truth, in between the heresy of Simcha and the heresy of Sasson. Sasson you can see in Israeli hi-tech, whereas Simcha you can experience at a religious Chatuna, or, especially, in a religious-zionist one. Of course, this is only a hint, there are many other places for meeting Sasson and Simcha. If you merit finding the Truth in the midst of these heresies, you are in the position of the greatest of Israel, and it can be that you cannot talk.

Baruch HaShem

צילום: חיים לרמן
Arutz Sheva
Arutz Sheva

The driver of the private vehicle that was attacked, Miriam, said that she drove through Azzun after being ordered to do so by the security forces.

"Following the accident and the closure of the highway, we were asked to go through the village. Although much of the route was secured by soldiers, a group of young Palestinians stood at the side of the road, on the part in which no soldiers were stationed,” she recalled.

"I was driving slowly because of heavy traffic, with Palestinian vehicles in front of me and behind me. Suddenly the whole car shook and I felt the impact of the rocks on the car. Miraculously the rocks did not hit me. I kept driving until I noticed Israeli troops and reported the incident. It was then that I saw my baby daughter’s seat full of glass. I hate to think what would have happened had I not been alone in the car at that moment,” added Miriam.

Nissan 22

As it happens, this year we celebrate Chag HaMatzot exactly according to the Torah Kedumah. We eat Matzot from Nissan 16 until Nissan 22, which is a Shabbat, and therefore we cannot yet make, or buy, Chametz on that day.

We should think what would be the appropriate way to show our disgust for today's form of Avodah Zarah, that is being pushed down our throats so much that it makes us sick, by the UN, by the ICC in The Hague, by "Oslo," by the international press, by so many politicians the world over: the Avodah Zarah of creating two states for two peoples in the land of Israel. What I am looking for is an alternative to the blood of sheep/goats on our lintels. Ideas are welcome.

Date Of Pesach

The date of Pesach, according to the Torah Kedumah, needs some clarification. It says in our Parasha:

בַּחֹדֶשׁ הַזֶּה. שִׁבְעַת יָמִים, תֹּאכַל מַצֹּת

and this may be taken as a hint, as follows. It talks about seven days, which are the seven days of the week. The first day of this week, a week of eating Matzot, may start on seven possible dates: הא"ה, הב"ה, הג"ה, הד"ה, הה"ה, הו"ה, הז"ה of Nissan. And "Chag HaPesach" is the seventh day of this week:

וּבַיּוֹם, הַשְּׁבִיעִי, חַג, לַיהוָה

So the dates of Pesach are Nissan 17 through Nissan 23. This is different from what it says in P and D, who want the Chag to fall on the full moon, Nissan 15, as we all know. However, the Torah Kedumah denies the relevance of the Moon, the Sun, and the stars. This year, Pesach would, according to the above, fall on Nissan 22, after a week of eating Matzot starting on Nissan 16.

In my understanding, Chag Shavuot, HaKatzir, would be seven weeks after Pesach, whereas Chag HaAsif, Sukkot, is parallel to the above.

The Halacha regarding the date of Pesach, is according to P (and D). This was a victory for the Yetzer HaRa, which is one of the causes of the long exile. Only in the scientific age, no one seriously believes anymore in the forces of the Moon, that once had a feverish following. Therefore, the dispute has, at long last, become a moot point, and there is now no reason to change the Halacha on this issue.

נחש הנה משיח

כי השכינה מתפשטת ומתחזקת דווקא ביד שמאל, וישראל סבא בימין
יש בורחים ממנה כי הנה יש נחש מעקם את השכינה
יד ימין חוזרת לאחור, עד שמשה בא בצד שמאל ותפס אותו הנחש, והנה הוא הפך למקל בידו
משה עם מקל, יעקב עם מקל האמת, הנה, משיח

המהפכה האמונית

המהפכה האמונית היא המושג מעניין. האם מדובר בגאולה כמו גאולת מצרים, בגואל כמו משה? אז איזה משה? משה הגואל של י' ו-א' או לחלופין, משה הכופה, משה של פ', שכפה עלינו למשל את הכוהנים (במדבר יז:ה)? השאלה עונה את עצמה, לדעתי. מה שאני רוצה להגיד, המהפכה האמונית, צריכה להיות קודם כל מהפכה עצמית, באמונה, דרך ביקורת המקרא, ורק אז מהפכה במנהיגות הציבור היהודי. הציבור הזה סובלת לא שום מנהיגות אחרת: לא יצלח מנהיג ,באמת, עד שהוא עבר תהליך בירור, דרך ביקורת המקרא, והגיע למהפכה באמונתו

The Promise

וַיִּקְרָא בְשֵׁם, יְהוָה. וַיַּעֲבֹר יְהוָה עַל-פָּנָיו, וַיִּקְרָא, יְהוָה יְהוָה, אֵל רַחוּם וְחַנּוּן--אֶרֶךְ אַפַּיִם, וְרַב-חֶסֶד וֶאֱמֶת. נֹצֵר חֶסֶד לָאֲלָפִים, נֹשֵׂא עָו‍ֹן וָפֶשַׁע וְחַטָּאָה; וְנַקֵּה, לֹא יְנַקֶּה--פֹּקֵד עֲו‍ֹן אָבוֹת עַל-בָּנִים וְעַל-בְּנֵי בָנִים, עַל-שִׁלֵּשִׁים וְעַל-רִבֵּעִים. וַיְמַהֵר, מֹשֶׁה; וַיִּקֹּד אַרְצָה, וַיִּשְׁתָּחוּ. וַיֹּאמֶר אִם-נָא מָצָאתִי חֵן בְּעֵינֶיךָ, אֲדֹנָי, יֵלֶךְ-נָא אֲדֹנָי, בְּקִרְבֵּנוּ: כִּי עַם-קְשֵׁה-עֹרֶף הוּא, וְסָלַחְתָּ לַעֲו‍ֹנֵנוּ וּלְחַטָּאתֵנוּ וּנְחַלְתָּנוּ. וַיֹּאמֶר, הִנֵּה אָנֹכִי כֹּרֵת בְּרִית, נֶגֶד כָּל-עַמְּךָ אֶעֱשֶׂה נִפְלָאֹת, אֲשֶׁר לֹא-נִבְרְאוּ בְכָל-הָאָרֶץ וּבְכָל-הַגּוֹיִם; וְרָאָה כָל-הָעָם אֲשֶׁר-אַתָּה בְקִרְבּוֹ אֶת-מַעֲשֵׂה יְהוָה, כִּי-נוֹרָא הוּא, אֲשֶׁר אֲנִי, עֹשֶׂה עִמָּךְ

Another Format

וְנִצַּבְתָּ, עַל-הַצּוּר. וְהָיָה בַּעֲבֹר כְּבֹדִי, וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר; וְשַׂכֹּתִי כַפִּי עָלֶיךָ, עַד-עָבְרִי. וַהֲסִרֹתִי, אֶת-כַּפִּי, וְרָאִיתָ, אֶת-אֲחֹרָי; וּפָנַי, לֹא יֵרָאוּ

הִנֵּה אָנֹכִי שֹׁלֵחַ מַלְאָךְ, לְפָנֶיךָ, לִשְׁמָרְךָ, בַּדָּרֶךְ

Baruch HaShem

Everyone is fine, except for the car. The car that caused it escaped.

Discovering Moshe HaGoel

The Moshe of the Torah is a mix of Moshe HaGoel, the deliverer, of the Torah Kedumah, and of Moshe HaCofeh of P, the imposer of the rule of the priests (BaMidbar 17:5). Moshe HaCofeh serves as a cover for Moshe HaGoel; one starts seeing the latter, the savior, only after removing the former. That is how Moshe HaGoel is the Moshiach; he saves, from Moshe HaCofeh.

Ezekiel 38

בן אדם שים פניך אל גוג ארץ המגוג: כה אמר אדני יקוק האתה הוא אשר דברתי בימים קדמונים ביד עבדי נביאי ישראל הנבאים בימים ההם שנים להביא אתך עליהם

והיה ביום ההוא ביום בוא גוג על אדמת ישראל נאם אדני יקוק תעלה חמתי באפי: ובקנאתי באש עברתי דברתי אם לא ביום ההוא יהיה רעש גדול על אדמת ישראל: ורעשו מפני דגי הים ועוף השמים וחית השדה וכל הרמש הרמש על האדמה וכל האדם אשר על פני האדמה ונהרסו ההרים ונפלו המדרגות וכל חומה לארץ תפול: וקראתי עליו לכל הרי חרב נאם אדני יקוק חרב איש באחיו תהיה: ונשפטתי אתו בדבר ובדם וגשם שוטף ואבני אלגביש אש וגפרית אמטיר עליו ועל אגפיו ועל עמים רבים אשר אתו

Ancient prophecy, from Eldad and Meidad, from Eliyahu.

Ezekiel 37

היתה עלי יד יקוק ויוצאני ברוח יקוק ויניחני בתוך הבקעה והיא מלאה עצמות: והעבירני עליהם סביב סביב והנה רבות מאד על פני הבקעה והנה יבשות מאד: ויאמר אלי בן אדם התחיינה העצמות האלה ואמר אדני יקוק אתה ידעת: ויאמר אלי הנבא על העצמות האלה ואמרת אליהם העצמות היבשות שמעו דבר יקוק: כה אמר אדני יקוק לעצמות האלה הנה אני מביא בכם רוח וחייתם: ונתתי עליכם גדים והעלתי עליכם בשר וקרמתי עליכם עור ונתתי בכם רוח וחייתם וידעתם כי אני יקוק

ונבאתי כאשר צויתי ויהי קול כהנבאי והנה רעש ותקרבו עצמות עצם אל עצמו: וראיתי והנה עליהם גדים ובשר עלה ויקרם עליהם עור מלמעלה ורוח אין בהם: ויאמר אלי הנבא אל הרוח הנבא בן אדם ואמרת אל הרוח כה אמר אדני יקוק מארבע רוחות באי הרוח ופחי בהרוגים האלה ויחיו: והנבאתי כאשר צוני ותבוא בהם הרוח ויחיו ויעמדו על רגליהם חיל גדול מאד מאד

ויאמר אלי בן אדם העצמות האלה כל בית ישראל המה הנה אמרים יבשו עצמותינו ואבדה תקותנו נגזרנו לנו: לכן הנבא ואמרת אליהם כה אמר אדני יקוק הנה אני פתח את קברותיכם והעליתי אתכם מקברותיכם עמי והבאתי אתכם אל אדמת ישראל

וידעתם כי אני יקוק בפתחי את קברותיכם ובהעלותי אתכם מקברותיכם עמי: ונתתי רוחי בכם וחייתם והנחתי אתכם על אדמתכם וידעתם כי אני יקוק דברתי ועשיתי נאם יקוק

ויהי דבר יקוק אלי לאמר: ואתה בן אדם קח לך עץ אחד וכתב עליו ליהודה ולבני ישראל חבריו ולקח עץ אחד וכתוב עליו ליוסף עץ אפרים וכל בית ישראל חבריו: וקרב אתם אחד אל אחד לך לעץ אחד והיו לאחדים בידך: וכאשר יאמרו אליך בני עמך לאמר הלוא תגיד לנו מה אלה לך: דבר אלהם כה אמר אדני יקוק הנה אני לקח את עץ יוסף אשר ביד אפרים ושבטי ישראל חבריו ונתתי אותם עליו את עץ יהודה ועשיתם לעץ אחד והיו אחד בידי

Ezekiel 37:1-19

Atzmiut Yehudit

In HaBayit HaYehudi, the old "Haskala" discussion is taking place. Do we stress Atzmiut Yehudit, or Zehut Yehudit, independent of religion, or not? The rational answer would be "no," of course religion is critical in Atzmiut Yehudit. The latter falls without the first, there is nothing to keep it standing. And the reply would be that in reality "Atzmiut Yehudit" and "Zehut Yehudit" exist independent of "religion" as determined by "the rabbanim." And what if the "religion" falls because it is intellectually doomed?

At the end of our Parasha, at the very end of the book Bereshit, we read about Yoseph's adjuring the sons of Israel to not forget to take his bones, his Atzamot, when G-d will redeem them. The source that is talking here is E. Indeed, we see in a later part of E, Shemot 13:19, that Moshe takes the Atzamot of Yoseph. And the GR"A comments that Moshiach will similarly take the Atzmiut of Moshiach ben Yoseph.

Of course, the Atzmiut of Moshiach ben Yoseph can not really be, just like Atzmiut Yehudit can not really be. And the GR"A does not explain what Moshiach will do with the Atzmiut of Moshiach ben Yoseph. Maybe he could not. But my conclusion is that, in the current time, it is very healthy to stress Atzmiut Yehudit independent of anything, and "Chiloni" Jews should be totally welcome in HaBayit HaYehudi. We are in the middle of a process. We are not at its end.

Torat HaMoshiach

There are three generations of "they will become one in My hand."

The first generation is E and J, the Tree of Life. Which is on top, E or J? J is on top.

The second generation is D and P, the rabbinical part of Torah, an approximation of the Tree of Knowledge. This part is Pagum, and must be repaired. Which is on top, D or P? Due to the Mishnah and the Talmud, P is on top.

The third generation is the completion of the Tree of Knowledge. It has Science on one hand, and Torat HaMoshiach on the other. Torat HaMoshiach has three phases, starting with the Kabbala of Arizal/Rashbi, and the Kabbala of the GR"A/Ramchal. In the last phase, it will incorporate Science. Which will be on top? Torat HaMoshiach will be on top.

However, the "cycle" is kind of closed, as Torat HaMoshiach is also akin to the universal aspects of E and D.

Stop Being Jealous

The problem is jealousy. It is the problem of Israel, it is the problem of mankind. Israel is on its way to repair the problem for all to see, they will come to love the "settlers", and will then become a very prosperous country. How will the world react? How will the Muslim world react? How will Europe react? How will China react? How will Russia react? How will Africa react? How will the US react? How will the UN react? Learn from the brothers of Yoseph. They got rid of him, they thought. But in fact through their very deed, Yoseph became the ruler of Egypt, and saved his brothers from death. A death they would have deserved if they had not repented. Think! Stop being angry at Israel, stop being jealous! The UN is a lost cause, but you, citizens of the nations that make up the United Nations, are not. Repent. Do as the brothers of Yoseph!

Two Endings of the "Sale"

There are two endings of the "sale" of Yoseph, corresponding to the two stories of the "sale." In the E-story, there is no sale; the Midianim simply take Yoseph. In the J-story, the brothers sell Yoseph, to the Yishmaelim.

We read the end of the E-story as Bereshit 45:3:

And Yoseph said to his brothers: "I am Yoseph. Is my father still alive?" But the brothers could not answer him, because they were in shock before him.

Note that there is no mention of a sale. And the end of the J-story is Bereshit 45:4:

And Yoseph said to his brothers: "Come close to me, if you please," and they came close. "And he said, I am Yoseph your brother, which you sold into Mitzrayim.

Note that here there is mention of a sale. And then Bereshit 45:5, which seems to be a combination of sources:

And now, be not distressed, and do not reproach yourselves for having sold me here, for it was to be a provider that God sent me ahead of you.

Here the italics are from E and the bold is from J. The stories are so much alike that they can be told simultaneously.

And what is the message of this? The Torah of E is faultless here (Sanhedrin 102a), though it is only through the Torah of J that we know it. Two wooden tablets in the hand of HaShem as one (Ezekiel 37:19). Even if the brothers sold Yoseph for money, it was for the good. Even bad is, in the end, for the good. Hashem is in control.

Ratzon HaShem

Human nature is according to the Tree of Knowledge of good and bad. Man believes in countless myths that he himself invented. We can call this Avodah Zarah, but actually it is according to nature.

It is the will of HaShem, as the response to human nature, which He Himself imposed on man, to cloth the Truth of the Torah Kedumah according to the Tree of Knowledge. In other words, human inventions were inserted in the Torah, so that it would be the heart of one of the natural religions of the world, i.e., Judaism. The purpose of this is to reveal the Tree of Life, to those who merit it.

Very few saw this state of affairs. They could not speak, or write, freely as this was a secret guarded for the time of the Geula.

Spreading The Light

If the Shamash symbolizes the light of Moshiach on the zeroth day of Chanukkah, it of course symbolizes the same on the nights of Chanukkah itself. As one confers the light of the Shamash to the other candles, one spreads as it were the light of Moshiach. The eight lights of the Channukiah then stand for eight years, from Chanukkah 5776 onwards. This year's Chanukkah stands for year zero; the light of Moshiach is not yet being spread, but the Shamash is burning. Every year, the light spreads more, and more. Such is the Gilui of Moshiach.

Three, Two, One, Zero

Chanukka has eight days, the first light, the second light, et cetera, until the eighth light. They point to one date, one that is mentioned in the prophecy of Chagai. This is day zero of Chanukka, and is the day that Moshiach will be revealed to all.

"The word of HaShem came to Chaggai a second time on the twenty-fourth of the month, as follows. Speak to Zerubavel, ruler of Yehudah, saying:

I am shaking the heavens and the earth. I will upset the thrones of kingdoms and destroy the strength of kingdoms of the nations; I will turn over a chariot and its drivers, and horses and their drivers will fall down, one by the sword of the other. On that day, the word of HaShem, the Master of Legions, I will take you, Zerubavel ben Shealtiel, my servant, the word of HaShem, and I will make you like [My] signet ring, for you I have chosen, the word of HaShem, Master of Legions."

As we have the Shamash, we can express day zero of Chanukkah. On the 24th of Kislev, we should therefore light only the Shamash, without any Berachah. If someone asks what this light is, we should simply answer "זה זכר לגלוי המשיח".

Jew: Are You With the Jews?

It is obvious. The actions of the nations of the world, of the UN, against Israel, prove their Tum'ah. They will come, with their obsessive, compulsive, hatred of the Jew. They long for the suffering of the Jew.

Non-Jew, learn your lesson, speak up before it is too late. Join the cause of the Jews.

Jew, did you learn your lesson? Are you with the Jews? Where were you in the Hitnatkut (Disengagement) battle? Were you, Chas v'Shalom, in the blue camp? Did you smile when you saw the bulldozers do their work? Where was the love of your fellow Jew, the jewish Jew, the settler Jew?

Tonight it is Chanukah. The light is asking a question to the non-Jew and to the Jew: are you with the Jews?

"On that day, the words of HaShem, Master of Legions, each man will invite his fellow beneath the vine and beneath the fig tree."

Zacharyah 3:10 (Haftarah of Chanukah)

Caroline Glick

The War between Kedusha and Tum'ah

The beginning of Parshat Noach:

וַיֵּדַע קַיִן אֶת-אִשְׁתּוֹ, וַתַּהַר וַתֵּלֶד אֶת-חֲנוֹךְ; וַיְהִי, בֹּנֶה עִיר, וַיִּקְרָא שֵׁם הָעִיר, כְּשֵׁם בְּנוֹ חֲנוֹךְ. וַיִּוָּלֵד לַחֲנוֹךְ, אֶת-עִירָד, וְעִירָד, יָלַד אֶת-מְחוּיָאֵל; וּמְחִיָּיאֵל, יָלַד אֶת-מְתוּשָׁאֵל, וּמְתוּשָׁאֵל, יָלַד אֶת-לָמֶךְ. וַיִּקַּח-לוֹ לֶמֶךְ, שְׁתֵּי נָשִׁים: שֵׁם הָאַחַת עָדָה, וְשֵׁם הַשֵּׁנִית צִלָּה. וַתֵּלֶד עָדָה, אֶת-יָבָל: הוּא הָיָה--אֲבִי, יֹשֵׁב אֹהֶל וּמִקְנֶה. וְשֵׁם אָחִיו, יוּבָל: הוּא הָיָה--אֲבִי, כָּל-תֹּפֵשׂ כִּנּוֹר וְעוּגָב. וְצִלָּה גַם-הִוא, יָלְדָה אֶת-תּוּבַל קַיִן--לֹטֵשׁ, כָּל-חֹרֵשׁ נְחֹשֶׁת וּבַרְזֶל; וַאֲחוֹת תּוּבַל-קַיִן, נַעֲמָה. וַיֹּאמֶר לֶמֶךְ לְנָשָׁיו, עָדָה וְצִלָּה שְׁמַעַן קוֹלִי--נְשֵׁי לֶמֶךְ, הַאְזֵנָּה אִמְרָתִי: כִּי אִישׁ הָרַגְתִּי לְפִצְעִי, וְיֶלֶד לְחַבֻּרָתִי. כִּי שִׁבְעָתַיִם, יֻקַּם-קָיִן; וְלֶמֶךְ, שִׁבְעִים וְשִׁבְעָה

וַיְהִי כָל-הָאָרֶץ, שָׂפָה אֶחָת, וּדְבָרִים, אֲחָדִים. וַיְהִי, בְּנָסְעָם מִקֶּדֶם; וַיִּמְצְאוּ בִקְעָה בְּאֶרֶץ שִׁנְעָר, וַיֵּשְׁבוּ שָׁם. וַיֹּאמְרוּ אִישׁ אֶל-רֵעֵהוּ, הָבָה נִלְבְּנָה לְבֵנִים, וְנִשְׂרְפָה, לִשְׂרֵפָה; וַתְּהִי לָהֶם הַלְּבֵנָה, לְאָבֶן, וְהַחֵמָר, הָיָה לָהֶם לַחֹמֶר. וַיֹּאמְרוּ הָבָה נִבְנֶה-לָּנוּ עִיר, וּמִגְדָּל וְרֹאשׁוֹ בַשָּׁמַיִם, וְנַעֲשֶׂה-לָּנוּ, שֵׁם: פֶּן-נָפוּץ, עַל-פְּנֵי כָל-הָאָרֶץ. וַיֵּרֶד יְהוָה, לִרְאֹת אֶת-הָעִיר וְאֶת-הַמִּגְדָּל, אֲשֶׁר בָּנוּ, בְּנֵי הָאָדָם. וַיֹּאמֶר יְהוָה, הֵן עַם אֶחָד וְשָׂפָה אַחַת לְכֻלָּם, וְזֶה, הַחִלָּם לַעֲשׂוֹת; וְעַתָּה לֹא-יִבָּצֵר מֵהֶם, כֹּל אֲשֶׁר יָזְמוּ לַעֲשׂוֹת. הָבָה, נֵרְדָה, וְנָבְלָה שָׁם, שְׂפָתָם--אֲשֶׁר לֹא יִשְׁמְעוּ, אִישׁ שְׂפַת רֵעֵהוּ. וַיָּפֶץ יְהוָה אֹתָם מִשָּׁם, עַל-פְּנֵי כָל-הָאָרֶץ; וַיַּחְדְּלוּ, לִבְנֹת הָעִיר. עַל-כֵּן קָרָא שְׁמָהּ, בָּבֶל, כִּי-שָׁם בָּלַל יְהוָה, שְׂפַת כָּל-הָאָרֶץ; וּמִשָּׁם הֱפִיצָם יְהוָה, עַל-פְּנֵי כָּל-הָאָרֶץ

Why was the tower such a problem? What is the problem with a world with a center? It was because of the Tum'ah of Sin of Kain, they were not truly united. Or rather, they would not have been truly united, much like the United Nations in our time. A project, any project, of the UN to must be a symbol of Tum'ah.

When the United Nations will come to Yerushalayim, to punish the nation, which they hate, Israel, there will be "a war." It will be a war over where will be the center of the world, a stand-off between Israel and "the world", between Kedushah and Tum'ah. Kedushah will win the war, because the Sin of Kain will no longer exist, in Israel. The center of the world will be Yerushalayim.

The Last Glacial Period

From Parshat Noach:

אָז הוּחַל, לִקְרֹא בְּשֵׁם יְהוָה. וַיִוָּלֵד, בֵּן, וַיִקָּרֵא אֶת-שְׁמוֹ נֹחַ, לֵאמֹר: זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ, וּמֵעִצְּבוֹן יָדֵינוּ, מִן-הָאֲדָמָה, אֲשֶׁר אֵרְרָהּ יְהוָה; וַיִּבֶן נֹחַ מִזְבֵּחַ, לַיהוָה; וַיִּקַּח מִכֹּל הַבְּהֵמָה הַטְּהֹרָה, וּמִכֹּל הָעוֹף הַטָּהוֹר, וַיַּעַל עֹלֹת, בַּמִּזְבֵּחַ. וַיָּרַח יְהוָה, אֶת-רֵיחַ הַנִּיחֹחַ, וַיֹּאמֶר יְהוָה אֶל-לִבּוֹ לֹא-אֹסִף לְקַלֵּל עוֹד אֶת-הָאֲדָמָה בַּעֲבוּר הָאָדָם, כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו; וְלֹא-אֹסִף עוֹד לְהַכּוֹת אֶת-כָּל-חַי, כַּאֲשֶׁר עָשִׂיתִי. עֹד, כָּל-יְמֵי הָאָרֶץ: זֶרַע וְקָצִיר וְקֹר וָחֹם וְקַיִץ וָחֹרֶף, וְיוֹם וָלַיְלָה--לֹא יִשְׁבֹּתוּ

In the early period of mankind, from 110,000 years until 12,000 years ago, it was cold on Earth, a divine curse, the last glacial period. About 12,000 years ago the cold subsided. From then onwards, we have seedtime and harvest, cold and heat, summer and winter, warmness during the day and coldness during the night, without interruption, a divine blessing. As a corollary, we know that Noach lived about 12,000 years ago, maybe a little more.

The Tree of Life

With D and P demoted to commentaries, the P'gam in them can be removed, by the Sanhedrin, and the Torah Kedumah becomes the Ets HaChaim, the Tree of Life. It has in itself two trees, one of Yosef, and one of Yehuda, E and J. They are in fact two branches of one tree, in the hands of HaShem. The "sale" of Yoseph, in this week's Parasha, provides an excellent example of the Chochma and outright Tichkum involved in the synthesis.

What is Good in P and D, in the context of the Tree of Life, may lead to Halacha. What is opposite from Good, should be discarded forever. Hear and listen, ye Sanhedrin, to the pleading and screaming from the Olam HaEmet, the world of Truth.

Moreover, with Perushim such as these, the Chochmot HaOlam are grafted onto the Tree, as a new commentary to the Torah, which will become what it is: the Tree of Life, in the hands of HaShem.