Another Citation of E and J

The verse Hosea 4:3

עַל-כֵּן תֶּאֱבַל הָאָרֶץ, וְאֻמְלַל כָּל-יוֹשֵׁב בָּהּ, בְּחַיַּת הַשָּׂדֶה, וּבְעוֹף הַשָּׁמָיִם; וְגַם-דְּגֵי הַיָּם, יֵאָסֵפוּ

is sometimes seen as containing a citation of Bereshit 1, in reverse order. If this would be true, it would be a case of a citation of P, which therefore would have existed in the days of Hoshea. This, however, is not the case. The verse contains a phrase taken from

כָּל-חַיַּת הַשָּׂדֶה וְאֵת כָּל-עוֹף הַשָּׁמַיִם

that is, from Bereshit 2, from J, followed by a phrase taken from

אִם אֶת-כָּל-דְּגֵי הַיָּם יֵאָסֵף לָהֶם

that is, from "BaMidbar 11," from E. It is another indication that Hoshea had E and J before him, and that he purposefully used them in a unified way. The proof is the word יֵאָסֵף, which is copied to the verse Hosea 4:3.

This is similar to the verses Hosea 12:4-5:

בַּבֶּטֶן, עָקַב אֶת-אָחִיו; וּבְאוֹנוֹ, שָׂרָה אֶת-אֱלֹהִים. וַיָּשַׂר אֶל-מַלְאָךְ וַיֻּכָל, בָּכָה וַיִּתְחַנֶּן-לוֹ; בֵּית-אֵל, יִמְצָאֶנּוּ, וְשָׁם, יְדַבֵּר עִמָּנוּ

Both verses combine E (שָׂרָה אֶת-אֱלֹהִים and וַיָּשַׂר אֶל-מַלְאָךְ וַיֻּכָל) and J (בַּבֶּטֶן, עָקַב אֶת-אָחִיו and בֵּית-אֵל, יִמְצָאֶנּוּ and יְדַבֵּר עִמָּנוּ).

Dinunim and Pa'apupim

We have to fight, with Chochma, the Dinunim and the Pa'apupim (Pa'aphuphim, Pa'apuphim), the nonsense of D and P. We must, רִיבוּ בְאִמְּכֶם, רִיבוּ, in the hope that וְתָסֵר זְנוּנֶיהָ מִפָּנֶיהָ וְנַאֲפוּפֶיהָ מִבֵּין שָׁדֶיהָ, some will listen. Hear Yisrael!

The Torah of Hoshea

Even if Hoshea is not RJE, the Torah of RJE is his Torah. The innovations of D are later, and are called "Lo-Ruchamah", after Miriam, female. The innovations of P are yet later, and they are called "Lo-Ammi", after Aharon, male. The fast of "17" Tammuz is today. The reason is "Lo-Ruchamah", no pity.

Then we enter the three weeks until Tisha B'Av, The reason for Tisha B'Av is "Lo-Ammi", not My People. Some say both "Lo-Ammi" and "Lo-Ruchamah". You are not My People and I will not be yours. Yet, it will happen that instead of "Lo-Ammi" they will be called "Children of the living God". That is why you are fasting.

But the fasting is only a means towards a goal, and the goal is to "seek out HaShem their God, and David their king", and to "tremble for HaShem and for His goodness in the end of days." (Hoshea 3:5)

Jezreel, finally, is the father of "JE", and of the reconstructed version. A reconstruction of JE is certainly tainted by contamination from D and P: Jezreel has the same "Yichus" as Lo-Ruchamah and Lo-Ammi. There is something similar. Nevertheless, JE is incomparably greater than D and P, like Moshe is greater than Miriam and Aharon.

Those who think that there is an intended relationship between my version of JE, and "the reconstructed version", let him, of her, think twice. Better still, let him come with his own proposal. If only all of Israel would start making their own proposals.

The Missing Letter

The Pasuk Hoshea 8:12

אכתוב-לו רבו תורתי כמו-זר נחשבו

seems to be missing something. The strange word רבו is traditionally read as רבי, multitudes, or as רבוא, myriad. Consequently, the Torah of HaShem is seen as constructed of out of multitudes, or of a myriad, ten thousand items. I would like to hypothesize the reading רבוע, a square. The square would be 160 times 160 words. The words רבו and זר are almost equal in Gematria, and therefore it makes sense that רבו is counted like זר. If we add a letter to one, we have to add the same letter to the second, רבוע is counted like זרע. Hence, in my view, the Pasuk must be read:

אכתוב-לו רבוע תורתי כמו-זרע נחשבו

"When I write My Torah for him as a square, they will be considered like seed."

It fits the prophetic context, and more or less answers the question, which we did not ask, why it says "for him." But, the Pasuk gives an answer to another question, which asks itself in the face of the utter destructon of the ten tribes of Yisrael. And the answer is "When I write My Torah for him as a square," and it is clear to who grasps it.

This would mean that "My Torah" is the combination of E and J, that we have called (my version of) the Torah Kedumah. This fits Hoshea, who in 12:4-5 refers to concepts of both E and J, and who in 9:10 refers to the J-story of Baal Peor (Hat-tip Friedman, though Hoshea 9 seems a later insertion, just as Hoshea 13:1-11). Moreover, fragments like 2:2 and 12:1 place Hoshea in the middle of E and J. See also this. He could have been RJE, as may be suggested by the Pasuk Hoshea 8:12.

Financial Darkness

Almost two years ago, I wrote a call to prepare for the darkness that will start to cover the world at the end of 5775. We now entered the last quarter of 5775. The darkness of financial chaos is almost upon us. That darkness is to temporarily stop the nations of the world, led by the US and Europe, in their track of imposing a "democratic solution" on Israel.

Tikkun of Moshiach

Why does Yishmael exist? To force, through war if needed, Aharon to merge with Moshe. Why does Edom exist? To force, through war if needed, Moshiach ben Yosef to merge with Moshiach ben David. By "merge" we mean self-cancellation in view of the Truth, the Tikkun of Moshiach.

And if one would argue that this would leave us with eight Sephirot, let him count Keter double, and let him count Da'at. Thus, in the world after the Tikkun of Moshiach, Atik Yamim is on top, above Arich Anpin, above Da'at, above Yisrael/Tiferet, above Moshe, above Moshiach ben David. These six sephirot are accompanied by Chochmah and Binah, and by Chesed and Gevurah/Din.

Dangling Berachah

As promised, the dangling Berachah , which is in fact well-known:

וַיֹּאמֶר לְאַבְרָהָם, יָדֹעַ תֵּדַע כִּי-גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם, וַעֲבָדוּם, וְעִנּוּ אֹתָם--אַרְבַּע מֵאוֹת, שָׁנָה. וְגַם אֶת-הַגּוֹי אֲשֶׁר יַעֲבֹדוּ, דָּן אָנֹכִי; וְאַחֲרֵי-כֵן יֵצְאוּ, בִּרְכֻשׁ גָּדוֹל. וְאַתָּה תָּבוֹא אֶל-אֲבֹתֶיךָ, בְּשָׁלוֹם: תִּקָּבֵר, בְּשֵׂיבָה טוֹבָה. וְדוֹר רְבִיעִי, יָשׁוּבוּ הֵנָּה: כִּי לֹא-שָׁלֵם עֲו‍ֹן הָאֱמֹרִי, עַד-הֵנָּה

RJE did not want to lose this final Berachah from E, from the account that could not be given, and made it part of J's "promise" of the Brit Bein HaBetarim. The bold italic sentence, a variant of the statement before the "dangling Berachah", seems to be added by RJE.

וקרב אתם אחד אל אחד לך לעץ אחד והיו לאחדים בידך

הנה אני לקח את עץ יוסף אשר ביד אפרים ושבטי ישראל חבריו ונתתי אותם עליו את עץ יהודה ועשיתם לעץ אחד והיו אחד בידי

Teshuva

RJE made a historic document, a divinely inspired document, that is superior to its sources, in particular to J and E, and their sources. A document that is superior to what came after it, to D and P, and anything based on D and P.

Superior, just as Moshe's level of Nevuah in incomparable to the level of Miriam, or of Aharon. This is not a simple matter. If Miriam and Aharon had only appreciated the true greatness of Moshe. But they did not understand. This is not a simple matter at all. Despite the existence of the story of Miriam and Aharon, the story of D and P occurred, later, because D and P did not understand.

And because D and P did not understand what they could not understand, we were exiled from the Land. First, D caused Galut Bavel, like Miriam was exiled for limited time, and then P caused our current exile, Galut Aharon.

At the end of this exile, we need to understand what is the reason for it. Suddenly, it will be clear why it is called Galut Aharon, when Hashem will tell us, and we will be ashamed, so terribly ashamed. And we will do Teshuva, like Miriam, like Aharon.

Not so is my servant Moshe
in all my house he is faithful
Mouth to mouth I shall speak through him
with vision and not in riddles

You can read my version of the document of Moshe, with a translation, once a week, 160 times 160 words, for three years.

משה אמת ותורתו אמת

A Story Without End

This is what the sons of Aharon, P, did. They spoke out against the Midianite background of Zipporah, the wife of Moshe. I refer to Bamidbar 25 and Bamidbar 31, where, in the name of Hashem, the Midianites are blamed, rather than Moabites, and destroyed. Further, they demoted Zipporah by splitting up the account of the Brit Milah, effectively replacing it by Bereshit 17. They did all of this to Zipporah, in order to denigrate Moshe, and to elevate themselves. And Moshe, extremely humble, did not utter a word in protest.

And they, "the priests," convinced a great percentage of Jews, that their contributions to "Torah" are Torah. But, yet, the story does not end here. The story did not end just yet. I am not going to say how it will end. If you want to know, E gives an excellent impression, in Bamidbar 12.

Not so is my servant Moshe
in all my house he is faithful

Moshe's Son(s)

According to J, Moshe had one son, Gershom (see Shemot 2:22). According to E, he had two sons, Gershom and Eliezer (see Shemot 18:4). It says in Shemot 4:20 that Moshe took his wife and sons, plural. As this is from J, it likely originally said son, instead of sons, and it was RJE who made this small change, which is even smaller in Hebrew, בָּנָיו, rather than בָּנָו.

Brit of Zipporah

We let the dangling Berachah dangle for now. Don't worry, it will fall into its place. First, I would like to discuss another editor. Consider the passage Shemot 4:24-26:

It was on the way, in a lodging place, that Hashem encountered him and sought to kill him. So Zipporah took a sharp stone and cut off the foreskin of her son and touched it to his feet; and she said, "You caused my bridegroom's bloodshed!" So he released him; then she said, "A bridegroom's bloodshed was because of circumcision."

This is very strange indeed. The excessive use of pronouns, with no antecedents, suggest that the passage is not in its proper context. Looking for the proper context, there is only one candidate. It must be after Shemot 2:21-22:

Moses desired to dwell with the man; and he gave his daughter Zipporah to Moses. She gave birth to a son and he named him Gershom, for he said, "I have been a stranger in a foreign land."

and before the phrase "And it was after many days". Therefore, it must be right after "Shemot 2:21-22", yielding:

Moses desired to dwell with the man; and he gave his daughter Zipporah to Moses. She gave birth to a son and he named him Gershom, for he said, "I have been a stranger in a foreign land." It was there, in the land of Midian, that Zipporah took a sharp stone and cut off the foreskin of her son and touched it to his feet; and she said, "You are being a bloodshed to Me!" And Hashem encountered him and sought to kill him, and He released him; then she said, "A bridegroom's bloodshed was because of circumcision."

In this passage, the antecedent of the pronouns in "It was on the way, in a lodging place, that Hashem encountered him and sought to kill him" must be Gershom, the latest person mentioned by name. As for the editor that created the split, we must suspect that who added P to the Torah, wanted to enhance "his" Bereshit 17, the competing passage of the Brit Milah. By splitting the paragraph, and so introducing many problems of interpretation, the J-passage of the Brit Milah is automatically demoted. And, in the eyes of the editor, Avraham would surely be a better mohel than Zipporah, for the generations. And, for the generations, would the Brit of Abraham not seem to be more elevated than the Brit of Zipporah? But know the truth: the Brit of Zipporah, the Brit of "foreskin for life," of Chatan Damim, is the (much) older one.

The phrase "It was on the way, in a lodging place", was changed to "It was there, in the land of Midian", וַיְהִי שָׁם, בְּאֶרֶץ-מִדְיָן in Hebrew. Mutatis Mutandis, and Gershom was named also after the Brit Milah.

More On RJE

A problem arose for RJE, when he reached

Abraham proceeded and took a wife whose name was Keturah. She bore him Zimran and Jokshan and Medan amd Midian and Ishbak and Shuah, Jokshan begot Sheba and Dedan, and the children of Dedan were Asshurim, Letushim, and Leummim. And the children of Midian - Ephah and Epher, and Hanoch, and Abida, and Eldaah; all these were the descendants of Keturah.

The text was to be the introduction to the birth of Esav and Yaakov, according to E, which is alternative to the story of Yitzchak, who died according to E. The alternative account could obviously not be given. Instead, RJE wrote a text, to do away with the children of Avraham:

Abraham gave all that he had to Isaac. But to the concubine-children who were Abraham's, Abraham gave gifts; then he sent them away from Isaac his son, while he was still alive, eastward to the land of the east.

But the account that could not be given, still had a Berachah in it which Abraham received at the end of his life. It was possible to save this dangling Berachah, and RJE did this in an ingenious way.

RJE

The transformation of

וּבְרֶדֶת הַטַּל עַל-הַמַּחֲנֶה, לָיְלָה, יֵרֵד הַמָּן, עָלָיו. וְהַמָּן, כִּזְרַע-גַּד הוּא; וְעֵינוֹ, כְּעֵין הַבְּדֹלַח; וְהָיָה טַעְמוֹ, כְּטַעַם לְשַׁד הַשָּׁמֶן. שָׁטוּ הָעָם וְלָקְטוּ וְטָחֲנוּ בָרֵחַיִם, אוֹ דָכוּ בַּמְּדֹכָה, וּבִשְּׁלוּ בַּפָּרוּר, וְעָשׂוּ אֹתוֹ עֻגוֹת

into

וְהַמָּן, כִּזְרַע-גַּד הוּא; וְעֵינוֹ, כְּעֵין הַבְּדֹלַח. שָׁטוּ הָעָם וְלָקְטוּ וְטָחֲנוּ בָרֵחַיִם, אוֹ דָכוּ בַּמְּדֹכָה, וּבִשְּׁלוּ בַּפָּרוּר, וְעָשׂוּ אֹתוֹ עֻגוֹת; וְהָיָה טַעְמוֹ, כְּטַעַם לְשַׁד הַשָּׁמֶן. וּבְרֶדֶת הַטַּל עַל-הַמַּחֲנֶה, לָיְלָה, יֵרֵד הַמָּן, עָלָיו

was work done by "RJE", the editor that combined E and J. He did so in an exceptionally brilliant way, taking the story line of J as baseline and taking as much as possible from E without interfering with the story of J. Taking from E involved also transformations as above. Note that no words seem to be lost, only the order has changed, according to their (new) context. For another example of the liberty of RJE, see this or this, where RJE takes an E-text, writes a new end according to J, and so rewrites the story without changing the E-text itself.

E's Number?

The passage "BaMidbar 11", which we moved to here, consists of three paragraphs. The following is the first:

ַיְהִי הָעָם כְּמִתְאֹנְנִים, רַע בְּאָזְנֵי יְהוָה; וַיִּשְׁמַע יְהוָה, וַיִּחַר אַפּוֹ, וַתִּבְעַר-בָּם אֵשׁ יְהוָה, וַתֹּאכַל בִּקְצֵה הַמַּחֲנֶה. וַיִּצְעַק הָעָם, אֶל-מֹשֶׁה; וַיִּתְפַּלֵּל מֹשֶׁה אֶל-יְהוָה, וַתִּשְׁקַע הָאֵשׁ. וַיִּקְרָא שֵׁם-הַמָּקוֹם הַהוּא, תַּבְעֵרָה: כִּי-בָעֲרָה בָם, אֵשׁ יְהוָה. וְהָאסַפְסֻף אֲשֶׁר בְּקִרְבּוֹ, הִתְאַוּוּ תַּאֲוָה; וַיָּשֻׁבוּ וַיִּבְכּוּ, גַּם בְּנֵי יִשְׂרָאֵל, וַיֹּאמְרוּ, מִי יַאֲכִלֵנוּ בָּשָׂר. זָכַרְנוּ, אֶת-הַדָּגָה, אֲשֶׁר-נֹאכַל בְּמִצְרַיִם, חִנָּם; אֵת הַקִּשֻּׁאִים, וְאֵת הָאֲבַטִּחִים, וְאֶת-הֶחָצִיר וְאֶת-הַבְּצָלִים, וְאֶת-הַשּׁוּמִים. וְעַתָּה נַפְשֵׁנוּ יְבֵשָׁה, אֵין כֹּל--בִּלְתִּי, אֶל-הַמָּן עֵינֵינוּ. וְהַמָּן, כִּזְרַע-גַּד הוּא; וְעֵינוֹ, כְּעֵין הַבְּדֹלַח. שָׁטוּ הָעָם וְלָקְטוּ וְטָחֲנוּ בָרֵחַיִם, אוֹ דָכוּ בַּמְּדֹכָה, וּבִשְּׁלוּ בַּפָּרוּר, וְעָשׂוּ אֹתוֹ עֻגוֹת; וְהָיָה טַעְמוֹ, כְּטַעַם לְשַׁד הַשָּׁמֶן. וּבְרֶדֶת הַטַּל עַל-הַמַּחֲנֶה, לָיְלָה, יֵרֵד הַמָּן, עָלָיו. וַיִּשְׁמַע מֹשֶׁה אֶת-הָעָם, בֹּכֶה לְמִשְׁפְּחֹתָיו--אִישׁ, לְפֶתַח אָהֳלוֹ; וַיִּחַר-אַף יְהוָה מְאֹד, וּבְעֵינֵי מֹשֶׁה רָע. וַיֹּאמֶר מֹשֶׁה אֶל-יְהוָה, לָמָה הֲרֵעֹתָ לְעַבְדֶּךָ, וְלָמָּה לֹא-מָצָתִי חֵן, בְּעֵינֶיךָ: לָשׂוּם, אֶת-מַשָּׂא כָּל-הָעָם הַזֶּה--עָלָי. הֶאָנֹכִי הָרִיתִי, אֵת כָּל-הָעָם הַזֶּה--אִם-אָנֹכִי, יְלִדְתִּיהוּ: כִּי-תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ, כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת-הַיֹּנֵק, עַל הָאֲדָמָה, אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו. מֵאַיִן לִי בָּשָׂר, לָתֵת לְכָל-הָעָם הַזֶּה: כִּי-יִבְכּוּ עָלַי לֵאמֹר, תְּנָה-לָּנוּ בָשָׂר וְנֹאכֵלָה. לֹא-אוּכַל אָנֹכִי לְבַדִּי, לָשֵׂאת אֶת-כָּל-הָעָם הַזֶּה: כִּי כָבֵד, מִמֶּנִּי. וְאִם-כָּכָה אַתְּ-עֹשֶׂה לִּי, הָרְגֵנִי נָא הָרֹג--אִם-מָצָאתִי חֵן, בְּעֵינֶיךָ; וְאַל-אֶרְאֶה, בְּרָעָתִי

It can be split into three paragraphs itself, as follows:

וּבְרֶדֶת הַטַּל עַל-הַמַּחֲנֶה, לָיְלָה, יֵרֵד הַמָּן, עָלָיו. וְהַמָּן, כִּזְרַע-גַּד הוּא; וְעֵינוֹ, כְּעֵין הַבְּדֹלַח; וְהָיָה טַעְמוֹ, כְּטַעַם לְשַׁד הַשָּׁמֶן. שָׁטוּ הָעָם וְלָקְטוּ וְטָחֲנוּ בָרֵחַיִם, אוֹ דָכוּ בַּמְּדֹכָה, וּבִשְּׁלוּ בַּפָּרוּר, וְעָשׂוּ אֹתוֹ עֻגוֹת

וַיְהִי הָעָם כְּמִתְאֹנְנִים, רַע בְּאָזְנֵי יְהוָה; וַיִּשְׁמַע יְהוָה, וַיִּחַר אַפּוֹ, וַתִּבְעַר-בָּם אֵשׁ יְהוָה, וַתֹּאכַל בִּקְצֵה הַמַּחֲנֶה. וַיִּצְעַק הָעָם, אֶל-מֹשֶׁה; וַיִּתְפַּלֵּל מֹשֶׁה אֶל-יְהוָה, וַתִּשְׁקַע הָאֵשׁ. וַיִּקְרָא שֵׁם-הַמָּקוֹם הַהוּא, תַּבְעֵרָה: כִּי-בָעֲרָה בָם, אֵשׁ יְהוָה

. וְהָאסַפְסֻף אֲשֶׁר בְּקִרְבּוֹ, הִתְאַוּוּ תַּאֲוָה; וַיָּשֻׁבוּ וַיִּבְכּוּ, גַּם בְּנֵי יִשְׂרָאֵל, וַיֹּאמְרוּ, מִי יַאֲכִלֵנוּ בָּשָׂר. זָכַרְנוּ, אֶת-הַדָּגָה, אֲשֶׁר-נֹאכַל בְּמִצְרַיִם, חִנָּם; אֵת הַקִּשֻּׁאִים, וְאֵת הָאֲבַטִּחִים, וְאֶת-הֶחָצִיר וְאֶת-הַבְּצָלִים, וְאֶת-הַשּׁוּמִים. וְעַתָּה נַפְשֵׁנוּ יְבֵשָׁה, אֵין כֹּל--בִּלְתִּי, אֶל-הַמָּן עֵינֵינוּ. וַיִּשְׁמַע מֹשֶׁה אֶת-הָעָם, בֹּכֶה לְמִשְׁפְּחֹתָיו--אִישׁ, לְפֶתַח אָהֳלוֹ; וַיִּחַר-אַף יְהוָה מְאֹד, וּבְעֵינֵי מֹשֶׁה רָע. וַיֹּאמֶר מֹשֶׁה אֶל-יְהוָה, לָמָה הֲרֵעֹתָ לְעַבְדֶּךָ, וְלָמָּה לֹא-מָצָתִי חֵן, בְּעֵינֶיךָ: לָשׂוּם, אֶת-מַשָּׂא כָּל-הָעָם הַזֶּה--עָלָי. הֶאָנֹכִי הָרִיתִי, אֵת כָּל-הָעָם הַזֶּה--אִם-אָנֹכִי, יְלִדְתִּיהוּ: כִּי-תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ, כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת-הַיֹּנֵק, עַל הָאֲדָמָה, אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו. מֵאַיִן לִי בָּשָׂר, לָתֵת לְכָל-הָעָם הַזֶּה: כִּי-יִבְכּוּ עָלַי לֵאמֹר, תְּנָה-לָּנוּ בָשָׂר וְנֹאכֵלָה. לֹא-אוּכַל אָנֹכִי לְבַדִּי, לָשֵׂאת אֶת-כָּל-הָעָם הַזֶּה: כִּי כָבֵד, מִמֶּנִּי. וְאִם-כָּכָה אַתְּ-עֹשֶׂה לִּי, הָרְגֵנִי נָא הָרֹג--אִם-מָצָאתִי חֵן, בְּעֵינֶיךָ; וְאַל-אֶרְאֶה, בְּרָעָתִי

The first of the these three has the exact same words as the bold section in the original text, but is reordered so that it now is an (alternative) introduction of the Manna. This would have been the introduction of Manna of E.

If the reordering is accepted, the third paragraph would be of E also, and that would set the stage of the next two paragraphs, which would be E and not J. In summary, all of "BaMidbar 11" would be E, including the italic section.

Hence, the 600 Elef Ragli, would have been E's number. The mention of "Ohel Moed" would be another sign of E, as it does not appear in any part of J.

And the conclusion would have to be that the two solutions to the problem that Moshe could not handle the people by himself, would both be from E; the Sanhedrin and the solution of Yitro.

And the question how many people stood at "Har Sinai," would finally receive an answer, from E. There were 600 Elef Ragli, minus the result of the Macah Rabah Meod, minus 3,000.

J's Number: 600 Walking Troops

Regarding J's number of 600,000 people, it may be read as 600 "Elef Ragli", 600 walking troops. This interpretation is explored in an article for P's later census numbers also. It seems to me that the explanation, in the article, of the numbers of the Levi'im and the first-born, must be applied elsewhere in the same way. The implication is that a "walking troop" would be about 30 people. So the people, the 600 Elef Ragli, were about 18,000, before a large multitude died. It would be 36,000 if one assumes that only men are counted.

Why The Shabbat?

Why do we keep the Shabbat? Let the sources speak:

E: Six days you shall do the things you do, and on the seventh day you shall cease, so that your ox and your ass will rest, and your maid's son will be refreshed. (Shemot 23:12)
J: Six days you shall work, and on the seventh day you shall cease. In plowing time and in harvest, you shall cease. (Shemot 34:21)
D: Observe the Shabbat day, to make it holy, as HaShem, your G-d, commanded you. Six days you shall labor and do all your work, and the seventh day is a Shabbat to HaShem, your G-d. You shall not do any work, you and your son and your daughter and your servant and your maid and your ox and your ass or any animal and your alien who is in your gates - in order that your servant and your maid will rest like you, and you shall remember that you were a slave in the land of Mitzraim and HaShem, your G-d, brought you out from there with a strong hand and an outstretched arm. On account of this, HaShem, your G-d, has commanded you to do the Shabbat day. (Devarim 5:12-15)
P: Remember the Shabbat day to make it holy. Six days you shall labor and do all your work, and the seventh day is a Shabbat to HaShem, your G-d. You shall not do any work, you and your son and your daughter, your servant and your maid and your animal and your alien who is in your gates. Because for six days HaShem made the skies and the earth, the sea, and everything that is in them, and He rested on the seventh day. On account of this, HaShem blessed the Shabbat day and made it holy. (Shemot 20:8-11)

The Evolution of a Chag

How do we celebrate Chag HaPesach? Let the sources speak:

E: There is one day of Pesach. A sheep is to be slaughtered and eaten, and leavened bread is not eaten, because we left Mitzraim in haste. This day is not a Chag in the technical sense.
J: There are seven days of Chag HaMatzot. Unleavened bread is eaten as a reminder of the Manna that fell in the Desert. The seventh day is a Chag to HaShem.
D: There are seven days of Pesach/Chag HaMatzot. The first day, the Pesach sacrifice is brought, in the place that HaShem will choose (the Temple in Yerushalayim). It is eaten in the night of the first day. There are daily sacrifices for each of the seven days. Unleavened bread is eaten, to commemorate that we left Mitzraim in haste. The seventh day is a day of convocation, and we do not work. (Devarim 16:1-8)
P: There are seven days of Pesach/Chag HaMatzot. The first and the seventh day are days of holy convocation, and we do not work. The Pesach to HaShem is eaten in the night of the first day. We eat unleavened bread for seven days, because it is Chag Matzot. There are daily sacrifices for each of the seven days. (Vayikra 23:4-8, Shemot 12:1-11)

D seems to be the first to combine Pesach and Chag HaMatzot, and the first to prescribe daily sacrifices in the Temple. Only P prescribes that there is a chag on the first day, the chag of HaShem's Pesach proper. Regarding Chag HaMatzot, the Halacha is that Chag HaMatzot is according to J.

How Many Jews?

How many Jews were in the exodus from Mitzraim? Again, let the sources speak.

E: Unknown, but a multitude in the eyes of Moav (Bamidbar 22:3).
J: 600,000 people had to be fed by Moshe, upon exit of Mitzraim. But then, quite immediately, Am Rav, a large multitude, died. How many remained is unknown.
P: 600,000 men, age 20 to 60. So, presumably, at least 2,000,000 people.
D: Like the stars of the skies, for multitude (Devarim 1:9). Significantly, he did not mention the number 600,000. He knew of the large multitude that died, according to J. And he did not know P.

You guessed it: The Halacha is according to J.

Why Did Moshe Die?

Moshe died, and did not enter the land. Why? Let the sources speak:

E: "Here, your days to die have come close. Call Yehoshua..." (Devarim 31:14). No specific reason is given.
J: He reached the maximum age of 120. (Devarim 34:5-7)
D: He was sentenced for Chet HaMeraglim. Caleb was not the only exception to the sentence. Yehoshua, the successor of Moshe, was the other. There were no more exceptions. It definitely was Chet HaMeraglim. (Devarim 1:37)
P: The Chiddush we accept, in part: Yehoshua is an exception next to Caleb. But Moshe is an exception also. Rather, he had to die because, at the waters of Meriva, while he was commanded to speak at the rock, he hit the rock. (BaMidbar 20:8-13)

If someone asked me what is the truth, I would avoid the question, by saying that the Halacha is according to J.

Some Devarim

In chapter 9 of Sefer Devarim we find the Pasuk 22:

וּבְתַבְעֵרָה, וּבְמַסָּה, וּבְקִבְרֹת, הַתַּאֲוָה--מַקְצִפִים הֱיִיתֶם, אֶת-יְהוָה

The Pasuk explains the background why HaShem was so angry, as He was angry at Aharon (Pasuk 20) for making the Golden Calf. But what follows, in the Pesukim 23, 24 is mindboggling:

וּבִשְׁלֹחַ יְהוָה אֶתְכֶם, מִקָּדֵשׁ בַּרְנֵעַ לֵאמֹר, עֲלוּ וּרְשׁוּ אֶת-הָאָרֶץ, אֲשֶׁר נָתַתִּי לָכֶם; וַתַּמְרוּ, אֶת-פִּי יְהוָה אֱלֹהֵיכֶם, וְלֹא הֶאֱמַנְתֶּם לוֹ, וְלֹא שְׁמַעְתֶּם בְּקֹלוֹ. מַמְרִים הֱיִיתֶם, עִם-יְהוָה, מִיּוֹם, דַּעְתִּי אֶתְכֶם

First of all, this is a repetition of kinds of chapter 1. Why is this brought up again? Second, note the slight differences between 1:22 and 9:23, it looks that 9:23 comes from the priestly version. Third, this happened after the Golden Calf, so it surely is not a reason for HaShem being angry here.

The key to the solution is the realization that Pasuk 9:22 has the third problem also. The places Taberah and Kibroth Hattaavah are places of Divine anger, but this takes place in BaMidbar 11, also after the Golden Calf. It is only in the Torah Kedumah that the text is restored, and the event in these places are indeed next to Masah, before the Golden Calf.

We conclude that a late editor, probably the redactor R, added the Pesukim 9:23,24, to hide that he was the one that moved material to BaMidbar 11, as explained.

In the same chapter, verse 10 is very (too) elaborate, and uses the expression בְּאֶצְבַּע אֱלֹהִים, an expression of P. I propose that it is an addition too, by the redactor R to make us believe that D "knew" P.

And now that we are at it, the verse 1:39:

וְטַפְּכֶם אֲשֶׁר אֲמַרְתֶּם לָבַז יִהְיֶה, וּבְנֵיכֶם אֲשֶׁר לֹא-יָדְעוּ הַיּוֹם טוֹב וָרָע--הֵמָּה, יָבֹאוּ שָׁמָּה; וְלָהֶם אֶתְּנֶנָּה, וְהֵם יִירָשׁוּהָ

should be, in terms of D:

וּבְנֵיכֶם אֲשֶׁר לֹא-יָדְעוּ הַיּוֹם טוֹב וָרָע--הֵמָּה, יָבֹאוּ שָׁמָּה; וְלָהֶם אֶתְּנֶנָּה, וְהֵם יִירָשׁוּהָ

The difference is a citation of P, presumably by R, or even later.

The Ramchal and Yom Yerushalayim

Today is the day of Petira of Ramchal, two days before Yom Yerushalayim. The four cycles that we discussed, are two (15 and 19) on the right plus two (13 and 18) on the left. They are from the Arizal and Chaim Vital, two on the right, and from Ramchal and the GR"A, two on the left. The source is higher, the source is Keter, Crown, Truth, which thus has four messianic channels of Hashpa'ah. When the four unite, when Moshiach ben Yosef and Moshiach ben David unite, the Source, Keter, is revealed. There will be a revolution, a rise in consciousness. It will start here, in Tzion, in Yerushalayim, and will spread allover the world. I used to think we could advance the Tikkun of 5784 to a Tikkun in 5782, via the Sanhedrin. In the mean time, I have come to realize that such an advance is not realistic, and, moreover, that the matter is different from what I thought. But in the merit of Yom Yerushalayim, and in the merit of Ramchal (and in the merit of the GR"A) may Yosef yet live!

On Lag Ba'Omer

It is said that the Truth is a downer. But this is only so to an orthodox believer, whose belief is rooted in the past, and only in the past. But, if you live according to the Light, the unified Light of the Chochmah of the Elyon and of the Tachton, the Light of Lag Ba'Omer, the Light of Moshiach Yosef, if you (try to) live the Truth, the Truth is not a downer, it is an upper. May the Truth be known in Israel, in the merit of Shimon Bar Yochai.

Funny Typo

The verse Vayikra 13:55,

וְרָאָה הַכֹּהֵן אַחֲרֵי הֻכַּבֵּס אֶת-הַנֶּגַע, וְהִנֵּה לֹא-הָפַךְ הַנֶּגַע אֶת-עֵינוֹ וְהַנֶּגַע לֹא-פָשָׂה--טָמֵא הוּא, בָּאֵשׁ תִּשְׂרְפֶנּוּ: פְּחֶתֶת הִוא, בְּקָרַחְתּוֹ אוֹ בְגַבַּחְתּוֹ

contains a funny typo at the end. Can you see it? Hat-tip to Dr. Rabbi Zev Farber.

The Searching Jew

Why are so many Jews nowadays Chiloni? It is a thing that is Muchrach. It is part of the Geula. It has to be. They are searching for Ruchaniut based on the Truth, and because so many religious Jews "religiously" despise the truth, the searchers feel they have to go outside of the faith. That is why so many Jews call themselves Chilonim, though they are searching. Understand it well.

Yom HaAtzmaut

Yom HaAtzmaut is a great Chag. We celebrate independence, which is the beginning of the coming of "Melech HaMoshiach." May the following deliberations add to the celebrations. Parallel to Moshiach ben David, and in a way opposite, is Moshiach ben Yosef.

The pair

11! + 18^2 = (18*351)^2
13! + 288^2 = (288*274)^2

represents a Sephira related to the Sephira of Bina. It starts in year 5501 and ends in year 5852. The length is 351 years, 27 times 13 years. Also, the length is 288 years, 16 times 18 years, from 5501 until 5789. So, also for Moshiach ben Yosef, there are two cycles, one 18 years and one of 13 years. They coincide when the count is 13*18, the year 5735, which is one year after the Yom-Kippur war.

In the previous post, we saw the parallel between the three cycles of 18 years after the year 5735, of Moshiach ben Yosef, until 5789, to three 19-year cycles of Moshiach ben David, until 5784.

A similar matter occurs with the cycles of 15 years, of Moshiach ben David, and 13 years of Moshiach ben Yosef. Three cycles of 13 years after the year 5735, is the year 5774. This was just as critical a year, as was the year 5771. But the cycle goes on, parallel to the 15-years until 5786, and 13 years after 5774 is the year 5787.

There are corollaries that are important to remember. One is that the Yom-Kippur war is for Moshiach ben Yosef, what is the six-day war for Moshiach ben David. The second is that the average of 5787 and 5786, equals the average of 5789 and 5784.

משה אמת ותורתו אמת

Chag Sameach!

Yom HaZikaron

There are words, and there are words above, words that are more than words. Words that have a higher purpose. May these be words that are more than words in the merit of those that have fallen.

The pair

14! + 420^2 = (420*703)^2
10! + 15^2 = (15*127)^2

represents a Sephira that starts in the year 5366, and ends in year 6069. It is related to the Sephira of Chochma. The length is 703 years, 37 times 19 years. They are years of Chochma, of Chesed. Actually, the 19-year cycle of Chochma started 57 years before, three cycles. Also, three cycles will follow it, until 6126. And the middle point is the year 5727, after 19 times 19 years. The principle of the three cycles comes to teach that there is a parallel between Moshiach ben David and Moshiach ben Yosef.

Moshiach ben Yosef reaches the end after three cycles of 18 years, after the Yom Kippur war. Likewise, there are cycles of Moshiach ben David, after the six-day war. There are actually two types of cycles of Moshiach ben David, and they must be carefully distinguished.

One is every 15 years, The penultimate count was in 5771, together with the 18 year count of Moshiach ben Yosef. Three cycles of 15 years before, was year 5726, just before the war. Therefore, year 5771 was a very fateful year, and I touched on it before, but anyway one more cycle is required, until 5786.

The other cycle, of greater interest in the light of the above, is every 19 years. This cycle is completely synchronized with the six-day war, and is parallel to Moshiach ben Yosef. Three cycles, 57 years, brings us to the year 5784. May the merit of those that have fallen bring an end to the tears of Israel.

משה אמת ותורתו אמת

14! + 420^2 = (420*703)^2

14! + 420^2 = (420*703)^2
( and 10! + 15^2 = (15*127)^2 )

A Tale of Eliyahu

There is an awesome background to the Tikkun of the GR"A.

According to the chronology by Thiele, the kings ruled 211 years over Yisrael, including the 3-year rule of Avimelech, the first king of Shechem. If we add the 288 years of Moshiach ben Yosef, we reach 499 years, fathers and children together. That number is reached in 5789, without the Tikkun. This is already pretty awesome, but there is more.

On the other hand, the Tikkun of Moshiach ben David is, as we saw, 420 years, in 5786. Both David and Shlomo reigned for 40 years. (The other kings of Yehudah ruled over Tzion, but not over Yisrael.) Therefore, Moshiach ben David reaches 500 in 5786, fathers and children together. Moshiach ben Yosef dies, and Moshiach ben David takes over, without the Tikkun. That is awesome, indeed, but there is more: the Tikkun.

The life of the GR"A was to cancel the death of Moshiach ben Yosef, because what happens to Yosef, happens to Tzion, as has happened in the time of the fathers. His Tikkun makes Moshiach ben Yosef exactly equal to Moshiach ben David, in 5786. This is the meaning of the mention of the Even Shlemah, towards the end of chapter 3 of Kol HaTor. And it says there: ועי"ז ניתן הכח לרבנו להכשיר את האתחלתא בקיבוץ גלויות עד כדי להגיע לידי שלמות האתחלת. The Gematria of Moshiach ben Yosef and the Gematria of Moshiach ben David (דויד), together, is exactly 1000, and it is to be evenly divided. The tree of Yosef (E) and the tree of Yehudah {J} are combined, and made into one. "Behold, I am sending to you Eliyah, the Prophet", the GR"A. "He shall turn the heart of the fathers to the children, and the heart of the children to the fathers."

עוד יוסף חי, יוסף עוד חי, חי יוסף עוד, בן דוד חי וקיים

עוד יוסף חי, יוסף עוד חי, חי יוסף עוד, בן דוד חי וקיים

The prayer

עוד יוסף חי, יוסף עוד חי, חי יוסף עוד, בן דוד חי וקיים

from Kol HaTor has the following Perush.

The three permutations of עוד יוסף חי point to three times 18 years, 54 years. The number 18 refers to the 18 Segulot, which refer to the great number טצ"ץ B'Yesod. In history, this is the Yom Kippur war. There are three טצ"ץ wars, but only the Yom Kippur war is B'Yesod.

In first instance, the three periods of 18 years correspond to the final three periods of the count till 5789. However, this count was modified by the GR"A, a great Tikkun. In the modified series the periods are only 17.875 years long, slightly less than 18 years, and the three final periods end in 5786. One sees that the Yom Kippur war was shortly after the start of the first (modified) final period, in 5733.

The בן דוד חי וקיים part of the prayer refers to אל חי וקיים, which is 215 in gematria, and 215 years plus 5786 yields 6001. Ben David will reign from the year 5786, "forever," after the completion of 286 years of reign of Ben Yosef. This is the scenario of B'ita Achishena, not because of our merits, but because of the Tikunim by Ramchal and the GR"A.