Yom HaAtzmaut

This lifting of the veil is the nature of the redemption. The truth will be unveiled. On the fifth day of Iyar, we celebrate that the State of Israel was born. Six hundred thousand Jews had made Aliyah, to an important degree survivors of the Shoah. On that day was the beginning of the birth of the redemption too, in the sense that the first of the three טצ"ץ wars was to begin. Six hundred thousand Jews, led by Chiloniut, caused the first defeat of the Sitra Achra.

This is the destiny of the State of Israel, and of those who want to be close to Hashem in truth: to fight the wars of Hashem and to be a tool of Hashem as He reveals the truth. Truth is revealed through goodness. And the goodness that will be bestowed upon the Jewish State will be so overwhelmingly wondrous that the "Chilonim" will grasp the Yichud of HaShem "in the beginning," which was in secrecy, from the Yichud in the end, which will be revealed, through reality.

ונמצאו כל סדרי העולמות בנויים על ענין גילוי היחוד, שנעשה בהעלם תחילה, וגילוי לבסוף

(Ramchal, Sefer HaKlalim, Klalim Rishonim, 248)

Yom HaAtzmaut Sameach.

Rotation

The revolution of Ben David, in 5366, meant the beginning of two approaches to Kabbalah, the Sephardic and the Chassidic. In the Yeshiva of 5493, a Tikkun was achieved, creating the light of Moshiach ben Yosef, and with that the Lithuanian approach to Kabbalah. The followers of the Lithuanian approach, of the GR"A, came to be in opposition to the Chassidim, and are since termed "Mitnagdim."

The light of Ben David and the light of Ben Yosef "rotated" through the Haskalah movement. Jews, many Jews, started to forget the three approaches to Kabbalah, and the religious Jew became Orthodox, on the right, while on the left side, place was made, for Chiloniut.

The Mitnagdim became learners of Halachah, the teaching of Yosef Karo. They learned the first Yosef, while the second Yosef, the GR"A, the Lithuanian approach to Kabbalah and the mission to bring Moshiach, was neglected, was largely forgotten. The learners of Halachah only remembered the external side of the teaching of the GR"A. And the Torah of Ramchal, almost absent in Torah learning, was forgotten too.

The Mitnagdim barely remember the differences with the Sephardim and the Chassidim. The Halachah came to unite the three groups, at least from their point of view. At the same time, the Halachah served to create a distance from the non-observant Jews, the Chilonim. The Halachah came to unite, the Halachah came to divide. The division is an obstacle for Moshiach to come, but they have forgotten about Moshiach.

Chiloniut took the place of Ben Yosef on the left, and did the task of the left, as the followers of Ben Yosef had vacated the place, in a kind of Tzimtzum, to unite with the Sephardim and the Chassidim, under the flag of Halachah. And so it was Chiloniut, the Zionists, that fought and won the three טצ"ץ wars.

What is needed now is another revolution, another rotation, another "Haskalah" movement. We need to explain the religion and its roots, according to the truth, we need to expose the roots of truth behind Chiloniut. After that revolution, "Chiloniut" will be on the right, while the Orthodox will be on the left. Then, the left will join the right, and Moshe will be reborn.

Some Edits

I edited this post. It now contains the secret יהי אור as we discussed. So, it refers to 127/1, 274/2, 288/2, 351/2, 420/2, 703/4, as well as to 464/2. The title, with words of the same Pasuk, refers to the secret of 410-417-420, which is the secret of 507, as well as to 704, the cosmic number. A good thing to know by heart.

I also prefixed the story of Ya'akov with the phrase

וַיֶּאֱהַב יַעֲקֹב, אֶת-רָחֵל

improving the flow of the story. I moved up the sentence:

הַשָּׂדֶה אֲשֶׁר-קָנָה אַבְרָהָם, מֵאֵת בְּנֵי-חֵת--שָׁמָּה קֻבַּר אַבְרָהָם, וְשָׂרָה אִשְׁתּוֹ

As a result, מֵאֵת בְּנֵי-חֵת becomes an inclusio of the story of the burial of Avraham, instead of a rather awkward repetition of phrases. The whole inclusio is now made into a separate section; a reconstruction of how P_E "must have" had it. Things got messed up when P_E was merged with P.

Yom HaShoah

We do not understand the Shoah, and many other sufferings of the Galut. But in the near future, we will start to grasp this, as יְהִי אוֹר, "there will be light," and in that light we will be able to comprehend.

"Towards evening time there will be light (Zecharyah 14:7)," in Acharit HaYamim, at the time that the Geula comes close. With that: "The people that walked in darkness have seen a great light (Yeshayah 9:1)." (Ramchal, Tikkunim Chadashim, Tikkun 39)

Re-Birth

When Moshe (Arizal) met Ben Yosef (Karo), Ben David was "re-born," in 5366. It was 127 years later, in the Yeshiva of the Ramchal, the Yeshiva of 5493: The light of Moshe had a Zivug with the light of Ben David. Out of this union, Ben Yosef was "re-born," in 5501.

We are about to see the same principle, in a different fashion. The light of Ben Yosef and the light of Ben David will join together, and Moshe will be "re-born." The first "event" is called the Geula, the second is called the Keitz HaNiflaot.

Like Arizal, Like Rashbi

Like Arizal, like Rashbi. The light of Moshe Rabbeinu started also with Rashbi, as it says about him:

ואז נעשה מדרשו בסוד ויאמר אלהים יהי אור (רמח"ל, אדיר במרום, ז"א)

However, the enlightenment of Rashbi was for its time only. There was a need for the Arizal to renew the light. Moreover, the enlightenment of Rashbi is "represented" as the last equation,

16! + (64*29)² = (64*71471)²,

which points to 64 times 29 years, which is 8 times 232, יהי אור, years, until 5796. The count of 8 times 232 years, is reminiscent of the count of 8 times 35.750 years, instituted by the GR"A, from 5500 until the "end" of Moshiach ben Yosef.

It is therefore noteworthy that the GR"A, the light of Moshiach ben Yosef, posessed, it seems, a copy of what we know as אדיר במרום, and thus knew the light of Moshe Rabbeinu well.

The Veil Will Be Lifted

The light can be hindered, but ultimately it cannot be stopped, because יְהִי אוֹר, "there will be light." The light of Moshe Rabbeinu will be accessible to Klal Yisrael, 464 years after it started shining, with the passing of the Arizal, in 5332.

From this, one can see what will be 420 years after 5366, and eight times 35.750 years after 5500, and what will be 417 years after 5366, and 410 years after 5366, in this year. Slowly, or not so slowly, step by step, the veil will be lifted.

Light of Moshe Rabbeinu

We saw that the gematria of יְהִי אוֹר fits a pattern. Let us take it one step further. The GR"A was the light of Moshiach ben Yosef that started to shine in 5500. Chaim Vital was the light of Moshiach ben David which started to shine in 5366.

What is left is the light of Moshe Rabbeinu. This is what יְהִי אוֹר teaches us. The Arizal was the light of Moshe Rabbeinu, and light started shining into the world in 5332. This light has been filtered, hindered, transformed into what is acceptable to the Jewish community, in particular to rabbinical orthodoxy, as Ramchal - the light of Moshe Rabbeinu of his time - taught in writing, and afterwards experienced in his life, through the ban on his works.

There Will Be Light

I have remarked that 464 does not seem to be in the Torah. This is perhaps true as a number, relating it to the numbers 288-420, not as a number, a gematria, per se. The gematria of יְהִי אוֹר is 232, one half of 464. Grammatically, it refers to a future event, "there will be light," in the ultimate creation act: וַיֹּאמֶר אֱלֹהִים, יְהִי אוֹר; וַיְהִי-אוֹר.

It seems that 232 being half 464 fits a pattern. The 210 years of Galut Mitzrayim are one half of 420, the 137 years of Yismael are one half of 274, the 144 years of "Esav" are one half of 288, the 175 years of Avraham are one half of 351 years.

Tale of History

Why do we have the Seder night? For what reason is the recital of an old story, that has questionable ties with historical reality? What is the secret?

We are saying the old story because the new story is not finished yet. Even so, the new story is fascinating, much more so than the old story. While we say the old story, we think about the new story, and we tell about it, even if we don't. It is the story of Israel's future, in the light of a tale of history.

Pesach Sameach.

The Kos of Eliyahu

In this post, and others, I have stated that, in contrast to the secret 410-417-420, the secret of 420-288-464 is not from the Torah of Moshe. Obviously, at the time I was not aware of the prophecy of P_E. It is in the Torah, although the B'ita time, 464, is not - - I think. At the time, I erroneously maintained that the times 420-288-464 were not in the Torah at all.

We are living in the B'ita Achishena scenario, and the times of this scenario are all in the Torah. The טצ"ץ wars have all happened. It is up to Hashem now. The Geula is well underway. Ani V'lo Malach, we say in the Seder night. The Geula in fact is unavoidable. With this understanding, we can and should drink the fifth cup of the Seder, the Kos of Eliyahu.

A Word for Pesach

Ya'akov went to Aram before he went to Mitzrayim. How long were his descendants to stay in Mitzrayim? We know from the prophet. It was 210 years, 6 times 35, where 35 years is the time that Ya'akov spent in Aram, from age 64 until age 99, the two ages given here.

Here is the Siman, and its Perush. The 35 years of Galut Aram represent the 70 years of Galut Bavel, until Zerubavel. The 6 times 35 years of Galut Mitzrayim represent 6 times 70 years of Galut Edom, until 5786, until Tzemach. A word for the wise, for Pesach.

Brocard's Problem

The following is an explanation of our extension of Brocard's Problem or Brocard's Enigma. Regarding the following 14 equations

0! + 0² = 1²
1! + 0² = 1²
4! + 1² = 5²
5! + 1² = 11²
6! + 3² = 27² = (3*9)²
7! + 1² = 71²
8! + (3*3)² = 201² = (3*67)²
9! + (9*3)² = 603² = (9*67)²
10! + 15² = 1905² = (15*127)²
11! + 18² = 6318² = (18*351)²
13! + 288² = 78912² = (288*274)²
14! + 420² = 295260² = (420*703)²
15! + (16*29)² = 1143536² = (16*71471)²
16! + (64*29)² = 4574144² = (64*71471)²

I postulated almost seven years ago that

D(n) = (ceiling(sqrt(n!)))² - n!

cannot be a square number if n is greater than 16. What does that mean?

For example, take n=6. sqrt(6!) = sqrt(720) = 26.83282. The ceiling of a number is the smallest integer number above it, or equal to it. In our case, ceiling(sqrt(6!)) = 27. The square of 27 is 729, which is 9 more that 6!. So, D(6) = 9, and it is a square, of 3. Brocard's observation, in our language, is that D(n) = 1 for n = 4, for n = 5, and for n = 7, and after that, seemingly, D(n) ≠ 1 forever.

It happens that D(n) is a square for 14 out of the first 17 integer numbers, detailed above. And after that it is a square no more, according to the postulate, not even once. If the above are the only 14 cases of n for which D(n) is a square, D(n) is equal to 1 exactly three times. Thus, if the postulate is true, it solves the problem of Henri Brocard, and proves the conjecture of Paul Erdős. Regarding proofs, we know from Erdős, among others, that D(n) ≠ 0, for n > 1. As far as I know, for the remainder, the problem is open. For some more info, see this.

נ"ר תמי"ד: זַיִ"ת זָ"ךְ כָּ"תִ י"ת

נ"ר תמי"ד: זַיִ"ת זָ"ךְ כָּ"תִ י"ת

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

הָיָה דְבַר-יְהוָה אֶל-אַבְרָהָם, בַּמַּחֲזֶה, לֵאמֹר: אַל-תִּירָא אַבְרָהָם, אָנֹכִי מָגֵן לָךְ--שְׂכָרְךָ, הַרְבֵּה מְאֹד. וְהֶאֱמִן, בַּיהוָה; וַיַּחְשְׁבֶהָ לּוֹ, צְדָקָה. וַיֹּאמֶר, אֵלָיו: אֲנִי יְהוָה, אֲשֶׁר הוֹצֵאתִיךָ מֵחָרָן--לָתֶת לְךָ אֶת-הָאָרֶץ הַזֹּאת, לְרִשְׁתָּהּ. וַיֹּאמַר: אֲדֹנָי יְהוִה, בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה. וַיֹּאמֶר אֵלָיו, קְחָה לִי עֶגְלָה מְשֻׁלֶּשֶׁת, וְעֵז מְשֻׁלֶּשֶׁת, וְאַיִל מְשֻׁלָּשׁ; וְתֹר, וְגוֹזָל. וַיִּקַּח-לוֹ אֶת-כָּל-אֵלֶּה, וַיְבַתֵּר אֹתָם בַּתָּוֶךְ, וַיִּתֵּן אִישׁ-בִּתְרוֹ, לִקְרַאת רֵעֵהוּ; וְאֶת-הַצִּפֹּר, לֹא בָתָר. וַיֵּרֶד הָעַיִט, עַל-הַפְּגָרִים; וַיַּשֵּׁב אֹתָם, אַבְרָהָם. וַיְהִי הַשֶּׁמֶשׁ לָבוֹא, וְתַרְדֵּמָה נָפְלָה עַל-אַבְרָהָם; וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה, נֹפֶלֶת עָלָיו. 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.

הַשָּׂדֶה אֲשֶׁר-קָנָה אַבְרָהָם, מֵאֵת בְּנֵי-חֵת--שָׁמָּה קֻבַּר אַבְרָהָם, וְשָׂרָה אִשְׁתּוֹ. וַיִּהְיוּ חַיֵּי שָׂרָה, מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים--שְׁנֵי, חַיֵּי שָׂרָה. וְאֵלֶּה, יְמֵי שְׁנֵי-חַיֵּי אַבְרָהָם--אֲשֶׁר-חָי מְאַת שָׁנָה וְשִׁבְעִים שָׁנָה, וְחָמֵשׁ שָׁנִים, וַיִּגְוַע. וַיִּקְבְּרוּ אֹתוֹ יִצְחָק וְיִשְׁמָעֵאל, בָּנָיו, אֶל-מְעָרַת, הַמַּכְפֵּלָה: אֶל-שְׂדֵה עֶפְרֹן בֶּן-צֹחַר, הַחִתִּי, אֲשֶׁר, עַל-פְּנֵי מַמְרֵא. וַיָּקָם הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר-בּוֹ, לְאַבְרָהָם--לַאֲחֻזַּת-קָבֶר: מֵאֵת, בְּנֵי-חֵת.

וַיְהִי אַחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ אֱלֹהִים אֶת יִצְחָק בְּנוֹ וַיֵּשֶׁב יִצְחָק, עִם-בְּאֵר לַחַי רֹאִי. וַיִּשְׁכְּן יִשְׁמָעֵאל מֵחֲוִילָה עַד-שׁוּר, אֲשֶׁר עַל-פְּנֵי מִצְרַיִם, בֹּאֲכָה, אַשּׁוּרָה; עַל-פְּנֵי כָל-אֶחָיו ,נָפָל. וְאֵלֶּה, שְׁנֵי חַיֵּי יִשְׁמָעֵאל--מְאַת שָׁנָה וּשְׁלֹשִׁים שָׁנָה, וְשֶׁבַע שָׁנִים; וַיִּגְוַע. וַיֶּעְתַּר יִצְחָק לַיהוָה לְנֹכַח אִשְׁתּוֹ, כִּי עֲקָרָה הִוא; וַיֵּעָתֶר לוֹ יְהוָה, וַתַּהַר רִבְקָה אִשְׁתּוֹ. וַיִּתְרֹצְצוּ הַבָּנִים, בְּקִרְבָּהּ, וַתֹּאמֶר אִם-כֵּן, לָמָּה זֶּה אָנֹכִי; וַתֵּלֶךְ, לִדְרֹשׁ אֶת-יְהוָה. וַיֹּאמֶר יְהוָה לָהּ, שְׁנֵי גֹיִים בְּבִטְנֵךְ, וּשְׁנֵי לְאֻמִּים, מִמֵּעַיִךְ יִפָּרֵדוּ; וּלְאֹם מִלְאֹם יֶאֱמָץ, וְרַב יַעֲבֹד צָעִיר. וַיִּמְלְאוּ יָמֶיהָ, לָלֶדֶת; וְהִנֵּה תוֹמִם, בְּבִטְנָהּ. וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי, כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר; וַיִּקְרְאוּ שְׁמוֹ, עֵשָׂו. וְאַחֲרֵי-כֵן יָצָא אָחִיו, וְיָדוֹ אֹחֶזֶת בַּעֲקֵב עֵשָׂו, וַיִּקְרָא שְׁמוֹ, יַעֲקֹב; וְיִצְחָק בֶּן-שִׁשִּׁים שָׁנָה, בְּלֶדֶת אֹתָם. וַיִּהְיוּ, יְמֵי יִצְחָק--מְאַת שָׁנָה, וּשְׁמֹנִים שָׁנָה, וַיִּגְוַע. וַיִּקְבְּרוּ אֹתוֹ, עֵשָׂו וְיַעֲקֹב בָּנָיו.

וַיֶּאֱהַב יַעֲקֹב, אֶת-רָחֵל; וַיַּעֲבֹד יַעֲקֹב בְּרָחֵל, שֶׁבַע שָׁנִים; וַיִּהְיוּ בְעֵינָיו כְּיָמִים אֲחָדִים, בְּאַהֲבָתוֹ אֹתָהּ. וַיִּזְכֹּר אֱלֹהִים, אֶת-רָחֵל; וַיִּשְׁמַע אֵלֶיהָ אֱלֹהִים, וַיִּפְתַּח אֶת-רַחְמָהּ. וַתַּהַר, וַתֵּלֶד בֵּן; וַתֹּאמֶר, אָסַף אֱלֹהִים אֶת-חֶרְפָּתִי. וַתִּקְרָא אֶת-שְׁמוֹ יוֹסֵף. וַיָּבֵא יוֹסֵף אֶת-יַעֲקֹב אָבִיו, וַיַּעֲמִדֵהוּ לִפְנֵי פַרְעֹה; וַיְבָרֶךְ יַעֲקֹב, אֶת-פַּרְעֹה. וַיֹּאמֶר פַּרְעֹה, אֶל-יַעֲקֹב: כַּמָּה, יְמֵי שְׁנֵי חַיֶּיךָ. וַיֹּאמֶר יַעֲקֹב, אֶל-פַּרְעֹה, יְמֵי שְׁנֵי מְגוּרַי, שְׁלֹשִׁים וּמְאַת שָׁנָה: מְעַט וְרָעִים, הָיוּ יְמֵי שְׁנֵי חַיַּי, וְלֹא הִשִּׂיגוּ אֶת-יְמֵי שְׁנֵי חַיֵּי אֲבֹתַי, בִּימֵי מְגוּרֵיהֶם. וַיְבָרֶךְ יַעֲקֹב, אֶת-פַּרְעֹה; וַיֵּצֵא, מִלִּפְנֵי פַרְעֹה. וַיּוֹשֵׁב יוֹסֵף, אֶת-אָבִיו וְאֶת-אֶחָיו, וַיִּתֵּן לָהֶם אֲחֻזָּה בְּאֶרֶץ מִצְרַיִם, בְּמֵיטַב הָאָרֶץ בְּאֶרֶץ רַעְמְסֵס. וַיְכַלְכֵּל יוֹסֵף אֶת-אָבִיו וְאֶת-אֶחָיו, וְאֵת כָּל-בֵּית אָבִיו--לֶחֶם, לְפִי הַטָּף. ויִּפְרוּ וַיִּרְבּוּ מְאֹד. וַיְחִי יַעֲקֹב בְּאֶרֶץ מִצְרַיִם, שְׁבַע עֶשְׂרֵה שָׁנָה; וַיְהִי יְמֵי-יַעֲקֹב, שְׁנֵי חַיָּיו--שֶׁבַע שָׁנִים, וְאַרְבָּעִים וּמְאַת שָׁנָה, וַיִּגְוַע

(Download here)

Purim Sameach

We associated two very different stories to Purim, the story of the Megillah of Esther, and the story of the Aramaic "Megillah" of Ezra 7. Both are "stories" of how the king of Paras treated the Jews. And both stories are about the beginning of the world of Torah. There seems to be another connection between the two stories.

The first story is one of crisis, unity, and survival. The second story features implicitly the self-aggrandizement of the Kohanim, and the associated pious fraud by the redactor. Strikingly, HaShem is not mentioned in the Megillah of Esther. He hides Himself in the plot of the story. The second Megillah is filled with references to G-d.

The connection is the following. The Truth, humble and straight, is hidden by a layer of lies, self-aggrandizement and pious fraud. The message of Purim is that the Truth is present, in the plot of reality as in the Torah, to who can look through the obfuscating layer. On Purim, look for the Truth and you will find. Purim Sameach!

Possible Scroll of PE

The word of Hashem came to Avraham in a vision saying, "Fear not, Avraham, I am a shield for you; your reward is very great." And he trusted in Hashem, and He reckoned it to him as righteousness. He said to him, "I am Hashem Who brought you out of Haran to give you this land to inherit it." He said, "My Lord, Hashem - Whereby shall I know that I am to inherit it?" And He said to him, "Take to Me three heifers, three goats, three rams, a turtledove, and a young dove." He took all these to Him - he cut them in the center, and placed each piece opposite its counterpart. The birds, however, he did not cut up. Birds of prey descended upon the carcasses, and Avraham drove them away. And it happened, as the sun was about to set, a deep sleep fell upon Avraham; and behold — a dread! great darkness fell upon him. And He said to Avraham, "Know with certainty that your offspring shall be aliens in a land not their own, they will serve them, and they will oppress them four hundred years. But also the nation that they shall serve, I shall judge, and afterwards they shall leave with great wealth. As for you - you shall come to your ancestors in peace; you shall be buried in a good old age. And the fourth generation shall return here, for the iniquity of the Amorite shall not yet be full until then."

And Sarah's life was a hundred years and twenty years and seven years: the years of Sarah's life. And these are the days of the years of Avraham's life that he lived: a hundred years and seventy years and five years, and he expired. And Yitzchak and Yishmael, his sons, buried him at the cave of Machpelah at the field of Ephron, son of Zohar, the Hittite, facing Mamre, the field that Avraham had bought from the children of Heth. Avraham was buried there -- and Sarah, his wife. And the field and the cave that was in it were established for Avraham as a posession for a tomb from the children of Heth. And it was after Abraham's death, and God blessed Yitzchak his son. And Yitzchak settled near Beer-lahai-roi. And Yishmael dwelt from Havilah to Shur — which is near Egypt — toward Assyria; he fell facing all his brothers. And these are the years of Yishmael's life: a hundred years and thirty years and seventy years, and he expired.

Yitzchak entreated Hashem opposite his wife, because she was barren. Hashem allowed Himself to be entreated by him, and his wife Rivka conceived. The children agitated within her, and she said, "If so, why am I thus?" And she went to inquire of Hashem. And Hashem said to her, "Two nations are in your womb; two regimes from your insides shall be separated; the might shall pass from one regime to the other, and the elder shall serve the younger." When her term to bear grew full, then behold! there were twins in her womb. The first one emerged red, entirely like a hairy mantle; so they named him Esav. After that his brother emerged with his hand grasping on to the heel of Esav; so he called his name Ya'akov; Yitzchak was sixty years old when she bore them. And Yitzchak's days were a hundred years and eighty years, and he expired. And Esav and Ya'akov, his sons, buried him.

And Jacob worked seven years for Rachel and they seemed to him a few days because of his love for her. God remembered Rachel; God hearkened to her and He opened her womb. She conceived and bore a son, and said, "God has taken away my disgrace." So she called his name Yoseph. And Yoseph brought Ya'akov, his father, and stood him in front of Par'oh. And Ya'akov blessed Par'oh. And Par'oh said to Ya'akov, "How many are the days of the years of your life?" And Ya'akov said to Par'oh, "The days of the years of my residences are a hundred thirty years. The days of the years of my life have been few and bad, and they haven't attained the days of the years of my father's lives, in the days of their residences." And Ya'akov blessed Par'oh and went out from in front of Par'oh. And Yoseph settled his father and his brothers and gave them a possession in the land of Mitzraim, in the best of the land, in the land of Rameses. And Yoseph supported his father and his brothers and all of his father's household, bread by the number of infants. And they were fruitful and multiplied very much. And Ya'akov lived in the land of Mitzraim seventeen years. And Ya'akov's days, the years of his life, were seven years and a hundred forty years, and he expired.

Strands of JE in PE

It was natural to combine the text of P_E with strands of JE, giving the background of the text and containing Bereshit 15:13 and Bereshit 25:26, as explained here. These strands of JE became part of P_E, and later of the P scroll. When the redactor combined P with JE, these strands were readily recognized. This can explain the apparent gap in P regarding the birth of Ya'akov and Esav. It was in the P scroll, but was a strand of JE. The next post is a possible combination of P_E with strands of JE. The bold Pasuk would have been added by P_E to JE, an introduction to the text that describes the life of Yitzchak. P has two such introductions:

25:19: "Avraham begot Yitzchak. And Yitzchak was ..."
25:13: "And it was after Avraham death and G-d blessed Yitzchak, his son."

It makes sense that one of the two is from P_E.

The Mathematics of PE

Let us have a short look at the mathematics of P_E. It uses the set of functions A_a(n)

A_a(n) = (a-2n)n² = an² - 2n³

One readily sees that

A₁₇(5) = 175
A₁₇(6) = 180
A₁₇(7) = 147

are the ages of Avraham, Yitzchak, and Ya'akov. The implied age is

A₁₇(4) = 144

and is the only one left that is over 100. The ages

A₁₇(8) = 64
A₁₇(3) = 99

will be explained later. The maximum age is reached when

2an - 6n² = 0

which is at n = a/3, for continuous n, and the maximum reaches the value

A_a(a/3) = (a/3)³

For a=17, the value a/3 is closest to 6, and therefore Yitzchak reaches the oldest age.

The PE Text is Divine

A scribe created a text relating the ages that were reached by the Avot. The text refers indirectly to the numbers 144 and 210, and so refers to all the numbers 127, 274/2, 288/2, 351/2, 420/2, 703/4. The scribe had no computers without which we would not know the equations:

10! + 15² = (15*127)²
14! + 420² = (420*703)²

11! + 18² = (18*351)²
13! + 288² = (288*274)²

The P_E text, of the scribe, is Divine.

The Numbers of Ayil Meshulash

So, as one half of 351 is 175.5 (and one fourth of 703 is 175.75), it points (they point) to the age of Avraham. The latter is rounded as 175, and not as 176, to enable the Derasha of P_E, the mathematical series hidden in the sequence 175, 180, 147, the ages of the Avot, which leads to 144. And so we have 127, 137, 144, 175, 210 as numbers that are equal to (half) the numbers of Ayil Meshulash:

10! + 15² = (15*127)²
14! + 420² = (420*703)²

11! + 18² = (18*351)²
13! + 288² = (288*274)²

Conversely, the numbers 127, 274/2, 288/2, 351/2, 420/2, 703/4 are numbers of P_E. This is mathematically impressive.

The Intention Of PE

One may wonder about the number 130 in P_E (Bereshit 47:9):

And Ya'akov said to Par'oh, "The days of the years of my residences are a hundred thirty years.

What is its purpose? It is the only number in P_E which appears to have no relationship with a number in Ayil Meshulash. The answer must be that the purpose is the connection between J, Bereshit 25:26, which says that Yitzchak was 60 years old when his sons were born, and E, Bereshit 15:13, which says that the Avraham's seed will be degraded 400 years. It follows from these numbers that Galut Mitzrayim lasted 210 years, one half of the only number that P_E did not predict yet, 420. There is a relationship with a number in Ayil Meshulash after all. The age of Ya'akov was 130 when the 210 years started. The above would seem to imply that the intention of P_E was to be combined with EJ, as we did.

V'nahafoch Hu

The Torah of the redactor obviously met with extremely serious opposition. Here the return to the Land of Israel and the authority of the king, known from the book of Esther, colluded. The king of Persia was impressed by the Torah of G-d, in the hands of Ezra, see Ezra 7. He gave Ezra the worldly power to crush his opposition.

We celebrate on Purim the failed physical destruction of Israel by the hands of the Persian king, the enemy being given into our hands. But the spiritual destruction that the Persian king did accomplish, giving the power of king of Israel into the hands of the Kohanim, is still with us today. V'nahafoch Hu.

The People of HaShem

The secrets are the seeds that Hashem put in HP and D, as well as, of course in EJ. H has Vayikra 24:1, and P has P_E. The seed in D is the inspiration to the GR"A, such as Devarim 25:15, which served as the beginning of Geula. It is this seed that was thrown unto the ground, in holiness.

But there is the other side, in HP and D, the sin of priestly self-aggrandizement. The self-aggrandizement started by H, led to the self-aggrandizement by the opposing camp, D, and finally to, as a reaction to D, the self-aggrandizement by P. In addition to this, the priestly redactor committed a "pious fraud."

I will sow her for Myself, it says in Hoshea 2:25, know that the secrets are Mine. And I will show pity to "Lo Ruchama," and I will say to "Lo Ammi," you are my People, and he will say 'my G-d.'

How can he say 'my G-d?' He will do Teshuva for his sins. The sin of self-aggrandizement will be no more. The sin of pious fraud will be no more. The humble act of historical Teshuva, Jewish destiny, will bring the world-wide recognition: HaShem exists because this is His people. Great is the day of Yizre'el (Hoshea 2:2).

Book of Secrets of HaShem

P was to EJ, H and D, what D was to EJ and H, what H was to EJ, and what J was to E: a response to a challenge. But what P, with H, wanted to do to EJ and D, is similar to what D wanted to do to H, and to what J wanted to do to E: replace the challenger. And then there are the versions. Every source came in numerous versions; versions responding to changes in the Metziut; versions responding to specific versions of challengers.

Now what did the redactor do? He combined a scroll of EJ, a scroll of HP, and a scroll of D, three sources in his view, into one document, one scroll. He did this very brilliantly, knowing there were prophetic secrets in each of the three sources, the details of which he was not privy of. So he combined to preserve, keeping the three sources intact to a very high degree. He arrived at the Torah, which is a book of contradictions, as it is a book of secrets, of HaShem.

Yirmyahu and P

It is sometimes claimed that the prophet Yirmyahu cites P. For instance, Yirmyahu 3:16 reads:

And it shall be when you multiply and become fruitful in the land, in those days - the words of Hashem - they will no longer say, 'The Ark of the Covenant of Hashem,' and it will not come to mind; they will not mention it and will not recall it, and it will not be used any more.

Here is, however, a citation, not of P proper, but of H, from Vayikra 26:9. Another would-be citation of P is Yirmyahu 7:22:

For I did not speak with your forefathers, nor did I command them, on the day I took them out of Mitzrayim, concerning burnt- or peace offering.

But this Pasuk may be read as a contradiction of H, namely from its very beginning to its very end, Vayikra 17:8 and Vayikra 26:46. Another would-be citation of P is Yirmyahu 4:23:

I saw the land, and behold, it was void and empty; to the heavens and their light was gone.

But this Pasuk contains, in our view, a citation of E.

From our perspective, Yirmyahu could not cite P proper because P did not exist in the days of Yirmyahu. H did exist, and was in fact an extremely crucial impetus for the construction of D.

Ten Commandments In The Language of H

In Vayikra 19, one finds the ten commandments, in particular in the verses 19:1-13. The order of the commandments is taken from here, the language is from H (chapters 17 to 26 of Vayikra).

אֲנִי יְהוָה אֱלֹהֵיכֶם, אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, מִהְיֹת לָהֶם, עֲבָדִים

אֲנִי יְהוָה אֱלֹהֵיכֶם is allover the place, e.g., 19:2; אֲנִי יְהוָה אֱלֹהֵיכֶם, אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, is found in 19:36; but the full term is taken from 26:13.

אַל-תִּפְנוּ, אֶל-הָאֱלִילִם, וֵאלֹהֵי מַסֵּכָה, לֹא תַעֲשׂוּ לָכֶם

From 19:4.

אֶת-שַׁבְּתֹתַי תִּשְׁמֹרוּ

See 19:3, 19:30, 26:2.

מִקְדָּשִׁי תִּירָאוּ

The term is from 19:30 and 26:2, the explanation is in 19:5-8.

אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ

From 19:3.

לֹא תְכַלֶּה פְּאַת שָׂדְךָ לִקְצֹר; וְלֶקֶט קְצִירְךָ, לֹא תְלַקֵּט. וְכַרְמְךָ לֹא תְעוֹלֵל, וּפֶרֶט כַּרְמְךָ לֹא תְלַקֵּט

From 19:9-10.

לֹא-תְכַחֲשׁוּ

From 19:11.

לֹא, תִּגְנֹבוּ

From 19:11.

לֹא-תְשַׁקְּרוּ, אִישׁ בַּעֲמִיתוֹ. לֹא-תִשָּׁבְעוּ בִשְׁמִי, לַשָּׁקֶר

From 19:11-12.

לֹא-תַעֲשֹׁק אֶת-רֵעֲךָ

From 19:13.

H has the fourth commandment "in place," which is an early feature of EJ. H has the signs of an early response to the merge of E and J.

ואתה תצוה את בני ישראל ויקחו אליך שמן זית זך כתית למאור להעלת נר תמיד

The expression Ayil Meshulash is from the Pasuk Bereshit 15:9, which mentions three sacrifices, the Eglah Meshuleshet, the Ez Meshuleshet, and the Ayil Meshulash, which correspond to three three-fold "wars" in our time. One of the three fits the three parts of Ayil Meshulash, and the other two three-fold wars are as follows.

The first three-fold war is Eglah Meshuleshet. The first part of it is the war of independence. It was "predicted" to be related to טצ"ץ, in the sense that the gematria of the date is 999. Indeed, year 5708 is the year that 999/2 was reached by the exile count.

Likewise, the other great wars, the six-day war of 5727, and the Yom Kippur war of 5734 were טצ"ץ wars. In short, all of the above wars were in the years in which the three counts, the exile count, the count of Din, and the count of Chesed, reached the value 999/2. They were part of Eglah Meshuleshet, which is all history now.

The three counts reach 507 in accordance with the first Pasuk of this week's Parasha, Tetzaveh. It contains the number 507, ז"ך, along side three numbers כ"ת, י"ת, זי"ת. These numbers, seen as years that elapsed since the year 5366, exactly fit the years in which 507 is reached by the three counts. This is Ez Meshuleshet. It starts in the current year, 5776.

Cosmic Numbers

Regarding Ayil Meshulash, it also consists of three parts, the 420 part, the 288 part, and the 464 (16*29) part:

10! + 15² = (15*127)²
14! + 420² = (420*703)²

11! + 18² = (18*351)²
13! + 288² = (288*274)²

15! + (16*29)² = (16*71471)²
16! + (64*29)² = (64*71471)²

Here the first part starts in 5366, the second part in 5501, and the years are 5786, 5789, and 5796, which stands separate, see below. We have seen lately how the equations 10! + 15² = (15*127)² and 13! + 288² = (288*274)² are connected to the P_E prophecy, to 127, to 137, and to 144 years.

The cosmic numbers 29 and 35750 led to the approach that history can be understood as but a (Shabbat) day, and to a "new" formalization and understanding of the count instituted by the GR"A, namely t(n) = 5500 + 35.750*n, with t(8)=5786.

The special number 704 plays roles that justify calling it a cosmic number. Firstly, it is the gematria of נר תמיד, the last two words of the first Pasuk of Parashat Tetzaveh, and the last two words of Vayikra 24:2, which strengthens כ"ת in that Pasuk as equaling 420, as explained before. Secondly, we can rewrite the "middle value" of the age of the Universe as

26²*29*704K years,

in terms of the number 26, the gematria of the name of HaShem, and the cosmic number 29, and the cosmic number 704.

But perhaps 352 is a cosmic number because it is a special number, because it is one half of 704, and because the age of the Universe can be said to be

26²*29*352 times 2000 years,

where 2000 years, Alpayim Shanah, is the time of our Galut, a remembrance of Din? It is another view on the same Universe, but 704 is the true cosmic number.

On Cosmic and Special Numbers

We can write the first four equations of Ayil Meshulash as follows:

10! + 15² = (15*(128-1))²
14! + 420² = (420*(704-1))²
11! + 18² = (18*(352-1))²
13! + 288² = (288*(275-1))²

and rewrite them as:

10! + 2*15²*128 = (15*128)²
14! + 2*420²*704 = (420*704)²
11! + 2*18²*352 = (18*352)²
13! + 2*288²*275 = (288*275)²

This is similar to the rewriting of the fifth equation:

15! + (16*29)² = (16*71471)², which is
15! + (16*29)² = (16*(71500-29))², which is
15! + 2*16²*29*71500 = (16*71500)², which is
15! + 2⁹*29*71500 = (16*71500)²

or:
15!/2¹⁰ + 29*35750 = 35750²

or:
15!*2^-10 + 29*35750 = 35750²

or:
16!*2^-14 + 29*35750 = 35750²

or, perhaps, allowing halves:
16!*2^-16 + 14.5*17875 = 17875²

Just like this led us conclude that 35750 (17875) is a cosmic number, the number 29 (14.5) is a cosmic number, and 128, 275, 352, and 704, are special numbers as well. We note that 352 = 704/2 and that 5501 + 275 is the current year, 5776.