The Conclusion

זָכוֹר, אֵת אֲשֶׁר-עָשָׂה לְךָ עֲמָלֵק, בַּדֶּרֶךְ, בְּצֵאתְכֶם מִמִּצְרָיִם. אֲשֶׁר קָרְךָ בַּדֶּרֶךְ, וַיְזַנֵּב בְּךָ כָּל-הַנֶּחֱשָׁלִים אַחֲרֶיךָ--וְאַתָּה, עָיֵף וְיָגֵעַ; וְלֹא יָרֵא, אֱלֹהִים. וְהָיָה בְּהָנִיחַ יְהוָה אֱלֹהֶיךָ לְךָ מִכָּל-אֹיְבֶיךָ מִסָּבִיב, בָּאָרֶץ אֲשֶׁר יְהוָה-אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה לְרִשְׁתָּהּ--תִּמְחֶה אֶת-זֵכֶר עֲמָלֵק, מִתַּחַת הַשָּׁמָיִם; לֹא, תִּשְׁכָּח.

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

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

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

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

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

More Than Over

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

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

The Trigger

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

The Amalekites

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

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

May you come back in peace

שתחזור בשלום

May you come back in peace

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

Torah Kedumah Starts With Aleph

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

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

Sefer Bileam

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

No Shoah

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

Torat HaMelech

In Torat HaMelech, the Torah is from three sources:

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

Moreover, some parts of the Priestly contribution are rejected in Torat HaMelech.

Torat HaMelech is opposite to the Talmud, which is Torat HaCohanim. Opposite here implies Machloket, it does not imply a fight. Adrabba! Not by might, not by power, but by My Spirit, says the Lord of Hosts.

By My Spirit

Someone asked me why Sefer Devarim expressed itself so modestly, compared to Parshat Korach. This way, Sefer Devarim had to loose the fight about the Halacha. I thought to answer: Not by might, not by power, but by My Spirit, says HaShem of Hosts (Zecharyah 4:6).

Moshe was originally helped by Aharon and Chur. We saw that Aharon "won" the Mitzva of lighting the Menorah, as Chur seems to have died. Not by might, says HaShem of Hosts. A similar thing happened with Zerubavel and Yehoshua. The king looses. Not by power, says HaShem of Hosts. The priest takes all the power. But, this is not the end. Not by might, not by power, but by My Spirit. It is said to Zerubavel, at a vision of the Menorah, which signifies Moshe, with two anointed ones.

In one sense, then, the Torah Kedumah stands for Moshe. The two anointed rabbinical associates are P, including H, and D, the Priestly contribution and Deuteronomy.

In another sense, the two are Moshiach ben David and Moshiach ben Yosef, as we saw. At the "end" of history, a sprout will arise, like David. He will settle the Halacha, like David. Like David chose Zadok, he will choose himself a Cohen, which is Moshiach ben Yosef, who will light the Menorah. The secret is in the equality and in the agreement between the two Meshichin. The king, Tzemach David, will naturally go with Sefer Devarim, thereby declaring that the status of P is not higher than the status of D. And the Cohen will agree. By My Spirit, says HaShem of Hosts.

ואמרת אליו לאמר כה אמר ה' צבאות לאמר הנה איש צמח שמו ומתחתיו יצמח ובנה את היכל ה': והוא יבנה את היכל ה' והוא ישא הוד וישב ומשל על כסאו והיה כהן על כסאו ועצת שלום תהיה בין שניהם

(Zecharya 6:12,13)

Machloket of Gigantic Proportions

In Devarim 18:6-8 it is a described how a Levi can become a Cohen, if his soul desires. This of course is in total contrast to Parshat Korach, where the Cohanim must be descendants of Aharon. A Machloket within the early rabbinic Torah, as we have explained. In Bayit Sheni, they went according to Parshat Korach, and Devarim 18:6-8 was "explained" as Rashi "explains" it, following Sifrei 168. However, it seems from the way David chooses Zadok that he went according to Sefer Devarim. And so it was in Bayit Rishon. A Machloket of gigantic proportions.

Din of Yehoshua

We find written in the Torah:

וַיָּבֹא, עֲמָלֵק; וַיִּלָּחֶם עִם-יִשְׂרָאֵל, בִּרְפִידִם. וַיֹּאמֶר מֹשֶׁה אֶל-יְהוֹשֻׁעַ בְּחַר-לָנוּ אֲנָשִׁים, וְצֵא הִלָּחֵם בַּעֲמָלֵק; מָחָר, אָנֹכִי נִצָּב עַל-רֹאשׁ הַגִּבְעָה, וּמַטֵּה הָאֱלֹהִים, בְּיָדִי. וַיַּעַשׂ יְהוֹשֻׁעַ, כַּאֲשֶׁר אָמַר-לוֹ מֹשֶׁה--לְהִלָּחֵם, בַּעֲמָלֵק; וּמֹשֶׁה אַהֲרֹן וְחוּר, עָלוּ רֹאשׁ הַגִּבְעָה. וְהָיָה, כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ--וְגָבַר יִשְׂרָאֵל; וְכַאֲשֶׁר יָנִיחַ יָדוֹ, וְגָבַר עֲמָלֵק. וִידֵי מֹשֶׁה כְּבֵדִים, וַיִּקְחוּ-אֶבֶן וַיָּשִׂימוּ תַחְתָּיו וַיֵּשֶׁב עָלֶיהָ; וְאַהֲרֹן וְחוּר תָּמְכוּ בְיָדָיו, מִזֶּה אֶחָד וּמִזֶּה אֶחָד, וַיְהִי יָדָיו אֱמוּנָה, עַד-בֹּא הַשָּׁמֶשׁ. וַיַּחֲלֹשׁ יְהוֹשֻׁעַ אֶת-עֲמָלֵק וְאֶת-עַמּוֹ, לְפִי-חָרֶב.

וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר, וְשִׂים, בְּאָזְנֵי יְהוֹשֻׁעַ: כִּי-מָחֹה אֶמְחֶה אֶת-זֵכֶר עֲמָלֵק, מִתַּחַת הַשָּׁמָיִם. וַיִּבֶן מֹשֶׁה, מִזְבֵּחַ; וַיִּקְרָא שְׁמוֹ, יְהוָה נִסִּי. וַיֹּאמֶר, כִּי-יָד עַל-כֵּס יָהּ, מִלְחָמָה לַיהוָה, בַּעֲמָלֵק--מִדֹּר, דֹּר.

To which Sefer does the Torah refer? I think it must be a reference to what we called the eighth chapter, or the final chapter. This has parashat Zachor in the right context, directed at Yehoshua:

וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, הֵן קָרְבוּ יָמֶיךָ לָמוּת--קְרָא אֶת-יְהוֹשֻׁעַ וְהִתְיַצְּבוּ בְּאֹהֶל מוֹעֵד, וַאֲצַוֶּנּוּ; וַיֵּלֶךְ מֹשֶׁה וִיהוֹשֻׁעַ, וַיִּתְיַצְּבוּ בְּאֹהֶל מוֹעֵד. וַיֵּרָא יְהוָה בָּאֹהֶל, בְּעַמּוּד עָנָן; וַיַּעֲמֹד עַמּוּד הֶעָנָן, עַל-פֶּתַח הָאֹהֶל. וַיְצַו אֶת-יְהוֹשֻׁעַ בִּן-נוּן, וַיֹּאמֶר חֲזַק וֶאֱמָץ--כִּי אַתָּה תָּבִיא אֶת-בְּנֵי יִשְׂרָאֵל, אֶל-הָאָרֶץ אֲשֶׁר-נִשְׁבַּעְתִּי לָהֶם; וְאָנֹכִי, אֶהְיֶה עִמָּךְ. זָכוֹר, אֵת אֲשֶׁר-עָשָׂה לְךָ עֲמָלֵק, בַּדֶּרֶךְ, בְּצֵאתְכֶם מִמִּצְרָיִם. אֲשֶׁר קָרְךָ בַּדֶּרֶךְ, וַיְזַנֵּב בְּךָ כָּל-הַנֶּחֱשָׁלִים אַחֲרֶיךָ--וְאַתָּה, עָיֵף וְיָגֵעַ; וְלֹא יָרֵא, אֱלֹהִים. וְהָיָה בְּהָנִיחַ יְהוָה אֱלֹהֶיךָ לְךָ מִכָּל-אֹיְבֶיךָ מִסָּבִיב, בָּאָרֶץ אֲשֶׁר יְהוָה-אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה לְרִשְׁתָּהּ--תִּמְחֶה אֶת-זֵכֶר עֲמָלֵק, מִתַּחַת הַשָּׁמָיִם; לֹא, תִּשְׁכָּח.

Moreover, the eighth chapter starts with the Menorah. The fire in the Menorah reflects Har Sinai, but the Menorah's form reflects Moshe with his hands up to Shamayim. One hand was held up by Aharon, the other by Chur. Aharon merited receiving the Mitzva of lighting the Menorah, as Chur had died.

It is clear that the state of Israel has the Din of Yehoshua. It is clear that those who come out against Israel to take hostages have the Din of Amalek. Israel, thus, is fighting a sacred war. We do not have the Menorah in its place, but we can pray with our hands to Shamayim.

Datan and Abiram

Soon, we will read about Datan and Abiram, how the earth opened its mouth because of them. Who are they, Datan and Abiram? Abir-am means the Abir of them, while Datan is the Abir HaDati (the religious) of them. What is the meaning of "the Abir"? They are those who lead, the political elite, the great rabbis, that in fact have a pact between them. See, these are Datan and Aviram, in our days.

The great rabbis represent the non-real religion, which cannot answer to questions and difficulties, of Science, and also of Biblical criticism. The political elite hates religion, because of all this, and more, and the rabbis hate the Chiloni elite. However, the pact between them nevertheless exists. Because both camps tell us, with one mouth, though with two voices, how good the Galut is, and how good it is to stay in the Galut. The pact will not last in the end, and the end has come.

We are different and do not agree. We are beloved of HaShem, we adore the Torah, and Science, greatly honor Biblical criticism, and run towards the Geula.

Soon, we will read about the disaster that happened in the Desert. As is written, "And a great multitude of Israel died." That is the death of those who do not consider the truth, but rather what they say in the world. That is the death of those who consider not the truth, but rather what they are being told by rabbis. In short, this the final death of Datan and Abiram, this is the end of their influence. The survivors act according to the truth.

(translation of the previous post)

דָתָן וַאֲבִירָם

בקרוב אנהנו נקרא על דתן ואבירם, שהאדמה פתחה את פיה עבורם. מי הם דתן ואבירם? אבירם הוא האביר שלהם, ודתן הוא האביר הדתי שלהם. מה פירוש האביר? הם אלה המובילים, האליטה הפוליטית, והרבנים הגדולים, שלמעשה יש ברית ביניהם. הנה הם דתן ואבירם, בימינו.

והרבנים הגדולים מייצגים את הדת, הלא אמיתית, שאיננה יוכלה לענות לשאלות וקושיות ,של מדע, ואף של ביקורת המקרא. האליטה הפוליטית שונאת את הדת בגלל כל זה ,וגם יותר, והרבנים שונאים את אליטה החילונית. אבל הברית ביניהם קיימת בכל זאת. כי שני המחנות אומרים לנו בפה אחד ושני קולות כמה טוב הגלות, וכמה טוב להשאר בגלות. הברית סופה הוא לא להתקיים, והסוף הגיע.

ואנחנו שונים וחולקים. אנחנו אהובי ה', אוהבים מאוד את התורה ואת המדע, מכבדים מאוד ביקורת המקרא, ורצים לקראת הגאולה.

בקרוב אנהנו נקרא על האסון שקרה במדבר. כתוב, וימת עם-רב מישראל. זה המוות של המחשיבים לא האמת אלא מה שאומרים בעולם. זה המוות של המחשיבים לא האמת, אלא מה שאומרים להם הרבנים. בקיצור, זה המוות הסופי של דתן ואבירם, זה סוף השפעתם. נשארים רק הפועלים לפי האמת.

חזקו ויאמץ לבבכם
מזל טוב לראובן ריבלין

התורה הקדומה

הנה, התורה הקדומה, למען האמת. מצווה אחת ישנה במקדש, להדליק את המנורה.

השם יברך אתכם

מִדְּבַר-שֶׁקֶר, תִּרְחָק

Find all eight chapters in one file, (my current approximation of) the Torah Kedumah. The rest of the Torah is d'Rabbanan. The Torah Kedumah needs explanation, that is clear. However, the known rules apply, and the wise will understand. The first rule is: MiDevar Sheker Tirchak, מִדְּבַר-שֶׁקֶר, תִּרְחָק.

The Glory of Hashem

Just now, we counted seven times seven in the Omer count. The moment supreme is here. In the seventh chapter of Torah, we read that Hashem called to Moshe on the seventh day, commanding him to command the Bnei Yisrael, to prepare the lighting of seven lights, the Menorah in the Mikdash of Hashem, eternally.

Chag Sameach!

"And the appearance of the glory of Hashem was as a consuming fire on the top of the mountain, before the eyes of Bnei Yisrael."

וַיִּקְרָא אֶל-מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי, מִתּוֹךְ הֶעָנָן. וְאַתָּה תְּצַוֶּה אֶת-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית--לַמָּאוֹר: לְהַעֲלֹת נֵר, תָּמִיד. וּמַרְאֵה כְּבוֹד יְהוָה, כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר, לְעֵינֵי, בְּנֵי יִשְׂרָאֵל. וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן, וַיַּעַל אֶל-הָהָר; וַיְהִי מֹשֶׁה, בָּהָר, אַרְבָּעִים יוֹם, וְאַרְבָּעִים לָיְלָה

The Prozbul

The books of Holiness and Devarim should be seen as early rabbinic commentaries on the Torah. As a case in point take the Prozbul of Hillel. In Devarim 15, the idea of Shmita is extended to loans. Hillel realized that this did not work, Devarim 15 had to be canceled. The mechanism of Prozbul does exactly this, and is an admission that Sefer Devarim is largely commentary, and not Torah per se.

The Final Chapter

Here is the final and eighth chapter, BaMidbar, of Torah. The remaining parts of Torah are "d'rabbanan". There are three parts of "d'rabbanan" discernable: Sefer Devarim, the book of Holiness (Vayikra 17-26), and the rest of difference between the eight chapters, and the Torah as we know it.

Shemot

From Sefer Shemot, three chapters, for Chag Shavuot:

Mitzrayim
Giluyim
Covenant

Still one to come, BaMidbar, on Sefer BaMidbar.

Chodesh Tov, Shabbat Shalom, and Chag Sameach!

Four Chapters

All of Sefer Bereshit, in four chapters, for Chag Shavuot:

Toledot HaShamayim v'HaAretz
Avraham
Yitzchak and Yaakov
Yisrael

The first two have been mentioned before. The third and fourth have less dramatic changes, but still there are changes. The third chapter is until the final separation from Edom, the fourth is about Yisrael only, until the end of Sefer Bereshit.

On Shavuot, we think about Ruth. I think about Tuv too. May the above links be helpful.

Chag Sameach!

Zadok ben Achituv

There was a shoemaker from Divon, and he was called Tuv, as he did good all his life. He came to Chevron and settled there. Tuv made shoes and uttered wisdom and became loved by all. He became old, and a girl called Chemed came to care for him. Tuv did not come near her, and he became very old. One night he shivered from cold, and Chemed came to keep him warm, and he came to her. That night, Tuv died. Chemed gave birth to a son, Achituv. He was the father of Zadok ben Achituv, who was chosen by David.

See, the priest is chosen by the king. He chose one from the Levite city of Chevron, because life led him there.

The above story I made up, and its message is hopefully clear. Divon is close to Chevron, but it is in Moav. When a king will come, and will choose a Cohen, then we will have one.

The Tent of Shem

Ruth the Moabite went with Naomi, and it says that "Ruth clinged to her." She was following the progenitor of her nation of whom it says, "Lot went with him," with Abraham. Lot and Ruth come to realize Noach's blessing that "Yafeth will dwell in the tents of Shem." The case of Ruth shows that the blessing Davka refers to the places of power. That is the tent of Shem. Don't think "Moavi" and not "Moavit,", that law came to stop a prevalent matter. The Moavi and the Ammoni, they "went with him," because of Noach's blessing.

The tent of Shem once was the kingship, Malchut. Then the tent became the priesthood, the background of the sadducees, the J2 cohanim. That did not end well. In our time, the tent of Shem are the positions of power in Medinat Yisrael, and, to lesser degree, the rabbanut. Beware, be careful, but know that it will end well. Ruth was sincere, as was Lot. Yafeth will sincerely dwell in the tents of Shem.

Tonight is Yom Yerushalayim. Julius Wellhausen was born on this date, 170 years ago, 104 years before the rise of the Medina. I imagine he would have liked this Dvar Torah.

Avraham and Lot

In the document about Avraham, find the life of Avraham, son of Shem, and Lot, son of Yafeth. Two chapters are not included, Bereshit 17 (about the Brit Mila) and 23 (about buying the burying plot in Chevron), and a relatively small number of verses are similarly omitted, because of the priestly editor.

Lot is described as fathering Moab and Ammon. Avraham gets from HaShem a very important promise regarding the land, around which everything circles. Avraham's sons divide into two groups. From Sarah his wife, almost taken by the Egyptian Paraoh, there is Yitzchak, his miraculous son, who almost was not born, and almost died prematurely. Yitzchak finds his wife Rivka in a special, almost supernatural, fashion. Yitzchak and Rivka are the subject of the next Torah chapter. And there is Yishmael, as well as other brothers, who are described as taking hold from near Mitsrayim to near Assyria.

Shem and Yafeth

In Toledot HaShamayim v'HaAretz you will find how (what remains of) Parshat Noach is a perfect ending of the story. Noach brought two things to the world. He called upon the Name of HaShem, and brought sacrifices to Him, and he was the first to plant a vineyard. The Mabul, the flood, you will not find in the above document. It is largely an invention of the priestly editor, and that which seemingly is not, drowned in it. The end of the Toledot HaShamayim v'HaAretz concerns Shem and Yafeth, the J1 and J2 haplo-types, in modern parlance.

Shabbat Shalom

Ever wondered about Shabbat being a remembrance of both Ma'aseh Bereshit and Yetsiat Mitsrayim? Here is an answer: there are two Kiddushim.

We see the Shabbat as the Yom Echad of Creation. Therefore it is natural, during Kiddush at the beginning of Shabbat, to emphasize Ma'aseh Bereshit, as we do. At the 15th hour, however, it becomes natural to emphasize Yetsiat Mitsrayim, as we do. Currently, this is about 11.00 in the morning. Shabbat Shalom!

Complete Reconstruction

Here is a complete reconstruction of Parashat Bereshit, or Toldot HaShamayim v'HaAretz. In addition to what we said earlier, the birth of Noach was changed. Noach is restored to be a pure descendant of Kain. The settings of the next Parasha, Parshat Noach, are clear. All of mankind are descendants of the murderous Kain, but if you are Noach and Na'amah you will be blessed. Birth is not "kovea," as Lemech said, and this the priestly editor wanted suppressed. It is a Mashal, obviously.

וַיֹּאמֶר לֶמֶךְ לְנָשָׁיו, עָדָה וְצִלָּה שְׁמַעַן קוֹלִי--נְשֵׁי לֶמֶךְ, הַאְזֵנָּה אִמְרָתִי: כִּי אִישׁ הָרַגְתִּי לְפִצְעִי, וְיֶלֶד לְחַבֻּרָתִי. כִּי שִׁבְעָתַיִם, יֻקַּם-קָיִן; וְלֶמֶךְ, שִׁבְעִים וְשִׁבְעָה. וַיּוֹלֶד, בֵּן, וַיִּקְרָא אֶת-שְׁמוֹ נֹחַ, לֵאמֹר: זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ, וּמֵעִצְּבוֹן יָדֵינוּ, מִן-הָאֲדָמָה, אֲשֶׁר אֵרְרָהּ יְהוָה; אָז הוּחַל, לִקְרֹא בְּשֵׁם יְהוָה

The truth was replaced, and it will be restored. It is being restored. But understand that HaShem had to agree, in measure. For as long as the Galut would last, that is, until, at latest, 5796.

Sheshet Yamim

Why did the priestly editor add the six days of Creation to the Torah? It was no doubt because of a Sevara, a piece of logic. See, Am Yisrael was already obligated to keep the Shabbat. For instance, we read in Shemot 34:21:

שֵׁשֶׁת יָמִים תַּעֲבֹד, וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת; בֶּחָרִישׁ וּבַקָּצִיר, תִּשְׁבֹּת

and in Exodus 23:12:

שֵׁשֶׁת יָמִים תַּעֲשֶׂה מַעֲשֶׂיךָ, וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת--לְמַעַן יָנוּחַ, שׁוֹרְךָ וַחֲמֹרֶךָ, וְיִנָּפֵשׁ בֶּן-אֲמָתְךָ, וְהַגֵּר

Perhaps the people were lax about Shabbat observance, and they needed, in the eyes of the priestly editor, an additional reason for keeping the Shabbat. If the people had to have one day of rest after working for six days, is it not logical that HaShem did the same thing in Creation?

After it was added to the account of Creation, other instances of Sheshet Yamim (Shemot 20:9, 31:17) were added to passages in the Torah, to suggest that just like HaShem worked six days and rested on the seventh day, so should the Jew. The priestly editor likely had great success, the Torah became much more convincing.

But, really, prior to the priestly editor, the truth was opposite. The priestly editor, hopefully with the best of intentions, added a layer of Sheker to the Torah.

Interestingly, davka the verses by the priestly editor are said in the Kiddushim for Shabbat. On Shabbat eve we recite what is written on the seventh day of Creation. On the Shabbat day we (not if you follow the GR"A) recite davka the problematic verses Shemot 20:9 and Shemot 31:17. Download from here my repair of the Kiddushim, which involves the above two verses on the Shabbat day and the reconstruction of the beginning of Torah on Shabbat eve. Of course, we have in mind this view of the Shabbat: Rather than emulating the resting of HaShem, we contemplate about what HaShem does in the world.

The Beginning of the Torah

In Bereshit 2:4 it says

אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ, בְּהִבָּרְאָם: בְּיוֹם, עֲשׂוֹת יְהוָה אֱלֹהִים--אֶרֶץ וְשָׁמָיִם

This has two sentences in one verse. The second is slightly ill-formed. Moreover, the first sentence announces something that is not coming up. Rather, what is announced was edited out, by the priestly editor. The original version must have been:

אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ, בְּהִבָּרְאָם: 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:

The priestly editor changed things around to have Creation last seven days. But it still says Yom Echad, not Yom Rishon. The editor felt free to insert, to reorder, not to change the wording of authorative text. Also, the editor left a mark, the letter ה in בְּהִבָּרְאָם is written smaller. The above is the beginning of the Torah, לעניות דעתי, L'Aniut Da'ati, prior to the priestly revolution.