We read that Avraham and Lot, from Shem and Yaphet no doubt, came into the land of their "brother" Canaan. Cham was in the South, up till the land of the Philistim and in the North and East, Nineve and Bavel. And Avraham received his prophetic dream, "your offspring will be aliens in a land not their own", but "afterwards they shall leave with great wealth."
The perush is clear. The sons of Avraham, the Jewish nation, will go into the Galut, to all the nations of the world, against their will. There, in the Galut, the nation will absorb "holy sparks", unvoluntarily, more or less. Afterwards, the nation will leave the Galut, with all the sparks, a great wealth. Unvoluntarily, to a large degree.
In the land of Canaan, in the Land that was promised to Abraham, a holy nation will thus arise, a reverse Bavel, many languages becoming one, in Zion. This is the awesome method of HaShem, His Will of old, and it is against the will of the "spark-less" nations of the world.
This perush is long indeed. It does not consider Galut Mitzraim as the fulfillment of Avraham's dream. Galut Mitzraim is only the first of all the Galuyot that had to be. L'chatchilah. The reason is that Mitzraim may have been the superpower of the day, but mankind is much older and way bigger. Only when all have contributed their holy sparks, the end, of the dream, is there.
For the details about the timing, see this, and references therein, and this, or this.
Thursday, October 30, 2014
Wednesday, October 29, 2014
Academic Research and The Parasha
A narrative. One main story in our Parshat Noach is about the dispersion of people around the world, against their will. The other main story is about interbreeding events with "people" they met, which produced Gibborim. It is exactly these events that lately receive quite some attention in academic circles: the encounters, some 40,000 to 50,000 years ago, with archaic man (the Neanderthals and the Denisovans), and the critical evolutionary influence which these encounters have had.
The Sin of Adam and Chavah was therefore in the relations of original man with archaic women. Or, it was Adam who was an archaic man and Chavah a normal human. The archaic man had ultimately no male descendants. His fate was like the fate of Kain: כִּי אִישׁ הָרַגְתִּי לְפִצְעִי. Anyway, the mix of the two "human" species was only just viable, and it caused many genetic problems in their offspring, as it says: בְּעֶצֶב, תֵּלְדִי בָנִים.
It was a forbidden act, the relations with a different species, but it became allowed, because it bore fruit, the forbidden fruit, and advantages ensued, as it says: וִהְיִיתֶם, כֵּאלֹהִים, יֹדְעֵי, טוֹב וָרָע. Were would the relations have happened? In the land of Israel, at the border with Africa, as testified by the priest of Shalem, as it says: וְהוּא כֹהֵן, לְאֵל עֶלְיוֹן. And how long ago did the relations happen? It is written: דָּבָר צִוָּה, לְאֶלֶף דּוֹר. He commanded "a thing," causing it to happen, and it happened, a thousand generations ago.
You see, the story of the Gibborim is the immediate consequence of the story of Adam and Chavah. They gave birth tם the "sons of God," who gave birth to the "Gibborim." And the main story of Parshat Noach, the birth of Shemites, Canaanites, et al., took place about 20,000 years ago. And Avraham, Yitzchak, and Yaakov, were Shemites, perhaps early Shemites, Gibborim, that lived long lives. And it is a narrative.
The Sin of Adam and Chavah was therefore in the relations of original man with archaic women. Or, it was Adam who was an archaic man and Chavah a normal human. The archaic man had ultimately no male descendants. His fate was like the fate of Kain: כִּי אִישׁ הָרַגְתִּי לְפִצְעִי. Anyway, the mix of the two "human" species was only just viable, and it caused many genetic problems in their offspring, as it says: בְּעֶצֶב, תֵּלְדִי בָנִים.
It was a forbidden act, the relations with a different species, but it became allowed, because it bore fruit, the forbidden fruit, and advantages ensued, as it says: וִהְיִיתֶם, כֵּאלֹהִים, יֹדְעֵי, טוֹב וָרָע. Were would the relations have happened? In the land of Israel, at the border with Africa, as testified by the priest of Shalem, as it says: וְהוּא כֹהֵן, לְאֵל עֶלְיוֹן. And how long ago did the relations happen? It is written: דָּבָר צִוָּה, לְאֶלֶף דּוֹר. He commanded "a thing," causing it to happen, and it happened, a thousand generations ago.
You see, the story of the Gibborim is the immediate consequence of the story of Adam and Chavah. They gave birth tם the "sons of God," who gave birth to the "Gibborim." And the main story of Parshat Noach, the birth of Shemites, Canaanites, et al., took place about 20,000 years ago. And Avraham, Yitzchak, and Yaakov, were Shemites, perhaps early Shemites, Gibborim, that lived long lives. And it is a narrative.
Sunday, October 26, 2014
Some Edits
I made some edits around the story of Noach. The story of the city of Bavel is moved up, to right after the city-building is first mentioned. The reasoning is that it was moved out of that position because of the story of the Mabul. After the story of Bavel, is the story of the Gibborim. Noach is not mentioned until after this, suggesting that he was a Gibbor, a man of name. Noach is hence not a son of Lamech - the two lived many generations apart - and he has, not three, but four sons, which is clearly the original story. Why P insisted on three sons? Likely, P wanted to make a theme. Because Adam, in P's view, had three sons, and Terach, in P's view, had three sons.
Thursday, October 23, 2014
Two Angels, One Charedi, One Secular
It is a long time ago, our honeymoon. One week "in Yerushalayim," during which the following two salient, uncharacteristic, encounters happened.
We came out of Ben Gurion Airport, and there came a secular Israeli, in his twenties. He asked us where we were going. We planned to go to a hotel in Tel Aviv. He knew the way, he said, and accompanied us, for no apparent reason, all the way to the hotel, by bus. I asked him why he gave us this welcome. He answered that he would want the same if he came to a foreign land. He said goodbye at the hotel and he left.
Later in the week we were sitting on a bench on Har Herzl in Yerushalayim. There came a Charedi Israeli, also in his twenties. He came to sit next to us, next to my wife to be precise. Yes, a Charedi, next to my wife, on Har Herzl. Then this man blessed us, that we would have many children. And he left us, wondering. At his leaving, I asked for his name. He said his name was Eli.
We came out of Ben Gurion Airport, and there came a secular Israeli, in his twenties. He asked us where we were going. We planned to go to a hotel in Tel Aviv. He knew the way, he said, and accompanied us, for no apparent reason, all the way to the hotel, by bus. I asked him why he gave us this welcome. He answered that he would want the same if he came to a foreign land. He said goodbye at the hotel and he left.
Later in the week we were sitting on a bench on Har Herzl in Yerushalayim. There came a Charedi Israeli, also in his twenties. He came to sit next to us, next to my wife to be precise. Yes, a Charedi, next to my wife, on Har Herzl. Then this man blessed us, that we would have many children. And he left us, wondering. At his leaving, I asked for his name. He said his name was Eli.
Thursday, October 16, 2014
Friday, October 10, 2014
Time For Rachamim
In the P commentary we have included the whole story of the Mabul, including its J-source original. We do not want it in the Torah Kedumah. This J-source story stands out as judgement, and as such is elaborated greatly by P. We see it as a part of J that really belongs to P. In general, however, we regard J, and the great emphasis on Chesed, as authorative. In particular, this applies to Akedat Yitzchak. This is not Din upon Avraham, or upon Yitzchak, as the E source seems to have it. The Chesed of J rightly paints it as a test of faith for Avraham, and for Yitzchak.
The story of the Akedah is parallel to the two Meshichim, that go up to Har Moriah. We trust the tikkun of the GR"A, the count of 35.750 years, which fixes the count of Moshiach ben Yosef, the count of 18 years. There has been ample judgement and suffering in the 35750 generations that have passed, more than one million years. There has been ample suffering for Yisrael in the Galut. Now it is time for Rachamim, for Yisrael.
Chag Sameach
The story of the Akedah is parallel to the two Meshichim, that go up to Har Moriah. We trust the tikkun of the GR"A, the count of 35.750 years, which fixes the count of Moshiach ben Yosef, the count of 18 years. There has been ample judgement and suffering in the 35750 generations that have passed, more than one million years. There has been ample suffering for Yisrael in the Galut. Now it is time for Rachamim, for Yisrael.
Chag Sameach
Wednesday, October 1, 2014
Bri'at HaOlam
Bri'at HaOlam is a relative concept. We count once every seven years from the time of Mechirat Yosef. We count every ten years, nowadays, in the "Galut count" starting at Galut Mitzrayim. We count every twelve years since year five. We count every fifteen years since Chaim Vital. We count every eighteen years since the Ramchal. We count every nineteen years since Arizal. We count every twenty-eight years since the beginning of Bayit Sheni, from Ezra HaSofer let us say. We count every sixty-four years from Yetziat Mitzrayim, from Moshe Rabbeinu. We count the Yovel year since Yehoshua. We count every 35.75 years since year 5500, commanded by the GR"A. We count every 29 years since the rise of homo sapiens, 2^14 times 29 years ago. Especially we count every 29 years since 2^7 times 29 years ago, since Avraham. And especially especially, we count every 29 years since the death of Rashbi, 2^6 times 29 years ago. And especially especially especially, we count every 29 years since the death of Arizal. And, finally, "we count" 2^14 times 29^2 kiloyears (i.e. every 841,000 years) since the beginning of the expansion of the Universe, 13.779 billion years ago. And especially we count every 29^2 kiloyears since the earliest life, 2^12 times 29^2 kiloyears ago. And especially especially, we count, and we count, and so forth, and so forth.
All these counts have a similar status. Every count may be called "MiBri'at HaOlam." It is a matter of which Olam is referred to. However, none of the above counts starts at year 1, or 0, in the common counting of the years. The cycle of 75 since year 1 is the only one! Did we stumble upon the reason for saying that the common year count is MiBri'at HaOlam? The Olam that was created could be called the world of Chesed. The world of the right. HaMevin Yavin.
All these counts have a similar status. Every count may be called "MiBri'at HaOlam." It is a matter of which Olam is referred to. However, none of the above counts starts at year 1, or 0, in the common counting of the years. The cycle of 75 since year 1 is the only one! Did we stumble upon the reason for saying that the common year count is MiBri'at HaOlam? The Olam that was created could be called the world of Chesed. The world of the right. HaMevin Yavin.
Tuesday, September 30, 2014
77 times 75
An observation, regarding this post. We saw many counts, of seven years, ten years, twelve years, fifteen years, eighteen years, nineteen years, twenty-eight years, twenty-nine years, sixty-four years, the year of the Yovel. But we do not have seventy-five years. Or do we?
The only count starting around year 0 is the count of twelve years, the count of Chesed. This count combines with the count of nineteen years since the Arizal, and with the Yovel count starting at 5727, as we have seen. Together, these counts reach value 507 in year 5776, and that will be the end of these counts together. The year 5776 is 77 times 75 years after year 1. So, we do agree. The cut-off of the count of Chesed, at 77 times 75, is correct. There is a cycle of 75 years.
The only count starting around year 0 is the count of twelve years, the count of Chesed. This count combines with the count of nineteen years since the Arizal, and with the Yovel count starting at 5727, as we have seen. Together, these counts reach value 507 in year 5776, and that will be the end of these counts together. The year 5776 is 77 times 75 years after year 1. So, we do agree. The cut-off of the count of Chesed, at 77 times 75, is correct. There is a cycle of 75 years.
וְלֶמֶךְ, שִׁבְעִים וְשִׁבְעָה
Thursday, September 18, 2014
The 29 Redux
A redux in the honor of the 24th day of Elul, which is tomorrow. The 29 redux starts with equation
16! + (64*29)^2 = (64*71471)^2
This is such an awesomely awesome equation. There are, probably, no such equations for higher numbers. Remember that there are 64 cycles of 29 years. However, the above equation can be rewritten:
16! + (64*29)^2 = (64*(71500-29))^2 = (64*71500)^2 + (64*29)^2 - 2*29*71500*64^2
Hence,
16! + 128^2*29*35750 = (128*35750)^2
Multiplying the whole equation with (29/35.75)*α the left-hand side becomes
16!*(29/35.75)*α + 128^2*29^2*א
where א is 1000 times α.
The multiplication with 29/35.75 is known by the GR"A. His eight cycles of 35.75 years are culminating in the first year of Ayil Meshulash, 5786. Likewise, there are eight cycles of 29 years, culminating in the final year of Ayil Meshulash, 5796. The eight cycles started in 5564, after the death of the GR"A. Until four cycles, i.e., until 5680, is the time of Old Yishuv. Then, from 5680 until two cycles before the end, year 5738, is the time of the New Yishuv. Then, from 5738 until one cycle before the end, year 5767, is the time of withdrawals. Then, from 5767 until half a cycle before the end is the period of international commotion about the Yishuv of Eretz Yisrael. It will culminate in the final war.
Regarding the second term of the last formula
128^2*29^2*א
or
(128*29)^2*א
we see 128 cycles of 29 years back in time, to the time of Avraham Avinu. But in addition we see here the age of the Universe in years, with א is 1000. However, the value is an experimental issue. From the left we have that א is 1001,6 whereas from the right א is 998,5. From the center, א is a thousand exactly, resulting in an age of 13.779 billion years.
We can discern 13 ages, all involving the number 29:
The age of the Universe: 29^2*2^14 kiloyears.
The age of the earliest life: 29^2*2^12 kiloyears.
The age of homo (humans): 29^2*2 kiloyears.
The age of homo sapiens: 29*2^14 years.
The age of homo sapiens sapiens: 29*2^12 years.
The age/death of Avraham/Sarah: 29*2^7 years before 5796.
The death of Rashbi: 29*2^6 years before 5796.
The death of Arizal: 29*2^4 years before 5796.
The start of the old Yishuv: 29*2^3 years before 5796.
The start of the new Yishuv: 29*2^2 years before 5796.
The period of withdrawals: 29*2 years before 5796.
The period of international commotion: 29 years before 5796.
The final war and the Geula: 29/2 years before 5796.
Sh'nat 5775 Tovah!
16! + (64*29)^2 = (64*71471)^2
This is such an awesomely awesome equation. There are, probably, no such equations for higher numbers. Remember that there are 64 cycles of 29 years. However, the above equation can be rewritten:
16! + (64*29)^2 = (64*(71500-29))^2 = (64*71500)^2 + (64*29)^2 - 2*29*71500*64^2
Hence,
16! + 128^2*29*35750 = (128*35750)^2
Multiplying the whole equation with (29/35.75)*α the left-hand side becomes
16!*(29/35.75)*α + 128^2*29^2*א
where א is 1000 times α.
The multiplication with 29/35.75 is known by the GR"A. His eight cycles of 35.75 years are culminating in the first year of Ayil Meshulash, 5786. Likewise, there are eight cycles of 29 years, culminating in the final year of Ayil Meshulash, 5796. The eight cycles started in 5564, after the death of the GR"A. Until four cycles, i.e., until 5680, is the time of Old Yishuv. Then, from 5680 until two cycles before the end, year 5738, is the time of the New Yishuv. Then, from 5738 until one cycle before the end, year 5767, is the time of withdrawals. Then, from 5767 until half a cycle before the end is the period of international commotion about the Yishuv of Eretz Yisrael. It will culminate in the final war.
Regarding the second term of the last formula
128^2*29^2*א
or
(128*29)^2*א
we see 128 cycles of 29 years back in time, to the time of Avraham Avinu. But in addition we see here the age of the Universe in years, with א is 1000. However, the value is an experimental issue. From the left we have that א is 1001,6 whereas from the right א is 998,5. From the center, א is a thousand exactly, resulting in an age of 13.779 billion years.
We can discern 13 ages, all involving the number 29:
The age of the Universe: 29^2*2^14 kiloyears.
The age of the earliest life: 29^2*2^12 kiloyears.
The age of homo (humans): 29^2*2 kiloyears.
The age of homo sapiens: 29*2^14 years.
The age of homo sapiens sapiens: 29*2^12 years.
The age/death of Avraham/Sarah: 29*2^7 years before 5796.
The death of Rashbi: 29*2^6 years before 5796.
The death of Arizal: 29*2^4 years before 5796.
The start of the old Yishuv: 29*2^3 years before 5796.
The start of the new Yishuv: 29*2^2 years before 5796.
The period of withdrawals: 29*2 years before 5796.
The period of international commotion: 29 years before 5796.
The final war and the Geula: 29/2 years before 5796.
Sh'nat 5775 Tovah!
Friday, September 5, 2014
The Missing Formula
I saw a post about Rav Fish on Imrei Bina and the Zohar Chadash about 274 (מדר"ל, רע"ד), which I also cited. The awesome formula
13! + 288^2 = (288*274)^2
is missing. It has the number מדר"ל ,רע"ד, 274, as well as 288, רפ"ח, and gives the proper perspective. Without this perspective the interpretation of the text is bound to be wrong. What to say about Imrei Bina. It is almost correct.
13! + 288^2 = (288*274)^2
is missing. It has the number מדר"ל ,רע"ד, 274, as well as 288, רפ"ח, and gives the proper perspective. Without this perspective the interpretation of the text is bound to be wrong. What to say about Imrei Bina. It is almost correct.
Sunday, August 24, 2014
The Future Zerubavel
Chaggai 2:10-23 is said about the future Zerubavel, in our time. It is explained that until 24 Kislev, HaShem has no interest in the building of His Temple. With the reasoning of the Cohanim, and their power, there is really is no place for His Temple. But on this day, 24 Kislev 5783, the foundation of the Temple is laid, because the power of the Cohanim is no more. The nation will turn to HaShem, away from the Torah of the Cohanim. The nation will turn to Truth, away from dogma. From this day onwards, HaShem will bless Zerubavel.
Saturday, August 23, 2014
Structure of "45 weeks"
The "45 weeks" of Gog thus have a structure. First there are six months leading to Tisha b'Av 5782, then there are 45 days to 24 Elul, and finally there are three months until 24 Kislev 5783. This is another instance of Moed, Moadim, and a half, and a projection from the 45 days starting on Tisha b'Av 5775.
Tuesday, August 19, 2014
Ten Months
The nine months could actually be more than ten months. See, the first 3.5 years will end on 24 Elul 5775, being the end of 1335 days, 1335-1290 days after Tisha B'Av. From there, count 7 years and 3 months.
That brings us to 24 Kislev 5783, the day before Chanukka. From this day, the 24th day, I will bless you. On that day, I will shake the heavens and the earth (Chaggai).
And the reason for waiting so long, is the Torah of the priests, as explained (here and Chaggai 2:11-15).
That brings us to 24 Kislev 5783, the day before Chanukka. From this day, the 24th day, I will bless you. On that day, I will shake the heavens and the earth (Chaggai).
And the reason for waiting so long, is the Torah of the priests, as explained (here and Chaggai 2:11-15).
Thursday, August 14, 2014
Eitsa Amuka
Reading the paragraph starting with Yeshayahu 50:4, one is left with the awesome nature of the prophet. Against the odds, the opposition strenghtens him. A daily portion, a spiritual portion, is all he needs. We have seen a similar figure, Ramchal. A daily portion of Divrei Emet, of the secrets of Torah, and the many opponents have no chance.
From this, one can learn an Eitsa Amuka, and it is a deep one indeed. The Geula will come without a doubt, in a way that is straight in the eyes of HaShem, through the very opposition against it.
From this, one can learn an Eitsa Amuka, and it is a deep one indeed. The Geula will come without a doubt, in a way that is straight in the eyes of HaShem, through the very opposition against it.
קרא ממזרח עיט מארץ מרחק איש עצתו אף דברתי אף אביאנה יצרתי אף אעשנה
(Yeshayahu 46:11)
Wednesday, August 13, 2014
To Know In Time
In this week's Haftara, the prophet says about himself:
(Yeshayahu 50:4)
אדני ה' נתן לי לשון למודים לדעת לעות את יעף דבר יעיר בבקר בבקר יעיר לי אזן לשמע כלמודים
My Lord, Hashem, gave me a language of teaching, to know in time the thing for the thirsty, morning by morning he wakens -- wakens my ear to listen as those who are taught.(Yeshayahu 50:4)
Tuesday, August 12, 2014
Sefer Yeshayahu
Exactly in the weeks of Sefer Devarim, exactly in the Chalal, we read the Haftara out of Sefer Yeshayahu. This is quite fortunate, in view of this post.
At the very end of Parshat Ki Tetsei, we read Parshat Amalek. So really, this Parasha, Ki Tetsei, does not belong to the Chalal. Its Haftara is from Yeshayahu 54, and ends with verse 9 and 10. Again there is a fortunate aspect to this, as Yeshayahu 54:9,10 does not belong here, or there, or anywhere. A copy "error", we assume. The pairing with a Parasha that is not in the Chalal is therefore fortunate.
Hashgacha, that is what it is.
At the very end of Parshat Ki Tetsei, we read Parshat Amalek. So really, this Parasha, Ki Tetsei, does not belong to the Chalal. Its Haftara is from Yeshayahu 54, and ends with verse 9 and 10. Again there is a fortunate aspect to this, as Yeshayahu 54:9,10 does not belong here, or there, or anywhere. A copy "error", we assume. The pairing with a Parasha that is not in the Chalal is therefore fortunate.
Hashgacha, that is what it is.
Sunday, August 10, 2014
The Prophet Of Truth
Having the Torah divided into three parts, the Torah Kedumah, and the P and D rabbinic parts, is there a similar division among the prophets? The answer is affirmative. We read the prophet of P, Yechezkel, with the same Chashad as we read P. The prophet of D, Yiremyahu, has a similar fate. The prophet of the Torah Kedumah, is Yeshayahu, the real prophet of truth.
Thursday, August 7, 2014
We Bought A Few Years
The IDF was surprised by the network of tunnels. It was much more sophisticated, and much more diverse, than was thought possible. The tunnel network is all but destroyed now, as far as the direct threat to Israel goes. Hamas will need a few years to rebuild things. The same thing is true for the rocket threat, we bought a few years. The price was high, almost 70 soldiers have given their lives. The operation that was done is the maximum the IDF can do, given the other threats, from the North and the East. We could have expelled the whole population of Gaza, but that would have brought the world's wrath upon us, and it was decided not to do it. Though the option was on the table, at one point. The IDF cannot reconquer Gaza, with the civilians inside, fighting only "Hamas." It would cost too much "fighting time," time the IDF does not have.
Because in the North, there is a problem growing, and in the East, there is a problem growing.
Because in the North, there is a problem growing, and in the East, there is a problem growing.
Wednesday, August 6, 2014
The Reason For Shabbat
Comparing what D says about Shabbat (Devarim 5:12-14, this week's Parasha),
שָׁמוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁוֹ, כַּאֲשֶׁר צִוְּךָ, יְהוָה אֱלֹהֶיךָ. שֵׁשֶׁת יָמִים תַּעֲבֹד, וְעָשִׂיתָ כָּל-מְלַאכְתֶּךָ. וְיוֹם, הַשְּׁבִיעִי--שַׁבָּת, לַיהוָה אֱלֹהֶיךָ: לֹא תַעֲשֶׂה כָל-מְלָאכָה אַתָּה וּבִנְךָ-וּבִתֶּךָ וְעַבְדְּךָ-וַאֲמָתֶךָ וְשׁוֹרְךָ וַחֲמֹרְךָ וְכָל-בְּהֶמְתֶּךָ, וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ--לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ, כָּמוֹךָ. וְזָכַרְתָּ, כִּי עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם, וַיֹּצִאֲךָ יְהוָה אֱלֹהֶיךָ מִשָּׁם, בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה; עַל-כֵּן, צִוְּךָ יְהוָה אֱלֹהֶיךָ, לַעֲשׂוֹת, אֶת-יוֹם הַשַּׁבָּת.
to the P original in Shemot 20:7-10:זָכוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁוֹ. שֵׁשֶׁת יָמִים תַּעֲבֹד, וְעָשִׂיתָ כָּל-מְלַאכְתֶּךָ. וְיוֹם, הַשְּׁבִיעִי--שַׁבָּת, לַיהוָה אֱלֹהֶיךָ: לֹא-תַעֲשֶׂה כָל-מְלָאכָה אַתָּה וּבִנְךָ וּבִתֶּךָ, עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ, וְגֵרְךָ, אֲשֶׁר בִּשְׁעָרֶיךָ. כִּי שֵׁשֶׁת-יָמִים עָשָׂה יְהוָה אֶת-הַשָּׁמַיִם וְאֶת-הָאָרֶץ, אֶת-הַיָּם וְאֶת-כָּל-אֲשֶׁר-בָּם, וַיָּנַח, בַּיּוֹם הַשְּׁבִיעִי; עַל-כֵּן, בֵּרַךְ יְהוָה אֶת-יוֹם הַשַּׁבָּת--וַיְקַדְּשֵׁהוּ.
one sees that the author of Devarim tries to "repair the damage." The Shabbat is not to emulate the ceasing of creative Divine work. It is to give rest to others, and to commemorate the Exodus. We do something similar by replacing Shemot 20:7-10 byזָכוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁוֹ
the real original. This replacing was something D could not do. The P version existed already. But, his Mesora was fine. We, however, don't need D. Rather, we confer rabbinic status to both P and D.
Sunday, August 3, 2014
למלא את החלל
נכנסנו לתוך חלל, תקופה בת כמה שבועות ללא קריאה של תורה הקדומה בבתי כנסת. את החלל הזה יש למלא. תקרא
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.
וַיְדַבֵּר מֹשֶׁה, בְּאָזְנֵי כָּל-קְהַל יִשְׂרָאֵל, אֶת-דִּבְרֵי הַשִּׁירָה, הַזֹּאת--עַד, תֻּמָּם.
רְאוּ עַתָּה, כִּי אֲנִי אֲנִי הוּא, וְאֵין אֱלֹהִים, עִמָּדִי: אֲנִי אָמִית וַאֲחַיֶּה, מָחַצְתִּי וַאֲנִי אֶרְפָּא, וְאֵין מִיָּדִי, מַצִּיל. כִּי-אֶשָּׂא אֶל-שָׁמַיִם, יָדִי; וְאָמַרְתִּי, חַי אָנֹכִי לְעֹלָם. אִם-שַׁנּוֹתִי בְּרַק חַרְבִּי, וְתֹאחֵז בְּמִשְׁפָּט יָדִי; אָשִׁיב נָקָם לְצָרָי, וְלִמְשַׂנְאַי אֲשַׁלֵּם. 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.
כמובן, נתכוון למלחמה הנוכחית בעמלק.
Friday, August 1, 2014
Making Up For The Chalal
We are entering a Chalal, a period in which the Torah Kedumah will not be read, for several weeks, in Batei Knesset. To make up, read:
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.
וַיְדַבֵּר מֹשֶׁה, בְּאָזְנֵי כָּל-קְהַל יִשְׂרָאֵל, אֶת-דִּבְרֵי הַשִּׁירָה, הַזֹּאת--עַד, תֻּמָּם.
רְאוּ עַתָּה, כִּי אֲנִי אֲנִי הוּא, וְאֵין אֱלֹהִים, עִמָּדִי: אֲנִי אָמִית וַאֲחַיֶּה, מָחַצְתִּי וַאֲנִי אֶרְפָּא, וְאֵין מִיָּדִי, מַצִּיל. כִּי-אֶשָּׂא אֶל-שָׁמַיִם, יָדִי; וְאָמַרְתִּי, חַי אָנֹכִי לְעֹלָם. אִם-שַׁנּוֹתִי בְּרַק חַרְבִּי, וְתֹאחֵז בְּמִשְׁפָּט יָדִי; אָשִׁיב נָקָם לְצָרָי, וְלִמְשַׂנְאַי אֲשַׁלֵּם. 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.
Obviously, we have in mind the current war against Amalek.
Wednesday, July 23, 2014
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.
Sunday, July 20, 2014
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.
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.
Sunday, July 13, 2014
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.
Friday, July 11, 2014
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.
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.
Tuesday, July 8, 2014
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!
Monday, July 7, 2014
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.
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.
Sunday, July 6, 2014
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."
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