Torat HaMoshiach

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

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

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

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

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

Stop Being Jealous

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

Two Endings of the "Sale"

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

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

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

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

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

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

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

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

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

Ratzon HaShem

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

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

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

Spreading The Light

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

Three, Two, One, Zero

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

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

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

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

Jew: Are You With the Jews?

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

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

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

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

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

Zacharyah 3:10 (Haftarah of Chanukah)

Caroline Glick

The War between Kedusha and Tum'ah

The beginning of Parshat Noach:

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

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

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

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

The Last Glacial Period

From Parshat Noach:

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

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

The Tree of Life

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

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

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

and The Geula

... And HaShamayim and HaAretz were finished, and all their array, on the day that HaShem Elokim made Eretz and Shamayim.

This is the sign of Ets HaChaim. When HaShem Elokim finishes the Creation from below, from Earth to Heaven, the Creation is finished. The end of one day, in true biblical terms. This is the Geula, dependent as it were on man, but really dependent on HaShem. This is Or HaGanuz, the light that was put away, guarded by the C'ruvim, and by the blade of the turning sword, for the time of the Geula.

עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר
משלי ג, יח

Three Roots

Ets HaDa'at Tov V'Ra holds power through its three roots, symbolized by the small letters in the Torah Kedumah.

In the first root, Shabbat is first memorized truthfully, but then, in second instance, it gives place to a Sheker, namely, that HaShem rested on the seventh day.

Through the second root, Hammurabi-like code is inserted into Parshat Mishpatim, which has led to Jewish law, for better and for worse.

And, finally, in the third root, it grabs new Truth, the thirteen Midot of HaShem, but this is paid for, by Avodah Zarah, by death.

The D and P commentaries, in turn, have roots inside these roots, but enough has been said.

Tohu and Vohu

This is the story of Tohu and Vohu in the Toldot of Creation of HaShamayim and HaAretz. In the beginning, HaAretz was Tohu and Vohu, it was empty from all sides; from above it was Tohu, from below it was Vohu. And Ruach Elokim hovered above the surface of the water, above Tohu and Vohu. On the physical side, the surface of the water is the level of the vacuum, it was Vohu. On the spiritual side, it was Tohu. And then Elokim created light, twice; Yehi Or, and Yehi Or. He created the spiritual light, from Tohu. This light, the good light, the light that He could "see," became Or HaGanuz. And He created the physical light, together with "all" there "is," out of Vohu; the big bang. The physical light was called day, as a daily reminder on Earth. And there was evening, and there was morning, one day...

Ten Commandments A Priori

If we follow this post, the ten commandments were a priori:

אָנֹכִי יְהוָה אֱלֹהֶיךָ, אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים
לֹא תִשָּׂא אֶת-שֵׁם-יְהוָה אֱלֹהֶיךָ, לַשָּׁוְא
זָכוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁוֹ
וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם
כַּבֵּד אֶת-אָבִיךָ, וְאֶת-אִמֶּךָ
לֹא תִרְצָח
לֹא תִנְאָף
לֹא תִגְנֹב
לֹא-תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר
לֹא תַחְמֹד, בֵּית רֵעֶך

In case we read

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

as one commandment,

וְאַתָּה תְּצַוֶּה אֶת-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית--לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד

is the tenth of ten commandments.

A Task For The Sanhedrin

The Torah is from three sources:

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

As such the Torah is internally inconsistent - D and P often do not agree.

Even worse, in the Torah Kedumah there are E and J, and also they have different voices.

Can this be the Torat HaShem? Yes, it is Torat HaShem. From different voices, HaShem has crafted "a document" that is One. Now, there is Mashma'ut to the above insight. Not all voices in the Torah are equally D'Oraita, and that may change Halacha. A task for the Sanhedrin.

שלמות התקון יהיה בזמן של מלך המשיח, שאז מתפשט [שם הוי"ה] בתקון שלם, והצרוף עולה בדרך אחרת, כמו שעולים המדרגות בדרך האמת

(Ramchal, Tikkun 8)

The Whole Process

I found this video pointing at 5776 madhim, as it points to the year 5852 also. The whole process of "בן דויד" before us, from 5776 to 5852, using Gematriot. Look at this and this and this.

Hat tip to an anonymous commenter at "years of awe."

A Six-fold Answer

I was asked why I attach so much importance to day one of Creation, and so little to day six. The answer is six-fold:

1. It was Shim'on Ben Zoma, who held on to the ancient tradition, in the oldest recorded reference to a stylistic problem in the story of Bereshit (Bereshit Rabbah 4: 6). See also Moreh Hanevuchim on this subject, and compare the Talmud Yerushalmi (Chagigah 2: 5) and the Talmud Bavli (Chagiga 14b,15a). In my analysis, after day one, Ben Zoma detects a difference: וַיֹּאמֶר אֱלֹהִים and וַיַּעַשׂ אֱלֹהִים, the way second day starts, is too different from day one. His utterly shocking conclusion was that a different source starts at this point, the source that we know as P. In this way, he questioned scripture as it was and he shook the world, of the "Chachamim," because he had uncovered the secret. Ben Zoma had not gone crazy, as they would have it. He was a Chacham at the highest level, conversing with the Divine.

2. The (traditional) Pasuk says אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ, בְּהִבָּרְאָם: בְּיוֹם, עֲשׂוֹת יְהוָה אֱלֹהִים--אֶרֶץ וְשָׁמָיִם. It mentions a day, and this is the day that HaShem created Eretz V'Shamayim. It thus solves the problem with the Pasuk as it stands, that no day is mentioned. A clear sign of editing.

3. That it is a day follows from the Pasuk itself, the creation of light and darkness leads to morning and evening, one day. The other days don't have this.

4. It says "one day," not "the first day." The first day would be followed by the second, the third, et cetera. One day stands by itself.

5. The one day is a reference to these 24 hours.

6. There is a reference to the words תֹהוּ and מְרַחֶפֶת, in Ha'azinu, verse 10 and 11, which has words of the same stems. Ha'azinu is a very old text. Ergo, the "one day" is very old also. See also Yeshaya 34:11.

Therefore, "one day" is part of the Torah Kedumah, the "one week" is its commentary. The two were combined by the Priestly editor of the Torah.

Torah is Truly not Racist

Why does the Torah enter the predicament that we discussed in the first place? Why not delete the whole passage of Bereshit 20. It seems quite superfluous: The Torah has a similar story in Bereshit 26, with the same king, Abimelech.

I suggest that it is kept for the following reason. The big chiddush of E, as opposed by J, is that in E the Akeidah ends differently, dramatically so. See this, for the background. In E, the Yitzchak of Bereshit 26 does not exist, and the story of Bereshit 20 is essential, for the chiddush. But why preserve this chiddush in the Torah, even for the writer of exotic Midrashim, even for the real researcher of the Torah?

Because Bereshit 15, a story of E as well as J, is not only for the physical seed of Abraham. Ayil Meshulash, Ez Meshuleshet, Eglah Meshuleshet, the promise of the land, would also apply if Yitzchak would have died. The Torah is truly not racist. Ayil Meshulash. et cetera, also apply to sparks of altogether different stock. They can be of the promised seed of Abraham, provided that they really listen to the truth. For this message the Torah is going out of its way.

Not From Israel

There are two independent stories interwoven in Parshat Toldot. It is beautifully explained here, and it is no doubt true. I think, though, that there is a message behind it.

It starts with the passage of Bereshit 17, the Brit Mila of Avraham, which is an obvious addition and therefore not in the Torah Kedumah. The important message of the story is that Yitzchak, still unborn, is to be the promised seed of Avraham. And Yitzchak includes Edom/Esav.

The next passage is Bereshit 23, also not in the Torah Kedumah. The passage has the purchase of Ma'arat HaMachpela, at the time of the death of Sarah. The seller is Ephron, the Chittite. The important message of the story is that the Chittites are not so bad.

And then we see Esav marrying Chittite women, and we read Bereshit 28:1-9, again not in the Torah Kedumah, at the end of which Esav marries a woman of the seed of Abraham. Edom, we see, is not so bad after all.

During Bayit Sheni there was a merge of Yehudah/Israel and Edom. The above stories seem to come from Edom. They are not from Israel.

On The Position of וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם

The "new" commandment וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם is the second one of the ten commandments. Indeed, a description of the Shabbat is preceded by a description of Pesach in Parashat Ki Boshesh. However, in Parshat Mishpatim, Shabbat appears before the three Regalim. Hence, the fourth position should be considered for וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם. It could be that Chet HaEgel had an influence, and it became the second commandment only after the Sin.

Parashat Mishpatim

The question arises, if there is commentary of Bayit Rishon in the ten commandments, is there any commentary of this kind in the rest of the Torah Kedumah? The answer to the question is yes. In the Torah Kedumah, I have marked the commentary of Bayit Rishon with a little smaller font, and 2/3 of parashat Mishpatim is like this.

The Ten Commandments

This is my best guess as to what must have happened. The Torah grew by incorporating what was previously just commentary. The ten commandments started off succinctly:

אָנֹכִי יְהוָה אֱלֹהֶיךָ, אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים
וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם
לֹא תִשָּׂא אֶת-שֵׁם-יְהוָה אֱלֹהֶיךָ, לַשָּׁוְא
זָכוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁוֹ
כַּבֵּד אֶת-אָבִיךָ, וְאֶת-אִמֶּךָ
לֹא תִרְצָח
לֹא תִנְאָף
לֹא תִגְנֹב
לֹא-תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר
לֹא תַחְמֹד, בֵּית רֵעֶך

Subsequently, the commentaries were incorporated in the text, thus producing the version in Parashat Vayechan of the Torah Kedumah. Today's version of the Torah resulted after new commentaries were added to וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם, and to וְאַתָּה תְּצַוֶּה אֶת-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית--לַמָּאוֹר לְהַעֲלֹת נֵר, תָּמִיד, and were incorporated. The commentaries were very elaborate and were inserted as separate "Parashot," Parashat Teruma for וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם and its commentary, Parashat Tetzavei for וְאַתָּה תְּצַוֶּה אֶת-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית--לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד, and its commentary. That left the earlier commentary to וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם, a dangling "orphan" leading to some textual complications. Moreover, Parashat Mishpatim, was moved a bit to "make place" for Parashat Teruma, and Parashat Tetzavei, and to mask the editing. Moreover, the "commentary" of זָכוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁוֹ was improved by the addition of a reference to the six days of Creation.

Finally, note that the second commandment has disappeared, to Parshat Teruma. The commentary to the first commandment, or the commentary of the last commandment, is counted instead. It is possible that the first two of the original commandments were counted as one,

אָנֹכִי יְהוָה אֱלֹהֶיךָ, אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם

with the perush that they will make the Mishkan, as slaves. What is then the tenth commandment, one that was actually heard?

וְאַתָּה תְּצַוֶּה אֶת-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית--לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד

We learn from this what we shall do in the Mishkan.

Time has come to return to the source, to identify and remove the commentaries of Bayit Sheni, and to remove the commentaries of Bayit Rishon as well. That is why the research of Torah is so important. It reveals the Source.

The 27 Parashot

The Torah Kedumah can be divided into the following 27 weekly Parashot:

בְּרֵאשִׁית
נֹחַ
לֶךְ-לְךָ
וַיֵּרָא
זָקֵן
וַיֶּעְתַּר
וַיֵּצֵא
וַיִּשְׁלַח
וַיֵּשֶׁב
מִקֵּץ
וַיִּגַּשׁ
וַיְהִי
וַיָּמָת
כָּבֵד
בֹּא
וַיִּסְעוּ
יִתְרוֹ
וַיִּחַן
הַמִּשְׁפָּטִים
כִּי-בֹשֵׁשׁ
בְּהַעֲלֹתְךָ
וַעֲלִיתֶם
מִשָּׁם
בָּלָק
בַּשִּׁטִּים
קָרְבו
וְזֹאת הַבְּרָכָה

Vayechan

Between Yitro and Mishpatim is Vayechan, which contains the ten commandments, in the Torah Kedumah. If P had a predicament in Parshat Lech Lecha, in Vayechan, P created an earthquake.

The bold sections, in my view, are misplaced in our current Torah, to the extent that prominent scholars have suggested that the ten commandments are themselves an insertion. Incorrectly, in my eyes: I see very little wrong with this version of Vayechan. The extra commandment is no problem. It can be "compensated for" by counting the first two commandments, in the conventional count, as one.

In short, if movement of text is not part of one's "research paradigm," one can reach altogether wrong conclusions.

How Beautiful is the Torah Kedumah

Look how beautiful is the Torah Kedumah, how beautiful and how sensitive it says goodbye to two main charactars, to Avraham and Sarah. A few words the Torah needs for each of them. For Sarah it says, וַיִּנָּחֵם יִצְחָק, אַחֲרֵי אִמּוֹ, "and Yitzchak was consoled ,after his mother." And a little later, בְּעוֹדֶנּוּ חַי, "while he was still alive," for Avraham.

A Predicament

When P wanted to insert the text of (Bereshit 17)

וַיְהִי אַבְרָם, בֶּן-תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים

there was a predicament. The Torah text had (Bereshit 20)

וַיִּסַּע מִשָּׁם אַבְרָהָם אַרְצָה הַנֶּגֶב

directly after (Bereshit 16)

וְשָׂרַה אֵשֶׁת אַבְרָהָם לֹא יָלְדָה לוֹ

Note the elegance of the Torah Keduma. Bereshit 20 has the same structure as Bereshit 16, in reverse. Where the latter ends, between Kadesh and Bered, the latter starts, between Kadesh and Shur. Bereshit 16 starts with וְשָׂרַה אֵשֶׁת אַבְרָם whereas Bereshit 20 ends with it.

What was the problem, P's predicament?

Insertion of וַיְהִי אַבְרָם in between וַיִּסַּע מִשָּׁם and וְשָׂרַה אֵשֶׁת was impossible because Sarah was young in וַיִּסַּע מִשָּׁם and old in וַיְהִי אַבְרָם. Insertion of וַיְהִי אַבְרָם after וַיִּסַּע מִשָּׁם broke the textual connection between the pesukim in which Avraham prays successfully for opening of the wombs in the house of Abimelech, and the opening of Sarah's womb.

Therefore, P had to replace וַיִּסַּע מִשָּׁם by וַיְהִי אַבְרָם. Where, then. should וַיִּסַּע מִשָּׁם be put? The solution: after the announcement that Sarah's womb would be opened (Bereshit 18) and before it actually happened (Bereshit 21), and so we find it as Bereshit 20. The announcement regarding Sarah would imply that Sarah became apparently young again! However, this causes another predicament. It brought the opening of Sarah womb very close to her sojourn in Abimelech's house, too close to be confortable. That is why we find in Bereshit 21:1-3 confirmation after confirmation after confirmation, by P, that Yitzchak was indeed the son of Avraham.

The Protection of HaShem

In Shemot 38:28 we read:

ואת האלף ושבע המאות וחמשה ושבעים עשה ווים לעמודים

We interpret, following Yaak,

ואת האלף - Rashei Teivot for ואם תמנה ה'אלף - and if you will count 5000
ושבע המאות וחמשה ושבעים - and 775
עשה ווים לעמודים

What could be the message of P, what will happen in the year 5775? I propose that the answer is in this, and this, the priests will (start to) lose power.

The background is that some Jews were outside of the camp, "Shevet Dan", because they preferred their Avoda Zara. After the work of P, this would be Klal Yisrael. Why did Klal Yisrael prefer to be outside of the camp? Because the voice of the prophets is not heard there. They preferred to be independent. However, the independence had a price. The Truth could no longer be accessed. And the enemies of the Jews, Amalek, had an easy prey in the years of Galut. Until P, there were prophets, Klal Yisrael belonged to the Mishkan, and were protected by the Ananei HaKavod.

In 5775, things will change:

עושה ווים לעמודים - gematria 643

The Vavim are fixed to the Amudim. That is, they will come under the protection of HaShem. The work of P and D has caused Shechichat HaTorah, the Torah came to be "forgotten." But Klal Yisrael is not forgotten.

The Vavim are missing, as starting letters, in Tehilim 25 and Tehilim 34. These chapters of Tehilim are alpabetically ordered, except for the Vav, and the last pasuk, which starts with Peh, פודה הי נפש עבדיו, in the case of Tehilim 34. This has also gematria 643, just like עושה ווים לעמודים. It is a Remez to the connection.

The question is how P could know what would happen in 5775. The answer is that P is the name of a group of authors. There were prophets among them. A prophet inserted the above pasuk, which can be read, in terms of the above "drasha":

"In 5775, HaShem will save the soul of his servants."

{Inspired by this)
Read what I wrote here and here about the year 5775.

The Nefilim

The Neanderthals could well be called sons of G-d. They were similar to the sons of Adam, only stronger, and with a larger brain. Obiously, they were G-d's creation, and a special creation at that. The sons of Neanderthals and the daughters of Adam could well have been giants. It happens in hybrid beings. It could also be that the sons, the male children, were sterile. Also that happens in hybrid beings. Hence, it could be apt to call them Nefilim, a variant of the word Nefalim. Their branches fell off. But their sisters would have viable offspring, and that is how their genes stayed with us. According to Science, it happened 50,000 years ago. Likely in the Middle East. It surely fits.