See, a description of revolutionary change, really the entrance to Olam Haba. Man will receive a longevity that may be difficult to conceive. It is a longevity that is predicated on a change of heart. The science of man can fix the errors in man, but it cannot bring him true happiness. It is written that there is "the tree of life, inside the garden." There is the place, inside the garden, which is pointed at by the Cheruvim, and by "the flaming sword that turns every way." The flaming sword "protects the way to the tree of Life," so as to prevent longevity without a change of heart, which would be a sure recipe for disaster. Know that the flame of the sword can only be identified clearly in darkness. Because, the main usefulness of a flame is in darkness.
Such is also the message of "your light has come." This is the light that was created in Bereshit 1:3, or the idea of light as in Torat Hasod. And "the darkness that shall cover the earth" is the total absence of this light among the nations: "and darkness was over the face of the deep (Bereshit 1:2)." The prophet speaks most clearly about non-physical darkness carrying non-physical light: "And thick darkness (shall cover) the peoples; but the Lord will arise upon you."
Who merits to identify the flame and who finds the tree, and also succeeds taking from it, he as it were awakens Hashem, the God of truth, in himself/herself: "but the Lord will arise upon you." True happiness shall be his/hers, and death does not force him/her. Such is the time after the redemption, when hatred of the other is no longer, when anti-Semitism has disappeared from the human heart. This is truly "the creation of new heavens and a new earth," when "we no longer speak of the former things," when "we shall bless ourselves by the God of truth."
When will it happen? הַקָּטֹן יִהְיֶה לָאֶלֶף, Moshiach ben Yosef will be until a thousand, that is, the big Aleph minus a little bit. The big Aleph is in 5796, in my calculations. The little bit was at first 7 years, but later it became 10 years. In its time, I will hasten it. On the other hand, a thousand minus one refers to the wars in the beginning of the State, the latest of which was the Yom Kippur war. In that war, וְהַצָּעִיר היה לְגוֹי עָצוּם, there were 600,000 men from age 20 to 60.
Friday, February 17, 2017
Thursday, February 16, 2017
Yeshaya 65
The fragment Yeshaya 65 verses 13-25:
Who merits to identify the flame and who finds the tree, and also succeeds taking from it, he as it were awakens Hashem, the God of truth, in himself/herself: "but the Lord will arise upon you." True happiness shall be his/hers, and death does not force him/her. Such is the time after the redemption, when hatred of the other is no longer, when anti-Semitism has disappeared from the human heart. This is truly "the creation of new heavens and a new earth," when "we no longer speak of the former things," when "we shall bless ourselves by the God of truth."
לָכֵן כֹּה-אָמַר אֲדֹנָי יְהוִה, הִנֵּה עֲבָדַי יֹאכֵלוּ וְאַתֶּם תִּרְעָבוּ--הִנֵּה עֲבָדַי יִשְׁתּוּ, וְאַתֶּם תִּצְמָאוּ; הִנֵּה עֲבָדַי יִשְׂמָחוּ, וְאַתֶּם תֵּבֹשׁוּ. הִנֵּה עֲבָדַי יָרֹנּוּ, מִטּוּב לֵב; וְאַתֶּם תִּצְעֲקוּ מִכְּאֵב לֵב, וּמִשֵּׁבֶר רוּחַ תְּיֵלִילוּ. וְהִנַּחְתֶּם שִׁמְכֶם לִשְׁבוּעָה לִבְחִירַי, וֶהֱמִיתְךָ אֲדֹנָי יְהוִה; וְלַעֲבָדָיו יִקְרָא, שֵׁם אַחֵר. אֲשֶׁר הַמִּתְבָּרֵךְ בָּאָרֶץ, יִתְבָּרֵךְ בֵּאלֹהֵי אָמֵן, וְהַנִּשְׁבָּע בָּאָרֶץ, יִשָּׁבַע בֵּאלֹהֵי אָמֵן: כִּי נִשְׁכְּחוּ, הַצָּרוֹת הָרִאשֹׁנוֹת, וְכִי נִסְתְּרוּ, מֵעֵינָי. כִּי-הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים, וָאָרֶץ חֲדָשָׁה; וְלֹא תִזָּכַרְנָה הָרִאשֹׁנוֹת, וְלֹא תַעֲלֶינָה עַל-לֵב. כִּי-אִם-שִׂישׂוּ וְגִילוּ עֲדֵי-עַד, אֲשֶׁר אֲנִי בוֹרֵא: כִּי הִנְנִי בוֹרֵא אֶת-יְרוּשָׁלִַם גִּילָה, וְעַמָּהּ מָשׂוֹשׂ. וְגַלְתִּי בִירוּשָׁלִַם, וְשַׂשְׂתִּי בְעַמִּי; וְלֹא-יִשָּׁמַע בָּהּ עוֹד, קוֹל בְּכִי וְקוֹל זְעָקָה. לֹא-יִהְיֶה מִשָּׁם עוֹד, עוּל יָמִים וְזָקֵן, אֲשֶׁר לֹא-יְמַלֵּא, אֶת-יָמָיו: כִּי הַנַּעַר, בֶּן-מֵאָה שָׁנָה יָמוּת, וְהַחוֹטֶא, בֶּן-מֵאָה שָׁנָה יְקֻלָּל. וּבָנוּ בָתִּים, וְיָשָׁבוּ; וְנָטְעוּ כְרָמִים, וְאָכְלוּ פִּרְיָם. לֹא יִבְנוּ וְאַחֵר יֵשֵׁב, לֹא יִטְּעוּ וְאַחֵר יֹאכֵל: כִּי-כִימֵי הָעֵץ יְמֵי עַמִּי, וּמַעֲשֵׂה יְדֵיהֶם יְבַלּוּ בְחִירָי. לֹא יִיגְעוּ לָרִיק, וְלֹא יֵלְדוּ לַבֶּהָלָה: כִּי זֶרַע בְּרוּכֵי יְהוָה, הֵמָּה, וְצֶאֱצָאֵיהֶם, אִתָּם. הָיָה טֶרֶם-יִקְרָאוּ, וַאֲנִי אֶעֱנֶה; עוֹד הֵם מְדַבְּרִים, וַאֲנִי אֶשְׁמָע. זְאֵב וְטָלֶה יִרְעוּ כְאֶחָד, וְאַרְיֵה כַּבָּקָר יֹאכַל-תֶּבֶן, וְנָחָשׁ, עָפָר לַחְמוֹ; לֹא-יָרֵעוּ וְלֹא-יַשְׁחִיתוּ בְּכָל-הַר קָדְשִׁי, אָמַר יְהוָה
Two verses of this fragment appear in our list. The English Standard Version is as follows:Therefore thus says the Lord God: “Behold, my servants shall eat, but you shall be hungry; behold, my servants shall drink, but you shall be thirsty; behold, my servants shall rejoice, but you shall be put to shame; behold, my servants shall sing for gladness of heart, but you shall cry out for pain of heart and shall wail for breaking of spirit. You shall leave your name to my chosen for a curse, and the Lord God will put you to death, but his servants he will call by another name, so that he who blesses himself in the land shall bless himself by the God of truth, and he who takes an oath in the land shall swear by the God of truth; because the former troubles are forgotten and are hidden from my eyes. “For behold, I create new heavens and a new earth, and the former things shall not be remembered or come into mind. But be glad and rejoice forever in that which I create; for behold, I create Jerusalem to be a joy, and her people to be a gladness. I will rejoice in Jerusalem and be glad in my people; no more shall be heard in it the sound of weeping and the cry of distress. No more shall there be in it an infant who lives but a few days, or an old man who does not fill out his days, for the young man shall die a hundred years old, and the sinner a hundred years old shall be accursed. They shall build houses and inhabit them; they shall plant vineyards and eat their fruit. They shall not build and another inhabit; they shall not plant and another eat; for like the days of a tree shall the days of my people be, and my chosen shall long enjoy the work of their hands. They shall not labor in vain tor bear children for calamity, for they shall be the offspring of the blessed of the Lord, and their descendants with them. Before they call I will answer; while they are yet speaking I will hear. The wolf and the lamb shall graze together; the lion shall eat straw like the ox, and dust shall be the serpent’s food. They shall not hurt or destroy in all my holy mountain,” says the Lord.
See, a description of revolutionary change, really the entrance to Olam Haba. Man will receive a longevity that may be difficult to conceive. It is a longevity that is predicated on a change of heart. The science of man can fix the errors in man, but it cannot bring him true happiness. It is written that there is "the tree of life, inside the garden." There is the place, inside the garden, which is pointed at by the Cheruvim, and by "the flaming sword that turns every way." The flaming sword "protects the way to the tree of Life," so as to prevent longevity without a change of heart, which would be a sure recipe for disaster. Know that the flame of the sword can only be identified clearly in darkness. Because, the main usefulness of a flame is in darkness.Who merits to identify the flame and who finds the tree, and also succeeds taking from it, he as it were awakens Hashem, the God of truth, in himself/herself: "but the Lord will arise upon you." True happiness shall be his/hers, and death does not force him/her. Such is the time after the redemption, when hatred of the other is no longer, when anti-Semitism has disappeared from the human heart. This is truly "the creation of new heavens and a new earth," when "we no longer speak of the former things," when "we shall bless ourselves by the God of truth."
Wednesday, February 15, 2017
Yeshaya 60
The fragment Yeshaya 60 verses 1-5a and 18-22, which seem to belong together:
Such is also the message of "your light has come." This is the light that was created in Bereshit 1:3, or the idea of light as in Torat Hasod. And "the darkness that shall cover the earth" is the total absence of this light among the nations: "and darkness was over the face of the deep (Bereshit 1:2)." The prophet speaks most clearly about non-physical darkness carrying non-physical light: "And thick darkness (shall cover) the peoples; but the Lord will arise upon you."
When will it happen? הַקָּטֹן יִהְיֶה לָאֶלֶף, Moshiach ben Yosef will be until a thousand, that is, the big Aleph minus a little bit. The big Aleph is in 5796, in my calculations. The little bit was at first 7 years, but later it became 10 years. In its time, I will hasten it. On the other hand, a thousand minus one refers to the wars in the beginning of the State, the latest of which was the Yom Kippur war. In that war, וְהַצָּעִיר היה לְגוֹי עָצוּם, there were 600,000 men from age 20 to 60.
קוּמִי אוֹרִי, כִּי בָא אוֹרֵךְ; וּכְבוֹד יְהוָה, עָלַיִךְ זָרָח. כִּי-הִנֵּה הַחֹשֶׁךְ יְכַסֶּה-אֶרֶץ, וַעֲרָפֶל לְאֻמִּים; וְעָלַיִךְ יִזְרַח יְהוָה, וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה. וְהָלְכוּ גוֹיִם, לְאוֹרֵךְ; וּמְלָכִים, לְנֹגַהּ זַרְחֵךְ. שְׂאִי-סָבִיב עֵינַיִךְ, וּרְאִי--כֻּלָּם, נִקְבְּצוּ בָאוּ-לָךְ; בָּנַיִךְ מֵרָחוֹק יָבֹאוּ, וּבְנוֹתַיִךְ עַל-צַד תֵּאָמַנָה אָז תִּרְאִי וְנָהַרְתְּ. לֹא-יִשָּׁמַע עוֹד חָמָס בְּאַרְצֵךְ, שֹׁד וָשֶׁבֶר בִּגְבוּלָיִךְ; וְקָרָאת יְשׁוּעָה חוֹמֹתַיִךְ, וּשְׁעָרַיִךְ תְּהִלָּה. לֹא-יִהְיֶה-לָּךְ עוֹד הַשֶּׁמֶשׁ, לְאוֹר יוֹמָם, וּלְנֹגַהּ, הַיָּרֵחַ לֹא-יָאִיר לָךְ; וְהָיָה-לָךְ יְהוָה לְאוֹר עוֹלָם, וֵאלֹהַיִךְ לְתִפְאַרְתֵּךְ. לֹא-יָבוֹא עוֹד שִׁמְשֵׁךְ, וִירֵחֵךְ לֹא יֵאָסֵף: כִּי יְהוָה, יִהְיֶה-לָּךְ לְאוֹר עוֹלָם, וְשָׁלְמוּ, יְמֵי אֶבְלֵךְ. וְעַמֵּךְ כֻּלָּם צַדִּיקִים, לְעוֹלָם יִירְשׁוּ אָרֶץ; נֵצֶר מטעו (מַטָּעַי) מַעֲשֵׂה יָדַי, לְהִתְפָּאֵר. הַקָּטֹן יִהְיֶה לָאֶלֶף, וְהַצָּעִיר לְגוֹי עָצוּם; אֲנִי יְהוָה, בְּעִתָּהּ אֲחִישֶׁנָּה
Two verses of this fragment appear in our list. The English Standard Version is as follows:Arise, shine, for your light has come, and the glory of the Lord has risen upon you. For behold, darkness shall cover the earth, and thick darkness the peoples; but the Lord will arise upon you, and his glory will be seen upon you. And nations shall come to your light, and kings to the brightness of your rising. Lift up your eyes all around, and see; they all gather together, they come to you; your sons shall come from afar, and your daughters shall be carried on the hip; then you shall see and be radiant. Violence shall no more be heard in your land, devastation or destruction within your borders; you shall call your walls Salvation, and your gates Praise. The sun shall be no more your light by day, nor for brightness shall the moon give you light; but the Lord will be your everlasting light, and your God will be your glory. Your sun shall no more go down, nor your moon withdraw itself; for the Lord will be your everlasting light, and your days of mourning shall be ended. Your people shall all be righteous; they shall possess the land forever, the branch of my planting, the work of my hands, that I might be glorified. The least one shall become a clan, and the smallest one a mighty nation; I am the Lord; in its time I will hasten it.
See, a description of revolutionary change, really the entrance to Olam Haba. Man will receive a longevity that may be difficult to conceive. It is a longevity that is predicated on a change of heart. The science of man can fix the errors in man, but it cannot bring him true happiness. It is written that there is "the tree of life, inside the garden." There is the place, inside the garden, which is pointed at by the Cheruvim, and by "the flaming sword that turns every way." The flaming sword "protects the way to the tree of Life," so as to prevent longevity without a change of heart, which would be a sure recipe for disaster. Know that the flame of the sword can only be identified clearly in darkness. Because, the main usefulness of a flame is in darkness.Such is also the message of "your light has come." This is the light that was created in Bereshit 1:3, or the idea of light as in Torat Hasod. And "the darkness that shall cover the earth" is the total absence of this light among the nations: "and darkness was over the face of the deep (Bereshit 1:2)." The prophet speaks most clearly about non-physical darkness carrying non-physical light: "And thick darkness (shall cover) the peoples; but the Lord will arise upon you."
When will it happen? הַקָּטֹן יִהְיֶה לָאֶלֶף, Moshiach ben Yosef will be until a thousand, that is, the big Aleph minus a little bit. The big Aleph is in 5796, in my calculations. The little bit was at first 7 years, but later it became 10 years. In its time, I will hasten it. On the other hand, a thousand minus one refers to the wars in the beginning of the State, the latest of which was the Yom Kippur war. In that war, וְהַצָּעִיר היה לְגוֹי עָצוּם, there were 600,000 men from age 20 to 60.
Monday, February 13, 2017
Friday, February 10, 2017
The Torah of Deutero-Yeshaya
Let us ask the question: What was the Torah of Deutero-Yeshaya?
First let us check the references to the sources. There are references to J, as in 43:16-17,
However, Deutero-Yeshaya would probably not agree. He would have said that his writings are his Torah. To help one to learn this astounding and unique Torah, I wrote this post. It has verses which are like titles, each referring to a subject of his Torah.
As a first example, I wrote a post expounding on the verse:
First let us check the references to the sources. There are references to J, as in 43:16-17,
כֹּה אָמַר יְהוָה, הַנּוֹתֵן בַּיָּם דָּרֶךְ, וּבְמַיִם עַזִּים, נְתִיבָה. הַמּוֹצִיא רֶכֶב-וָסוּס, חַיִל וְעִזּוּז; יַחְדָּו יִשְׁכְּבוּ בַּל-יָקוּמוּ, דָּעֲכוּ כַּפִּשְׁתָּה כָבוּ
and to E, as in 45:18-19,כִּי כֹה אָמַר-יְהוָה בּוֹרֵא הַשָּׁמַיִם הוּא הָאֱלֹהִים, יֹצֵר הָאָרֶץ וְעֹשָׂהּ הוּא כוֹנְנָהּ--לֹא-תֹהוּ בְרָאָהּ, לָשֶׁבֶת יְצָרָהּ; אֲנִי יְהוָה, וְאֵין עוֹד. לֹא בַסֵּתֶר דִּבַּרְתִּי, בִּמְקוֹם אֶרֶץ חֹשֶׁךְ--לֹא אָמַרְתִּי לְזֶרַע יַעֲקֹב, תֹּהוּ בַקְּשׁוּנִי; אֲנִי יְהוָה דֹּבֵר צֶדֶק, מַגִּיד מֵישָׁרִים
which refers to the first day of Creation, of E, not of P. (See the case of Yirmyahu, who also cites the first day of Creation.) We have seen that Deutero-Yeshaya refers to the Mabul, and in 61:1,רוּחַ אֲדֹנָי יְהוִה, עָלָי--יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים, שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי-לֵב, לִקְרֹא לִשְׁבוּיִם דְּרוֹר, וְלַאֲסוּרִים פְּקַח-קוֹחַ
he refers to H (Vayikra 25:10). We conclude that E and J, including the Mabul, and the non-priestly part of H seem to be the works which the reader is assumed to know. These would be, in a sense, his Torah.However, Deutero-Yeshaya would probably not agree. He would have said that his writings are his Torah. To help one to learn this astounding and unique Torah, I wrote this post. It has verses which are like titles, each referring to a subject of his Torah.
As a first example, I wrote a post expounding on the verse:
נָּאווּ עַל-הֶהָרִים רַגְלֵי מְבַשֵּׂר, מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב--מַשְׁמִיעַ יְשׁוּעָה; אֹמֵר לְצִיּוֹן, מָלַךְ אֱלֹהָיִךְ
It shows the uniqueness, in my humble opinion. I will likely write more posts of this type, Im Yirtzeh Hashem.
Monday, February 6, 2017
Perush Yeshaya 52
Some comments to Yeshaya 52 verses 7-13:
This is a proper introduction of chapter 53, where Moshiach is the suffering Moshiach, and of chapter 54, where, in our perush, is the great victory in the war against Gog.
מַה-נָּאווּ עַל-הֶהָרִים רַגְלֵי מְבַשֵּׂר, מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב--מַשְׁמִיעַ יְשׁוּעָה; אֹמֵר לְצִיּוֹן, מָלַךְ אֱלֹהָיִךְ
Here, רַגְלֵי מְבַשֵּׂר can refer to two Meschichin, but the subject of מַשְׁמִיעַ יְשׁוּעָה is singular. This is Moshiach ben Yosef. (Kol Hator 2, 61)קוֹל צֹפַיִךְ נָשְׂאוּ קוֹל, יַחְדָּו יְרַנֵּנוּ: כִּי עַיִן בְּעַיִן יִרְאוּ, בְּשׁוּב יְהוָה צִיּוֹן
This refers to Kibbutz Galuyot. (Kol Hator 5, part 2)פִּצְחוּ רַנְּנוּ יַחְדָּו, חָרְבוֹת יְרוּשָׁלִָם
This refers to Binyan Yerushalayim and the removal of Ruach Hatum'ah. (Kol Hator 5, part 2)כִּי-נִחַם יְהוָה עַמּוֹ, גָּאַל יְרוּשָׁלִָם
This refers to redemption of the Truth, as Yerushalayim he is called the city of Truth. This is all the task of Moshiach ben Yosef. (Kol Hator 5, part 2)חָשַׂף יְהוָה אֶת-זְרוֹעַ קָדְשׁוֹ, לְעֵינֵי כָּל-הַגּוֹיִם וְרָאוּ, כָּל-אַפְסֵי-אָרֶץ, אֵת, יְשׁוּעַת אֱלֹהֵינוּ
This is Kiddush Hashem, a hint at the victory of Yisrael in the war of Gog and Magog, by Moshiach ben Yosef. (Kol Hator 5, part 2)הִנֵּה יַשְׂכִּיל, עַבְדִּי; יָרוּם וְנִשָּׂא וְגָבַהּ, מְאֹד
Moshiach ben Yosef is to be wise. He will be bigger than Avraham, bigger than Moshe, higher than the ministering angels (Midrash Tanchuma Toldot, 14), because he solves the problem of the sin of Kain, the hatred of the other, the infancy of man. Because man, in his infancy, thinks that it is an insult that the other even exists.This is a proper introduction of chapter 53, where Moshiach is the suffering Moshiach, and of chapter 54, where, in our perush, is the great victory in the war against Gog.
Sunday, February 5, 2017
Blind Torah Scholars
Taken from here, by Rav Yuval Cherlow:
בשל כך, נתפסת ביקורת המקרא על ידי נושאי דבר ד' כארורה שבתפיסות הרוחניות וכשיטות הלמדניות. היא נגעה בליבת הקודש — בספר הספרים, בקודש הקודשים, בשורש האמונה והמשקע שנותר בנו מהתגלות הקב"ה לבני אדם. מעמדה של ביקורת המקרא כל כך בזוי, עד שהיא כלל לא ראויה ללימוד. ברוב מוחלט של הישיבות, מכל סוג ומכל זרם, כלל וכלל לא מתייחסים לדבריה, ומתעלמים ממנה לחלוטין. אני מעריך כי רוב מוחלט של בחורי הישיבה כלל לא מכירים את קיומה ברמה הנמוכה ביותר. לא מכירים את קושיותיה וראיותיה; לא עוסקים בקריאה המדויקת שהיא תובעת לקרוא את העולה מפשט המקרא; לא רואים בה דבר מה שיש להתייחס אליו ברצינות, ולעתים אף מציירים אותה בבוז אינטלקטואלי ומציירים את דמותה בצורה קריקטוריסטית כדי להניח את הדעת ולהצדיק את היחס המתעלם ממנה לחלוטין
This is a remarkable analysis. What has happened to the truth? The Geula is the Geula of the truth! In this context, it is written in the name of the GR"A, in Kol HaTor chapter 5, second part:ומה חזק הוא נח הסט"א שעלה בידו להסתיר מעיני האבות הקדושים את סכנת הקליפות: מעיני אברהם אבינו, את קליפת ישמעאל, מעיני יצחק אבינו את קליפת עשו, ומעיני יעקב אבינו את קליפת התרפים, ובעקבות משיחא גובר הסט"א ביותר להכות גם תופשי תורה בסנוורים
The blind Torah scholars are blinded by the light of the truth. Blinded themselves, they think they have to protect the people by blinding them. And it works! What is Hashem doing? He gave us the internet. Truth is coming, to Yisrael. There is a crack in everything, that is how the light comes in.
Friday, February 3, 2017
וּפְדוּיֵי יְהוָה יְשֻׁבוּן, וּבָאוּ צִיּוֹן בְּרִנָּה, וְשִׂמְחַת עוֹלָם, עַל-רֹאשָׁם; שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ, וְנָסוּ יָגוֹן וַאֲנָחָה (35:10)
קוֹל קוֹרֵא--בַּמִּדְבָּר, פַּנּוּ דֶּרֶךְ יְהוָה; יַשְּׁרוּ, בָּעֲרָבָה, מְסִלָּה, לֵאלֹהֵינוּ
(Yeshaya 40:3)
וְנִגְלָה, כְּבוֹד יְהוָה; וְרָאוּ כָל-בָּשָׂר יַחְדָּו, כִּי פִּי יְהוָה דִּבֵּר
(Yeshaya 40:5)
וְגֹאֲלֵךְ קְדוֹשׁ יִשְׂרָאֵל
(Yeshaya 41:14)
רִאשׁוֹן לְצִיּוֹן, הִנֵּה הִנָּם; וְלִירוּשָׁלִַם, מְבַשֵּׂר אֶתֵּן.
(Yeshaya 41:27)
יְהוָה חָפֵץ, לְמַעַן צִדְקוֹ; יַגְדִּיל תּוֹרָה, וְיַאְדִּיר
(Yeshaya 42:16)
כָּל-הַגּוֹיִם נִקְבְּצוּ יַחְדָּו, וְיֵאָסְפוּ לְאֻמִּים--מִי בָהֶם יַגִּיד זֹאת, וְרִאשֹׁנוֹת יַשְׁמִיעֻנוּ; יִתְּנוּ עֵדֵיהֶם וְיִצְדָּקוּ, וְיִשְׁמְעוּ וְיֹאמְרוּ אֱמֶת
(Yeshaya 43:9)
זֶה יֹאמַר לַיהוָה אָנִי, וְזֶה יִקְרָא בְשֵׁם-יַעֲקֹב; וְזֶה, יִכְתֹּב יָדוֹ לַיהוָה, וּבְשֵׁם יִשְׂרָאֵל, יְכַנֶּה
(Yeshaya 44:5)
יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ, עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע; אֲנִי יְהוָה, עֹשֶׂה כָל-אֵלֶּה
(Yeshaya 45:7)
שִׁמְעוּ-זֹאת בֵּית-יַעֲקֹב, הַנִּקְרָאִים בְּשֵׁם יִשְׂרָאֵל, וּמִמֵּי יְהוּדָה, יָצָאוּ
(Yeshaya 48:1)
צְאוּ מִבָּבֶל, בִּרְחוּ מִכַּשְׂדִּים, בְּקוֹל רִנָּה הַגִּידוּ הַשְׁמִיעוּ זֹאת, הוֹצִיאוּהָ עַד-קְצֵה הָאָרֶץ; אִמְרוּ, גָּאַל יְהוָה עַבְדּוֹ יַעֲקֹב
(Yeshaya 48:20)
וָאָשִׂם דְּבָרַי בְּפִיךָ, וּבְצֵל יָדִי כִּסִּיתִיךָ; לִנְטֹעַ שָׁמַיִם וְלִיסֹד אָרֶץ, וְלֵאמֹר לְצִיּוֹן עַמִּי-אָתָּה
(Yeshaya 51:16)
מַה-נָּאווּ עַל-הֶהָרִים רַגְלֵי מְבַשֵּׂר, מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב--מַשְׁמִיעַ יְשׁוּעָה; אֹמֵר לְצִיּוֹן, מָלַךְ אֱלֹהָיִךְ
(Yeshaya 52:7)
מִי הֶאֱמִין, לִשְׁמֻעָתֵנוּ; וּזְרוֹעַ יְהוָה, עַל-מִי נִגְלָתָה
(Yeshaya 53:1)
הַטּוּ אָזְנְכֶם וּלְכוּ אֵלַי, שִׁמְעוּ וּתְחִי נַפְשְׁכֶם; וְאֶכְרְתָה לָכֶם בְּרִית עוֹלָם, חַסְדֵי דָוִד הַנֶּאֱמָנִים
(Yeshaya 55:3)
תַּחַת הַנַּעֲצוּץ יַעֲלֶה בְרוֹשׁ, תַחַת הַסִּרְפַּד יַעֲלֶה הֲדַס; וְהָיָה לַיהוָה לְשֵׁם, לְאוֹת עוֹלָם לֹא יִכָּרֵת
(Yeshaya 55:13)
וְנָתַתִּי לָהֶם בְּבֵיתִי וּבְחוֹמֹתַי, יָד וָשֵׁם--טוֹב, מִבָּנִים וּמִבָּנוֹת: שֵׁם עוֹלָם אֶתֶּן-לוֹ, אֲשֶׁר לֹא יִכָּרֵת.
(Yeshaya 56:5)
צֹפָו עִוְרִים כֻּלָּם, לֹא יָדָעוּ--כֻּלָּם כְּלָבִים אִלְּמִים, לֹא יוּכְלוּ לִנְבֹּחַ; הֹזִים, שֹׁכְבִים, אֹהֲבֵי, לָנוּם.
(Yeshaya 56:10)
בּוֹרֵא, נוב (נִיב) שְׂפָתָיִם; שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב, אָמַר יְהוָה--וּרְפָאתִיו
(Yeshaya 57:19)
אָז, תִּתְעַנַּג עַל-יְהוָה, וְהִרְכַּבְתִּיךָ, עַל-במותי (בָּמֳתֵי) אָרֶץ; וְהַאֲכַלְתִּיךָ, נַחֲלַת יַעֲקֹב אָבִיךָ--כִּי פִּי יְהוָה, דִּבֵּר
(Yeshaya 58:14)
כִּי-הִנֵּה הַחֹשֶׁךְ יְכַסֶּה-אֶרֶץ, וַעֲרָפֶל לְאֻמִּים; וְעָלַיִךְ יִזְרַח יְהוָה, וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה
(Yeshaya 60:2)
הַקָּטֹן יִהְיֶה לָאֶלֶף, וְהַצָּעִיר לְגוֹי עָצוּם; אֲנִי יְהוָה, בְּעִתָּהּ אֲחִישֶׁנָּה
(Yeshaya 60:22)
וְאַתֶּם, כֹּהֲנֵי יְהוָה תִּקָּרֵאוּ--מְשָׁרְתֵי אֱלֹהֵינוּ, יֵאָמֵר לָכֶם; חֵיל גּוֹיִם תֹּאכֵלוּ, וּבִכְבוֹדָם תִּתְיַמָּרוּ
(Yeshaya 61:6)
שׂוֹשׂ אָשִׂישׂ בַּיהוָה, תָּגֵל נַפְשִׁי בֵּאלֹהַי--כִּי הִלְבִּישַׁנִי בִּגְדֵי-יֶשַׁע, מְעִיל צְדָקָה יְעָטָנִי: כֶּחָתָן יְכַהֵן פְּאֵר, וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ
(Yeshaya 61:10)
וְאַבִּיט וְאֵין עֹזֵר, וְאֶשְׁתּוֹמֵם וְאֵין סוֹמֵךְ; וַתּוֹשַׁע לִי זְרֹעִי, וַחֲמָתִי הִיא סְמָכָתְנִי
(Yeshaya 63:5)
אֲשֶׁר הַמִּתְבָּרֵךְ בָּאָרֶץ, יִתְבָּרֵךְ בֵּאלֹהֵי אָמֵן, וְהַנִּשְׁבָּע בָּאָרֶץ, יִשָּׁבַע בֵּאלֹהֵי אָמֵן: כִּי נִשְׁכְּחוּ, הַצָּרוֹת הָרִאשֹׁנוֹת, וְכִי נִסְתְּרוּ, מֵעֵינָי
(Yeshaya 65:16)
זְאֵב וְטָלֶה יִרְעוּ כְאֶחָד, וְאַרְיֵה כַּבָּקָר יֹאכַל-תֶּבֶן, וְנָחָשׁ, עָפָר לַחְמוֹ; לֹא-יָרֵעוּ וְלֹא-יַשְׁחִיתוּ בְּכָל-הַר קָדְשִׁי, אָמַר יְהוָה
(Yeshaya 65:25)
כֹּה, אָמַר יְהוָה, הַשָּׁמַיִם כִּסְאִי, וְהָאָרֶץ הֲדֹם רַגְלָי; אֵי-זֶה בַיִת אֲשֶׁר תִּבְנוּ-לִי, וְאֵי-זֶה מָקוֹם מְנוּחָתִי
(Yeshaya 66:1)
Tuesday, January 31, 2017
The Suffering Moshiach
The verse Yeshaya 49:7
כֹּה אָמַר-יְהוָה גֹּאֵל יִשְׂרָאֵל קְדוֹשׁוֹ, לִבְזֹה-נֶפֶשׁ לִמְתָעֵב גּוֹי לְעֶבֶד מֹשְׁלִים, מְלָכִים יִרְאוּ וָקָמוּ, שָׂרִים וְיִשְׁתַּחֲווּ--לְמַעַן יְהוָה אֲשֶׁר נֶאֱמָן, קְדֹשׁ יִשְׂרָאֵל וַיִּבְחָרֶךָּ
and Chaggai 2:23בַּיּוֹם הַהוּא נְאֻם-יְהוָה צְבָאוֹת אֶקָּחֲךָ זְרֻבָּבֶל בֶּן-שְׁאַלְתִּיאֵל עַבְדִּי, נְאֻם-יְהוָה, וְשַׂמְתִּיךָ, כַּחוֹתָם: כִּי-בְךָ בָחַרְתִּי, נְאֻם יְהוָה צְבָאוֹת
share an idea. Hashem chose him, Moshiach ben David, Zerubavel. Chaggai stops here, but in Yeshaya he continues. Having called out to the Jews of Bavel (Yeshaya 48:20)צְאוּ מִבָּבֶל, בִּרְחוּ מִכַּשְׂדִּים
they stayed, by and large, where they were. Therefore, in Yeshaya 50:6, he has a different messageגֵּוִי נָתַתִּי לְמַכִּים, וּלְחָיַי לְמֹרְטִים; פָּנַי לֹא הִסְתַּרְתִּי, מִכְּלִמּוֹת וָרֹק
detailing the insults he suffered in Bavel, which end in Yeshaya 53. Moshiach ben David, the one chosen by Hashem, becomes the suffering Moshiach, Moshiach ben Yosef. Who would believe our report? To who is the arm of Hashem revealed? Through Yeshaya 54, it gets clarified. With the help of Heaven, Moshiach ben Yosef will accomplish a Tikkun in the human heart.
Sunday, January 29, 2017
On The Name
In Shemot 3:13-15,
In Shemot 6:2-4,
וַיֹּאמֶר מֹשֶׁה אֶל-הָאֱלֹהִים, הִנֵּה אָנֹכִי בָא אֶל-בְּנֵי יִשְׂרָאֵל, וְאָמַרְתִּי לָהֶם, אֱלֹהֵי אֲבוֹתֵיכֶם שְׁלָחַנִי אֲלֵיכֶם; וְאָמְרוּ-לִי מַה-שְּׁמוֹ, מָה אֹמַר אֲלֵהֶם. וַיֹּאמֶר אֱלֹהִים אֶל-מֹשֶׁה, אֶהְיֶה אֲשֶׁר אֶהְיֶה; וַיֹּאמֶר, כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל, אֶהְיֶה, שְׁלָחַנִי אֲלֵיכֶם. וַיֹּאמֶר עוֹד אֱלֹהִים אֶל-מֹשֶׁה, כֹּה-תֹאמַר אֶל-בְּנֵי יִשְׂרָאֵל, יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב, שְׁלָחַנִי אֲלֵיכֶם; זֶה-שְּׁמִי לְעֹלָם, וְזֶה זִכְרִי לְדֹר דֹּר
appears what can be seen as an old Perush, probably by RJE, as it is necessitated by the merge of E and J. The name revealed in this E fragment, skipping the bold part, is יְהוָה, and in the E context it makes perfect sense. In the J text, however, Hashem's name always was יְהוָה, and therefore the fragment, without the bold part, is quite incomprehensible to readers of the combined text of E and J. In their eyes, Moshe must have been asking for something deeper, for the meaning of the Divine name. And the answer is given in the bold part: אֶהְיֶה אֲשֶׁר אֶהְיֶה. Read more here.In Shemot 6:2-4,
וַיְדַבֵּר אֱלֹהִים , אֶל-מֹשֶׁה; וַיֹּאמֶר אֵלָיו, אֲנִי יְהוָה. וָאֵרָא, אֶל-אַבְרָהָם אֶל-יִצְחָק וְאֶל-יַעֲקֹב--בְּאֵל שַׁדָּי; וּשְׁמִי יְהוָה, לֹא נוֹדַעְתִּי לָהֶם. וְגַם הֲקִמֹתִי אֶת-בְּרִיתִי אִתָּם, לָתֵת לָהֶם אֶת-אֶרֶץ כְּנָעַן--אֵת אֶרֶץ מְגֻרֵיהֶם, אֲשֶׁר-גָּרוּ בָהּ
it is claimed, in a text that seems to come from H, that the name יְהוָה was not known to the fathers. A similar deep problem would seem to arise. The name was known to the fathers! One did not see the problem: P follows the H fragment as a literal instruction. He uses the name יְהוָה only after this fragment, and uses אֵל שַׁדָּי and אֱלֹהִים before. It must be that P wanted to rewrite the Torah without J, and without J there is no problem. The later editor, R, does not relate to the problem. One could maintain that R's answer would be similar to the answer of RJE. The fathers knew the meaning of אֵל שַׁדָּי but they did not know אֶהְיֶה אֲשֶׁר אֶהְיֶה as the meaning of יְהוָה.
Friday, January 27, 2017
Ramchal's Tikkun 57
By all the strong hand, see, the faithful shepherd comes, and starts to speak: Rabbi, rabbi, Yisrael certainly stands against several challenges in the Galut, and they gave themselves over to death. And come and see, the Sin of Adam caused death to exist in the world. But the Sin of Kain caused how many Tzaddikim from Yisrael to be killed at the hands of the nations, idol worshippers. But, come and see, Kain himself, what caused him to sin? It was because his sacrifice was not clean, and thus is written: Because of this, he got more corrupted, and the Sitra Achra became stronger on him, and he killed Chevel.
At the same time, the left arm became impaired by him, surely, as Kain was dependent on that arm. Because that impaired arm, they had to die. And the secret of the matter: Who die at your hand, Hashem (Tehilim 17:14), that is the left hand, which got impaired. After all, because of this hand, many from Yisrael had to die.
[Gog is the master of antisemitism. Kain killed his brother; the first Mashal of antisemitism. The first time that Gog came to the gate of Yerushalayim, he killed many, but not Moshiach ben Yosef in Zion, who will defeat Gog in the end; see also the Mashal of the waters of Noach.]
And the secret of the matter: Who is clean by way of his mother, he goes up {Chagiga 15b}. Hence is the secret: Who wants to go up one level higher, when he is not clean, he surely gets more corrupted. This is what happened to Elisha, the "other" (Chagiga 14b,15). And this is the secret: Every word of God is refined {Mishlei 30:5}. Who merits, his jewels will be towards life; who does not merit, his jewels will be towards death. In the future, Kain will become clean. In those days, I will clean their blood, which I did not clean (Yoel 4:21). They are who are murdered by the nations, which will all return to their place, and the above arm will receive a proper Tikkun, and that is the strong hand. By all the awesome power - that is Moshiach ben Yosef, because he is invited to achieve this Tikkun, in its entirety.
[Therefore, Moshiach ben Yosef still has a crucial task to do, to destroy the baseless hatred of the other, in the human heart, which is the base of antisemitism, and then to defeat Gog.]
My translation [and my comments]
[Gog is the master of antisemitism. Kain killed his brother; the first Mashal of antisemitism. The first time that Gog came to the gate of Yerushalayim, he killed many, but not Moshiach ben Yosef in Zion, who will defeat Gog in the end; see also the Mashal of the waters of Noach.]
And the secret of the matter: Who is clean by way of his mother, he goes up {Chagiga 15b}. Hence is the secret: Who wants to go up one level higher, when he is not clean, he surely gets more corrupted. This is what happened to Elisha, the "other" (Chagiga 14b,15). And this is the secret: Every word of God is refined {Mishlei 30:5}. Who merits, his jewels will be towards life; who does not merit, his jewels will be towards death. In the future, Kain will become clean. In those days, I will clean their blood, which I did not clean (Yoel 4:21). They are who are murdered by the nations, which will all return to their place, and the above arm will receive a proper Tikkun, and that is the strong hand. By all the awesome power - that is Moshiach ben Yosef, because he is invited to achieve this Tikkun, in its entirety.
[Therefore, Moshiach ben Yosef still has a crucial task to do, to destroy the baseless hatred of the other, in the human heart, which is the base of antisemitism, and then to defeat Gog.]
My translation [and my comments]
Wednesday, January 25, 2017
Yeshayah 54 ++
“Sing, barren woman,
you who never bore a child;
burst into song, shout for joy,
you who were never in labor;
because more are the children of the desolate woman
than of her who has a husband,”
says the Lord.
“Enlarge the place of your tent,
stretch your tent curtains wide,
do not hold back;
lengthen your cords,
strengthen your stakes.
For you will spread out to the right and to the left;
your descendants will dispossess nations
and settle in their desolate cities.
“Do not be afraid; you will not be put to shame.
Do not fear disgrace; you will not be humiliated.
You will forget the shame of your youth
and remember no more the reproach of your widowhood.
For your Maker is your husband—
the Lord Almighty is his name—
the Holy One of Israel is your Redeemer;
he is called the God of all the earth.
The Lord will call you back
as if you were a wife deserted and distressed in spirit—
a wife who married young,
only to be rejected,” says your God.
“For a brief moment I abandoned you,
but with deep compassion I will bring you back.
In a surge of anger
I hid my face from you for a moment,
but with everlasting kindness
I will have compassion on you,”
says the Lord your Redeemer.
When Gog comes to the gate of Yerushalayim, see it is because a accusation woke up, because of the sin of Kain. When he comes the first time, a strong fire will appear, between the Heavens and the Earth, for three days. And Gog will stand outside, opposite the gate, and Melech Hamoshiach will be inside. The fire will separate them, they will not harm each other. When he will see that he cannot cause damage, he will go back to his place. “This will be to me the waters of Noah. Just like I swore that the waters of Noah would never again cover the earth, so now I have sworn not to be angry with you, never to rebuke you again.“
And after that, he will return a second time, and then strong darkness will appear, and how intense will be the anger in the world, and some great mountains will be split. Then he will retreat. “Though the mountains be shaken, and the hills be removed, yet my unfailing love for you will not be shaken nor my covenant of peace be removed,” says the Lord, who has compassion on you.
“Afflicted city, lashed by storms and not comforted, I will rebuild you with stones of turquoise, your foundations with lapis lazuli. I will make your battlements of rubies, your gates of sparkling jewels, and all your walls of precious stones. All your children will be taught by the Lord, and great will be their peace. In righteousness you will be established: Tyranny will be far from you; you will have nothing to fear. Terror will be far removed; it will not come near you.
But come and see, the evil one will think to become stronger, as time goes on. Just like Pharaoh the evil one used to do, as is written about him: and Pharaoh saw that there was a break, and he made his heart heavy. For he imagined that his mazal could become stronger, perhaps not today, but then after a while. Come and see, that is Gog the evil one, he will come a third time, certainly. But before he will come, The Holy One, blessed is He, will rise, and will obliterate the sin of Kain from the world. It is a secret: He will sit, melting and purifying. And when the evil one will come, the sin can already not be found. It is a secret: Why do nations gather, and regimes talk in vain? In vain, certainly, while they thought to use the sin to be stronger, see, the sin is no longer. For the same reason, the side of holiness gets stronger, with certainty.
By all the strong hand, two times when the sin is still not removed. By all the awesome power, He will melt to refine, before he will come the third time. And when he will come, it will be said about him: the righteous one is removed from affliction, but the evil one comes in his place, really. If anyone does attack you, it will not be my doing; whoever attacks you will surrender to you. “See, it is I who created the blacksmith who fans the coals into flame and forges a weapon fit for its work. And it is I who have created the destroyer to wreak havoc; no weapon forged against you will prevail and you will refute every tongue that accuses you. This is the heritage of the servants of the Lord, and this is their vindication from me,” declares the Lord.
English Standard Version + Ramchal's Tikkun 60 + minor changes
When Gog comes to the gate of Yerushalayim, see it is because a accusation woke up, because of the sin of Kain. When he comes the first time, a strong fire will appear, between the Heavens and the Earth, for three days. And Gog will stand outside, opposite the gate, and Melech Hamoshiach will be inside. The fire will separate them, they will not harm each other. When he will see that he cannot cause damage, he will go back to his place. “This will be to me the waters of Noah. Just like I swore that the waters of Noah would never again cover the earth, so now I have sworn not to be angry with you, never to rebuke you again.“
And after that, he will return a second time, and then strong darkness will appear, and how intense will be the anger in the world, and some great mountains will be split. Then he will retreat. “Though the mountains be shaken, and the hills be removed, yet my unfailing love for you will not be shaken nor my covenant of peace be removed,” says the Lord, who has compassion on you.
“Afflicted city, lashed by storms and not comforted, I will rebuild you with stones of turquoise, your foundations with lapis lazuli. I will make your battlements of rubies, your gates of sparkling jewels, and all your walls of precious stones. All your children will be taught by the Lord, and great will be their peace. In righteousness you will be established: Tyranny will be far from you; you will have nothing to fear. Terror will be far removed; it will not come near you.
But come and see, the evil one will think to become stronger, as time goes on. Just like Pharaoh the evil one used to do, as is written about him: and Pharaoh saw that there was a break, and he made his heart heavy. For he imagined that his mazal could become stronger, perhaps not today, but then after a while. Come and see, that is Gog the evil one, he will come a third time, certainly. But before he will come, The Holy One, blessed is He, will rise, and will obliterate the sin of Kain from the world. It is a secret: He will sit, melting and purifying. And when the evil one will come, the sin can already not be found. It is a secret: Why do nations gather, and regimes talk in vain? In vain, certainly, while they thought to use the sin to be stronger, see, the sin is no longer. For the same reason, the side of holiness gets stronger, with certainty.
By all the strong hand, two times when the sin is still not removed. By all the awesome power, He will melt to refine, before he will come the third time. And when he will come, it will be said about him: the righteous one is removed from affliction, but the evil one comes in his place, really. If anyone does attack you, it will not be my doing; whoever attacks you will surrender to you. “See, it is I who created the blacksmith who fans the coals into flame and forges a weapon fit for its work. And it is I who have created the destroyer to wreak havoc; no weapon forged against you will prevail and you will refute every tongue that accuses you. This is the heritage of the servants of the Lord, and this is their vindication from me,” declares the Lord.
English Standard Version + Ramchal's Tikkun 60 + minor changes
Monday, January 23, 2017
The Waters of Noach
I was kind of critical of Yeshaya 54:9-10, the passage referred to by Ramchal, in his description of the second attempt of Gog,
However, Yeshayah 54 is a prophecy of Deutero-Yeshayah, and at the time of Deutero-Yeshayah, the Torah did have the story of the waters of Noach. It could even be that the story of Noach was included in the Torah by Deutero-Yeshayah himself. This would be the "first" story of Noach, translated here.
The question is what would be the Perush? The waters of Noach represent the Galut, and the promise is that there will be a remnant, even after the Shoah, after what the Ramchal describes as the first attempt of Gog. This remnant is the State of Israel, and inside of Eretz Yisrael, or if you want, the ark, Gog could not do harm, but outside there was a disaster. Then, Hashem said, this will be to Me the waters of Noach (Yeshayah 54:9). Never again!
Therefore, I withdraw my assessment that the waters of Noach in Yeshaya 54 must be a copy error.
ואחר כך יבוא פעם שניה, ואז חושך חזק יראה וכמה כעס יהיה בעולם, וכמה הרים גדולים יבקעו, שנאמר לגביהם: ההרים ימושו והגבעות תמוטינה. ואז: חסדי מאתך לא ימוש וכו'. ואז ישוב אחורה
because it refers to the waters of Noach, a thing that never was. Moreover, it was not in the Torah at the time of Yeshayahu! Hence, I deemed the reference to the waters of Noach a copy error.However, Yeshayah 54 is a prophecy of Deutero-Yeshayah, and at the time of Deutero-Yeshayah, the Torah did have the story of the waters of Noach. It could even be that the story of Noach was included in the Torah by Deutero-Yeshayah himself. This would be the "first" story of Noach, translated here.
The question is what would be the Perush? The waters of Noach represent the Galut, and the promise is that there will be a remnant, even after the Shoah, after what the Ramchal describes as the first attempt of Gog. This remnant is the State of Israel, and inside of Eretz Yisrael, or if you want, the ark, Gog could not do harm, but outside there was a disaster. Then, Hashem said, this will be to Me the waters of Noach (Yeshayah 54:9). Never again!
Therefore, I withdraw my assessment that the waters of Noach in Yeshaya 54 must be a copy error.
Sunday, January 22, 2017
The Law and The Truth
Gog has backed out for now. As the Ramchal said in Tikkun 60:
And we, we have the time to remove something else from the world, the sin of Kain, the hatred among ourselves, antisemitism. And, religiously, to do the Tikkun, to accept the truth without fear. Mind you, the truth is not orthodox, as the orthodox have it that the truth equals the law, the Halacha. Would that the entire people of Hashem were prophets, if Hashem would put His spirit on them.
In the end, the rule of Law, will be, subjugate to the Truth.
ואחר כך יבוא פעם שניה, ואז חושך חזק יראה וכמה כעס יהיה בעולם, וכמה הרים גדולים יבקעו, שנאמר לגביהם: ההרים ימושו והגבעות תמוטינה. ואז: חסדי מאתך לא ימוש וכו'. ואז ישוב אחורה
Strong darkness, and anger in the world, how apt is the description of the Islamic barbarism, which has distracted Barak Obama, and which Donald Trump has vowed to remove from the world.And we, we have the time to remove something else from the world, the sin of Kain, the hatred among ourselves, antisemitism. And, religiously, to do the Tikkun, to accept the truth without fear. Mind you, the truth is not orthodox, as the orthodox have it that the truth equals the law, the Halacha. Would that the entire people of Hashem were prophets, if Hashem would put His spirit on them.
In the end, the rule of Law, will be, subjugate to the Truth.
Friday, January 20, 2017
Yeshayah 66:1-16
Thus says the Lord:
Heaven is my throne,
and the earth is my footstool;
what is the house that you would build for me,
and what is the place of my rest?
All these things my hand has made,
and so all these things came to be,
declares the Lord.
But this is the one to whom I will look:
he who is humble and contrite in spirit
and trembles at my word.
“He who slaughters an ox is like one who kills a man;
he who sacrifices a lamb, like one who breaks a dog’s neck;
he who presents a grain offering, like one who offers pig’s blood;
he who makes a memorial offering of frankincense, like one who blesses an idol.
These have chosen their own ways,
and their soul delights in their abominations;
I also will choose harsh treatment for them
and bring their fears upon them,
because when I called, no one answered,
when I spoke, they did not listen;
but they did what was evil in my eyes
and chose that in which I did not delight.”
Hear the word of the Lord,
you who tremble at his word:
“Your brothers who hate you
and cast you out for my name’s sake
have said, ‘Let the Lord be glorified,
that we may see your joy’;
but it is they who shall be put to shame.
“The sound of an uproar from the city!
A sound from the temple!
The sound of the Lord,
rendering recompense to his enemies!
“Before she was in labor
she gave birth;
before her pain came upon her
she delivered a son.
Who has heard such a thing?
Who has seen such things?
Shall a land be born in one day?
Shall a nation be brought forth in one moment?
For as soon as Zion was in labor
she brought forth her children.
Shall I bring to the point of birth and not cause to bring forth?”
says the Lord;
“shall I, who cause to bring forth, shut the womb?”
says your God.
“Rejoice with Jerusalem, and be glad for her, all you who love her; rejoice with her in joy, all you who mourn over her; that you may nurse and be satisfied from her consoling breast; that you may drink deeply with delight from her glorious abundance.”
For thus says the Lord: “Behold, I will extend peace to her like a river, and the glory of the nations like an overflowing stream; and you shall nurse, you shall be carried upon her hip, and bounced upon her knees. As one whom his mother comforts, so I will comfort you; you shall be comforted in Jerusalem. You shall see, and your heart shall rejoice; your bones shall flourish like the grass; and the hand of the Lord shall be known to his servants, and he shall show his indignation against his enemies. “For behold, the Lord will come in fire, and his chariots like the whirlwind, to render his anger in fury, and his rebuke with flames of fire. For by fire will the Lord enter into judgment, and by his sword, with all flesh; and those slain by the Lord shall be many.
Translation: English Standard Version
“Rejoice with Jerusalem, and be glad for her, all you who love her; rejoice with her in joy, all you who mourn over her; that you may nurse and be satisfied from her consoling breast; that you may drink deeply with delight from her glorious abundance.”
For thus says the Lord: “Behold, I will extend peace to her like a river, and the glory of the nations like an overflowing stream; and you shall nurse, you shall be carried upon her hip, and bounced upon her knees. As one whom his mother comforts, so I will comfort you; you shall be comforted in Jerusalem. You shall see, and your heart shall rejoice; your bones shall flourish like the grass; and the hand of the Lord shall be known to his servants, and he shall show his indignation against his enemies. “For behold, the Lord will come in fire, and his chariots like the whirlwind, to render his anger in fury, and his rebuke with flames of fire. For by fire will the Lord enter into judgment, and by his sword, with all flesh; and those slain by the Lord shall be many.
Translation: English Standard Version
Sunday, January 15, 2017
Whiter than White Wine
The texts
have something in common; the word חָלָב. According to Rav Reuven Margoliot (Hamikra Vehamesorah (Jerusalem, 5749), 62-64; first published in Hahed 12, (Jerusalem, 5696)), the meaning of חָלָב in the contexts of the first two texts is not "milk," but rather "white wine," and the meaning of דְבָשׁ is not "bee's honey," nor "date honey," but "fig nectar." I think the same meaning, of חָלָב, applies to the third text, as it is all about wine. Ya'akov's final words to Yehudah, חַכְלִילִי עֵינַיִם מִיָּיִן; וּלְבֶן-שִׁנַּיִם מֵחָלָב, thus mean "eyes darker than (dark) wine and teeth whiter than white wine." The Septuagint translates the difficult word חַכְלִילִי differently, making Yehudah a cheerful man, who shows his teeth: "eyes more cheerful than wine and teeth whiter than white wine."
בָּאתִי לְגַנִּי, אֲחֹתִי כַלָּה--אָרִיתִי מוֹרִי עִם-בְּשָׂמִי, אָכַלְתִּי יַעְרִי עִם-דִּבְשִׁי שָׁתִיתִי יֵינִי עִם-חֲלָבִי; אִכְלוּ רֵעִים, שְׁתוּ וְשִׁכְרוּ דּוֹדִים
(Shir HaShirim 5:1)אֶרֶץ זָבַת חָלָב וּדְבָשׁ
(Shemot 3:8, 3:17, 13:8; Vayikra 20:24; Bamidbar 13:27, 14:8, 16:13,14; Devarim 6:3, 11:9, 26:9, 26:15, 27:3, 31:20)אֹסְרִי לַגֶּפֶן עִירֹה, וְלַשֹּׂרֵקָה בְּנִי אֲתֹנוֹ; כִּבֵּס בַּיַּיִן לְבֻשׁוֹ, וּבְדַם-עֲנָבִים סוּתֹה. חַכְלִילִי עֵינַיִם, מִיָּיִן; וּלְבֶן-שִׁנַּיִם, מֵחָלָב
(Bereshit 49:11-12)have something in common; the word חָלָב. According to Rav Reuven Margoliot (Hamikra Vehamesorah (Jerusalem, 5749), 62-64; first published in Hahed 12, (Jerusalem, 5696)), the meaning of חָלָב in the contexts of the first two texts is not "milk," but rather "white wine," and the meaning of דְבָשׁ is not "bee's honey," nor "date honey," but "fig nectar." I think the same meaning, of חָלָב, applies to the third text, as it is all about wine. Ya'akov's final words to Yehudah, חַכְלִילִי עֵינַיִם מִיָּיִן; וּלְבֶן-שִׁנַּיִם מֵחָלָב, thus mean "eyes darker than (dark) wine and teeth whiter than white wine." The Septuagint translates the difficult word חַכְלִילִי differently, making Yehudah a cheerful man, who shows his teeth: "eyes more cheerful than wine and teeth whiter than white wine."
Wednesday, January 11, 2017
The Origin Of Man
This is the where the phylogeny tree for the human Y-chromosomal stands right now. This is pure DNA, and the tree is solidly rooted in Africa. This supports that man arose in Africa. Do not forget to click on the haplogroups at the right, such as this one and this one, and to take a look at the core list of 417 branch-defining Y-SNP markers. I cannot explain it better than they do and they do. Look at the references per haplogroup, where the mutation happened, and what is the oldest human fossil with the particular haplogroup.
Noach, supposedly living a mere 4,100 years ago, the inventor of wine, was not the Y-chromosomal Adam. The bigger picture is that there are some 10 million mutations of nucleotides (SNPs) in all human chromosomes together. Only 1-2 million mutations are contributed from outside of Africa, i.e., from Asia and Europe and the rest of the world. The message is clear, I hope. These are small percentages of the 3,000 million nucleotide base pairs in the human genome, but they are way too big for Noach.
There are more contributors to human genetic diversity. There is the gene-flow from the Neanthalers in Europe, from the Denisovans in the far East, and from extinct species in Africa. Our past is ancient and complicated. To know it is of the essence. The knowledge of the human genome, a self-awareness of a kind, is a crucial step in the revolutionary ascent of man. Study it.
Noach, supposedly living a mere 4,100 years ago, the inventor of wine, was not the Y-chromosomal Adam. The bigger picture is that there are some 10 million mutations of nucleotides (SNPs) in all human chromosomes together. Only 1-2 million mutations are contributed from outside of Africa, i.e., from Asia and Europe and the rest of the world. The message is clear, I hope. These are small percentages of the 3,000 million nucleotide base pairs in the human genome, but they are way too big for Noach.
There are more contributors to human genetic diversity. There is the gene-flow from the Neanthalers in Europe, from the Denisovans in the far East, and from extinct species in Africa. Our past is ancient and complicated. To know it is of the essence. The knowledge of the human genome, a self-awareness of a kind, is a crucial step in the revolutionary ascent of man. Study it.
Saturday, December 31, 2016
Midrash Hallelujah
Midrash on the story of יְהוּדָה and Tamar.
Tamar is the promised Land. Er is the first Beit HaMikdash, and there was problem with the House, and Er was killed by Hashem. Onan is the second Beit HaMikdash, and there was problem with the House, and Onan was killed by Hashem. Er and Onan did not fully know Tamar. After a long time of waiting, the Land fills up with people. And the world discusses. Who are they?
And the people of the world come to Hashem to complain. And Hashem must agree with the world, they are illegal children. It becomes very frightening in the Land. But then, at the height of tension, Tamar secretly shows the sign of the seal, and the hidden knowledge of Hashem, and the hidden light, of Chanukkah. At that point, Hashem turns around and exclaims: My children! Hallelujah!
Chanukkah Sameach!
And the people of the world come to Hashem to complain. And Hashem must agree with the world, they are illegal children. It becomes very frightening in the Land. But then, at the height of tension, Tamar secretly shows the sign of the seal, and the hidden knowledge of Hashem, and the hidden light, of Chanukkah. At that point, Hashem turns around and exclaims: My children! Hallelujah!
Chanukkah Sameach!
Sunday, December 18, 2016
Israel Completes The Vision
This week we read, in the chapter Bereshit 38, about the adventures of Yehudah. The chapter comes from a version of J in which it served to announce the birth of Ya'akov and Edom. The end, the segment Bereshit 38:29-30, was modified and we can change it back:
Yehudah went down from his brothers. From Asher, from Gad, from Reuven, and from Yishmael. In modern jargon, he left from Lebanon, from the East bank of the Jordan river, and from the Sinai peninsula. Where does he arrive then? In the land of Cana'an, in the region of Beth Shemesh.
He turned to an Adullamite man. The ancient site of Adullam is south of Beth Shemesh.
And Yehudah saw a daughter of a Canaanite man, and he married her. The Cana'anim lived by the sea (Bamidbar 13:29).
He was at Chezib when she gave birth to him. Chezib is very close to Adullam, to the South-West of Beth Shemesh.
And he went up to his sheepshearers, he and his friend Chirah, the Adullamite, to Timnah. Timnah is close to Beth Shemesh also, to the North-West. And on the road to Timnah, the twin sons, Ya'akov and Edom, were conceived.
Altogether, Yehudah has five surviving sons, Shelah, Ya'akov and Edom, Shim'on and Levi. In the region of Beth Shemesh did Yehudah, the son of Avraham, live. Far away from his brothers, Asher, Gad, Reuven, and Yishmael. To the North of Timnah, is the region of Ya'akov, until Asher, until Gad, until Reuven. And to the South is the region of Edom, until Yishmael, which includes the Negev (previously Amaleq, Bamidbar 13:29). And the middle region, is for Shelah, Shim'on, and Levi. Shelah could be called Yehudah proper, but they would all be called Yehudah, or, if you prefer, Yitzchak.
The vision is for a "State", in the promised Land, up till the border of Asher, the border of Gad and Reuven, and the border of Yishmael, the Sinai peninsula. From this point of view, it seems clear what should happen. The "force of history" will compel us to "take responsibility," and to "own" the West-bank, to annex it. If you want, the "recreated" Yehudah will have the same number of tribes as Yisrael. It has the tribe of Asher, the southern half of the Asher of old, until the region of Chiram. It does not have the tribes of Reuven and Gad, but it does have Edom and the Negev, south of Yehudah-proper and west of Edom, in their stead. Modern-day Israel is on its way, without any intention whatsoever, in fact despite itself, to realize the pre-Torah vision of J, to complete the vision of Yehudah. A vision it did not know.
וַיְהִי כְּמֵשִׁיב יָדוֹ, וְהִנֵּה יָצָא אָחִיו, וַתֹּאמֶר,
מַה-פָּרַצְתָּ
מַה-עָקַבְתָּ
עָלֶיךָ
פָּרֶץ
עֵקֶב
; וַיִּקְרָא שְׁמוֹ,
פָּרֶץ
יַעֲקֹב
. וְאַחַר יָצָא אָחִיו, אֲשֶׁר עַל-יָדוֹ הַשָּׁנִי; וַיִּקְרָא שְׁמוֹ,
זָרַח
אֱדוֹם.
Yehudah went down from his brothers. From Asher, from Gad, from Reuven, and from Yishmael. In modern jargon, he left from Lebanon, from the East bank of the Jordan river, and from the Sinai peninsula. Where does he arrive then? In the land of Cana'an, in the region of Beth Shemesh.
He turned to an Adullamite man. The ancient site of Adullam is south of Beth Shemesh.
And Yehudah saw a daughter of a Canaanite man, and he married her. The Cana'anim lived by the sea (Bamidbar 13:29).
He was at Chezib when she gave birth to him. Chezib is very close to Adullam, to the South-West of Beth Shemesh.
And he went up to his sheepshearers, he and his friend Chirah, the Adullamite, to Timnah. Timnah is close to Beth Shemesh also, to the North-West. And on the road to Timnah, the twin sons, Ya'akov and Edom, were conceived.
Altogether, Yehudah has five surviving sons, Shelah, Ya'akov and Edom, Shim'on and Levi. In the region of Beth Shemesh did Yehudah, the son of Avraham, live. Far away from his brothers, Asher, Gad, Reuven, and Yishmael. To the North of Timnah, is the region of Ya'akov, until Asher, until Gad, until Reuven. And to the South is the region of Edom, until Yishmael, which includes the Negev (previously Amaleq, Bamidbar 13:29). And the middle region, is for Shelah, Shim'on, and Levi. Shelah could be called Yehudah proper, but they would all be called Yehudah, or, if you prefer, Yitzchak.
The vision is for a "State", in the promised Land, up till the border of Asher, the border of Gad and Reuven, and the border of Yishmael, the Sinai peninsula. From this point of view, it seems clear what should happen. The "force of history" will compel us to "take responsibility," and to "own" the West-bank, to annex it. If you want, the "recreated" Yehudah will have the same number of tribes as Yisrael. It has the tribe of Asher, the southern half of the Asher of old, until the region of Chiram. It does not have the tribes of Reuven and Gad, but it does have Edom and the Negev, south of Yehudah-proper and west of Edom, in their stead. Modern-day Israel is on its way, without any intention whatsoever, in fact despite itself, to realize the pre-Torah vision of J, to complete the vision of Yehudah. A vision it did not know.
שִׁמְעוּ-זֹאת בֵּית-יַעֲקֹב, הַנִּקְרָאִים בְּשֵׁם יִשְׂרָאֵל, וּמִמֵּי יְהוּדָה, יָצָאוּ
הִשְׁמַעְתִּיךָ חֲדָשׁוֹת מֵעַתָּה, וּנְצֻרוֹת וְלֹא יְדַעְתָּם. עַתָּה נִבְרְאוּ וְלֹא מֵאָז, וְלִפְנֵי-יוֹם וְלֹא שְׁמַעְתָּם--פֶּן-תֹּאמַר, הִנֵּה יְדַעְתִּין. גַּם לֹא-שָׁמַעְתָּ, גַּם לֹא יָדַעְתָּ--גַּם, מֵאָז לֹא-פִתְּחָה אָזְנֶךָ
(Yeshayah 48:1,6-8)
Monday, December 12, 2016
The Birth Of Yisrael
In the beginning, in the kingdom of Yisrael, it was said as follows, by E: Avraham begot Yishmael and Yitzchak, and Yitzchak was taken. In stead of Yitzchak, Avraham begot Zimran and Yokshan, and Medan and Midian, and Ya'akov and Esav. And Ya'akov begot Reuven, Dan and Naftali, and Yissachar and Zevulun, and Yosef and Benyamin. Note that Yehudah was not mentioned.
When the kingdom of Yehudah started to arise, in Yehudah it was said as follows, by J: Avraham begot Yishmael and Yehudah, and Reuven, and Gad and Asher. Yehudah begot Er and Onan, and Shelah, and Shim'on and Levi. Er and Onan died, and Yehudah begot in their stead, the twins: Edom, the one with the scarlet thread on his hand, and Yaakov, who outwitted (akav) his brother in the womb (Hoshea 12:4) (Y. Zakovitch, Jacob, p. 18-19). In addition, he begot a daughter, Dinah.
Yisrael, as we read about it in the Torah, was born when the kingdom of Yisrael was destroyed. It was said as follows, by RJE: Avraham begot Yishmael and Yitzchak. And he begot Zimran and Yokshan, and Medan and Midian, and Ishbak and Shuach. (The latter two names are obtained from Ya'akov and Esav through appropriate substitution of the letter Ayin, and reordering of the letters.) And Yitzchak begot the twins Esav and Ya'akov, and Ya'akov begot his twelve sons, the seven mentioned above, plus Shim'on and Levi, plus Yehudah, plus Gad and Asher. And he begot a daughter, Dinah.
Yisrael, as we read in the Torah, had twelve sons, and a daughter, but Esav was not among the sons. Even though Esav, the kingdom of Edom, was in the end converted to Judaism. And today, the area of Edom is part of the State of Israel. History is full of surprises. Esav was (most prophetically) included in the J vision of Yehudah, and, it must be noted, Reuven, Gad and Asher were not. Asher was a problematic area at the time of J, the southern part of Phoenicia, as it is today, with Hezbollah. Although, the southern tip of Asher is in Israel. Gad, however, at the eastern shore of the Jordan river, is totally outside of the current border. Interestingly, Reuven, the firstborn of Yisrael, according to the standard story, is also outside of modern Israel. It is at the Jordanian side of the northern part of the Dead Sea shore, to the South of Gad.
Every religious person knows that Yisrael had twelve sons, and that Yehudah was among the sons. That is simple. Few know that he had seven sons, and that Yehudah was not among them. That is a secret, which has become known in modern times. Very few know that Yisrael was the son of Yehudah. There is a connection between Yehudah and Yisrael, but the connection is opposite to what might seem. That is a secret of secrets.
When the kingdom of Yehudah started to arise, in Yehudah it was said as follows, by J: Avraham begot Yishmael and Yehudah, and Reuven, and Gad and Asher. Yehudah begot Er and Onan, and Shelah, and Shim'on and Levi. Er and Onan died, and Yehudah begot in their stead, the twins: Edom, the one with the scarlet thread on his hand, and Yaakov, who outwitted (akav) his brother in the womb (Hoshea 12:4) (Y. Zakovitch, Jacob, p. 18-19). In addition, he begot a daughter, Dinah.
Yisrael, as we read about it in the Torah, was born when the kingdom of Yisrael was destroyed. It was said as follows, by RJE: Avraham begot Yishmael and Yitzchak. And he begot Zimran and Yokshan, and Medan and Midian, and Ishbak and Shuach. (The latter two names are obtained from Ya'akov and Esav through appropriate substitution of the letter Ayin, and reordering of the letters.) And Yitzchak begot the twins Esav and Ya'akov, and Ya'akov begot his twelve sons, the seven mentioned above, plus Shim'on and Levi, plus Yehudah, plus Gad and Asher. And he begot a daughter, Dinah.
Yisrael, as we read in the Torah, had twelve sons, and a daughter, but Esav was not among the sons. Even though Esav, the kingdom of Edom, was in the end converted to Judaism. And today, the area of Edom is part of the State of Israel. History is full of surprises. Esav was (most prophetically) included in the J vision of Yehudah, and, it must be noted, Reuven, Gad and Asher were not. Asher was a problematic area at the time of J, the southern part of Phoenicia, as it is today, with Hezbollah. Although, the southern tip of Asher is in Israel. Gad, however, at the eastern shore of the Jordan river, is totally outside of the current border. Interestingly, Reuven, the firstborn of Yisrael, according to the standard story, is also outside of modern Israel. It is at the Jordanian side of the northern part of the Dead Sea shore, to the South of Gad.
Every religious person knows that Yisrael had twelve sons, and that Yehudah was among the sons. That is simple. Few know that he had seven sons, and that Yehudah was not among them. That is a secret, which has become known in modern times. Very few know that Yisrael was the son of Yehudah. There is a connection between Yehudah and Yisrael, but the connection is opposite to what might seem. That is a secret of secrets.
בַּבֶּטֶן, עָקַב אֶת-אָחִיו; וּבְאוֹנוֹ, שָׂרָה אֶת-אֱלֹהִים
(Hoshea 12:4)
Saturday, November 26, 2016
Dark Matter Explained
Actually, dark energy is explained; dark matter is explained away, in Emergent Gravity and the Dark Universe, by Erik Verlinde.
Friday, November 25, 2016
Midah k'Neged Midah
Now we can understand the late date at which the word "Mitzvot" was inserted in the Torah. It was added, as Klal Yisrael lacked the capability of seeing Hashem in themselves, like the self-image of the prophets. Rather, they saw Him as outside of themselves, and so the Torah was adapted to their Madregah. The Mitzvot are thus commandments to man, from the outside. It is Midah k'Neged Midah, and that is really what it is.
At the time that Zerubavel took it upon himself, as Moshiach ben David, to become a suffering Moshiach, going down in Madregah with Am Yisrael, the nation suddenly found itself ruled by classes, by the Kohanim and by the Levi'im, through the Torah of P and of D. They were ruled by Chaverim, by Rabbanim, by Rebbes, by Generals, by kingdoms of various types and kinds, and by every type of evil, in the Galut. Why?
Klal Yisrael has descended many Madregot. Can we ever return? Will we ever have Nevuah, prophecy, again? Yes. Through the Moshiach, through the Light of Haskalah, through Chochmah, through the full realization that Hashem is in us. He is us, but we are not Him. Close are the days, when the lowest of men will become the first of men, through the Light of Haskalah.
Then Klal Yisrael will come to understand history, and that includes prehistory. Then the whole world will come to understand our history, and their history, with the help of Hashem. Then, Hashem will be understood as the God of all mankind, of all time. And we will in truth represent Hashem to mankind. We will rise up, and proclaim that Hashem, our God, is bigger than we had thought.
We who have rejected Zerubavel. We who have sinned. We went to the other side, from where one sees Hashem only from afar. Thus said Ramchal (Iggeret 15): "there are many Keitzim to the Geula, as at many Madregot (we) can be redeemed." We have rejected the Geula, time and again, we spurned the Moshiach and spitted on him, and we desecrated the name of Hashem, time and again. It is Midah k'Neged Midah and that is really what it is.
At the time that Zerubavel took it upon himself, as Moshiach ben David, to become a suffering Moshiach, going down in Madregah with Am Yisrael, the nation suddenly found itself ruled by classes, by the Kohanim and by the Levi'im, through the Torah of P and of D. They were ruled by Chaverim, by Rabbanim, by Rebbes, by Generals, by kingdoms of various types and kinds, and by every type of evil, in the Galut. Why?
Klal Yisrael has descended many Madregot. Can we ever return? Will we ever have Nevuah, prophecy, again? Yes. Through the Moshiach, through the Light of Haskalah, through Chochmah, through the full realization that Hashem is in us. He is us, but we are not Him. Close are the days, when the lowest of men will become the first of men, through the Light of Haskalah.
Then Klal Yisrael will come to understand history, and that includes prehistory. Then the whole world will come to understand our history, and their history, with the help of Hashem. Then, Hashem will be understood as the God of all mankind, of all time. And we will in truth represent Hashem to mankind. We will rise up, and proclaim that Hashem, our God, is bigger than we had thought.
We who have rejected Zerubavel. We who have sinned. We went to the other side, from where one sees Hashem only from afar. Thus said Ramchal (Iggeret 15): "there are many Keitzim to the Geula, as at many Madregot (we) can be redeemed." We have rejected the Geula, time and again, we spurned the Moshiach and spitted on him, and we desecrated the name of Hashem, time and again. It is Midah k'Neged Midah and that is really what it is.
מֵעֲמַל נַפְשׁוֹ, יִרְאֶה יִשְׂבָּע--בְּדַעְתּוֹ יַצְדִּיק צַדִּיק עַבְדִּי, לָרַבִּים; וַעֲוֹנֹתָם, הוּא יִסְבֹּל
(Yeshayah 53:11)
Tuesday, November 22, 2016
Mashal and Nimshal
A commentary to the beginning of Ramchal:
Now, the Madregot have a lowest level, which is reached at the "end of time." This is the darkness that is coming over the world. At the lowest level, it will suddenly disappear, when the Tipah of the Yesod reaches reality. This is the Tikkun of Moshiach ben Yosef, the Moshiach of Rachamim. The Tikkun of Moshiach ben Yosef does more than repair the world, his Chochmah causes the world to be a better place than it ever was before. After the Tikkun of Moshiach ben Yosef, Moshiach ben David will reappear, and finish the Tikkun that was interrupted.
כאשר פתוח לרוחה היה פתח ההשפעה בהיות בית המקדש קיים, כן נסתם בזמן חורבנו, ולקח הס"א כח ככח אשר לקחה על פי חטאי אבותינו אשר חטאו. ומאותה שעה – גלגולי דברים נתגלגלו למעלה, לפי מדרגות הצריכות להתקן. כל יום מאור חדש הוא, ולפי טבע המאור ההוא, ולפי הפגם הנפגם בו, ולפי התיקון הפרטי הצריך לו, כך נמשכו דברים למטה בעולם
In translation:When the Beit Hamikdash was standing, the gate of influence was wide open, but it was closed at the time of its destruction, and the Sitra Achra took power, as much power as it took, according to the sins of our fathers, who sinned. From then on, things rolled upwards, according to the levels that need to be fixed. And every day is a new light, and according to the color of that light, according to the flaw that is in it, and according to the particular Tikkun that it needs, so rolled things downwards, to this world.
This is the Nimshal of the Mashal of Cheth HaEgel, and this is also the Nimshal of the Mashal of the sin of Adam and Chavah. The Nimshal is the creation of levels of spirituality, spiritual Madregot, by the Midah of Rachamim, in the new world of Galut. Before the time of Galut, the gate was wide open. Prophets were abundant. Instead of destruction by the Galut, by the Midah of Din, of the great majority of Klal Yisrael, the Midah of Rachamim intervened and created the Madregot. This was a great Tikkun, in the face of the sins of our fathers, who sinned. The Tikkun was achieved by Moshiach ben David, i.e. by Zerubavel. After the Tikkun, the spiritual level of the sinners is lowered, saving them from being destroyed. As a result, the nation of Israel survived, while prophecy stopped, and Moshiach ben David "disappeared."Now, the Madregot have a lowest level, which is reached at the "end of time." This is the darkness that is coming over the world. At the lowest level, it will suddenly disappear, when the Tipah of the Yesod reaches reality. This is the Tikkun of Moshiach ben Yosef, the Moshiach of Rachamim. The Tikkun of Moshiach ben Yosef does more than repair the world, his Chochmah causes the world to be a better place than it ever was before. After the Tikkun of Moshiach ben Yosef, Moshiach ben David will reappear, and finish the Tikkun that was interrupted.
הִנֵּה יַשְׂכִּיל עַבְדִּי יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹד
(Yeshaya 52:13)
Thursday, November 17, 2016
The World Is Made Ready
What we call Galut Edom started way back, in Bayit Sheni, as an internal Galut. After the second Churban, the rabbis saw the nations they were dispersed to as the new Esav. The old Esav, Edom, had gone; they had been converted, to be Jews.
Esav/Edom is (on) the other side, and so in order to accept them, Ya'akov went to the other side too, to "Mitzrayim." The problem is that on the other side, Edom dominates Ya'akov. This is the deeper meaning of Galut Edom, on the inside of Galut Esav.
And because of this domination, the "mystics," who stayed at the side of Hashem, as it were, who did not go to the other side, became a secret group, one that is also known as the Anshei Emunah, or the Anshei Amanah, the men of Truth.
Hashem wants it darker. The darkness of the post-Christian world, the darkness of the post-Jewish (Chiloni) world, the darkness of the (Dati) Halachic world, and, more intense than the former and the latter, the utter darkness of the Islamic world, cover the world.
The world is made ready for the words of Hashem. When the world will look at the Jews, thirsting for enlightenment, and the Jews in turn will look at the Jewish "mystics," thirsting for their words, then it is time to speak.
Esav/Edom is (on) the other side, and so in order to accept them, Ya'akov went to the other side too, to "Mitzrayim." The problem is that on the other side, Edom dominates Ya'akov. This is the deeper meaning of Galut Edom, on the inside of Galut Esav.
And because of this domination, the "mystics," who stayed at the side of Hashem, as it were, who did not go to the other side, became a secret group, one that is also known as the Anshei Emunah, or the Anshei Amanah, the men of Truth.
Hashem wants it darker. The darkness of the post-Christian world, the darkness of the post-Jewish (Chiloni) world, the darkness of the (Dati) Halachic world, and, more intense than the former and the latter, the utter darkness of the Islamic world, cover the world.
The world is made ready for the words of Hashem. When the world will look at the Jews, thirsting for enlightenment, and the Jews in turn will look at the Jewish "mystics," thirsting for their words, then it is time to speak.
Thursday, November 10, 2016
We Kill The Flame
By Leonard Cohen, Yehi Zichro Baruch.
"You Want It Darker"
If you are the dealer, I'm out of the game
If you are the healer, it means I'm broken and lame
If thine is the glory then mine must be the shame
You want it darker
We kill the flame
Magnified, sanctified, be thy holy name
Vilified, crucified, in the human frame
A million candles burning for the help that never came
You want it darker
Hineni, hineni I'm ready, my lord
There's a lover in the story
But the story's still the same
There's a lullaby for suffering
And a paradox to blame
But it's written in the scriptures
And it's not some idle claim
You want it darker
We kill the flame
They're lining up the prisoners
And the guards are taking aim
I struggled with some demons
They were middle class and tame
I didn't know I had permission to murder and to maim
You want it darker
Hineni, hineni I'm ready, my lord
Magnified, sanctified, be thy holy name
Vilified, crucified, in the human frame
A million candles burning for the love that never came
You want it darker
We kill the flame
If you are the dealer, let me out of the game
If you are the healer, I'm broken and lame
If thine is the glory, mine must be the shame
You want it darker
Hineni, hineni
Hineni, hineni
I'm ready, my lord
Hineni
Hineni, hineni
Hineni
If you are the dealer, I'm out of the game
If you are the healer, it means I'm broken and lame
If thine is the glory then mine must be the shame
You want it darker
We kill the flame
Magnified, sanctified, be thy holy name
Vilified, crucified, in the human frame
A million candles burning for the help that never came
You want it darker
Hineni, hineni I'm ready, my lord
There's a lover in the story
But the story's still the same
There's a lullaby for suffering
And a paradox to blame
But it's written in the scriptures
And it's not some idle claim
You want it darker
We kill the flame
They're lining up the prisoners
And the guards are taking aim
I struggled with some demons
They were middle class and tame
I didn't know I had permission to murder and to maim
You want it darker
Hineni, hineni I'm ready, my lord
Magnified, sanctified, be thy holy name
Vilified, crucified, in the human frame
A million candles burning for the love that never came
You want it darker
We kill the flame
If you are the dealer, let me out of the game
If you are the healer, I'm broken and lame
If thine is the glory, mine must be the shame
You want it darker
Hineni, hineni
Hineni, hineni
I'm ready, my lord
Hineni
Hineni, hineni
Hineni
Build Externally, Build Internally
We can, we must, and we will build. Houses, everywhere, for all of Israel. We will build infrastructure, it will be second to none. Finally, we are free, for now. Moshiach is on his way.
But the major challenge will be to build internally, while we are building externally. Because, should we forsake this, we will be like one who finds the house he dreamed of, but does not have the key, of the house.
But the major challenge will be to build internally, while we are building externally. Because, should we forsake this, we will be like one who finds the house he dreamed of, but does not have the key, of the house.
Tuesday, November 8, 2016
On The Tikkun
A part of the Ramchal's Iggeret 15:
Ramchal hints at the first Beit Hamikdash. After its destruction, the Sitra Achra took power. Prophecy was "lost," Zerubavel lost the power struggle. The Sitra Achra is in P, who took power over the Torah, and to lesser degree, also in D, i.e., Sepher Devarim. From then on, things rolled as they rolled. While the "Pshat" Rabbanim established the official Jewish society, which rules until today, a "mystics society" was established, in the tradition of the prophets of old.
Rabbi Shimon bar Yochai was a member of this society and "wrote" the Zohar, meaning that he wrote down the secret tradition in the language of mystics. It was a tradition that was quite different from the official tradition, as implied by the Mishna and the Gemara. Shimon bar Yochai attempted to reestablish prophecy, but the people were not ready for it.
Then, the influence of the "mystics" waned until Moshe de Leon, who also wrote the Zohar, based on writings that he had. He wrote it as a Midrash on the Torah, including its flaws. This is the Zohar that we have. It was clearly not the last word. The Zohar was elucidated by the Arizal, though he still worked in a semi-secret fashion, wary of the "Pshat" Rabbanim. The Zohar is superior to the Mishna, to the Gemara, to the Midrashim, because of the external roots of the latter, while the roots of the Zohar are at the internal side, that is, at the side of prophecy.
Today, in the light of the Science of Torah, it is becoming clear how P and D took the power. The Sitra Achra took power, as much power as it took, says Ramchal. He suffered a great deal at the hands of the Sitra Achra, at the hands of the "Pshat" Rabbanim of Italy. The Sitra Achra still exerts quite some power, but the time has come to accept the truth without fear. This is the Tikkun. But the real Tikkun is that the matter (of prophecy) exists always, and does not stop.
Now read Iggeret 89:
Because, this is the complete task of man, to serve in the love of the Shechina in addition to the love of HaKadosh Baruch Hu. In this matter the Arizal was teaching correctly when he said that the main occupation of man must be with the internal aspects of the Torah, because only that gives light to the Shechina, as is said in the Zohar and in the Tikkunim, that "I will look at it and remember my eternal covenant (Bereshhit 9:16)" is said only regarding the secrets of Torah. See, here are his words, which also appear in Sha'arei Zion (a Siddur), in order to be widely published:
One who has a sharp mind should study one hour, or two hours at most, in Halacha, and the rest of the day he should devote himself to the secrets of Torah. And who is not sharp all day should occupy himself only with the internal aspects of Torah, and not with the external aspects.
That is the truth without doubt, and this is desired by HaShem our G-d. Even if many of our Chachamim will not accept this, we have no alternative to the words of truth.
Therefore, I applied my heart, and in view of the ability that the living G-d granted me, to understand and become wise in the depth of the secrets of Torah, it is clear that this is my fate - it comes from HaShem, and I will not let Him go (Shir HaShirim 3:4). And I will leave the straw that suits animals - to the animals. What is fitting to man - let be for man, as Rashbi said. I serve G-d, eating from the tree of life, according to the blessing of HaShem, Who gives me a daily portion, day by day.
כאשר פתוח לרוחה היה פתח ההשפעה בהיות בית המקדש קיים, כן נסתם בזמן חורבנו, ולקח הס"א כח ככח אשר לקחה על פי חטאי אבותינו אשר חטאו. ומאותה שעה – גלגולי דברים נתגלגלו למעלה, לפי מדרגות הצריכות להתקן. כל יום מאור חדש הוא, ולפי טבע המאור ההוא, ולפי הפגם הנפגם בו, ולפי התיקון הפרטי הצריך לו, כך נמשכו דברים למטה בעולם הזה
וכמה תיקונים נתקנו לישראל בזמן גלותם, הלא המה תיקון המשנה, תיקון הגמרא, תיקון המדרשים, שכולם הם תיקונים פרטים, כולם צריכים איש בזמנו דוקא, והם נעשים בזמן שבו הגיעה להאיר מדרגה אחת שבה תלוי התיקון ההוא ליתקן
אך תיקון הזוהר הוא העולה על כולם. הנה סודו הוא הפנימיות עצמו, כי כל הפשט בחיצוניות הוא, וכאשר כל ההנהגה עיקרו בפנימיות – על כן עיקר התיקונים הוא הזוהר...
אך התיקון האמיתי הוא שיהיה ענין זה קיים תמיד, שלא יפסק
When the Beit Hamikdash was standing, the gate of influence was wide open, but it was closed at the time of its destruction, and the Sitra Achra took power, as much power as it took, according to the sins of our fathers, who sinned. From then on, things rolled upwards, according to the levels that need to be fixed. And every day is a new light, and according to the color of that light, according to the flaw that is in it, and according to the particular Tikkun that it needs, so rolled things downwards, to this world.
And several Tikkunim were put in place for Israel in the time of their Exile, such as the Tikkun of the Mishna, the Tikkun of the Gemara, the Tikkun of the Midrashim, all of them are particular Tikkunim, all of them man specifically needed in its time, and they were in place when it was the turn of a level to give light, that was needed by the Tikkun to be in place.
However, the Tikkun of the Zohar defeats all. See, the secret [of the Tikkun] is the internal side itself, because all the Pshat is on the outside. While all Hanhaga is predominantly at the internal side - so the Zohar is the main Tikkun...But the real Tikkun is that the matter (of prophecy) exists always, and does not stop.
Ramchal goes on to say that the Zohar was the most important Tikkun of the past, it is not the last word, and the time has come for new Tikkunim, far greater than the Zohar. Ramchal speaks in code. The following will unlock the code, b'Ezrat Hashem.Ramchal hints at the first Beit Hamikdash. After its destruction, the Sitra Achra took power. Prophecy was "lost," Zerubavel lost the power struggle. The Sitra Achra is in P, who took power over the Torah, and to lesser degree, also in D, i.e., Sepher Devarim. From then on, things rolled as they rolled. While the "Pshat" Rabbanim established the official Jewish society, which rules until today, a "mystics society" was established, in the tradition of the prophets of old.
Rabbi Shimon bar Yochai was a member of this society and "wrote" the Zohar, meaning that he wrote down the secret tradition in the language of mystics. It was a tradition that was quite different from the official tradition, as implied by the Mishna and the Gemara. Shimon bar Yochai attempted to reestablish prophecy, but the people were not ready for it.
Then, the influence of the "mystics" waned until Moshe de Leon, who also wrote the Zohar, based on writings that he had. He wrote it as a Midrash on the Torah, including its flaws. This is the Zohar that we have. It was clearly not the last word. The Zohar was elucidated by the Arizal, though he still worked in a semi-secret fashion, wary of the "Pshat" Rabbanim. The Zohar is superior to the Mishna, to the Gemara, to the Midrashim, because of the external roots of the latter, while the roots of the Zohar are at the internal side, that is, at the side of prophecy.
Today, in the light of the Science of Torah, it is becoming clear how P and D took the power. The Sitra Achra took power, as much power as it took, says Ramchal. He suffered a great deal at the hands of the Sitra Achra, at the hands of the "Pshat" Rabbanim of Italy. The Sitra Achra still exerts quite some power, but the time has come to accept the truth without fear. This is the Tikkun. But the real Tikkun is that the matter (of prophecy) exists always, and does not stop.
Now read Iggeret 89:
Because, this is the complete task of man, to serve in the love of the Shechina in addition to the love of HaKadosh Baruch Hu. In this matter the Arizal was teaching correctly when he said that the main occupation of man must be with the internal aspects of the Torah, because only that gives light to the Shechina, as is said in the Zohar and in the Tikkunim, that "I will look at it and remember my eternal covenant (Bereshhit 9:16)" is said only regarding the secrets of Torah. See, here are his words, which also appear in Sha'arei Zion (a Siddur), in order to be widely published:
One who has a sharp mind should study one hour, or two hours at most, in Halacha, and the rest of the day he should devote himself to the secrets of Torah. And who is not sharp all day should occupy himself only with the internal aspects of Torah, and not with the external aspects.
That is the truth without doubt, and this is desired by HaShem our G-d. Even if many of our Chachamim will not accept this, we have no alternative to the words of truth.
Therefore, I applied my heart, and in view of the ability that the living G-d granted me, to understand and become wise in the depth of the secrets of Torah, it is clear that this is my fate - it comes from HaShem, and I will not let Him go (Shir HaShirim 3:4). And I will leave the straw that suits animals - to the animals. What is fitting to man - let be for man, as Rashbi said. I serve G-d, eating from the tree of life, according to the blessing of HaShem, Who gives me a daily portion, day by day.
Thursday, November 3, 2016
The Four Sons
The four sons of the Hagadah of Pesach have no name, only an epithet. Let us name them after the four sons of Noach, that he had before the Shibush of P. The Chacham is called Shem. The Rasha is called Cham. The Tam is called Yaphet, and the one who is too small to ask, is called Cana'an.
With all our might, we oppose the Shibushim of P, the ubiquitous force that changed the Torah. Crucially, we are against the mendacious and self aggrandizing agenda behind P. The adoption of the names Shem, Cham, Yaphet, Cana'an in the Hagadah of Pesach, see, it is an expression of our opposition:
With all our might, we oppose the Shibushim of P, the ubiquitous force that changed the Torah. Crucially, we are against the mendacious and self aggrandizing agenda behind P. The adoption of the names Shem, Cham, Yaphet, Cana'an in the Hagadah of Pesach, see, it is an expression of our opposition:
כְּנֶגֶד אַרְבָּעָה בָנִים דִּבְּרָה תּוֹרָה, שֵׁם, וְחָם, וָיָפֶת, וְכְנָעַן. אֶחָד חָכָם, וְאֶחָד רָשָׁע, וְאֶחָד תָּם, וְאֶחָד שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל
שֵׁם הוּא חָכָם, מָה הוּא אוֹמֵר? מַה הָעֵדוֹת, הַחֻקִּים וְהַמִשְׁפָּטִים אֲשֶׁר צִוָּה יי אֱלוהֵינוּ אֶתְכֶם?
וְאַף אַתָּה אֱמָר לוֹ כְּהִלְכוֹת הַפֶּסַח: אֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן.
חָם הוּא רָשָׁע, מָה הוּא אוֹמֵר? מָה הָעֲבודָה הַזאת לָכֶם? לָכֶם וְלא לוֹ. וּלְפִי שֶׁהוֹצִיא אֶת עַצְמוֹ מִן הַכְּלָל כָּפַר בְּעִקָּר. וְאַף אַתָּה. הַקְהֵה אֶת שִנָּיו וֶאֱמֹר לוֹ. בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרָיִם. לִי וְלא לוֹ. אִילּוּ הָיָה שָׁם, לא הָיָה נִגְאָל.
יָפֶת הוּא תָּם, מָה הוּא אוֹמֵר? מַה זאת? וְאָמַרְתָּ אֵלָיו: בְּחוזֶק יָד הוֹצִיאָנוּ יי מִמִּצְרָיִם, מִבֵּית עֲבָדִים.
וְכְנָעַן הוּא שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל, אַתְּ פְּתַח לוֹ, שֶׁנֶּאֱמַר: וְהִגַּדְתָּ לְבִנְךָ בַּיוֹם הַהוּא לֵאמור, בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרָיִם
Tuesday, November 1, 2016
Chavah and Adam
Chavah and Adam ate from the tree of knowledge of good and bad, in Gan Eden. Chavah found a fruit that brings understanding. Part of the fruit, from בְּרֵאשִׁית to מֵחָרָן, a total of 80 words, she gave to Adam to eat. The remainder, 400 words, she ate herself. It was good for their innards to eat from the tree of knowledge of good and bad, it was truly sweet like honey.
Then, they found themselves outside of Gan Eden, and they found it very hard to say the words that they ate in Gan Eden. Instead of the 400 words of Gan Eden, there was a different section of 400 words for Chavah to learn. Instead of the 80 words of Gan Eden, 800 words were given to Adam to learn. The section of Adam shares 100 words, from וְנָתַתִּי גִשְׁמֵיכֶם until קוֹמְמִיּוּת, with the section of Chavah. Against these 100 words, Adam had to learn 100 Sugyot, in Exile.
When Chavah and Adam teach their intuitive knowledge to each other, the knowledge from Gan Eden, it is as if both ate the whole fruit. And when they teach to each other the result of their learning outside of Gan Eden, Chavah and Adam are complete. And when they will be complete, a hundred blessings, bestowed on Israel and on mankind, will be the sign.
Then, they found themselves outside of Gan Eden, and they found it very hard to say the words that they ate in Gan Eden. Instead of the 400 words of Gan Eden, there was a different section of 400 words for Chavah to learn. Instead of the 80 words of Gan Eden, 800 words were given to Adam to learn. The section of Adam shares 100 words, from וְנָתַתִּי גִשְׁמֵיכֶם until קוֹמְמִיּוּת, with the section of Chavah. Against these 100 words, Adam had to learn 100 Sugyot, in Exile.
When Chavah and Adam teach their intuitive knowledge to each other, the knowledge from Gan Eden, it is as if both ate the whole fruit. And when they teach to each other the result of their learning outside of Gan Eden, Chavah and Adam are complete. And when they will be complete, a hundred blessings, bestowed on Israel and on mankind, will be the sign.
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