Elevated Writings

We note that the structure of this text plus this text, is well known, of Sefer Devarim, Deuteronomy. It is an introduction to the Torah, followed by a declaration of faith, followed by a law code, ending in a hortatory section, a Tochachah. We postulate that Sefer Devarim came to replace this, with, at first, the declaration of Sh'ma Yisrael, an attempt to do away with the decalogue, the ten commandments.

When Sefer Devarim succeeded, wiping out all the secrets of Torah, in the days of king Yoshiyahu, its predecessor fell into the hands of competing priests, an underground of kinds. After the return from Bavel, it had become part of the P scroll.

The secrets of Hashem were sacred in the conservative hands of P, which only added and did not subtract. Though D survived, through similarly conservative hands of R, it became subjugated to P, Midah K'Neged Midah. And the reason lies in the elevated nature of these writings, way above the level of D, or P, or E, or J. It is above the level of EJ, which I said belongs to the world of Yetsira. This scroll, though, is a representation of the Torah in the world of Beriah, the world that allows almost no evil.

The writers of D did not recognize the true nature of the scroll that they replaced. It was, no doubt, too secular in their perception. It is therefore striking that it survived in the priestly P scroll. About the P scroll it says in Yirmyahu 8:8:

אֵיכָה תֹאמְרוּ חֲכָמִים אֲנַחְנוּ, וְתוֹרַת יְהוָה אִתָּנוּ; אָכֵן הִנֵּה לַשֶּׁקֶר עָשָׂה, עֵט שֶׁקֶר סֹפְרִים

"How can you say, 'We are wise and the law of Hashem is with us?' But behold, the lying pen of the scribes has made it into a lie."

See, they have the Torah of Hashem, but they had made it virtually unrecognizable, with lies of scribes. This was already so in the days of Yirmyahu, the prophet of D. How many must be the additional lies of the P-scribes! And what does the above say about D?

The above is a postulate; the result of a deep and honest look into the Torah. It is a vision, my vision. It is a narrative, my narrative. This is my way, where is yours?

סְ֭בָבוּנִי פָּרִ֣ים רַבִּ֑ים
  אַבִּירֵ֖י בָשָׁ֣ן כִּתְּרֽוּנִי׃

- תם הבלוג -

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Another Story Fixed, and Another, and Another

Look at Bamidbar 25:1-5:

וַיֵּשֶׁב יִשְׂרָאֵל, בַּשִּׁטִּים; וַיָּחֶל הָעָם, לִזְנוֹת אֶל-בְּנוֹת מוֹאָב. וַתִּקְרֶאןָ לָעָם, לְזִבְחֵי אֱלֹהֵיהֶן; וַיֹּאכַל הָעָם, וַיִּשְׁתַּחֲווּ לֵאלֹהֵיהֶן. וַיִּצָּמֶד יִשְׂרָאֵל, לְבַעַל פְּעוֹר; וַיִּחַר-אַף יְהוָה, בְּיִשְׂרָאֵל. וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, קַח אֶת-כָּל-רָאשֵׁי הָעָם, וְהוֹקַע אוֹתָם לַיהוָה, נֶגֶד הַשָּׁמֶשׁ; וְיָשֹׁב חֲרוֹן אַף-יְהוָה, מִיִּשְׂרָאֵל. וַיֹּאמֶר מֹשֶׁה, אֶל-שֹׁפְטֵי יִשְׂרָאֵל: הִרְגוּ אִישׁ אֲנָשָׁיו, הַנִּצְמָדִים לְבַעַל פְּעוֹר

In translation:

And Israel lived in Shittim, and the people began to prostitute themselves to the daughters of Moav. And they attracted the people to the sacrifices of their gods, and the people ate and bowed to their gods, and Israel was associated with Baal Peor. And Hashem's anger flared at Israel. And Hashem said to Moshe, "Take all the leaders of the people and hang them in front of the Sun, so that Hashem's burning anger may go back from Israel." And Moshe said to Israel's judges, " Each of you, kill those of his people who are associated with Baal Peor."

This J story misses an end. Probably this is done on purpose to allow the P story that follows deliver the punch line. Both stories are presumably about the same matter, the matter of (Ba'al) Peor. The stories are not exactly in line, the J story is about women from Moav, whereas the P story is about Midianite women. Nevertheless, leaving out the punchline of the J story creates the suggestion that the two stories are one story.

The above story can be reshuffled to read, with the same words:

וַיֵּשֶׁב יִשְׂרָאֵל, בַּשִּׁטִּים; וַיָּחֶל הָעָם, לִזְנוֹת אֶל-בְּנוֹת מוֹאָב. וַתִּקְרֶאןָ לָעָם, לְזִבְחֵי אֱלֹהֵיהֶן; וַיֹּאכַל הָעָם, וַיִּשְׁתַּחֲווּ לֵאלֹהֵיהֶן. וַיִּצָּמֶד יִשְׂרָאֵל, לְבַעַל פְּעוֹר; וַיִּחַר-אַף יְהוָה, בְּיִשְׂרָאֵל. וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, קַח אֶת-כָּל-רָאשֵׁי הָעָם, וְהוֹקַע אוֹתָם לַיהוָה, נֶגֶד הַשָּׁמֶשׁ;מִיִּשְׂרָאֵל. וַיֹּאמֶר מֹשֶׁה, אֶל-שֹׁפְטֵי יִשְׂרָאֵל: הָרְגוּ אִישׁ אֲנָשָׁיו, הַנִּצְמָדִים לְבַעַל פְּעוֹר. וְיָשֹׁב חֲרוֹן אַף-יְהוָה

Notice the change of pronunciation, from הִרְגוּ to הָרְגוּ. The translation of the new passage would be:

And Israel lived in Shittim, and the people began to prostitute themselves to the daughters of Moav. And they attracted the people to the sacrifices of their gods, and the people ate and bowed to their gods, and Israel was associated with Baal Peor. And Hashem's anger flared at Israel. And Hashem said to Moshe, "Take all the leaders of the people and hang them in front of the Sun." And Moshe said it to Israel's judges. Each of them killed those of his people who were associated with Baal Peor. And Hashem's flaring anger went back from Israel.

In other words, the punch lines are found inside the story itself. The name of the god of Moav, Chemosh, is also called Baal-peor (and also Baal-maon (Moabite Stone, line 30)), and it is about associating with Chemosh that the Torah fulminates. Probably, he was referred to as Baal by the Caananites. Another broken story was fixed.

But closing the J story breaks the other story, the story of P. Bamidbar 25:6-9 reads:

וְהִנֵּה אִישׁ מִבְּנֵי יִשְׂרָאֵל בָּא, וַיַּקְרֵב אֶל-אֶחָיו אֶת-הַמִּדְיָנִית, לְעֵינֵי מֹשֶׁה, וּלְעֵינֵי כָּל-עֲדַת בְּנֵי-יִשְׂרָאֵל; וְהֵמָּה בֹכִים, פֶּתַח אֹהֶל מוֹעֵד. וַיַּרְא, פִּינְחָס בֶּן-אֶלְעָזָר, בֶּן-אַהֲרֹן, הַכֹּהֵן; וַיָּקָם מִתּוֹךְ הָעֵדָה, וַיִּקַּח רֹמַח בְּיָדוֹ. וַיָּבֹא אַחַר אִישׁ-יִשְׂרָאֵל אֶל-הַקֻּבָּה, וַיִּדְקֹר אֶת-שְׁנֵיהֶם--אֵת אִישׁ יִשְׂרָאֵל, וְאֶת-הָאִשָּׁה אֶל-קֳבָתָהּ; וַתֵּעָצַר, הַמַּגֵּפָה, מֵעַל, בְּנֵי יִשְׂרָאֵל. וַיִּהְיוּ, הַמֵּתִים בַּמַּגֵּפָה--אַרְבָּעָה וְעֶשְׂרִים, אָלֶף

The burning anger, חֲרוֹן, cam no longer be an antecedent for the plague, הַמַּגֵּפָה. Where now does it say that there was a plague? The end of the story, Bamidbar 25:19 or Bamidbar 26:1, has a superfluous וַיְהִי, אַחֲרֵי הַמַּגֵּפָה. We propose to insert the words וַיְהִי מַּגֵּפָה, אַחֲרֵיָה, in translation, and see, there was a plague after her, after the first verse. This has the exact same letters as וַיְהִי, אַחֲרֵי הַמַּגֵּפָה, and means to say that there was a plague after what the man did what he did, bringing a woman into the Tent of Meeting.

וְהִנֵּה אִישׁ מִבְּנֵי יִשְׂרָאֵל בָּא, וַיַּקְרֵב אֶל-אֶחָיו אֶת-הַמִּדְיָנִית, לְעֵינֵי מֹשֶׁה, וּלְעֵינֵי כָּל-עֲדַת בְּנֵי-יִשְׂרָאֵל; וְהֵמָּה בֹכִים, פֶּתַח אֹהֶל מוֹעֵד. וַיְהִי מַּגֵּפָה, אַחֲרֵיָה. וַיַּרְא, פִּינְחָס בֶּן-אֶלְעָזָר, בֶּן-אַהֲרֹן, הַכֹּהֵן; וַיָּקָם מִתּוֹךְ הָעֵדָה, וַיִּקַּח רֹמַח בְּיָדוֹ. וַיָּבֹא אַחַר אִישׁ-יִשְׂרָאֵל אֶל-הַקֻּבָּה, וַיִּדְקֹר אֶת-שְׁנֵיהֶם--אֵת אִישׁ יִשְׂרָאֵל, וְאֶת-הָאִשָּׁה אֶל-קֳבָתָהּ; וַתֵּעָצַר, הַמַּגֵּפָה, מֵעַל, בְּנֵי יִשְׂרָאֵל. וַיִּהְיוּ, הַמֵּתִים בַּמַּגֵּפָה--אַרְבָּעָה וְעֶשְׂרִים, אָלֶף

If this is accepted as a Tikkun, we have a fix for another broken story, the follow-up story of the story of the death of Aharon.

The above is reminiscent of the treatment of the E passage of Manna. For reasons of completeness, here is the passage as we have it (Bamidbar 11:7-9):

וְהַמָּן, כִּזְרַע-גַּד הוּא; וְעֵינוֹ, כְּעֵין הַבְּדֹלַח. שָׁטוּ הָעָם וְלָקְטוּ וְטָחֲנוּ בָרֵחַיִם, אוֹ דָכוּ בַּמְּדֹכָה, וּבִשְּׁלוּ בַּפָּרוּר, וְעָשׂוּ אֹתוֹ עֻגוֹת; וְהָיָה טַעְמוֹ, כְּטַעַם לְשַׁד הַשָּׁמֶן. וּבְרֶדֶת הַטַּל עַל-הַמַּחֲנֶה, לָיְלָה, יֵרֵד הַמָּן, עָלָיו

In translation:

And the manna: it was like a seed of coriander, and its appearance was like the appearance of B'dolach. The people went around and collected and ground it in mills or pounded it in a mortar and cooked it in a pot and made it into cakes. And its taste was like the taste of something creamy made with oil. And when the dew descended on the camp at night, the manna would descend on it.

We have posited that the passage is possibly the result of transforming an original E passage:

וּבְרֶדֶת הַטַּל עַל-הַמַּחֲנֶה, לָיְלָה, יֵרֵד הַמָּן, עָלָיו. וְהַמָּן, כִּזְרַע-גַּד הוּא; וְעֵינוֹ, כְּעֵין הַבְּדֹלַח; וְהָיָה טַעְמוֹ, כְּטַעַם לְשַׁד הַשָּׁמֶן. שָׁטוּ הָעָם וְלָקְטוּ וְטָחֲנוּ בָרֵחַיִם, אוֹ דָכוּ בַּמְּדֹכָה, וּבִשְּׁלוּ בַּפָּרוּר, וְעָשׂוּ אֹתוֹ עֻגוֹת

In translation:

And when the dew descended on the camp at night, the manna would descend on it. And the manna was like seed of coriander, and its appearance was like the appearance of B'dolach. And its taste was like the taste of something creamy made with oil. The people went around and collected and ground it in mills or pounded it in a mortar and cooked it in a pot and made it into cakes.

When the story became obsolete, it was changed while keeping all of the original words. This is similar to what I think happened to Bamidbar 25:1-5. Possibly, it was the same redactor R who was responsible for the reordering of Bamidbar 11:7-9, as well as for the reordering of Bamidbar 25:1-5 and the issue of וַיְהִי, אַחֲרֵי הַמַּגֵּפָה (Bamidbar 25:19 or Bamidbar 26:1). Possibly, the reordering of Bamidbar 11:7-9 was done by RJE.

אַל־תִּרְחַ֣ק מִ֭מֶּנִּי כִּי־צָרָ֣ה קְרוֹבָ֑ה
  כִּי־אֵ֥ין עוֹזֵֽר׃

(Tehilim 22)

Rabbi Yossi and The Redactor

Rabbi Yossi ben Yehuda bar Ilai said that in the merit of Miriam there was a well of water in the desert. And he deduces it from "and Miriam died there" and right after that "there was no water" {Taanit 9a}. It should be clear that it is not a Mesora that comes from J. And it is not a Mesora that comes from P. It is a Mesora that comes from R, the combiner of P and EJ and D. If it is taken in a literal fashion, it is a "fake" Mesora.

The true "Mesora" you can see with your own eyes. The redactor was an ultra-conservative man. He could easily have discarded the introduction of the J story of the spies, but he kept it, in Bamidbar 20. He kept it, because he knew that somewhere in the texts that he combined, there were prophetic secrets. Here is the real lesson to learn. In the desert of texts, there are prophetic "wells," that will provide "water" at some point. The redactor was not privy of all of the details of the prophetic wells, and so he had to be conservative.

In the merit of the redactor, the committer of the pious fraud that has confused the world, who put "and Miriam died there" next to "there was no water," the prophetic wells exist for who digs for them in Truth, to give water for them to drink from. For waters break forth in the wilderness, and streams in the desert; the burning sand shall become a pool, and the thirsty ground springs of water, in the haunt of jackals, where they lie down, the grass shall become reeds and rushes. And a highway shall be there, and it shall be called the Way of Holiness; the unclean shall not pass over it.

עָ֭לֶיךָ הׇשְׁלַ֣כְתִּי מֵרָ֑חֶם
  מִבֶּ֥טֶן אִ֝מִּ֗י אֵ֣לִי אָֽתָּה

(Tehilim 22)

Waters of Merivah

Bamidbar 20:1-13, the P story that remains, a story about a lack of water:

וַיָּבֹאוּ בְנֵי-יִשְׂרָאֵל כָּל-הָעֵדָה מִדְבַּר-צִן, בַּחֹדֶשׁ הָרִאשׁוֹן. וְלֹא-הָיָה מַיִם, לָעֵדָה; וַיִּקָּהֲלוּ, עַל-מֹשֶׁה וְעַל-אַהֲרֹן, לֵאמֹר, וְלוּ גָוַעְנוּ בִּגְוַע אַחֵינוּ לִפְנֵי יְהוָה. וְלָמָה הֲבֵאתֶם אֶת-קְהַל יְהוָה, אֶל-הַמִּדְבָּר הַזֶּה, לָמוּת שָׁם, אֲנַחְנוּ וּבְעִירֵנוּ, וּמַיִם אַיִן, לִשְׁתּוֹת. וַיָּבֹא מֹשֶׁה וְאַהֲרֹן מִפְּנֵי הַקָּהָל, אֶל-פֶּתַח אֹהֶל מוֹעֵד, וַיִּפְּלוּ, עַל-פְּנֵיהֶם; וַיֵּרָא כְבוֹד-יְהוָה, אֲלֵיהֶם. וַיְדַבֵּר יְהוָה, אֶל-מֹשֶׁה לֵּאמֹר. קַח אֶת-הַמַּטֶּה, וְהַקְהֵל אֶת-הָעֵדָה אַתָּה וְאַהֲרֹן אָחִיךָ, וְדִבַּרְתֶּם אֶל-הַסֶּלַע לְעֵינֵיהֶם, וְנָתַן מֵימָיו; וְהוֹצֵאתָ לָהֶם מַיִם מִן-הַסֶּלַע, וְהִשְׁקִיתָ אֶת-הָעֵדָה וְאֶת-בְּעִירָם. וַיִּקַּח מֹשֶׁה אֶת-הַמַּטֶּה, מִלִּפְנֵי יְהוָה, כַּאֲשֶׁר, צִוָּהוּ. וַיַּקְהִלוּ מֹשֶׁה וְאַהֲרֹן, אֶת-הַקָּהָל--אֶל-פְּנֵי הַסָּלַע; וַיֹּאמֶר לָהֶם, שִׁמְעוּ-נָא הַמֹּרִים--הֲמִן-הַסֶּלַע הַזֶּה, נוֹצִיא לָכֶם מָיִם. וַיָּרֶם מֹשֶׁה אֶת-יָדוֹ, וַיַּךְ אֶת-הַסֶּלַע בְּמַטֵּהוּ--פַּעֲמָיִם; וַיֵּצְאוּ מַיִם רַבִּים, וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם. וַיֹּאמֶר יְהוָה, אֶל-מֹשֶׁה וְאֶל-אַהֲרֹן, יַעַן לֹא-הֶאֱמַנְתֶּם בִּי, לְהַקְדִּישֵׁנִי לְעֵינֵי בְּנֵי יִשְׂרָאֵל--לָכֵן, לֹא תָבִיאוּ אֶת-הַקָּהָל הַזֶּה, אֶל-הָאָרֶץ, אֲשֶׁר-נָתַתִּי לָהֶם. הֵמָּה מֵי מְרִיבָה, אֲשֶׁר-רָבוּ בְנֵי-יִשְׂרָאֵל אֶת-יְהוָה; וַיִּקָּדֵשׁ, בָּם

And the children of Israel, all the congregation, came to the wilderness of Zin in the first month. And there was no water for the congregation, and they assembled against Moshe and against Aharon, saying: "If only we had expired when our brothers expired in front of Hashem. And why have you brought Hashem's community to this wilderness to die there, we and our cattle. And there is no water to drink!" And Moshe and Aharon came in front of the community to the entrance of the Tent of Meeting, and they fell on their faces. And Hashem's glory appeared to them. And Hashem spoke to Moshe, saying, "Take the staff and assemble the congregation, you and Aharon, your brother. And you shall speak to the rock before their eyes, and it will give its water. So you shall bring water out of the rock for them and give a drink to the congregation and their cattle." And Moshe took the staff from in front of Hashem, as He commanded him. And Moshe and Aharon assembled the community opposite the rock. And he said to them, "Listen, rebels, shall we bring water out of this rock for you?" And Moshe lifted his hand and struck the rock with his staff twice. And much water came out! And the congregation and their cattle drank. And Hashem said to Moshe and to Aharon, "Because you did not trust in me, to make me holy before the eyes of the children of Israel, therefore you shall not bring this community to the land that I have given them!" They are the waters of Merivah, over which the children of Israel quarreled with Hashem, and He was made holy among them.

כִּֽי־אַתָּ֣ה גֹחִ֣י מִבָּ֑טֶן
  מַ֝בְטִיחִ֗י עַל־שְׁדֵ֥י אִמִּֽי

(Tehilim 22)

Fixed Story

Look at Bamidbar 13:1-24. A P story starts, in normal letters:

וַיְדַבֵּר יְהוָה, אֶל-מֹשֶׁה לֵּאמֹר.  שְׁלַח-לְךָ אֲנָשִׁים, וְיָתֻרוּ אֶת-אֶרֶץ כְּנַעַן, אֲשֶׁר-אֲנִי נֹתֵן, לִבְנֵי יִשְׂרָאֵל:  אִישׁ אֶחָד אִישׁ אֶחָד לְמַטֵּה אֲבֹתָיו, תִּשְׁלָחוּ--כֹּל, נָשִׂיא בָהֶם.  וַיִּשְׁלַח אֹתָם מֹשֶׁה מִמִּדְבַּר פָּארָן, עַל-פִּי יְהוָה:  כֻּלָּם אֲנָשִׁים, רָאשֵׁי בְנֵי-יִשְׂרָאֵל הֵמָּה.  וְאֵלֶּה, שְׁמוֹתָם:  לְמַטֵּה רְאוּבֵן, שַׁמּוּעַ בֶּן-זַכּוּר.  לְמַטֵּה שִׁמְעוֹן, שָׁפָט בֶּן-חוֹרִי.  לְמַטֵּה יְהוּדָה, כָּלֵב בֶּן-יְפֻנֶּה.  לְמַטֵּה יִשָּׂשכָר, יִגְאָל בֶּן-יוֹסֵף.  לְמַטֵּה אֶפְרָיִם, הוֹשֵׁעַ בִּן-נוּן.  לְמַטֵּה בִנְיָמִן, פַּלְטִי בֶּן-רָפוּא.  לְמַטֵּה זְבוּלֻן, גַּדִּיאֵל בֶּן-סוֹדִי.   לְמַטֵּה יוֹסֵף, לְמַטֵּה מְנַשֶּׁה--גַּדִּי, בֶּן-סוּסִי.   לְמַטֵּה דָן, עַמִּיאֵל בֶּן-גְּמַלִּי.   לְמַטֵּה אָשֵׁר, סְתוּר בֶּן-מִיכָאֵל.   לְמַטֵּה נַפְתָּלִי, נַחְבִּי בֶּן-וָפְסִי.   לְמַטֵּה גָד, גְּאוּאֵל בֶּן-מָכִי.   אֵלֶּה שְׁמוֹת הָאֲנָשִׁים, אֲשֶׁר-שָׁלַח מֹשֶׁה לָתוּר אֶת-הָאָרֶץ; וַיִּקְרָא מֹשֶׁה לְהוֹשֵׁעַ בִּן-נוּן, יְהוֹשֻׁעַ.   וַיִּשְׁלַח אֹתָם מֹשֶׁה, לָתוּר אֶת-אֶרֶץ כְּנָעַן; וַיֹּאמֶר אֲלֵהֶם, עֲלוּ זֶה בַּנֶּגֶב, וַעֲלִיתֶם, אֶת-הָהָר. וּרְאִיתֶם אֶת-הָאָרֶץ, מַה-הִוא; וְאֶת-הָעָם, הַיֹּשֵׁב עָלֶיהָ--הֶחָזָק הוּא הֲרָפֶה, הַמְעַט הוּא אִם-רָב.   וּמָה הָאָרֶץ, אֲשֶׁר-הוּא יֹשֵׁב בָּהּ--הֲטוֹבָה הִוא, אִם-רָעָה; וּמָה הֶעָרִים, אֲשֶׁר-הוּא יוֹשֵׁב בָּהֵנָּה--הַבְּמַחֲנִים, אִם בְּמִבְצָרִים.   וּמָה הָאָרֶץ הַשְּׁמֵנָה הִוא אִם-רָזָה, הֲיֵשׁ-בָּהּ עֵץ אִם-אַיִן, וְהִתְחַזַּקְתֶּם, וּלְקַחְתֶּם מִפְּרִי הָאָרֶץ; וְהַיָּמִים--יְמֵי, בִּכּוּרֵי עֲנָבִים.  וַיַּעֲלוּ, וַיָּתֻרוּ אֶת-הָאָרֶץ, מִמִּדְבַּר-צִן עַד-רְחֹב, לְבֹא חֲמָת.  וַיַּעֲלוּ בַנֶּגֶב, וַיָּבֹא עַד-חֶבְרוֹן, וְשָׁם אֲחִימַן שֵׁשַׁי וְתַלְמַי, יְלִידֵי הָעֲנָק; וְחֶבְרוֹן, שֶׁבַע שָׁנִים נִבְנְתָה, לִפְנֵי, צֹעַן מִצְרָיִם.   וַיָּבֹאוּ עַד-נַחַל אֶשְׁכֹּל, וַיִּכְרְתוּ מִשָּׁם זְמוֹרָה וְאֶשְׁכּוֹל עֲנָבִים אֶחָד, וַיִּשָּׂאֻהוּ בַמּוֹט, בִּשְׁנָיִם; וּמִן-הָרִמֹּנִים, וּמִן-הַתְּאֵנִים.  לַמָּקוֹם הַהוּא, קָרָא נַחַל אֶשְׁכּוֹל, עַל אֹדוֹת הָאֶשְׁכּוֹל, אֲשֶׁר-כָּרְתוּ מִשָּׁם בְּנֵי יִשְׂרָאֵל   

Then the bold-faced J story begins, without a beginning. The start of the J story was omitted, in conventional wisdom, as it contradicted the start of P. This bothered me a lot, because it would mean that the redactor R, or the redactor of EJ and P, deleted material. Then I saw this paper by David Frankel, which put my mind at ease. The introduction of the J story comes from Bamidbar 20:

וַיֵּ֥שֶׁב הָעָ֖ם בְּקָדֵ֑שׁ וַתָּ֤מָת שָׁם֙ מִרְיָ֔ם וַתִּקָּבֵ֖ר שָֽׁם: וַיָּ֥רֶב הָעָ֖ם עִם־מֹשֶׁ֑ה וַיֹּאמְר֣וּ וַלָמָ֤ה הֶעֱלִיתָנוּ, מִמִּצְרַיִם, לְהָבִיא אֹתָנוּ, אֶל-הַמָּקוֹם הָרָע הַזֶּה:  לֹא מְקוֹם זֶרַע, וּתְאֵנָה וְגֶפֶן וְרִמּוֹן

This text is the cause of problems in Bamidbar 20, and it belongs in Bamidbar 13 (it seems to be put in Bamidbar 20 because of Hamorim in verse 10; morim is identical to Miriam). Note the change of pronunciation, from הֶעֱלִיתֻנוּ in Bamidbar 20:5, to הֶעֱלִיתָנוּ. We learn that people were complaining about this bad place, Kadesh, the place where Miriam died, a place without figs, vines and pomegranates. Moshe was right to send them to look for themselves whether the place is good or bad. And they came back with a cluster of grapes, some pomegranates and some figs. The broken story is fixed. The answer you get depends on the questions you ask. Yishar Koach to David Frankel.

As an added bonus we have the insight that according to J, Miriam died in Bamidbar 13, while she seemed to be fine after the ordeal she went through in Bamidbar 12:15, just before. According to J, she died in Kadesh, confirmed by Bamidbar 13:26, in the beginning of the stay in the Desert. This is an extraordinary change of events in EJ, which was hidden from us by the addition of P. That what was most hidden, is the most valuable. The J story, by the way, continues in my view like this,

וַיֵּלְכוּ קָדֵשָׁה אֶל-מֹשֶׁה וַיְסַפְּרוּ-לוֹ, וַיֹּאמְרוּ, בָּאנוּ, אֶל-הָאָרֶץ אֲשֶׁר שְׁלַחְתָּנוּ; וְגַם זָבַת חָלָב וּדְבַשׁ, הִוא--וְזֶה-פִּרְיָהּ.  אֶפֶס כִּי-עַז הָעָם, הַיֹּשֵׁב בָּאָרֶץ; וְהֶעָרִים, בְּצֻרוֹת גְּדֹלֹת מְאֹד, וְגַם-יְלִדֵי הָעֲנָק, רָאִינוּ שָׁם.  עֲמָלֵק יוֹשֵׁב, בְּאֶרֶץ הַנֶּגֶב; וְהַחִתִּי וְהַיְבוּסִי וְהָאֱמֹרִי, יוֹשֵׁב בָּהָר, וְהַכְּנַעֲנִי יוֹשֵׁב עַל-הַיָּם, וְעַל יַד הַיַּרְדֵּן.  וַיַּהַס כָּלֵב אֶת-הָעָם, אֶל-מֹשֶׁה; וַיֹּאמֶר, עָלֹה נַעֲלֶה וְיָרַשְׁנוּ אֹתָהּ--כִּי-יָכוֹל נוּכַל, לָהּ.  וְהָאֲנָשִׁים אֲשֶׁר-עָלוּ עִמּוֹ, אָמְרוּ, לֹא נוּכַל, לַעֲלוֹת אֶל-הָעָם:  כִּי-חָזָק הוּא, מִמֶּנּוּ.   וְשָׁם רָאִינוּ, אֶת-הַנְּפִילִים בְּנֵי עֲנָק--מִן-הַנְּפִלִים; וַנְּהִי בְעֵינֵינוּ כַּחֲגָבִים, וְכֵן הָיִינוּ בְּעֵינֵיהֶם

The translation of the three bold J texts together is like this:

And Miriam died there and was buried there. And the people quarreled with Moshe, and they said: "And why did you bring us up from Egypt to bring us to this bad place? It is not a place of seed, and fig and vine and pomegranates." And he said to them, "Go up there in the Negev and you shall go up the mountain and see the land, how it is and the people who live on it, are they strong or weak, are there few or many; and how is the land in which they live, is it good or bad; and how are the cities in which they live, are they in camps or in fortified places; and how is the land, is it fat or meager; does it have trees or not, and exert strength and take some fruit of the land." And it was the days of the first grapes. And they went up and scouted the land from the wilderness of Zin to Rechov at the entrance of Chamath. And they went up in the Negev, and came to Chevron. And Achiman, Shashai, and Talmai, the offspring of the giants, were there. (And Chevron was built seven years before Zoan of Egypt.) And they came to Wadi Eshkol, and they cut a branch and one cluster of grapes from there - and carried it on a pole by two people - and some pomegranates and some figs. That place was called Wadi Eshkol on account of the cluster that the children of Israel cut from there. They went to Kadesh to Moshe. And they told him and said, "We came to the land where you sent us, and also it is flowing with milk and honey, and this is its fruit. Nonetheless, the people who live in the land are strong. And the cities are fortified, very big. And also we saw the offspring of giants there. Amalek lives in the land of the Negev, and the Chittite and the Jebusite and the Amorite live in the mountains, and the Canaanite lives by the sea and the Jordan." And Calev quieted the people toward Moshe and said: "Let us go up. And we will take possession of it, because we will be able to handle it." And the men who went up with him said, "We won't be able to go up against the people, because they are stronger than we are. And we saw the Nephilim there, sons of giants from the Nephilim, and we were like grasshoppers in our eyes, and so were we in their eyes."

The P story continues like this,

וַיָּשֻׁבוּ, מִתּוּר הָאָרֶץ, מִקֵּץ, אַרְבָּעִים יוֹם.  וַיָּבֹאוּ אֶל-מֹשֶׁה וְאֶל-אַהֲרֹן וְאֶל-כָּל-עֲדַת בְּנֵי-יִשְׂרָאֵל, אֶל-מִדְבַּר פָּארָן; וַיָּשִׁיבוּ אֹתָם דָּבָר וְאֶת-כָּל-הָעֵדָה, וַיַּרְאוּם אֶת-פְּרִי הָאָרֶץ.  וַיֹּצִיאוּ דִּבַּת הָאָרֶץ, אֲשֶׁר תָּרוּ אֹתָהּ, אֶל-בְּנֵי יִשְׂרָאֵל, לֵאמֹר:  הָאָרֶץ אֲשֶׁר עָבַרְנוּ בָהּ לָתוּר אֹתָהּ, אֶרֶץ אֹכֶלֶת יוֹשְׁבֶיהָ הִוא, וְכָל-הָעָם אֲשֶׁר-רָאִינוּ בְתוֹכָהּ, אַנְשֵׁי מִדּוֹת

and the translation of the two parts of the P story is:

Amd Hashem spoke to Moshe, saying, "Send men and let them scout the land of Canaan that I am giving to the children of Israel. You shall send one man for each tribe of his fathers, every one of them a chieftain." And Moshe sent them from the wilderness of Paran by Hashem's word. They were all men who were heads of the children of Israel. And these are their names, for the tribe of Reuven, Shamua son of Zaccur. For the tribe of Shim'on, Shaphat son of Chori. For the tribe of Yehudah, Calev son of Jephunneh. For the tribe of Yissachar, Yigal son of Yoseph. For the tribe of Ephraim, Hoshea son of Nun. For the tribe of Benyamin, Palti son of Raphu. For the tribe of Zevulun, Gaddiel son of Sodi. For the tribe of Yoseph: of the tribe of Menasheh, Gaddi son of Susi. For the tribe of Dan, Ammiel son of Gemalli. For the tribe of Asher, Sethur son of Michael. For the tribe of Naphtali, Nachbi son of Vophsi. For the tribe of Gad, Geuel son of Machi. These are the names of the men whom Moshe sent out to scout the land. And Moshe called Hoshea son of Nun Yehoshua. And they came back from scouting the land at the end of forty days. And they came to Moshe and Aharon and to all the congregation of the children of Israel, to the wilderness of Paran, and they brought back word to them and all the congregation and showed them the land's fruit. And they brought out a report of the land that they had scouted to the children of Israel, saying, "The land through which we passed to scout it: it is a land that eats those who live in it, and all the people whom we saw in it were people of size!"

Finally, I propose the "Yehudaic version" of the Torah, one of the oldest strata of J. It has the Song of Miriam, and the Waters of Marah, and the Song of Yefunneh. It relates of the success of Calev to convince the people, and is followed by Calev's storming the Land from the South, after Yehudah is attacked (based on Bamidbar 21:1-3):

וַיֵּלְכוּ שְׁלֹשֶׁת-יָמִים בַּמִּדְבָּר, וְלֹא-מָצְאוּ מָיִם. וַיָּבֹאוּ מָרָתָה--וְלֹא יָכְלוּ לִשְׁתֹּת מַיִם מִמָּרָה, כִּי מָרִים הֵם; עַל-כֵּן קָרָא-שְׁמָהּ, מָרָה. וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת יְפֻנֶּה, הַקְּנִזִּי, אֶת-הַתֹּף--בְּיָדָהּ; וַתֵּצֶאןָ כָל-הַנָּשִׁים אַחֲרֶיהָ, בְּתֻפִּים וּבִמְחֹלֹת. וַתַּעַן לָהֶם, מִרְיָם:  שִׁירוּ לַיהוָה כִּי-גָאֹה גָּאָה, סוּס וְרֹכְבוֹ רָמָה בַיָּם. וַיּוֹרֵהוּ יְהוָה עֵץ, וַיַּשְׁלֵךְ אֶל-הַמַּיִם, וַיִּמְתְּקוּ הַמָּיִם. אָז יָשִׁיר-יְפֻנֶּה אֶת-הַשִּׁירָה הַזֹּאת, לַיהוָה,  לֵאמֹר:   אָשִׁירָה לַיהוָה כִּי-גָאֹה גָּאָה,  סוּס  וְרֹכְבוֹ רָמָה בַיָּם.  עָזִּי וְזִמְרָת יָהּ, וַיְהִי-לִי  לִישׁוּעָה;  זֶה אֵלִי וְאַנְוֵהוּ, אֱלֹהֵי  אָבִי וַאֲרֹמְמֶנְהוּ.  יְהוָה, אִישׁ מִלְחָמָה; יְהוָה,  שְׁמוֹ.  מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ, יָרָה בַיָּם;  וּמִבְחַר  שָׁלִשָׁיו, טֻבְּעוּ בְיַם-סוּף.  תְּהֹמֹת, יְכַסְיֻמוּ; יָרְדוּ בִמְצוֹלֹת, כְּמוֹ-  אָבֶן.  יְמִינְךָ יְהוָה, נֶאְדָּרִי בַּכֹּחַ;  יְמִינְךָ  יְהוָה, תִּרְעַץ אוֹיֵב.  וּבְרֹב גְּאוֹנְךָ, תַּהֲרֹס  קָמֶיךָ;  תְּשַׁלַּח, חֲרֹנְךָ--יֹאכְלֵמוֹ, כַּקַּשׁ.  וּבְרוּחַ  אַפֶּיךָ נֶעֶרְמוּ מַיִם,  נִצְּבוּ כְמוֹ-נֵד  נֹזְלִים;  קָפְאוּ תְהֹמֹת, בְּלֶב-יָם.  אָמַר  אוֹיֵב אֶרְדֹּף אַשִּׂיג,  אֲחַלֵּק שָׁלָל; תִּמְלָאֵמוֹ  נַפְשִׁי--  אָרִיק חַרְבִּי, תּוֹרִישֵׁמוֹ יָדִי.  נָשַׁפְתָּ  בְרוּחֲךָ, כִּסָּמוֹ יָם;  צָלְלוּ, כַּעוֹפֶרֶת, בְּמַיִם,  אַדִּירִים.  מִי-כָמֹכָה בָּאֵלִם יְהוָה,  מִי  כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ;  נוֹרָא תְהִלֹּת, עֹשֵׂה  פֶלֶא.  נָטִיתָ, יְמִינְךָ--תִּבְלָעֵמוֹ, אָרֶץ.  נָחִיתָ  בְחַסְדְּךָ, עַם-זוּ גָּאָלְתָּ;  נֵהַלְתָּ בְעָזְּךָ, אֶל-נְוֵה  קָדְשֶׁךָ.  שָׁמְעוּ עַמִּים, יִרְגָּזוּן;  חִיל  אָחַז, יֹשְׁבֵי פְּלָשֶׁת.  אָז נִבְהֲלוּ, אַלּוּפֵי  אֱדוֹם--  אֵילֵי מוֹאָב, יֹאחֲזֵמוֹ רָעַד;  נָמֹגוּ,  כֹּל יֹשְׁבֵי כְנָעַן.  תִּפֹּל עֲלֵיהֶם אֵימָתָה  וָפַחַד,  בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן:  עַד-  יַעֲבֹר עַמְּךָ יְהוָה,  עַד-יַעֲבֹר עַם-זוּ  קָנִיתָ.  תְּבִאֵמוֹ, וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ--  מָכוֹן  לְשִׁבְתְּךָ פָּעַלְתָּ, יְהוָה;  מִקְּדָשׁ, אֲדֹנָי כּוֹנְנוּ  יָדֶיךָ.  יְהוָה יִמְלֹךְ, לְעֹלָם וָעֶד

וַיֵּ֥שֶׁב הָעָ֖ם בְּקָדֵ֑שׁ וַתָּ֤מָת שָׁם֙ מִרְיָ֔ם וַתִּקָּבֵ֖ר שָֽׁם: וַיָּ֥רֶב הָעָ֖ם עִם־יְפֻנֶּה, הַקְּנִזִּי, וַיֹּאמְר֣וּ וַלָמָ֤ה הֶעֱלִיתָנוּ, מִמִּצְרַיִם, לְהָבִיא אֹתָנוּ, אֶל-הַמָּקוֹם הָרָע הַזֶּה:  לֹא מְקוֹם זֶרַע, וּתְאֵנָה וְגֶפֶן וְרִמּוֹן. וַיֹּאמֶר אֲלֵהֶם, עֲלוּ זֶה בַּנֶּגֶב, וַעֲלִיתֶם, אֶת-הָהָר. וּרְאִיתֶם אֶת-הָאָרֶץ, מַה-הִוא; וְאֶת-הָעָם, הַיֹּשֵׁב עָלֶיהָ--הֶחָזָק הוּא הֲרָפֶה, הַמְעַט הוּא אִם-רָב.   וּמָה הָאָרֶץ, אֲשֶׁר-הוּא יֹשֵׁב בָּהּ--הֲטוֹבָה הִוא, אִם-רָעָה; וּמָה הֶעָרִים, אֲשֶׁר-הוּא יוֹשֵׁב בָּהֵנָּה--הַבְּמַחֲנִים, אִם בְּמִבְצָרִים.   וּמָה הָאָרֶץ הַשְּׁמֵנָה הִוא אִם-רָזָה, הֲיֵשׁ-בָּהּ עֵץ אִם-אַיִן, וְהִתְחַזַּקְתֶּם, וּלְקַחְתֶּם מִפְּרִי הָאָרֶץ; וְהַיָּמִים--יְמֵי, בִּכּוּרֵי עֲנָבִים.  וַיַּעֲלוּ, וַיָּתֻרוּ אֶת-הָאָרֶץ, מִמִּדְבַּר-צִן עַד-רְחֹב, לְבֹא חֲמָת.  וַיַּעֲלוּ בַנֶּגֶב, וַיָּבֹא עַד-חֶבְרוֹן, וְשָׁם אֲחִימַן שֵׁשַׁי וְתַלְמַי, יְלִידֵי הָעֲנָק; וְחֶבְרוֹן, שֶׁבַע שָׁנִים נִבְנְתָה, לִפְנֵי, צֹעַן מִצְרָיִם.   וַיָּבֹאוּ עַד-נַחַל אֶשְׁכֹּל, וַיִּכְרְתוּ מִשָּׁם זְמוֹרָה וְאֶשְׁכּוֹל עֲנָבִים אֶחָד, וַיִּשָּׂאֻהוּ בַמּוֹט, בִּשְׁנָיִם; וּמִן-הָרִמֹּנִים, וּמִן-הַתְּאֵנִים.  לַמָּקוֹם הַהוּא, קָרָא נַחַל אֶשְׁכּוֹל, עַל אֹדוֹת הָאֶשְׁכּוֹל, אֲשֶׁר-כָּרְתוּ מִשָּׁם בְּנֵי יְהוּדָה. וַיֵּלְכוּ קָדֵשָׁה אֶל-יְפֻנֶּה וַיְסַפְּרוּ-לוֹ, וַיֹּאמְרוּ, בָּאנוּ, אֶל-הָאָרֶץ אֲשֶׁר שְׁלַחְתָּנוּ; וְגַם זָבַת חָלָב וּדְבַשׁ, הִוא--וְזֶה-פִּרְיָהּ.  אֶפֶס כִּי-עַז הָעָם, הַיֹּשֵׁב בָּאָרֶץ; וְהֶעָרִים, בְּצֻרוֹת גְּדֹלֹת מְאֹד, וְגַם-יְלִדֵי הָעֲנָק, רָאִינוּ שָׁם.  עֲמָלֵק יוֹשֵׁב, בְּאֶרֶץ הַנֶּגֶב; וְהַחִתִּי וְהַיְבוּסִי וְהָאֱמֹרִי, יוֹשֵׁב בָּהָר, וְהַכְּנַעֲנִי יוֹשֵׁב עַל-הַיָּם, וְעַל יַד הַיַּרְדֵּן.  וַיַּהַס כָּלֵב אֶת-הָעָם, אֶל-יְפֻנֶּה; וַיֹּאמֶר, עָלֹה נַעֲלֶה וְיָרַשְׁנוּ אֹתָהּ--כִּי-יָכוֹל נוּכַל, לָהּ

וַיִּשְׁמַע הַכְּנַעֲנִי מֶלֶךְ-עֲרָד, יֹשֵׁב הַנֶּגֶב, כִּי בָּא יְהוּדָה, דֶּרֶךְ הָאֲתָרִים; וַיִּלָּחֶם, בְּיְהוּדָה, וַיִּשְׁבְּ מִמֶּנּוּ, שֶׁבִי. וַיִּדַּר כָּלֵב נֶדֶר לַיהוָה, וַיֹּאמַר:  אִם-נָתֹן תִּתֵּן אֶת-הָעָם הַזֶּה, בְּיָדִי--וְהַחֲרַמְתִּי, אֶת-עָרֵיהֶם. וַיִּשְׁמַע יְהוָה בְּקוֹל כָּלֵב, וַיִּתֵּן אֶת-הַכְּנַעֲנִי, וַיַּחֲרֵם אֶתְהֶם, וְאֶת-עָרֵיהֶם; וַיִּקְרָא שֵׁם-הַמָּקוֹם, חָרְמָה

There is no role for Yehoshua here, Tartei Mashma. There is no role for Yisrael. There is no role for Moshe. Note that הַקְּנִזִּי is missing in the list of nations, and lived in the South (Bereshit 13:7), making place for the leader יְפֻנֶּה (see Bamidbar 32:12). Note also how the subject of וַיָּ֥רֶב הָעָ֖ם is closed with וַיַּהַס כָּלֵב אֶת-הָעָם, and near the end listen to how בְּקוֹל כָּלֵב sounds. See Shoftim 1:10-17 for more on the Judaite leadership role of Calev. Note the mention of Chormah in the verse 1:17. With Yehudah and Shimeon were the Kenazites and the Kenites, who settled in Yehudah in the region of Arad (1:16).

What likely happened, was that a coalition of five kings attacked Yehudah from the South. Probably this is the background of the death of Miriam. The people panicked, but Calev silenced the panic, and soundly defeated the attackers, with a coalition of four, the Yehudites, the Shimeonites, the Kenazites, and the Kenites, until Chormah.

(This is reminiscent of a war of five kings against four, which is described in Bereshit 14, where Avraham is the pursuer, until Dan. In both cases the war was about a prisoner, Lot in the case of Avraham, the deceased Miriam, possibly, in the case of Calev.)

גֹּ֣ל אֶל־יְהֹוָ֣ה יְפַלְּטֵ֑הוּ
  יַ֝צִּילֵ֗הוּ כִּ֘י חָ֥פֵֽץ בּֽוֹ

(Tehilim 22)  

Quiz Answer

Every 1000/3 years, the calendar changes generation. The year that the calendar changes, two things might happen:

1. This year is a common year, but in the previous generation it would have been a leap year. If the fractional part of the date of Pesach of the previous year (m) is greater than 0:15:204, and if the previous Pesach falls on a Sunday, the exception rule did not work, as it assumed that this year would be a leap year. The result is that this year has 356 days.

2. In this year, the first Molad changes, i.e. the value of z. Half a day is subtracted from M + m. This means that if, with the previous value of z, the day was deficient, 353 or 383 days, now there is a chance that it will become a year with 352 or 382 days.

The first scenario happens about once in 400 calendar generation switches, one time in every 130,000 years. The second scenario happens slightly more often, about once in 12 Molad switches, which amounts to once in every 80,000 years. All in all, there is a chance of one in 50,000 years of something happening.

The first time that actually something happens is in the year 35334, and it is the first scenario that is happening. In the first 500,000 years, the first scenario happens four times, whereas the second scenario plays out six times. This answers the question.

The following two rules make the calendar mathematically complete:

1. If scenario 1 happens, the previous year (is a deficient year and) should have two extra days, making the previous year into an abundant year and this year into a regular year of 354 days.

2. If scenario 2 happens, the previous year (is an abundant year and) should have two days less, making the previous year into a deficient year and this year into a regular year of 354 or 384 days.

I have validated the sufficiency of these rules for the first 500000 years. And I updated the English and Hebrew versions of the paper to include a section in the spirit of this post.

כׇּל־רֹ֭אַי יַלְעִ֣גוּ לִ֑י
  יַפְטִ֥ירוּ בְ֝שָׂפָ֗ה יָנִ֥יעוּ רֹֽאשׁ

(Tehilim 22)

Rationale

We found that this verse explains by extension, through gematria, the number 430, and connects to this divine text, as the number 430 refers to the exact same point in time as hinted at by יְהִי אוֹר, through gematria. Hence, this text is enveloped by a semantic inclusio. In addition, it has all of the secrets that we have discussed, and it reads like a unity.

The unity is beautified by this text, which fits nicely and has its own inclusio. It is the most beautiful code in the Torah. Beauty counts, as in beauty is the revelation of the Essence.

וְאָנֹכִ֣י תוֹלַ֣עַת וְלֹא־אִ֑ישׁ
  חֶרְפַּ֥ת אָ֝דָ֗ם וּבְז֥וּי עָֽם

(Tehilim 22)

Quiz Question

The calendar proposed here, is valid until the year 35334, as that year would have 356 days. This would be the first time that a year would have other than 353, 354, 355, 383, 384, or 385 days, and we would not know what to do, with the rules that are in place today.

Changes in the three motions regarding the Earth that underlie the calendar - the spinning of Earth, the rotation of Moon around the Earth, the rotation of the Earth around the Sun - will likely undermine the accurateness of the calendar already before the year 35334. So, there is no real point in devising a calendar that goes beyond that year.

But, can anyone think of the reason why the year 35334 will be the cut-off year? Why is it the first year to have 356 days, according to the algorithm given in the paper?

אֵלֶ֣יךָ זָעֲק֣וּ וְנִמְלָ֑טוּ
  בְּךָ֖ בָטְח֣וּ וְלֹא־בֽוֹשׁוּ

(Tehilim 22)

בְּהַר סִינַי

וַיְדַבֵּר יְהוָה אֶל-מֹשֶׁה, בְּהַר סִינַי לֵאמֹר. דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, וְאָמַרְתָּ אֲלֵהֶם, כִּי תָבֹאוּ אֶל-הָאָרֶץ, אֲשֶׁר אֲנִי נֹתֵן לָכֶם--וְשָׁבְתָה הָאָרֶץ, שַׁבָּת לַיהוָה. שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ, וְשֵׁשׁ שָׁנִים תִּזְמֹר כַּרְמֶךָ; וְאָסַפְתָּ, אֶת-תְּבוּאָתָהּ. וּבַשָּׁנָה הַשְּׁבִיעִת, שַׁבַּת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ--שַׁבָּת, לַיהוָה: שָׂדְךָ לֹא תִזְרָע, וְכַרְמְךָ לֹא תִזְמֹר. אֵת סְפִיחַ קְצִירְךָ לֹא תִקְצוֹר, וְאֶת-עִנְּבֵי נְזִירֶךָ לֹא תִבְצֹר: שְׁנַת שַׁבָּתוֹן, יִהְיֶה לָאָרֶץ. וְהָיְתָה שַׁבַּת הָאָרֶץ לָכֶם, לְאָכְלָה--לְךָ, וּלְעַבְדְּךָ וְלַאֲמָתֶךָ; וְלִשְׂכִירְךָ, וּלְתוֹשָׁבְךָ, הַגָּרִים, עִמָּךְ. וְלִבְהֶמְתְּךָ--וְלַחַיָּה, אֲשֶׁר בְּאַרְצֶךָ: תִּהְיֶה כָל-תְּבוּאָתָהּ, לֶאֱכֹל. וְסָפַרְתָּ לְךָ, שֶׁבַע שַׁבְּתֹת שָׁנִים--שֶׁבַע שָׁנִים, שֶׁבַע פְּעָמִים; וְהָיוּ לְךָ, יְמֵי שֶׁבַע שַׁבְּתֹת הַשָּׁנִים, תֵּשַׁע וְאַרְבָּעִים, שָׁנָה. וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה, בַּחֹדֶשׁ הַשְּׁבִעִי, בֶּעָשׂוֹר, לַחֹדֶשׁ. וְקִדַּשְׁתֶּם, אֵת שְׁנַת הַחֲמִשִּׁים שָׁנָה, וּקְרָאתֶם דְּרוֹר בָּאָרֶץ, לְכָל-יֹשְׁבֶיהָ; יוֹבֵל הִוא, תִּהְיֶה לָכֶם, וְשַׁבְתֶּם אִישׁ אֶל-אֲחֻזָּתוֹ, וְאִישׁ אֶל-מִשְׁפַּחְתּוֹ תָּשֻׁבוּ. יוֹבֵל הִוא, שְׁנַת הַחֲמִשִּׁים שָׁנָה--תִּהְיֶה לָכֶם; לֹא תִזְרָעוּ--וְלֹא תִקְצְרוּ אֶת-סְפִיחֶיהָ, וְלֹא תִבְצְרוּ אֶת-נְזִרֶיהָ. כִּי יוֹבֵל הִוא, קֹדֶשׁ תִּהְיֶה לָכֶם; מִן-הַשָּׂדֶה--תֹּאכְלוּ, אֶת-תְּבוּאָתָהּ. בִּשְׁנַת הַיּוֹבֵל, הַזֹּאת, תָּשֻׁבוּ, אִישׁ אֶל-אֲחֻזָּתוֹ. וְכִי-תִמְכְּרוּ מִמְכָּר לַעֲמִיתֶךָ, אוֹ קָנֹה מִיַּד עֲמִיתֶךָ--אַל-תּוֹנוּ, אִישׁ אֶת-אָחִיו. בְּמִסְפַּר שָׁנִים אַחַר הַיּוֹבֵל, תִּקְנֶה מֵאֵת עֲמִיתֶךָ; בְּמִסְפַּר שְׁנֵי-תְבוּאֹת, יִמְכָּר-לָךְ. לְפִי רֹב הַשָּׁנִים, תַּרְבֶּה מִקְנָתוֹ, וּלְפִי מְעֹט הַשָּׁנִים, תַּמְעִיט מִקְנָתוֹ: כִּי מִסְפַּר תְּבוּאֹת, הוּא מֹכֵר לָךְ. וְלֹא תוֹנוּ אִישׁ אֶת-עֲמִיתוֹ, וְיָרֵאתָ מֵאֱלֹהֶיךָ: כִּי אֲנִי יְהוָה, אֱלֹהֵיכֶם. וַעֲשִׂיתֶם, אֶת-חֻקֹּתַי, וְאֶת-מִשְׁפָּטַי תִּשְׁמְרוּ, וַעֲשִׂיתֶם אֹתָם--וִישַׁבְתֶּם עַל-הָאָרֶץ, לָבֶטַח. וְנָתְנָה הָאָרֶץ פִּרְיָהּ, וַאֲכַלְתֶּם לָשֹׂבַע; וִישַׁבְתֶּם לָבֶטַח, עָלֶיהָ. וְכִי תֹאמְרוּ, מַה-נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת: הֵן לֹא נִזְרָע, וְלֹא נֶאֱסֹף אֶת-תְּבוּאָתֵנוּ. וְצִוִּיתִי אֶת-בִּרְכָתִי לָכֶם, בַּשָּׁנָה הַשִּׁשִּׁית; וְעָשָׂת, אֶת-הַתְּבוּאָה, לִשְׁלֹשׁ, הַשָּׁנִים. וּזְרַעְתֶּם, אֵת הַשָּׁנָה הַשְּׁמִינִת, וַאֲכַלְתֶּם, מִן-הַתְּבוּאָה יָשָׁן; עַד הַשָּׁנָה הַתְּשִׁיעִת, עַד-בּוֹא תְּבוּאָתָהּ--תֹּאכְלוּ, יָשָׁן. וּבְכֹל, אֶרֶץ אֲחֻזַּתְכֶם, גְּאֻלָּה, תִּתְּנוּ לָאָרֶץ.

כִּי-יָמוּךְ אָחִיךָ, וּמָכַר מֵאֲחֻזָּתוֹ--וּבָא גֹאֲלוֹ, הַקָּרֹב אֵלָיו, וְגָאַל, אֵת מִמְכַּר אָחִיו.
וְכִי-יָמוּךְ אָחִיךָ, וּמָטָה יָדוֹ עִמָּךְ--וְהֶחֱזַקְתָּ בּוֹ, גֵּר וְתוֹשָׁב וָחַי עִמָּךְ.
אַל-תִּקַּח מֵאִתּוֹ נֶשֶׁךְ וְתַרְבִּית, וְיָרֵאתָ מֵאֱלֹהֶיךָ; וְחֵי אָחִיךָ, עִמָּךְ. אֶת-כַּסְפְּךָ--לֹא-תִתֵּן לוֹ, בְּנֶשֶׁךְ; וּבְמַרְבִּית, לֹא-תִתֵּן אָכְלֶךָ. אֲנִי, יְהוָה אֱלֹהֵיכֶם, אֲשֶׁר-הוֹצֵאתִי אֶתְכֶם, מֵאֶרֶץ מִצְרָיִם--לָתֵת לָכֶם אֶת-אֶרֶץ כְּנַעַן, לִהְיוֹת לָכֶם לֵאלֹהִים.
וְכִי-יָמוּךְ אָחִיךָ עִמָּךְ, וְנִמְכַּר-לָךְ--לֹא-תַעֲבֹד בּוֹ, עֲבֹדַת עָבֶד. וְיָצָא, מֵעִמָּךְ--הוּא, וּבָנָיו עִמּוֹ; וְשָׁב, אֶל-מִשְׁפַּחְתּוֹ, וְאֶל-אֲחֻזַּת אֲבֹתָיו, יָשׁוּב. לֹא-תִרְדֶּה בוֹ, בְּפָרֶךְ; וְיָרֵאתָ, מֵאֱלֹהֶיךָ.
וְכִי תַשִּׂיג, יַד גֵּר וְתוֹשָׁב עִמָּךְ, וּמָךְ אָחִיךָ, עִמּוֹ; וְנִמְכַּר, לְגֵר תּוֹשָׁב עִמָּךְ, אוֹ לְעֵקֶר, מִשְׁפַּחַת גֵּר. כִּשְׂכִיר שָׁנָה בְּשָׁנָה, יִהְיֶה עִמּוֹ; לֹא-יִרְדֶּנּוּ בְּפֶרֶךְ, לְעֵינֶיךָ. כִּי-לִי בְנֵי-יִשְׂרָאֵל, עֲבָדִים--עֲבָדַי הֵם, אֲשֶׁר-הוֹצֵאתִי אוֹתָם מֵאֶרֶץ מִצְרָיִם: אֲנִי, יְהוָה אֱלֹהֵיכֶם.

וַיְדַבֵּר יְהוָה, אֶל-מֹשֶׁה לֵּאמֹר. דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, וְאָמַרְתָּ אֲלֵהֶם: אֲנִי, יְהוָה אֱלֹהֵיכֶם. כְּמַעֲשֵׂה אֶרֶץ-מִצְרַיִם אֲשֶׁר יְשַׁבְתֶּם-בָּהּ, לֹא תַעֲשׂוּ; וּכְמַעֲשֵׂה אֶרֶץ-כְּנַעַן אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה, לֹא תַעֲשׂוּ, וּבְחֻקֹּתֵיהֶם, לֹא תֵלֵכוּ. אֶת-מִשְׁפָּטַי תַּעֲשׂוּ וְאֶת-חֻקֹּתַי תִּשְׁמְרוּ, לָלֶכֶת בָּהֶם: אֲנִי, יְהוָה אֱלֹהֵיכֶם. וּשְׁמַרְתֶּם אֶת-חֻקֹּתַי וְאֶת-מִשְׁפָּטַי, אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם: אֲנִי, יְהוָה. אִישׁ אִישׁ אֶל-כָּל-שְׁאֵר בְּשָׂרוֹ, לֹא תִקְרְבוּ לְגַלּוֹת עֶרְוָה: אֲנִי, יְהוָה.
עֶרְוַת אָבִיךָ וְעֶרְוַת אִמְּךָ, לֹא תְגַלֵּה: אִמְּךָ הִוא, לֹא תְגַלֶּה עֶרְוָתָהּ. עֶרְוַת אֵשֶׁת-אָבִיךָ, לֹא תְגַלֵּה: עֶרְוַת אָבִיךָ, הִוא.
עֶרְוַת אֲחוֹתְךָ בַת-אָבִיךָ, אוֹ בַת-אִמֶּךָ, מוֹלֶדֶת בַּיִת, אוֹ מוֹלֶדֶת חוּץ--לֹא תְגַלֶּה, עֶרְוָתָן.
עֶרְוַת בַּת-בִּנְךָ אוֹ בַת-בִּתְּךָ, לֹא תְגַלֶּה עֶרְוָתָן: כִּי עֶרְוָתְךָ, הֵנָּה.
עֶרְוַת בַּת-אֵשֶׁת אָבִיךָ מוֹלֶדֶת אָבִיךָ, אֲחוֹתְךָ הִוא--לֹא תְגַלֶּה, עֶרְוָתָהּ.
עֶרְוַת אֲחוֹת-אָבִיךָ, לֹא תְגַלֵּה: שְׁאֵר אָבִיךָ, הִוא.
עֶרְוַת אֲחוֹת-אִמְּךָ, לֹא תְגַלֵּה: כִּי-שְׁאֵר אִמְּךָ, הִוא.
עֶרְוַת אֲחִי-אָבִיךָ, לֹא תְגַלֵּה: אֶל-אִשְׁתּוֹ לֹא תִקְרָב, דֹּדָתְךָ הִוא.
עֶרְוַת כַּלָּתְךָ, לֹא תְגַלֵּה: אֵשֶׁת בִּנְךָ הִוא, לֹא תְגַלֶּה עֶרְוָתָהּ.
עֶרְוַת אֵשֶׁת-אָחִיךָ, לֹא תְגַלֵּה: עֶרְוַת אָחִיךָ, הִוא.
עֶרְוַת אִשָּׁה וּבִתָּהּ, לֹא תְגַלֵּה: אֶת-בַּת-בְּנָהּ וְאֶת-בַּת-בִּתָּהּ, לֹא תִקַּח לְגַלּוֹת עֶרְוָתָהּ--שַׁאֲרָה הֵנָּה, זִמָּה הִוא. וְאִשָּׁה אֶל-אֲחֹתָהּ, לֹא תִקָּח: לִצְרֹר, לְגַלּוֹת עֶרְוָתָהּ עָלֶיהָ--בְּחַיֶּיהָ. וְאֶל-אִשָּׁה, בְּנִדַּת טֻמְאָתָהּ--לֹא תִקְרַב, לְגַלּוֹת עֶרְוָתָהּ. וְאֶל-אֵשֶׁת, עֲמִיתְךָ--לֹא-תִתֵּן שְׁכָבְתְּךָ, לְזָרַע: לְטָמְאָה-בָהּ. וּמִזַּרְעֲךָ לֹא-תִתֵּן, לְהַעֲבִיר לַמֹּלֶךְ; וְלֹא תְחַלֵּל אֶת-שֵׁם אֱלֹהֶיךָ, אֲנִי יְהוָה.
אַל-תִּטַּמְּאוּ, בְּכָל-אֵלֶּה: כִּי בְכָל-אֵלֶּה נִטְמְאוּ הַגּוֹיִם, אֲשֶׁר-אֲנִי מְשַׁלֵּחַ מִפְּנֵיכֶם. וַתִּטְמָא הָאָרֶץ, וָאֶפְקֹד עֲוֹנָהּ עָלֶיהָ; וַתָּקִא הָאָרֶץ, אֶת-יֹשְׁבֶיהָ. וּשְׁמַרְתֶּם אַתֶּם, אֶת-חֻקֹּתַי וְאֶת-מִשְׁפָּטַי, וְלֹא תַעֲשׂוּ, מִכֹּל הַתּוֹעֵבֹת הָאֵלֶּה: הָאֶזְרָח, וְהַגֵּר הַגָּר בְּתוֹכְכֶם. כִּי אֶת-כָּל-הַתּוֹעֵבֹת הָאֵל, עָשׂוּ אַנְשֵׁי-הָאָרֶץ אֲשֶׁר לִפְנֵיכֶם; וַתִּטְמָא, הָאָרֶץ. וְלֹא-תָקִיא הָאָרֶץ אֶתְכֶם, בְּטַמַּאֲכֶם אֹתָהּ, כַּאֲשֶׁר קָאָה אֶת-הַגּוֹי, אֲשֶׁר לִפְנֵיכֶם. כִּי כָּל-אֲשֶׁר יַעֲשֶׂה, מִכֹּל הַתּוֹעֵבֹת הָאֵלֶּה--וְנִכְרְתוּ הַנְּפָשׁוֹת הָעֹשֹׂת, מִקֶּרֶב עַמָּם. וּשְׁמַרְתֶּם אֶת-מִשְׁמַרְתִּי, לְבִלְתִּי עֲשׂוֹת מֵחֻקּוֹת הַתּוֹעֵבֹת אֲשֶׁר נַעֲשׂוּ לִפְנֵיכֶם, וְלֹא תִטַּמְּאוּ, בָּהֶם: אֲנִי, יְהוָה אֱלֹהֵיכֶם.

וַיְדַבֵּר יְהוָה, אֶל-מֹשֶׁה לֵּאמֹר. דַּבֵּר אֶל-כָּל-עֲדַת בְּנֵי-יִשְׂרָאֵל, וְאָמַרְתָּ אֲלֵהֶם--קְדֹשִׁים תִּהְיוּ: כִּי קָדוֹשׁ, אֲנִי יְהוָה אֱלֹהֵיכֶם. לֹא-תַעֲשׂוּ לָכֶם אֱלִילִם, וּפֶסֶל וּמַצֵּבָה לֹא-תָקִימוּ לָכֶם, וְאֶבֶן מַשְׂכִּית לֹא תִתְּנוּ בְּאַרְצְכֶם, לְהִשְׁתַּחֲו‍ֹת עָלֶיהָ: כִּי אֲנִי יְהוָה, אֱלֹהֵיכֶם.
אֶת-שַׁבְּתֹתַי תִּשְׁמֹרוּ, וּמִקְדָּשִׁי תִּירָאוּ: אֲנִי, יְהוָה.
אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ: אֲנִי, יְהוָה אֱלֹהֵיכֶם.
אַל-תִּפְנוּ, אֶל-הָאֱלִילִם, וֵאלֹהֵי מַסֵּכָה, לֹא תַעֲשׂוּ לָכֶם: אֲנִי, יְהוָה אֱלֹהֵיכֶם.
וּבְקֻצְרְכֶם אֶת-קְצִיר אַרְצְכֶם, לֹא תְכַלֶּה פְּאַת שָׂדְךָ לִקְצֹר; וְלֶקֶט קְצִירְךָ, לֹא תְלַקֵּט. וְכַרְמְךָ לֹא תְעוֹלֵל, וּפֶרֶט כַּרְמְךָ לֹא תְלַקֵּט: לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם, אֲנִי יְהוָה אֱלֹהֵיכֶם.
לֹא, תִּגְנֹבוּ; וְלֹא-תְכַחֲשׁוּ וְלֹא-תְשַׁקְּרוּ, אִישׁ בַּעֲמִיתוֹ. וְלֹא-תִשָּׁבְעוּ בִשְׁמִי, לַשָּׁקֶר: וְחִלַּלְתָּ אֶת-שֵׁם אֱלֹהֶיךָ, אֲנִי יְהוָה.
לֹא-תַעֲשֹׁק אֶת-רֵעֲךָ, וְלֹא תִגְזֹל; לֹא-תָלִין פְּעֻלַּת שָׂכִיר, אִתְּךָ--עַד-בֹּקֶר. לֹא-תְקַלֵּל חֵרֵשׁ--וְלִפְנֵי עִוֵּר, לֹא תִתֵּן מִכְשֹׁל; וְיָרֵאתָ מֵּאֱלֹהֶיךָ, אֲנִי יְהוָה.
לֹא-תַעֲשׂוּ עָוֶל, בַּמִּשְׁפָּט--לֹא-תִשָּׂא פְנֵי-דָל, וְלֹא תֶהְדַּר פְּנֵי גָדוֹל: בְּצֶדֶק, תִּשְׁפֹּט עֲמִיתֶךָ. לֹא-תֵלֵךְ רָכִיל בְּעַמֶּיךָ, לֹא תַעֲמֹד עַל-דַּם רֵעֶךָ: אֲנִי, יְהוָה.
לֹא-תִשְׂנָא אֶת-אָחִיךָ, בִּלְבָבֶךָ; הוֹכֵחַ תּוֹכִיחַ אֶת-עֲמִיתֶךָ, וְלֹא-תִשָּׂא עָלָיו חֵטְא. לֹא-תִקֹּם וְלֹא-תִטֹּר אֶת-בְּנֵי עַמֶּךָ, וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ: אֲנִי, יְהוָה.
אֶת-חֻקֹּתַי, תִּשְׁמֹרוּ--בְּהֶמְתְּךָ לֹא-תַרְבִּיעַ כִּלְאַיִם, שָׂדְךָ לֹא-תִזְרַע כִּלְאָיִם; וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז, לֹא יַעֲלֶה עָלֶיךָ. וְכִי-תָבֹאוּ אֶל-הָאָרֶץ, וּנְטַעְתֶּם כָּל-עֵץ מַאֲכָל--וַעֲרַלְתֶּם עָרְלָתוֹ, אֶת-פִּרְיוֹ; שָׁלֹשׁ שָׁנִים, יִהְיֶה לָכֶם עֲרֵלִים--לֹא יֵאָכֵל. וּבַשָּׁנָה, הָרְבִיעִת, יִהְיֶה, כָּל-פִּרְיוֹ--קֹדֶשׁ הִלּוּלִים, לַיהוָה. וּבַשָּׁנָה הַחֲמִישִׁת, תֹּאכְלוּ אֶת-פִּרְיוֹ, לְהוֹסִיף לָכֶם, תְּבוּאָתוֹ: אֲנִי, יְהוָה אֱלֹהֵיכֶם.
לֹא תֹאכְלוּ, עַל-הַדָּם; לֹא תְנַחֲשׁוּ, וְלֹא תְעוֹנֵנוּ. לֹא תַקִּפוּ, פְּאַת רֹאשְׁכֶם; וְלֹא תַשְׁחִית, אֵת פְּאַת זְקָנֶךָ. וְשֶׂרֶט לָנֶפֶשׁ, לֹא תִתְּנוּ בִּבְשַׂרְכֶם, וּכְתֹבֶת קַעֲקַע, לֹא תִתְּנוּ בָּכֶם: אֲנִי, יְהוָה.
אַל-תְּחַלֵּל אֶת-בִּתְּךָ, לְהַזְנוֹתָהּ; וְלֹא-תִזְנֶה הָאָרֶץ, וּמָלְאָה הָאָרֶץ זִמָּה. אֶת-שַׁבְּתֹתַי תִּשְׁמֹרוּ, וּמִקְדָּשִׁי תִּירָאוּ: אֲנִי, יְהוָה.
אַל-תִּפְנוּ אֶל-הָאֹבֹת וְאֶל-הַיִּדְּעֹנִים, אַל-תְּבַקְשׁוּ לְטָמְאָה בָהֶם: אֲנִי, יְהוָה אֱלֹהֵיכֶם.
מִפְּנֵי שֵׂיבָה תָּקוּם, וְהָדַרְתָּ פְּנֵי זָקֵן; וְיָרֵאתָ מֵּאֱלֹהֶיךָ, אֲנִי יְהוָה.
וְכִי-יָגוּר אִתְּךָ גֵּר, בְּאַרְצְכֶם--לֹא תוֹנוּ, אֹתוֹ. כְּאֶזְרָח מִכֶּם יִהְיֶה לָכֶם הַגֵּר הַגָּר אִתְּכֶם, וְאָהַבְתָּ לוֹ כָּמוֹךָ--כִּי-גֵרִים הֱיִיתֶם, בְּאֶרֶץ מִצְרָיִם: אֲנִי, יְהוָה אֱלֹהֵיכֶם.
לֹא-תַעֲשׂוּ עָוֶל, בַּמִּשְׁפָּט, בַּמִּדָּה, בַּמִּשְׁקָל וּבַמְּשׂוּרָה. מֹאזְנֵי צֶדֶק אַבְנֵי-צֶדֶק, אֵיפַת צֶדֶק וְהִין צֶדֶק--יִהְיֶה לָכֶם: אֲנִי יְהוָה אֱלֹהֵיכֶם, אֲשֶׁר-הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם.
וּשְׁמַרְתֶּם אֶת-כָּל-חֻקֹּתַי וְאֶת-כָּל-מִשְׁפָּטַי, וַעֲשִׂיתֶם אֹתָם: אֲנִי, יְהוָה. וְלֹא תְחַלְּלוּ, אֶת-שֵׁם קָדְשִׁי, וְנִקְדַּשְׁתִּי, בְּתוֹךְ בְּנֵי יִשְׂרָאֵל: אֲנִי יְהוָה, מְקַדִּשְׁכֶם. הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, לִהְיוֹת לָכֶם לֵאלֹהִים: אֲנִי, יְהוָה.

אִם-בְּחֻקֹּתַי, תֵּלֵכוּ; וְאֶת-מִשְׁפָּטָי תִּשְׁמְרוּ, וַעֲשִׂיתֶם אֹתָם.
וְנָתַתִּי גִשְׁמֵיכֶם, בְּעִתָּם;
וְנָתְנָה הָאָרֶץ יְבוּלָהּ,
וְעֵץ הַשָּׂדֶה יִתֵּן פִּרְיוֹ.
וְהִשִּׂיג לָכֶם דַּיִשׁ אֶת-בָּצִיר,
וּבָצִיר יַשִּׂיג אֶת-זָרַע;
וַאֲכַלְתֶּם לַחְמְכֶם לָשֹׂבַע,
וִישַׁבְתֶּם לָבֶטַח בְּאַרְצְכֶם.

וְנָתַתִּי שָׁלוֹם בָּאָרֶץ,
וּשְׁכַבְתֶּם וְאֵין מַחֲרִיד;
וְהִשְׁבַּתִּי חַיָּה רָעָה, מִן-הָאָרֶץ,
וְחֶרֶב, לֹא-תַעֲבֹר בְּאַרְצְכֶם.
וּרְדַפְתֶּם, אֶת-אֹיְבֵיכֶם;
וְנָפְלוּ לִפְנֵיכֶם, לֶחָרֶב.

וְרָדְפוּ מִכֶּם חֲמִשָּׁה מֵאָה,
וּמֵאָה מִכֶּם רְבָבָה יִרְדֹּפוּ;
וְנָפְלוּ אֹיְבֵיכֶם לִפְנֵיכֶם, לֶחָרֶב.
וּפָנִיתִי אֲלֵיכֶם
וְהִפְרֵיתִי אֶתְכֶם, וְהִרְבֵּיתִי אֶתְכֶם;
וַהֲקִימֹתִי אֶת-בְּרִיתִי, אִתְּכֶם.
וַאֲכַלְתֶּם יָשָׁן, נוֹשָׁן;
וְיָשָׁן, מִפְּנֵי חָדָשׁ תּוֹצִיאוּ.
וְנָתַתִּי מִשְׁכָּנִי, בְּתוֹכְכֶם;
וְלֹא-תִגְעַל נַפְשִׁי, אֶתְכֶם.

וְהִתְהַלַּכְתִּי, בְּתוֹכְכֶם,
וְהָיִיתִי לָכֶם, לֵאלֹהִים;
וְאַתֶּם, תִּהְיוּ-לִי לְעָם.

אֲנִי יְהוָה אֱלֹהֵיכֶם, אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, מִהְיֹת לָהֶם, עֲבָדִים; וָאֶשְׁבֹּר מֹטֹת עֻלְּכֶם, וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת.

וְאִם-בְּחֻקֹּתַי תִּמְאָסוּ, וְאִם אֶת-מִשְׁפָּטַי תִּגְעַל נַפְשְׁכֶם, לְהַפְרְכֶם אֶת-בְּרִיתִי. אַף-אֲנִי אֶעֱשֶׂה-זֹּאת לָכֶם,
וְהִפְקַדְתִּי עֲלֵיכֶם בֶּהָלָה אֶת-הַשַּׁחֶפֶת וְאֶת-הַקַּדַּחַת, מְכַלּוֹת עֵינַיִם, וּמְדִיבֹת נָפֶשׁ;
וּזְרַעְתֶּם לָרִיק זַרְעֲכֶם, וַאֲכָלֻהוּ אֹיְבֵיכֶם.
וְנָתַתִּי פָנַי בָּכֶם,
וְנִגַּפְתֶּם לִפְנֵי אֹיְבֵיכֶם;
וְרָדוּ בָכֶם שֹׂנְאֵיכֶם,
וְנַסְתֶּם וְאֵין-רֹדֵף אֶתְכֶם.
וְאִם-עַד-אֵלֶּה--לֹא תִשְׁמְעוּ, לִי: וְיָסַפְתִּי לְיַסְּרָה אֶתְכֶם, שֶׁבַע עַל-חַטֹּאתֵיכֶם.
וְשָׁבַרְתִּי, אֶת-גְּאוֹן עֻזְּכֶם;
וְנָתַתִּי אֶת-שְׁמֵיכֶם כַּבַּרְזֶל, וְאֶת-אַרְצְכֶם כַּנְּחֻשָׁה.
וְתַם לָרִיק, כֹּחֲכֶם;
וְלֹא-תִתֵּן אַרְצְכֶם, אֶת-יְבוּלָהּ,
וְעֵץ הָאָרֶץ, לֹא יִתֵּן פִּרְיוֹ.
וְאִם-תֵּלְכוּ עִמִּי קֶרִי, וְלֹא תֹאבוּ לִשְׁמֹעַ לִי--וְיָסַפְתִּי עֲלֵיכֶם מַכָּה, שֶׁבַע כְּחַטֹּאתֵיכֶם.
וְהִשְׁלַחְתִּי בָכֶם אֶת-חַיַּת הַשָּׂדֶה,
וְשִׁכְּלָה אֶתְכֶם,
וְהִכְרִיתָה אֶת-בְּהֶמְתְּכֶם,
וְהִמְעִיטָה אֶתְכֶם;
וְנָשַׁמּוּ, דַּרְכֵיכֶם.
וְאִם-בְּאֵלֶּה--לֹא תִוָּסְרוּ, לִי; וַהֲלַכְתֶּם עִמִּי, קֶרִי. וְהָלַכְתִּי אַף-אֲנִי עִמָּכֶם, בְּקֶרִי; וְהִכֵּיתִי אֶתְכֶם גַּם-אָנִי, שֶׁבַע עַל-חַטֹּאתֵיכֶם.
וְהֵבֵאתִי עֲלֵיכֶם חֶרֶב, נֹקֶמֶת נְקַם-בְּרִית,
וְנֶאֱסַפְתֶּם, אֶל-עָרֵיכֶם;
וְשִׁלַּחְתִּי דֶבֶר בְּתוֹכְכֶם,
וְנִתַּתֶּם בְּיַד-אוֹיֵב.
בְּשִׁבְרִי לָכֶם, מַטֵּה-לֶחֶם,
וְאָפוּ עֶשֶׂר נָשִׁים לַחְמְכֶם בְּתַנּוּר אֶחָד,
וְהֵשִׁיבוּ לַחְמְכֶם בַּמִּשְׁקָל;
וַאֲכַלְתֶּם, וְלֹא תִשְׂבָּעוּ.
וְאִם-בְּזֹאת--לֹא תִשְׁמְעוּ, לִי;
וַהֲלַכְתֶּם עִמִּי, בְּקֶרִי. וְהָלַכְתִּי עִמָּכֶם, בַּחֲמַת-קֶרִי; וְיִסַּרְתִּי אֶתְכֶם אַף-אָנִי, שֶׁבַע עַל-חַטֹּאתֵיכֶם.
וַאֲכַלְתֶּם, בְּשַׂר בְּנֵיכֶם;
וּבְשַׂר בְּנֹתֵיכֶם, תֹּאכֵלוּ.
וְהִשְׁמַדְתִּי אֶת-בָּמֹתֵיכֶם,
וְהִכְרַתִּי אֶת-חַמָּנֵיכֶם,
וְנָתַתִּי אֶת-פִּגְרֵיכֶם, עַל-פִּגְרֵי גִּלּוּלֵיכֶם;
וְגָעֲלָה נַפְשִׁי, אֶתְכֶם.
וְנָתַתִּי אֶת-עָרֵיכֶם חָרְבָּה,
וַהֲשִׁמּוֹתִי אֶת-מִקְדְּשֵׁיכֶם;
וְלֹא אָרִיחַ, בְּרֵיחַ נִיחֹחֲכֶם.
וַהֲשִׁמֹּתִי אֲנִי, אֶת-הָאָרֶץ;
וְשָׁמְמוּ עָלֶיהָ אֹיְבֵיכֶם, הַיֹּשְׁבִים בָּהּ.
וְאֶתְכֶם אֱזָרֶה בַגּוֹיִם,
וַהֲרִיקֹתִי אַחֲרֵיכֶם חָרֶב;
וְהָיְתָה אַרְצְכֶם שְׁמָמָה,
וְעָרֵיכֶם יִהְיוּ חָרְבָּה.
אָז תִּרְצֶה הָאָרֶץ אֶת-שַׁבְּתֹתֶיהָ, כֹּל יְמֵי הָשַּׁמָּה, וְאַתֶּם, בְּאֶרֶץ אֹיְבֵיכֶם; אָז תִּשְׁבַּת הָאָרֶץ, וְהִרְצָת אֶת-שַׁבְּתֹתֶיהָ. כָּל-יְמֵי הָשַּׁמָּה, תִּשְׁבֹּת, אֵת אֲשֶׁר לֹא-שָׁבְתָה בְּשַׁבְּתֹתֵיכֶם, בְּשִׁבְתְּכֶם עָלֶיהָ. וְהַנִּשְׁאָרִים בָּכֶם
וְהֵבֵאתִי מֹרֶךְ בִּלְבָבָם, בְּאַרְצֹת אֹיְבֵיהֶם;
וְרָדַף אֹתָם, קוֹל עָלֶה נִדָּף,
וְנָסוּ מְנֻסַת-חֶרֶב
וְנָפְלוּ, וְאֵין רֹדֵף.
וְכָשְׁלוּ אִישׁ-בְּאָחִיו כְּמִפְּנֵי-חֶרֶב, וְרֹדֵף אָיִן;
וְלֹא-תִהְיֶה לָכֶם תְּקוּמָה, לִפְנֵי אֹיְבֵיכֶם.
וַאֲבַדְתֶּם, בַּגּוֹיִם;
וְאָכְלָה אֶתְכֶם, אֶרֶץ אֹיְבֵיכֶם.
וְהַנִּשְׁאָרִים בָּכֶם, יִמַּקּוּ בַּעֲו‍ֹנָם, בְּאַרְצֹת, אֹיְבֵיכֶם;
וְאַף בַּעֲו‍ֹנֹת אֲבֹתָם, אִתָּם יִמָּקּוּ.
וְהִתְוַדּוּ אֶת-עֲו‍ֹנָם וְאֶת-עֲו‍ֹן אֲבֹתָם, בְּמַעֲלָם אֲשֶׁר מָעֲלוּ-בִי, וְאַף, אֲשֶׁר-הָלְכוּ עִמִּי בְּקֶרִי. אַף-אֲנִי, אֵלֵךְ עִמָּם בְּקֶרִי, וְהֵבֵאתִי אֹתָם, בְּאֶרֶץ אֹיְבֵיהֶם; אוֹ-אָז יִכָּנַע, לְבָבָם הֶעָרֵל, וְאָז, יִרְצוּ אֶת-עֲו‍ֹנָם. וְזָכַרְתִּי, אֶת-בְּרִיתִי יַעֲקוֹב; וְאַף אֶת-בְּרִיתִי יִצְחָק וְאַף אֶת-בְּרִיתִי אַבְרָהָם, אֶזְכֹּר--וְהָאָרֶץ אֶזְכֹּר. וְהָאָרֶץ תֵּעָזֵב מֵהֶם וְתִרֶץ אֶת-שַׁבְּתֹתֶיהָ, בָּהְשַׁמָּה מֵהֶם, וְהֵם, יִרְצוּ אֶת-עֲו‍ֹנָם; יַעַן וּבְיַעַן--בְּמִשְׁפָּטַי מָאָסוּ, וְאֶת-חֻקֹּתַי גָּעֲלָה נַפְשָׁם. וְאַף-גַּם-זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם, לֹא-מְאַסְתִּים וְלֹא-גְעַלְתִּים לְכַלֹּתָם--לְהָפֵר בְּרִיתִי, אִתָּם: כִּי אֲנִי יְהוָה, אֱלֹהֵיהֶם. וְזָכַרְתִּי לָהֶם, בְּרִית רִאשֹׁנִים: אֲשֶׁר הוֹצֵאתִי-אֹתָם מֵאֶרֶץ מִצְרַיִם לְעֵינֵי הַגּוֹיִם, לִהְיוֹת לָהֶם לֵאלֹהִים--אֲנִי יְהוָה. אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים, וְהַתּוֹרֹת, אֲשֶׁר נָתַן יְהוָה, בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל--בְּהַר סִינַי, בְּיַד-מֹשֶׁה

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בְּ֭ךָ בָּטְח֣וּ אֲבֹתֵ֑ינוּ
  בָּ֝טְח֗וּ וַֽתְּפַלְּטֵֽמוֹ

(Tehilim 22)

נֵ"ר תָּמִי"ד

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

הָיָה דְבַר-יְהוָה אֶל-אַבְרָהָם, בַּמַּחֲזֶה, לֵאמֹר: אַל-תִּירָא אַבְרָהָם, אָנֹכִי מָגֵן לָךְ--שְׂכָרְךָ, הַרְבֵּה מְאֹד. וְהֶאֱמִן, בַּיהוָה; וַיַּחְשְׁבֶהָ לּוֹ, צְדָקָה. וַיֹּאמֶר, אֵלָיו: אֲנִי יְהוָה, אֲשֶׁר הוֹצֵאתִיךָ מֵחָרָן--לָתֶת לְךָ אֶת-הָאָרֶץ הַזֹּאת, לְרִשְׁתָּהּ. וַיֹּאמַר: אֲדֹנָי יְהוִה, בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה. וַיֹּאמֶר אֵלָיו, קְחָה לִי עֶגְלָה מְשֻׁלֶּשֶׁת, וְעֵז מְשֻׁלֶּשֶׁת, וְאַיִל מְשֻׁלָּשׁ; וְתֹר, וְגוֹזָל. וַיִּקַּח-לוֹ אֶת-כָּל-אֵלֶּה, וַיְבַתֵּר אֹתָם בַּתָּוֶךְ, וַיִּתֵּן אִישׁ-בִּתְרוֹ, לִקְרַאת רֵעֵהוּ; וְאֶת-הַצִּפֹּר, לֹא בָתָר. וַיֵּרֶד הָעַיִט, עַל-הַפְּגָרִים; וַיַּשֵּׁב אֹתָם, אַבְרָהָם. וַיְהִי הַשֶּׁמֶשׁ לָבוֹא, וְתַרְדֵּמָה נָפְלָה עַל-אַבְרָהָם; וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה, נֹפֶלֶת עָלָיו. וַיֹּאמֶר לְאַבְרָהָם, יָדֹעַ תֵּדַע כִּי-גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם, וַעֲבָדוּם, וְעִנּוּ אֹתָם--אַרְבַּע מֵאוֹת, שָׁנָה. וְגַם אֶת-הַגּוֹי אֲשֶׁר יַעֲבֹדוּ, דָּן אָנֹכִי; וְאַחֲרֵי-כֵן יֵצְאוּ, בִּרְכֻשׁ גָּדוֹל. וְאַתָּה תָּבוֹא אֶל-אֲבֹתֶיךָ, בְּשָׁלוֹם: תִּקָּבֵר, בְּשֵׂיבָה טוֹבָה. וְדוֹר רְבִיעִי, יָשׁוּבוּ הֵנָּה: כִּי לֹא-שָׁלֵם עֲו‍ֹן הָאֱמֹרִי, עַד-הֵנָּה.

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

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

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

וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל, אֲשֶׁר יָשְׁבוּ בְּמִצְרָיִם--שְׁלֹשִׁים שָׁנָה, וְאַרְבַּע מֵאוֹת שָׁנָה. וַיְהִי, מִקֵּץ שְׁלֹשִׁים שָׁנָה, וְאַרְבַּע מֵאוֹת, שָׁנָה; וַיְהִי, בְּעֶצֶם הַיּוֹם הַזֶּה, יָצְאוּ כָּל-צִבְאוֹת יְהוָה, מֵאֶרֶץ מִצְרָיִם. לֵיל שִׁמֻּרִים הוּא לַיהוָה, לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם: הוּא-הַלַּיְלָה הַזֶּה לַיהוָה, שִׁמֻּרִים לְכָל-בְּנֵי יִשְׂרָאֵל לְדֹרֹתָם

בַּחֹדֶשׁ, הַשְּׁלִישִׁי, לְצֵאת בְּנֵי-יִשְׂרָאֵל, מֵאֶרֶץ מִצְרָיִם--בַּיּוֹם הַזֶּה, בָּאוּ מִדְבַּר סִינָי. וַיַּעַל מֹשֶׁה, אֶל-הָהָר; וַיְכַס הֶעָנָן, אֶת-הָהָר. וַיִּשְׁכֹּן כְּבוֹד-יְהוָה עַל-הַר סִינַי, וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים; וַיִּקְרָא אֶל-מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי, מִתּוֹךְ הֶעָנָן לֵאמֹר: וְאַתָּה תְּצַוֶּה אֶת-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית--לַמָּאוֹר: לְהַעֲלֹת נֵר, תָּמִיד. וּמַרְאֵה כְּבוֹד יְהוָה, כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר, לְעֵינֵי, בְּנֵי יִשְׂרָאֵל. וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן, וַיְדַבֵּר אֱלֹהִים, אֵת כָּל-הַדְּבָרִים הָאֵלֶּה:
אָנֹכִי יְהוָה אֱלֹהֶיךָ, אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים
לֹא תִשָּׂא אֶת-שֵׁם-יְהוָה אֱלֹהֶיךָ, לַשָּׁוְא: כִּי לֹא יְנַקֶּה יְהוָה, אֵת אֲשֶׁר-יִשָּׂא אֶת-שְׁמוֹ 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 רֵעֶךָ. לֹא-תַחְמֹד אֵשֶׁת רֵעֶךָ, וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ, וְכֹל, אֲשֶׁר לְרֵעֶךָ

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וְאַתָּ֥ה קָד֑וֹשׁ
  י֝וֹשֵׁ֗ב תְּהִלּ֥וֹת יִשְׂרָאֵֽל

(Tehilim 22)

Hemshech Purim

We saw that we live in a time that the generational parameter n should have been four. That means that in the four years 3, 8, 11, and 19 of the cycle of 19 cycle, we have a special opportunity.

These are the four years per cycle that are a leap year that should have been moved up to the following year. In other words, we have Pesach one month late, and should have been what is currently 14 Adar Beth, or thereabout. That is Purim, or Shushan Purim, or, in rare cases, just before or after these days, and that seems more than a mere coincidence.

Let me suggest that it is proper to include into Purim festivities, a Pesach meal, with Matzot, on the day (evening) that should have been the first day of Pesach. The first such opportunity will be 14 Adar Beth 5779, after that it will be 16 Adar Beth of 5784, 14 Adar Beth of 5787, and 13 Adar Beth of 5795.

We call this day Hemshech Purim, and it appears that Hemshech Purim can be on the days 13, 14, 15, 16 of Adar Beth. Starting from year 7001 in can also fall in the month of Adar in a regular year, if by then we have not changed the calendar.

Actually, the dates 13, 15, 16 of Adar Beth are rare for Hemshech Purim to fall on. I counted that Hemshech Purim is 14 Adar Beth in 16 out of the 22 cases that will occur in the years 5779 - 5879. It will be 13 Adar Beth in 3 cases, 15 Adar Beth in one case, and 16 Adar Beth in 2 cases.

I found a total of six kinds of calendrical differences among the 22 cases, three of them corresponding to the same date for Hemshech Purim, 14 Adar Beth.

Shavuot Sameach!

אֱֽלֹהַ֗י אֶקְרָ֣א י֭וֹמָם וְלֹ֣א תַעֲנֶ֑ה
  וְ֝לַ֗יְלָה וְֽלֹא־דֻֽמִיָּ֥ה לִֽי

(Tehilim 22)

Article Summary

We have shown how simple it is to change the Hebrew calendar, with the Gauss algorithm. There are now three options before us.

The first option is summarized by (S_M is the Metonic year)

S_E = S_M - 3K/1000 = 365.24216,

telling us that having the calendar change itself every 1000/3 years gives us the tropical year S_E.

The second option, is to have the calendar change itself every 360 years, which approximately gives the Gregorian year:

S_G ≅ S_M - 3K/1080 = 365.242505.

Of course, there is always the option of doing nothing, or

S_M = 365.24682.

What year do we want, S_M, S_G, or S_E? Surely S_E, and certainly the algorithm of section 9. It is the most natural calendar, with the deepest of roots, the most precise, and this calendar is waiting for its natural adoptor.

Blessed are those who in this world go on the road of truth.

אשריהם ההולכים בדרך אמת בעוה"ז

Distribution Of Pesach Dates

According to the proposed calendar, the first day of Pesach can fall on the dates 19 March until 22 April. Extending both the 'Hebrew' calendar and the Gregorian date system into the past, this is their distribution over the years 600-7439:

19 March: 6 times
20 March: 47 times
21 March: 110 times
22 March: 190 times
23 March: 232 times
24 March: 223 times
25 March: 227 times
26 March: 240 times
27 March: 223 times
28 March: 235 times
29 March: 236 times
30 March: 226 times
31 March: 237 times
1 April: 206 times
2 April: 236 times
3 April: 240 times
4 April: 230 times
5 April: 239 times
6 April: 223 times
7 April: 222 times
8 April: 233 times
9 April: 238 times
10 April: 228 times
11 April: 235 times
12 April: 230 times
13 April: 231 times
14 April: 237 times
15 April: 221 times
16 April: 236 times
17 April: 224 times
18 April: 216 times
19 April: 177 times
20 April: 82 times
21 April: 30 times
22 April: 2 times


It is on 19 March in the years 5016, 7001, 7039, 7354, 7373, 7411. It is on 22 April twice, in the years 875, 970. As expected, this shows a small shift of the Gregorian calendar, as the month of March moves slowly towards the Summer.

Compare this to the current calendar, the output of which, for the same years 600 until 7439, shows a very wide distribution of dates, ranging from 04-03 (in the years 605, 624, 643, 757) until 02-05 (in the years 7285, 7304, 7384). Pesach has shifted a whole month.

אֵלִ֣י אֵ֭לִי לָמָ֣ה עֲזַבְתָּ֑נִי
  רָח֥וֹק מִֽ֝ישׁוּעָתִ֗י דִּבְרֵ֥י שַׁאֲגָתִֽי

(Tehilim 22)

The Fixed Hebrew Calendar

I wrote the present paper as an extension of a paper entitled Gauss Formula for the Julian Date of Passover by Zvi Har'El. For reasons of completeness, a lot of material is copied from this paper. The generational parameter n, introduced in Section 2, is new, and reveals a freedom in the Gauss algorithm. Section 7 deals with this freedom, and proposes a way to determine n and so to "fix" the calendar.

Thus, a way exists to spectacularly increase the validity of the calendar, using the same data for the first molad, the first new moon, and the same length of the month, given by the Talmud, and the same rules for exceptions. Until, in our proposal, the first molad changes in the year 7334.

Here is a Hebrew version of the paper.

Here is the output of the complete Java program based on the algorithm proposed in the paper.

וּבַגּוֹיִם לֹא יִתְחַשָּׁב

(Bamidbar 23:9)

Sefer Zerubavel

As a present from me for Pesach, please download to enjoy, Sefer Zerubavel, a book that "never" appeared before, as far as I know, in its current form. Its chapters correspond to the chapters 40 to 66 of Yeshaya. Yeshaya 35 was included in the final chapter of my Sefer Zerubavel, after verse 16. There it replaces the fragment Yeshaya 66:17-19, which likely belongs to Yeshayahu 33, and the fragments Yeshaya 66:20-21, 23-24, which seem not to fit in Sefer Zerubavel. Also Yeshaya 34 is not included. It could be that Yeshaya 34 plus Yeshaya 66:20-21, 23-24 is an extraneous oracle that was used to glue Yeshayahu and Sefer Zerubavel together.

Why the name Zerubavel? Zerubavel is the obvious candidate for being the anonymous prophet Deutero-Yeshaya, in my humble opinion. For who wants a sign in the text, in Zecharyah 4:7 it says:

מי-אתה הר-הגדול לפני זרובבל, למישור

The word למישור appears right next to זרובבל. It is repeated in Yeshaya 40:4,

כָּל גֶּיא יִנָּשֵׂא וְכָל הַר וְגִבְעָה יִשְׁפָּלוּ וְהָיָה הֶעָקֹב לְמִישׁוֹר וְהָרְכָסִים לְבִקְעָ

and again in Yeshaya 42:16,

וְהוֹלַכְתִּי עִוְרִים בְּדֶרֶךְ לֹא יָדָעוּ בִּנְתִיבוֹת לֹא יָדְעוּ אַדְרִיכֵם אָשִׂים מַחְשָׁךְ לִפְנֵיהֶם לָאוֹר וּמַעֲקַשִּׁים לְמִישׁוֹר אֵלֶּה הַדְּבָרִים עֲשִׂיתִם וְלֹא עֲזַבְתִּים

and nowhere else in Tenach. What is the הר-הגדול that will become למישור? Zerubavel, Moshiach, will be astounding: he will destroy the power of evil.

Sefer Zerubavel is meant as a Tikkun.

Pesach Sameach!

Perush Yeshaya 45

The fragment Yeshaya 45 verses 1-7:

כֹּה-אָמַר יְהוָה, לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר-הֶחֱזַקְתִּי בִימִינוֹ לְרַד-לְפָנָיו גּוֹיִם, וּמָתְנֵי מְלָכִים, אֲפַתֵּחַ--לִפְתֹּחַ לְפָנָיו דְּלָתַיִם, וּשְׁעָרִים לֹא יִסָּגֵרוּ. אֲנִי לְפָנֶיךָ אֵלֵךְ, וַהֲדוּרִים אושר (אֲיַשֵּׁר); דַּלְתוֹת נְחוּשָׁה אֲשַׁבֵּר, וּבְרִיחֵי בַרְזֶל אֲגַדֵּעַ. וְנָתַתִּי לְךָ אוֹצְרוֹת חֹשֶׁךְ, וּמַטְמֻנֵי מִסְתָּרִים: לְמַעַן תֵּדַע, כִּי-אֲנִי יְהוָה הַקּוֹרֵא בְשִׁמְךָ--אֱלֹהֵי יִשְׂרָאֵל. לְמַעַן עַבְדִּי יַעֲקֹב, וְיִשְׂרָאֵל בְּחִירִי; וָאֶקְרָא לְךָ בִּשְׁמֶךָ, אֲכַנְּךָ וְלֹא יְדַעְתָּנִי. אֲנִי יְהוָה וְאֵין עוֹד, זוּלָתִי אֵין אֱלֹהִים; אֲאַזֶּרְךָ, וְלֹא יְדַעְתָּנִי. לְמַעַן יֵדְעוּ, מִמִּזְרַח-שֶׁמֶשׁ וּמִמַּעֲרָבָה, כִּי-אֶפֶס, בִּלְעָדָי: אֲנִי יְהוָה, וְאֵין עוֹד. יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ, עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע; אֲנִי יְהוָה, עֹשֶׂה כָל-אֵלֶּה

The last verse appears in our list. The English Standard Version is as follows:

Thus says the Lord to phis anointed, to Cyrus, whose right hand I have grasped, to subdue nations before him and to loose the belts of kings, to open doors before him that gates may not be closed: “I will go before you and level the exalted places, I will break in pieces the doors of bronze and cut through the bars of iron, I will give you the treasures of darkness and the hoards in secret places, that you may know that it is I, the Lord, the God of Israel, who call you by your name. For the sake of my servant Jacob, and Israel my chosen, I call you by your name, I name you, though you did not know me. I am the Lord, and there is no other, besides me there is no God; I equip you, though you did not know me, that people may know, from the rising of the sun and from the west, that there is none besides me; I am the Lord, and there is no other. I form light and create darkness; I make well-being and create calamity; I am the Lord, who does all these things.

Hashem speaks to Cyrus. "I call you by your name, I name you, though you did not know me." "I equip you, though you did not know me." For a awesome purpose, a world-wide purpose. People do not know it, to its full extent, even today, 2500 years later. But they will know, 'from the rising of the sun and from the west, that there is none besides me." "That you may know that it is I, the Lord, the God of Israel, who call you by your name. For the sake of my servant Jacob, and Israel my chosen." "I form light," the light is My presence, "and create darkness," the darkness is My absence.

Cyrus believed in Zoroastrianism, in which light and darkness, good and bad, are two distinct forces. The prophet finds Zoroastrianism convincing but for this exception: I am the Lord, the God of Israel, I form light and create darkness. I make Shalom and I create evil. The above is an attempt to correct Cyrus. That is why it says in the same chapter 45, that Hashem [Bore Hashamayim] Hu Haelohim in כִּי כֹה אָמַר-יְהוָה בּוֹרֵא הַשָּׁמַיִם הוּא הָאֱלֹהִים. And אֲנִי יְהוָה, וְאֵין עוֹד, I am Hashem, there is no other. And אֲנִי יְהוָה דֹּבֵר צֶדֶק, I am Hashem, I am speaker of Tzedek, the Truth. The prophet speaks to his own people over the head of Cyrus, saying, Hashem Hu Haelohim is the universal force of good of Zoroastrianism, the speaker of Tzedek. Chazal added that the Sofei Teivot of בְּרֵאשִׁית בָּרָא אֱלֹהִים form the word אמת, truth (Shabbat 55a).

The difference between the prophet, Zerubavel, and Cyrus, is that, according to the prophet, eschatologically the good side will win, in this world, because ultimately it is the only side. It is ironic that the Torah of Zerubavel was succeeded by the Torah of P, whereas in Iran, the country of Zoroastrianism, the Islam took power. The dark sides won, it seems. Now, Iran threatens to destroy Israel with a nuclear bomb. Israel's hope is the Torah of Zerubavel, which is also the Torah of Ramchal. Hashem is the Good, Tzedek, the Truth, and He will win, because "there is no other." This is the approach of the Good, the Jewish approach. "I declare what is right." He is מַגִּיד מֵישָׁרִים, and we are to be right, totally honest, like our G-d. Our leaders, including the Rabbanim, have to be honest about what is called the Torah. Let us start now, this Pesach.

Pesach Sameach!

Perush Yeshaya 42

The fragment Yeshaya 42 verses 16-21:

וְהוֹלַכְתִּי עִוְרִים, בְּדֶרֶךְ לֹא יָדָעוּ--בִּנְתִיבוֹת לֹא-יָדְעוּ, אַדְרִיכֵם; אָשִׂים מַחְשָׁךְ לִפְנֵיהֶם לָאוֹר, וּמַעֲקַשִּׁים לְמִישׁוֹר--אֵלֶּה הַדְּבָרִים, עֲשִׂיתִם וְלֹא עֲזַבְתִּים. נָסֹגוּ אָחוֹר יֵבֹשׁוּ בֹשֶׁת, הַבֹּטְחִים בַּפָּסֶל; הָאֹמְרִים לְמַסֵּכָה, אַתֶּם אֱלֹהֵינוּ. הַחֵרְשִׁים, שְׁמָעוּ; וְהַעִוְרִים, הַבִּיטוּ לִרְאוֹת. מִי עִוֵּר כִּי אִם-עַבְדִּי, וְחֵרֵשׁ כְּמַלְאָכִי אֶשְׁלָח; מִי עִוֵּר כִּמְשֻׁלָּם, וְעִוֵּר כְּעֶבֶד יְהוָה. ראית (רָאוֹת) רַבּוֹת, וְלֹא תִשְׁמֹר; פָּקוֹחַ אָזְנַיִם, וְלֹא יִשְׁמָע. יְהוָה חָפֵץ, לְמַעַן צִדְקוֹ; יַגְדִּיל תּוֹרָה, וְיַאְדִּיר

The last verse appears in our list. The English Standard Version is as follows:

And I will lead the blind in a way that they do not know, in paths that they have not known I will guide them. I will turn the darkness before them into light, the rough places into level ground. These are the things I do, and I do not forsake them. They are turned back and utterly put to shame, who trust in carved idols, who say to metal images, “You are our gods.” Hear, you deaf, and look, you blind, that you may see! Who is blind but my servant, or deaf as my messenger whom I send? Who is blind as my dedicated one, or blind as the servant of the Lord? He sees many things, but does not observe them; his ears are open, but he does not hear. The Lord was pleased, for his righteousness’ sake, to magnify his law and make it glorious.

The blindness is not just because they wish to be blind. They really do not see the Way.

Pesach Sameach!

Perush Yeshaya 48

The fragment Yeshaya 48 verses 16b-21:

וְעַתָּה, אֲדֹנָי יְהוִה שְׁלָחַנִי--וְרוּחוֹ. כֹּה-אָמַר יְהוָה גֹּאַלְךָ, קְדוֹשׁ יִשְׂרָאֵל: אֲנִי יְהוָה אֱלֹהֶיךָ מְלַמֶּדְךָ לְהוֹעִיל, מַדְרִיכְךָ בְּדֶרֶךְ תֵּלֵךְ. לוּא הִקְשַׁבְתָּ, לְמִצְו‍ֹתָי; וַיְהִי כַנָּהָר שְׁלוֹמֶךָ, וְצִדְקָתְךָ כְּגַלֵּי הַיָּם. וַיְהִי כַחוֹל זַרְעֶךָ, וְצֶאֱצָאֵי מֵעֶיךָ כִּמְעֹתָיו; לֹא-יִכָּרֵת וְלֹא-יִשָּׁמֵד שְׁמוֹ, מִלְּפָנָי. צְאוּ מִבָּבֶל, בִּרְחוּ מִכַּשְׂדִּים, בְּקוֹל רִנָּה הַגִּידוּ הַשְׁמִיעוּ זֹאת, הוֹצִיאוּהָ עַד-קְצֵה הָאָרֶץ; אִמְרוּ, גָּאַל יְהוָה עַבְדּוֹ יַעֲקֹב. וְלֹא צָמְאוּ, בָּחֳרָבוֹת הוֹלִיכָם--מַיִם מִצּוּר, הִזִּיל לָמוֹ; וַיִּבְקַע-צוּר--וַיָּזֻבוּ, מָיִם

The bold-faced verse appears in our list. The English Standard Version is as follows:

And now the Lord God has sent me, and his Spirit. Thus says the Lord, your Redeemer, the Holy One of Israel: “I am the Lord your God, who teaches you to profit, who leads you in the way you should go. Oh that you had paid attention to my commandments! Then your peace would have been like a river, and your righteousness like the waves of the sea; your offspring would have been like the sand, and your descendants like its grains; their name would never be cut off or destroyed from before me.” Go out from Babylon, flee from Chaldea, declare this with a shout of joy, proclaim it, send it out to the end of the earth; say, “The Lord has redeemed his servant Jacob!” They did not thirst when he led them through the deserts; he made water flow for them from the rock; he split the rock and the water gushed out.

This has a genuine instance of "My Mitzvot," perhaps, time-wise, the first such instance. But the "commandments" seem to be to flee from Babylon, to shout it out to the end of the world. They are not "the commandments" of the Torah!

The miracle of the water, is as before, first of all a Mashal for a deeper reality. The Jews of Bavel did not understand this message of Zerubavel, of Moshiach ben David. "Oh that you had paid attention to my commandments!" And what happened to Zerubavel? He became the suffering Moshiach, Moshiach ben Yosef.

And because they did not understand, they received the Mitzvot, in what came to be the Torah. "Oh that you had paid attention to my commandments!" Oh that you understood My Mitzvot! Would that you knew Me and therefore My Mishpatim. As Nietzsche wrote and Zarathustra spoke, it is because of "I will" that we will do, nut because of "Thou shalt."

Pesach Sameach!

Perush Yeshaya 35

The fragment Yeshaya 35:

יְשֻׂשׂוּם מִדְבָּר, וְצִיָּה; וְתָגֵל עֲרָבָה וְתִפְרַח, כַּחֲבַצָּלֶת. פָּרֹחַ תִּפְרַח וְתָגֵל, אַף גִּילַת וְרַנֵּן--כְּבוֹד הַלְּבָנוֹן נִתַּן-לָהּ, הֲדַר הַכַּרְמֶל וְהַשָּׁרוֹן; הֵמָּה יִרְאוּ כְבוֹד-יְהוָה, הֲדַר אֱלֹהֵינוּ. חַזְּקוּ, יָדַיִם רָפוֹת; וּבִרְכַּיִם כֹּשְׁלוֹת, אַמֵּצוּ. אִמְרוּ, לְנִמְהֲרֵי-לֵב, חִזְקוּ, אַל-תִּירָאוּ; הִנֵּה אֱלֹהֵיכֶם, נָקָם יָבוֹא--גְּמוּל אֱלֹהִים, הוּא יָבוֹא וְיֹשַׁעֲכֶם. אָז תִּפָּקַחְנָה, עֵינֵי עִוְרִים; וְאָזְנֵי חֵרְשִׁים, תִּפָּתַחְנָה. אָז יְדַלֵּג כָּאַיָּל פִּסֵּחַ, וְתָרֹן לְשׁוֹן אִלֵּם: כִּי-נִבְקְעוּ בַמִּדְבָּר מַיִם, וּנְחָלִים בָּעֲרָבָה. וְהָיָה הַשָּׁרָב לַאֲגַם, וְצִמָּאוֹן לְמַבּוּעֵי מָיִם; בִּנְוֵה תַנִּים רִבְצָהּ, חָצִיר לְקָנֶה וָגֹמֶא. וְהָיָה-שָׁם מַסְלוּל וָדֶרֶךְ, וְדֶרֶךְ הַקֹּדֶשׁ יִקָּרֵא לָהּ--לֹא-יַעַבְרֶנּוּ טָמֵא, וְהוּא-לָמוֹ; הֹלֵךְ דֶּרֶךְ וֶאֱוִילִים, לֹא יִתְעוּ. לֹא-יִהְיֶה שָׁם אַרְיֵה, וּפְרִיץ חַיּוֹת בַּל-יַעֲלֶנָּה--לֹא תִמָּצֵא, שָׁם; וְהָלְכוּ, גְּאוּלִים. וּפְדוּיֵי יְהוָה יְשֻׁבוּן, וּבָאוּ צִיּוֹן בְּרִנָּה, וְשִׂמְחַת עוֹלָם, עַל-רֹאשָׁם; שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ, וְנָסוּ יָגוֹן וַאֲנָחָה

The last verse appears as the title of our list. The English Standard Version is as follows:

The wilderness and the dry land shall be glad; the desert shall rejoice and blossom like the crocus; it shall blossom abundantly and rejoice with joy and singing. The glory of Lebanon shall be given to it, the majesty of Carmel and Sharon. They shall see the glory of the Lord, the majesty of our God. Strengthen the weak hands, and make firm the feeble knees. Say to those who have an anxious heart, “Be strong; fear not! Behold, your God will come with vengeance, with the recompense of God. He will come and save you.” Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy. For waters break forth in the wilderness, and streams in the desert; the burning sand shall become a pool, and the thirsty ground springs of water; in the haunt of jackals, where they lie down, the grass shall become reeds and rushes. And a highway shall be there, and it shall be called the Way of Holiness; the unclean shall not pass over it. It shall belong to those who walk on the way; even if they are fools, they shall not go astray. No lion shall be there, nor shall any ravenous beast come up on it; they shall not be found there, but the redeemed shall walk there. And the ransomed of the Lord shall return and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain gladness and joy, and sorrow and sighing shall flee away.

This shows a deeper reason for gladness than what was said here. The Way of Holiness is not a physical road. Rather, physical reality is a Mashal for something deeper. It is the way to the tree of Life, a secret road to longevity, protected by the flaming sword. Therefore, "the unclean shall not pass over it," "even if they are fools, they shall not go astray." Also "no lion shall be there, nor shall any ravenous beast come up on it." The miracle of the water, is also a Mashal for this deeper reality. "For waters break forth in the wilderness, and streams in the desert; the burning sand shall become a pool, and the thirsty ground springs of water," points to the Way. The Way of Holiness, Derech Hakodesh, is a remedy to the brain and hence for many diseases; "then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy," and even death is not forced upon him/her who has found this Way of Holiness. Therefore, "everlasting joy shall be upon their heads." Who will come to show this Derech Hakodesh? "The Lord will arise upon you". "Behold, your God will come with vengeance, with the recompense of God. He will come and save you.” And "the redeemed shall walk there. And the ransomed of the Lord shall return and come to Zion with singing." "The lame man shall leap like a deer;" the lame man is called פִּסֵּחַ. Therefore:

Pesach Sameach!

Perush Yeshaya 57

The fragment Yeshaya 57:3-21:

וְאַתֶּם קִרְבוּ-הֵנָּה, בְּנֵי עֹנְנָה; זֶרַע מְנָאֵף, וַתִּזְנֶה. עַל-מִי, תִּתְעַנָּגוּ--עַל-מִי תַּרְחִיבוּ פֶה, תַּאֲרִיכוּ לָשׁוֹן; הֲלוֹא-אַתֶּם יִלְדֵי-פֶשַׁע, זֶרַע שָׁקֶר. הַנֵּחָמִים, בָּאֵלִים, תַּחַת, כָּל-עֵץ רַעֲנָן; שֹׁחֲטֵי הַיְלָדִים בַּנְּחָלִים, תַּחַת סְעִפֵי הַסְּלָעִים. בְּחַלְּקֵי-נַחַל חֶלְקֵךְ, הֵם הֵם גּוֹרָלֵךְ; גַּם-לָהֶם שָׁפַכְתְּ נֶסֶךְ, הֶעֱלִית מִנְחָה--הַעַל אֵלֶּה, אֶנָּחֵם. עַל הַר-גָּבֹהַּ וְנִשָּׂא, שַׂמְתְּ מִשְׁכָּבֵךְ; גַּם-שָׁם עָלִית, לִזְבֹּחַ זָבַח. וְאַחַר הַדֶּלֶת וְהַמְּזוּזָה, שַׂמְתְּ זִכְרוֹנֵךְ: כִּי מֵאִתִּי גִּלִּית וַתַּעֲלִי, הִרְחַבְתְּ מִשְׁכָּבֵךְ וַתִּכְרָת-לָךְ מֵהֶם--אָהַבְתְּ מִשְׁכָּבָם, יָד חָזִית. וַתָּשֻׁרִי לַמֶּלֶךְ בַּשֶּׁמֶן, וַתַּרְבִּי רִקֻּחָיִךְ; וַתְּשַׁלְּחִי צִרַיִךְ עַד-מֵרָחֹק, וַתַּשְׁפִּילִי עַד-שְׁאוֹל. בְּרֹב דַּרְכֵּךְ יָגַעַתְּ, לֹא אָמַרְתְּ נוֹאָשׁ; חַיַּת יָדֵךְ מָצָאת, עַל-כֵּן לֹא חָלִית. וְאֶת-מִי דָּאַגְתְּ וַתִּירְאִי, כִּי תְכַזֵּבִי, וְאוֹתִי לֹא זָכַרְתְּ, לֹא-שַׂמְתְּ עַל-לִבֵּךְ; הֲלֹא אֲנִי מַחְשֶׁה וּמֵעֹלָם, וְאוֹתִי לֹא תִירָאִי. אֲנִי אַגִּיד, צִדְקָתֵךְ; וְאֶת-מַעֲשַׂיִךְ, וְלֹא יוֹעִילוּךְ. בְּזַעֲקֵךְ יַצִּילֻךְ קִבּוּצַיִךְ, וְאֶת-כֻּלָּם יִשָּׂא-רוּחַ יִקַּח-הָבֶל; וְהַחוֹסֶה בִי יִנְחַל-אֶרֶץ, וְיִירַשׁ הַר-קָדְשִׁי. וְאָמַר סֹלּוּ-סֹלּוּ, פַּנּוּ-דָרֶךְ; הָרִימוּ מִכְשׁוֹל, מִדֶּרֶךְ עַמִּי. כִּי כֹה אָמַר רָם וְנִשָּׂא, שֹׁכֵן עַד וְקָדוֹשׁ שְׁמוֹ--מָרוֹם וְקָדוֹשׁ, אֶשְׁכּוֹן; וְאֶת-דַּכָּא, וּשְׁפַל-רוּחַ, לְהַחֲיוֹת רוּחַ שְׁפָלִים, וּלְהַחֲיוֹת לֵב נִדְכָּאִים. כִּי לֹא לְעוֹלָם אָרִיב, וְלֹא לָנֶצַח אֶקְצוֹף: כִּי-רוּחַ מִלְּפָנַי יַעֲטוֹף, וּנְשָׁמוֹת אֲנִי עָשִׂיתִי. בַּעֲו‍ֹן בִּצְעוֹ קָצַפְתִּי וְאַכֵּהוּ, הַסְתֵּר וְאֶקְצֹף; וַיֵּלֶךְ שׁוֹבָב, בְּדֶרֶךְ לִבּוֹ. דְּרָכָיו רָאִיתִי, וְאֶרְפָּאֵהוּ; וְאַנְחֵהוּ, וַאֲשַׁלֵּם נִחֻמִים לוֹ וְלַאֲבֵלָיו. בּוֹרֵא, נוב (נִיב) שְׂפָתָיִם; שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב, אָמַר יְהוָה--וּרְפָאתִיו. וְהָרְשָׁעִים, כַּיָּם נִגְרָשׁ: כִּי הַשְׁקֵט לֹא יוּכָל, וַיִּגְרְשׁוּ מֵימָיו רֶפֶשׁ וָטִיט. אֵין שָׁלוֹם, אָמַר אֱלֹהַי לָרְשָׁעִים

The bold-faced verse appears in our list. The English Standard Version is as follows:

But you, draw near, sons of the sorceress, offspring of the adulterer and the loose woman. Whom are you mocking? Against whom do you open your mouth wide and stick out your tongue? Are you not children of transgression, the offspring of deceit, you who burn with lust among the oaks, under every green tree, who slaughter your children in the valleys, under the clefts of the rocks? Among the smooth stones of the valley is your portion; they, they, are your lot; to them you have poured out a drink offering, you have brought a grain offering. Shall I relent for these things? On a high and lofty mountain you have set your bed, and there you went up to offer sacrifice. Behind the door and the doorpost you have set up your memorial; for, deserting me, you have uncovered your bed, you have gone up to it, you have made it wide; and you have made a covenant for yourself with them, you have loved their bed, you have looked on nakedness. You journeyed to the king with oil and multiplied your perfumes; you sent your envoys far off, and sent down even to Sheol. You were wearied with the length of your way, but you did not say, “It is hopeless”; you found new life for your strength, and so you were not faint. Whom did you dread and fear, so that you lied, and did not remember me, did not lay it to heart? Have I not held my peace, even for a long time, and you do not fear me? I will declare your righteousness and your deeds, but they will not profit you. When you cry out, let your collection of idols deliver you! The wind will carry them all off, a breath will take them away. But he who takes refuge in me shall possess the land and shall inherit my holy mountain. And it shall be said, “Build up, build up, prepare the way, remove every obstruction from my people’s way.” For thus says the One who is high and lifted up, who inhabits eternity, whose name is Holy: “I dwell in the high and holy place, and also with him who is of a contrite and lowly spirit, to revive the spirit of the lowly, and to revive the heart of the contrite. For I will not contend forever, nor will I always be angry; for the spirit would grow faint before me, and the breath of life that I made. Because of the iniquity of his unjust gain I was angry, I struck him; I hid my face and was angry, but he went on backsliding in the way of his own heart. I have seen his ways, but I will heal him; I will lead him and restore comfort to him and his mourners, creating the fruit of the lips. Peace, peace, to the far and to the near,” says the Lord, “and I will heal him. But the wicked are like the tossing sea; for it cannot be quiet, and its waters toss up mire and dirt. There is no peace,” says my God, “for the wicked.”

This is an elaboration of the previous post and therefore is directed at the "sons of the sorceress," the "children of transgression," the perceivers of nothing, dumb dogs, blind worshippers of P. Zerubavel would say of the Kohanim that they are "like one who blesses an idol," and this is how he said it. The evil of P is in the blind faith it demands, a faith that simply states the "truth," without confronting criticism, which is a sure way to falsehood. A person who really believes in the falsehood, and makes a career in the system, and therefore acquires a vested interest in keeping things going, is able to do anything. For the sake of "Torah." How can he be healed? Through the Torah of Zerubavel.

Moreover, "the dogs have a mighty appetite; they never have enough." There are many present-day "profit-yielding" systems; the Rabbanut system and the Kashrut "business" are prime examples, for "dogs" that ware a Kippa. But without a Kippa, they are still "dogs." Think about the governmental Mosdot in Israel. Many are the "profit-yielding" systems among the Mosdot, such as the Misrad Harishui "business," or the Bituach Leumi "business," or the legal system with its many branches. Or think about the camp of the lovers of "peace" with their money flowing in from the US and Europe. "There is no peace, says my God, for the wicked.” Many are the "tricks" one can do to avoid paying one's dues, and many are the "tricks" to make someone pay who should not pay. It is the "profit" and the "appetite" of the "dogs" that makes these systems work. "And tomorrow will be like this day, great beyond measure." Even a good soul can get stuck in these evil systems. Therefore it says: "Because of the iniquity of his unjust gain I was angry, I struck him; I hid my face and was angry, but he went on backsliding in the way of his own heart. I have seen his ways, but I will heal him."

“Cry aloud; do not hold back; lift up your voice like a shofar; declare to my people their transgression, to the house of Jacob their sins." Before the awesome, fearful, day comes, we will hear it, starting from the study hall. What will we hear? Like the shofar we will hear, "the sound of the Lord, rendering recompense to his enemies!"

Pesach Sameach!

Yeshaya 56, 57

The fragment Yeshaya 56:10-12, 57:1-2:

צֹפָו עִוְרִים כֻּלָּם, לֹא יָדָעוּ--כֻּלָּם כְּלָבִים אִלְּמִים, לֹא יוּכְלוּ לִנְבֹּחַ; הֹזִים, שֹׁכְבִים, אֹהֲבֵי, לָנוּם. וְהַכְּלָבִים עַזֵּי-נֶפֶשׁ, לֹא יָדְעוּ שָׂבְעָה, וְהֵמָּה רֹעִים, לֹא יָדְעוּ הָבִין; כֻּלָּם לְדַרְכָּם פָּנוּ, אִישׁ לְבִצְעוֹ מִקָּצֵהוּ. אֵתָיוּ אֶקְחָה-יַיִן, וְנִסְבְּאָה שֵׁכָר; וְהָיָה כָזֶה יוֹם מָחָר, גָּדוֹל יֶתֶר מְאֹד. הַצַּדִּיק אָבָד, וְאֵין אִישׁ שָׂם עַל-לֵב; וְאַנְשֵׁי-חֶסֶד נֶאֱסָפִים בְּאֵין מֵבִין, כִּי-מִפְּנֵי הָרָעָה נֶאֱסַף הַצַּדִּיק. יָבוֹא שָׁלוֹם, יָנוּחוּ עַל-מִשְׁכְּבוֹתָם; הֹלֵךְ, נְכֹחוֹ.

The first verse appears in in our list. The English Standard Version is as follows:

His watchmen are blind; they are all without knowledge; they are all silent dogs; they cannot bark, dreaming, lying down, loving to slumber. The dogs have a mighty appetite; they never have enough. But they are shepherds who have no understanding; they have all turned to their own way, each to his own gain, one and all. “Come,” they say, “let me get wine; let us fill ourselves with strong drink; and tomorrow will be like this day, great beyond measure.” The righteous man perishes, and no one lays it to heart; devout men are taken away, while no one understands. For the righteous man is taken away from calamity; she enters into peace; they rest tin their beds who walk in their uprightness.

Surely, by now you recognize the scene: "His watchmen are blind; they are all without knowledge." Rav Cherlow continues:

זו בהחלט שיטה אפשרית. כבר מיחסה של התורה שבכתב אל העבודה הזרה, דרך הדיונים בגמרא, ועד ההלכה למעשה, אנו מוצאים כי אחת השיטות להתמודדות עם אלטרנטיבות למסורת הקודש היא פשוט התעלמות. ההיגיון שיש בהתעלמות נובע גם מהעובדה שעצם ההתמודדות עם שיטה מסוימת מהווה הכרה בה כראויה להתמודדות, ואילו ההתעלמות המוחלטת מבטאת את הטיעון שאין לה מקום כלל, ושאין היא ברמה הראויה להתייחסות. אולם אור ההתעלמות מטיל כדרכו גם צל כבד, ויש בהתעלמות זו שתי רעות. רעה ראשונה היא מה שאירע לך. אי אפשר לחסום את הידע באופן מוחלט, ולא מעטים הם בחורי הישיבה ובנות המדרשות השונות אשר נחשפים אליה בגיל מאוחר יותר. אז הם נכבשים בדבריה, נאלמים דומייה מול טענותיה, ונאלצים לפורר את עולמם הרוחני. לא זו בלבד, אלא שחלקם מתמלא טינה כנגד רבותיו ומלמדיו על כך שהם רימו אותו, ולא הביאו לידיעתו את דבריה. קשה לי למנות את מספר הפונים אלי בתחושה של "אנא עזור לנו שלא ליפול לתהומות הכפירה" בשל התופעה הזו. אפילו בבחינת "דע מה שתשיב" הביקורת לא נלמדת כלל בעולם הישיבות, גם לא בישיבה שלי, אם כי הבחורים הלומדים בישיבה בה אני מלמד יודעים שהיא קיימת, ומכירים חלק מקושיותיה בהן אני משתמש, וכדלהלן. שים לב כי מדובר בשני היבטים של רעה זו: הן בכך שכאשר נפגשים עם דבריה ניצבים ערומים וחשופים בלי מגן, והן בכך שנוצרת טענה חמורה כלפי מלמדי התורה על כך שהסתירו בפניהם את הקושיות האלה, ותחושה של "סבבוני בכחש" הולכת וגוברת

"The righteous man perishes, and no one lays it to heart; devout men are taken away, while no one understands." Sic. Rav Cherlow further continues:

רעה שנייה נמצאת במקום הרבה יותר מרומם. ממורנו ורבינו הרב ברויאר, זכר צדיק לברכה, למדנו כי עולמות של כפירה לא נועדו רק להיות שליחיו של השטן. הראשונים, לדוגמה, לא ראו באריסטו רק את הסטרא אחרא ואת ה"בעל דבר", אלא "גיירו" אותו כהלכה, והפכו את מקור הכפירה לשורש האמונה. "הפילוסופיה הארורה" הפכה בדרכם לאחד ממבועי היצירה התורנית המשמעותית ביותר. מדברי הרב ברויאר למדנו כי הכלל היותר עמוק והיותר משמעותי בעולמו של האדם המאמין בעיניים פקוחות הוא "להוציא יקר מזולל". ביקורת המקרא מציעה דרך מסוימת לקרוא את העובדות בתורה. אי אפשר לעצום את העיניים בפני הקריאה הזו, מכמה סיבות: ראשית, לא ניתן לעצום עיניים, והדברים חודרים גם אם אדם מכסה את פניו בכמה כיסויים — בדיוק כפי שאירע לך; שנית, התפיסה האמונית היסודית של חיינו צריכה להיות של מבקשי אמונה לא מתוך הסתרה אלא מתוך גילוי, לא מתוך עצימה אלא מתוך פקיחת עיניים לרווחה, לא מתוך פחד אלא מתוך מבקשי אמת ברוחבה העליון ובחירותה המוחלטת

מבקשי אמת ברוחבה העליון. Sic.

Perush Yeshaya 40, 41 and 43

The fragment Yeshaya 43 verses 16-21:

כֹּה אָמַר יְהוָה, הַנּוֹתֵן בַּיָּם דָּרֶךְ, וּבְמַיִם עַזִּים, נְתִיבָה. הַמּוֹצִיא רֶכֶב-וָסוּס, חַיִל וְעִזּוּז; יַחְדָּו יִשְׁכְּבוּ בַּל-יָקוּמוּ, דָּעֲכוּ כַּפִּשְׁתָּה כָבוּ. אַל-תִּזְכְּרוּ, רִאשֹׁנוֹת; וְקַדְמֹנִיּוֹת, אַל-תִּתְבֹּנָנוּ. הִנְנִי עֹשֶׂה חֲדָשָׁה עַתָּה תִצְמָח, הֲלוֹא תֵּדָעוּהָ; אַף אָשִׂים בַּמִּדְבָּר דֶּרֶךְ, בִּישִׁמוֹן נְהָרוֹת. תְּכַבְּדֵנִי חַיַּת הַשָּׂדֶה, תַּנִּים וּבְנוֹת יַעֲנָה: כִּי-נָתַתִּי בַמִּדְבָּר מַיִם, נְהָרוֹת בִּישִׁימֹן, לְהַשְׁקוֹת, עַמִּי בְחִירִי. עַם-זוּ יָצַרְתִּי לִי, תְּהִלָּתִי יְסַפֵּרוּ

The first two verses appeared in this post. The English Standard Version is as follows:

Thus says the Lord, who makes a way in the sea, a path in the mighty waters, who brings forth chariot and horse, army and warrior; they lie down, they cannot rise, they are extinguished, quenched like a wick: “Remember not the former things, nor consider the things of old. Behold, I am doing a new thing; now it springs forth, do you not perceive it? I will make a way in the wilderness and rivers in the desert. The wild beasts will honor me, the jackals and the ostriches, for I give water in the wilderness, rivers in the desert, to give drink to my chosen people, the people whom I formed for myself that they might declare my praise.

This has many references to the J document, see the bold phrases. Compare them to similar phrases in Shemot 14, 15. But, we are not to "consider the things of old," "they are extinguished, quenched like a wick." We are to perceive the miracles of Hashem now, "now it springs forth." A road is built in the wilderness. Is it route six, which goes from the North to Beer Sheva? Or is it route one, renewed as a majestic highway? Or should we think about route 90 along the Jordan river, or route five to the city of Ariel? Or should we think about the new train track to Yerushalayim? Or the recently finished train track to Beit She'an? Yeshaya 40: "In the wilderness prepare the way of the Lord; make straight in the desert a highway for our God." And concerning water in the wilderness, who cannot think of the miracle of desalination of sea water, "to give drink to my chosen people." Yeshaya 41: "I will open rivers on the bare heights." Or should we think about the wondrous Hashgacha that makes us live in what not long ago was a desert, but now is a land of miracles? Surely we should think about the divine six-day war, the war with so many open miracles! Yeshaya 41: "And you shall rejoice in the Lord; in the Holy One of Israel you shall glory." "That they may see and know, may consider and understand together, that the hand of the Lord has done this, the Holy One of Israel has created it." And from where they did suddenly come, these six or seven million people? Everyone has a different answer to the question where he or she came from. All the answers together constitute a mighty praise of Hashem. Yeshaya 41: "Your Redeemer is the Holy One of Israel." Yeshaya 40: "And the glory of the Lord shall be revealed, and all flesh shall see it together, for the mouth of the Lord has spoken." Hashem has created עַם-זוּ, "this people," and they will "declare my praise." "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" (Yeshaya 60). This, then, is our task in Leil Haseder. Do not forget to tell what happened in Mitzrayim, in the early phase of the six-day war, the second of three 999/2 wars, the main 999/2 war, the war of Chesed, the war of Hashem. And if you do not know what happened in the six-day war, now is the time to learn. As you read the Hagadah of Pesach, the important thing is to be grateful, extremely grateful, for what Hashem is doing now. "That they may see and know, may consider and understand together, that the hand of the Lord has done this, the Holy One of Israel has created it."

Pesach Sameach!

Yeshaya 41

The fragment Yeshaya 41 verses 14b-20:

וְגֹאֲלֵךְ קְדוֹשׁ יִשְׂרָאֵל. הִנֵּה שַׂמְתִּיךְ, לְמוֹרַג חָרוּץ חָדָשׁ--בַּעַל, פִּיפִיּוֹת; תָּדוּשׁ הָרִים וְתָדֹק, וּגְבָעוֹת כַּמֹּץ תָּשִׂים. תִּזְרֵם וְרוּחַ תִּשָּׂאֵם, וּסְעָרָה תָּפִיץ אוֹתָם; וְאַתָּה תָּגִיל בַּיהוָה, בִּקְדוֹשׁ יִשְׂרָאֵל תִּתְהַלָּל. הָעֲנִיִּים וְהָאֶבְיוֹנִים מְבַקְשִׁים מַיִם, וָאַיִן--לְשׁוֹנָם, בַּצָּמָא נָשָׁתָּה; אֲנִי יְהוָה אֶעֱנֵם, אֱלֹהֵי יִשְׂרָאֵל לֹא אֶעֶזְבֵם. אֶפְתַּח עַל-שְׁפָיִים נְהָרוֹת, וּבְתוֹךְ בְּקָעוֹת מַעְיָנוֹת; אָשִׂים מִדְבָּר לַאֲגַם-מַיִם, וְאֶרֶץ צִיָּה לְמוֹצָאֵי מָיִם. אֶתֵּן בַּמִּדְבָּר אֶרֶז שִׁטָּה, וַהֲדַס וְעֵץ שָׁמֶן; אָשִׂים בָּעֲרָבָה, בְּרוֹשׁ תִּדְהָר וּתְאַשּׁוּר--יַחְדָּו. לְמַעַן יִרְאוּ וְיֵדְעוּ, וְיָשִׂימוּ וְיַשְׂכִּילוּ יַחְדָּו--כִּי יַד-יְהוָה, עָשְׂתָה זֹּאת; וּקְדוֹשׁ יִשְׂרָאֵל, בְּרָאָהּ

The first phrase appears in our list. The English Standard Version is as follows:

And Your Redeemer is the Holy One of Israel. Behold, I make of you a threshing sledge, new, sharp, and having teeth; you shall thresh the mountains and crush them, and you shall make the hills like chaff; you shall winnow them, and the wind shall carry them away, and the tempest shall scatter them. And you shall rejoice in the Lord; in the Holy One of Israel you shall glory. When the poor and needy seek water, and there is none, and their tongue is parched with thirst, I the Lord will answer them; I the God of Israel will not forsake them. I will open rivers on the bare heights, and fountains in the midst of the valleys. I will make the wilderness a pool of water, and the dry land springs of water. I will put in the wilderness the cedar, the acacia, the myrtle, and the olive. I will set in the desert the cypress, the plane and the pine together, that they may see and know, may consider and understand together, that the hand of the Lord has done this, the Holy One of Israel has created it.